Maleahi 2
1 ,,Acum, către voi se îndreaptă porunca aceasta, preoţilor!
2 Dacă nu veţi asculta, dacă nu vă veţi pune inima ca să daţi slavă Numelui Meu, zice Domnul oştirilor, voi arunca în voi blestemul, şi voi blestema binecuvântările voastre; da, le-am şi blestemat, pentrucă n-aveţi pe inimă porunca Mea.
3 Iată, vă voi nimici sămânţa, şi vă voi arunca balega în faţă, balega vitelor pe cari le jertfiţi, şi veţi fi luaţi împreună cu ele.
4 Veţi şti atunci că Eu v-am dat porunca aceasta, pentruca legământul Meu cu Levi să rămână în picioare, zice Domnul oştirilor.
5 Legământul Meu cu el era un legământ de viaţă şi de pace. I l-am dat ca să se teamă de Mine; şi el s-a temut de Mine, a tremurat de Numele Meu.
6 Legea adevărului era în gura lui, şi nu s-a găsit nimic nelegiuit pe buzele lui; a umblat cu Mine în pace şi în neprihănire, şi pe mulţi i-a abătut dela rău.
7 Căci buzele preotului trebuie să păzească ştiinţa, şi din gura lui se aşteaptă învăţătură, pentru că el este un sol al Domnului oştirilor.
8 Dar voi v-aţi abătut din cale, aţi făcut din Lege un prilej de cădere pentru mulţi, şi aţi călcat legământul lui Levi, zice Domnul oştirilor.
9 De aceea şi Eu vă voi face să fiţi dispreţuiţi şi înjosiţi înaintea întregului popor, pentrucă n-aţi păzit căile Mele, ci căutaţi la faţa oamenilor, când tâlmăciţi Legea.
10 N-avem toţi un singur Tată? Nu ne-a făcut un singur Dumnezeu? Pentruce dar sântem aşa de necredincioşi unul faţă de altul, pângărind astfel legământul părinţilor noştri?
11 Iuda s-a arătat necredincios, şi în Iuda şi la Ierusalim s-a săvârşit o urâciune; fiindcă Iuda a spurcat ce este închinat Domnului, ce iubeşte Domnul, şi s-a unit cu fiica unui dumnezeu străin.
12 Domnul va nimici pe omul care a făcut lucrul acesta, pe cel ce veghează şi răspunde, îl va nimici din corturile lui Iacov, şi va nimici pe cel ce aduce un dar de mâncare Domnului oştirilor.
13 Iată acum ce mai faceţi: Acoperiţi cu lacrămi altarul Domnului, cu plânsete şi gemete, aşa încât El nu mai caută la darurile de mâncare, şi nu mai poate primi nimic din mânile voastre.
14 Şi dacă întrebaţi: ,Pentruce?`... Pentrucă Domnul a fost martor între tine şi nevasta din tinereţa ta, căreia acum nu-i eşti credincios, măcar că este tovarăşa şi nevasta cu care ai încheiat legământ!
15 Nu ne-a dat Unul singur Dumnezeu suflarea de viaţă şi ne-a păstrat-o? Şi ce cere acel Unul singur? Sămânţă dumnezeiască! Luaţi seama dar în mintea voastră, şi niciunul să nu fie necredincios nevestei din tinereţa lui!
16 ,Căci Eu urăsc despărţirea în căsătorie, -zice Domnul, Dumnezeul lui Israel, -şi pe cel ce îşi acopere haina cu sâlnicie, -zice Domnul oştirilor. -De aceea, luaţi seama în mintea voastră, şi nu fiţi necredincioşi!``
17 Voi obosiţi pe Domnul prin cuvintele voastre, şi mai întrebaţi: ,,Cu ce L-am obosit?`` -,,Prin faptul că ziceţi: ,Oricine face rău este bun înaintea Domnului, şi de el are plăcere!` Sau: ,,Unde este Dumnezeul dreptăţii?``
{"verseMap":{"1":[{"id":24042,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Malachi","title_en":"Book of Malachi","content_ro":"<h3>MALACHI, Book of<\/h3>\n<p>Last prophetic book of the Jewish canon; last book of the Old Testament.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Background<\/p>\n<p>• Date<\/p>\n<p>• Purpose and Theology<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The name Malachi means “my messenger” or “messenger of the Lord.” Since the word appears in 3:1, some scholars think that it is not a proper name at all and does not provide the name of the author of the book. According to one ancient tradition, the “messenger” was Ezra, the priest responsible for the books of Ezra and Nehemiah. Yet it would be most unusual for the Jews to preserve a prophetic book without explicitly attaching to it the name of the author. All of the other major and minor prophets—including Obadiah—are named after a particular prophet. Moreover, “messenger of the Lord” would be a most appropriate name for a prophet (cf. 2 Chr 36:15-16; Hg 1:13).<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>During the fifth century <span>BC<\/span>, the struggling Jewish community in Judah was greatly assisted by the return of Ezra and Nehemiah. In 458 <span>BC<\/span> Ezra was encouraged by King Artaxerxes of Persia to lead a group of exiles back to Jerusalem and to institute religious reform. About 13 years later, in 445 <span>BC<\/span>, a high-ranking government official named Nehemiah was allowed to go to Jerusalem to rebuild the city walls, a task he accomplished in 52 days (Neh 6:15). As governor, Nehemiah led the people in a financial reform that provided for the poor and encouraged tithing to support the priests and Levites (5:2-13; 10:35-39). Like Ezra, Nehemiah urged the people to keep the Sabbath and avoid intermarrying with pagan neighbors. After a 12-year term, Nehemiah returned to Persia and the spiritual condition of Judah deteriorated. Perhaps discouraged by their lack of political power, tithing became sporadic, the Sabbath was not kept, intermarriage was common, and even the priests could not be trusted. When Nehemiah came back to Jerusalem sometime later, he had to take firm action to straighten out the situation (13:6-31).<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Since Malachi had to deal with the same sins mentioned in Nehemiah 13 (see Mal 1:6-14; 2:14-16; 3:8-11), it is likely that the prophet ministered either during Nehemiah’s second term as governor or in the years just before his return. The reference to “the governor” in Malachi 1:8 implies that someone other than Nehemiah was in office, so it may be best to place Malachi just after 433 <span>BC<\/span>, the year Nehemiah had returned to Persia.<\/p>\n<p class=\"h2\" id=\"PurposeandTheology\">Purpose and Theology<\/p>\n<p>Malachi was written to shake the people of Judah from their spiritual lethargy and to warn them that judgment was coming unless they repented. The people doubted God’s love (1:2) and justice (2:17) and did not take his commands seriously (1:6; 3:14-18). Yet God was “a great King” (1:14) with a great name that was to be feared even beyond the border of Israel (vv 5, 11). Malachi repeatedly urged both the priests and the people to revere God and give him the honor he deserved. God was Israel’s Father and Creator (2:10), but the nation showed contempt for his name (1:6; 3:5). In response to this contempt, God would send his messenger to announce the Day of the Lord (3:1). John the Baptist did call the nation to repentance, and Christ came to cleanse the temple (Jn 2:14-15) and to establish the covenant (Mal 3:1-2). Most of the work of refining and purifying will take place at the Second Coming, when Christ returns to purify his people (cf. vv 2-4) and judge the wicked (4:1).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>God’s Great Love for Israel (1:1-5)<\/h5>\n<p>To introduce the book, Malachi presents a contrast between God’s love for Israel and his hatred for Edom. Yet the assertion of God’s love is greeted with a strange question: “How have you loved us?” God loved Israel by entering into a covenant with the nation at Mt Sinai, just after he had freed them from the prison of Egypt. He had chosen them as his special people (cf. Gn 12:1-3; Ex 19:5-6), whereas the descendants of Esau were not chosen (cf. Rom 9:10-13). Both Israel and Edom endured invasion and destruction, but only Israel was restored and rebuilt after the exile. The people of Edom were driven from their homeland by the Nabateans between 550 and 400 <span>BC<\/span>, and they never regained their territory. Through the judgment of Edom, God demonstrated that he is the great Ruler over the nations (Mal 1:5) and that he will not forget Israel.<\/p>\n<h5>The Unacceptable Sacrifices of the Priests (1:6-14)<\/h5>\n<p>Although God deserved the honor and reverence of the Israelites, both the people and the priests openly disdained his laws and regulations. Strangely, it was the priests who led the way into disobedience. Sacrifices and offerings were supposed to atone for sin, but the animals offered by the priests only served to pollute or defile the altar (1:7, 12). According to Leviticus, animals with defects were unacceptable as sacrifices, but Malachi mentions that the priests were offering to the Lord animals that were stolen and mutilated, crippled and sick (v 13; cf. v 8). To emphasize their contempt, the Lord challenged the priests to bring comparable presents to the governor. Would they dare to insult him in this fashion and face sure rejection? Rather than having the priests continue to bring unfit sacrifices to the altar, the Lord asked them to close the temple doors entirely (v 10). Going through the motions never pleased God, either in ancient times (cf. Is 1:12-13) or modern. By calling the altar and its sacrifices “contemptible” (Mal 1:7, 12), the priests were no better than the wicked sons of Eli, whose disregard of the rules for sacrifices sent them to a premature death (cf. 1 Sm 2:15-17).<\/p>\n<p>In sharp contrast to the attitude of the priests stands the emphasis upon God’s greatness in Malachi 1:11 and 14. God is more powerful than the gods of other nations, and even if Israel’s priests and people dishonor the Lord, eventually pure offerings will be brought to God by believing Gentiles. Perhaps these offerings refer to prayer and praise (cf. Ps 19:14; Heb 13:15; Rv 5:8), but others interpret the reference more literally (cf. Is 56:7; 60:7). Peter may be alluding to this verse in connection with the conversion of Cornelius (Acts 10:35).<\/p>\n<h5>The Punishment of the Priests (2:1-9)<\/h5>\n<p>One of the functions of the priests was to pronounce blessings upon the people in the name of God, but their disgraceful behavior turned the blessings into curses (Mal 2:2). Because of the priests’ sinfulness and the poor condition of the animals, their sacrifices were also worthless, and the entrails of the animals will be spread on their faces as a sign that God holds them in contempt. The disgrace heaped upon the priests differs sharply from the honor enjoyed by Aaron and his descendants. Malachi refers to a covenant of life and peace (v 5) made with Levi and more particularly with Aaron’s grandson Phinehas, who courageously took action against the Jews involved in idolatry and immorality (Nm 25:10-13). In those days the priests revered the Lord and turned many from sin (Mal 2:6).<\/p>\n<p>Another responsibility of the priests was to teach the nation the law handed down by Moses (cf. Lv 10:11). Like prophets, they were messengers of the Lord (Mal 2:7) who were supposed to walk close to the Lord, but now the priests disregarded the law and were dishonest in handing down judicial decisions (Mal 2:9; cf. Lv 19:15).<\/p>\n<h5>The Unfaithfulness of the People (2:10-16)<\/h5>\n<p>In light of the attitude of the priests, it is not surprising to discover that the people at large were unfaithful to the Lord. God had formed Israel to be his special people, but the people had broken faith with him. A major factor in their unfaithfulness was intermarriage with foreigners, a sin mentioned in Ezra 9:1-2 and Nehemiah 13:23-29. By marrying pagan women, the men of Israel invariably began to worship pagan gods and turn from the Lord. When such intermarriage occurred, it sometimes followed the divorce of an Israelite wife. In Malachi 2:14-15 God underscores the sacred commitment that he himself witnesses when two people marry. If that marriage covenant is shattered by divorce, God is deeply displeased. And it is even more tragic if divorce became an excuse to marry a more attractive or appealing foreigner.<\/p>\n<h5>The Coming of the Messenger of the Covenant (2:17–3:5)<\/h5>\n<p>The sins of the priests and the people did not go unnoticed, even though the nation doubted that God would take action (2:17). But the third chapter opens with the announcement that the messenger of the covenant will indeed come to his temple. His way will be prepared by another messenger—a prophecy of John the Baptist, who prepared the way for the ministry of Christ (cf. Mt 11:10; Mk 1:2-3). When Christ came, he revealed his anger when he cleansed the temple (cf. Jn 2:13-17) and denounced the scribes and Pharisees (cf. 9:39), but most of his purifying and refining work awaits the Second Coming. Someday the priests and Levites will bring acceptable sacrifices, as they did in the days of Moses and Phinehas (cf. Mal 3:3-4 and 2:4-5). Verse 5 of chapter 3 broadens the scope of the judgment to include the whole nation, as sorcerers, adulterers, and those who oppress the poor are condemned.<\/p>\n<h5>The Benefits of Faithful Tithing (3:6-12)<\/h5>\n<p>Another specific weakness of postexilic Judah was the failure of the people to bring their tithes to the Lord. Encouraged by Nehemiah, the nation promised to tithe faithfully (cf. Neh 10:37-39), but apparently their good intentions were short-lived (cf. 13:10-11). According to Malachi 3:8-9, the tithes of the nation were so dismal that the people were, in effect, robbing God and were therefore under a curse. In verses 10-12 Malachi challenges the nation to bring their tithes; then God would pour out his blessing upon them. Just as the opening of the “windows in heaven” meant the end of a famine in 2 Kings 7:2, 19, so God promises that their crops will be so abundant that they will run out of storage space. The hope of “blessing” in Malachi 3:10 and 12 provides welcome relief from the curses mentioned in 1:14, 2:2, 3:9, and 4:6.<\/p>\n<h5>The Day of the Lord (3:13–4:6)<\/h5>\n<p>Faced with the challenge of Malachi 3:10-12, the people of Israel responded in two different ways. One group denied that serving God brought any benefit (3:13-15), while another segment of the nation bowed low before him with deep reverence (vv 16-18). The unbelievers argued that obeying the Lord was useless and that arrogant and evil people were the ones who prospered. In response to their charge, Malachi noted that God would remember who the righteous were in the Day of Judgment. Although all of Israel was included in the promise made to Abraham, only those who genuinely believed would be God’s treasured possession (3:17; cf. Ex 19:5), with their names written in the Book of Life (cf. Mal 3:16). As for the arrogant and evildoers, the Day of the Lord will consume them and they will have no survivors (4:1). Those who revere the Lord will enjoy spiritual and physical health under the blessing and protection of God, who is called the “sun of righteousness” (v 2). Like calves just released from confinement, the righteous will trample down the wicked and triumph over them (v 3).