1
Într-una din acele zile, când învăţa Isus norodul în Templu şi propovăduia Evanghelia, au venit deodată la El preoţii cei mai de seamă şi cărturarii, cu bătrânii,
2
şi I-au zis: ,,Spune-ne, cu ce putere faci Tu aceste lucruri, sau cine Ţi-a dat puterea aceasta?``
3
Drept răspuns, El le-a zis: ,,Am să vă pun şi Eu o întrebare. Spuneţi-Mi:
4
Botezul lui Ioan venea din cer sau dela oameni?``
5
Dar ei cugetau astfel între ei: ,,Dacă răspundem: ,Din cer`, va zice: ,Atunci dece nu l-aţi crezut?`
6
Şi dacă răspundem: ,Dela oameni`, tot norodul ne va ucide cu pietre; căci este încredinţat că Ioan era un prooroc.``
7
Atunci au răspuns că nu ştiu de unde venea botezul lui Ioan.
8
Şi Isus le-a zis: ,,Nici Eu n-am să vă spun cu ce putere fac aceste lucruri.``
9
Apoi a început să spună norodului pilda aceasta: ,,Un om a sădit o vie, a arendat-o unor vieri şi a plecat într-o altă ţară, pentru o vreme îndelungată.
10
La vremea rodurilor, a trimes la vieri un rob, ca să-i dea partea lui din rodul viei. Vierii l-au bătut, şi l-au trimes înapoi cu mânile goale.
11
A mai trimes un alt rob; ei l-au bătut şi pe acela, l-au batjocorit, şi l-au trimes înapoi cu mânile goale.
12
A mai trimes un al treilea rob; ei l-au rănit şi pe acela, şi l-au scos afară.
13
Stăpânul viei a zis: ,,Ce să fac? Am să trimet pe fiul meu prea iubit; poate că îl vor primi cu cinste.``
14
Dar vierii, când l-au văzut, s-au sfătuit între ei, şi au zis: ,,Iată moştenitorul; veniţi să-l ucidem, ca moştenirea să fie a noastră.``
15
Şi l-au scos afară din vie, şi l-au omorât. Acum, ce le va face stăpânul viei?
16
Va veni, va pierde pe vierii aceia, şi via o va da altora.`` Când au auzit ei cuvintele acestea, au zis: ,,Nicidecum!``
17
Dar Isus i-a privit drept în faţă, şi a zis: ,,Ce însemnează cuvintele acestea, cari au fost scrise: ,Piatra, pe care au lepădat-o zidarii, a ajuns să fie pusă în capul unghiului?
18
Oricine va cădea peste piatra aceasta, va fi zdrobit de ea: şi pe acela peste care va cădea ea, îl va spulbera?``
19
Preoţii cei mai de seamă şi cărturarii căutau să pună mâna pe El, chiar în ceasul acela, dar se temeau de norod. Pricepuseră că Isus spusese pilda aceasta împotriva lor.
20
Au început să pândească pe Isus; şi au trimes nişte iscoditori, cari se prefăceau că sânt neprihăniţi, ca să -L prindă cu vorba şi să -L dea pe mâna stăpânirii şi pe mâna puterii dregătorului.
21
Iscoditorii aceştia L-au întrebat: ,,Învăţătorule, ştim că vorbeşti şi înveţi pe oameni drept, şi că nu cauţi la faţa oamenilor, ci-i înveţi calea lui Dumnezeu în adevăr.
22
Se cuvine să plătim bir Cezarului sau nu?``
23
Isus le-a priceput viclenia, şi le-a răspuns: ,,Pentru ce Mă ispitiţi?
24
Arătaţi-Mi un ban (Greceşte: dinar.). Al cui chip, şi ale cui slove sânt scrise pe el?`` ,,Ale Cezarului`` au răspuns ei.
25
Atunci El le-a zis: ,,Daţi dar Cezarului ce este al Cezarului, şi lui Dumnezeu ce este al lui Dumnezeu.``
26
Nu L-au putut prinde cu vorba înaintea norodului; ci, miraţi de răspunsul Lui, au tăcut.
27
Unii din Saduchei, cari zic că nu este înviere, s-au apropiat şi au întrebat pe Isus:
28
,,Învăţătorule, iată ce ne-a scris Moise: ,Dacă moare fratele cuiva, având nevastă, dar fără să aibă copii, fratele lui să ia pe nevasta lui, şi să ridice urmaş fratelui său.`
29
Au fost dar şapte fraţi. Cel dintâi s-a însurat, şi a murit fără copii.
30
Pe nevasta lui, a luat-o al doilea; şi a murit şi el fără copii.
31
A luat-o şi al treilea, şi tot aşa toţi şapte; şi au murit fără să lase copii.
32
La urma tuturor, a murit şi femeia.
33
Deci, la înviere, nevasta căruia dintre ei va fi femeia? Fiindcă toţi şapte au avut-o de nevastă.``
34
Isus le-a răspuns: ,,Fiii veacului acestuia se însoară şi se mărită;
35
dar cei ce vor fi găsiţi vrednici să aibă parte de veacul viitor şi de învierea dintre cei morţi, nici nu se vor însura, nici nu se vor mărita.
36
Pentrucă nici nu vor putea muri, căci vor fi ca îngerii. Şi vor fi fiii lui Dumnezeu, fiind fii ai învierii.
37
Dar că morţii înviază, a arătat însuşi Moise, în locul unde este vorba despre ,Rug`, când numeşte pe Domnul: ,Dumnezeul lui Avraam, Dumnezeul lui Isaac şi Dumnezeul lui Iacov.`
38
Dar Dumnezeu nu este un Dumnezeu al celor morţi, ci al celor vii, căci pentru El toţi sânt vii.``
39
Unii din cărturari au luat cuvântul, şi au zis: ,,Învăţătorule, bine ai zis.``
40
Şi nu mai îndrăzneau să -I mai pună nici o întrebare.
41
Isus le-a zis: ,,Cum se zice că Hristosul este fiul lui David?
42
Căci însuş David zice în Cartea Psalmilor: ,Domnul a zis Domnului meu: Şezi la dreapta Mea,
43
până voi pune pe vrăjmaşii Tăi supt picioarele Tale.`
44
Deci David Îl numeşte Domn; atunci cum este El fiul lui?``
45
Atunci a zis ucenicilor Săi, în auzul întregului norod:
46
,,Păziţi-vă de cărturari, cărora le place să se plimbe în haine lungi, şi să le facă lumea plecăciuni prin pieţe; ei umblă după scaunele dintâi în sinagogi, şi după locurile dintâi la ospeţe;
47
şi casele văduvelor le mănâncă, în timp ce, de ochii lumii, fac rugăciuni lungi. De aceea vor lua o mai mare osândă.``
{"verseMap":{"1":[{"id":14564,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gospel","title_en":"Gospel","content_ro":"<h3>GOSPEL<\/h3>\n<p>Word derived from the Anglo-Saxon <em>godspell<\/em> denoting “glad tidings” or “good news.”<\/p>\n<p>Preview<\/p>\n<p>• The Gospel Message of Isaiah<\/p>\n<p>• The Gospel in the New Testament<\/p>\n<p>• The Good News of Christ’s Coming<\/p>\n<p>• The Gospel according to Jesus<\/p>\n<p>• The Gospel after Jesus’ Resurrection<\/p>\n<p class=\"h2\" id=\"TheGospelMessageofIsaiah\">The Gospel Message of Isaiah<\/p>\n<p>Of all the passages cited, those of Isaiah provide the most important background for the gospel in the NT. According to Isaiah’s gospel, it is God alone who saves, and there is no explanation for his saving action except in his own nature. Israel’s deliverance is undeserved; she is no more worthy of the divine love now than when she went into captivity. In whatever measure she has paid the just due for her past sins (Is 40:2), she remains a sinful people (42:25; 46:12-13; 48:1). It is only by God’s grace that she is saved (55:1-7). By God’s design, Israel’s salvation depends not upon her own righteousness but upon his (41:10; 45:24; 46:13; 51:5-6). There being no righteousness to reward, the Lord acts to <em>create<\/em> righteousness in Israel (45:8; 61:3, 10-11). Yet as these references indicate, salvation is not accomplished at the expense of justice. The penalty for Israel’s sins is to be paid in full. God’s mercy is not hereby called into question. On the contrary, it is precisely here that his mercy is most poignantly expressed, for the penalty is exacted not from his people but from the Servant appointed to stand in their place (53:4-12). Through the Servant’s work, many shall be justified (53:11). The coming of the Evangelist—the preacher of the good news—is predicted in Isaiah 61. He is called the anointed One (v 1) who proclaims the year of the Lord’s favor (v 2). God will be glorified through his preaching (v 3).<\/p>\n<p class=\"h2\" id=\"TheGospelintheNewTestament\">The Gospel in the New Testament<\/p>\n<p>In only two places (Gal 3:8; Heb 4:2, 6) does the NT speak of the proclamation of the gospel prior to the Christian era. This is quite remarkable, given (1) the unmistakable presence of the gospel in the OT, (2) the extent of gospel terminology in the NT (in the Greek the noun appears 76 times; and the verb, 54), and (3) the fact that the NT presents Christ as the fulfillment of the OT and draws heavily on the OT to interpret his person and work. Not only is it remarkable; it is very significant. It indicates that the NT usage depends not only upon the <em>character<\/em> of the message (truth about salvation) but also upon <em>historical events.<\/em> Almost without exception, the NT restricts its application of gospel terminology to proclamations made during the time of fulfillment—the age in which the salvation promised in the OT is actually accomplished. The NT is preoccupied, not with promises of salvation, but with news of salvation. According to Mark 1:1-4, the gospel “begins” not in the OT but with John the Baptist, in whose work OT prophecy is fulfilled. In Romans 1:1-5 the gospel is represented as a blessing promised in the OT but not actually given until Jesus comes (see also Acts 13:32-33).<\/p>\n<p class=\"h2\" id=\"TheGoodNewsofChristsComing\">The Good News of Christ’s Coming<\/p>\n<p>The promised birth of John the Baptist is good news (Lk 1:19), not only for his parents (vv 7, 24-25) but for all the people: John is sent to prepare them for Messiah’s coming (vv 14-17, 67-79). John’s own preaching is gospel (3:18) for the same reason. The Messiah would be coming to execute judgment, a process that involves both condemnation and salvation (vv 3-17). John’s message is gospel for sinners in that they are warned of impending doom and urged to repent before the ax falls (vv 7-9); it is gospel for the repentant in that they are promised forgiveness (v 3) and membership in Messiah’s community (v 17). The birth of the Savior himself is announced as good news bringing great joy (2:10-11).<\/p>\n<p class=\"h2\" id=\"TheGospelaccordingtoJesus\">The Gospel according to Jesus<\/p>\n<h5>The Coming of the Kingdom of God<\/h5>\n<p>Jesus was authorized by God and anointed by the Spirit to proclaim the gospel (Mk 1:14; Lk 4:18). At the heart of his preaching stands the announcement “The time is fulfilled, and the kingdom of God is at hand; repent, and believe in the gospel” (Mk 1:15). (For further references to this gospel, see Mt 4:23; 9:35; 24:14; 26:13; Mk 8:35; 10:29; 13:10; 14:9; Lk 4:43; 8:1; 16:16.) The message is good news for several reasons: (1) The kingdom is coming. The God whom Jesus proclaims is sovereign over all he has made. Yet paradoxically his rule is incomplete: his will is not done on earth as it is in heaven; wrong, not right, prevails. But these conditions are not final, according to Jesus. With the coming of the kingdom, God’s rule will be completed; wrong will be judged, righteousness established, and his people blessed. (2) The kingdom is <em>now<\/em> being inaugurated. “The time is fulfilled,” declares Jesus (Mk 1:15a). The time appointed for the fulfillment of the OT promises has arrived. (3) The consummation of the kingdom is therefore no longer a distant prospect; the full realization of God’s rule is “at hand” (Mk 1:15b). (4) God is establishing his rule for a saving purpose. This is implied in Jesus’ call to repentance (Mk 1:15c). It is especially clear in the passages to which we now turn.<\/p>\n<h5>The Salvation of the Poor<\/h5>\n<p>Invited to read the Scripture in the synagogue at Nazareth, Jesus turns to Isaiah 61: “The Spirit of the Lord is upon me, because he has anointed me to preach good news to the poor. He has sent me to proclaim release to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the acceptable year of the Lord” (Lk 4:18-19, <span>rsv<\/span>). Having read the prophecy, Jesus announces its fulfillment in his own ministry (v 21). Included among those whom Jesus has come to free are the physically infirm, such as the blind (v 18) and the leprous (v 27) (cf. the references to healing miracles in vv 23, 33-41; the close connection between evangelizing and healing in Mt 4:23; 9:35; 11:5; Lk 7:21-22; 9:6; and the description in Mt 12:22-29; Lk 13:11-16, of the physically afflicted as captives of Satan now liberated by Jesus). Also included are the materially poor—people like the widow helped by Elijah during the famine (Lk 4:25-26). It is the literally poor and hungry whom Jesus pronounces “blessed” in Luke 6:20-21. Yet it is primarily “spiritual” poverty that is in view. Still applying Isaiah 61, Jesus speaks in Matthew 5:3 of the “poor in spirit.” These are people broken and grieved by misery and poverty, oppression and injustice, suffering and death, national apostasy and personal sin—people who in their extremity turn to God and longingly wait for him to bring forth justice, bestow his mercy, and establish his kingdom. It is to just such people that Jesus brings good news (Mt 5:3-10). God sent him to usher in the kingdom, to rescue the lost, to liberate the enslaved, to cure the afflicted, to bind up hearts that are broken, and to forgive the guilty (Mk 2:5, 10, 17; 10:45; Lk 4:18-21; 7:48-49; 15:1-32; 19:10).<\/p>\n<h5>The Gift of Grace<\/h5>\n<p>The coming of the kingdom is not the effect or the reward of human effort but God’s answer to the human predicament—the gift of his favor (Lk 12:32). Correspondingly, the explanation for the salvation of the poor lies nowhere but in God’s own character. As the prodigal himself recognized, he hardly deserved to be his father’s servant, much less his son. Nothing he did, not even his repentance, accounted for the father’s love (15:11-32). In the parable of Matthew 20:1-16, it is owing entirely to the goodness of the employer that the last workers to be hired receive a full day’s wages. The first debtor in the story of Matthew 18:23-35 earned nothing but the right to be sold into slavery; instead, the king canceled his enormous debt. The publican, who had nothing to offer God but a confession of sin and plea for mercy, went home justified (Lk 18:13-14). The same holds true for the more virtuous among the poor, such as the persons described in Matthew 5:7-10. Their virtue is real, not imagined. Yet in keeping God’s commands, they do not put him in their debt; they are simply doing their duty (Lk 17:7-10). Furthermore, even the most merciful need divine mercy (Mt 5:7). For even those most zealous to obey God’s law are unable to fulfill all its requirements (cf. 11:28-30). The first servant in Matthew 18:23-35 owes far more money than someone in such a situation could possibly pay—which serves to magnify the generosity of the king. Grace depends for its exercise upon the inability of its objects (Lk 14:12-14).<\/p>\n<h5>The Call to Salvation<\/h5>\n<p>The Israelites are without exception a sinful people, all of them needing the salvation that Jesus brings (Mt 1:21; Lk 1:77). In demonstration of God’s grace, Jesus proclaimed his gospel to the entire nation (Mt 4:23; 9:35; 15:24; Lk 4:43; 9:6; 20:1). From the most respectable to the least, all are summoned to submit to God’s rule, all are invited to come and partake freely of the banquet he has spread (Lk 14:16-24). But the gift of salvation must be received if it is to be experienced (Mk 10:15). And while it is indeed a gift that costs nothing, it is also a priceless treasure for which a wise person will freely sacrifice everything else (Mt 13:44-46), a sacrifice exceeded only by the cost of rejecting the gospel (Mt 11:20-24; Mk 8:34-39; Lk 14:24, 33). “Repent and believe in the gospel,” Jesus commands (Mk 1:15). The self-righteous and the self-sufficient must be jolted out of their false sense of security and humbly recognize their need for God (Lk 6:24-26). Only then will Jesus’ message to the poor be seen as gospel. An announcement of liberation (4:18-19) is good news only to people who are enslaved and know they are. The command applies also to the destitute and the afflicted. Those among them who bemoan their lot must repent of their sins. But something further is needed for the response to be complete: a person cannot believe Jesus’ gospel without a commitment to the <em>Person<\/em> of Christ (Jn 3:16). Even those who are already “poor in spirit,” in the sense defined earlier, are not really “blessed” until they acknowledge the truth of Jesus’ claims (Mt 11:6) and commit themselves to a life of obedience on his terms (7:21-27). This prepares us for the next point.<\/p>\n<h5>Summary<\/h5>\n<p>Throughout Jesus’ earthly ministry, the theme of his gospel remains the dawning of God’s kingdom (Mt 4:23; 24:14; Lk 4:43; 16:16), a message that is preached almost exclusively to Jews (Mt 10:5-6; 15:24). Yet Jesus also provides glimpses into what the gospel was to become once his work on earth was accomplished: (1) In Mark 8:35 and 10:29 Jesus speaks of individuals who needed to make great sacrifices “for my sake and for the gospel.” While distinguished from each other, the person of Jesus and the gospel are here associated in the closest possible way. The time was approaching when the Proclaimer of the gospel would become the Proclaimed. (2) In Mark 13:10 and Matthew 24:14 (and the textually doubtful Mk 16:15) Jesus foretells the preaching of the gospel of the kingdom to the gentile nations. (3) In Mark 14, having interpreted a woman’s action (v 3) as an anointing of his body beforehand for burial (v 8), Jesus declares, “And truly, I say to you, wherever the gospel is preached in the whole world, what she has done will be told in memory of her” (v 9, <span>rsv<\/span>; cf. Mt 26:13). This statement strongly implies that both the person of Jesus and the event of his death will figure prominently in the message that is to be proclaimed; otherwise, it is strange that the gospel and this particular act should be so solemnly bound together. Thus, here in the text already is an indication of how crucial Jesus’ death is both for the provision of the salvation announced in his gospel (cf. Mk 14:22-24) and for the launching of the evangelistic mission to the Gentiles (Mt 20:28 is vital for explaining the shift from Mt 15:24 to 28:18-20).<\/p>\n<p class=\"h2\" id=\"TheGospelafterJesusResurrection\">The Gospel after Jesus’ Resurrection<\/p>\n<p>After the resurrection of Jesus, the gospel was proclaimed by his eyewitnesses. The contents of this gospel are recorded in the book of Acts and in Paul’s letters. Of the 43 instances of <span class=\"greek\" lang=\"el\">euangelizomai<\/span> (“evangelize”) beyond the Gospels, 15 occur in Acts and 21 in Paul’s writings; of the 64 instances of <span class=\"greek\" lang=\"el\">euangelion<\/span> (“gospel”), 2 occur in Acts and no fewer than 60 in Paul.<\/p>\n<h5>The Gospel of Christ<\/h5>\n<p>Having risen from the dead, Jesus Christ again evangelizes (Eph 2:16-17), doing so now through his appointed representatives (Rom 15:16-18; 1 Cor 1:17; 9:12-18; Gal 4:13-14; Eph 4:11; 2 Tm 1:9-11). More than that, Christ has become the central theme of the gospel; the Proclaimer is now the Proclaimed. This is repeatedly affirmed in Acts (5:42; 8:4-5, 35; 11:20; 17:18) and in Paul’s writings (Rom 1:1-4; 10:8-17; 15:19-20; 2 Cor 4:4-6; 11:4; Gal 1:16; Eph 3:8; Phil 1:15-18; 2 Tm 2:8). The NT always speaks of <em>the gospel<\/em>—never the gospels—of Christ. A second gospel is as inconceivable and as unnecessary as a second Christ. This is the one gospel that God authorizes (e.g., Rom 1:1-17) and proclaims (e.g., 2 Thes 2:13-14). Galatians 2:7-9 speaks not of two gospels but of two mission fields. Paul (the apostle to the uncircumcised) and Peter (the apostle to the circumcised) are both entrusted with “the gospel of Christ” (Gal 1:7; cf. 1 Cor 15:1-11), the message that God has ordained for the salvation of Jews and Gentiles alike (Rom 1:16). The “different gospel” that Paul denounces in Galatians 1:6-9 and 2 Corinthians 11:4 is not another gospel about Jesus but a message about “another Jesus”—not the real one, but one who exists only in the minds and the messages of those who proclaim him. To preach the true Christ is to preach the true gospel, however questionable one’s motives (Phil 1:15-18, 27), and to respond rightly to the gospel is to turn to Christ (Acts 11:20-21; Rom 10:8-17; Gal 2:14-16).<\/p>\n<h5>The Gospel as a Witness to Saving Events<\/h5>\n<p>The gospel bears witness to every aspect of Christ’s saving work, from his birth (Rom 1:3; 2 Tm 2:8) and public ministry (Mk 1:1; Acts 10:36-38) to his second coming (Col 1:5, 23; cf. 3:1-4; 1 Thes 1:5-10) and the last judgment (Rom 2:16). But it is the death and the resurrection of Christ that are most crucial for the accomplishment of salvation, and that are therefore most prominent in the gospel’s witness. These are the events with which Mark’s proclamation climaxes (chs 15–16), and for which everything else prepares (8:31; 9:31; 10:33-34; 12:6-8); special stress is placed upon Jesus’ death as the means of salvation from sin (10:45; 14:3-9, 22-24). In Paul’s gospel, too, the death and resurrection of Jesus are central (Rom 4:25; 1 Cor 15:1-4), with the cross occupying the very center (1 Cor 1:17–2:5). Had Christ not risen from the dead, Paul argues, the preaching of the cross would be a waste of time (1 Cor 15:14, 17; cf. Rom 6:3-11). However, now that Christ has risen, his death deserves special emphasis as the place where God provides atonement for sins (Rom 3:21-26; 5:6-11; 2 Cor 5:14-21; Eph 1:7). The gospel according to Acts proclaims Jesus’ death (Acts 8:25; 20:24, 28; cf. 10:36-43) and preeminently his resurrection, the event by which he conquered death and was exalted as Lord and coming Judge (10:36-43; 13:32-33; 17:18, 31). According to 1 Peter, the bearers of the gospel (1 Pt 1:12) concentrated, as had the OT prophets, on “the sufferings of Christ and the subsequent glory” (1:11; cf. 1:18-19; 2:21-24; 3:18-22).<\/p>\n<h5>The Gospel as a Power for Salvation<\/h5>\n<p>The gospel is much more than a report of past events and an exposition of doctrine. Paul declares in 1 Corinthians 1:17-18 and again in Romans 1:16 that the gospel is “the power of God”—not merely a witness to his power but an <em>expression<\/em> of his power. Thus, it cannot be fettered (2 Tm 2:8-9). “Our gospel came to you not only in word, but also in power,” Paul writes in 1 Thessalonians 1:5. His point is not that the gospel was accompanied by mighty works (though this happened; cf. Rom 15:18-19), but that the gospel itself is a mighty work. God makes it so through his Holy Spirit (Rom 15:18-19; 1 Cor 2:1-5; 1 Thes 1:6). Furthermore, God’s singular purpose in exercising his power is to change people’s lives, to liberate them from sin and death, and to reconcile them to himself—in short, to save them. The gospel has power to effect the salvation it announces and to impart the life it promises (e.g., Rom 1:16; 10:8-17; 1 Cor 1:17-18; 15:1-2; Eph 1:13; 2 Thes 2:13-14; 2 Tm 1:8-11; 1 Pt 1:23-25). If people are to experience salvation, they must hear and believe the gospel. It is precisely in and through this message that the saving power manifested in the person and work of Christ (especially in his death and resurrection) is conveyed to men and made effective in their lives. Similarly it is in association with the gospel, or as a direct result of the reception of the gospel, that the Holy Spirit is imparted to believers (Acts 10:36-44; 15:7-8; 2 Cor 11:4; Gal 3:1-2). In short, the gospel is the decisive place of encounter between the sinner and God the Savior.<\/p>\n<h5>The Gospel of Grace<\/h5>\n<p>According to Peter’s testimony at the Jerusalem Council (Acts 15:7-11), an essential part of the gospel—for Gentiles and Jews alike—is salvation “through the grace of the Lord Jesus.” Toward the close of his missionary career, Paul states that his basic concern has been “to testify to the gospel of the grace of God” (Acts 20:24, <span>rsv<\/span>). This statement can be understood only in relation to Paul’s concept of the righteousness of God, particularly as set forth in Romans. Paul is here not merely expounding a divine attribute. Rather, he is dramatizing a divine activity—the manifestation of God’s righteousness now, “in the present time” (Rom 3:26), in the new age inaugurated by the coming of Jesus. The manifestation is twofold. Viewing the two aspects together, and doing so in the light of the gospel declared by Isaiah and by Jesus (both of whom strongly influenced Paul), respectively, will help us to understand why Paul speaks of “the gospel of the grace of God.”<\/p>\n<p>First, the gospel is a <em>witness<\/em> to God’s grace. In offering his Son as a sacrifice for sins (Rom 3:25a), God demonstrates his righteousness (vv 25b-26). That is, in the death of Jesus sins formerly “passed over” (v 25c) become the object of God’s wrath (cf. 1:18) and judgment. Yet in the very place where God deals justly and decisively with sins, he shows his grace to sinners. For the judgment against sin is focused not upon the sinners themselves but upon the One appointed to act on their behalf and to stand in their place (Rom 4:25; 5:6, 11; cf. 2 Cor 5:21; Gal 3:13). On this basis, sinners are freely pardoned (Rom 3:24). “The grace of the Lord Jesus” (Acts 15:11) toward the sinful is also in evidence, for he willingly bears their iniquities and suffers the consequences of their wrongdoing (Gal 2:20; cf. 2 Cor 8:9; Phil 2:6-8).<\/p>\n<p>Second, the gospel is a <em>channel<\/em> of God’s grace. “The righteousness of God is revealed” in the gospel, says Paul (Rom 1:17). By this he means, not that the gospel talks about the righteousness of God (though it does), but that God’s righteousness is actively at work in the gospel. This activity in turn explains how the gospel becomes “the power of God for salvation” (v 16). And just how does God demonstrate his righteousness at this stage? In short, by bestowing it as a free gift on sinful human beings. It remains the righteousness of God, but by God’s grace, it is a righteousness in which humans may share. Furthermore, partaking of God’s righteousness depends on being personally united with Jesus Christ. In Paul’s view the saved person is one who has been acquitted, justified, “declared righteous” by God the judge. The basis for the verdict is not that I in myself am righteous (God justifies the ungodly, Rom 4:5). Nor does God treat me as though I were righteous. According to Paul I am declared righteous because I really <em>am<\/em> righteous—not in myself but in Christ (1 Cor 1:30; 2 Cor 5:21; Phil 3:9). This union is established through the revelation—and the free offer—of God’s righteousness in the gospel (Rom 1:16-17).<\/p>\n<h5>Responding to the Gospel<\/h5>\n<p>The gospel calls for a threefold response:<\/p>\n<p>1. <em>Believing.<\/em> The gospel, says Paul, is “the power of God for salvation to every one who has faith” (Rom 1:16). For Paul, faith is the abandonment of all reliance upon “works of law” for justification (3:28) and utter dependence upon the grace of God as demonstrated in the work of Christ, especially his death (v 25). Accordingly, the “different gospel” of Galatians 1:6 and 2 Corinthians 11:4 is spurious, for it preaches salvation by personal merit rather than (or together with) the work of Christ (cf. Gal 2:16). Ultimately faith rests upon God (Rom 4:24; 1 Thes 1:8-9) and upon Christ (Rom 3:22, 26; Gal 2:16, 20). Yet it is imperative that one believe the gospel also (Acts 8:12; 11:20-21; 15:7; Rom 1:16; 10:8-17; 1 Cor 1:17-24; Phil 1:27; Heb 4:2), for it is just by this means that God’s salvation is made known and mediated. Moreover, believing the gospel entails repentance (Acts 14:15; 20:21, 24; 1 Thes 1:5-10) and obedience (Rom 1:5; 15:16-18; Heb 4:6). Those who refuse to obey the gospel are imperiling their lives (2 Thes 1:5-10; 1 Pt 4:17).<\/p>\n<p>2. <em>Growing.<\/em> The Gospel is more than a message to be received—it is also a place in which to stand (1 Cor 15:1-2). It is sustainer of life as well as giver of life. One grows as a Christian not by turning from the gospel to other things (to turn away from the gospel is to abandon God and Christ, Gal 1:6), but by going ever more deeply into the gospel. In Romans 1:15 Paul expresses his eagerness to proclaim the gospel to the Christians in Rome. In the following chapters, anticipating his visit, he offers one of his most profound expositions of the gospel—one whose truth has never been fathomed and whose power has never been exhausted.<\/p>\n<p>3. <em>Hoping.<\/em> “The hope of the gospel” (Col 1:23) includes not only the return of Christ and the glory of heaven (Col 1:5; 3:1-4; 2 Thes 2:14-16) but the final judgment as well. For those who embrace the gospel, the last judgment holds no terrors, because the Judge is the very one who rescues them from the wrath to come (1 Thes 1:10). Those who are united to him need not dread condemnation now or at the end (Rom 8:1). Instead, the last judgment will mark their final vindication (1 Cor 4:5; Gal 5:5). Accordingly, this theme is not just a corollary but an integral part of the Good News (Rom 2:16). Those who have died since believing the gospel (1 Pt 4:6) may seem to have suffered a fate common to all people, or even the condemnation reserved for the lawless; in fact, their response to the gospel assures them of approval by the coming Lord (4:5-6; 5:4) and of a share in the imperishable inheritance of heaven (1:4).<\/p>","content_en":"<h3>GOSPEL<\/h3>\n<p>Word derived from the Anglo-Saxon <em>godspell<\/em> denoting “glad tidings” or “good news.”<\/p>\n<p>Preview<\/p>\n<p>• The Gospel Message of Isaiah<\/p>\n<p>• The Gospel in the New Testament<\/p>\n<p>• The Good News of Christ’s Coming<\/p>\n<p>• The Gospel according to Jesus<\/p>\n<p>• The Gospel after Jesus’ Resurrection<\/p>\n<p class=\"h2\" id=\"TheGospelMessageofIsaiah\">The Gospel Message of Isaiah<\/p>\n<p>Of all the passages cited, those of Isaiah provide the most important background for the gospel in the NT. According to Isaiah’s gospel, it is God alone who saves, and there is no explanation for his saving action except in his own nature. Israel’s deliverance is undeserved; she is no more worthy of the divine love now than when she went into captivity. In whatever measure she has paid the just due for her past sins (Is 40:2), she remains a sinful people (42:25; 46:12-13; 48:1). It is only by God’s grace that she is saved (55:1-7). By God’s design, Israel’s salvation depends not upon her own righteousness but upon his (41:10; 45:24; 46:13; 51:5-6). There being no righteousness to reward, the Lord acts to <em>create<\/em> righteousness in Israel (45:8; 61:3, 10-11). Yet as these references indicate, salvation is not accomplished at the expense of justice. The penalty for Israel’s sins is to be paid in full. God’s mercy is not hereby called into question. On the contrary, it is precisely here that his mercy is most poignantly expressed, for the penalty is exacted not from his people but from the Servant appointed to stand in their place (53:4-12). Through the Servant’s work, many shall be justified (53:11). The coming of the Evangelist—the preacher of the good news—is predicted in Isaiah 61. He is called the anointed One (v 1) who proclaims the year of the Lord’s favor (v 2). God will be glorified through his preaching (v 3).<\/p>\n<p class=\"h2\" id=\"TheGospelintheNewTestament\">The Gospel in the New Testament<\/p>\n<p>In only two places (Gal 3:8; Heb 4:2, 6) does the NT speak of the proclamation of the gospel prior to the Christian era. This is quite remarkable, given (1) the unmistakable presence of the gospel in the OT, (2) the extent of gospel terminology in the NT (in the Greek the noun appears 76 times; and the verb, 54), and (3) the fact that the NT presents Christ as the fulfillment of the OT and draws heavily on the OT to interpret his person and work. Not only is it remarkable; it is very significant. It indicates that the NT usage depends not only upon the <em>character<\/em> of the message (truth about salvation) but also upon <em>historical events.<\/em> Almost without exception, the NT restricts its application of gospel terminology to proclamations made during the time of fulfillment—the age in which the salvation promised in the OT is actually accomplished. The NT is preoccupied, not with promises of salvation, but with news of salvation. According to Mark 1:1-4, the gospel “begins” not in the OT but with John the Baptist, in whose work OT prophecy is fulfilled. In Romans 1:1-5 the gospel is represented as a blessing promised in the OT but not actually given until Jesus comes (see also Acts 13:32-33).<\/p>\n<p class=\"h2\" id=\"TheGoodNewsofChristsComing\">The Good News of Christ’s Coming<\/p>\n<p>The promised birth of John the Baptist is good news (Lk 1:19), not only for his parents (vv 7, 24-25) but for all the people: John is sent to prepare them for Messiah’s coming (vv 14-17, 67-79). John’s own preaching is gospel (3:18) for the same reason. The Messiah would be coming to execute judgment, a process that involves both condemnation and salvation (vv 3-17). John’s message is gospel for sinners in that they are warned of impending doom and urged to repent before the ax falls (vv 7-9); it is gospel for the repentant in that they are promised forgiveness (v 3) and membership in Messiah’s community (v 17). The birth of the Savior himself is announced as good news bringing great joy (2:10-11).<\/p>\n<p class=\"h2\" id=\"TheGospelaccordingtoJesus\">The Gospel according to Jesus<\/p>\n<h5>The Coming of the Kingdom of God<\/h5>\n<p>Jesus was authorized by God and anointed by the Spirit to proclaim the gospel (Mk 1:14; Lk 4:18). At the heart of his preaching stands the announcement “The time is fulfilled, and the kingdom of God is at hand; repent, and believe in the gospel” (Mk 1:15). (For further references to this gospel, see Mt 4:23; 9:35; 24:14; 26:13; Mk 8:35; 10:29; 13:10; 14:9; Lk 4:43; 8:1; 16:16.) The message is good news for several reasons: (1) The kingdom is coming. The God whom Jesus proclaims is sovereign over all he has made. Yet paradoxically his rule is incomplete: his will is not done on earth as it is in heaven; wrong, not right, prevails. But these conditions are not final, according to Jesus. With the coming of the kingdom, God’s rule will be completed; wrong will be judged, righteousness established, and his people blessed. (2) The kingdom is <em>now<\/em> being inaugurated. “The time is fulfilled,” declares Jesus (Mk 1:15a). The time appointed for the fulfillment of the OT promises has arrived. (3) The consummation of the kingdom is therefore no longer a distant prospect; the full realization of God’s rule is “at hand” (Mk 1:15b). (4) God is establishing his rule for a saving purpose. This is implied in Jesus’ call to repentance (Mk 1:15c). It is especially clear in the passages to which we now turn.<\/p>\n<h5>The Salvation of the Poor<\/h5>\n<p>Invited to read the Scripture in the synagogue at Nazareth, Jesus turns to Isaiah 61: “The Spirit of the Lord is upon me, because he has anointed me to preach good news to the poor. He has sent me to proclaim release to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the acceptable year of the Lord” (Lk 4:18-19, <span>rsv<\/span>). Having read the prophecy, Jesus announces its fulfillment in his own ministry (v 21). Included among those whom Jesus has come to free are the physically infirm, such as the blind (v 18) and the leprous (v 27) (cf. the references to healing miracles in vv 23, 33-41; the close connection between evangelizing and healing in Mt 4:23; 9:35; 11:5; Lk 7:21-22; 9:6; and the description in Mt 12:22-29; Lk 13:11-16, of the physically afflicted as captives of Satan now liberated by Jesus). Also included are the materially poor—people like the widow helped by Elijah during the famine (Lk 4:25-26). It is the literally poor and hungry whom Jesus pronounces “blessed” in Luke 6:20-21. Yet it is primarily “spiritual” poverty that is in view. Still applying Isaiah 61, Jesus speaks in Matthew 5:3 of the “poor in spirit.” These are people broken and grieved by misery and poverty, oppression and injustice, suffering and death, national apostasy and personal sin—people who in their extremity turn to God and longingly wait for him to bring forth justice, bestow his mercy, and establish his kingdom. It is to just such people that Jesus brings good news (Mt 5:3-10). God sent him to usher in the kingdom, to rescue the lost, to liberate the enslaved, to cure the afflicted, to bind up hearts that are broken, and to forgive the guilty (Mk 2:5, 10, 17; 10:45; Lk 4:18-21; 7:48-49; 15:1-32; 19:10).<\/p>\n<h5>The Gift of Grace<\/h5>\n<p>The coming of the kingdom is not the effect or the reward of human effort but God’s answer to the human predicament—the gift of his favor (Lk 12:32). Correspondingly, the explanation for the salvation of the poor lies nowhere but in God’s own character. As the prodigal himself recognized, he hardly deserved to be his father’s servant, much less his son. Nothing he did, not even his repentance, accounted for the father’s love (15:11-32). In the parable of Matthew 20:1-16, it is owing entirely to the goodness of the employer that the last workers to be hired receive a full day’s wages. The first debtor in the story of Matthew 18:23-35 earned nothing but the right to be sold into slavery; instead, the king canceled his enormous debt. The publican, who had nothing to offer God but a confession of sin and plea for mercy, went home justified (Lk 18:13-14). The same holds true for the more virtuous among the poor, such as the persons described in Matthew 5:7-10. Their virtue is real, not imagined. Yet in keeping God’s commands, they do not put him in their debt; they are simply doing their duty (Lk 17:7-10). Furthermore, even the most merciful need divine mercy (Mt 5:7). For even those most zealous to obey God’s law are unable to fulfill all its requirements (cf. 11:28-30). The first servant in Matthew 18:23-35 owes far more money than someone in such a situation could possibly pay—which serves to magnify the generosity of the king. Grace depends for its exercise upon the inability of its objects (Lk 14:12-14).<\/p>\n<h5>The Call to Salvation<\/h5>\n<p>The Israelites are without exception a sinful people, all of them needing the salvation that Jesus brings (Mt 1:21; Lk 1:77). In demonstration of God’s grace, Jesus proclaimed his gospel to the entire nation (Mt 4:23; 9:35; 15:24; Lk 4:43; 9:6; 20:1). From the most respectable to the least, all are summoned to submit to God’s rule, all are invited to come and partake freely of the banquet he has spread (Lk 14:16-24). But the gift of salvation must be received if it is to be experienced (Mk 10:15). And while it is indeed a gift that costs nothing, it is also a priceless treasure for which a wise person will freely sacrifice everything else (Mt 13:44-46), a sacrifice exceeded only by the cost of rejecting the gospel (Mt 11:20-24; Mk 8:34-39; Lk 14:24, 33). “Repent and believe in the gospel,” Jesus commands (Mk 1:15). The self-righteous and the self-sufficient must be jolted out of their false sense of security and humbly recognize their need for God (Lk 6:24-26). Only then will Jesus’ message to the poor be seen as gospel. An announcement of liberation (4:18-19) is good news only to people who are enslaved and know they are. The command applies also to the destitute and the afflicted. Those among them who bemoan their lot must repent of their sins. But something further is needed for the response to be complete: a person cannot believe Jesus’ gospel without a commitment to the <em>Person<\/em> of Christ (Jn 3:16). Even those who are already “poor in spirit,” in the sense defined earlier, are not really “blessed” until they acknowledge the truth of Jesus’ claims (Mt 11:6) and commit themselves to a life of obedience on his terms (7:21-27). This prepares us for the next point.<\/p>\n<h5>Summary<\/h5>\n<p>Throughout Jesus’ earthly ministry, the theme of his gospel remains the dawning of God’s kingdom (Mt 4:23; 24:14; Lk 4:43; 16:16), a message that is preached almost exclusively to Jews (Mt 10:5-6; 15:24). Yet Jesus also provides glimpses into what the gospel was to become once his work on earth was accomplished: (1) In Mark 8:35 and 10:29 Jesus speaks of individuals who needed to make great sacrifices “for my sake and for the gospel.” While distinguished from each other, the person of Jesus and the gospel are here associated in the closest possible way. The time was approaching when the Proclaimer of the gospel would become the Proclaimed. (2) In Mark 13:10 and Matthew 24:14 (and the textually doubtful Mk 16:15) Jesus foretells the preaching of the gospel of the kingdom to the gentile nations. (3) In Mark 14, having interpreted a woman’s action (v 3) as an anointing of his body beforehand for burial (v 8), Jesus declares, “And truly, I say to you, wherever the gospel is preached in the whole world, what she has done will be told in memory of her” (v 9, <span>rsv<\/span>; cf. Mt 26:13). This statement strongly implies that both the person of Jesus and the event of his death will figure prominently in the message that is to be proclaimed; otherwise, it is strange that the gospel and this particular act should be so solemnly bound together. Thus, here in the text already is an indication of how crucial Jesus’ death is both for the provision of the salvation announced in his gospel (cf. Mk 14:22-24) and for the launching of the evangelistic mission to the Gentiles (Mt 20:28 is vital for explaining the shift from Mt 15:24 to 28:18-20).<\/p>\n<p class=\"h2\" id=\"TheGospelafterJesusResurrection\">The Gospel after Jesus’ Resurrection<\/p>\n<p>After the resurrection of Jesus, the gospel was proclaimed by his eyewitnesses. The contents of this gospel are recorded in the book of Acts and in Paul’s letters. Of the 43 instances of <span class=\"greek\" lang=\"el\">euangelizomai<\/span> (“evangelize”) beyond the Gospels, 15 occur in Acts and 21 in Paul’s writings; of the 64 instances of <span class=\"greek\" lang=\"el\">euangelion<\/span> (“gospel”), 2 occur in Acts and no fewer than 60 in Paul.<\/p>\n<h5>The Gospel of Christ<\/h5>\n<p>Having risen from the dead, Jesus Christ again evangelizes (Eph 2:16-17), doing so now through his appointed representatives (Rom 15:16-18; 1 Cor 1:17; 9:12-18; Gal 4:13-14; Eph 4:11; 2 Tm 1:9-11). More than that, Christ has become the central theme of the gospel; the Proclaimer is now the Proclaimed. This is repeatedly affirmed in Acts (5:42; 8:4-5, 35; 11:20; 17:18) and in Paul’s writings (Rom 1:1-4; 10:8-17; 15:19-20; 2 Cor 4:4-6; 11:4; Gal 1:16; Eph 3:8; Phil 1:15-18; 2 Tm 2:8). The NT always speaks of <em>the gospel<\/em>—never the gospels—of Christ. A second gospel is as inconceivable and as unnecessary as a second Christ. This is the one gospel that God authorizes (e.g., Rom 1:1-17) and proclaims (e.g., 2 Thes 2:13-14). Galatians 2:7-9 speaks not of two gospels but of two mission fields. Paul (the apostle to the uncircumcised) and Peter (the apostle to the circumcised) are both entrusted with “the gospel of Christ” (Gal 1:7; cf. 1 Cor 15:1-11), the message that God has ordained for the salvation of Jews and Gentiles alike (Rom 1:16). The “different gospel” that Paul denounces in Galatians 1:6-9 and 2 Corinthians 11:4 is not another gospel about Jesus but a message about “another Jesus”—not the real one, but one who exists only in the minds and the messages of those who proclaim him. To preach the true Christ is to preach the true gospel, however questionable one’s motives (Phil 1:15-18, 27), and to respond rightly to the gospel is to turn to Christ (Acts 11:20-21; Rom 10:8-17; Gal 2:14-16).<\/p>\n<h5>The Gospel as a Witness to Saving Events<\/h5>\n<p>The gospel bears witness to every aspect of Christ’s saving work, from his birth (Rom 1:3; 2 Tm 2:8) and public ministry (Mk 1:1; Acts 10:36-38) to his second coming (Col 1:5, 23; cf. 3:1-4; 1 Thes 1:5-10) and the last judgment (Rom 2:16). But it is the death and the resurrection of Christ that are most crucial for the accomplishment of salvation, and that are therefore most prominent in the gospel’s witness. These are the events with which Mark’s proclamation climaxes (chs 15–16), and for which everything else prepares (8:31; 9:31; 10:33-34; 12:6-8); special stress is placed upon Jesus’ death as the means of salvation from sin (10:45; 14:3-9, 22-24). In Paul’s gospel, too, the death and resurrection of Jesus are central (Rom 4:25; 1 Cor 15:1-4), with the cross occupying the very center (1 Cor 1:17–2:5). Had Christ not risen from the dead, Paul argues, the preaching of the cross would be a waste of time (1 Cor 15:14, 17; cf. Rom 6:3-11). However, now that Christ has risen, his death deserves special emphasis as the place where God provides atonement for sins (Rom 3:21-26; 5:6-11; 2 Cor 5:14-21; Eph 1:7). The gospel according to Acts proclaims Jesus’ death (Acts 8:25; 20:24, 28; cf. 10:36-43) and preeminently his resurrection, the event by which he conquered death and was exalted as Lord and coming Judge (10:36-43; 13:32-33; 17:18, 31). According to 1 Peter, the bearers of the gospel (1 Pt 1:12) concentrated, as had the OT prophets, on “the sufferings of Christ and the subsequent glory” (1:11; cf. 1:18-19; 2:21-24; 3:18-22).<\/p>\n<h5>The Gospel as a Power for Salvation<\/h5>\n<p>The gospel is much more than a report of past events and an exposition of doctrine. Paul declares in 1 Corinthians 1:17-18 and again in Romans 1:16 that the gospel is “the power of God”—not merely a witness to his power but an <em>expression<\/em> of his power. Thus, it cannot be fettered (2 Tm 2:8-9). “Our gospel came to you not only in word, but also in power,” Paul writes in 1 Thessalonians 1:5. His point is not that the gospel was accompanied by mighty works (though this happened; cf. Rom 15:18-19), but that the gospel itself is a mighty work. God makes it so through his Holy Spirit (Rom 15:18-19; 1 Cor 2:1-5; 1 Thes 1:6). Furthermore, God’s singular purpose in exercising his power is to change people’s lives, to liberate them from sin and death, and to reconcile them to himself—in short, to save them. The gospel has power to effect the salvation it announces and to impart the life it promises (e.g., Rom 1:16; 10:8-17; 1 Cor 1:17-18; 15:1-2; Eph 1:13; 2 Thes 2:13-14; 2 Tm 1:8-11; 1 Pt 1:23-25). If people are to experience salvation, they must hear and believe the gospel. It is precisely in and through this message that the saving power manifested in the person and work of Christ (especially in his death and resurrection) is conveyed to men and made effective in their lives. Similarly it is in association with the gospel, or as a direct result of the reception of the gospel, that the Holy Spirit is imparted to believers (Acts 10:36-44; 15:7-8; 2 Cor 11:4; Gal 3:1-2). In short, the gospel is the decisive place of encounter between the sinner and God the Savior.<\/p>\n<h5>The Gospel of Grace<\/h5>\n<p>According to Peter’s testimony at the Jerusalem Council (Acts 15:7-11), an essential part of the gospel—for Gentiles and Jews alike—is salvation “through the grace of the Lord Jesus.” Toward the close of his missionary career, Paul states that his basic concern has been “to testify to the gospel of the grace of God” (Acts 20:24, <span>rsv<\/span>). This statement can be understood only in relation to Paul’s concept of the righteousness of God, particularly as set forth in Romans. Paul is here not merely expounding a divine attribute. Rather, he is dramatizing a divine activity—the manifestation of God’s righteousness now, “in the present time” (Rom 3:26), in the new age inaugurated by the coming of Jesus. The manifestation is twofold. Viewing the two aspects together, and doing so in the light of the gospel declared by Isaiah and by Jesus (both of whom strongly influenced Paul), respectively, will help us to understand why Paul speaks of “the gospel of the grace of God.”<\/p>\n<p>First, the gospel is a <em>witness<\/em> to God’s grace. In offering his Son as a sacrifice for sins (Rom 3:25a), God demonstrates his righteousness (vv 25b-26). That is, in the death of Jesus sins formerly “passed over” (v 25c) become the object of God’s wrath (cf. 1:18) and judgment. Yet in the very place where God deals justly and decisively with sins, he shows his grace to sinners. For the judgment against sin is focused not upon the sinners themselves but upon the One appointed to act on their behalf and to stand in their place (Rom 4:25; 5:6, 11; cf. 2 Cor 5:21; Gal 3:13). On this basis, sinners are freely pardoned (Rom 3:24). “The grace of the Lord Jesus” (Acts 15:11) toward the sinful is also in evidence, for he willingly bears their iniquities and suffers the consequences of their wrongdoing (Gal 2:20; cf. 2 Cor 8:9; Phil 2:6-8).<\/p>\n<p>Second, the gospel is a <em>channel<\/em> of God’s grace. “The righteousness of God is revealed” in the gospel, says Paul (Rom 1:17). By this he means, not that the gospel talks about the righteousness of God (though it does), but that God’s righteousness is actively at work in the gospel. This activity in turn explains how the gospel becomes “the power of God for salvation” (v 16). And just how does God demonstrate his righteousness at this stage? In short, by bestowing it as a free gift on sinful human beings. It remains the righteousness of God, but by God’s grace, it is a righteousness in which humans may share. Furthermore, partaking of God’s righteousness depends on being personally united with Jesus Christ. In Paul’s view the saved person is one who has been acquitted, justified, “declared righteous” by God the judge. The basis for the verdict is not that I in myself am righteous (God justifies the ungodly, Rom 4:5). Nor does God treat me as though I were righteous. According to Paul I am declared righteous because I really <em>am<\/em> righteous—not in myself but in Christ (1 Cor 1:30; 2 Cor 5:21; Phil 3:9). This union is established through the revelation—and the free offer—of God’s righteousness in the gospel (Rom 1:16-17).<\/p>\n<h5>Responding to the Gospel<\/h5>\n<p>The gospel calls for a threefold response:<\/p>\n<p>1. <em>Believing.<\/em> The gospel, says Paul, is “the power of God for salvation to every one who has faith” (Rom 1:16). For Paul, faith is the abandonment of all reliance upon “works of law” for justification (3:28) and utter dependence upon the grace of God as demonstrated in the work of Christ, especially his death (v 25). Accordingly, the “different gospel” of Galatians 1:6 and 2 Corinthians 11:4 is spurious, for it preaches salvation by personal merit rather than (or together with) the work of Christ (cf. Gal 2:16). Ultimately faith rests upon God (Rom 4:24; 1 Thes 1:8-9) and upon Christ (Rom 3:22, 26; Gal 2:16, 20). Yet it is imperative that one believe the gospel also (Acts 8:12; 11:20-21; 15:7; Rom 1:16; 10:8-17; 1 Cor 1:17-24; Phil 1:27; Heb 4:2), for it is just by this means that God’s salvation is made known and mediated. Moreover, believing the gospel entails repentance (Acts 14:15; 20:21, 24; 1 Thes 1:5-10) and obedience (Rom 1:5; 15:16-18; Heb 4:6). Those who refuse to obey the gospel are imperiling their lives (2 Thes 1:5-10; 1 Pt 4:17).<\/p>\n<p>2. <em>Growing.<\/em> The Gospel is more than a message to be received—it is also a place in which to stand (1 Cor 15:1-2). It is sustainer of life as well as giver of life. One grows as a Christian not by turning from the gospel to other things (to turn away from the gospel is to abandon God and Christ, Gal 1:6), but by going ever more deeply into the gospel. In Romans 1:15 Paul expresses his eagerness to proclaim the gospel to the Christians in Rome. In the following chapters, anticipating his visit, he offers one of his most profound expositions of the gospel—one whose truth has never been fathomed and whose power has never been exhausted.<\/p>\n<p>3. <em>Hoping.<\/em> “The hope of the gospel” (Col 1:23) includes not only the return of Christ and the glory of heaven (Col 1:5; 3:1-4; 2 Thes 2:14-16) but the final judgment as well. For those who embrace the gospel, the last judgment holds no terrors, because the Judge is the very one who rescues them from the wrath to come (1 Thes 1:10). Those who are united to him need not dread condemnation now or at the end (Rom 8:1). Instead, the last judgment will mark their final vindication (1 Cor 4:5; Gal 5:5). Accordingly, this theme is not just a corollary but an integral part of the Good News (Rom 2:16). Those who have died since believing the gospel (1 Pt 4:6) may seem to have suffered a fate common to all people, or even the condemnation reserved for the lawless; in fact, their response to the gospel assures them of approval by the coming Lord (4:5-6; 5:4) and of a share in the imperishable inheritance of heaven (1:4).<\/p>","summary_ro":"GOSPEL Word derived from the Anglo-Saxon godspell denoting “glad tidings” or “good news.” Preview • The Gospel Message of Isaiah • The Gospel in the New Testament • The Good News of Christ’s Coming • The Gospel according to Jesus • The Gospel after Jesus’ Resurrection The Gospel Message of Isaiah Of all the passages cited, those of Isaiah provide the most important background for the gospel in the NT. According to Isaiah’s gospel, it is God alone who saves, and there is no explanation for his...","summary_en":"GOSPEL Word derived from the Anglo-Saxon godspell denoting “glad tidings” or “good news.” Preview • The Gospel Message of Isaiah • The Gospel in the New Testament • The Good News of Christ’s Coming • The Gospel according to Jesus • The Gospel after Jesus’ Resurrection The Gospel Message of Isaiah Of all the passages cited, those of Isaiah provide the most important background for the gospel in the NT. According to Isaiah’s gospel, it is God alone who saves, and there is no explanation for his...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":20391,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"John the Baptist","title_en":"John the Baptist","content_ro":"<h3>JOHN THE BAPTIST<\/h3>\n<p>Forerunner of the Messiah who prepared the people for Jesus’ coming, proclaimed the need for forgiveness of sins, and offered a baptism symbolizing repentance. His ministry included the baptism of Jesus in the Jordan River, where he testified to Jesus being the Expected One from God. John was arrested and beheaded by Herod Antipas in approximately <span>AD<\/span> 29, while Jesus was still ministering.<\/p>\n<p>Preview<\/p>\n<p>• Birth, Infancy, and Boyhood<\/p>\n<p>• Appearance and Identity<\/p>\n<p>• John’s Proclamation<\/p>\n<p>• John’s Baptism<\/p>\n<p>• John’s View of Jesus<\/p>\n<p>• Jesus’ View of John<\/p>\n<p>• Arrest, Imprisonment, and Martyrdom<\/p>\n<p>• The Disciples of John<\/p>\n<p class=\"h2\" id=\"BirthInfancyandBoyhood\">Birth, Infancy, and Boyhood<\/p>\n<p>Luke’s Gospel is our only source of information concerning the birth and boyhood of John. The Gospel writer states that John was born in the hill country of Judah (Lk 1:39) of priestly descent, being the son of Zechariah, a priest of the order of Abijah, and Elizabeth, a descendant of Aaron (v 5). Both parents were righteous in the sight of God, following all the commandments closely (v 6). Like the birth of Jesus, only to a much lesser degree, the birth of John the Baptist is described in Luke as extraordinary. The angel Gabriel announced the coming birth to Zechariah in the temple; to the older, barren Elizabeth it came as an answer to prayer (vv 8-13). John’s name is announced to Zechariah by the angel, even as his purpose as forerunner is revealed before birth (vv 13-17). Such a consecration from birth is reminiscent of the call of the OT prophet Jeremiah (cf. Jer 1:5).<\/p>\n<p>There existed some familial relationship between the families of John and Jesus. Elizabeth is described as a relative of Mary (Lk 1:36), which may connote cousin or aunt, or may only mean being from the same tribe.<\/p>\n<p>John’s childhood, as that of Jesus, is left quite vague in the Gospel account. All that is said is that “John grew up and became strong in spirit. Then he lived out in the wilderness until he began his public ministry to Israel” (Lk 1:80, <span>nlt<\/span>). Some scholars have suggested that John might have been adopted as a boy by the Essenes (as was their practice) at Qumran and reared in their wilderness community, adjacent to the Dead Sea and near the Jordan River. There are some similarities between the activities of the Qumran sect, known through the Dead Sea Scrolls, and the later ministry of John the Baptist. Both practiced a type of asceticism and removed themselves from the life of Jerusalem. Both practiced baptism and associated this rite with initiation and repentance. Finally, John and the Qumran group were both eschatologically minded, awaiting God’s final end-time activity in history. Nevertheless, many significant differences exist between John and the Qumran sect.<\/p>\n<p class=\"h2\" id=\"AppearanceandIdentity\">Appearance and Identity<\/p>\n<p>Mark’s Gospel begins with an account of John the Baptist’s appearance: “John the Baptist . . . lived in the wilderness and was preaching that people should be baptized to show that they had turned from their sins and turned to God to be forgiven” (Mk 1:4, <span>nlt<\/span>). A rich OT background lies behind John’s association with the wilderness, in this case the wilderness of Judea. It was in the wilderness that God revealed himself to Moses (Ex 3), gave the law, and entered into the covenant with Israel (ch 19). It was also the site of refuge for David (1 Sm 23–26; Ps 63) and Elijah (1 Kgs 19), and in this light became the anticipated site of God’s future deliverance (Is 40:3-5; Ez 47:1-12; Hos 2:14-15).<\/p>\n<p>The unusual dress of John the Baptist—“clothing made of camel’s hair, with a leather belt around his waist” (Mk 1:6, <span>niv<\/span>)—may have suggested to his audience an association with Elijah in particular (2 Kgs 1:8) or with the prophets in general (Zec 13:4). His diet, “locusts and wild honey” (Mk 1:6), was Levitically clean, reflecting one who lived off the desert (such food was also eaten at Qumran) and formed part of the broader asceticism practiced by John and his disciples (Mt 9:14; 11:18).<\/p>\n<p>Who did John understand himself to be? In answer to questions by the multitude whether he was the Messiah, Elijah, or the expected prophet (Jn 1:20-23), John only identified himself as “a voice crying in the wilderness, ‘Prepare the way of the Lord’ ” (Is 40:3). The background for the question lies at the end of the OT period. Prophecy, on the one hand, was considered to have ceased (Zec 13:2-6); yet, on the other hand, it was expected to appear again before the coming of the messianic kingdom (see Jl 2:28-29; Mal 3:1-4). Some anticipated this final prophet to be one who was like Moses (Dt 18:15), others a returning Elijah as foretold in Malachi 4:5-6. While John personally refrained from identifying himself with these specific expectations (Jn 1:20-23), it is clear that his dress, lifestyle, and message caused the people to identify him with this end-time prophet (Mt 14:5; Mk 11:32). Jesus also saw John as this final “Elijah-like” prophet (Mt 11:7-15), who from Malachi’s prophecy was to be a forerunner to the coming of the Lord (Mal 3:1-4; 4:5-6).<\/p>\n<p class=\"h2\" id=\"JohnsProclamation\">John’s Proclamation<\/p>\n<p>John’s proclamation involved three elements: a warning of imminent judgment at the hands of the Coming One, a call for repentance in light of the coming kingdom of heaven, and a demand to express this repentance in concrete ethical terms. Many Jews looked forward confidently to the messianic judgment as a time of blessing for themselves and destruction for the gentile oppressors. John, however, warned that Jewish ancestry was false security in the coming judgment (Lk 3:8); true repentance was the only means of escaping destruction (Mt 3:2). John anticipated this judgment at the hands of the Coming One, who would baptize the nation with “the Holy Spirit and with fire” (Lk 3:16). Fire represented the OT means of destruction in the end time (Mal 4:1) as well as purification (Mal 3:1-4), while the outpouring of the Holy Spirit in the end time connoted blessing (Is 32:15; Ez 39:29; Jl 2:28) and purification (Is 4:2-4). The judgment anticipated by John was therefore twofold: destruction for the unrepentant, and blessing for the penitent and righteous (Mt 3:12).<\/p>\n<p>In light of this imminent event John called for repentance on the part of his listeners (Mt 3:2), a true “turning back” or “turning toward” God in obedience that would bring forgiveness of sin. Such a turnabout in an individual’s relation with God should be lived out in one’s everyday dealings: fairness on the part of tax collectors (Lk 3:12-13) and soldiers (v 14), and the general requirement of compassion for the poor (vv 10-11).<\/p>\n<p class=\"h2\" id=\"JohnsBaptism\">John’s Baptism<\/p>\n<p>The Gospels record that John baptized those repentant of their sins at several locations: the Jordan River (Mk 1:5), Bethany beyond the Jordan (Jn 1:28), and Aenon near Salim (Jn 3:23). This practice was an integral part of John’s call for repentance, given in light of the approaching judgment and the appearance of the Coming One. The baptism of the penitent symbolized desire for forgiveness of sin, a renunciation of past life, and a desire to be included in the coming messianic kingdom.<\/p>\n<p>What was the background for John’s practice of baptism? From the OT we know of ceremonial lustrations or washings that guaranteed ritual purity (Lv 14–15; Nm 19). Unlike John’s baptism, these washings were repetitive in nature and referred predominantly to ritual rather than moral cleansing. The prophets, however, urged a moral purification associated with the washing of water (Is 1:16-18; Jer 4:14). More significantly, the prophets anticipated a cleansing by God in the end times preceding the Day of Judgment (Ez 36:25; Zec 13:1; cf. Is 44:3), an eschatological element that John may have assumed was being fulfilled in his water baptism.<\/p>\n<p>Another precedent for John’s practice may have been proselyte baptism, a rite (along with circumcision and the offering of sacrifices) that constituted the conversion of a Gentile to Judaism. Common to both proselyte baptism and John’s baptism were the emphasis on an ethical break with the past, a once-for-all character, and the similarity of immersion. Notable differences were that John’s baptism was for Jews, not Gentile converts, and that it had a marked eschatological character as a preparation for the new age. Unless John, in light of the imminence of the messianic age, consciously treated all Jews as “pagan” in need of a baptism of repentance (cf. Mt 3:7-10), it is doubtful that proselyte baptism formed the primary background for John’s baptismal ministry.<\/p>\n<p>If John’s baptism had a clear association with the forgiveness of sin, the question naturally arises as to why Jesus, the Son of God, sought baptism from John. John himself asks this very question of Jesus (Mt 3:14), to which Jesus responds, “It must be done, because we must do everything that is right” (v 15, <span>nlt<\/span>). First, it is clear that Jesus’ baptism represented an act of obedience on his part to God’s will as he saw it. Second, by submitting to the baptism of John, Jesus was clearly validating the ministry and message of John. The imminent coming of the kingdom and its Messiah, and the need for repentance in anticipation of this event that John proclaimed, were affirmed by Jesus through baptism. Third, by being baptized, Jesus condemned the self-righteous for their lack of repentance and took a stand with the penitent publicans and sinners awaiting the kingdom of God (Lk 7:29-30). Fourth, Jesus stepped forward for baptism not as an individual in need of forgiveness but as one who represented the people of God. His baptism, therefore, demonstrated solidarity with the people in their need of deliverance, even as he is judged in their place on the cross. Finally, the voice from heaven (Mk 1:11) and the descent of the Spirit (Lk 3:21-22) signify the inauguration of Jesus’ own ministry through his baptism by John.<\/p>\n<p class=\"h2\" id=\"JohnsViewofJesus\">John’s View of Jesus<\/p>\n<p>Throughout his ministry John pointed beyond himself to one “who is far greater than I am—so much greater that I am not even worthy to be his slave” (Mk 1:7, <span>nlt<\/span>). His self-understanding apparently sprang from the application of Isaiah 40:3 to himself, that he was the preparer or forerunner for God’s coming activity through the Messiah (Lk 3:4-6). When asked by curious spectators, John firmly denied that he was the Messiah, and according to the Gospel accounts, subordinated himself to the Coming One (Mk 1:7-8; Jn 1:26-28; 3:28-31). The coming of Jesus to baptism seems to represent the first time John identified these expectations with Jesus himself (Jn 1:35-36). His recognition of Jesus as the Messiah prior to baptism (Mt 3:14) was confirmed by the descent of the Holy Spirit as a dove and the voice from heaven quoting a phrase from an OT messianic psalm (Mk 1:11a, from Ps 2:7), together with a phrase from a Suffering Servant song of Isaiah (Mk 1:11b, from Is 42:1). In the fourth Gospel, John the Baptist goes even further in acknowledging Jesus to be the “Lamb of God” (Jn 1:29), in anticipation of Jesus’ sacrificial role on the cross. And John recognized him as “God’s Chosen One” (v 34, <span>neb<\/span>—another term for the Messiah; Ps 2:7, see Mk 1:11).<\/p>\n<p>In light of John’s strong affirmation, it is at first difficult to understand his questioning of Jesus while imprisoned: “Are you he who is to come, or shall we look for another?” (Mt 11:3, <span>rsv<\/span>). Some have suggested that John was merely asking for the sake of his disciples, or that the question reflected John’s despondency with being imprisoned. It is more likely, however, that the question represents John’s own confusion with the activity expected of the Messiah. John had proclaimed a Coming One who would bring a baptism of fire and judgment upon the wicked (Lk 3:16). It may have been difficult for him to understand Jesus’ different emphases on forgiveness and acceptance of sinners (Mt 9:9-13) and his healing of the sick (Mt 8–9). When John’s disciples brought their master’s question to Jesus, asking whether or not he was the Messiah, Jesus responded by quoting Isaiah 35:5-6 (see also Is 61:1). This text proclaims the activities of healing and proclaiming salvation to the poor to be fulfillments of the Messiah’s role, even though they may not have been what John or countless other Jews expected.<\/p>\n<p class=\"h2\" id=\"JesusViewofJohn\">Jesus’ View of John<\/p>\n<p>That Jesus highly regarded John the Baptist is indicated by his baptism by John. It is also explicitly stated on several occasions. Jesus called him the greatest man to have ever lived (Lk 7:28). (Of course, he was not as great as Jesus, the God-man.) Jesus also said that John was a burning and shining lamp (Jn 5:33-35) and that he practiced a baptism divinely ordained (Lk 20:1-8).<\/p>\n<p>John’s uniqueness, however, lies in the fact that he stood at the turning of the ages. He was the last of the old era, the period of the law and the prophets (Lk 16:16), which was to precede the coming of the messianic age (the kingdom of God). John was the last of the prophets, the greatest of them, the Elijah figure who would prepare the way for the judgment of God (Mt 11:13-15; Lk 1:17). Because John belonged to the era of the law and the prophets, however, he was not as great as the “least” already in the kingdom of God (Mt 11:11)—that is, those who belonged to the era of the kingdom’s appearance in Jesus.<\/p>\n<p class=\"h2\" id=\"ArrestImprisonmentandMartyrdom\">Arrest, Imprisonment, and Martyrdom<\/p>\n<p>To understand why John was arrested and beheaded by Herod Antipas, one has to grasp the messianic excitement caused by John’s appearance and message (Lk 3:15-18). Herod and other secular rulers were obviously suspicious of anyone who might stir up the crowds with predictions of a coming messianic ruler. Other messianic movements had arisen before John, which resulted in outbreaks of violence against the Roman-Herodian rulership. Moreover, Herod Antipas was under heavy criticism for his marriage with Herodias, the ex-wife of his brother Philip. His first marriage, with the daughter of Aretus II, constituted a political alliance between the Herodian family and the Nabatean kingdom of Perea. His new relationship with Herodias was perceived as a breach of the political alliance and led to friction between the two families. John’s denunciation of Herod’s new marriage (Mt 14:3-12) could thus have been interpreted by Herod as a subversive rousing of sentiment against his authority. The Jewish historian Josephus states that Herod did, in fact, arrest John because he feared John’s influence over the crowds. According to Josephus, John was imprisoned at the fortress Machaerus on the eastern side of the Dead Sea. That he was not killed immediately was due to Herod’s personal fear of the righteous John (Mk 6:2) and of the people’s reaction (Mt 14:5). On a point about which Josephus is silent, the Gospels record that it was Herodias’s feelings against John (Mk 6:17) and her plot, through the dancing of her daughter, which brought about the beheading of John (vv 21-29). John was beheaded at Herodias’s request in approximately <span>AD<\/span> 29 or 30.<\/p>\n<p class=\"h2\" id=\"TheDisciplesofJohn\">The Disciples of John<\/p>\n<p>While it is clear that a band of disciples formed around John in his lifetime (Jn 1:35), to suggest that he intended to begin a continuing movement is contradicted by his message on the imminent Day of Judgment. Apparently, John’s disciples consisted of a small group of those who had been baptized by him and were awaiting the coming Messiah. Some transferred their loyalty to Jesus after John had identified Jesus as the Coming One (Jn 1:37). Others, however, apparently stayed on with their teacher, communicating with the imprisoned John concerning the activities of Jesus (Lk 7:18-23) and, after his death, taking the body for burial (Mk 6:29).<\/p>\n<p>We know little about the activities and practices of the band of disciples clustered around John. We do know, however, that fasting was one practice specifically associated with the group, and one that marked them as similar to the Pharisees (Mt 9:14). In this practice they no doubt followed the example of John himself (Lk 7:33). Prayer and fasting were often linked in late Judaism. The disciples of John were also known for the prayers taught by their master (11:1). Seeing this practice, the disciples of Jesus asked the Lord to teach them to pray, to which Jesus responded with the Lord’s Prayer (vv 2-4).<\/p>\n<p>After his death it is likely that other disciples of John joined the followers of Jesus (see Lk 7:29-30). Not all did so, however, as disciples of John were encountered by Paul and other Christians approximately 25 years later in Ephesus (Acts 18:24–29:7). Upon hearing witness to Jesus, these followers of John proclaimed Jesus as Messiah. When Paul baptized them in the name of Jesus they received the Holy Spirit (19:4-7). Even so, it is apparent from later documents that various groups continued to honor John, even considering him the Messiah, centuries after the NT period.<\/p>","content_en":"<h3>JOHN THE BAPTIST<\/h3>\n<p>Forerunner of the Messiah who prepared the people for Jesus’ coming, proclaimed the need for forgiveness of sins, and offered a baptism symbolizing repentance. His ministry included the baptism of Jesus in the Jordan River, where he testified to Jesus being the Expected One from God. John was arrested and beheaded by Herod Antipas in approximately <span>AD<\/span> 29, while Jesus was still ministering.<\/p>\n<p>Preview<\/p>\n<p>• Birth, Infancy, and Boyhood<\/p>\n<p>• Appearance and Identity<\/p>\n<p>• John’s Proclamation<\/p>\n<p>• John’s Baptism<\/p>\n<p>• John’s View of Jesus<\/p>\n<p>• Jesus’ View of John<\/p>\n<p>• Arrest, Imprisonment, and Martyrdom<\/p>\n<p>• The Disciples of John<\/p>\n<p class=\"h2\" id=\"BirthInfancyandBoyhood\">Birth, Infancy, and Boyhood<\/p>\n<p>Luke’s Gospel is our only source of information concerning the birth and boyhood of John. The Gospel writer states that John was born in the hill country of Judah (Lk 1:39) of priestly descent, being the son of Zechariah, a priest of the order of Abijah, and Elizabeth, a descendant of Aaron (v 5). Both parents were righteous in the sight of God, following all the commandments closely (v 6). Like the birth of Jesus, only to a much lesser degree, the birth of John the Baptist is described in Luke as extraordinary. The angel Gabriel announced the coming birth to Zechariah in the temple; to the older, barren Elizabeth it came as an answer to prayer (vv 8-13). John’s name is announced to Zechariah by the angel, even as his purpose as forerunner is revealed before birth (vv 13-17). Such a consecration from birth is reminiscent of the call of the OT prophet Jeremiah (cf. Jer 1:5).<\/p>\n<p>There existed some familial relationship between the families of John and Jesus. Elizabeth is described as a relative of Mary (Lk 1:36), which may connote cousin or aunt, or may only mean being from the same tribe.<\/p>\n<p>John’s childhood, as that of Jesus, is left quite vague in the Gospel account. All that is said is that “John grew up and became strong in spirit. Then he lived out in the wilderness until he began his public ministry to Israel” (Lk 1:80, <span>nlt<\/span>). Some scholars have suggested that John might have been adopted as a boy by the Essenes (as was their practice) at Qumran and reared in their wilderness community, adjacent to the Dead Sea and near the Jordan River. There are some similarities between the activities of the Qumran sect, known through the Dead Sea Scrolls, and the later ministry of John the Baptist. Both practiced a type of asceticism and removed themselves from the life of Jerusalem. Both practiced baptism and associated this rite with initiation and repentance. Finally, John and the Qumran group were both eschatologically minded, awaiting God’s final end-time activity in history. Nevertheless, many significant differences exist between John and the Qumran sect.<\/p>\n<p class=\"h2\" id=\"AppearanceandIdentity\">Appearance and Identity<\/p>\n<p>Mark’s Gospel begins with an account of John the Baptist’s appearance: “John the Baptist . . . lived in the wilderness and was preaching that people should be baptized to show that they had turned from their sins and turned to God to be forgiven” (Mk 1:4, <span>nlt<\/span>). A rich OT background lies behind John’s association with the wilderness, in this case the wilderness of Judea. It was in the wilderness that God revealed himself to Moses (Ex 3), gave the law, and entered into the covenant with Israel (ch 19). It was also the site of refuge for David (1 Sm 23–26; Ps 63) and Elijah (1 Kgs 19), and in this light became the anticipated site of God’s future deliverance (Is 40:3-5; Ez 47:1-12; Hos 2:14-15).<\/p>\n<p>The unusual dress of John the Baptist—“clothing made of camel’s hair, with a leather belt around his waist” (Mk 1:6, <span>niv<\/span>)—may have suggested to his audience an association with Elijah in particular (2 Kgs 1:8) or with the prophets in general (Zec 13:4). His diet, “locusts and wild honey” (Mk 1:6), was Levitically clean, reflecting one who lived off the desert (such food was also eaten at Qumran) and formed part of the broader asceticism practiced by John and his disciples (Mt 9:14; 11:18).<\/p>\n<p>Who did John understand himself to be? In answer to questions by the multitude whether he was the Messiah, Elijah, or the expected prophet (Jn 1:20-23), John only identified himself as “a voice crying in the wilderness, ‘Prepare the way of the Lord’ ” (Is 40:3). The background for the question lies at the end of the OT period. Prophecy, on the one hand, was considered to have ceased (Zec 13:2-6); yet, on the other hand, it was expected to appear again before the coming of the messianic kingdom (see Jl 2:28-29; Mal 3:1-4). Some anticipated this final prophet to be one who was like Moses (Dt 18:15), others a returning Elijah as foretold in Malachi 4:5-6. While John personally refrained from identifying himself with these specific expectations (Jn 1:20-23), it is clear that his dress, lifestyle, and message caused the people to identify him with this end-time prophet (Mt 14:5; Mk 11:32). Jesus also saw John as this final “Elijah-like” prophet (Mt 11:7-15), who from Malachi’s prophecy was to be a forerunner to the coming of the Lord (Mal 3:1-4; 4:5-6).<\/p>\n<p class=\"h2\" id=\"JohnsProclamation\">John’s Proclamation<\/p>\n<p>John’s proclamation involved three elements: a warning of imminent judgment at the hands of the Coming One, a call for repentance in light of the coming kingdom of heaven, and a demand to express this repentance in concrete ethical terms. Many Jews looked forward confidently to the messianic judgment as a time of blessing for themselves and destruction for the gentile oppressors. John, however, warned that Jewish ancestry was false security in the coming judgment (Lk 3:8); true repentance was the only means of escaping destruction (Mt 3:2). John anticipated this judgment at the hands of the Coming One, who would baptize the nation with “the Holy Spirit and with fire” (Lk 3:16). Fire represented the OT means of destruction in the end time (Mal 4:1) as well as purification (Mal 3:1-4), while the outpouring of the Holy Spirit in the end time connoted blessing (Is 32:15; Ez 39:29; Jl 2:28) and purification (Is 4:2-4). The judgment anticipated by John was therefore twofold: destruction for the unrepentant, and blessing for the penitent and righteous (Mt 3:12).<\/p>\n<p>In light of this imminent event John called for repentance on the part of his listeners (Mt 3:2), a true “turning back” or “turning toward” God in obedience that would bring forgiveness of sin. Such a turnabout in an individual’s relation with God should be lived out in one’s everyday dealings: fairness on the part of tax collectors (Lk 3:12-13) and soldiers (v 14), and the general requirement of compassion for the poor (vv 10-11).<\/p>\n<p class=\"h2\" id=\"JohnsBaptism\">John’s Baptism<\/p>\n<p>The Gospels record that John baptized those repentant of their sins at several locations: the Jordan River (Mk 1:5), Bethany beyond the Jordan (Jn 1:28), and Aenon near Salim (Jn 3:23). This practice was an integral part of John’s call for repentance, given in light of the approaching judgment and the appearance of the Coming One. The baptism of the penitent symbolized desire for forgiveness of sin, a renunciation of past life, and a desire to be included in the coming messianic kingdom.<\/p>\n<p>What was the background for John’s practice of baptism? From the OT we know of ceremonial lustrations or washings that guaranteed ritual purity (Lv 14–15; Nm 19). Unlike John’s baptism, these washings were repetitive in nature and referred predominantly to ritual rather than moral cleansing. The prophets, however, urged a moral purification associated with the washing of water (Is 1:16-18; Jer 4:14). More significantly, the prophets anticipated a cleansing by God in the end times preceding the Day of Judgment (Ez 36:25; Zec 13:1; cf. Is 44:3), an eschatological element that John may have assumed was being fulfilled in his water baptism.<\/p>\n<p>Another precedent for John’s practice may have been proselyte baptism, a rite (along with circumcision and the offering of sacrifices) that constituted the conversion of a Gentile to Judaism. Common to both proselyte baptism and John’s baptism were the emphasis on an ethical break with the past, a once-for-all character, and the similarity of immersion. Notable differences were that John’s baptism was for Jews, not Gentile converts, and that it had a marked eschatological character as a preparation for the new age. Unless John, in light of the imminence of the messianic age, consciously treated all Jews as “pagan” in need of a baptism of repentance (cf. Mt 3:7-10), it is doubtful that proselyte baptism formed the primary background for John’s baptismal ministry.<\/p>\n<p>If John’s baptism had a clear association with the forgiveness of sin, the question naturally arises as to why Jesus, the Son of God, sought baptism from John. John himself asks this very question of Jesus (Mt 3:14), to which Jesus responds, “It must be done, because we must do everything that is right” (v 15, <span>nlt<\/span>). First, it is clear that Jesus’ baptism represented an act of obedience on his part to God’s will as he saw it. Second, by submitting to the baptism of John, Jesus was clearly validating the ministry and message of John. The imminent coming of the kingdom and its Messiah, and the need for repentance in anticipation of this event that John proclaimed, were affirmed by Jesus through baptism. Third, by being baptized, Jesus condemned the self-righteous for their lack of repentance and took a stand with the penitent publicans and sinners awaiting the kingdom of God (Lk 7:29-30). Fourth, Jesus stepped forward for baptism not as an individual in need of forgiveness but as one who represented the people of God. His baptism, therefore, demonstrated solidarity with the people in their need of deliverance, even as he is judged in their place on the cross. Finally, the voice from heaven (Mk 1:11) and the descent of the Spirit (Lk 3:21-22) signify the inauguration of Jesus’ own ministry through his baptism by John.<\/p>\n<p class=\"h2\" id=\"JohnsViewofJesus\">John’s View of Jesus<\/p>\n<p>Throughout his ministry John pointed beyond himself to one “who is far greater than I am—so much greater that I am not even worthy to be his slave” (Mk 1:7, <span>nlt<\/span>). His self-understanding apparently sprang from the application of Isaiah 40:3 to himself, that he was the preparer or forerunner for God’s coming activity through the Messiah (Lk 3:4-6). When asked by curious spectators, John firmly denied that he was the Messiah, and according to the Gospel accounts, subordinated himself to the Coming One (Mk 1:7-8; Jn 1:26-28; 3:28-31). The coming of Jesus to baptism seems to represent the first time John identified these expectations with Jesus himself (Jn 1:35-36). His recognition of Jesus as the Messiah prior to baptism (Mt 3:14) was confirmed by the descent of the Holy Spirit as a dove and the voice from heaven quoting a phrase from an OT messianic psalm (Mk 1:11a, from Ps 2:7), together with a phrase from a Suffering Servant song of Isaiah (Mk 1:11b, from Is 42:1). In the fourth Gospel, John the Baptist goes even further in acknowledging Jesus to be the “Lamb of God” (Jn 1:29), in anticipation of Jesus’ sacrificial role on the cross. And John recognized him as “God’s Chosen One” (v 34, <span>neb<\/span>—another term for the Messiah; Ps 2:7, see Mk 1:11).<\/p>\n<p>In light of John’s strong affirmation, it is at first difficult to understand his questioning of Jesus while imprisoned: “Are you he who is to come, or shall we look for another?” (Mt 11:3, <span>rsv<\/span>). Some have suggested that John was merely asking for the sake of his disciples, or that the question reflected John’s despondency with being imprisoned. It is more likely, however, that the question represents John’s own confusion with the activity expected of the Messiah. John had proclaimed a Coming One who would bring a baptism of fire and judgment upon the wicked (Lk 3:16). It may have been difficult for him to understand Jesus’ different emphases on forgiveness and acceptance of sinners (Mt 9:9-13) and his healing of the sick (Mt 8–9). When John’s disciples brought their master’s question to Jesus, asking whether or not he was the Messiah, Jesus responded by quoting Isaiah 35:5-6 (see also Is 61:1). This text proclaims the activities of healing and proclaiming salvation to the poor to be fulfillments of the Messiah’s role, even though they may not have been what John or countless other Jews expected.<\/p>\n<p class=\"h2\" id=\"JesusViewofJohn\">Jesus’ View of John<\/p>\n<p>That Jesus highly regarded John the Baptist is indicated by his baptism by John. It is also explicitly stated on several occasions. Jesus called him the greatest man to have ever lived (Lk 7:28). (Of course, he was not as great as Jesus, the God-man.) Jesus also said that John was a burning and shining lamp (Jn 5:33-35) and that he practiced a baptism divinely ordained (Lk 20:1-8).<\/p>\n<p>John’s uniqueness, however, lies in the fact that he stood at the turning of the ages. He was the last of the old era, the period of the law and the prophets (Lk 16:16), which was to precede the coming of the messianic age (the kingdom of God). John was the last of the prophets, the greatest of them, the Elijah figure who would prepare the way for the judgment of God (Mt 11:13-15; Lk 1:17). Because John belonged to the era of the law and the prophets, however, he was not as great as the “least” already in the kingdom of God (Mt 11:11)—that is, those who belonged to the era of the kingdom’s appearance in Jesus.<\/p>\n<p class=\"h2\" id=\"ArrestImprisonmentandMartyrdom\">Arrest, Imprisonment, and Martyrdom<\/p>\n<p>To understand why John was arrested and beheaded by Herod Antipas, one has to grasp the messianic excitement caused by John’s appearance and message (Lk 3:15-18). Herod and other secular rulers were obviously suspicious of anyone who might stir up the crowds with predictions of a coming messianic ruler. Other messianic movements had arisen before John, which resulted in outbreaks of violence against the Roman-Herodian rulership. Moreover, Herod Antipas was under heavy criticism for his marriage with Herodias, the ex-wife of his brother Philip. His first marriage, with the daughter of Aretus II, constituted a political alliance between the Herodian family and the Nabatean kingdom of Perea. His new relationship with Herodias was perceived as a breach of the political alliance and led to friction between the two families. John’s denunciation of Herod’s new marriage (Mt 14:3-12) could thus have been interpreted by Herod as a subversive rousing of sentiment against his authority. The Jewish historian Josephus states that Herod did, in fact, arrest John because he feared John’s influence over the crowds. According to Josephus, John was imprisoned at the fortress Machaerus on the eastern side of the Dead Sea. That he was not killed immediately was due to Herod’s personal fear of the righteous John (Mk 6:2) and of the people’s reaction (Mt 14:5). On a point about which Josephus is silent, the Gospels record that it was Herodias’s feelings against John (Mk 6:17) and her plot, through the dancing of her daughter, which brought about the beheading of John (vv 21-29). John was beheaded at Herodias’s request in approximately <span>AD<\/span> 29 or 30.<\/p>\n<p class=\"h2\" id=\"TheDisciplesofJohn\">The Disciples of John<\/p>\n<p>While it is clear that a band of disciples formed around John in his lifetime (Jn 1:35), to suggest that he intended to begin a continuing movement is contradicted by his message on the imminent Day of Judgment. Apparently, John’s disciples consisted of a small group of those who had been baptized by him and were awaiting the coming Messiah. Some transferred their loyalty to Jesus after John had identified Jesus as the Coming One (Jn 1:37). Others, however, apparently stayed on with their teacher, communicating with the imprisoned John concerning the activities of Jesus (Lk 7:18-23) and, after his death, taking the body for burial (Mk 6:29).<\/p>\n<p>We know little about the activities and practices of the band of disciples clustered around John. We do know, however, that fasting was one practice specifically associated with the group, and one that marked them as similar to the Pharisees (Mt 9:14). In this practice they no doubt followed the example of John himself (Lk 7:33). Prayer and fasting were often linked in late Judaism. The disciples of John were also known for the prayers taught by their master (11:1). Seeing this practice, the disciples of Jesus asked the Lord to teach them to pray, to which Jesus responded with the Lord’s Prayer (vv 2-4).<\/p>\n<p>After his death it is likely that other disciples of John joined the followers of Jesus (see Lk 7:29-30). Not all did so, however, as disciples of John were encountered by Paul and other Christians approximately 25 years later in Ephesus (Acts 18:24–29:7). Upon hearing witness to Jesus, these followers of John proclaimed Jesus as Messiah. When Paul baptized them in the name of Jesus they received the Holy Spirit (19:4-7). Even so, it is apparent from later documents that various groups continued to honor John, even considering him the Messiah, centuries after the NT period.<\/p>","summary_ro":"JOHN THE BAPTIST Forerunner of the Messiah who prepared the people for Jesus’ coming, proclaimed the need for forgiveness of sins, and offered a baptism symbolizing repentance. His ministry included the baptism of Jesus in the Jordan River, where he testified to Jesus being the Expected One from God. John was arrested and beheaded by Herod Antipas in approximately AD 29, while Jesus was still ministering. Preview • Birth, Infancy, and Boyhood • Appearance and Identity • John’s Proclamation • ...","summary_en":"JOHN THE BAPTIST Forerunner of the Messiah who prepared the people for Jesus’ coming, proclaimed the need for forgiveness of sins, and offered a baptism symbolizing repentance. His ministry included the baptism of Jesus in the Jordan River, where he testified to Jesus being the Expected One from God. John was arrested and beheaded by Herod Antipas in approximately AD 29, while Jesus was still ministering. Preview • Birth, Infancy, and Boyhood • Appearance and Identity • John’s Proclamation • ...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":23685,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gospel of Luke","title_en":"Gospel of Luke","content_ro":"<h3>LUKE, G<span>ospel of<\/span><\/h3>\n<p>Third book of the NT; also the third of the synoptic Gospels (Matthew, Mark, Luke).<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, and Destination<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Tradition attributes the authorship of the Gospel to the esteemed companion of Paul, Luke the physician (Col 4:14). The Gospel does not identify its author by name, but he is apparently well known in the company of early believers. He had obviously been gathering information for his project for some time. In both Luke and Acts the recipient is identified as Theophilus.<\/p>\n<p>The internal testimony of Acts for Lucan authorship must also be weighed, since there is a close relationship between the two books. In three extensive “we” passages the author reports his presence (Acts 16:10-17; 20:5–21:18; 27:1–28:16). These appear to be excerpts from a travel diary; the last of them places the author in Rome with the apostle Paul. We can, by the process of elimination, virtually establish Luke as the author.<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>The dating of Luke is debatable. Some argue for a date after <span>AD<\/span> 70, but this robs Luke 21:20 of its predictive value. Others suggest a date prior to the death of Paul (<span>AD<\/span> 64). The latter would readily account for Acts concluding with his ministry in Rome while in prison.<\/p>\n<p>The Gospel may have been written in Rome, but this is by no means certain. Asia Minor and Greece have also been suggested as possibilities. The <em>Monarchian Prologue to Luke<\/em> promotes the latter option, but its reliability is suspect. It was at Rome that Luke could have used the time profitably to put the finishing touches on the third Gospel.<\/p>\n<p>Luke wrote to Theophilus. Theophilus (“beloved of God”) is probably not, as some suggest, a generic term for all believers. He was a person apparently unfamiliar with the geography of Palestine, for Luke takes care to detail it from time to time. He has a much better grasp of the Greco-Roman world as a whole, for Luke predictably assumes his reader’s familiarity with it. Luke also avoids terms that might prove puzzling to a gentile reader, such as “hosanna” in connection with Jesus’ triumphant entry into Jerusalem.<\/p>\n<p>In all probability the third Gospel was composed in Rome while Paul awaited trial, on or before <span>AD<\/span> 64. It was dedicated to the “most excellent Theophilus” (Lk 1:3), as an appropriate custom of the time. He was a prominent Gentile who had become a believer. Luke wanted to instruct him (and others) more carefully in the faith.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>Jesus lived out his life within an area roughly 50 miles (80.5 kilometers) wide and 150 miles (241.4 kilometers) long, from Dan in the north to Beersheba in the south. Apart from Jerusalem, the places he is reported to have visited are not important to the secular history of the region. He was raised in the humble village of Nazareth and lived there until about 30 years of age. Capernaum became the center for his Galilean ministry. He passed through Samaria on occasion, and he ministered in Perea. He was betrayed and crucified in Jerusalem. He was raised in triumph on the third day.<\/p>\n<p>Luke writes in retrospect. His perspective had shifted during the interim—geographically from Palestine to the Roman Empire, politically from Israel to Rome, socially from Jewish society to pagan, and religiously from the temple to the horizon of Christian mission. It is as if one era were superimposed on the other, so that the significance of the life and ministry of Jesus can be seen for the early church.<\/p>\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>Simeon beautifully expressed the redemptive theme of Luke’s Gospel when he held Jesus in his arms and exclaimed: “I have seen the Savior you have given to all people. He is a light to reveal God to the nations, and he is the glory of your people Israel!” (Lk 2:30-32, <span>nlt<\/span>). He pointed to Jesus as the long-anticipated Savior, the hope of Gentiles and Jews alike.<\/p>\n<p>Luke wove the work of the Holy Spirit into the life and ministry of Jesus. Jesus was conceived by the Holy Spirit (Lk 1:35); the Spirit descended on him at his baptism (3:22); he was led into the desert by the Spirit to be tempted (4:2); he was anointed by the Spirit for his ministry (v 18). The Spirit is, as it were, in the background with regard to Jesus’ subsequent labors, but the relationship is understood even when it is not repeated.<\/p>\n<p>Luke accented the experience of messianic joy. The angelic host announced Jesus’ birth with the words, “Glory to God in the highest heaven, and peace on earth to all whom God favors” (2:14, <span>nlt<\/span>). Then, as he was approaching Jerusalem, the multitude that accompanied him began to praise God, saying, “Bless the King who comes in the name of the Lord! Peace in heaven and glory in highest heaven!” (19:38, <span>nlt<\/span>).<\/p>\n<p>All this suggests that the redemptive theme in Luke is complex in character. It points to Jesus as the Christ. It invites the favorable response of Gentiles no less than Jews. It blends in the empowering of the Holy Spirit for Jesus’ ministry and that of his disciples. It emphasizes the joy that accompanies the publication of the gospel. These are simply variations on the one redemptive design of Luke.<\/p>\n<p>Other concerns surface incidentally. Luke’s interest in historical accuracy is one of these. His apologetic burden is another. The critical place he gives to prayer is a third. The list could be extended.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Prologue (1:1-4)<\/h5>\n<p>The Gospel begins with a formal prologue. Luke sought to record in orderly fashion what others had handed down as a legacy of faith. He did so in order to establish the historical credentials of the faith and to assure his readers of their validity.<\/p>\n\n<h5>Nativity and Childhood of Jesus (1:5–2:52)<\/h5>\n<p>None of the Gospels is a thoroughgoing biography of Jesus. But Luke took a special interest in historical incidents, first with regard to the nativity and childhood narratives. He recounted 10 episodes in all: the annunciation of John the Baptist’s birth as the forerunner of Christ; the announcement of Jesus’ birth to Mary; the visit of Mary to Elizabeth; the birth of John the Baptist; John the Baptist’s time in the wilderness; the birth of Jesus; the visit of the shepherds; the circumcision of Jesus; Jesus’ presentation in the temple; and the visit to the temple as a youth.<\/p>\n<p>John the Baptist received considerable attention from the outset. Luke recorded that it was during the reign of Herod (Herod the Great, 37–4 <span>BC<\/span>) that Zechariah the priest was ministering in the temple. (Twenty-four platoons of priests served in this capacity for two separate weeks out of the year. The privilege of burning incense was determined by casting lots, and once the priest had done so, he was disqualified from repeating the act.) An angel of the Lord appeared to Zechariah as he was about to burn incense, announcing that he and his wife, Elizabeth, would have a son, whose name should be John. He was to live as a Nazirite (see Nm 6:1-4) and prepare the way for the Messiah. When Zechariah was reluctant to believe (he and Elizabeth were of advanced age), the angel struck him dumb until the time of the promised birth.<\/p>\n<p>We next hear of John in connection with Mary’s visit to Elizabeth. The baby leaped within Elizabeth’s womb as she heard Mary’s greeting (Lk 1:41). Luke immediately followed this account with the birth of John the Baptist. Zechariah named the child as he had been directed, received back his speech, and proceeded to prophesy concerning the coming Messiah and the preparatory role his son would play. The child grew and became “strong in spirit,” abiding in the wilderness until his public ministry began.<\/p>\n<p>Luke told the nativity story from the perspective of Mary. The angel Gabriel visited her and announced that she would give birth to the Messiah (1:26-38). She would conceive miraculously by the Holy Spirit. Mary is portrayed as being devoutly submissive to the purposes of God.<\/p>\n<p>The birth is said to have taken place when Quirinius was governor of Syria, and persons had to travel to their ancestral towns to register for a census. Mary gave birth in a Bethlehem stable. Angels announced the birth to shepherds, who left their flocks to observe the child. Mary treasured these events and continued to ponder their significance.<\/p>\n<p>After Mary had observed her 40 days of ritual purification, she went with Joseph to the temple to present Jesus to the Lord (2:21-40). There Simeon and Anna, two elderly and devout persons, recognized the infant as the promised Messiah. Simeon concluded that Jesus would cause many in Israel to fall and rise, and would bring deep sorrow to the heart of Mary.<\/p>\n<p>The nativity and childhood narratives close with Jesus’ visit to the temple at age 12 to celebrate the Feast of the Passover. Joseph and Mary left Jesus behind in the temple, supposing that he was among relatives or friends. They retraced their steps and found him in the temple conversing with the rabbis—listening to them and amazing them with his own understanding. Luke concluded by saying that “Jesus grew both in height and in wisdom, and he was loved by God and by all who knew him” (2:52, <span>nlt<\/span>).<\/p>\n<h5>Beginning of the Public Ministry (3:1–4:30)<\/h5>\n<p>Luke then recorded those events related to the inauguration of Jesus’ ministry. These include the ministry of John the Baptist, the baptism of Jesus, his genealogy, his temptation, and the public announcement in Nazareth. Luke dated the beginning of John the Baptist’s ministry in no fewer than six ways: with the terms of office of Tiberius Caesar, Pontius Pilate, Herod Antipas, Philip, Lysanias, and Annas and Caiaphas. John came preaching a baptism of repentance in preparation for the coming of the Messiah. Multitudes came out into the wilderness to hear him and to be baptized by him.<\/p>\n<p>Jesus also came to be baptized. (Luke does not record John’s protest that Jesus ought rather to baptize him, or Jesus’ insistence that it had to be done—apparently to identify with the people and anticipate his vicarious death on their behalf.) The baptism marked Jesus’ entry into public ministry. Luke inserted what may be the genealogical record through Mary, consistent with his earlier efforts to narrate the events from her perspective.<\/p>\n<p>The temptation of Jesus was a probationary test of his messianic ministry. The introduction to two of the temptations, “If you are the Son of God,” was calculated to make him doubt the words heard at his baptism, “You are my Son” (3:22; 4:3, 9). Satan hoped to persuade Jesus to seek to fulfill his calling and yet avoid the cross. Each time Jesus parried the temptation with a quotation from Scripture.<\/p>\n<p>Jesus returned to Galilee and to the synagogue in Nazareth. Here he announced his public ministry in words borrowed from the jubilee observance and associated with the messianic age (4:18-19; cf. Is 61:1-2). They reflected both the religious focus and broad social implications of the ministry to come. The announcement especially held out hope to those who were downtrodden and ostracized by society. When those in attendance challenged his credentials, Jesus replied, “No prophet is accepted in his own hometown” (Lk 4:24). And when they would have cast him from the brow of a hill, he passed through their midst and went on his way.<\/p>\n<h5>The Galilean Ministry (4:31–9:50)<\/h5>\n<p>Jesus moved the center of his activity to Capernaum. Luke records a variety of episodes associated with the Galilean ministry that follows. Approximately 30 instances are mentioned. About a third involve some extraordinary occurrence, such as healing, exorcism, raising from the dead, or feeding a multitude. These were events associated with the messianic age.<\/p>\n<p>However, it was Jesus’ teaching that first seems to have caught the people’s attention. He did not teach as the rabbis, by drawing upon traditional precedent, but he taught in the authority of his messianic office. Luke interlaced his narrative with a considerable amount of Jesus’ teaching. There is a fairly extended section on the observance of the Sabbath (6:1-11). But it is less prominent than Jesus’ sermon “on the plain,” with its extended comments concerning blessings and woes, love for enemies, judging others, knowing one by his fruit, and wise and foolish builders (6:12-49). Jesus taught by way of parables, and Luke recorded those of the sower and lamp (8:1-18). In the former instance, the seed represents the word of God, and the soil the varying preparation to receive the Word. Thereby the disciples might better understand the mixed results of Jesus’ ministry and their own. Others would be perplexed by the parables.<\/p>\n<p>Luke described the calling of select disciples. He mentioned Peter, James, and John, and at a later point Levi (5:1-11, 27-32). The former were called from their fishing boats and the latter from his tax booth. All were summoned to follow Christ in his messianic ministry through the Galilean countryside. Later on, when there were 12 disciples, Jesus sent them out to preach the kingdom and heal the sick (9:1-11). No doubt many contributed to the extended ministry. Luke recorded certain women who traveled with them and “were contributing from their own resources to support Jesus and his disciples” (8:3, <span>nlt<\/span>).<\/p>\n<p>One senses a rising tide of enthusiasm with regard to the Galilean enterprise. It begins with Jesus alone, working in obscurity; it terminates with a faithful band of followers, multitudes hanging on his words, and his name circulated throughout the region. The section peaks with Peter’s confession of Jesus as the Christ and the transfiguration of Jesus (9:10-36). The presence of Moses and Elijah represents the Law and Prophets as subordinate to the Messiah.<\/p>\n<p>The scene shifts abruptly to the foot of the mount, where the disciples have been ineffective in delivering a demon-possessed boy. Here Jesus pointed out the need for spiritual resources to accomplish kingdom needs, and thereafter (in response to the disciples’ argument over who would be greatest) an appeal to humility.<\/p>\n<h5>The Journey toward Jerusalem (9:51–19:27)<\/h5>\n<p>Luke next reported Jesus’ ministry on the way to Jerusalem. This has sometimes been called the Perean ministry, assuming that much of it took place across the Jordan in the district of Perea. It has also been graphically described as “the road to the cross.” The number of incidents are roughly the same as those in the preceding section, although the text is about 25 percent longer.<\/p>\n<p>Opposition is seen building at the outset. Jesus sent messengers ahead to prepare for his arrival at a Samaritan village. But the inhabitants would not welcome him, because he was on the way to Jerusalem. There was bad blood between the Jews and Samaritans. The latter had been settled in the land during the Assyrian occupation and brought with them foreign religious and social customs, resulting in a syncretism repugnant to the Jews. Certain disciples asked if Jesus would have them bring down fire from heaven on the village, but Jesus rebuked them. He evidenced a more conciliatory spirit.<\/p>\n<p>Luke reintroduced the Samaritans in connection with a story Jesus tells (10:25-37). It seems that a man was attacked by thieves, who left him for dead. First a priest and then a Levite came along, each walking by on the opposite side of the road. Another passed that way and took pity on the injured stranger. He bound up his wounds and brought him to an inn where he could be cared for at the expense of his benefactor. Jesus added the detail that the man who stopped to help was a Samaritan. He alone understood that a neighbor is the one we befriend rather than the one who befriends us. (The Samaritans reappear once more in the account of 10 lepers who were healed, of whom only a Samaritan returned to give thanks—17:11-19.)<\/p>\n<p>The story of the good Samaritan suggests the opposition Jesus was encountering from the religious establishment centered in Jerusalem. Even as the crowds increased, Jesus observed: “The queen of Sheba will rise up against this generation on judgment day and condemn it, because she came from a distant land to hear the wisdom of Solomon. And now someone greater than Solomon is here—and you refuse to listen to him” (11:31, <span>nlt<\/span>). So also will the men of Nineveh stand to condemn the present generation, because they repented at the preaching of Jonah, and now one greater than Jonah is here.<\/p>\n<p>Jesus reserved the severest rebuke for those Pharisees who had come to contest his every move. Jesus and the Pharisees traveled in much the same circles. Some had been sympathetic to his message, but these seem to have been in the minority. Jesus pictured the Pharisees as meticulous legalists (11:37-44). Events were building to a climax. Jesus had prophesied his impending death and subsequent resurrection. His face was set toward Jerusalem. When some solicitous Pharisees warned him of Herod Antipas’s plan to have him killed, he refused to be intimidated (13:32-33).<\/p>\n<p>Parables abound in this section of the Gospel. They include those of the Good Samaritan, mustard seed, yeast, narrow door, invitation to a marriage feast, great banquet, tower builder, king who goes to war, lost sheep, lost coin, Prodigal Son, unjust steward, rich man and Lazarus, Pharisee and publican, and ten minas. These seem to fall into one of three categories, although perhaps not exclusively so. The one has to do with accepting sinners. (While Scripture reveals that we are all sinners, “sinners” in the synoptic Gospels refers to nonobservant Jews.) A classic instance is the story of the Prodigal Son (15:11-32).<\/p>\n<p>The second category might be called kingdom parables. They suggest that while the kingdom begins in some relatively insignificant fashion, it will expand to incredible proportions. They also warn that not all that seems a part of the growth is a true extension of the kingdom. These emphases can be recognized by comparing the parables of the mustard seed, yeast, and narrow door (13:18-30).<\/p>\n<p>The third category deals with stewardship. Jesus told one such parable as they neared Jerusalem (19:11-27). It involved a man of noble birth who went to a far country, leaving his servants with ten minas each (a mina was about a three-month wage for laborers). They were to invest the minas so that the man would have a good profit when he came back. Upon returning, the nobleman called his servants to get an accounting from them. Those who were found faithful in lesser things were given greater opportunity, but one who failed lost even that which he had been given.<\/p>\n<p>There are some especially touching scenes in the Gospel narrative. One shows Jesus welcoming little children (18:15-17). Another describes a rich ruler who inquired of Jesus how he might obtain eternal life (vv 18-30). Still another episode concerns a tax collector called Zacchaeus (19:1-10). These help us to gain a better appreciation of Jesus’ diversified ministry.<\/p>\n<p>Slowly but surely Jesus had worked his way to Jerusalem. He had met increasing opposition. The cross was just over the horizon. He ministered while time allowed.<\/p>\n<h5>Jesus’ Death and Resurrection (19:28–24:53)<\/h5>\n<p>Luke concluded his account with the Passion week. First is the Triumphal Entry of Christ (19:28-44). As those with Jesus came over the crest of the Mt of Olives, they began to praise God for all the miracles they had seen: “Bless the King who comes in the name of the Lord! Peace in heaven and glory in highest heaven!” (19:38, <span>nlt<\/span>). The jubilation of the multitude stands in sharp contrast to Jesus’ weeping over an unrepentant city and lamenting the destruction to be visited upon it.<\/p>\n<p>Entering the temple area, Jesus began driving out those who were selling goods there. God’s house should be a house of prayer, but—Jesus protests—they have made it a den of robbers. He continued to teach daily in the temple precincts, while the religious leaders plotted how to put him to death without inciting the anger of the people.<\/p>\n<p>Luke recorded some of the interchange with the leaders and people (chs 20–21). This includes a challenge to Jesus’ authority, the parable of the wicked tenants, the question about paying taxes to Caesar, another question concerning the resurrection, Jesus’ question about how to understand the Messiah’s Davidic ancestry and lordship, warning against the scribes, comments on the widow’s offering, and discourse on the end of the age. This broad range of topics is related to the messianic disputation in progress.<\/p>\n<p>The problem as Luke represents it seems less an intellectual than a moral one. The religious establishment was determined to retain its privileged position at all costs. This Galilean rabbi was a serious threat that had to be eliminated. It was only a matter of waiting for the right opportunity. It appeared when Judas Iscariot offered to betray Jesus (22:1-6).<\/p>\n<p>The Last Supper and the prayer vigil in Gethsemane intervene between the plot of the leaders and the arrest of Jesus (22:7-46). From the upper room Jesus and the disciples made their way across the Kidron Valley to the Mt of Olives. Here Jesus prayed in preparation for the crucifixion to follow. The disciples slept, being weary from the heavy demands of those days. Soon Judas appeared to point Jesus out, and the soldiers rushed him away to stand before the high priest. Peter denied Christ, fearing for his own life. Jesus was condemned by the Sanhedrin. (Commentators debate whether this was a formal session of the council of Jewish elders.) He was sent to the Roman governor, Pontius Pilate, then to Herod Antipas, and back again to Pilate. Pilate saw no reason for putting Jesus to death, but the multitude was stirred up by the Jewish leaders to demand his crucifixion. Pilate yielded to their pressure when alternatives seemed to escape him.<\/p>\n<p>Jesus was led away to be crucified. Luke alone mentioned those who mourned him (23:27). Jesus warned them rather to mourn for themselves and their children. Here and hereafter we see Jesus’ concern for others in the midst of his own agony: those crucifying him, the repentant criminal, and his mother, Mary.<\/p>\n<p>Luke records a mixed response to the crucifixion. The people stood watching, as if immobilized by the rush of events. They may have felt helpless to intervene even if disposed to do so. Some of the religious leaders went so far as to mock Jesus; “He saved others, . . . let him save himself if he is really God’s Chosen One, the Messiah” (23:35, <span>nlt<\/span>). One hardened criminal joined in their derision; the other asked for clemency.<\/p>\n<p>Darkness shrouded the scene. The curtain of the temple was torn, as if to suggest that access was being made available through the shed blood of Christ. Jesus commended his spirit to the Father. He breathed his last. His body was laid in the tomb of Joseph of Arimathea. Women went to prepare spices and perfumes for the interment, but they rested on the Sabbath in obedience to the commandment.<\/p>\n<p>Early on the first day of the week the women approached the tomb, only to find the stone guarding its entrance rolled away and the body of Jesus missing. Suddenly two figures in gleaming array stood by them. They announced to the frightened women: “He isn’t here! He has risen from the dead!” (24:6, <span>nlt<\/span>). The women returned to report to the apostles. Peter ran to confirm their findings. He discovered the strips of linen laid out as they had been, but with the body absent. He wondered what had happened.<\/p>\n<p>The same day two disciples were going to a village called Emmaus. They were discussing what had happened in Jerusalem when Jesus joined them. They were kept from recognizing him until later on when he broke bread with them. They hurriedly returned to Jerusalem to reassure the fellowship that it was true that the Lord was risen.<\/p>\n<p>While they were still talking, Jesus appeared in their midst. “Look at my hands. Look at my feet. You can see that it’s really me. Touch me and make sure that I am not a ghost, because ghosts don’t have bodies, as you see that I do!” (24:39, <span>nlt<\/span>). Then he helped them understand the implications of what had happened: “Yes, it was written long ago that the Messiah must suffer and die and rise again from the dead on the third day. With my authority, take this message of repentance to all the nations, beginning in Jerusalem: ‘There is forgiveness of sins for all who turn to me.’ You are witnesses of all these things. And now I will send the Holy Spirit, just as my Father promised. But stay here in the city until the Holy Spirit comes and fills you with power from heaven” (vv 46-49, <span>nlt<\/span>).<\/p>\n<p>Luke concludes his Gospel with an account of the ascension (24:50-53). It was as Jesus blessed them that he was lifted up before their eyes. They worshiped him as the ascended Lord and returned to Jerusalem with great joy. There they remained in the temple precinct, praising God and anticipating the coming of the Holy Spirit to empower them for witnessing to all the world.<\/p>\n<p><em>See also<\/em> Acts of the Apostles, Book of the; Jesus Christ, Life and Teachings of; Luke (Person); Synoptic Gospels.<\/p>","content_en":"<h3>LUKE, G<span>ospel of<\/span><\/h3>\n<p>Third book of the NT; also the third of the synoptic Gospels (Matthew, Mark, Luke).<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, and Destination<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Tradition attributes the authorship of the Gospel to the esteemed companion of Paul, Luke the physician (Col 4:14). The Gospel does not identify its author by name, but he is apparently well known in the company of early believers. He had obviously been gathering information for his project for some time. In both Luke and Acts the recipient is identified as Theophilus.<\/p>\n<p>The internal testimony of Acts for Lucan authorship must also be weighed, since there is a close relationship between the two books. In three extensive “we” passages the author reports his presence (Acts 16:10-17; 20:5–21:18; 27:1–28:16). These appear to be excerpts from a travel diary; the last of them places the author in Rome with the apostle Paul. We can, by the process of elimination, virtually establish Luke as the author.<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>The dating of Luke is debatable. Some argue for a date after <span>AD<\/span> 70, but this robs Luke 21:20 of its predictive value. Others suggest a date prior to the death of Paul (<span>AD<\/span> 64). The latter would readily account for Acts concluding with his ministry in Rome while in prison.