<\/p>\n<p>In view of the judgment associated with the Day of the Lord, Malachi urged the people to repent. To do this they needed to heed the law of Moses and take seriously the decrees and commands given at Mt Sinai (4:4; cf. 3:7). Just as Elijah called on Israel to turn back to God, so a new “Elijah” will preach repentance to a rebellious nation. When John the Baptist prepared the way for Christ (cf. Mal 3:1), he ministered “in the spirit and power of Elijah” and begged the Jews to turn from their sin and humble themselves before God (Lk 1:17). If they refused to listen, the nation faced the prospect of total destruction, the curse placed upon the people of Canaan (cf. Jos 6:17-19) and upon the nation of Edom, whose collapse was described in Malachi 1:2-5.<\/p>\n<p><em>See also<\/em> Israel, History of; Postexilic Period; Prophecy; Prophet, Prophetess.<\/p>","content_en":"<h3>MALACHI, Book of<\/h3>\n<p>Last prophetic book of the Jewish canon; last book of the Old Testament.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Background<\/p>\n<p>• Date<\/p>\n<p>• Purpose and Theology<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The name Malachi means “my messenger” or “messenger of the Lord.” Since the word appears in 3:1, some scholars think that it is not a proper name at all and does not provide the name of the author of the book. According to one ancient tradition, the “messenger” was Ezra, the priest responsible for the books of Ezra and Nehemiah. Yet it would be most unusual for the Jews to preserve a prophetic book without explicitly attaching to it the name of the author. All of the other major and minor prophets—including Obadiah—are named after a particular prophet. Moreover, “messenger of the Lord” would be a most appropriate name for a prophet (cf. 2 Chr 36:15-16; Hg 1:13).<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>During the fifth century <span>BC<\/span>, the struggling Jewish community in Judah was greatly assisted by the return of Ezra and Nehemiah. In 458 <span>BC<\/span> Ezra was encouraged by King Artaxerxes of Persia to lead a group of exiles back to Jerusalem and to institute religious reform. About 13 years later, in 445 <span>BC<\/span>, a high-ranking government official named Nehemiah was allowed to go to Jerusalem to rebuild the city walls, a task he accomplished in 52 days (Neh 6:15). As governor, Nehemiah led the people in a financial reform that provided for the poor and encouraged tithing to support the priests and Levites (5:2-13; 10:35-39). Like Ezra, Nehemiah urged the people to keep the Sabbath and avoid intermarrying with pagan neighbors. After a 12-year term, Nehemiah returned to Persia and the spiritual condition of Judah deteriorated. Perhaps discouraged by their lack of political power, tithing became sporadic, the Sabbath was not kept, intermarriage was common, and even the priests could not be trusted. When Nehemiah came back to Jerusalem sometime later, he had to take firm action to straighten out the situation (13:6-31).<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Since Malachi had to deal with the same sins mentioned in Nehemiah 13 (see Mal 1:6-14; 2:14-16; 3:8-11), it is likely that the prophet ministered either during Nehemiah’s second term as governor or in the years just before his return. The reference to “the governor” in Malachi 1:8 implies that someone other than Nehemiah was in office, so it may be best to place Malachi just after 433 <span>BC<\/span>, the year Nehemiah had returned to Persia.<\/p>\n<p class=\"h2\" id=\"PurposeandTheology\">Purpose and Theology<\/p>\n<p>Malachi was written to shake the people of Judah from their spiritual lethargy and to warn them that judgment was coming unless they repented. The people doubted God’s love (1:2) and justice (2:17) and did not take his commands seriously (1:6; 3:14-18). Yet God was “a great King” (1:14) with a great name that was to be feared even beyond the border of Israel (vv 5, 11). Malachi repeatedly urged both the priests and the people to revere God and give him the honor he deserved. God was Israel’s Father and Creator (2:10), but the nation showed contempt for his name (1:6; 3:5). In response to this contempt, God would send his messenger to announce the Day of the Lord (3:1). John the Baptist did call the nation to repentance, and Christ came to cleanse the temple (Jn 2:14-15) and to establish the covenant (Mal 3:1-2). Most of the work of refining and purifying will take place at the Second Coming, when Christ returns to purify his people (cf. vv 2-4) and judge the wicked (4:1).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>God’s Great Love for Israel (1:1-5)<\/h5>\n<p>To introduce the book, Malachi presents a contrast between God’s love for Israel and his hatred for Edom. Yet the assertion of God’s love is greeted with a strange question: “How have you loved us?” God loved Israel by entering into a covenant with the nation at Mt Sinai, just after he had freed them from the prison of Egypt. He had chosen them as his special people (cf. Gn 12:1-3; Ex 19:5-6), whereas the descendants of Esau were not chosen (cf. Rom 9:10-13). Both Israel and Edom endured invasion and destruction, but only Israel was restored and rebuilt after the exile. The people of Edom were driven from their homeland by the Nabateans between 550 and 400 <span>BC<\/span>, and they never regained their territory. Through the judgment of Edom, God demonstrated that he is the great Ruler over the nations (Mal 1:5) and that he will not forget Israel.<\/p>\n<h5>The Unacceptable Sacrifices of the Priests (1:6-14)<\/h5>\n<p>Although God deserved the honor and reverence of the Israelites, both the people and the priests openly disdained his laws and regulations. Strangely, it was the priests who led the way into disobedience. Sacrifices and offerings were supposed to atone for sin, but the animals offered by the priests only served to pollute or defile the altar (1:7, 12). According to Leviticus, animals with defects were unacceptable as sacrifices, but Malachi mentions that the priests were offering to the Lord animals that were stolen and mutilated, crippled and sick (v 13; cf. v 8). To emphasize their contempt, the Lord challenged the priests to bring comparable presents to the governor. Would they dare to insult him in this fashion and face sure rejection? Rather than having the priests continue to bring unfit sacrifices to the altar, the Lord asked them to close the temple doors entirely (v 10). Going through the motions never pleased God, either in ancient times (cf. Is 1:12-13) or modern. By calling the altar and its sacrifices “contemptible” (Mal 1:7, 12), the priests were no better than the wicked sons of Eli, whose disregard of the rules for sacrifices sent them to a premature death (cf. 1 Sm 2:15-17).<\/p>\n<p>In sharp contrast to the attitude of the priests stands the emphasis upon God’s greatness in Malachi 1:11 and 14. God is more powerful than the gods of other nations, and even if Israel’s priests and people dishonor the Lord, eventually pure offerings will be brought to God by believing Gentiles. Perhaps these offerings refer to prayer and praise (cf. Ps 19:14; Heb 13:15; Rv 5:8), but others interpret the reference more literally (cf. Is 56:7; 60:7). Peter may be alluding to this verse in connection with the conversion of Cornelius (Acts 10:35).<\/p>\n<h5>The Punishment of the Priests (2:1-9)<\/h5>\n<p>One of the functions of the priests was to pronounce blessings upon the people in the name of God, but their disgraceful behavior turned the blessings into curses (Mal 2:2). Because of the priests’ sinfulness and the poor condition of the animals, their sacrifices were also worthless, and the entrails of the animals will be spread on their faces as a sign that God holds them in contempt. The disgrace heaped upon the priests differs sharply from the honor enjoyed by Aaron and his descendants. Malachi refers to a covenant of life and peace (v 5) made with Levi and more particularly with Aaron’s grandson Phinehas, who courageously took action against the Jews involved in idolatry and immorality (Nm 25:10-13). In those days the priests revered the Lord and turned many from sin (Mal 2:6).<\/p>\n<p>Another responsibility of the priests was to teach the nation the law handed down by Moses (cf. Lv 10:11). Like prophets, they were messengers of the Lord (Mal 2:7) who were supposed to walk close to the Lord, but now the priests disregarded the law and were dishonest in handing down judicial decisions (Mal 2:9; cf. Lv 19:15).<\/p>\n<h5>The Unfaithfulness of the People (2:10-16)<\/h5>\n<p>In light of the attitude of the priests, it is not surprising to discover that the people at large were unfaithful to the Lord. God had formed Israel to be his special people, but the people had broken faith with him. A major factor in their unfaithfulness was intermarriage with foreigners, a sin mentioned in Ezra 9:1-2 and Nehemiah 13:23-29. By marrying pagan women, the men of Israel invariably began to worship pagan gods and turn from the Lord. When such intermarriage occurred, it sometimes followed the divorce of an Israelite wife. In Malachi 2:14-15 God underscores the sacred commitment that he himself witnesses when two people marry. If that marriage covenant is shattered by divorce, God is deeply displeased. And it is even more tragic if divorce became an excuse to marry a more attractive or appealing foreigner.<\/p>\n<h5>The Coming of the Messenger of the Covenant (2:17–3:5)<\/h5>\n<p>The sins of the priests and the people did not go unnoticed, even though the nation doubted that God would take action (2:17). But the third chapter opens with the announcement that the messenger of the covenant will indeed come to his temple. His way will be prepared by another messenger—a prophecy of John the Baptist, who prepared the way for the ministry of Christ (cf. Mt 11:10; Mk 1:2-3). When Christ came, he revealed his anger when he cleansed the temple (cf. Jn 2:13-17) and denounced the scribes and Pharisees (cf. 9:39), but most of his purifying and refining work awaits the Second Coming. Someday the priests and Levites will bring acceptable sacrifices, as they did in the days of Moses and Phinehas (cf. Mal 3:3-4 and 2:4-5). Verse 5 of chapter 3 broadens the scope of the judgment to include the whole nation, as sorcerers, adulterers, and those who oppress the poor are condemned.<\/p>\n<h5>The Benefits of Faithful Tithing (3:6-12)<\/h5>\n<p>Another specific weakness of postexilic Judah was the failure of the people to bring their tithes to the Lord. Encouraged by Nehemiah, the nation promised to tithe faithfully (cf. Neh 10:37-39), but apparently their good intentions were short-lived (cf. 13:10-11). According to Malachi 3:8-9, the tithes of the nation were so dismal that the people were, in effect, robbing God and were therefore under a curse. In verses 10-12 Malachi challenges the nation to bring their tithes; then God would pour out his blessing upon them. Just as the opening of the “windows in heaven” meant the end of a famine in 2 Kings 7:2, 19, so God promises that their crops will be so abundant that they will run out of storage space. The hope of “blessing” in Malachi 3:10 and 12 provides welcome relief from the curses mentioned in 1:14, 2:2, 3:9, and 4:6.<\/p>\n<h5>The Day of the Lord (3:13–4:6)<\/h5>\n<p>Faced with the challenge of Malachi 3:10-12, the people of Israel responded in two different ways. One group denied that serving God brought any benefit (3:13-15), while another segment of the nation bowed low before him with deep reverence (vv 16-18). The unbelievers argued that obeying the Lord was useless and that arrogant and evil people were the ones who prospered. In response to their charge, Malachi noted that God would remember who the righteous were in the Day of Judgment. Although all of Israel was included in the promise made to Abraham, only those who genuinely believed would be God’s treasured possession (3:17; cf. Ex 19:5), with their names written in the Book of Life (cf. Mal 3:16). As for the arrogant and evildoers, the Day of the Lord will consume them and they will have no survivors (4:1). Those who revere the Lord will enjoy spiritual and physical health under the blessing and protection of God, who is called the “sun of righteousness” (v 2). Like calves just released from confinement, the righteous will trample down the wicked and triumph over them (v 3).<\/p>\n<p>In view of the judgment associated with the Day of the Lord, Malachi urged the people to repent. To do this they needed to heed the law of Moses and take seriously the decrees and commands given at Mt Sinai (4:4; cf. 3:7). Just as Elijah called on Israel to turn back to God, so a new “Elijah” will preach repentance to a rebellious nation. When John the Baptist prepared the way for Christ (cf. Mal 3:1), he ministered “in the spirit and power of Elijah” and begged the Jews to turn from their sin and humble themselves before God (Lk 1:17). If they refused to listen, the nation faced the prospect of total destruction, the curse placed upon the people of Canaan (cf. Jos 6:17-19) and upon the nation of Edom, whose collapse was described in Malachi 1:2-5.<\/p>\n<p><em>See also<\/em> Israel, History of; Postexilic Period; Prophecy; Prophet, Prophetess.<\/p>","summary_ro":"MALACHI, Book of Last prophetic book of the Jewish canon; last book of the Old Testament. Preview • Author • Background • Date • Purpose and Theology • Content Author The name Malachi means “my messenger” or “messenger of the Lord.” Since the word appears in 3:1, some scholars think that it is not a proper name at all and does not provide the name of the author of the book. According to one ancient tradition, the “messenger” was Ezra, the priest responsible for the books of Ezra and Nehemiah....","summary_en":"MALACHI, Book of Last prophetic book of the Jewish canon; last book of the Old Testament. Preview • Author • Background • Date • Purpose and Theology • Content Author The name Malachi means “my messenger” or “messenger of the Lord.” Since the word appears in 3:1, some scholars think that it is not a proper name at all and does not provide the name of the author of the book. According to one ancient tradition, the “messenger” was Ezra, the priest responsible for the books of Ezra and Nehemiah....","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false}],"2":[{"id":8342,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Cursed Curse","title_en":"Cursed Curse","content_ro":"<h3>CURSE, CURSED<\/h3>\n<p>Invocation of evil or injury against one’s enemies. As practiced in Bible times, cursing was the opposite of blessing and should not be confused with profanity in the modern sense.<\/p>\n<p class=\"h2\" id=\"PaganBeliefs\">Pagan Beliefs<\/p>\n<p>Curses and blessings were linked to the ancient pagan belief that spirits of “the gods” could be invoked to act on behalf of a person who repeated certain incantations or performed certain deeds (such as sacrifices). It was thought that a spoken curse possessed an occult power to work calamity on one’s enemies. In some pagan cultures, curses were written on clay jars that were then smashed, symbolically initiating or effecting the intended curse.<\/p>\n<p>Tombs were protected against would-be desecrators by means of curses. Royal inscriptions were protected by maledictions aimed at anyone who might alter, destroy, or defy the written decree (Ezr 6:11-12).<\/p>\n<p class=\"h2\" id=\"CursesinOldTestamentTimes\">Curses in Old Testament Times<\/p>\n<p>Among the Hebrews a curse, valid only within a covenant framework overseen by God, was spoken for the sake of justice. In the OT the curse was an integral part of a covenant relationship—between God and the community, between God and an individual, or among members of the community. To break the terms of a covenant was to merit the covenant curse or curses. A curse invoked under other conditions was powerless. “Like a sparrow in its flitting, like a swallow in its flying, a curse that is causeless does not alight” (Prv 26:2, <span>rsv<\/span>). A curse could be retracted by pronouncing a blessing (Ex 12:32; Jgs 17:1-2; 2 Sm 21:1-3).<\/p>\n<p>The Mosaic law forbade the cursing of parents (Ex 21:17; cf. Prv 20:20; Mt 15:4), the ruler (Ex 22:28), and the deaf (Lv 19:14). A man who suspected his wife of unfaithfulness could require that she submit to a test administered by the priest that would result in a curse upon her if she was guilty (Nm 5:11-31). Individuals might pronounce a curse upon themselves to show the truthfulness of their assertions or promises (Nm 5:19-22; Jb 31:7-10, 16-22; Ps 137:5-6). In the NT the apostle Peter followed the OT practice when he used a curse to deny that he knew Jesus (Mk 14:71). Certain men who wished to kill the apostle Paul proved their sincerity by such a solemn curse (Acts 23:12, 14, 21). Cursing God was punishable by death (Lv 24:10-16; cf. Ex 22:28; Is 8:21-22).<\/p>\n<p>Curses in Bible history include God’s curse on the serpent, Adam, and Eve (Gn 3:14-19); on Cain (4:11-12); on those who might curse the patriarch Abraham and his descendants (12:3); and on those who put their trust in human strength instead of in the Lord (Jer 17:5). When the people of Israel passed through Moab on their way to the Promised Land, Moab’s king, Balak, hired Balaam to curse the Israelites; he and Balaam learned, however, that they could not curse those whom God had blessed (Nm 22–24). Joshua cursed anyone who might try to rebuild Jericho (Jos 6:26; fulfilled in 1 Kgs 16:34). King Saul made a curse that almost cost his son Jonathan’s life (1 Sm 14:24, 43-45). Many other curses are mentioned in the OT (see, e.g., Gn 9:25; 49:5-7; Jos 9:22-23; Jgs 9:7-21, 57; 2 Sm 16:5-13; 1 Kgs 21:17-24; 2 Kgs 2:24; Mal 2:2; 4:6). The pronouncement of “woe” (<span>nlt<\/span> “destruction”) is also the language of curse (Is 5:8-23; cf. Mt 23:13-33, where “alas” and “woe” can be used synonymously and may be either an exclamation of sorrow or of impending doom and calamity).<\/p>\n<p>Psalm 109 contains a lengthy imprecation against the psalmist’s enemies, evidently because they had spoken some words against him falsely (see also Pss 58:6-11; 69:19-28; 143:12). The prophet Jeremiah was not averse to calling on God to punish his tormentors (Jer 11:20; 12:3; 15:15; 17:18; 18:21-22; 20:11-12) or asking God not to forgive them (18:23). Such imprecations against one’s enemies are difficult for Christians today to understand because they contrast sharply with the NT commands to “bless those who curse you” (Lk 6:28; cf. Rom 12:14). Jesus’ injunction to “love your enemies” (Mt 5:44) may be intended to point beyond the cursing practiced in the OT to a fuller understanding of God’s command to love one’s neighbor as oneself.<\/p>\n<h5>Covenant Curses<\/h5>\n<p>Protection of a contract or treaty by invoking a curse on the violator was common in OT times. Sometimes a covenant was sealed by cutting up an animal and having the covenanting individuals walk between the severed pieces; the slain animal symbolized the curse to befall the violator. God agreed to submit to such a curse on himself if he broke the covenant he made with the patriarch Abraham (Gn 15:7-21). Later, God accused the leaders and people of Israel of breaking their covenant with him and warned them of the consequences to follow (Jer 34:18-19). An essential part of the covenant God made with Israel at Mt Sinai was the promise of blessings for keeping the covenant and curses for breaking it (Dt 11:26-28; 27:15-26; 28:15-68; 30:19; cf. Lv 26:3-39). Israel suffered those curses in the time of the prophets Jeremiah and Ezekiel; the covenant breakers, including the king, were threatened with a curse (Jer 11:3; Ez 17:11-21).<\/p>\n<h5>The Ban on “Devoted Things”<\/h5>\n<p>A special kind of curse was the ban or anathema. Strictly speaking, it was a vow to devote persons, animals, or objects under such a curse to God. In some cases the priests could use objects that had fallen under the ban (Nm 18:14; Ez 44:29), but that provision did not apply to living beings. All persons or animals under the ban were sacrificed or destroyed (Lv 27:28-29). The ban was commonly used in Israel’s wars against its pagan neighbors. Sometimes everything was declared anathema (Jos 6:17-19), but normally only persons and heathen images were destroyed (Dt 2:34; 3:6; 7:2, 25-26—not even the melted gold of images was to be kept). To violate the ban by preserving any part of the cursed things was to come under the ban oneself. Because Achan did not respect the ban placed upon Jericho, the terms of that curse came upon all Israel until Achan confessed and was executed (Jos 7).<\/p>\n<p>After the exile, the Jews did not practice the anathema (or ban) by putting people to death; people who violated a curse were excommunicated and put out of the congregation of Israel (Ezr 10:8). That meant that the person was no longer part of God’s people and was considered “dead.”<\/p>\n<p class=\"h2\" id=\"CursesinNewTestamentTimes\">Curses in New Testament Times<\/p>\n<p>Jewish synagogues practiced excommunication, or anathema, in the NT period (Lk 6:22; Jn 9:22; 12:42; 16:2). Later, Christians excommunicated persons by declaring them outside of the redeemed community (Mt 18:17) or “delivered to Satan” (1 Cor 5:5; 1 Tm 1:20). Both practices stemmed from the OT ban. Unlike that curse, however, the excommunication could be removed as soon as the person repented.<\/p>\n<p>Since the anathema branded a person as “rejected” or “cursed by God,” Saul of Tarsus, before his conversion, tried to compel Christians to renounce Christ by calling him accursed (cf. Acts 26:11). Later, as an apostle, Paul (Saul) warned that no one speaking by the Spirit of God could call Jesus accursed (1 Cor 12:3). Paul pronounced anathema (destined for judgment and perdition) upon anyone who preached another gospel than the one he and the other apostles preached (Gal 1:8-9). Paul said he wished he could be accursed, cut off from salvation and the people of God, if that could lead to the salvation of his fellow Israelites (Rom 9:3). His desire reflected the love of Christ, who accepted the “curse of the law” upon himself in submitting to suffering and death on the cross in order to redeem human beings from that curse (Gal 3:8-14; cf. Dt 21:22-23). The NT promises that a time will come when “there shall no longer be any curse” (Rv 22:3, <span>nasb<\/span>).<\/p>\n<p><em>See also<\/em> War, Holy.<\/p>","content_en":"<h3>CURSE, CURSED<\/h3>\n<p>Invocation of evil or injury against one’s enemies. As practiced in Bible times, cursing was the opposite of blessing and should not be confused with profanity in the modern sense.<\/p>\n<p class=\"h2\" id=\"PaganBeliefs\">Pagan Beliefs<\/p>\n<p>Curses and blessings were linked to the ancient pagan belief that spirits of “the gods” could be invoked to act on behalf of a person who repeated certain incantations or performed certain deeds (such as sacrifices). It was thought that a spoken curse possessed an occult power to work calamity on one’s enemies. In some pagan cultures, curses were written on clay jars that were then smashed, symbolically initiating or effecting the intended curse.<\/p>\n<p>Tombs were protected against would-be desecrators by means of curses. Royal inscriptions were protected by maledictions aimed at anyone who might alter, destroy, or defy the written decree (Ezr 6:11-12).<\/p>\n<p class=\"h2\" id=\"CursesinOldTestamentTimes\">Curses in Old Testament Times<\/p>\n<p>Among the Hebrews a curse, valid only within a covenant framework overseen by God, was spoken for the sake of justice. In the OT the curse was an integral part of a covenant relationship—between God and the community, between God and an individual, or among members of the community. To break the terms of a covenant was to merit the covenant curse or curses. A curse invoked under other conditions was powerless. “Like a sparrow in its flitting, like a swallow in its flying, a curse that is causeless does not alight” (Prv 26:2, <span>rsv<\/span>). A curse could be retracted by pronouncing a blessing (Ex 12:32; Jgs 17:1-2; 2 Sm 21:1-3).<\/p>\n<p>The Mosaic law forbade the cursing of parents (Ex 21:17; cf. Prv 20:20; Mt 15:4), the ruler (Ex 22:28), and the deaf (Lv 19:14). A man who suspected his wife of unfaithfulness could require that she submit to a test administered by the priest that would result in a curse upon her if she was guilty (Nm 5:11-31). Individuals might pronounce a curse upon themselves to show the truthfulness of their assertions or promises (Nm 5:19-22; Jb 31:7-10, 16-22; Ps 137:5-6). In the NT the apostle Peter followed the OT practice when he used a curse to deny that he knew Jesus (Mk 14:71). Certain men who wished to kill the apostle Paul proved their sincerity by such a solemn curse (Acts 23:12, 14, 21). Cursing God was punishable by death (Lv 24:10-16; cf. Ex 22:28; Is 8:21-22).<\/p>\n<p>Curses in Bible history include God’s curse on the serpent, Adam, and Eve (Gn 3:14-19); on Cain (4:11-12); on those who might curse the patriarch Abraham and his descendants (12:3); and on those who put their trust in human strength instead of in the Lord (Jer 17:5). When the people of Israel passed through Moab on their way to the Promised Land, Moab’s king, Balak, hired Balaam to curse the Israelites; he and Balaam learned, however, that they could not curse those whom God had blessed (Nm 22–24). Joshua cursed anyone who might try to rebuild Jericho (Jos 6:26; fulfilled in 1 Kgs 16:34). King Saul made a curse that almost cost his son Jonathan’s life (1 Sm 14:24, 43-45). Many other curses are mentioned in the OT (see, e.g., Gn 9:25; 49:5-7; Jos 9:22-23; Jgs 9:7-21, 57; 2 Sm 16:5-13; 1 Kgs 21:17-24; 2 Kgs 2:24; Mal 2:2; 4:6). The pronouncement of “woe” (<span>nlt<\/span> “destruction”) is also the language of curse (Is 5:8-23; cf. Mt 23:13-33, where “alas” and “woe” can be used synonymously and may be either an exclamation of sorrow or of impending doom and calamity).<\/p>\n<p>Psalm 109 contains a lengthy imprecation against the psalmist’s enemies, evidently because they had spoken some words against him falsely (see also Pss 58:6-11; 69:19-28; 143:12). The prophet Jeremiah was not averse to calling on God to punish his tormentors (Jer 11:20; 12:3; 15:15; 17:18; 18:21-22; 20:11-12) or asking God not to forgive them (18:23). Such imprecations against one’s enemies are difficult for Christians today to understand because they contrast sharply with the NT commands to “bless those who curse you” (Lk 6:28; cf. Rom 12:14). Jesus’ injunction to “love your enemies” (Mt 5:44) may be intended to point beyond the cursing practiced in the OT to a fuller understanding of God’s command to love one’s neighbor as oneself.<\/p>\n<h5>Covenant Curses<\/h5>\n<p>Protection of a contract or treaty by invoking a curse on the violator was common in OT times. Sometimes a covenant was sealed by cutting up an animal and having the covenanting individuals walk between the severed pieces; the slain animal symbolized the curse to befall the violator. God agreed to submit to such a curse on himself if he broke the covenant he made with the patriarch Abraham (Gn 15:7-21). Later, God accused the leaders and people of Israel of breaking their covenant with him and warned them of the consequences to follow (Jer 34:18-19). An essential part of the covenant God made with Israel at Mt Sinai was the promise of blessings for keeping the covenant and curses for breaking it (Dt 11:26-28; 27:15-26; 28:15-68; 30:19; cf. Lv 26:3-39). Israel suffered those curses in the time of the prophets Jeremiah and Ezekiel; the covenant breakers, including the king, were threatened with a curse (Jer 11:3; Ez 17:11-21).