<\/p>\n<p>The Gospel may have been written in Rome, but this is by no means certain. Asia Minor and Greece have also been suggested as possibilities. The <em>Monarchian Prologue to Luke<\/em> promotes the latter option, but its reliability is suspect. It was at Rome that Luke could have used the time profitably to put the finishing touches on the third Gospel.<\/p>\n<p>Luke wrote to Theophilus. Theophilus (“beloved of God”) is probably not, as some suggest, a generic term for all believers. He was a person apparently unfamiliar with the geography of Palestine, for Luke takes care to detail it from time to time. He has a much better grasp of the Greco-Roman world as a whole, for Luke predictably assumes his reader’s familiarity with it. Luke also avoids terms that might prove puzzling to a gentile reader, such as “hosanna” in connection with Jesus’ triumphant entry into Jerusalem.<\/p>\n<p>In all probability the third Gospel was composed in Rome while Paul awaited trial, on or before <span>AD<\/span> 64. It was dedicated to the “most excellent Theophilus” (Lk 1:3), as an appropriate custom of the time. He was a prominent Gentile who had become a believer. Luke wanted to instruct him (and others) more carefully in the faith.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>Jesus lived out his life within an area roughly 50 miles (80.5 kilometers) wide and 150 miles (241.4 kilometers) long, from Dan in the north to Beersheba in the south. Apart from Jerusalem, the places he is reported to have visited are not important to the secular history of the region. He was raised in the humble village of Nazareth and lived there until about 30 years of age. Capernaum became the center for his Galilean ministry. He passed through Samaria on occasion, and he ministered in Perea. He was betrayed and crucified in Jerusalem. He was raised in triumph on the third day.<\/p>\n<p>Luke writes in retrospect. His perspective had shifted during the interim—geographically from Palestine to the Roman Empire, politically from Israel to Rome, socially from Jewish society to pagan, and religiously from the temple to the horizon of Christian mission. It is as if one era were superimposed on the other, so that the significance of the life and ministry of Jesus can be seen for the early church.<\/p>\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>Simeon beautifully expressed the redemptive theme of Luke’s Gospel when he held Jesus in his arms and exclaimed: “I have seen the Savior you have given to all people. He is a light to reveal God to the nations, and he is the glory of your people Israel!” (Lk 2:30-32, <span>nlt<\/span>). He pointed to Jesus as the long-anticipated Savior, the hope of Gentiles and Jews alike.<\/p>\n<p>Luke wove the work of the Holy Spirit into the life and ministry of Jesus. Jesus was conceived by the Holy Spirit (Lk 1:35); the Spirit descended on him at his baptism (3:22); he was led into the desert by the Spirit to be tempted (4:2); he was anointed by the Spirit for his ministry (v 18). The Spirit is, as it were, in the background with regard to Jesus’ subsequent labors, but the relationship is understood even when it is not repeated.<\/p>\n<p>Luke accented the experience of messianic joy. The angelic host announced Jesus’ birth with the words, “Glory to God in the highest heaven, and peace on earth to all whom God favors” (2:14, <span>nlt<\/span>). Then, as he was approaching Jerusalem, the multitude that accompanied him began to praise God, saying, “Bless the King who comes in the name of the Lord! Peace in heaven and glory in highest heaven!” (19:38, <span>nlt<\/span>).<\/p>\n<p>All this suggests that the redemptive theme in Luke is complex in character. It points to Jesus as the Christ. It invites the favorable response of Gentiles no less than Jews. It blends in the empowering of the Holy Spirit for Jesus’ ministry and that of his disciples. It emphasizes the joy that accompanies the publication of the gospel. These are simply variations on the one redemptive design of Luke.<\/p>\n<p>Other concerns surface incidentally. Luke’s interest in historical accuracy is one of these. His apologetic burden is another. The critical place he gives to prayer is a third. The list could be extended.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Prologue (1:1-4)<\/h5>\n<p>The Gospel begins with a formal prologue. Luke sought to record in orderly fashion what others had handed down as a legacy of faith. He did so in order to establish the historical credentials of the faith and to assure his readers of their validity.<\/p>\n\n<h5>Nativity and Childhood of Jesus (1:5–2:52)<\/h5>\n<p>None of the Gospels is a thoroughgoing biography of Jesus. But Luke took a special interest in historical incidents, first with regard to the nativity and childhood narratives. He recounted 10 episodes in all: the annunciation of John the Baptist’s birth as the forerunner of Christ; the announcement of Jesus’ birth to Mary; the visit of Mary to Elizabeth; the birth of John the Baptist; John the Baptist’s time in the wilderness; the birth of Jesus; the visit of the shepherds; the circumcision of Jesus; Jesus’ presentation in the temple; and the visit to the temple as a youth.<\/p>\n<p>John the Baptist received considerable attention from the outset. Luke recorded that it was during the reign of Herod (Herod the Great, 37–4 <span>BC<\/span>) that Zechariah the priest was ministering in the temple. (Twenty-four platoons of priests served in this capacity for two separate weeks out of the year. The privilege of burning incense was determined by casting lots, and once the priest had done so, he was disqualified from repeating the act.) An angel of the Lord appeared to Zechariah as he was about to burn incense, announcing that he and his wife, Elizabeth, would have a son, whose name should be John. He was to live as a Nazirite (see Nm 6:1-4) and prepare the way for the Messiah. When Zechariah was reluctant to believe (he and Elizabeth were of advanced age), the angel struck him dumb until the time of the promised birth.<\/p>\n<p>We next hear of John in connection with Mary’s visit to Elizabeth. The baby leaped within Elizabeth’s womb as she heard Mary’s greeting (Lk 1:41). Luke immediately followed this account with the birth of John the Baptist. Zechariah named the child as he had been directed, received back his speech, and proceeded to prophesy concerning the coming Messiah and the preparatory role his son would play. The child grew and became “strong in spirit,” abiding in the wilderness until his public ministry began.<\/p>\n<p>Luke told the nativity story from the perspective of Mary. The angel Gabriel visited her and announced that she would give birth to the Messiah (1:26-38). She would conceive miraculously by the Holy Spirit. Mary is portrayed as being devoutly submissive to the purposes of God.<\/p>\n<p>The birth is said to have taken place when Quirinius was governor of Syria, and persons had to travel to their ancestral towns to register for a census. Mary gave birth in a Bethlehem stable. Angels announced the birth to shepherds, who left their flocks to observe the child. Mary treasured these events and continued to ponder their significance.<\/p>\n<p>After Mary had observed her 40 days of ritual purification, she went with Joseph to the temple to present Jesus to the Lord (2:21-40). There Simeon and Anna, two elderly and devout persons, recognized the infant as the promised Messiah. Simeon concluded that Jesus would cause many in Israel to fall and rise, and would bring deep sorrow to the heart of Mary.<\/p>\n<p>The nativity and childhood narratives close with Jesus’ visit to the temple at age 12 to celebrate the Feast of the Passover. Joseph and Mary left Jesus behind in the temple, supposing that he was among relatives or friends. They retraced their steps and found him in the temple conversing with the rabbis—listening to them and amazing them with his own understanding. Luke concluded by saying that “Jesus grew both in height and in wisdom, and he was loved by God and by all who knew him” (2:52, <span>nlt<\/span>).<\/p>\n<h5>Beginning of the Public Ministry (3:1–4:30)<\/h5>\n<p>Luke then recorded those events related to the inauguration of Jesus’ ministry. These include the ministry of John the Baptist, the baptism of Jesus, his genealogy, his temptation, and the public announcement in Nazareth. Luke dated the beginning of John the Baptist’s ministry in no fewer than six ways: with the terms of office of Tiberius Caesar, Pontius Pilate, Herod Antipas, Philip, Lysanias, and Annas and Caiaphas. John came preaching a baptism of repentance in preparation for the coming of the Messiah. Multitudes came out into the wilderness to hear him and to be baptized by him.<\/p>\n<p>Jesus also came to be baptized. (Luke does not record John’s protest that Jesus ought rather to baptize him, or Jesus’ insistence that it had to be done—apparently to identify with the people and anticipate his vicarious death on their behalf.) The baptism marked Jesus’ entry into public ministry. Luke inserted what may be the genealogical record through Mary, consistent with his earlier efforts to narrate the events from her perspective.<\/p>\n<p>The temptation of Jesus was a probationary test of his messianic ministry. The introduction to two of the temptations, “If you are the Son of God,” was calculated to make him doubt the words heard at his baptism, “You are my Son” (3:22; 4:3, 9). Satan hoped to persuade Jesus to seek to fulfill his calling and yet avoid the cross. Each time Jesus parried the temptation with a quotation from Scripture.<\/p>\n<p>Jesus returned to Galilee and to the synagogue in Nazareth. Here he announced his public ministry in words borrowed from the jubilee observance and associated with the messianic age (4:18-19; cf. Is 61:1-2). They reflected both the religious focus and broad social implications of the ministry to come. The announcement especially held out hope to those who were downtrodden and ostracized by society. When those in attendance challenged his credentials, Jesus replied, “No prophet is accepted in his own hometown” (Lk 4:24). And when they would have cast him from the brow of a hill, he passed through their midst and went on his way.<\/p>\n<h5>The Galilean Ministry (4:31–9:50)<\/h5>\n<p>Jesus moved the center of his activity to Capernaum. Luke records a variety of episodes associated with the Galilean ministry that follows. Approximately 30 instances are mentioned. About a third involve some extraordinary occurrence, such as healing, exorcism, raising from the dead, or feeding a multitude. These were events associated with the messianic age.<\/p>\n<p>However, it was Jesus’ teaching that first seems to have caught the people’s attention. He did not teach as the rabbis, by drawing upon traditional precedent, but he taught in the authority of his messianic office. Luke interlaced his narrative with a considerable amount of Jesus’ teaching. There is a fairly extended section on the observance of the Sabbath (6:1-11). But it is less prominent than Jesus’ sermon “on the plain,” with its extended comments concerning blessings and woes, love for enemies, judging others, knowing one by his fruit, and wise and foolish builders (6:12-49). Jesus taught by way of parables, and Luke recorded those of the sower and lamp (8:1-18). In the former instance, the seed represents the word of God, and the soil the varying preparation to receive the Word. Thereby the disciples might better understand the mixed results of Jesus’ ministry and their own. Others would be perplexed by the parables.<\/p>\n<p>Luke described the calling of select disciples. He mentioned Peter, James, and John, and at a later point Levi (5:1-11, 27-32). The former were called from their fishing boats and the latter from his tax booth. All were summoned to follow Christ in his messianic ministry through the Galilean countryside. Later on, when there were 12 disciples, Jesus sent them out to preach the kingdom and heal the sick (9:1-11). No doubt many contributed to the extended ministry. Luke recorded certain women who traveled with them and “were contributing from their own resources to support Jesus and his disciples” (8:3, <span>nlt<\/span>).<\/p>\n<p>One senses a rising tide of enthusiasm with regard to the Galilean enterprise. It begins with Jesus alone, working in obscurity; it terminates with a faithful band of followers, multitudes hanging on his words, and his name circulated throughout the region. The section peaks with Peter’s confession of Jesus as the Christ and the transfiguration of Jesus (9:10-36). The presence of Moses and Elijah represents the Law and Prophets as subordinate to the Messiah.<\/p>\n<p>The scene shifts abruptly to the foot of the mount, where the disciples have been ineffective in delivering a demon-possessed boy. Here Jesus pointed out the need for spiritual resources to accomplish kingdom needs, and thereafter (in response to the disciples’ argument over who would be greatest) an appeal to humility.<\/p>\n<h5>The Journey toward Jerusalem (9:51–19:27)<\/h5>\n<p>Luke next reported Jesus’ ministry on the way to Jerusalem. This has sometimes been called the Perean ministry, assuming that much of it took place across the Jordan in the district of Perea. It has also been graphically described as “the road to the cross.” The number of incidents are roughly the same as those in the preceding section, although the text is about 25 percent longer.<\/p>\n<p>Opposition is seen building at the outset. Jesus sent messengers ahead to prepare for his arrival at a Samaritan village. But the inhabitants would not welcome him, because he was on the way to Jerusalem. There was bad blood between the Jews and Samaritans. The latter had been settled in the land during the Assyrian occupation and brought with them foreign religious and social customs, resulting in a syncretism repugnant to the Jews. Certain disciples asked if Jesus would have them bring down fire from heaven on the village, but Jesus rebuked them. He evidenced a more conciliatory spirit.<\/p>\n<p>Luke reintroduced the Samaritans in connection with a story Jesus tells (10:25-37). It seems that a man was attacked by thieves, who left him for dead. First a priest and then a Levite came along, each walking by on the opposite side of the road. Another passed that way and took pity on the injured stranger. He bound up his wounds and brought him to an inn where he could be cared for at the expense of his benefactor. Jesus added the detail that the man who stopped to help was a Samaritan. He alone understood that a neighbor is the one we befriend rather than the one who befriends us. (The Samaritans reappear once more in the account of 10 lepers who were healed, of whom only a Samaritan returned to give thanks—17:11-19.)<\/p>\n<p>The story of the good Samaritan suggests the opposition Jesus was encountering from the religious establishment centered in Jerusalem. Even as the crowds increased, Jesus observed: “The queen of Sheba will rise up against this generation on judgment day and condemn it, because she came from a distant land to hear the wisdom of Solomon. And now someone greater than Solomon is here—and you refuse to listen to him” (11:31, <span>nlt<\/span>). So also will the men of Nineveh stand to condemn the present generation, because they repented at the preaching of Jonah, and now one greater than Jonah is here.<\/p>\n<p>Jesus reserved the severest rebuke for those Pharisees who had come to contest his every move. Jesus and the Pharisees traveled in much the same circles. Some had been sympathetic to his message, but these seem to have been in the minority. Jesus pictured the Pharisees as meticulous legalists (11:37-44). Events were building to a climax. Jesus had prophesied his impending death and subsequent resurrection. His face was set toward Jerusalem. When some solicitous Pharisees warned him of Herod Antipas’s plan to have him killed, he refused to be intimidated (13:32-33).<\/p>\n<p>Parables abound in this section of the Gospel. They include those of the Good Samaritan, mustard seed, yeast, narrow door, invitation to a marriage feast, great banquet, tower builder, king who goes to war, lost sheep, lost coin, Prodigal Son, unjust steward, rich man and Lazarus, Pharisee and publican, and ten minas. These seem to fall into one of three categories, although perhaps not exclusively so. The one has to do with accepting sinners. (While Scripture reveals that we are all sinners, “sinners” in the synoptic Gospels refers to nonobservant Jews.) A classic instance is the story of the Prodigal Son (15:11-32).<\/p>\n<p>The second category might be called kingdom parables. They suggest that while the kingdom begins in some relatively insignificant fashion, it will expand to incredible proportions. They also warn that not all that seems a part of the growth is a true extension of the kingdom. These emphases can be recognized by comparing the parables of the mustard seed, yeast, and narrow door (13:18-30).<\/p>\n<p>The third category deals with stewardship. Jesus told one such parable as they neared Jerusalem (19:11-27). It involved a man of noble birth who went to a far country, leaving his servants with ten minas each (a mina was about a three-month wage for laborers). They were to invest the minas so that the man would have a good profit when he came back. Upon returning, the nobleman called his servants to get an accounting from them. Those who were found faithful in lesser things were given greater opportunity, but one who failed lost even that which he had been given.<\/p>\n<p>There are some especially touching scenes in the Gospel narrative. One shows Jesus welcoming little children (18:15-17). Another describes a rich ruler who inquired of Jesus how he might obtain eternal life (vv 18-30). Still another episode concerns a tax collector called Zacchaeus (19:1-10). These help us to gain a better appreciation of Jesus’ diversified ministry.<\/p>\n<p>Slowly but surely Jesus had worked his way to Jerusalem. He had met increasing opposition. The cross was just over the horizon. He ministered while time allowed.<\/p>\n<h5>Jesus’ Death and Resurrection (19:28–24:53)<\/h5>\n<p>Luke concluded his account with the Passion week. First is the Triumphal Entry of Christ (19:28-44). As those with Jesus came over the crest of the Mt of Olives, they began to praise God for all the miracles they had seen: “Bless the King who comes in the name of the Lord! Peace in heaven and glory in highest heaven!” (19:38, <span>nlt<\/span>). The jubilation of the multitude stands in sharp contrast to Jesus’ weeping over an unrepentant city and lamenting the destruction to be visited upon it.<\/p>\n<p>Entering the temple area, Jesus began driving out those who were selling goods there. God’s house should be a house of prayer, but—Jesus protests—they have made it a den of robbers. He continued to teach daily in the temple precincts, while the religious leaders plotted how to put him to death without inciting the anger of the people.<\/p>\n<p>Luke recorded some of the interchange with the leaders and people (chs 20–21). This includes a challenge to Jesus’ authority, the parable of the wicked tenants, the question about paying taxes to Caesar, another question concerning the resurrection, Jesus’ question about how to understand the Messiah’s Davidic ancestry and lordship, warning against the scribes, comments on the widow’s offering, and discourse on the end of the age. This broad range of topics is related to the messianic disputation in progress.<\/p>\n<p>The problem as Luke represents it seems less an intellectual than a moral one. The religious establishment was determined to retain its privileged position at all costs. This Galilean rabbi was a serious threat that had to be eliminated. It was only a matter of waiting for the right opportunity. It appeared when Judas Iscariot offered to betray Jesus (22:1-6).<\/p>\n<p>The Last Supper and the prayer vigil in Gethsemane intervene between the plot of the leaders and the arrest of Jesus (22:7-46). From the upper room Jesus and the disciples made their way across the Kidron Valley to the Mt of Olives. Here Jesus prayed in preparation for the crucifixion to follow. The disciples slept, being weary from the heavy demands of those days. Soon Judas appeared to point Jesus out, and the soldiers rushed him away to stand before the high priest. Peter denied Christ, fearing for his own life. Jesus was condemned by the Sanhedrin. (Commentators debate whether this was a formal session of the council of Jewish elders.) He was sent to the Roman governor, Pontius Pilate, then to Herod Antipas, and back again to Pilate. Pilate saw no reason for putting Jesus to death, but the multitude was stirred up by the Jewish leaders to demand his crucifixion. Pilate yielded to their pressure when alternatives seemed to escape him.<\/p>\n<p>Jesus was led away to be crucified. Luke alone mentioned those who mourned him (23:27). Jesus warned them rather to mourn for themselves and their children. Here and hereafter we see Jesus’ concern for others in the midst of his own agony: those crucifying him, the repentant criminal, and his mother, Mary.<\/p>\n<p>Luke records a mixed response to the crucifixion. The people stood watching, as if immobilized by the rush of events. They may have felt helpless to intervene even if disposed to do so. Some of the religious leaders went so far as to mock Jesus; “He saved others, . . . let him save himself if he is really God’s Chosen One, the Messiah” (23:35, <span>nlt<\/span>). One hardened criminal joined in their derision; the other asked for clemency.<\/p>\n<p>Darkness shrouded the scene. The curtain of the temple was torn, as if to suggest that access was being made available through the shed blood of Christ. Jesus commended his spirit to the Father. He breathed his last. His body was laid in the tomb of Joseph of Arimathea. Women went to prepare spices and perfumes for the interment, but they rested on the Sabbath in obedience to the commandment.<\/p>\n<p>Early on the first day of the week the women approached the tomb, only to find the stone guarding its entrance rolled away and the body of Jesus missing. Suddenly two figures in gleaming array stood by them. They announced to the frightened women: “He isn’t here! He has risen from the dead!” (24:6, <span>nlt<\/span>). The women returned to report to the apostles. Peter ran to confirm their findings. He discovered the strips of linen laid out as they had been, but with the body absent. He wondered what had happened.<\/p>\n<p>The same day two disciples were going to a village called Emmaus. They were discussing what had happened in Jerusalem when Jesus joined them. They were kept from recognizing him until later on when he broke bread with them. They hurriedly returned to Jerusalem to reassure the fellowship that it was true that the Lord was risen.<\/p>\n<p>While they were still talking, Jesus appeared in their midst. “Look at my hands. Look at my feet. You can see that it’s really me. Touch me and make sure that I am not a ghost, because ghosts don’t have bodies, as you see that I do!” (24:39, <span>nlt<\/span>). Then he helped them understand the implications of what had happened: “Yes, it was written long ago that the Messiah must suffer and die and rise again from the dead on the third day. With my authority, take this message of repentance to all the nations, beginning in Jerusalem: ‘There is forgiveness of sins for all who turn to me.’ You are witnesses of all these things. And now I will send the Holy Spirit, just as my Father promised. But stay here in the city until the Holy Spirit comes and fills you with power from heaven” (vv 46-49, <span>nlt<\/span>).<\/p>\n<p>Luke concludes his Gospel with an account of the ascension (24:50-53). It was as Jesus blessed them that he was lifted up before their eyes. They worshiped him as the ascended Lord and returned to Jerusalem with great joy. There they remained in the temple precinct, praising God and anticipating the coming of the Holy Spirit to empower them for witnessing to all the world.<\/p>\n<p><em>See also<\/em> Acts of the Apostles, Book of the; Jesus Christ, Life and Teachings of; Luke (Person); Synoptic Gospels.<\/p>","summary_ro":"LUKE, Gospel of Third book of the NT; also the third of the synoptic Gospels (Matthew, Mark, Luke). Preview • Author • Date, Origin, and Destination • Background • Purpose and Theological Teaching • Content Author Tradition attributes the authorship of the Gospel to the esteemed companion of Paul, Luke the physician (Col 4:14). The Gospel does not identify its author by name, but he is apparently well known in the company of early believers. He had obviously been gathering information for his...","summary_en":"LUKE, Gospel of Third book of the NT; also the third of the synoptic Gospels (Matthew, Mark, Luke). Preview • Author • Date, Origin, and Destination • Background • Purpose and Theological Teaching • Content Author Tradition attributes the authorship of the Gospel to the esteemed companion of Paul, Luke the physician (Col 4:14). The Gospel does not identify its author by name, but he is apparently well known in the company of early believers. He had obviously been gathering information for his...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":34139,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Scribe","title_en":"Scribe","content_ro":"<h3>SCRIBE<\/h3>\n<p>Reference in early OT times to those employed for their ability to transcribe information. After the exile, scribes were a class of scholars who taught, copied, and interpreted the Jewish law for the people. They appear in the Gospels primarily as opponents of Jesus.<\/p>\n<p class=\"h2\" id=\"ScribesinPreexilicTimes\">Scribes in Preexilic Times<\/p>\n<p>The ability to read and write was not widespread in ancient Israel, and professional secretaries were needed in the various aspects of public life. This appears to be the earliest biblical notion of the term “scribe” and has no particular religious connotation. Scribes were employed to keep accounts or transcribe legal information (Jer 32:12), military data (2 Chr 26:11), other public documents (Jgs 8:14; Is 50:1), or personal correspondence (Jer 36:18). These secretaries were essential to royal administrations, and there is frequent mention of a chief scribe who functioned as a court recorder (1 Kgs 4:3; 2 Chr 24:11), adviser (2 Sm 8:16-17; 2 Kgs 18:18; 22:12; 1 Chr 27:32; Is 36:3), and financial overseer (2 Kgs 22:3-4). Secretaries or scribes were associated with the priesthood as well, serving as recorders for temple affairs (1 Chr 24:6; 2 Chr 34:13-15).<\/p>\n<p class=\"h2\" id=\"ScribesinPostexilicTimes\">Scribes in Postexilic Times<\/p>\n<p>With the restoration of Judaism under Ezra and Nehemiah, the term “scribe” begins to be associated more narrowly with those who gathered together, studied, and interpreted the Torah (Jewish law). They became, in essence, a separate profession of teachers (although unpaid), able to preserve accurately the law of Moses and interpret it to meet conditions in postexilic times. In this initial period, Ezra himself appears as the ideal “scribe who studied and taught the commands and laws of the <span>Lord<\/span> to Israel” (Ezr 7:11, <span>nlt<\/span>). In Ecclesiasticus, the scribe is portrayed as one who, because of his diligent study of the Law, the Prophets, and Writings (Ecclus 38:24ff; 39:1), is able to penetrate the hidden meanings of texts (39:2-3) and thus is able to serve as judge and counsel for the affairs of the people and state (38:33; 39:4-8). Because of his invaluable place in a society governed by the Torah, the scribe is worthy of praise and veneration throughout succeeding generations (39:9). By the second century <span>BC<\/span>, the scribes were a fairly distinct class in Jewish society. They appear as such during the Maccabean wars, acting as a negotiating body with the rival Syrians (1 Macc 7:12). It is also significant that, from this time forward, the history of the scribe in Jewish life is closely linked with the rise of the Pharisees. Although there were apparently some scribes affiliated with the rival Sadducean party, the party of the Pharisees, with its absolute devotion to the law (including the oral law), became the primary religiopolitical affiliation for the scribes (see the close connection in the NT: Mt 5:20; 12:38; 15:1; Mk 7:5; Lk 6:7).<\/p>\n<p class=\"h2\" id=\"TrainingandStatus\">Training and Status<\/p>\n<p>The training of scribes initially occurred within priestly family-based guilds that guaranteed the regulation and perpetuation of this position (1 Chr 2:55). Later, scribal training in the law became open to members of all classes, with the eventual result, by Jesus’ time, of scribes from nonpriestly families being far more numerous and influential. Training in the law began at an early age under the personal supervision of a teacher (rabbi), who gave instructions in all matters pertaining to the law and its interpretation for present needs. Because the written law of Moses could not possibly speak directly to conditions in postexilic times, the oral interpretation and application of the written law to meet such current needs was a significant contribution by the scribes. Such oral law promulgated by them was regarded as equal to the written law and equally binding for those desiring to please God (see Mk 7:6-13). This important function, lying at the heart of Jewish life, accounts for the participation of the scribes in the Sanhedrin. The Sanhedrin, in order to make legal decisions in keeping with the law, obviously needed the presence of those most knowledgeable about the minutest details of the Torah and the principles governing its application to new circumstances. The scribes, consequently, were the only members outside the aristocratic high priests and elders to be represented in this Jewish supreme court (Mt 26:57; Mk 14:43, 53; Lk 22:66; Acts 23:9). Being the authoritative instructors of the law both within the temple (Lk 2:46) and within the various synagogues of Judea and Galilee (5:17), as well as prominent members of the Sanhedrin, the scribes were greatly respected within the Jewish community. They wore special robes (Mk 12:38) with memorial fringes at the bottom and phylacteries, or “prayer boxes,” hanging from the arms (Mt 23:5). Such attire made their presence obvious and occasioned the rising or bowing of the common people when they passed (Mk 12:38). They were addressed with respect as “rabbi” or “master” (Mt 23:7) and were given the place of honor at worship as well as at social affairs (Mt 23:2; Mk 12:39; Lk 20:46). Indeed, the high regard the Jews held for their scribes is testified by the fact that such teachers of the law were buried alongside the tombs of the patriarchs and prophets.<\/p>\n<p class=\"h2\" id=\"TheScribesinJesusDay\">The Scribes in Jesus’ Day<\/p>\n<p>The scribes appear predominantly in the ministry of Jesus as those concerned with the circumspectness of legal observance. Luke refers to the scribes as “lawyers,” thereby describing their chief function as interpreters of the Jewish law in a way that communicated to his gentile audience. It is often found, therefore, that the scribes were critical members of Jesus’ audience, accusing him of violating the law on numerous occasions: in forgiving sins (Mt 9:1-3; Lk 5:17-26), in breaking their notion of Sabbath observance through work (Lk 6:1-2) and healing (vv 6-11), in not following their accepted ceremonial washings (Mk 7:2-5), and in ignoring their practice of fasting (Lk 5:33-39). Not surprisingly, they especially disapproved of Jesus’ practice of mingling with the unclean and outcasts of Jewish society (Mk 2:16-17; Lk 15:1-2). In a similar light, they are not unfrequently found presenting questions concerning the law for the purpose of tricking Jesus (Mk 7:5; 12:28, 35; Lk 11:53; Jn 8:3-4). In a similar fashion, they demanded that Jesus make his identity clear (Mt 12:38) and reveal the source of his authority to perform miracles (Mk 3:22; Lk 20:1-4). Although there is evidence that a minority of the scribes accepted Jesus (Mt 8:19; 13:52; Mk 12:32; Jn 3:1-2), their primary attitude toward Jesus was one of hostility. As previously suggested, this was partly due to Jesus’ differing expression of fidelity to the Mosaic law and his openness toward the outcasts. It was also partly due to the rising popularity of Jesus among the people, which posed a threat to their own authority (Mt 7:29) and to the safety of the city (Mt 21:15; Mk 11:18). Certainly, another major contributing factor of their opposition to Jesus was his exposure of their hypocrisy and corruption. In his rebukes of the scribes and the Pharisees, Jesus openly accused them of catering to public approval (Mt 23:5-7; Mk 12:38-39; Lk 11:43). While appearing to be outwardly correct and holy, they were inwardly corrupt (Mt 23:25-28; Lk 11:39-41). Jesus also attacked the principle of oral law taught by the scribes, which they demanded that the people follow. Jesus charged that the oral law was a “heavy burden” that the scribes themselves did not even bother to follow (Mt 23:2-4, 13-22; Lk 11:46). While emphasizing the minor points of the law, the scribes were also guilty of ignoring the weightier concerns of justice, mercy, and faith (Mt 23:23-24; Mk 12:40; Lk 11:42). Contrary to being the descendants of the prophets, as the scribes held themselves to be, the scribes (Jesus claimed) would have killed the prophets if they had lived in their day (Mt 23:29-36; Lk 20:9-19).<\/p>\n<p>It is not surprising to find, therefore, the scribes anxious to get rid of Jesus (Mk 14:1; Lk 11:53). His more flexible interpretation of the law posed a clear threat to their position and authority within the community. The scribes joined forces with their normal opponents (the high priesthood) to engineer Jesus’ arrest (Mk 14:43). When Jesus appeared before them and the rest of the Sanhedrin, they worked with the other leaders to construct a case against him worthy of death (Mt 26:57-66). When taking Jesus before Herod, they stood by and shouted their accusations with the others (Lk 23:10). Finally, they participated with other members of the Sanhedrin in mocking Jesus on the cross, demanding that Jesus save himself by coming down from the cross (Mt 27:41-43). Prior to the destruction of Jerusalem in <span>AD<\/span> 70, the scribes continued with the other elements of the Sanhedrin to oppose the early Christian church, and they brought about Stephen’s martyrdom (Acts 6:12-14).<\/p>\n<p><em>See also<\/em> Judaism; Pharisees; Writer.<\/p>","content_en":"<h3>SCRIBE<\/h3>\n<p>Reference in early OT times to those employed for their ability to transcribe information. After the exile, scribes were a class of scholars who taught, copied, and interpreted the Jewish law for the people. They appear in the Gospels primarily as opponents of Jesus.<\/p>\n<p class=\"h2\" id=\"ScribesinPreexilicTimes\">Scribes in Preexilic Times<\/p>\n<p>The ability to read and write was not widespread in ancient Israel, and professional secretaries were needed in the various aspects of public life. This appears to be the earliest biblical notion of the term “scribe” and has no particular religious connotation. Scribes were employed to keep accounts or transcribe legal information (Jer 32:12), military data (2 Chr 26:11), other public documents (Jgs 8:14; Is 50:1), or personal correspondence (Jer 36:18). These secretaries were essential to royal administrations, and there is frequent mention of a chief scribe who functioned as a court recorder (1 Kgs 4:3; 2 Chr 24:11), adviser (2 Sm 8:16-17; 2 Kgs 18:18; 22:12; 1 Chr 27:32; Is 36:3), and financial overseer (2 Kgs 22:3-4). Secretaries or scribes were associated with the priesthood as well, serving as recorders for temple affairs (1 Chr 24:6; 2 Chr 34:13-15).<\/p>\n<p class=\"h2\" id=\"ScribesinPostexilicTimes\">Scribes in Postexilic Times<\/p>\n<p>With the restoration of Judaism under Ezra and Nehemiah, the term “scribe” begins to be associated more narrowly with those who gathered together, studied, and interpreted the Torah (Jewish law). They became, in essence, a separate profession of teachers (although unpaid), able to preserve accurately the law of Moses and interpret it to meet conditions in postexilic times. In this initial period, Ezra himself appears as the ideal “scribe who studied and taught the commands and laws of the <span>Lord<\/span> to Israel” (Ezr 7:11, <span>nlt<\/span>). In Ecclesiasticus, the scribe is portrayed as one who, because of his diligent study of the Law, the Prophets, and Writings (Ecclus 38:24ff; 39:1), is able to penetrate the hidden meanings of texts (39:2-3) and thus is able to serve as judge and counsel for the affairs of the people and state (38:33; 39:4-8). Because of his invaluable place in a society governed by the Torah, the scribe is worthy of praise and veneration throughout succeeding generations (39:9). By the second century <span>BC<\/span>, the scribes were a fairly distinct class in Jewish society. They appear as such during the Maccabean wars, acting as a negotiating body with the rival Syrians (1 Macc 7:12). It is also significant that, from this time forward, the history of the scribe in Jewish life is closely linked with the rise of the Pharisees. Although there were apparently some scribes affiliated with the rival Sadducean party, the party of the Pharisees, with its absolute devotion to the law (including the oral law), became the primary religiopolitical affiliation for the scribes (see the close connection in the NT: Mt 5:20; 12:38; 15:1; Mk 7:5; Lk 6:7).<\/p>\n<p class=\"h2\" id=\"TrainingandStatus\">Training and Status<\/p>\n<p>The training of scribes initially occurred within priestly family-based guilds that guaranteed the regulation and perpetuation of this position (1 Chr 2:55). Later, scribal training in the law became open to members of all classes, with the eventual result, by Jesus’ time, of scribes from nonpriestly families being far more numerous and influential. Training in the law began at an early age under the personal supervision of a teacher (rabbi), who gave instructions in all matters pertaining to the law and its interpretation for present needs. Because the written law of Moses could not possibly speak directly to conditions in postexilic times, the oral interpretation and application of the written law to meet such current needs was a significant contribution by the scribes. Such oral law promulgated by them was regarded as equal to the written law and equally binding for those desiring to please God (see Mk 7:6-13). This important function, lying at the heart of Jewish life, accounts for the participation of the scribes in the Sanhedrin. The Sanhedrin, in order to make legal decisions in keeping with the law, obviously needed the presence of those most knowledgeable about the minutest details of the Torah and the principles governing its application to new circumstances. The scribes, consequently, were the only members outside the aristocratic high priests and elders to be represented in this Jewish supreme court (Mt 26:57; Mk 14:43, 53; Lk 22:66; Acts 23:9). Being the authoritative instructors of the law both within the temple (Lk 2:46) and within the various synagogues of Judea and Galilee (5:17), as well as prominent members of the Sanhedrin, the scribes were greatly respected within the Jewish community. They wore special robes (Mk 12:38) with memorial fringes at the bottom and phylacteries, or “prayer boxes,” hanging from the arms (Mt 23:5). Such attire made their presence obvious and occasioned the rising or bowing of the common people when they passed (Mk 12:38). They were addressed with respect as “rabbi” or “master” (Mt 23:7) and were given the place of honor at worship as well as at social affairs (Mt 23:2; Mk 12:39; Lk 20:46). Indeed, the high regard the Jews held for their scribes is testified by the fact that such teachers of the law were buried alongside the tombs of the patriarchs and prophets.<\/p>\n<p class=\"h2\" id=\"TheScribesinJesusDay\">The Scribes in Jesus’ Day<\/p>\n<p>The scribes appear predominantly in the ministry of Jesus as those concerned with the circumspectness of legal observance. Luke refers to the scribes as “lawyers,” thereby describing their chief function as interpreters of the Jewish law in a way that communicated to his gentile audience. It is often found, therefore, that the scribes were critical members of Jesus’ audience, accusing him of violating the law on numerous occasions: in forgiving sins (Mt 9:1-3; Lk 5:17-26), in breaking their notion of Sabbath observance through work (Lk 6:1-2) and healing (vv 6-11), in not following their accepted ceremonial washings (Mk 7:2-5), and in ignoring their practice of fasting (Lk 5:33-39). Not surprisingly, they especially disapproved of Jesus’ practice of mingling with the unclean and outcasts of Jewish society (Mk 2:16-17; Lk 15:1-2). In a similar light, they are not unfrequently found presenting questions concerning the law for the purpose of tricking Jesus (Mk 7:5; 12:28, 35; Lk 11:53; Jn 8:3-4). In a similar fashion, they demanded that Jesus make his identity clear (Mt 12:38) and reveal the source of his authority to perform miracles (Mk 3:22; Lk 20:1-4). Although there is evidence that a minority of the scribes accepted Jesus (Mt 8:19; 13:52; Mk 12:32; Jn 3:1-2), their primary attitude toward Jesus was one of hostility. As previously suggested, this was partly due to Jesus’ differing expression of fidelity to the Mosaic law and his openness toward the outcasts. It was also partly due to the rising popularity of Jesus among the people, which posed a threat to their own authority (Mt 7:29) and to the safety of the city (Mt 21:15; Mk 11:18). Certainly, another major contributing factor of their opposition to Jesus was his exposure of their hypocrisy and corruption. In his rebukes of the scribes and the Pharisees, Jesus openly accused them of catering to public approval (Mt 23:5-7; Mk 12:38-39; Lk 11:43). While appearing to be outwardly correct and holy, they were inwardly corrupt (Mt 23:25-28; Lk 11:39-41). Jesus also attacked the principle of oral law taught by the scribes, which they demanded that the people follow. Jesus charged that the oral law was a “heavy burden” that the scribes themselves did not even bother to follow (Mt 23:2-4, 13-22; Lk 11:46). While emphasizing the minor points of the law, the scribes were also guilty of ignoring the weightier concerns of justice, mercy, and faith (Mt 23:23-24; Mk 12:40; Lk 11:42). Contrary to being the descendants of the prophets, as the scribes held themselves to be, the scribes (Jesus claimed) would have killed the prophets if they had lived in their day (Mt 23:29-36; Lk 20:9-19).<\/p>\n<p>It is not surprising to find, therefore, the scribes anxious to get rid of Jesus (Mk 14:1; Lk 11:53). His more flexible interpretation of the law posed a clear threat to their position and authority within the community. The scribes joined forces with their normal opponents (the high priesthood) to engineer Jesus’ arrest (Mk 14:43). When Jesus appeared before them and the rest of the Sanhedrin, they worked with the other leaders to construct a case against him worthy of death (Mt 26:57-66). When taking Jesus before Herod, they stood by and shouted their accusations with the others (Lk 23:10). Finally, they participated with other members of the Sanhedrin in mocking Jesus on the cross, demanding that Jesus save himself by coming down from the cross (Mt 27:41-43). Prior to the destruction of Jerusalem in <span>AD<\/span> 70, the scribes continued with the other elements of the Sanhedrin to oppose the early Christian church, and they brought about Stephen’s martyrdom (Acts 6:12-14).<\/p>\n<p><em>See also<\/em> Judaism; Pharisees; Writer.<\/p>","summary_ro":"SCRIBE Reference in early OT times to those employed for their ability to transcribe information. After the exile, scribes were a class of scholars who taught, copied, and interpreted the Jewish law for the people. They appear in the Gospels primarily as opponents of Jesus. Scribes in Preexilic Times The ability to read and write was not widespread in ancient Israel, and professional secretaries were needed in the various aspects of public life. This appears to be the earliest biblical notion...","summary_en":"SCRIBE Reference in early OT times to those employed for their ability to transcribe information. After the exile, scribes were a class of scholars who taught, copied, and interpreted the Jewish law for the people. They appear in the Gospels primarily as opponents of Jesus. Scribes in Preexilic Times The ability to read and write was not widespread in ancient Israel, and professional secretaries were needed in the various aspects of public life. This appears to be the earliest biblical notion...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":56131,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:1","title_en":"Study Note: Luca 20:1","content_ro":"<p><strong>20:1-47<\/strong> In this series of controversies between Jesus and the religious leaders of Jerusalem, they repeatedly questioned and challenged him, and he repeatedly outmatched them with his spiritual wisdom, insight, and authority.<\/p>","content_en":"<p><strong>20:1-47<\/strong> In this series of controversies between Jesus and the religious leaders of Jerusalem, they repeatedly questioned and challenged him, and he repeatedly outmatched them with his spiritual wisdom, insight, and authority.<\/p>","summary_ro":"20:1-47 In this series of controversies between Jesus and the religious leaders of Jerusalem, they repeatedly questioned and challenged him, and he repeatedly outmatched them with his spiritual wisdom, insight, and authority.","summary_en":"20:1-47 In this series of controversies between Jesus and the religious leaders of Jerusalem, they repeatedly questioned and challenged him, and he repeatedly outmatched them with his spiritual wisdom, insight, and authority.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":56132,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:1","title_en":"Study Note: Luca 20:1","content_ro":"<p><strong>20:1<\/strong> <em>the leading priests, the teachers of religious law, and the elders:<\/em> The most influential Jewish leaders in Jerusalem converged against Jesus, who threatened their authority.<\/p>","content_en":"<p><strong>20:1<\/strong> <em>the leading priests, the teachers of religious law, and the elders:<\/em> The most influential Jewish leaders in Jerusalem converged against Jesus, who threatened their authority.<\/p>","summary_ro":"20:1 the leading priests, the teachers of religious law, and the elders: The most influential Jewish leaders in Jerusalem converged against Jesus, who threatened their authority.","summary_en":"20:1 the leading priests, the teachers of religious law, and the elders: The most influential Jewish leaders in Jerusalem converged against Jesus, who threatened their authority.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":83757,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:1","title_en":"Study Note: Luca 20:1","content_ro":"<p><strong>20:1-47<\/strong> In this series of controversies between Jesus and the religious leaders of Jerusalem, they repeatedly questioned and challenged him, and he repeatedly outmatched them with his spiritual wisdom, insight, and authority.<\/p>","content_en":"<p><strong>20:1-47<\/strong> In this series of controversies between Jesus and the religious leaders of Jerusalem, they repeatedly questioned and challenged him, and he repeatedly outmatched them with his spiritual wisdom, insight, and authority.<\/p>","summary_ro":"20:1-47 In this series of controversies between Jesus and the religious leaders of Jerusalem, they repeatedly questioned and challenged him, and he repeatedly outmatched them with his spiritual wisdom, insight, and authority.","summary_en":"20:1-47 In this series of controversies between Jesus and the religious leaders of Jerusalem, they repeatedly questioned and challenged him, and he repeatedly outmatched them with his spiritual wisdom, insight, and authority.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":83758,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:1","title_en":"Study Note: Luca 20:1","content_ro":"<p><strong>20:1<\/strong> <em>the leading priests, the teachers of religious law, and the elders:<\/em> The most influential Jewish leaders in Jerusalem converged against Jesus, who threatened their authority.<\/p>","content_en":"<p><strong>20:1<\/strong> <em>the leading priests, the teachers of religious law, and the elders:<\/em> The most influential Jewish leaders in Jerusalem converged against Jesus, who threatened their authority.<\/p>","summary_ro":"20:1 the leading priests, the teachers of religious law, and the elders: The most influential Jewish leaders in Jerusalem converged against Jesus, who threatened their authority.","summary_en":"20:1 the leading priests, the teachers of religious law, and the elders: The most influential Jewish leaders in Jerusalem converged against Jesus, who threatened their authority.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":111383,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:1","title_en":"Study Note: Luca 20:1","content_ro":"<p><strong>20:1-47<\/strong> In this series of controversies between Jesus and the religious leaders of Jerusalem, they repeatedly questioned and challenged him, and he repeatedly outmatched them with his spiritual wisdom, insight, and authority.<\/p>","content_en":"<p><strong>20:1-47<\/strong> In this series of controversies between Jesus and the religious leaders of Jerusalem, they repeatedly questioned and challenged him, and he repeatedly outmatched them with his spiritual wisdom, insight, and authority.<\/p>","summary_ro":"20:1-47 In this series of controversies between Jesus and the religious leaders of Jerusalem, they repeatedly questioned and challenged him, and he repeatedly outmatched them with his spiritual wisdom, insight, and authority.","summary_en":"20:1-47 In this series of controversies between Jesus and the religious leaders of Jerusalem, they repeatedly questioned and challenged him, and he repeatedly outmatched them with his spiritual wisdom, insight, and authority.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":111384,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:1","title_en":"Study Note: Luca 20:1","content_ro":"<p><strong>20:1<\/strong> <em>the leading priests, the teachers of religious law, and the elders:<\/em> The most influential Jewish leaders in Jerusalem converged against Jesus, who threatened their authority.<\/p>","content_en":"<p><strong>20:1<\/strong> <em>the leading priests, the teachers of religious law, and the elders:<\/em> The most influential Jewish leaders in Jerusalem converged against Jesus, who threatened their authority.<\/p>","summary_ro":"20:1 the leading priests, the teachers of religious law, and the elders: The most influential Jewish leaders in Jerusalem converged against Jesus, who threatened their authority.","summary_en":"20:1 the leading priests, the teachers of religious law, and the elders: The most influential Jewish leaders in Jerusalem converged against Jesus, who threatened their authority.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":139009,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:1","title_en":"Study Note: Luca 20:1","content_ro":"<p><strong>20:1-47<\/strong> In this series of controversies between Jesus and the religious leaders of Jerusalem, they repeatedly questioned and challenged him, and he repeatedly outmatched them with his spiritual wisdom, insight, and authority.<\/p>","content_en":"<p><strong>20:1-47<\/strong> In this series of controversies between Jesus and the religious leaders of Jerusalem, they repeatedly questioned and challenged him, and he repeatedly outmatched them with his spiritual wisdom, insight, and authority.<\/p>","summary_ro":"20:1-47 In this series of controversies between Jesus and the religious leaders of Jerusalem, they repeatedly questioned and challenged him, and he repeatedly outmatched them with his spiritual wisdom, insight, and authority.","summary_en":"20:1-47 In this series of controversies between Jesus and the religious leaders of Jerusalem, they repeatedly questioned and challenged him, and he repeatedly outmatched them with his spiritual wisdom, insight, and authority.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":139010,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:1","title_en":"Study Note: Luca 20:1","content_ro":"<p><strong>20:1<\/strong> <em>the leading priests, the teachers of religious law, and the elders:<\/em> The most influential Jewish leaders in Jerusalem converged against Jesus, who threatened their authority.<\/p>","content_en":"<p><strong>20:1<\/strong> <em>the leading priests, the teachers of religious law, and the elders:<\/em> The most influential Jewish leaders in Jerusalem converged against Jesus, who threatened their authority.<\/p>","summary_ro":"20:1 the leading priests, the teachers of religious law, and the elders: The most influential Jewish leaders in Jerusalem converged against Jesus, who threatened their authority.","summary_en":"20:1 the leading priests, the teachers of religious law, and the elders: The most influential Jewish leaders in Jerusalem converged against Jesus, who threatened their authority.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"2":[{"id":56133,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:2","title_en":"Study Note: Luca 20:2","content_ro":"<p><strong>20:2<\/strong> <em>By what authority are you doing all these things?<\/em> Since these groups were the recognized Jewish authorities in Jerusalem, they wanted to know how Jesus could claim authority to enter Jerusalem as a king and drive the merchants from the Temple.<\/p>","content_en":"<p><strong>20:2<\/strong> <em>By what authority are you doing all these things?<\/em> Since these groups were the recognized Jewish authorities in Jerusalem, they wanted to know how Jesus could claim authority to enter Jerusalem as a king and drive the merchants from the Temple.<\/p>","summary_ro":"20:2 By what authority are you doing all these things? Since these groups were the recognized Jewish authorities in Jerusalem, they wanted to know how Jesus could claim authority to enter Jerusalem as a king and drive the merchants from the Temple.","summary_en":"20:2 By what authority are you doing all these things? Since these groups were the recognized Jewish authorities in Jerusalem, they wanted to know how Jesus could claim authority to enter Jerusalem as a king and drive the merchants from the Temple.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":83759,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:2","title_en":"Study Note: Luca 20:2","content_ro":"<p><strong>20:2<\/strong> <em>By what authority are you doing all these things?<\/em> Since these groups were the recognized Jewish authorities in Jerusalem, they wanted to know how Jesus could claim authority to enter Jerusalem as a king and drive the merchants from the Temple.<\/p>","content_en":"<p><strong>20:2<\/strong> <em>By what authority are you doing all these things?<\/em> Since these groups were the recognized Jewish authorities in Jerusalem, they wanted to know how Jesus could claim authority to enter Jerusalem as a king and drive the merchants from the Temple.<\/p>","summary_ro":"20:2 By what authority are you doing all these things? Since these groups were the recognized Jewish authorities in Jerusalem, they wanted to know how Jesus could claim authority to enter Jerusalem as a king and drive the merchants from the Temple.","summary_en":"20:2 By what authority are you doing all these things? Since these groups were the recognized Jewish authorities in Jerusalem, they wanted to know how Jesus could claim authority to enter Jerusalem as a king and drive the merchants from the Temple.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":111385,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:2","title_en":"Study Note: Luca 20:2","content_ro":"<p><strong>20:2<\/strong> <em>By what authority are you doing all these things?<\/em> Since these groups were the recognized Jewish authorities in Jerusalem, they wanted to know how Jesus could claim authority to enter Jerusalem as a king and drive the merchants from the Temple.<\/p>","content_en":"<p><strong>20:2<\/strong> <em>By what authority are you doing all these things?<\/em> Since these groups were the recognized Jewish authorities in Jerusalem, they wanted to know how Jesus could claim authority to enter Jerusalem as a king and drive the merchants from the Temple.<\/p>","summary_ro":"20:2 By what authority are you doing all these things? Since these groups were the recognized Jewish authorities in Jerusalem, they wanted to know how Jesus could claim authority to enter Jerusalem as a king and drive the merchants from the Temple.","summary_en":"20:2 By what authority are you doing all these things? Since these groups were the recognized Jewish authorities in Jerusalem, they wanted to know how Jesus could claim authority to enter Jerusalem as a king and drive the merchants from the Temple.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":139011,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:2","title_en":"Study Note: Luca 20:2","content_ro":"<p><strong>20:2<\/strong> <em>By what authority are you doing all these things?<\/em> Since these groups were the recognized Jewish authorities in Jerusalem, they wanted to know how Jesus could claim authority to enter Jerusalem as a king and drive the merchants from the Temple.<\/p>","content_en":"<p><strong>20:2<\/strong> <em>By what authority are you doing all these things?<\/em> Since these groups were the recognized Jewish authorities in Jerusalem, they wanted to know how Jesus could claim authority to enter Jerusalem as a king and drive the merchants from the Temple.<\/p>","summary_ro":"20:2 By what authority are you doing all these things? Since these groups were the recognized Jewish authorities in Jerusalem, they wanted to know how Jesus could claim authority to enter Jerusalem as a king and drive the merchants from the Temple.","summary_en":"20:2 By what authority are you doing all these things? Since these groups were the recognized Jewish authorities in Jerusalem, they wanted to know how Jesus could claim authority to enter Jerusalem as a king and drive the merchants from the Temple.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"3":[{"id":42436,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"John the Baptist","title_en":"John the Baptist","content_ro":"<h3>John the Baptist<\/h3>\n<p>John the Baptist was a fiery open-air preacher who called people to repent and be baptized. John worked in the role of Elijah, to prepare people for the coming of the Messiah (Mal 4:4-5; Matt 11:14; 17:12; Mark 9:13).<\/p>\n<p>John’s birth, like that of Jesus, was miraculous. His parents were elderly and had been unable to have children (Luke 1:5-25). His mother, Elizabeth, was a relative of Mary, Jesus’ mother (Luke 1:36), so John was related to Jesus. The two miraculous births around the same time signaled the beginning of God’s redeeming work.<\/p>\n<p>John was filled with the Holy Spirit from birth and devoted his life to preparing people for the coming of the Lord (Luke 1:15-17). Living in the desert (Luke 1:80), he began preaching when he was about thirty years old. Dressed like a prophet and subsisting on desert food (locusts and wild honey, see Matt 3:4; Mark 1:6), he called everyone to repent and be baptized (Matt 3:1-2; Mark 1:4; Luke 3:1-3). He even castigated the religious leaders who came to hear him (Matt 3:7-10).<\/p>\n<p>Though John reluctantly baptized Jesus (Matt 3:13-17), he considered Jesus his superior, the one who would “baptize with the Holy Spirit” (John 1:33; Matt 3:11; Mark 1:7-8; Luke 3:16; cp. John 3:23-30). He encouraged his followers to become Jesus’ disciples—and many did, including Andrew (1:35-40), Apollos (Acts 18:24-26), and the twelve disciples at Ephesus (Acts 19:1-7).<\/p>\n<p>Herod Antipas received harsh judgment from John because of Herod’s unlawful marriage to Herodias, his brother Philip’s wife. To please Herodias, Herod imprisoned John and then beheaded him (Matt 14:3-12; Mark 6:17-29; Luke 3:19-20). John’s imprisonment marked the beginning of Jesus’ public preaching (Matt 4:12; Mark 1:14).<\/p>\n<p>Shortly before his death, John seemed to be confused about Jesus and sent messengers from prison to ask him if he really was the Messiah. Jesus did not do what most people anticipated the Messiah would do. Rather than bringing judgment and a visible kingdom, he brought forgiveness, healing, and a spiritual kingdom. To reassure John, Jesus spoke of the miraculous things God was doing through him (Luke 7:18-23).<\/p>\n<p>John remained faithful to his calling throughout his life, consistently preaching repentance and the judgment of God, even to people who had no desire to hear it. Jesus referred to John as one of the greatest servants of God who had ever lived (Matt 11:2-19; Luke 7:18-35), the end of a long line of prophets anticipating the coming of the Kingdom of God (Luke 16:16). John stood on the threshold of the new age, proclaiming its coming to all who would hear.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matthew 3:1-15; 4:12; 9:14; 11:2-19; 14:1-12; 16:14; 17:10-13; 21:24-27, 31-32; Mark 1:1-9, 14; 2:18; 6:14-29; 8:28; 9:11-13; 11:29-33; Luke 1:13-17, 36, 39-43, 57-66, 76-80; 3:1-21; 5:33; 7:18-35; 9:7-9, 19; 11:1; 16:16; 20:3-8; John 1:6-37; John 3:23-36; 4:1-3; 10:40-42; Acts 1:5; 10:37; 11:16; 18:25-26; 19:1-7<\/p>","content_en":"<h3>John the Baptist<\/h3>\n<p>John the Baptist was a fiery open-air preacher who called people to repent and be baptized. John worked in the role of Elijah, to prepare people for the coming of the Messiah (Mal 4:4-5; Matt 11:14; 17:12; Mark 9:13).<\/p>\n<p>John’s birth, like that of Jesus, was miraculous. His parents were elderly and had been unable to have children (Luke 1:5-25). His mother, Elizabeth, was a relative of Mary, Jesus’ mother (Luke 1:36), so John was related to Jesus. The two miraculous births around the same time signaled the beginning of God’s redeeming work.<\/p>\n<p>John was filled with the Holy Spirit from birth and devoted his life to preparing people for the coming of the Lord (Luke 1:15-17). Living in the desert (Luke 1:80), he began preaching when he was about thirty years old. Dressed like a prophet and subsisting on desert food (locusts and wild honey, see Matt 3:4; Mark 1:6), he called everyone to repent and be baptized (Matt 3:1-2; Mark 1:4; Luke 3:1-3). He even castigated the religious leaders who came to hear him (Matt 3:7-10).<\/p>\n<p>Though John reluctantly baptized Jesus (Matt 3:13-17), he considered Jesus his superior, the one who would “baptize with the Holy Spirit” (John 1:33; Matt 3:11; Mark 1:7-8; Luke 3:16; cp. John 3:23-30). He encouraged his followers to become Jesus’ disciples—and many did, including Andrew (1:35-40), Apollos (Acts 18:24-26), and the twelve disciples at Ephesus (Acts 19:1-7).<\/p>\n<p>Herod Antipas received harsh judgment from John because of Herod’s unlawful marriage to Herodias, his brother Philip’s wife. To please Herodias, Herod imprisoned John and then beheaded him (Matt 14:3-12; Mark 6:17-29; Luke 3:19-20). John’s imprisonment marked the beginning of Jesus’ public preaching (Matt 4:12; Mark 1:14).<\/p>\n<p>Shortly before his death, John seemed to be confused about Jesus and sent messengers from prison to ask him if he really was the Messiah. Jesus did not do what most people anticipated the Messiah would do. Rather than bringing judgment and a visible kingdom, he brought forgiveness, healing, and a spiritual kingdom. To reassure John, Jesus spoke of the miraculous things God was doing through him (Luke 7:18-23).<\/p>\n<p>John remained faithful to his calling throughout his life, consistently preaching repentance and the judgment of God, even to people who had no desire to hear it. Jesus referred to John as one of the greatest servants of God who had ever lived (Matt 11:2-19; Luke 7:18-35), the end of a long line of prophets anticipating the coming of the Kingdom of God (Luke 16:16). John stood on the threshold of the new age, proclaiming its coming to all who would hear.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matthew 3:1-15; 4:12; 9:14; 11:2-19; 14:1-12; 16:14; 17:10-13; 21:24-27, 31-32; Mark 1:1-9, 14; 2:18; 6:14-29; 8:28; 9:11-13; 11:29-33; Luke 1:13-17, 36, 39-43, 57-66, 76-80; 3:1-21; 5:33; 7:18-35; 9:7-9, 19; 11:1; 16:16; 20:3-8; John 1:6-37; John 3:23-36; 4:1-3; 10:40-42; Acts 1:5; 10:37; 11:16; 18:25-26; 19:1-7<\/p>","summary_ro":"John the Baptist John the Baptist was a fiery open-air preacher who called people to repent and be baptized. John worked in the role of Elijah, to prepare people for the coming of the Messiah (Mal 4:4-5; Matt 11:14; 17:12; Mark 9:13). John’s birth, like that of Jesus, was miraculous. His parents were elderly and had been unable to have children (Luke 1:5-25). His mother, Elizabeth, was a relative of Mary, Jesus’ mother (Luke 1:36), so John was related to Jesus. The two miraculous births aroun...","summary_en":"John the Baptist John the Baptist was a fiery open-air preacher who called people to repent and be baptized. John worked in the role of Elijah, to prepare people for the coming of the Messiah (Mal 4:4-5; Matt 11:14; 17:12; Mark 9:13). John’s birth, like that of Jesus, was miraculous. His parents were elderly and had been unable to have children (Luke 1:5-25). His mother, Elizabeth, was a relative of Mary, Jesus’ mother (Luke 1:36), so John was related to Jesus. The two miraculous births aroun...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":70062,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"John the Baptist","title_en":"John the Baptist","content_ro":"<h3>John the Baptist<\/h3>\n<p>John the Baptist was a fiery open-air preacher who called people to repent and be baptized. John worked in the role of Elijah, to prepare people for the coming of the Messiah (Mal 4:4-5; Matt 11:14; 17:12; Mark 9:13).<\/p>\n<p>John’s birth, like that of Jesus, was miraculous. His parents were elderly and had been unable to have children (Luke 1:5-25). His mother, Elizabeth, was a relative of Mary, Jesus’ mother (Luke 1:36), so John was related to Jesus. The two miraculous births around the same time signaled the beginning of God’s redeeming work.<\/p>\n<p>John was filled with the Holy Spirit from birth and devoted his life to preparing people for the coming of the Lord (Luke 1:15-17). Living in the desert (Luke 1:80), he began preaching when he was about thirty years old. Dressed like a prophet and subsisting on desert food (locusts and wild honey, see Matt 3:4; Mark 1:6), he called everyone to repent and be baptized (Matt 3:1-2; Mark 1:4; Luke 3:1-3). He even castigated the religious leaders who came to hear him (Matt 3:7-10).<\/p>\n<p>Though John reluctantly baptized Jesus (Matt 3:13-17), he considered Jesus his superior, the one who would “baptize with the Holy Spirit” (John 1:33; Matt 3:11; Mark 1:7-8; Luke 3:16; cp. John 3:23-30). He encouraged his followers to become Jesus’ disciples—and many did, including Andrew (1:35-40), Apollos (Acts 18:24-26), and the twelve disciples at Ephesus (Acts 19:1-7).<\/p>\n<p>Herod Antipas received harsh judgment from John because of Herod’s unlawful marriage to Herodias, his brother Philip’s wife. To please Herodias, Herod imprisoned John and then beheaded him (Matt 14:3-12; Mark 6:17-29; Luke 3:19-20). John’s imprisonment marked the beginning of Jesus’ public preaching (Matt 4:12; Mark 1:14).<\/p>\n<p>Shortly before his death, John seemed to be confused about Jesus and sent messengers from prison to ask him if he really was the Messiah. Jesus did not do what most people anticipated the Messiah would do. Rather than bringing judgment and a visible kingdom, he brought forgiveness, healing, and a spiritual kingdom. To reassure John, Jesus spoke of the miraculous things God was doing through him (Luke 7:18-23).<\/p>\n<p>John remained faithful to his calling throughout his life, consistently preaching repentance and the judgment of God, even to people who had no desire to hear it. Jesus referred to John as one of the greatest servants of God who had ever lived (Matt 11:2-19; Luke 7:18-35), the end of a long line of prophets anticipating the coming of the Kingdom of God (Luke 16:16). John stood on the threshold of the new age, proclaiming its coming to all who would hear.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matthew 3:1-15; 4:12; 9:14; 11:2-19; 14:1-12; 16:14; 17:10-13; 21:24-27, 31-32; Mark 1:1-9, 14; 2:18; 6:14-29; 8:28; 9:11-13; 11:29-33; Luke 1:13-17, 36, 39-43, 57-66, 76-80; 3:1-21; 5:33; 7:18-35; 9:7-9, 19; 11:1; 16:16; 20:3-8; John 1:6-37; John 3:23-36; 4:1-3; 10:40-42; Acts 1:5; 10:37; 11:16; 18:25-26; 19:1-7<\/p>","content_en":"<h3>John the Baptist<\/h3>\n<p>John the Baptist was a fiery open-air preacher who called people to repent and be baptized. John worked in the role of Elijah, to prepare people for the coming of the Messiah (Mal 4:4-5; Matt 11:14; 17:12; Mark 9:13).<\/p>\n<p>John’s birth, like that of Jesus, was miraculous. His parents were elderly and had been unable to have children (Luke 1:5-25). His mother, Elizabeth, was a relative of Mary, Jesus’ mother (Luke 1:36), so John was related to Jesus. The two miraculous births around the same time signaled the beginning of God’s redeeming work.<\/p>\n<p>John was filled with the Holy Spirit from birth and devoted his life to preparing people for the coming of the Lord (Luke 1:15-17). Living in the desert (Luke 1:80), he began preaching when he was about thirty years old. Dressed like a prophet and subsisting on desert food (locusts and wild honey, see Matt 3:4; Mark 1:6), he called everyone to repent and be baptized (Matt 3:1-2; Mark 1:4; Luke 3:1-3). He even castigated the religious leaders who came to hear him (Matt 3:7-10).<\/p>\n<p>Though John reluctantly baptized Jesus (Matt 3:13-17), he considered Jesus his superior, the one who would “baptize with the Holy Spirit” (John 1:33; Matt 3:11; Mark 1:7-8; Luke 3:16; cp. John 3:23-30). He encouraged his followers to become Jesus’ disciples—and many did, including Andrew (1:35-40), Apollos (Acts 18:24-26), and the twelve disciples at Ephesus (Acts 19:1-7).<\/p>\n<p>Herod Antipas received harsh judgment from John because of Herod’s unlawful marriage to Herodias, his brother Philip’s wife. To please Herodias, Herod imprisoned John and then beheaded him (Matt 14:3-12; Mark 6:17-29; Luke 3:19-20). John’s imprisonment marked the beginning of Jesus’ public preaching (Matt 4:12; Mark 1:14).<\/p>\n<p>Shortly before his death, John seemed to be confused about Jesus and sent messengers from prison to ask him if he really was the Messiah. Jesus did not do what most people anticipated the Messiah would do. Rather than bringing judgment and a visible kingdom, he brought forgiveness, healing, and a spiritual kingdom. To reassure John, Jesus spoke of the miraculous things God was doing through him (Luke 7:18-23).<\/p>\n<p>John remained faithful to his calling throughout his life, consistently preaching repentance and the judgment of God, even to people who had no desire to hear it. Jesus referred to John as one of the greatest servants of God who had ever lived (Matt 11:2-19; Luke 7:18-35), the end of a long line of prophets anticipating the coming of the Kingdom of God (Luke 16:16). John stood on the threshold of the new age, proclaiming its coming to all who would hear.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matthew 3:1-15; 4:12; 9:14; 11:2-19; 14:1-12; 16:14; 17:10-13; 21:24-27, 31-32; Mark 1:1-9, 14; 2:18; 6:14-29; 8:28; 9:11-13; 11:29-33; Luke 1:13-17, 36, 39-43, 57-66, 76-80; 3:1-21; 5:33; 7:18-35; 9:7-9, 19; 11:1; 16:16; 20:3-8; John 1:6-37; John 3:23-36; 4:1-3; 10:40-42; Acts 1:5; 10:37; 11:16; 18:25-26; 19:1-7<\/p>","summary_ro":"John the Baptist John the Baptist was a fiery open-air preacher who called people to repent and be baptized. John worked in the role of Elijah, to prepare people for the coming of the Messiah (Mal 4:4-5; Matt 11:14; 17:12; Mark 9:13). John’s birth, like that of Jesus, was miraculous. His parents were elderly and had been unable to have children (Luke 1:5-25). His mother, Elizabeth, was a relative of Mary, Jesus’ mother (Luke 1:36), so John was related to Jesus. The two miraculous births aroun...","summary_en":"John the Baptist John the Baptist was a fiery open-air preacher who called people to repent and be baptized. John worked in the role of Elijah, to prepare people for the coming of the Messiah (Mal 4:4-5; Matt 11:14; 17:12; Mark 9:13). John’s birth, like that of Jesus, was miraculous. His parents were elderly and had been unable to have children (Luke 1:5-25). His mother, Elizabeth, was a relative of Mary, Jesus’ mother (Luke 1:36), so John was related to Jesus. The two miraculous births aroun...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":97688,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"John the Baptist","title_en":"John the Baptist","content_ro":"<h3>John the Baptist<\/h3>\n<p>John the Baptist was a fiery open-air preacher who called people to repent and be baptized. John worked in the role of Elijah, to prepare people for the coming of the Messiah (Mal 4:4-5; Matt 11:14; 17:12; Mark 9:13).<\/p>\n<p>John’s birth, like that of Jesus, was miraculous. His parents were elderly and had been unable to have children (Luke 1:5-25). His mother, Elizabeth, was a relative of Mary, Jesus’ mother (Luke 1:36), so John was related to Jesus. The two miraculous births around the same time signaled the beginning of God’s redeeming work.<\/p>\n<p>John was filled with the Holy Spirit from birth and devoted his life to preparing people for the coming of the Lord (Luke 1:15-17). Living in the desert (Luke 1:80), he began preaching when he was about thirty years old. Dressed like a prophet and subsisting on desert food (locusts and wild honey, see Matt 3:4; Mark 1:6), he called everyone to repent and be baptized (Matt 3:1-2; Mark 1:4; Luke 3:1-3). He even castigated the religious leaders who came to hear him (Matt 3:7-10).<\/p>\n<p>Though John reluctantly baptized Jesus (Matt 3:13-17), he considered Jesus his superior, the one who would “baptize with the Holy Spirit” (John 1:33; Matt 3:11; Mark 1:7-8; Luke 3:16; cp. John 3:23-30). He encouraged his followers to become Jesus’ disciples—and many did, including Andrew (1:35-40), Apollos (Acts 18:24-26), and the twelve disciples at Ephesus (Acts 19:1-7).<\/p>\n<p>Herod Antipas received harsh judgment from John because of Herod’s unlawful marriage to Herodias, his brother Philip’s wife. To please Herodias, Herod imprisoned John and then beheaded him (Matt 14:3-12; Mark 6:17-29; Luke 3:19-20). John’s imprisonment marked the beginning of Jesus’ public preaching (Matt 4:12; Mark 1:14).<\/p>\n<p>Shortly before his death, John seemed to be confused about Jesus and sent messengers from prison to ask him if he really was the Messiah. Jesus did not do what most people anticipated the Messiah would do. Rather than bringing judgment and a visible kingdom, he brought forgiveness, healing, and a spiritual kingdom. To reassure John, Jesus spoke of the miraculous things God was doing through him (Luke 7:18-23).<\/p>\n<p>John remained faithful to his calling throughout his life, consistently preaching repentance and the judgment of God, even to people who had no desire to hear it. Jesus referred to John as one of the greatest servants of God who had ever lived (Matt 11:2-19; Luke 7:18-35), the end of a long line of prophets anticipating the coming of the Kingdom of God (Luke 16:16). John stood on the threshold of the new age, proclaiming its coming to all who would hear.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matthew 3:1-15; 4:12; 9:14; 11:2-19; 14:1-12; 16:14; 17:10-13; 21:24-27, 31-32; Mark 1:1-9, 14; 2:18; 6:14-29; 8:28; 9:11-13; 11:29-33; Luke 1:13-17, 36, 39-43, 57-66, 76-80; 3:1-21; 5:33; 7:18-35; 9:7-9, 19; 11:1; 16:16; 20:3-8; John 1:6-37; John 3:23-36; 4:1-3; 10:40-42; Acts 1:5; 10:37; 11:16; 18:25-26; 19:1-7<\/p>","content_en":"<h3>John the Baptist<\/h3>\n<p>John the Baptist was a fiery open-air preacher who called people to repent and be baptized. John worked in the role of Elijah, to prepare people for the coming of the Messiah (Mal 4:4-5; Matt 11:14; 17:12; Mark 9:13).<\/p>\n<p>John’s birth, like that of Jesus, was miraculous. His parents were elderly and had been unable to have children (Luke 1:5-25). His mother, Elizabeth, was a relative of Mary, Jesus’ mother (Luke 1:36), so John was related to Jesus. The two miraculous births around the same time signaled the beginning of God’s redeeming work.<\/p>\n<p>John was filled with the Holy Spirit from birth and devoted his life to preparing people for the coming of the Lord (Luke 1:15-17). Living in the desert (Luke 1:80), he began preaching when he was about thirty years old. Dressed like a prophet and subsisting on desert food (locusts and wild honey, see Matt 3:4; Mark 1:6), he called everyone to repent and be baptized (Matt 3:1-2; Mark 1:4; Luke 3:1-3). He even castigated the religious leaders who came to hear him (Matt 3:7-10).<\/p>\n<p>Though John reluctantly baptized Jesus (Matt 3:13-17), he considered Jesus his superior, the one who would “baptize with the Holy Spirit” (John 1:33; Matt 3:11; Mark 1:7-8; Luke 3:16; cp. John 3:23-30). He encouraged his followers to become Jesus’ disciples—and many did, including Andrew (1:35-40), Apollos (Acts 18:24-26), and the twelve disciples at Ephesus (Acts 19:1-7).<\/p>\n<p>Herod Antipas received harsh judgment from John because of Herod’s unlawful marriage to Herodias, his brother Philip’s wife. To please Herodias, Herod imprisoned John and then beheaded him (Matt 14:3-12; Mark 6:17-29; Luke 3:19-20). John’s imprisonment marked the beginning of Jesus’ public preaching (Matt 4:12; Mark 1:14).<\/p>\n<p>Shortly before his death, John seemed to be confused about Jesus and sent messengers from prison to ask him if he really was the Messiah. Jesus did not do what most people anticipated the Messiah would do. Rather than bringing judgment and a visible kingdom, he brought forgiveness, healing, and a spiritual kingdom. To reassure John, Jesus spoke of the miraculous things God was doing through him (Luke 7:18-23).<\/p>\n<p>John remained faithful to his calling throughout his life, consistently preaching repentance and the judgment of God, even to people who had no desire to hear it. Jesus referred to John as one of the greatest servants of God who had ever lived (Matt 11:2-19; Luke 7:18-35), the end of a long line of prophets anticipating the coming of the Kingdom of God (Luke 16:16). John stood on the threshold of the new age, proclaiming its coming to all who would hear.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matthew 3:1-15; 4:12; 9:14; 11:2-19; 14:1-12; 16:14; 17:10-13; 21:24-27, 31-32; Mark 1:1-9, 14; 2:18; 6:14-29; 8:28; 9:11-13; 11:29-33; Luke 1:13-17, 36, 39-43, 57-66, 76-80; 3:1-21; 5:33; 7:18-35; 9:7-9, 19; 11:1; 16:16; 20:3-8; John 1:6-37; John 3:23-36; 4:1-3; 10:40-42; Acts 1:5; 10:37; 11:16; 18:25-26; 19:1-7<\/p>","summary_ro":"John the Baptist John the Baptist was a fiery open-air preacher who called people to repent and be baptized. John worked in the role of Elijah, to prepare people for the coming of the Messiah (Mal 4:4-5; Matt 11:14; 17:12; Mark 9:13). John’s birth, like that of Jesus, was miraculous. His parents were elderly and had been unable to have children (Luke 1:5-25). His mother, Elizabeth, was a relative of Mary, Jesus’ mother (Luke 1:36), so John was related to Jesus. The two miraculous births aroun...","summary_en":"John the Baptist John the Baptist was a fiery open-air preacher who called people to repent and be baptized. John worked in the role of Elijah, to prepare people for the coming of the Messiah (Mal 4:4-5; Matt 11:14; 17:12; Mark 9:13). John’s birth, like that of Jesus, was miraculous. His parents were elderly and had been unable to have children (Luke 1:5-25). His mother, Elizabeth, was a relative of Mary, Jesus’ mother (Luke 1:36), so John was related to Jesus. The two miraculous births aroun...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":125314,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"John the Baptist","title_en":"John the Baptist","content_ro":"<h3>John the Baptist<\/h3>\n<p>John the Baptist was a fiery open-air preacher who called people to repent and be baptized. John worked in the role of Elijah, to prepare people for the coming of the Messiah (Mal 4:4-5; Matt 11:14; 17:12; Mark 9:13).<\/p>\n<p>John’s birth, like that of Jesus, was miraculous. His parents were elderly and had been unable to have children (Luke 1:5-25). His mother, Elizabeth, was a relative of Mary, Jesus’ mother (Luke 1:36), so John was related to Jesus. The two miraculous births around the same time signaled the beginning of God’s redeeming work.<\/p>\n<p>John was filled with the Holy Spirit from birth and devoted his life to preparing people for the coming of the Lord (Luke 1:15-17). Living in the desert (Luke 1:80), he began preaching when he was about thirty years old. Dressed like a prophet and subsisting on desert food (locusts and wild honey, see Matt 3:4; Mark 1:6), he called everyone to repent and be baptized (Matt 3:1-2; Mark 1:4; Luke 3:1-3). He even castigated the religious leaders who came to hear him (Matt 3:7-10).<\/p>\n<p>Though John reluctantly baptized Jesus (Matt 3:13-17), he considered Jesus his superior, the one who would “baptize with the Holy Spirit” (John 1:33; Matt 3:11; Mark 1:7-8; Luke 3:16; cp. John 3:23-30). He encouraged his followers to become Jesus’ disciples—and many did, including Andrew (1:35-40), Apollos (Acts 18:24-26), and the twelve disciples at Ephesus (Acts 19:1-7).<\/p>\n<p>Herod Antipas received harsh judgment from John because of Herod’s unlawful marriage to Herodias, his brother Philip’s wife. To please Herodias, Herod imprisoned John and then beheaded him (Matt 14:3-12; Mark 6:17-29; Luke 3:19-20). John’s imprisonment marked the beginning of Jesus’ public preaching (Matt 4:12; Mark 1:14).<\/p>\n<p>Shortly before his death, John seemed to be confused about Jesus and sent messengers from prison to ask him if he really was the Messiah. Jesus did not do what most people anticipated the Messiah would do. Rather than bringing judgment and a visible kingdom, he brought forgiveness, healing, and a spiritual kingdom. To reassure John, Jesus spoke of the miraculous things God was doing through him (Luke 7:18-23).<\/p>\n<p>John remained faithful to his calling throughout his life, consistently preaching repentance and the judgment of God, even to people who had no desire to hear it. Jesus referred to John as one of the greatest servants of God who had ever lived (Matt 11:2-19; Luke 7:18-35), the end of a long line of prophets anticipating the coming of the Kingdom of God (Luke 16:16). John stood on the threshold of the new age, proclaiming its coming to all who would hear.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matthew 3:1-15; 4:12; 9:14; 11:2-19; 14:1-12; 16:14; 17:10-13; 21:24-27, 31-32; Mark 1:1-9, 14; 2:18; 6:14-29; 8:28; 9:11-13; 11:29-33; Luke 1:13-17, 36, 39-43, 57-66, 76-80; 3:1-21; 5:33; 7:18-35; 9:7-9, 19; 11:1; 16:16; 20:3-8; John 1:6-37; John 3:23-36; 4:1-3; 10:40-42; Acts 1:5; 10:37; 11:16; 18:25-26; 19:1-7<\/p>","content_en":"<h3>John the Baptist<\/h3>\n<p>John the Baptist was a fiery open-air preacher who called people to repent and be baptized. John worked in the role of Elijah, to prepare people for the coming of the Messiah (Mal 4:4-5; Matt 11:14; 17:12; Mark 9:13).<\/p>\n<p>John’s birth, like that of Jesus, was miraculous. His parents were elderly and had been unable to have children (Luke 1:5-25). His mother, Elizabeth, was a relative of Mary, Jesus’ mother (Luke 1:36), so John was related to Jesus. The two miraculous births around the same time signaled the beginning of God’s redeeming work.<\/p>\n<p>John was filled with the Holy Spirit from birth and devoted his life to preparing people for the coming of the Lord (Luke 1:15-17). Living in the desert (Luke 1:80), he began preaching when he was about thirty years old. Dressed like a prophet and subsisting on desert food (locusts and wild honey, see Matt 3:4; Mark 1:6), he called everyone to repent and be baptized (Matt 3:1-2; Mark 1:4; Luke 3:1-3). He even castigated the religious leaders who came to hear him (Matt 3:7-10).<\/p>\n<p>Though John reluctantly baptized Jesus (Matt 3:13-17), he considered Jesus his superior, the one who would “baptize with the Holy Spirit” (John 1:33; Matt 3:11; Mark 1:7-8; Luke 3:16; cp. John 3:23-30). He encouraged his followers to become Jesus’ disciples—and many did, including Andrew (1:35-40), Apollos (Acts 18:24-26), and the twelve disciples at Ephesus (Acts 19:1-7).<\/p>\n<p>Herod Antipas received harsh judgment from John because of Herod’s unlawful marriage to Herodias, his brother Philip’s wife. To please Herodias, Herod imprisoned John and then beheaded him (Matt 14:3-12; Mark 6:17-29; Luke 3:19-20). John’s imprisonment marked the beginning of Jesus’ public preaching (Matt 4:12; Mark 1:14).<\/p>\n<p>Shortly before his death, John seemed to be confused about Jesus and sent messengers from prison to ask him if he really was the Messiah. Jesus did not do what most people anticipated the Messiah would do. Rather than bringing judgment and a visible kingdom, he brought forgiveness, healing, and a spiritual kingdom. To reassure John, Jesus spoke of the miraculous things God was doing through him (Luke 7:18-23).<\/p>\n<p>John remained faithful to his calling throughout his life, consistently preaching repentance and the judgment of God, even to people who had no desire to hear it. Jesus referred to John as one of the greatest servants of God who had ever lived (Matt 11:2-19; Luke 7:18-35), the end of a long line of prophets anticipating the coming of the Kingdom of God (Luke 16:16). John stood on the threshold of the new age, proclaiming its coming to all who would hear.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matthew 3:1-15; 4:12; 9:14; 11:2-19; 14:1-12; 16:14; 17:10-13; 21:24-27, 31-32; Mark 1:1-9, 14; 2:18; 6:14-29; 8:28; 9:11-13; 11:29-33; Luke 1:13-17, 36, 39-43, 57-66, 76-80; 3:1-21; 5:33; 7:18-35; 9:7-9, 19; 11:1; 16:16; 20:3-8; John 1:6-37; John 3:23-36; 4:1-3; 10:40-42; Acts 1:5; 10:37; 11:16; 18:25-26; 19:1-7<\/p>","summary_ro":"John the Baptist John the Baptist was a fiery open-air preacher who called people to repent and be baptized. John worked in the role of Elijah, to prepare people for the coming of the Messiah (Mal 4:4-5; Matt 11:14; 17:12; Mark 9:13). John’s birth, like that of Jesus, was miraculous. His parents were elderly and had been unable to have children (Luke 1:5-25). His mother, Elizabeth, was a relative of Mary, Jesus’ mother (Luke 1:36), so John was related to Jesus. The two miraculous births aroun...","summary_en":"John the Baptist John the Baptist was a fiery open-air preacher who called people to repent and be baptized. John worked in the role of Elijah, to prepare people for the coming of the Messiah (Mal 4:4-5; Matt 11:14; 17:12; Mark 9:13). John’s birth, like that of Jesus, was miraculous. His parents were elderly and had been unable to have children (Luke 1:5-25). His mother, Elizabeth, was a relative of Mary, Jesus’ mother (Luke 1:36), so John was related to Jesus. The two miraculous births aroun...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false}],"4":[{"id":56134,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:4","title_en":"Study Note: Luca 20:4","content_ro":"<p><strong>20:4-6<\/strong> Jesus’ question put the religious leaders in a double bind (see 20:5-6), as either answer would indict them.<\/p>","content_en":"<p><strong>20:4-6<\/strong> Jesus’ question put the religious leaders in a double bind (see 20:5-6), as either answer would indict them.<\/p>","summary_ro":"20:4-6 Jesus’ question put the religious leaders in a double bind (see 20:5-6), as either answer would indict them.","summary_en":"20:4-6 Jesus’ question put the religious leaders in a double bind (see 20:5-6), as either answer would indict them.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":83760,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:4","title_en":"Study Note: Luca 20:4","content_ro":"<p><strong>20:4-6<\/strong> Jesus’ question put the religious leaders in a double bind (see 20:5-6), as either answer would indict them.<\/p>","content_en":"<p><strong>20:4-6<\/strong> Jesus’ question put the religious leaders in a double bind (see 20:5-6), as either answer would indict them.<\/p>","summary_ro":"20:4-6 Jesus’ question put the religious leaders in a double bind (see 20:5-6), as either answer would indict them.","summary_en":"20:4-6 Jesus’ question put the religious leaders in a double bind (see 20:5-6), as either answer would indict them.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":111386,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:4","title_en":"Study Note: Luca 20:4","content_ro":"<p><strong>20:4-6<\/strong> Jesus’ question put the religious leaders in a double bind (see 20:5-6), as either answer would indict them.<\/p>","content_en":"<p><strong>20:4-6<\/strong> Jesus’ question put the religious leaders in a double bind (see 20:5-6), as either answer would indict them.<\/p>","summary_ro":"20:4-6 Jesus’ question put the religious leaders in a double bind (see 20:5-6), as either answer would indict them.","summary_en":"20:4-6 Jesus’ question put the religious leaders in a double bind (see 20:5-6), as either answer would indict them.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":139012,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:4","title_en":"Study Note: Luca 20:4","content_ro":"<p><strong>20:4-6<\/strong> Jesus’ question put the religious leaders in a double bind (see 20:5-6), as either answer would indict them.<\/p>","content_en":"<p><strong>20:4-6<\/strong> Jesus’ question put the religious leaders in a double bind (see 20:5-6), as either answer would indict them.<\/p>","summary_ro":"20:4-6 Jesus’ question put the religious leaders in a double bind (see 20:5-6), as either answer would indict them.","summary_en":"20:4-6 Jesus’ question put the religious leaders in a double bind (see 20:5-6), as either answer would indict them.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":66229,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Baptism","title_en":"Baptism","content_ro":"<h3>Baptism<\/h3>\n<p>Baptism was an important element of the Christian faith from the very beginning (Acts 2:38). The words “baptism” and “baptize” were already used in Judaism to refer to a religious rite for cleansing. The law of Moses established the use of water to cleanse people from ceremonial defilement (Num 19:14-19). Later, Gentile converts to Judaism from pagan religions were admitted to Judaism only after fulfilling certain obligations, which included the study of the Torah, circumcision, and a ritual bath to wash away the impurities of their Gentile background. This ritual cleansing was often done in special baths created for purification, called mikvahs. Mikvahs were located at many synagogues, and the Temple in Jerusalem had a large number of mikvahs, which suggests that those who approached for worship would ritually bathe.<\/p>\n<p>John preached “that people should be baptized to show that they had repented of their sins and turned to God to be forgiven” (Luke 3:3). John’s baptism was an aspect of his role in preparing people’s hearts to receive the Messiah (Luke 3:4-6), and those who had received his baptism and repented of their sins were those who were prepared for Jesus’ message (Luke 7:29-30).<\/p>\n<p>After his resurrection, Jesus commanded his disciples to baptize new converts (Matt 28:19). Christian baptism is understood as dying and rising with Christ, signifying the death of the old life and the beginning of the new (Rom 6:1-4; Col 2:12) and also signifying a Christian’s spiritual union with Christ (Gal 3:27) and with his church. Baptism thus became the rite of initiation in the Christian community. For this reason, many interpreters see baptism as the Christian equivalent of circumcision, the rite that initiated membership into the nation of Israel under the old covenant (see Col 2:11-12). Whatever the connection with OT circumcision, baptism signifies a changed heart and a clean conscience that come from God’s forgiveness (1 Pet 3:21; cp. Deut 10:16; 30:6; Jer 4:4; Rom 2:28-29; Phil 3:3).<\/p>\n<p>As a ritual cleansing, Christian baptism signifies both forgiveness of sins (Acts 2:38; 10:43; 13:38; 26:17-18) and the reception of the Holy Spirit (2:38; 9:17-18; 10:47-48; 11:15-17; 19:5-7; Luke 3:16). Many interpreters see baptism as the outward confirmation of the inward “seal” of the Spirit, whose presence is a “guarantee” of the eternal inheritance that awaits God’s faithful people (2 Cor 1:21-22; Eph 1:13-14; 4:30; Titus 3:5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 3:6-16; 21:25; 28:19; Mark 1:4-9; 10:38-39; 11:30; 16:16; Luke 3:3-22; 7:29-30; 12:50; 20:4; John 1:25-36; 3:22-23, 26; 4:1-2; 10:40; Acts 1:5, 22; 2:38, 41; 8:12-13, 16-17, 36-38; 9:18; 10:37, 47-48; 11:16; 13:24; 16:15, 33; 18:8, 25; 19:1-7; 22:16; Rom 6:3-4; 1 Cor 1:13-17; 10:2; 12:13; 15:29; Gal 3:27; Eph 4:5; Col 2:12; Heb 6:2; 1 Pet 3:21; 1 Jn 5:6<\/p>","content_en":"<h3>Baptism<\/h3>\n<p>Baptism was an important element of the Christian faith from the very beginning (Acts 2:38). The words “baptism” and “baptize” were already used in Judaism to refer to a religious rite for cleansing. The law of Moses established the use of water to cleanse people from ceremonial defilement (Num 19:14-19). Later, Gentile converts to Judaism from pagan religions were admitted to Judaism only after fulfilling certain obligations, which included the study of the Torah, circumcision, and a ritual bath to wash away the impurities of their Gentile background. This ritual cleansing was often done in special baths created for purification, called mikvahs. Mikvahs were located at many synagogues, and the Temple in Jerusalem had a large number of mikvahs, which suggests that those who approached for worship would ritually bathe.<\/p>\n<p>John preached “that people should be baptized to show that they had repented of their sins and turned to God to be forgiven” (Luke 3:3). John’s baptism was an aspect of his role in preparing people’s hearts to receive the Messiah (Luke 3:4-6), and those who had received his baptism and repented of their sins were those who were prepared for Jesus’ message (Luke 7:29-30).<\/p>\n<p>After his resurrection, Jesus commanded his disciples to baptize new converts (Matt 28:19). Christian baptism is understood as dying and rising with Christ, signifying the death of the old life and the beginning of the new (Rom 6:1-4; Col 2:12) and also signifying a Christian’s spiritual union with Christ (Gal 3:27) and with his church. Baptism thus became the rite of initiation in the Christian community. For this reason, many interpreters see baptism as the Christian equivalent of circumcision, the rite that initiated membership into the nation of Israel under the old covenant (see Col 2:11-12). Whatever the connection with OT circumcision, baptism signifies a changed heart and a clean conscience that come from God’s forgiveness (1 Pet 3:21; cp. Deut 10:16; 30:6; Jer 4:4; Rom 2:28-29; Phil 3:3).<\/p>\n<p>As a ritual cleansing, Christian baptism signifies both forgiveness of sins (Acts 2:38; 10:43; 13:38; 26:17-18) and the reception of the Holy Spirit (2:38; 9:17-18; 10:47-48; 11:15-17; 19:5-7; Luke 3:16). Many interpreters see baptism as the outward confirmation of the inward “seal” of the Spirit, whose presence is a “guarantee” of the eternal inheritance that awaits God’s faithful people (2 Cor 1:21-22; Eph 1:13-14; 4:30; Titus 3:5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 3:6-16; 21:25; 28:19; Mark 1:4-9; 10:38-39; 11:30; 16:16; Luke 3:3-22; 7:29-30; 12:50; 20:4; John 1:25-36; 3:22-23, 26; 4:1-2; 10:40; Acts 1:5, 22; 2:38, 41; 8:12-13, 16-17, 36-38; 9:18; 10:37, 47-48; 11:16; 13:24; 16:15, 33; 18:8, 25; 19:1-7; 22:16; Rom 6:3-4; 1 Cor 1:13-17; 10:2; 12:13; 15:29; Gal 3:27; Eph 4:5; Col 2:12; Heb 6:2; 1 Pet 3:21; 1 Jn 5:6<\/p>","summary_ro":"Baptism Baptism was an important element of the Christian faith from the very beginning (Acts 2:38). The words “baptism” and “baptize” were already used in Judaism to refer to a religious rite for cleansing. The law of Moses established the use of water to cleanse people from ceremonial defilement (Num 19:14-19). Later, Gentile converts to Judaism from pagan religions were admitted to Judaism only after fulfilling certain obligations, which included the study of the Torah, circumcision, and a...","summary_en":"Baptism Baptism was an important element of the Christian faith from the very beginning (Acts 2:38). The words “baptism” and “baptize” were already used in Judaism to refer to a religious rite for cleansing. The law of Moses established the use of water to cleanse people from ceremonial defilement (Num 19:14-19). Later, Gentile converts to Judaism from pagan religions were admitted to Judaism only after fulfilling certain obligations, which included the study of the Torah, circumcision, and a...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":93855,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Baptism","title_en":"Baptism","content_ro":"<h3>Baptism<\/h3>\n<p>Baptism was an important element of the Christian faith from the very beginning (Acts 2:38). The words “baptism” and “baptize” were already used in Judaism to refer to a religious rite for cleansing. The law of Moses established the use of water to cleanse people from ceremonial defilement (Num 19:14-19). Later, Gentile converts to Judaism from pagan religions were admitted to Judaism only after fulfilling certain obligations, which included the study of the Torah, circumcision, and a ritual bath to wash away the impurities of their Gentile background. This ritual cleansing was often done in special baths created for purification, called mikvahs. Mikvahs were located at many synagogues, and the Temple in Jerusalem had a large number of mikvahs, which suggests that those who approached for worship would ritually bathe.<\/p>\n<p>John preached “that people should be baptized to show that they had repented of their sins and turned to God to be forgiven” (Luke 3:3). John’s baptism was an aspect of his role in preparing people’s hearts to receive the Messiah (Luke 3:4-6), and those who had received his baptism and repented of their sins were those who were prepared for Jesus’ message (Luke 7:29-30).<\/p>\n<p>After his resurrection, Jesus commanded his disciples to baptize new converts (Matt 28:19). Christian baptism is understood as dying and rising with Christ, signifying the death of the old life and the beginning of the new (Rom 6:1-4; Col 2:12) and also signifying a Christian’s spiritual union with Christ (Gal 3:27) and with his church. Baptism thus became the rite of initiation in the Christian community. For this reason, many interpreters see baptism as the Christian equivalent of circumcision, the rite that initiated membership into the nation of Israel under the old covenant (see Col 2:11-12). Whatever the connection with OT circumcision, baptism signifies a changed heart and a clean conscience that come from God’s forgiveness (1 Pet 3:21; cp. Deut 10:16; 30:6; Jer 4:4; Rom 2:28-29; Phil 3:3).<\/p>\n<p>As a ritual cleansing, Christian baptism signifies both forgiveness of sins (Acts 2:38; 10:43; 13:38; 26:17-18) and the reception of the Holy Spirit (2:38; 9:17-18; 10:47-48; 11:15-17; 19:5-7; Luke 3:16). Many interpreters see baptism as the outward confirmation of the inward “seal” of the Spirit, whose presence is a “guarantee” of the eternal inheritance that awaits God’s faithful people (2 Cor 1:21-22; Eph 1:13-14; 4:30; Titus 3:5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 3:6-16; 21:25; 28:19; Mark 1:4-9; 10:38-39; 11:30; 16:16; Luke 3:3-22; 7:29-30; 12:50; 20:4; John 1:25-36; 3:22-23, 26; 4:1-2; 10:40; Acts 1:5, 22; 2:38, 41; 8:12-13, 16-17, 36-38; 9:18; 10:37, 47-48; 11:16; 13:24; 16:15, 33; 18:8, 25; 19:1-7; 22:16; Rom 6:3-4; 1 Cor 1:13-17; 10:2; 12:13; 15:29; Gal 3:27; Eph 4:5; Col 2:12; Heb 6:2; 1 Pet 3:21; 1 Jn 5:6<\/p>","content_en":"<h3>Baptism<\/h3>\n<p>Baptism was an important element of the Christian faith from the very beginning (Acts 2:38). The words “baptism” and “baptize” were already used in Judaism to refer to a religious rite for cleansing. The law of Moses established the use of water to cleanse people from ceremonial defilement (Num 19:14-19). Later, Gentile converts to Judaism from pagan religions were admitted to Judaism only after fulfilling certain obligations, which included the study of the Torah, circumcision, and a ritual bath to wash away the impurities of their Gentile background. This ritual cleansing was often done in special baths created for purification, called mikvahs. Mikvahs were located at many synagogues, and the Temple in Jerusalem had a large number of mikvahs, which suggests that those who approached for worship would ritually bathe.<\/p>\n<p>John preached “that people should be baptized to show that they had repented of their sins and turned to God to be forgiven” (Luke 3:3). John’s baptism was an aspect of his role in preparing people’s hearts to receive the Messiah (Luke 3:4-6), and those who had received his baptism and repented of their sins were those who were prepared for Jesus’ message (Luke 7:29-30).<\/p>\n<p>After his resurrection, Jesus commanded his disciples to baptize new converts (Matt 28:19). Christian baptism is understood as dying and rising with Christ, signifying the death of the old life and the beginning of the new (Rom 6:1-4; Col 2:12) and also signifying a Christian’s spiritual union with Christ (Gal 3:27) and with his church. Baptism thus became the rite of initiation in the Christian community. For this reason, many interpreters see baptism as the Christian equivalent of circumcision, the rite that initiated membership into the nation of Israel under the old covenant (see Col 2:11-12). Whatever the connection with OT circumcision, baptism signifies a changed heart and a clean conscience that come from God’s forgiveness (1 Pet 3:21; cp. Deut 10:16; 30:6; Jer 4:4; Rom 2:28-29; Phil 3:3).<\/p>\n<p>As a ritual cleansing, Christian baptism signifies both forgiveness of sins (Acts 2:38; 10:43; 13:38; 26:17-18) and the reception of the Holy Spirit (2:38; 9:17-18; 10:47-48; 11:15-17; 19:5-7; Luke 3:16). Many interpreters see baptism as the outward confirmation of the inward “seal” of the Spirit, whose presence is a “guarantee” of the eternal inheritance that awaits God’s faithful people (2 Cor 1:21-22; Eph 1:13-14; 4:30; Titus 3:5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 3:6-16; 21:25; 28:19; Mark 1:4-9; 10:38-39; 11:30; 16:16; Luke 3:3-22; 7:29-30; 12:50; 20:4; John 1:25-36; 3:22-23, 26; 4:1-2; 10:40; Acts 1:5, 22; 2:38, 41; 8:12-13, 16-17, 36-38; 9:18; 10:37, 47-48; 11:16; 13:24; 16:15, 33; 18:8, 25; 19:1-7; 22:16; Rom 6:3-4; 1 Cor 1:13-17; 10:2; 12:13; 15:29; Gal 3:27; Eph 4:5; Col 2:12; Heb 6:2; 1 Pet 3:21; 1 Jn 5:6<\/p>","summary_ro":"Baptism Baptism was an important element of the Christian faith from the very beginning (Acts 2:38). The words “baptism” and “baptize” were already used in Judaism to refer to a religious rite for cleansing. The law of Moses established the use of water to cleanse people from ceremonial defilement (Num 19:14-19). Later, Gentile converts to Judaism from pagan religions were admitted to Judaism only after fulfilling certain obligations, which included the study of the Torah, circumcision, and a...","summary_en":"Baptism Baptism was an important element of the Christian faith from the very beginning (Acts 2:38). The words “baptism” and “baptize” were already used in Judaism to refer to a religious rite for cleansing. The law of Moses established the use of water to cleanse people from ceremonial defilement (Num 19:14-19). Later, Gentile converts to Judaism from pagan religions were admitted to Judaism only after fulfilling certain obligations, which included the study of the Torah, circumcision, and a...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":121481,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Baptism","title_en":"Baptism","content_ro":"<h3>Baptism<\/h3>\n<p>Baptism was an important element of the Christian faith from the very beginning (Acts 2:38). The words “baptism” and “baptize” were already used in Judaism to refer to a religious rite for cleansing. The law of Moses established the use of water to cleanse people from ceremonial defilement (Num 19:14-19). Later, Gentile converts to Judaism from pagan religions were admitted to Judaism only after fulfilling certain obligations, which included the study of the Torah, circumcision, and a ritual bath to wash away the impurities of their Gentile background. This ritual cleansing was often done in special baths created for purification, called mikvahs. Mikvahs were located at many synagogues, and the Temple in Jerusalem had a large number of mikvahs, which suggests that those who approached for worship would ritually bathe.<\/p>\n<p>John preached “that people should be baptized to show that they had repented of their sins and turned to God to be forgiven” (Luke 3:3). John’s baptism was an aspect of his role in preparing people’s hearts to receive the Messiah (Luke 3:4-6), and those who had received his baptism and repented of their sins were those who were prepared for Jesus’ message (Luke 7:29-30).<\/p>\n<p>After his resurrection, Jesus commanded his disciples to baptize new converts (Matt 28:19). Christian baptism is understood as dying and rising with Christ, signifying the death of the old life and the beginning of the new (Rom 6:1-4; Col 2:12) and also signifying a Christian’s spiritual union with Christ (Gal 3:27) and with his church. Baptism thus became the rite of initiation in the Christian community. For this reason, many interpreters see baptism as the Christian equivalent of circumcision, the rite that initiated membership into the nation of Israel under the old covenant (see Col 2:11-12). Whatever the connection with OT circumcision, baptism signifies a changed heart and a clean conscience that come from God’s forgiveness (1 Pet 3:21; cp. Deut 10:16; 30:6; Jer 4:4; Rom 2:28-29; Phil 3:3).<\/p>\n<p>As a ritual cleansing, Christian baptism signifies both forgiveness of sins (Acts 2:38; 10:43; 13:38; 26:17-18) and the reception of the Holy Spirit (2:38; 9:17-18; 10:47-48; 11:15-17; 19:5-7; Luke 3:16). Many interpreters see baptism as the outward confirmation of the inward “seal” of the Spirit, whose presence is a “guarantee” of the eternal inheritance that awaits God’s faithful people (2 Cor 1:21-22; Eph 1:13-14; 4:30; Titus 3:5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 3:6-16; 21:25; 28:19; Mark 1:4-9; 10:38-39; 11:30; 16:16; Luke 3:3-22; 7:29-30; 12:50; 20:4; John 1:25-36; 3:22-23, 26; 4:1-2; 10:40; Acts 1:5, 22; 2:38, 41; 8:12-13, 16-17, 36-38; 9:18; 10:37, 47-48; 11:16; 13:24; 16:15, 33; 18:8, 25; 19:1-7; 22:16; Rom 6:3-4; 1 Cor 1:13-17; 10:2; 12:13; 15:29; Gal 3:27; Eph 4:5; Col 2:12; Heb 6:2; 1 Pet 3:21; 1 Jn 5:6<\/p>","content_en":"<h3>Baptism<\/h3>\n<p>Baptism was an important element of the Christian faith from the very beginning (Acts 2:38). The words “baptism” and “baptize” were already used in Judaism to refer to a religious rite for cleansing. The law of Moses established the use of water to cleanse people from ceremonial defilement (Num 19:14-19). Later, Gentile converts to Judaism from pagan religions were admitted to Judaism only after fulfilling certain obligations, which included the study of the Torah, circumcision, and a ritual bath to wash away the impurities of their Gentile background. This ritual cleansing was often done in special baths created for purification, called mikvahs. Mikvahs were located at many synagogues, and the Temple in Jerusalem had a large number of mikvahs, which suggests that those who approached for worship would ritually bathe.<\/p>\n<p>John preached “that people should be baptized to show that they had repented of their sins and turned to God to be forgiven” (Luke 3:3). John’s baptism was an aspect of his role in preparing people’s hearts to receive the Messiah (Luke 3:4-6), and those who had received his baptism and repented of their sins were those who were prepared for Jesus’ message (Luke 7:29-30).<\/p>\n<p>After his resurrection, Jesus commanded his disciples to baptize new converts (Matt 28:19). Christian baptism is understood as dying and rising with Christ, signifying the death of the old life and the beginning of the new (Rom 6:1-4; Col 2:12) and also signifying a Christian’s spiritual union with Christ (Gal 3:27) and with his church. Baptism thus became the rite of initiation in the Christian community. For this reason, many interpreters see baptism as the Christian equivalent of circumcision, the rite that initiated membership into the nation of Israel under the old covenant (see Col 2:11-12). Whatever the connection with OT circumcision, baptism signifies a changed heart and a clean conscience that come from God’s forgiveness (1 Pet 3:21; cp. Deut 10:16; 30:6; Jer 4:4; Rom 2:28-29; Phil 3:3).<\/p>\n<p>As a ritual cleansing, Christian baptism signifies both forgiveness of sins (Acts 2:38; 10:43; 13:38; 26:17-18) and the reception of the Holy Spirit (2:38; 9:17-18; 10:47-48; 11:15-17; 19:5-7; Luke 3:16). Many interpreters see baptism as the outward confirmation of the inward “seal” of the Spirit, whose presence is a “guarantee” of the eternal inheritance that awaits God’s faithful people (2 Cor 1:21-22; Eph 1:13-14; 4:30; Titus 3:5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 3:6-16; 21:25; 28:19; Mark 1:4-9; 10:38-39; 11:30; 16:16; Luke 3:3-22; 7:29-30; 12:50; 20:4; John 1:25-36; 3:22-23, 26; 4:1-2; 10:40; Acts 1:5, 22; 2:38, 41; 8:12-13, 16-17, 36-38; 9:18; 10:37, 47-48; 11:16; 13:24; 16:15, 33; 18:8, 25; 19:1-7; 22:16; Rom 6:3-4; 1 Cor 1:13-17; 10:2; 12:13; 15:29; Gal 3:27; Eph 4:5; Col 2:12; Heb 6:2; 1 Pet 3:21; 1 Jn 5:6<\/p>","summary_ro":"Baptism Baptism was an important element of the Christian faith from the very beginning (Acts 2:38). The words “baptism” and “baptize” were already used in Judaism to refer to a religious rite for cleansing. The law of Moses established the use of water to cleanse people from ceremonial defilement (Num 19:14-19). Later, Gentile converts to Judaism from pagan religions were admitted to Judaism only after fulfilling certain obligations, which included the study of the Torah, circumcision, and a...","summary_en":"Baptism Baptism was an important element of the Christian faith from the very beginning (Acts 2:38). The words “baptism” and “baptize” were already used in Judaism to refer to a religious rite for cleansing. The law of Moses established the use of water to cleanse people from ceremonial defilement (Num 19:14-19). Later, Gentile converts to Judaism from pagan religions were admitted to Judaism only after fulfilling certain obligations, which included the study of the Torah, circumcision, and a...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":149107,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Baptism","title_en":"Baptism","content_ro":"<h3>Baptism<\/h3>\n<p>Baptism was an important element of the Christian faith from the very beginning (Acts 2:38). The words “baptism” and “baptize” were already used in Judaism to refer to a religious rite for cleansing. The law of Moses established the use of water to cleanse people from ceremonial defilement (Num 19:14-19). Later, Gentile converts to Judaism from pagan religions were admitted to Judaism only after fulfilling certain obligations, which included the study of the Torah, circumcision, and a ritual bath to wash away the impurities of their Gentile background. This ritual cleansing was often done in special baths created for purification, called mikvahs. Mikvahs were located at many synagogues, and the Temple in Jerusalem had a large number of mikvahs, which suggests that those who approached for worship would ritually bathe.<\/p>\n<p>John preached “that people should be baptized to show that they had repented of their sins and turned to God to be forgiven” (Luke 3:3). John’s baptism was an aspect of his role in preparing people’s hearts to receive the Messiah (Luke 3:4-6), and those who had received his baptism and repented of their sins were those who were prepared for Jesus’ message (Luke 7:29-30).<\/p>\n<p>After his resurrection, Jesus commanded his disciples to baptize new converts (Matt 28:19). Christian baptism is understood as dying and rising with Christ, signifying the death of the old life and the beginning of the new (Rom 6:1-4; Col 2:12) and also signifying a Christian’s spiritual union with Christ (Gal 3:27) and with his church. Baptism thus became the rite of initiation in the Christian community. For this reason, many interpreters see baptism as the Christian equivalent of circumcision, the rite that initiated membership into the nation of Israel under the old covenant (see Col 2:11-12). Whatever the connection with OT circumcision, baptism signifies a changed heart and a clean conscience that come from God’s forgiveness (1 Pet 3:21; cp. Deut 10:16; 30:6; Jer 4:4; Rom 2:28-29; Phil 3:3).<\/p>\n<p>As a ritual cleansing, Christian baptism signifies both forgiveness of sins (Acts 2:38; 10:43; 13:38; 26:17-18) and the reception of the Holy Spirit (2:38; 9:17-18; 10:47-48; 11:15-17; 19:5-7; Luke 3:16). Many interpreters see baptism as the outward confirmation of the inward “seal” of the Spirit, whose presence is a “guarantee” of the eternal inheritance that awaits God’s faithful people (2 Cor 1:21-22; Eph 1:13-14; 4:30; Titus 3:5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 3:6-16; 21:25; 28:19; Mark 1:4-9; 10:38-39; 11:30; 16:16; Luke 3:3-22; 7:29-30; 12:50; 20:4; John 1:25-36; 3:22-23, 26; 4:1-2; 10:40; Acts 1:5, 22; 2:38, 41; 8:12-13, 16-17, 36-38; 9:18; 10:37, 47-48; 11:16; 13:24; 16:15, 33; 18:8, 25; 19:1-7; 22:16; Rom 6:3-4; 1 Cor 1:13-17; 10:2; 12:13; 15:29; Gal 3:27; Eph 4:5; Col 2:12; Heb 6:2; 1 Pet 3:21; 1 Jn 5:6<\/p>","content_en":"<h3>Baptism<\/h3>\n<p>Baptism was an important element of the Christian faith from the very beginning (Acts 2:38). The words “baptism” and “baptize” were already used in Judaism to refer to a religious rite for cleansing. The law of Moses established the use of water to cleanse people from ceremonial defilement (Num 19:14-19). Later, Gentile converts to Judaism from pagan religions were admitted to Judaism only after fulfilling certain obligations, which included the study of the Torah, circumcision, and a ritual bath to wash away the impurities of their Gentile background. This ritual cleansing was often done in special baths created for purification, called mikvahs. Mikvahs were located at many synagogues, and the Temple in Jerusalem had a large number of mikvahs, which suggests that those who approached for worship would ritually bathe.<\/p>\n<p>John preached “that people should be baptized to show that they had repented of their sins and turned to God to be forgiven” (Luke 3:3). John’s baptism was an aspect of his role in preparing people’s hearts to receive the Messiah (Luke 3:4-6), and those who had received his baptism and repented of their sins were those who were prepared for Jesus’ message (Luke 7:29-30).<\/p>\n<p>After his resurrection, Jesus commanded his disciples to baptize new converts (Matt 28:19). Christian baptism is understood as dying and rising with Christ, signifying the death of the old life and the beginning of the new (Rom 6:1-4; Col 2:12) and also signifying a Christian’s spiritual union with Christ (Gal 3:27) and with his church. Baptism thus became the rite of initiation in the Christian community. For this reason, many interpreters see baptism as the Christian equivalent of circumcision, the rite that initiated membership into the nation of Israel under the old covenant (see Col 2:11-12). Whatever the connection with OT circumcision, baptism signifies a changed heart and a clean conscience that come from God’s forgiveness (1 Pet 3:21; cp. Deut 10:16; 30:6; Jer 4:4; Rom 2:28-29; Phil 3:3).<\/p>\n<p>As a ritual cleansing, Christian baptism signifies both forgiveness of sins (Acts 2:38; 10:43; 13:38; 26:17-18) and the reception of the Holy Spirit (2:38; 9:17-18; 10:47-48; 11:15-17; 19:5-7; Luke 3:16). Many interpreters see baptism as the outward confirmation of the inward “seal” of the Spirit, whose presence is a “guarantee” of the eternal inheritance that awaits God’s faithful people (2 Cor 1:21-22; Eph 1:13-14; 4:30; Titus 3:5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 3:6-16; 21:25; 28:19; Mark 1:4-9; 10:38-39; 11:30; 16:16; Luke 3:3-22; 7:29-30; 12:50; 20:4; John 1:25-36; 3:22-23, 26; 4:1-2; 10:40; Acts 1:5, 22; 2:38, 41; 8:12-13, 16-17, 36-38; 9:18; 10:37, 47-48; 11:16; 13:24; 16:15, 33; 18:8, 25; 19:1-7; 22:16; Rom 6:3-4; 1 Cor 1:13-17; 10:2; 12:13; 15:29; Gal 3:27; Eph 4:5; Col 2:12; Heb 6:2; 1 Pet 3:21; 1 Jn 5:6<\/p>","summary_ro":"Baptism Baptism was an important element of the Christian faith from the very beginning (Acts 2:38). The words “baptism” and “baptize” were already used in Judaism to refer to a religious rite for cleansing. The law of Moses established the use of water to cleanse people from ceremonial defilement (Num 19:14-19). Later, Gentile converts to Judaism from pagan religions were admitted to Judaism only after fulfilling certain obligations, which included the study of the Torah, circumcision, and a...","summary_en":"Baptism Baptism was an important element of the Christian faith from the very beginning (Acts 2:38). The words “baptism” and “baptize” were already used in Judaism to refer to a religious rite for cleansing. The law of Moses established the use of water to cleanse people from ceremonial defilement (Num 19:14-19). Later, Gentile converts to Judaism from pagan religions were admitted to Judaism only after fulfilling certain obligations, which included the study of the Torah, circumcision, and a...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"6":[{"id":56135,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:6","title_en":"Study Note: Luca 20:6","content_ro":"<p><strong>20:6<\/strong> <em>the people will stone us:<\/em> Stoning was the penalty for blasphemy (Lev 24:14-15), idolatry (Lev 20:2; Deut 13:10), and other sins of defiance against God. The people might have regarded rejection of an authentic prophet as blasphemy deserving of stoning.<\/p>","content_en":"<p><strong>20:6<\/strong> <em>the people will stone us:<\/em> Stoning was the penalty for blasphemy (Lev 24:14-15), idolatry (Lev 20:2; Deut 13:10), and other sins of defiance against God. The people might have regarded rejection of an authentic prophet as blasphemy deserving of stoning.<\/p>","summary_ro":"20:6 the people will stone us: Stoning was the penalty for blasphemy (Lev 24:14-15), idolatry (Lev 20:2; Deut 13:10), and other sins of defiance against God. The people might have regarded rejection of an authentic prophet as blasphemy deserving of stoning.","summary_en":"20:6 the people will stone us: Stoning was the penalty for blasphemy (Lev 24:14-15), idolatry (Lev 20:2; Deut 13:10), and other sins of defiance against God. The people might have regarded rejection of an authentic prophet as blasphemy deserving of stoning.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":83761,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:6","title_en":"Study Note: Luca 20:6","content_ro":"<p><strong>20:6<\/strong> <em>the people will stone us:<\/em> Stoning was the penalty for blasphemy (Lev 24:14-15), idolatry (Lev 20:2; Deut 13:10), and other sins of defiance against God. The people might have regarded rejection of an authentic prophet as blasphemy deserving of stoning.<\/p>","content_en":"<p><strong>20:6<\/strong> <em>the people will stone us:<\/em> Stoning was the penalty for blasphemy (Lev 24:14-15), idolatry (Lev 20:2; Deut 13:10), and other sins of defiance against God. The people might have regarded rejection of an authentic prophet as blasphemy deserving of stoning.<\/p>","summary_ro":"20:6 the people will stone us: Stoning was the penalty for blasphemy (Lev 24:14-15), idolatry (Lev 20:2; Deut 13:10), and other sins of defiance against God. The people might have regarded rejection of an authentic prophet as blasphemy deserving of stoning.","summary_en":"20:6 the people will stone us: Stoning was the penalty for blasphemy (Lev 24:14-15), idolatry (Lev 20:2; Deut 13:10), and other sins of defiance against God. The people might have regarded rejection of an authentic prophet as blasphemy deserving of stoning.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":111387,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:6","title_en":"Study Note: Luca 20:6","content_ro":"<p><strong>20:6<\/strong> <em>the people will stone us:<\/em> Stoning was the penalty for blasphemy (Lev 24:14-15), idolatry (Lev 20:2; Deut 13:10), and other sins of defiance against God. The people might have regarded rejection of an authentic prophet as blasphemy deserving of stoning.<\/p>","content_en":"<p><strong>20:6<\/strong> <em>the people will stone us:<\/em> Stoning was the penalty for blasphemy (Lev 24:14-15), idolatry (Lev 20:2; Deut 13:10), and other sins of defiance against God. The people might have regarded rejection of an authentic prophet as blasphemy deserving of stoning.<\/p>","summary_ro":"20:6 the people will stone us: Stoning was the penalty for blasphemy (Lev 24:14-15), idolatry (Lev 20:2; Deut 13:10), and other sins of defiance against God. The people might have regarded rejection of an authentic prophet as blasphemy deserving of stoning.","summary_en":"20:6 the people will stone us: Stoning was the penalty for blasphemy (Lev 24:14-15), idolatry (Lev 20:2; Deut 13:10), and other sins of defiance against God. The people might have regarded rejection of an authentic prophet as blasphemy deserving of stoning.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":139013,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:6","title_en":"Study Note: Luca 20:6","content_ro":"<p><strong>20:6<\/strong> <em>the people will stone us:<\/em> Stoning was the penalty for blasphemy (Lev 24:14-15), idolatry (Lev 20:2; Deut 13:10), and other sins of defiance against God. The people might have regarded rejection of an authentic prophet as blasphemy deserving of stoning.<\/p>","content_en":"<p><strong>20:6<\/strong> <em>the people will stone us:<\/em> Stoning was the penalty for blasphemy (Lev 24:14-15), idolatry (Lev 20:2; Deut 13:10), and other sins of defiance against God. The people might have regarded rejection of an authentic prophet as blasphemy deserving of stoning.<\/p>","summary_ro":"20:6 the people will stone us: Stoning was the penalty for blasphemy (Lev 24:14-15), idolatry (Lev 20:2; Deut 13:10), and other sins of defiance against God. The people might have regarded rejection of an authentic prophet as blasphemy deserving of stoning.","summary_en":"20:6 the people will stone us: Stoning was the penalty for blasphemy (Lev 24:14-15), idolatry (Lev 20:2; Deut 13:10), and other sins of defiance against God. The people might have regarded rejection of an authentic prophet as blasphemy deserving of stoning.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"7":[{"id":56136,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:7","title_en":"Study Note: Luca 20:7","content_ro":"<p><strong>20:7-8<\/strong> The Jewish authorities refused to answer Jesus’ question, so Jesus had no obligation to answer their question. Both their question and their refusal were guided by self-interest rather than integrity.<\/p>","content_en":"<p><strong>20:7-8<\/strong> The Jewish authorities refused to answer Jesus’ question, so Jesus had no obligation to answer their question. Both their question and their refusal were guided by self-interest rather than integrity.<\/p>","summary_ro":"20:7-8 The Jewish authorities refused to answer Jesus’ question, so Jesus had no obligation to answer their question. Both their question and their refusal were guided by self-interest rather than integrity.","summary_en":"20:7-8 The Jewish authorities refused to answer Jesus’ question, so Jesus had no obligation to answer their question. Both their question and their refusal were guided by self-interest rather than integrity.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":83762,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:7","title_en":"Study Note: Luca 20:7","content_ro":"<p><strong>20:7-8<\/strong> The Jewish authorities refused to answer Jesus’ question, so Jesus had no obligation to answer their question. Both their question and their refusal were guided by self-interest rather than integrity.<\/p>","content_en":"<p><strong>20:7-8<\/strong> The Jewish authorities refused to answer Jesus’ question, so Jesus had no obligation to answer their question. Both their question and their refusal were guided by self-interest rather than integrity.<\/p>","summary_ro":"20:7-8 The Jewish authorities refused to answer Jesus’ question, so Jesus had no obligation to answer their question. Both their question and their refusal were guided by self-interest rather than integrity.","summary_en":"20:7-8 The Jewish authorities refused to answer Jesus’ question, so Jesus had no obligation to answer their question. Both their question and their refusal were guided by self-interest rather than integrity.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":111388,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:7","title_en":"Study Note: Luca 20:7","content_ro":"<p><strong>20:7-8<\/strong> The Jewish authorities refused to answer Jesus’ question, so Jesus had no obligation to answer their question. Both their question and their refusal were guided by self-interest rather than integrity.<\/p>","content_en":"<p><strong>20:7-8<\/strong> The Jewish authorities refused to answer Jesus’ question, so Jesus had no obligation to answer their question. Both their question and their refusal were guided by self-interest rather than integrity.<\/p>","summary_ro":"20:7-8 The Jewish authorities refused to answer Jesus’ question, so Jesus had no obligation to answer their question. Both their question and their refusal were guided by self-interest rather than integrity.","summary_en":"20:7-8 The Jewish authorities refused to answer Jesus’ question, so Jesus had no obligation to answer their question. Both their question and their refusal were guided by self-interest rather than integrity.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":139014,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:7","title_en":"Study Note: Luca 20:7","content_ro":"<p><strong>20:7-8<\/strong> The Jewish authorities refused to answer Jesus’ question, so Jesus had no obligation to answer their question. Both their question and their refusal were guided by self-interest rather than integrity.<\/p>","content_en":"<p><strong>20:7-8<\/strong> The Jewish authorities refused to answer Jesus’ question, so Jesus had no obligation to answer their question. Both their question and their refusal were guided by self-interest rather than integrity.<\/p>","summary_ro":"20:7-8 The Jewish authorities refused to answer Jesus’ question, so Jesus had no obligation to answer their question. Both their question and their refusal were guided by self-interest rather than integrity.","summary_en":"20:7-8 The Jewish authorities refused to answer Jesus’ question, so Jesus had no obligation to answer their question. Both their question and their refusal were guided by self-interest rather than integrity.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"9":[{"id":34155,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Scribe","title_en":"Scribe","content_ro":"<h3>SCRIBE<\/h3>\n<p>Reference in early OT times to those employed for their ability to transcribe information. After the exile, scribes were a class of scholars who taught, copied, and interpreted the Jewish law for the people. They appear in the Gospels primarily as opponents of Jesus.<\/p>\n<p class=\"h2\" id=\"ScribesinPreexilicTimes\">Scribes in Preexilic Times<\/p>\n<p>The ability to read and write was not widespread in ancient Israel, and professional secretaries were needed in the various aspects of public life. This appears to be the earliest biblical notion of the term “scribe” and has no particular religious connotation. Scribes were employed to keep accounts or transcribe legal information (Jer 32:12), military data (2 Chr 26:11), other public documents (Jgs 8:14; Is 50:1), or personal correspondence (Jer 36:18). These secretaries were essential to royal administrations, and there is frequent mention of a chief scribe who functioned as a court recorder (1 Kgs 4:3; 2 Chr 24:11), adviser (2 Sm 8:16-17; 2 Kgs 18:18; 22:12; 1 Chr 27:32; Is 36:3), and financial overseer (2 Kgs 22:3-4). Secretaries or scribes were associated with the priesthood as well, serving as recorders for temple affairs (1 Chr 24:6; 2 Chr 34:13-15).<\/p>\n<p class=\"h2\" id=\"ScribesinPostexilicTimes\">Scribes in Postexilic Times<\/p>\n<p>With the restoration of Judaism under Ezra and Nehemiah, the term “scribe” begins to be associated more narrowly with those who gathered together, studied, and interpreted the Torah (Jewish law). They became, in essence, a separate profession of teachers (although unpaid), able to preserve accurately the law of Moses and interpret it to meet conditions in postexilic times. In this initial period, Ezra himself appears as the ideal “scribe who studied and taught the commands and laws of the <span>Lord<\/span> to Israel” (Ezr 7:11, <span>nlt<\/span>). In Ecclesiasticus, the scribe is portrayed as one who, because of his diligent study of the Law, the Prophets, and Writings (Ecclus 38:24ff; 39:1), is able to penetrate the hidden meanings of texts (39:2-3) and thus is able to serve as judge and counsel for the affairs of the people and state (38:33; 39:4-8). Because of his invaluable place in a society governed by the Torah, the scribe is worthy of praise and veneration throughout succeeding generations (39:9). By the second century <span>BC<\/span>, the scribes were a fairly distinct class in Jewish society. They appear as such during the Maccabean wars, acting as a negotiating body with the rival Syrians (1 Macc 7:12). It is also significant that, from this time forward, the history of the scribe in Jewish life is closely linked with the rise of the Pharisees. Although there were apparently some scribes affiliated with the rival Sadducean party, the party of the Pharisees, with its absolute devotion to the law (including the oral law), became the primary religiopolitical affiliation for the scribes (see the close connection in the NT: Mt 5:20; 12:38; 15:1; Mk 7:5; Lk 6:7).<\/p>\n<p class=\"h2\" id=\"TrainingandStatus\">Training and Status<\/p>\n<p>The training of scribes initially occurred within priestly family-based guilds that guaranteed the regulation and perpetuation of this position (1 Chr 2:55). Later, scribal training in the law became open to members of all classes, with the eventual result, by Jesus’ time, of scribes from nonpriestly families being far more numerous and influential. Training in the law began at an early age under the personal supervision of a teacher (rabbi), who gave instructions in all matters pertaining to the law and its interpretation for present needs. Because the written law of Moses could not possibly speak directly to conditions in postexilic times, the oral interpretation and application of the written law to meet such current needs was a significant contribution by the scribes. Such oral law promulgated by them was regarded as equal to the written law and equally binding for those desiring to please God (see Mk 7:6-13). This important function, lying at the heart of Jewish life, accounts for the participation of the scribes in the Sanhedrin. The Sanhedrin, in order to make legal decisions in keeping with the law, obviously needed the presence of those most knowledgeable about the minutest details of the Torah and the principles governing its application to new circumstances. The scribes, consequently, were the only members outside the aristocratic high priests and elders to be represented in this Jewish supreme court (Mt 26:57; Mk 14:43, 53; Lk 22:66; Acts 23:9). Being the authoritative instructors of the law both within the temple (Lk 2:46) and within the various synagogues of Judea and Galilee (5:17), as well as prominent members of the Sanhedrin, the scribes were greatly respected within the Jewish community. They wore special robes (Mk 12:38) with memorial fringes at the bottom and phylacteries, or “prayer boxes,” hanging from the arms (Mt 23:5). Such attire made their presence obvious and occasioned the rising or bowing of the common people when they passed (Mk 12:38). They were addressed with respect as “rabbi” or “master” (Mt 23:7) and were given the place of honor at worship as well as at social affairs (Mt 23:2; Mk 12:39; Lk 20:46). Indeed, the high regard the Jews held for their scribes is testified by the fact that such teachers of the law were buried alongside the tombs of the patriarchs and prophets.<\/p>\n<p class=\"h2\" id=\"TheScribesinJesusDay\">The Scribes in Jesus’ Day<\/p>\n<p>The scribes appear predominantly in the ministry of Jesus as those concerned with the circumspectness of legal observance. Luke refers to the scribes as “lawyers,” thereby describing their chief function as interpreters of the Jewish law in a way that communicated to his gentile audience. It is often found, therefore, that the scribes were critical members of Jesus’ audience, accusing him of violating the law on numerous occasions: in forgiving sins (Mt 9:1-3; Lk 5:17-26), in breaking their notion of Sabbath observance through work (Lk 6:1-2) and healing (vv 6-11), in not following their accepted ceremonial washings (Mk 7:2-5), and in ignoring their practice of fasting (Lk 5:33-39). Not surprisingly, they especially disapproved of Jesus’ practice of mingling with the unclean and outcasts of Jewish society (Mk 2:16-17; Lk 15:1-2). In a similar light, they are not unfrequently found presenting questions concerning the law for the purpose of tricking Jesus (Mk 7:5; 12:28, 35; Lk 11:53; Jn 8:3-4). In a similar fashion, they demanded that Jesus make his identity clear (Mt 12:38) and reveal the source of his authority to perform miracles (Mk 3:22; Lk 20:1-4). Although there is evidence that a minority of the scribes accepted Jesus (Mt 8:19; 13:52; Mk 12:32; Jn 3:1-2), their primary attitude toward Jesus was one of hostility. As previously suggested, this was partly due to Jesus’ differing expression of fidelity to the Mosaic law and his openness toward the outcasts. It was also partly due to the rising popularity of Jesus among the people, which posed a threat to their own authority (Mt 7:29) and to the safety of the city (Mt 21:15; Mk 11:18). Certainly, another major contributing factor of their opposition to Jesus was his exposure of their hypocrisy and corruption. In his rebukes of the scribes and the Pharisees, Jesus openly accused them of catering to public approval (Mt 23:5-7; Mk 12:38-39; Lk 11:43). While appearing to be outwardly correct and holy, they were inwardly corrupt (Mt 23:25-28; Lk 11:39-41). Jesus also attacked the principle of oral law taught by the scribes, which they demanded that the people follow. Jesus charged that the oral law was a “heavy burden” that the scribes themselves did not even bother to follow (Mt 23:2-4, 13-22; Lk 11:46). While emphasizing the minor points of the law, the scribes were also guilty of ignoring the weightier concerns of justice, mercy, and faith (Mt 23:23-24; Mk 12:40; Lk 11:42). Contrary to being the descendants of the prophets, as the scribes held themselves to be, the scribes (Jesus claimed) would have killed the prophets if they had lived in their day (Mt 23:29-36; Lk 20:9-19).<\/p>\n<p>It is not surprising to find, therefore, the scribes anxious to get rid of Jesus (Mk 14:1; Lk 11:53). His more flexible interpretation of the law posed a clear threat to their position and authority within the community. The scribes joined forces with their normal opponents (the high priesthood) to engineer Jesus’ arrest (Mk 14:43). When Jesus appeared before them and the rest of the Sanhedrin, they worked with the other leaders to construct a case against him worthy of death (Mt 26:57-66). When taking Jesus before Herod, they stood by and shouted their accusations with the others (Lk 23:10). Finally, they participated with other members of the Sanhedrin in mocking Jesus on the cross, demanding that Jesus save himself by coming down from the cross (Mt 27:41-43). Prior to the destruction of Jerusalem in <span>AD<\/span> 70, the scribes continued with the other elements of the Sanhedrin to oppose the early Christian church, and they brought about Stephen’s martyrdom (Acts 6:12-14).<\/p>\n<p><em>See also<\/em> Judaism; Pharisees; Writer.<\/p>","content_en":"<h3>SCRIBE<\/h3>\n<p>Reference in early OT times to those employed for their ability to transcribe information. After the exile, scribes were a class of scholars who taught, copied, and interpreted the Jewish law for the people. They appear in the Gospels primarily as opponents of Jesus.<\/p>\n<p class=\"h2\" id=\"ScribesinPreexilicTimes\">Scribes in Preexilic Times<\/p>\n<p>The ability to read and write was not widespread in ancient Israel, and professional secretaries were needed in the various aspects of public life. This appears to be the earliest biblical notion of the term “scribe” and has no particular religious connotation. Scribes were employed to keep accounts or transcribe legal information (Jer 32:12), military data (2 Chr 26:11), other public documents (Jgs 8:14; Is 50:1), or personal correspondence (Jer 36:18). These secretaries were essential to royal administrations, and there is frequent mention of a chief scribe who functioned as a court recorder (1 Kgs 4:3; 2 Chr 24:11), adviser (2 Sm 8:16-17; 2 Kgs 18:18; 22:12; 1 Chr 27:32; Is 36:3), and financial overseer (2 Kgs 22:3-4). Secretaries or scribes were associated with the priesthood as well, serving as recorders for temple affairs (1 Chr 24:6; 2 Chr 34:13-15).<\/p>\n<p class=\"h2\" id=\"ScribesinPostexilicTimes\">Scribes in Postexilic Times<\/p>\n<p>With the restoration of Judaism under Ezra and Nehemiah, the term “scribe” begins to be associated more narrowly with those who gathered together, studied, and interpreted the Torah (Jewish law). They became, in essence, a separate profession of teachers (although unpaid), able to preserve accurately the law of Moses and interpret it to meet conditions in postexilic times. In this initial period, Ezra himself appears as the ideal “scribe who studied and taught the commands and laws of the <span>Lord<\/span> to Israel” (Ezr 7:11, <span>nlt<\/span>). In Ecclesiasticus, the scribe is portrayed as one who, because of his diligent study of the Law, the Prophets, and Writings (Ecclus 38:24ff; 39:1), is able to penetrate the hidden meanings of texts (39:2-3) and thus is able to serve as judge and counsel for the affairs of the people and state (38:33; 39:4-8). Because of his invaluable place in a society governed by the Torah, the scribe is worthy of praise and veneration throughout succeeding generations (39:9). By the second century <span>BC<\/span>, the scribes were a fairly distinct class in Jewish society. They appear as such during the Maccabean wars, acting as a negotiating body with the rival Syrians (1 Macc 7:12). It is also significant that, from this time forward, the history of the scribe in Jewish life is closely linked with the rise of the Pharisees. Although there were apparently some scribes affiliated with the rival Sadducean party, the party of the Pharisees, with its absolute devotion to the law (including the oral law), became the primary religiopolitical affiliation for the scribes (see the close connection in the NT: Mt 5:20; 12:38; 15:1; Mk 7:5; Lk 6:7).<\/p>\n<p class=\"h2\" id=\"TrainingandStatus\">Training and Status<\/p>\n<p>The training of scribes initially occurred within priestly family-based guilds that guaranteed the regulation and perpetuation of this position (1 Chr 2:55). Later, scribal training in the law became open to members of all classes, with the eventual result, by Jesus’ time, of scribes from nonpriestly families being far more numerous and influential. Training in the law began at an early age under the personal supervision of a teacher (rabbi), who gave instructions in all matters pertaining to the law and its interpretation for present needs. Because the written law of Moses could not possibly speak directly to conditions in postexilic times, the oral interpretation and application of the written law to meet such current needs was a significant contribution by the scribes. Such oral law promulgated by them was regarded as equal to the written law and equally binding for those desiring to please God (see Mk 7:6-13). This important function, lying at the heart of Jewish life, accounts for the participation of the scribes in the Sanhedrin. The Sanhedrin, in order to make legal decisions in keeping with the law, obviously needed the presence of those most knowledgeable about the minutest details of the Torah and the principles governing its application to new circumstances. The scribes, consequently, were the only members outside the aristocratic high priests and elders to be represented in this Jewish supreme court (Mt 26:57; Mk 14:43, 53; Lk 22:66; Acts 23:9). Being the authoritative instructors of the law both within the temple (Lk 2:46) and within the various synagogues of Judea and Galilee (5:17), as well as prominent members of the Sanhedrin, the scribes were greatly respected within the Jewish community. They wore special robes (Mk 12:38) with memorial fringes at the bottom and phylacteries, or “prayer boxes,” hanging from the arms (Mt 23:5). Such attire made their presence obvious and occasioned the rising or bowing of the common people when they passed (Mk 12:38). They were addressed with respect as “rabbi” or “master” (Mt 23:7) and were given the place of honor at worship as well as at social affairs (Mt 23:2; Mk 12:39; Lk 20:46). Indeed, the high regard the Jews held for their scribes is testified by the fact that such teachers of the law were buried alongside the tombs of the patriarchs and prophets.<\/p>\n<p class=\"h2\" id=\"TheScribesinJesusDay\">The Scribes in Jesus’ Day<\/p>\n<p>The scribes appear predominantly in the ministry of Jesus as those concerned with the circumspectness of legal observance. Luke refers to the scribes as “lawyers,” thereby describing their chief function as interpreters of the Jewish law in a way that communicated to his gentile audience. It is often found, therefore, that the scribes were critical members of Jesus’ audience, accusing him of violating the law on numerous occasions: in forgiving sins (Mt 9:1-3; Lk 5:17-26), in breaking their notion of Sabbath observance through work (Lk 6:1-2) and healing (vv 6-11), in not following their accepted ceremonial washings (Mk 7:2-5), and in ignoring their practice of fasting (Lk 5:33-39). Not surprisingly, they especially disapproved of Jesus’ practice of mingling with the unclean and outcasts of Jewish society (Mk 2:16-17; Lk 15:1-2). In a similar light, they are not unfrequently found presenting questions concerning the law for the purpose of tricking Jesus (Mk 7:5; 12:28, 35; Lk 11:53; Jn 8:3-4). In a similar fashion, they demanded that Jesus make his identity clear (Mt 12:38) and reveal the source of his authority to perform miracles (Mk 3:22; Lk 20:1-4). Although there is evidence that a minority of the scribes accepted Jesus (Mt 8:19; 13:52; Mk 12:32; Jn 3:1-2), their primary attitude toward Jesus was one of hostility. As previously suggested, this was partly due to Jesus’ differing expression of fidelity to the Mosaic law and his openness toward the outcasts. It was also partly due to the rising popularity of Jesus among the people, which posed a threat to their own authority (Mt 7:29) and to the safety of the city (Mt 21:15; Mk 11:18). Certainly, another major contributing factor of their opposition to Jesus was his exposure of their hypocrisy and corruption. In his rebukes of the scribes and the Pharisees, Jesus openly accused them of catering to public approval (Mt 23:5-7; Mk 12:38-39; Lk 11:43). While appearing to be outwardly correct and holy, they were inwardly corrupt (Mt 23:25-28; Lk 11:39-41). Jesus also attacked the principle of oral law taught by the scribes, which they demanded that the people follow. Jesus charged that the oral law was a “heavy burden” that the scribes themselves did not even bother to follow (Mt 23:2-4, 13-22; Lk 11:46). While emphasizing the minor points of the law, the scribes were also guilty of ignoring the weightier concerns of justice, mercy, and faith (Mt 23:23-24; Mk 12:40; Lk 11:42). Contrary to being the descendants of the prophets, as the scribes held themselves to be, the scribes (Jesus claimed) would have killed the prophets if they had lived in their day (Mt 23:29-36; Lk 20:9-19).<\/p>\n<p>It is not surprising to find, therefore, the scribes anxious to get rid of Jesus (Mk 14:1; Lk 11:53). His more flexible interpretation of the law posed a clear threat to their position and authority within the community. The scribes joined forces with their normal opponents (the high priesthood) to engineer Jesus’ arrest (Mk 14:43). When Jesus appeared before them and the rest of the Sanhedrin, they worked with the other leaders to construct a case against him worthy of death (Mt 26:57-66). When taking Jesus before Herod, they stood by and shouted their accusations with the others (Lk 23:10). Finally, they participated with other members of the Sanhedrin in mocking Jesus on the cross, demanding that Jesus save himself by coming down from the cross (Mt 27:41-43). Prior to the destruction of Jerusalem in <span>AD<\/span> 70, the scribes continued with the other elements of the Sanhedrin to oppose the early Christian church, and they brought about Stephen’s martyrdom (Acts 6:12-14).<\/p>\n<p><em>See also<\/em> Judaism; Pharisees; Writer.<\/p>","summary_ro":"SCRIBE Reference in early OT times to those employed for their ability to transcribe information. After the exile, scribes were a class of scholars who taught, copied, and interpreted the Jewish law for the people. They appear in the Gospels primarily as opponents of Jesus. Scribes in Preexilic Times The ability to read and write was not widespread in ancient Israel, and professional secretaries were needed in the various aspects of public life. This appears to be the earliest biblical notion...","summary_en":"SCRIBE Reference in early OT times to those employed for their ability to transcribe information. After the exile, scribes were a class of scholars who taught, copied, and interpreted the Jewish law for the people. They appear in the Gospels primarily as opponents of Jesus. Scribes in Preexilic Times The ability to read and write was not widespread in ancient Israel, and professional secretaries were needed in the various aspects of public life. This appears to be the earliest biblical notion...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":38018,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Vineyard Vines","title_en":"Vineyard Vines","content_ro":"<h3>VINES, VINEYARD<\/h3>\n<p>Plants cultivated for the production of grapes, raisins, and wine. The grapevine is mentioned frequently in Scripture both in a literal and a figurative sense. Probably originating in the Ararat region (Gn 9:20), the vine was also cultivated in ancient Egypt, where tomb murals depict the wine-making process. The Canaanites provided wine for Abraham (14:18), and Moses described the vineyards in the Promised Land (Dt 6:11). Excellent grapes from the valleys and plains (Nm 13:20, 24; Jgs 14:5; 15:5) provided fruit and wine to enhance the bland diet of the Hebrews. Wine was traded extensively in the late monarchy (cf. Ez 27:18), as well as in the Greek and Roman periods. For the Hebrews, an ideal picture of life was a sedentary one in which a man could remain peacefully in one place, cultivating his plot of land, and sitting under his vine (1 Kgs 4:25).<\/p>\n\n<p>The typical vineyard was surrounded by a protective hedge or fence, and at harvesttime a watchtower was manned to guard the crop from thieves (Jb 24:18; Is 1:8; Mk 12:1). The vines were planted in rows within the enclosed area, and as the plants grew, the tendrils were trained along supports to raise the fruit-bearing branches off the ground (Ez 17:6). The vines were pruned and tended by vinedressers (Lv 25:3; Is 61:5; Jl 3:10; Jn 15:2). At harvesttime the mature fruit was picked and taken to the winepresses (Hos 9:2). A festive atmosphere accompanied the treading of the grapes (Is 16:10; Jer 25:30), and the fermenting juice was collected in new goatskin bags (Mt 9:17) or large pottery jars.<\/p>\n<p>People working in the grape harvest were exempted from military service, which attests to its importance. Taxes and debts were often discharged by payments of wine, and the law provided for the poor to glean in the vineyards as in the wheat fields (Lv 19:9-10). Nonproductive vines were used for producing charcoal (Ez 15:4; Jn 15:6).<\/p>\n<p>Christ frequently used the vineyard as a background for his parables (Mt 20:1-16; 21:28-43; Mk 12:1-11; Lk 13:6-9; 20:9-18). Wine-making methods were commonly known and understood, so that an allegory of placing new wine in old wineskins (Mt 9:17) was immediately familiar and significant. In a symbolic sense, Christ described himself as the true vine (Jn 15:1-11), and his blood became the sacramental wine of communion.<\/p>\n<p><em>See also<\/em> Agriculture; Plants (Vine).<\/p>","content_en":"<h3>VINES, VINEYARD<\/h3>\n<p>Plants cultivated for the production of grapes, raisins, and wine. The grapevine is mentioned frequently in Scripture both in a literal and a figurative sense. Probably originating in the Ararat region (Gn 9:20), the vine was also cultivated in ancient Egypt, where tomb murals depict the wine-making process. The Canaanites provided wine for Abraham (14:18), and Moses described the vineyards in the Promised Land (Dt 6:11). Excellent grapes from the valleys and plains (Nm 13:20, 24; Jgs 14:5; 15:5) provided fruit and wine to enhance the bland diet of the Hebrews. Wine was traded extensively in the late monarchy (cf. Ez 27:18), as well as in the Greek and Roman periods. For the Hebrews, an ideal picture of life was a sedentary one in which a man could remain peacefully in one place, cultivating his plot of land, and sitting under his vine (1 Kgs 4:25).<\/p>\n\n<p>The typical vineyard was surrounded by a protective hedge or fence, and at harvesttime a watchtower was manned to guard the crop from thieves (Jb 24:18; Is 1:8; Mk 12:1). The vines were planted in rows within the enclosed area, and as the plants grew, the tendrils were trained along supports to raise the fruit-bearing branches off the ground (Ez 17:6). The vines were pruned and tended by vinedressers (Lv 25:3; Is 61:5; Jl 3:10; Jn 15:2). At harvesttime the mature fruit was picked and taken to the winepresses (Hos 9:2). A festive atmosphere accompanied the treading of the grapes (Is 16:10; Jer 25:30), and the fermenting juice was collected in new goatskin bags (Mt 9:17) or large pottery jars.<\/p>\n<p>People working in the grape harvest were exempted from military service, which attests to its importance. Taxes and debts were often discharged by payments of wine, and the law provided for the poor to glean in the vineyards as in the wheat fields (Lv 19:9-10). Nonproductive vines were used for producing charcoal (Ez 15:4; Jn 15:6).<\/p>\n<p>Christ frequently used the vineyard as a background for his parables (Mt 20:1-16; 21:28-43; Mk 12:1-11; Lk 13:6-9; 20:9-18). Wine-making methods were commonly known and understood, so that an allegory of placing new wine in old wineskins (Mt 9:17) was immediately familiar and significant. In a symbolic sense, Christ described himself as the true vine (Jn 15:1-11), and his blood became the sacramental wine of communion.<\/p>\n<p><em>See also<\/em> Agriculture; Plants (Vine).<\/p>","summary_ro":"VINES, VINEYARD Plants cultivated for the production of grapes, raisins, and wine. The grapevine is mentioned frequently in Scripture both in a literal and a figurative sense. Probably originating in the Ararat region (Gn 9:20), the vine was also cultivated in ancient Egypt, where tomb murals depict the wine-making process. The Canaanites provided wine for Abraham (14:18), and Moses described the vineyards in the Promised Land (Dt 6:11). Excellent grapes from the valleys and plains (Nm 13:20,...","summary_en":"VINES, VINEYARD Plants cultivated for the production of grapes, raisins, and wine. The grapevine is mentioned frequently in Scripture both in a literal and a figurative sense. Probably originating in the Ararat region (Gn 9:20), the vine was also cultivated in ancient Egypt, where tomb murals depict the wine-making process. The Canaanites provided wine for Abraham (14:18), and Moses described the vineyards in the Promised Land (Dt 6:11). Excellent grapes from the valleys and plains (Nm 13:20,...","source":"Articles\/V.xml","external_url":null,"has_map":false,"has_picture":false},{"id":56137,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:9","title_en":"Study Note: Luca 20:9","content_ro":"<p><strong>20:9-19<\/strong> <em>This story<\/em> adapts Isaiah’s Song of the Fruitful Vineyard (Isa 5:1-7) to allegorize Jesus’ rejection by Israel’s leaders. In Isaiah’s allegory, the vineyard owner is God and Israel is the unfruitful vineyard that will be judged. Jesus added new characters—the tenant farmers were Israel’s unrighteous leaders, the servants were the Old Testament prophets (repeatedly rejected by Israel), and the son was Jesus. God would judge Israel’s leaders for rejecting and murdering his son.<\/p>","content_en":"<p><strong>20:9-19<\/strong> <em>This story<\/em> adapts Isaiah’s Song of the Fruitful Vineyard (Isa 5:1-7) to allegorize Jesus’ rejection by Israel’s leaders. In Isaiah’s allegory, the vineyard owner is God and Israel is the unfruitful vineyard that will be judged. Jesus added new characters—the tenant farmers were Israel’s unrighteous leaders, the servants were the Old Testament prophets (repeatedly rejected by Israel), and the son was Jesus. God would judge Israel’s leaders for rejecting and murdering his son.<\/p>","summary_ro":"20:9-19 This story adapts Isaiah’s Song of the Fruitful Vineyard (Isa 5:1-7) to allegorize Jesus’ rejection by Israel’s leaders. In Isaiah’s allegory, the vineyard owner is God and Israel is the unfruitful vineyard that will be judged. Jesus added new characters—the tenant farmers were Israel’s unrighteous leaders, the servants were the Old Testament prophets (repeatedly rejected by Israel), and the son was Jesus. God would judge Israel’s leaders for rejecting and murdering his son.","summary_en":"20:9-19 This story adapts Isaiah’s Song of the Fruitful Vineyard (Isa 5:1-7) to allegorize Jesus’ rejection by Israel’s leaders. In Isaiah’s allegory, the vineyard owner is God and Israel is the unfruitful vineyard that will be judged. Jesus added new characters—the tenant farmers were Israel’s unrighteous leaders, the servants were the Old Testament prophets (repeatedly rejected by Israel), and the son was Jesus. God would judge Israel’s leaders for rejecting and murdering his son.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":56138,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:9","title_en":"Study Note: Luca 20:9","content_ro":"<p><strong>20:9<\/strong> <em>leased it to tenant farmers:<\/em> This was a common practice in first-century Palestine, especially in Galilee, where peasants would lease the right to raise crops from wealthy landowners.<\/p>","content_en":"<p><strong>20:9<\/strong> <em>leased it to tenant farmers:<\/em> This was a common practice in first-century Palestine, especially in Galilee, where peasants would lease the right to raise crops from wealthy landowners.<\/p>","summary_ro":"20:9 leased it to tenant farmers: This was a common practice in first-century Palestine, especially in Galilee, where peasants would lease the right to raise crops from wealthy landowners.","summary_en":"20:9 leased it to tenant farmers: This was a common practice in first-century Palestine, especially in Galilee, where peasants would lease the right to raise crops from wealthy landowners.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":83763,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:9","title_en":"Study Note: Luca 20:9","content_ro":"<p><strong>20:9-19<\/strong> <em>This story<\/em> adapts Isaiah’s Song of the Fruitful Vineyard (Isa 5:1-7) to allegorize Jesus’ rejection by Israel’s leaders. In Isaiah’s allegory, the vineyard owner is God and Israel is the unfruitful vineyard that will be judged. Jesus added new characters—the tenant farmers were Israel’s unrighteous leaders, the servants were the Old Testament prophets (repeatedly rejected by Israel), and the son was Jesus. God would judge Israel’s leaders for rejecting and murdering his son.<\/p>","content_en":"<p><strong>20:9-19<\/strong> <em>This story<\/em> adapts Isaiah’s Song of the Fruitful Vineyard (Isa 5:1-7) to allegorize Jesus’ rejection by Israel’s leaders. In Isaiah’s allegory, the vineyard owner is God and Israel is the unfruitful vineyard that will be judged. Jesus added new characters—the tenant farmers were Israel’s unrighteous leaders, the servants were the Old Testament prophets (repeatedly rejected by Israel), and the son was Jesus. God would judge Israel’s leaders for rejecting and murdering his son.<\/p>","summary_ro":"20:9-19 This story adapts Isaiah’s Song of the Fruitful Vineyard (Isa 5:1-7) to allegorize Jesus’ rejection by Israel’s leaders. In Isaiah’s allegory, the vineyard owner is God and Israel is the unfruitful vineyard that will be judged. Jesus added new characters—the tenant farmers were Israel’s unrighteous leaders, the servants were the Old Testament prophets (repeatedly rejected by Israel), and the son was Jesus. God would judge Israel’s leaders for rejecting and murdering his son.","summary_en":"20:9-19 This story adapts Isaiah’s Song of the Fruitful Vineyard (Isa 5:1-7) to allegorize Jesus’ rejection by Israel’s leaders. In Isaiah’s allegory, the vineyard owner is God and Israel is the unfruitful vineyard that will be judged. Jesus added new characters—the tenant farmers were Israel’s unrighteous leaders, the servants were the Old Testament prophets (repeatedly rejected by Israel), and the son was Jesus. God would judge Israel’s leaders for rejecting and murdering his son.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":83764,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:9","title_en":"Study Note: Luca 20:9","content_ro":"<p><strong>20:9<\/strong> <em>leased it to tenant farmers:<\/em> This was a common practice in first-century Palestine, especially in Galilee, where peasants would lease the right to raise crops from wealthy landowners.<\/p>","content_en":"<p><strong>20:9<\/strong> <em>leased it to tenant farmers:<\/em> This was a common practice in first-century Palestine, especially in Galilee, where peasants would lease the right to raise crops from wealthy landowners.<\/p>","summary_ro":"20:9 leased it to tenant farmers: This was a common practice in first-century Palestine, especially in Galilee, where peasants would lease the right to raise crops from wealthy landowners.","summary_en":"20:9 leased it to tenant farmers: This was a common practice in first-century Palestine, especially in Galilee, where peasants would lease the right to raise crops from wealthy landowners.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":111389,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:9","title_en":"Study Note: Luca 20:9","content_ro":"<p><strong>20:9-19<\/strong> <em>This story<\/em> adapts Isaiah’s Song of the Fruitful Vineyard (Isa 5:1-7) to allegorize Jesus’ rejection by Israel’s leaders. In Isaiah’s allegory, the vineyard owner is God and Israel is the unfruitful vineyard that will be judged. Jesus added new characters—the tenant farmers were Israel’s unrighteous leaders, the servants were the Old Testament prophets (repeatedly rejected by Israel), and the son was Jesus. God would judge Israel’s leaders for rejecting and murdering his son.<\/p>","content_en":"<p><strong>20:9-19<\/strong> <em>This story<\/em> adapts Isaiah’s Song of the Fruitful Vineyard (Isa 5:1-7) to allegorize Jesus’ rejection by Israel’s leaders. In Isaiah’s allegory, the vineyard owner is God and Israel is the unfruitful vineyard that will be judged. Jesus added new characters—the tenant farmers were Israel’s unrighteous leaders, the servants were the Old Testament prophets (repeatedly rejected by Israel), and the son was Jesus. God would judge Israel’s leaders for rejecting and murdering his son.<\/p>","summary_ro":"20:9-19 This story adapts Isaiah’s Song of the Fruitful Vineyard (Isa 5:1-7) to allegorize Jesus’ rejection by Israel’s leaders. In Isaiah’s allegory, the vineyard owner is God and Israel is the unfruitful vineyard that will be judged. Jesus added new characters—the tenant farmers were Israel’s unrighteous leaders, the servants were the Old Testament prophets (repeatedly rejected by Israel), and the son was Jesus. God would judge Israel’s leaders for rejecting and murdering his son.","summary_en":"20:9-19 This story adapts Isaiah’s Song of the Fruitful Vineyard (Isa 5:1-7) to allegorize Jesus’ rejection by Israel’s leaders. In Isaiah’s allegory, the vineyard owner is God and Israel is the unfruitful vineyard that will be judged. Jesus added new characters—the tenant farmers were Israel’s unrighteous leaders, the servants were the Old Testament prophets (repeatedly rejected by Israel), and the son was Jesus. God would judge Israel’s leaders for rejecting and murdering his son.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":111390,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:9","title_en":"Study Note: Luca 20:9","content_ro":"<p><strong>20:9<\/strong> <em>leased it to tenant farmers:<\/em> This was a common practice in first-century Palestine, especially in Galilee, where peasants would lease the right to raise crops from wealthy landowners.<\/p>","content_en":"<p><strong>20:9<\/strong> <em>leased it to tenant farmers:<\/em> This was a common practice in first-century Palestine, especially in Galilee, where peasants would lease the right to raise crops from wealthy landowners.<\/p>","summary_ro":"20:9 leased it to tenant farmers: This was a common practice in first-century Palestine, especially in Galilee, where peasants would lease the right to raise crops from wealthy landowners.","summary_en":"20:9 leased it to tenant farmers: This was a common practice in first-century Palestine, especially in Galilee, where peasants would lease the right to raise crops from wealthy landowners.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":139015,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:9","title_en":"Study Note: Luca 20:9","content_ro":"<p><strong>20:9-19<\/strong> <em>This story<\/em> adapts Isaiah’s Song of the Fruitful Vineyard (Isa 5:1-7) to allegorize Jesus’ rejection by Israel’s leaders. In Isaiah’s allegory, the vineyard owner is God and Israel is the unfruitful vineyard that will be judged. Jesus added new characters—the tenant farmers were Israel’s unrighteous leaders, the servants were the Old Testament prophets (repeatedly rejected by Israel), and the son was Jesus. God would judge Israel’s leaders for rejecting and murdering his son.<\/p>","content_en":"<p><strong>20:9-19<\/strong> <em>This story<\/em> adapts Isaiah’s Song of the Fruitful Vineyard (Isa 5:1-7) to allegorize Jesus’ rejection by Israel’s leaders. In Isaiah’s allegory, the vineyard owner is God and Israel is the unfruitful vineyard that will be judged. Jesus added new characters—the tenant farmers were Israel’s unrighteous leaders, the servants were the Old Testament prophets (repeatedly rejected by Israel), and the son was Jesus. God would judge Israel’s leaders for rejecting and murdering his son.<\/p>","summary_ro":"20:9-19 This story adapts Isaiah’s Song of the Fruitful Vineyard (Isa 5:1-7) to allegorize Jesus’ rejection by Israel’s leaders. In Isaiah’s allegory, the vineyard owner is God and Israel is the unfruitful vineyard that will be judged. Jesus added new characters—the tenant farmers were Israel’s unrighteous leaders, the servants were the Old Testament prophets (repeatedly rejected by Israel), and the son was Jesus. God would judge Israel’s leaders for rejecting and murdering his son.","summary_en":"20:9-19 This story adapts Isaiah’s Song of the Fruitful Vineyard (Isa 5:1-7) to allegorize Jesus’ rejection by Israel’s leaders. In Isaiah’s allegory, the vineyard owner is God and Israel is the unfruitful vineyard that will be judged. Jesus added new characters—the tenant farmers were Israel’s unrighteous leaders, the servants were the Old Testament prophets (repeatedly rejected by Israel), and the son was Jesus. God would judge Israel’s leaders for rejecting and murdering his son.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":139016,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:9","title_en":"Study Note: Luca 20:9","content_ro":"<p><strong>20:9<\/strong> <em>leased it to tenant farmers:<\/em> This was a common practice in first-century Palestine, especially in Galilee, where peasants would lease the right to raise crops from wealthy landowners.<\/p>","content_en":"<p><strong>20:9<\/strong> <em>leased it to tenant farmers:<\/em> This was a common practice in first-century Palestine, especially in Galilee, where peasants would lease the right to raise crops from wealthy landowners.<\/p>","summary_ro":"20:9 leased it to tenant farmers: This was a common practice in first-century Palestine, especially in Galilee, where peasants would lease the right to raise crops from wealthy landowners.","summary_en":"20:9 leased it to tenant farmers: This was a common practice in first-century Palestine, especially in Galilee, where peasants would lease the right to raise crops from wealthy landowners.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"10":[{"id":56139,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:10","title_en":"Study Note: Luca 20:10","content_ro":"<p><strong>20:10<\/strong> <em>the farmers attacked the servant:<\/em> God’s prophets were often mistreated and opposed (1 Kgs 19:10, 14; 2 Chr 24:21; 36:16; Neh 9:26; Jer 2:30; 26:20-24; 37:15).<\/p>","content_en":"<p><strong>20:10<\/strong> <em>the farmers attacked the servant:<\/em> God’s prophets were often mistreated and opposed (1 Kgs 19:10, 14; 2 Chr 24:21; 36:16; Neh 9:26; Jer 2:30; 26:20-24; 37:15).<\/p>","summary_ro":"20:10 the farmers attacked the servant: God’s prophets were often mistreated and opposed (1 Kgs 19:10, 14; 2 Chr 24:21; 36:16; Neh 9:26; Jer 2:30; 26:20-24; 37:15).","summary_en":"20:10 the farmers attacked the servant: God’s prophets were often mistreated and opposed (1 Kgs 19:10, 14; 2 Chr 24:21; 36:16; Neh 9:26; Jer 2:30; 26:20-24; 37:15).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":83765,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:10","title_en":"Study Note: Luca 20:10","content_ro":"<p><strong>20:10<\/strong> <em>the farmers attacked the servant:<\/em> God’s prophets were often mistreated and opposed (1 Kgs 19:10, 14; 2 Chr 24:21; 36:16; Neh 9:26; Jer 2:30; 26:20-24; 37:15).<\/p>","content_en":"<p><strong>20:10<\/strong> <em>the farmers attacked the servant:<\/em> God’s prophets were often mistreated and opposed (1 Kgs 19:10, 14; 2 Chr 24:21; 36:16; Neh 9:26; Jer 2:30; 26:20-24; 37:15).<\/p>","summary_ro":"20:10 the farmers attacked the servant: God’s prophets were often mistreated and opposed (1 Kgs 19:10, 14; 2 Chr 24:21; 36:16; Neh 9:26; Jer 2:30; 26:20-24; 37:15).","summary_en":"20:10 the farmers attacked the servant: God’s prophets were often mistreated and opposed (1 Kgs 19:10, 14; 2 Chr 24:21; 36:16; Neh 9:26; Jer 2:30; 26:20-24; 37:15).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":111391,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:10","title_en":"Study Note: Luca 20:10","content_ro":"<p><strong>20:10<\/strong> <em>the farmers attacked the servant:<\/em> God’s prophets were often mistreated and opposed (1 Kgs 19:10, 14; 2 Chr 24:21; 36:16; Neh 9:26; Jer 2:30; 26:20-24; 37:15).<\/p>","content_en":"<p><strong>20:10<\/strong> <em>the farmers attacked the servant:<\/em> God’s prophets were often mistreated and opposed (1 Kgs 19:10, 14; 2 Chr 24:21; 36:16; Neh 9:26; Jer 2:30; 26:20-24; 37:15).<\/p>","summary_ro":"20:10 the farmers attacked the servant: God’s prophets were often mistreated and opposed (1 Kgs 19:10, 14; 2 Chr 24:21; 36:16; Neh 9:26; Jer 2:30; 26:20-24; 37:15).","summary_en":"20:10 the farmers attacked the servant: God’s prophets were often mistreated and opposed (1 Kgs 19:10, 14; 2 Chr 24:21; 36:16; Neh 9:26; Jer 2:30; 26:20-24; 37:15).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":139017,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:10","title_en":"Study Note: Luca 20:10","content_ro":"<p><strong>20:10<\/strong> <em>the farmers attacked the servant:<\/em> God’s prophets were often mistreated and opposed (1 Kgs 19:10, 14; 2 Chr 24:21; 36:16; Neh 9:26; Jer 2:30; 26:20-24; 37:15).<\/p>","content_en":"<p><strong>20:10<\/strong> <em>the farmers attacked the servant:<\/em> God’s prophets were often mistreated and opposed (1 Kgs 19:10, 14; 2 Chr 24:21; 36:16; Neh 9:26; Jer 2:30; 26:20-24; 37:15).<\/p>","summary_ro":"20:10 the farmers attacked the servant: God’s prophets were often mistreated and opposed (1 Kgs 19:10, 14; 2 Chr 24:21; 36:16; Neh 9:26; Jer 2:30; 26:20-24; 37:15).","summary_en":"20:10 the farmers attacked the servant: God’s prophets were often mistreated and opposed (1 Kgs 19:10, 14; 2 Chr 24:21; 36:16; Neh 9:26; Jer 2:30; 26:20-24; 37:15).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"13":[{"id":56140,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:13","title_en":"Study Note: Luca 20:13","content_ro":"<p><strong>20:13<\/strong> <em>my cherished son:<\/em> The Messiah was predicted to have a unique father-son relationship with God (see 2 Sam 7:14; Pss 2:7; 89:26-29).<\/p>","content_en":"<p><strong>20:13<\/strong> <em>my cherished son:<\/em> The Messiah was predicted to have a unique father-son relationship with God (see 2 Sam 7:14; Pss 2:7; 89:26-29).<\/p>","summary_ro":"20:13 my cherished son: The Messiah was predicted to have a unique father-son relationship with God (see 2 Sam 7:14; Pss 2:7; 89:26-29).","summary_en":"20:13 my cherished son: The Messiah was predicted to have a unique father-son relationship with God (see 2 Sam 7:14; Pss 2:7; 89:26-29).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":83766,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:13","title_en":"Study Note: Luca 20:13","content_ro":"<p><strong>20:13<\/strong> <em>my cherished son:<\/em> The Messiah was predicted to have a unique father-son relationship with God (see 2 Sam 7:14; Pss 2:7; 89:26-29).<\/p>","content_en":"<p><strong>20:13<\/strong> <em>my cherished son:<\/em> The Messiah was predicted to have a unique father-son relationship with God (see 2 Sam 7:14; Pss 2:7; 89:26-29).<\/p>","summary_ro":"20:13 my cherished son: The Messiah was predicted to have a unique father-son relationship with God (see 2 Sam 7:14; Pss 2:7; 89:26-29).","summary_en":"20:13 my cherished son: The Messiah was predicted to have a unique father-son relationship with God (see 2 Sam 7:14; Pss 2:7; 89:26-29).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":111392,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:13","title_en":"Study Note: Luca 20:13","content_ro":"<p><strong>20:13<\/strong> <em>my cherished son:<\/em> The Messiah was predicted to have a unique father-son relationship with God (see 2 Sam 7:14; Pss 2:7; 89:26-29).<\/p>","content_en":"<p><strong>20:13<\/strong> <em>my cherished son:<\/em> The Messiah was predicted to have a unique father-son relationship with God (see 2 Sam 7:14; Pss 2:7; 89:26-29).<\/p>","summary_ro":"20:13 my cherished son: The Messiah was predicted to have a unique father-son relationship with God (see 2 Sam 7:14; Pss 2:7; 89:26-29).","summary_en":"20:13 my cherished son: The Messiah was predicted to have a unique father-son relationship with God (see 2 Sam 7:14; Pss 2:7; 89:26-29).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":139018,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:13","title_en":"Study Note: Luca 20:13","content_ro":"<p><strong>20:13<\/strong> <em>my cherished son:<\/em> The Messiah was predicted to have a unique father-son relationship with God (see 2 Sam 7:14; Pss 2:7; 89:26-29).<\/p>","content_en":"<p><strong>20:13<\/strong> <em>my cherished son:<\/em> The Messiah was predicted to have a unique father-son relationship with God (see 2 Sam 7:14; Pss 2:7; 89:26-29).<\/p>","summary_ro":"20:13 my cherished son: The Messiah was predicted to have a unique father-son relationship with God (see 2 Sam 7:14; Pss 2:7; 89:26-29).","summary_en":"20:13 my cherished son: The Messiah was predicted to have a unique father-son relationship with God (see 2 Sam 7:14; Pss 2:7; 89:26-29).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"14":[{"id":16060,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Heir","title_en":"Heir","content_ro":"<h3>HEIR<\/h3>\n<p>One who inherits something or who is entitled to a future inheritance; the one who receives the property of a deceased person, particularly on the basis of law and usually by means of a will. In both the OT and NT, the Hebrew and the Greek words encompass these ideas.<\/p>\n<p>In Genesis 15, after God had reiterated his special promise to Abraham, Abraham wondered how the fulfillment of the promise might occur. At the time, only his steward, Eliezer of Damascus, was “the son of his house,” that is, the one of his large household who would inherit. There was no natural-born son of Abraham within the family (see Gn 15:3-4). Without a son in patriarchal times, a man’s chief steward could be his heir as a substitute. Later, after the birth of Ishmael (Abraham’s son by Hagar, Sarah’s maidservant) and of Isaac (his son by Sarah, his wife), trouble erupted between the women, and Sarah demanded that Abraham send Hagar and her son away, because Sarah did not want Ishmael to be an heir with her own son, Isaac (Gn 21:10).<\/p>\n<p>A wise woman, at Joab’s instigation, told David a story about herself and her two sons. She said that one son killed the other, and that her family now wanted to kill the remaining son for the murder. If this happened, she claimed, the heir of her deceased husband would be destroyed and the family would be left with no inheritance (2 Sm 14:7).<\/p>\n<p>Another biblical illustration of this normal use of the word “heir” is seen in a parable told by Jesus. The workers in the vineyard, who saw the son of their master coming, said among themselves, “This is the heir; come, let us kill him and have his inheritance” (Mt 21:33-43, <span>rsv<\/span>; cf. Mk 12:7; Lk 20:14).<\/p>\n<p>In a number of references in the NT, the word “heir” is used to refer to the believer in Christ, who has an inheritance coming because of being a child of God the Father and consequently a joint heir with Christ (Rom 8:16-17). The inheritance of salvation is variously referred to in different sections of the NT. In Hebrews 6:17, Christians are called “heirs of the promise.” This promise occurred when God said to Abraham, “I will certainly bless you richly, and I will multiply your descendants into countless millions” (Heb 6:14, <span>nlt<\/span>). In Hebrews 11:7, Noah is described as “an heir of the righteousness which comes by faith” (<span>rsv<\/span>). In James 2:5, the poor in the world who are rich in faith are said to be “heirs of the kingdom which he has promised to those who love him” (<span>rsv<\/span>). Paul writes that those who are justified by God’s grace are made heirs according to the hope of eternal life (Ti 3:7).<\/p>\n<p>In Hebrews 1:2, the word “heir” is used with a singular reference to God’s Son, who is said to have been appointed “heir of all things” by his Father. Here is an instance where someone has been designated to receive an inheritance but will actually enter into full possession of it much later.<\/p>\n<p>In biblical times the right of primogeniture—that is, the right of the eldest son in the family to be the primary heir in the household—prevailed. In OT times, the firstborn son possessed the birthright, which included inheriting a double portion of his father’s possessions and headship of the family (Dt 21:15-17). The other sons shared the remainder equally. If there were no sons to inherit, the daughters became the heirs (Nm 27:8; 36:1-12), although there was a stipulation that the daughters could not marry outside their tribe. This was to preserve the tribal territory intact. If there were no daughters, then the dead man’s brothers inherited; if no brothers, then his uncles; and if no uncles, then the nearest relative (27:9-11). Because the matter of tribal possession was so important, it is easy to understand why there was such a concern for genealogical records among the Hebrew people.<\/p>\n<p><em>See also<\/em> Firstborn; Inheritance; Birthright.<\/p>","content_en":"<h3>HEIR<\/h3>\n<p>One who inherits something or who is entitled to a future inheritance; the one who receives the property of a deceased person, particularly on the basis of law and usually by means of a will. In both the OT and NT, the Hebrew and the Greek words encompass these ideas.<\/p>\n<p>In Genesis 15, after God had reiterated his special promise to Abraham, Abraham wondered how the fulfillment of the promise might occur. At the time, only his steward, Eliezer of Damascus, was “the son of his house,” that is, the one of his large household who would inherit. There was no natural-born son of Abraham within the family (see Gn 15:3-4). Without a son in patriarchal times, a man’s chief steward could be his heir as a substitute. Later, after the birth of Ishmael (Abraham’s son by Hagar, Sarah’s maidservant) and of Isaac (his son by Sarah, his wife), trouble erupted between the women, and Sarah demanded that Abraham send Hagar and her son away, because Sarah did not want Ishmael to be an heir with her own son, Isaac (Gn 21:10).<\/p>\n<p>A wise woman, at Joab’s instigation, told David a story about herself and her two sons. She said that one son killed the other, and that her family now wanted to kill the remaining son for the murder. If this happened, she claimed, the heir of her deceased husband would be destroyed and the family would be left with no inheritance (2 Sm 14:7).<\/p>\n<p>Another biblical illustration of this normal use of the word “heir” is seen in a parable told by Jesus. The workers in the vineyard, who saw the son of their master coming, said among themselves, “This is the heir; come, let us kill him and have his inheritance” (Mt 21:33-43, <span>rsv<\/span>; cf. Mk 12:7; Lk 20:14).<\/p>\n<p>In a number of references in the NT, the word “heir” is used to refer to the believer in Christ, who has an inheritance coming because of being a child of God the Father and consequently a joint heir with Christ (Rom 8:16-17). The inheritance of salvation is variously referred to in different sections of the NT. In Hebrews 6:17, Christians are called “heirs of the promise.” This promise occurred when God said to Abraham, “I will certainly bless you richly, and I will multiply your descendants into countless millions” (Heb 6:14, <span>nlt<\/span>). In Hebrews 11:7, Noah is described as “an heir of the righteousness which comes by faith” (<span>rsv<\/span>). In James 2:5, the poor in the world who are rich in faith are said to be “heirs of the kingdom which he has promised to those who love him” (<span>rsv<\/span>). Paul writes that those who are justified by God’s grace are made heirs according to the hope of eternal life (Ti 3:7).<\/p>\n<p>In Hebrews 1:2, the word “heir” is used with a singular reference to God’s Son, who is said to have been appointed “heir of all things” by his Father. Here is an instance where someone has been designated to receive an inheritance but will actually enter into full possession of it much later.<\/p>\n<p>In biblical times the right of primogeniture—that is, the right of the eldest son in the family to be the primary heir in the household—prevailed. In OT times, the firstborn son possessed the birthright, which included inheriting a double portion of his father’s possessions and headship of the family (Dt 21:15-17). The other sons shared the remainder equally. If there were no sons to inherit, the daughters became the heirs (Nm 27:8; 36:1-12), although there was a stipulation that the daughters could not marry outside their tribe. This was to preserve the tribal territory intact. If there were no daughters, then the dead man’s brothers inherited; if no brothers, then his uncles; and if no uncles, then the nearest relative (27:9-11). Because the matter of tribal possession was so important, it is easy to understand why there was such a concern for genealogical records among the Hebrew people.<\/p>\n<p><em>See also<\/em> Firstborn; Inheritance; Birthright.<\/p>","summary_ro":"HEIR One who inherits something or who is entitled to a future inheritance; the one who receives the property of a deceased person, particularly on the basis of law and usually by means of a will. In both the OT and NT, the Hebrew and the Greek words encompass these ideas. In Genesis 15, after God had reiterated his special promise to Abraham, Abraham wondered how the fulfillment of the promise might occur. At the time, only his steward, Eliezer of Damascus, was “the son of his house,” that i...","summary_en":"HEIR One who inherits something or who is entitled to a future inheritance; the one who receives the property of a deceased person, particularly on the basis of law and usually by means of a will. In both the OT and NT, the Hebrew and the Greek words encompass these ideas. In Genesis 15, after God had reiterated his special promise to Abraham, Abraham wondered how the fulfillment of the promise might occur. At the time, only his steward, Eliezer of Damascus, was “the son of his house,” that i...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":17525,"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},{"id":56141,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:14","title_en":"Study Note: Luca 20:14","content_ro":"<p><strong>20:14<\/strong> <em>Let’s kill him and get the estate for ourselves!<\/em> They believed that killing the heir would give them power over the estate. They foolishly failed to realize that the owner was still alive and would demand justice. Similarly, the religious leaders thought that they could keep their authority over the people of Israel by killing Jesus.<\/p>","content_en":"<p><strong>20:14<\/strong> <em>Let’s kill him and get the estate for ourselves!<\/em> They believed that killing the heir would give them power over the estate. They foolishly failed to realize that the owner was still alive and would demand justice. Similarly, the religious leaders thought that they could keep their authority over the people of Israel by killing Jesus.<\/p>","summary_ro":"20:14 Let’s kill him and get the estate for ourselves! They believed that killing the heir would give them power over the estate. They foolishly failed to realize that the owner was still alive and would demand justice. Similarly, the religious leaders thought that they could keep their authority over the people of Israel by killing Jesus.","summary_en":"20:14 Let’s kill him and get the estate for ourselves! They believed that killing the heir would give them power over the estate. They foolishly failed to realize that the owner was still alive and would demand justice. Similarly, the religious leaders thought that they could keep their authority over the people of Israel by killing Jesus.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":83767,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:14","title_en":"Study Note: Luca 20:14","content_ro":"<p><strong>20:14<\/strong> <em>Let’s kill him and get the estate for ourselves!<\/em> They believed that killing the heir would give them power over the estate. They foolishly failed to realize that the owner was still alive and would demand justice. Similarly, the religious leaders thought that they could keep their authority over the people of Israel by killing Jesus.<\/p>","content_en":"<p><strong>20:14<\/strong> <em>Let’s kill him and get the estate for ourselves!<\/em> They believed that killing the heir would give them power over the estate. They foolishly failed to realize that the owner was still alive and would demand justice. Similarly, the religious leaders thought that they could keep their authority over the people of Israel by killing Jesus.<\/p>","summary_ro":"20:14 Let’s kill him and get the estate for ourselves! They believed that killing the heir would give them power over the estate. They foolishly failed to realize that the owner was still alive and would demand justice. Similarly, the religious leaders thought that they could keep their authority over the people of Israel by killing Jesus.","summary_en":"20:14 Let’s kill him and get the estate for ourselves! They believed that killing the heir would give them power over the estate. They foolishly failed to realize that the owner was still alive and would demand justice. Similarly, the religious leaders thought that they could keep their authority over the people of Israel by killing Jesus.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":111393,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:14","title_en":"Study Note: Luca 20:14","content_ro":"<p><strong>20:14<\/strong> <em>Let’s kill him and get the estate for ourselves!<\/em> They believed that killing the heir would give them power over the estate. They foolishly failed to realize that the owner was still alive and would demand justice. Similarly, the religious leaders thought that they could keep their authority over the people of Israel by killing Jesus.<\/p>","content_en":"<p><strong>20:14<\/strong> <em>Let’s kill him and get the estate for ourselves!<\/em> They believed that killing the heir would give them power over the estate. They foolishly failed to realize that the owner was still alive and would demand justice. Similarly, the religious leaders thought that they could keep their authority over the people of Israel by killing Jesus.<\/p>","summary_ro":"20:14 Let’s kill him and get the estate for ourselves! They believed that killing the heir would give them power over the estate. They foolishly failed to realize that the owner was still alive and would demand justice. Similarly, the religious leaders thought that they could keep their authority over the people of Israel by killing Jesus.","summary_en":"20:14 Let’s kill him and get the estate for ourselves! They believed that killing the heir would give them power over the estate. They foolishly failed to realize that the owner was still alive and would demand justice. Similarly, the religious leaders thought that they could keep their authority over the people of Israel by killing Jesus.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":139019,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:14","title_en":"Study Note: Luca 20:14","content_ro":"<p><strong>20:14<\/strong> <em>Let’s kill him and get the estate for ourselves!<\/em> They believed that killing the heir would give them power over the estate. They foolishly failed to realize that the owner was still alive and would demand justice. Similarly, the religious leaders thought that they could keep their authority over the people of Israel by killing Jesus.<\/p>","content_en":"<p><strong>20:14<\/strong> <em>Let’s kill him and get the estate for ourselves!<\/em> They believed that killing the heir would give them power over the estate. They foolishly failed to realize that the owner was still alive and would demand justice. Similarly, the religious leaders thought that they could keep their authority over the people of Israel by killing Jesus.<\/p>","summary_ro":"20:14 Let’s kill him and get the estate for ourselves! They believed that killing the heir would give them power over the estate. They foolishly failed to realize that the owner was still alive and would demand justice. Similarly, the religious leaders thought that they could keep their authority over the people of Israel by killing Jesus.","summary_en":"20:14 Let’s kill him and get the estate for ourselves! They believed that killing the heir would give them power over the estate. They foolishly failed to realize that the owner was still alive and would demand justice. Similarly, the religious leaders thought that they could keep their authority over the people of Israel by killing Jesus.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"17":[{"id":7757,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Cornerstone","title_en":"Cornerstone","content_ro":"<h3>CORNERSTONE<\/h3>\n<p>Term used in the NT to describe the exalted position of Jesus.<\/p>\n<p>Jesus used this term to speak of himself in the parable of the wicked tenants (Mt 21:42; Mk 12:10; Lk 20:17). The setting for this parable was his final ministry in Jerusalem after he had cleansed the temple. The Jewish leaders had questioned him about his actions, and part of his reply was this parable, which symbolically addressed the situation between Jesus and the leaders. The Jewish leaders were represented in the parable as the tenants who were caring for the vineyard, which symbolized God’s people. Those tenants wickedly refused to honor the owner, who represented God, ultimately putting his son to death. The parable speaks of the coming death of Jesus in symbolic terms, and Jesus concluded it by referring the Jewish leaders back to their own Scriptures, specifically Psalm 118:22-23 (cf. Is 28:16), which he understood as speaking of his rejection and exaltation. The Jewish leaders rejected Jesus, but God would exalt him as the cornerstone.<\/p>\n<p>Second, the term is used in Acts 4:11, which describes Peter’s defense before the Jewish rulers in Jerusalem. Peter explained to them the healing of the lame beggar by the temple gate, stressing that the healing took place by the name of Jesus Christ, the Nazarene whom they had crucified but whom God had raised from the dead (v 10). He then quotes Psalm 118:22 to confirm the events as being according to Scripture. It seems clear that Peter intended the rejection of the stone to refer to Jesus’ death and the placing of the stone as the cornerstone to refer to Jesus’ resurrection and exaltation. Thus, “cornerstone” designates Jesus in his exalted position with the Father.<\/p>\n<p>The term is also used in 1 Peter 2:6-7. In verse 4 Peter combines the idea of the rejection of the stone in Psalm 118:22 with the idea of the chosen and precious stone in Isaiah 28:16, adding the idea of living from his own experience of Jesus’ resurrection. Peter is encouraging his readers to come to Jesus, that they may be built up as a spiritual house to God. This imagery is used to bring out the exalted nature of Jesus. In verse 6 Peter quotes Isaiah 28:16, which speaks of the chosen and precious cornerstone, and related this to believers. In verses 7-8 he quotes Psalm 118:22, referring to the rejection of the stone, and Isaiah 8:14, which speaks of a stone of stumbling, and relates these to unbelievers. Peter’s purpose is to set before his readers the exalted position of Jesus and to encourage them to remember him to whom they were called.<\/p>\n<p>It is evident that the OT concept of cornerstone is applied to Jesus to emphasize his exalted position with the Father and so to encourage the believer. In Ephesians 2:20 brief reference is also made to Christ Jesus as the cornerstone upon which the church is built.<\/p>","content_en":"<h3>CORNERSTONE<\/h3>\n<p>Term used in the NT to describe the exalted position of Jesus.<\/p>\n<p>Jesus used this term to speak of himself in the parable of the wicked tenants (Mt 21:42; Mk 12:10; Lk 20:17). The setting for this parable was his final ministry in Jerusalem after he had cleansed the temple. The Jewish leaders had questioned him about his actions, and part of his reply was this parable, which symbolically addressed the situation between Jesus and the leaders. The Jewish leaders were represented in the parable as the tenants who were caring for the vineyard, which symbolized God’s people. Those tenants wickedly refused to honor the owner, who represented God, ultimately putting his son to death. The parable speaks of the coming death of Jesus in symbolic terms, and Jesus concluded it by referring the Jewish leaders back to their own Scriptures, specifically Psalm 118:22-23 (cf. Is 28:16), which he understood as speaking of his rejection and exaltation. The Jewish leaders rejected Jesus, but God would exalt him as the cornerstone.<\/p>\n<p>Second, the term is used in Acts 4:11, which describes Peter’s defense before the Jewish rulers in Jerusalem. Peter explained to them the healing of the lame beggar by the temple gate, stressing that the healing took place by the name of Jesus Christ, the Nazarene whom they had crucified but whom God had raised from the dead (v 10). He then quotes Psalm 118:22 to confirm the events as being according to Scripture. It seems clear that Peter intended the rejection of the stone to refer to Jesus’ death and the placing of the stone as the cornerstone to refer to Jesus’ resurrection and exaltation. Thus, “cornerstone” designates Jesus in his exalted position with the Father.<\/p>\n<p>The term is also used in 1 Peter 2:6-7. In verse 4 Peter combines the idea of the rejection of the stone in Psalm 118:22 with the idea of the chosen and precious stone in Isaiah 28:16, adding the idea of living from his own experience of Jesus’ resurrection. Peter is encouraging his readers to come to Jesus, that they may be built up as a spiritual house to God. This imagery is used to bring out the exalted nature of Jesus. In verse 6 Peter quotes Isaiah 28:16, which speaks of the chosen and precious cornerstone, and related this to believers. In verses 7-8 he quotes Psalm 118:22, referring to the rejection of the stone, and Isaiah 8:14, which speaks of a stone of stumbling, and relates these to unbelievers. Peter’s purpose is to set before his readers the exalted position of Jesus and to encourage them to remember him to whom they were called.<\/p>\n<p>It is evident that the OT concept of cornerstone is applied to Jesus to emphasize his exalted position with the Father and so to encourage the believer. In Ephesians 2:20 brief reference is also made to Christ Jesus as the cornerstone upon which the church is built.<\/p>","summary_ro":"CORNERSTONE Term used in the NT to describe the exalted position of Jesus. Jesus used this term to speak of himself in the parable of the wicked tenants (Mt 21:42; Mk 12:10; Lk 20:17). The setting for this parable was his final ministry in Jerusalem after he had cleansed the temple. The Jewish leaders had questioned him about his actions, and part of his reply was this parable, which symbolically addressed the situation between Jesus and the leaders. The Jewish leaders were represented in the...","summary_en":"CORNERSTONE Term used in the NT to describe the exalted position of Jesus. Jesus used this term to speak of himself in the parable of the wicked tenants (Mt 21:42; Mk 12:10; Lk 20:17). The setting for this parable was his final ministry in Jerusalem after he had cleansed the temple. The Jewish leaders had questioned him about his actions, and part of his reply was this parable, which symbolically addressed the situation between Jesus and the leaders. The Jewish leaders were represented in the...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":56142,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:17","title_en":"Study Note: Luca 20:17","content_ro":"<p><strong>20:17<\/strong> <em>The stone . . . cornerstone:<\/em> Jesus cited Ps 118:22 to predict his rejection and restoration. The cornerstone was the key part of a building, used to support and align adjoining walls. Jesus was <em>rejected<\/em> by <em>the builders<\/em> (the religious leaders), but he would become the foundation of a new building (the church).<\/p>","content_en":"<p><strong>20:17<\/strong> <em>The stone . . . cornerstone:<\/em> Jesus cited Ps 118:22 to predict his rejection and restoration. The cornerstone was the key part of a building, used to support and align adjoining walls. Jesus was <em>rejected<\/em> by <em>the builders<\/em> (the religious leaders), but he would become the foundation of a new building (the church).<\/p>","summary_ro":"20:17 The stone . . . cornerstone: Jesus cited Ps 118:22 to predict his rejection and restoration. The cornerstone was the key part of a building, used to support and align adjoining walls. Jesus was rejected by the builders (the religious leaders), but he would become the foundation of a new building (the church).","summary_en":"20:17 The stone . . . cornerstone: Jesus cited Ps 118:22 to predict his rejection and restoration. The cornerstone was the key part of a building, used to support and align adjoining walls. Jesus was rejected by the builders (the religious leaders), but he would become the foundation of a new building (the church).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":83768,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:17","title_en":"Study Note: Luca 20:17","content_ro":"<p><strong>20:17<\/strong> <em>The stone . . . cornerstone:<\/em> Jesus cited Ps 118:22 to predict his rejection and restoration. The cornerstone was the key part of a building, used to support and align adjoining walls. Jesus was <em>rejected<\/em> by <em>the builders<\/em> (the religious leaders), but he would become the foundation of a new building (the church).<\/p>","content_en":"<p><strong>20:17<\/strong> <em>The stone . . . cornerstone:<\/em> Jesus cited Ps 118:22 to predict his rejection and restoration. The cornerstone was the key part of a building, used to support and align adjoining walls. Jesus was <em>rejected<\/em> by <em>the builders<\/em> (the religious leaders), but he would become the foundation of a new building (the church).<\/p>","summary_ro":"20:17 The stone . . . cornerstone: Jesus cited Ps 118:22 to predict his rejection and restoration. The cornerstone was the key part of a building, used to support and align adjoining walls. Jesus was rejected by the builders (the religious leaders), but he would become the foundation of a new building (the church).","summary_en":"20:17 The stone . . . cornerstone: Jesus cited Ps 118:22 to predict his rejection and restoration. The cornerstone was the key part of a building, used to support and align adjoining walls. Jesus was rejected by the builders (the religious leaders), but he would become the foundation of a new building (the church).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":111394,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:17","title_en":"Study Note: Luca 20:17","content_ro":"<p><strong>20:17<\/strong> <em>The stone . . . cornerstone:<\/em> Jesus cited Ps 118:22 to predict his rejection and restoration. The cornerstone was the key part of a building, used to support and align adjoining walls. Jesus was <em>rejected<\/em> by <em>the builders<\/em> (the religious leaders), but he would become the foundation of a new building (the church).<\/p>","content_en":"<p><strong>20:17<\/strong> <em>The stone . . . cornerstone:<\/em> Jesus cited Ps 118:22 to predict his rejection and restoration. The cornerstone was the key part of a building, used to support and align adjoining walls. Jesus was <em>rejected<\/em> by <em>the builders<\/em> (the religious leaders), but he would become the foundation of a new building (the church).<\/p>","summary_ro":"20:17 The stone . . . cornerstone: Jesus cited Ps 118:22 to predict his rejection and restoration. The cornerstone was the key part of a building, used to support and align adjoining walls. Jesus was rejected by the builders (the religious leaders), but he would become the foundation of a new building (the church).","summary_en":"20:17 The stone . . . cornerstone: Jesus cited Ps 118:22 to predict his rejection and restoration. The cornerstone was the key part of a building, used to support and align adjoining walls. Jesus was rejected by the builders (the religious leaders), but he would become the foundation of a new building (the church).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":139020,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:17","title_en":"Study Note: Luca 20:17","content_ro":"<p><strong>20:17<\/strong> <em>The stone . . . cornerstone:<\/em> Jesus cited Ps 118:22 to predict his rejection and restoration. The cornerstone was the key part of a building, used to support and align adjoining walls. Jesus was <em>rejected<\/em> by <em>the builders<\/em> (the religious leaders), but he would become the foundation of a new building (the church).<\/p>","content_en":"<p><strong>20:17<\/strong> <em>The stone . . . cornerstone:<\/em> Jesus cited Ps 118:22 to predict his rejection and restoration. The cornerstone was the key part of a building, used to support and align adjoining walls. Jesus was <em>rejected<\/em> by <em>the builders<\/em> (the religious leaders), but he would become the foundation of a new building (the church).<\/p>","summary_ro":"20:17 The stone . . . cornerstone: Jesus cited Ps 118:22 to predict his rejection and restoration. The cornerstone was the key part of a building, used to support and align adjoining walls. Jesus was rejected by the builders (the religious leaders), but he would become the foundation of a new building (the church).","summary_en":"20:17 The stone . . . cornerstone: Jesus cited Ps 118:22 to predict his rejection and restoration. The cornerstone was the key part of a building, used to support and align adjoining walls. Jesus was rejected by the builders (the religious leaders), but he would become the foundation of a new building (the church).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":65175,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Stone the Builders Rejected","title_en":"The Stone the Builders Rejected","content_ro":"<h3>The Stone the Builders Rejected<\/h3>\n<p>Jesus continually offended the Jewish leaders and those who followed them. Though he was born in David’s line, his mother’s reputation was tainted (Matt 1:18-25). Jesus himself was from Nazareth (Matt 2:23), a very unprestigious place (see Matt 13:53-58). His ministry was in Galilee, a backwater distant from official Judaism (see Matt 4:12-16). His closest associate was the inexplicable John, who baptized people and prophetically castigated the political leaders (Matt 11:2-19; 14:3-12). Jesus was evasive in his dialogues (e.g., Matt 13:10-15; 17:24-27; 19:3-12; 21:23-27), he refused to produce signs proving his messianic claims (12:38-42; 16:1-4), and he was accompanied by outcasts of society (9:9-13; 11:16-19). He offended Jewish sensibilities, disregarded Jewish traditions (5:17-20; 9:14-17; 12:1-14; 15:1-20; 21:12-13), and purposefully avoided recognition (8:4; 12:15-21). His revelations were reserved for the unlikely (11:25-27; 13:16-17; 16:13-20), and he often spoke of his own humiliating death (16:21; 17:22-23; 20:18-19; 26:2). Jesus did not come with the flash and spark of someone in need of attention, nor did he make his status and calling glowingly obvious. Instead, he chose the path of humility, privacy, and revelation recognized by faith.<\/p>\n<p>In the end, Jesus was vindicated: He won arguments (Luke 20:20-40), exorcized demons (Matt 8:28-34), healed wondrously (Matt 9:1-8), raised people from the dead (Matt 9:18-26), and ultimately rose from the dead himself (Matt 28:1-10). His divisive but effective ministry inaugurated God’s Kingdom (Matt 11:2-6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 3:8; 8:14-15; 28:12-13; 59:9-10; Jer 13:16; 20:11; 31:7-9; 50:31-32; Hos 4:4-6; 5:5; 14:9; Mal 2:7-9; Matt 11:5-6; 13:54-58; 17:27; 21:42-46; Mark 6:3; Luke 20:17-19; John 6:60-69; Rom 9:30-33; 11:7-12; 14:12-13, 20-21; 1 Cor 1:21-23; 8:9-13; 10:31–11:1; 2 Cor 6:3; Gal 5:11; 1 Pet 2:5-8; 1 Jn 2:10<\/p>","content_en":"<h3>The Stone the Builders Rejected<\/h3>\n<p>Jesus continually offended the Jewish leaders and those who followed them. Though he was born in David’s line, his mother’s reputation was tainted (Matt 1:18-25). Jesus himself was from Nazareth (Matt 2:23), a very unprestigious place (see Matt 13:53-58). His ministry was in Galilee, a backwater distant from official Judaism (see Matt 4:12-16). His closest associate was the inexplicable John, who baptized people and prophetically castigated the political leaders (Matt 11:2-19; 14:3-12). Jesus was evasive in his dialogues (e.g., Matt 13:10-15; 17:24-27; 19:3-12; 21:23-27), he refused to produce signs proving his messianic claims (12:38-42; 16:1-4), and he was accompanied by outcasts of society (9:9-13; 11:16-19). He offended Jewish sensibilities, disregarded Jewish traditions (5:17-20; 9:14-17; 12:1-14; 15:1-20; 21:12-13), and purposefully avoided recognition (8:4; 12:15-21). His revelations were reserved for the unlikely (11:25-27; 13:16-17; 16:13-20), and he often spoke of his own humiliating death (16:21; 17:22-23; 20:18-19; 26:2). Jesus did not come with the flash and spark of someone in need of attention, nor did he make his status and calling glowingly obvious. Instead, he chose the path of humility, privacy, and revelation recognized by faith.<\/p>\n<p>In the end, Jesus was vindicated: He won arguments (Luke 20:20-40), exorcized demons (Matt 8:28-34), healed wondrously (Matt 9:1-8), raised people from the dead (Matt 9:18-26), and ultimately rose from the dead himself (Matt 28:1-10). His divisive but effective ministry inaugurated God’s Kingdom (Matt 11:2-6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 3:8; 8:14-15; 28:12-13; 59:9-10; Jer 13:16; 20:11; 31:7-9; 50:31-32; Hos 4:4-6; 5:5; 14:9; Mal 2:7-9; Matt 11:5-6; 13:54-58; 17:27; 21:42-46; Mark 6:3; Luke 20:17-19; John 6:60-69; Rom 9:30-33; 11:7-12; 14:12-13, 20-21; 1 Cor 1:21-23; 8:9-13; 10:31–11:1; 2 Cor 6:3; Gal 5:11; 1 Pet 2:5-8; 1 Jn 2:10<\/p>","summary_ro":"The Stone the Builders Rejected Jesus continually offended the Jewish leaders and those who followed them. Though he was born in David’s line, his mother’s reputation was tainted (Matt 1:18-25). Jesus himself was from Nazareth (Matt 2:23), a very unprestigious place (see Matt 13:53-58). His ministry was in Galilee, a backwater distant from official Judaism (see Matt 4:12-16). His closest associate was the inexplicable John, who baptized people and prophetically castigated the political leader...","summary_en":"The Stone the Builders Rejected Jesus continually offended the Jewish leaders and those who followed them. Though he was born in David’s line, his mother’s reputation was tainted (Matt 1:18-25). Jesus himself was from Nazareth (Matt 2:23), a very unprestigious place (see Matt 13:53-58). His ministry was in Galilee, a backwater distant from official Judaism (see Matt 4:12-16). His closest associate was the inexplicable John, who baptized people and prophetically castigated the political leader...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":65765,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Climax of Scripture","title_en":"The Climax of Scripture","content_ro":"<h3>The Climax of Scripture<\/h3>\n<p>The account of the two disciples on the road to Emmaus is significant not only as a resurrection appearance—and so as proof of Jesus’ victory over death—but also as a key moment of revelation concerning the role of the Messiah and the Old Testament prophecies about him.<\/p>\n<p>The two disciples pointed out to their anonymous traveling companion that this man named Jesus had shown himself to be a great prophet through his teaching and miracles. But they had hoped that he might be even more—the Messiah! Their hopes were shattered, however, when he was arrested and crucified.<\/p>\n<p>Jesus responded by rebuking them for not reading the Scriptures attentively enough. The suffering of the Messiah was predicted all along in Scripture. Luke then relates how Jesus took the two disciples on a tour of Scripture, explaining to them “from all the Scriptures the things concerning himself” (Luke 24:27).<\/p>\n<p>Although Jesus does not specify which Old Testament passages speak of the suffering Messiah, various texts are cited elsewhere. Jesus is the rejected stone that becomes the cornerstone, the foundation for a new temple of God (Ps 118:22, cited in Luke 20:17); the suffering Servant of the Lord, who is treated like a common criminal (Isa 53:12, cited in Luke 22:37) and who is mocked, insulted and spit upon by his opponents (Isa 50:6, alluded to in Luke 18:32); the anointed king rejected by rulers and the people of Israel, but vindicated by God (Ps 2:1–2, cited in Acts 4:25–28); the descendant of David who will not be abandoned to the grave by God (Ps 16:8–11, cited in Acts 2:25–28).<\/p>\n<p>According to Luke 24:27, Jesus surveyed the whole story of Israel’s history and showed how it all leads to and climaxes in the coming of Jesus the Messiah, God’s agent of salvation. This is similar to how Paul describes Christ as having “accomplished the purpose for which the law was given” (Rom 10:4). All the Old Testament Scriptures—including the law of Moses, the prophets, and the Psalms (Luke 24:44)—point to God’s story of salvation, which reaches its climax and ultimate purpose in the life, death, and resurrection of Jesus.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Luke 24:13-49; Rom 10:4<\/p>","content_en":"<h3>The Climax of Scripture<\/h3>\n<p>The account of the two disciples on the road to Emmaus is significant not only as a resurrection appearance—and so as proof of Jesus’ victory over death—but also as a key moment of revelation concerning the role of the Messiah and the Old Testament prophecies about him.<\/p>\n<p>The two disciples pointed out to their anonymous traveling companion that this man named Jesus had shown himself to be a great prophet through his teaching and miracles. But they had hoped that he might be even more—the Messiah! Their hopes were shattered, however, when he was arrested and crucified.<\/p>\n<p>Jesus responded by rebuking them for not reading the Scriptures attentively enough. The suffering of the Messiah was predicted all along in Scripture. Luke then relates how Jesus took the two disciples on a tour of Scripture, explaining to them “from all the Scriptures the things concerning himself” (Luke 24:27).<\/p>\n<p>Although Jesus does not specify which Old Testament passages speak of the suffering Messiah, various texts are cited elsewhere. Jesus is the rejected stone that becomes the cornerstone, the foundation for a new temple of God (Ps 118:22, cited in Luke 20:17); the suffering Servant of the Lord, who is treated like a common criminal (Isa 53:12, cited in Luke 22:37) and who is mocked, insulted and spit upon by his opponents (Isa 50:6, alluded to in Luke 18:32); the anointed king rejected by rulers and the people of Israel, but vindicated by God (Ps 2:1–2, cited in Acts 4:25–28); the descendant of David who will not be abandoned to the grave by God (Ps 16:8–11, cited in Acts 2:25–28).<\/p>\n<p>According to Luke 24:27, Jesus surveyed the whole story of Israel’s history and showed how it all leads to and climaxes in the coming of Jesus the Messiah, God’s agent of salvation. This is similar to how Paul describes Christ as having “accomplished the purpose for which the law was given” (Rom 10:4). All the Old Testament Scriptures—including the law of Moses, the prophets, and the Psalms (Luke 24:44)—point to God’s story of salvation, which reaches its climax and ultimate purpose in the life, death, and resurrection of Jesus.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Luke 24:13-49; Rom 10:4<\/p>","summary_ro":"The Climax of Scripture The account of the two disciples on the road to Emmaus is significant not only as a resurrection appearance—and so as proof of Jesus’ victory over death—but also as a key moment of revelation concerning the role of the Messiah and the Old Testament prophecies about him. The two disciples pointed out to their anonymous traveling companion that this man named Jesus had shown himself to be a great prophet through his teaching and miracles. But they had hoped that he might...","summary_en":"The Climax of Scripture The account of the two disciples on the road to Emmaus is significant not only as a resurrection appearance—and so as proof of Jesus’ victory over death—but also as a key moment of revelation concerning the role of the Messiah and the Old Testament prophecies about him. The two disciples pointed out to their anonymous traveling companion that this man named Jesus had shown himself to be a great prophet through his teaching and miracles. But they had hoped that he might...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":92801,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Stone the Builders Rejected","title_en":"The Stone the Builders Rejected","content_ro":"<h3>The Stone the Builders Rejected<\/h3>\n<p>Jesus continually offended the Jewish leaders and those who followed them. Though he was born in David’s line, his mother’s reputation was tainted (Matt 1:18-25). Jesus himself was from Nazareth (Matt 2:23), a very unprestigious place (see Matt 13:53-58). His ministry was in Galilee, a backwater distant from official Judaism (see Matt 4:12-16). His closest associate was the inexplicable John, who baptized people and prophetically castigated the political leaders (Matt 11:2-19; 14:3-12). Jesus was evasive in his dialogues (e.g., Matt 13:10-15; 17:24-27; 19:3-12; 21:23-27), he refused to produce signs proving his messianic claims (12:38-42; 16:1-4), and he was accompanied by outcasts of society (9:9-13; 11:16-19). He offended Jewish sensibilities, disregarded Jewish traditions (5:17-20; 9:14-17; 12:1-14; 15:1-20; 21:12-13), and purposefully avoided recognition (8:4; 12:15-21). His revelations were reserved for the unlikely (11:25-27; 13:16-17; 16:13-20), and he often spoke of his own humiliating death (16:21; 17:22-23; 20:18-19; 26:2). Jesus did not come with the flash and spark of someone in need of attention, nor did he make his status and calling glowingly obvious. Instead, he chose the path of humility, privacy, and revelation recognized by faith.<\/p>\n<p>In the end, Jesus was vindicated: He won arguments (Luke 20:20-40), exorcized demons (Matt 8:28-34), healed wondrously (Matt 9:1-8), raised people from the dead (Matt 9:18-26), and ultimately rose from the dead himself (Matt 28:1-10). His divisive but effective ministry inaugurated God’s Kingdom (Matt 11:2-6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 3:8; 8:14-15; 28:12-13; 59:9-10; Jer 13:16; 20:11; 31:7-9; 50:31-32; Hos 4:4-6; 5:5; 14:9; Mal 2:7-9; Matt 11:5-6; 13:54-58; 17:27; 21:42-46; Mark 6:3; Luke 20:17-19; John 6:60-69; Rom 9:30-33; 11:7-12; 14:12-13, 20-21; 1 Cor 1:21-23; 8:9-13; 10:31–11:1; 2 Cor 6:3; Gal 5:11; 1 Pet 2:5-8; 1 Jn 2:10<\/p>","content_en":"<h3>The Stone the Builders Rejected<\/h3>\n<p>Jesus continually offended the Jewish leaders and those who followed them. Though he was born in David’s line, his mother’s reputation was tainted (Matt 1:18-25). Jesus himself was from Nazareth (Matt 2:23), a very unprestigious place (see Matt 13:53-58). His ministry was in Galilee, a backwater distant from official Judaism (see Matt 4:12-16). His closest associate was the inexplicable John, who baptized people and prophetically castigated the political leaders (Matt 11:2-19; 14:3-12). Jesus was evasive in his dialogues (e.g., Matt 13:10-15; 17:24-27; 19:3-12; 21:23-27), he refused to produce signs proving his messianic claims (12:38-42; 16:1-4), and he was accompanied by outcasts of society (9:9-13; 11:16-19). He offended Jewish sensibilities, disregarded Jewish traditions (5:17-20; 9:14-17; 12:1-14; 15:1-20; 21:12-13), and purposefully avoided recognition (8:4; 12:15-21). His revelations were reserved for the unlikely (11:25-27; 13:16-17; 16:13-20), and he often spoke of his own humiliating death (16:21; 17:22-23; 20:18-19; 26:2). Jesus did not come with the flash and spark of someone in need of attention, nor did he make his status and calling glowingly obvious. Instead, he chose the path of humility, privacy, and revelation recognized by faith.<\/p>\n<p>In the end, Jesus was vindicated: He won arguments (Luke 20:20-40), exorcized demons (Matt 8:28-34), healed wondrously (Matt 9:1-8), raised people from the dead (Matt 9:18-26), and ultimately rose from the dead himself (Matt 28:1-10). His divisive but effective ministry inaugurated God’s Kingdom (Matt 11:2-6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 3:8; 8:14-15; 28:12-13; 59:9-10; Jer 13:16; 20:11; 31:7-9; 50:31-32; Hos 4:4-6; 5:5; 14:9; Mal 2:7-9; Matt 11:5-6; 13:54-58; 17:27; 21:42-46; Mark 6:3; Luke 20:17-19; John 6:60-69; Rom 9:30-33; 11:7-12; 14:12-13, 20-21; 1 Cor 1:21-23; 8:9-13; 10:31–11:1; 2 Cor 6:3; Gal 5:11; 1 Pet 2:5-8; 1 Jn 2:10<\/p>","summary_ro":"The Stone the Builders Rejected Jesus continually offended the Jewish leaders and those who followed them. Though he was born in David’s line, his mother’s reputation was tainted (Matt 1:18-25). Jesus himself was from Nazareth (Matt 2:23), a very unprestigious place (see Matt 13:53-58). His ministry was in Galilee, a backwater distant from official Judaism (see Matt 4:12-16). His closest associate was the inexplicable John, who baptized people and prophetically castigated the political leader...","summary_en":"The Stone the Builders Rejected Jesus continually offended the Jewish leaders and those who followed them. Though he was born in David’s line, his mother’s reputation was tainted (Matt 1:18-25). Jesus himself was from Nazareth (Matt 2:23), a very unprestigious place (see Matt 13:53-58). His ministry was in Galilee, a backwater distant from official Judaism (see Matt 4:12-16). His closest associate was the inexplicable John, who baptized people and prophetically castigated the political leader...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":93391,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Climax of Scripture","title_en":"The Climax of Scripture","content_ro":"<h3>The Climax of Scripture<\/h3>\n<p>The account of the two disciples on the road to Emmaus is significant not only as a resurrection appearance—and so as proof of Jesus’ victory over death—but also as a key moment of revelation concerning the role of the Messiah and the Old Testament prophecies about him.<\/p>\n<p>The two disciples pointed out to their anonymous traveling companion that this man named Jesus had shown himself to be a great prophet through his teaching and miracles. But they had hoped that he might be even more—the Messiah! Their hopes were shattered, however, when he was arrested and crucified.<\/p>\n<p>Jesus responded by rebuking them for not reading the Scriptures attentively enough. The suffering of the Messiah was predicted all along in Scripture. Luke then relates how Jesus took the two disciples on a tour of Scripture, explaining to them “from all the Scriptures the things concerning himself” (Luke 24:27).<\/p>\n<p>Although Jesus does not specify which Old Testament passages speak of the suffering Messiah, various texts are cited elsewhere. Jesus is the rejected stone that becomes the cornerstone, the foundation for a new temple of God (Ps 118:22, cited in Luke 20:17); the suffering Servant of the Lord, who is treated like a common criminal (Isa 53:12, cited in Luke 22:37) and who is mocked, insulted and spit upon by his opponents (Isa 50:6, alluded to in Luke 18:32); the anointed king rejected by rulers and the people of Israel, but vindicated by God (Ps 2:1–2, cited in Acts 4:25–28); the descendant of David who will not be abandoned to the grave by God (Ps 16:8–11, cited in Acts 2:25–28).<\/p>\n<p>According to Luke 24:27, Jesus surveyed the whole story of Israel’s history and showed how it all leads to and climaxes in the coming of Jesus the Messiah, God’s agent of salvation. This is similar to how Paul describes Christ as having “accomplished the purpose for which the law was given” (Rom 10:4). All the Old Testament Scriptures—including the law of Moses, the prophets, and the Psalms (Luke 24:44)—point to God’s story of salvation, which reaches its climax and ultimate purpose in the life, death, and resurrection of Jesus.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Luke 24:13-49; Rom 10:4<\/p>","content_en":"<h3>The Climax of Scripture<\/h3>\n<p>The account of the two disciples on the road to Emmaus is significant not only as a resurrection appearance—and so as proof of Jesus’ victory over death—but also as a key moment of revelation concerning the role of the Messiah and the Old Testament prophecies about him.<\/p>\n<p>The two disciples pointed out to their anonymous traveling companion that this man named Jesus had shown himself to be a great prophet through his teaching and miracles. But they had hoped that he might be even more—the Messiah! Their hopes were shattered, however, when he was arrested and crucified.<\/p>\n<p>Jesus responded by rebuking them for not reading the Scriptures attentively enough. The suffering of the Messiah was predicted all along in Scripture. Luke then relates how Jesus took the two disciples on a tour of Scripture, explaining to them “from all the Scriptures the things concerning himself” (Luke 24:27).<\/p>\n<p>Although Jesus does not specify which Old Testament passages speak of the suffering Messiah, various texts are cited elsewhere. Jesus is the rejected stone that becomes the cornerstone, the foundation for a new temple of God (Ps 118:22, cited in Luke 20:17); the suffering Servant of the Lord, who is treated like a common criminal (Isa 53:12, cited in Luke 22:37) and who is mocked, insulted and spit upon by his opponents (Isa 50:6, alluded to in Luke 18:32); the anointed king rejected by rulers and the people of Israel, but vindicated by God (Ps 2:1–2, cited in Acts 4:25–28); the descendant of David who will not be abandoned to the grave by God (Ps 16:8–11, cited in Acts 2:25–28).<\/p>\n<p>According to Luke 24:27, Jesus surveyed the whole story of Israel’s history and showed how it all leads to and climaxes in the coming of Jesus the Messiah, God’s agent of salvation. This is similar to how Paul describes Christ as having “accomplished the purpose for which the law was given” (Rom 10:4). All the Old Testament Scriptures—including the law of Moses, the prophets, and the Psalms (Luke 24:44)—point to God’s story of salvation, which reaches its climax and ultimate purpose in the life, death, and resurrection of Jesus.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Luke 24:13-49; Rom 10:4<\/p>","summary_ro":"The Climax of Scripture The account of the two disciples on the road to Emmaus is significant not only as a resurrection appearance—and so as proof of Jesus’ victory over death—but also as a key moment of revelation concerning the role of the Messiah and the Old Testament prophecies about him. The two disciples pointed out to their anonymous traveling companion that this man named Jesus had shown himself to be a great prophet through his teaching and miracles. But they had hoped that he might...","summary_en":"The Climax of Scripture The account of the two disciples on the road to Emmaus is significant not only as a resurrection appearance—and so as proof of Jesus’ victory over death—but also as a key moment of revelation concerning the role of the Messiah and the Old Testament prophecies about him. The two disciples pointed out to their anonymous traveling companion that this man named Jesus had shown himself to be a great prophet through his teaching and miracles. But they had hoped that he might...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":120427,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Stone the Builders Rejected","title_en":"The Stone the Builders Rejected","content_ro":"<h3>The Stone the Builders Rejected<\/h3>\n<p>Jesus continually offended the Jewish leaders and those who followed them. Though he was born in David’s line, his mother’s reputation was tainted (Matt 1:18-25). Jesus himself was from Nazareth (Matt 2:23), a very unprestigious place (see Matt 13:53-58). His ministry was in Galilee, a backwater distant from official Judaism (see Matt 4:12-16). His closest associate was the inexplicable John, who baptized people and prophetically castigated the political leaders (Matt 11:2-19; 14:3-12). Jesus was evasive in his dialogues (e.g., Matt 13:10-15; 17:24-27; 19:3-12; 21:23-27), he refused to produce signs proving his messianic claims (12:38-42; 16:1-4), and he was accompanied by outcasts of society (9:9-13; 11:16-19). He offended Jewish sensibilities, disregarded Jewish traditions (5:17-20; 9:14-17; 12:1-14; 15:1-20; 21:12-13), and purposefully avoided recognition (8:4; 12:15-21). His revelations were reserved for the unlikely (11:25-27; 13:16-17; 16:13-20), and he often spoke of his own humiliating death (16:21; 17:22-23; 20:18-19; 26:2). Jesus did not come with the flash and spark of someone in need of attention, nor did he make his status and calling glowingly obvious. Instead, he chose the path of humility, privacy, and revelation recognized by faith.<\/p>\n<p>In the end, Jesus was vindicated: He won arguments (Luke 20:20-40), exorcized demons (Matt 8:28-34), healed wondrously (Matt 9:1-8), raised people from the dead (Matt 9:18-26), and ultimately rose from the dead himself (Matt 28:1-10). His divisive but effective ministry inaugurated God’s Kingdom (Matt 11:2-6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 3:8; 8:14-15; 28:12-13; 59:9-10; Jer 13:16; 20:11; 31:7-9; 50:31-32; Hos 4:4-6; 5:5; 14:9; Mal 2:7-9; Matt 11:5-6; 13:54-58; 17:27; 21:42-46; Mark 6:3; Luke 20:17-19; John 6:60-69; Rom 9:30-33; 11:7-12; 14:12-13, 20-21; 1 Cor 1:21-23; 8:9-13; 10:31–11:1; 2 Cor 6:3; Gal 5:11; 1 Pet 2:5-8; 1 Jn 2:10<\/p>","content_en":"<h3>The Stone the Builders Rejected<\/h3>\n<p>Jesus continually offended the Jewish leaders and those who followed them. Though he was born in David’s line, his mother’s reputation was tainted (Matt 1:18-25). Jesus himself was from Nazareth (Matt 2:23), a very unprestigious place (see Matt 13:53-58). His ministry was in Galilee, a backwater distant from official Judaism (see Matt 4:12-16). His closest associate was the inexplicable John, who baptized people and prophetically castigated the political leaders (Matt 11:2-19; 14:3-12). Jesus was evasive in his dialogues (e.g., Matt 13:10-15; 17:24-27; 19:3-12; 21:23-27), he refused to produce signs proving his messianic claims (12:38-42; 16:1-4), and he was accompanied by outcasts of society (9:9-13; 11:16-19). He offended Jewish sensibilities, disregarded Jewish traditions (5:17-20; 9:14-17; 12:1-14; 15:1-20; 21:12-13), and purposefully avoided recognition (8:4; 12:15-21). His revelations were reserved for the unlikely (11:25-27; 13:16-17; 16:13-20), and he often spoke of his own humiliating death (16:21; 17:22-23; 20:18-19; 26:2). Jesus did not come with the flash and spark of someone in need of attention, nor did he make his status and calling glowingly obvious. Instead, he chose the path of humility, privacy, and revelation recognized by faith.<\/p>\n<p>In the end, Jesus was vindicated: He won arguments (Luke 20:20-40), exorcized demons (Matt 8:28-34), healed wondrously (Matt 9:1-8), raised people from the dead (Matt 9:18-26), and ultimately rose from the dead himself (Matt 28:1-10). His divisive but effective ministry inaugurated God’s Kingdom (Matt 11:2-6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 3:8; 8:14-15; 28:12-13; 59:9-10; Jer 13:16; 20:11; 31:7-9; 50:31-32; Hos 4:4-6; 5:5; 14:9; Mal 2:7-9; Matt 11:5-6; 13:54-58; 17:27; 21:42-46; Mark 6:3; Luke 20:17-19; John 6:60-69; Rom 9:30-33; 11:7-12; 14:12-13, 20-21; 1 Cor 1:21-23; 8:9-13; 10:31–11:1; 2 Cor 6:3; Gal 5:11; 1 Pet 2:5-8; 1 Jn 2:10<\/p>","summary_ro":"The Stone the Builders Rejected Jesus continually offended the Jewish leaders and those who followed them. Though he was born in David’s line, his mother’s reputation was tainted (Matt 1:18-25). Jesus himself was from Nazareth (Matt 2:23), a very unprestigious place (see Matt 13:53-58). His ministry was in Galilee, a backwater distant from official Judaism (see Matt 4:12-16). His closest associate was the inexplicable John, who baptized people and prophetically castigated the political leader...","summary_en":"The Stone the Builders Rejected Jesus continually offended the Jewish leaders and those who followed them. Though he was born in David’s line, his mother’s reputation was tainted (Matt 1:18-25). Jesus himself was from Nazareth (Matt 2:23), a very unprestigious place (see Matt 13:53-58). His ministry was in Galilee, a backwater distant from official Judaism (see Matt 4:12-16). His closest associate was the inexplicable John, who baptized people and prophetically castigated the political leader...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":121017,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Climax of Scripture","title_en":"The Climax of Scripture","content_ro":"<h3>The Climax of Scripture<\/h3>\n<p>The account of the two disciples on the road to Emmaus is significant not only as a resurrection appearance—and so as proof of Jesus’ victory over death—but also as a key moment of revelation concerning the role of the Messiah and the Old Testament prophecies about him.<\/p>\n<p>The two disciples pointed out to their anonymous traveling companion that this man named Jesus had shown himself to be a great prophet through his teaching and miracles. But they had hoped that he might be even more—the Messiah! Their hopes were shattered, however, when he was arrested and crucified.<\/p>\n<p>Jesus responded by rebuking them for not reading the Scriptures attentively enough. The suffering of the Messiah was predicted all along in Scripture. Luke then relates how Jesus took the two disciples on a tour of Scripture, explaining to them “from all the Scriptures the things concerning himself” (Luke 24:27).<\/p>\n<p>Although Jesus does not specify which Old Testament passages speak of the suffering Messiah, various texts are cited elsewhere. Jesus is the rejected stone that becomes the cornerstone, the foundation for a new temple of God (Ps 118:22, cited in Luke 20:17); the suffering Servant of the Lord, who is treated like a common criminal (Isa 53:12, cited in Luke 22:37) and who is mocked, insulted and spit upon by his opponents (Isa 50:6, alluded to in Luke 18:32); the anointed king rejected by rulers and the people of Israel, but vindicated by God (Ps 2:1–2, cited in Acts 4:25–28); the descendant of David who will not be abandoned to the grave by God (Ps 16:8–11, cited in Acts 2:25–28).<\/p>\n<p>According to Luke 24:27, Jesus surveyed the whole story of Israel’s history and showed how it all leads to and climaxes in the coming of Jesus the Messiah, God’s agent of salvation. This is similar to how Paul describes Christ as having “accomplished the purpose for which the law was given” (Rom 10:4). All the Old Testament Scriptures—including the law of Moses, the prophets, and the Psalms (Luke 24:44)—point to God’s story of salvation, which reaches its climax and ultimate purpose in the life, death, and resurrection of Jesus.