<\/p>\n<h5>The Ban on “Devoted Things”<\/h5>\n<p>A special kind of curse was the ban or anathema. Strictly speaking, it was a vow to devote persons, animals, or objects under such a curse to God. In some cases the priests could use objects that had fallen under the ban (Nm 18:14; Ez 44:29), but that provision did not apply to living beings. All persons or animals under the ban were sacrificed or destroyed (Lv 27:28-29). The ban was commonly used in Israel’s wars against its pagan neighbors. Sometimes everything was declared anathema (Jos 6:17-19), but normally only persons and heathen images were destroyed (Dt 2:34; 3:6; 7:2, 25-26—not even the melted gold of images was to be kept). To violate the ban by preserving any part of the cursed things was to come under the ban oneself. Because Achan did not respect the ban placed upon Jericho, the terms of that curse came upon all Israel until Achan confessed and was executed (Jos 7).<\/p>\n<p>After the exile, the Jews did not practice the anathema (or ban) by putting people to death; people who violated a curse were excommunicated and put out of the congregation of Israel (Ezr 10:8). That meant that the person was no longer part of God’s people and was considered “dead.”<\/p>\n<p class=\"h2\" id=\"CursesinNewTestamentTimes\">Curses in New Testament Times<\/p>\n<p>Jewish synagogues practiced excommunication, or anathema, in the NT period (Lk 6:22; Jn 9:22; 12:42; 16:2). Later, Christians excommunicated persons by declaring them outside of the redeemed community (Mt 18:17) or “delivered to Satan” (1 Cor 5:5; 1 Tm 1:20). Both practices stemmed from the OT ban. Unlike that curse, however, the excommunication could be removed as soon as the person repented.<\/p>\n<p>Since the anathema branded a person as “rejected” or “cursed by God,” Saul of Tarsus, before his conversion, tried to compel Christians to renounce Christ by calling him accursed (cf. Acts 26:11). Later, as an apostle, Paul (Saul) warned that no one speaking by the Spirit of God could call Jesus accursed (1 Cor 12:3). Paul pronounced anathema (destined for judgment and perdition) upon anyone who preached another gospel than the one he and the other apostles preached (Gal 1:8-9). Paul said he wished he could be accursed, cut off from salvation and the people of God, if that could lead to the salvation of his fellow Israelites (Rom 9:3). His desire reflected the love of Christ, who accepted the “curse of the law” upon himself in submitting to suffering and death on the cross in order to redeem human beings from that curse (Gal 3:8-14; cf. Dt 21:22-23). The NT promises that a time will come when “there shall no longer be any curse” (Rv 22:3, <span>nasb<\/span>).<\/p>\n<p><em>See also<\/em> War, Holy.<\/p>","summary_ro":"CURSE, CURSED Invocation of evil or injury against one’s enemies. As practiced in Bible times, cursing was the opposite of blessing and should not be confused with profanity in the modern sense. Pagan Beliefs Curses and blessings were linked to the ancient pagan belief that spirits of “the gods” could be invoked to act on behalf of a person who repeated certain incantations or performed certain deeds (such as sacrifices). It was thought that a spoken curse possessed an occult power to work ca...","summary_en":"CURSE, CURSED Invocation of evil or injury against one’s enemies. As practiced in Bible times, cursing was the opposite of blessing and should not be confused with profanity in the modern sense. Pagan Beliefs Curses and blessings were linked to the ancient pagan belief that spirits of “the gods” could be invoked to act on behalf of a person who repeated certain incantations or performed certain deeds (such as sacrifices). It was thought that a spoken curse possessed an occult power to work ca...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":24043,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Malachi","title_en":"Book of Malachi","content_ro":"<h3>MALACHI, Book of<\/h3>\n<p>Last prophetic book of the Jewish canon; last book of the Old Testament.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Background<\/p>\n<p>• Date<\/p>\n<p>• Purpose and Theology<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The name Malachi means “my messenger” or “messenger of the Lord.” Since the word appears in 3:1, some scholars think that it is not a proper name at all and does not provide the name of the author of the book. According to one ancient tradition, the “messenger” was Ezra, the priest responsible for the books of Ezra and Nehemiah. Yet it would be most unusual for the Jews to preserve a prophetic book without explicitly attaching to it the name of the author. All of the other major and minor prophets—including Obadiah—are named after a particular prophet. Moreover, “messenger of the Lord” would be a most appropriate name for a prophet (cf. 2 Chr 36:15-16; Hg 1:13).<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>During the fifth century <span>BC<\/span>, the struggling Jewish community in Judah was greatly assisted by the return of Ezra and Nehemiah. In 458 <span>BC<\/span> Ezra was encouraged by King Artaxerxes of Persia to lead a group of exiles back to Jerusalem and to institute religious reform. About 13 years later, in 445 <span>BC<\/span>, a high-ranking government official named Nehemiah was allowed to go to Jerusalem to rebuild the city walls, a task he accomplished in 52 days (Neh 6:15). As governor, Nehemiah led the people in a financial reform that provided for the poor and encouraged tithing to support the priests and Levites (5:2-13; 10:35-39). Like Ezra, Nehemiah urged the people to keep the Sabbath and avoid intermarrying with pagan neighbors. After a 12-year term, Nehemiah returned to Persia and the spiritual condition of Judah deteriorated. Perhaps discouraged by their lack of political power, tithing became sporadic, the Sabbath was not kept, intermarriage was common, and even the priests could not be trusted. When Nehemiah came back to Jerusalem sometime later, he had to take firm action to straighten out the situation (13:6-31).<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Since Malachi had to deal with the same sins mentioned in Nehemiah 13 (see Mal 1:6-14; 2:14-16; 3:8-11), it is likely that the prophet ministered either during Nehemiah’s second term as governor or in the years just before his return. The reference to “the governor” in Malachi 1:8 implies that someone other than Nehemiah was in office, so it may be best to place Malachi just after 433 <span>BC<\/span>, the year Nehemiah had returned to Persia.<\/p>\n<p class=\"h2\" id=\"PurposeandTheology\">Purpose and Theology<\/p>\n<p>Malachi was written to shake the people of Judah from their spiritual lethargy and to warn them that judgment was coming unless they repented. The people doubted God’s love (1:2) and justice (2:17) and did not take his commands seriously (1:6; 3:14-18). Yet God was “a great King” (1:14) with a great name that was to be feared even beyond the border of Israel (vv 5, 11). Malachi repeatedly urged both the priests and the people to revere God and give him the honor he deserved. God was Israel’s Father and Creator (2:10), but the nation showed contempt for his name (1:6; 3:5). In response to this contempt, God would send his messenger to announce the Day of the Lord (3:1). John the Baptist did call the nation to repentance, and Christ came to cleanse the temple (Jn 2:14-15) and to establish the covenant (Mal 3:1-2). Most of the work of refining and purifying will take place at the Second Coming, when Christ returns to purify his people (cf. vv 2-4) and judge the wicked (4:1).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>God’s Great Love for Israel (1:1-5)<\/h5>\n<p>To introduce the book, Malachi presents a contrast between God’s love for Israel and his hatred for Edom. Yet the assertion of God’s love is greeted with a strange question: “How have you loved us?” God loved Israel by entering into a covenant with the nation at Mt Sinai, just after he had freed them from the prison of Egypt. He had chosen them as his special people (cf. Gn 12:1-3; Ex 19:5-6), whereas the descendants of Esau were not chosen (cf. Rom 9:10-13). Both Israel and Edom endured invasion and destruction, but only Israel was restored and rebuilt after the exile. The people of Edom were driven from their homeland by the Nabateans between 550 and 400 <span>BC<\/span>, and they never regained their territory. Through the judgment of Edom, God demonstrated that he is the great Ruler over the nations (Mal 1:5) and that he will not forget Israel.<\/p>\n<h5>The Unacceptable Sacrifices of the Priests (1:6-14)<\/h5>\n<p>Although God deserved the honor and reverence of the Israelites, both the people and the priests openly disdained his laws and regulations. Strangely, it was the priests who led the way into disobedience. Sacrifices and offerings were supposed to atone for sin, but the animals offered by the priests only served to pollute or defile the altar (1:7, 12). According to Leviticus, animals with defects were unacceptable as sacrifices, but Malachi mentions that the priests were offering to the Lord animals that were stolen and mutilated, crippled and sick (v 13; cf. v 8). To emphasize their contempt, the Lord challenged the priests to bring comparable presents to the governor. Would they dare to insult him in this fashion and face sure rejection? Rather than having the priests continue to bring unfit sacrifices to the altar, the Lord asked them to close the temple doors entirely (v 10). Going through the motions never pleased God, either in ancient times (cf. Is 1:12-13) or modern. By calling the altar and its sacrifices “contemptible” (Mal 1:7, 12), the priests were no better than the wicked sons of Eli, whose disregard of the rules for sacrifices sent them to a premature death (cf. 1 Sm 2:15-17).<\/p>\n<p>In sharp contrast to the attitude of the priests stands the emphasis upon God’s greatness in Malachi 1:11 and 14. God is more powerful than the gods of other nations, and even if Israel’s priests and people dishonor the Lord, eventually pure offerings will be brought to God by believing Gentiles. Perhaps these offerings refer to prayer and praise (cf. Ps 19:14; Heb 13:15; Rv 5:8), but others interpret the reference more literally (cf. Is 56:7; 60:7). Peter may be alluding to this verse in connection with the conversion of Cornelius (Acts 10:35).<\/p>\n<h5>The Punishment of the Priests (2:1-9)<\/h5>\n<p>One of the functions of the priests was to pronounce blessings upon the people in the name of God, but their disgraceful behavior turned the blessings into curses (Mal 2:2). Because of the priests’ sinfulness and the poor condition of the animals, their sacrifices were also worthless, and the entrails of the animals will be spread on their faces as a sign that God holds them in contempt. The disgrace heaped upon the priests differs sharply from the honor enjoyed by Aaron and his descendants. Malachi refers to a covenant of life and peace (v 5) made with Levi and more particularly with Aaron’s grandson Phinehas, who courageously took action against the Jews involved in idolatry and immorality (Nm 25:10-13). In those days the priests revered the Lord and turned many from sin (Mal 2:6).<\/p>\n<p>Another responsibility of the priests was to teach the nation the law handed down by Moses (cf. Lv 10:11). Like prophets, they were messengers of the Lord (Mal 2:7) who were supposed to walk close to the Lord, but now the priests disregarded the law and were dishonest in handing down judicial decisions (Mal 2:9; cf. Lv 19:15).<\/p>\n<h5>The Unfaithfulness of the People (2:10-16)<\/h5>\n<p>In light of the attitude of the priests, it is not surprising to discover that the people at large were unfaithful to the Lord. God had formed Israel to be his special people, but the people had broken faith with him. A major factor in their unfaithfulness was intermarriage with foreigners, a sin mentioned in Ezra 9:1-2 and Nehemiah 13:23-29. By marrying pagan women, the men of Israel invariably began to worship pagan gods and turn from the Lord. When such intermarriage occurred, it sometimes followed the divorce of an Israelite wife. In Malachi 2:14-15 God underscores the sacred commitment that he himself witnesses when two people marry. If that marriage covenant is shattered by divorce, God is deeply displeased. And it is even more tragic if divorce became an excuse to marry a more attractive or appealing foreigner.<\/p>\n<h5>The Coming of the Messenger of the Covenant (2:17–3:5)<\/h5>\n<p>The sins of the priests and the people did not go unnoticed, even though the nation doubted that God would take action (2:17). But the third chapter opens with the announcement that the messenger of the covenant will indeed come to his temple. His way will be prepared by another messenger—a prophecy of John the Baptist, who prepared the way for the ministry of Christ (cf. Mt 11:10; Mk 1:2-3). When Christ came, he revealed his anger when he cleansed the temple (cf. Jn 2:13-17) and denounced the scribes and Pharisees (cf. 9:39), but most of his purifying and refining work awaits the Second Coming. Someday the priests and Levites will bring acceptable sacrifices, as they did in the days of Moses and Phinehas (cf. Mal 3:3-4 and 2:4-5). Verse 5 of chapter 3 broadens the scope of the judgment to include the whole nation, as sorcerers, adulterers, and those who oppress the poor are condemned.<\/p>\n<h5>The Benefits of Faithful Tithing (3:6-12)<\/h5>\n<p>Another specific weakness of postexilic Judah was the failure of the people to bring their tithes to the Lord. Encouraged by Nehemiah, the nation promised to tithe faithfully (cf. Neh 10:37-39), but apparently their good intentions were short-lived (cf. 13:10-11). According to Malachi 3:8-9, the tithes of the nation were so dismal that the people were, in effect, robbing God and were therefore under a curse. In verses 10-12 Malachi challenges the nation to bring their tithes; then God would pour out his blessing upon them. Just as the opening of the “windows in heaven” meant the end of a famine in 2 Kings 7:2, 19, so God promises that their crops will be so abundant that they will run out of storage space. The hope of “blessing” in Malachi 3:10 and 12 provides welcome relief from the curses mentioned in 1:14, 2:2, 3:9, and 4:6.