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Luke 24:13-49; Rom 10:4<\/p>","content_en":"<h3>The Climax of Scripture<\/h3>\n<p>The account of the two disciples on the road to Emmaus is significant not only as a resurrection appearance—and so as proof of Jesus’ victory over death—but also as a key moment of revelation concerning the role of the Messiah and the Old Testament prophecies about him.<\/p>\n<p>The two disciples pointed out to their anonymous traveling companion that this man named Jesus had shown himself to be a great prophet through his teaching and miracles. But they had hoped that he might be even more—the Messiah! Their hopes were shattered, however, when he was arrested and crucified.<\/p>\n<p>Jesus responded by rebuking them for not reading the Scriptures attentively enough. The suffering of the Messiah was predicted all along in Scripture. Luke then relates how Jesus took the two disciples on a tour of Scripture, explaining to them “from all the Scriptures the things concerning himself” (Luke 24:27).<\/p>\n<p>Although Jesus does not specify which Old Testament passages speak of the suffering Messiah, various texts are cited elsewhere. Jesus is the rejected stone that becomes the cornerstone, the foundation for a new temple of God (Ps 118:22, cited in Luke 20:17); the suffering Servant of the Lord, who is treated like a common criminal (Isa 53:12, cited in Luke 22:37) and who is mocked, insulted and spit upon by his opponents (Isa 50:6, alluded to in Luke 18:32); the anointed king rejected by rulers and the people of Israel, but vindicated by God (Ps 2:1–2, cited in Acts 4:25–28); the descendant of David who will not be abandoned to the grave by God (Ps 16:8–11, cited in Acts 2:25–28).<\/p>\n<p>According to Luke 24:27, Jesus surveyed the whole story of Israel’s history and showed how it all leads to and climaxes in the coming of Jesus the Messiah, God’s agent of salvation. This is similar to how Paul describes Christ as having “accomplished the purpose for which the law was given” (Rom 10:4). All the Old Testament Scriptures—including the law of Moses, the prophets, and the Psalms (Luke 24:44)—point to God’s story of salvation, which reaches its climax and ultimate purpose in the life, death, and resurrection of Jesus.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Luke 24:13-49; Rom 10:4<\/p>","summary_ro":"The Climax of Scripture The account of the two disciples on the road to Emmaus is significant not only as a resurrection appearance—and so as proof of Jesus’ victory over death—but also as a key moment of revelation concerning the role of the Messiah and the Old Testament prophecies about him. The two disciples pointed out to their anonymous traveling companion that this man named Jesus had shown himself to be a great prophet through his teaching and miracles. But they had hoped that he might...","summary_en":"The Climax of Scripture The account of the two disciples on the road to Emmaus is significant not only as a resurrection appearance—and so as proof of Jesus’ victory over death—but also as a key moment of revelation concerning the role of the Messiah and the Old Testament prophecies about him. The two disciples pointed out to their anonymous traveling companion that this man named Jesus had shown himself to be a great prophet through his teaching and miracles. But they had hoped that he might...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":148053,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Stone the Builders Rejected","title_en":"The Stone the Builders Rejected","content_ro":"<h3>The Stone the Builders Rejected<\/h3>\n<p>Jesus continually offended the Jewish leaders and those who followed them. Though he was born in David’s line, his mother’s reputation was tainted (Matt 1:18-25). Jesus himself was from Nazareth (Matt 2:23), a very unprestigious place (see Matt 13:53-58). His ministry was in Galilee, a backwater distant from official Judaism (see Matt 4:12-16). His closest associate was the inexplicable John, who baptized people and prophetically castigated the political leaders (Matt 11:2-19; 14:3-12). Jesus was evasive in his dialogues (e.g., Matt 13:10-15; 17:24-27; 19:3-12; 21:23-27), he refused to produce signs proving his messianic claims (12:38-42; 16:1-4), and he was accompanied by outcasts of society (9:9-13; 11:16-19). He offended Jewish sensibilities, disregarded Jewish traditions (5:17-20; 9:14-17; 12:1-14; 15:1-20; 21:12-13), and purposefully avoided recognition (8:4; 12:15-21). His revelations were reserved for the unlikely (11:25-27; 13:16-17; 16:13-20), and he often spoke of his own humiliating death (16:21; 17:22-23; 20:18-19; 26:2). Jesus did not come with the flash and spark of someone in need of attention, nor did he make his status and calling glowingly obvious. Instead, he chose the path of humility, privacy, and revelation recognized by faith.<\/p>\n<p>In the end, Jesus was vindicated: He won arguments (Luke 20:20-40), exorcized demons (Matt 8:28-34), healed wondrously (Matt 9:1-8), raised people from the dead (Matt 9:18-26), and ultimately rose from the dead himself (Matt 28:1-10). His divisive but effective ministry inaugurated God’s Kingdom (Matt 11:2-6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 3:8; 8:14-15; 28:12-13; 59:9-10; Jer 13:16; 20:11; 31:7-9; 50:31-32; Hos 4:4-6; 5:5; 14:9; Mal 2:7-9; Matt 11:5-6; 13:54-58; 17:27; 21:42-46; Mark 6:3; Luke 20:17-19; John 6:60-69; Rom 9:30-33; 11:7-12; 14:12-13, 20-21; 1 Cor 1:21-23; 8:9-13; 10:31–11:1; 2 Cor 6:3; Gal 5:11; 1 Pet 2:5-8; 1 Jn 2:10<\/p>","content_en":"<h3>The Stone the Builders Rejected<\/h3>\n<p>Jesus continually offended the Jewish leaders and those who followed them. Though he was born in David’s line, his mother’s reputation was tainted (Matt 1:18-25). Jesus himself was from Nazareth (Matt 2:23), a very unprestigious place (see Matt 13:53-58). His ministry was in Galilee, a backwater distant from official Judaism (see Matt 4:12-16). His closest associate was the inexplicable John, who baptized people and prophetically castigated the political leaders (Matt 11:2-19; 14:3-12). Jesus was evasive in his dialogues (e.g., Matt 13:10-15; 17:24-27; 19:3-12; 21:23-27), he refused to produce signs proving his messianic claims (12:38-42; 16:1-4), and he was accompanied by outcasts of society (9:9-13; 11:16-19). He offended Jewish sensibilities, disregarded Jewish traditions (5:17-20; 9:14-17; 12:1-14; 15:1-20; 21:12-13), and purposefully avoided recognition (8:4; 12:15-21). His revelations were reserved for the unlikely (11:25-27; 13:16-17; 16:13-20), and he often spoke of his own humiliating death (16:21; 17:22-23; 20:18-19; 26:2). Jesus did not come with the flash and spark of someone in need of attention, nor did he make his status and calling glowingly obvious. Instead, he chose the path of humility, privacy, and revelation recognized by faith.<\/p>\n<p>In the end, Jesus was vindicated: He won arguments (Luke 20:20-40), exorcized demons (Matt 8:28-34), healed wondrously (Matt 9:1-8), raised people from the dead (Matt 9:18-26), and ultimately rose from the dead himself (Matt 28:1-10). His divisive but effective ministry inaugurated God’s Kingdom (Matt 11:2-6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 3:8; 8:14-15; 28:12-13; 59:9-10; Jer 13:16; 20:11; 31:7-9; 50:31-32; Hos 4:4-6; 5:5; 14:9; Mal 2:7-9; Matt 11:5-6; 13:54-58; 17:27; 21:42-46; Mark 6:3; Luke 20:17-19; John 6:60-69; Rom 9:30-33; 11:7-12; 14:12-13, 20-21; 1 Cor 1:21-23; 8:9-13; 10:31–11:1; 2 Cor 6:3; Gal 5:11; 1 Pet 2:5-8; 1 Jn 2:10<\/p>","summary_ro":"The Stone the Builders Rejected Jesus continually offended the Jewish leaders and those who followed them. Though he was born in David’s line, his mother’s reputation was tainted (Matt 1:18-25). Jesus himself was from Nazareth (Matt 2:23), a very unprestigious place (see Matt 13:53-58). His ministry was in Galilee, a backwater distant from official Judaism (see Matt 4:12-16). His closest associate was the inexplicable John, who baptized people and prophetically castigated the political leader...","summary_en":"The Stone the Builders Rejected Jesus continually offended the Jewish leaders and those who followed them. Though he was born in David’s line, his mother’s reputation was tainted (Matt 1:18-25). Jesus himself was from Nazareth (Matt 2:23), a very unprestigious place (see Matt 13:53-58). His ministry was in Galilee, a backwater distant from official Judaism (see Matt 4:12-16). His closest associate was the inexplicable John, who baptized people and prophetically castigated the political leader...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":148643,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Climax of Scripture","title_en":"The Climax of Scripture","content_ro":"<h3>The Climax of Scripture<\/h3>\n<p>The account of the two disciples on the road to Emmaus is significant not only as a resurrection appearance—and so as proof of Jesus’ victory over death—but also as a key moment of revelation concerning the role of the Messiah and the Old Testament prophecies about him.<\/p>\n<p>The two disciples pointed out to their anonymous traveling companion that this man named Jesus had shown himself to be a great prophet through his teaching and miracles. But they had hoped that he might be even more—the Messiah! Their hopes were shattered, however, when he was arrested and crucified.<\/p>\n<p>Jesus responded by rebuking them for not reading the Scriptures attentively enough. The suffering of the Messiah was predicted all along in Scripture. Luke then relates how Jesus took the two disciples on a tour of Scripture, explaining to them “from all the Scriptures the things concerning himself” (Luke 24:27).<\/p>\n<p>Although Jesus does not specify which Old Testament passages speak of the suffering Messiah, various texts are cited elsewhere. Jesus is the rejected stone that becomes the cornerstone, the foundation for a new temple of God (Ps 118:22, cited in Luke 20:17); the suffering Servant of the Lord, who is treated like a common criminal (Isa 53:12, cited in Luke 22:37) and who is mocked, insulted and spit upon by his opponents (Isa 50:6, alluded to in Luke 18:32); the anointed king rejected by rulers and the people of Israel, but vindicated by God (Ps 2:1–2, cited in Acts 4:25–28); the descendant of David who will not be abandoned to the grave by God (Ps 16:8–11, cited in Acts 2:25–28).<\/p>\n<p>According to Luke 24:27, Jesus surveyed the whole story of Israel’s history and showed how it all leads to and climaxes in the coming of Jesus the Messiah, God’s agent of salvation. This is similar to how Paul describes Christ as having “accomplished the purpose for which the law was given” (Rom 10:4). All the Old Testament Scriptures—including the law of Moses, the prophets, and the Psalms (Luke 24:44)—point to God’s story of salvation, which reaches its climax and ultimate purpose in the life, death, and resurrection of Jesus.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Luke 24:13-49; Rom 10:4<\/p>","content_en":"<h3>The Climax of Scripture<\/h3>\n<p>The account of the two disciples on the road to Emmaus is significant not only as a resurrection appearance—and so as proof of Jesus’ victory over death—but also as a key moment of revelation concerning the role of the Messiah and the Old Testament prophecies about him.<\/p>\n<p>The two disciples pointed out to their anonymous traveling companion that this man named Jesus had shown himself to be a great prophet through his teaching and miracles. But they had hoped that he might be even more—the Messiah! Their hopes were shattered, however, when he was arrested and crucified.<\/p>\n<p>Jesus responded by rebuking them for not reading the Scriptures attentively enough. The suffering of the Messiah was predicted all along in Scripture. Luke then relates how Jesus took the two disciples on a tour of Scripture, explaining to them “from all the Scriptures the things concerning himself” (Luke 24:27).<\/p>\n<p>Although Jesus does not specify which Old Testament passages speak of the suffering Messiah, various texts are cited elsewhere. Jesus is the rejected stone that becomes the cornerstone, the foundation for a new temple of God (Ps 118:22, cited in Luke 20:17); the suffering Servant of the Lord, who is treated like a common criminal (Isa 53:12, cited in Luke 22:37) and who is mocked, insulted and spit upon by his opponents (Isa 50:6, alluded to in Luke 18:32); the anointed king rejected by rulers and the people of Israel, but vindicated by God (Ps 2:1–2, cited in Acts 4:25–28); the descendant of David who will not be abandoned to the grave by God (Ps 16:8–11, cited in Acts 2:25–28).<\/p>\n<p>According to Luke 24:27, Jesus surveyed the whole story of Israel’s history and showed how it all leads to and climaxes in the coming of Jesus the Messiah, God’s agent of salvation. This is similar to how Paul describes Christ as having “accomplished the purpose for which the law was given” (Rom 10:4). All the Old Testament Scriptures—including the law of Moses, the prophets, and the Psalms (Luke 24:44)—point to God’s story of salvation, which reaches its climax and ultimate purpose in the life, death, and resurrection of Jesus.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Luke 24:13-49; Rom 10:4<\/p>","summary_ro":"The Climax of Scripture The account of the two disciples on the road to Emmaus is significant not only as a resurrection appearance—and so as proof of Jesus’ victory over death—but also as a key moment of revelation concerning the role of the Messiah and the Old Testament prophecies about him. The two disciples pointed out to their anonymous traveling companion that this man named Jesus had shown himself to be a great prophet through his teaching and miracles. But they had hoped that he might...","summary_en":"The Climax of Scripture The account of the two disciples on the road to Emmaus is significant not only as a resurrection appearance—and so as proof of Jesus’ victory over death—but also as a key moment of revelation concerning the role of the Messiah and the Old Testament prophecies about him. The two disciples pointed out to their anonymous traveling companion that this man named Jesus had shown himself to be a great prophet through his teaching and miracles. But they had hoped that he might...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"18":[{"id":56143,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:18","title_en":"Study Note: Luca 20:18","content_ro":"<p><strong>20:18<\/strong> Jesus expanded the stone metaphor (20:17) with allusions to Isa 8:14-15 and Dan 2:34, 44-45. Although Israel rejected him, Jesus was the foundation for the new people of God, and he inaugurated a Kingdom that would last forever.<\/p>","content_en":"<p><strong>20:18<\/strong> Jesus expanded the stone metaphor (20:17) with allusions to Isa 8:14-15 and Dan 2:34, 44-45. Although Israel rejected him, Jesus was the foundation for the new people of God, and he inaugurated a Kingdom that would last forever.<\/p>","summary_ro":"20:18 Jesus expanded the stone metaphor (20:17) with allusions to Isa 8:14-15 and Dan 2:34, 44-45. Although Israel rejected him, Jesus was the foundation for the new people of God, and he inaugurated a Kingdom that would last forever.","summary_en":"20:18 Jesus expanded the stone metaphor (20:17) with allusions to Isa 8:14-15 and Dan 2:34, 44-45. Although Israel rejected him, Jesus was the foundation for the new people of God, and he inaugurated a Kingdom that would last forever.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":83769,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:18","title_en":"Study Note: Luca 20:18","content_ro":"<p><strong>20:18<\/strong> Jesus expanded the stone metaphor (20:17) with allusions to Isa 8:14-15 and Dan 2:34, 44-45. Although Israel rejected him, Jesus was the foundation for the new people of God, and he inaugurated a Kingdom that would last forever.<\/p>","content_en":"<p><strong>20:18<\/strong> Jesus expanded the stone metaphor (20:17) with allusions to Isa 8:14-15 and Dan 2:34, 44-45. Although Israel rejected him, Jesus was the foundation for the new people of God, and he inaugurated a Kingdom that would last forever.<\/p>","summary_ro":"20:18 Jesus expanded the stone metaphor (20:17) with allusions to Isa 8:14-15 and Dan 2:34, 44-45. Although Israel rejected him, Jesus was the foundation for the new people of God, and he inaugurated a Kingdom that would last forever.","summary_en":"20:18 Jesus expanded the stone metaphor (20:17) with allusions to Isa 8:14-15 and Dan 2:34, 44-45. Although Israel rejected him, Jesus was the foundation for the new people of God, and he inaugurated a Kingdom that would last forever.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":111395,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:18","title_en":"Study Note: Luca 20:18","content_ro":"<p><strong>20:18<\/strong> Jesus expanded the stone metaphor (20:17) with allusions to Isa 8:14-15 and Dan 2:34, 44-45. Although Israel rejected him, Jesus was the foundation for the new people of God, and he inaugurated a Kingdom that would last forever.<\/p>","content_en":"<p><strong>20:18<\/strong> Jesus expanded the stone metaphor (20:17) with allusions to Isa 8:14-15 and Dan 2:34, 44-45. Although Israel rejected him, Jesus was the foundation for the new people of God, and he inaugurated a Kingdom that would last forever.<\/p>","summary_ro":"20:18 Jesus expanded the stone metaphor (20:17) with allusions to Isa 8:14-15 and Dan 2:34, 44-45. Although Israel rejected him, Jesus was the foundation for the new people of God, and he inaugurated a Kingdom that would last forever.","summary_en":"20:18 Jesus expanded the stone metaphor (20:17) with allusions to Isa 8:14-15 and Dan 2:34, 44-45. Although Israel rejected him, Jesus was the foundation for the new people of God, and he inaugurated a Kingdom that would last forever.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":139021,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:18","title_en":"Study Note: Luca 20:18","content_ro":"<p><strong>20:18<\/strong> Jesus expanded the stone metaphor (20:17) with allusions to Isa 8:14-15 and Dan 2:34, 44-45. Although Israel rejected him, Jesus was the foundation for the new people of God, and he inaugurated a Kingdom that would last forever.<\/p>","content_en":"<p><strong>20:18<\/strong> Jesus expanded the stone metaphor (20:17) with allusions to Isa 8:14-15 and Dan 2:34, 44-45. Although Israel rejected him, Jesus was the foundation for the new people of God, and he inaugurated a Kingdom that would last forever.<\/p>","summary_ro":"20:18 Jesus expanded the stone metaphor (20:17) with allusions to Isa 8:14-15 and Dan 2:34, 44-45. Although Israel rejected him, Jesus was the foundation for the new people of God, and he inaugurated a Kingdom that would last forever.","summary_en":"20:18 Jesus expanded the stone metaphor (20:17) with allusions to Isa 8:14-15 and Dan 2:34, 44-45. Although Israel rejected him, Jesus was the foundation for the new people of God, and he inaugurated a Kingdom that would last forever.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"19":[{"id":56144,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:19","title_en":"Study Note: Luca 20:19","content_ro":"<p><strong>20:19<\/strong> <em>they realized he was telling the story against them:<\/em> The story provoked the religious leaders to act it out by arresting and killing Jesus.<\/p>","content_en":"<p><strong>20:19<\/strong> <em>they realized he was telling the story against them:<\/em> The story provoked the religious leaders to act it out by arresting and killing Jesus.<\/p>","summary_ro":"20:19 they realized he was telling the story against them: The story provoked the religious leaders to act it out by arresting and killing Jesus.","summary_en":"20:19 they realized he was telling the story against them: The story provoked the religious leaders to act it out by arresting and killing Jesus.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":83770,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:19","title_en":"Study Note: Luca 20:19","content_ro":"<p><strong>20:19<\/strong> <em>they realized he was telling the story against them:<\/em> The story provoked the religious leaders to act it out by arresting and killing Jesus.<\/p>","content_en":"<p><strong>20:19<\/strong> <em>they realized he was telling the story against them:<\/em> The story provoked the religious leaders to act it out by arresting and killing Jesus.<\/p>","summary_ro":"20:19 they realized he was telling the story against them: The story provoked the religious leaders to act it out by arresting and killing Jesus.","summary_en":"20:19 they realized he was telling the story against them: The story provoked the religious leaders to act it out by arresting and killing Jesus.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":111396,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:19","title_en":"Study Note: Luca 20:19","content_ro":"<p><strong>20:19<\/strong> <em>they realized he was telling the story against them:<\/em> The story provoked the religious leaders to act it out by arresting and killing Jesus.<\/p>","content_en":"<p><strong>20:19<\/strong> <em>they realized he was telling the story against them:<\/em> The story provoked the religious leaders to act it out by arresting and killing Jesus.<\/p>","summary_ro":"20:19 they realized he was telling the story against them: The story provoked the religious leaders to act it out by arresting and killing Jesus.","summary_en":"20:19 they realized he was telling the story against them: The story provoked the religious leaders to act it out by arresting and killing Jesus.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":139022,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:19","title_en":"Study Note: Luca 20:19","content_ro":"<p><strong>20:19<\/strong> <em>they realized he was telling the story against them:<\/em> The story provoked the religious leaders to act it out by arresting and killing Jesus.<\/p>","content_en":"<p><strong>20:19<\/strong> <em>they realized he was telling the story against them:<\/em> The story provoked the religious leaders to act it out by arresting and killing Jesus.<\/p>","summary_ro":"20:19 they realized he was telling the story against them: The story provoked the religious leaders to act it out by arresting and killing Jesus.","summary_en":"20:19 they realized he was telling the story against them: The story provoked the religious leaders to act it out by arresting and killing Jesus.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"20":[{"id":31388,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"and Powers*, Principalities","title_en":"and Powers*, Principalities","content_ro":"<h3>PRINCIPALITIES AND POWERS*<\/h3>\n<p>Phrase familiarized by the <span>kjv<\/span>, occurring several times in Paul’s writings, and expressed by means of three Greek synonyms. The concept of principalities is signified by <span class=\"greek\" lang=\"el\">exousia<\/span> and <span class=\"greek\" lang=\"el\">archai<\/span><em>,<\/em> while powers is represented by <span class=\"greek\" lang=\"el\">dunamis<\/span><em>.<\/em> In the NT, <span class=\"greek\" lang=\"el\">exousia<\/span> describes the power inherent in authority as something confirmed by or derived from a position of prominence. There is nothing evil about this kind of authority; on the contrary, it is essentially right both morally and spiritually (Mt 21:23). It thus applies most appropriately to the authority of the Messiah (Mt 9:6; Mk 2:10), of the apostles (2 Cor 10:8; 13:10), and of human government (cf. Mt 8:9; Lk 20:20). <span class=\"greek\" lang=\"el\">Archai<\/span> has several meanings but occurs 12 times in the sense of “command,” “rule,” or “sovereignty,” 9 of which (Rom 8:38; 1 Cor 15:24; Eph 1:21; 3:10; 6:12; Col 1:16; 2:10, 15; Ti 3:1) appear in Paul’s letters. Finally <span class=\"greek\" lang=\"el\">dunamis<\/span><em>,<\/em> a common word for power, denotes the ability or strength to achieve an impressive goal (Mt 25:15; Acts 3:12).<\/p>\n<p>By using the expression “principalities and powers,” Paul was referring to the hierarchy of supernatural agencies, such as angelic beings, who worship and serve the Creator of the universe. Some commentators have divided this hierarchy into five categories, namely thrones, principalities, powers, authorities, and dominions. This categorization, however, can be arrived at only by general inference, since there is nothing in Scripture that points directly to such distinct groups. In using the phrase, Paul was probably expressing the cosmic lordship of Jesus in as colorful and dramatic a manner as possible.<\/p>\n<p>In giving Jesus a name above every other name, Paul was demonstrating the supreme lordship of Christ over all created beings, whether good or bad (Rom 14:11; Phil 2:10). As their Creator, the heavenly hosts were his subjects, acknowledging him as Lord of the universe. This affirmation was important for the Colossians, whose theology had apparently been tainted by unbiblical speculation (Col 2:8). The truth is that in Jesus there resided all the fullness of God, and this is transmitted to believers through the Lord’s Spirit.<\/p>","content_en":"<h3>PRINCIPALITIES AND POWERS*<\/h3>\n<p>Phrase familiarized by the <span>kjv<\/span>, occurring several times in Paul’s writings, and expressed by means of three Greek synonyms. The concept of principalities is signified by <span class=\"greek\" lang=\"el\">exousia<\/span> and <span class=\"greek\" lang=\"el\">archai<\/span><em>,<\/em> while powers is represented by <span class=\"greek\" lang=\"el\">dunamis<\/span><em>.<\/em> In the NT, <span class=\"greek\" lang=\"el\">exousia<\/span> describes the power inherent in authority as something confirmed by or derived from a position of prominence. There is nothing evil about this kind of authority; on the contrary, it is essentially right both morally and spiritually (Mt 21:23). It thus applies most appropriately to the authority of the Messiah (Mt 9:6; Mk 2:10), of the apostles (2 Cor 10:8; 13:10), and of human government (cf. Mt 8:9; Lk 20:20). <span class=\"greek\" lang=\"el\">Archai<\/span> has several meanings but occurs 12 times in the sense of “command,” “rule,” or “sovereignty,” 9 of which (Rom 8:38; 1 Cor 15:24; Eph 1:21; 3:10; 6:12; Col 1:16; 2:10, 15; Ti 3:1) appear in Paul’s letters. Finally <span class=\"greek\" lang=\"el\">dunamis<\/span><em>,<\/em> a common word for power, denotes the ability or strength to achieve an impressive goal (Mt 25:15; Acts 3:12).<\/p>\n<p>By using the expression “principalities and powers,” Paul was referring to the hierarchy of supernatural agencies, such as angelic beings, who worship and serve the Creator of the universe. Some commentators have divided this hierarchy into five categories, namely thrones, principalities, powers, authorities, and dominions. This categorization, however, can be arrived at only by general inference, since there is nothing in Scripture that points directly to such distinct groups. In using the phrase, Paul was probably expressing the cosmic lordship of Jesus in as colorful and dramatic a manner as possible.<\/p>\n<p>In giving Jesus a name above every other name, Paul was demonstrating the supreme lordship of Christ over all created beings, whether good or bad (Rom 14:11; Phil 2:10). As their Creator, the heavenly hosts were his subjects, acknowledging him as Lord of the universe. This affirmation was important for the Colossians, whose theology had apparently been tainted by unbiblical speculation (Col 2:8). The truth is that in Jesus there resided all the fullness of God, and this is transmitted to believers through the Lord’s Spirit.<\/p>","summary_ro":"PRINCIPALITIES AND POWERS* Phrase familiarized by the kjv, occurring several times in Paul’s writings, and expressed by means of three Greek synonyms. The concept of principalities is signified by exousia and archai, while powers is represented by dunamis. In the NT, exousia describes the power inherent in authority as something confirmed by or derived from a position of prominence. There is nothing evil about this kind of authority; on the contrary, it is essentially right both morally and s...","summary_en":"PRINCIPALITIES AND POWERS* Phrase familiarized by the kjv, occurring several times in Paul’s writings, and expressed by means of three Greek synonyms. The concept of principalities is signified by exousia and archai, while powers is represented by dunamis. In the NT, exousia describes the power inherent in authority as something confirmed by or derived from a position of prominence. There is nothing evil about this kind of authority; on the contrary, it is essentially right both morally and s...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":56145,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:20","title_en":"Study Note: Luca 20:20","content_ro":"<p><strong>20:20-26<\/strong> The religious leaders’ question was meant to trap Jesus, but he once again outwitted them.<\/p>","content_en":"<p><strong>20:20-26<\/strong> The religious leaders’ question was meant to trap Jesus, but he once again outwitted them.<\/p>","summary_ro":"20:20-26 The religious leaders’ question was meant to trap Jesus, but he once again outwitted them.","summary_en":"20:20-26 The religious leaders’ question was meant to trap Jesus, but he once again outwitted them.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":83771,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:20","title_en":"Study Note: Luca 20:20","content_ro":"<p><strong>20:20-26<\/strong> The religious leaders’ question was meant to trap Jesus, but he once again outwitted them.<\/p>","content_en":"<p><strong>20:20-26<\/strong> The religious leaders’ question was meant to trap Jesus, but he once again outwitted them.<\/p>","summary_ro":"20:20-26 The religious leaders’ question was meant to trap Jesus, but he once again outwitted them.","summary_en":"20:20-26 The religious leaders’ question was meant to trap Jesus, but he once again outwitted them.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":111397,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:20","title_en":"Study Note: Luca 20:20","content_ro":"<p><strong>20:20-26<\/strong> The religious leaders’ question was meant to trap Jesus, but he once again outwitted them.<\/p>","content_en":"<p><strong>20:20-26<\/strong> The religious leaders’ question was meant to trap Jesus, but he once again outwitted them.<\/p>","summary_ro":"20:20-26 The religious leaders’ question was meant to trap Jesus, but he once again outwitted them.","summary_en":"20:20-26 The religious leaders’ question was meant to trap Jesus, but he once again outwitted them.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":139023,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:20","title_en":"Study Note: Luca 20:20","content_ro":"<p><strong>20:20-26<\/strong> The religious leaders’ question was meant to trap Jesus, but he once again outwitted them.<\/p>","content_en":"<p><strong>20:20-26<\/strong> The religious leaders’ question was meant to trap Jesus, but he once again outwitted them.<\/p>","summary_ro":"20:20-26 The religious leaders’ question was meant to trap Jesus, but he once again outwitted them.","summary_en":"20:20-26 The religious leaders’ question was meant to trap Jesus, but he once again outwitted them.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":65153,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Stone the Builders Rejected","title_en":"The Stone the Builders Rejected","content_ro":"<h3>The Stone the Builders Rejected<\/h3>\n<p>Jesus continually offended the Jewish leaders and those who followed them. Though he was born in David’s line, his mother’s reputation was tainted (Matt 1:18-25). Jesus himself was from Nazareth (Matt 2:23), a very unprestigious place (see Matt 13:53-58). His ministry was in Galilee, a backwater distant from official Judaism (see Matt 4:12-16). His closest associate was the inexplicable John, who baptized people and prophetically castigated the political leaders (Matt 11:2-19; 14:3-12). Jesus was evasive in his dialogues (e.g., Matt 13:10-15; 17:24-27; 19:3-12; 21:23-27), he refused to produce signs proving his messianic claims (12:38-42; 16:1-4), and he was accompanied by outcasts of society (9:9-13; 11:16-19). He offended Jewish sensibilities, disregarded Jewish traditions (5:17-20; 9:14-17; 12:1-14; 15:1-20; 21:12-13), and purposefully avoided recognition (8:4; 12:15-21). His revelations were reserved for the unlikely (11:25-27; 13:16-17; 16:13-20), and he often spoke of his own humiliating death (16:21; 17:22-23; 20:18-19; 26:2). Jesus did not come with the flash and spark of someone in need of attention, nor did he make his status and calling glowingly obvious. Instead, he chose the path of humility, privacy, and revelation recognized by faith.<\/p>\n<p>In the end, Jesus was vindicated: He won arguments (Luke 20:20-40), exorcized demons (Matt 8:28-34), healed wondrously (Matt 9:1-8), raised people from the dead (Matt 9:18-26), and ultimately rose from the dead himself (Matt 28:1-10). His divisive but effective ministry inaugurated God’s Kingdom (Matt 11:2-6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 3:8; 8:14-15; 28:12-13; 59:9-10; Jer 13:16; 20:11; 31:7-9; 50:31-32; Hos 4:4-6; 5:5; 14:9; Mal 2:7-9; Matt 11:5-6; 13:54-58; 17:27; 21:42-46; Mark 6:3; Luke 20:17-19; John 6:60-69; Rom 9:30-33; 11:7-12; 14:12-13, 20-21; 1 Cor 1:21-23; 8:9-13; 10:31–11:1; 2 Cor 6:3; Gal 5:11; 1 Pet 2:5-8; 1 Jn 2:10<\/p>","content_en":"<h3>The Stone the Builders Rejected<\/h3>\n<p>Jesus continually offended the Jewish leaders and those who followed them. Though he was born in David’s line, his mother’s reputation was tainted (Matt 1:18-25). Jesus himself was from Nazareth (Matt 2:23), a very unprestigious place (see Matt 13:53-58). His ministry was in Galilee, a backwater distant from official Judaism (see Matt 4:12-16). His closest associate was the inexplicable John, who baptized people and prophetically castigated the political leaders (Matt 11:2-19; 14:3-12). Jesus was evasive in his dialogues (e.g., Matt 13:10-15; 17:24-27; 19:3-12; 21:23-27), he refused to produce signs proving his messianic claims (12:38-42; 16:1-4), and he was accompanied by outcasts of society (9:9-13; 11:16-19). He offended Jewish sensibilities, disregarded Jewish traditions (5:17-20; 9:14-17; 12:1-14; 15:1-20; 21:12-13), and purposefully avoided recognition (8:4; 12:15-21). His revelations were reserved for the unlikely (11:25-27; 13:16-17; 16:13-20), and he often spoke of his own humiliating death (16:21; 17:22-23; 20:18-19; 26:2). Jesus did not come with the flash and spark of someone in need of attention, nor did he make his status and calling glowingly obvious. Instead, he chose the path of humility, privacy, and revelation recognized by faith.<\/p>\n<p>In the end, Jesus was vindicated: He won arguments (Luke 20:20-40), exorcized demons (Matt 8:28-34), healed wondrously (Matt 9:1-8), raised people from the dead (Matt 9:18-26), and ultimately rose from the dead himself (Matt 28:1-10). His divisive but effective ministry inaugurated God’s Kingdom (Matt 11:2-6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 3:8; 8:14-15; 28:12-13; 59:9-10; Jer 13:16; 20:11; 31:7-9; 50:31-32; Hos 4:4-6; 5:5; 14:9; Mal 2:7-9; Matt 11:5-6; 13:54-58; 17:27; 21:42-46; Mark 6:3; Luke 20:17-19; John 6:60-69; Rom 9:30-33; 11:7-12; 14:12-13, 20-21; 1 Cor 1:21-23; 8:9-13; 10:31–11:1; 2 Cor 6:3; Gal 5:11; 1 Pet 2:5-8; 1 Jn 2:10<\/p>","summary_ro":"The Stone the Builders Rejected Jesus continually offended the Jewish leaders and those who followed them. Though he was born in David’s line, his mother’s reputation was tainted (Matt 1:18-25). Jesus himself was from Nazareth (Matt 2:23), a very unprestigious place (see Matt 13:53-58). His ministry was in Galilee, a backwater distant from official Judaism (see Matt 4:12-16). His closest associate was the inexplicable John, who baptized people and prophetically castigated the political leader...","summary_en":"The Stone the Builders Rejected Jesus continually offended the Jewish leaders and those who followed them. Though he was born in David’s line, his mother’s reputation was tainted (Matt 1:18-25). Jesus himself was from Nazareth (Matt 2:23), a very unprestigious place (see Matt 13:53-58). His ministry was in Galilee, a backwater distant from official Judaism (see Matt 4:12-16). His closest associate was the inexplicable John, who baptized people and prophetically castigated the political leader...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":92779,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Stone the Builders Rejected","title_en":"The Stone the Builders Rejected","content_ro":"<h3>The Stone the Builders Rejected<\/h3>\n<p>Jesus continually offended the Jewish leaders and those who followed them. Though he was born in David’s line, his mother’s reputation was tainted (Matt 1:18-25). Jesus himself was from Nazareth (Matt 2:23), a very unprestigious place (see Matt 13:53-58). His ministry was in Galilee, a backwater distant from official Judaism (see Matt 4:12-16). His closest associate was the inexplicable John, who baptized people and prophetically castigated the political leaders (Matt 11:2-19; 14:3-12). Jesus was evasive in his dialogues (e.g., Matt 13:10-15; 17:24-27; 19:3-12; 21:23-27), he refused to produce signs proving his messianic claims (12:38-42; 16:1-4), and he was accompanied by outcasts of society (9:9-13; 11:16-19). He offended Jewish sensibilities, disregarded Jewish traditions (5:17-20; 9:14-17; 12:1-14; 15:1-20; 21:12-13), and purposefully avoided recognition (8:4; 12:15-21). His revelations were reserved for the unlikely (11:25-27; 13:16-17; 16:13-20), and he often spoke of his own humiliating death (16:21; 17:22-23; 20:18-19; 26:2). Jesus did not come with the flash and spark of someone in need of attention, nor did he make his status and calling glowingly obvious. Instead, he chose the path of humility, privacy, and revelation recognized by faith.<\/p>\n<p>In the end, Jesus was vindicated: He won arguments (Luke 20:20-40), exorcized demons (Matt 8:28-34), healed wondrously (Matt 9:1-8), raised people from the dead (Matt 9:18-26), and ultimately rose from the dead himself (Matt 28:1-10). His divisive but effective ministry inaugurated God’s Kingdom (Matt 11:2-6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 3:8; 8:14-15; 28:12-13; 59:9-10; Jer 13:16; 20:11; 31:7-9; 50:31-32; Hos 4:4-6; 5:5; 14:9; Mal 2:7-9; Matt 11:5-6; 13:54-58; 17:27; 21:42-46; Mark 6:3; Luke 20:17-19; John 6:60-69; Rom 9:30-33; 11:7-12; 14:12-13, 20-21; 1 Cor 1:21-23; 8:9-13; 10:31–11:1; 2 Cor 6:3; Gal 5:11; 1 Pet 2:5-8; 1 Jn 2:10<\/p>","content_en":"<h3>The Stone the Builders Rejected<\/h3>\n<p>Jesus continually offended the Jewish leaders and those who followed them. Though he was born in David’s line, his mother’s reputation was tainted (Matt 1:18-25). Jesus himself was from Nazareth (Matt 2:23), a very unprestigious place (see Matt 13:53-58). His ministry was in Galilee, a backwater distant from official Judaism (see Matt 4:12-16). His closest associate was the inexplicable John, who baptized people and prophetically castigated the political leaders (Matt 11:2-19; 14:3-12). Jesus was evasive in his dialogues (e.g., Matt 13:10-15; 17:24-27; 19:3-12; 21:23-27), he refused to produce signs proving his messianic claims (12:38-42; 16:1-4), and he was accompanied by outcasts of society (9:9-13; 11:16-19). He offended Jewish sensibilities, disregarded Jewish traditions (5:17-20; 9:14-17; 12:1-14; 15:1-20; 21:12-13), and purposefully avoided recognition (8:4; 12:15-21). His revelations were reserved for the unlikely (11:25-27; 13:16-17; 16:13-20), and he often spoke of his own humiliating death (16:21; 17:22-23; 20:18-19; 26:2). Jesus did not come with the flash and spark of someone in need of attention, nor did he make his status and calling glowingly obvious. Instead, he chose the path of humility, privacy, and revelation recognized by faith.<\/p>\n<p>In the end, Jesus was vindicated: He won arguments (Luke 20:20-40), exorcized demons (Matt 8:28-34), healed wondrously (Matt 9:1-8), raised people from the dead (Matt 9:18-26), and ultimately rose from the dead himself (Matt 28:1-10). His divisive but effective ministry inaugurated God’s Kingdom (Matt 11:2-6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 3:8; 8:14-15; 28:12-13; 59:9-10; Jer 13:16; 20:11; 31:7-9; 50:31-32; Hos 4:4-6; 5:5; 14:9; Mal 2:7-9; Matt 11:5-6; 13:54-58; 17:27; 21:42-46; Mark 6:3; Luke 20:17-19; John 6:60-69; Rom 9:30-33; 11:7-12; 14:12-13, 20-21; 1 Cor 1:21-23; 8:9-13; 10:31–11:1; 2 Cor 6:3; Gal 5:11; 1 Pet 2:5-8; 1 Jn 2:10<\/p>","summary_ro":"The Stone the Builders Rejected Jesus continually offended the Jewish leaders and those who followed them. Though he was born in David’s line, his mother’s reputation was tainted (Matt 1:18-25). Jesus himself was from Nazareth (Matt 2:23), a very unprestigious place (see Matt 13:53-58). His ministry was in Galilee, a backwater distant from official Judaism (see Matt 4:12-16). His closest associate was the inexplicable John, who baptized people and prophetically castigated the political leader...","summary_en":"The Stone the Builders Rejected Jesus continually offended the Jewish leaders and those who followed them. Though he was born in David’s line, his mother’s reputation was tainted (Matt 1:18-25). Jesus himself was from Nazareth (Matt 2:23), a very unprestigious place (see Matt 13:53-58). His ministry was in Galilee, a backwater distant from official Judaism (see Matt 4:12-16). His closest associate was the inexplicable John, who baptized people and prophetically castigated the political leader...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":120405,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Stone the Builders Rejected","title_en":"The Stone the Builders Rejected","content_ro":"<h3>The Stone the Builders Rejected<\/h3>\n<p>Jesus continually offended the Jewish leaders and those who followed them. Though he was born in David’s line, his mother’s reputation was tainted (Matt 1:18-25). Jesus himself was from Nazareth (Matt 2:23), a very unprestigious place (see Matt 13:53-58). His ministry was in Galilee, a backwater distant from official Judaism (see Matt 4:12-16). His closest associate was the inexplicable John, who baptized people and prophetically castigated the political leaders (Matt 11:2-19; 14:3-12). Jesus was evasive in his dialogues (e.g., Matt 13:10-15; 17:24-27; 19:3-12; 21:23-27), he refused to produce signs proving his messianic claims (12:38-42; 16:1-4), and he was accompanied by outcasts of society (9:9-13; 11:16-19). He offended Jewish sensibilities, disregarded Jewish traditions (5:17-20; 9:14-17; 12:1-14; 15:1-20; 21:12-13), and purposefully avoided recognition (8:4; 12:15-21). His revelations were reserved for the unlikely (11:25-27; 13:16-17; 16:13-20), and he often spoke of his own humiliating death (16:21; 17:22-23; 20:18-19; 26:2). Jesus did not come with the flash and spark of someone in need of attention, nor did he make his status and calling glowingly obvious. Instead, he chose the path of humility, privacy, and revelation recognized by faith.<\/p>\n<p>In the end, Jesus was vindicated: He won arguments (Luke 20:20-40), exorcized demons (Matt 8:28-34), healed wondrously (Matt 9:1-8), raised people from the dead (Matt 9:18-26), and ultimately rose from the dead himself (Matt 28:1-10). His divisive but effective ministry inaugurated God’s Kingdom (Matt 11:2-6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 3:8; 8:14-15; 28:12-13; 59:9-10; Jer 13:16; 20:11; 31:7-9; 50:31-32; Hos 4:4-6; 5:5; 14:9; Mal 2:7-9; Matt 11:5-6; 13:54-58; 17:27; 21:42-46; Mark 6:3; Luke 20:17-19; John 6:60-69; Rom 9:30-33; 11:7-12; 14:12-13, 20-21; 1 Cor 1:21-23; 8:9-13; 10:31–11:1; 2 Cor 6:3; Gal 5:11; 1 Pet 2:5-8; 1 Jn 2:10<\/p>","content_en":"<h3>The Stone the Builders Rejected<\/h3>\n<p>Jesus continually offended the Jewish leaders and those who followed them. Though he was born in David’s line, his mother’s reputation was tainted (Matt 1:18-25). Jesus himself was from Nazareth (Matt 2:23), a very unprestigious place (see Matt 13:53-58). His ministry was in Galilee, a backwater distant from official Judaism (see Matt 4:12-16). His closest associate was the inexplicable John, who baptized people and prophetically castigated the political leaders (Matt 11:2-19; 14:3-12). Jesus was evasive in his dialogues (e.g., Matt 13:10-15; 17:24-27; 19:3-12; 21:23-27), he refused to produce signs proving his messianic claims (12:38-42; 16:1-4), and he was accompanied by outcasts of society (9:9-13; 11:16-19). He offended Jewish sensibilities, disregarded Jewish traditions (5:17-20; 9:14-17; 12:1-14; 15:1-20; 21:12-13), and purposefully avoided recognition (8:4; 12:15-21). His revelations were reserved for the unlikely (11:25-27; 13:16-17; 16:13-20), and he often spoke of his own humiliating death (16:21; 17:22-23; 20:18-19; 26:2). Jesus did not come with the flash and spark of someone in need of attention, nor did he make his status and calling glowingly obvious. Instead, he chose the path of humility, privacy, and revelation recognized by faith.<\/p>\n<p>In the end, Jesus was vindicated: He won arguments (Luke 20:20-40), exorcized demons (Matt 8:28-34), healed wondrously (Matt 9:1-8), raised people from the dead (Matt 9:18-26), and ultimately rose from the dead himself (Matt 28:1-10). His divisive but effective ministry inaugurated God’s Kingdom (Matt 11:2-6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 3:8; 8:14-15; 28:12-13; 59:9-10; Jer 13:16; 20:11; 31:7-9; 50:31-32; Hos 4:4-6; 5:5; 14:9; Mal 2:7-9; Matt 11:5-6; 13:54-58; 17:27; 21:42-46; Mark 6:3; Luke 20:17-19; John 6:60-69; Rom 9:30-33; 11:7-12; 14:12-13, 20-21; 1 Cor 1:21-23; 8:9-13; 10:31–11:1; 2 Cor 6:3; Gal 5:11; 1 Pet 2:5-8; 1 Jn 2:10<\/p>","summary_ro":"The Stone the Builders Rejected Jesus continually offended the Jewish leaders and those who followed them. Though he was born in David’s line, his mother’s reputation was tainted (Matt 1:18-25). Jesus himself was from Nazareth (Matt 2:23), a very unprestigious place (see Matt 13:53-58). His ministry was in Galilee, a backwater distant from official Judaism (see Matt 4:12-16). His closest associate was the inexplicable John, who baptized people and prophetically castigated the political leader...","summary_en":"The Stone the Builders Rejected Jesus continually offended the Jewish leaders and those who followed them. Though he was born in David’s line, his mother’s reputation was tainted (Matt 1:18-25). Jesus himself was from Nazareth (Matt 2:23), a very unprestigious place (see Matt 13:53-58). His ministry was in Galilee, a backwater distant from official Judaism (see Matt 4:12-16). His closest associate was the inexplicable John, who baptized people and prophetically castigated the political leader...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":148031,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Stone the Builders Rejected","title_en":"The Stone the Builders Rejected","content_ro":"<h3>The Stone the Builders Rejected<\/h3>\n<p>Jesus continually offended the Jewish leaders and those who followed them. Though he was born in David’s line, his mother’s reputation was tainted (Matt 1:18-25). Jesus himself was from Nazareth (Matt 2:23), a very unprestigious place (see Matt 13:53-58). His ministry was in Galilee, a backwater distant from official Judaism (see Matt 4:12-16). His closest associate was the inexplicable John, who baptized people and prophetically castigated the political leaders (Matt 11:2-19; 14:3-12). Jesus was evasive in his dialogues (e.g., Matt 13:10-15; 17:24-27; 19:3-12; 21:23-27), he refused to produce signs proving his messianic claims (12:38-42; 16:1-4), and he was accompanied by outcasts of society (9:9-13; 11:16-19). He offended Jewish sensibilities, disregarded Jewish traditions (5:17-20; 9:14-17; 12:1-14; 15:1-20; 21:12-13), and purposefully avoided recognition (8:4; 12:15-21). His revelations were reserved for the unlikely (11:25-27; 13:16-17; 16:13-20), and he often spoke of his own humiliating death (16:21; 17:22-23; 20:18-19; 26:2). Jesus did not come with the flash and spark of someone in need of attention, nor did he make his status and calling glowingly obvious. Instead, he chose the path of humility, privacy, and revelation recognized by faith.<\/p>\n<p>In the end, Jesus was vindicated: He won arguments (Luke 20:20-40), exorcized demons (Matt 8:28-34), healed wondrously (Matt 9:1-8), raised people from the dead (Matt 9:18-26), and ultimately rose from the dead himself (Matt 28:1-10). His divisive but effective ministry inaugurated God’s Kingdom (Matt 11:2-6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 3:8; 8:14-15; 28:12-13; 59:9-10; Jer 13:16; 20:11; 31:7-9; 50:31-32; Hos 4:4-6; 5:5; 14:9; Mal 2:7-9; Matt 11:5-6; 13:54-58; 17:27; 21:42-46; Mark 6:3; Luke 20:17-19; John 6:60-69; Rom 9:30-33; 11:7-12; 14:12-13, 20-21; 1 Cor 1:21-23; 8:9-13; 10:31–11:1; 2 Cor 6:3; Gal 5:11; 1 Pet 2:5-8; 1 Jn 2:10<\/p>","content_en":"<h3>The Stone the Builders Rejected<\/h3>\n<p>Jesus continually offended the Jewish leaders and those who followed them. Though he was born in David’s line, his mother’s reputation was tainted (Matt 1:18-25). Jesus himself was from Nazareth (Matt 2:23), a very unprestigious place (see Matt 13:53-58). His ministry was in Galilee, a backwater distant from official Judaism (see Matt 4:12-16). His closest associate was the inexplicable John, who baptized people and prophetically castigated the political leaders (Matt 11:2-19; 14:3-12). Jesus was evasive in his dialogues (e.g., Matt 13:10-15; 17:24-27; 19:3-12; 21:23-27), he refused to produce signs proving his messianic claims (12:38-42; 16:1-4), and he was accompanied by outcasts of society (9:9-13; 11:16-19). He offended Jewish sensibilities, disregarded Jewish traditions (5:17-20; 9:14-17; 12:1-14; 15:1-20; 21:12-13), and purposefully avoided recognition (8:4; 12:15-21). His revelations were reserved for the unlikely (11:25-27; 13:16-17; 16:13-20), and he often spoke of his own humiliating death (16:21; 17:22-23; 20:18-19; 26:2). Jesus did not come with the flash and spark of someone in need of attention, nor did he make his status and calling glowingly obvious. Instead, he chose the path of humility, privacy, and revelation recognized by faith.<\/p>\n<p>In the end, Jesus was vindicated: He won arguments (Luke 20:20-40), exorcized demons (Matt 8:28-34), healed wondrously (Matt 9:1-8), raised people from the dead (Matt 9:18-26), and ultimately rose from the dead himself (Matt 28:1-10). His divisive but effective ministry inaugurated God’s Kingdom (Matt 11:2-6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 3:8; 8:14-15; 28:12-13; 59:9-10; Jer 13:16; 20:11; 31:7-9; 50:31-32; Hos 4:4-6; 5:5; 14:9; Mal 2:7-9; Matt 11:5-6; 13:54-58; 17:27; 21:42-46; Mark 6:3; Luke 20:17-19; John 6:60-69; Rom 9:30-33; 11:7-12; 14:12-13, 20-21; 1 Cor 1:21-23; 8:9-13; 10:31–11:1; 2 Cor 6:3; Gal 5:11; 1 Pet 2:5-8; 1 Jn 2:10<\/p>","summary_ro":"The Stone the Builders Rejected Jesus continually offended the Jewish leaders and those who followed them. Though he was born in David’s line, his mother’s reputation was tainted (Matt 1:18-25). Jesus himself was from Nazareth (Matt 2:23), a very unprestigious place (see Matt 13:53-58). His ministry was in Galilee, a backwater distant from official Judaism (see Matt 4:12-16). His closest associate was the inexplicable John, who baptized people and prophetically castigated the political leader...","summary_en":"The Stone the Builders Rejected Jesus continually offended the Jewish leaders and those who followed them. Though he was born in David’s line, his mother’s reputation was tainted (Matt 1:18-25). Jesus himself was from Nazareth (Matt 2:23), a very unprestigious place (see Matt 13:53-58). His ministry was in Galilee, a backwater distant from official Judaism (see Matt 4:12-16). His closest associate was the inexplicable John, who baptized people and prophetically castigated the political leader...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"21":[{"id":56146,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:21","title_en":"Study Note: Luca 20:21","content_ro":"<p><strong>20:21<\/strong> <em>we know that you speak and teach what is right:<\/em> This flattery was meant to throw Jesus off guard (see Pss 5:9; 12:2-3; 78:36; Prov 26:28; 28:23; 29:5; Ezek 12:24).<\/p>","content_en":"<p><strong>20:21<\/strong> <em>we know that you speak and teach what is right:<\/em> This flattery was meant to throw Jesus off guard (see Pss 5:9; 12:2-3; 78:36; Prov 26:28; 28:23; 29:5; Ezek 12:24).<\/p>","summary_ro":"20:21 we know that you speak and teach what is right: This flattery was meant to throw Jesus off guard (see Pss 5:9; 12:2-3; 78:36; Prov 26:28; 28:23; 29:5; Ezek 12:24).","summary_en":"20:21 we know that you speak and teach what is right: This flattery was meant to throw Jesus off guard (see Pss 5:9; 12:2-3; 78:36; Prov 26:28; 28:23; 29:5; Ezek 12:24).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":83772,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:21","title_en":"Study Note: Luca 20:21","content_ro":"<p><strong>20:21<\/strong> <em>we know that you speak and teach what is right:<\/em> This flattery was meant to throw Jesus off guard (see Pss 5:9; 12:2-3; 78:36; Prov 26:28; 28:23; 29:5; Ezek 12:24).<\/p>","content_en":"<p><strong>20:21<\/strong> <em>we know that you speak and teach what is right:<\/em> This flattery was meant to throw Jesus off guard (see Pss 5:9; 12:2-3; 78:36; Prov 26:28; 28:23; 29:5; Ezek 12:24).<\/p>","summary_ro":"20:21 we know that you speak and teach what is right: This flattery was meant to throw Jesus off guard (see Pss 5:9; 12:2-3; 78:36; Prov 26:28; 28:23; 29:5; Ezek 12:24).","summary_en":"20:21 we know that you speak and teach what is right: This flattery was meant to throw Jesus off guard (see Pss 5:9; 12:2-3; 78:36; Prov 26:28; 28:23; 29:5; Ezek 12:24).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":111398,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:21","title_en":"Study Note: Luca 20:21","content_ro":"<p><strong>20:21<\/strong> <em>we know that you speak and teach what is right:<\/em> This flattery was meant to throw Jesus off guard (see Pss 5:9; 12:2-3; 78:36; Prov 26:28; 28:23; 29:5; Ezek 12:24).<\/p>","content_en":"<p><strong>20:21<\/strong> <em>we know that you speak and teach what is right:<\/em> This flattery was meant to throw Jesus off guard (see Pss 5:9; 12:2-3; 78:36; Prov 26:28; 28:23; 29:5; Ezek 12:24).<\/p>","summary_ro":"20:21 we know that you speak and teach what is right: This flattery was meant to throw Jesus off guard (see Pss 5:9; 12:2-3; 78:36; Prov 26:28; 28:23; 29:5; Ezek 12:24).","summary_en":"20:21 we know that you speak and teach what is right: This flattery was meant to throw Jesus off guard (see Pss 5:9; 12:2-3; 78:36; Prov 26:28; 28:23; 29:5; Ezek 12:24).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":139024,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:21","title_en":"Study Note: Luca 20:21","content_ro":"<p><strong>20:21<\/strong> <em>we know that you speak and teach what is right:<\/em> This flattery was meant to throw Jesus off guard (see Pss 5:9; 12:2-3; 78:36; Prov 26:28; 28:23; 29:5; Ezek 12:24).<\/p>","content_en":"<p><strong>20:21<\/strong> <em>we know that you speak and teach what is right:<\/em> This flattery was meant to throw Jesus off guard (see Pss 5:9; 12:2-3; 78:36; Prov 26:28; 28:23; 29:5; Ezek 12:24).<\/p>","summary_ro":"20:21 we know that you speak and teach what is right: This flattery was meant to throw Jesus off guard (see Pss 5:9; 12:2-3; 78:36; Prov 26:28; 28:23; 29:5; Ezek 12:24).","summary_en":"20:21 we know that you speak and teach what is right: This flattery was meant to throw Jesus off guard (see Pss 5:9; 12:2-3; 78:36; Prov 26:28; 28:23; 29:5; Ezek 12:24).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"22":[{"id":36826,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Taxation Tax","title_en":"Taxation Tax","content_ro":"<h3>TAX, TAXATION<\/h3>\n<p>Amount of money or goods that was extracted by the powerful nations from those whom they subjected. It commonly consisted of gold, silver, animals, produce, or forced labor. Taxes were also levied on the people both by their ruler and by the priesthood to pay for the maintenance of the temple. The term “tribute” is first used in the <span>kjv<\/span> in Genesis 49:15 (<span>nlt<\/span> “forced labor”). In Numbers 31:28 the spoils of battle were divided up to include a tribute or levy for the priesthood. For the Hebrews the temple tribute was originally a voluntary offering to the Lord (Dt 16:10) but later became a prescribed tax (Mt 17:24).<\/p>\n<p>Even in 2500 <span>BC<\/span> in the city of Lagash, taxes were imposed on most facets of life, from the means of earning a livelihood, to marriage, divorce, and death. Like many ancient peoples, the Sumerians believed that the land belonged to the god and his representative the king, and that therefore a rent or levy was payable to the owner.<\/p>\n<p>In Egypt, Joseph exacted a burdensome 20-percent tax in grain during the seven years of plenty, which alleviated the food shortages during the subsequent seven years of famine (Gn 41:25–42:5). The tax on the crops was facilitated because in Egypt the ownership of the land was vested in the ruler.<\/p>\n<p>Warrior kings, such as David, were able to maintain a healthy treasury without taxing their own people. The Canaanites and neighboring conquered peoples contributed great wealth to the treasury (2 Sm 8:6-14; 1 Chr 27:25-31), one list of which included silver, gold, bronze, 1,700 horsemen, and 20,000 foot soldiers. Forced labor was often required by David and his successors of aliens who remained within the boundaries of the Israelite kingdom (Jos 16:10; 17:13; Jgs 1:28).<\/p>\n<p>Israel was probably first taxed during Solomon’s reign. In this more stable period, income came from tribute but not from booty. To maintain the grandeur of the court and the extensive building program, Solomon divided Israel into 12 areas, each under an officer, each of whom provided food and support for the king and his household for one month per year (1 Kgs 4:7). Solomon also derived considerable income from levying custom duties on trading caravans that passed regularly through his kingdom. In addition to all of this, both foreigners and native Israelites were subject to forced labor for major building projects, especially for the temple (1 Kgs 5:13; 9:20-21; 2 Chr 8:7-8). Handles from ten-gallon (37.9-liter) jars have been excavated, bearing a Hebrew stamp “to the king,” indicating that they formed part of a levy (2 Chr 2:10).<\/p>\n<p>Jehoshaphat was equally successful in taxing the people at home (2 Chr 17:5) and maintaining the tribute from abroad, including silver and gold from the Philistines and 7,700 rams and 7,700 he-goats from the Arabs (2 Chr 17:11-12). As the power of the surrounding empires increased, Judah found itself forced to pay tribute. Sennacherib, king of Assyria, required 300 talents of silver and 30 talents of gold, which necessitated the removal of the gold from the temple doors (2 Kgs 18:14-16). Approximately a century later, Pharaoh Neco required 100 talents of silver and a talent of gold from Judah (23:33), and shortly thereafter Nebuchadnezzar removed all the treasure from the temple and the royal palace, together with 10,000 captives, all the craftsmen, and 1,000 smiths, leaving few in Jerusalem except the poor (24:13-16).<\/p>\n<p>A definite, regular, organized tax system was instituted by the Persians, whose satraps, ruling each province, were required to make payment of fixed sums into the royal treasury (Est 10:1). Tax exemption was introduced by Artaxerxes I, who stated that levies should not be collected from priests, Levites, or any others occupied in any way with the service of the temple (Ezr 7:24). An additional tax was required for the maintenance of the governor’s household; it consisted of food, wine, and 40 shekels of silver (Neh 5:14-15). As governor, Nehemiah did not claim this allowance of food because he considered the taxes already burdensome, causing the mortgaging of fields, vineyards, and houses “for the king’s tax.” Simultaneously, a levy was imposed upon the Jews for the rebuilding of the walls of Jerusalem (4:6). Darius was politically astute enough to encourage the rebuilding of the temple and to allow the Jews to use some of the royal tax money for this purpose (Ezr 6:7-10).<\/p>\n<p>Under the Seleucids, the Ptolemies, and subsequently the Romans, there was a change in the collection of taxes, whereby the office of tax collector was sold to the highest bidder, who in turn extracted the maximum payment from the people and built up his own wealth from the surplus generated. At times, the Jews were paying tithes for the maintenance of the temple, in addition to taxes of as much as one-third of the grain and half of the fruit grown. Excise, sales, and poll taxes were also collected.<\/p>\n<p>After the extortionate level of tax imposed by Pompey, Julius Caesar reduced the amount paid by the Jews and exempted them from all payment in the sabbatical year. The provinces were considered booty by the Romans and were plundered physically by the army and financially by the tax collectors. In imperial times there was greater regulation of the tax system. An income tax was imposed on produce from the field and from artisans and tradesmen, as well as a poll tax, port duties, sales taxes, an auction tax, and an estate duty.<\/p>\n<p>In addition to the taxes paid to foreign powers, all Jews worldwide who were 20 years of age and older (Ex 30:11-16) were assessed a half-shekel per person annually as a tax to support the temple in Jerusalem (Mt 17:24), a tax that continued to be levied even after the destruction of the temple in <span>AD<\/span> 70. Jesus was questioned on the validity of this tax (v 25) as well as the lawfulness of payment of taxes to Rome (Mt 22:17; Mk 12:14-15; Lk 20:22). Despite Jesus’ famous reply—“render to Caesar that which is Caesar’s and to God that which is God’s” (Mt 22:21; Mk 12:17; Lk 20:25)—he was still accused before Pilate of forbidding the Jews to give taxes to Caesar (Lk 23:2). The early church also reinforced the legality of taxation as a legitimate responsibility required of all people (Rom 13:5-7).<\/p>\n<p><em>See also<\/em> Money; Banker, Banking; Tax Collector.<\/p>","content_en":"<h3>TAX, TAXATION<\/h3>\n<p>Amount of money or goods that was extracted by the powerful nations from those whom they subjected. It commonly consisted of gold, silver, animals, produce, or forced labor. Taxes were also levied on the people both by their ruler and by the priesthood to pay for the maintenance of the temple. The term “tribute” is first used in the <span>kjv<\/span> in Genesis 49:15 (<span>nlt<\/span> “forced labor”). In Numbers 31:28 the spoils of battle were divided up to include a tribute or levy for the priesthood. For the Hebrews the temple tribute was originally a voluntary offering to the Lord (Dt 16:10) but later became a prescribed tax (Mt 17:24).<\/p>\n<p>Even in 2500 <span>BC<\/span> in the city of Lagash, taxes were imposed on most facets of life, from the means of earning a livelihood, to marriage, divorce, and death. Like many ancient peoples, the Sumerians believed that the land belonged to the god and his representative the king, and that therefore a rent or levy was payable to the owner.<\/p>\n<p>In Egypt, Joseph exacted a burdensome 20-percent tax in grain during the seven years of plenty, which alleviated the food shortages during the subsequent seven years of famine (Gn 41:25–42:5). The tax on the crops was facilitated because in Egypt the ownership of the land was vested in the ruler.<\/p>\n<p>Warrior kings, such as David, were able to maintain a healthy treasury without taxing their own people. The Canaanites and neighboring conquered peoples contributed great wealth to the treasury (2 Sm 8:6-14; 1 Chr 27:25-31), one list of which included silver, gold, bronze, 1,700 horsemen, and 20,000 foot soldiers. Forced labor was often required by David and his successors of aliens who remained within the boundaries of the Israelite kingdom (Jos 16:10; 17:13; Jgs 1:28).<\/p>\n<p>Israel was probably first taxed during Solomon’s reign. In this more stable period, income came from tribute but not from booty. To maintain the grandeur of the court and the extensive building program, Solomon divided Israel into 12 areas, each under an officer, each of whom provided food and support for the king and his household for one month per year (1 Kgs 4:7). Solomon also derived considerable income from levying custom duties on trading caravans that passed regularly through his kingdom. In addition to all of this, both foreigners and native Israelites were subject to forced labor for major building projects, especially for the temple (1 Kgs 5:13; 9:20-21; 2 Chr 8:7-8). Handles from ten-gallon (37.9-liter) jars have been excavated, bearing a Hebrew stamp “to the king,” indicating that they formed part of a levy (2 Chr 2:10).<\/p>\n<p>Jehoshaphat was equally successful in taxing the people at home (2 Chr 17:5) and maintaining the tribute from abroad, including silver and gold from the Philistines and 7,700 rams and 7,700 he-goats from the Arabs (2 Chr 17:11-12). As the power of the surrounding empires increased, Judah found itself forced to pay tribute. Sennacherib, king of Assyria, required 300 talents of silver and 30 talents of gold, which necessitated the removal of the gold from the temple doors (2 Kgs 18:14-16). Approximately a century later, Pharaoh Neco required 100 talents of silver and a talent of gold from Judah (23:33), and shortly thereafter Nebuchadnezzar removed all the treasure from the temple and the royal palace, together with 10,000 captives, all the craftsmen, and 1,000 smiths, leaving few in Jerusalem except the poor (24:13-16).<\/p>\n<p>A definite, regular, organized tax system was instituted by the Persians, whose satraps, ruling each province, were required to make payment of fixed sums into the royal treasury (Est 10:1). Tax exemption was introduced by Artaxerxes I, who stated that levies should not be collected from priests, Levites, or any others occupied in any way with the service of the temple (Ezr 7:24). An additional tax was required for the maintenance of the governor’s household; it consisted of food, wine, and 40 shekels of silver (Neh 5:14-15). As governor, Nehemiah did not claim this allowance of food because he considered the taxes already burdensome, causing the mortgaging of fields, vineyards, and houses “for the king’s tax.” Simultaneously, a levy was imposed upon the Jews for the rebuilding of the walls of Jerusalem (4:6). Darius was politically astute enough to encourage the rebuilding of the temple and to allow the Jews to use some of the royal tax money for this purpose (Ezr 6:7-10).<\/p>\n<p>Under the Seleucids, the Ptolemies, and subsequently the Romans, there was a change in the collection of taxes, whereby the office of tax collector was sold to the highest bidder, who in turn extracted the maximum payment from the people and built up his own wealth from the surplus generated. At times, the Jews were paying tithes for the maintenance of the temple, in addition to taxes of as much as one-third of the grain and half of the fruit grown. Excise, sales, and poll taxes were also collected.<\/p>\n<p>After the extortionate level of tax imposed by Pompey, Julius Caesar reduced the amount paid by the Jews and exempted them from all payment in the sabbatical year. The provinces were considered booty by the Romans and were plundered physically by the army and financially by the tax collectors. In imperial times there was greater regulation of the tax system. An income tax was imposed on produce from the field and from artisans and tradesmen, as well as a poll tax, port duties, sales taxes, an auction tax, and an estate duty.<\/p>\n<p>In addition to the taxes paid to foreign powers, all Jews worldwide who were 20 years of age and older (Ex 30:11-16) were assessed a half-shekel per person annually as a tax to support the temple in Jerusalem (Mt 17:24), a tax that continued to be levied even after the destruction of the temple in <span>AD<\/span> 70. Jesus was questioned on the validity of this tax (v 25) as well as the lawfulness of payment of taxes to Rome (Mt 22:17; Mk 12:14-15; Lk 20:22). Despite Jesus’ famous reply—“render to Caesar that which is Caesar’s and to God that which is God’s” (Mt 22:21; Mk 12:17; Lk 20:25)—he was still accused before Pilate of forbidding the Jews to give taxes to Caesar (Lk 23:2). The early church also reinforced the legality of taxation as a legitimate responsibility required of all people (Rom 13:5-7).<\/p>\n<p><em>See also<\/em> Money; Banker, Banking; Tax Collector.<\/p>","summary_ro":"TAX, TAXATION Amount of money or goods that was extracted by the powerful nations from those whom they subjected. It commonly consisted of gold, silver, animals, produce, or forced labor. Taxes were also levied on the people both by their ruler and by the priesthood to pay for the maintenance of the temple. The term “tribute” is first used in the kjv in Genesis 49:15 (nlt “forced labor”). In Numbers 31:28 the spoils of battle were divided up to include a tribute or levy for the priesthood. Fo...","summary_en":"TAX, TAXATION Amount of money or goods that was extracted by the powerful nations from those whom they subjected. It commonly consisted of gold, silver, animals, produce, or forced labor. Taxes were also levied on the people both by their ruler and by the priesthood to pay for the maintenance of the temple. The term “tribute” is first used in the kjv in Genesis 49:15 (nlt “forced labor”). In Numbers 31:28 the spoils of battle were divided up to include a tribute or levy for the priesthood. Fo...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":56147,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:22","title_en":"Study Note: Luca 20:22","content_ro":"<p><strong>20:22<\/strong> <em>is it right for us to pay taxes to Caesar or not?<\/em> If Jesus said yes, he would make the people angry, because they hated the burden of Roman taxation. If he said no, he would be accused of rebellion against the Roman authorities.<\/p>","content_en":"<p><strong>20:22<\/strong> <em>is it right for us to pay taxes to Caesar or not?<\/em> If Jesus said yes, he would make the people angry, because they hated the burden of Roman taxation. If he said no, he would be accused of rebellion against the Roman authorities.<\/p>","summary_ro":"20:22 is it right for us to pay taxes to Caesar or not? If Jesus said yes, he would make the people angry, because they hated the burden of Roman taxation. If he said no, he would be accused of rebellion against the Roman authorities.","summary_en":"20:22 is it right for us to pay taxes to Caesar or not? If Jesus said yes, he would make the people angry, because they hated the burden of Roman taxation. If he said no, he would be accused of rebellion against the Roman authorities.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":83773,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:22","title_en":"Study Note: Luca 20:22","content_ro":"<p><strong>20:22<\/strong> <em>is it right for us to pay taxes to Caesar or not?<\/em> If Jesus said yes, he would make the people angry, because they hated the burden of Roman taxation. If he said no, he would be accused of rebellion against the Roman authorities.<\/p>","content_en":"<p><strong>20:22<\/strong> <em>is it right for us to pay taxes to Caesar or not?<\/em> If Jesus said yes, he would make the people angry, because they hated the burden of Roman taxation. If he said no, he would be accused of rebellion against the Roman authorities.<\/p>","summary_ro":"20:22 is it right for us to pay taxes to Caesar or not? If Jesus said yes, he would make the people angry, because they hated the burden of Roman taxation. If he said no, he would be accused of rebellion against the Roman authorities.","summary_en":"20:22 is it right for us to pay taxes to Caesar or not? If Jesus said yes, he would make the people angry, because they hated the burden of Roman taxation. If he said no, he would be accused of rebellion against the Roman authorities.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":111399,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:22","title_en":"Study Note: Luca 20:22","content_ro":"<p><strong>20:22<\/strong> <em>is it right for us to pay taxes to Caesar or not?<\/em> If Jesus said yes, he would make the people angry, because they hated the burden of Roman taxation. If he said no, he would be accused of rebellion against the Roman authorities.<\/p>","content_en":"<p><strong>20:22<\/strong> <em>is it right for us to pay taxes to Caesar or not?<\/em> If Jesus said yes, he would make the people angry, because they hated the burden of Roman taxation. If he said no, he would be accused of rebellion against the Roman authorities.<\/p>","summary_ro":"20:22 is it right for us to pay taxes to Caesar or not? If Jesus said yes, he would make the people angry, because they hated the burden of Roman taxation. If he said no, he would be accused of rebellion against the Roman authorities.","summary_en":"20:22 is it right for us to pay taxes to Caesar or not? If Jesus said yes, he would make the people angry, because they hated the burden of Roman taxation. If he said no, he would be accused of rebellion against the Roman authorities.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":139025,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:22","title_en":"Study Note: Luca 20:22","content_ro":"<p><strong>20:22<\/strong> <em>is it right for us to pay taxes to Caesar or not?<\/em> If Jesus said yes, he would make the people angry, because they hated the burden of Roman taxation. If he said no, he would be accused of rebellion against the Roman authorities.<\/p>","content_en":"<p><strong>20:22<\/strong> <em>is it right for us to pay taxes to Caesar or not?<\/em> If Jesus said yes, he would make the people angry, because they hated the burden of Roman taxation. If he said no, he would be accused of rebellion against the Roman authorities.<\/p>","summary_ro":"20:22 is it right for us to pay taxes to Caesar or not? If Jesus said yes, he would make the people angry, because they hated the burden of Roman taxation. If he said no, he would be accused of rebellion against the Roman authorities.","summary_en":"20:22 is it right for us to pay taxes to Caesar or not? If Jesus said yes, he would make the people angry, because they hated the burden of Roman taxation. If he said no, he would be accused of rebellion against the Roman authorities.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"24":[{"id":29483,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Penny","title_en":"Penny","content_ro":"<h3>PENNY<\/h3>\n<li>1. KJV translation of denarius (Mt 20:2, 9-10, 13; 22:19; Mk 12:15; Lk 20:24; Rv 6:6).<\/li>\n<li>2. The <span>rsv<\/span> and <span>nlt<\/span> translation of the Roman assarion, equivalent to one-sixteenth of the denarius (Mt 10:29; Lk 12:6).<\/li>\n<li>3. The <span>rsv<\/span> and <span>nlt<\/span> translation of the Roman quadrans, equivalent to one-fourth of the assarion or one sixty-fourth of the denarius (Mt 5:26; Mk 12:42).<\/li>\n<li><em>See also<\/em> Coins; Money.<\/li>","content_en":"<h3>PENNY<\/h3>\n<li>1. KJV translation of denarius (Mt 20:2, 9-10, 13; 22:19; Mk 12:15; Lk 20:24; Rv 6:6).<\/li>\n<li>2. The <span>rsv<\/span> and <span>nlt<\/span> translation of the Roman assarion, equivalent to one-sixteenth of the denarius (Mt 10:29; Lk 12:6).<\/li>\n<li>3. The <span>rsv<\/span> and <span>nlt<\/span> translation of the Roman quadrans, equivalent to one-fourth of the assarion or one sixty-fourth of the denarius (Mt 5:26; Mk 12:42).<\/li>\n<li><em>See also<\/em> Coins; Money.<\/li>","summary_ro":"PENNY 1. KJV translation of denarius (Mt 20:2, 9-10, 13; 22:19; Mk 12:15; Lk 20:24; Rv 6:6). 2. The rsv and nlt translation of the Roman assarion, equivalent to one-sixteenth of the denarius (Mt 10:29; Lk 12:6). 3. The rsv and nlt translation of the Roman quadrans, equivalent to one-fourth of the assarion or one sixty-fourth of the denarius (Mt 5:26; Mk 12:42). See also Coins; Money.","summary_en":"PENNY 1. KJV translation of denarius (Mt 20:2, 9-10, 13; 22:19; Mk 12:15; Lk 20:24; Rv 6:6). 2. The rsv and nlt translation of the Roman assarion, equivalent to one-sixteenth of the denarius (Mt 10:29; Lk 12:6). 3. The rsv and nlt translation of the Roman quadrans, equivalent to one-fourth of the assarion or one sixty-fourth of the denarius (Mt 5:26; Mk 12:42). See also Coins; Money.","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":56148,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:24","title_en":"Study Note: Luca 20:24","content_ro":"<p><strong>20:24<\/strong> <em>a Roman coin:<\/em> This coin had the <em>picture and title<\/em> of the emperor Tiberius Caesar (see 3:1) <em>stamped on it<\/em>.<\/p>","content_en":"<p><strong>20:24<\/strong> <em>a Roman coin:<\/em> This coin had the <em>picture and title<\/em> of the emperor Tiberius Caesar (see 3:1) <em>stamped on it<\/em>.<\/p>","summary_ro":"20:24 a Roman coin: This coin had the picture and title of the emperor Tiberius Caesar (see 3:1) stamped on it.","summary_en":"20:24 a Roman coin: This coin had the picture and title of the emperor Tiberius Caesar (see 3:1) stamped on it.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":83774,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:24","title_en":"Study Note: Luca 20:24","content_ro":"<p><strong>20:24<\/strong> <em>a Roman coin:<\/em> This coin had the <em>picture and title<\/em> of the emperor Tiberius Caesar (see 3:1) <em>stamped on it<\/em>.<\/p>","content_en":"<p><strong>20:24<\/strong> <em>a Roman coin:<\/em> This coin had the <em>picture and title<\/em> of the emperor Tiberius Caesar (see 3:1) <em>stamped on it<\/em>.<\/p>","summary_ro":"20:24 a Roman coin: This coin had the picture and title of the emperor Tiberius Caesar (see 3:1) stamped on it.","summary_en":"20:24 a Roman coin: This coin had the picture and title of the emperor Tiberius Caesar (see 3:1) stamped on it.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":111400,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:24","title_en":"Study Note: Luca 20:24","content_ro":"<p><strong>20:24<\/strong> <em>a Roman coin:<\/em> This coin had the <em>picture and title<\/em> of the emperor Tiberius Caesar (see 3:1) <em>stamped on it<\/em>.<\/p>","content_en":"<p><strong>20:24<\/strong> <em>a Roman coin:<\/em> This coin had the <em>picture and title<\/em> of the emperor Tiberius Caesar (see 3:1) <em>stamped on it<\/em>.<\/p>","summary_ro":"20:24 a Roman coin: This coin had the picture and title of the emperor Tiberius Caesar (see 3:1) stamped on it.","summary_en":"20:24 a Roman coin: This coin had the picture and title of the emperor Tiberius Caesar (see 3:1) stamped on it.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":139026,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:24","title_en":"Study Note: Luca 20:24","content_ro":"<p><strong>20:24<\/strong> <em>a Roman coin:<\/em> This coin had the <em>picture and title<\/em> of the emperor Tiberius Caesar (see 3:1) <em>stamped on it<\/em>.<\/p>","content_en":"<p><strong>20:24<\/strong> <em>a Roman coin:<\/em> This coin had the <em>picture and title<\/em> of the emperor Tiberius Caesar (see 3:1) <em>stamped on it<\/em>.<\/p>","summary_ro":"20:24 a Roman coin: This coin had the picture and title of the emperor Tiberius Caesar (see 3:1) stamped on it.","summary_en":"20:24 a Roman coin: This coin had the picture and title of the emperor Tiberius Caesar (see 3:1) stamped on it.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"25":[{"id":36829,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Taxation Tax","title_en":"Taxation Tax","content_ro":"<h3>TAX, TAXATION<\/h3>\n<p>Amount of money or goods that was extracted by the powerful nations from those whom they subjected. It commonly consisted of gold, silver, animals, produce, or forced labor. Taxes were also levied on the people both by their ruler and by the priesthood to pay for the maintenance of the temple. The term “tribute” is first used in the <span>kjv<\/span> in Genesis 49:15 (<span>nlt<\/span> “forced labor”). In Numbers 31:28 the spoils of battle were divided up to include a tribute or levy for the priesthood. For the Hebrews the temple tribute was originally a voluntary offering to the Lord (Dt 16:10) but later became a prescribed tax (Mt 17:24).<\/p>\n<p>Even in 2500 <span>BC<\/span> in the city of Lagash, taxes were imposed on most facets of life, from the means of earning a livelihood, to marriage, divorce, and death. Like many ancient peoples, the Sumerians believed that the land belonged to the god and his representative the king, and that therefore a rent or levy was payable to the owner.<\/p>\n<p>In Egypt, Joseph exacted a burdensome 20-percent tax in grain during the seven years of plenty, which alleviated the food shortages during the subsequent seven years of famine (Gn 41:25–42:5). The tax on the crops was facilitated because in Egypt the ownership of the land was vested in the ruler.<\/p>\n<p>Warrior kings, such as David, were able to maintain a healthy treasury without taxing their own people. The Canaanites and neighboring conquered peoples contributed great wealth to the treasury (2 Sm 8:6-14; 1 Chr 27:25-31), one list of which included silver, gold, bronze, 1,700 horsemen, and 20,000 foot soldiers. Forced labor was often required by David and his successors of aliens who remained within the boundaries of the Israelite kingdom (Jos 16:10; 17:13; Jgs 1:28).<\/p>\n<p>Israel was probably first taxed during Solomon’s reign. In this more stable period, income came from tribute but not from booty. To maintain the grandeur of the court and the extensive building program, Solomon divided Israel into 12 areas, each under an officer, each of whom provided food and support for the king and his household for one month per year (1 Kgs 4:7). Solomon also derived considerable income from levying custom duties on trading caravans that passed regularly through his kingdom. In addition to all of this, both foreigners and native Israelites were subject to forced labor for major building projects, especially for the temple (1 Kgs 5:13; 9:20-21; 2 Chr 8:7-8). Handles from ten-gallon (37.9-liter) jars have been excavated, bearing a Hebrew stamp “to the king,” indicating that they formed part of a levy (2 Chr 2:10).<\/p>\n<p>Jehoshaphat was equally successful in taxing the people at home (2 Chr 17:5) and maintaining the tribute from abroad, including silver and gold from the Philistines and 7,700 rams and 7,700 he-goats from the Arabs (2 Chr 17:11-12). As the power of the surrounding empires increased, Judah found itself forced to pay tribute. Sennacherib, king of Assyria, required 300 talents of silver and 30 talents of gold, which necessitated the removal of the gold from the temple doors (2 Kgs 18:14-16). Approximately a century later, Pharaoh Neco required 100 talents of silver and a talent of gold from Judah (23:33), and shortly thereafter Nebuchadnezzar removed all the treasure from the temple and the royal palace, together with 10,000 captives, all the craftsmen, and 1,000 smiths, leaving few in Jerusalem except the poor (24:13-16).<\/p>\n<p>A definite, regular, organized tax system was instituted by the Persians, whose satraps, ruling each province, were required to make payment of fixed sums into the royal treasury (Est 10:1). Tax exemption was introduced by Artaxerxes I, who stated that levies should not be collected from priests, Levites, or any others occupied in any way with the service of the temple (Ezr 7:24). An additional tax was required for the maintenance of the governor’s household; it consisted of food, wine, and 40 shekels of silver (Neh 5:14-15). As governor, Nehemiah did not claim this allowance of food because he considered the taxes already burdensome, causing the mortgaging of fields, vineyards, and houses “for the king’s tax.” Simultaneously, a levy was imposed upon the Jews for the rebuilding of the walls of Jerusalem (4:6). Darius was politically astute enough to encourage the rebuilding of the temple and to allow the Jews to use some of the royal tax money for this purpose (Ezr 6:7-10).<\/p>\n<p>Under the Seleucids, the Ptolemies, and subsequently the Romans, there was a change in the collection of taxes, whereby the office of tax collector was sold to the highest bidder, who in turn extracted the maximum payment from the people and built up his own wealth from the surplus generated. At times, the Jews were paying tithes for the maintenance of the temple, in addition to taxes of as much as one-third of the grain and half of the fruit grown. Excise, sales, and poll taxes were also collected.<\/p>\n<p>After the extortionate level of tax imposed by Pompey, Julius Caesar reduced the amount paid by the Jews and exempted them from all payment in the sabbatical year. The provinces were considered booty by the Romans and were plundered physically by the army and financially by the tax collectors. In imperial times there was greater regulation of the tax system. An income tax was imposed on produce from the field and from artisans and tradesmen, as well as a poll tax, port duties, sales taxes, an auction tax, and an estate duty.<\/p>\n<p>In addition to the taxes paid to foreign powers, all Jews worldwide who were 20 years of age and older (Ex 30:11-16) were assessed a half-shekel per person annually as a tax to support the temple in Jerusalem (Mt 17:24), a tax that continued to be levied even after the destruction of the temple in <span>AD<\/span> 70. Jesus was questioned on the validity of this tax (v 25) as well as the lawfulness of payment of taxes to Rome (Mt 22:17; Mk 12:14-15; Lk 20:22). Despite Jesus’ famous reply—“render to Caesar that which is Caesar’s and to God that which is God’s” (Mt 22:21; Mk 12:17; Lk 20:25)—he was still accused before Pilate of forbidding the Jews to give taxes to Caesar (Lk 23:2). The early church also reinforced the legality of taxation as a legitimate responsibility required of all people (Rom 13:5-7).<\/p>\n<p><em>See also<\/em> Money; Banker, Banking; Tax Collector.<\/p>","content_en":"<h3>TAX, TAXATION<\/h3>\n<p>Amount of money or goods that was extracted by the powerful nations from those whom they subjected. It commonly consisted of gold, silver, animals, produce, or forced labor. Taxes were also levied on the people both by their ruler and by the priesthood to pay for the maintenance of the temple. The term “tribute” is first used in the <span>kjv<\/span> in Genesis 49:15 (<span>nlt<\/span> “forced labor”). In Numbers 31:28 the spoils of battle were divided up to include a tribute or levy for the priesthood. For the Hebrews the temple tribute was originally a voluntary offering to the Lord (Dt 16:10) but later became a prescribed tax (Mt 17:24).<\/p>\n<p>Even in 2500 <span>BC<\/span> in the city of Lagash, taxes were imposed on most facets of life, from the means of earning a livelihood, to marriage, divorce, and death. Like many ancient peoples, the Sumerians believed that the land belonged to the god and his representative the king, and that therefore a rent or levy was payable to the owner.<\/p>\n<p>In Egypt, Joseph exacted a burdensome 20-percent tax in grain during the seven years of plenty, which alleviated the food shortages during the subsequent seven years of famine (Gn 41:25–42:5). The tax on the crops was facilitated because in Egypt the ownership of the land was vested in the ruler.<\/p>\n<p>Warrior kings, such as David, were able to maintain a healthy treasury without taxing their own people. The Canaanites and neighboring conquered peoples contributed great wealth to the treasury (2 Sm 8:6-14; 1 Chr 27:25-31), one list of which included silver, gold, bronze, 1,700 horsemen, and 20,000 foot soldiers. Forced labor was often required by David and his successors of aliens who remained within the boundaries of the Israelite kingdom (Jos 16:10; 17:13; Jgs 1:28).<\/p>\n<p>Israel was probably first taxed during Solomon’s reign. In this more stable period, income came from tribute but not from booty. To maintain the grandeur of the court and the extensive building program, Solomon divided Israel into 12 areas, each under an officer, each of whom provided food and support for the king and his household for one month per year (1 Kgs 4:7). Solomon also derived considerable income from levying custom duties on trading caravans that passed regularly through his kingdom. In addition to all of this, both foreigners and native Israelites were subject to forced labor for major building projects, especially for the temple (1 Kgs 5:13; 9:20-21; 2 Chr 8:7-8). Handles from ten-gallon (37.9-liter) jars have been excavated, bearing a Hebrew stamp “to the king,” indicating that they formed part of a levy (2 Chr 2:10).<\/p>\n<p>Jehoshaphat was equally successful in taxing the people at home (2 Chr 17:5) and maintaining the tribute from abroad, including silver and gold from the Philistines and 7,700 rams and 7,700 he-goats from the Arabs (2 Chr 17:11-12). As the power of the surrounding empires increased, Judah found itself forced to pay tribute. Sennacherib, king of Assyria, required 300 talents of silver and 30 talents of gold, which necessitated the removal of the gold from the temple doors (2 Kgs 18:14-16). Approximately a century later, Pharaoh Neco required 100 talents of silver and a talent of gold from Judah (23:33), and shortly thereafter Nebuchadnezzar removed all the treasure from the temple and the royal palace, together with 10,000 captives, all the craftsmen, and 1,000 smiths, leaving few in Jerusalem except the poor (24:13-16).<\/p>\n<p>A definite, regular, organized tax system was instituted by the Persians, whose satraps, ruling each province, were required to make payment of fixed sums into the royal treasury (Est 10:1). Tax exemption was introduced by Artaxerxes I, who stated that levies should not be collected from priests, Levites, or any others occupied in any way with the service of the temple (Ezr 7:24). An additional tax was required for the maintenance of the governor’s household; it consisted of food, wine, and 40 shekels of silver (Neh 5:14-15). As governor, Nehemiah did not claim this allowance of food because he considered the taxes already burdensome, causing the mortgaging of fields, vineyards, and houses “for the king’s tax.” Simultaneously, a levy was imposed upon the Jews for the rebuilding of the walls of Jerusalem (4:6). Darius was politically astute enough to encourage the rebuilding of the temple and to allow the Jews to use some of the royal tax money for this purpose (Ezr 6:7-10).<\/p>\n<p>Under the Seleucids, the Ptolemies, and subsequently the Romans, there was a change in the collection of taxes, whereby the office of tax collector was sold to the highest bidder, who in turn extracted the maximum payment from the people and built up his own wealth from the surplus generated. At times, the Jews were paying tithes for the maintenance of the temple, in addition to taxes of as much as one-third of the grain and half of the fruit grown. Excise, sales, and poll taxes were also collected.<\/p>\n<p>After the extortionate level of tax imposed by Pompey, Julius Caesar reduced the amount paid by the Jews and exempted them from all payment in the sabbatical year. The provinces were considered booty by the Romans and were plundered physically by the army and financially by the tax collectors. In imperial times there was greater regulation of the tax system. An income tax was imposed on produce from the field and from artisans and tradesmen, as well as a poll tax, port duties, sales taxes, an auction tax, and an estate duty.<\/p>\n<p>In addition to the taxes paid to foreign powers, all Jews worldwide who were 20 years of age and older (Ex 30:11-16) were assessed a half-shekel per person annually as a tax to support the temple in Jerusalem (Mt 17:24), a tax that continued to be levied even after the destruction of the temple in <span>AD<\/span> 70. Jesus was questioned on the validity of this tax (v 25) as well as the lawfulness of payment of taxes to Rome (Mt 22:17; Mk 12:14-15; Lk 20:22). Despite Jesus’ famous reply—“render to Caesar that which is Caesar’s and to God that which is God’s” (Mt 22:21; Mk 12:17; Lk 20:25)—he was still accused before Pilate of forbidding the Jews to give taxes to Caesar (Lk 23:2). The early church also reinforced the legality of taxation as a legitimate responsibility required of all people (Rom 13:5-7).<\/p>\n<p><em>See also<\/em> Money; Banker, Banking; Tax Collector.<\/p>","summary_ro":"TAX, TAXATION Amount of money or goods that was extracted by the powerful nations from those whom they subjected. It commonly consisted of gold, silver, animals, produce, or forced labor. Taxes were also levied on the people both by their ruler and by the priesthood to pay for the maintenance of the temple. The term “tribute” is first used in the kjv in Genesis 49:15 (nlt “forced labor”). In Numbers 31:28 the spoils of battle were divided up to include a tribute or levy for the priesthood. Fo...","summary_en":"TAX, TAXATION Amount of money or goods that was extracted by the powerful nations from those whom they subjected. It commonly consisted of gold, silver, animals, produce, or forced labor. Taxes were also levied on the people both by their ruler and by the priesthood to pay for the maintenance of the temple. The term “tribute” is first used in the kjv in Genesis 49:15 (nlt “forced labor”). In Numbers 31:28 the spoils of battle were divided up to include a tribute or levy for the priesthood. Fo...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":56149,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:25","title_en":"Study Note: Luca 20:25","content_ro":"<p><strong>20:25<\/strong> <em>give to Caesar what belongs to Caesar:<\/em> Jesus’ brilliant answer could be taken in two ways. On the face of it, he said that this was Caesar’s money that should properly be paid to Caesar. Jesus’ Jewish listeners also knew that <em>what belongs to Caesar<\/em> was actually nothing, since everything in the universe belongs to God.<\/p>","content_en":"<p><strong>20:25<\/strong> <em>give to Caesar what belongs to Caesar:<\/em> Jesus’ brilliant answer could be taken in two ways. On the face of it, he said that this was Caesar’s money that should properly be paid to Caesar. Jesus’ Jewish listeners also knew that <em>what belongs to Caesar<\/em> was actually nothing, since everything in the universe belongs to God.<\/p>","summary_ro":"20:25 give to Caesar what belongs to Caesar: Jesus’ brilliant answer could be taken in two ways. On the face of it, he said that this was Caesar’s money that should properly be paid to Caesar. Jesus’ Jewish listeners also knew that what belongs to Caesar was actually nothing, since everything in the universe belongs to God.","summary_en":"20:25 give to Caesar what belongs to Caesar: Jesus’ brilliant answer could be taken in two ways. On the face of it, he said that this was Caesar’s money that should properly be paid to Caesar. Jesus’ Jewish listeners also knew that what belongs to Caesar was actually nothing, since everything in the universe belongs to God.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":83775,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:25","title_en":"Study Note: Luca 20:25","content_ro":"<p><strong>20:25<\/strong> <em>give to Caesar what belongs to Caesar:<\/em> Jesus’ brilliant answer could be taken in two ways. On the face of it, he said that this was Caesar’s money that should properly be paid to Caesar. Jesus’ Jewish listeners also knew that <em>what belongs to Caesar<\/em> was actually nothing, since everything in the universe belongs to God.<\/p>","content_en":"<p><strong>20:25<\/strong> <em>give to Caesar what belongs to Caesar:<\/em> Jesus’ brilliant answer could be taken in two ways. On the face of it, he said that this was Caesar’s money that should properly be paid to Caesar. Jesus’ Jewish listeners also knew that <em>what belongs to Caesar<\/em> was actually nothing, since everything in the universe belongs to God.<\/p>","summary_ro":"20:25 give to Caesar what belongs to Caesar: Jesus’ brilliant answer could be taken in two ways. On the face of it, he said that this was Caesar’s money that should properly be paid to Caesar. Jesus’ Jewish listeners also knew that what belongs to Caesar was actually nothing, since everything in the universe belongs to God.","summary_en":"20:25 give to Caesar what belongs to Caesar: Jesus’ brilliant answer could be taken in two ways. On the face of it, he said that this was Caesar’s money that should properly be paid to Caesar. Jesus’ Jewish listeners also knew that what belongs to Caesar was actually nothing, since everything in the universe belongs to God.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":111401,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:25","title_en":"Study Note: Luca 20:25","content_ro":"<p><strong>20:25<\/strong> <em>give to Caesar what belongs to Caesar:<\/em> Jesus’ brilliant answer could be taken in two ways. On the face of it, he said that this was Caesar’s money that should properly be paid to Caesar. Jesus’ Jewish listeners also knew that <em>what belongs to Caesar<\/em> was actually nothing, since everything in the universe belongs to God.<\/p>","content_en":"<p><strong>20:25<\/strong> <em>give to Caesar what belongs to Caesar:<\/em> Jesus’ brilliant answer could be taken in two ways. On the face of it, he said that this was Caesar’s money that should properly be paid to Caesar. Jesus’ Jewish listeners also knew that <em>what belongs to Caesar<\/em> was actually nothing, since everything in the universe belongs to God.<\/p>","summary_ro":"20:25 give to Caesar what belongs to Caesar: Jesus’ brilliant answer could be taken in two ways. On the face of it, he said that this was Caesar’s money that should properly be paid to Caesar. Jesus’ Jewish listeners also knew that what belongs to Caesar was actually nothing, since everything in the universe belongs to God.","summary_en":"20:25 give to Caesar what belongs to Caesar: Jesus’ brilliant answer could be taken in two ways. On the face of it, he said that this was Caesar’s money that should properly be paid to Caesar. Jesus’ Jewish listeners also knew that what belongs to Caesar was actually nothing, since everything in the universe belongs to God.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":139027,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:25","title_en":"Study Note: Luca 20:25","content_ro":"<p><strong>20:25<\/strong> <em>give to Caesar what belongs to Caesar:<\/em> Jesus’ brilliant answer could be taken in two ways. On the face of it, he said that this was Caesar’s money that should properly be paid to Caesar. Jesus’ Jewish listeners also knew that <em>what belongs to Caesar<\/em> was actually nothing, since everything in the universe belongs to God.<\/p>","content_en":"<p><strong>20:25<\/strong> <em>give to Caesar what belongs to Caesar:<\/em> Jesus’ brilliant answer could be taken in two ways. On the face of it, he said that this was Caesar’s money that should properly be paid to Caesar. Jesus’ Jewish listeners also knew that <em>what belongs to Caesar<\/em> was actually nothing, since everything in the universe belongs to God.<\/p>","summary_ro":"20:25 give to Caesar what belongs to Caesar: Jesus’ brilliant answer could be taken in two ways. On the face of it, he said that this was Caesar’s money that should properly be paid to Caesar. Jesus’ Jewish listeners also knew that what belongs to Caesar was actually nothing, since everything in the universe belongs to God.","summary_en":"20:25 give to Caesar what belongs to Caesar: Jesus’ brilliant answer could be taken in two ways. On the face of it, he said that this was Caesar’s money that should properly be paid to Caesar. Jesus’ Jewish listeners also knew that what belongs to Caesar was actually nothing, since everything in the universe belongs to God.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"27":[{"id":42203,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"The Sadducees","title_en":"The Sadducees","content_ro":"<h3>The Sadducees<\/h3>\n<p>The Sadducees were made up of the priestly class (in contrast to the lay movement of the Pharisees). The Sadducees probably lived in the vicinity of Jerusalem and controlled the Temple system (Acts 4:1-2; 5:17). They were powerful aristocrats and mediators between Rome and Israel (see Josephus, <em>Antiquities<\/em> 13.10.6;<em> War<\/em> 2.10.5). They did not have great favor or influence with the people (Josephus, <em>Antiquities<\/em> 18.1.4). The term <em>Sadducee<\/em> probably derives from <em>Zadok,<\/em> the high priest during the reigns of David (2 Sam 8:17; 15:24; 1 Kgs 1:8) and Solomon (1 Kgs 1:32-48); both words have the same Hebrew root. The earliest historical reference to the Sadducees occurs during the reign of John Hyrcanus (135–104 <span>BC<\/span>), a descendant of the Maccabees (Josephus, <em>Antiquities<\/em> 13.10.6), but it is clear from this account that they had already existed for some time.<\/p>\n<p>Their theological views are often contrasted with those of the Pharisees (Acts 23:8; see also Acts 4:1-2). The Pentateuch had primary authority for the Sadducees. They rejected the oral tradition so cherished by the Pharisees. Also in contrast with the Pharisees, the Sadducees did not believe in the resurrection of the dead (see Matt 22:23-33), angelic beings (see Acts 23:8), or the concept of final judgment. The Pharisees, by contrast, were so committed to belief in the resurrection that they sided with Paul against the Sadducees when he was on trial for disturbing the Temple (Acts 23:6-10).<\/p>\n<p>Despite their differences, the Pharisees and Sadducees united with a single front against Jesus. If the Pharisees opposed Jesus because he made light of their oral traditions, the Sadducees opposed Jesus because he affirmed the supernatural world of angels and demons and appealed to a final judgment and resurrection.<\/p>\n<p>With the destruction of the Temple in <span>AD<\/span> 70, the Sadducees disappeared from the scene. They left no written records. Since all our information about the Sadducees comes from their opponents, we have a limited idea of what they were really like.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 3:7; 16:1-12; 22:23-33; Mark 12:18-27; Luke 20:27-40; Acts 4:1-2; 5:17-18; 23:6-10<\/p>","content_en":"<h3>The Sadducees<\/h3>\n<p>The Sadducees were made up of the priestly class (in contrast to the lay movement of the Pharisees). The Sadducees probably lived in the vicinity of Jerusalem and controlled the Temple system (Acts 4:1-2; 5:17). They were powerful aristocrats and mediators between Rome and Israel (see Josephus, <em>Antiquities<\/em> 13.10.6;<em> War<\/em> 2.10.5). They did not have great favor or influence with the people (Josephus, <em>Antiquities<\/em> 18.1.4). The term <em>Sadducee<\/em> probably derives from <em>Zadok,<\/em> the high priest during the reigns of David (2 Sam 8:17; 15:24; 1 Kgs 1:8) and Solomon (1 Kgs 1:32-48); both words have the same Hebrew root. The earliest historical reference to the Sadducees occurs during the reign of John Hyrcanus (135–104 <span>BC<\/span>), a descendant of the Maccabees (Josephus, <em>Antiquities<\/em> 13.10.6), but it is clear from this account that they had already existed for some time.<\/p>\n<p>Their theological views are often contrasted with those of the Pharisees (Acts 23:8; see also Acts 4:1-2). The Pentateuch had primary authority for the Sadducees. They rejected the oral tradition so cherished by the Pharisees. Also in contrast with the Pharisees, the Sadducees did not believe in the resurrection of the dead (see Matt 22:23-33), angelic beings (see Acts 23:8), or the concept of final judgment. The Pharisees, by contrast, were so committed to belief in the resurrection that they sided with Paul against the Sadducees when he was on trial for disturbing the Temple (Acts 23:6-10).<\/p>\n<p>Despite their differences, the Pharisees and Sadducees united with a single front against Jesus. If the Pharisees opposed Jesus because he made light of their oral traditions, the Sadducees opposed Jesus because he affirmed the supernatural world of angels and demons and appealed to a final judgment and resurrection.<\/p>\n<p>With the destruction of the Temple in <span>AD<\/span> 70, the Sadducees disappeared from the scene. They left no written records. Since all our information about the Sadducees comes from their opponents, we have a limited idea of what they were really like.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 3:7; 16:1-12; 22:23-33; Mark 12:18-27; Luke 20:27-40; Acts 4:1-2; 5:17-18; 23:6-10<\/p>","summary_ro":"The Sadducees The Sadducees were made up of the priestly class (in contrast to the lay movement of the Pharisees). The Sadducees probably lived in the vicinity of Jerusalem and controlled the Temple system (Acts 4:1-2; 5:17). They were powerful aristocrats and mediators between Rome and Israel (see Josephus, Antiquities 13.10.6; War 2.10.5). They did not have great favor or influence with the people (Josephus, Antiquities 18.1.4). The term Sadducee probably derives from Zadok, the high priest...","summary_en":"The Sadducees The Sadducees were made up of the priestly class (in contrast to the lay movement of the Pharisees). The Sadducees probably lived in the vicinity of Jerusalem and controlled the Temple system (Acts 4:1-2; 5:17). They were powerful aristocrats and mediators between Rome and Israel (see Josephus, Antiquities 13.10.6; War 2.10.5). They did not have great favor or influence with the people (Josephus, Antiquities 18.1.4). The term Sadducee probably derives from Zadok, the high priest...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":69829,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"The Sadducees","title_en":"The Sadducees","content_ro":"<h3>The Sadducees<\/h3>\n<p>The Sadducees were made up of the priestly class (in contrast to the lay movement of the Pharisees). The Sadducees probably lived in the vicinity of Jerusalem and controlled the Temple system (Acts 4:1-2; 5:17). They were powerful aristocrats and mediators between Rome and Israel (see Josephus, <em>Antiquities<\/em> 13.10.6;<em> War<\/em> 2.10.5). They did not have great favor or influence with the people (Josephus, <em>Antiquities<\/em> 18.1.4). The term <em>Sadducee<\/em> probably derives from <em>Zadok,<\/em> the high priest during the reigns of David (2 Sam 8:17; 15:24; 1 Kgs 1:8) and Solomon (1 Kgs 1:32-48); both words have the same Hebrew root. The earliest historical reference to the Sadducees occurs during the reign of John Hyrcanus (135–104 <span>BC<\/span>), a descendant of the Maccabees (Josephus, <em>Antiquities<\/em> 13.10.6), but it is clear from this account that they had already existed for some time.<\/p>\n<p>Their theological views are often contrasted with those of the Pharisees (Acts 23:8; see also Acts 4:1-2). The Pentateuch had primary authority for the Sadducees. They rejected the oral tradition so cherished by the Pharisees. Also in contrast with the Pharisees, the Sadducees did not believe in the resurrection of the dead (see Matt 22:23-33), angelic beings (see Acts 23:8), or the concept of final judgment. The Pharisees, by contrast, were so committed to belief in the resurrection that they sided with Paul against the Sadducees when he was on trial for disturbing the Temple (Acts 23:6-10).<\/p>\n<p>Despite their differences, the Pharisees and Sadducees united with a single front against Jesus. If the Pharisees opposed Jesus because he made light of their oral traditions, the Sadducees opposed Jesus because he affirmed the supernatural world of angels and demons and appealed to a final judgment and resurrection.<\/p>\n<p>With the destruction of the Temple in <span>AD<\/span> 70, the Sadducees disappeared from the scene. They left no written records. Since all our information about the Sadducees comes from their opponents, we have a limited idea of what they were really like.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 3:7; 16:1-12; 22:23-33; Mark 12:18-27; Luke 20:27-40; Acts 4:1-2; 5:17-18; 23:6-10<\/p>","content_en":"<h3>The Sadducees<\/h3>\n<p>The Sadducees were made up of the priestly class (in contrast to the lay movement of the Pharisees). The Sadducees probably lived in the vicinity of Jerusalem and controlled the Temple system (Acts 4:1-2; 5:17). They were powerful aristocrats and mediators between Rome and Israel (see Josephus, <em>Antiquities<\/em> 13.10.6;<em> War<\/em> 2.10.5). They did not have great favor or influence with the people (Josephus, <em>Antiquities<\/em> 18.1.4). The term <em>Sadducee<\/em> probably derives from <em>Zadok,<\/em> the high priest during the reigns of David (2 Sam 8:17; 15:24; 1 Kgs 1:8) and Solomon (1 Kgs 1:32-48); both words have the same Hebrew root. The earliest historical reference to the Sadducees occurs during the reign of John Hyrcanus (135–104 <span>BC<\/span>), a descendant of the Maccabees (Josephus, <em>Antiquities<\/em> 13.10.6), but it is clear from this account that they had already existed for some time.<\/p>\n<p>Their theological views are often contrasted with those of the Pharisees (Acts 23:8; see also Acts 4:1-2). The Pentateuch had primary authority for the Sadducees. They rejected the oral tradition so cherished by the Pharisees. Also in contrast with the Pharisees, the Sadducees did not believe in the resurrection of the dead (see Matt 22:23-33), angelic beings (see Acts 23:8), or the concept of final judgment. The Pharisees, by contrast, were so committed to belief in the resurrection that they sided with Paul against the Sadducees when he was on trial for disturbing the Temple (Acts 23:6-10).<\/p>\n<p>Despite their differences, the Pharisees and Sadducees united with a single front against Jesus. If the Pharisees opposed Jesus because he made light of their oral traditions, the Sadducees opposed Jesus because he affirmed the supernatural world of angels and demons and appealed to a final judgment and resurrection.<\/p>\n<p>With the destruction of the Temple in <span>AD<\/span> 70, the Sadducees disappeared from the scene. They left no written records. Since all our information about the Sadducees comes from their opponents, we have a limited idea of what they were really like.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 3:7; 16:1-12; 22:23-33; Mark 12:18-27; Luke 20:27-40; Acts 4:1-2; 5:17-18; 23:6-10<\/p>","summary_ro":"The Sadducees The Sadducees were made up of the priestly class (in contrast to the lay movement of the Pharisees). The Sadducees probably lived in the vicinity of Jerusalem and controlled the Temple system (Acts 4:1-2; 5:17). They were powerful aristocrats and mediators between Rome and Israel (see Josephus, Antiquities 13.10.6; War 2.10.5). They did not have great favor or influence with the people (Josephus, Antiquities 18.1.4). The term Sadducee probably derives from Zadok, the high priest...","summary_en":"The Sadducees The Sadducees were made up of the priestly class (in contrast to the lay movement of the Pharisees). The Sadducees probably lived in the vicinity of Jerusalem and controlled the Temple system (Acts 4:1-2; 5:17). They were powerful aristocrats and mediators between Rome and Israel (see Josephus, Antiquities 13.10.6; War 2.10.5). They did not have great favor or influence with the people (Josephus, Antiquities 18.1.4). The term Sadducee probably derives from Zadok, the high priest...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":97455,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"The Sadducees","title_en":"The Sadducees","content_ro":"<h3>The Sadducees<\/h3>\n<p>The Sadducees were made up of the priestly class (in contrast to the lay movement of the Pharisees). The Sadducees probably lived in the vicinity of Jerusalem and controlled the Temple system (Acts 4:1-2; 5:17). They were powerful aristocrats and mediators between Rome and Israel (see Josephus, <em>Antiquities<\/em> 13.10.6;<em> War<\/em> 2.10.5). They did not have great favor or influence with the people (Josephus, <em>Antiquities<\/em> 18.1.4). The term <em>Sadducee<\/em> probably derives from <em>Zadok,<\/em> the high priest during the reigns of David (2 Sam 8:17; 15:24; 1 Kgs 1:8) and Solomon (1 Kgs 1:32-48); both words have the same Hebrew root. The earliest historical reference to the Sadducees occurs during the reign of John Hyrcanus (135–104 <span>BC<\/span>), a descendant of the Maccabees (Josephus, <em>Antiquities<\/em> 13.10.6), but it is clear from this account that they had already existed for some time.<\/p>\n<p>Their theological views are often contrasted with those of the Pharisees (Acts 23:8; see also Acts 4:1-2). The Pentateuch had primary authority for the Sadducees. They rejected the oral tradition so cherished by the Pharisees. Also in contrast with the Pharisees, the Sadducees did not believe in the resurrection of the dead (see Matt 22:23-33), angelic beings (see Acts 23:8), or the concept of final judgment. The Pharisees, by contrast, were so committed to belief in the resurrection that they sided with Paul against the Sadducees when he was on trial for disturbing the Temple (Acts 23:6-10).<\/p>\n<p>Despite their differences, the Pharisees and Sadducees united with a single front against Jesus. If the Pharisees opposed Jesus because he made light of their oral traditions, the Sadducees opposed Jesus because he affirmed the supernatural world of angels and demons and appealed to a final judgment and resurrection.<\/p>\n<p>With the destruction of the Temple in <span>AD<\/span> 70, the Sadducees disappeared from the scene. They left no written records. Since all our information about the Sadducees comes from their opponents, we have a limited idea of what they were really like.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 3:7; 16:1-12; 22:23-33; Mark 12:18-27; Luke 20:27-40; Acts 4:1-2; 5:17-18; 23:6-10<\/p>","content_en":"<h3>The Sadducees<\/h3>\n<p>The Sadducees were made up of the priestly class (in contrast to the lay movement of the Pharisees). The Sadducees probably lived in the vicinity of Jerusalem and controlled the Temple system (Acts 4:1-2; 5:17). They were powerful aristocrats and mediators between Rome and Israel (see Josephus, <em>Antiquities<\/em> 13.10.6;<em> War<\/em> 2.10.5). They did not have great favor or influence with the people (Josephus, <em>Antiquities<\/em> 18.1.4). The term <em>Sadducee<\/em> probably derives from <em>Zadok,<\/em> the high priest during the reigns of David (2 Sam 8:17; 15:24; 1 Kgs 1:8) and Solomon (1 Kgs 1:32-48); both words have the same Hebrew root. The earliest historical reference to the Sadducees occurs during the reign of John Hyrcanus (135–104 <span>BC<\/span>), a descendant of the Maccabees (Josephus, <em>Antiquities<\/em> 13.10.6), but it is clear from this account that they had already existed for some time.<\/p>\n<p>Their theological views are often contrasted with those of the Pharisees (Acts 23:8; see also Acts 4:1-2). The Pentateuch had primary authority for the Sadducees. They rejected the oral tradition so cherished by the Pharisees. Also in contrast with the Pharisees, the Sadducees did not believe in the resurrection of the dead (see Matt 22:23-33), angelic beings (see Acts 23:8), or the concept of final judgment. The Pharisees, by contrast, were so committed to belief in the resurrection that they sided with Paul against the Sadducees when he was on trial for disturbing the Temple (Acts 23:6-10).<\/p>\n<p>Despite their differences, the Pharisees and Sadducees united with a single front against Jesus. If the Pharisees opposed Jesus because he made light of their oral traditions, the Sadducees opposed Jesus because he affirmed the supernatural world of angels and demons and appealed to a final judgment and resurrection.