<\/p>\n<h5>The Day of the Lord (3:13–4:6)<\/h5>\n<p>Faced with the challenge of Malachi 3:10-12, the people of Israel responded in two different ways. One group denied that serving God brought any benefit (3:13-15), while another segment of the nation bowed low before him with deep reverence (vv 16-18). The unbelievers argued that obeying the Lord was useless and that arrogant and evil people were the ones who prospered. In response to their charge, Malachi noted that God would remember who the righteous were in the Day of Judgment. Although all of Israel was included in the promise made to Abraham, only those who genuinely believed would be God’s treasured possession (3:17; cf. Ex 19:5), with their names written in the Book of Life (cf. Mal 3:16). As for the arrogant and evildoers, the Day of the Lord will consume them and they will have no survivors (4:1). Those who revere the Lord will enjoy spiritual and physical health under the blessing and protection of God, who is called the “sun of righteousness” (v 2). Like calves just released from confinement, the righteous will trample down the wicked and triumph over them (v 3).<\/p>\n<p>In view of the judgment associated with the Day of the Lord, Malachi urged the people to repent. To do this they needed to heed the law of Moses and take seriously the decrees and commands given at Mt Sinai (4:4; cf. 3:7). Just as Elijah called on Israel to turn back to God, so a new “Elijah” will preach repentance to a rebellious nation. When John the Baptist prepared the way for Christ (cf. Mal 3:1), he ministered “in the spirit and power of Elijah” and begged the Jews to turn from their sin and humble themselves before God (Lk 1:17). If they refused to listen, the nation faced the prospect of total destruction, the curse placed upon the people of Canaan (cf. Jos 6:17-19) and upon the nation of Edom, whose collapse was described in Malachi 1:2-5.<\/p>\n<p><em>See also<\/em> Israel, History of; Postexilic Period; Prophecy; Prophet, Prophetess.<\/p>","content_en":"<h3>MALACHI, Book of<\/h3>\n<p>Last prophetic book of the Jewish canon; last book of the Old Testament.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Background<\/p>\n<p>• Date<\/p>\n<p>• Purpose and Theology<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The name Malachi means “my messenger” or “messenger of the Lord.” Since the word appears in 3:1, some scholars think that it is not a proper name at all and does not provide the name of the author of the book. According to one ancient tradition, the “messenger” was Ezra, the priest responsible for the books of Ezra and Nehemiah. Yet it would be most unusual for the Jews to preserve a prophetic book without explicitly attaching to it the name of the author. All of the other major and minor prophets—including Obadiah—are named after a particular prophet. Moreover, “messenger of the Lord” would be a most appropriate name for a prophet (cf. 2 Chr 36:15-16; Hg 1:13).<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>During the fifth century <span>BC<\/span>, the struggling Jewish community in Judah was greatly assisted by the return of Ezra and Nehemiah. In 458 <span>BC<\/span> Ezra was encouraged by King Artaxerxes of Persia to lead a group of exiles back to Jerusalem and to institute religious reform. About 13 years later, in 445 <span>BC<\/span>, a high-ranking government official named Nehemiah was allowed to go to Jerusalem to rebuild the city walls, a task he accomplished in 52 days (Neh 6:15). As governor, Nehemiah led the people in a financial reform that provided for the poor and encouraged tithing to support the priests and Levites (5:2-13; 10:35-39). Like Ezra, Nehemiah urged the people to keep the Sabbath and avoid intermarrying with pagan neighbors. After a 12-year term, Nehemiah returned to Persia and the spiritual condition of Judah deteriorated. Perhaps discouraged by their lack of political power, tithing became sporadic, the Sabbath was not kept, intermarriage was common, and even the priests could not be trusted. When Nehemiah came back to Jerusalem sometime later, he had to take firm action to straighten out the situation (13:6-31).<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Since Malachi had to deal with the same sins mentioned in Nehemiah 13 (see Mal 1:6-14; 2:14-16; 3:8-11), it is likely that the prophet ministered either during Nehemiah’s second term as governor or in the years just before his return. The reference to “the governor” in Malachi 1:8 implies that someone other than Nehemiah was in office, so it may be best to place Malachi just after 433 <span>BC<\/span>, the year Nehemiah had returned to Persia.<\/p>\n<p class=\"h2\" id=\"PurposeandTheology\">Purpose and Theology<\/p>\n<p>Malachi was written to shake the people of Judah from their spiritual lethargy and to warn them that judgment was coming unless they repented. The people doubted God’s love (1:2) and justice (2:17) and did not take his commands seriously (1:6; 3:14-18). Yet God was “a great King” (1:14) with a great name that was to be feared even beyond the border of Israel (vv 5, 11). Malachi repeatedly urged both the priests and the people to revere God and give him the honor he deserved. God was Israel’s Father and Creator (2:10), but the nation showed contempt for his name (1:6; 3:5). In response to this contempt, God would send his messenger to announce the Day of the Lord (3:1). John the Baptist did call the nation to repentance, and Christ came to cleanse the temple (Jn 2:14-15) and to establish the covenant (Mal 3:1-2). Most of the work of refining and purifying will take place at the Second Coming, when Christ returns to purify his people (cf. vv 2-4) and judge the wicked (4:1).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>God’s Great Love for Israel (1:1-5)<\/h5>\n<p>To introduce the book, Malachi presents a contrast between God’s love for Israel and his hatred for Edom. Yet the assertion of God’s love is greeted with a strange question: “How have you loved us?” God loved Israel by entering into a covenant with the nation at Mt Sinai, just after he had freed them from the prison of Egypt. He had chosen them as his special people (cf. Gn 12:1-3; Ex 19:5-6), whereas the descendants of Esau were not chosen (cf. Rom 9:10-13). Both Israel and Edom endured invasion and destruction, but only Israel was restored and rebuilt after the exile. The people of Edom were driven from their homeland by the Nabateans between 550 and 400 <span>BC<\/span>, and they never regained their territory. Through the judgment of Edom, God demonstrated that he is the great Ruler over the nations (Mal 1:5) and that he will not forget Israel.<\/p>\n<h5>The Unacceptable Sacrifices of the Priests (1:6-14)<\/h5>\n<p>Although God deserved the honor and reverence of the Israelites, both the people and the priests openly disdained his laws and regulations. Strangely, it was the priests who led the way into disobedience. Sacrifices and offerings were supposed to atone for sin, but the animals offered by the priests only served to pollute or defile the altar (1:7, 12). According to Leviticus, animals with defects were unacceptable as sacrifices, but Malachi mentions that the priests were offering to the Lord animals that were stolen and mutilated, crippled and sick (v 13; cf. v 8). To emphasize their contempt, the Lord challenged the priests to bring comparable presents to the governor. Would they dare to insult him in this fashion and face sure rejection? Rather than having the priests continue to bring unfit sacrifices to the altar, the Lord asked them to close the temple doors entirely (v 10). Going through the motions never pleased God, either in ancient times (cf. Is 1:12-13) or modern. By calling the altar and its sacrifices “contemptible” (Mal 1:7, 12), the priests were no better than the wicked sons of Eli, whose disregard of the rules for sacrifices sent them to a premature death (cf. 1 Sm 2:15-17).<\/p>\n<p>In sharp contrast to the attitude of the priests stands the emphasis upon God’s greatness in Malachi 1:11 and 14. God is more powerful than the gods of other nations, and even if Israel’s priests and people dishonor the Lord, eventually pure offerings will be brought to God by believing Gentiles. Perhaps these offerings refer to prayer and praise (cf. Ps 19:14; Heb 13:15; Rv 5:8), but others interpret the reference more literally (cf. Is 56:7; 60:7). Peter may be alluding to this verse in connection with the conversion of Cornelius (Acts 10:35).<\/p>\n<h5>The Punishment of the Priests (2:1-9)<\/h5>\n<p>One of the functions of the priests was to pronounce blessings upon the people in the name of God, but their disgraceful behavior turned the blessings into curses (Mal 2:2). Because of the priests’ sinfulness and the poor condition of the animals, their sacrifices were also worthless, and the entrails of the animals will be spread on their faces as a sign that God holds them in contempt. The disgrace heaped upon the priests differs sharply from the honor enjoyed by Aaron and his descendants. Malachi refers to a covenant of life and peace (v 5) made with Levi and more particularly with Aaron’s grandson Phinehas, who courageously took action against the Jews involved in idolatry and immorality (Nm 25:10-13). In those days the priests revered the Lord and turned many from sin (Mal 2:6).<\/p>\n<p>Another responsibility of the priests was to teach the nation the law handed down by Moses (cf. Lv 10:11). Like prophets, they were messengers of the Lord (Mal 2:7) who were supposed to walk close to the Lord, but now the priests disregarded the law and were dishonest in handing down judicial decisions (Mal 2:9; cf. Lv 19:15).<\/p>\n<h5>The Unfaithfulness of the People (2:10-16)<\/h5>\n<p>In light of the attitude of the priests, it is not surprising to discover that the people at large were unfaithful to the Lord. God had formed Israel to be his special people, but the people had broken faith with him. A major factor in their unfaithfulness was intermarriage with foreigners, a sin mentioned in Ezra 9:1-2 and Nehemiah 13:23-29. By marrying pagan women, the men of Israel invariably began to worship pagan gods and turn from the Lord. When such intermarriage occurred, it sometimes followed the divorce of an Israelite wife. In Malachi 2:14-15 God underscores the sacred commitment that he himself witnesses when two people marry. If that marriage covenant is shattered by divorce, God is deeply displeased. And it is even more tragic if divorce became an excuse to marry a more attractive or appealing foreigner.<\/p>\n<h5>The Coming of the Messenger of the Covenant (2:17–3:5)<\/h5>\n<p>The sins of the priests and the people did not go unnoticed, even though the nation doubted that God would take action (2:17). But the third chapter opens with the announcement that the messenger of the covenant will indeed come to his temple. His way will be prepared by another messenger—a prophecy of John the Baptist, who prepared the way for the ministry of Christ (cf. Mt 11:10; Mk 1:2-3). When Christ came, he revealed his anger when he cleansed the temple (cf. Jn 2:13-17) and denounced the scribes and Pharisees (cf. 9:39), but most of his purifying and refining work awaits the Second Coming. Someday the priests and Levites will bring acceptable sacrifices, as they did in the days of Moses and Phinehas (cf. Mal 3:3-4 and 2:4-5). Verse 5 of chapter 3 broadens the scope of the judgment to include the whole nation, as sorcerers, adulterers, and those who oppress the poor are condemned.<\/p>\n<h5>The Benefits of Faithful Tithing (3:6-12)<\/h5>\n<p>Another specific weakness of postexilic Judah was the failure of the people to bring their tithes to the Lord. Encouraged by Nehemiah, the nation promised to tithe faithfully (cf. Neh 10:37-39), but apparently their good intentions were short-lived (cf. 13:10-11). According to Malachi 3:8-9, the tithes of the nation were so dismal that the people were, in effect, robbing God and were therefore under a curse. In verses 10-12 Malachi challenges the nation to bring their tithes; then God would pour out his blessing upon them. Just as the opening of the “windows in heaven” meant the end of a famine in 2 Kings 7:2, 19, so God promises that their crops will be so abundant that they will run out of storage space. The hope of “blessing” in Malachi 3:10 and 12 provides welcome relief from the curses mentioned in 1:14, 2:2, 3:9, and 4:6.<\/p>\n<h5>The Day of the Lord (3:13–4:6)<\/h5>\n<p>Faced with the challenge of Malachi 3:10-12, the people of Israel responded in two different ways. One group denied that serving God brought any benefit (3:13-15), while another segment of the nation bowed low before him with deep reverence (vv 16-18). The unbelievers argued that obeying the Lord was useless and that arrogant and evil people were the ones who prospered. In response to their charge, Malachi noted that God would remember who the righteous were in the Day of Judgment. Although all of Israel was included in the promise made to Abraham, only those who genuinely believed would be God’s treasured possession (3:17; cf. Ex 19:5), with their names written in the Book of Life (cf. Mal 3:16). As for the arrogant and evildoers, the Day of the Lord will consume them and they will have no survivors (4:1). Those who revere the Lord will enjoy spiritual and physical health under the blessing and protection of God, who is called the “sun of righteousness” (v 2). Like calves just released from confinement, the righteous will trample down the wicked and triumph over them (v 3).<\/p>\n<p>In view of the judgment associated with the Day of the Lord, Malachi urged the people to repent. To do this they needed to heed the law of Moses and take seriously the decrees and commands given at Mt Sinai (4:4; cf. 3:7). Just as Elijah called on Israel to turn back to God, so a new “Elijah” will preach repentance to a rebellious nation. When John the Baptist prepared the way for Christ (cf. Mal 3:1), he ministered “in the spirit and power of Elijah” and begged the Jews to turn from their sin and humble themselves before God (Lk 1:17). If they refused to listen, the nation faced the prospect of total destruction, the curse placed upon the people of Canaan (cf. Jos 6:17-19) and upon the nation of Edom, whose collapse was described in Malachi 1:2-5.<\/p>\n<p><em>See also<\/em> Israel, History of; Postexilic Period; Prophecy; Prophet, Prophetess.<\/p>","summary_ro":"MALACHI, Book of Last prophetic book of the Jewish canon; last book of the Old Testament. Preview • Author • Background • Date • Purpose and Theology • Content Author The name Malachi means “my messenger” or “messenger of the Lord.” Since the word appears in 3:1, some scholars think that it is not a proper name at all and does not provide the name of the author of the book. According to one ancient tradition, the “messenger” was Ezra, the priest responsible for the books of Ezra and Nehemiah....","summary_en":"MALACHI, Book of Last prophetic book of the Jewish canon; last book of the Old Testament. Preview • Author • Background • Date • Purpose and Theology • Content Author The name Malachi means “my messenger” or “messenger of the Lord.” Since the word appears in 3:1, some scholars think that it is not a proper name at all and does not provide the name of the author of the book. According to one ancient tradition, the “messenger” was Ezra, the priest responsible for the books of Ezra and Nehemiah....","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":54440,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Maleahi 2:2","title_en":"Study Note: Maleahi 2:2","content_ro":"<p><strong>2:2<\/strong> <em>make up your minds:<\/em> This was an issue of the will, not the emotions. • <em>terrible curse:<\/em> Malachi had in mind the utter destruction of those who violated God’s covenant (see Deut 28:20).<\/p>","content_en":"<p><strong>2:2<\/strong> <em>make up your minds:<\/em> This was an issue of the will, not the emotions. • <em>terrible curse:<\/em> Malachi had in mind the utter destruction of those who violated God’s covenant (see Deut 28:20).<\/p>","summary_ro":"2:2 make up your minds: This was an issue of the will, not the emotions. • terrible curse: Malachi had in mind the utter destruction of those who violated God’s covenant (see Deut 28:20).","summary_en":"2:2 make up your minds: This was an issue of the will, not the emotions. • terrible curse: Malachi had in mind the utter destruction of those who violated God’s covenant (see Deut 28:20).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":82066,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Maleahi 2:2","title_en":"Study Note: Maleahi 2:2","content_ro":"<p><strong>2:2<\/strong> <em>make up your minds:<\/em> This was an issue of the will, not the emotions. • <em>terrible curse:<\/em> Malachi had in mind the utter destruction of those who violated God’s covenant (see Deut 28:20).<\/p>","content_en":"<p><strong>2:2<\/strong> <em>make up your minds:<\/em> This was an issue of the will, not the emotions. • <em>terrible curse:<\/em> Malachi had in mind the utter destruction of those who violated God’s covenant (see Deut 28:20).<\/p>","summary_ro":"2:2 make up your minds: This was an issue of the will, not the emotions. • terrible curse: Malachi had in mind the utter destruction of those who violated God’s covenant (see Deut 28:20).","summary_en":"2:2 make up your minds: This was an issue of the will, not the emotions. • terrible curse: Malachi had in mind the utter destruction of those who violated God’s covenant (see Deut 28:20).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":109692,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Maleahi 2:2","title_en":"Study Note: Maleahi 2:2","content_ro":"<p><strong>2:2<\/strong> <em>make up your minds:<\/em> This was an issue of the will, not the emotions. • <em>terrible curse:<\/em> Malachi had in mind the utter destruction of those who violated God’s covenant (see Deut 28:20).<\/p>","content_en":"<p><strong>2:2<\/strong> <em>make up your minds:<\/em> This was an issue of the will, not the emotions. • <em>terrible curse:<\/em> Malachi had in mind the utter destruction of those who violated God’s covenant (see Deut 28:20).<\/p>","summary_ro":"2:2 make up your minds: This was an issue of the will, not the emotions. • terrible curse: Malachi had in mind the utter destruction of those who violated God’s covenant (see Deut 28:20).","summary_en":"2:2 make up your minds: This was an issue of the will, not the emotions. • terrible curse: Malachi had in mind the utter destruction of those who violated God’s covenant (see Deut 28:20).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":137318,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Maleahi 2:2","title_en":"Study Note: Maleahi 2:2","content_ro":"<p><strong>2:2<\/strong> <em>make up your minds:<\/em> This was an issue of the will, not the emotions. • <em>terrible curse:<\/em> Malachi had in mind the utter destruction of those who violated God’s covenant (see Deut 28:20).<\/p>","content_en":"<p><strong>2:2<\/strong> <em>make up your minds:<\/em> This was an issue of the will, not the emotions. • <em>terrible curse:<\/em> Malachi had in mind the utter destruction of those who violated God’s covenant (see Deut 28:20).<\/p>","summary_ro":"2:2 make up your minds: This was an issue of the will, not the emotions. • terrible curse: Malachi had in mind the utter destruction of those who violated God’s covenant (see Deut 28:20).","summary_en":"2:2 make up your minds: This was an issue of the will, not the emotions. • terrible curse: Malachi had in mind the utter destruction of those who violated God’s covenant (see Deut 28:20).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":64876,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Preaching to a Tough Crowd","title_en":"Preaching to a Tough Crowd","content_ro":"<h3>Preaching to a Tough Crowd<\/h3>\n<p>Sometimes God calls individuals to proclaim his word to a difficult audience. The listeners may be resistant to God’s truth and may reject both the message and the messenger. This was especially true of the Old Testament prophets, who often proclaimed messages the people did not want to hear (see Jer 26:7-9; 38:1-6; Amos 7:10-13).<\/p>\n<p>Malachi’s sermons were directed to a tough audience. Among those in his congregation were the disillusioned (Mal 1:2), the cynical (1:7; 2:2), the callous (2:13-16), the dishonest (3:5), the apathetic (3:14-15), the doubters and skeptics, and the truly wicked (see 4:1). What does a preacher say to this kind of crowd?<\/p>\n<p>Malachi engaged his audience rhetorically through dialogue in a series of disputations. The prophet’s strong rebuke and clever anticipation of his audience’s rebuttals was a wake-up call that hit the mark: “Those who feared the <span>Lord<\/span> spoke with each other, and the <span>Lord<\/span> listened to what they said” (3:16).<\/p>\n<p>Like the prophets, both Jesus and his followers found themselves proclaiming messages to resistant audiences (see, e.g., Luke 4:16-30; John 10:22-40; Acts 5:26-40; 22:30–23:10). But such resistance did not provide impetus for neglecting the God-ordained task of proclaiming his word (see Acts 5:41-42). While those who preach a message from the Lord can hope for a positive response, as in the case of Malachi, such receptivity is by no means guaranteed.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 19:6-11; Exod 17:1-13; Judg 9:1-21; 1 Kgs 22:8-28; Jer 28:1-17; Mal 3:14-18; John 10:24-39; Acts 22:30–23:10<\/p>","content_en":"<h3>Preaching to a Tough Crowd<\/h3>\n<p>Sometimes God calls individuals to proclaim his word to a difficult audience. The listeners may be resistant to God’s truth and may reject both the message and the messenger. This was especially true of the Old Testament prophets, who often proclaimed messages the people did not want to hear (see Jer 26:7-9; 38:1-6; Amos 7:10-13).<\/p>\n<p>Malachi’s sermons were directed to a tough audience. Among those in his congregation were the disillusioned (Mal 1:2), the cynical (1:7; 2:2), the callous (2:13-16), the dishonest (3:5), the apathetic (3:14-15), the doubters and skeptics, and the truly wicked (see 4:1). What does a preacher say to this kind of crowd?<\/p>\n<p>Malachi engaged his audience rhetorically through dialogue in a series of disputations. The prophet’s strong rebuke and clever anticipation of his audience’s rebuttals was a wake-up call that hit the mark: “Those who feared the <span>Lord<\/span> spoke with each other, and the <span>Lord<\/span> listened to what they said” (3:16).<\/p>\n<p>Like the prophets, both Jesus and his followers found themselves proclaiming messages to resistant audiences (see, e.g., Luke 4:16-30; John 10:22-40; Acts 5:26-40; 22:30–23:10). But such resistance did not provide impetus for neglecting the God-ordained task of proclaiming his word (see Acts 5:41-42). While those who preach a message from the Lord can hope for a positive response, as in the case of Malachi, such receptivity is by no means guaranteed.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 19:6-11; Exod 17:1-13; Judg 9:1-21; 1 Kgs 22:8-28; Jer 28:1-17; Mal 3:14-18; John 10:24-39; Acts 22:30–23:10<\/p>","summary_ro":"Preaching to a Tough Crowd Sometimes God calls individuals to proclaim his word to a difficult audience. The listeners may be resistant to God’s truth and may reject both the message and the messenger. This was especially true of the Old Testament prophets, who often proclaimed messages the people did not want to hear (see Jer 26:7-9; 38:1-6; Amos 7:10-13). Malachi’s sermons were directed to a tough audience. Among those in his congregation were the disillusioned (Mal 1:2), the cynical (1:7; ...","summary_en":"Preaching to a Tough Crowd Sometimes God calls individuals to proclaim his word to a difficult audience. The listeners may be resistant to God’s truth and may reject both the message and the messenger. This was especially true of the Old Testament prophets, who often proclaimed messages the people did not want to hear (see Jer 26:7-9; 38:1-6; Amos 7:10-13). Malachi’s sermons were directed to a tough audience. Among those in his congregation were the disillusioned (Mal 1:2), the cynical (1:7; ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":92502,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Preaching to a Tough Crowd","title_en":"Preaching to a Tough Crowd","content_ro":"<h3>Preaching to a Tough Crowd<\/h3>\n<p>Sometimes God calls individuals to proclaim his word to a difficult audience. The listeners may be resistant to God’s truth and may reject both the message and the messenger. This was especially true of the Old Testament prophets, who often proclaimed messages the people did not want to hear (see Jer 26:7-9; 38:1-6; Amos 7:10-13).<\/p>\n<p>Malachi’s sermons were directed to a tough audience. Among those in his congregation were the disillusioned (Mal 1:2), the cynical (1:7; 2:2), the callous (2:13-16), the dishonest (3:5), the apathetic (3:14-15), the doubters and skeptics, and the truly wicked (see 4:1). What does a preacher say to this kind of crowd?<\/p>\n<p>Malachi engaged his audience rhetorically through dialogue in a series of disputations. The prophet’s strong rebuke and clever anticipation of his audience’s rebuttals was a wake-up call that hit the mark: “Those who feared the <span>Lord<\/span> spoke with each other, and the <span>Lord<\/span> listened to what they said” (3:16).<\/p>\n<p>Like the prophets, both Jesus and his followers found themselves proclaiming messages to resistant audiences (see, e.g., Luke 4:16-30; John 10:22-40; Acts 5:26-40; 22:30–23:10). But such resistance did not provide impetus for neglecting the God-ordained task of proclaiming his word (see Acts 5:41-42). While those who preach a message from the Lord can hope for a positive response, as in the case of Malachi, such receptivity is by no means guaranteed.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 19:6-11; Exod 17:1-13; Judg 9:1-21; 1 Kgs 22:8-28; Jer 28:1-17; Mal 3:14-18; John 10:24-39; Acts 22:30–23:10<\/p>","content_en":"<h3>Preaching to a Tough Crowd<\/h3>\n<p>Sometimes God calls individuals to proclaim his word to a difficult audience. The listeners may be resistant to God’s truth and may reject both the message and the messenger. This was especially true of the Old Testament prophets, who often proclaimed messages the people did not want to hear (see Jer 26:7-9; 38:1-6; Amos 7:10-13).<\/p>\n<p>Malachi’s sermons were directed to a tough audience. Among those in his congregation were the disillusioned (Mal 1:2), the cynical (1:7; 2:2), the callous (2:13-16), the dishonest (3:5), the apathetic (3:14-15), the doubters and skeptics, and the truly wicked (see 4:1). What does a preacher say to this kind of crowd?<\/p>\n<p>Malachi engaged his audience rhetorically through dialogue in a series of disputations. The prophet’s strong rebuke and clever anticipation of his audience’s rebuttals was a wake-up call that hit the mark: “Those who feared the <span>Lord<\/span> spoke with each other, and the <span>Lord<\/span> listened to what they said” (3:16).<\/p>\n<p>Like the prophets, both Jesus and his followers found themselves proclaiming messages to resistant audiences (see, e.g., Luke 4:16-30; John 10:22-40; Acts 5:26-40; 22:30–23:10). But such resistance did not provide impetus for neglecting the God-ordained task of proclaiming his word (see Acts 5:41-42). While those who preach a message from the Lord can hope for a positive response, as in the case of Malachi, such receptivity is by no means guaranteed.