<\/p>\n<p>With the destruction of the Temple in <span>AD<\/span> 70, the Sadducees disappeared from the scene. They left no written records. Since all our information about the Sadducees comes from their opponents, we have a limited idea of what they were really like.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 3:7; 16:1-12; 22:23-33; Mark 12:18-27; Luke 20:27-40; Acts 4:1-2; 5:17-18; 23:6-10<\/p>","summary_ro":"The Sadducees The Sadducees were made up of the priestly class (in contrast to the lay movement of the Pharisees). The Sadducees probably lived in the vicinity of Jerusalem and controlled the Temple system (Acts 4:1-2; 5:17). They were powerful aristocrats and mediators between Rome and Israel (see Josephus, Antiquities 13.10.6; War 2.10.5). They did not have great favor or influence with the people (Josephus, Antiquities 18.1.4). The term Sadducee probably derives from Zadok, the high priest...","summary_en":"The Sadducees The Sadducees were made up of the priestly class (in contrast to the lay movement of the Pharisees). The Sadducees probably lived in the vicinity of Jerusalem and controlled the Temple system (Acts 4:1-2; 5:17). They were powerful aristocrats and mediators between Rome and Israel (see Josephus, Antiquities 13.10.6; War 2.10.5). They did not have great favor or influence with the people (Josephus, Antiquities 18.1.4). The term Sadducee probably derives from Zadok, the high priest...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":125081,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"The Sadducees","title_en":"The Sadducees","content_ro":"<h3>The Sadducees<\/h3>\n<p>The Sadducees were made up of the priestly class (in contrast to the lay movement of the Pharisees). The Sadducees probably lived in the vicinity of Jerusalem and controlled the Temple system (Acts 4:1-2; 5:17). They were powerful aristocrats and mediators between Rome and Israel (see Josephus, <em>Antiquities<\/em> 13.10.6;<em> War<\/em> 2.10.5). They did not have great favor or influence with the people (Josephus, <em>Antiquities<\/em> 18.1.4). The term <em>Sadducee<\/em> probably derives from <em>Zadok,<\/em> the high priest during the reigns of David (2 Sam 8:17; 15:24; 1 Kgs 1:8) and Solomon (1 Kgs 1:32-48); both words have the same Hebrew root. The earliest historical reference to the Sadducees occurs during the reign of John Hyrcanus (135–104 <span>BC<\/span>), a descendant of the Maccabees (Josephus, <em>Antiquities<\/em> 13.10.6), but it is clear from this account that they had already existed for some time.<\/p>\n<p>Their theological views are often contrasted with those of the Pharisees (Acts 23:8; see also Acts 4:1-2). The Pentateuch had primary authority for the Sadducees. They rejected the oral tradition so cherished by the Pharisees. Also in contrast with the Pharisees, the Sadducees did not believe in the resurrection of the dead (see Matt 22:23-33), angelic beings (see Acts 23:8), or the concept of final judgment. The Pharisees, by contrast, were so committed to belief in the resurrection that they sided with Paul against the Sadducees when he was on trial for disturbing the Temple (Acts 23:6-10).<\/p>\n<p>Despite their differences, the Pharisees and Sadducees united with a single front against Jesus. If the Pharisees opposed Jesus because he made light of their oral traditions, the Sadducees opposed Jesus because he affirmed the supernatural world of angels and demons and appealed to a final judgment and resurrection.<\/p>\n<p>With the destruction of the Temple in <span>AD<\/span> 70, the Sadducees disappeared from the scene. They left no written records. Since all our information about the Sadducees comes from their opponents, we have a limited idea of what they were really like.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 3:7; 16:1-12; 22:23-33; Mark 12:18-27; Luke 20:27-40; Acts 4:1-2; 5:17-18; 23:6-10<\/p>","content_en":"<h3>The Sadducees<\/h3>\n<p>The Sadducees were made up of the priestly class (in contrast to the lay movement of the Pharisees). The Sadducees probably lived in the vicinity of Jerusalem and controlled the Temple system (Acts 4:1-2; 5:17). They were powerful aristocrats and mediators between Rome and Israel (see Josephus, <em>Antiquities<\/em> 13.10.6;<em> War<\/em> 2.10.5). They did not have great favor or influence with the people (Josephus, <em>Antiquities<\/em> 18.1.4). The term <em>Sadducee<\/em> probably derives from <em>Zadok,<\/em> the high priest during the reigns of David (2 Sam 8:17; 15:24; 1 Kgs 1:8) and Solomon (1 Kgs 1:32-48); both words have the same Hebrew root. The earliest historical reference to the Sadducees occurs during the reign of John Hyrcanus (135–104 <span>BC<\/span>), a descendant of the Maccabees (Josephus, <em>Antiquities<\/em> 13.10.6), but it is clear from this account that they had already existed for some time.<\/p>\n<p>Their theological views are often contrasted with those of the Pharisees (Acts 23:8; see also Acts 4:1-2). The Pentateuch had primary authority for the Sadducees. They rejected the oral tradition so cherished by the Pharisees. Also in contrast with the Pharisees, the Sadducees did not believe in the resurrection of the dead (see Matt 22:23-33), angelic beings (see Acts 23:8), or the concept of final judgment. The Pharisees, by contrast, were so committed to belief in the resurrection that they sided with Paul against the Sadducees when he was on trial for disturbing the Temple (Acts 23:6-10).<\/p>\n<p>Despite their differences, the Pharisees and Sadducees united with a single front against Jesus. If the Pharisees opposed Jesus because he made light of their oral traditions, the Sadducees opposed Jesus because he affirmed the supernatural world of angels and demons and appealed to a final judgment and resurrection.<\/p>\n<p>With the destruction of the Temple in <span>AD<\/span> 70, the Sadducees disappeared from the scene. They left no written records. Since all our information about the Sadducees comes from their opponents, we have a limited idea of what they were really like.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 3:7; 16:1-12; 22:23-33; Mark 12:18-27; Luke 20:27-40; Acts 4:1-2; 5:17-18; 23:6-10<\/p>","summary_ro":"The Sadducees The Sadducees were made up of the priestly class (in contrast to the lay movement of the Pharisees). The Sadducees probably lived in the vicinity of Jerusalem and controlled the Temple system (Acts 4:1-2; 5:17). They were powerful aristocrats and mediators between Rome and Israel (see Josephus, Antiquities 13.10.6; War 2.10.5). They did not have great favor or influence with the people (Josephus, Antiquities 18.1.4). The term Sadducee probably derives from Zadok, the high priest...","summary_en":"The Sadducees The Sadducees were made up of the priestly class (in contrast to the lay movement of the Pharisees). The Sadducees probably lived in the vicinity of Jerusalem and controlled the Temple system (Acts 4:1-2; 5:17). They were powerful aristocrats and mediators between Rome and Israel (see Josephus, Antiquities 13.10.6; War 2.10.5). They did not have great favor or influence with the people (Josephus, Antiquities 18.1.4). The term Sadducee probably derives from Zadok, the high priest...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":15829,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Heaven","title_en":"Heaven","content_ro":"<h3>HEAVEN<\/h3>\n<p>Realm (or realms) designated by a Hebrew term used to represent the sky and air and also heaven. The form of the word in Hebrew is dual (implying two of something). Although this dual form may only represent an ancient device for expressing the plural, it is supposed by some to imply the existence of a lower and an upper heaven—a physical and a spiritual heaven.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>The OT writers viewed the physical heavens as a “firmament” appearing as a great arch supported on foundations and pillars (2 Sm 22:8) and spread out above the earth, with rain descending through its doors (Ps 78:23). The keynote of the OT revelation about the physical heavens is set forth in Psalms 8 and 19:1-6. Elsewhere the OT speaks of the atmospheric heavens as the region of the clouds (Ps 147:8), winds (Zec 2:6), rain (Dt 11:11), thunder (1 Sm 2:10), dew (Dt 33:13), frost (Jb 38:29), and the abode of birds (Gn 1:26, 30). It is also the locale of such destructive forces as hail (Jos 10:11), fire, and brimstone (Gn 19:24). In the NT this notion of the vaulted expanse of the sky as the region in which the elements, clouds, and tempests gather (Mt 16:2; Lk 4:25) and birds fly (Lk 9:58) is continued.<\/p>\n<p>In addition to the atmospheric regions, the Hebrew idea of the physical heavens includes stellar space, which ultimately embraces the universe. The heavenly bodies of the stellar heavens were viewed by the Hebrews as inexpressibly glorious manifestations of God’s handiwork without having any power or vitality of their own. These include the sun, moon, planets, and stars, which were but lights in the firmament of the heavens (Gn 1:14; 15:5). As such, they were regarded as unworthy of worship because God had, by his own will and grace, made humans superior to them. In fact, the Hebrews were expressly forbidden to worship the stellar bodies (Ex 20:4), the gods and goddesses who represented them (Jer 44:17-25), or to participate in astrological speculation (Is 47:13). Hence, this unique theological ordinance differentiated the Hebrews, who viewed the heavenly bodies as made and moved by the will of God, from the superstitious heathen, who worshiped them.<\/p>\n<p>The term “heaven of heavens” (Dt 10:14; see also <span>kjv<\/span> 1 Kgs 8:27; Pss 68:33; 148:4) is the literal English rendition of the Hebrew idiom for the superlative “the highest heaven.” Some have thought this the counterpart to Paul’s expression “the third heaven” (2 Cor 12:2), which parallels the classical Greek conception of three heavens. This notion was subsequently adopted by the Roman Catholic medieval church and in the Latin form of <em>Coelum Aqueum, Coelum Sidereum,<\/em> and <em>Coelum Empyreum.<\/em> The basic concept followed the Greek view, and it coincides with the OT view of the physical and spiritual heavens as indicated earlier. Those who follow this approach tend to regard this third heaven as the place reached by the souls of the blessed as they pass through the two lower regions of the atmosphere and outer space containing the celestial bodies, and enter into the uttermost reaches of the universe.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>The Lord Jesus indicated that heaven is the dwelling place of God (Mt 6:9). Jesus, during his earthly ministry, repeatedly claimed that he had come from heaven (Jn 3:13; 6:33-51); and on at least three occasions utterances from heaven confirmed these claims (Mt 3:16-17; 17:5; Jn 12:28). There is where the true tabernacle stands, of which the earthly tabernacle was merely a shadow (cf. Heb 8:1-5). That abode of God was in view when the apostle Paul wrote of “the third heaven” (2 Cor 12:2). As such, it is often seen as a synonym for God himself (cf. Mt 23:22; Lk 15:18).<\/p>\n<p>After Jesus’ ascension, recorded in Acts 1:6-11, two angels reminded the disciples that Jesus would return again from heaven. This was later confirmed by the apostle Paul (1 Cor 15:1-11; Eph 4:7-16; 1 Tm 3:16) and reiterated in the summary of the teachings of the NT known as the Apostles’ Creed. In all, the relationship of Jesus Christ to the heavenly abode of God is inextricably interwoven in the NT and is inseparable from the gospel message itself. Indeed, it is from the “right hand of God” that Christ forever lives to make intercession for those who have come to him by faith (Heb 7:25; cf. Mk 14:62).<\/p>\n<p>Paul asserts that the believer’s body will be made conformable to the glorious body of Jesus Christ when Christ returns from heaven (Phil 3:20-21). The believers need such a heavenly body to match their heavenly citizenship. The term “citizenship” (<span>kjv<\/span>) or “commonwealth” (<span>rsv<\/span>) implies a colony of individuals who live in a foreign country while observing the laws of their homeland instead of the land in which they reside (cf. Acts 22:28). The implication for believers is quite clear: They are to live according to the moral and ethical principles of God as revealed from heaven regardless of the standards proclaimed by the world. They have been raised together with Christ and have been instructed to “seek the things that are above, where Christ is, seated at the right hand of God” (Col 3:1). From there Christ has blessed his followers “with every spiritual blessing in the heavenly places” (Eph 1:3). The expression “in the heavenly places” is peculiar to Ephesians (see 1:3, 20; 2:6; 3:10; 6:12), suggesting that the blessings of the spiritual world are not relegated to some remote future time or place but can be perceived by faith here and now. That is why believers are said to have been made partakers already in the heavenly calling (Heb 3:1; 6:4).<\/p>\n<p>In the meanwhile, believers look forward to a new heaven and a new earth with the new Jerusalem. There will be no tears, sorrow, pain, death, and night there because the Son of God will be there (Rv 21:1-4, 27; 22:1-5), and in the resurrected state there will be no marrying or giving in marriage (Lk 20:27-38). At least two OT saints, Enoch (Gn 5:22-24; Heb 11:5) and Elijah (2 Kgs 2:11), were translated directly into the presence of God—into heaven. In addition to Paul’s statement about the third heaven, John was called into heaven (Rv 4:1), a heaven that is intended to be populated (cf. 19:1). All believers will ultimately dwell in heaven in their resurrection bodies, which they will receive when the Lord comes for them from heaven (1 Thes 4:16-17; Rv 19:1-4). The Lord will also give treasures and rewards at that time (Mt 5:12; 1 Cor 9:25; 2 Cor 5:1; 2 Tm 4:8; Jas 1:12; 1 Pt 1:4; 5:4; Rv 2:10; 4:10).<\/p>\n<p><em>See also<\/em> “Abraham’s Bosom”; New Heavens and New Earth; Paradise.<\/p>","content_en":"<h3>HEAVEN<\/h3>\n<p>Realm (or realms) designated by a Hebrew term used to represent the sky and air and also heaven. The form of the word in Hebrew is dual (implying two of something). Although this dual form may only represent an ancient device for expressing the plural, it is supposed by some to imply the existence of a lower and an upper heaven—a physical and a spiritual heaven.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>The OT writers viewed the physical heavens as a “firmament” appearing as a great arch supported on foundations and pillars (2 Sm 22:8) and spread out above the earth, with rain descending through its doors (Ps 78:23). The keynote of the OT revelation about the physical heavens is set forth in Psalms 8 and 19:1-6. Elsewhere the OT speaks of the atmospheric heavens as the region of the clouds (Ps 147:8), winds (Zec 2:6), rain (Dt 11:11), thunder (1 Sm 2:10), dew (Dt 33:13), frost (Jb 38:29), and the abode of birds (Gn 1:26, 30). It is also the locale of such destructive forces as hail (Jos 10:11), fire, and brimstone (Gn 19:24). In the NT this notion of the vaulted expanse of the sky as the region in which the elements, clouds, and tempests gather (Mt 16:2; Lk 4:25) and birds fly (Lk 9:58) is continued.<\/p>\n<p>In addition to the atmospheric regions, the Hebrew idea of the physical heavens includes stellar space, which ultimately embraces the universe. The heavenly bodies of the stellar heavens were viewed by the Hebrews as inexpressibly glorious manifestations of God’s handiwork without having any power or vitality of their own. These include the sun, moon, planets, and stars, which were but lights in the firmament of the heavens (Gn 1:14; 15:5). As such, they were regarded as unworthy of worship because God had, by his own will and grace, made humans superior to them. In fact, the Hebrews were expressly forbidden to worship the stellar bodies (Ex 20:4), the gods and goddesses who represented them (Jer 44:17-25), or to participate in astrological speculation (Is 47:13). Hence, this unique theological ordinance differentiated the Hebrews, who viewed the heavenly bodies as made and moved by the will of God, from the superstitious heathen, who worshiped them.<\/p>\n<p>The term “heaven of heavens” (Dt 10:14; see also <span>kjv<\/span> 1 Kgs 8:27; Pss 68:33; 148:4) is the literal English rendition of the Hebrew idiom for the superlative “the highest heaven.” Some have thought this the counterpart to Paul’s expression “the third heaven” (2 Cor 12:2), which parallels the classical Greek conception of three heavens. This notion was subsequently adopted by the Roman Catholic medieval church and in the Latin form of <em>Coelum Aqueum, Coelum Sidereum,<\/em> and <em>Coelum Empyreum.<\/em> The basic concept followed the Greek view, and it coincides with the OT view of the physical and spiritual heavens as indicated earlier. Those who follow this approach tend to regard this third heaven as the place reached by the souls of the blessed as they pass through the two lower regions of the atmosphere and outer space containing the celestial bodies, and enter into the uttermost reaches of the universe.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>The Lord Jesus indicated that heaven is the dwelling place of God (Mt 6:9). Jesus, during his earthly ministry, repeatedly claimed that he had come from heaven (Jn 3:13; 6:33-51); and on at least three occasions utterances from heaven confirmed these claims (Mt 3:16-17; 17:5; Jn 12:28). There is where the true tabernacle stands, of which the earthly tabernacle was merely a shadow (cf. Heb 8:1-5). That abode of God was in view when the apostle Paul wrote of “the third heaven” (2 Cor 12:2). As such, it is often seen as a synonym for God himself (cf. Mt 23:22; Lk 15:18).<\/p>\n<p>After Jesus’ ascension, recorded in Acts 1:6-11, two angels reminded the disciples that Jesus would return again from heaven. This was later confirmed by the apostle Paul (1 Cor 15:1-11; Eph 4:7-16; 1 Tm 3:16) and reiterated in the summary of the teachings of the NT known as the Apostles’ Creed. In all, the relationship of Jesus Christ to the heavenly abode of God is inextricably interwoven in the NT and is inseparable from the gospel message itself. Indeed, it is from the “right hand of God” that Christ forever lives to make intercession for those who have come to him by faith (Heb 7:25; cf. Mk 14:62).<\/p>\n<p>Paul asserts that the believer’s body will be made conformable to the glorious body of Jesus Christ when Christ returns from heaven (Phil 3:20-21). The believers need such a heavenly body to match their heavenly citizenship. The term “citizenship” (<span>kjv<\/span>) or “commonwealth” (<span>rsv<\/span>) implies a colony of individuals who live in a foreign country while observing the laws of their homeland instead of the land in which they reside (cf. Acts 22:28). The implication for believers is quite clear: They are to live according to the moral and ethical principles of God as revealed from heaven regardless of the standards proclaimed by the world. They have been raised together with Christ and have been instructed to “seek the things that are above, where Christ is, seated at the right hand of God” (Col 3:1). From there Christ has blessed his followers “with every spiritual blessing in the heavenly places” (Eph 1:3). The expression “in the heavenly places” is peculiar to Ephesians (see 1:3, 20; 2:6; 3:10; 6:12), suggesting that the blessings of the spiritual world are not relegated to some remote future time or place but can be perceived by faith here and now. That is why believers are said to have been made partakers already in the heavenly calling (Heb 3:1; 6:4).<\/p>\n<p>In the meanwhile, believers look forward to a new heaven and a new earth with the new Jerusalem. There will be no tears, sorrow, pain, death, and night there because the Son of God will be there (Rv 21:1-4, 27; 22:1-5), and in the resurrected state there will be no marrying or giving in marriage (Lk 20:27-38). At least two OT saints, Enoch (Gn 5:22-24; Heb 11:5) and Elijah (2 Kgs 2:11), were translated directly into the presence of God—into heaven. In addition to Paul’s statement about the third heaven, John was called into heaven (Rv 4:1), a heaven that is intended to be populated (cf. 19:1). All believers will ultimately dwell in heaven in their resurrection bodies, which they will receive when the Lord comes for them from heaven (1 Thes 4:16-17; Rv 19:1-4). The Lord will also give treasures and rewards at that time (Mt 5:12; 1 Cor 9:25; 2 Cor 5:1; 2 Tm 4:8; Jas 1:12; 1 Pt 1:4; 5:4; Rv 2:10; 4:10).<\/p>\n<p><em>See also<\/em> “Abraham’s Bosom”; New Heavens and New Earth; Paradise.<\/p>","summary_ro":"HEAVEN Realm (or realms) designated by a Hebrew term used to represent the sky and air and also heaven. The form of the word in Hebrew is dual (implying two of something). Although this dual form may only represent an ancient device for expressing the plural, it is supposed by some to imply the existence of a lower and an upper heaven—a physical and a spiritual heaven. In the Old Testament The OT writers viewed the physical heavens as a “firmament” appearing as a great arch supported on found...","summary_en":"HEAVEN Realm (or realms) designated by a Hebrew term used to represent the sky and air and also heaven. The form of the word in Hebrew is dual (implying two of something). Although this dual form may only represent an ancient device for expressing the plural, it is supposed by some to imply the existence of a lower and an upper heaven—a physical and a spiritual heaven. In the Old Testament The OT writers viewed the physical heavens as a “firmament” appearing as a great arch supported on found...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":17456,"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},{"id":33500,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Sadducees","title_en":"Sadducees","content_ro":"<h3>SADDUCEES<\/h3>\n<p>Jewish sect cited 14 times in the NT, not referred to in the OT.<\/p>\n<p class=\"h2\" id=\"TheirHistory\">Their History<\/p>\n<p>A number of suggestions have been made as to the origin of the name. First, it has been connected with the Hebrew word for “righteous” (<span class=\"hebrew\" lang=\"he\">saddik<\/span>). This is difficult from an etymological point of view, as there would have been a change from <em>i<\/em> to <em>u<\/em> in the word. Nor is there reason to think that they made such a claim to be the “righteous ones.” Second, the name has been connected with Zadok (sometimes written <span class=\"greek\" lang=\"el\">Saddouk<\/span> in Greek), a priest in the days of David (2 Sm 8:17; 15:24-29) who anointed Solomon (1 Kgs 1:32-39) and in his reign became chief priest (2:35). He is said to have descended from Eleazar, the son of Aaron (1 Chr 6:3-8), and Zadokite priests seem to have been responsible for priestly duties in the temple until the exile. In the blueprints for the restoration of the worship of the temple (Ez 40–48), it is the Zadokite priesthood that is again given charge to minister as “Levitical priests” (44:15-16; 48:11-12). After the exile, we read of Joshua (Jeshua) the son of Jehozadak as high priest (Hg 1:1), and his lineage was traced back to Zadok (1 Chr 6:8-15). The significance of the Zadokite priesthood continues to be stressed in writings of the early second century <span>BC<\/span>, but it is by no means clear that the Sadducees made a stand for the Zadokite priesthood. It may be added that the double <em>d<\/em> in the word is not readily explained by this view of Sadducean origins.<\/p>\n<p>Third, a late rabbinic tradition is that the Sadducees took their name from another Zadok who lived in the second century <span>BC<\/span>. There is little to commend this view.<\/p>\n<p>Finally, the British NT scholar T. W. Manson suggested that their name is to be connected with the Greek word <span class=\"greek\" lang=\"el\">sundikoi<\/span><em>,<\/em> meaning “members of the council,” thus designating the Sadducees as councillors under the Hasmonean rulers.<\/p>\n<p>The first historical knowledge of the Sadducees is in the time of Jonathan Maccabeus, who led the Jewish struggle against the Seleucids from 160 to 143 <span>BC<\/span>. Josephus (<em>Antiquities<\/em> 13.5.9) said that they were a party at this time, and that when John Hyrcanus was head of the Jewish state (135–104 <span>BC<\/span>) there was strife between the Pharisees and the Sadducees (<em>Antiquities<\/em> 13.10.6). It is possible that the Sadducees stood in some sense for the Zadokite priesthood or for the claim that the Jerusalem priesthood of their day was Zadokite in origin, but this is far from clear. Josephus says that the Sadducees had the rich on their side, while the Pharisees had a following among the common people. In the days of Salome Alexandra (76–67 <span>BC<\/span>), the Pharisees were in the ascendancy, but when Judea became a Roman province and Roman governors began to put one high priest down and raise another up, it appears that most of the high priests were from high-born Sadducean families. While they could temporize with the Romans, these Sadducean families had power and influence in the land. As hostilities developed between the Jews and their Roman overlords, the influence of the Sadducees declined. After the fall of Jerusalem to the Romans in <span>AD<\/span> 70, the Sadducees fade from history.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>In the Gospel narrative they first appeared, together with Pharisees, at John’s baptism. He addressed them as “sons of snakes” and challenged them to show repentance in their lives (Mt 3:7-10). Later, the Sadducees came along with some Pharisees to “test” Jesus, asking him to show them a sign from heaven (16:1). Jesus told his disciples to beware of the Sadducees (vv 6, 11-12).<\/p>\n<p>A great difference begins to emerge between Pharisees and Sadducees in Matthew 22:23-33 (cf. Mk 12:18-27; Lk 20:27-38). The Sadducees, who, like others, wanted to embarrass Jesus with their questions, came with a trick question that showed their doubts concerning the resurrection of the dead. The Sadducees were described in this context as those who say there is no resurrection after death. They cited the case of a woman who had seven brothers as her husbands in succession. “Whose wife will she be in the resurrection?” they asked, implying that because of such a problem, the resurrection could not be a reality. Jesus answered by speaking of the error of their view caused by their ignorance of the Scriptures and of God’s power.<\/p>\n<p>In the early days of the church in Jerusalem, the priests and the captain of the temple police and the Sadducees became annoyed because the disciples were proclaiming the resurrection from the dead (Acts 4:1-2). The Sadducees seem to have led the opposition to the apostles and their preaching. Later the high priest and Sadducees determined to arrest the apostles and put them in the prison (5:17). The only other reference to them in the NT is in Acts 23:6-8, in the record of Paul’s trial before the Jewish Sanhedrin. On that occasion, Paul deliberately spoke about his belief in the resurrection so as to cause a division between the Pharisees and the Sadducees, who did not believe in resurrection.<\/p>\n<p>Thus from these NT passages one realizes something of the basic tenets of the Sadducees, of their prominence among the high priestly families, and of the differences between Pharisees and Sadducees.<\/p>\n<p>Josephus, the Jewish historian who wrote in the closing years of the first century <span>AD<\/span>, adds to the information in the NT about this party. He said that the Sadducees, in contrast to the Pharisees and Essenes, gave no place to the overruling providence of God but emphasized that all that happens to us is the result of the good or evil that we do (<em>Antiquities<\/em> 13.5.9; <em>War<\/em> 2.8.14). Josephus, in a way comparable to the NT, spoke of the Sadducees’ rejection of “the immortal duration of the soul, and the punishments and rewards in Hades” (<em>War<\/em> 2.8.14). “Souls die with the bodies” was what they said (<em>Antiquities<\/em> 18.1.4). Early Christian writers—Hippolytus, Origen, and Jerome—said that the Sadducees accepted only the Pentateuch and not the other OT books. It would seem, however, that they were not opposed to other OT books as a whole (though it is doubtful whether they accepted books such as Daniel, with its clear statement of the resurrection of the dead), but rather that they opposed the legal regulations introduced by the Pharisees and were saying that only the OT law should be considered mandatory. In this, as in their stand against belief in angels and in life after death, they appear to have regarded the Pharisees as innovators and themselves as conservatives.<\/p>\n<p>The other main source of knowledge about the Sadducees is the Mishnah, the collection of the teaching of the rabbis, put down in writing in the second century <span>AD<\/span>. The Sadducees opposed many of the detailed regulations that the Pharisees sought to impose on the people (<em>Parah<\/em> 3.3,7). It also indicates that they had a greater tendency to compromise with the ways of the Gentiles than other Jewish parties (<em>Niddah<\/em> 4.2).<\/p>\n<p><em>See<\/em> Essenes; Judaism; Pharisees.<\/p>","content_en":"<h3>SADDUCEES<\/h3>\n<p>Jewish sect cited 14 times in the NT, not referred to in the OT.<\/p>\n<p class=\"h2\" id=\"TheirHistory\">Their History<\/p>\n<p>A number of suggestions have been made as to the origin of the name. First, it has been connected with the Hebrew word for “righteous” (<span class=\"hebrew\" lang=\"he\">saddik<\/span>). This is difficult from an etymological point of view, as there would have been a change from <em>i<\/em> to <em>u<\/em> in the word. Nor is there reason to think that they made such a claim to be the “righteous ones.” Second, the name has been connected with Zadok (sometimes written <span class=\"greek\" lang=\"el\">Saddouk<\/span> in Greek), a priest in the days of David (2 Sm 8:17; 15:24-29) who anointed Solomon (1 Kgs 1:32-39) and in his reign became chief priest (2:35). He is said to have descended from Eleazar, the son of Aaron (1 Chr 6:3-8), and Zadokite priests seem to have been responsible for priestly duties in the temple until the exile. In the blueprints for the restoration of the worship of the temple (Ez 40–48), it is the Zadokite priesthood that is again given charge to minister as “Levitical priests” (44:15-16; 48:11-12). After the exile, we read of Joshua (Jeshua) the son of Jehozadak as high priest (Hg 1:1), and his lineage was traced back to Zadok (1 Chr 6:8-15). The significance of the Zadokite priesthood continues to be stressed in writings of the early second century <span>BC<\/span>, but it is by no means clear that the Sadducees made a stand for the Zadokite priesthood. It may be added that the double <em>d<\/em> in the word is not readily explained by this view of Sadducean origins.<\/p>\n<p>Third, a late rabbinic tradition is that the Sadducees took their name from another Zadok who lived in the second century <span>BC<\/span>. There is little to commend this view.<\/p>\n<p>Finally, the British NT scholar T. W. Manson suggested that their name is to be connected with the Greek word <span class=\"greek\" lang=\"el\">sundikoi<\/span><em>,<\/em> meaning “members of the council,” thus designating the Sadducees as councillors under the Hasmonean rulers.<\/p>\n<p>The first historical knowledge of the Sadducees is in the time of Jonathan Maccabeus, who led the Jewish struggle against the Seleucids from 160 to 143 <span>BC<\/span>. Josephus (<em>Antiquities<\/em> 13.5.9) said that they were a party at this time, and that when John Hyrcanus was head of the Jewish state (135–104 <span>BC<\/span>) there was strife between the Pharisees and the Sadducees (<em>Antiquities<\/em> 13.10.6). It is possible that the Sadducees stood in some sense for the Zadokite priesthood or for the claim that the Jerusalem priesthood of their day was Zadokite in origin, but this is far from clear. Josephus says that the Sadducees had the rich on their side, while the Pharisees had a following among the common people. In the days of Salome Alexandra (76–67 <span>BC<\/span>), the Pharisees were in the ascendancy, but when Judea became a Roman province and Roman governors began to put one high priest down and raise another up, it appears that most of the high priests were from high-born Sadducean families. While they could temporize with the Romans, these Sadducean families had power and influence in the land. As hostilities developed between the Jews and their Roman overlords, the influence of the Sadducees declined. After the fall of Jerusalem to the Romans in <span>AD<\/span> 70, the Sadducees fade from history.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>In the Gospel narrative they first appeared, together with Pharisees, at John’s baptism. He addressed them as “sons of snakes” and challenged them to show repentance in their lives (Mt 3:7-10). Later, the Sadducees came along with some Pharisees to “test” Jesus, asking him to show them a sign from heaven (16:1). Jesus told his disciples to beware of the Sadducees (vv 6, 11-12).<\/p>\n<p>A great difference begins to emerge between Pharisees and Sadducees in Matthew 22:23-33 (cf. Mk 12:18-27; Lk 20:27-38). The Sadducees, who, like others, wanted to embarrass Jesus with their questions, came with a trick question that showed their doubts concerning the resurrection of the dead. The Sadducees were described in this context as those who say there is no resurrection after death. They cited the case of a woman who had seven brothers as her husbands in succession. “Whose wife will she be in the resurrection?” they asked, implying that because of such a problem, the resurrection could not be a reality. Jesus answered by speaking of the error of their view caused by their ignorance of the Scriptures and of God’s power.<\/p>\n<p>In the early days of the church in Jerusalem, the priests and the captain of the temple police and the Sadducees became annoyed because the disciples were proclaiming the resurrection from the dead (Acts 4:1-2). The Sadducees seem to have led the opposition to the apostles and their preaching. Later the high priest and Sadducees determined to arrest the apostles and put them in the prison (5:17). The only other reference to them in the NT is in Acts 23:6-8, in the record of Paul’s trial before the Jewish Sanhedrin. On that occasion, Paul deliberately spoke about his belief in the resurrection so as to cause a division between the Pharisees and the Sadducees, who did not believe in resurrection.<\/p>\n<p>Thus from these NT passages one realizes something of the basic tenets of the Sadducees, of their prominence among the high priestly families, and of the differences between Pharisees and Sadducees.<\/p>\n<p>Josephus, the Jewish historian who wrote in the closing years of the first century <span>AD<\/span>, adds to the information in the NT about this party. He said that the Sadducees, in contrast to the Pharisees and Essenes, gave no place to the overruling providence of God but emphasized that all that happens to us is the result of the good or evil that we do (<em>Antiquities<\/em> 13.5.9; <em>War<\/em> 2.8.14). Josephus, in a way comparable to the NT, spoke of the Sadducees’ rejection of “the immortal duration of the soul, and the punishments and rewards in Hades” (<em>War<\/em> 2.8.14). “Souls die with the bodies” was what they said (<em>Antiquities<\/em> 18.1.4). Early Christian writers—Hippolytus, Origen, and Jerome—said that the Sadducees accepted only the Pentateuch and not the other OT books. It would seem, however, that they were not opposed to other OT books as a whole (though it is doubtful whether they accepted books such as Daniel, with its clear statement of the resurrection of the dead), but rather that they opposed the legal regulations introduced by the Pharisees and were saying that only the OT law should be considered mandatory. In this, as in their stand against belief in angels and in life after death, they appear to have regarded the Pharisees as innovators and themselves as conservatives.<\/p>\n<p>The other main source of knowledge about the Sadducees is the Mishnah, the collection of the teaching of the rabbis, put down in writing in the second century <span>AD<\/span>. The Sadducees opposed many of the detailed regulations that the Pharisees sought to impose on the people (<em>Parah<\/em> 3.3,7). It also indicates that they had a greater tendency to compromise with the ways of the Gentiles than other Jewish parties (<em>Niddah<\/em> 4.2).<\/p>\n<p><em>See<\/em> Essenes; Judaism; Pharisees.<\/p>","summary_ro":"SADDUCEES Jewish sect cited 14 times in the NT, not referred to in the OT. Their History A number of suggestions have been made as to the origin of the name. First, it has been connected with the Hebrew word for “righteous” (saddik). This is difficult from an etymological point of view, as there would have been a change from i to u in the word. Nor is there reason to think that they made such a claim to be the “righteous ones.” Second, the name has been connected with Zadok (sometimes written...","summary_en":"SADDUCEES Jewish sect cited 14 times in the NT, not referred to in the OT. Their History A number of suggestions have been made as to the origin of the name. First, it has been connected with the Hebrew word for “righteous” (saddik). This is difficult from an etymological point of view, as there would have been a change from i to u in the word. Nor is there reason to think that they made such a claim to be the “righteous ones.” Second, the name has been connected with Zadok (sometimes written...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":56150,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:27","title_en":"Study Note: Luca 20:27","content_ro":"<p><strong>20:27<\/strong> <em>Sadducees . . . who say there is no resurrection from the dead:<\/em> See “The Sadducees” Profile.<\/p>","content_en":"<p><strong>20:27<\/strong> <em>Sadducees . . . who say there is no resurrection from the dead:<\/em> See “The Sadducees” Profile.<\/p>","summary_ro":"20:27 Sadducees . . . who say there is no resurrection from the dead: See “The Sadducees” Profile.","summary_en":"20:27 Sadducees . . . who say there is no resurrection from the dead: See “The Sadducees” Profile.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":83776,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:27","title_en":"Study Note: Luca 20:27","content_ro":"<p><strong>20:27<\/strong> <em>Sadducees . . . who say there is no resurrection from the dead:<\/em> See “The Sadducees” Profile.<\/p>","content_en":"<p><strong>20:27<\/strong> <em>Sadducees . . . who say there is no resurrection from the dead:<\/em> See “The Sadducees” Profile.<\/p>","summary_ro":"20:27 Sadducees . . . who say there is no resurrection from the dead: See “The Sadducees” Profile.","summary_en":"20:27 Sadducees . . . who say there is no resurrection from the dead: See “The Sadducees” Profile.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":111402,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:27","title_en":"Study Note: Luca 20:27","content_ro":"<p><strong>20:27<\/strong> <em>Sadducees . . . who say there is no resurrection from the dead:<\/em> See “The Sadducees” Profile.<\/p>","content_en":"<p><strong>20:27<\/strong> <em>Sadducees . . . who say there is no resurrection from the dead:<\/em> See “The Sadducees” Profile.<\/p>","summary_ro":"20:27 Sadducees . . . who say there is no resurrection from the dead: See “The Sadducees” Profile.","summary_en":"20:27 Sadducees . . . who say there is no resurrection from the dead: See “The Sadducees” Profile.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":139028,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:27","title_en":"Study Note: Luca 20:27","content_ro":"<p><strong>20:27<\/strong> <em>Sadducees . . . who say there is no resurrection from the dead:<\/em> See “The Sadducees” Profile.<\/p>","content_en":"<p><strong>20:27<\/strong> <em>Sadducees . . . who say there is no resurrection from the dead:<\/em> See “The Sadducees” Profile.<\/p>","summary_ro":"20:27 Sadducees . . . who say there is no resurrection from the dead: See “The Sadducees” Profile.","summary_en":"20:27 Sadducees . . . who say there is no resurrection from the dead: See “The Sadducees” Profile.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"28":[{"id":56151,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:28","title_en":"Study Note: Luca 20:28","content_ro":"<p><strong>20:28<\/strong> <em>Moses gave us a law:<\/em> A dead man’s brother would marry the widow to produce children who would maintain the dead man’s name and property (Deut 25:5-6; see also Gen 38:8-10; Ruth 4:1-12).<\/p>","content_en":"<p><strong>20:28<\/strong> <em>Moses gave us a law:<\/em> A dead man’s brother would marry the widow to produce children who would maintain the dead man’s name and property (Deut 25:5-6; see also Gen 38:8-10; Ruth 4:1-12).<\/p>","summary_ro":"20:28 Moses gave us a law: A dead man’s brother would marry the widow to produce children who would maintain the dead man’s name and property (Deut 25:5-6; see also Gen 38:8-10; Ruth 4:1-12).","summary_en":"20:28 Moses gave us a law: A dead man’s brother would marry the widow to produce children who would maintain the dead man’s name and property (Deut 25:5-6; see also Gen 38:8-10; Ruth 4:1-12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":83777,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:28","title_en":"Study Note: Luca 20:28","content_ro":"<p><strong>20:28<\/strong> <em>Moses gave us a law:<\/em> A dead man’s brother would marry the widow to produce children who would maintain the dead man’s name and property (Deut 25:5-6; see also Gen 38:8-10; Ruth 4:1-12).<\/p>","content_en":"<p><strong>20:28<\/strong> <em>Moses gave us a law:<\/em> A dead man’s brother would marry the widow to produce children who would maintain the dead man’s name and property (Deut 25:5-6; see also Gen 38:8-10; Ruth 4:1-12).<\/p>","summary_ro":"20:28 Moses gave us a law: A dead man’s brother would marry the widow to produce children who would maintain the dead man’s name and property (Deut 25:5-6; see also Gen 38:8-10; Ruth 4:1-12).","summary_en":"20:28 Moses gave us a law: A dead man’s brother would marry the widow to produce children who would maintain the dead man’s name and property (Deut 25:5-6; see also Gen 38:8-10; Ruth 4:1-12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":111403,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:28","title_en":"Study Note: Luca 20:28","content_ro":"<p><strong>20:28<\/strong> <em>Moses gave us a law:<\/em> A dead man’s brother would marry the widow to produce children who would maintain the dead man’s name and property (Deut 25:5-6; see also Gen 38:8-10; Ruth 4:1-12).<\/p>","content_en":"<p><strong>20:28<\/strong> <em>Moses gave us a law:<\/em> A dead man’s brother would marry the widow to produce children who would maintain the dead man’s name and property (Deut 25:5-6; see also Gen 38:8-10; Ruth 4:1-12).<\/p>","summary_ro":"20:28 Moses gave us a law: A dead man’s brother would marry the widow to produce children who would maintain the dead man’s name and property (Deut 25:5-6; see also Gen 38:8-10; Ruth 4:1-12).","summary_en":"20:28 Moses gave us a law: A dead man’s brother would marry the widow to produce children who would maintain the dead man’s name and property (Deut 25:5-6; see also Gen 38:8-10; Ruth 4:1-12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":139029,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:28","title_en":"Study Note: Luca 20:28","content_ro":"<p><strong>20:28<\/strong> <em>Moses gave us a law:<\/em> A dead man’s brother would marry the widow to produce children who would maintain the dead man’s name and property (Deut 25:5-6; see also Gen 38:8-10; Ruth 4:1-12).<\/p>","content_en":"<p><strong>20:28<\/strong> <em>Moses gave us a law:<\/em> A dead man’s brother would marry the widow to produce children who would maintain the dead man’s name and property (Deut 25:5-6; see also Gen 38:8-10; Ruth 4:1-12).<\/p>","summary_ro":"20:28 Moses gave us a law: A dead man’s brother would marry the widow to produce children who would maintain the dead man’s name and property (Deut 25:5-6; see also Gen 38:8-10; Ruth 4:1-12).","summary_en":"20:28 Moses gave us a law: A dead man’s brother would marry the widow to produce children who would maintain the dead man’s name and property (Deut 25:5-6; see also Gen 38:8-10; Ruth 4:1-12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"29":[{"id":56152,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:29","title_en":"Study Note: Luca 20:29","content_ro":"<p><strong>20:29-33<\/strong> <em>Well, suppose there were seven brothers:<\/em> A similar story of a woman married to seven husbands appears in the Old Testament Apocrypha (<em>Tobit<\/em> 3:7-17; 6:10–8:18).<\/p>","content_en":"<p><strong>20:29-33<\/strong> <em>Well, suppose there were seven brothers:<\/em> A similar story of a woman married to seven husbands appears in the Old Testament Apocrypha (<em>Tobit<\/em> 3:7-17; 6:10–8:18).<\/p>","summary_ro":"20:29-33 Well, suppose there were seven brothers: A similar story of a woman married to seven husbands appears in the Old Testament Apocrypha (Tobit 3:7-17; 6:10–8:18).","summary_en":"20:29-33 Well, suppose there were seven brothers: A similar story of a woman married to seven husbands appears in the Old Testament Apocrypha (Tobit 3:7-17; 6:10–8:18).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":83778,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:29","title_en":"Study Note: Luca 20:29","content_ro":"<p><strong>20:29-33<\/strong> <em>Well, suppose there were seven brothers:<\/em> A similar story of a woman married to seven husbands appears in the Old Testament Apocrypha (<em>Tobit<\/em> 3:7-17; 6:10–8:18).<\/p>","content_en":"<p><strong>20:29-33<\/strong> <em>Well, suppose there were seven brothers:<\/em> A similar story of a woman married to seven husbands appears in the Old Testament Apocrypha (<em>Tobit<\/em> 3:7-17; 6:10–8:18).<\/p>","summary_ro":"20:29-33 Well, suppose there were seven brothers: A similar story of a woman married to seven husbands appears in the Old Testament Apocrypha (Tobit 3:7-17; 6:10–8:18).","summary_en":"20:29-33 Well, suppose there were seven brothers: A similar story of a woman married to seven husbands appears in the Old Testament Apocrypha (Tobit 3:7-17; 6:10–8:18).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":111404,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:29","title_en":"Study Note: Luca 20:29","content_ro":"<p><strong>20:29-33<\/strong> <em>Well, suppose there were seven brothers:<\/em> A similar story of a woman married to seven husbands appears in the Old Testament Apocrypha (<em>Tobit<\/em> 3:7-17; 6:10–8:18).<\/p>","content_en":"<p><strong>20:29-33<\/strong> <em>Well, suppose there were seven brothers:<\/em> A similar story of a woman married to seven husbands appears in the Old Testament Apocrypha (<em>Tobit<\/em> 3:7-17; 6:10–8:18).<\/p>","summary_ro":"20:29-33 Well, suppose there were seven brothers: A similar story of a woman married to seven husbands appears in the Old Testament Apocrypha (Tobit 3:7-17; 6:10–8:18).","summary_en":"20:29-33 Well, suppose there were seven brothers: A similar story of a woman married to seven husbands appears in the Old Testament Apocrypha (Tobit 3:7-17; 6:10–8:18).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":139030,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:29","title_en":"Study Note: Luca 20:29","content_ro":"<p><strong>20:29-33<\/strong> <em>Well, suppose there were seven brothers:<\/em> A similar story of a woman married to seven husbands appears in the Old Testament Apocrypha (<em>Tobit<\/em> 3:7-17; 6:10–8:18).<\/p>","content_en":"<p><strong>20:29-33<\/strong> <em>Well, suppose there were seven brothers:<\/em> A similar story of a woman married to seven husbands appears in the Old Testament Apocrypha (<em>Tobit<\/em> 3:7-17; 6:10–8:18).<\/p>","summary_ro":"20:29-33 Well, suppose there were seven brothers: A similar story of a woman married to seven husbands appears in the Old Testament Apocrypha (Tobit 3:7-17; 6:10–8:18).","summary_en":"20:29-33 Well, suppose there were seven brothers: A similar story of a woman married to seven husbands appears in the Old Testament Apocrypha (Tobit 3:7-17; 6:10–8:18).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"33":[{"id":56153,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:33","title_en":"Study Note: Luca 20:33","content_ro":"<p><strong>20:33<\/strong> <em>whose wife will she be in the resurrection?<\/em> The Sadducees used this hypothetical situation in an attempt to show that the idea of resurrection was absurd. This was probably a stock polemic that the Sadducees used in debating the Pharisees.<\/p>","content_en":"<p><strong>20:33<\/strong> <em>whose wife will she be in the resurrection?<\/em> The Sadducees used this hypothetical situation in an attempt to show that the idea of resurrection was absurd. This was probably a stock polemic that the Sadducees used in debating the Pharisees.<\/p>","summary_ro":"20:33 whose wife will she be in the resurrection? The Sadducees used this hypothetical situation in an attempt to show that the idea of resurrection was absurd. This was probably a stock polemic that the Sadducees used in debating the Pharisees.","summary_en":"20:33 whose wife will she be in the resurrection? The Sadducees used this hypothetical situation in an attempt to show that the idea of resurrection was absurd. This was probably a stock polemic that the Sadducees used in debating the Pharisees.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":83779,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:33","title_en":"Study Note: Luca 20:33","content_ro":"<p><strong>20:33<\/strong> <em>whose wife will she be in the resurrection?<\/em> The Sadducees used this hypothetical situation in an attempt to show that the idea of resurrection was absurd. This was probably a stock polemic that the Sadducees used in debating the Pharisees.<\/p>","content_en":"<p><strong>20:33<\/strong> <em>whose wife will she be in the resurrection?<\/em> The Sadducees used this hypothetical situation in an attempt to show that the idea of resurrection was absurd. This was probably a stock polemic that the Sadducees used in debating the Pharisees.<\/p>","summary_ro":"20:33 whose wife will she be in the resurrection? The Sadducees used this hypothetical situation in an attempt to show that the idea of resurrection was absurd. This was probably a stock polemic that the Sadducees used in debating the Pharisees.","summary_en":"20:33 whose wife will she be in the resurrection? The Sadducees used this hypothetical situation in an attempt to show that the idea of resurrection was absurd. This was probably a stock polemic that the Sadducees used in debating the Pharisees.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":111405,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:33","title_en":"Study Note: Luca 20:33","content_ro":"<p><strong>20:33<\/strong> <em>whose wife will she be in the resurrection?<\/em> The Sadducees used this hypothetical situation in an attempt to show that the idea of resurrection was absurd. This was probably a stock polemic that the Sadducees used in debating the Pharisees.<\/p>","content_en":"<p><strong>20:33<\/strong> <em>whose wife will she be in the resurrection?<\/em> The Sadducees used this hypothetical situation in an attempt to show that the idea of resurrection was absurd. This was probably a stock polemic that the Sadducees used in debating the Pharisees.<\/p>","summary_ro":"20:33 whose wife will she be in the resurrection? The Sadducees used this hypothetical situation in an attempt to show that the idea of resurrection was absurd. This was probably a stock polemic that the Sadducees used in debating the Pharisees.","summary_en":"20:33 whose wife will she be in the resurrection? The Sadducees used this hypothetical situation in an attempt to show that the idea of resurrection was absurd. This was probably a stock polemic that the Sadducees used in debating the Pharisees.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":139031,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:33","title_en":"Study Note: Luca 20:33","content_ro":"<p><strong>20:33<\/strong> <em>whose wife will she be in the resurrection?<\/em> The Sadducees used this hypothetical situation in an attempt to show that the idea of resurrection was absurd. This was probably a stock polemic that the Sadducees used in debating the Pharisees.<\/p>","content_en":"<p><strong>20:33<\/strong> <em>whose wife will she be in the resurrection?<\/em> The Sadducees used this hypothetical situation in an attempt to show that the idea of resurrection was absurd. This was probably a stock polemic that the Sadducees used in debating the Pharisees.<\/p>","summary_ro":"20:33 whose wife will she be in the resurrection? The Sadducees used this hypothetical situation in an attempt to show that the idea of resurrection was absurd. This was probably a stock polemic that the Sadducees used in debating the Pharisees.","summary_en":"20:33 whose wife will she be in the resurrection? The Sadducees used this hypothetical situation in an attempt to show that the idea of resurrection was absurd. This was probably a stock polemic that the Sadducees used in debating the Pharisees.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"34":[{"id":27318,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Nephilim*","title_en":"Nephilim*","content_ro":"<h3>NEPHILIM*<\/h3>\n<p>Early group of the human race, mentioned only twice in the OT (Gn 6:4; Nm 13:33; <span>nlt<\/span> mg). The Greek translation of the Hebrew Scriptures (the Septuagint) rendered the name “Nephilim” as “giants,” and other versions followed this rendering, including the <span>kjv<\/span>. Modern translations, however, usually designate them as Nephilim, thus identifying them with the Anakim (Nm 13:33; Dt 2:21) and the Rephaim (Dt 2:20). The latter two were reputed to be large physically, hence the rendering “giants.”<\/p>\n<p>The Nephilim are of unknown origin. Some writers have taken the Hebrew verb <span class=\"hebrew\" lang=\"he\">naphal<\/span><em>,<\/em> “to fall,” to imply that the Nephilim were “fallen ones”—that is, fallen angels who subsequently mated with human women. But Christ taught that angels do not have carnal relationships (Lk 20:34-35), and therefore this view can only be maintained by assuming that Genesis 6:1-4 reflects Greek mythology, in which such unions occurred. The Genesis passage, however, deals with anthropology, not mythology.<\/p>\n<p>The Nephilim were evidently not the “sons of God” and seem to be different also from the “daughters of men.” The best classification is with the Anakim and Rephaim as ancient peoples of unknown origin.<\/p>\n<p><em>See also<\/em> Giants.<\/p>","content_en":"<h3>NEPHILIM*<\/h3>\n<p>Early group of the human race, mentioned only twice in the OT (Gn 6:4; Nm 13:33; <span>nlt<\/span> mg). The Greek translation of the Hebrew Scriptures (the Septuagint) rendered the name “Nephilim” as “giants,” and other versions followed this rendering, including the <span>kjv<\/span>. Modern translations, however, usually designate them as Nephilim, thus identifying them with the Anakim (Nm 13:33; Dt 2:21) and the Rephaim (Dt 2:20). The latter two were reputed to be large physically, hence the rendering “giants.”<\/p>\n<p>The Nephilim are of unknown origin. Some writers have taken the Hebrew verb <span class=\"hebrew\" lang=\"he\">naphal<\/span><em>,<\/em> “to fall,” to imply that the Nephilim were “fallen ones”—that is, fallen angels who subsequently mated with human women. But Christ taught that angels do not have carnal relationships (Lk 20:34-35), and therefore this view can only be maintained by assuming that Genesis 6:1-4 reflects Greek mythology, in which such unions occurred. The Genesis passage, however, deals with anthropology, not mythology.<\/p>\n<p>The Nephilim were evidently not the “sons of God” and seem to be different also from the “daughters of men.” The best classification is with the Anakim and Rephaim as ancient peoples of unknown origin.<\/p>\n<p><em>See also<\/em> Giants.<\/p>","summary_ro":"NEPHILIM* Early group of the human race, mentioned only twice in the OT (Gn 6:4; Nm 13:33; nlt mg). The Greek translation of the Hebrew Scriptures (the Septuagint) rendered the name “Nephilim” as “giants,” and other versions followed this rendering, including the kjv. Modern translations, however, usually designate them as Nephilim, thus identifying them with the Anakim (Nm 13:33; Dt 2:21) and the Rephaim (Dt 2:20). The latter two were reputed to be large physically, hence the rendering “gian...","summary_en":"NEPHILIM* Early group of the human race, mentioned only twice in the OT (Gn 6:4; Nm 13:33; nlt mg). The Greek translation of the Hebrew Scriptures (the Septuagint) rendered the name “Nephilim” as “giants,” and other versions followed this rendering, including the kjv. Modern translations, however, usually designate them as Nephilim, thus identifying them with the Anakim (Nm 13:33; Dt 2:21) and the Rephaim (Dt 2:20). The latter two were reputed to be large physically, hence the rendering “gian...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67099,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Resurrection of the Dead","title_en":"The Resurrection of the Dead","content_ro":"<h3>The Resurrection of the Dead<\/h3>\n<p>Jesus spoke of a future resurrection of all people—either to eternal life or to judgment (Mark 12:26-27; John 5:28-29; 6:39-40, 44, 54; 11:25-26; cp. Luke 20:34-36). When Christ returns, all his people will be resurrected to be with him forever (1 Thes 4:13-18; cp. 2 Cor 5:1-10).<\/p>\n<p>This strong hope characterized the outlook of the early Christians. They were able to endure their suffering because their eyes were fixed on what lay beyond this life (2 Cor 4:16-18; cp. Heb 12:2). They expected Jesus to return and resurrect their bodies, and they looked forward to living with him forever (1 Pet 1:3-6, 23). Their faith was based on the foundation of Jesus’ own bodily resurrection (1 Cor 15:12-20; Acts 4:33; see also 2 Cor 4:14).<\/p>\n<p>Resurrection bodies will be fundamentally different from the bodies we experience in this life, with all of their limitations and failings. These renewed bodies will be glorious, strong, immortal, and spiritual, like Christ’s own resurrection body (1 Cor 15:35-58).<\/p>\n<p>Because they are already joined to Christ, believers actually begin to experience resurrection existence here and now. They have already been “raised” with Christ; they have already been given “resurrection life” (Rom 6:4-11; 8:10-11; Col 2:12). As a result, their lives are now centered in the spiritual realities of heaven rather than in worldly things (Col 3:1-4). Believers can experience the transforming power of that new life here and now, the new life of the Spirit that frees them from the power of sin and death (Rom 8:1-4). In all the difficulties they face, their trust is not in themselves but in the resurrection power of God (2 Cor 1:9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Job 19:25-27; Pss 16:10; 49:15; Dan 12:2-3; Matt 16:21; 28:1-10; Mark 12:18-27; John 3:13-16; 5:25-30; 6:39-40; 11:21-27; Acts 2:23-24; 3:14-15; 4:33; 10:39-41; 17:2-3; 24:15; 26:22-23; Rom 1:4; 4:25; 6:4-11; 8:10-11; 1 Cor 15:12-58; 2 Cor 1:8-9; 4:13-18; 5:1-10; Eph 1:19-20; Col 2:12; 3:1-4; 1 Thes 4:13-18; 1 Pet 1:3-6, 23; Rev 20:11-15; 21:1-7; 22:1-6<\/p>","content_en":"<h3>The Resurrection of the Dead<\/h3>\n<p>Jesus spoke of a future resurrection of all people—either to eternal life or to judgment (Mark 12:26-27; John 5:28-29; 6:39-40, 44, 54; 11:25-26; cp. Luke 20:34-36). When Christ returns, all his people will be resurrected to be with him forever (1 Thes 4:13-18; cp. 2 Cor 5:1-10).<\/p>\n<p>This strong hope characterized the outlook of the early Christians. They were able to endure their suffering because their eyes were fixed on what lay beyond this life (2 Cor 4:16-18; cp. Heb 12:2). They expected Jesus to return and resurrect their bodies, and they looked forward to living with him forever (1 Pet 1:3-6, 23). Their faith was based on the foundation of Jesus’ own bodily resurrection (1 Cor 15:12-20; Acts 4:33; see also 2 Cor 4:14).<\/p>\n<p>Resurrection bodies will be fundamentally different from the bodies we experience in this life, with all of their limitations and failings. These renewed bodies will be glorious, strong, immortal, and spiritual, like Christ’s own resurrection body (1 Cor 15:35-58).<\/p>\n<p>Because they are already joined to Christ, believers actually begin to experience resurrection existence here and now. They have already been “raised” with Christ; they have already been given “resurrection life” (Rom 6:4-11; 8:10-11; Col 2:12). As a result, their lives are now centered in the spiritual realities of heaven rather than in worldly things (Col 3:1-4). Believers can experience the transforming power of that new life here and now, the new life of the Spirit that frees them from the power of sin and death (Rom 8:1-4). In all the difficulties they face, their trust is not in themselves but in the resurrection power of God (2 Cor 1:9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Job 19:25-27; Pss 16:10; 49:15; Dan 12:2-3; Matt 16:21; 28:1-10; Mark 12:18-27; John 3:13-16; 5:25-30; 6:39-40; 11:21-27; Acts 2:23-24; 3:14-15; 4:33; 10:39-41; 17:2-3; 24:15; 26:22-23; Rom 1:4; 4:25; 6:4-11; 8:10-11; 1 Cor 15:12-58; 2 Cor 1:8-9; 4:13-18; 5:1-10; Eph 1:19-20; Col 2:12; 3:1-4; 1 Thes 4:13-18; 1 Pet 1:3-6, 23; Rev 20:11-15; 21:1-7; 22:1-6<\/p>","summary_ro":"The Resurrection of the Dead Jesus spoke of a future resurrection of all people—either to eternal life or to judgment (Mark 12:26-27; John 5:28-29; 6:39-40, 44, 54; 11:25-26; cp. Luke 20:34-36). When Christ returns, all his people will be resurrected to be with him forever (1 Thes 4:13-18; cp. 2 Cor 5:1-10). This strong hope characterized the outlook of the early Christians. They were able to endure their suffering because their eyes were fixed on what lay beyond this life (2 Cor 4:16-18; cp....","summary_en":"The Resurrection of the Dead Jesus spoke of a future resurrection of all people—either to eternal life or to judgment (Mark 12:26-27; John 5:28-29; 6:39-40, 44, 54; 11:25-26; cp. Luke 20:34-36). When Christ returns, all his people will be resurrected to be with him forever (1 Thes 4:13-18; cp. 2 Cor 5:1-10). This strong hope characterized the outlook of the early Christians. They were able to endure their suffering because their eyes were fixed on what lay beyond this life (2 Cor 4:16-18; cp....","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":94725,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Resurrection of the Dead","title_en":"The Resurrection of the Dead","content_ro":"<h3>The Resurrection of the Dead<\/h3>\n<p>Jesus spoke of a future resurrection of all people—either to eternal life or to judgment (Mark 12:26-27; John 5:28-29; 6:39-40, 44, 54; 11:25-26; cp. Luke 20:34-36). When Christ returns, all his people will be resurrected to be with him forever (1 Thes 4:13-18; cp. 2 Cor 5:1-10).<\/p>\n<p>This strong hope characterized the outlook of the early Christians. They were able to endure their suffering because their eyes were fixed on what lay beyond this life (2 Cor 4:16-18; cp. Heb 12:2). They expected Jesus to return and resurrect their bodies, and they looked forward to living with him forever (1 Pet 1:3-6, 23). Their faith was based on the foundation of Jesus’ own bodily resurrection (1 Cor 15:12-20; Acts 4:33; see also 2 Cor 4:14).<\/p>\n<p>Resurrection bodies will be fundamentally different from the bodies we experience in this life, with all of their limitations and failings. These renewed bodies will be glorious, strong, immortal, and spiritual, like Christ’s own resurrection body (1 Cor 15:35-58).<\/p>\n<p>Because they are already joined to Christ, believers actually begin to experience resurrection existence here and now. They have already been “raised” with Christ; they have already been given “resurrection life” (Rom 6:4-11; 8:10-11; Col 2:12). As a result, their lives are now centered in the spiritual realities of heaven rather than in worldly things (Col 3:1-4). Believers can experience the transforming power of that new life here and now, the new life of the Spirit that frees them from the power of sin and death (Rom 8:1-4). In all the difficulties they face, their trust is not in themselves but in the resurrection power of God (2 Cor 1:9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Job 19:25-27; Pss 16:10; 49:15; Dan 12:2-3; Matt 16:21; 28:1-10; Mark 12:18-27; John 3:13-16; 5:25-30; 6:39-40; 11:21-27; Acts 2:23-24; 3:14-15; 4:33; 10:39-41; 17:2-3; 24:15; 26:22-23; Rom 1:4; 4:25; 6:4-11; 8:10-11; 1 Cor 15:12-58; 2 Cor 1:8-9; 4:13-18; 5:1-10; Eph 1:19-20; Col 2:12; 3:1-4; 1 Thes 4:13-18; 1 Pet 1:3-6, 23; Rev 20:11-15; 21:1-7; 22:1-6<\/p>","content_en":"<h3>The Resurrection of the Dead<\/h3>\n<p>Jesus spoke of a future resurrection of all people—either to eternal life or to judgment (Mark 12:26-27; John 5:28-29; 6:39-40, 44, 54; 11:25-26; cp. Luke 20:34-36). When Christ returns, all his people will be resurrected to be with him forever (1 Thes 4:13-18; cp. 2 Cor 5:1-10).<\/p>\n<p>This strong hope characterized the outlook of the early Christians. They were able to endure their suffering because their eyes were fixed on what lay beyond this life (2 Cor 4:16-18; cp. Heb 12:2). They expected Jesus to return and resurrect their bodies, and they looked forward to living with him forever (1 Pet 1:3-6, 23). Their faith was based on the foundation of Jesus’ own bodily resurrection (1 Cor 15:12-20; Acts 4:33; see also 2 Cor 4:14).<\/p>\n<p>Resurrection bodies will be fundamentally different from the bodies we experience in this life, with all of their limitations and failings. These renewed bodies will be glorious, strong, immortal, and spiritual, like Christ’s own resurrection body (1 Cor 15:35-58).<\/p>\n<p>Because they are already joined to Christ, believers actually begin to experience resurrection existence here and now. They have already been “raised” with Christ; they have already been given “resurrection life” (Rom 6:4-11; 8:10-11; Col 2:12). As a result, their lives are now centered in the spiritual realities of heaven rather than in worldly things (Col 3:1-4). Believers can experience the transforming power of that new life here and now, the new life of the Spirit that frees them from the power of sin and death (Rom 8:1-4). In all the difficulties they face, their trust is not in themselves but in the resurrection power of God (2 Cor 1:9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Job 19:25-27; Pss 16:10; 49:15; Dan 12:2-3; Matt 16:21; 28:1-10; Mark 12:18-27; John 3:13-16; 5:25-30; 6:39-40; 11:21-27; Acts 2:23-24; 3:14-15; 4:33; 10:39-41; 17:2-3; 24:15; 26:22-23; Rom 1:4; 4:25; 6:4-11; 8:10-11; 1 Cor 15:12-58; 2 Cor 1:8-9; 4:13-18; 5:1-10; Eph 1:19-20; Col 2:12; 3:1-4; 1 Thes 4:13-18; 1 Pet 1:3-6, 23; Rev 20:11-15; 21:1-7; 22:1-6<\/p>","summary_ro":"The Resurrection of the Dead Jesus spoke of a future resurrection of all people—either to eternal life or to judgment (Mark 12:26-27; John 5:28-29; 6:39-40, 44, 54; 11:25-26; cp. Luke 20:34-36). When Christ returns, all his people will be resurrected to be with him forever (1 Thes 4:13-18; cp. 2 Cor 5:1-10). This strong hope characterized the outlook of the early Christians. They were able to endure their suffering because their eyes were fixed on what lay beyond this life (2 Cor 4:16-18; cp....","summary_en":"The Resurrection of the Dead Jesus spoke of a future resurrection of all people—either to eternal life or to judgment (Mark 12:26-27; John 5:28-29; 6:39-40, 44, 54; 11:25-26; cp. Luke 20:34-36). When Christ returns, all his people will be resurrected to be with him forever (1 Thes 4:13-18; cp. 2 Cor 5:1-10). This strong hope characterized the outlook of the early Christians. They were able to endure their suffering because their eyes were fixed on what lay beyond this life (2 Cor 4:16-18; cp....","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122351,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Resurrection of the Dead","title_en":"The Resurrection of the Dead","content_ro":"<h3>The Resurrection of the Dead<\/h3>\n<p>Jesus spoke of a future resurrection of all people—either to eternal life or to judgment (Mark 12:26-27; John 5:28-29; 6:39-40, 44, 54; 11:25-26; cp. Luke 20:34-36). When Christ returns, all his people will be resurrected to be with him forever (1 Thes 4:13-18; cp. 2 Cor 5:1-10).<\/p>\n<p>This strong hope characterized the outlook of the early Christians. They were able to endure their suffering because their eyes were fixed on what lay beyond this life (2 Cor 4:16-18; cp. Heb 12:2). They expected Jesus to return and resurrect their bodies, and they looked forward to living with him forever (1 Pet 1:3-6, 23). Their faith was based on the foundation of Jesus’ own bodily resurrection (1 Cor 15:12-20; Acts 4:33; see also 2 Cor 4:14).<\/p>\n<p>Resurrection bodies will be fundamentally different from the bodies we experience in this life, with all of their limitations and failings. These renewed bodies will be glorious, strong, immortal, and spiritual, like Christ’s own resurrection body (1 Cor 15:35-58).<\/p>\n<p>Because they are already joined to Christ, believers actually begin to experience resurrection existence here and now. They have already been “raised” with Christ; they have already been given “resurrection life” (Rom 6:4-11; 8:10-11; Col 2:12). As a result, their lives are now centered in the spiritual realities of heaven rather than in worldly things (Col 3:1-4). Believers can experience the transforming power of that new life here and now, the new life of the Spirit that frees them from the power of sin and death (Rom 8:1-4). In all the difficulties they face, their trust is not in themselves but in the resurrection power of God (2 Cor 1:9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Job 19:25-27; Pss 16:10; 49:15; Dan 12:2-3; Matt 16:21; 28:1-10; Mark 12:18-27; John 3:13-16; 5:25-30; 6:39-40; 11:21-27; Acts 2:23-24; 3:14-15; 4:33; 10:39-41; 17:2-3; 24:15; 26:22-23; Rom 1:4; 4:25; 6:4-11; 8:10-11; 1 Cor 15:12-58; 2 Cor 1:8-9; 4:13-18; 5:1-10; Eph 1:19-20; Col 2:12; 3:1-4; 1 Thes 4:13-18; 1 Pet 1:3-6, 23; Rev 20:11-15; 21:1-7; 22:1-6<\/p>","content_en":"<h3>The Resurrection of the Dead<\/h3>\n<p>Jesus spoke of a future resurrection of all people—either to eternal life or to judgment (Mark 12:26-27; John 5:28-29; 6:39-40, 44, 54; 11:25-26; cp. Luke 20:34-36). When Christ returns, all his people will be resurrected to be with him forever (1 Thes 4:13-18; cp. 2 Cor 5:1-10).<\/p>\n<p>This strong hope characterized the outlook of the early Christians. They were able to endure their suffering because their eyes were fixed on what lay beyond this life (2 Cor 4:16-18; cp. Heb 12:2). They expected Jesus to return and resurrect their bodies, and they looked forward to living with him forever (1 Pet 1:3-6, 23). Their faith was based on the foundation of Jesus’ own bodily resurrection (1 Cor 15:12-20; Acts 4:33; see also 2 Cor 4:14).<\/p>\n<p>Resurrection bodies will be fundamentally different from the bodies we experience in this life, with all of their limitations and failings. These renewed bodies will be glorious, strong, immortal, and spiritual, like Christ’s own resurrection body (1 Cor 15:35-58).<\/p>\n<p>Because they are already joined to Christ, believers actually begin to experience resurrection existence here and now. They have already been “raised” with Christ; they have already been given “resurrection life” (Rom 6:4-11; 8:10-11; Col 2:12). As a result, their lives are now centered in the spiritual realities of heaven rather than in worldly things (Col 3:1-4). Believers can experience the transforming power of that new life here and now, the new life of the Spirit that frees them from the power of sin and death (Rom 8:1-4). In all the difficulties they face, their trust is not in themselves but in the resurrection power of God (2 Cor 1:9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Job 19:25-27; Pss 16:10; 49:15; Dan 12:2-3; Matt 16:21; 28:1-10; Mark 12:18-27; John 3:13-16; 5:25-30; 6:39-40; 11:21-27; Acts 2:23-24; 3:14-15; 4:33; 10:39-41; 17:2-3; 24:15; 26:22-23; Rom 1:4; 4:25; 6:4-11; 8:10-11; 1 Cor 15:12-58; 2 Cor 1:8-9; 4:13-18; 5:1-10; Eph 1:19-20; Col 2:12; 3:1-4; 1 Thes 4:13-18; 1 Pet 1:3-6, 23; Rev 20:11-15; 21:1-7; 22:1-6<\/p>","summary_ro":"The Resurrection of the Dead Jesus spoke of a future resurrection of all people—either to eternal life or to judgment (Mark 12:26-27; John 5:28-29; 6:39-40, 44, 54; 11:25-26; cp. Luke 20:34-36). When Christ returns, all his people will be resurrected to be with him forever (1 Thes 4:13-18; cp. 2 Cor 5:1-10). This strong hope characterized the outlook of the early Christians. They were able to endure their suffering because their eyes were fixed on what lay beyond this life (2 Cor 4:16-18; cp....","summary_en":"The Resurrection of the Dead Jesus spoke of a future resurrection of all people—either to eternal life or to judgment (Mark 12:26-27; John 5:28-29; 6:39-40, 44, 54; 11:25-26; cp. Luke 20:34-36). When Christ returns, all his people will be resurrected to be with him forever (1 Thes 4:13-18; cp. 2 Cor 5:1-10). This strong hope characterized the outlook of the early Christians. They were able to endure their suffering because their eyes were fixed on what lay beyond this life (2 Cor 4:16-18; cp....","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":149977,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Resurrection of the Dead","title_en":"The Resurrection of the Dead","content_ro":"<h3>The Resurrection of the Dead<\/h3>\n<p>Jesus spoke of a future resurrection of all people—either to eternal life or to judgment (Mark 12:26-27; John 5:28-29; 6:39-40, 44, 54; 11:25-26; cp. Luke 20:34-36). When Christ returns, all his people will be resurrected to be with him forever (1 Thes 4:13-18; cp. 2 Cor 5:1-10).<\/p>\n<p>This strong hope characterized the outlook of the early Christians. They were able to endure their suffering because their eyes were fixed on what lay beyond this life (2 Cor 4:16-18; cp. Heb 12:2). They expected Jesus to return and resurrect their bodies, and they looked forward to living with him forever (1 Pet 1:3-6, 23). Their faith was based on the foundation of Jesus’ own bodily resurrection (1 Cor 15:12-20; Acts 4:33; see also 2 Cor 4:14).<\/p>\n<p>Resurrection bodies will be fundamentally different from the bodies we experience in this life, with all of their limitations and failings. These renewed bodies will be glorious, strong, immortal, and spiritual, like Christ’s own resurrection body (1 Cor 15:35-58).<\/p>\n<p>Because they are already joined to Christ, believers actually begin to experience resurrection existence here and now. They have already been “raised” with Christ; they have already been given “resurrection life” (Rom 6:4-11; 8:10-11; Col 2:12). As a result, their lives are now centered in the spiritual realities of heaven rather than in worldly things (Col 3:1-4). Believers can experience the transforming power of that new life here and now, the new life of the Spirit that frees them from the power of sin and death (Rom 8:1-4). In all the difficulties they face, their trust is not in themselves but in the resurrection power of God (2 Cor 1:9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Job 19:25-27; Pss 16:10; 49:15; Dan 12:2-3; Matt 16:21; 28:1-10; Mark 12:18-27; John 3:13-16; 5:25-30; 6:39-40; 11:21-27; Acts 2:23-24; 3:14-15; 4:33; 10:39-41; 17:2-3; 24:15; 26:22-23; Rom 1:4; 4:25; 6:4-11; 8:10-11; 1 Cor 15:12-58; 2 Cor 1:8-9; 4:13-18; 5:1-10; Eph 1:19-20; Col 2:12; 3:1-4; 1 Thes 4:13-18; 1 Pet 1:3-6, 23; Rev 20:11-15; 21:1-7; 22:1-6<\/p>","content_en":"<h3>The Resurrection of the Dead<\/h3>\n<p>Jesus spoke of a future resurrection of all people—either to eternal life or to judgment (Mark 12:26-27; John 5:28-29; 6:39-40, 44, 54; 11:25-26; cp. Luke 20:34-36). When Christ returns, all his people will be resurrected to be with him forever (1 Thes 4:13-18; cp. 2 Cor 5:1-10).<\/p>\n<p>This strong hope characterized the outlook of the early Christians. They were able to endure their suffering because their eyes were fixed on what lay beyond this life (2 Cor 4:16-18; cp. Heb 12:2). They expected Jesus to return and resurrect their bodies, and they looked forward to living with him forever (1 Pet 1:3-6, 23). Their faith was based on the foundation of Jesus’ own bodily resurrection (1 Cor 15:12-20; Acts 4:33; see also 2 Cor 4:14).<\/p>\n<p>Resurrection bodies will be fundamentally different from the bodies we experience in this life, with all of their limitations and failings. These renewed bodies will be glorious, strong, immortal, and spiritual, like Christ’s own resurrection body (1 Cor 15:35-58).<\/p>\n<p>Because they are already joined to Christ, believers actually begin to experience resurrection existence here and now. They have already been “raised” with Christ; they have already been given “resurrection life” (Rom 6:4-11; 8:10-11; Col 2:12). As a result, their lives are now centered in the spiritual realities of heaven rather than in worldly things (Col 3:1-4). Believers can experience the transforming power of that new life here and now, the new life of the Spirit that frees them from the power of sin and death (Rom 8:1-4). In all the difficulties they face, their trust is not in themselves but in the resurrection power of God (2 Cor 1:9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Job 19:25-27; Pss 16:10; 49:15; Dan 12:2-3; Matt 16:21; 28:1-10; Mark 12:18-27; John 3:13-16; 5:25-30; 6:39-40; 11:21-27; Acts 2:23-24; 3:14-15; 4:33; 10:39-41; 17:2-3; 24:15; 26:22-23; Rom 1:4; 4:25; 6:4-11; 8:10-11; 1 Cor 15:12-58; 2 Cor 1:8-9; 4:13-18; 5:1-10; Eph 1:19-20; Col 2:12; 3:1-4; 1 Thes 4:13-18; 1 Pet 1:3-6, 23; Rev 20:11-15; 21:1-7; 22:1-6<\/p>","summary_ro":"The Resurrection of the Dead Jesus spoke of a future resurrection of all people—either to eternal life or to judgment (Mark 12:26-27; John 5:28-29; 6:39-40, 44, 54; 11:25-26; cp. Luke 20:34-36). When Christ returns, all his people will be resurrected to be with him forever (1 Thes 4:13-18; cp. 2 Cor 5:1-10). This strong hope characterized the outlook of the early Christians. They were able to endure their suffering because their eyes were fixed on what lay beyond this life (2 Cor 4:16-18; cp....","summary_en":"The Resurrection of the Dead Jesus spoke of a future resurrection of all people—either to eternal life or to judgment (Mark 12:26-27; John 5:28-29; 6:39-40, 44, 54; 11:25-26; cp. Luke 20:34-36). When Christ returns, all his people will be resurrected to be with him forever (1 Thes 4:13-18; cp. 2 Cor 5:1-10). This strong hope characterized the outlook of the early Christians. They were able to endure their suffering because their eyes were fixed on what lay beyond this life (2 Cor 4:16-18; cp....","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"35":[{"id":56154,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:35","title_en":"Study Note: Luca 20:35","content_ro":"<p><strong>20:35<\/strong> <em>will neither marry nor be given in marriage:<\/em> Jesus emphasized that marriage is an institution for this life, not for the resurrection.<\/p>","content_en":"<p><strong>20:35<\/strong> <em>will neither marry nor be given in marriage:<\/em> Jesus emphasized that marriage is an institution for this life, not for the resurrection.<\/p>","summary_ro":"20:35 will neither marry nor be given in marriage: Jesus emphasized that marriage is an institution for this life, not for the resurrection.","summary_en":"20:35 will neither marry nor be given in marriage: Jesus emphasized that marriage is an institution for this life, not for the resurrection.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":83780,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:35","title_en":"Study Note: Luca 20:35","content_ro":"<p><strong>20:35<\/strong> <em>will neither marry nor be given in marriage:<\/em> Jesus emphasized that marriage is an institution for this life, not for the resurrection.<\/p>","content_en":"<p><strong>20:35<\/strong> <em>will neither marry nor be given in marriage:<\/em> Jesus emphasized that marriage is an institution for this life, not for the resurrection.<\/p>","summary_ro":"20:35 will neither marry nor be given in marriage: Jesus emphasized that marriage is an institution for this life, not for the resurrection.","summary_en":"20:35 will neither marry nor be given in marriage: Jesus emphasized that marriage is an institution for this life, not for the resurrection.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":111406,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:35","title_en":"Study Note: Luca 20:35","content_ro":"<p><strong>20:35<\/strong> <em>will neither marry nor be given in marriage:<\/em> Jesus emphasized that marriage is an institution for this life, not for the resurrection.<\/p>","content_en":"<p><strong>20:35<\/strong> <em>will neither marry nor be given in marriage:<\/em> Jesus emphasized that marriage is an institution for this life, not for the resurrection.<\/p>","summary_ro":"20:35 will neither marry nor be given in marriage: Jesus emphasized that marriage is an institution for this life, not for the resurrection.","summary_en":"20:35 will neither marry nor be given in marriage: Jesus emphasized that marriage is an institution for this life, not for the resurrection.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":139032,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:35","title_en":"Study Note: Luca 20:35","content_ro":"<p><strong>20:35<\/strong> <em>will neither marry nor be given in marriage:<\/em> Jesus emphasized that marriage is an institution for this life, not for the resurrection.<\/p>","content_en":"<p><strong>20:35<\/strong> <em>will neither marry nor be given in marriage:<\/em> Jesus emphasized that marriage is an institution for this life, not for the resurrection.<\/p>","summary_ro":"20:35 will neither marry nor be given in marriage: Jesus emphasized that marriage is an institution for this life, not for the resurrection.","summary_en":"20:35 will neither marry nor be given in marriage: Jesus emphasized that marriage is an institution for this life, not for the resurrection.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"36":[{"id":1654,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Angel","title_en":"Angel","content_ro":"<h3>ANGEL<\/h3>\n<p>Messenger of God or supernatural being, either good or evil, with powers greater than humans possess.<\/p>\n<p>The first kind of angels mentioned in the Bible are cherubim (plural of “cherub,” a Hebrew word). They were celestial beings sent by God to guard the tree of life in the Garden of Eden (Gn 3:24). They were represented symbolically on the ark of the covenant (Ex 25:18-22), in the tabernacle (Ex 26:31) and temple (2 Chr 3:7), and seen by the prophet Ezekiel in a vision of the restored Jerusalem (Ez 41:18-20). Two angels, Gabriel and the chief, or archangel, Michael, are named in the Bible (Dn 8:16; 9:21; 10:13; Lk 1:19, 26; Jude 1:9; Rv 12:7-9).<\/p>\n\n<p>In the Bible, angels are spiritual beings who serve primarily as messengers. The English word “angel” comes directly from a Greek word for messenger. In Luke 9:52, Jesus sent “messengers” ahead of him. Usually the same word is translated “angel” and is understood to mean a spiritual messenger from God. In the OT also, one Hebrew word can refer either to a human messenger or to a spiritual being. It is not always immediately clear which is meant, especially since angels sometimes appeared in human form. In certain passages, “the angel of God” or a similar phrase may refer to God delivering his own message (see Gn 18:2-15).<\/p>\n<p>Angels appeared to many of God’s people in the Bible to announce good news (Jgs 13:3), warn of danger (Gn 19:15), guard from evil (Dn 3:28; 6:22), guide and protect (Ex 14:19), nourish (Gn 21:14-20; 1 Kgs 19:4-7), or instruct (Acts 7:38; Gal 3:19). When Christ came to earth as the Savior, angels heralded his birth (Lk 2:8-15), guided and warned his parents (Mt 2:13), strengthened him when he was tempted (Mt 4:11) and in his last distress (Lk 22:43-44 in some manuscripts), and observed his resurrection (Mt 28:1-6). Jesus spoke about the guardian angels of little children (Mt 18:10). Philip was guided by an angel (Acts 8:26). Apostles were rescued from prison by an angel (Acts 5:19; 12:7-11). In a frightening situation, the apostle Paul was encouraged by an angel (Acts 27:21-25).<\/p>\n\n<p>The physical appearance of angels in biblical encounters was often unusual enough to distinguish them from ordinary people. The angel who moved the stone from the entrance to Jesus’ tomb had an appearance like lightning and raiment white as snow (Mt 28:3). Many passages about angels are descriptions of dreams or visions. “Jacob’s ladder” with angels ascending and descending (Gn 28:12) is an example. In another dream an angel spoke to Jacob (Gn 31:11). An angel appeared to Cornelius in a vision (Acts 10:1-3). Major passages of this type include Isaiah 6 (the seraphim), much of the book of Ezekiel (the cherubim), and much of Daniel and Zechariah. In the NT, over a third of the references to angels are in the book of Revelation. In most cases there, the angelic beings are glorious or grotesque figures seen in visions and are not to be confused with human persons. The language describing such visions is appropriately mystical, or at least metaphorical and difficult to interpret.<\/p>\n<p>Angelology, or the doctrine of angels, is not a major theme in Christian theology in spite of the many references to angels in the Bible. Angels are included in descriptions of all that God created (Ps 148:2; Col 1:16). There are hints that they witnessed the creation of the world (Jb 38:7). No matter how close to God angels may be, they share with humankind the status of creatures. But as wholly spiritual creatures they are free from many human limitations, such as death (Lk 20:36). They do not marry (Mt 22:30), so they could be regarded as sexless. In all their appearances, angels in human form were taken to be men, never women or children. Their ability to communicate in human language and to affect human life in other ways is basic to their role in the Bible. Their power and awesome appearance (Mt 28:2-4) sometimes tempted people to fear or worship them, but the NT does not condone the worship of angels (Col 2:18; Rv 22:8-9). Though angels are stronger and wiser than human beings, their power and knowledge are also limited by God (Ps 103:20; Mt 24:36; 1 Pt 1:11-12; 2 Pt 2:11). <em>See<\/em> Cherub, Cherubim; Seraph, Seraphim; Demon; Demon-possession; Satan.<\/p>","content_en":"<h3>ANGEL<\/h3>\n<p>Messenger of God or supernatural being, either good or evil, with powers greater than humans possess.<\/p>\n<p>The first kind of angels mentioned in the Bible are cherubim (plural of “cherub,” a Hebrew word). They were celestial beings sent by God to guard the tree of life in the Garden of Eden (Gn 3:24). They were represented symbolically on the ark of the covenant (Ex 25:18-22), in the tabernacle (Ex 26:31) and temple (2 Chr 3:7), and seen by the prophet Ezekiel in a vision of the restored Jerusalem (Ez 41:18-20). Two angels, Gabriel and the chief, or archangel, Michael, are named in the Bible (Dn 8:16; 9:21; 10:13; Lk 1:19, 26; Jude 1:9; Rv 12:7-9).<\/p>\n\n<p>In the Bible, angels are spiritual beings who serve primarily as messengers. The English word “angel” comes directly from a Greek word for messenger. In Luke 9:52, Jesus sent “messengers” ahead of him. Usually the same word is translated “angel” and is understood to mean a spiritual messenger from God. In the OT also, one Hebrew word can refer either to a human messenger or to a spiritual being. It is not always immediately clear which is meant, especially since angels sometimes appeared in human form. In certain passages, “the angel of God” or a similar phrase may refer to God delivering his own message (see Gn 18:2-15).<\/p>\n<p>Angels appeared to many of God’s people in the Bible to announce good news (Jgs 13:3), warn of danger (Gn 19:15), guard from evil (Dn 3:28; 6:22), guide and protect (Ex 14:19), nourish (Gn 21:14-20; 1 Kgs 19:4-7), or instruct (Acts 7:38; Gal 3:19). When Christ came to earth as the Savior, angels heralded his birth (Lk 2:8-15), guided and warned his parents (Mt 2:13), strengthened him when he was tempted (Mt 4:11) and in his last distress (Lk 22:43-44 in some manuscripts), and observed his resurrection (Mt 28:1-6). Jesus spoke about the guardian angels of little children (Mt 18:10). Philip was guided by an angel (Acts 8:26). Apostles were rescued from prison by an angel (Acts 5:19; 12:7-11). In a frightening situation, the apostle Paul was encouraged by an angel (Acts 27:21-25).<\/p>\n\n<p>The physical appearance of angels in biblical encounters was often unusual enough to distinguish them from ordinary people. The angel who moved the stone from the entrance to Jesus’ tomb had an appearance like lightning and raiment white as snow (Mt 28:3). Many passages about angels are descriptions of dreams or visions. “Jacob’s ladder” with angels ascending and descending (Gn 28:12) is an example. In another dream an angel spoke to Jacob (Gn 31:11). An angel appeared to Cornelius in a vision (Acts 10:1-3). Major passages of this type include Isaiah 6 (the seraphim), much of the book of Ezekiel (the cherubim), and much of Daniel and Zechariah. In the NT, over a third of the references to angels are in the book of Revelation. In most cases there, the angelic beings are glorious or grotesque figures seen in visions and are not to be confused with human persons. The language describing such visions is appropriately mystical, or at least metaphorical and difficult to interpret.<\/p>\n<p>Angelology, or the doctrine of angels, is not a major theme in Christian theology in spite of the many references to angels in the Bible. Angels are included in descriptions of all that God created (Ps 148:2; Col 1:16). There are hints that they witnessed the creation of the world (Jb 38:7). No matter how close to God angels may be, they share with humankind the status of creatures. But as wholly spiritual creatures they are free from many human limitations, such as death (Lk 20:36). They do not marry (Mt 22:30), so they could be regarded as sexless. In all their appearances, angels in human form were taken to be men, never women or children. Their ability to communicate in human language and to affect human life in other ways is basic to their role in the Bible. Their power and awesome appearance (Mt 28:2-4) sometimes tempted people to fear or worship them, but the NT does not condone the worship of angels (Col 2:18; Rv 22:8-9). Though angels are stronger and wiser than human beings, their power and knowledge are also limited by God (Ps 103:20; Mt 24:36; 1 Pt 1:11-12; 2 Pt 2:11). <em>See<\/em> Cherub, Cherubim; Seraph, Seraphim; Demon; Demon-possession; Satan.<\/p>","summary_ro":"ANGEL Messenger of God or supernatural being, either good or evil, with powers greater than humans possess. The first kind of angels mentioned in the Bible are cherubim (plural of “cherub,” a Hebrew word). They were celestial beings sent by God to guard the tree of life in the Garden of Eden (Gn 3:24). They were represented symbolically on the ark of the covenant (Ex 25:18-22), in the tabernacle (Ex 26:31) and temple (2 Chr 3:7), and seen by the prophet Ezekiel in a vision of the restored Jer...","summary_en":"ANGEL Messenger of God or supernatural being, either good or evil, with powers greater than humans possess. The first kind of angels mentioned in the Bible are cherubim (plural of “cherub,” a Hebrew word). They were celestial beings sent by God to guard the tree of life in the Garden of Eden (Gn 3:24). They were represented symbolically on the ark of the covenant (Ex 25:18-22), in the tabernacle (Ex 26:31) and temple (2 Chr 3:7), and seen by the prophet Ezekiel in a vision of the restored Jer...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":56155,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:36","title_en":"Study Note: Luca 20:36","content_ro":"<p><strong>20:36<\/strong> <em>In this respect they will be like angels:<\/em> Angels are not married, and they are immortal. The Bible never teaches that people become angels (cp. Heb 1:5–2:18), but that we will be like them.<\/p>","content_en":"<p><strong>20:36<\/strong> <em>In this respect they will be like angels:<\/em> Angels are not married, and they are immortal. The Bible never teaches that people become angels (cp. Heb 1:5–2:18), but that we will be like them.<\/p>","summary_ro":"20:36 In this respect they will be like angels: Angels are not married, and they are immortal. The Bible never teaches that people become angels (cp. Heb 1:5–2:18), but that we will be like them.","summary_en":"20:36 In this respect they will be like angels: Angels are not married, and they are immortal. The Bible never teaches that people become angels (cp. Heb 1:5–2:18), but that we will be like them.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":83781,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:36","title_en":"Study Note: Luca 20:36","content_ro":"<p><strong>20:36<\/strong> <em>In this respect they will be like angels:<\/em> Angels are not married, and they are immortal. The Bible never teaches that people become angels (cp. Heb 1:5–2:18), but that we will be like them.<\/p>","content_en":"<p><strong>20:36<\/strong> <em>In this respect they will be like angels:<\/em> Angels are not married, and they are immortal. The Bible never teaches that people become angels (cp. Heb 1:5–2:18), but that we will be like them.<\/p>","summary_ro":"20:36 In this respect they will be like angels: Angels are not married, and they are immortal. The Bible never teaches that people become angels (cp. Heb 1:5–2:18), but that we will be like them.","summary_en":"20:36 In this respect they will be like angels: Angels are not married, and they are immortal. The Bible never teaches that people become angels (cp. Heb 1:5–2:18), but that we will be like them.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":111407,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:36","title_en":"Study Note: Luca 20:36","content_ro":"<p><strong>20:36<\/strong> <em>In this respect they will be like angels:<\/em> Angels are not married, and they are immortal. The Bible never teaches that people become angels (cp. Heb 1:5–2:18), but that we will be like them.<\/p>","content_en":"<p><strong>20:36<\/strong> <em>In this respect they will be like angels:<\/em> Angels are not married, and they are immortal. The Bible never teaches that people become angels (cp. Heb 1:5–2:18), but that we will be like them.<\/p>","summary_ro":"20:36 In this respect they will be like angels: Angels are not married, and they are immortal. The Bible never teaches that people become angels (cp. Heb 1:5–2:18), but that we will be like them.","summary_en":"20:36 In this respect they will be like angels: Angels are not married, and they are immortal. The Bible never teaches that people become angels (cp. Heb 1:5–2:18), but that we will be like them.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":139033,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:36","title_en":"Study Note: Luca 20:36","content_ro":"<p><strong>20:36<\/strong> <em>In this respect they will be like angels:<\/em> Angels are not married, and they are immortal. The Bible never teaches that people become angels (cp. Heb 1:5–2:18), but that we will be like them.<\/p>","content_en":"<p><strong>20:36<\/strong> <em>In this respect they will be like angels:<\/em> Angels are not married, and they are immortal. The Bible never teaches that people become angels (cp. Heb 1:5–2:18), but that we will be like them.<\/p>","summary_ro":"20:36 In this respect they will be like angels: Angels are not married, and they are immortal. The Bible never teaches that people become angels (cp. Heb 1:5–2:18), but that we will be like them.","summary_en":"20:36 In this respect they will be like angels: Angels are not married, and they are immortal. The Bible never teaches that people become angels (cp. Heb 1:5–2:18), but that we will be like them.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"37":[{"id":5859,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Burning Bush","title_en":"Burning Bush","content_ro":"<h3>BURNING BUSH<\/h3>\n<p>Flaming bush on Mt Horeb, where Moses experienced God’s presence and received the commission to lead the people of Israel out of Egypt (Ex 3:1-15; Mk 12:26; Lk 20:37; Acts 7:30-34). The enigma of a plant burning without being consumed provided the opportunity for God to reveal his name, “<span>I Am Who I Am<\/span>.” The burning bush was a theophany, a visible revelation of God’s glory. Association of clouds, fire, and smoke with the manifestation of God’s glory is a common biblical theme (see Ex 13:21; 19:18; 1 Kgs 8:10-11; 2 Kgs 1:12; 2:11; Is 6:1-6; 2 Thes 1:7; Rv 1:14; 19:12).<\/p>\n<p>The burning bush was also symbolic of God’s holiness. Moses was commanded not to approach, but to remove his shoes because the place where he was standing was holy ground (Ex 3:5). Unlike the gods of Egypt, who were pictured as living in gloomy darkness, Israel’s God revealed himself as one who lives in unapproachable light (1 Tm 6:16). The burning bush evidently symbolized his intent not to consume or destroy his people, but to be their savior, to lead them out of bondage in Egypt and into the Promised Land.<\/p>\n<p><em>See also<\/em> Exodus, Book of; Moses; Theophany; God, Names of.<\/p>","content_en":"<h3>BURNING BUSH<\/h3>\n<p>Flaming bush on Mt Horeb, where Moses experienced God’s presence and received the commission to lead the people of Israel out of Egypt (Ex 3:1-15; Mk 12:26; Lk 20:37; Acts 7:30-34). The enigma of a plant burning without being consumed provided the opportunity for God to reveal his name, “<span>I Am Who I Am<\/span>.” The burning bush was a theophany, a visible revelation of God’s glory. Association of clouds, fire, and smoke with the manifestation of God’s glory is a common biblical theme (see Ex 13:21; 19:18; 1 Kgs 8:10-11; 2 Kgs 1:12; 2:11; Is 6:1-6; 2 Thes 1:7; Rv 1:14; 19:12).<\/p>\n<p>The burning bush was also symbolic of God’s holiness. Moses was commanded not to approach, but to remove his shoes because the place where he was standing was holy ground (Ex 3:5). Unlike the gods of Egypt, who were pictured as living in gloomy darkness, Israel’s God revealed himself as one who lives in unapproachable light (1 Tm 6:16). The burning bush evidently symbolized his intent not to consume or destroy his people, but to be their savior, to lead them out of bondage in Egypt and into the Promised Land.<\/p>\n<p><em>See also<\/em> Exodus, Book of; Moses; Theophany; God, Names of.<\/p>","summary_ro":"BURNING BUSH Flaming bush on Mt Horeb, where Moses experienced God’s presence and received the commission to lead the people of Israel out of Egypt (Ex 3:1-15; Mk 12:26; Lk 20:37; Acts 7:30-34). The enigma of a plant burning without being consumed provided the opportunity for God to reveal his name, “I Am Who I Am.” The burning bush was a theophany, a visible revelation of God’s glory. Association of clouds, fire, and smoke with the manifestation of God’s glory is a common biblical theme (see...","summary_en":"BURNING BUSH Flaming bush on Mt Horeb, where Moses experienced God’s presence and received the commission to lead the people of Israel out of Egypt (Ex 3:1-15; Mk 12:26; Lk 20:37; Acts 7:30-34). The enigma of a plant burning without being consumed provided the opportunity for God to reveal his name, “I Am Who I Am.” The burning bush was a theophany, a visible revelation of God’s glory. Association of clouds, fire, and smoke with the manifestation of God’s glory is a common biblical theme (see...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":13496,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Genesis","title_en":"Book of Genesis","content_ro":"<h3>GENESIS, Book of<\/h3>\n<p>First book of the Bible.<\/p>\n<p>Preview<\/p>\n<p>• Name<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Purpose<\/p>\n<p>• Structure<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Name\">Name<\/p>\n<p>The name Genesis comes into English as a transliteration of the Greek word meaning “origin” or “beginning.” This name was given to the book in the Greek translation of the Hebrew Scriptures, known as the Septuagint. Genesis reflects both the content of the book and the Hebrew name for it, which is taken from its first word, <span class=\"hebrew\" lang=\"he\">bere’shith<\/span><em>,<\/em> “in the beginning.”<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The authorship of Genesis is closely related to the authorship of the entire Pentateuch (lit. “five-volumed,” the first five books of the Bible, which in Hebrew are called the Torah). It is clear that the Bible regards the human author of these books as Moses. On several occasions the Lord commanded Moses to write down various things: “in a book” (Ex 17:14) “write these words” (34:27). The Pentateuch reports that “Moses wrote all the words of the <span>Lord<\/span>” (24:4); he wrote the itinerary of the exodus wanderings (Nm 33:2); “Moses wrote this law” (Dt 31:9). (Here it is not certain that all five books are meant, but it must refer to at least the greater part of Deuteronomy.) In Exodus 24:7 it is said that Moses read the Book of the Covenant, which he must have just completed.<\/p>\n<p>The rest of the OT bears witness to the writing of the Pentateuch by Moses. David referred to “the law of Moses” (1 Kgs 2:3). In the time of Josiah, there was found in the temple the “Book of the Law of the <span>Lord<\/span> . . . given through Moses” (2 Chr 34:14, <span>nlt<\/span>). Day by day Ezra read from “the Book of the Law of God” (Neh 8:18, <span>nlt<\/span>).<\/p>\n<p>In the NT, Jesus refers to “the book of Moses” (Mk 12:26; Lk 20:37) and otherwise mentions the commands or statements of Moses (Mt 8:4; 19:8; Mk 7:10; cf. Lk 16:31; 24:44). The Jews also quoted from the Torah as coming from Moses, and Jesus did not contradict them.<\/p>\n<p>Of Genesis in particular, it may be said that Moses had the opportunity and ability to write the book. He could have written it during his years in Egypt or while exiled with the Kenites. As the recognized leader of the Israelites, he would have had access to, or perhaps even custody of, the records that Jacob brought from Canaan. He was “instructed in all the wisdom of the Egyptians” (Acts 7:22) and probably could have written in several languages and in several scripts (hieroglyphic, cuneiform, Old Hebrew). Although Moses was admirably fitted for the task of writing, one must remember that he was not putting together a human composition but was writing under the inspiration of God (2 Pt 1:21). We may with confidence conclude that Moses was the human author of Genesis.<\/p>\n<p>The liberal view of the authorship of Genesis is that the book is an editorial composite—a view first put forward by a French physician, Jean Astruc, who suggested that the different names for God indicated different documents or sources for the writing of the book. The German higher critics expanded the view of the use of documents in the writing of Genesis and developed it into the Graf-Wellhausen-Kuenen, or Documentary, Hypothesis, which may also be called the JEDP theory of the authorship of the book. This view holds that there were four basic documents: (1) J, which uses the name YHWH (Jehovah or Yahweh) for God, dates from about the ninth century <span>BC<\/span> and comes from Judah; (2) E uses the name Elohim, dates from the eighth century, and comes from the northern kingdom; (3) D is Deuteronomy and is supposed to come from the time of Josiah, about 621 <span>BC<\/span>; and (4) P is the priestly element, which deals with matters of the priesthood and ritual, dating to the fifth century <span>BC<\/span> or later. Some may date portions of Genesis as late as the Hellenistic period. According to this theory, the various documents were blended together by editors, so that there was a JE, JED, and so on.<\/p>\n<p>The science of archaeology discredited many of the extreme postulations of these critics, and the work of W. F. Albright and his followers did much to restore confidence in the historicity of Genesis. Within the last several decades, the patriarchal narratives and the account of Joseph have again come under strong attack, but these views are extreme, and much of the evidence adduced by Albright and earlier scholars like R. D. Wilson, W. H. Green, and others still has validity.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>The date of the book is also a matter of debate. Even among those who accept Mosaic authorship there is debate as to when Moses lived. Based on the biblical data, Moses should have lived in the 15th century <span>BC<\/span> (cf. Jgs 11:26; 1 Kgs 6:1), but many scholars incline toward a 13th-century date. As outlined above, the liberal view of the date of Genesis would be from the ninth to the fifth centuries <span>BC<\/span>, with the final editing coming around the fifth century or perhaps even later.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>Genesis sketches the origin of many things: the universe, the earth, plants, animals, and mankind. It gives the beginnings of human institutions, professions, and crafts. It describes the origin of sin and death, and illustrates the insidious working of Satan in human life. Above all, Genesis relates the beginning of the history of redemption with the announcement of a Redeemer who was to come (Gn 3:15). It names the early progenitors in the lineage of the Messiah and the beginning of the Hebrew people through whom the Bible and the Savior came. Genesis also gives a selective history of people and events as viewed from the perspective of the purposes of God.<\/p>\n<p class=\"h2\" id=\"Structure\">Structure<\/p>\n<p>The book is divided into 11 parts of uneven length, each set off by the expression “these are the generations [descendants, history] of” (2:4; 5:1; 6:9; 10:1; 11:10, 27; 25:12, 19; 36:1; 37:2). Only three times does the formula coincide with the first verse of a chapter. Usually called a heading or superscription, the expression serves as a kind of link between what precedes and what follows.<\/p>\n\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Creation (1:1–2:25)<\/h5>\n<p>These two chapters have been a scientific-theological battleground for many years, as researchers and students have tried to probe the origins of the universe and of life. Much of the evidence is not subject to scientific scrutiny, for science by definition requires that the evidence must be reproducible by experiment.<\/p>\n<p>The statement of Genesis 1:1 remains the grandest, most precise, and most accurate statement of origins: “In the beginning God created the heavens and the earth.” He did this <em>ex nihilo<\/em> (“out of nothing”) by his word (Heb 11:3); he spoke the word of command and it was done (Gn 1:3, 6, 9, 11, 14, 20; Ps 33:6, 9).<\/p>\n<p>The date of the beginning is unknown. Uniformitarian cosmogonists (students of the origins of the universe who believe that natural events have always followed a uniform pattern; cf. 2 Pt 3:3-7) have speculated that the beginning of the universe was billions of years ago. But some creationists posit a world thousands of years old.<\/p>\n<p>To accommodate geological ages and the existence of extinct animals, some interpreters have proposed a gap between Genesis 1:1 and 1:2, with Genesis 1:2–2:3 representing a second or new creation. But this is conjecture. So is the idea that each day represents a geological age.<\/p>\n<p>As the text stands, there is a correlation between the first three days and the second three days. Day one saw the creation of light; day four, the light bearers. Day two was the time of the creation of the firmament (better, “expanse”), which divided the waters; day five, birds and swarming water creatures. On day three, God made the dry land and plants; on day six he created the land animals and man. He made man in the image of God (Gn 1:26), “a little less than God” (Ps 8:5), and gave him dominion over the earth. He made everything “according to their kinds,” so that each kind is distinct and unique. The perfection of his work is affirmed in that “God saw that it was good” (Gn 1:4, 10, 12, 18, 21; “very good,” v 31). The seventh day was a time of cessation from the activity of creating and served as a type for mankind’s day of rest (2:1-3).<\/p>\n<p>Critical scholarship eyes 2:4-25 as a doublet in conflict with Genesis 1:1–2:3. To conservative scholars, the second chapter is the same account from a different perspective. Chapter 1 gives the Creation from the standpoint of sequence; chapter 2 shows it in view of the centrality of mankind in God’s creative work.<\/p>\n<p>Chapter 2 gives details of the creation of man of “dust from the ground” (v 7) and woman from a rib of the man (vv 21-22). She was created to be “a companion who will help him” (vv 18-20). They were created as mature adults, with the gift of speech and with great intelligence. Adam had imagination and vocabulary sufficient for naming all of the animal species (v 19).<\/p>\n<p>The location of the Garden of Eden is given (vv 10-14). Two of the four rivers, the Tigris and the Euphrates, can be identified with certainty. So man lived in this beautiful garden in the bliss of innocence.<\/p>\n<h5>The History of Humankind from Eden to Babel (3:1–11:26)<\/h5>\n<h6>The Fall<\/h6>\n<p>The loss of Eden and the break in fellowship with God is the saddest chapter in human history. The serpent, the devil, approached Eve with the same philosophy he always uses: doubt of God’s word (Gn 3:1), denial of death (v 4), and the suggestion of equality with God (v 5). He gained access to her will by deceiving her with the promise that the fruit would make her as wise as God is (Gn 3:5; cf. 1 Jn 2:16). Eve was deceived, but when she offered the fruit to Adam, he took it willingly, knowing what he was doing (Gn 3:6; cf. 1 Tm 2:14). Later, he tried to blame God for giving him the wife who gave him the fruit (Gn 3:12). Fellowship with God was broken (v 8), yet God came seeking Adam and found him.<\/p>\n<p>With sin came judgment, and the Lord pronounced righteous judgment on the serpent, the woman, and the man. The earth was also “subjected to frustration” and now groans as it awaits renewal (Rom 8:21-22). God gave hope to man and a promise of a Redeemer (Gn 3:15), who was to bruise the serpent’s head. Adam and Eve were forced out of the Garden, and it was made inaccessible to them.<\/p>\n<p>The impatience of humankind is shown in Eve’s expectation that her son Cain was the promised Deliverer. Instead, he developed a wrong-hearted attitude toward God and became so jealous of his younger brother that he murdered him. Apprehended by God and confronted with his crime, Cain showed only self-pity and went east from Eden, where he built a city (4:1-16). Chapter 4 closes with another contrast: the brazen Lamech, who called for vengeance, while others began to call upon the name of the Lord.<\/p>\n<h6>The Generations of Adam<\/h6>\n<p>This genealogical table (5:1-32) brings humankind to the time of Noah and the Flood. The longevity of the antediluvian patriarchs seems very striking to us, but one must remember that the earth had not yet been subjected to pollution and that the effects of sin on the human race were still nominal. The refrain “and he died” reminds us of man’s mortality. For Enoch, however, there was something better: “He enjoyed a close relationship with God throughout his life. Then, suddenly, he disappeared because God took him” (5:24, <span>nlt<\/span>).<\/p>\n<h6>The Flood<\/h6>\n<p>With increased population came an eruption of sin (6:1-5). As men multiplied, so did their corruption. The universal condemnation of verse 5 shows a world ripe for judgment. Noah, however, “found favor with the <span>Lord<\/span>,” for he was a righteous and blameless man who walked with God (6:8-9).<\/p>\n<p>The Lord planned to annihilate the human race, but he determined to save Noah and his family. Intending to flood the earth, God instructed Noah to build an ark. Noah was directed to take animals aboard the ark, two by two, male and female, for the preservation of each species. When all was in readiness, the Flood came: “the underground waters burst forth on the earth, and the rain fell in mighty torrents from the sky” (7:11, <span>nlt<\/span>). It rained for 40 days and 40 nights. The highest mountains were covered, and life outside the ark perished. “But God remembered Noah” and sent a wind to evaporate the waters (8:1). Eventually the ark came to rest on the mountains of Ararat (v 4). Noah made a sacrifice to the Lord, and the Lord determined that he would never again bring such destruction upon the earth.<\/p>\n<p>The Flood is another of God’s acts that has been much debated. Many have argued for a local flood, which affected only part of Mesopotamia. Archaeologists have pointed to various flood strata in the excavation of Mesopotamian city-mounds as evidence for the account of the flood and have cited the various flood stories from that area as the source of the Genesis record. The epic of Gilgamesh gives an interesting tale of this hero, who went on a mission to visit Utnapishtim, the cuneiform Noah, in quest of eternal life. The flood story told by Utnapishtim has many parallels to Genesis, but there are greater contrasts, which demonstrate that the Bible preserves the true account.<\/p>\n<p>Both the Genesis account and the references to it in the NT (cf. 2 Pt 3:6) favor the view that the deluge was not a minor episode in the Tigris-Euphrates area but was an unprecedented worldwide catastrophe. Christian geologists affirm that the Flood had far-reaching effects on the earth itself. Flood stories are almost universally known, lending support to the conclusion that the Flood covered the whole earth. Following the Flood, God blessed Noah and his sons, Ham, Shem, and Japheth. God made a covenant with Noah, promising that he would never again send a worldwide flood. As a sign of this, he established the rainbow.<\/p>\n<p>Noah was the first tiller of the soil, and he planted a vineyard (9:20). Noah became drunk from wine he made and lay uncovered in his tent. Ham saw him and reported this to his brothers, who discreetly covered him. Ham and his son Canaan were cursed; Shem and Japheth were blessed.<\/p>\n<h6>The History of the Nations<\/h6>\n<p>“This is the history of the families of Shem, Ham, and Japheth, the three sons of Noah. Many children were born to them after the Flood” (10:1, <span>nlt<\/span>). This chapter lists the descendants of Noah’s three sons, in the order of Japheth (vv 2-5), Ham (vv 6-20), and Shem (vv 21-31). Many of the names of their descendants are preserved in tribes and nations of the world.<\/p>\n<h6>The Tower of Babel<\/h6>\n<p>The building of the Tower of Babel (“Gate of God”) illustrates man’s perversity and his tendency to want independence from God. The desire of man to displace God follows the fateful example of Lucifer and is a basic tenet of many cults. God thwarted the designs of the builders of Babel by confusing their languages, so that the project came to a halt (11:1-9). The site of this tower is not known with certainty. Some associate it with Birs Nimrud, not far from the ruins of the city of Babylon. Genesis 11:10-25 picks up the line of Shem and carries it down to Terah, the father of Abram.