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 19:6-11; Exod 17:1-13; Judg 9:1-21; 1 Kgs 22:8-28; Jer 28:1-17; Mal 3:14-18; John 10:24-39; Acts 22:30–23:10<\/p>","summary_ro":"Preaching to a Tough Crowd Sometimes God calls individuals to proclaim his word to a difficult audience. The listeners may be resistant to God’s truth and may reject both the message and the messenger. This was especially true of the Old Testament prophets, who often proclaimed messages the people did not want to hear (see Jer 26:7-9; 38:1-6; Amos 7:10-13). Malachi’s sermons were directed to a tough audience. Among those in his congregation were the disillusioned (Mal 1:2), the cynical (1:7; ...","summary_en":"Preaching to a Tough Crowd Sometimes God calls individuals to proclaim his word to a difficult audience. The listeners may be resistant to God’s truth and may reject both the message and the messenger. This was especially true of the Old Testament prophets, who often proclaimed messages the people did not want to hear (see Jer 26:7-9; 38:1-6; Amos 7:10-13). Malachi’s sermons were directed to a tough audience. Among those in his congregation were the disillusioned (Mal 1:2), the cynical (1:7; ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":120128,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Preaching to a Tough Crowd","title_en":"Preaching to a Tough Crowd","content_ro":"<h3>Preaching to a Tough Crowd<\/h3>\n<p>Sometimes God calls individuals to proclaim his word to a difficult audience. The listeners may be resistant to God’s truth and may reject both the message and the messenger. This was especially true of the Old Testament prophets, who often proclaimed messages the people did not want to hear (see Jer 26:7-9; 38:1-6; Amos 7:10-13).<\/p>\n<p>Malachi’s sermons were directed to a tough audience. Among those in his congregation were the disillusioned (Mal 1:2), the cynical (1:7; 2:2), the callous (2:13-16), the dishonest (3:5), the apathetic (3:14-15), the doubters and skeptics, and the truly wicked (see 4:1). What does a preacher say to this kind of crowd?<\/p>\n<p>Malachi engaged his audience rhetorically through dialogue in a series of disputations. The prophet’s strong rebuke and clever anticipation of his audience’s rebuttals was a wake-up call that hit the mark: “Those who feared the <span>Lord<\/span> spoke with each other, and the <span>Lord<\/span> listened to what they said” (3:16).<\/p>\n<p>Like the prophets, both Jesus and his followers found themselves proclaiming messages to resistant audiences (see, e.g., Luke 4:16-30; John 10:22-40; Acts 5:26-40; 22:30–23:10). But such resistance did not provide impetus for neglecting the God-ordained task of proclaiming his word (see Acts 5:41-42). While those who preach a message from the Lord can hope for a positive response, as in the case of Malachi, such receptivity is by no means guaranteed.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 19:6-11; Exod 17:1-13; Judg 9:1-21; 1 Kgs 22:8-28; Jer 28:1-17; Mal 3:14-18; John 10:24-39; Acts 22:30–23:10<\/p>","content_en":"<h3>Preaching to a Tough Crowd<\/h3>\n<p>Sometimes God calls individuals to proclaim his word to a difficult audience. The listeners may be resistant to God’s truth and may reject both the message and the messenger. This was especially true of the Old Testament prophets, who often proclaimed messages the people did not want to hear (see Jer 26:7-9; 38:1-6; Amos 7:10-13).<\/p>\n<p>Malachi’s sermons were directed to a tough audience. Among those in his congregation were the disillusioned (Mal 1:2), the cynical (1:7; 2:2), the callous (2:13-16), the dishonest (3:5), the apathetic (3:14-15), the doubters and skeptics, and the truly wicked (see 4:1). What does a preacher say to this kind of crowd?<\/p>\n<p>Malachi engaged his audience rhetorically through dialogue in a series of disputations. The prophet’s strong rebuke and clever anticipation of his audience’s rebuttals was a wake-up call that hit the mark: “Those who feared the <span>Lord<\/span> spoke with each other, and the <span>Lord<\/span> listened to what they said” (3:16).<\/p>\n<p>Like the prophets, both Jesus and his followers found themselves proclaiming messages to resistant audiences (see, e.g., Luke 4:16-30; John 10:22-40; Acts 5:26-40; 22:30–23:10). But such resistance did not provide impetus for neglecting the God-ordained task of proclaiming his word (see Acts 5:41-42). While those who preach a message from the Lord can hope for a positive response, as in the case of Malachi, such receptivity is by no means guaranteed.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 19:6-11; Exod 17:1-13; Judg 9:1-21; 1 Kgs 22:8-28; Jer 28:1-17; Mal 3:14-18; John 10:24-39; Acts 22:30–23:10<\/p>","summary_ro":"Preaching to a Tough Crowd Sometimes God calls individuals to proclaim his word to a difficult audience. The listeners may be resistant to God’s truth and may reject both the message and the messenger. This was especially true of the Old Testament prophets, who often proclaimed messages the people did not want to hear (see Jer 26:7-9; 38:1-6; Amos 7:10-13). Malachi’s sermons were directed to a tough audience. Among those in his congregation were the disillusioned (Mal 1:2), the cynical (1:7; ...","summary_en":"Preaching to a Tough Crowd Sometimes God calls individuals to proclaim his word to a difficult audience. The listeners may be resistant to God’s truth and may reject both the message and the messenger. This was especially true of the Old Testament prophets, who often proclaimed messages the people did not want to hear (see Jer 26:7-9; 38:1-6; Amos 7:10-13). Malachi’s sermons were directed to a tough audience. Among those in his congregation were the disillusioned (Mal 1:2), the cynical (1:7; ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":147754,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Preaching to a Tough Crowd","title_en":"Preaching to a Tough Crowd","content_ro":"<h3>Preaching to a Tough Crowd<\/h3>\n<p>Sometimes God calls individuals to proclaim his word to a difficult audience. The listeners may be resistant to God’s truth and may reject both the message and the messenger. This was especially true of the Old Testament prophets, who often proclaimed messages the people did not want to hear (see Jer 26:7-9; 38:1-6; Amos 7:10-13).<\/p>\n<p>Malachi’s sermons were directed to a tough audience. Among those in his congregation were the disillusioned (Mal 1:2), the cynical (1:7; 2:2), the callous (2:13-16), the dishonest (3:5), the apathetic (3:14-15), the doubters and skeptics, and the truly wicked (see 4:1). What does a preacher say to this kind of crowd?<\/p>\n<p>Malachi engaged his audience rhetorically through dialogue in a series of disputations. The prophet’s strong rebuke and clever anticipation of his audience’s rebuttals was a wake-up call that hit the mark: “Those who feared the <span>Lord<\/span> spoke with each other, and the <span>Lord<\/span> listened to what they said” (3:16).<\/p>\n<p>Like the prophets, both Jesus and his followers found themselves proclaiming messages to resistant audiences (see, e.g., Luke 4:16-30; John 10:22-40; Acts 5:26-40; 22:30–23:10). But such resistance did not provide impetus for neglecting the God-ordained task of proclaiming his word (see Acts 5:41-42). While those who preach a message from the Lord can hope for a positive response, as in the case of Malachi, such receptivity is by no means guaranteed.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 19:6-11; Exod 17:1-13; Judg 9:1-21; 1 Kgs 22:8-28; Jer 28:1-17; Mal 3:14-18; John 10:24-39; Acts 22:30–23:10<\/p>","content_en":"<h3>Preaching to a Tough Crowd<\/h3>\n<p>Sometimes God calls individuals to proclaim his word to a difficult audience. The listeners may be resistant to God’s truth and may reject both the message and the messenger. This was especially true of the Old Testament prophets, who often proclaimed messages the people did not want to hear (see Jer 26:7-9; 38:1-6; Amos 7:10-13).<\/p>\n<p>Malachi’s sermons were directed to a tough audience. Among those in his congregation were the disillusioned (Mal 1:2), the cynical (1:7; 2:2), the callous (2:13-16), the dishonest (3:5), the apathetic (3:14-15), the doubters and skeptics, and the truly wicked (see 4:1). What does a preacher say to this kind of crowd?<\/p>\n<p>Malachi engaged his audience rhetorically through dialogue in a series of disputations. The prophet’s strong rebuke and clever anticipation of his audience’s rebuttals was a wake-up call that hit the mark: “Those who feared the <span>Lord<\/span> spoke with each other, and the <span>Lord<\/span> listened to what they said” (3:16).<\/p>\n<p>Like the prophets, both Jesus and his followers found themselves proclaiming messages to resistant audiences (see, e.g., Luke 4:16-30; John 10:22-40; Acts 5:26-40; 22:30–23:10). But such resistance did not provide impetus for neglecting the God-ordained task of proclaiming his word (see Acts 5:41-42). While those who preach a message from the Lord can hope for a positive response, as in the case of Malachi, such receptivity is by no means guaranteed.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 19:6-11; Exod 17:1-13; Judg 9:1-21; 1 Kgs 22:8-28; Jer 28:1-17; Mal 3:14-18; John 10:24-39; Acts 22:30–23:10<\/p>","summary_ro":"Preaching to a Tough Crowd Sometimes God calls individuals to proclaim his word to a difficult audience. The listeners may be resistant to God’s truth and may reject both the message and the messenger. This was especially true of the Old Testament prophets, who often proclaimed messages the people did not want to hear (see Jer 26:7-9; 38:1-6; Amos 7:10-13). Malachi’s sermons were directed to a tough audience. Among those in his congregation were the disillusioned (Mal 1:2), the cynical (1:7; ...","summary_en":"Preaching to a Tough Crowd Sometimes God calls individuals to proclaim his word to a difficult audience. The listeners may be resistant to God’s truth and may reject both the message and the messenger. This was especially true of the Old Testament prophets, who often proclaimed messages the people did not want to hear (see Jer 26:7-9; 38:1-6; Amos 7:10-13). Malachi’s sermons were directed to a tough audience. Among those in his congregation were the disillusioned (Mal 1:2), the cynical (1:7; ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"4":[{"id":24058,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Malachi","title_en":"Book of Malachi","content_ro":"<h3>MALACHI, Book of<\/h3>\n<p>Last prophetic book of the Jewish canon; last book of the Old Testament.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Background<\/p>\n<p>• Date<\/p>\n<p>• Purpose and Theology<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The name Malachi means “my messenger” or “messenger of the Lord.” Since the word appears in 3:1, some scholars think that it is not a proper name at all and does not provide the name of the author of the book. According to one ancient tradition, the “messenger” was Ezra, the priest responsible for the books of Ezra and Nehemiah. Yet it would be most unusual for the Jews to preserve a prophetic book without explicitly attaching to it the name of the author. All of the other major and minor prophets—including Obadiah—are named after a particular prophet. Moreover, “messenger of the Lord” would be a most appropriate name for a prophet (cf. 2 Chr 36:15-16; Hg 1:13).<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>During the fifth century <span>BC<\/span>, the struggling Jewish community in Judah was greatly assisted by the return of Ezra and Nehemiah. In 458 <span>BC<\/span> Ezra was encouraged by King Artaxerxes of Persia to lead a group of exiles back to Jerusalem and to institute religious reform. About 13 years later, in 445 <span>BC<\/span>, a high-ranking government official named Nehemiah was allowed to go to Jerusalem to rebuild the city walls, a task he accomplished in 52 days (Neh 6:15). As governor, Nehemiah led the people in a financial reform that provided for the poor and encouraged tithing to support the priests and Levites (5:2-13; 10:35-39). Like Ezra, Nehemiah urged the people to keep the Sabbath and avoid intermarrying with pagan neighbors. After a 12-year term, Nehemiah returned to Persia and the spiritual condition of Judah deteriorated. Perhaps discouraged by their lack of political power, tithing became sporadic, the Sabbath was not kept, intermarriage was common, and even the priests could not be trusted. When Nehemiah came back to Jerusalem sometime later, he had to take firm action to straighten out the situation (13:6-31).<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Since Malachi had to deal with the same sins mentioned in Nehemiah 13 (see Mal 1:6-14; 2:14-16; 3:8-11), it is likely that the prophet ministered either during Nehemiah’s second term as governor or in the years just before his return. The reference to “the governor” in Malachi 1:8 implies that someone other than Nehemiah was in office, so it may be best to place Malachi just after 433 <span>BC<\/span>, the year Nehemiah had returned to Persia.<\/p>\n<p class=\"h2\" id=\"PurposeandTheology\">Purpose and Theology<\/p>\n<p>Malachi was written to shake the people of Judah from their spiritual lethargy and to warn them that judgment was coming unless they repented. The people doubted God’s love (1:2) and justice (2:17) and did not take his commands seriously (1:6; 3:14-18). Yet God was “a great King” (1:14) with a great name that was to be feared even beyond the border of Israel (vv 5, 11). Malachi repeatedly urged both the priests and the people to revere God and give him the honor he deserved. God was Israel’s Father and Creator (2:10), but the nation showed contempt for his name (1:6; 3:5). In response to this contempt, God would send his messenger to announce the Day of the Lord (3:1). John the Baptist did call the nation to repentance, and Christ came to cleanse the temple (Jn 2:14-15) and to establish the covenant (Mal 3:1-2). Most of the work of refining and purifying will take place at the Second Coming, when Christ returns to purify his people (cf. vv 2-4) and judge the wicked (4:1).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>God’s Great Love for Israel (1:1-5)<\/h5>\n<p>To introduce the book, Malachi presents a contrast between God’s love for Israel and his hatred for Edom. Yet the assertion of God’s love is greeted with a strange question: “How have you loved us?” God loved Israel by entering into a covenant with the nation at Mt Sinai, just after he had freed them from the prison of Egypt. He had chosen them as his special people (cf. Gn 12:1-3; Ex 19:5-6), whereas the descendants of Esau were not chosen (cf. Rom 9:10-13). Both Israel and Edom endured invasion and destruction, but only Israel was restored and rebuilt after the exile. The people of Edom were driven from their homeland by the Nabateans between 550 and 400 <span>BC<\/span>, and they never regained their territory. Through the judgment of Edom, God demonstrated that he is the great Ruler over the nations (Mal 1:5) and that he will not forget Israel.