<\/p>\n<h5>The History of Abraham (11:27–25:10) and Isaac (21:1–28:5)<\/h5>\n<p>Abram came from Ur of the Chaldees, a prosperous city. The city had an imposing ziggurat (temple-tower), with many temples, storehouses, and residences. Abram and Sarai, his half sister and wife, went with his father to Haran in Syria, which like Ur was a center of the worship of the moon god, Sin (or Annar).<\/p>\n<h6>Abram’s Call<\/h6>\n<p>The call of God came to Abram directing him to leave his relatives and move to a land that the Lord would show him (12:1; cf. Acts 7:2-3). Abram obeyed. At the age of 75, he, Sarai, and his nephew Lot left Haran and went to Shechem, where the Lord appeared to him and promised that land to his descendants.<\/p>\n<p>Famine drove Abram down to Egypt (Gn 12:10-20). Because of Sarai’s beauty, he feared that someone might kill him to get her, so he passed her off as his sister. She was taken into the pharaoh’s harem. When the Lord plagued Pharaoh because of this, Abram’s lie was discovered and Sarai was returned to him.<\/p>\n<h6>Abram and Lot<\/h6>\n<p>Abram and Lot returned to Canaan, where strife broke out between Abram’s herdsmen and those of Lot. Abram suggested that they should separate, and he gave Lot the choice of territory. Lot chose the well-watered Jordan Valley and the cities of the plain, Sodom and Gomorrah (ch 13).<\/p>\n<h6>The Invasion of the Four Kings from the East<\/h6>\n<p>The four kings who invaded along the King’s Highway in Transjordan cannot be identified with certainty. Those kings were successful in their attack against the five cities of the plain, and they moved off with much booty and many captives, including Lot. Abram took 318 retainers, born in his household, and set off after them. By surprise attack, Abram recovered both Lot and the loot. On his return he was met by Melchizedek, king of Jerusalem, to whom Abram paid tithes (ch 14).<\/p>\n<h6>The Covenant<\/h6>\n<p>The Lord promised Abram a son as heir, and in an impressive nighttime ceremony, God made a covenant with Abram and promised him the land from the River of Egypt (Wadi el Arish) to the Euphrates (ch 15). Because of her own barrenness, Sarai gave her Egyptian maid, Hagar, to Abram. Hagar gave birth to Ishmael, the progenitor of the Arab peoples. When trouble arose between the women, Sarai sent Hagar away, which was her right according to Near Eastern customs (as illustrated by the Nuzi tablets). God showed mercy to Hagar and promised that she would have a great posterity (ch 16).<\/p>\n<p>God repeated his promise to Abram concerning his descendants and changed the names of Abram (“exalted father”) and Sarai to Abraham (“father of many”) and Sarah (“princess”). A covenant sign of circumcision was given to Abraham (ch 17). This operation had already been practiced among the Egyptians for several centuries.<\/p>\n<h6>The Destruction of the Cities of the Plain<\/h6>\n<p>The Lord and two angels appeared to Abraham and announced the birth of the promised heir within a year, as well as proclaimed the impending destruction of Sodom and Gomorrah, concerning which Abraham bargained with God (18:22-33). Lot and his immediate family were rescued from Sodom, and the cities were destroyed by God with brimstone and fire (19:24-25). Lot’s two daughters, wishing to preserve their family line, got their father drunk and had sexual relations with him. Moab and Ammon, enemies of Israel in later times, were the result.<\/p>\n<p>In Genesis 20:1-18, Abraham again represented Sarah as his sister and got into trouble with Abimelech, king of Gerar.<\/p>\n<h6>Isaac<\/h6>\n<p>When Isaac was born (21:1-3), trouble again broke out between Sarah and Hagar. Hagar was driven out a second time, and once more was befriended by the Lord.<\/p>\n<p>A disagreement arose between Abraham and Abimelech concerning a well, but they made a covenant of peace at Beersheba (21:25-34).<\/p>\n<p>God tested Abraham’s faith by asking him to sacrifice Isaac on Mt Moriah, which probably is the same site David later bought from Araunah the Jebusite (2 Sm 24:16-25), the place where the temple was to stand. As Abraham was about to use the knife, God called to him and showed him a ram caught in a thicket. Isaac was freed and the animal was sacrificed in his stead.<\/p>\n<p>Sarah died at Hebron, and Abraham purchased the cave of Machpelah as a burial place from Ephron the Hittite (ch 23), in a transaction typical of Near Eastern business dealings. To find a wife for Isaac, Abraham sent his servant Eliezer back to the area of Haran, and the Lord directed Eliezer to Rebekah (ch 24).<\/p>\n<p>Chapter 25 records the marriage of Abraham to Keturah, who bore him a number of children. Abraham died at the age of 175 years and was buried in the cave of Machpelah by his two sons, Isaac and Ishmael.<\/p>\n<h5>The History of Jacob and Esau (25:19–37:1)<\/h5>\n<p>Rebekah gave birth to twin sons, Esau and Jacob. When the boys were grown, Esau sold his birthright to Jacob for a meal of red pottage (25:27-34).<\/p>\n<p>When famine came to the land, Isaac went to Gerar, as his father had done (ch 20), and repeated his father’s lie by calling his wife his sister (26:1-11). Trouble arose with the Philistines over wells, but Isaac was a peaceable man and preferred digging new wells rather than fighting over old ones (vv 17-33).<\/p>\n<p>In Isaac’s old age, when his sight had failed, Rebekah connived with Jacob to trick Isaac into giving to Jacob the blessing of the firstborn, which was rightfully Esau’s. This oral blessing had legal validity and was irrevocable, according to the ancient Nuzi tablets. Fearing for Jacob’s life at the hands of Esau, Rebekah arranged to send Jacob to Haran to find a wife from among her own people. At Bethel, God appeared to Jacob in a dream of a ladder leading up to heaven; God renewed with Jacob the promise made to Abraham and Isaac (28:10-22).<\/p>\n<p>Jacob reached Haran, found his uncle Laban, and was employed by him (ch 29). His wages for seven years of labor were to be Laban’s younger daughter, Rachel, as his wife. But Laban substituted Leah, so that Jacob had to work another seven years for Rachel. The Lord prospered Jacob, but he continually had difficulties with Laban. The Lord directed Jacob back to Canaan (31:3), so he left secretly with his wives, children, and property. Laban pursued them because his household gods were missing (possession of these “gods” made the holder heir to the owner’s estate, according to Nuzi custom). Rachel had taken them but successfully concealed them from her father, and Laban went back to Haran.<\/p>\n<p>Fearing a meeting with Esau as they passed through Edom, Jacob sent gifts to his brother and divided his own party into two camps for security. On this return journey, Jacob had an unexpected wrestling bout with the Angel of the Lord, and he was left with a limp and a new name, Israel (ch 32).<\/p>\n<p>The meeting with Esau was friendly, and Jacob went on to Shechem (ch 33), where his sons killed the male Shechemites because of the rape of their sister Dinah (ch 34). God told Jacob to go to Bethel and build an altar to the Lord. All idols of foreign gods were buried (35:1-4). At Bethel, God reaffirmed his promise of a posterity and the land (vv 9-15). Rachel died on the way to Bethlehem, while giving birth to Benjamin, Jacob’s 12th and last son. Isaac died at Hebron at age 180 and was buried in the cave of Machpelah by Esau and Jacob.<\/p>\n<p>Genesis 36 records “the generations of Esau” (v 1). Here Esau is also named Edom (“Red”; cf. 25:30).<\/p>\n<h5>The History of Joseph (37:2–50:26)<\/h5>\n<p>Joseph was Jacob’s favorite son and thus incurred the jealousy of his brothers. This was heightened by Joseph’s dreams of lordship over them. Their resentment of Joseph came to a climax when Jacob gave Joseph a beautiful coat. The brothers determined to kill Joseph, but they compromised by selling him to a caravan of merchants, who took him to Egypt and sold him as a slave to Potiphar, an Egyptian captain of the guard (37:36; 39:1).<\/p>\n<p>Chapter 38 relates a historic case of levirate marriage. Judah failed to give his widowed daughter-in-law to his third son. She deceived him into fathering twin sons and forced him to acknowledge his faults. The elder son, Perez, is named in Luke’s genealogy of Jesus (Lk 3:33).<\/p>\n<p>The Lord blessed Joseph, who soon was put in charge of Potiphar’s household (Gn 39). The young man attracted the attention of Potiphar’s wife, who, after many attempts to seduce him, at last accused him of attempted rape. Sentenced on this charge, Joseph met with favor in prison, where he had opportunity to interpret dreams for two of the pharaoh’s servants (ch 40). When the king had dreams that his magicians and wise men could not interpret, Joseph was summoned from jail. Joseph told Pharaoh that the dreams meant seven years of plenty, followed by seven years of famine. Joseph was then exalted to the office of vizier, or prime minister, second only to the king, and put in charge of the administration of the land (41:37-44).<\/p>\n<p>When the famine came to Palestine, Jacob sent his sons to Egypt to purchase grain. Joseph recognized his brothers but did not reveal his identity to them. Joseph put them to the test by accusing them of being spies (42:9), by keeping one of the brothers (Simeon) hostage (v 19), and by demanding that if they came to Egypt again, they must bring their youngest brother with them (42:20; 43:3). The famine became so severe in Canaan (43:1) that Jacob at last allowed Benjamin to go with his brothers to Egypt. The brothers were again set up by Joseph, who had his silver cup put into Benjamin’s grain sack and then had him apprehended as a thief (ch 44).<\/p>\n<p>At this point Joseph revealed his identity to his brothers (45:4-15) and there was much rejoicing. Joseph pointed out that it was God who had sent him to Egypt (vv 7-8), in order to preserve the lives of all the family. Jacob was then sent for (46:1), and Joseph met him in the land of Goshen (46:28-29). The Israelites were assigned land in the region of Goshen, where they prospered (47:27).<\/p>\n<p>In Jacob’s final illness, Joseph brought his two sons, Manasseh and Ephraim, to his father for his blessing. Jacob gave the primary blessing to the second-born, Ephraim (48:13-20). Jacob blessed each of his own sons and then died at the age of at least 130 years. Joseph arranged for Jacob’s body to be prepared for burial according to Egyptian custom (50:2-3). After the burial of their father in the cave of Machpelah at Hebron, Joseph’s brothers worried about vengeance, but Joseph declared, “As far as I am concerned, God turned into good what you meant for evil. He brought me to the high position I have today so I could save the lives of many people” (v 20, <span>nlt<\/span>). Joseph died at age 110 with the prophetic request that when the Israelites went up from Egypt they would take his bones with them (50:25; cf. Ex 13:19; Jos 24:32).<\/p>\n<p><em>See also<\/em> Abraham; Adam (Person); Covenant; Creation; Eve; Fall of Man; Flood, The; Isaac; Jacob #1; Joseph #1; Nations; Noah #1; Patriarchs, Period of the.<\/p>","content_en":"<h3>GENESIS, Book of<\/h3>\n<p>First book of the Bible.<\/p>\n<p>Preview<\/p>\n<p>• Name<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Purpose<\/p>\n<p>• Structure<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Name\">Name<\/p>\n<p>The name Genesis comes into English as a transliteration of the Greek word meaning “origin” or “beginning.” This name was given to the book in the Greek translation of the Hebrew Scriptures, known as the Septuagint. Genesis reflects both the content of the book and the Hebrew name for it, which is taken from its first word, <span class=\"hebrew\" lang=\"he\">bere’shith<\/span><em>,<\/em> “in the beginning.”<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The authorship of Genesis is closely related to the authorship of the entire Pentateuch (lit. “five-volumed,” the first five books of the Bible, which in Hebrew are called the Torah). It is clear that the Bible regards the human author of these books as Moses. On several occasions the Lord commanded Moses to write down various things: “in a book” (Ex 17:14) “write these words” (34:27). The Pentateuch reports that “Moses wrote all the words of the <span>Lord<\/span>” (24:4); he wrote the itinerary of the exodus wanderings (Nm 33:2); “Moses wrote this law” (Dt 31:9). (Here it is not certain that all five books are meant, but it must refer to at least the greater part of Deuteronomy.) In Exodus 24:7 it is said that Moses read the Book of the Covenant, which he must have just completed.<\/p>\n<p>The rest of the OT bears witness to the writing of the Pentateuch by Moses. David referred to “the law of Moses” (1 Kgs 2:3). In the time of Josiah, there was found in the temple the “Book of the Law of the <span>Lord<\/span> . . . given through Moses” (2 Chr 34:14, <span>nlt<\/span>). Day by day Ezra read from “the Book of the Law of God” (Neh 8:18, <span>nlt<\/span>).<\/p>\n<p>In the NT, Jesus refers to “the book of Moses” (Mk 12:26; Lk 20:37) and otherwise mentions the commands or statements of Moses (Mt 8:4; 19:8; Mk 7:10; cf. Lk 16:31; 24:44). The Jews also quoted from the Torah as coming from Moses, and Jesus did not contradict them.<\/p>\n<p>Of Genesis in particular, it may be said that Moses had the opportunity and ability to write the book. He could have written it during his years in Egypt or while exiled with the Kenites. As the recognized leader of the Israelites, he would have had access to, or perhaps even custody of, the records that Jacob brought from Canaan. He was “instructed in all the wisdom of the Egyptians” (Acts 7:22) and probably could have written in several languages and in several scripts (hieroglyphic, cuneiform, Old Hebrew). Although Moses was admirably fitted for the task of writing, one must remember that he was not putting together a human composition but was writing under the inspiration of God (2 Pt 1:21). We may with confidence conclude that Moses was the human author of Genesis.<\/p>\n<p>The liberal view of the authorship of Genesis is that the book is an editorial composite—a view first put forward by a French physician, Jean Astruc, who suggested that the different names for God indicated different documents or sources for the writing of the book. The German higher critics expanded the view of the use of documents in the writing of Genesis and developed it into the Graf-Wellhausen-Kuenen, or Documentary, Hypothesis, which may also be called the JEDP theory of the authorship of the book. This view holds that there were four basic documents: (1) J, which uses the name YHWH (Jehovah or Yahweh) for God, dates from about the ninth century <span>BC<\/span> and comes from Judah; (2) E uses the name Elohim, dates from the eighth century, and comes from the northern kingdom; (3) D is Deuteronomy and is supposed to come from the time of Josiah, about 621 <span>BC<\/span>; and (4) P is the priestly element, which deals with matters of the priesthood and ritual, dating to the fifth century <span>BC<\/span> or later. Some may date portions of Genesis as late as the Hellenistic period. According to this theory, the various documents were blended together by editors, so that there was a JE, JED, and so on.<\/p>\n<p>The science of archaeology discredited many of the extreme postulations of these critics, and the work of W. F. Albright and his followers did much to restore confidence in the historicity of Genesis. Within the last several decades, the patriarchal narratives and the account of Joseph have again come under strong attack, but these views are extreme, and much of the evidence adduced by Albright and earlier scholars like R. D. Wilson, W. H. Green, and others still has validity.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>The date of the book is also a matter of debate. Even among those who accept Mosaic authorship there is debate as to when Moses lived. Based on the biblical data, Moses should have lived in the 15th century <span>BC<\/span> (cf. Jgs 11:26; 1 Kgs 6:1), but many scholars incline toward a 13th-century date. As outlined above, the liberal view of the date of Genesis would be from the ninth to the fifth centuries <span>BC<\/span>, with the final editing coming around the fifth century or perhaps even later.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>Genesis sketches the origin of many things: the universe, the earth, plants, animals, and mankind. It gives the beginnings of human institutions, professions, and crafts. It describes the origin of sin and death, and illustrates the insidious working of Satan in human life. Above all, Genesis relates the beginning of the history of redemption with the announcement of a Redeemer who was to come (Gn 3:15). It names the early progenitors in the lineage of the Messiah and the beginning of the Hebrew people through whom the Bible and the Savior came. Genesis also gives a selective history of people and events as viewed from the perspective of the purposes of God.<\/p>\n<p class=\"h2\" id=\"Structure\">Structure<\/p>\n<p>The book is divided into 11 parts of uneven length, each set off by the expression “these are the generations [descendants, history] of” (2:4; 5:1; 6:9; 10:1; 11:10, 27; 25:12, 19; 36:1; 37:2). Only three times does the formula coincide with the first verse of a chapter. Usually called a heading or superscription, the expression serves as a kind of link between what precedes and what follows.<\/p>\n\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Creation (1:1–2:25)<\/h5>\n<p>These two chapters have been a scientific-theological battleground for many years, as researchers and students have tried to probe the origins of the universe and of life. Much of the evidence is not subject to scientific scrutiny, for science by definition requires that the evidence must be reproducible by experiment.<\/p>\n<p>The statement of Genesis 1:1 remains the grandest, most precise, and most accurate statement of origins: “In the beginning God created the heavens and the earth.” He did this <em>ex nihilo<\/em> (“out of nothing”) by his word (Heb 11:3); he spoke the word of command and it was done (Gn 1:3, 6, 9, 11, 14, 20; Ps 33:6, 9).<\/p>\n<p>The date of the beginning is unknown. Uniformitarian cosmogonists (students of the origins of the universe who believe that natural events have always followed a uniform pattern; cf. 2 Pt 3:3-7) have speculated that the beginning of the universe was billions of years ago. But some creationists posit a world thousands of years old.<\/p>\n<p>To accommodate geological ages and the existence of extinct animals, some interpreters have proposed a gap between Genesis 1:1 and 1:2, with Genesis 1:2–2:3 representing a second or new creation. But this is conjecture. So is the idea that each day represents a geological age.<\/p>\n<p>As the text stands, there is a correlation between the first three days and the second three days. Day one saw the creation of light; day four, the light bearers. Day two was the time of the creation of the firmament (better, “expanse”), which divided the waters; day five, birds and swarming water creatures. On day three, God made the dry land and plants; on day six he created the land animals and man. He made man in the image of God (Gn 1:26), “a little less than God” (Ps 8:5), and gave him dominion over the earth. He made everything “according to their kinds,” so that each kind is distinct and unique. The perfection of his work is affirmed in that “God saw that it was good” (Gn 1:4, 10, 12, 18, 21; “very good,” v 31). The seventh day was a time of cessation from the activity of creating and served as a type for mankind’s day of rest (2:1-3).<\/p>\n<p>Critical scholarship eyes 2:4-25 as a doublet in conflict with Genesis 1:1–2:3. To conservative scholars, the second chapter is the same account from a different perspective. Chapter 1 gives the Creation from the standpoint of sequence; chapter 2 shows it in view of the centrality of mankind in God’s creative work.<\/p>\n<p>Chapter 2 gives details of the creation of man of “dust from the ground” (v 7) and woman from a rib of the man (vv 21-22). She was created to be “a companion who will help him” (vv 18-20). They were created as mature adults, with the gift of speech and with great intelligence. Adam had imagination and vocabulary sufficient for naming all of the animal species (v 19).<\/p>\n<p>The location of the Garden of Eden is given (vv 10-14). Two of the four rivers, the Tigris and the Euphrates, can be identified with certainty. So man lived in this beautiful garden in the bliss of innocence.<\/p>\n<h5>The History of Humankind from Eden to Babel (3:1–11:26)<\/h5>\n<h6>The Fall<\/h6>\n<p>The loss of Eden and the break in fellowship with God is the saddest chapter in human history. The serpent, the devil, approached Eve with the same philosophy he always uses: doubt of God’s word (Gn 3:1), denial of death (v 4), and the suggestion of equality with God (v 5). He gained access to her will by deceiving her with the promise that the fruit would make her as wise as God is (Gn 3:5; cf. 1 Jn 2:16). Eve was deceived, but when she offered the fruit to Adam, he took it willingly, knowing what he was doing (Gn 3:6; cf. 1 Tm 2:14). Later, he tried to blame God for giving him the wife who gave him the fruit (Gn 3:12). Fellowship with God was broken (v 8), yet God came seeking Adam and found him.<\/p>\n<p>With sin came judgment, and the Lord pronounced righteous judgment on the serpent, the woman, and the man. The earth was also “subjected to frustration” and now groans as it awaits renewal (Rom 8:21-22). God gave hope to man and a promise of a Redeemer (Gn 3:15), who was to bruise the serpent’s head. Adam and Eve were forced out of the Garden, and it was made inaccessible to them.<\/p>\n<p>The impatience of humankind is shown in Eve’s expectation that her son Cain was the promised Deliverer. Instead, he developed a wrong-hearted attitude toward God and became so jealous of his younger brother that he murdered him. Apprehended by God and confronted with his crime, Cain showed only self-pity and went east from Eden, where he built a city (4:1-16). Chapter 4 closes with another contrast: the brazen Lamech, who called for vengeance, while others began to call upon the name of the Lord.<\/p>\n<h6>The Generations of Adam<\/h6>\n<p>This genealogical table (5:1-32) brings humankind to the time of Noah and the Flood. The longevity of the antediluvian patriarchs seems very striking to us, but one must remember that the earth had not yet been subjected to pollution and that the effects of sin on the human race were still nominal. The refrain “and he died” reminds us of man’s mortality. For Enoch, however, there was something better: “He enjoyed a close relationship with God throughout his life. Then, suddenly, he disappeared because God took him” (5:24, <span>nlt<\/span>).<\/p>\n<h6>The Flood<\/h6>\n<p>With increased population came an eruption of sin (6:1-5). As men multiplied, so did their corruption. The universal condemnation of verse 5 shows a world ripe for judgment. Noah, however, “found favor with the <span>Lord<\/span>,” for he was a righteous and blameless man who walked with God (6:8-9).<\/p>\n<p>The Lord planned to annihilate the human race, but he determined to save Noah and his family. Intending to flood the earth, God instructed Noah to build an ark. Noah was directed to take animals aboard the ark, two by two, male and female, for the preservation of each species. When all was in readiness, the Flood came: “the underground waters burst forth on the earth, and the rain fell in mighty torrents from the sky” (7:11, <span>nlt<\/span>). It rained for 40 days and 40 nights. The highest mountains were covered, and life outside the ark perished. “But God remembered Noah” and sent a wind to evaporate the waters (8:1). Eventually the ark came to rest on the mountains of Ararat (v 4). Noah made a sacrifice to the Lord, and the Lord determined that he would never again bring such destruction upon the earth.<\/p>\n<p>The Flood is another of God’s acts that has been much debated. Many have argued for a local flood, which affected only part of Mesopotamia. Archaeologists have pointed to various flood strata in the excavation of Mesopotamian city-mounds as evidence for the account of the flood and have cited the various flood stories from that area as the source of the Genesis record. The epic of Gilgamesh gives an interesting tale of this hero, who went on a mission to visit Utnapishtim, the cuneiform Noah, in quest of eternal life. The flood story told by Utnapishtim has many parallels to Genesis, but there are greater contrasts, which demonstrate that the Bible preserves the true account.<\/p>\n<p>Both the Genesis account and the references to it in the NT (cf. 2 Pt 3:6) favor the view that the deluge was not a minor episode in the Tigris-Euphrates area but was an unprecedented worldwide catastrophe. Christian geologists affirm that the Flood had far-reaching effects on the earth itself. Flood stories are almost universally known, lending support to the conclusion that the Flood covered the whole earth. Following the Flood, God blessed Noah and his sons, Ham, Shem, and Japheth. God made a covenant with Noah, promising that he would never again send a worldwide flood. As a sign of this, he established the rainbow.<\/p>\n<p>Noah was the first tiller of the soil, and he planted a vineyard (9:20). Noah became drunk from wine he made and lay uncovered in his tent. Ham saw him and reported this to his brothers, who discreetly covered him. Ham and his son Canaan were cursed; Shem and Japheth were blessed.<\/p>\n<h6>The History of the Nations<\/h6>\n<p>“This is the history of the families of Shem, Ham, and Japheth, the three sons of Noah. Many children were born to them after the Flood” (10:1, <span>nlt<\/span>). This chapter lists the descendants of Noah’s three sons, in the order of Japheth (vv 2-5), Ham (vv 6-20), and Shem (vv 21-31). Many of the names of their descendants are preserved in tribes and nations of the world.<\/p>\n<h6>The Tower of Babel<\/h6>\n<p>The building of the Tower of Babel (“Gate of God”) illustrates man’s perversity and his tendency to want independence from God. The desire of man to displace God follows the fateful example of Lucifer and is a basic tenet of many cults. God thwarted the designs of the builders of Babel by confusing their languages, so that the project came to a halt (11:1-9). The site of this tower is not known with certainty. Some associate it with Birs Nimrud, not far from the ruins of the city of Babylon. Genesis 11:10-25 picks up the line of Shem and carries it down to Terah, the father of Abram.<\/p>\n<h5>The History of Abraham (11:27–25:10) and Isaac (21:1–28:5)<\/h5>\n<p>Abram came from Ur of the Chaldees, a prosperous city. The city had an imposing ziggurat (temple-tower), with many temples, storehouses, and residences. Abram and Sarai, his half sister and wife, went with his father to Haran in Syria, which like Ur was a center of the worship of the moon god, Sin (or Annar).<\/p>\n<h6>Abram’s Call<\/h6>\n<p>The call of God came to Abram directing him to leave his relatives and move to a land that the Lord would show him (12:1; cf. Acts 7:2-3). Abram obeyed. At the age of 75, he, Sarai, and his nephew Lot left Haran and went to Shechem, where the Lord appeared to him and promised that land to his descendants.<\/p>\n<p>Famine drove Abram down to Egypt (Gn 12:10-20). Because of Sarai’s beauty, he feared that someone might kill him to get her, so he passed her off as his sister. She was taken into the pharaoh’s harem. When the Lord plagued Pharaoh because of this, Abram’s lie was discovered and Sarai was returned to him.<\/p>\n<h6>Abram and Lot<\/h6>\n<p>Abram and Lot returned to Canaan, where strife broke out between Abram’s herdsmen and those of Lot. Abram suggested that they should separate, and he gave Lot the choice of territory. Lot chose the well-watered Jordan Valley and the cities of the plain, Sodom and Gomorrah (ch 13).<\/p>\n<h6>The Invasion of the Four Kings from the East<\/h6>\n<p>The four kings who invaded along the King’s Highway in Transjordan cannot be identified with certainty. Those kings were successful in their attack against the five cities of the plain, and they moved off with much booty and many captives, including Lot. Abram took 318 retainers, born in his household, and set off after them. By surprise attack, Abram recovered both Lot and the loot. On his return he was met by Melchizedek, king of Jerusalem, to whom Abram paid tithes (ch 14).<\/p>\n<h6>The Covenant<\/h6>\n<p>The Lord promised Abram a son as heir, and in an impressive nighttime ceremony, God made a covenant with Abram and promised him the land from the River of Egypt (Wadi el Arish) to the Euphrates (ch 15). Because of her own barrenness, Sarai gave her Egyptian maid, Hagar, to Abram. Hagar gave birth to Ishmael, the progenitor of the Arab peoples. When trouble arose between the women, Sarai sent Hagar away, which was her right according to Near Eastern customs (as illustrated by the Nuzi tablets). God showed mercy to Hagar and promised that she would have a great posterity (ch 16).<\/p>\n<p>God repeated his promise to Abram concerning his descendants and changed the names of Abram (“exalted father”) and Sarai to Abraham (“father of many”) and Sarah (“princess”). A covenant sign of circumcision was given to Abraham (ch 17). This operation had already been practiced among the Egyptians for several centuries.<\/p>\n<h6>The Destruction of the Cities of the Plain<\/h6>\n<p>The Lord and two angels appeared to Abraham and announced the birth of the promised heir within a year, as well as proclaimed the impending destruction of Sodom and Gomorrah, concerning which Abraham bargained with God (18:22-33). Lot and his immediate family were rescued from Sodom, and the cities were destroyed by God with brimstone and fire (19:24-25). Lot’s two daughters, wishing to preserve their family line, got their father drunk and had sexual relations with him. Moab and Ammon, enemies of Israel in later times, were the result.<\/p>\n<p>In Genesis 20:1-18, Abraham again represented Sarah as his sister and got into trouble with Abimelech, king of Gerar.<\/p>\n<h6>Isaac<\/h6>\n<p>When Isaac was born (21:1-3), trouble again broke out between Sarah and Hagar. Hagar was driven out a second time, and once more was befriended by the Lord.<\/p>\n<p>A disagreement arose between Abraham and Abimelech concerning a well, but they made a covenant of peace at Beersheba (21:25-34).<\/p>\n<p>God tested Abraham’s faith by asking him to sacrifice Isaac on Mt Moriah, which probably is the same site David later bought from Araunah the Jebusite (2 Sm 24:16-25), the place where the temple was to stand. As Abraham was about to use the knife, God called to him and showed him a ram caught in a thicket. Isaac was freed and the animal was sacrificed in his stead.<\/p>\n<p>Sarah died at Hebron, and Abraham purchased the cave of Machpelah as a burial place from Ephron the Hittite (ch 23), in a transaction typical of Near Eastern business dealings. To find a wife for Isaac, Abraham sent his servant Eliezer back to the area of Haran, and the Lord directed Eliezer to Rebekah (ch 24).<\/p>\n<p>Chapter 25 records the marriage of Abraham to Keturah, who bore him a number of children. Abraham died at the age of 175 years and was buried in the cave of Machpelah by his two sons, Isaac and Ishmael.<\/p>\n<h5>The History of Jacob and Esau (25:19–37:1)<\/h5>\n<p>Rebekah gave birth to twin sons, Esau and Jacob. When the boys were grown, Esau sold his birthright to Jacob for a meal of red pottage (25:27-34).<\/p>\n<p>When famine came to the land, Isaac went to Gerar, as his father had done (ch 20), and repeated his father’s lie by calling his wife his sister (26:1-11). Trouble arose with the Philistines over wells, but Isaac was a peaceable man and preferred digging new wells rather than fighting over old ones (vv 17-33).<\/p>\n<p>In Isaac’s old age, when his sight had failed, Rebekah connived with Jacob to trick Isaac into giving to Jacob the blessing of the firstborn, which was rightfully Esau’s. This oral blessing had legal validity and was irrevocable, according to the ancient Nuzi tablets. Fearing for Jacob’s life at the hands of Esau, Rebekah arranged to send Jacob to Haran to find a wife from among her own people. At Bethel, God appeared to Jacob in a dream of a ladder leading up to heaven; God renewed with Jacob the promise made to Abraham and Isaac (28:10-22).<\/p>\n<p>Jacob reached Haran, found his uncle Laban, and was employed by him (ch 29). His wages for seven years of labor were to be Laban’s younger daughter, Rachel, as his wife. But Laban substituted Leah, so that Jacob had to work another seven years for Rachel. The Lord prospered Jacob, but he continually had difficulties with Laban. The Lord directed Jacob back to Canaan (31:3), so he left secretly with his wives, children, and property. Laban pursued them because his household gods were missing (possession of these “gods” made the holder heir to the owner’s estate, according to Nuzi custom). Rachel had taken them but successfully concealed them from her father, and Laban went back to Haran.<\/p>\n<p>Fearing a meeting with Esau as they passed through Edom, Jacob sent gifts to his brother and divided his own party into two camps for security. On this return journey, Jacob had an unexpected wrestling bout with the Angel of the Lord, and he was left with a limp and a new name, Israel (ch 32).<\/p>\n<p>The meeting with Esau was friendly, and Jacob went on to Shechem (ch 33), where his sons killed the male Shechemites because of the rape of their sister Dinah (ch 34). God told Jacob to go to Bethel and build an altar to the Lord. All idols of foreign gods were buried (35:1-4). At Bethel, God reaffirmed his promise of a posterity and the land (vv 9-15). Rachel died on the way to Bethlehem, while giving birth to Benjamin, Jacob’s 12th and last son. Isaac died at Hebron at age 180 and was buried in the cave of Machpelah by Esau and Jacob.<\/p>\n<p>Genesis 36 records “the generations of Esau” (v 1). Here Esau is also named Edom (“Red”; cf. 25:30).<\/p>\n<h5>The History of Joseph (37:2–50:26)<\/h5>\n<p>Joseph was Jacob’s favorite son and thus incurred the jealousy of his brothers. This was heightened by Joseph’s dreams of lordship over them. Their resentment of Joseph came to a climax when Jacob gave Joseph a beautiful coat. The brothers determined to kill Joseph, but they compromised by selling him to a caravan of merchants, who took him to Egypt and sold him as a slave to Potiphar, an Egyptian captain of the guard (37:36; 39:1).<\/p>\n<p>Chapter 38 relates a historic case of levirate marriage. Judah failed to give his widowed daughter-in-law to his third son. She deceived him into fathering twin sons and forced him to acknowledge his faults. The elder son, Perez, is named in Luke’s genealogy of Jesus (Lk 3:33).<\/p>\n<p>The Lord blessed Joseph, who soon was put in charge of Potiphar’s household (Gn 39). The young man attracted the attention of Potiphar’s wife, who, after many attempts to seduce him, at last accused him of attempted rape. Sentenced on this charge, Joseph met with favor in prison, where he had opportunity to interpret dreams for two of the pharaoh’s servants (ch 40). When the king had dreams that his magicians and wise men could not interpret, Joseph was summoned from jail. Joseph told Pharaoh that the dreams meant seven years of plenty, followed by seven years of famine. Joseph was then exalted to the office of vizier, or prime minister, second only to the king, and put in charge of the administration of the land (41:37-44).<\/p>\n<p>When the famine came to Palestine, Jacob sent his sons to Egypt to purchase grain. Joseph recognized his brothers but did not reveal his identity to them. Joseph put them to the test by accusing them of being spies (42:9), by keeping one of the brothers (Simeon) hostage (v 19), and by demanding that if they came to Egypt again, they must bring their youngest brother with them (42:20; 43:3). The famine became so severe in Canaan (43:1) that Jacob at last allowed Benjamin to go with his brothers to Egypt. The brothers were again set up by Joseph, who had his silver cup put into Benjamin’s grain sack and then had him apprehended as a thief (ch 44).<\/p>\n<p>At this point Joseph revealed his identity to his brothers (45:4-15) and there was much rejoicing. Joseph pointed out that it was God who had sent him to Egypt (vv 7-8), in order to preserve the lives of all the family. Jacob was then sent for (46:1), and Joseph met him in the land of Goshen (46:28-29). The Israelites were assigned land in the region of Goshen, where they prospered (47:27).<\/p>\n<p>In Jacob’s final illness, Joseph brought his two sons, Manasseh and Ephraim, to his father for his blessing. Jacob gave the primary blessing to the second-born, Ephraim (48:13-20). Jacob blessed each of his own sons and then died at the age of at least 130 years. Joseph arranged for Jacob’s body to be prepared for burial according to Egyptian custom (50:2-3). After the burial of their father in the cave of Machpelah at Hebron, Joseph’s brothers worried about vengeance, but Joseph declared, “As far as I am concerned, God turned into good what you meant for evil. He brought me to the high position I have today so I could save the lives of many people” (v 20, <span>nlt<\/span>). Joseph died at age 110 with the prophetic request that when the Israelites went up from Egypt they would take his bones with them (50:25; cf. Ex 13:19; Jos 24:32).<\/p>\n<p><em>See also<\/em> Abraham; Adam (Person); Covenant; Creation; Eve; Fall of Man; Flood, The; Isaac; Jacob #1; Joseph #1; Nations; Noah #1; Patriarchs, Period of the.<\/p>","summary_ro":"GENESIS, Book of First book of the Bible. Preview • Name • Author • Date • Purpose • Structure • Content Name The name Genesis comes into English as a transliteration of the Greek word meaning “origin” or “beginning.” This name was given to the book in the Greek translation of the Hebrew Scriptures, known as the Septuagint. Genesis reflects both the content of the book and the Hebrew name for it, which is taken from its first word, bere’shith, “in the beginning.” Author The authorship of Gene...","summary_en":"GENESIS, Book of First book of the Bible. Preview • Name • Author • Date • Purpose • Structure • Content Name The name Genesis comes into English as a transliteration of the Greek word meaning “origin” or “beginning.” This name was given to the book in the Greek translation of the Hebrew Scriptures, known as the Septuagint. Genesis reflects both the content of the book and the Hebrew name for it, which is taken from its first word, bere’shith, “in the beginning.” Author The authorship of Gene...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":26415,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Moses","title_en":"Moses","content_ro":"<h3>MOSES<\/h3>\n<p>Great leader of the Hebrew people who brought them out of bondage in Egypt to the Promised Land in Canaan; also the one who gave them the law at Mt Sinai that became the basis for their religious faith through the centuries. Focused in this one person are the figures of prophet, priest, lawgiver, judge, intercessor, shepherd, miracle worker, and founder of a nation.<\/p>\n<p>The meaning of his name is uncertain. It has been explained as a Hebrew word meaning “to draw out” (Ex 2:10; cf. 2 Sm 22:17; Ps 18:16). If, however, it is an Egyptian name given him by the daughter of Pharaoh who found him, it is more likely from an Egyptian word for “son” (also found as part of many well-known Egyptian names such as Ahmose, Thutmose, and Ramses). No one else in the OT bears this name.<\/p>\n<p>Without question, the greatest figure in the OT (mentioned by name 767 times), his influence also extends to the pages of the NT (where he is mentioned 79 times). The first 40 years of his life were spent in the household of Pharaoh (Acts 7:23), where he was instructed in all the wisdom of the Egyptians. The next 40 years he spent in Midian as a fugitive from the wrath of Pharaoh, after killing an Egyptian who was mistreating a Hebrew. His last 40 years were devoted to leading the Israelites out of bondage in Egypt to the land God had promised to Abraham and his descendants (Gn 12:1-3). He died at the age of 120 after leading the Israelites successfully through 40 years of wandering in the wilderness to the very edge of the Promised Land on the east side of the Jordan River (Dt 34:7). He is one of the great figures in all of history, a man who took a group of slaves and, under inconceivably difficult circumstances, molded them into a nation that has influenced and altered the entire course of history.<\/p>\n<p>Preview<\/p>\n<p>• Background<\/p>\n<p>• The First 40 Years—In Egypt<\/p>\n<p>• The Second 40 Years—In Midian<\/p>\n<p>• The Third 40 Years—From Egypt to Canaan<\/p>\n<p>• Moses in the New Testament<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>The only source of information for the life of Moses is the Bible. Archaeology confirms the credibility of the events associated with Moses, but it has never provided any specific confirmation of his existence or work. His story begins with the arrival in Egypt of Jacob, his sons, and their families during a time of famine in Canaan. Invited by Joseph and welcomed by Pharaoh, the family settled down in northeast Egypt in an area known as Goshen, where they remained for 430 years (Ex 12:40). With the passing of time, their numbers grew rapidly, so that the land was filled with them (1:7). A new king arose over Egypt who did not know Joseph. The biblical account does not give the name of this pharaoh, and there has never been agreement as to his identity. He has most frequently been identified as Thutmose III (1504–1451 <span>BC<\/span>), Seti I (1304–1290 <span>BC<\/span>), or Ramses II (1290–1224 <span>BC<\/span>). Out of fear that their growing numbers might become a threat to the security of his nation, Pharaoh determined to take measures to reduce their number. He put them to work building the store cities of Pithom and Rameses, but the severity of the work did not diminish them. He next tried to enlist the cooperation of the midwives to destroy the male babies, but they would not carry out his orders. He then ordered his own people to drown the male infants in the Nile River. Against the background of this first-known Jewish persecution, the baby Moses was born.<\/p>\n<p class=\"h2\" id=\"TheFirst40YearsInEgypt\">The First 40 Years—In Egypt<\/p>\n<h5>Birth and Early Life<\/h5>\n<p>A man of the family of Levi named Amram married his father’s sister Jochebed (Ex 6:20; cf. 2:1). Their first son, Aaron, three years older than Moses, was born before the command to drown the Hebrew babies was given, as there is no indication that his life was in danger. However, the cruel order was in force when Moses was born, and after three months, when his mother could no longer hide him, she took a basket made of bulrushes and daubed it with bitumen and pitch. She put the baby into the basket and placed it among the reeds along the banks of the river. An older sister, Miriam, stayed near the river to see what would happen. Soon the daughter of Pharaoh (identified by Josephus as Thermuthis and by others as Hatshepsut, but whose actual identity cannot be determined) came to the river to bathe, as was her custom. She discovered the baby, recognized it as one of the Hebrew children, and determined that she would raise the child as her own. Miriam emerged from her hiding place and offered to secure a Hebrew woman to nurse the child, an arrangement that was agreeable to the princess. Miriam took the baby to his own mother, who kept him for perhaps two or three years (cf. 1 Sm 1:19-24). Nothing is recorded of those formative years. Whether his mother continued seeing him during his later childhood and young manhood or revealed his true identity to him or taught him the Hebrew faith are matters of speculation. Moses was instructed in all the wisdom of the Egyptians, as would befit a member of the royal household, and he became mighty in his words and deeds (Acts 7:22).<\/p>\n<h5>Identification with His Own People<\/h5>\n<p>Just when Moses became aware that he was a Hebrew rather than Egyptian cannot be known, but it is clear that he knew it by the time he was 40 years old. One day he went out to visit his people and to observe their treatment, for the cruel measures taken against them by Pharaoh at the time of Moses’ birth had not been lifted. Seeing an Egyptian beating a Hebrew, Moses in great anger killed the Egyptian and buried him. He thought the deed had gone unnoticed until the next day when he encountered two Hebrews fighting with each other. When he tried to act as peacemaker, they both turned on him and accused him of murder: “Who made you a prince and a judge over us? Do you mean to kill me, as you killed the Egyptian?” (Ex 2:14, <span>rsv<\/span>). Acts 7:25 adds: “He supposed that his brethren understood that God was giving them deliverance by his hand” (<span>rsv<\/span>). Aware that being a member of Pharaoh’s household would not exempt him from punishment now that the deed was known, Moses fled for his life to the land of Midian.<\/p>\n<p class=\"h2\" id=\"TheSecond40YearsInMidian\">The Second 40 Years—In Midian<\/p>\n<h5>Marriage into the Family of Jethro<\/h5>\n<p>Soon after arriving in Midian, Moses sat down by a well, where he observed the seven daughters of the priest of Midian who had come to the well to draw water for their father’s flock. Shepherds came and drove them away, but Moses intervened and helped them water their animals. When Jethro (Ex 3:1; also called Reuel, 2:18; Hobab, Nm 10:29) learned what had happened, he invited Moses to stay with his family and gave him Zipporah as his wife. (There is some disagreement among scholars regarding the identity of Hobab in Numbers 10:29; some think he was Moses’ father-in-law, while others maintain that Hobab was Moses’ brother-in-law. <em>See also<\/em> Hobab). Two children, Gershom (Ex 2:22) and Eliezer (18:4), were born to Moses and Zipporah during the years in Midian. Forty years passed, and Moses’ thoughts about his former life in Egypt must have faded into the past. He could not have foreseen that God would soon thrust him back into the midst of the court in Egypt, where he would confront the son of the now-dead pharaoh with the demand to release the Hebrew people from the bondage they had endured for so many years. God had not forgotten his people and was now ready to deliver them.<\/p>\n<h5>Encounter with God at the Burning Bush<\/h5>\n<p>One day, while Moses was taking care of the flocks of his father-in-law, he led them to Mt Horeb (known also as Sinai), where God appeared to him in a flame of fire out of the midst of a bush that burned but was not consumed. Moses approached to observe the strange sight more closely and heard God speak to him out of the bush, “Moses, Moses!” Moses replied, “Here am I.” Before he could come any nearer to the bush, God said, “Do not come near; put off your shoes from your feet, for the place on which you are standing is holy ground” (Ex 3:4-5, <span>rsv<\/span>). He further identified himself as the God of Abraham, Isaac, and Jacob. He assured Moses that he was aware of the cruel afflictions of his people and had heard their cries. Then he told of his plan to send Moses to Egypt to deliver his people from their bondage.<\/p>\n<p>Faced with a challenge that seemed beyond his capabilities, the aged Moses began making excuses for not accepting the task. God assured Moses that he would be with him (Ex 3:11-12). To his excuse that he would not be able to give an answer if the people asked him the name of the God he represented, God revealed his name in the cryptic statement, “ ‘<span>I Am the One Who Always Is<\/span>’ . . . Just tell them, ‘I <span>Am<\/span> has sent me to you’ ” (vv 13-14, <span>nlt<\/span>). Many interpretations have been proposed for the name. Whatever else it means, it undoubtedly suggests the self-existence and all-sufficiency of God. Moses then argued that the people would not believe him when he told them that God had sent him to deliver them from Egypt. In response God gave him three signs: When he cast his shepherd’s rod to the ground, it became a serpent. When he put his hand to his bosom, it became leprous. He was also told that when he would pour water from the Nile on the ground, it would become blood (Ex 4:1-9). Even armed with these powerful evidences of the presence of God with him, Moses raised still another objection, “O Lord, I’m just not a good speaker. I never have been, and I’m not now, even after you have spoken to me. I’m clumsy with words” (v 10, <span>nlt<\/span>). God told him that he would teach him what to say, but despite such assurance, Moses asked God to send someone else. In anger mingled with compassion, God made Moses’ brother, Aaron, the spokesman, but said his instructions would still be given directly to Moses.<\/p>\n<h5>Return to Egypt<\/h5>\n<p>Moses took his wife and sons and set out for Egypt, telling his father-in-law only that he wanted to go back to Egypt to visit his kinsmen there (Ex 4:18). The biblical account says he put his wife and sons on the same donkey to journey back to Egypt (v 20). The fact that all three rode the same animal indicates that both children were quite young and had not been born in the early years of Moses’ marriage. At a lodging place along the way a strange thing happened. The Lord met him and sought to kill him (v 24), apparently because Moses had failed to circumcise the baby before leaving Midian. When Zipporah realized that Moses’ life was in danger, she performed the rite herself and said to her husband, “What a blood-smeared bridegroom you are to me!” (v 25, <span>nlt<\/span>). Whatever else may have been involved in this unusual encounter with God, it was a solemn reminder that the one who was to be the leader of the covenant people must not himself neglect any part of the covenant (Gn 17:10-14).<\/p>\n<p>God told Aaron (who was still in Egypt) to go to the mountain where Moses had encountered God at the burning bush and meet his brother there. Moses told Aaron everything that had happened, and together they went to Egypt, gathered the elders together, and informed them of these matters. When Moses and Aaron performed the signs in the presence of the people, they believed these leaders had been sent by God to deliver them from their affliction (Ex 4:30-31).<\/p>\n<p class=\"h2\" id=\"TheThird40YearsFromEgypttoCanaan\">The Third 40 Years—From Egypt to Canaan<\/p>\n<h5>The Encounter with Pharaoh<\/h5>\n<p>Soon after his return to Egypt, Moses, accompanied by Aaron, went to Pharaoh and repeated the demands of the Lord, “Let my people go, for they must go out into the wilderness to hold a religious festival in my honor” (Ex 5:1, <span>nlt<\/span>). Pharaoh rejected the demand with the observation that he had never heard of this God of Moses. When one realizes that Egyptian kings considered themselves to be gods, the affront to Pharaoh becomes even more acute. Not only did he reject Moses’ demands, but he intensified the burdens of the Hebrews. Their work had up until then required them to make brick using straw provided for them, but now Pharaoh said they would have to gather their own straw and still produce the same number of bricks. The Hebrews turned in anguish and anger to Moses and blamed him for making them offensive in the sight of Pharaoh. Even Moses could not understand the turn of events and complained bitterly to God. God reassured Moses that he would deliver the Hebrews from their bondage, and moreover, he would bring them into the land he had promised Abraham, Isaac, and Jacob. He then instructed Moses to return to Pharaoh and repeat the demand to release the Hebrews upon threat of severe reprisal if the demand were ignored.<\/p>\n<p>Ushered again into Pharaoh’s presence, Moses repeated his request for release of the Israelites. He attempted to impress Pharaoh by turning his rod into a serpent, but the Egyptian wise men, through their secret arts, were able to duplicate the miracle, so Pharaoh’s heart remained hardened and he would not listen to Moses. In rapid succession Moses brought nine plagues upon the land of Egypt to show the omnipotence of God to force the compliance of Pharaoh. These included a plague in which the water of the Nile turned to blood, a plague of frogs, one of gnats, then of flies, a plague on the livestock, boils on the people, plagues of hail, locusts, and complete darkness. During the plagues of the frogs, flies, hail, locusts, and darkness, Pharaoh was distraught and would temporarily relent and agree to Moses’ demands, but as soon as the plague was lifted, his heart hardened and he would retract his promise. The outcome of the first nine plagues was terrible devastation of the land of Egypt, but the Israelites were not released. There was yet one more plague in store, the most terrible of all.<\/p>\n<h5>The First Passover<\/h5>\n<p>God told Moses that there remained one more plague in store for the Egyptians: “All the firstborn sons will die in every family in Egypt, from the oldest son of Pharaoh, who sits on the throne, to the oldest son of his lowliest slave. Even the firstborn of the animals will die” (Ex 11:5, <span>nlt<\/span>). Furthermore, he assured Moses that the plague would not touch a single household of the Hebrews, “Then you will know that the <span>Lord<\/span> makes a distinction between the Egyptians and the Israelites” (v 7, <span>nlt<\/span>).<\/p>\n<p>God instructed the people through Moses and Aaron to make their preparations for leaving the land in haste. They were to go to the Egyptians and ask them for their jewels of silver and gold (Ex 11:2-3), a request to which the Egyptians agreed, perhaps out of fear of the Hebrews and in the belief that the gifts would bring about an end of the terrors that had struck the land. The Hebrews were also instructed to prepare a lamb for each family—small families could share—for the last meal to be eaten in the land of Egypt (a rite that became the pattern for the Jewish observance of the Passover for many centuries). Blood of the lamb was to be put on the doorposts and lintels of the houses in which the Passover meal was being eaten that night. The Hebrews were promised that wherever the blood was on the door, no harm would come to that household. They were also instructed to prepare unleavened bread. At midnight the death angel of the Lord killed all the firstborn in the land of Egypt, from the firstborn of Pharaoh himself to the lowest captive in a dungeon; not a single house of the Egyptians escaped tragedy. When Pharaoh saw what had happened, he ordered Moses and the people to leave the land at once (12:31-32). The biblical record says that about 600,000 Hebrew men left Egypt. Together with women and children, the total would have been in excess of 2 million people.<\/p>\n<h5>The Exodus from Egypt<\/h5>\n<p>The exodus is the central event of the OT and marks the birth of Israel as a nation. The Jewish people still look back to that event as the great redemptive act of God in history on behalf of his people, much as Christians look upon the cross as the great redemptive act of their faith.<\/p>\n\n<p>The exact route taken by the Hebrews out of Egypt cannot be determined today, though many possibilities have been proposed. They did not take the shortest, most direct route to Canaan (which would have been about a 10 days’ journey along the Mediterranean coastline), but set out in the direction of Mt Sinai, where Moses had earlier met God at the burning bush. As a sign that Moses had been sent to deliver the people, God told Moses he would bring them to that same spot, where they would worship God (Ex 3:12). The Hebrews did not forget the request of Joseph to carry his bones with them when they returned to their own land (Gn 50:25; Ex 13:19).<\/p>\n<p>As the people journeyed, they were preceded by a pillar of cloud during the day and a pillar of fire at night. The cloud represented the presence of God with his people and guided them along the route they should travel.<\/p>\n<p>Back in Egypt, Pharaoh was having second thoughts about letting the Hebrews leave the land and decided to pursue them with his army and bring them back. When the Hebrews saw the approaching cloud of dust and realized that the Egyptian army was pursuing them, they were terrified. The sea lay ahead of them and the Egyptians were behind; there seemed to be no way of escape. The people turned on Moses, blaming him for bringing them out of Egypt. God again assured them that they did not need to be afraid or do anything to defend themselves. He promised to fight the battle for them and give them victory (Ex 14:14).<\/p>\n<p>The Lord parted the water of the Sea of Reeds (traditionally but erroneously referred to as the Red Sea) by a strong east wind and allowed the Israelites to pass through the sea on dry ground to the other side. The Egyptians rushed after the Israelites, following them into the dry bed of the sea. But before they reached the other side, the waters rushed back together, destroying the Egyptian army in the midst of the sea and leaving the Israelites safe on the other side. The people celebrated their great deliverance in song (Ex 15) and then continued their journey. The narrative that follows describes the struggle of the Israelites to survive in the desert—problems of food and water, internal dissension, murmurings against Moses, and battles with enemies. Through all their experiences, Moses towers as the unifying force and great spiritual leader.<\/p>\n<p>In spite of having seen God’s great act of deliverance so recently, the faith of the Israelites was not strong. Three days later they came to a place where the water was not fit to drink, and they began complaining against Moses. The Lord showed Moses how to purify the water, and the people’s needs were satisfied (Ex 15:22-25). When they reached the wilderness of Sin, they complained again, this time because of lack of food. God met their need by supplying manna, a breadlike substance that would serve as their food until they came to Canaan (16:1-21). Later, camped at Rephidim, the people complained again, this time for lack of water. Once again God met their needs by supplying water from the rock at Horeb (17:1-7). The Amalekites attacked them while they were still camped at Rephidim, but God gave a great victory to the Israelites (vv 8-13).<\/p>\n<p>Moses and the people reached Sinai and camped there. Jethro came to visit, bringing Moses’ wife and sons. Zipporah had apparently decided to return with her children to stay with her father rather than to go on to Egypt with Moses. It was a joyful reunion, and Jethro made a burnt offering and sacrifices to God (an act that has evoked the suggestion that Jethro was a true worshiper of God, though nothing is known of his links to the Hebrew faith). When Jethro observed Moses trying to settle all the disputes and problems of the Hebrews unaided, he proposed that Moses delegate responsibility for some of the lesser matters to able men chosen from among the people. Moses accepted the suggestion, and shortly afterward Jethro returned to his own land. He did not remain at Sinai to participate in the ratification of the covenant (Ex 18:13-27).<\/p>\n<h5>Giving of the Law at Sinai<\/h5>\n<p>God had kept his promises to Moses. He had delivered the Hebrews from their Egyptian bondage and brought them to the very place where he had commissioned Moses to be their leader. He was now ready to enter into a covenant relationship with Israel. Amid a spectacular and terrifying scene of lightning, thunder, thick clouds, fire, smoke, and earthquake, God descended to the top of Sinai and called Moses to come up the mountain, where he remained 40 days to receive the law that would become the basis of the covenant.<\/p>\n<p>At Sinai, God was revealed as the God who demands exclusive allegiance in all areas of life and, at the same time, as the God who desires personal fellowship with his people.<\/p>\n<h5>Apostasy of the People<\/h5>\n<p>While Moses tarried on Mt Sinai, the people below became impatient and skeptical about his return, so they went to Aaron and asked him to make idols for them to worship. They contributed the gold earrings they were wearing. “Then Aaron took the gold, melted it down, and molded and tooled it into the shape of a calf. The people exclaimed, ‘O Israel, these are the gods who brought you out of Egypt!’ ” (Ex 32:4, <span>nlt<\/span>). The next day they joined in the worship of the idol with sacrifices and revelry. God told Moses what was taking place below and angrily declared that he was going to destroy the people but would make a great nation of Moses and his descendants. Moses immediately interceded on behalf of the people, and God’s wrath abated. Moses descended the mountain, carrying the two tablets of stone on which the law had been written, but when he entered the camp and saw what was taking place, he could not restrain his anger. He threw the stone tablets to the ground, ground the golden calf to powder, mixed it with water, and forced the people to drink it. He turned angrily to Aaron and demanded an explanation for the great sin that had been committed. Aaron lamely tried to shift the blame by minimizing his own role: “I threw them [the gold] into the fire—and out came this calf!” (v 24, <span>nlt<\/span>). Moses called for volunteers to carry out God’s judgment on the people for the great sin they had committed. Men of the tribe of Levi responded and executed about 3,000 men. Later they were commended and rewarded (Dt 33:9-10). Moses again interceded for the people, requesting that he be destroyed with the rest if God could not forgive them. God relented and promised Moses that the angel of the Lord would go with them still (Ex 32:34).<\/p>\n<p>Then Moses made a special request that he might be allowed to see the glory of the Lord. God instructed Moses to hew out two more tablets of stone like the ones he had destroyed and to return to the top of the mountain the next day. There the Lord passed before him and proclaimed his name: “I am the <span>Lord<\/span>, I am the <span>Lord<\/span>, the merciful and gracious God. I am slow to anger and rich in unfailing love and faithfulness” (Ex 34:6, <span>nlt<\/span>). Moses remained on the mountain another 40 days, where he received renewed warnings against idolatry and further instructions from the Lord, together with another copy of the Ten Commandments on tablets of stone. When Moses came down from the mountain, he was not aware that the skin of his face shone as a result of talking with God. At first the people were afraid to come near him, but he called them together and repeated all the Lord had said to him on the mountain. Afterward, he covered his face with a veil, which he removed only when he went into the presence of the Lord. Paul said the purpose of the veil was to prevent the people from seeing the heavenly light gradually fade from Moses’ face (2 Cor 3:13).<\/p>\n<h5>The Tabernacle and Establishment of the Priesthood<\/h5>\n<p>When Moses went up to the mountain the first time to receive the law from God, he was instructed to collect materials to be used in the construction of the tabernacle or tent. Gold, silver, bronze, blue and purple and scarlet yarn, fine twined linen, goats’ hair, tanned rams’ skins, goatskins, and acacia wood would be needed, along with oil for the lamps, spices for the anointing oil and for the fragrant incense, onyx stones, and stones for setting (Ex 25:3-7). The pattern for construction was also given to him, together with the ritual to be used for the consecration of the priests. A man named Bezalel was put in charge of the construction of the tabernacle, assisted by Oholiab (31:1-6). The tabernacle was portable like a tent so that it could be taken down and moved from place to place as the Hebrews continued their journey toward Canaan.<\/p>\n<p>In addition to giving Moses directions for the tabernacle, God also instructed him concerning the sacrifices that were to be brought: the burnt offering, grain offering, peace offering, sin offering, and guilt offering (Lv 1–7). The solemn ceremony for ordaining Aaron and his sons as priests and for inaugurating the worship practices were to be performed by Moses (chs 8–9).<\/p>\n<p>Sometime after this solemn inauguration of the religious ritual actually took place, Nadab and Abihu, two of Aaron’s four sons, offered unauthorized fire before the Lord. A fire came out from the Lord and destroyed them. Moses forbade Aaron and his sons Eleazar and Ithamar to express grief because of the sinfulness of the act (Lv 10:1-7). The nature of their sin is difficult to determine, but it surely involved a violation of God’s holiness. Therefore, it is appropriate that a large part of the remainder of the book of Leviticus gives regulations that stress the holy living that God expected from his people.<\/p>\n<h5>From Sinai to Kadesh<\/h5>\n<p>A year had elapsed from the time the Israelites left Egypt until the census was taken (Nm 9:1). God reminded the people that it was time to observe the Passover, which they did, and a month later they set out from Sinai and came to the wilderness of Paran. Along the way they complained about the unvarying diet of manna and they longed for the fish, cucumbers, melons, leeks, onions, and garlic they had eaten in Egypt (11:4-6). In anger God sent quail in abundance, but even while the people were devouring the meat, God sent a great plague that killed many Israelites. The complaining attitude of the people was shared even by Miriam and Aaron. They began to speak against the Cushite woman Moses had married (12:1-2). It is not certain whether the Cushite was an Ethiopian or whether this was another way of referring to Zipporah. If Moses did marry a second time, no mention is made of it elsewhere in the OT. Moses made no reply to the accusations of his brother and sister. It was not necessary, for God intervened in defense of his servant. He smote Miriam with leprosy for her part in speaking against Moses, and when Aaron saw what had happened to Miriam, he acknowledged that they both had sinned. Miriam’s leprosy was removed in response to Moses’ fervent intercession.<\/p>\n\n<p>While the people were encamped at Kadesh (also called Kadesh-barnea—Nm 32:8) in the wilderness of Paran, Moses sent 12 men into Canaan, one from each tribe, to spy out the land in preparation for the Israelite entry. After 40 days the spies returned and, though they acknowledged that the land was fertile and inviting, 10 of them were afraid of the Canaanite inhabitants and advised against going into the land. Only Joshua and Caleb were willing to go ahead and occupy the territory. The entire congregation joined the protest against going in and determined to choose a new leader and return to Egypt rather than risk death by the sword in Canaan. They threatened to stone Moses and Aaron. At that moment God intervened and would have destroyed all the people on the spot except for the intervention of Moses (13:1–14:19). He declared that, if God did not bring the people into Canaan, the nations round about would conclude that the God of the Israelites was unable to bring them into the land. Once again God acquiesced to Moses’ request to pardon the people but said that none of them 20 years and older who had complained against him would be allowed to enter the land. All the people would wander in the wilderness for 40 years until that generation died, and then their children would be allowed to enter Canaan (14:29-33). When they heard the Lord’s sentence upon them, the people quickly decided to lift the sentence of judgment by entering the land at once, but God was not with them, and they suffered a disastrous defeat at the hands of the Amalekites and Canaanites.<\/p>\n<h5>Forty Years in the Wilderness<\/h5>\n<p>Very little is known about events during the 40 years of wilderness wanderings. In spite of the judgment that had already come upon them, the people did not seem to change their ways. A man named Korah led another rebellion against the authority of Moses and Aaron. God would not listen to the pleas of Moses and Aaron on behalf of these dissidents (Nm 16:22-24), but told the congregation to separate itself from the tents of Korah and his conspirators. While the people watched, the ground split open and swallowed up the rebellious factions together with their households and all their possessions. Though the rest of the Israelites witnessed the fate of the rebels, it did not deter them from again turning on Moses and Aaron. At this, God told Moses to remove himself from the murmuring congregation in order that he could take vengeance. Though Moses offered atonement for the people’s sins, 14,700 died by plague before the punishment was ended. To demonstrate further to the people that Moses was his chosen leader, the Lord instructed Moses to take rods, one for each tribe, and to deposit them in the tent of meeting. God would cause the rod of the man chosen by him to sprout, and so silence the murmurings of the people. The rod belonging to Aaron sprouted and budded and bloomed, but the people only complained more.<\/p>\n<p>As the people neared the end of their years of wilderness wanderings, Miriam died in Kadesh and was buried there (Nm 20:1). Soon after, the people began to complain once more for lack of water. God instructed Moses to speak to a rock that would bring forth water to satisfy the needs of the people. Instead of speaking to the rock, Moses struck it twice with his rod. The water came forth, but God rebuked Moses and Aaron: “Because you did not trust me enough to demonstrate my holiness to the people of Israel, you will not lead them into the land I am giving them!” (v 12, <span>nlt<\/span>). The nature of the sin is not clear, but Moses and Aaron were apparently taking to themselves honor that belonged to God alone. Because of the sin, they were denied the privilege of leading the Israelites into the Promised Land. The punishment may seem too severe for the sin, but it shows that the privileged role of leadership given to Moses and Aaron carried with it an unusual measure of responsibility.<\/p>\n<p>The people then journeyed from Kadesh to Mt Hor on the border of the land of Edom, where Aaron died. Moses took his priestly garments from him and gave them to Eleazar, his son, thereby transferring the priestly office (Nm 20:28).<\/p>\n<p>As the people came closer to their destination, resistance on the part of the native population increased. There was a skirmish with the king of Arad and his forces at Hormah, resulting in a victory for Israel (Nm 21:1-3). As they journeyed around Edom, some of the Israelites began speaking against God and Moses because there was no food or water and they were tired of eating manna. This time the Lord sent poisonous snakes among the people, and many of them died of the venomous bites. Those who had not yet been bitten came to Moses, acknowledged their sin, and asked that the serpents be removed from their midst. God instructed Moses to make a serpent of bronze and set it on a pole. If a person bitten by a serpent looked up at the bronze serpent, he or she would live.<\/p>\n<p>As the Israelites approached the territory of Sihon, king of the Amorites, they sent messengers asking permission to pass peaceably through his land. Instead of granting the request, Sihon gathered his army together and fought against Israel. He was killed in the battle, and his land and cities were taken and occupied by the Hebrews (Nm 21:21-25).<\/p>\n<h5>Arrival at the Jordan River<\/h5>\n<p>After their victory over Sihon, the Israelites set out again and encamped in the plains of Moab on the east side of the Jordan River facing Jericho, in full view of the Promised Land. The Moabites were terrified by the presence of these people because they had heard what happened to the Amorites. Their king, Balak, hired a magician named Balaam to curse the Israelites. Three times Balaam attempted to curse them, but each time God turned his words into a blessing (Nm 22–24). Though unable to curse the Israelites, Balaam was responsible for an even greater calamity. He advised the Moabites to entice the Israelites to sacrifice to their gods and bow down to them (Nm 25:1-3; 31:16; 2 Pt 2:15; Rv 2:14). While the people were worshiping the Moabite deity, Baal of Peor, God’s anger was kindled against them, and he sent a plague that killed 24,000 of them (Nm 25:9). It was Israel’s first encounter with the seductive allurement of licentious idolatry and an ominous foreview of what would happen after they settled down in Canaan. Their continued attraction to idolatry would be their final undoing.<\/p>\n<p>After the plague, God instructed Moses and Eleazar to take another census of the people like the one almost 40 years earlier. A whole generation of Israelites had died in the wilderness, but they had been replaced by an almost equal number, so that now there were 601,730 men 20 years and older who were able to go to war (Nm 26:51). Not a man remained of those who had been counted in the first census, except Caleb and Joshua.<\/p>\n<p>The Lord instructed Moses to lay hands on Joshua and commission him as the new leader in the sight of Eleazar the priest and all the congregation (Nm 27:12-23). In addition, the Lord gave Moses instructions concerning feasts and offerings and vows (chs 28–30). God ordered Moses, as his last act as leader, to avenge the Israelites on the Midianites. In that battle the armies of Israel gained a great victory over the Midianites, killing their kings, their men, and also Balaam.<\/p>\n<p>The Lord gave instructions to Moses concerning the boundaries that would mark the Promised Land and named the men who would divide the land among the tribes (Nm 34). He also ordered that 48 cities be given to the Levites, the priestly tribe, as their portion. Six of these were designated as cities of refuge where murderers could flee so that they would not be killed by those seeking vengeance without having an opportunity to stand before the congregation for judgment (ch 35).<\/p>\n<h5>Moses’ Death<\/h5>\n<p>The book of Deuteronomy has often been called Moses’ valedictory speech to the people, for in it Moses is not merely the chief speaker but the only speaker. With the congregation of his people gathered before him, he rehearsed all that God had done for them since leaving Sinai, and he reminded them of their failure to enter the Promised Land 38 years earlier (Dt 2:14). He recalled his plea that God would let him cross the Jordan and see the land that was to be the home of the people, but God responded that Moses would only be allowed to view the land from the top of Pisgah. Moses then exhorted the people to obey the statutes and ordinances that had been given to them in order to experience God’s blessings in the land.<\/p>\n\n<p>As the day of Moses’ death approached, the Lord ordered Moses and Joshua to present themselves at the tent of meeting in order for Joshua to be commissioned as the new leader (Dt 31:14-23). Before his death, Moses pronounced a blessing upon all the Israelites (ch 33). Having completed these tasks, Moses went up from the plains of Moab to Mt Nebo, and to the top of Pisgah. From there God showed him the land promised long ago to Abraham, Isaac, and Jacob—the land that was soon to be the home of the wandering Israelite tribes. Again God told him that he would not be allowed to cross over the Jordan. Moses died there and God buried him somewhere in the valley in the land of Moab opposite Beth-peor (34:6). Moses was 120 years old when he died, and the Israelites mourned his death for 30 days. The finest tribute to Moses is found in the closing words of the book of Deuteronomy, “There has never been another prophet like Moses, whom the <span>Lord<\/span> knew face to face” (v 10).<\/p>\n<p class=\"h2\" id=\"MosesintheNewTestament\">Moses in the New Testament<\/p>\n<p>All Jews and Christians in apostolic times considered Moses the author of the Pentateuch. Such expressions as “the law of Moses” (Lk 2:22), “Moses commanded” (Mt 19:7), “Moses said” (Mk 7:10) “and Moses wrote” (12:19) shows that his name was synonymous with the OT books attributed to him. He is mentioned in the NT more than any other OT figure, a total of 79 times. His role as lawgiver is emphasized more than any other aspect of his life (Mt 8:4; Mk 7:10; Jn 1:17; Acts 15:1). He appears at the transfiguration of Jesus as the representative of OT law, along with Elijah as the representative of OT prophets (Mt 17:1-3).<\/p>\n<p>Moses’ role as prophet is also mentioned in the NT. As a prophet, he spoke of the coming Messiah and his sufferings (Lk 24:25-27; Acts 3:22). The NT also draws from the life and experiences of Moses to show patterns of life under the new covenant. The nativity story of Jesus parallels the Mosaic story of the infant deliverer being rescued from the evil designs of an earthly despot (Mt 2:13-18). Jesus’ proclamation of a new law in his Sermon on the Mount parallels the giving of the law at Sinai (Mt 5–7) and presents Jesus as the authoritative interpreter of the will of God. Contrast between the old law and the new relationship with God is especially marked in the book of Galatians. The comparison of Moses with Christ is an important emphasis of the book of Hebrews (Heb 3:5-6; 9:11-22). John contrasted the law that was given through Moses with the grace and truth that came through Jesus Christ (Jn 1:17). He also contrasted the manna in the wilderness to Jesus as “the bread of life” (6:30-35).<\/p>\n<p>Other references to Moses or to events associated with him include his birth (Acts 7:20; Heb 11:23), the burning bush (Lk 20:37), the magicians of Egypt (2 Tm 3:8), the Passover (Heb 11:28), the exodus (3:16), crossing of the sea (1 Cor 10:2), the covenant sacrifice at Sinai (Mt 26:28), the manna (1 Cor 10:3), the glory on Moses’ face (2 Cor 3:7-18), water from the rock (1 Cor 10:4), the bronze serpent (Jn 3:14), and the song of Moses (Rv 15:3).<\/p>\n<p><em>See also<\/em> Egypt, Egyptian; Exodus, The; Israel, History of; Plagues upon Egypt; Priests and Levites; Tabernacle; Temple; Commandments, The Ten; Wilderness Wanderings.<\/p>","content_en":"<h3>MOSES<\/h3>\n<p>Great leader of the Hebrew people who brought them out of bondage in Egypt to the Promised Land in Canaan; also the one who gave them the law at Mt Sinai that became the basis for their religious faith through the centuries. Focused in this one person are the figures of prophet, priest, lawgiver, judge, intercessor, shepherd, miracle worker, and founder of a nation.<\/p>\n<p>The meaning of his name is uncertain. It has been explained as a Hebrew word meaning “to draw out” (Ex 2:10; cf. 2 Sm 22:17; Ps 18:16). If, however, it is an Egyptian name given him by the daughter of Pharaoh who found him, it is more likely from an Egyptian word for “son” (also found as part of many well-known Egyptian names such as Ahmose, Thutmose, and Ramses). No one else in the OT bears this name.<\/p>\n<p>Without question, the greatest figure in the OT (mentioned by name 767 times), his influence also extends to the pages of the NT (where he is mentioned 79 times). The first 40 years of his life were spent in the household of Pharaoh (Acts 7:23), where he was instructed in all the wisdom of the Egyptians. The next 40 years he spent in Midian as a fugitive from the wrath of Pharaoh, after killing an Egyptian who was mistreating a Hebrew. His last 40 years were devoted to leading the Israelites out of bondage in Egypt to the land God had promised to Abraham and his descendants (Gn 12:1-3). He died at the age of 120 after leading the Israelites successfully through 40 years of wandering in the wilderness to the very edge of the Promised Land on the east side of the Jordan River (Dt 34:7). He is one of the great figures in all of history, a man who took a group of slaves and, under inconceivably difficult circumstances, molded them into a nation that has influenced and altered the entire course of history.<\/p>\n<p>Preview<\/p>\n<p>• Background<\/p>\n<p>• The First 40 Years—In Egypt<\/p>\n<p>• The Second 40 Years—In Midian<\/p>\n<p>• The Third 40 Years—From Egypt to Canaan<\/p>\n<p>• Moses in the New Testament<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>The only source of information for the life of Moses is the Bible. Archaeology confirms the credibility of the events associated with Moses, but it has never provided any specific confirmation of his existence or work. His story begins with the arrival in Egypt of Jacob, his sons, and their families during a time of famine in Canaan. Invited by Joseph and welcomed by Pharaoh, the family settled down in northeast Egypt in an area known as Goshen, where they remained for 430 years (Ex 12:40). With the passing of time, their numbers grew rapidly, so that the land was filled with them (1:7). A new king arose over Egypt who did not know Joseph. The biblical account does not give the name of this pharaoh, and there has never been agreement as to his identity. He has most frequently been identified as Thutmose III (1504–1451 <span>BC<\/span>), Seti I (1304–1290 <span>BC<\/span>), or Ramses II (1290–1224 <span>BC<\/span>). Out of fear that their growing numbers might become a threat to the security of his nation, Pharaoh determined to take measures to reduce their number. He put them to work building the store cities of Pithom and Rameses, but the severity of the work did not diminish them. He next tried to enlist the cooperation of the midwives to destroy the male babies, but they would not carry out his orders. He then ordered his own people to drown the male infants in the Nile River. Against the background of this first-known Jewish persecution, the baby Moses was born.<\/p>\n<p class=\"h2\" id=\"TheFirst40YearsInEgypt\">The First 40 Years—In Egypt<\/p>\n<h5>Birth and Early Life<\/h5>\n<p>A man of the family of Levi named Amram married his father’s sister Jochebed (Ex 6:20; cf. 2:1). Their first son, Aaron, three years older than Moses, was born before the command to drown the Hebrew babies was given, as there is no indication that his life was in danger. However, the cruel order was in force when Moses was born, and after three months, when his mother could no longer hide him, she took a basket made of bulrushes and daubed it with bitumen and pitch. She put the baby into the basket and placed it among the reeds along the banks of the river. An older sister, Miriam, stayed near the river to see what would happen. Soon the daughter of Pharaoh (identified by Josephus as Thermuthis and by others as Hatshepsut, but whose actual identity cannot be determined) came to the river to bathe, as was her custom. She discovered the baby, recognized it as one of the Hebrew children, and determined that she would raise the child as her own. Miriam emerged from her hiding place and offered to secure a Hebrew woman to nurse the child, an arrangement that was agreeable to the princess. Miriam took the baby to his own mother, who kept him for perhaps two or three years (cf. 1 Sm 1:19-24). Nothing is recorded of those formative years. Whether his mother continued seeing him during his later childhood and young manhood or revealed his true identity to him or taught him the Hebrew faith are matters of speculation. Moses was instructed in all the wisdom of the Egyptians, as would befit a member of the royal household, and he became mighty in his words and deeds (Acts 7:22).<\/p>\n<h5>Identification with His Own People<\/h5>\n<p>Just when Moses became aware that he was a Hebrew rather than Egyptian cannot be known, but it is clear that he knew it by the time he was 40 years old. One day he went out to visit his people and to observe their treatment, for the cruel measures taken against them by Pharaoh at the time of Moses’ birth had not been lifted. Seeing an Egyptian beating a Hebrew, Moses in great anger killed the Egyptian and buried him. He thought the deed had gone unnoticed until the next day when he encountered two Hebrews fighting with each other. When he tried to act as peacemaker, they both turned on him and accused him of murder: “Who made you a prince and a judge over us? Do you mean to kill me, as you killed the Egyptian?” (Ex 2:14, <span>rsv<\/span>). Acts 7:25 adds: “He supposed that his brethren understood that God was giving them deliverance by his hand” (<span>rsv<\/span>). Aware that being a member of Pharaoh’s household would not exempt him from punishment now that the deed was known, Moses fled for his life to the land of Midian.<\/p>\n<p class=\"h2\" id=\"TheSecond40YearsInMidian\">The Second 40 Years—In Midian<\/p>\n<h5>Marriage into the Family of Jethro<\/h5>\n<p>Soon after arriving in Midian, Moses sat down by a well, where he observed the seven daughters of the priest of Midian who had come to the well to draw water for their father’s flock. Shepherds came and drove them away, but Moses intervened and helped them water their animals. When Jethro (Ex 3:1; also called Reuel, 2:18; Hobab, Nm 10:29) learned what had happened, he invited Moses to stay with his family and gave him Zipporah as his wife. (There is some disagreement among scholars regarding the identity of Hobab in Numbers 10:29; some think he was Moses’ father-in-law, while others maintain that Hobab was Moses’ brother-in-law. <em>See also<\/em> Hobab). Two children, Gershom (Ex 2:22) and Eliezer (18:4), were born to Moses and Zipporah during the years in Midian. Forty years passed, and Moses’ thoughts about his former life in Egypt must have faded into the past. He could not have foreseen that God would soon thrust him back into the midst of the court in Egypt, where he would confront the son of the now-dead pharaoh with the demand to release the Hebrew people from the bondage they had endured for so many years. God had not forgotten his people and was now ready to deliver them.<\/p>\n<h5>Encounter with God at the Burning Bush<\/h5>\n<p>One day, while Moses was taking care of the flocks of his father-in-law, he led them to Mt Horeb (known also as Sinai), where God appeared to him in a flame of fire out of the midst of a bush that burned but was not consumed. Moses approached to observe the strange sight more closely and heard God speak to him out of the bush, “Moses, Moses!” Moses replied, “Here am I.” Before he could come any nearer to the bush, God said, “Do not come near; put off your shoes from your feet, for the place on which you are standing is holy ground” (Ex 3:4-5, <span>rsv<\/span>). He further identified himself as the God of Abraham, Isaac, and Jacob. He assured Moses that he was aware of the cruel afflictions of his people and had heard their cries. Then he told of his plan to send Moses to Egypt to deliver his people from their bondage.<\/p>\n<p>Faced with a challenge that seemed beyond his capabilities, the aged Moses began making excuses for not accepting the task. God assured Moses that he would be with him (Ex 3:11-12). To his excuse that he would not be able to give an answer if the people asked him the name of the God he represented, God revealed his name in the cryptic statement, “ ‘<span>I Am the One Who Always Is<\/span>’ . . . Just tell them, ‘I <span>Am<\/span> has sent me to you’ ” (vv 13-14, <span>nlt<\/span>). Many interpretations have been proposed for the name. Whatever else it means, it undoubtedly suggests the self-existence and all-sufficiency of God. Moses then argued that the people would not believe him when he told them that God had sent him to deliver them from Egypt. In response God gave him three signs: When he cast his shepherd’s rod to the ground, it became a serpent. When he put his hand to his bosom, it became leprous. He was also told that when he would pour water from the Nile on the ground, it would become blood (Ex 4:1-9). Even armed with these powerful evidences of the presence of God with him, Moses raised still another objection, “O Lord, I’m just not a good speaker. I never have been, and I’m not now, even after you have spoken to me. I’m clumsy with words” (v 10, <span>nlt<\/span>). God told him that he would teach him what to say, but despite such assurance, Moses asked God to send someone else. In anger mingled with compassion, God made Moses’ brother, Aaron, the spokesman, but said his instructions would still be given directly to Moses.<\/p>\n<h5>Return to Egypt<\/h5>\n<p>Moses took his wife and sons and set out for Egypt, telling his father-in-law only that he wanted to go back to Egypt to visit his kinsmen there (Ex 4:18). The biblical account says he put his wife and sons on the same donkey to journey back to Egypt (v 20). The fact that all three rode the same animal indicates that both children were quite young and had not been born in the early years of Moses’ marriage. At a lodging place along the way a strange thing happened. The Lord met him and sought to kill him (v 24), apparently because Moses had failed to circumcise the baby before leaving Midian. When Zipporah realized that Moses’ life was in danger, she performed the rite herself and said to her husband, “What a blood-smeared bridegroom you are to me!” (v 25, <span>nlt<\/span>). Whatever else may have been involved in this unusual encounter with God, it was a solemn reminder that the one who was to be the leader of the covenant people must not himself neglect any part of the covenant (Gn 17:10-14).<\/p>\n<p>God told Aaron (who was still in Egypt) to go to the mountain where Moses had encountered God at the burning bush and meet his brother there. Moses told Aaron everything that had happened, and together they went to Egypt, gathered the elders together, and informed them of these matters. When Moses and Aaron performed the signs in the presence of the people, they believed these leaders had been sent by God to deliver them from their affliction (Ex 4:30-31).<\/p>\n<p class=\"h2\" id=\"TheThird40YearsFromEgypttoCanaan\">The Third 40 Years—From Egypt to Canaan<\/p>\n<h5>The Encounter with Pharaoh<\/h5>\n<p>Soon after his return to Egypt, Moses, accompanied by Aaron, went to Pharaoh and repeated the demands of the Lord, “Let my people go, for they must go out into the wilderness to hold a religious festival in my honor” (Ex 5:1, <span>nlt<\/span>). Pharaoh rejected the demand with the observation that he had never heard of this God of Moses. When one realizes that Egyptian kings considered themselves to be gods, the affront to Pharaoh becomes even more acute. Not only did he reject Moses’ demands, but he intensified the burdens of the Hebrews. Their work had up until then required them to make brick using straw provided for them, but now Pharaoh said they would have to gather their own straw and still produce the same number of bricks. The Hebrews turned in anguish and anger to Moses and blamed him for making them offensive in the sight of Pharaoh. Even Moses could not understand the turn of events and complained bitterly to God. God reassured Moses that he would deliver the Hebrews from their bondage, and moreover, he would bring them into the land he had promised Abraham, Isaac, and Jacob. He then instructed Moses to return to Pharaoh and repeat the demand to release the Hebrews upon threat of severe reprisal if the demand were ignored.<\/p>\n<p>Ushered again into Pharaoh’s presence, Moses repeated his request for release of the Israelites. He attempted to impress Pharaoh by turning his rod into a serpent, but the Egyptian wise men, through their secret arts, were able to duplicate the miracle, so Pharaoh’s heart remained hardened and he would not listen to Moses. In rapid succession Moses brought nine plagues upon the land of Egypt to show the omnipotence of God to force the compliance of Pharaoh. These included a plague in which the water of the Nile turned to blood, a plague of frogs, one of gnats, then of flies, a plague on the livestock, boils on the people, plagues of hail, locusts, and complete darkness. During the plagues of the frogs, flies, hail, locusts, and darkness, Pharaoh was distraught and would temporarily relent and agree to Moses’ demands, but as soon as the plague was lifted, his heart hardened and he would retract his promise. The outcome of the first nine plagues was terrible devastation of the land of Egypt, but the Israelites were not released. There was yet one more plague in store, the most terrible of all.<\/p>\n<h5>The First Passover<\/h5>\n<p>God told Moses that there remained one more plague in store for the Egyptians: “All the firstborn sons will die in every family in Egypt, from the oldest son of Pharaoh, who sits on the throne, to the oldest son of his lowliest slave. Even the firstborn of the animals will die” (Ex 11:5, <span>nlt<\/span>). Furthermore, he assured Moses that the plague would not touch a single household of the Hebrews, “Then you will know that the <span>Lord<\/span> makes a distinction between the Egyptians and the Israelites” (v 7, <span>nlt<\/span>).<\/p>\n<p>God instructed the people through Moses and Aaron to make their preparations for leaving the land in haste. They were to go to the Egyptians and ask them for their jewels of silver and gold (Ex 11:2-3), a request to which the Egyptians agreed, perhaps out of fear of the Hebrews and in the belief that the gifts would bring about an end of the terrors that had struck the land. The Hebrews were also instructed to prepare a lamb for each family—small families could share—for the last meal to be eaten in the land of Egypt (a rite that became the pattern for the Jewish observance of the Passover for many centuries). Blood of the lamb was to be put on the doorposts and lintels of the houses in which the Passover meal was being eaten that night. The Hebrews were promised that wherever the blood was on the door, no harm would come to that household. They were also instructed to prepare unleavened bread. At midnight the death angel of the Lord killed all the firstborn in the land of Egypt, from the firstborn of Pharaoh himself to the lowest captive in a dungeon; not a single house of the Egyptians escaped tragedy. When Pharaoh saw what had happened, he ordered Moses and the people to leave the land at once (12:31-32). The biblical record says that about 600,000 Hebrew men left Egypt. Together with women and children, the total would have been in excess of 2 million people.<\/p>\n<h5>The Exodus from Egypt<\/h5>\n<p>The exodus is the central event of the OT and marks the birth of Israel as a nation. The Jewish people still look back to that event as the great redemptive act of God in history on behalf of his people, much as Christians look upon the cross as the great redemptive act of their faith.<\/p>\n\n<p>The exact route taken by the Hebrews out of Egypt cannot be determined today, though many possibilities have been proposed. They did not take the shortest, most direct route to Canaan (which would have been about a 10 days’ journey along the Mediterranean coastline), but set out in the direction of Mt Sinai, where Moses had earlier met God at the burning bush. As a sign that Moses had been sent to deliver the people, God told Moses he would bring them to that same spot, where they would worship God (Ex 3:12). The Hebrews did not forget the request of Joseph to carry his bones with them when they returned to their own land (Gn 50:25; Ex 13:19).<\/p>\n<p>As the people journeyed, they were preceded by a pillar of cloud during the day and a pillar of fire at night. The cloud represented the presence of God with his people and guided them along the route they should travel.<\/p>\n<p>Back in Egypt, Pharaoh was having second thoughts about letting the Hebrews leave the land and decided to pursue them with his army and bring them back. When the Hebrews saw the approaching cloud of dust and realized that the Egyptian army was pursuing them, they were terrified. The sea lay ahead of them and the Egyptians were behind; there seemed to be no way of escape. The people turned on Moses, blaming him for bringing them out of Egypt. God again assured them that they did not need to be afraid or do anything to defend themselves. He promised to fight the battle for them and give them victory (Ex 14:14).<\/p>\n<p>The Lord parted the water of the Sea of Reeds (traditionally but erroneously referred to as the Red Sea) by a strong east wind and allowed the Israelites to pass through the sea on dry ground to the other side. The Egyptians rushed after the Israelites, following them into the dry bed of the sea. But before they reached the other side, the waters rushed back together, destroying the Egyptian army in the midst of the sea and leaving the Israelites safe on the other side. The people celebrated their great deliverance in song (Ex 15) and then continued their journey. The narrative that follows describes the struggle of the Israelites to survive in the desert—problems of food and water, internal dissension, murmurings against Moses, and battles with enemies. Through all their experiences, Moses towers as the unifying force and great spiritual leader.<\/p>\n<p>In spite of having seen God’s great act of deliverance so recently, the faith of the Israelites was not strong. Three days later they came to a place where the water was not fit to drink, and they began complaining against Moses. The Lord showed Moses how to purify the water, and the people’s needs were satisfied (Ex 15:22-25). When they reached the wilderness of Sin, they complained again, this time because of lack of food. God met their need by supplying manna, a breadlike substance that would serve as their food until they came to Canaan (16:1-21). Later, camped at Rephidim, the people complained again, this time for lack of water. Once again God met their needs by supplying water from the rock at Horeb (17:1-7). The Amalekites attacked them while they were still camped at Rephidim, but God gave a great victory to the Israelites (vv 8-13).<\/p>\n<p>Moses and the people reached Sinai and camped there. Jethro came to visit, bringing Moses’ wife and sons. Zipporah had apparently decided to return with her children to stay with her father rather than to go on to Egypt with Moses. It was a joyful reunion, and Jethro made a burnt offering and sacrifices to God (an act that has evoked the suggestion that Jethro was a true worshiper of God, though nothing is known of his links to the Hebrew faith). When Jethro observed Moses trying to settle all the disputes and problems of the Hebrews unaided, he proposed that Moses delegate responsibility for some of the lesser matters to able men chosen from among the people. Moses accepted the suggestion, and shortly afterward Jethro returned to his own land. He did not remain at Sinai to participate in the ratification of the covenant (Ex 18:13-27).<\/p>\n<h5>Giving of the Law at Sinai<\/h5>\n<p>God had kept his promises to Moses. He had delivered the Hebrews from their Egyptian bondage and brought them to the very place where he had commissioned Moses to be their leader. He was now ready to enter into a covenant relationship with Israel. Amid a spectacular and terrifying scene of lightning, thunder, thick clouds, fire, smoke, and earthquake, God descended to the top of Sinai and called Moses to come up the mountain, where he remained 40 days to receive the law that would become the basis of the covenant.<\/p>\n<p>At Sinai, God was revealed as the God who demands exclusive allegiance in all areas of life and, at the same time, as the God who desires personal fellowship with his people.<\/p>\n<h5>Apostasy of the People<\/h5>\n<p>While Moses tarried on Mt Sinai, the people below became impatient and skeptical about his return, so they went to Aaron and asked him to make idols for them to worship. They contributed the gold earrings they were wearing. “Then Aaron took the gold, melted it down, and molded and tooled it into the shape of a calf. The people exclaimed, ‘O Israel, these are the gods who brought you out of Egypt!’ ” (Ex 32:4, <span>nlt<\/span>). The next day they joined in the worship of the idol with sacrifices and revelry. God told Moses what was taking place below and angrily declared that he was going to destroy the people but would make a great nation of Moses and his descendants. Moses immediately interceded on behalf of the people, and God’s wrath abated. Moses descended the mountain, carrying the two tablets of stone on which the law had been written, but when he entered the camp and saw what was taking place, he could not restrain his anger. He threw the stone tablets to the ground, ground the golden calf to powder, mixed it with water, and forced the people to drink it. He turned angrily to Aaron and demanded an explanation for the great sin that had been committed. Aaron lamely tried to shift the blame by minimizing his own role: “I threw them [the gold] into the fire—and out came this calf!” (v 24, <span>nlt<\/span>). Moses called for volunteers to carry out God’s judgment on the people for the great sin they had committed. Men of the tribe of Levi responded and executed about 3,000 men. Later they were commended and rewarded (Dt 33:9-10). Moses again interceded for the people, requesting that he be destroyed with the rest if God could not forgive them. God relented and promised Moses that the angel of the Lord would go with them still (Ex 32:34).<\/p>\n<p>Then Moses made a special request that he might be allowed to see the glory of the Lord. God instructed Moses to hew out two more tablets of stone like the ones he had destroyed and to return to the top of the mountain the next day. There the Lord passed before him and proclaimed his name: “I am the <span>Lord<\/span>, I am the <span>Lord<\/span>, the merciful and gracious God. I am slow to anger and rich in unfailing love and faithfulness” (Ex 34:6, <span>nlt<\/span>). Moses remained on the mountain another 40 days, where he received renewed warnings against idolatry and further instructions from the Lord, together with another copy of the Ten Commandments on tablets of stone. When Moses came down from the mountain, he was not aware that the skin of his face shone as a result of talking with God. At first the people were afraid to come near him, but he called them together and repeated all the Lord had said to him on the mountain. Afterward, he covered his face with a veil, which he removed only when he went into the presence of the Lord. Paul said the purpose of the veil was to prevent the people from seeing the heavenly light gradually fade from Moses’ face (2 Cor 3:13).<\/p>\n<h5>The Tabernacle and Establishment of the Priesthood<\/h5>\n<p>When Moses went up to the mountain the first time to receive the law from God, he was instructed to collect materials to be used in the construction of the tabernacle or tent. Gold, silver, bronze, blue and purple and scarlet yarn, fine twined linen, goats’ hair, tanned rams’ skins, goatskins, and acacia wood would be needed, along with oil for the lamps, spices for the anointing oil and for the fragrant incense, onyx stones, and stones for setting (Ex 25:3-7). The pattern for construction was also given to him, together with the ritual to be used for the consecration of the priests. A man named Bezalel was put in charge of the construction of the tabernacle, assisted by Oholiab (31:1-6). The tabernacle was portable like a tent so that it could be taken down and moved from place to place as the Hebrews continued their journey toward Canaan.<\/p>\n<p>In addition to giving Moses directions for the tabernacle, God also instructed him concerning the sacrifices that were to be brought: the burnt offering, grain offering, peace offering, sin offering, and guilt offering (Lv 1–7). The solemn ceremony for ordaining Aaron and his sons as priests and for inaugurating the worship practices were to be performed by Moses (chs 8–9).<\/p>\n<p>Sometime after this solemn inauguration of the religious ritual actually took place, Nadab and Abihu, two of Aaron’s four sons, offered unauthorized fire before the Lord. A fire came out from the Lord and destroyed them. Moses forbade Aaron and his sons Eleazar and Ithamar to express grief because of the sinfulness of the act (Lv 10:1-7). The nature of their sin is difficult to determine, but it surely involved a violation of God’s holiness. Therefore, it is appropriate that a large part of the remainder of the book of Leviticus gives regulations that stress the holy living that God expected from his people.<\/p>\n<h5>From Sinai to Kadesh<\/h5>\n<p>A year had elapsed from the time the Israelites left Egypt until the census was taken (Nm 9:1). God reminded the people that it was time to observe the Passover, which they did, and a month later they set out from Sinai and came to the wilderness of Paran. Along the way they complained about the unvarying diet of manna and they longed for the fish, cucumbers, melons, leeks, onions, and garlic they had eaten in Egypt (11:4-6). In anger God sent quail in abundance, but even while the people were devouring the meat, God sent a great plague that killed many Israelites. The complaining attitude of the people was shared even by Miriam and Aaron. They began to speak against the Cushite woman Moses had married (12:1-2). It is not certain whether the Cushite was an Ethiopian or whether this was another way of referring to Zipporah. If Moses did marry a second time, no mention is made of it elsewhere in the OT. Moses made no reply to the accusations of his brother and sister. It was not necessary, for God intervened in defense of his servant. He smote Miriam with leprosy for her part in speaking against Moses, and when Aaron saw what had happened to Miriam, he acknowledged that they both had sinned. Miriam’s leprosy was removed in response to Moses’ fervent intercession.<\/p>\n\n<p>While the people were encamped at Kadesh (also called Kadesh-barnea—Nm 32:8) in the wilderness of Paran, Moses sent 12 men into Canaan, one from each tribe, to spy out the land in preparation for the Israelite entry. After 40 days the spies returned and, though they acknowledged that the land was fertile and inviting, 10 of them were afraid of the Canaanite inhabitants and advised against going into the land. Only Joshua and Caleb were willing to go ahead and occupy the territory. The entire congregation joined the protest against going in and determined to choose a new leader and return to Egypt rather than risk death by the sword in Canaan. They threatened to stone Moses and Aaron. At that moment God intervened and would have destroyed all the people on the spot except for the intervention of Moses (13:1–14:19). He declared that, if God did not bring the people into Canaan, the nations round about would conclude that the God of the Israelites was unable to bring them into the land. Once again God acquiesced to Moses’ request to pardon the people but said that none of them 20 years and older who had complained against him would be allowed to enter the land. All the people would wander in the wilderness for 40 years until that generation died, and then their children would be allowed to enter Canaan (14:29-33). When they heard the Lord’s sentence upon them, the people quickly decided to lift the sentence of judgment by entering the land at once, but God was not with them, and they suffered a disastrous defeat at the hands of the Amalekites and Canaanites.<\/p>\n<h5>Forty Years in the Wilderness<\/h5>\n<p>Very little is known about events during the 40 years of wilderness wanderings. In spite of the judgment that had already come upon them, the people did not seem to change their ways. A man named Korah led another rebellion against the authority of Moses and Aaron. God would not listen to the pleas of Moses and Aaron on behalf of these dissidents (Nm 16:22-24), but told the congregation to separate itself from the tents of Korah and his conspirators. While the people watched, the ground split open and swallowed up the rebellious factions together with their households and all their possessions. Though the rest of the Israelites witnessed the fate of the rebels, it did not deter them from again turning on Moses and Aaron. At this, God told Moses to remove himself from the murmuring congregation in order that he could take vengeance. Though Moses offered atonement for the people’s sins, 14,700 died by plague before the punishment was ended. To demonstrate further to the people that Moses was his chosen leader, the Lord instructed Moses to take rods, one for each tribe, and to deposit them in the tent of meeting. God would cause the rod of the man chosen by him to sprout, and so silence the murmurings of the people. The rod belonging to Aaron sprouted and budded and bloomed, but the people only complained more.<\/p>\n<p>As the people neared the end of their years of wilderness wanderings, Miriam died in Kadesh and was buried there (Nm 20:1). Soon after, the people began to complain once more for lack of water. God instructed Moses to speak to a rock that would bring forth water to satisfy the needs of the people. Instead of speaking to the rock, Moses struck it twice with his rod. The water came forth, but God rebuked Moses and Aaron: “Because you did not trust me enough to demonstrate my holiness to the people of Israel, you will not lead them into the land I am giving them!” (v 12, <span>nlt<\/span>). The nature of the sin is not clear, but Moses and Aaron were apparently taking to themselves honor that belonged to God alone. Because of the sin, they were denied the privilege of leading the Israelites into the Promised Land. The punishment may seem too severe for the sin, but it shows that the privileged role of leadership given to Moses and Aaron carried with it an unusual measure of responsibility.<\/p>\n<p>The people then journeyed from Kadesh to Mt Hor on the border of the land of Edom, where Aaron died. Moses took his priestly garments from him and gave them to Eleazar, his son, thereby transferring the priestly office (Nm 20:28).<\/p>\n<p>As the people came closer to their destination, resistance on the part of the native population increased. There was a skirmish with the king of Arad and his forces at Hormah, resulting in a victory for Israel (Nm 21:1-3). As they journeyed around Edom, some of the Israelites began speaking against God and Moses because there was no food or water and they were tired of eating manna. This time the Lord sent poisonous snakes among the people, and many of them died of the venomous bites. Those who had not yet been bitten came to Moses, acknowledged their sin, and asked that the serpents be removed from their midst. God instructed Moses to make a serpent of bronze and set it on a pole. If a person bitten by a serpent looked up at the bronze serpent, he or she would live.<\/p>\n<p>As the Israelites approached the territory of Sihon, king of the Amorites, they sent messengers asking permission to pass peaceably through his land. Instead of granting the request, Sihon gathered his army together and fought against Israel. He was killed in the battle, and his land and cities were taken and occupied by the Hebrews (Nm 21:21-25).<\/p>\n<h5>Arrival at the Jordan River<\/h5>\n<p>After their victory over Sihon, the Israelites set out again and encamped in the plains of Moab on the east side of the Jordan River facing Jericho, in full view of the Promised Land. The Moabites were terrified by the presence of these people because they had heard what happened to the Amorites. Their king, Balak, hired a magician named Balaam to curse the Israelites. Three times Balaam attempted to curse them, but each time God turned his words into a blessing (Nm 22–24). Though unable to curse the Israelites, Balaam was responsible for an even greater calamity. He advised the Moabites to entice the Israelites to sacrifice to their gods and bow down to them (Nm 25:1-3; 31:16; 2 Pt 2:15; Rv 2:14). While the people were worshiping the Moabite deity, Baal of Peor, God’s anger was kindled against them, and he sent a plague that killed 24,000 of them (Nm 25:9). It was Israel’s first encounter with the seductive allurement of licentious idolatry and an ominous foreview of what would happen after they settled down in Canaan. Their continued attraction to idolatry would be their final undoing.<\/p>\n<p>After the plague, God instructed Moses and Eleazar to take another census of the people like the one almost 40 years earlier. A whole generation of Israelites had died in the wilderness, but they had been replaced by an almost equal number, so that now there were 601,730 men 20 years and older who were able to go to war (Nm 26:51). Not a man remained of those who had been counted in the first census, except Caleb and Joshua.<\/p>\n<p>The Lord instructed Moses to lay hands on Joshua and commission him as the new leader in the sight of Eleazar the priest and all the congregation (Nm 27:12-23). In addition, the Lord gave Moses instructions concerning feasts and offerings and vows (chs 28–30). God ordered Moses, as his last act as leader, to avenge the Israelites on the Midianites. In that battle the armies of Israel gained a great victory over the Midianites, killing their kings, their men, and also Balaam.<\/p>\n<p>The Lord gave instructions to Moses concerning the boundaries that would mark the Promised Land and named the men who would divide the land among the tribes (Nm 34). He also ordered that 48 cities be given to the Levites, the priestly tribe, as their portion. Six of these were designated as cities of refuge where murderers could flee so that they would not be killed by those seeking vengeance without having an opportunity to stand before the congregation for judgment (ch 35).<\/p>\n<h5>Moses’ Death<\/h5>\n<p>The book of Deuteronomy has often been called Moses’ valedictory speech to the people, for in it Moses is not merely the chief speaker but the only speaker. With the congregation of his people gathered before him, he rehearsed all that God had done for them since leaving Sinai, and he reminded them of their failure to enter the Promised Land 38 years earlier (Dt 2:14). He recalled his plea that God would let him cross the Jordan and see the land that was to be the home of the people, but God responded that Moses would only be allowed to view the land from the top of Pisgah. Moses then exhorted the people to obey the statutes and ordinances that had been given to them in order to experience God’s blessings in the land.<\/p>\n\n<p>As the day of Moses’ death approached, the Lord ordered Moses and Joshua to present themselves at the tent of meeting in order for Joshua to be commissioned as the new leader (Dt 31:14-23). Before his death, Moses pronounced a blessing upon all the Israelites (ch 33). Having completed these tasks, Moses went up from the plains of Moab to Mt Nebo, and to the top of Pisgah. From there God showed him the land promised long ago to Abraham, Isaac, and Jacob—the land that was soon to be the home of the wandering Israelite tribes. Again God told him that he would not be allowed to cross over the Jordan. Moses died there and God buried him somewhere in the valley in the land of Moab opposite Beth-peor (34:6). Moses was 120 years old when he died, and the Israelites mourned his death for 30 days. The finest tribute to Moses is found in the closing words of the book of Deuteronomy, “There has never been another prophet like Moses, whom the <span>Lord<\/span> knew face to face” (v 10).<\/p>\n<p class=\"h2\" id=\"MosesintheNewTestament\">Moses in the New Testament<\/p>\n<p>All Jews and Christians in apostolic times considered Moses the author of the Pentateuch. Such expressions as “the law of Moses” (Lk 2:22), “Moses commanded” (Mt 19:7), “Moses said” (Mk 7:10) “and Moses wrote” (12:19) shows that his name was synonymous with the OT books attributed to him. He is mentioned in the NT more than any other OT figure, a total of 79 times. His role as lawgiver is emphasized more than any other aspect of his life (Mt 8:4; Mk 7:10; Jn 1:17; Acts 15:1). He appears at the transfiguration of Jesus as the representative of OT law, along with Elijah as the representative of OT prophets (Mt 17:1-3).<\/p>\n<p>Moses’ role as prophet is also mentioned in the NT. As a prophet, he spoke of the coming Messiah and his sufferings (Lk 24:25-27; Acts 3:22). The NT also draws from the life and experiences of Moses to show patterns of life under the new covenant. The nativity story of Jesus parallels the Mosaic story of the infant deliverer being rescued from the evil designs of an earthly despot (Mt 2:13-18). Jesus’ proclamation of a new law in his Sermon on the Mount parallels the giving of the law at Sinai (Mt 5–7) and presents Jesus as the authoritative interpreter of the will of God. Contrast between the old law and the new relationship with God is especially marked in the book of Galatians. The comparison of Moses with Christ is an important emphasis of the book of Hebrews (Heb 3:5-6; 9:11-22). John contrasted the law that was given through Moses with the grace and truth that came through Jesus Christ (Jn 1:17). He also contrasted the manna in the wilderness to Jesus as “the bread of life” (6:30-35).<\/p>\n<p>Other references to Moses or to events associated with him include his birth (Acts 7:20; Heb 11:23), the burning bush (Lk 20:37), the magicians of Egypt (2 Tm 3:8), the Passover (Heb 11:28), the exodus (3:16), crossing of the sea (1 Cor 10:2), the covenant sacrifice at Sinai (Mt 26:28), the manna (1 Cor 10:3), the glory on Moses’ face (2 Cor 3:7-18), water from the rock (1 Cor 10:4), the bronze serpent (Jn 3:14), and the song of Moses (Rv 15:3).<\/p>\n<p><em>See also<\/em> Egypt, Egyptian; Exodus, The; Israel, History of; Plagues upon Egypt; Priests and Levites; Tabernacle; Temple; Commandments, The Ten; Wilderness Wanderings.<\/p>","summary_ro":"MOSES Great leader of the Hebrew people who brought them out of bondage in Egypt to the Promised Land in Canaan; also the one who gave them the law at Mt Sinai that became the basis for their religious faith through the centuries. Focused in this one person are the figures of prophet, priest, lawgiver, judge, intercessor, shepherd, miracle worker, and founder of a nation. The meaning of his name is uncertain. It has been explained as a Hebrew word meaning “to draw out” (Ex 2:10; cf. 2 Sm 22:1...","summary_en":"MOSES Great leader of the Hebrew people who brought them out of bondage in Egypt to the Promised Land in Canaan; also the one who gave them the law at Mt Sinai that became the basis for their religious faith through the centuries. Focused in this one person are the figures of prophet, priest, lawgiver, judge, intercessor, shepherd, miracle worker, and founder of a nation. The meaning of his name is uncertain. It has been explained as a Hebrew word meaning “to draw out” (Ex 2:10; cf. 2 Sm 22:1...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":56156,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:37","title_en":"Study Note: Luca 20:37","content_ro":"<p><strong>20:37<\/strong> Having refuted the Sadducees’ argument about marriage, Jesus turned to the larger question concerning the resurrection. • <em>even Moses proved this:<\/em> Jesus used the books of Moses (Genesis—Deuteronomy)—the only Scripture the Sadducees recognized as authoritative—to prove the resurrection. • <em>the God of Abraham . . . Jacob:<\/em> God identified himself as the God of Abraham, Isaac, and Jacob long after these patriarchs had died. Since he was still their God, they must have had a continuing existence after death.<\/p>","content_en":"<p><strong>20:37<\/strong> Having refuted the Sadducees’ argument about marriage, Jesus turned to the larger question concerning the resurrection. • <em>even Moses proved this:<\/em> Jesus used the books of Moses (Genesis—Deuteronomy)—the only Scripture the Sadducees recognized as authoritative—to prove the resurrection. • <em>the God of Abraham . . . Jacob:<\/em> God identified himself as the God of Abraham, Isaac, and Jacob long after these patriarchs had died. Since he was still their God, they must have had a continuing existence after death.<\/p>","summary_ro":"20:37 Having refuted the Sadducees’ argument about marriage, Jesus turned to the larger question concerning the resurrection. • even Moses proved this: Jesus used the books of Moses (Genesis—Deuteronomy)—the only Scripture the Sadducees recognized as authoritative—to prove the resurrection. • the God of Abraham . . . Jacob: God identified himself as the God of Abraham, Isaac, and Jacob long after these patriarchs had died. Since he was still their God, they must have had a continuing existenc...","summary_en":"20:37 Having refuted the Sadducees’ argument about marriage, Jesus turned to the larger question concerning the resurrection. • even Moses proved this: Jesus used the books of Moses (Genesis—Deuteronomy)—the only Scripture the Sadducees recognized as authoritative—to prove the resurrection. • the God of Abraham . . . Jacob: God identified himself as the God of Abraham, Isaac, and Jacob long after these patriarchs had died. Since he was still their God, they must have had a continuing existenc...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":83782,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:37","title_en":"Study Note: Luca 20:37","content_ro":"<p><strong>20:37<\/strong> Having refuted the Sadducees’ argument about marriage, Jesus turned to the larger question concerning the resurrection. • <em>even Moses proved this:<\/em> Jesus used the books of Moses (Genesis—Deuteronomy)—the only Scripture the Sadducees recognized as authoritative—to prove the resurrection. • <em>the God of Abraham . . . Jacob:<\/em> God identified himself as the God of Abraham, Isaac, and Jacob long after these patriarchs had died. Since he was still their God, they must have had a continuing existence after death.<\/p>","content_en":"<p><strong>20:37<\/strong> Having refuted the Sadducees’ argument about marriage, Jesus turned to the larger question concerning the resurrection. • <em>even Moses proved this:<\/em> Jesus used the books of Moses (Genesis—Deuteronomy)—the only Scripture the Sadducees recognized as authoritative—to prove the resurrection. • <em>the God of Abraham . . . Jacob:<\/em> God identified himself as the God of Abraham, Isaac, and Jacob long after these patriarchs had died. Since he was still their God, they must have had a continuing existence after death.<\/p>","summary_ro":"20:37 Having refuted the Sadducees’ argument about marriage, Jesus turned to the larger question concerning the resurrection. • even Moses proved this: Jesus used the books of Moses (Genesis—Deuteronomy)—the only Scripture the Sadducees recognized as authoritative—to prove the resurrection. • the God of Abraham . . . Jacob: God identified himself as the God of Abraham, Isaac, and Jacob long after these patriarchs had died. Since he was still their God, they must have had a continuing existenc...","summary_en":"20:37 Having refuted the Sadducees’ argument about marriage, Jesus turned to the larger question concerning the resurrection. • even Moses proved this: Jesus used the books of Moses (Genesis—Deuteronomy)—the only Scripture the Sadducees recognized as authoritative—to prove the resurrection. • the God of Abraham . . . Jacob: God identified himself as the God of Abraham, Isaac, and Jacob long after these patriarchs had died. Since he was still their God, they must have had a continuing existenc...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":111408,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:37","title_en":"Study Note: Luca 20:37","content_ro":"<p><strong>20:37<\/strong> Having refuted the Sadducees’ argument about marriage, Jesus turned to the larger question concerning the resurrection. • <em>even Moses proved this:<\/em> Jesus used the books of Moses (Genesis—Deuteronomy)—the only Scripture the Sadducees recognized as authoritative—to prove the resurrection. • <em>the God of Abraham . . . Jacob:<\/em> God identified himself as the God of Abraham, Isaac, and Jacob long after these patriarchs had died. Since he was still their God, they must have had a continuing existence after death.<\/p>","content_en":"<p><strong>20:37<\/strong> Having refuted the Sadducees’ argument about marriage, Jesus turned to the larger question concerning the resurrection. • <em>even Moses proved this:<\/em> Jesus used the books of Moses (Genesis—Deuteronomy)—the only Scripture the Sadducees recognized as authoritative—to prove the resurrection. • <em>the God of Abraham . . . Jacob:<\/em> God identified himself as the God of Abraham, Isaac, and Jacob long after these patriarchs had died. Since he was still their God, they must have had a continuing existence after death.<\/p>","summary_ro":"20:37 Having refuted the Sadducees’ argument about marriage, Jesus turned to the larger question concerning the resurrection. • even Moses proved this: Jesus used the books of Moses (Genesis—Deuteronomy)—the only Scripture the Sadducees recognized as authoritative—to prove the resurrection. • the God of Abraham . . . Jacob: God identified himself as the God of Abraham, Isaac, and Jacob long after these patriarchs had died. Since he was still their God, they must have had a continuing existenc...","summary_en":"20:37 Having refuted the Sadducees’ argument about marriage, Jesus turned to the larger question concerning the resurrection. • even Moses proved this: Jesus used the books of Moses (Genesis—Deuteronomy)—the only Scripture the Sadducees recognized as authoritative—to prove the resurrection. • the God of Abraham . . . Jacob: God identified himself as the God of Abraham, Isaac, and Jacob long after these patriarchs had died. Since he was still their God, they must have had a continuing existenc...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":139034,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:37","title_en":"Study Note: Luca 20:37","content_ro":"<p><strong>20:37<\/strong> Having refuted the Sadducees’ argument about marriage, Jesus turned to the larger question concerning the resurrection. • <em>even Moses proved this:<\/em> Jesus used the books of Moses (Genesis—Deuteronomy)—the only Scripture the Sadducees recognized as authoritative—to prove the resurrection. • <em>the God of Abraham . . . Jacob:<\/em> God identified himself as the God of Abraham, Isaac, and Jacob long after these patriarchs had died. Since he was still their God, they must have had a continuing existence after death.<\/p>","content_en":"<p><strong>20:37<\/strong> Having refuted the Sadducees’ argument about marriage, Jesus turned to the larger question concerning the resurrection. • <em>even Moses proved this:<\/em> Jesus used the books of Moses (Genesis—Deuteronomy)—the only Scripture the Sadducees recognized as authoritative—to prove the resurrection. • <em>the God of Abraham . . . Jacob:<\/em> God identified himself as the God of Abraham, Isaac, and Jacob long after these patriarchs had died. Since he was still their God, they must have had a continuing existence after death.<\/p>","summary_ro":"20:37 Having refuted the Sadducees’ argument about marriage, Jesus turned to the larger question concerning the resurrection. • even Moses proved this: Jesus used the books of Moses (Genesis—Deuteronomy)—the only Scripture the Sadducees recognized as authoritative—to prove the resurrection. • the God of Abraham . . . Jacob: God identified himself as the God of Abraham, Isaac, and Jacob long after these patriarchs had died. Since he was still their God, they must have had a continuing existenc...","summary_en":"20:37 Having refuted the Sadducees’ argument about marriage, Jesus turned to the larger question concerning the resurrection. • even Moses proved this: Jesus used the books of Moses (Genesis—Deuteronomy)—the only Scripture the Sadducees recognized as authoritative—to prove the resurrection. • the God of Abraham . . . Jacob: God identified himself as the God of Abraham, Isaac, and Jacob long after these patriarchs had died. Since he was still their God, they must have had a continuing existenc...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"39":[{"id":56157,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:39","title_en":"Study Note: Luca 20:39","content_ro":"<p><strong>20:39<\/strong> <em>Well said, Teacher!<\/em> Most <em>teachers of religious law<\/em> were Pharisees, so they agreed with Jesus on the resurrection and were pleased that he refuted the Sadducees.<\/p>","content_en":"<p><strong>20:39<\/strong> <em>Well said, Teacher!<\/em> Most <em>teachers of religious law<\/em> were Pharisees, so they agreed with Jesus on the resurrection and were pleased that he refuted the Sadducees.<\/p>","summary_ro":"20:39 Well said, Teacher! Most teachers of religious law were Pharisees, so they agreed with Jesus on the resurrection and were pleased that he refuted the Sadducees.","summary_en":"20:39 Well said, Teacher! Most teachers of religious law were Pharisees, so they agreed with Jesus on the resurrection and were pleased that he refuted the Sadducees.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":83783,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:39","title_en":"Study Note: Luca 20:39","content_ro":"<p><strong>20:39<\/strong> <em>Well said, Teacher!<\/em> Most <em>teachers of religious law<\/em> were Pharisees, so they agreed with Jesus on the resurrection and were pleased that he refuted the Sadducees.<\/p>","content_en":"<p><strong>20:39<\/strong> <em>Well said, Teacher!<\/em> Most <em>teachers of religious law<\/em> were Pharisees, so they agreed with Jesus on the resurrection and were pleased that he refuted the Sadducees.<\/p>","summary_ro":"20:39 Well said, Teacher! Most teachers of religious law were Pharisees, so they agreed with Jesus on the resurrection and were pleased that he refuted the Sadducees.","summary_en":"20:39 Well said, Teacher! Most teachers of religious law were Pharisees, so they agreed with Jesus on the resurrection and were pleased that he refuted the Sadducees.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":111409,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:39","title_en":"Study Note: Luca 20:39","content_ro":"<p><strong>20:39<\/strong> <em>Well said, Teacher!<\/em> Most <em>teachers of religious law<\/em> were Pharisees, so they agreed with Jesus on the resurrection and were pleased that he refuted the Sadducees.<\/p>","content_en":"<p><strong>20:39<\/strong> <em>Well said, Teacher!<\/em> Most <em>teachers of religious law<\/em> were Pharisees, so they agreed with Jesus on the resurrection and were pleased that he refuted the Sadducees.<\/p>","summary_ro":"20:39 Well said, Teacher! Most teachers of religious law were Pharisees, so they agreed with Jesus on the resurrection and were pleased that he refuted the Sadducees.","summary_en":"20:39 Well said, Teacher! Most teachers of religious law were Pharisees, so they agreed with Jesus on the resurrection and were pleased that he refuted the Sadducees.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":139035,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:39","title_en":"Study Note: Luca 20:39","content_ro":"<p><strong>20:39<\/strong> <em>Well said, Teacher!<\/em> Most <em>teachers of religious law<\/em> were Pharisees, so they agreed with Jesus on the resurrection and were pleased that he refuted the Sadducees.<\/p>","content_en":"<p><strong>20:39<\/strong> <em>Well said, Teacher!<\/em> Most <em>teachers of religious law<\/em> were Pharisees, so they agreed with Jesus on the resurrection and were pleased that he refuted the Sadducees.<\/p>","summary_ro":"20:39 Well said, Teacher! Most teachers of religious law were Pharisees, so they agreed with Jesus on the resurrection and were pleased that he refuted the Sadducees.","summary_en":"20:39 Well said, Teacher! Most teachers of religious law were Pharisees, so they agreed with Jesus on the resurrection and were pleased that he refuted the Sadducees.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"40":[{"id":56158,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:40","title_en":"Study Note: Luca 20:40","content_ro":"<p><strong>20:40<\/strong> Jesus’ wise answers confounded his opponents, thwarting their attempts to trap him.<\/p>","content_en":"<p><strong>20:40<\/strong> Jesus’ wise answers confounded his opponents, thwarting their attempts to trap him.<\/p>","summary_ro":"20:40 Jesus’ wise answers confounded his opponents, thwarting their attempts to trap him.","summary_en":"20:40 Jesus’ wise answers confounded his opponents, thwarting their attempts to trap him.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":83784,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:40","title_en":"Study Note: Luca 20:40","content_ro":"<p><strong>20:40<\/strong> Jesus’ wise answers confounded his opponents, thwarting their attempts to trap him.<\/p>","content_en":"<p><strong>20:40<\/strong> Jesus’ wise answers confounded his opponents, thwarting their attempts to trap him.<\/p>","summary_ro":"20:40 Jesus’ wise answers confounded his opponents, thwarting their attempts to trap him.","summary_en":"20:40 Jesus’ wise answers confounded his opponents, thwarting their attempts to trap him.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":111410,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:40","title_en":"Study Note: Luca 20:40","content_ro":"<p><strong>20:40<\/strong> Jesus’ wise answers confounded his opponents, thwarting their attempts to trap him.<\/p>","content_en":"<p><strong>20:40<\/strong> Jesus’ wise answers confounded his opponents, thwarting their attempts to trap him.<\/p>","summary_ro":"20:40 Jesus’ wise answers confounded his opponents, thwarting their attempts to trap him.","summary_en":"20:40 Jesus’ wise answers confounded his opponents, thwarting their attempts to trap him.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":139036,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:40","title_en":"Study Note: Luca 20:40","content_ro":"<p><strong>20:40<\/strong> Jesus’ wise answers confounded his opponents, thwarting their attempts to trap him.<\/p>","content_en":"<p><strong>20:40<\/strong> Jesus’ wise answers confounded his opponents, thwarting their attempts to trap him.<\/p>","summary_ro":"20:40 Jesus’ wise answers confounded his opponents, thwarting their attempts to trap him.","summary_en":"20:40 Jesus’ wise answers confounded his opponents, thwarting their attempts to trap him.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"41":[{"id":41317,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"David","title_en":"David","content_ro":"<h3>David<\/h3>\n<p>David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance.<\/p>\n<p>David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use David to complete the conquest of the land.<\/p>\n<p>As a youth, David was a simple shepherd, watching his father’s sheep (1 Sam 16:11; 17:14-15). His life took an unexpected turn when the prophet Samuel came to Jesse and anointed David as the next king of Israel. However, David’s kingship was not initiated by a coup or an assassination. In fact, David became a faithful servant to King Saul. David first entered Saul’s service as a musician, playing songs that soothed Saul’s tormented soul (16:14-23). This service anticipated David’s role as the composer of many of the psalms. The youthful David also helped Saul by famously defeating the Philistine champion Goliath in individual combat (17:32-51). This victory anticipated David’s role as a victorious military leader.<\/p>\n<p>Although David was loyal, Saul grew deeply suspicious of him, and David had to flee. He was able to escape with help from Saul’s own children, Jonathan and Michal. David led a virtual kingdom in exile. He had a standing army of six hundred men. The prophet Gad and the priest Abiathar were also with him, providing direction and guidance from the Lord.<\/p>\n<p>God’s long-suffering patience finally ran out with Saul, and Saul died on the battlefield. Yet it was still not easy for David to establish his rule over all Israel. The tribe of Judah immediately proclaimed him its king, but at first the northern tribes chose Ishbosheth, a son of Saul, to be their leader. Ishbosheth was not a powerful or good leader; he only stayed in power because of the protection of his father’s military leader, Abner. However, Ishbosheth foolishly insulted Abner, so the general helped turn the kingdom over to David.<\/p>\n<p>As king over a united Israel, David proceeded to solidify the kingdom. He and his men captured Jerusalem from the Jebusites and made this central city his capital. He also expelled the remaining Philistines from the land. He then brought the Ark of the Covenant into Jerusalem. David wanted to build a permanent temple to God in Jerusalem to replace the Tabernacle. God denied this wish, but he showed his love for David by entering into a covenant with him that established his descendants as a dynasty (2 Sam 7).<\/p>\n<p>David’s life soon took a turn for the worse, however (see 2 Sam 11–12). At a time when he probably should have been on the battlefield with his army, he was lounging around on the palace roof. He saw a beautiful woman named Bathsheba taking a bath. He wanted her, so, like a Near Eastern despot, he took her. She became pregnant, and his attempt to cover up his adultery failed. In a desperate attempt to keep things secret, he had her husband, Uriah, killed. But not even a great king like David can keep secrets from God, and God sent his prophet Nathan to confront David. David repented (see Pss 32, 51), but the consequences of his actions plagued his family and the rest of his reign.<\/p>\n<p>From that point on, David’s family fell apart. David’s son Amnon raped his half sister Tamar (2 Sam 13:1-14). Her brother Absalom then murdered Amnon (2 Sam 13:20-29). Absalom later created a civil war as he tried to steal the throne from his father (2 Sam 15–18). Another son, Adonijah, tried to take the throne from David by having himself proclaimed king while his father was still alive (1 Kgs 1:5-10). But David was able to muster enough strength to ensure that Solomon would succeed him (1 Kgs 1:28-40). David died, Solomon was proclaimed king, and David’s long dynasty began (as promised in 2 Sam 7).<\/p>\n<p>David’s successors seldom measured up. Only rarely did his descendants lead the nation to worship God faithfully; the united monarchy did not even outlive Solomon. In the centuries that followed, the descendants of David ruled only Judah in the south. Eventually, the kingdom of Judah was destroyed. Never again did a descendant of David reign as king in Israel.<\/p>\n<p>What, then, of the promise to David that “your throne will be secure forever” (2 Sam 7:16)? The New Testament points to Jesus. He was the descendant of David, and God proclaimed him the Christ, or Messiah—the anointed king (see Matt 1:1; 9:27; 12:23; Mark 10:47-48; 11:10; 12:35-37; Luke 18:38-39; 20:41-44; John 7:42; Rev 5:5; 22:16). The life and rule of David foreshadows the messianic reign of Jesus Christ, which will last forever (see Luke 1:32-33; Rev 11:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ruth 4:13-22; 1 Sam 16:1–17:58; 18:1–27:12; 29:1–30:31; 2 Sam 1:1–24:25; 1 Kgs 1:1–2:12; 1 Chr 11:1–29:30; Pss 1–32, 34–41, 51–71, 86, 91–110, 122, 124, 131, 133, 138–145; Matt 1:1; 9:27; 22:41-46; Mark 12:35-37; Luke 20:41-44; John 7:40-44; Acts 2:22-37; 13:20-43; Rom 1:3; Rev 22:16<\/p>","content_en":"<h3>David<\/h3>\n<p>David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance.<\/p>\n<p>David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use David to complete the conquest of the land.<\/p>\n<p>As a youth, David was a simple shepherd, watching his father’s sheep (1 Sam 16:11; 17:14-15). His life took an unexpected turn when the prophet Samuel came to Jesse and anointed David as the next king of Israel. However, David’s kingship was not initiated by a coup or an assassination. In fact, David became a faithful servant to King Saul. David first entered Saul’s service as a musician, playing songs that soothed Saul’s tormented soul (16:14-23). This service anticipated David’s role as the composer of many of the psalms. The youthful David also helped Saul by famously defeating the Philistine champion Goliath in individual combat (17:32-51). This victory anticipated David’s role as a victorious military leader.<\/p>\n<p>Although David was loyal, Saul grew deeply suspicious of him, and David had to flee. He was able to escape with help from Saul’s own children, Jonathan and Michal. David led a virtual kingdom in exile. He had a standing army of six hundred men. The prophet Gad and the priest Abiathar were also with him, providing direction and guidance from the Lord.<\/p>\n<p>God’s long-suffering patience finally ran out with Saul, and Saul died on the battlefield. Yet it was still not easy for David to establish his rule over all Israel. The tribe of Judah immediately proclaimed him its king, but at first the northern tribes chose Ishbosheth, a son of Saul, to be their leader. Ishbosheth was not a powerful or good leader; he only stayed in power because of the protection of his father’s military leader, Abner. However, Ishbosheth foolishly insulted Abner, so the general helped turn the kingdom over to David.<\/p>\n<p>As king over a united Israel, David proceeded to solidify the kingdom. He and his men captured Jerusalem from the Jebusites and made this central city his capital. He also expelled the remaining Philistines from the land. He then brought the Ark of the Covenant into Jerusalem. David wanted to build a permanent temple to God in Jerusalem to replace the Tabernacle. God denied this wish, but he showed his love for David by entering into a covenant with him that established his descendants as a dynasty (2 Sam 7).<\/p>\n<p>David’s life soon took a turn for the worse, however (see 2 Sam 11–12). At a time when he probably should have been on the battlefield with his army, he was lounging around on the palace roof. He saw a beautiful woman named Bathsheba taking a bath. He wanted her, so, like a Near Eastern despot, he took her. She became pregnant, and his attempt to cover up his adultery failed. In a desperate attempt to keep things secret, he had her husband, Uriah, killed. But not even a great king like David can keep secrets from God, and God sent his prophet Nathan to confront David. David repented (see Pss 32, 51), but the consequences of his actions plagued his family and the rest of his reign.<\/p>\n<p>From that point on, David’s family fell apart. David’s son Amnon raped his half sister Tamar (2 Sam 13:1-14). Her brother Absalom then murdered Amnon (2 Sam 13:20-29). Absalom later created a civil war as he tried to steal the throne from his father (2 Sam 15–18). Another son, Adonijah, tried to take the throne from David by having himself proclaimed king while his father was still alive (1 Kgs 1:5-10). But David was able to muster enough strength to ensure that Solomon would succeed him (1 Kgs 1:28-40). David died, Solomon was proclaimed king, and David’s long dynasty began (as promised in 2 Sam 7).<\/p>\n<p>David’s successors seldom measured up. Only rarely did his descendants lead the nation to worship God faithfully; the united monarchy did not even outlive Solomon. In the centuries that followed, the descendants of David ruled only Judah in the south. Eventually, the kingdom of Judah was destroyed. Never again did a descendant of David reign as king in Israel.<\/p>\n<p>What, then, of the promise to David that “your throne will be secure forever” (2 Sam 7:16)? The New Testament points to Jesus. He was the descendant of David, and God proclaimed him the Christ, or Messiah—the anointed king (see Matt 1:1; 9:27; 12:23; Mark 10:47-48; 11:10; 12:35-37; Luke 18:38-39; 20:41-44; John 7:42; Rev 5:5; 22:16). The life and rule of David foreshadows the messianic reign of Jesus Christ, which will last forever (see Luke 1:32-33; Rev 11:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ruth 4:13-22; 1 Sam 16:1–17:58; 18:1–27:12; 29:1–30:31; 2 Sam 1:1–24:25; 1 Kgs 1:1–2:12; 1 Chr 11:1–29:30; Pss 1–32, 34–41, 51–71, 86, 91–110, 122, 124, 131, 133, 138–145; Matt 1:1; 9:27; 22:41-46; Mark 12:35-37; Luke 20:41-44; John 7:40-44; Acts 2:22-37; 13:20-43; Rom 1:3; Rev 22:16<\/p>","summary_ro":"David David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance. David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use Dav...","summary_en":"David David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance. David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use Dav...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68943,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"David","title_en":"David","content_ro":"<h3>David<\/h3>\n<p>David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance.<\/p>\n<p>David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use David to complete the conquest of the land.<\/p>\n<p>As a youth, David was a simple shepherd, watching his father’s sheep (1 Sam 16:11; 17:14-15). His life took an unexpected turn when the prophet Samuel came to Jesse and anointed David as the next king of Israel. However, David’s kingship was not initiated by a coup or an assassination. In fact, David became a faithful servant to King Saul. David first entered Saul’s service as a musician, playing songs that soothed Saul’s tormented soul (16:14-23). This service anticipated David’s role as the composer of many of the psalms. The youthful David also helped Saul by famously defeating the Philistine champion Goliath in individual combat (17:32-51). This victory anticipated David’s role as a victorious military leader.<\/p>\n<p>Although David was loyal, Saul grew deeply suspicious of him, and David had to flee. He was able to escape with help from Saul’s own children, Jonathan and Michal. David led a virtual kingdom in exile. He had a standing army of six hundred men. The prophet Gad and the priest Abiathar were also with him, providing direction and guidance from the Lord.<\/p>\n<p>God’s long-suffering patience finally ran out with Saul, and Saul died on the battlefield. Yet it was still not easy for David to establish his rule over all Israel. The tribe of Judah immediately proclaimed him its king, but at first the northern tribes chose Ishbosheth, a son of Saul, to be their leader. Ishbosheth was not a powerful or good leader; he only stayed in power because of the protection of his father’s military leader, Abner. However, Ishbosheth foolishly insulted Abner, so the general helped turn the kingdom over to David.<\/p>\n<p>As king over a united Israel, David proceeded to solidify the kingdom. He and his men captured Jerusalem from the Jebusites and made this central city his capital. He also expelled the remaining Philistines from the land. He then brought the Ark of the Covenant into Jerusalem. David wanted to build a permanent temple to God in Jerusalem to replace the Tabernacle. God denied this wish, but he showed his love for David by entering into a covenant with him that established his descendants as a dynasty (2 Sam 7).<\/p>\n<p>David’s life soon took a turn for the worse, however (see 2 Sam 11–12). At a time when he probably should have been on the battlefield with his army, he was lounging around on the palace roof. He saw a beautiful woman named Bathsheba taking a bath. He wanted her, so, like a Near Eastern despot, he took her. She became pregnant, and his attempt to cover up his adultery failed. In a desperate attempt to keep things secret, he had her husband, Uriah, killed. But not even a great king like David can keep secrets from God, and God sent his prophet Nathan to confront David. David repented (see Pss 32, 51), but the consequences of his actions plagued his family and the rest of his reign.<\/p>\n<p>From that point on, David’s family fell apart. David’s son Amnon raped his half sister Tamar (2 Sam 13:1-14). Her brother Absalom then murdered Amnon (2 Sam 13:20-29). Absalom later created a civil war as he tried to steal the throne from his father (2 Sam 15–18). Another son, Adonijah, tried to take the throne from David by having himself proclaimed king while his father was still alive (1 Kgs 1:5-10). But David was able to muster enough strength to ensure that Solomon would succeed him (1 Kgs 1:28-40). David died, Solomon was proclaimed king, and David’s long dynasty began (as promised in 2 Sam 7).<\/p>\n<p>David’s successors seldom measured up. Only rarely did his descendants lead the nation to worship God faithfully; the united monarchy did not even outlive Solomon. In the centuries that followed, the descendants of David ruled only Judah in the south. Eventually, the kingdom of Judah was destroyed. Never again did a descendant of David reign as king in Israel.<\/p>\n<p>What, then, of the promise to David that “your throne will be secure forever” (2 Sam 7:16)? The New Testament points to Jesus. He was the descendant of David, and God proclaimed him the Christ, or Messiah—the anointed king (see Matt 1:1; 9:27; 12:23; Mark 10:47-48; 11:10; 12:35-37; Luke 18:38-39; 20:41-44; John 7:42; Rev 5:5; 22:16). The life and rule of David foreshadows the messianic reign of Jesus Christ, which will last forever (see Luke 1:32-33; Rev 11:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ruth 4:13-22; 1 Sam 16:1–17:58; 18:1–27:12; 29:1–30:31; 2 Sam 1:1–24:25; 1 Kgs 1:1–2:12; 1 Chr 11:1–29:30; Pss 1–32, 34–41, 51–71, 86, 91–110, 122, 124, 131, 133, 138–145; Matt 1:1; 9:27; 22:41-46; Mark 12:35-37; Luke 20:41-44; John 7:40-44; Acts 2:22-37; 13:20-43; Rom 1:3; Rev 22:16<\/p>","content_en":"<h3>David<\/h3>\n<p>David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance.<\/p>\n<p>David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use David to complete the conquest of the land.<\/p>\n<p>As a youth, David was a simple shepherd, watching his father’s sheep (1 Sam 16:11; 17:14-15). His life took an unexpected turn when the prophet Samuel came to Jesse and anointed David as the next king of Israel. However, David’s kingship was not initiated by a coup or an assassination. In fact, David became a faithful servant to King Saul. David first entered Saul’s service as a musician, playing songs that soothed Saul’s tormented soul (16:14-23). This service anticipated David’s role as the composer of many of the psalms. The youthful David also helped Saul by famously defeating the Philistine champion Goliath in individual combat (17:32-51). This victory anticipated David’s role as a victorious military leader.<\/p>\n<p>Although David was loyal, Saul grew deeply suspicious of him, and David had to flee. He was able to escape with help from Saul’s own children, Jonathan and Michal. David led a virtual kingdom in exile. He had a standing army of six hundred men. The prophet Gad and the priest Abiathar were also with him, providing direction and guidance from the Lord.<\/p>\n<p>God’s long-suffering patience finally ran out with Saul, and Saul died on the battlefield. Yet it was still not easy for David to establish his rule over all Israel. The tribe of Judah immediately proclaimed him its king, but at first the northern tribes chose Ishbosheth, a son of Saul, to be their leader. Ishbosheth was not a powerful or good leader; he only stayed in power because of the protection of his father’s military leader, Abner. However, Ishbosheth foolishly insulted Abner, so the general helped turn the kingdom over to David.<\/p>\n<p>As king over a united Israel, David proceeded to solidify the kingdom. He and his men captured Jerusalem from the Jebusites and made this central city his capital. He also expelled the remaining Philistines from the land. He then brought the Ark of the Covenant into Jerusalem. David wanted to build a permanent temple to God in Jerusalem to replace the Tabernacle. God denied this wish, but he showed his love for David by entering into a covenant with him that established his descendants as a dynasty (2 Sam 7).<\/p>\n<p>David’s life soon took a turn for the worse, however (see 2 Sam 11–12). At a time when he probably should have been on the battlefield with his army, he was lounging around on the palace roof. He saw a beautiful woman named Bathsheba taking a bath. He wanted her, so, like a Near Eastern despot, he took her. She became pregnant, and his attempt to cover up his adultery failed. In a desperate attempt to keep things secret, he had her husband, Uriah, killed. But not even a great king like David can keep secrets from God, and God sent his prophet Nathan to confront David. David repented (see Pss 32, 51), but the consequences of his actions plagued his family and the rest of his reign.<\/p>\n<p>From that point on, David’s family fell apart. David’s son Amnon raped his half sister Tamar (2 Sam 13:1-14). Her brother Absalom then murdered Amnon (2 Sam 13:20-29). Absalom later created a civil war as he tried to steal the throne from his father (2 Sam 15–18). Another son, Adonijah, tried to take the throne from David by having himself proclaimed king while his father was still alive (1 Kgs 1:5-10). But David was able to muster enough strength to ensure that Solomon would succeed him (1 Kgs 1:28-40). David died, Solomon was proclaimed king, and David’s long dynasty began (as promised in 2 Sam 7).<\/p>\n<p>David’s successors seldom measured up. Only rarely did his descendants lead the nation to worship God faithfully; the united monarchy did not even outlive Solomon. In the centuries that followed, the descendants of David ruled only Judah in the south. Eventually, the kingdom of Judah was destroyed. Never again did a descendant of David reign as king in Israel.<\/p>\n<p>What, then, of the promise to David that “your throne will be secure forever” (2 Sam 7:16)? The New Testament points to Jesus. He was the descendant of David, and God proclaimed him the Christ, or Messiah—the anointed king (see Matt 1:1; 9:27; 12:23; Mark 10:47-48; 11:10; 12:35-37; Luke 18:38-39; 20:41-44; John 7:42; Rev 5:5; 22:16). The life and rule of David foreshadows the messianic reign of Jesus Christ, which will last forever (see Luke 1:32-33; Rev 11:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ruth 4:13-22; 1 Sam 16:1–17:58; 18:1–27:12; 29:1–30:31; 2 Sam 1:1–24:25; 1 Kgs 1:1–2:12; 1 Chr 11:1–29:30; Pss 1–32, 34–41, 51–71, 86, 91–110, 122, 124, 131, 133, 138–145; Matt 1:1; 9:27; 22:41-46; Mark 12:35-37; Luke 20:41-44; John 7:40-44; Acts 2:22-37; 13:20-43; Rom 1:3; Rev 22:16<\/p>","summary_ro":"David David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance. David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use Dav...","summary_en":"David David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance. David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use Dav...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96569,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"David","title_en":"David","content_ro":"<h3>David<\/h3>\n<p>David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance.<\/p>\n<p>David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use David to complete the conquest of the land.<\/p>\n<p>As a youth, David was a simple shepherd, watching his father’s sheep (1 Sam 16:11; 17:14-15). His life took an unexpected turn when the prophet Samuel came to Jesse and anointed David as the next king of Israel. However, David’s kingship was not initiated by a coup or an assassination. In fact, David became a faithful servant to King Saul. David first entered Saul’s service as a musician, playing songs that soothed Saul’s tormented soul (16:14-23). This service anticipated David’s role as the composer of many of the psalms. The youthful David also helped Saul by famously defeating the Philistine champion Goliath in individual combat (17:32-51). This victory anticipated David’s role as a victorious military leader.<\/p>\n<p>Although David was loyal, Saul grew deeply suspicious of him, and David had to flee. He was able to escape with help from Saul’s own children, Jonathan and Michal. David led a virtual kingdom in exile. He had a standing army of six hundred men. The prophet Gad and the priest Abiathar were also with him, providing direction and guidance from the Lord.<\/p>\n<p>God’s long-suffering patience finally ran out with Saul, and Saul died on the battlefield. Yet it was still not easy for David to establish his rule over all Israel. The tribe of Judah immediately proclaimed him its king, but at first the northern tribes chose Ishbosheth, a son of Saul, to be their leader. Ishbosheth was not a powerful or good leader; he only stayed in power because of the protection of his father’s military leader, Abner. However, Ishbosheth foolishly insulted Abner, so the general helped turn the kingdom over to David.<\/p>\n<p>As king over a united Israel, David proceeded to solidify the kingdom. He and his men captured Jerusalem from the Jebusites and made this central city his capital. He also expelled the remaining Philistines from the land. He then brought the Ark of the Covenant into Jerusalem. David wanted to build a permanent temple to God in Jerusalem to replace the Tabernacle. God denied this wish, but he showed his love for David by entering into a covenant with him that established his descendants as a dynasty (2 Sam 7).<\/p>\n<p>David’s life soon took a turn for the worse, however (see 2 Sam 11–12). At a time when he probably should have been on the battlefield with his army, he was lounging around on the palace roof. He saw a beautiful woman named Bathsheba taking a bath. He wanted her, so, like a Near Eastern despot, he took her. She became pregnant, and his attempt to cover up his adultery failed. In a desperate attempt to keep things secret, he had her husband, Uriah, killed. But not even a great king like David can keep secrets from God, and God sent his prophet Nathan to confront David. David repented (see Pss 32, 51), but the consequences of his actions plagued his family and the rest of his reign.<\/p>\n<p>From that point on, David’s family fell apart. David’s son Amnon raped his half sister Tamar (2 Sam 13:1-14). Her brother Absalom then murdered Amnon (2 Sam 13:20-29). Absalom later created a civil war as he tried to steal the throne from his father (2 Sam 15–18). Another son, Adonijah, tried to take the throne from David by having himself proclaimed king while his father was still alive (1 Kgs 1:5-10). But David was able to muster enough strength to ensure that Solomon would succeed him (1 Kgs 1:28-40). David died, Solomon was proclaimed king, and David’s long dynasty began (as promised in 2 Sam 7).<\/p>\n<p>David’s successors seldom measured up. Only rarely did his descendants lead the nation to worship God faithfully; the united monarchy did not even outlive Solomon. In the centuries that followed, the descendants of David ruled only Judah in the south. Eventually, the kingdom of Judah was destroyed. Never again did a descendant of David reign as king in Israel.<\/p>\n<p>What, then, of the promise to David that “your throne will be secure forever” (2 Sam 7:16)? The New Testament points to Jesus. He was the descendant of David, and God proclaimed him the Christ, or Messiah—the anointed king (see Matt 1:1; 9:27; 12:23; Mark 10:47-48; 11:10; 12:35-37; Luke 18:38-39; 20:41-44; John 7:42; Rev 5:5; 22:16). The life and rule of David foreshadows the messianic reign of Jesus Christ, which will last forever (see Luke 1:32-33; Rev 11:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ruth 4:13-22; 1 Sam 16:1–17:58; 18:1–27:12; 29:1–30:31; 2 Sam 1:1–24:25; 1 Kgs 1:1–2:12; 1 Chr 11:1–29:30; Pss 1–32, 34–41, 51–71, 86, 91–110, 122, 124, 131, 133, 138–145; Matt 1:1; 9:27; 22:41-46; Mark 12:35-37; Luke 20:41-44; John 7:40-44; Acts 2:22-37; 13:20-43; Rom 1:3; Rev 22:16<\/p>","content_en":"<h3>David<\/h3>\n<p>David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance.<\/p>\n<p>David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use David to complete the conquest of the land.<\/p>\n<p>As a youth, David was a simple shepherd, watching his father’s sheep (1 Sam 16:11; 17:14-15). His life took an unexpected turn when the prophet Samuel came to Jesse and anointed David as the next king of Israel. However, David’s kingship was not initiated by a coup or an assassination. In fact, David became a faithful servant to King Saul. David first entered Saul’s service as a musician, playing songs that soothed Saul’s tormented soul (16:14-23). This service anticipated David’s role as the composer of many of the psalms. The youthful David also helped Saul by famously defeating the Philistine champion Goliath in individual combat (17:32-51). This victory anticipated David’s role as a victorious military leader.<\/p>\n<p>Although David was loyal, Saul grew deeply suspicious of him, and David had to flee. He was able to escape with help from Saul’s own children, Jonathan and Michal. David led a virtual kingdom in exile. He had a standing army of six hundred men. The prophet Gad and the priest Abiathar were also with him, providing direction and guidance from the Lord.<\/p>\n<p>God’s long-suffering patience finally ran out with Saul, and Saul died on the battlefield. Yet it was still not easy for David to establish his rule over all Israel. The tribe of Judah immediately proclaimed him its king, but at first the northern tribes chose Ishbosheth, a son of Saul, to be their leader. Ishbosheth was not a powerful or good leader; he only stayed in power because of the protection of his father’s military leader, Abner. However, Ishbosheth foolishly insulted Abner, so the general helped turn the kingdom over to David.<\/p>\n<p>As king over a united Israel, David proceeded to solidify the kingdom. He and his men captured Jerusalem from the Jebusites and made this central city his capital. He also expelled the remaining Philistines from the land. He then brought the Ark of the Covenant into Jerusalem. David wanted to build a permanent temple to God in Jerusalem to replace the Tabernacle. God denied this wish, but he showed his love for David by entering into a covenant with him that established his descendants as a dynasty (2 Sam 7).<\/p>\n<p>David’s life soon took a turn for the worse, however (see 2 Sam 11–12). At a time when he probably should have been on the battlefield with his army, he was lounging around on the palace roof. He saw a beautiful woman named Bathsheba taking a bath. He wanted her, so, like a Near Eastern despot, he took her. She became pregnant, and his attempt to cover up his adultery failed. In a desperate attempt to keep things secret, he had her husband, Uriah, killed. But not even a great king like David can keep secrets from God, and God sent his prophet Nathan to confront David. David repented (see Pss 32, 51), but the consequences of his actions plagued his family and the rest of his reign.<\/p>\n<p>From that point on, David’s family fell apart. David’s son Amnon raped his half sister Tamar (2 Sam 13:1-14). Her brother Absalom then murdered Amnon (2 Sam 13:20-29). Absalom later created a civil war as he tried to steal the throne from his father (2 Sam 15–18). Another son, Adonijah, tried to take the throne from David by having himself proclaimed king while his father was still alive (1 Kgs 1:5-10). But David was able to muster enough strength to ensure that Solomon would succeed him (1 Kgs 1:28-40). David died, Solomon was proclaimed king, and David’s long dynasty began (as promised in 2 Sam 7).<\/p>\n<p>David’s successors seldom measured up. Only rarely did his descendants lead the nation to worship God faithfully; the united monarchy did not even outlive Solomon. In the centuries that followed, the descendants of David ruled only Judah in the south. Eventually, the kingdom of Judah was destroyed. Never again did a descendant of David reign as king in Israel.<\/p>\n<p>What, then, of the promise to David that “your throne will be secure forever” (2 Sam 7:16)? The New Testament points to Jesus. He was the descendant of David, and God proclaimed him the Christ, or Messiah—the anointed king (see Matt 1:1; 9:27; 12:23; Mark 10:47-48; 11:10; 12:35-37; Luke 18:38-39; 20:41-44; John 7:42; Rev 5:5; 22:16). The life and rule of David foreshadows the messianic reign of Jesus Christ, which will last forever (see Luke 1:32-33; Rev 11:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ruth 4:13-22; 1 Sam 16:1–17:58; 18:1–27:12; 29:1–30:31; 2 Sam 1:1–24:25; 1 Kgs 1:1–2:12; 1 Chr 11:1–29:30; Pss 1–32, 34–41, 51–71, 86, 91–110, 122, 124, 131, 133, 138–145; Matt 1:1; 9:27; 22:41-46; Mark 12:35-37; Luke 20:41-44; John 7:40-44; Acts 2:22-37; 13:20-43; Rom 1:3; Rev 22:16<\/p>","summary_ro":"David David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance. David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use Dav...","summary_en":"David David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance. David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use Dav...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124195,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"David","title_en":"David","content_ro":"<h3>David<\/h3>\n<p>David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance.<\/p>\n<p>David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use David to complete the conquest of the land.<\/p>\n<p>As a youth, David was a simple shepherd, watching his father’s sheep (1 Sam 16:11; 17:14-15). His life took an unexpected turn when the prophet Samuel came to Jesse and anointed David as the next king of Israel. However, David’s kingship was not initiated by a coup or an assassination. In fact, David became a faithful servant to King Saul. David first entered Saul’s service as a musician, playing songs that soothed Saul’s tormented soul (16:14-23). This service anticipated David’s role as the composer of many of the psalms. The youthful David also helped Saul by famously defeating the Philistine champion Goliath in individual combat (17:32-51). This victory anticipated David’s role as a victorious military leader.<\/p>\n<p>Although David was loyal, Saul grew deeply suspicious of him, and David had to flee. He was able to escape with help from Saul’s own children, Jonathan and Michal. David led a virtual kingdom in exile. He had a standing army of six hundred men. The prophet Gad and the priest Abiathar were also with him, providing direction and guidance from the Lord.<\/p>\n<p>God’s long-suffering patience finally ran out with Saul, and Saul died on the battlefield. Yet it was still not easy for David to establish his rule over all Israel. The tribe of Judah immediately proclaimed him its king, but at first the northern tribes chose Ishbosheth, a son of Saul, to be their leader. Ishbosheth was not a powerful or good leader; he only stayed in power because of the protection of his father’s military leader, Abner. However, Ishbosheth foolishly insulted Abner, so the general helped turn the kingdom over to David.<\/p>\n<p>As king over a united Israel, David proceeded to solidify the kingdom. He and his men captured Jerusalem from the Jebusites and made this central city his capital. He also expelled the remaining Philistines from the land. He then brought the Ark of the Covenant into Jerusalem. David wanted to build a permanent temple to God in Jerusalem to replace the Tabernacle. God denied this wish, but he showed his love for David by entering into a covenant with him that established his descendants as a dynasty (2 Sam 7).<\/p>\n<p>David’s life soon took a turn for the worse, however (see 2 Sam 11–12). At a time when he probably should have been on the battlefield with his army, he was lounging around on the palace roof. He saw a beautiful woman named Bathsheba taking a bath. He wanted her, so, like a Near Eastern despot, he took her. She became pregnant, and his attempt to cover up his adultery failed. In a desperate attempt to keep things secret, he had her husband, Uriah, killed. But not even a great king like David can keep secrets from God, and God sent his prophet Nathan to confront David. David repented (see Pss 32, 51), but the consequences of his actions plagued his family and the rest of his reign.<\/p>\n<p>From that point on, David’s family fell apart. David’s son Amnon raped his half sister Tamar (2 Sam 13:1-14). Her brother Absalom then murdered Amnon (2 Sam 13:20-29). Absalom later created a civil war as he tried to steal the throne from his father (2 Sam 15–18). Another son, Adonijah, tried to take the throne from David by having himself proclaimed king while his father was still alive (1 Kgs 1:5-10). But David was able to muster enough strength to ensure that Solomon would succeed him (1 Kgs 1:28-40). David died, Solomon was proclaimed king, and David’s long dynasty began (as promised in 2 Sam 7).<\/p>\n<p>David’s successors seldom measured up. Only rarely did his descendants lead the nation to worship God faithfully; the united monarchy did not even outlive Solomon. In the centuries that followed, the descendants of David ruled only Judah in the south. Eventually, the kingdom of Judah was destroyed. Never again did a descendant of David reign as king in Israel.<\/p>\n<p>What, then, of the promise to David that “your throne will be secure forever” (2 Sam 7:16)? The New Testament points to Jesus. He was the descendant of David, and God proclaimed him the Christ, or Messiah—the anointed king (see Matt 1:1; 9:27; 12:23; Mark 10:47-48; 11:10; 12:35-37; Luke 18:38-39; 20:41-44; John 7:42; Rev 5:5; 22:16). The life and rule of David foreshadows the messianic reign of Jesus Christ, which will last forever (see Luke 1:32-33; Rev 11:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ruth 4:13-22; 1 Sam 16:1–17:58; 18:1–27:12; 29:1–30:31; 2 Sam 1:1–24:25; 1 Kgs 1:1–2:12; 1 Chr 11:1–29:30; Pss 1–32, 34–41, 51–71, 86, 91–110, 122, 124, 131, 133, 138–145; Matt 1:1; 9:27; 22:41-46; Mark 12:35-37; Luke 20:41-44; John 7:40-44; Acts 2:22-37; 13:20-43; Rom 1:3; Rev 22:16<\/p>","content_en":"<h3>David<\/h3>\n<p>David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance.<\/p>\n<p>David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use David to complete the conquest of the land.<\/p>\n<p>As a youth, David was a simple shepherd, watching his father’s sheep (1 Sam 16:11; 17:14-15). His life took an unexpected turn when the prophet Samuel came to Jesse and anointed David as the next king of Israel. However, David’s kingship was not initiated by a coup or an assassination. In fact, David became a faithful servant to King Saul. David first entered Saul’s service as a musician, playing songs that soothed Saul’s tormented soul (16:14-23). This service anticipated David’s role as the composer of many of the psalms. The youthful David also helped Saul by famously defeating the Philistine champion Goliath in individual combat (17:32-51). This victory anticipated David’s role as a victorious military leader.<\/p>\n<p>Although David was loyal, Saul grew deeply suspicious of him, and David had to flee. He was able to escape with help from Saul’s own children, Jonathan and Michal. David led a virtual kingdom in exile. He had a standing army of six hundred men. The prophet Gad and the priest Abiathar were also with him, providing direction and guidance from the Lord.<\/p>\n<p>God’s long-suffering patience finally ran out with Saul, and Saul died on the battlefield. Yet it was still not easy for David to establish his rule over all Israel. The tribe of Judah immediately proclaimed him its king, but at first the northern tribes chose Ishbosheth, a son of Saul, to be their leader. Ishbosheth was not a powerful or good leader; he only stayed in power because of the protection of his father’s military leader, Abner. However, Ishbosheth foolishly insulted Abner, so the general helped turn the kingdom over to David.<\/p>\n<p>As king over a united Israel, David proceeded to solidify the kingdom. He and his men captured Jerusalem from the Jebusites and made this central city his capital. He also expelled the remaining Philistines from the land. He then brought the Ark of the Covenant into Jerusalem. David wanted to build a permanent temple to God in Jerusalem to replace the Tabernacle. God denied this wish, but he showed his love for David by entering into a covenant with him that established his descendants as a dynasty (2 Sam 7).<\/p>\n<p>David’s life soon took a turn for the worse, however (see 2 Sam 11–12). At a time when he probably should have been on the battlefield with his army, he was lounging around on the palace roof. He saw a beautiful woman named Bathsheba taking a bath. He wanted her, so, like a Near Eastern despot, he took her. She became pregnant, and his attempt to cover up his adultery failed. In a desperate attempt to keep things secret, he had her husband, Uriah, killed. But not even a great king like David can keep secrets from God, and God sent his prophet Nathan to confront David. David repented (see Pss 32, 51), but the consequences of his actions plagued his family and the rest of his reign.<\/p>\n<p>From that point on, David’s family fell apart. David’s son Amnon raped his half sister Tamar (2 Sam 13:1-14). Her brother Absalom then murdered Amnon (2 Sam 13:20-29). Absalom later created a civil war as he tried to steal the throne from his father (2 Sam 15–18). Another son, Adonijah, tried to take the throne from David by having himself proclaimed king while his father was still alive (1 Kgs 1:5-10). But David was able to muster enough strength to ensure that Solomon would succeed him (1 Kgs 1:28-40). David died, Solomon was proclaimed king, and David’s long dynasty began (as promised in 2 Sam 7).<\/p>\n<p>David’s successors seldom measured up. Only rarely did his descendants lead the nation to worship God faithfully; the united monarchy did not even outlive Solomon. In the centuries that followed, the descendants of David ruled only Judah in the south. Eventually, the kingdom of Judah was destroyed. Never again did a descendant of David reign as king in Israel.<\/p>\n<p>What, then, of the promise to David that “your throne will be secure forever” (2 Sam 7:16)? The New Testament points to Jesus. He was the descendant of David, and God proclaimed him the Christ, or Messiah—the anointed king (see Matt 1:1; 9:27; 12:23; Mark 10:47-48; 11:10; 12:35-37; Luke 18:38-39; 20:41-44; John 7:42; Rev 5:5; 22:16). The life and rule of David foreshadows the messianic reign of Jesus Christ, which will last forever (see Luke 1:32-33; Rev 11:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ruth 4:13-22; 1 Sam 16:1–17:58; 18:1–27:12; 29:1–30:31; 2 Sam 1:1–24:25; 1 Kgs 1:1–2:12; 1 Chr 11:1–29:30; Pss 1–32, 34–41, 51–71, 86, 91–110, 122, 124, 131, 133, 138–145; Matt 1:1; 9:27; 22:41-46; Mark 12:35-37; Luke 20:41-44; John 7:40-44; Acts 2:22-37; 13:20-43; Rom 1:3; Rev 22:16<\/p>","summary_ro":"David David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance. David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use Dav...","summary_en":"David David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance. David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use Dav...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":8769,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"David","title_en":"David","content_ro":"<h3>DAVID<\/h3>\n<p>Israel’s most important king. David’s kingdom represented the epitome of Israel’s power and influence during the nation’s OT history.<\/p>\n<p>The two books in the OT devoted to David’s reign are 2 Samuel and 1 Chronicles. His earlier years are recorded in 1 Samuel, beginning at chapter 16. Almost half of the biblical psalms are ascribed to David. His importance extends into the NT, where he is identified as an ancestor of Jesus Christ and forerunner of the messianic king.<\/p>\n<p>Preview<\/p>\n<p>• Early Years<\/p>\n<p>• Preparation for Kingship<\/p>\n<p>• David as King<\/p>\n<p>David’s Lasting Influence<\/p>\n<p class=\"h2\" id=\"EarlyYears\">Early Years<\/p>\n<h5>Family<\/h5>\n<p>David was the youngest son in Jesse’s family, part of Judah’s tribe. The family lived in Bethlehem, about six miles (10 kilometers) south of Jerusalem. His great-grandmother was Ruth, from the land of Moab (Ru 4:18-22). Genealogies in both the OT and the NT trace David’s lineage back to Judah, son of the patriarch Jacob (1 Chr 2:3-15; Mt 1:3-6; Lk 3:31-33).<\/p>\n<h5>Training and Talents<\/h5>\n<p>Little is known about David’s early life. As a boy, he took care of his father’s sheep, risking his life to kill attacking bears and lions. Later, David publicly acknowledged God’s help and strength in protecting the flocks under his care (1 Sm 17:34-37).<\/p>\n<p>David was an accomplished musician. He had developed his ability as a harpist so well that, when a musician was needed at the royal court of King Saul, someone immediately recommended David.<\/p>\n<p>In Jesse’s family, David was regarded as unimportant. When the nationally known prophet Samuel visited Jesse’s home, all the older sons were on hand to meet him; David was tending the sheep. Samuel had been instructed by God to anoint a king from Jesse’s family, not knowing beforehand which son to anoint. Sensing divine restraint as seven brothers passed before him, he made further inquiry. When he learned that Jesse had one other son, David was immediately summoned. David was anointed by Samuel and endowed with the Spirit of the Lord (1 Sm 16:1-13). Whatever Jesse and his family understood by that anointing, it seems to have made no immediate change in David’s pattern of living. He continued to tend the sheep.<\/p>\n<p class=\"h2\" id=\"PreparationforKingship\">Preparation for Kingship<\/p>\n<p>During his youth, David was willing to serve others, even though he had been anointed king. It was his willingness to take supplies to three of his older brothers in the army that gave him his opportunity for national fame.<\/p>\n<p>As a young man, David was also sensitive toward God. While greeting his brothers on the battlefield, he was disturbed by the Philistine Goliath’s defiance of God’s armies. Although rebuked by his brothers, David accepted the challenge to take on Goliath. He had a reasonable confidence that God, who had helped him encounter a lion and a bear, would aid him against a champion warrior. So, with faith in God and using his ability to sling stones, David killed Goliath (1 Sm 17:12-58).<\/p>\n<h5>National Fame<\/h5>\n<p>Killing Goliath made David a hero to the nation of Israel. It also brought him into close relationship with the royal family of Saul. But success and national acclaim brought on the jealousy of Saul and ultimately resulted in David’s expulsion from the land of Israel.<\/p>\n<h5>In the Royal Court<\/h5>\n<p>Saul promised his oldest daughter, Merab, to David in marriage, but then Saul went back on the promise and offered David another daughter, Michal. The dowry of trophies from dead Philistines demanded by Saul was designed to bring about David’s death at Philistine hands. But again David was victorious. Women sang praises of his exploits, intensifying Saul’s jealousy and further endangering David’s life (1 Sm 18:6-30).<\/p>\n<p>In the meantime, David and Saul’s son Jonathan developed a deep friendship. When they made a covenant, Jonathan gave David his choicest military equipment (sword, bow, and belt). Although Saul tried to turn Jonathan against David, the friendship deepened. Because Saul was trying to kill him, David had to flee from the court and live as a fugitive.<\/p>\n<p>After Jonathan had warned David of Saul’s continuing designs on his life, David went to Ramah to see the prophet Samuel. Together they went to Naioth, near Ramah. After sending several groups of men after David, Saul finally went with them himself. All his attempts to seize David were thwarted by the Spirit of God, who caused Saul and his men to prophesy all night in religious fervor (1 Sm 19).<\/p>\n<p>Conferring again with Jonathan, David realized that Saul’s jealousy had developed into hatred. Jonathan, aware that David would be the future king of Israel, requested assurance that his descendants would receive protection under David’s rule (1 Sm 20).<\/p>\n<h5>Life as a Fugitive<\/h5>\n<p>Fleeing from Saul, David stopped at Nob. By deceiving Ahimelech, who was officiating as priest there, David obtained food supplies and Goliath’s sword (kept as a trophy). An Edomite named Doeg, chief of Saul’s herdsmen, saw what happened at Nob. David continued his flight, taking refuge temporarily in Gath with King Achish (1 Sm 21), then finding shelter in the cave of Adullam, located 10 miles (16.1 kilometers) southwest of Bethlehem. There his relatives and about 400 fighting men joined him. He went to Mizpeh in Moab, appealing to the Moabite king for protection, especially for his parents. When the prophet Gad warned him not to stay there, David moved back to Judah to the Hereth woods (1 Sm 22:1-5).<\/p>\n<p>David’s freedom of movement enraged Saul, who charged his own people with conspiracy. When Doeg reported what he had witnessed at Nob, Saul executed Ahimelech and 84 other priests, then massacred all of Nob’s inhabitants. One priest named Abiathar escaped to report Saul’s atrocities to David, who assured him of protection (1 Sm 22:6-23).<\/p>\n<p>The Philistines were always ready to take advantage of any weakness in Israel. David’s reprisal after a Philistine raid on Keilah, 12 miles (19.3 kilometers) southwest of Bethlehem, gave Saul an opportunity to attack David, who escaped to the wilderness of Ziph, a desert area near Hebron. David and Jonathan met for the last time in that wilderness. Pursued by Saul’s army, David fled still farther south. He was almost encircled in uninhabited country near Maon when Saul had to march his army off to respond to a Philistine attack (1 Sm 23).<\/p>\n<p>At his next place of refuge, En-gedi, on the western shore of the Dead Sea, David was attacked by Saul with 3,000 soldiers. David had an opportunity to kill Saul but refused to harm the “Lord’s anointed” king of Israel. Learning of David’s loyalty, Saul confessed his sin in seeking David’s life (1 Sm 24).<\/p>\n<p>During the years they roamed the wilderness in the Maon\/Ziph\/En-gedi area, David’s band provided protection for Nabal, a rich man living in Maon with large flocks of sheep at Carmel. In exchange for that protection, David proposed that Nabal share some of his wealth. Nabal’s scorn angered David, but Nabal’s wife, Abigail, appealed to David not to take revenge. When Abigail told Nabal of his narrow escape, he was evidently so shocked that he had a heart seizure. He died ten days later, and Abigail later became David’s wife (1 Sm 25).<\/p>\n<p>Once more Saul came with an army of 3,000 men into the Ziph Desert to find David, and David again passed up an opportunity to harm the king. Finally realizing the folly of seeking David’s life, Saul abandoned pursuit (1 Sm 26).<\/p>\n<h5>Refuge in Philistia<\/h5>\n<p>David continued to feel unsafe in Saul’s kingdom. Returning to Gath in Philistine country, he was welcomed by King Achish. His followers were allotted the city of Ziklag, where they lived for about 16 months, attracting new recruits from Judah and the rest of Israel (1 Sm 27; 1 Chr 12:19-22).<\/p>\n<p>The Philistine army, marching up to the Megiddo Valley to fight Saul’s army, was uneasy with David’s guerrillas in their rear column, so the commanders put pressure on Achish to dismiss David. When he returned to Ziklag, David found that the city had just been raided by the Amalekites. He pursued the enemy, rescued his people and goods, and divided the spoils with those who had remained behind to guard the supplies (1 Sm 29–30). Meanwhile, the Philistines routed the Israelites at Mt Gilboa, killing Jonathan and two of Saul’s other sons in a fierce battle. Saul, badly wounded, killed himself with his own sword (ch 31).<\/p>\n\n<p class=\"h2\" id=\"DavidasKing\">David as King<\/p>\n<p>David ruled over Israel for about 40 years, although the accounts of his reign do not contain enough information for an exact chronology. He began his rule at Hebron and reigned over Judah’s territory for seven or eight years. With the death of Saul’s successor, Ishbosheth, David was recognized as king by all the tribes and made Jerusalem his capital. During the next decade, he unified Israel through military and economic expansion. Then came approximately 10 years of disruption in the royal family. The last years of David’s reign seem to have been devoted to plans for the Jerusalem temple, which was built in the reign of his son Solomon.<\/p>\n<h5>The Years in Hebron<\/h5>\n<p>David was subjected to an unusually rugged period of training for his kingship. Serving under Saul, he gained experience in military exploits against the Philistines. Then, during his fugitive wanderings in the desert area of southern Judah, he ingratiated himself with the landholders and sheep raisers by giving them protection. Being recognized as an outlaw of Israel even enabled him to negotiate diplomatic relations with Moab and Philistia.<\/p>\n<p>David was in Philistine country when news came to him that both Saul and Jonathan had been slain. In a beautiful elegy he paid tribute to his friend Jonathan as well as to King Saul (2 Sm 1).<\/p>\n<p>Sure of God’s guidance, David returned to his home, where the leaders of Judah anointed him king at Hebron. He sent a message of commendation to the men of Jabesh for providing a respectable burial for King Saul, probably also bidding for their support.<\/p>\n<p>Confusion probably swept through Israel when Saul was killed, because the Philistines occupied much of the land. Various leaders gathered whatever fighting men they could find, as old tribal loyalties reasserted themselves. David had most of Judah’s tribe firmly behind him.<\/p>\n<p>A kind of civil war broke out between the followers of David and those of Saul, with David gaining the allegiance of more and more people. Saul’s general, Abner, eventually negotiated peace with David, who requested the restoration of Michal as his wife, indicating that he held no animosity toward Saul’s dynasty. With the consent of Saul’s son Ishbosheth, whom Abner had enthroned as king, Abner went to Hebron and pledged Israel’s support for David. But Abner was killed by Joab, one of David’s captains, in a family vendetta, and soon afterward Ishbosheth was assassinated. David publicly mourned Abner’s death and had Ishbosheth’s two murderers executed. Thus, when Saul’s dynasty ended, David was seen by the people not so much as a challenger but as a logical successor. Hence, he was recognized as king by all Israel (2 Sm 2–4).<\/p>\n<h5>Consolidation in Jerusalem<\/h5>\n<p>When the Israelites turned to David as king, the Philistines became alarmed and attacked (2 Sm 5; 1 Chr 14:8-17). David was strong enough to defeat them and thus unify the people of Israel.<\/p>\n<p>In search of a more central location for his capital, David turned toward the city of Jerusalem, a Jebusite stronghold. Joab responded to his challenge to conquer the city and was rewarded by being made general of David’s army. Jerusalem became known as the “city of David” (1 Chr 11:4-9).<\/p>\n<p>In the same way that he had organized his earliest followers into an effective guerrilla band (1 Chr 11:1–12:22) at Hebron, David began organizing the whole nation (12:23-40). Once established in Jerusalem, he quickly gained recognition from the Phoenicians, contracting for their artisans to build him a magnificent palace in the new capital (14:1-2). He also made sure that Jerusalem would become Israel’s religious center (2 Sm 6; 1 Chr 13–16). His abortive attempt to move the ark of the covenant by oxcart (cf. Nm 4) reminded the powerful king that he still had to do things God’s way to be successful.<\/p>\n<p>With Jerusalem well established as the nation’s capital, David intended to build God a temple. He shared his plan with the prophet Nathan, whose immediate response was positive. That night, however, God sent a message via Nathan that David should not build the temple. David’s throne would be established eternally, the prophet said, and unlike Saul, King David would have a son to succeed him and perpetuate the kingdom; that son would build the temple (2 Sm 7; 1 Chr 17).<\/p>\n<h5>Prosperity and Supremacy<\/h5>\n<p>Little is recorded about the expansion of David’s rule from the tribal area of Judah to a vast empire stretching from the Nile River of Egypt to regions of the Tigris-Euphrates valley. Nothing in secular history negates the biblical perspective that David had the most powerful kingdom in the heart of that “Fertile Crescent” about 1000 <span>BC<\/span>.<\/p>\n<p>It is likely that skirmishes with the Philistines to the west were frequent until they finally became subservient to David and paid him tribute. In Saul’s day the Philistines had enjoyed a monopoly on the use of iron (1 Sm 13:19-21). The fact that David freely used iron near the end of his reign (1 Chr 22:3) hints at profound economic changes in Israel.<\/p>\n<p>David’s kingdom expanded southward as he built military garrisons in Edomite territory. Beyond Edom, he controlled the Moabites and Amalekites, who paid him tribute in silver and gold. To the northeast, Israelite domination was extended over the Ammonites and the Arameans, whose capital was Damascus. David’s treatment of both friends and enemies seemed to contribute to the strength of his kingdom (2 Sm 8–10). Although he was a brilliant military strategist who used all the means and resources available to bring Israel success, David was humble enough to glorify God (2 Sm 22; see Ps 18).<\/p>\n<h5>Sin in the Royal Family<\/h5>\n<p>A lengthy section of the book of 2 Samuel (chs 11–20) gives a remarkably frank account of sin, crime, and rebellion in David’s family. The king’s own imperfections are clearly portrayed; the king of Israel himself could not escape God’s judgement when he did wrong.<\/p>\n<p>Although polygamy was then a Near Eastern status symbol, it was forbidden for a king of Israel (Dt 17:17). David practiced polygamy, however; some of his marriages undoubtedly had political implications (such as his marriages to Saul’s daughter Michal and to princess Maacah of Geshur). Flagrant sins of incest, murder, and rebellion in his family brought David much suffering and almost cost him the throne.<\/p>\n<p>David’s sin of adultery with Bathsheba, committed at the height of his military success and territorial expansion, led him further into evil: he planned a strategy to have Bathsheba’s husband, Uriah, killed on the front line of battle. David seems to have excluded God from consideration in that segment of his personal life. Yet when the prophet Nathan confronted the king with his sins, David acknowledged his guilt. He confessed his sin and pleaded with God for forgiveness (as in Pss 32 and 51). God forgave him, but for nearly ten years David endured the consequences of his lack of self-restraint and his failure to exercise discipline in his family. Although unsurpassed in military and diplomatic strategy, David lacked strength of character in his domestic affairs. Evil fermented in his own house; the father’s self-indulgence was soon reflected in Amnon’s crime of incest, followed by Absalom’s murder of his brother.<\/p>\n<p>Having incurred his father’s disfavor, Absalom took refuge in Geshur with his mother’s people for three years. Joab, David’s general, was eventually able to reconcile David with his alienated son. Absalom, however, having taken advantage of his position in the royal family to gain a following, went to Hebron, staged a surprise rebellion, and proclaimed himself king throughout Israel. His strong following posed such a threat that David fled from Jerusalem. David, still a master strategist, gained time through a ruse to organize his forces and put down his son’s rebellion. Absalom was killed while trying to flee; his death plunged David into grief.<\/p>\n<p>On his return to Jerusalem, David had to work at undoing the damage caused by Absalom’s revolt. His own tribe of Judah, for example, had supported Absalom. Another rebellion, fomented by Sheba of Benjamin’s tribe, had to be suppressed by Joab before the nation could settle down.<\/p>\n<h5>David’s Last Years<\/h5>\n<p>Although David was not permitted to build the temple in Jerusalem, he made extensive preparations for that project during the last years of his reign. He stockpiled materials and organized the kingdom for efficient use of domestic and foreign labor. He also outlined details for religious worship in the new structure (1 Chr 21–29).<\/p>\n<p>The military and civic organization developed by David was probably patterned after Egyptian practice. The army, rigidly controlled by officers of proven loyalty to the king, included mercenaries. The king also appointed trusted supervisors over farms, livestock, and orchards in various parts of his empire (1 Chr 27:25-31).<\/p>\n<p>David took, or at least began, a census of Israel (2 Sm 24; 1 Chr 21). The incompleteness of the accounts leaves unanswered such questions as the reason for God’s punishment. The king overruled Joab’s objection and insisted that the census be taken. Since David later seemed keenly aware that he had sinned in taking the census, it may be that he was motivated by pride to ascertain his exact military strength (approx. 1.5 million men). God may also have been judging the people for their support of the rebellions of Absalom and Sheba.<\/p>\n<p>Through the prophet Gad, David was given a choice of punishments for his sin. He chose a three-day pestilence. As David and the elders repented, they saw an angel on the threshing floor of the Jebusite Ornan (Araunah). David offered sacrifice there and prayed for his people. Later he purchased the threshing floor, located just outside the city of Jerusalem, concluding that it should be the site for the temple to be built by his son Solomon (1 Chr 21:28–22:1).<\/p>\n<p class=\"h2\" id=\"DavidsLastingInfluence\">David’s Lasting Influence<\/p>\n<h5>The Writer of Psalms<\/h5>\n<p>The OT book of Psalms became one of the most popular books in ancient Israel, and has remained so among countless millions of people throughout the centuries. These words of praise prepared by David were intended for use in the temple worship (2 Chr 29:30). The 73 psalms ascribed to David generally grew out of his own relationship to God and to other persons.<\/p>\n\n<p>David probably compiled Book I of the book of Psalms (1–41) and Book IV (90–106), since most of those psalms were written by David himself. Other psalms of his (Pss 51–71) are in Book II (42–72), which was probably compiled by Solomon. As those psalms were used for worship in later generations, various people added others until the time of Ezra.<\/p>\n<p>David’s psalms provided much of the poetry that was set to music for Israel’s worship. His organization of the priests and Levites and his provision of instruments for worship (2 Chr 7:6; 8:14) set the pattern for generations to come in the religious life of Israel.<\/p>\n<h5>David in the Writings of the Prophets<\/h5>\n<p>David, recognized as the greatest Israelite king, is often mentioned as a standard of comparison in the writings of the OT prophets. Isaiah (as in Is 7:2, 13; 22:22) and Jeremiah often referred to their contemporary kings as belonging to the “house” or “throne” of David. Contrasting David with some of his descendants who did not honor God, both Isaiah and Jeremiah predicted a messianic ruler who would establish justice and righteousness on the throne of David forever (Is 9:7; Jer 33:15). When Isaiah described the coming ruler, he identified him as being from the lineage of Jesse, David’s father (Is 11:1-10). Predicting a period of universal peace, Isaiah saw the capital in “Zion,” identified with the city of David (2:1-4).<\/p>\n<p>Ezekiel promised the restoration of David as king in an eschatological and messianic sense (Ez 37:24-25), and of “my servant David” as Israel’s shepherd (34:23). Hosea likewise identified the future ruler as King David (Hos 3:5). Amos assured the people that God would restore the “tabernacle” of David (Am 9:11) so that they could again dwell in safety. Zechariah referred five times to the “house of David” (in Zec 12–13, <span>rsv<\/span>), encouraging the hope of a restoration of David’s glorious dynasty. The concept of the eternal throne promised to David during his reign was delineated in the message of the prophets even while they were announcing judgments to come on the rulers and people of their time.<\/p>\n<h5>David in the New Testament<\/h5>\n<p>David is frequently mentioned by the Gospel writers, who established Jesus’ identity as the “son of David.” The covenant God made with David was that an eternal king would come from David’s family (Mt 1:1; 9:27; 12:23; Mk 10:48; 12:35; Lk 18:38-39; 20:41). According to Mark 11:10 and John 7:42, the Jews of Jesus’ day expected the Messiah (Christ) to be a descendant of David. While stating that Jesus came from the lineage of David, the Gospels also clearly teach that Jesus was the Son of God (Mt 22:41-45; Mk 12:35-37; Lk 20:41-44).<\/p>\n<p>In the book of Acts, David is recognized as the recipient of God’s promises that were fulfilled in Jesus Christ. David is also seen as a prophet whom the Holy Spirit inspired to write the psalms (Acts 1:16; 2:22-36; 4:25; 13:26-39).<\/p>\n<p>In the book of Revelation, Jesus is designated as having the “key of David” (Rv 3:7), and as being “the Lion of the tribe of Judah, the Root of David” (5:5). Jesus is quoted as asserting that “I am the root and the offspring of David, the bright morning star” (22:16).<\/p>\n<p><em>See also<\/em> Christology; Chronology of the Bible (Old Testament); Israel, History of; King; Kingdom of God, Kingdom of Heaven; Messiah.<\/p>","content_en":"<h3>DAVID<\/h3>\n<p>Israel’s most important king. David’s kingdom represented the epitome of Israel’s power and influence during the nation’s OT history.<\/p>\n<p>The two books in the OT devoted to David’s reign are 2 Samuel and 1 Chronicles. His earlier years are recorded in 1 Samuel, beginning at chapter 16. Almost half of the biblical psalms are ascribed to David. His importance extends into the NT, where he is identified as an ancestor of Jesus Christ and forerunner of the messianic king.<\/p>\n<p>Preview<\/p>\n<p>• Early Years<\/p>\n<p>• Preparation for Kingship<\/p>\n<p>• David as King<\/p>\n<p>David’s Lasting Influence<\/p>\n<p class=\"h2\" id=\"EarlyYears\">Early Years<\/p>\n<h5>Family<\/h5>\n<p>David was the youngest son in Jesse’s family, part of Judah’s tribe. The family lived in Bethlehem, about six miles (10 kilometers) south of Jerusalem. His great-grandmother was Ruth, from the land of Moab (Ru 4:18-22). Genealogies in both the OT and the NT trace David’s lineage back to Judah, son of the patriarch Jacob (1 Chr 2:3-15; Mt 1:3-6; Lk 3:31-33).<\/p>\n<h5>Training and Talents<\/h5>\n<p>Little is known about David’s early life. As a boy, he took care of his father’s sheep, risking his life to kill attacking bears and lions. Later, David publicly acknowledged God’s help and strength in protecting the flocks under his care (1 Sm 17:34-37).<\/p>\n<p>David was an accomplished musician. He had developed his ability as a harpist so well that, when a musician was needed at the royal court of King Saul, someone immediately recommended David.<\/p>\n<p>In Jesse’s family, David was regarded as unimportant. When the nationally known prophet Samuel visited Jesse’s home, all the older sons were on hand to meet him; David was tending the sheep. Samuel had been instructed by God to anoint a king from Jesse’s family, not knowing beforehand which son to anoint. Sensing divine restraint as seven brothers passed before him, he made further inquiry. When he learned that Jesse had one other son, David was immediately summoned. David was anointed by Samuel and endowed with the Spirit of the Lord (1 Sm 16:1-13). Whatever Jesse and his family understood by that anointing, it seems to have made no immediate change in David’s pattern of living. He continued to tend the sheep.<\/p>\n<p class=\"h2\" id=\"PreparationforKingship\">Preparation for Kingship<\/p>\n<p>During his youth, David was willing to serve others, even though he had been anointed king. It was his willingness to take supplies to three of his older brothers in the army that gave him his opportunity for national fame.<\/p>\n<p>As a young man, David was also sensitive toward God. While greeting his brothers on the battlefield, he was disturbed by the Philistine Goliath’s defiance of God’s armies. Although rebuked by his brothers, David accepted the challenge to take on Goliath. He had a reasonable confidence that God, who had helped him encounter a lion and a bear, would aid him against a champion warrior. So, with faith in God and using his ability to sling stones, David killed Goliath (1 Sm 17:12-58).<\/p>\n<h5>National Fame<\/h5>\n<p>Killing Goliath made David a hero to the nation of Israel. It also brought him into close relationship with the royal family of Saul. But success and national acclaim brought on the jealousy of Saul and ultimately resulted in David’s expulsion from the land of Israel.<\/p>\n<h5>In the Royal Court<\/h5>\n<p>Saul promised his oldest daughter, Merab, to David in marriage, but then Saul went back on the promise and offered David another daughter, Michal. The dowry of trophies from dead Philistines demanded by Saul was designed to bring about David’s death at Philistine hands. But again David was victorious. Women sang praises of his exploits, intensifying Saul’s jealousy and further endangering David’s life (1 Sm 18:6-30).<\/p>\n<p>In the meantime, David and Saul’s son Jonathan developed a deep friendship. When they made a covenant, Jonathan gave David his choicest military equipment (sword, bow, and belt). Although Saul tried to turn Jonathan against David, the friendship deepened. Because Saul was trying to kill him, David had to flee from the court and live as a fugitive.<\/p>\n<p>After Jonathan had warned David of Saul’s continuing designs on his life, David went to Ramah to see the prophet Samuel. Together they went to Naioth, near Ramah. After sending several groups of men after David, Saul finally went with them himself. All his attempts to seize David were thwarted by the Spirit of God, who caused Saul and his men to prophesy all night in religious fervor (1 Sm 19).<\/p>\n<p>Conferring again with Jonathan, David realized that Saul’s jealousy had developed into hatred. Jonathan, aware that David would be the future king of Israel, requested assurance that his descendants would receive protection under David’s rule (1 Sm 20).<\/p>\n<h5>Life as a Fugitive<\/h5>\n<p>Fleeing from Saul, David stopped at Nob. By deceiving Ahimelech, who was officiating as priest there, David obtained food supplies and Goliath’s sword (kept as a trophy). An Edomite named Doeg, chief of Saul’s herdsmen, saw what happened at Nob. David continued his flight, taking refuge temporarily in Gath with King Achish (1 Sm 21), then finding shelter in the cave of Adullam, located 10 miles (16.1 kilometers) southwest of Bethlehem. There his relatives and about 400 fighting men joined him. He went to Mizpeh in Moab, appealing to the Moabite king for protection, especially for his parents. When the prophet Gad warned him not to stay there, David moved back to Judah to the Hereth woods (1 Sm 22:1-5).<\/p>\n<p>David’s freedom of movement enraged Saul, who charged his own people with conspiracy. When Doeg reported what he had witnessed at Nob, Saul executed Ahimelech and 84 other priests, then massacred all of Nob’s inhabitants. One priest named Abiathar escaped to report Saul’s atrocities to David, who assured him of protection (1 Sm 22:6-23).<\/p>\n<p>The Philistines were always ready to take advantage of any weakness in Israel. David’s reprisal after a Philistine raid on Keilah, 12 miles (19.3 kilometers) southwest of Bethlehem, gave Saul an opportunity to attack David, who escaped to the wilderness of Ziph, a desert area near Hebron. David and Jonathan met for the last time in that wilderness. Pursued by Saul’s army, David fled still farther south. He was almost encircled in uninhabited country near Maon when Saul had to march his army off to respond to a Philistine attack (1 Sm 23).<\/p>\n<p>At his next place of refuge, En-gedi, on the western shore of the Dead Sea, David was attacked by Saul with 3,000 soldiers. David had an opportunity to kill Saul but refused to harm the “Lord’s anointed” king of Israel. Learning of David’s loyalty, Saul confessed his sin in seeking David’s life (1 Sm 24).<\/p>\n<p>During the years they roamed the wilderness in the Maon\/Ziph\/En-gedi area, David’s band provided protection for Nabal, a rich man living in Maon with large flocks of sheep at Carmel. In exchange for that protection, David proposed that Nabal share some of his wealth. Nabal’s scorn angered David, but Nabal’s wife, Abigail, appealed to David not to take revenge. When Abigail told Nabal of his narrow escape, he was evidently so shocked that he had a heart seizure. He died ten days later, and Abigail later became David’s wife (1 Sm 25).<\/p>\n<p>Once more Saul came with an army of 3,000 men into the Ziph Desert to find David, and David again passed up an opportunity to harm the king. Finally realizing the folly of seeking David’s life, Saul abandoned pursuit (1 Sm 26).<\/p>\n<h5>Refuge in Philistia<\/h5>\n<p>David continued to feel unsafe in Saul’s kingdom. Returning to Gath in Philistine country, he was welcomed by King Achish. His followers were allotted the city of Ziklag, where they lived for about 16 months, attracting new recruits from Judah and the rest of Israel (1 Sm 27; 1 Chr 12:19-22).<\/p>\n<p>The Philistine army, marching up to the Megiddo Valley to fight Saul’s army, was uneasy with David’s guerrillas in their rear column, so the commanders put pressure on Achish to dismiss David. When he returned to Ziklag, David found that the city had just been raided by the Amalekites. He pursued the enemy, rescued his people and goods, and divided the spoils with those who had remained behind to guard the supplies (1 Sm 29–30). Meanwhile, the Philistines routed the Israelites at Mt Gilboa, killing Jonathan and two of Saul’s other sons in a fierce battle. Saul, badly wounded, killed himself with his own sword (ch 31).<\/p>\n\n<p class=\"h2\" id=\"DavidasKing\">David as King<\/p>\n<p>David ruled over Israel for about 40 years, although the accounts of his reign do not contain enough information for an exact chronology. He began his rule at Hebron and reigned over Judah’s territory for seven or eight years. With the death of Saul’s successor, Ishbosheth, David was recognized as king by all the tribes and made Jerusalem his capital. During the next decade, he unified Israel through military and economic expansion. Then came approximately 10 years of disruption in the royal family. The last years of David’s reign seem to have been devoted to plans for the Jerusalem temple, which was built in the reign of his son Solomon.<\/p>\n<h5>The Years in Hebron<\/h5>\n<p>David was subjected to an unusually rugged period of training for his kingship. Serving under Saul, he gained experience in military exploits against the Philistines. Then, during his fugitive wanderings in the desert area of southern Judah, he ingratiated himself with the landholders and sheep raisers by giving them protection. Being recognized as an outlaw of Israel even enabled him to negotiate diplomatic relations with Moab and Philistia.<\/p>\n<p>David was in Philistine country when news came to him that both Saul and Jonathan had been slain. In a beautiful elegy he paid tribute to his friend Jonathan as well as to King Saul (2 Sm 1).<\/p>\n<p>Sure of God’s guidance, David returned to his home, where the leaders of Judah anointed him king at Hebron. He sent a message of commendation to the men of Jabesh for providing a respectable burial for King Saul, probably also bidding for their support.<\/p>\n<p>Confusion probably swept through Israel when Saul was killed, because the Philistines occupied much of the land. Various leaders gathered whatever fighting men they could find, as old tribal loyalties reasserted themselves. David had most of Judah’s tribe firmly behind him.<\/p>\n<p>A kind of civil war broke out between the followers of David and those of Saul, with David gaining the allegiance of more and more people. Saul’s general, Abner, eventually negotiated peace with David, who requested the restoration of Michal as his wife, indicating that he held no animosity toward Saul’s dynasty. With the consent of Saul’s son Ishbosheth, whom Abner had enthroned as king, Abner went to Hebron and pledged Israel’s support for David. But Abner was killed by Joab, one of David’s captains, in a family vendetta, and soon afterward Ishbosheth was assassinated. David publicly mourned Abner’s death and had Ishbosheth’s two murderers executed. Thus, when Saul’s dynasty ended, David was seen by the people not so much as a challenger but as a logical successor. Hence, he was recognized as king by all Israel (2 Sm 2–4).<\/p>\n<h5>Consolidation in Jerusalem<\/h5>\n<p>When the Israelites turned to David as king, the Philistines became alarmed and attacked (2 Sm 5; 1 Chr 14:8-17). David was strong enough to defeat them and thus unify the people of Israel.<\/p>\n<p>In search of a more central location for his capital, David turned toward the city of Jerusalem, a Jebusite stronghold. Joab responded to his challenge to conquer the city and was rewarded by being made general of David’s army. Jerusalem became known as the “city of David” (1 Chr 11:4-9).<\/p>\n<p>In the same way that he had organized his earliest followers into an effective guerrilla band (1 Chr 11:1–12:22) at Hebron, David began organizing the whole nation (12:23-40). Once established in Jerusalem, he quickly gained recognition from the Phoenicians, contracting for their artisans to build him a magnificent palace in the new capital (14:1-2). He also made sure that Jerusalem would become Israel’s religious center (2 Sm 6; 1 Chr 13–16). His abortive attempt to move the ark of the covenant by oxcart (cf. Nm 4) reminded the powerful king that he still had to do things God’s way to be successful.<\/p>\n<p>With Jerusalem well established as the nation’s capital, David intended to build God a temple. He shared his plan with the prophet Nathan, whose immediate response was positive. That night, however, God sent a message via Nathan that David should not build the temple. David’s throne would be established eternally, the prophet said, and unlike Saul, King David would have a son to succeed him and perpetuate the kingdom; that son would build the temple (2 Sm 7; 1 Chr 17).<\/p>\n<h5>Prosperity and Supremacy<\/h5>\n<p>Little is recorded about the expansion of David’s rule from the tribal area of Judah to a vast empire stretching from the Nile River of Egypt to regions of the Tigris-Euphrates valley. Nothing in secular history negates the biblical perspective that David had the most powerful kingdom in the heart of that “Fertile Crescent” about 1000 <span>BC<\/span>.<\/p>\n<p>It is likely that skirmishes with the Philistines to the west were frequent until they finally became subservient to David and paid him tribute. In Saul’s day the Philistines had enjoyed a monopoly on the use of iron (1 Sm 13:19-21). The fact that David freely used iron near the end of his reign (1 Chr 22:3) hints at profound economic changes in Israel.<\/p>\n<p>David’s kingdom expanded southward as he built military garrisons in Edomite territory. Beyond Edom, he controlled the Moabites and Amalekites, who paid him tribute in silver and gold. To the northeast, Israelite domination was extended over the Ammonites and the Arameans, whose capital was Damascus. David’s treatment of both friends and enemies seemed to contribute to the strength of his kingdom (2 Sm 8–10). Although he was a brilliant military strategist who used all the means and resources available to bring Israel success, David was humble enough to glorify God (2 Sm 22; see Ps 18).<\/p>\n<h5>Sin in the Royal Family<\/h5>\n<p>A lengthy section of the book of 2 Samuel (chs 11–20) gives a remarkably frank account of sin, crime, and rebellion in David’s family. The king’s own imperfections are clearly portrayed; the king of Israel himself could not escape God’s judgement when he did wrong.<\/p>\n<p>Although polygamy was then a Near Eastern status symbol, it was forbidden for a king of Israel (Dt 17:17). David practiced polygamy, however; some of his marriages undoubtedly had political implications (such as his marriages to Saul’s daughter Michal and to princess Maacah of Geshur). Flagrant sins of incest, murder, and rebellion in his family brought David much suffering and almost cost him the throne.<\/p>\n<p>David’s sin of adultery with Bathsheba, committed at the height of his military success and territorial expansion, led him further into evil: he planned a strategy to have Bathsheba’s husband, Uriah, killed on the front line of battle. David seems to have excluded God from consideration in that segment of his personal life. Yet when the prophet Nathan confronted the king with his sins, David acknowledged his guilt. He confessed his sin and pleaded with God for forgiveness (as in Pss 32 and 51). God forgave him, but for nearly ten years David endured the consequences of his lack of self-restraint and his failure to exercise discipline in his family. Although unsurpassed in military and diplomatic strategy, David lacked strength of character in his domestic affairs. Evil fermented in his own house; the father’s self-indulgence was soon reflected in Amnon’s crime of incest, followed by Absalom’s murder of his brother.<\/p>\n<p>Having incurred his father’s disfavor, Absalom took refuge in Geshur with his mother’s people for three years. Joab, David’s general, was eventually able to reconcile David with his alienated son. Absalom, however, having taken advantage of his position in the royal family to gain a following, went to Hebron, staged a surprise rebellion, and proclaimed himself king throughout Israel. His strong following posed such a threat that David fled from Jerusalem. David, still a master strategist, gained time through a ruse to organize his forces and put down his son’s rebellion. Absalom was killed while trying to flee; his death plunged David into grief.<\/p>\n<p>On his return to Jerusalem, David had to work at undoing the damage caused by Absalom’s revolt. His own tribe of Judah, for example, had supported Absalom. Another rebellion, fomented by Sheba of Benjamin’s tribe, had to be suppressed by Joab before the nation could settle down.<\/p>\n<h5>David’s Last Years<\/h5>\n<p>Although David was not permitted to build the temple in Jerusalem, he made extensive preparations for that project during the last years of his reign. He stockpiled materials and organized the kingdom for efficient use of domestic and foreign labor. He also outlined details for religious worship in the new structure (1 Chr 21–29).<\/p>\n<p>The military and civic organization developed by David was probably patterned after Egyptian practice. The army, rigidly controlled by officers of proven loyalty to the king, included mercenaries. The king also appointed trusted supervisors over farms, livestock, and orchards in various parts of his empire (1 Chr 27:25-31).<\/p>\n<p>David took, or at least began, a census of Israel (2 Sm 24; 1 Chr 21). The incompleteness of the accounts leaves unanswered such questions as the reason for God’s punishment. The king overruled Joab’s objection and insisted that the census be taken. Since David later seemed keenly aware that he had sinned in taking the census, it may be that he was motivated by pride to ascertain his exact military strength (approx. 1.5 million men). God may also have been judging the people for their support of the rebellions of Absalom and Sheba.<\/p>\n<p>Through the prophet Gad, David was given a choice of punishments for his sin. He chose a three-day pestilence. As David and the elders repented, they saw an angel on the threshing floor of the Jebusite Ornan (Araunah). David offered sacrifice there and prayed for his people. Later he purchased the threshing floor, located just outside the city of Jerusalem, concluding that it should be the site for the temple to be built by his son Solomon (1 Chr 21:28–22:1).<\/p>\n<p class=\"h2\" id=\"DavidsLastingInfluence\">David’s Lasting Influence<\/p>\n<h5>The Writer of Psalms<\/h5>\n<p>The OT book of Psalms became one of the most popular books in ancient Israel, and has remained so among countless millions of people throughout the centuries. These words of praise prepared by David were intended for use in the temple worship (2 Chr 29:30). The 73 psalms ascribed to David generally grew out of his own relationship to God and to other persons.<\/p>\n\n<p>David probably compiled Book I of the book of Psalms (1–41) and Book IV (90–106), since most of those psalms were written by David himself. Other psalms of his (Pss 51–71) are in Book II (42–72), which was probably compiled by Solomon. As those psalms were used for worship in later generations, various people added others until the time of Ezra.<\/p>\n<p>David’s psalms provided much of the poetry that was set to music for Israel’s worship. His organization of the priests and Levites and his provision of instruments for worship (2 Chr 7:6; 8:14) set the pattern for generations to come in the religious life of Israel.<\/p>\n<h5>David in the Writings of the Prophets<\/h5>\n<p>David, recognized as the greatest Israelite king, is often mentioned as a standard of comparison in the writings of the OT prophets. Isaiah (as in Is 7:2, 13; 22:22) and Jeremiah often referred to their contemporary kings as belonging to the “house” or “throne” of David. Contrasting David with some of his descendants who did not honor God, both Isaiah and Jeremiah predicted a messianic ruler who would establish justice and righteousness on the throne of David forever (Is 9:7; Jer 33:15). When Isaiah described the coming ruler, he identified him as being from the lineage of Jesse, David’s father (Is 11:1-10). Predicting a period of universal peace, Isaiah saw the capital in “Zion,” identified with the city of David (2:1-4).<\/p>\n<p>Ezekiel promised the restoration of David as king in an eschatological and messianic sense (Ez 37:24-25), and of “my servant David” as Israel’s shepherd (34:23). Hosea likewise identified the future ruler as King David (Hos 3:5). Amos assured the people that God would restore the “tabernacle” of David (Am 9:11) so that they could again dwell in safety. Zechariah referred five times to the “house of David” (in Zec 12–13, <span>rsv<\/span>), encouraging the hope of a restoration of David’s glorious dynasty. The concept of the eternal throne promised to David during his reign was delineated in the message of the prophets even while they were announcing judgments to come on the rulers and people of their time.<\/p>\n<h5>David in the New Testament<\/h5>\n<p>David is frequently mentioned by the Gospel writers, who established Jesus’ identity as the “son of David.” The covenant God made with David was that an eternal king would come from David’s family (Mt 1:1; 9:27; 12:23; Mk 10:48; 12:35; Lk 18:38-39; 20:41). According to Mark 11:10 and John 7:42, the Jews of Jesus’ day expected the Messiah (Christ) to be a descendant of David. While stating that Jesus came from the lineage of David, the Gospels also clearly teach that Jesus was the Son of God (Mt 22:41-45; Mk 12:35-37; Lk 20:41-44).<\/p>\n<p>In the book of Acts, David is recognized as the recipient of God’s promises that were fulfilled in Jesus Christ. David is also seen as a prophet whom the Holy Spirit inspired to write the psalms (Acts 1:16; 2:22-36; 4:25; 13:26-39).<\/p>\n<p>In the book of Revelation, Jesus is designated as having the “key of David” (Rv 3:7), and as being “the Lion of the tribe of Judah, the Root of David” (5:5). Jesus is quoted as asserting that “I am the root and the offspring of David, the bright morning star” (22:16).<\/p>\n<p><em>See also<\/em> Christology; Chronology of the Bible (Old Testament); Israel, History of; King; Kingdom of God, Kingdom of Heaven; Messiah.<\/p>","summary_ro":"DAVID Israel’s most important king. David’s kingdom represented the epitome of Israel’s power and influence during the nation’s OT history. The two books in the OT devoted to David’s reign are 2 Samuel and 1 Chronicles. His earlier years are recorded in 1 Samuel, beginning at chapter 16. Almost half of the biblical psalms are ascribed to David. His importance extends into the NT, where he is identified as an ancestor of Jesus Christ and forerunner of the messianic king. Preview • Early Years ...","summary_en":"DAVID Israel’s most important king. David’s kingdom represented the epitome of Israel’s power and influence during the nation’s OT history. The two books in the OT devoted to David’s reign are 2 Samuel and 1 Chronicles. His earlier years are recorded in 1 Samuel, beginning at chapter 16. Almost half of the biblical psalms are ascribed to David. His importance extends into the NT, where he is identified as an ancestor of Jesus Christ and forerunner of the messianic king. Preview • Early Years ...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":23439,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Lord","title_en":"Lord","content_ro":"<h3>LORD<\/h3>\n<p>“Lord” in English is the rendering of the Hebrew <span class=\"hebrew\" lang=\"he\">‘adonai<\/span> or of the Greek <span class=\"greek\" lang=\"el\">kurios<\/span><em>.<\/em> The Hebrew YHWH is usually rendered “<span>Lord<\/span>”; <em>See<\/em> Yahweh (YHWH).<\/p>\n<p>God’s rule and authority as Lord rests ultimately upon his creation and ownership of all things and people (Ps 24:1-2). God’s total supremacy over nature is emphasized by his being called the Lord over earthquakes, wind, fire (1 Kgs 19:10-14), stars (Is 40:26), beasts and sea monsters (Jb 40–41), and primeval chaos (Pss 74:12-14; 89:8-10).<\/p>\n<p>The later prophets indicated that God is Lord or King of history because he directs the affairs of humans and nations (1 Kgs 19:15-18; Is 10:5-9; Am 9:7) and he is the Lord of universal morality (Ez 25–32; Am 1:3–2:16). But he is especially the Lord of Israel; his expressed will represents their civil and religious constitution and demands absolute obedience (Ex 20:2). The divine sovereignty was, however, Israel’s comfort under oppression and hope for the future, when a triumphant Day of the Lord would right its wrongs, punish its oppressors, and restore its glory (Is 2:2-4, 11-12; 34:8; Ez 30:1-5; Jl 2:31–3:1).<\/p>\n<p>In the Septuagint, the regular expression for “Lord\/ lord\/master” is <span class=\"greek\" lang=\"el\">kurios<\/span><em>,<\/em> which in the Greek NT also is used of masters, husbands, and rulers (Mt 25:11; Lk 14:21; Acts 25:26; 1 Pt 3:6); of God (Mt 11:25; Heb 8:2); and of pagan gods (1 Cor 8:5). It is used of Jesus as a customary title of respect (“sir,” Mt 8:2; 15:25); it also retains its Septuagint associations of faith, reverence, and worship (Mt 3:3; Lk 7:13; Acts 5:14; 9:10; 1 Cor 6:13-14; Heb 2:3; Jas 5:7); it appears in phrases like “the Lord Jesus,” “the Lord’s Day,” “the Lord’s Table,” “the Spirit of the Lord” (who is also “Lord,” 2 Cor 3:17), “in the Lord,” “from the Lord,” “light in the Lord,” “boast in the Lord.” Sometimes it is not clear whether God or Christ is intended (Acts 9:31; 2 Cor 8:21). The title is attributed to Jesus himself in John 13:13-14; in John 20:28 Jesus accepts the title “My Lord and my God!”<\/p>\n<p>In the first Christian sermon Jesus’ lordship is made central to salvation (Acts 2:21). It appears that the public confession of Jesus as Lord was the approved focus and expression of Christian faith, and the basis of membership in the apostolic church (Acts 16:31; Rom 10:9; 1 Cor 12:3; Phil 2:11). Thus, it could become more a formal statement than a sincere expression of belief—hence, the warnings in Matthew 7:21 and Luke 6:46.<\/p>\n<p>From the first, such a confession was fraught with meaning. In common usage “lord” reflected the slave system and implied the absolute power exercised by the master over the purchased slave. So Paul unhesitatingly expounds the moral implications of Christian redemption (1 Cor 6:19-20; 7:22-23; <em>see<\/em> photo). To Jewish minds, the title had messianic overtones of kingship and authority (Lk 20:41-44), offending both Jews and Romans. Politically, “Lord” was a title claimed by Caesar. Therefore, it is significant that Jesus is called “King of kings and Lord of lords” during the age of Domitian when Caesar worship was mandated (Rv 17:14; 19:16).<\/p>\n\n<p>Among Greek-speaking Jews of the dispersion, familiar with the Septuagint, as among Gentiles, for whom “Lord” was the customary title for the many gods of polytheism, the application to Jesus of the epithet belonging to godhead was blasphemous, especially when associated with “Son of God,” prayer, praise, total devotion, and hope (1 Cor 8:5-6; Phil 2:9-11; 1 Thes 4:14-17). On every level, therefore, the adoring tribute given to Jesus was loaded not only with spiritual meaning but with positive and imminent danger.<\/p>\n<p><em>See also<\/em> Christology; God, Being and Attributes of; God, Names of.<\/p>","content_en":"<h3>LORD<\/h3>\n<p>“Lord” in English is the rendering of the Hebrew <span class=\"hebrew\" lang=\"he\">‘adonai<\/span> or of the Greek <span class=\"greek\" lang=\"el\">kurios<\/span><em>.<\/em> The Hebrew YHWH is usually rendered “<span>Lord<\/span>”; <em>See<\/em> Yahweh (YHWH).<\/p>\n<p>God’s rule and authority as Lord rests ultimately upon his creation and ownership of all things and people (Ps 24:1-2). God’s total supremacy over nature is emphasized by his being called the Lord over earthquakes, wind, fire (1 Kgs 19:10-14), stars (Is 40:26), beasts and sea monsters (Jb 40–41), and primeval chaos (Pss 74:12-14; 89:8-10).<\/p>\n<p>The later prophets indicated that God is Lord or King of history because he directs the affairs of humans and nations (1 Kgs 19:15-18; Is 10:5-9; Am 9:7) and he is the Lord of universal morality (Ez 25–32; Am 1:3–2:16). But he is especially the Lord of Israel; his expressed will represents their civil and religious constitution and demands absolute obedience (Ex 20:2). The divine sovereignty was, however, Israel’s comfort under oppression and hope for the future, when a triumphant Day of the Lord would right its wrongs, punish its oppressors, and restore its glory (Is 2:2-4, 11-12; 34:8; Ez 30:1-5; Jl 2:31–3:1).<\/p>\n<p>In the Septuagint, the regular expression for “Lord\/ lord\/master” is <span class=\"greek\" lang=\"el\">kurios<\/span><em>,<\/em> which in the Greek NT also is used of masters, husbands, and rulers (Mt 25:11; Lk 14:21; Acts 25:26; 1 Pt 3:6); of God (Mt 11:25; Heb 8:2); and of pagan gods (1 Cor 8:5). It is used of Jesus as a customary title of respect (“sir,” Mt 8:2; 15:25); it also retains its Septuagint associations of faith, reverence, and worship (Mt 3:3; Lk 7:13; Acts 5:14; 9:10; 1 Cor 6:13-14; Heb 2:3; Jas 5:7); it appears in phrases like “the Lord Jesus,” “the Lord’s Day,” “the Lord’s Table,” “the Spirit of the Lord” (who is also “Lord,” 2 Cor 3:17), “in the Lord,” “from the Lord,” “light in the Lord,” “boast in the Lord.” Sometimes it is not clear whether God or Christ is intended (Acts 9:31; 2 Cor 8:21). The title is attributed to Jesus himself in John 13:13-14; in John 20:28 Jesus accepts the title “My Lord and my God!”<\/p>\n<p>In the first Christian sermon Jesus’ lordship is made central to salvation (Acts 2:21). It appears that the public confession of Jesus as Lord was the approved focus and expression of Christian faith, and the basis of membership in the apostolic church (Acts 16:31; Rom 10:9; 1 Cor 12:3; Phil 2:11). Thus, it could become more a formal statement than a sincere expression of belief—hence, the warnings in Matthew 7:21 and Luke 6:46.<\/p>\n<p>From the first, such a confession was fraught with meaning. In common usage “lord” reflected the slave system and implied the absolute power exercised by the master over the purchased slave. So Paul unhesitatingly expounds the moral implications of Christian redemption (1 Cor 6:19-20; 7:22-23; <em>see<\/em> photo). To Jewish minds, the title had messianic overtones of kingship and authority (Lk 20:41-44), offending both Jews and Romans. Politically, “Lord” was a title claimed by Caesar. Therefore, it is significant that Jesus is called “King of kings and Lord of lords” during the age of Domitian when Caesar worship was mandated (Rv 17:14; 19:16).<\/p>\n\n<p>Among Greek-speaking Jews of the dispersion, familiar with the Septuagint, as among Gentiles, for whom “Lord” was the customary title for the many gods of polytheism, the application to Jesus of the epithet belonging to godhead was blasphemous, especially when associated with “Son of God,” prayer, praise, total devotion, and hope (1 Cor 8:5-6; Phil 2:9-11; 1 Thes 4:14-17). On every level, therefore, the adoring tribute given to Jesus was loaded not only with spiritual meaning but with positive and imminent danger.<\/p>\n<p><em>See also<\/em> Christology; God, Being and Attributes of; God, Names of.<\/p>","summary_ro":"LORD “Lord” in English is the rendering of the Hebrew ‘adonai or of the Greek kurios. The Hebrew YHWH is usually rendered “Lord”; See Yahweh (YHWH). God’s rule and authority as Lord rests ultimately upon his creation and ownership of all things and people (Ps 24:1-2). God’s total supremacy over nature is emphasized by his being called the Lord over earthquakes, wind, fire (1 Kgs 19:10-14), stars (Is 40:26), beasts and sea monsters (Jb 40–41), and primeval chaos (Pss 74:12-14; 89:8-10). The la...","summary_en":"LORD “Lord” in English is the rendering of the Hebrew ‘adonai or of the Greek kurios. The Hebrew YHWH is usually rendered “Lord”; See Yahweh (YHWH). God’s rule and authority as Lord rests ultimately upon his creation and ownership of all things and people (Ps 24:1-2). God’s total supremacy over nature is emphasized by his being called the Lord over earthquakes, wind, fire (1 Kgs 19:10-14), stars (Is 40:26), beasts and sea monsters (Jb 40–41), and primeval chaos (Pss 74:12-14; 89:8-10). The la...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":56159,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:41","title_en":"Study Note: Luca 20:41","content_ro":"<p><strong>20:41-44<\/strong> Having silenced his opponents, Jesus took the offensive in challenging the religious leaders’ concept of the Messiah.<\/p>","content_en":"<p><strong>20:41-44<\/strong> Having silenced his opponents, Jesus took the offensive in challenging the religious leaders’ concept of the Messiah.<\/p>","summary_ro":"20:41-44 Having silenced his opponents, Jesus took the offensive in challenging the religious leaders’ concept of the Messiah.","summary_en":"20:41-44 Having silenced his opponents, Jesus took the offensive in challenging the religious leaders’ concept of the Messiah.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":56160,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:41","title_en":"Study Note: Luca 20:41","content_ro":"<p><strong>20:41<\/strong> The Old Testament predicted that <em>the Messiah<\/em> would be a descendant <em>of David<\/em> (see study note on 18:38).<\/p>","content_en":"<p><strong>20:41<\/strong> The Old Testament predicted that <em>the Messiah<\/em> would be a descendant <em>of David<\/em> (see study note on 18:38).<\/p>","summary_ro":"20:41 The Old Testament predicted that the Messiah would be a descendant of David (see study note on 18:38).","summary_en":"20:41 The Old Testament predicted that the Messiah would be a descendant of David (see study note on 18:38).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":83785,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:41","title_en":"Study Note: Luca 20:41","content_ro":"<p><strong>20:41-44<\/strong> Having silenced his opponents, Jesus took the offensive in challenging the religious leaders’ concept of the Messiah.<\/p>","content_en":"<p><strong>20:41-44<\/strong> Having silenced his opponents, Jesus took the offensive in challenging the religious leaders’ concept of the Messiah.<\/p>","summary_ro":"20:41-44 Having silenced his opponents, Jesus took the offensive in challenging the religious leaders’ concept of the Messiah.","summary_en":"20:41-44 Having silenced his opponents, Jesus took the offensive in challenging the religious leaders’ concept of the Messiah.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":83786,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:41","title_en":"Study Note: Luca 20:41","content_ro":"<p><strong>20:41<\/strong> The Old Testament predicted that <em>the Messiah<\/em> would be a descendant <em>of David<\/em> (see study note on 18:38).<\/p>","content_en":"<p><strong>20:41<\/strong> The Old Testament predicted that <em>the Messiah<\/em> would be a descendant <em>of David<\/em> (see study note on 18:38).<\/p>","summary_ro":"20:41 The Old Testament predicted that the Messiah would be a descendant of David (see study note on 18:38).","summary_en":"20:41 The Old Testament predicted that the Messiah would be a descendant of David (see study note on 18:38).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":111411,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:41","title_en":"Study Note: Luca 20:41","content_ro":"<p><strong>20:41-44<\/strong> Having silenced his opponents, Jesus took the offensive in challenging the religious leaders’ concept of the Messiah.<\/p>","content_en":"<p><strong>20:41-44<\/strong> Having silenced his opponents, Jesus took the offensive in challenging the religious leaders’ concept of the Messiah.<\/p>","summary_ro":"20:41-44 Having silenced his opponents, Jesus took the offensive in challenging the religious leaders’ concept of the Messiah.","summary_en":"20:41-44 Having silenced his opponents, Jesus took the offensive in challenging the religious leaders’ concept of the Messiah.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":111412,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:41","title_en":"Study Note: Luca 20:41","content_ro":"<p><strong>20:41<\/strong> The Old Testament predicted that <em>the Messiah<\/em> would be a descendant <em>of David<\/em> (see study note on 18:38).<\/p>","content_en":"<p><strong>20:41<\/strong> The Old Testament predicted that <em>the Messiah<\/em> would be a descendant <em>of David<\/em> (see study note on 18:38).<\/p>","summary_ro":"20:41 The Old Testament predicted that the Messiah would be a descendant of David (see study note on 18:38).","summary_en":"20:41 The Old Testament predicted that the Messiah would be a descendant of David (see study note on 18:38).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":139037,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:41","title_en":"Study Note: Luca 20:41","content_ro":"<p><strong>20:41-44<\/strong> Having silenced his opponents, Jesus took the offensive in challenging the religious leaders’ concept of the Messiah.<\/p>","content_en":"<p><strong>20:41-44<\/strong> Having silenced his opponents, Jesus took the offensive in challenging the religious leaders’ concept of the Messiah.<\/p>","summary_ro":"20:41-44 Having silenced his opponents, Jesus took the offensive in challenging the religious leaders’ concept of the Messiah.","summary_en":"20:41-44 Having silenced his opponents, Jesus took the offensive in challenging the religious leaders’ concept of the Messiah.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":139038,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:41","title_en":"Study Note: Luca 20:41","content_ro":"<p><strong>20:41<\/strong> The Old Testament predicted that <em>the Messiah<\/em> would be a descendant <em>of David<\/em> (see study note on 18:38).<\/p>","content_en":"<p><strong>20:41<\/strong> The Old Testament predicted that <em>the Messiah<\/em> would be a descendant <em>of David<\/em> (see study note on 18:38).<\/p>","summary_ro":"20:41 The Old Testament predicted that the Messiah would be a descendant of David (see study note on 18:38).","summary_en":"20:41 The Old Testament predicted that the Messiah would be a descendant of David (see study note on 18:38).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"42":[{"id":56161,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:42","title_en":"Study Note: Luca 20:42","content_ro":"<p><strong>20:42-43<\/strong> Jesus quotes Ps 110:1, which indicates that the Messiah is David’s Lord.<\/p>","content_en":"<p><strong>20:42-43<\/strong> Jesus quotes Ps 110:1, which indicates that the Messiah is David’s Lord.<\/p>","summary_ro":"20:42-43 Jesus quotes Ps 110:1, which indicates that the Messiah is David’s Lord.","summary_en":"20:42-43 Jesus quotes Ps 110:1, which indicates that the Messiah is David’s Lord.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":83787,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:42","title_en":"Study Note: Luca 20:42","content_ro":"<p><strong>20:42-43<\/strong> Jesus quotes Ps 110:1, which indicates that the Messiah is David’s Lord.<\/p>","content_en":"<p><strong>20:42-43<\/strong> Jesus quotes Ps 110:1, which indicates that the Messiah is David’s Lord.<\/p>","summary_ro":"20:42-43 Jesus quotes Ps 110:1, which indicates that the Messiah is David’s Lord.","summary_en":"20:42-43 Jesus quotes Ps 110:1, which indicates that the Messiah is David’s Lord.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":111413,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:42","title_en":"Study Note: Luca 20:42","content_ro":"<p><strong>20:42-43<\/strong> Jesus quotes Ps 110:1, which indicates that the Messiah is David’s Lord.<\/p>","content_en":"<p><strong>20:42-43<\/strong> Jesus quotes Ps 110:1, which indicates that the Messiah is David’s Lord.<\/p>","summary_ro":"20:42-43 Jesus quotes Ps 110:1, which indicates that the Messiah is David’s Lord.","summary_en":"20:42-43 Jesus quotes Ps 110:1, which indicates that the Messiah is David’s Lord.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":139039,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:42","title_en":"Study Note: Luca 20:42","content_ro":"<p><strong>20:42-43<\/strong> Jesus quotes Ps 110:1, which indicates that the Messiah is David’s Lord.<\/p>","content_en":"<p><strong>20:42-43<\/strong> Jesus quotes Ps 110:1, which indicates that the Messiah is David’s Lord.<\/p>","summary_ro":"20:42-43 Jesus quotes Ps 110:1, which indicates that the Messiah is David’s Lord.","summary_en":"20:42-43 Jesus quotes Ps 110:1, which indicates that the Messiah is David’s Lord.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"43":[{"id":12574,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Footstool","title_en":"Footstool","content_ro":"<h3>FOOTSTOOL<\/h3>\n<p>Low stool used to support one’s feet. Part of King Solomon’s great revenue of gold was used to fashion a footstool for his ivory throne (2 Chr 9:18). The word is frequently used metaphorically. Both the ark of the covenant and the temple are referred to as God’s footstool because they were places where God rested (his glory resided there) and reigned (1 Chr 28:2; Pss 99:5; 132:7; Lam 2:1; cf. Is 60:13). The enemies of the Messiah were to become his footstool; that is, they would be fully subjected to him by the power of God (Ps 110:1). Many of the NT references to a footstool (lit. “something under the foot”) parallel the OT expectation of the final conquest of Messiah’s enemies (Mt 22:44; Mk 12:36; Lk 20:43; Acts 2:35; Heb 1:13; 10:13).<\/p>","content_en":"<h3>FOOTSTOOL<\/h3>\n<p>Low stool used to support one’s feet. Part of King Solomon’s great revenue of gold was used to fashion a footstool for his ivory throne (2 Chr 9:18). The word is frequently used metaphorically. Both the ark of the covenant and the temple are referred to as God’s footstool because they were places where God rested (his glory resided there) and reigned (1 Chr 28:2; Pss 99:5; 132:7; Lam 2:1; cf. Is 60:13). The enemies of the Messiah were to become his footstool; that is, they would be fully subjected to him by the power of God (Ps 110:1). Many of the NT references to a footstool (lit. “something under the foot”) parallel the OT expectation of the final conquest of Messiah’s enemies (Mt 22:44; Mk 12:36; Lk 20:43; Acts 2:35; Heb 1:13; 10:13).<\/p>","summary_ro":"FOOTSTOOL Low stool used to support one’s feet. Part of King Solomon’s great revenue of gold was used to fashion a footstool for his ivory throne (2 Chr 9:18). The word is frequently used metaphorically. Both the ark of the covenant and the temple are referred to as God’s footstool because they were places where God rested (his glory resided there) and reigned (1 Chr 28:2; Pss 99:5; 132:7; Lam 2:1; cf. Is 60:13). The enemies of the Messiah were to become his footstool; that is, they would be ...","summary_en":"FOOTSTOOL Low stool used to support one’s feet. Part of King Solomon’s great revenue of gold was used to fashion a footstool for his ivory throne (2 Chr 9:18). The word is frequently used metaphorically. Both the ark of the covenant and the temple are referred to as God’s footstool because they were places where God rested (his glory resided there) and reigned (1 Chr 28:2; Pss 99:5; 132:7; Lam 2:1; cf. Is 60:13). The enemies of the Messiah were to become his footstool; that is, they would be ...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false}],"44":[{"id":56162,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:44","title_en":"Study Note: Luca 20:44","content_ro":"<p><strong>20:44<\/strong> Jesus asked why David addressed <em>his son<\/em> (i.e., his descendant) as his <em>Lord<\/em>. The implied answer was that the Messiah was more than just a human king descended from David. He is Lord of all (see 2:11; Acts 10:36). Psalm 110:1 became an important text for the apostles, confirming Jesus’ identity as the Son of God (see Mark 14:62; Acts 2:34; 7:56; Rom 8:34; 1 Cor 15:25; Eph 1:20; Col 3:1; Heb 1:3, 13; 8:1; 10:12-13; 1 Pet 3:22; Rev 3:21).<\/p>","content_en":"<p><strong>20:44<\/strong> Jesus asked why David addressed <em>his son<\/em> (i.e., his descendant) as his <em>Lord<\/em>. The implied answer was that the Messiah was more than just a human king descended from David. He is Lord of all (see 2:11; Acts 10:36). Psalm 110:1 became an important text for the apostles, confirming Jesus’ identity as the Son of God (see Mark 14:62; Acts 2:34; 7:56; Rom 8:34; 1 Cor 15:25; Eph 1:20; Col 3:1; Heb 1:3, 13; 8:1; 10:12-13; 1 Pet 3:22; Rev 3:21).<\/p>","summary_ro":"20:44 Jesus asked why David addressed his son (i.e., his descendant) as his Lord. The implied answer was that the Messiah was more than just a human king descended from David. He is Lord of all (see 2:11; Acts 10:36). Psalm 110:1 became an important text for the apostles, confirming Jesus’ identity as the Son of God (see Mark 14:62; Acts 2:34; 7:56; Rom 8:34; 1 Cor 15:25; Eph 1:20; Col 3:1; Heb 1:3, 13; 8:1; 10:12-13; 1 Pet 3:22; Rev 3:21).","summary_en":"20:44 Jesus asked why David addressed his son (i.e., his descendant) as his Lord. The implied answer was that the Messiah was more than just a human king descended from David. He is Lord of all (see 2:11; Acts 10:36). Psalm 110:1 became an important text for the apostles, confirming Jesus’ identity as the Son of God (see Mark 14:62; Acts 2:34; 7:56; Rom 8:34; 1 Cor 15:25; Eph 1:20; Col 3:1; Heb 1:3, 13; 8:1; 10:12-13; 1 Pet 3:22; Rev 3:21).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":83788,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:44","title_en":"Study Note: Luca 20:44","content_ro":"<p><strong>20:44<\/strong> Jesus asked why David addressed <em>his son<\/em> (i.e., his descendant) as his <em>Lord<\/em>. The implied answer was that the Messiah was more than just a human king descended from David. He is Lord of all (see 2:11; Acts 10:36). Psalm 110:1 became an important text for the apostles, confirming Jesus’ identity as the Son of God (see Mark 14:62; Acts 2:34; 7:56; Rom 8:34; 1 Cor 15:25; Eph 1:20; Col 3:1; Heb 1:3, 13; 8:1; 10:12-13; 1 Pet 3:22; Rev 3:21).<\/p>","content_en":"<p><strong>20:44<\/strong> Jesus asked why David addressed <em>his son<\/em> (i.e., his descendant) as his <em>Lord<\/em>. The implied answer was that the Messiah was more than just a human king descended from David. He is Lord of all (see 2:11; Acts 10:36). Psalm 110:1 became an important text for the apostles, confirming Jesus’ identity as the Son of God (see Mark 14:62; Acts 2:34; 7:56; Rom 8:34; 1 Cor 15:25; Eph 1:20; Col 3:1; Heb 1:3, 13; 8:1; 10:12-13; 1 Pet 3:22; Rev 3:21).<\/p>","summary_ro":"20:44 Jesus asked why David addressed his son (i.e., his descendant) as his Lord. The implied answer was that the Messiah was more than just a human king descended from David. He is Lord of all (see 2:11; Acts 10:36). Psalm 110:1 became an important text for the apostles, confirming Jesus’ identity as the Son of God (see Mark 14:62; Acts 2:34; 7:56; Rom 8:34; 1 Cor 15:25; Eph 1:20; Col 3:1; Heb 1:3, 13; 8:1; 10:12-13; 1 Pet 3:22; Rev 3:21).","summary_en":"20:44 Jesus asked why David addressed his son (i.e., his descendant) as his Lord. The implied answer was that the Messiah was more than just a human king descended from David. He is Lord of all (see 2:11; Acts 10:36). Psalm 110:1 became an important text for the apostles, confirming Jesus’ identity as the Son of God (see Mark 14:62; Acts 2:34; 7:56; Rom 8:34; 1 Cor 15:25; Eph 1:20; Col 3:1; Heb 1:3, 13; 8:1; 10:12-13; 1 Pet 3:22; Rev 3:21).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":111414,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:44","title_en":"Study Note: Luca 20:44","content_ro":"<p><strong>20:44<\/strong> Jesus asked why David addressed <em>his son<\/em> (i.e., his descendant) as his <em>Lord<\/em>. The implied answer was that the Messiah was more than just a human king descended from David. He is Lord of all (see 2:11; Acts 10:36). Psalm 110:1 became an important text for the apostles, confirming Jesus’ identity as the Son of God (see Mark 14:62; Acts 2:34; 7:56; Rom 8:34; 1 Cor 15:25; Eph 1:20; Col 3:1; Heb 1:3, 13; 8:1; 10:12-13; 1 Pet 3:22; Rev 3:21).<\/p>","content_en":"<p><strong>20:44<\/strong> Jesus asked why David addressed <em>his son<\/em> (i.e., his descendant) as his <em>Lord<\/em>. The implied answer was that the Messiah was more than just a human king descended from David. He is Lord of all (see 2:11; Acts 10:36). Psalm 110:1 became an important text for the apostles, confirming Jesus’ identity as the Son of God (see Mark 14:62; Acts 2:34; 7:56; Rom 8:34; 1 Cor 15:25; Eph 1:20; Col 3:1; Heb 1:3, 13; 8:1; 10:12-13; 1 Pet 3:22; Rev 3:21).<\/p>","summary_ro":"20:44 Jesus asked why David addressed his son (i.e., his descendant) as his Lord. The implied answer was that the Messiah was more than just a human king descended from David. He is Lord of all (see 2:11; Acts 10:36). Psalm 110:1 became an important text for the apostles, confirming Jesus’ identity as the Son of God (see Mark 14:62; Acts 2:34; 7:56; Rom 8:34; 1 Cor 15:25; Eph 1:20; Col 3:1; Heb 1:3, 13; 8:1; 10:12-13; 1 Pet 3:22; Rev 3:21).","summary_en":"20:44 Jesus asked why David addressed his son (i.e., his descendant) as his Lord. The implied answer was that the Messiah was more than just a human king descended from David. He is Lord of all (see 2:11; Acts 10:36). Psalm 110:1 became an important text for the apostles, confirming Jesus’ identity as the Son of God (see Mark 14:62; Acts 2:34; 7:56; Rom 8:34; 1 Cor 15:25; Eph 1:20; Col 3:1; Heb 1:3, 13; 8:1; 10:12-13; 1 Pet 3:22; Rev 3:21).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":139040,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:44","title_en":"Study Note: Luca 20:44","content_ro":"<p><strong>20:44<\/strong> Jesus asked why David addressed <em>his son<\/em> (i.e., his descendant) as his <em>Lord<\/em>. The implied answer was that the Messiah was more than just a human king descended from David. He is Lord of all (see 2:11; Acts 10:36). Psalm 110:1 became an important text for the apostles, confirming Jesus’ identity as the Son of God (see Mark 14:62; Acts 2:34; 7:56; Rom 8:34; 1 Cor 15:25; Eph 1:20; Col 3:1; Heb 1:3, 13; 8:1; 10:12-13; 1 Pet 3:22; Rev 3:21).<\/p>","content_en":"<p><strong>20:44<\/strong> Jesus asked why David addressed <em>his son<\/em> (i.e., his descendant) as his <em>Lord<\/em>. The implied answer was that the Messiah was more than just a human king descended from David. He is Lord of all (see 2:11; Acts 10:36). Psalm 110:1 became an important text for the apostles, confirming Jesus’ identity as the Son of God (see Mark 14:62; Acts 2:34; 7:56; Rom 8:34; 1 Cor 15:25; Eph 1:20; Col 3:1; Heb 1:3, 13; 8:1; 10:12-13; 1 Pet 3:22; Rev 3:21).<\/p>","summary_ro":"20:44 Jesus asked why David addressed his son (i.e., his descendant) as his Lord. The implied answer was that the Messiah was more than just a human king descended from David. He is Lord of all (see 2:11; Acts 10:36). Psalm 110:1 became an important text for the apostles, confirming Jesus’ identity as the Son of God (see Mark 14:62; Acts 2:34; 7:56; Rom 8:34; 1 Cor 15:25; Eph 1:20; Col 3:1; Heb 1:3, 13; 8:1; 10:12-13; 1 Pet 3:22; Rev 3:21).","summary_en":"20:44 Jesus asked why David addressed his son (i.e., his descendant) as his Lord. The implied answer was that the Messiah was more than just a human king descended from David. He is Lord of all (see 2:11; Acts 10:36). Psalm 110:1 became an important text for the apostles, confirming Jesus’ identity as the Son of God (see Mark 14:62; Acts 2:34; 7:56; Rom 8:34; 1 Cor 15:25; Eph 1:20; Col 3:1; Heb 1:3, 13; 8:1; 10:12-13; 1 Pet 3:22; Rev 3:21).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"46":[{"id":6952,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Clothing","title_en":"Clothing","content_ro":"<h3>CLOTHING<\/h3>\n<p>Clothing mentioned in the Bible is usually referred to in such general terms as “inner garment,” “outer garment,” or “tunic.” Few descriptions give specific details of costumes or clothing, and it is therefore necessary to rely on paintings, pottery, decorations, statues, and bas-reliefs to show the clothing styles of the period.<\/p>\n<p>Many ancient Near Eastern peoples (including the Israelites) kept flocks of sheep before the discovery of spinning and weaving and used the leather of their hides for clothing. Later, wool plucked from the sheep and from branches on which the fleece had accumulated as the animals brushed past was made into a feltlike fabric. Wool remained one of the most important fabrics for clothing throughout the biblical period.<\/p>\n<p>As the seminomadic Israelite tribes became more sedentary in nature, flax was cultivated. It was woven into linen, which became a commonly used fabric. At the beginning of the middle Bronze Age (c. 2000 <span>BC<\/span>), fine silks began to be imported from China, and wild silk was produced in some areas of the Near East. Cotton was known in Egypt, but it does not appear to have been produced anywhere in Palestine in the biblical period.<\/p>\n<p class=\"h2\" id=\"MaleClothing\">Male Clothing<\/p>\n<p>Early in biblical times the loincloth formed an important item of male clothing that was worn by all levels of society. Prior to 2000 <span>BC<\/span>, a type of loincloth was also the customary piece of clothing for all Egyptians, from the lowliest laborer to the pharaoh. At a later period, however, it appeared only as part of military dress (Ez 23:15). The inner garment (a tunic or shirt) was made of wool or linen. It had openings for the neck and arms, and appears to have had long sleeves, although some styles had half sleeves. It was worn next to the skin and fell either to the knees or, more often, to the ankles, frequently being belted at the waist. The Greek <span class=\"greek\" lang=\"el\">chiton<\/span> (“coat”) and the Roman tunic would have been undergarments of a similar character. A man who was wearing nothing except this undergarment was considered “naked.” The young man who followed after Jesus at Gethsemane at his arrest was probably attired in this manner (Mk 14:51-52).<\/p>\n<p>Generally speaking, the outer garment, formed out of a square-shaped piece of cloth, was referred to as a cloak or mantle. It had openings for the arms and was draped over one or both shoulders.<\/p>\n<p>A Hebrew man was considered improperly dressed without his cloak, and one was forbidden to demand another’s mantle as a loan or pledge. At night, when the other items of clothing were removed, the cloak, which was often made of animal skin or wool, was used as a blanket (Ex 22:26-27; Dt 24:13). Cloaks made of goat’s hair or camel’s hair, such as John the Baptist wore (Mt 3:4; Mk 1:6), would have been particularly warm at night.<\/p>\n<p>The coat of many colors that Jacob gave to Joseph was probably a striped shirt or tunic made of leather or wool felt. The entire garment may have been bound with a woolen border (Gn 37:3). The garment Hannah made each year for the young Samuel was probably a coat or mantle (1 Sm 2:19).<\/p>\n<p>Cloaks were usually made with a hem; it was this that the woman touched when she came to Jesus for healing (Mt 9:20). The robe that Roman soldiers placed derisively upon Jesus to symbolize his kingship was probably a purple military cloak such as Roman officers commonly wore (Mt 27:28-31; Mk 15:17; Jn 19:2).<\/p>\n<p>The Greeks used the term <span class=\"greek\" lang=\"el\">himation<\/span> for an outer garment, similar to the robe that was placed on the prodigal son (Lk 15:22) when his father celebrated the son’s return with his best food, clothing, and jewelry. The cloak that Paul wore (2 Tm 4:13) may well have been a circular style of cape that was popular in the first century <span>AD<\/span>.<\/p>\n<p>Garments were of different qualities and signified rank or office (Is 3:6). The scribes and prophets wore special mantles symbolic of their professions. Elijah wore a prophet’s mantle (1 Kgs 19:13, 19; 2 Kgs 2:8, 13-14). In NT times scribes wore special robes (Mk 12:38; Lk 20:46).<\/p>\n<p>Christ and his disciples probably wore tunics and sandals, and carried moneybags and staffs (Mt 10:9-10; Mk 6:8; Lk 9:3; 10:4). When Roman soldiers divided Jesus’ clothing after the Crucifixion (Jn 19:23-24), they cast lots for the inner garment, one woven without any seams and probably made of wool. This was the most valuable of Jesus’ items of clothing.<\/p>\n<p class=\"h2\" id=\"Footwear\">Footwear<\/p>\n<p>In Bible times footwear consisted of shoes and sandals, which were an essential part of a person’s wardrobe (2 Chr 28:15; Acts 12:8). Occasionally sandals had wooden soles, but usually they were leather. Sometimes they had an enclosed upper front and open back. The upper part was typically made of open strips of leather, and sometimes the sandal merely consisted of a sole with thongs laced around the leg or ankle. A woman’s sandals were considered an attractive and fashionable part of her wardrobe (Jdt 10:4; 16:9).<\/p>\n<p>On a long journey through the country, one’s sandals might be carried and saved for arrival in the next town, so that they would not be worn out. (Being barefoot in a town or city was a sign of abject poverty.) Since sandals were so open in design, one can easily understand the necessity for the ritual foot washing of a guest.<\/p>\n<p>Shoes were not worn in the temple or on any holy ground (Ex 3:5; Jos 5:15) and were also taken off when a person was in a house. It was customary to remove the sandals at a time of mourning. The shoes that the Israelites wore in their wilderness wanderings did not wear out (Dt 29:5).<\/p>\n<p><em>See also<\/em> Cloth and Cloth Manufacturing.<\/p>","content_en":"<h3>CLOTHING<\/h3>\n<p>Clothing mentioned in the Bible is usually referred to in such general terms as “inner garment,” “outer garment,” or “tunic.” Few descriptions give specific details of costumes or clothing, and it is therefore necessary to rely on paintings, pottery, decorations, statues, and bas-reliefs to show the clothing styles of the period.<\/p>\n<p>Many ancient Near Eastern peoples (including the Israelites) kept flocks of sheep before the discovery of spinning and weaving and used the leather of their hides for clothing. Later, wool plucked from the sheep and from branches on which the fleece had accumulated as the animals brushed past was made into a feltlike fabric. Wool remained one of the most important fabrics for clothing throughout the biblical period.<\/p>\n<p>As the seminomadic Israelite tribes became more sedentary in nature, flax was cultivated. It was woven into linen, which became a commonly used fabric. At the beginning of the middle Bronze Age (c. 2000 <span>BC<\/span>), fine silks began to be imported from China, and wild silk was produced in some areas of the Near East. Cotton was known in Egypt, but it does not appear to have been produced anywhere in Palestine in the biblical period.<\/p>\n<p class=\"h2\" id=\"MaleClothing\">Male Clothing<\/p>\n<p>Early in biblical times the loincloth formed an important item of male clothing that was worn by all levels of society. Prior to 2000 <span>BC<\/span>, a type of loincloth was also the customary piece of clothing for all Egyptians, from the lowliest laborer to the pharaoh. At a later period, however, it appeared only as part of military dress (Ez 23:15). The inner garment (a tunic or shirt) was made of wool or linen. It had openings for the neck and arms, and appears to have had long sleeves, although some styles had half sleeves. It was worn next to the skin and fell either to the knees or, more often, to the ankles, frequently being belted at the waist. The Greek <span class=\"greek\" lang=\"el\">chiton<\/span> (“coat”) and the Roman tunic would have been undergarments of a similar character. A man who was wearing nothing except this undergarment was considered “naked.” The young man who followed after Jesus at Gethsemane at his arrest was probably attired in this manner (Mk 14:51-52).<\/p>\n<p>Generally speaking, the outer garment, formed out of a square-shaped piece of cloth, was referred to as a cloak or mantle. It had openings for the arms and was draped over one or both shoulders.<\/p>\n<p>A Hebrew man was considered improperly dressed without his cloak, and one was forbidden to demand another’s mantle as a loan or pledge. At night, when the other items of clothing were removed, the cloak, which was often made of animal skin or wool, was used as a blanket (Ex 22:26-27; Dt 24:13). Cloaks made of goat’s hair or camel’s hair, such as John the Baptist wore (Mt 3:4; Mk 1:6), would have been particularly warm at night.<\/p>\n<p>The coat of many colors that Jacob gave to Joseph was probably a striped shirt or tunic made of leather or wool felt. The entire garment may have been bound with a woolen border (Gn 37:3). The garment Hannah made each year for the young Samuel was probably a coat or mantle (1 Sm 2:19).<\/p>\n<p>Cloaks were usually made with a hem; it was this that the woman touched when she came to Jesus for healing (Mt 9:20). The robe that Roman soldiers placed derisively upon Jesus to symbolize his kingship was probably a purple military cloak such as Roman officers commonly wore (Mt 27:28-31; Mk 15:17; Jn 19:2).<\/p>\n<p>The Greeks used the term <span class=\"greek\" lang=\"el\">himation<\/span> for an outer garment, similar to the robe that was placed on the prodigal son (Lk 15:22) when his father celebrated the son’s return with his best food, clothing, and jewelry. The cloak that Paul wore (2 Tm 4:13) may well have been a circular style of cape that was popular in the first century <span>AD<\/span>.<\/p>\n<p>Garments were of different qualities and signified rank or office (Is 3:6). The scribes and prophets wore special mantles symbolic of their professions. Elijah wore a prophet’s mantle (1 Kgs 19:13, 19; 2 Kgs 2:8, 13-14). In NT times scribes wore special robes (Mk 12:38; Lk 20:46).<\/p>\n<p>Christ and his disciples probably wore tunics and sandals, and carried moneybags and staffs (Mt 10:9-10; Mk 6:8; Lk 9:3; 10:4). When Roman soldiers divided Jesus’ clothing after the Crucifixion (Jn 19:23-24), they cast lots for the inner garment, one woven without any seams and probably made of wool. This was the most valuable of Jesus’ items of clothing.<\/p>\n<p class=\"h2\" id=\"Footwear\">Footwear<\/p>\n<p>In Bible times footwear consisted of shoes and sandals, which were an essential part of a person’s wardrobe (2 Chr 28:15; Acts 12:8). Occasionally sandals had wooden soles, but usually they were leather. Sometimes they had an enclosed upper front and open back. The upper part was typically made of open strips of leather, and sometimes the sandal merely consisted of a sole with thongs laced around the leg or ankle. A woman’s sandals were considered an attractive and fashionable part of her wardrobe (Jdt 10:4; 16:9).<\/p>\n<p>On a long journey through the country, one’s sandals might be carried and saved for arrival in the next town, so that they would not be worn out. (Being barefoot in a town or city was a sign of abject poverty.) Since sandals were so open in design, one can easily understand the necessity for the ritual foot washing of a guest.<\/p>\n<p>Shoes were not worn in the temple or on any holy ground (Ex 3:5; Jos 5:15) and were also taken off when a person was in a house. It was customary to remove the sandals at a time of mourning. The shoes that the Israelites wore in their wilderness wanderings did not wear out (Dt 29:5).<\/p>\n<p><em>See also<\/em> Cloth and Cloth Manufacturing.<\/p>","summary_ro":"CLOTHING Clothing mentioned in the Bible is usually referred to in such general terms as “inner garment,” “outer garment,” or “tunic.” Few descriptions give specific details of costumes or clothing, and it is therefore necessary to rely on paintings, pottery, decorations, statues, and bas-reliefs to show the clothing styles of the period. Many ancient Near Eastern peoples (including the Israelites) kept flocks of sheep before the discovery of spinning and weaving and used the leather of their...","summary_en":"CLOTHING Clothing mentioned in the Bible is usually referred to in such general terms as “inner garment,” “outer garment,” or “tunic.” Few descriptions give specific details of costumes or clothing, and it is therefore necessary to rely on paintings, pottery, decorations, statues, and bas-reliefs to show the clothing styles of the period. Many ancient Near Eastern peoples (including the Israelites) kept flocks of sheep before the discovery of spinning and weaving and used the leather of their...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":12229,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Feasts and Festivals of Israel","title_en":"Feasts and Festivals of Israel","content_ro":"<h3>FEASTS AND FESTIVALS OF ISRAEL<\/h3>\n<p>Occasions of public or private rejoicing to commemorate some significant event or personage. The element of celebration has a special meaning in the cycle of religious occasions and the rites and ceremonies associated with these particular days. While the idea of a feast commonly implies a banquet with plenteous food and drink, this element is not indispensable. Sometimes there is only a token amount, as in the celebration of Holy Communion.<\/p>\n\n<p>In contemporary usage “festival” usually refers to activities extending over a period of time, while “feast” indicates one part of the celebration, often a meal. However, in religious usage, both ancient and modern, the two words are used interchangeably. The ancient Hebrews employed the words <span class=\"hebrew\" lang=\"he\">mo’ed<\/span> (“seasons”) and <span class=\"hebrew\" lang=\"he\">hag<\/span> for their great public celebrations, while feasts of a more private nature were commonly described by the term <span class=\"hebrew\" lang=\"he\">mishteh<\/span><em>.<\/em> The majority of English translations of Scripture do not differentiate between these words.<\/p>\n<p class=\"h2\" id=\"FeastsandTheirFunctions\">Feasts and Their Functions<\/p>\n<p>Each festival places great emphasis on community participation and on the continuity of social or religious tradition, especially where the celebrations are elements of a regular civil or religious calendar. Without community backing, even in a family celebration, no festival can be successful. When there is communal participation, a festival can reinforce the individual and community memory of specific occasions, and can perpetuate that store of recollection over years and generations. Such shared memory has a cohesive effect upon a cooperating community, large or small, and serves to establish the traditions by which the group lives. If the festival commemorates a particular event or celebrates some lofty ideal, that theme becomes more firmly embedded in the minds of the participants by being associated repeatedly with the rites and ceremonies performed. The feasts of the ancient Hebrews had this positive function. The great festivals of their religious calendar commemorated specific occasions when God had reached out in power to intervene for his people or had provided for them in their distress. By celebrating these feasts on a regular basis, the Hebrews continually affirmed that their God had directed their destiny. Their repeated rehearsal of God’s help and love for them reminded them that he was still able to sustain them. Especially in times of hardship, it pointed to the reality of God’s presence and activity among them. Faith sustained by this means furnished an invaluable spiritual dimension to the life of the nation and provided a sense of continuity under divine provision and guidance. Only when corrupt or pagan elements were introduced into festive occasions did this important ingredient of national life begin to lose its vitality.<\/p>\n<p class=\"h2\" id=\"OldTestamentFestivals\">Old Testament Festivals<\/p>\n<h5>General Festivals<\/h5>\n<p>These occasions were surprisingly numerous in Israel, considering the rather austere mode of life reflected in much of the OT. No doubt such celebrations offset or compensated for the hardships and insecurities of existence in the ancient Near East, and the Israelites made the most of every opportunity. A wedding was one of the most obvious occasions for celebration, and it is not surprising that a feast was prepared for the marriage of Rachel and Jacob (Gn 29:22) in which the whole neighborhood participated. Just how long this particular feast lasted is unknown, but some marriage festivals continued for a week, as in the case of the marriage between Samson and the woman of Timnah (Jgs 14:17). Wine that makes glad man’s heart (Ps 104:15) was consumed freely on such occasions.<\/p>\n<p>Birthdays were often observed in a festive spirit, especially where a royal person was concerned (Gn 40:20). Solomon’s dream was commemorated with a feast provided for his servants (1 Kgs 3:15), and when the temple was dedicated, the occasion was celebrated for a full week (8:65). Kings and queens held feasts periodically to mark certain occasions or to express goodwill (cf. Est 1:3; 2:18; 5:4, 14; 7:2, 7; Dn 5:1). Herdsmen traditionally made a feast for the shearing of the first sheep (Dt 18:4).<\/p>\n<h5>Preexilic Festivals<\/h5>\n<p>In addition to the general festivals, which were frequently of a secular nature, communal feasts were prescribed for the Israelites that had a specifically spiritual significance. They were meant to emphasize the activity of God on behalf of his people and to remind them that continued divine blessing depended upon their obedience to his will. The catalog of festivals in Leviticus 23:2 began with an injunction to observe the Sabbath. The seventh day, in which God ceased from creating (Gn 2:3), was holy, though it is difficult to determine the extent to which it was kept until the time of Moses (Ex 20:8-11). From that time on, Sabbath observance stressed refraining from all work so as to commemorate properly God’s own rest from creative activity (31:17) and his deliverance of his people from bondage in Egypt (Dt 5:12-15). Sabbath celebration was the sign of a special relationship between God and the Israelites. During this 24-hour period, even trivial tasks like making a fire (Ex 35:3) or gathering wood (Nm 15:32-33) were prohibited on pain of death. Journeys of any distance also came under the Sabbath ban (Ex 16:29). Special offerings were part of the observance (Nm 28:9-10), and the bread of the Presence was replaced in the tabernacle (Lv 24:5-8). Despite the restrictions on activity, the Sabbath was meant to symbolize a time of happiness and security in the presence of God (cf. Is 58:13-14), since its observance would bring blessing to the individual and to the whole land.<\/p>\n<h6>Festival of the New Moon<\/h6>\n<p>The new moon was a monthly celebration based on the lunar calendar. It was especially appropriate for an agricultural people, since everyone could tell when the moon was new. Special offerings were prescribed for this festival, consisting of a burnt sacrifice, a grain offering, and a drink offering (Nm 28:11-15). In addition, a male goat was sacrificed to God as a sin offering, and trumpet blasts were sounded over the sacrificial offerings as a memorial before God (10:10). The sacrifices prescribed for the new moon festival were significantly greater than those required in Numbers 28:9-10 for the weekly Sabbath.<\/p>\n<p>This lunar feast was popular throughout Israelite history. During the monarchy, the Levites were required to assist the Aaronic priests at the new moon festival, as well as on the Sabbath (1 Chr 23:29-31). The preexilic prophets may well have taken advantage of the large gatherings to give guidance to the people or proclaim prophetic oracles (cf. 2 Kgs 4:23), though to what extent this was done is uncertain. Not everyone found the period of rest and celebration valuable, however, and Amos (Am 8:5) complained about those avaricious Israelites who felt that such observances interfered with the business of making a living. The feast could not be observed when the Judeans were in exile in Babylonia (cf. Hos 2:11), but under Ezra and Nehemiah, its observance was restored (Neh 10:33). In Isaiah 66:22-23 it was related to Israel’s final destiny and was an accepted part of the ordinances for Ezekiel’s ideal temple (Ez 45:17).<\/p>\n<p>The purpose of the festival was to enhance the unity of national life by reminding the Israelites that God’s covenant with their ancestors was permanent and still binding upon the nation. It also stressed the loving nature and providence of a God who could begin such a relationship and carry out his promises with complete faithfulness (cf. Ps 104:19).<\/p>\n<h6>The Festival of Trumpets<\/h6>\n<p>The Festival of Trumpets was celebrated on the first day of the seventh new moon. This month, subsequently named Tishri, was especially holy, and for this reason was governed by certain regulations different from those of ordinary new moon festivals. The trumpets were blown on the first day (Lv 23:24) as the animal and cereal sacrifices were offered. From Numbers 29:2-6 it appears that the offerings required for this particular feast exceeded those prescribed for normal Sabbath sacrifice, but were somewhat less than those required for the regular new moon festival (cf. Nm 28:11). This feast was to be observed as a day of solemn rest and as a holy convocation, and the trumpets were sounded as a triumphant memorial to God’s great provision for his people through the Sinai covenant.<\/p>\n<p>The seventh month was particularly sacred, partly because of its place in the hallowed cycle of sevens, but also because the Day of Atonement (or Yom Kippur) and the Feast of Tabernacles, or Booths (Shelters), occurred during this period. The latter feast followed the Day of Atonement by some five days (Lv 23:33), and its joyful character served to offset somewhat the solemnity of the annual penitential occasion when the nation confessed its collective sins and saw them banished symbolically into the wilderness as the scapegoat was driven from the congregation.<\/p>\n<h6>The Sabbatical Year<\/h6>\n<p>Another festival closely connected with the institution of the Sabbath was the sabbatical year. At the end of each cycle of six years, the following 12 months were observed as a “sabbath of rest for the land.” During this interval, the ground was to lie fallow (Ex 23:11) without any form of cultivation, and whatever sprouted and grew from it naturally was assigned to the poor and needy (Lv 25:6). This provision for the land itself constituted one of the most important ecological principles of Scripture. Like God’s people, the land was holy, and just as they needed to have regular intervals of rest from daily work in order to regain their energy and spiritual vitality through worship, so the ground needed to rest and recuperate from the strain of constant cultivation. The festival reminded the Israelites that the land on which they lived had been given to them by God in fulfillment of his covenant undertaking to provide richly for their physical needs (cf. Dt 8:7-10). To keep the Israelites from experiencing any shortages or other hardships during the Year of Sabbath, God promised that in the year immediately preceding the sabbatical period, the land would bear fruit to suffice for the next three years (Lv 25:21). This assurance was based upon the experience of the wilderness wanderings, when on the sixth day of the week sufficient manna appeared to last through the Sabbath (Ex 16:5).<\/p>\n<p>In this festival period, God’s absolute claim over the land was reaffirmed (cf. Lv 25:23), and the faith of the nation in God’s ability to provide for future needs was reinforced. The provisions that freed the land for a year from agricultural bondage were paralleled in the seventh year of rest by those requiring liberation of slaves and debtors. These underprivileged members of society were to be released from their obligations of servitude. As a result, men and women who had become slaves for one reason or another were given personal liberty (Ex 21:2-6), and under proclamation of the Lord’s release, the provisions applying to debt were rescinded (Dt 15:1-6). The sabbatical year seems to have been a regular part of preexilic Israelite life, although some abuses were noted in Jeremiah 34:8-22. There the prophet took advantage of the opportunity presented to instruct the people in the nature and purpose of the sabbatical year ordinance. He also warned the wayward Judeans that because they had disobeyed the commands of God in denying proper liberty to their slaves, they would have their own freedom taken away in a far more serious manner by being carried captive to Babylonia after seeing their land destroyed. The lesson was not lost upon those who returned from exile, for under the administration of Nehemiah, the Jews bound themselves by a covenant to observe the principle of the sabbatical year (Neh 10:31). This undertaking evidently took its impetus from the reading of the law of Moses at the Feast of Booths (Shelters), which coincidentally occurred at the beginning of the sabbatical year (Neh 8:13-18).<\/p>\n<h6>Jubilee<\/h6>\n<p>Still another feast based on the principle of the sabbath was the Year of Jubilee, or Pentecostal year (Lv 25:8-55; 27:17-24). As the sabbatical year was related to the concept of the seventh day, so the Pentecostal (50th) year marked the completion of a cycle of seven sabbatical years. The commencement of a jubilee year was proclaimed on the Day of Atonement throughout the land by means of trumpet blasts (Lv 25:9). The activities that took place during the Pentecostal year were similar to those prescribed for the sabbatical year. A special feature was that land that had been sold during the preceding 49 years was returned to its original owners, a procedure that sometimes involved financial adjustments. To prevent abuse of the process through opportunism or speculation, the Hebrews were instructed to deal fairly and honestly with one another in the fear of God, who was the real owner of the land (Lv 25:14-17). As with the sabbatical year, God promised to make provision before the jubilee year so that no one would suffer hardship. It was during the Year of Jubilee that those who were slaves in Hebrew households were given their liberty, so that everyone in the land would commence a new cycle of sabbatical years on the same footing, as free persons under God.<\/p>\n<h5>Seasonal Festivals<\/h5>\n<p>Three annual festivals that followed the seasons of the year rather than phases of the moon furnished important occasions for commemorating God’s power and provision in national life. These festivals were designated by the term <span class=\"hebrew\" lang=\"he\">hag<\/span><em>,<\/em> indicating a festival usually observed by some sort of pilgrimage. These three festivals were prescribed in Exodus 23:14-17 and Deuteronomy 16:16, and consisted of the Feast of Passover and Unleavened Bread, the Feast of Weeks (Pentecost), and the Festival of Booths (Tabernacles). On these occasions, all the males of Israel were commanded to make pilgrimage to the sanctuary and celebrate these festivals (Ex 12:14). The Passover and the Feast of Unleavened Bread were originally separate ordinances, but since the latter always followed immediately upon the Passover rite, they naturally blended into a single festival.<\/p>\n<h6>Passover<\/h6>\n<p>The Passover was of supreme theological significance for the Israelites, since it marked one of the most momentous acts of divine intervention in their history, the beginning of their deliverance from bondage in Egypt when, in the final plague, God destroyed the firstborn of the Egyptians but spared those Israelites whose homes had blood smeared on the doorposts (Ex 12:11-30). God commanded that the day was to be observed as a memorial feast (v 14), and the next Passover celebration occurred in the Sinai Desert (Nm 9:1-5). In the Hebrew calendar the Passover festival came in the first month, called Abib in Deuteronomy 16:1, but known after the exile as Nisan (cf. Neh 2:1). The Passover rite took place the 14th evening (Lv 23:5), and this was followed by a seven-day period during which nothing leavened was to be eaten. The principle for removing all leaven from bread was similar to that underlying the draining of blood from animal flesh. Both leaven and blood had quickening power and were to be kept separate as an offering to God. The first and seventh days of this period were marked by a holy assembly, during which the only work permitted was the preparation of food (Ex 12:16). This period when unleavened bread was eaten was described as a festival because it opened the seven-week period of grain harvest (Dt 16:9). During this feast, special burnt sacrifices were offered, followed with a sheaf of newly harvested barley at the Feast of Firstfruits. By NT times the festivals of Passover and Unleavened Bread were well-attended celebrations and were known as the “days of unleavened bread” (Lk 22:1; Acts 12:3). The theme of Israel’s deliverance from the power of Egypt by divine intervention assured the Israelites that God was always ready to act on behalf of a faithful and obedient covenant people. It also reminded them that they had once been slaves (Dt 16:12). In Israelite life the early Passover and Unleavened Bread observances were comparatively simple in character, but during the monarchy more elaborate Passover rituals came into use (cf. 2 Kgs 23:21-23; 2 Chr 35:1-19).<\/p>\n<h6>Pentecost<\/h6>\n<p>The second great festival, Pentecost (or Weeks) lasted one day only and was observed on the 50th day after the newly harvested barley sheaf had been waved before the Lord at the end of the Feast of Unleavened Bread (Dt 16:9-12). The festival marked the end of the barley harvest and the beginning of the wheat harvest, the beginning of the period when firstfruits could be offered (cf. Ex 23:16; 34:22; Nm 28:26). The feast day was marked by the presentation of two wheat-flour loaves along with sacrifices of seven lambs, two rams, and a bull (Lv 23:15-20). Freewill gifts to God were presented to reflect gratitude for his blessings, and the entire occasion was one of communal rejoicing (Dt 16:10-11). Since Pentecost was essentially a harvest festival (Ex 23:16), the Israelites were called on to recognize that they depended entirely upon God for their material prosperity. In Deuteronomy 26, specific instructions were given for the ritual of presenting firstfruits from the harvest. It comprised a great confession of faith set within the framework of Israel’s history, and it recounted God’s deliverance of the nation from Egyptian oppression and his provision of a land that could amply supply the needs of his people.<\/p>\n<h6>Festival of Tabernacles<\/h6>\n<p>This festival, known variously as the Feast of Booths, Tabernacles, Shelters (Lv 23:34; Dt 16:13), or Ingathering (Ex 34:22), was the third great occasion that all Hebrew males were required to observe annually. It began on the 15th day of the seventh month (Tishri), shortly after the observance of the Day of Atonement, which fell on the 10th day. The Feast of Booths lasted for one week and involved pilgrimage. It was associated initially with the end of the year (Ex 34:22), when the agricultural work had been completed. The first day was marked by a symbolic cessation from all activity, after which burnt offerings were presented to the Lord. The eighth day was also one on which the congregation of Israel abstained from manual work and again offered burnt sacrifices. Leviticus 23:39-43 furnished details for the rituals that gave the festival its special name of booths or shelters or tabernacles. The fruit of “goodly trees” was to be gathered on the first day of the feast, along with palm fronds, willow branches, and boughs from trees in full leaf. From these, rough shelters or booths were to be constructed in which the people lived for the week of the feast. Every seventh year the observances were marked by a public recital of the covenant provisions to which the Israelites under Moses had committed themselves, a procedure designed to keep fresh in their minds the obligations as well as the blessings of the covenant relationship. A particularly significant observance of the Feast of Tabernacles took place in the time of Ezra, when the Judean community returned from Babylon—a celebration of a kind unknown for centuries (Neh 8:13-18). From the context it appears that observance of the feast had lapsed during the monarchy. The feast at Shiloh where Hannah was mistaken for a drunken woman and the feast referred to in Judges 21:19 were evidently the Feast of Booths. In a prophetic vision in which he saw all nations coming to Jerusalem to observe the Festival of Booths, Zechariah warned that those who did not continue this tradition could expect hardship and shortages of food (Zec 14:16-19).<\/p>\n<h5>Postexilic Festivals<\/h5>\n<p>There are a few minor festivals that were created in the period after the Jews returned from exile; some of these festivals had their origin in specific historical occasions.<\/p>\n<h6>The Festival of Purim<\/h6>\n<p>The Festival of Purim, also known as the Festival of Lots, was a joyful occasion occurring on the 14th day of the 12th month (Adar). It celebrated the way in which Esther and Mordecai were used by God to deliver his people in the Persian Empire from extermination by Haman (Est 9:21, 24-28). The feast was observed on the 14th day of Adar by those living in villages, and on the 15th by the inhabitants of walled towns and cities. The explanation of the name of the festival is given in Esther 9:24-26, and its observance reminded the Hebrews of God’s ability to save them during a time of anti-Semitic activity in Persia. The deliverance memorialized in this festival has consoled the Jews on other occasions when they have suffered persecution. Traditionally the scroll of Esther was read aloud in the synagogue on the evening before the feast, and there was a great outcry, especially among the children present, whenever the names of the hated Haman and his sons were mentioned.<\/p>\n<h6>Festival of the Dedication of the Temple<\/h6>\n<p>Another joyous festival that lasted for eight days was the Feast of the Dedication of the Temple (1 Macc 4:52-59; 2 Macc 10:6-8), familiar to modern readers as Hanukkah, or the Festival of Lights. The specific dedication that prompted the feast occurred in 164 <span>BC<\/span>, when Judas Maccabeus reconsecrated the temple in Jerusalem after it had been defiled by Antiochus IV Epiphanes. The celebrations commenced on the 25th day of the ninth month (Kislev) and were marked at night by blazing lights and lanterns. The stories of brave opposition by the Maccabees to the crushing forces of paganism were recounted, and the feast was one of praise to God for his marvelous deliverance of the Jews during the Maccabean period.<\/p>\n<p class=\"h2\" id=\"NewTestamentFestivals\">New Testament Festivals<\/p>\n<p>In Christ’s time the Sabbath was observed rigorously and was the occasion for synagogue worship (cf. Lk 4:16; Acts 13:14; 18:4). Pharisaic law prohibited all work, and Jesus came into conflict with the authorities periodically for breaches of the Sabbath regulations (cf. Mt 12:1-4; Mk 3:1-5; Lk 13:10-17). In the primitive church, worship occurred on “the first day of the week” (i.e., Sunday) to commemorate Christ’s resurrection. The early Christians initially participated in Jewish ceremonies (cf. Acts 20:16; 1 Cor 16:8). It was during the Feast of Pentecost, after Christ’s resurrection and ascension, that the Spirit was poured out (Acts 2:1-4), fulfilling Joel 2:28-32 and commencing the history of the Christian church as such.<\/p>\n<p>The Passover and Feast of Unleavened Bread were of great significance in the life of Christ (cf. Jn 4:45; 5:1; 6:4; 12:1-26), for the occasion was a very popular one in NT times (cf. 12:20). On the Passover, Pilate had instituted the custom of clemency to a prisoner nominated by the populace (Mt 27:15; Mk 15:6). Jesus participated actively in the Passover rituals (cf. Lk 2:42; Jn 2:13; 6:4). The Last Supper with his disciples occurred just prior to the Passover (Jn 13:1), when Judas Iscariot betrayed Jesus to the Pharisees (Lk 22:4-6). The breaking of bread and the drinking of wine at that Passover celebration (Mk 14:22-25) were related directly to Christ’s forthcoming death on the cross in a sacramental manner. Christ’s disciples were instructed to observe this rite as a memorial of his suffering and death for human sin (1 Cor 11:24-26) and as a proclamation of the power of the cross until the Lord returns in glory. Some scholars have suggested that Christ was actually hanging on the cross when the Passover lamb was being slaughtered, and if that chronology is correct, it would represent Jesus graphically as the “Lamb of God, who takes away the sin of the world” (Jn 1:29, <span>rsv<\/span>). Jesus was also present once when the Feast of Tabernacles was celebrated (7:10). In his day water was carried in procession from the pool of Siloam as an offering to God, and the ceremony most probably prompted Christ’s discourse on living water and eternal life (vv 37-39). On at least one occasion Jesus was in Jerusalem when the Festival of Lights occurred (Jn 10:22) and narrowly missed death by stoning.<\/p>\n<p>Jesus was entertained occasionally at private feasts (cf. Lk 5:29), and once remedied an emergency situation when the wine ran out at a wedding ceremony (Jn 2:8-10). He was critical of the Pharisees for securing the chief seats at feasts (Mt 23:6; Mk 12:39; Lk 20:46) and taught that festivals ought to benefit the poor (Lk 14:13).<\/p>\n<p class=\"h2\" id=\"SymbolismofFeasts\">Symbolism of Feasts<\/p>\n<p>Many aspects of the ancient Hebrew feasts were interpreted symbolically in the early church. Paul regarded the earliest Hebrew Christians as the firstfruits of the Israel of God (Rom 11:16). In Romans 8:23, the Holy Spirit as possessed by Christians was regarded as only a token of what was to come, and as such was the firstfruit of the Spirit. Christians themselves were described in James 1:18 as the firstfruits of God’s creatures who were brought forth by the Word of Truth. The resurrection of Jesus was considered by Paul to be the firstfruits of those who slept (1 Cor 15:20, 23). In an allusion to OT festivals, Paul spoke of the Sabbaths, new moons, and feasts as merely being a shadow of good things to come (Col 2:16-17). The Passover was used figuratively to emphasize that Christ our Passover Lamb had been sacrificed for us. Believers were urged to keep the feast with the unleavened bread of sincerity and truth, and not with the old leaven of malice and evil (1 Cor 5:7-8).<\/p>\n<p><em>See also<\/em> Calendars, Ancient and Modern; Offerings and Sacrifices; Tabernacle; Temple.<\/p>","content_en":"<h3>FEASTS AND FESTIVALS OF ISRAEL<\/h3>\n<p>Occasions of public or private rejoicing to commemorate some significant event or personage. The element of celebration has a special meaning in the cycle of religious occasions and the rites and ceremonies associated with these particular days. While the idea of a feast commonly implies a banquet with plenteous food and drink, this element is not indispensable. Sometimes there is only a token amount, as in the celebration of Holy Communion.<\/p>\n\n<p>In contemporary usage “festival” usually refers to activities extending over a period of time, while “feast” indicates one part of the celebration, often a meal. However, in religious usage, both ancient and modern, the two words are used interchangeably. The ancient Hebrews employed the words <span class=\"hebrew\" lang=\"he\">mo’ed<\/span> (“seasons”) and <span class=\"hebrew\" lang=\"he\">hag<\/span> for their great public celebrations, while feasts of a more private nature were commonly described by the term <span class=\"hebrew\" lang=\"he\">mishteh<\/span><em>.<\/em> The majority of English translations of Scripture do not differentiate between these words.<\/p>\n<p class=\"h2\" id=\"FeastsandTheirFunctions\">Feasts and Their Functions<\/p>\n<p>Each festival places great emphasis on community participation and on the continuity of social or religious tradition, especially where the celebrations are elements of a regular civil or religious calendar. Without community backing, even in a family celebration, no festival can be successful. When there is communal participation, a festival can reinforce the individual and community memory of specific occasions, and can perpetuate that store of recollection over years and generations. Such shared memory has a cohesive effect upon a cooperating community, large or small, and serves to establish the traditions by which the group lives. If the festival commemorates a particular event or celebrates some lofty ideal, that theme becomes more firmly embedded in the minds of the participants by being associated repeatedly with the rites and ceremonies performed. The feasts of the ancient Hebrews had this positive function. The great festivals of their religious calendar commemorated specific occasions when God had reached out in power to intervene for his people or had provided for them in their distress. By celebrating these feasts on a regular basis, the Hebrews continually affirmed that their God had directed their destiny. Their repeated rehearsal of God’s help and love for them reminded them that he was still able to sustain them. Especially in times of hardship, it pointed to the reality of God’s presence and activity among them. Faith sustained by this means furnished an invaluable spiritual dimension to the life of the nation and provided a sense of continuity under divine provision and guidance. Only when corrupt or pagan elements were introduced into festive occasions did this important ingredient of national life begin to lose its vitality.<\/p>\n<p class=\"h2\" id=\"OldTestamentFestivals\">Old Testament Festivals<\/p>\n<h5>General Festivals<\/h5>\n<p>These occasions were surprisingly numerous in Israel, considering the rather austere mode of life reflected in much of the OT. No doubt such celebrations offset or compensated for the hardships and insecurities of existence in the ancient Near East, and the Israelites made the most of every opportunity. A wedding was one of the most obvious occasions for celebration, and it is not surprising that a feast was prepared for the marriage of Rachel and Jacob (Gn 29:22) in which the whole neighborhood participated. Just how long this particular feast lasted is unknown, but some marriage festivals continued for a week, as in the case of the marriage between Samson and the woman of Timnah (Jgs 14:17). Wine that makes glad man’s heart (Ps 104:15) was consumed freely on such occasions.<\/p>\n<p>Birthdays were often observed in a festive spirit, especially where a royal person was concerned (Gn 40:20). Solomon’s dream was commemorated with a feast provided for his servants (1 Kgs 3:15), and when the temple was dedicated, the occasion was celebrated for a full week (8:65). Kings and queens held feasts periodically to mark certain occasions or to express goodwill (cf. Est 1:3; 2:18; 5:4, 14; 7:2, 7; Dn 5:1). Herdsmen traditionally made a feast for the shearing of the first sheep (Dt 18:4).<\/p>\n<h5>Preexilic Festivals<\/h5>\n<p>In addition to the general festivals, which were frequently of a secular nature, communal feasts were prescribed for the Israelites that had a specifically spiritual significance. They were meant to emphasize the activity of God on behalf of his people and to remind them that continued divine blessing depended upon their obedience to his will. The catalog of festivals in Leviticus 23:2 began with an injunction to observe the Sabbath. The seventh day, in which God ceased from creating (Gn 2:3), was holy, though it is difficult to determine the extent to which it was kept until the time of Moses (Ex 20:8-11). From that time on, Sabbath observance stressed refraining from all work so as to commemorate properly God’s own rest from creative activity (31:17) and his deliverance of his people from bondage in Egypt (Dt 5:12-15). Sabbath celebration was the sign of a special relationship between God and the Israelites. During this 24-hour period, even trivial tasks like making a fire (Ex 35:3) or gathering wood (Nm 15:32-33) were prohibited on pain of death. Journeys of any distance also came under the Sabbath ban (Ex 16:29). Special offerings were part of the observance (Nm 28:9-10), and the bread of the Presence was replaced in the tabernacle (Lv 24:5-8). Despite the restrictions on activity, the Sabbath was meant to symbolize a time of happiness and security in the presence of God (cf. Is 58:13-14), since its observance would bring blessing to the individual and to the whole land.<\/p>\n<h6>Festival of the New Moon<\/h6>\n<p>The new moon was a monthly celebration based on the lunar calendar. It was especially appropriate for an agricultural people, since everyone could tell when the moon was new. Special offerings were prescribed for this festival, consisting of a burnt sacrifice, a grain offering, and a drink offering (Nm 28:11-15). In addition, a male goat was sacrificed to God as a sin offering, and trumpet blasts were sounded over the sacrificial offerings as a memorial before God (10:10). The sacrifices prescribed for the new moon festival were significantly greater than those required in Numbers 28:9-10 for the weekly Sabbath.<\/p>\n<p>This lunar feast was popular throughout Israelite history. During the monarchy, the Levites were required to assist the Aaronic priests at the new moon festival, as well as on the Sabbath (1 Chr 23:29-31). The preexilic prophets may well have taken advantage of the large gatherings to give guidance to the people or proclaim prophetic oracles (cf. 2 Kgs 4:23), though to what extent this was done is uncertain. Not everyone found the period of rest and celebration valuable, however, and Amos (Am 8:5) complained about those avaricious Israelites who felt that such observances interfered with the business of making a living. The feast could not be observed when the Judeans were in exile in Babylonia (cf. Hos 2:11), but under Ezra and Nehemiah, its observance was restored (Neh 10:33). In Isaiah 66:22-23 it was related to Israel’s final destiny and was an accepted part of the ordinances for Ezekiel’s ideal temple (Ez 45:17).<\/p>\n<p>The purpose of the festival was to enhance the unity of national life by reminding the Israelites that God’s covenant with their ancestors was permanent and still binding upon the nation. It also stressed the loving nature and providence of a God who could begin such a relationship and carry out his promises with complete faithfulness (cf. Ps 104:19).<\/p>\n<h6>The Festival of Trumpets<\/h6>\n<p>The Festival of Trumpets was celebrated on the first day of the seventh new moon. This month, subsequently named Tishri, was especially holy, and for this reason was governed by certain regulations different from those of ordinary new moon festivals. The trumpets were blown on the first day (Lv 23:24) as the animal and cereal sacrifices were offered. From Numbers 29:2-6 it appears that the offerings required for this particular feast exceeded those prescribed for normal Sabbath sacrifice, but were somewhat less than those required for the regular new moon festival (cf. Nm 28:11). This feast was to be observed as a day of solemn rest and as a holy convocation, and the trumpets were sounded as a triumphant memorial to God’s great provision for his people through the Sinai covenant.<\/p>\n<p>The seventh month was particularly sacred, partly because of its place in the hallowed cycle of sevens, but also because the Day of Atonement (or Yom Kippur) and the Feast of Tabernacles, or Booths (Shelters), occurred during this period. The latter feast followed the Day of Atonement by some five days (Lv 23:33), and its joyful character served to offset somewhat the solemnity of the annual penitential occasion when the nation confessed its collective sins and saw them banished symbolically into the wilderness as the scapegoat was driven from the congregation.<\/p>\n<h6>The Sabbatical Year<\/h6>\n<p>Another festival closely connected with the institution of the Sabbath was the sabbatical year. At the end of each cycle of six years, the following 12 months were observed as a “sabbath of rest for the land.” During this interval, the ground was to lie fallow (Ex 23:11) without any form of cultivation, and whatever sprouted and grew from it naturally was assigned to the poor and needy (Lv 25:6). This provision for the land itself constituted one of the most important ecological principles of Scripture. Like God’s people, the land was holy, and just as they needed to have regular intervals of rest from daily work in order to regain their energy and spiritual vitality through worship, so the ground needed to rest and recuperate from the strain of constant cultivation. The festival reminded the Israelites that the land on which they lived had been given to them by God in fulfillment of his covenant undertaking to provide richly for their physical needs (cf. Dt 8:7-10). To keep the Israelites from experiencing any shortages or other hardships during the Year of Sabbath, God promised that in the year immediately preceding the sabbatical period, the land would bear fruit to suffice for the next three years (Lv 25:21). This assurance was based upon the experience of the wilderness wanderings, when on the sixth day of the week sufficient manna appeared to last through the Sabbath (Ex 16:5).<\/p>\n<p>In this festival period, God’s absolute claim over the land was reaffirmed (cf. Lv 25:23), and the faith of the nation in God’s ability to provide for future needs was reinforced. The provisions that freed the land for a year from agricultural bondage were paralleled in the seventh year of rest by those requiring liberation of slaves and debtors. These underprivileged members of society were to be released from their obligations of servitude. As a result, men and women who had become slaves for one reason or another were given personal liberty (Ex 21:2-6), and under proclamation of the Lord’s release, the provisions applying to debt were rescinded (Dt 15:1-6). The sabbatical year seems to have been a regular part of preexilic Israelite life, although some abuses were noted in Jeremiah 34:8-22. There the prophet took advantage of the opportunity presented to instruct the people in the nature and purpose of the sabbatical year ordinance. He also warned the wayward Judeans that because they had disobeyed the commands of God in denying proper liberty to their slaves, they would have their own freedom taken away in a far more serious manner by being carried captive to Babylonia after seeing their land destroyed. The lesson was not lost upon those who returned from exile, for under the administration of Nehemiah, the Jews bound themselves by a covenant to observe the principle of the sabbatical year (Neh 10:31). This undertaking evidently took its impetus from the reading of the law of Moses at the Feast of Booths (Shelters), which coincidentally occurred at the beginning of the sabbatical year (Neh 8:13-18).<\/p>\n<h6>Jubilee<\/h6>\n<p>Still another feast based on the principle of the sabbath was the Year of Jubilee, or Pentecostal year (Lv 25:8-55; 27:17-24). As the sabbatical year was related to the concept of the seventh day, so the Pentecostal (50th) year marked the completion of a cycle of seven sabbatical years. The commencement of a jubilee year was proclaimed on the Day of Atonement throughout the land by means of trumpet blasts (Lv 25:9). The activities that took place during the Pentecostal year were similar to those prescribed for the sabbatical year. A special feature was that land that had been sold during the preceding 49 years was returned to its original owners, a procedure that sometimes involved financial adjustments. To prevent abuse of the process through opportunism or speculation, the Hebrews were instructed to deal fairly and honestly with one another in the fear of God, who was the real owner of the land (Lv 25:14-17). As with the sabbatical year, God promised to make provision before the jubilee year so that no one would suffer hardship. It was during the Year of Jubilee that those who were slaves in Hebrew households were given their liberty, so that everyone in the land would commence a new cycle of sabbatical years on the same footing, as free persons under God.<\/p>\n<h5>Seasonal Festivals<\/h5>\n<p>Three annual festivals that followed the seasons of the year rather than phases of the moon furnished important occasions for commemorating God’s power and provision in national life. These festivals were designated by the term <span class=\"hebrew\" lang=\"he\">hag<\/span><em>,<\/em> indicating a festival usually observed by some sort of pilgrimage. These three festivals were prescribed in Exodus 23:14-17 and Deuteronomy 16:16, and consisted of the Feast of Passover and Unleavened Bread, the Feast of Weeks (Pentecost), and the Festival of Booths (Tabernacles). On these occasions, all the males of Israel were commanded to make pilgrimage to the sanctuary and celebrate these festivals (Ex 12:14). The Passover and the Feast of Unleavened Bread were originally separate ordinances, but since the latter always followed immediately upon the Passover rite, they naturally blended into a single festival.<\/p>\n<h6>Passover<\/h6>\n<p>The Passover was of supreme theological significance for the Israelites, since it marked one of the most momentous acts of divine intervention in their history, the beginning of their deliverance from bondage in Egypt when, in the final plague, God destroyed the firstborn of the Egyptians but spared those Israelites whose homes had blood smeared on the doorposts (Ex 12:11-30). God commanded that the day was to be observed as a memorial feast (v 14), and the next Passover celebration occurred in the Sinai Desert (Nm 9:1-5). In the Hebrew calendar the Passover festival came in the first month, called Abib in Deuteronomy 16:1, but known after the exile as Nisan (cf. Neh 2:1). The Passover rite took place the 14th evening (Lv 23:5), and this was followed by a seven-day period during which nothing leavened was to be eaten. The principle for removing all leaven from bread was similar to that underlying the draining of blood from animal flesh. Both leaven and blood had quickening power and were to be kept separate as an offering to God. The first and seventh days of this period were marked by a holy assembly, during which the only work permitted was the preparation of food (Ex 12:16). This period when unleavened bread was eaten was described as a festival because it opened the seven-week period of grain harvest (Dt 16:9). During this feast, special burnt sacrifices were offered, followed with a sheaf of newly harvested barley at the Feast of Firstfruits. By NT times the festivals of Passover and Unleavened Bread were well-attended celebrations and were known as the “days of unleavened bread” (Lk 22:1; Acts 12:3). The theme of Israel’s deliverance from the power of Egypt by divine intervention assured the Israelites that God was always ready to act on behalf of a faithful and obedient covenant people. It also reminded them that they had once been slaves (Dt 16:12). In Israelite life the early Passover and Unleavened Bread observances were comparatively simple in character, but during the monarchy more elaborate Passover rituals came into use (cf. 2 Kgs 23:21-23; 2 Chr 35:1-19).<\/p>\n<h6>Pentecost<\/h6>\n<p>The second great festival, Pentecost (or Weeks) lasted one day only and was observed on the 50th day after the newly harvested barley sheaf had been waved before the Lord at the end of the Feast of Unleavened Bread (Dt 16:9-12). The festival marked the end of the barley harvest and the beginning of the wheat harvest, the beginning of the period when firstfruits could be offered (cf. Ex 23:16; 34:22; Nm 28:26). The feast day was marked by the presentation of two wheat-flour loaves along with sacrifices of seven lambs, two rams, and a bull (Lv 23:15-20). Freewill gifts to God were presented to reflect gratitude for his blessings, and the entire occasion was one of communal rejoicing (Dt 16:10-11). Since Pentecost was essentially a harvest festival (Ex 23:16), the Israelites were called on to recognize that they depended entirely upon God for their material prosperity. In Deuteronomy 26, specific instructions were given for the ritual of presenting firstfruits from the harvest. It comprised a great confession of faith set within the framework of Israel’s history, and it recounted God’s deliverance of the nation from Egyptian oppression and his provision of a land that could amply supply the needs of his people.<\/p>\n<h6>Festival of Tabernacles<\/h6>\n<p>This festival, known variously as the Feast of Booths, Tabernacles, Shelters (Lv 23:34; Dt 16:13), or Ingathering (Ex 34:22), was the third great occasion that all Hebrew males were required to observe annually. It began on the 15th day of the seventh month (Tishri), shortly after the observance of the Day of Atonement, which fell on the 10th day. The Feast of Booths lasted for one week and involved pilgrimage. It was associated initially with the end of the year (Ex 34:22), when the agricultural work had been completed. The first day was marked by a symbolic cessation from all activity, after which burnt offerings were presented to the Lord. The eighth day was also one on which the congregation of Israel abstained from manual work and again offered burnt sacrifices. Leviticus 23:39-43 furnished details for the rituals that gave the festival its special name of booths or shelters or tabernacles. The fruit of “goodly trees” was to be gathered on the first day of the feast, along with palm fronds, willow branches, and boughs from trees in full leaf. From these, rough shelters or booths were to be constructed in which the people lived for the week of the feast. Every seventh year the observances were marked by a public recital of the covenant provisions to which the Israelites under Moses had committed themselves, a procedure designed to keep fresh in their minds the obligations as well as the blessings of the covenant relationship. A particularly significant observance of the Feast of Tabernacles took place in the time of Ezra, when the Judean community returned from Babylon—a celebration of a kind unknown for centuries (Neh 8:13-18). From the context it appears that observance of the feast had lapsed during the monarchy. The feast at Shiloh where Hannah was mistaken for a drunken woman and the feast referred to in Judges 21:19 were evidently the Feast of Booths. In a prophetic vision in which he saw all nations coming to Jerusalem to observe the Festival of Booths, Zechariah warned that those who did not continue this tradition could expect hardship and shortages of food (Zec 14:16-19).<\/p>\n<h5>Postexilic Festivals<\/h5>\n<p>There are a few minor festivals that were created in the period after the Jews returned from exile; some of these festivals had their origin in specific historical occasions.<\/p>\n<h6>The Festival of Purim<\/h6>\n<p>The Festival of Purim, also known as the Festival of Lots, was a joyful occasion occurring on the 14th day of the 12th month (Adar). It celebrated the way in which Esther and Mordecai were used by God to deliver his people in the Persian Empire from extermination by Haman (Est 9:21, 24-28). The feast was observed on the 14th day of Adar by those living in villages, and on the 15th by the inhabitants of walled towns and cities. The explanation of the name of the festival is given in Esther 9:24-26, and its observance reminded the Hebrews of God’s ability to save them during a time of anti-Semitic activity in Persia. The deliverance memorialized in this festival has consoled the Jews on other occasions when they have suffered persecution. Traditionally the scroll of Esther was read aloud in the synagogue on the evening before the feast, and there was a great outcry, especially among the children present, whenever the names of the hated Haman and his sons were mentioned.<\/p>\n<h6>Festival of the Dedication of the Temple<\/h6>\n<p>Another joyous festival that lasted for eight days was the Feast of the Dedication of the Temple (1 Macc 4:52-59; 2 Macc 10:6-8), familiar to modern readers as Hanukkah, or the Festival of Lights. The specific dedication that prompted the feast occurred in 164 <span>BC<\/span>, when Judas Maccabeus reconsecrated the temple in Jerusalem after it had been defiled by Antiochus IV Epiphanes. The celebrations commenced on the 25th day of the ninth month (Kislev) and were marked at night by blazing lights and lanterns. The stories of brave opposition by the Maccabees to the crushing forces of paganism were recounted, and the feast was one of praise to God for his marvelous deliverance of the Jews during the Maccabean period.<\/p>\n<p class=\"h2\" id=\"NewTestamentFestivals\">New Testament Festivals<\/p>\n<p>In Christ’s time the Sabbath was observed rigorously and was the occasion for synagogue worship (cf. Lk 4:16; Acts 13:14; 18:4). Pharisaic law prohibited all work, and Jesus came into conflict with the authorities periodically for breaches of the Sabbath regulations (cf. Mt 12:1-4; Mk 3:1-5; Lk 13:10-17). In the primitive church, worship occurred on “the first day of the week” (i.e., Sunday) to commemorate Christ’s resurrection. The early Christians initially participated in Jewish ceremonies (cf. Acts 20:16; 1 Cor 16:8). It was during the Feast of Pentecost, after Christ’s resurrection and ascension, that the Spirit was poured out (Acts 2:1-4), fulfilling Joel 2:28-32 and commencing the history of the Christian church as such.<\/p>\n<p>The Passover and Feast of Unleavened Bread were of great significance in the life of Christ (cf. Jn 4:45; 5:1; 6:4; 12:1-26), for the occasion was a very popular one in NT times (cf. 12:20). On the Passover, Pilate had instituted the custom of clemency to a prisoner nominated by the populace (Mt 27:15; Mk 15:6). Jesus participated actively in the Passover rituals (cf. Lk 2:42; Jn 2:13; 6:4). The Last Supper with his disciples occurred just prior to the Passover (Jn 13:1), when Judas Iscariot betrayed Jesus to the Pharisees (Lk 22:4-6). The breaking of bread and the drinking of wine at that Passover celebration (Mk 14:22-25) were related directly to Christ’s forthcoming death on the cross in a sacramental manner. Christ’s disciples were instructed to observe this rite as a memorial of his suffering and death for human sin (1 Cor 11:24-26) and as a proclamation of the power of the cross until the Lord returns in glory. Some scholars have suggested that Christ was actually hanging on the cross when the Passover lamb was being slaughtered, and if that chronology is correct, it would represent Jesus graphically as the “Lamb of God, who takes away the sin of the world” (Jn 1:29, <span>rsv<\/span>). Jesus was also present once when the Feast of Tabernacles was celebrated (7:10). In his day water was carried in procession from the pool of Siloam as an offering to God, and the ceremony most probably prompted Christ’s discourse on living water and eternal life (vv 37-39). On at least one occasion Jesus was in Jerusalem when the Festival of Lights occurred (Jn 10:22) and narrowly missed death by stoning.<\/p>\n<p>Jesus was entertained occasionally at private feasts (cf. Lk 5:29), and once remedied an emergency situation when the wine ran out at a wedding ceremony (Jn 2:8-10). He was critical of the Pharisees for securing the chief seats at feasts (Mt 23:6; Mk 12:39; Lk 20:46) and taught that festivals ought to benefit the poor (Lk 14:13).<\/p>\n<p class=\"h2\" id=\"SymbolismofFeasts\">Symbolism of Feasts<\/p>\n<p>Many aspects of the ancient Hebrew feasts were interpreted symbolically in the early church. Paul regarded the earliest Hebrew Christians as the firstfruits of the Israel of God (Rom 11:16). In Romans 8:23, the Holy Spirit as possessed by Christians was regarded as only a token of what was to come, and as such was the firstfruit of the Spirit. Christians themselves were described in James 1:18 as the firstfruits of God’s creatures who were brought forth by the Word of Truth. The resurrection of Jesus was considered by Paul to be the firstfruits of those who slept (1 Cor 15:20, 23). In an allusion to OT festivals, Paul spoke of the Sabbaths, new moons, and feasts as merely being a shadow of good things to come (Col 2:16-17). The Passover was used figuratively to emphasize that Christ our Passover Lamb had been sacrificed for us. Believers were urged to keep the feast with the unleavened bread of sincerity and truth, and not with the old leaven of malice and evil (1 Cor 5:7-8).<\/p>\n<p><em>See also<\/em> Calendars, Ancient and Modern; Offerings and Sacrifices; Tabernacle; Temple.<\/p>","summary_ro":"FEASTS AND FESTIVALS OF ISRAEL Occasions of public or private rejoicing to commemorate some significant event or personage. The element of celebration has a special meaning in the cycle of religious occasions and the rites and ceremonies associated with these particular days. While the idea of a feast commonly implies a banquet with plenteous food and drink, this element is not indispensable. Sometimes there is only a token amount, as in the celebration of Holy Communion. In contemporary usag...","summary_en":"FEASTS AND FESTIVALS OF ISRAEL Occasions of public or private rejoicing to commemorate some significant event or personage. The element of celebration has a special meaning in the cycle of religious occasions and the rites and ceremonies associated with these particular days. While the idea of a feast commonly implies a banquet with plenteous food and drink, this element is not indispensable. Sometimes there is only a token amount, as in the celebration of Holy Communion. In contemporary usag...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":34127,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Scribe","title_en":"Scribe","content_ro":"<h3>SCRIBE<\/h3>\n<p>Reference in early OT times to those employed for their ability to transcribe information. After the exile, scribes were a class of scholars who taught, copied, and interpreted the Jewish law for the people. They appear in the Gospels primarily as opponents of Jesus.<\/p>\n<p class=\"h2\" id=\"ScribesinPreexilicTimes\">Scribes in Preexilic Times<\/p>\n<p>The ability to read and write was not widespread in ancient Israel, and professional secretaries were needed in the various aspects of public life. This appears to be the earliest biblical notion of the term “scribe” and has no particular religious connotation. Scribes were employed to keep accounts or transcribe legal information (Jer 32:12), military data (2 Chr 26:11), other public documents (Jgs 8:14; Is 50:1), or personal correspondence (Jer 36:18). These secretaries were essential to royal administrations, and there is frequent mention of a chief scribe who functioned as a court recorder (1 Kgs 4:3; 2 Chr 24:11), adviser (2 Sm 8:16-17; 2 Kgs 18:18; 22:12; 1 Chr 27:32; Is 36:3), and financial overseer (2 Kgs 22:3-4). Secretaries or scribes were associated with the priesthood as well, serving as recorders for temple affairs (1 Chr 24:6; 2 Chr 34:13-15).<\/p>\n<p class=\"h2\" id=\"ScribesinPostexilicTimes\">Scribes in Postexilic Times<\/p>\n<p>With the restoration of Judaism under Ezra and Nehemiah, the term “scribe” begins to be associated more narrowly with those who gathered together, studied, and interpreted the Torah (Jewish law). They became, in essence, a separate profession of teachers (although unpaid), able to preserve accurately the law of Moses and interpret it to meet conditions in postexilic times. In this initial period, Ezra himself appears as the ideal “scribe who studied and taught the commands and laws of the <span>Lord<\/span> to Israel” (Ezr 7:11, <span>nlt<\/span>). In Ecclesiasticus, the scribe is portrayed as one who, because of his diligent study of the Law, the Prophets, and Writings (Ecclus 38:24ff; 39:1), is able to penetrate the hidden meanings of texts (39:2-3) and thus is able to serve as judge and counsel for the affairs of the people and state (38:33; 39:4-8). Because of his invaluable place in a society governed by the Torah, the scribe is worthy of praise and veneration throughout succeeding generations (39:9). By the second century <span>BC<\/span>, the scribes were a fairly distinct class in Jewish society. They appear as such during the Maccabean wars, acting as a negotiating body with the rival Syrians (1 Macc 7:12). It is also significant that, from this time forward, the history of the scribe in Jewish life is closely linked with the rise of the Pharisees. Although there were apparently some scribes affiliated with the rival Sadducean party, the party of the Pharisees, with its absolute devotion to the law (including the oral law), became the primary religiopolitical affiliation for the scribes (see the close connection in the NT: Mt 5:20; 12:38; 15:1; Mk 7:5; Lk 6:7).<\/p>\n<p class=\"h2\" id=\"TrainingandStatus\">Training and Status<\/p>\n<p>The training of scribes initially occurred within priestly family-based guilds that guaranteed the regulation and perpetuation of this position (1 Chr 2:55). Later, scribal training in the law became open to members of all classes, with the eventual result, by Jesus’ time, of scribes from nonpriestly families being far more numerous and influential. Training in the law began at an early age under the personal supervision of a teacher (rabbi), who gave instructions in all matters pertaining to the law and its interpretation for present needs. Because the written law of Moses could not possibly speak directly to conditions in postexilic times, the oral interpretation and application of the written law to meet such current needs was a significant contribution by the scribes. Such oral law promulgated by them was regarded as equal to the written law and equally binding for those desiring to please God (see Mk 7:6-13). This important function, lying at the heart of Jewish life, accounts for the participation of the scribes in the Sanhedrin. The Sanhedrin, in order to make legal decisions in keeping with the law, obviously needed the presence of those most knowledgeable about the minutest details of the Torah and the principles governing its application to new circumstances. The scribes, consequently, were the only members outside the aristocratic high priests and elders to be represented in this Jewish supreme court (Mt 26:57; Mk 14:43, 53; Lk 22:66; Acts 23:9). Being the authoritative instructors of the law both within the temple (Lk 2:46) and within the various synagogues of Judea and Galilee (5:17), as well as prominent members of the Sanhedrin, the scribes were greatly respected within the Jewish community. They wore special robes (Mk 12:38) with memorial fringes at the bottom and phylacteries, or “prayer boxes,” hanging from the arms (Mt 23:5). Such attire made their presence obvious and occasioned the rising or bowing of the common people when they passed (Mk 12:38). They were addressed with respect as “rabbi” or “master” (Mt 23:7) and were given the place of honor at worship as well as at social affairs (Mt 23:2; Mk 12:39; Lk 20:46). Indeed, the high regard the Jews held for their scribes is testified by the fact that such teachers of the law were buried alongside the tombs of the patriarchs and prophets.<\/p>\n<p class=\"h2\" id=\"TheScribesinJesusDay\">The Scribes in Jesus’ Day<\/p>\n<p>The scribes appear predominantly in the ministry of Jesus as those concerned with the circumspectness of legal observance. Luke refers to the scribes as “lawyers,” thereby describing their chief function as interpreters of the Jewish law in a way that communicated to his gentile audience. It is often found, therefore, that the scribes were critical members of Jesus’ audience, accusing him of violating the law on numerous occasions: in forgiving sins (Mt 9:1-3; Lk 5:17-26), in breaking their notion of Sabbath observance through work (Lk 6:1-2) and healing (vv 6-11), in not following their accepted ceremonial washings (Mk 7:2-5), and in ignoring their practice of fasting (Lk 5:33-39). Not surprisingly, they especially disapproved of Jesus’ practice of mingling with the unclean and outcasts of Jewish society (Mk 2:16-17; Lk 15:1-2). In a similar light, they are not unfrequently found presenting questions concerning the law for the purpose of tricking Jesus (Mk 7:5; 12:28, 35; Lk 11:53; Jn 8:3-4). In a similar fashion, they demanded that Jesus make his identity clear (Mt 12:38) and reveal the source of his authority to perform miracles (Mk 3:22; Lk 20:1-4). Although there is evidence that a minority of the scribes accepted Jesus (Mt 8:19; 13:52; Mk 12:32; Jn 3:1-2), their primary attitude toward Jesus was one of hostility. As previously suggested, this was partly due to Jesus’ differing expression of fidelity to the Mosaic law and his openness toward the outcasts. It was also partly due to the rising popularity of Jesus among the people, which posed a threat to their own authority (Mt 7:29) and to the safety of the city (Mt 21:15; Mk 11:18). Certainly, another major contributing factor of their opposition to Jesus was his exposure of their hypocrisy and corruption. In his rebukes of the scribes and the Pharisees, Jesus openly accused them of catering to public approval (Mt 23:5-7; Mk 12:38-39; Lk 11:43). While appearing to be outwardly correct and holy, they were inwardly corrupt (Mt 23:25-28; Lk 11:39-41). Jesus also attacked the principle of oral law taught by the scribes, which they demanded that the people follow. Jesus charged that the oral law was a “heavy burden” that the scribes themselves did not even bother to follow (Mt 23:2-4, 13-22; Lk 11:46). While emphasizing the minor points of the law, the scribes were also guilty of ignoring the weightier concerns of justice, mercy, and faith (Mt 23:23-24; Mk 12:40; Lk 11:42). Contrary to being the descendants of the prophets, as the scribes held themselves to be, the scribes (Jesus claimed) would have killed the prophets if they had lived in their day (Mt 23:29-36; Lk 20:9-19).<\/p>\n<p>It is not surprising to find, therefore, the scribes anxious to get rid of Jesus (Mk 14:1; Lk 11:53). His more flexible interpretation of the law posed a clear threat to their position and authority within the community. The scribes joined forces with their normal opponents (the high priesthood) to engineer Jesus’ arrest (Mk 14:43). When Jesus appeared before them and the rest of the Sanhedrin, they worked with the other leaders to construct a case against him worthy of death (Mt 26:57-66). When taking Jesus before Herod, they stood by and shouted their accusations with the others (Lk 23:10). Finally, they participated with other members of the Sanhedrin in mocking Jesus on the cross, demanding that Jesus save himself by coming down from the cross (Mt 27:41-43). Prior to the destruction of Jerusalem in <span>AD<\/span> 70, the scribes continued with the other elements of the Sanhedrin to oppose the early Christian church, and they brought about Stephen’s martyrdom (Acts 6:12-14).<\/p>\n<p><em>See also<\/em> Judaism; Pharisees; Writer.<\/p>","content_en":"<h3>SCRIBE<\/h3>\n<p>Reference in early OT times to those employed for their ability to transcribe information. After the exile, scribes were a class of scholars who taught, copied, and interpreted the Jewish law for the people. They appear in the Gospels primarily as opponents of Jesus.<\/p>\n<p class=\"h2\" id=\"ScribesinPreexilicTimes\">Scribes in Preexilic Times<\/p>\n<p>The ability to read and write was not widespread in ancient Israel, and professional secretaries were needed in the various aspects of public life. This appears to be the earliest biblical notion of the term “scribe” and has no particular religious connotation. Scribes were employed to keep accounts or transcribe legal information (Jer 32:12), military data (2 Chr 26:11), other public documents (Jgs 8:14; Is 50:1), or personal correspondence (Jer 36:18). These secretaries were essential to royal administrations, and there is frequent mention of a chief scribe who functioned as a court recorder (1 Kgs 4:3; 2 Chr 24:11), adviser (2 Sm 8:16-17; 2 Kgs 18:18; 22:12; 1 Chr 27:32; Is 36:3), and financial overseer (2 Kgs 22:3-4). Secretaries or scribes were associated with the priesthood as well, serving as recorders for temple affairs (1 Chr 24:6; 2 Chr 34:13-15).<\/p>\n<p class=\"h2\" id=\"ScribesinPostexilicTimes\">Scribes in Postexilic Times<\/p>\n<p>With the restoration of Judaism under Ezra and Nehemiah, the term “scribe” begins to be associated more narrowly with those who gathered together, studied, and interpreted the Torah (Jewish law). They became, in essence, a separate profession of teachers (although unpaid), able to preserve accurately the law of Moses and interpret it to meet conditions in postexilic times. In this initial period, Ezra himself appears as the ideal “scribe who studied and taught the commands and laws of the <span>Lord<\/span> to Israel” (Ezr 7:11, <span>nlt<\/span>). In Ecclesiasticus, the scribe is portrayed as one who, because of his diligent study of the Law, the Prophets, and Writings (Ecclus 38:24ff; 39:1), is able to penetrate the hidden meanings of texts (39:2-3) and thus is able to serve as judge and counsel for the affairs of the people and state (38:33; 39:4-8). Because of his invaluable place in a society governed by the Torah, the scribe is worthy of praise and veneration throughout succeeding generations (39:9). By the second century <span>BC<\/span>, the scribes were a fairly distinct class in Jewish society. They appear as such during the Maccabean wars, acting as a negotiating body with the rival Syrians (1 Macc 7:12). It is also significant that, from this time forward, the history of the scribe in Jewish life is closely linked with the rise of the Pharisees. Although there were apparently some scribes affiliated with the rival Sadducean party, the party of the Pharisees, with its absolute devotion to the law (including the oral law), became the primary religiopolitical affiliation for the scribes (see the close connection in the NT: Mt 5:20; 12:38; 15:1; Mk 7:5; Lk 6:7).<\/p>\n<p class=\"h2\" id=\"TrainingandStatus\">Training and Status<\/p>\n<p>The training of scribes initially occurred within priestly family-based guilds that guaranteed the regulation and perpetuation of this position (1 Chr 2:55). Later, scribal training in the law became open to members of all classes, with the eventual result, by Jesus’ time, of scribes from nonpriestly families being far more numerous and influential. Training in the law began at an early age under the personal supervision of a teacher (rabbi), who gave instructions in all matters pertaining to the law and its interpretation for present needs. Because the written law of Moses could not possibly speak directly to conditions in postexilic times, the oral interpretation and application of the written law to meet such current needs was a significant contribution by the scribes. Such oral law promulgated by them was regarded as equal to the written law and equally binding for those desiring to please God (see Mk 7:6-13). This important function, lying at the heart of Jewish life, accounts for the participation of the scribes in the Sanhedrin. The Sanhedrin, in order to make legal decisions in keeping with the law, obviously needed the presence of those most knowledgeable about the minutest details of the Torah and the principles governing its application to new circumstances. The scribes, consequently, were the only members outside the aristocratic high priests and elders to be represented in this Jewish supreme court (Mt 26:57; Mk 14:43, 53; Lk 22:66; Acts 23:9). Being the authoritative instructors of the law both within the temple (Lk 2:46) and within the various synagogues of Judea and Galilee (5:17), as well as prominent members of the Sanhedrin, the scribes were greatly respected within the Jewish community. They wore special robes (Mk 12:38) with memorial fringes at the bottom and phylacteries, or “prayer boxes,” hanging from the arms (Mt 23:5). Such attire made their presence obvious and occasioned the rising or bowing of the common people when they passed (Mk 12:38). They were addressed with respect as “rabbi” or “master” (Mt 23:7) and were given the place of honor at worship as well as at social affairs (Mt 23:2; Mk 12:39; Lk 20:46). Indeed, the high regard the Jews held for their scribes is testified by the fact that such teachers of the law were buried alongside the tombs of the patriarchs and prophets.<\/p>\n<p class=\"h2\" id=\"TheScribesinJesusDay\">The Scribes in Jesus’ Day<\/p>\n<p>The scribes appear predominantly in the ministry of Jesus as those concerned with the circumspectness of legal observance. Luke refers to the scribes as “lawyers,” thereby describing their chief function as interpreters of the Jewish law in a way that communicated to his gentile audience. It is often found, therefore, that the scribes were critical members of Jesus’ audience, accusing him of violating the law on numerous occasions: in forgiving sins (Mt 9:1-3; Lk 5:17-26), in breaking their notion of Sabbath observance through work (Lk 6:1-2) and healing (vv 6-11), in not following their accepted ceremonial washings (Mk 7:2-5), and in ignoring their practice of fasting (Lk 5:33-39). Not surprisingly, they especially disapproved of Jesus’ practice of mingling with the unclean and outcasts of Jewish society (Mk 2:16-17; Lk 15:1-2). In a similar light, they are not unfrequently found presenting questions concerning the law for the purpose of tricking Jesus (Mk 7:5; 12:28, 35; Lk 11:53; Jn 8:3-4). In a similar fashion, they demanded that Jesus make his identity clear (Mt 12:38) and reveal the source of his authority to perform miracles (Mk 3:22; Lk 20:1-4). Although there is evidence that a minority of the scribes accepted Jesus (Mt 8:19; 13:52; Mk 12:32; Jn 3:1-2), their primary attitude toward Jesus was one of hostility. As previously suggested, this was partly due to Jesus’ differing expression of fidelity to the Mosaic law and his openness toward the outcasts. It was also partly due to the rising popularity of Jesus among the people, which posed a threat to their own authority (Mt 7:29) and to the safety of the city (Mt 21:15; Mk 11:18). Certainly, another major contributing factor of their opposition to Jesus was his exposure of their hypocrisy and corruption. In his rebukes of the scribes and the Pharisees, Jesus openly accused them of catering to public approval (Mt 23:5-7; Mk 12:38-39; Lk 11:43). While appearing to be outwardly correct and holy, they were inwardly corrupt (Mt 23:25-28; Lk 11:39-41). Jesus also attacked the principle of oral law taught by the scribes, which they demanded that the people follow. Jesus charged that the oral law was a “heavy burden” that the scribes themselves did not even bother to follow (Mt 23:2-4, 13-22; Lk 11:46). While emphasizing the minor points of the law, the scribes were also guilty of ignoring the weightier concerns of justice, mercy, and faith (Mt 23:23-24; Mk 12:40; Lk 11:42). Contrary to being the descendants of the prophets, as the scribes held themselves to be, the scribes (Jesus claimed) would have killed the prophets if they had lived in their day (Mt 23:29-36; Lk 20:9-19).<\/p>\n<p>It is not surprising to find, therefore, the scribes anxious to get rid of Jesus (Mk 14:1; Lk 11:53). His more flexible interpretation of the law posed a clear threat to their position and authority within the community. The scribes joined forces with their normal opponents (the high priesthood) to engineer Jesus’ arrest (Mk 14:43). When Jesus appeared before them and the rest of the Sanhedrin, they worked with the other leaders to construct a case against him worthy of death (Mt 26:57-66). When taking Jesus before Herod, they stood by and shouted their accusations with the others (Lk 23:10). Finally, they participated with other members of the Sanhedrin in mocking Jesus on the cross, demanding that Jesus save himself by coming down from the cross (Mt 27:41-43). Prior to the destruction of Jerusalem in <span>AD<\/span> 70, the scribes continued with the other elements of the Sanhedrin to oppose the early Christian church, and they brought about Stephen’s martyrdom (Acts 6:12-14).<\/p>\n<p><em>See also<\/em> Judaism; Pharisees; Writer.<\/p>","summary_ro":"SCRIBE Reference in early OT times to those employed for their ability to transcribe information. After the exile, scribes were a class of scholars who taught, copied, and interpreted the Jewish law for the people. They appear in the Gospels primarily as opponents of Jesus. Scribes in Preexilic Times The ability to read and write was not widespread in ancient Israel, and professional secretaries were needed in the various aspects of public life. This appears to be the earliest biblical notion...","summary_en":"SCRIBE Reference in early OT times to those employed for their ability to transcribe information. After the exile, scribes were a class of scholars who taught, copied, and interpreted the Jewish law for the people. They appear in the Gospels primarily as opponents of Jesus. Scribes in Preexilic Times The ability to read and write was not widespread in ancient Israel, and professional secretaries were needed in the various aspects of public life. This appears to be the earliest biblical notion...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":56163,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:46","title_en":"Study Note: Luca 20:46","content_ro":"<p><strong>20:46-47<\/strong> Jesus continued on the offensive, warning against the hypocrisy and exploitation of the <em>teachers of religious law<\/em>. • <em>respectful greetings . . . seats of honor:<\/em> See study note on 11:43. • <em>head table at banquets:<\/em> See study notes on 5:30; 14:7.<\/p>","content_en":"<p><strong>20:46-47<\/strong> Jesus continued on the offensive, warning against the hypocrisy and exploitation of the <em>teachers of religious law<\/em>. • <em>respectful greetings . . . seats of honor:<\/em> See study note on 11:43. • <em>head table at banquets:<\/em> See study notes on 5:30; 14:7.<\/p>","summary_ro":"20:46-47 Jesus continued on the offensive, warning against the hypocrisy and exploitation of the teachers of religious law. • respectful greetings . . . seats of honor: See study note on 11:43. • head table at banquets: See study notes on 5:30; 14:7.","summary_en":"20:46-47 Jesus continued on the offensive, warning against the hypocrisy and exploitation of the teachers of religious law. • respectful greetings . . . seats of honor: See study note on 11:43. • head table at banquets: See study notes on 5:30; 14:7.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":83789,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:46","title_en":"Study Note: Luca 20:46","content_ro":"<p><strong>20:46-47<\/strong> Jesus continued on the offensive, warning against the hypocrisy and exploitation of the <em>teachers of religious law<\/em>. • <em>respectful greetings . . . seats of honor:<\/em> See study note on 11:43. • <em>head table at banquets:<\/em> See study notes on 5:30; 14:7.<\/p>","content_en":"<p><strong>20:46-47<\/strong> Jesus continued on the offensive, warning against the hypocrisy and exploitation of the <em>teachers of religious law<\/em>. • <em>respectful greetings . . . seats of honor:<\/em> See study note on 11:43. • <em>head table at banquets:<\/em> See study notes on 5:30; 14:7.<\/p>","summary_ro":"20:46-47 Jesus continued on the offensive, warning against the hypocrisy and exploitation of the teachers of religious law. • respectful greetings . . . seats of honor: See study note on 11:43. • head table at banquets: See study notes on 5:30; 14:7.","summary_en":"20:46-47 Jesus continued on the offensive, warning against the hypocrisy and exploitation of the teachers of religious law. • respectful greetings . . . seats of honor: See study note on 11:43. • head table at banquets: See study notes on 5:30; 14:7.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":111415,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:46","title_en":"Study Note: Luca 20:46","content_ro":"<p><strong>20:46-47<\/strong> Jesus continued on the offensive, warning against the hypocrisy and exploitation of the <em>teachers of religious law<\/em>. • <em>respectful greetings . . . seats of honor:<\/em> See study note on 11:43. • <em>head table at banquets:<\/em> See study notes on 5:30; 14:7.<\/p>","content_en":"<p><strong>20:46-47<\/strong> Jesus continued on the offensive, warning against the hypocrisy and exploitation of the <em>teachers of religious law<\/em>. • <em>respectful greetings . . . seats of honor:<\/em> See study note on 11:43. • <em>head table at banquets:<\/em> See study notes on 5:30; 14:7.<\/p>","summary_ro":"20:46-47 Jesus continued on the offensive, warning against the hypocrisy and exploitation of the teachers of religious law. • respectful greetings . . . seats of honor: See study note on 11:43. • head table at banquets: See study notes on 5:30; 14:7.","summary_en":"20:46-47 Jesus continued on the offensive, warning against the hypocrisy and exploitation of the teachers of religious law. • respectful greetings . . . seats of honor: See study note on 11:43. • head table at banquets: See study notes on 5:30; 14:7.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":139041,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:46","title_en":"Study Note: Luca 20:46","content_ro":"<p><strong>20:46-47<\/strong> Jesus continued on the offensive, warning against the hypocrisy and exploitation of the <em>teachers of religious law<\/em>. • <em>respectful greetings . . . seats of honor:<\/em> See study note on 11:43. • <em>head table at banquets:<\/em> See study notes on 5:30; 14:7.<\/p>","content_en":"<p><strong>20:46-47<\/strong> Jesus continued on the offensive, warning against the hypocrisy and exploitation of the <em>teachers of religious law<\/em>. • <em>respectful greetings . . . seats of honor:<\/em> See study note on 11:43. • <em>head table at banquets:<\/em> See study notes on 5:30; 14:7.<\/p>","summary_ro":"20:46-47 Jesus continued on the offensive, warning against the hypocrisy and exploitation of the teachers of religious law. • respectful greetings . . . seats of honor: See study note on 11:43. • head table at banquets: See study notes on 5:30; 14:7.","summary_en":"20:46-47 Jesus continued on the offensive, warning against the hypocrisy and exploitation of the teachers of religious law. • respectful greetings . . . seats of honor: See study note on 11:43. • head table at banquets: See study notes on 5:30; 14:7.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"47":[{"id":56164,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:47","title_en":"Study Note: Luca 20:47","content_ro":"<p><strong>20:47<\/strong> <em>Yet they shamelessly cheat widows:<\/em> This might mean exploiting widows’ property over which they were appointed guardians; it could also mean coercing widows to give money beyond their means. Widows were the most vulnerable members of society, and God had special concern for them. He would judge those who exploited them (Exod 22:22; Deut 10:18; 27:19).<\/p>","content_en":"<p><strong>20:47<\/strong> <em>Yet they shamelessly cheat widows:<\/em> This might mean exploiting widows’ property over which they were appointed guardians; it could also mean coercing widows to give money beyond their means. Widows were the most vulnerable members of society, and God had special concern for them. He would judge those who exploited them (Exod 22:22; Deut 10:18; 27:19).<\/p>","summary_ro":"20:47 Yet they shamelessly cheat widows: This might mean exploiting widows’ property over which they were appointed guardians; it could also mean coercing widows to give money beyond their means. Widows were the most vulnerable members of society, and God had special concern for them. He would judge those who exploited them (Exod 22:22; Deut 10:18; 27:19).","summary_en":"20:47 Yet they shamelessly cheat widows: This might mean exploiting widows’ property over which they were appointed guardians; it could also mean coercing widows to give money beyond their means. Widows were the most vulnerable members of society, and God had special concern for them. He would judge those who exploited them (Exod 22:22; Deut 10:18; 27:19).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":83790,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:47","title_en":"Study Note: Luca 20:47","content_ro":"<p><strong>20:47<\/strong> <em>Yet they shamelessly cheat widows:<\/em> This might mean exploiting widows’ property over which they were appointed guardians; it could also mean coercing widows to give money beyond their means. Widows were the most vulnerable members of society, and God had special concern for them. He would judge those who exploited them (Exod 22:22; Deut 10:18; 27:19).<\/p>","content_en":"<p><strong>20:47<\/strong> <em>Yet they shamelessly cheat widows:<\/em> This might mean exploiting widows’ property over which they were appointed guardians; it could also mean coercing widows to give money beyond their means. Widows were the most vulnerable members of society, and God had special concern for them. He would judge those who exploited them (Exod 22:22; Deut 10:18; 27:19).<\/p>","summary_ro":"20:47 Yet they shamelessly cheat widows: This might mean exploiting widows’ property over which they were appointed guardians; it could also mean coercing widows to give money beyond their means. Widows were the most vulnerable members of society, and God had special concern for them. He would judge those who exploited them (Exod 22:22; Deut 10:18; 27:19).","summary_en":"20:47 Yet they shamelessly cheat widows: This might mean exploiting widows’ property over which they were appointed guardians; it could also mean coercing widows to give money beyond their means. Widows were the most vulnerable members of society, and God had special concern for them. He would judge those who exploited them (Exod 22:22; Deut 10:18; 27:19).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":111416,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:47","title_en":"Study Note: Luca 20:47","content_ro":"<p><strong>20:47<\/strong> <em>Yet they shamelessly cheat widows:<\/em> This might mean exploiting widows’ property over which they were appointed guardians; it could also mean coercing widows to give money beyond their means. Widows were the most vulnerable members of society, and God had special concern for them. He would judge those who exploited them (Exod 22:22; Deut 10:18; 27:19).<\/p>","content_en":"<p><strong>20:47<\/strong> <em>Yet they shamelessly cheat widows:<\/em> This might mean exploiting widows’ property over which they were appointed guardians; it could also mean coercing widows to give money beyond their means. Widows were the most vulnerable members of society, and God had special concern for them. He would judge those who exploited them (Exod 22:22; Deut 10:18; 27:19).<\/p>","summary_ro":"20:47 Yet they shamelessly cheat widows: This might mean exploiting widows’ property over which they were appointed guardians; it could also mean coercing widows to give money beyond their means. Widows were the most vulnerable members of society, and God had special concern for them. He would judge those who exploited them (Exod 22:22; Deut 10:18; 27:19).","summary_en":"20:47 Yet they shamelessly cheat widows: This might mean exploiting widows’ property over which they were appointed guardians; it could also mean coercing widows to give money beyond their means. Widows were the most vulnerable members of society, and God had special concern for them. He would judge those who exploited them (Exod 22:22; Deut 10:18; 27:19).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":139042,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Luca 20:47","title_en":"Study Note: Luca 20:47","content_ro":"<p><strong>20:47<\/strong> <em>Yet they shamelessly cheat widows:<\/em> This might mean exploiting widows’ property over which they were appointed guardians; it could also mean coercing widows to give money beyond their means. Widows were the most vulnerable members of society, and God had special concern for them. He would judge those who exploited them (Exod 22:22; Deut 10:18; 27:19).<\/p>","content_en":"<p><strong>20:47<\/strong> <em>Yet they shamelessly cheat widows:<\/em> This might mean exploiting widows’ property over which they were appointed guardians; it could also mean coercing widows to give money beyond their means. Widows were the most vulnerable members of society, and God had special concern for them. He would judge those who exploited them (Exod 22:22; Deut 10:18; 27:19).<\/p>","summary_ro":"20:47 Yet they shamelessly cheat widows: This might mean exploiting widows’ property over which they were appointed guardians; it could also mean coercing widows to give money beyond their means. Widows were the most vulnerable members of society, and God had special concern for them. He would judge those who exploited them (Exod 22:22; Deut 10:18; 27:19).","summary_en":"20:47 Yet they shamelessly cheat widows: This might mean exploiting widows’ property over which they were appointed guardians; it could also mean coercing widows to give money beyond their means. Widows were the most vulnerable members of society, and God had special concern for them. He would judge those who exploited them (Exod 22:22; Deut 10:18; 27:19).","source":"StudyNotes.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"}}
🔍
Niciun rezultat
Nu am găsit versete care să conțină textul căutat.
Luca 20
📘 Info carte
Se încarcă...
📖 Resurse
Muzică de relaxareSelectează o piesă
0:00
Redare audio
0 piese
🍪 Folosim cookie-uri
Folosim cookie-uri esențiale pentru funcționarea platformei și cookie-uri de analiză pentru a îmbunătăți experiența ta.
Află mai multe
✝️
Logosasistentul Biserica Online
✝️
Bine ai venit! 👋
Sunt Logos, prietenul tău spiritual. Începe conversația — te ascult cu drag! ✨