<\/p>\n<h5>The Unacceptable Sacrifices of the Priests (1:6-14)<\/h5>\n<p>Although God deserved the honor and reverence of the Israelites, both the people and the priests openly disdained his laws and regulations. Strangely, it was the priests who led the way into disobedience. Sacrifices and offerings were supposed to atone for sin, but the animals offered by the priests only served to pollute or defile the altar (1:7, 12). According to Leviticus, animals with defects were unacceptable as sacrifices, but Malachi mentions that the priests were offering to the Lord animals that were stolen and mutilated, crippled and sick (v 13; cf. v 8). To emphasize their contempt, the Lord challenged the priests to bring comparable presents to the governor. Would they dare to insult him in this fashion and face sure rejection? Rather than having the priests continue to bring unfit sacrifices to the altar, the Lord asked them to close the temple doors entirely (v 10). Going through the motions never pleased God, either in ancient times (cf. Is 1:12-13) or modern. By calling the altar and its sacrifices “contemptible” (Mal 1:7, 12), the priests were no better than the wicked sons of Eli, whose disregard of the rules for sacrifices sent them to a premature death (cf. 1 Sm 2:15-17).<\/p>\n<p>In sharp contrast to the attitude of the priests stands the emphasis upon God’s greatness in Malachi 1:11 and 14. God is more powerful than the gods of other nations, and even if Israel’s priests and people dishonor the Lord, eventually pure offerings will be brought to God by believing Gentiles. Perhaps these offerings refer to prayer and praise (cf. Ps 19:14; Heb 13:15; Rv 5:8), but others interpret the reference more literally (cf. Is 56:7; 60:7). Peter may be alluding to this verse in connection with the conversion of Cornelius (Acts 10:35).<\/p>\n<h5>The Punishment of the Priests (2:1-9)<\/h5>\n<p>One of the functions of the priests was to pronounce blessings upon the people in the name of God, but their disgraceful behavior turned the blessings into curses (Mal 2:2). Because of the priests’ sinfulness and the poor condition of the animals, their sacrifices were also worthless, and the entrails of the animals will be spread on their faces as a sign that God holds them in contempt. The disgrace heaped upon the priests differs sharply from the honor enjoyed by Aaron and his descendants. Malachi refers to a covenant of life and peace (v 5) made with Levi and more particularly with Aaron’s grandson Phinehas, who courageously took action against the Jews involved in idolatry and immorality (Nm 25:10-13). In those days the priests revered the Lord and turned many from sin (Mal 2:6).<\/p>\n<p>Another responsibility of the priests was to teach the nation the law handed down by Moses (cf. Lv 10:11). Like prophets, they were messengers of the Lord (Mal 2:7) who were supposed to walk close to the Lord, but now the priests disregarded the law and were dishonest in handing down judicial decisions (Mal 2:9; cf. Lv 19:15).<\/p>\n<h5>The Unfaithfulness of the People (2:10-16)<\/h5>\n<p>In light of the attitude of the priests, it is not surprising to discover that the people at large were unfaithful to the Lord. God had formed Israel to be his special people, but the people had broken faith with him. A major factor in their unfaithfulness was intermarriage with foreigners, a sin mentioned in Ezra 9:1-2 and Nehemiah 13:23-29. By marrying pagan women, the men of Israel invariably began to worship pagan gods and turn from the Lord. When such intermarriage occurred, it sometimes followed the divorce of an Israelite wife. In Malachi 2:14-15 God underscores the sacred commitment that he himself witnesses when two people marry. If that marriage covenant is shattered by divorce, God is deeply displeased. And it is even more tragic if divorce became an excuse to marry a more attractive or appealing foreigner.<\/p>\n<h5>The Coming of the Messenger of the Covenant (2:17–3:5)<\/h5>\n<p>The sins of the priests and the people did not go unnoticed, even though the nation doubted that God would take action (2:17). But the third chapter opens with the announcement that the messenger of the covenant will indeed come to his temple. His way will be prepared by another messenger—a prophecy of John the Baptist, who prepared the way for the ministry of Christ (cf. Mt 11:10; Mk 1:2-3). When Christ came, he revealed his anger when he cleansed the temple (cf. Jn 2:13-17) and denounced the scribes and Pharisees (cf. 9:39), but most of his purifying and refining work awaits the Second Coming. Someday the priests and Levites will bring acceptable sacrifices, as they did in the days of Moses and Phinehas (cf. Mal 3:3-4 and 2:4-5). Verse 5 of chapter 3 broadens the scope of the judgment to include the whole nation, as sorcerers, adulterers, and those who oppress the poor are condemned.<\/p>\n<h5>The Benefits of Faithful Tithing (3:6-12)<\/h5>\n<p>Another specific weakness of postexilic Judah was the failure of the people to bring their tithes to the Lord. Encouraged by Nehemiah, the nation promised to tithe faithfully (cf. Neh 10:37-39), but apparently their good intentions were short-lived (cf. 13:10-11). According to Malachi 3:8-9, the tithes of the nation were so dismal that the people were, in effect, robbing God and were therefore under a curse. In verses 10-12 Malachi challenges the nation to bring their tithes; then God would pour out his blessing upon them. Just as the opening of the “windows in heaven” meant the end of a famine in 2 Kings 7:2, 19, so God promises that their crops will be so abundant that they will run out of storage space. The hope of “blessing” in Malachi 3:10 and 12 provides welcome relief from the curses mentioned in 1:14, 2:2, 3:9, and 4:6.<\/p>\n<h5>The Day of the Lord (3:13–4:6)<\/h5>\n<p>Faced with the challenge of Malachi 3:10-12, the people of Israel responded in two different ways. One group denied that serving God brought any benefit (3:13-15), while another segment of the nation bowed low before him with deep reverence (vv 16-18). The unbelievers argued that obeying the Lord was useless and that arrogant and evil people were the ones who prospered. In response to their charge, Malachi noted that God would remember who the righteous were in the Day of Judgment. Although all of Israel was included in the promise made to Abraham, only those who genuinely believed would be God’s treasured possession (3:17; cf. Ex 19:5), with their names written in the Book of Life (cf. Mal 3:16). As for the arrogant and evildoers, the Day of the Lord will consume them and they will have no survivors (4:1). Those who revere the Lord will enjoy spiritual and physical health under the blessing and protection of God, who is called the “sun of righteousness” (v 2). Like calves just released from confinement, the righteous will trample down the wicked and triumph over them (v 3).<\/p>\n<p>In view of the judgment associated with the Day of the Lord, Malachi urged the people to repent. To do this they needed to heed the law of Moses and take seriously the decrees and commands given at Mt Sinai (4:4; cf. 3:7). Just as Elijah called on Israel to turn back to God, so a new “Elijah” will preach repentance to a rebellious nation. When John the Baptist prepared the way for Christ (cf. Mal 3:1), he ministered “in the spirit and power of Elijah” and begged the Jews to turn from their sin and humble themselves before God (Lk 1:17). If they refused to listen, the nation faced the prospect of total destruction, the curse placed upon the people of Canaan (cf. Jos 6:17-19) and upon the nation of Edom, whose collapse was described in Malachi 1:2-5.<\/p>\n<p><em>See also<\/em> Israel, History of; Postexilic Period; Prophecy; Prophet, Prophetess.<\/p>","content_en":"<h3>MALACHI, Book of<\/h3>\n<p>Last prophetic book of the Jewish canon; last book of the Old Testament.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Background<\/p>\n<p>• Date<\/p>\n<p>• Purpose and Theology<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The name Malachi means “my messenger” or “messenger of the Lord.” Since the word appears in 3:1, some scholars think that it is not a proper name at all and does not provide the name of the author of the book. According to one ancient tradition, the “messenger” was Ezra, the priest responsible for the books of Ezra and Nehemiah. Yet it would be most unusual for the Jews to preserve a prophetic book without explicitly attaching to it the name of the author. All of the other major and minor prophets—including Obadiah—are named after a particular prophet. Moreover, “messenger of the Lord” would be a most appropriate name for a prophet (cf. 2 Chr 36:15-16; Hg 1:13).<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>During the fifth century <span>BC<\/span>, the struggling Jewish community in Judah was greatly assisted by the return of Ezra and Nehemiah. In 458 <span>BC<\/span> Ezra was encouraged by King Artaxerxes of Persia to lead a group of exiles back to Jerusalem and to institute religious reform. About 13 years later, in 445 <span>BC<\/span>, a high-ranking government official named Nehemiah was allowed to go to Jerusalem to rebuild the city walls, a task he accomplished in 52 days (Neh 6:15). As governor, Nehemiah led the people in a financial reform that provided for the poor and encouraged tithing to support the priests and Levites (5:2-13; 10:35-39). Like Ezra, Nehemiah urged the people to keep the Sabbath and avoid intermarrying with pagan neighbors. After a 12-year term, Nehemiah returned to Persia and the spiritual condition of Judah deteriorated. Perhaps discouraged by their lack of political power, tithing became sporadic, the Sabbath was not kept, intermarriage was common, and even the priests could not be trusted. When Nehemiah came back to Jerusalem sometime later, he had to take firm action to straighten out the situation (13:6-31).<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Since Malachi had to deal with the same sins mentioned in Nehemiah 13 (see Mal 1:6-14; 2:14-16; 3:8-11), it is likely that the prophet ministered either during Nehemiah’s second term as governor or in the years just before his return. The reference to “the governor” in Malachi 1:8 implies that someone other than Nehemiah was in office, so it may be best to place Malachi just after 433 <span>BC<\/span>, the year Nehemiah had returned to Persia.<\/p>\n<p class=\"h2\" id=\"PurposeandTheology\">Purpose and Theology<\/p>\n<p>Malachi was written to shake the people of Judah from their spiritual lethargy and to warn them that judgment was coming unless they repented. The people doubted God’s love (1:2) and justice (2:17) and did not take his commands seriously (1:6; 3:14-18). Yet God was “a great King” (1:14) with a great name that was to be feared even beyond the border of Israel (vv 5, 11). Malachi repeatedly urged both the priests and the people to revere God and give him the honor he deserved. God was Israel’s Father and Creator (2:10), but the nation showed contempt for his name (1:6; 3:5). In response to this contempt, God would send his messenger to announce the Day of the Lord (3:1). John the Baptist did call the nation to repentance, and Christ came to cleanse the temple (Jn 2:14-15) and to establish the covenant (Mal 3:1-2). Most of the work of refining and purifying will take place at the Second Coming, when Christ returns to purify his people (cf. vv 2-4) and judge the wicked (4:1).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>God’s Great Love for Israel (1:1-5)<\/h5>\n<p>To introduce the book, Malachi presents a contrast between God’s love for Israel and his hatred for Edom. Yet the assertion of God’s love is greeted with a strange question: “How have you loved us?” God loved Israel by entering into a covenant with the nation at Mt Sinai, just after he had freed them from the prison of Egypt. He had chosen them as his special people (cf. Gn 12:1-3; Ex 19:5-6), whereas the descendants of Esau were not chosen (cf. Rom 9:10-13). Both Israel and Edom endured invasion and destruction, but only Israel was restored and rebuilt after the exile. The people of Edom were driven from their homeland by the Nabateans between 550 and 400 <span>BC<\/span>, and they never regained their territory. Through the judgment of Edom, God demonstrated that he is the great Ruler over the nations (Mal 1:5) and that he will not forget Israel.<\/p>\n<h5>The Unacceptable Sacrifices of the Priests (1:6-14)<\/h5>\n<p>Although God deserved the honor and reverence of the Israelites, both the people and the priests openly disdained his laws and regulations. Strangely, it was the priests who led the way into disobedience. Sacrifices and offerings were supposed to atone for sin, but the animals offered by the priests only served to pollute or defile the altar (1:7, 12). According to Leviticus, animals with defects were unacceptable as sacrifices, but Malachi mentions that the priests were offering to the Lord animals that were stolen and mutilated, crippled and sick (v 13; cf. v 8). To emphasize their contempt, the Lord challenged the priests to bring comparable presents to the governor. Would they dare to insult him in this fashion and face sure rejection? Rather than having the priests continue to bring unfit sacrifices to the altar, the Lord asked them to close the temple doors entirely (v 10). Going through the motions never pleased God, either in ancient times (cf. Is 1:12-13) or modern. By calling the altar and its sacrifices “contemptible” (Mal 1:7, 12), the priests were no better than the wicked sons of Eli, whose disregard of the rules for sacrifices sent them to a premature death (cf. 1 Sm 2:15-17).<\/p>\n<p>In sharp contrast to the attitude of the priests stands the emphasis upon God’s greatness in Malachi 1:11 and 14. God is more powerful than the gods of other nations, and even if Israel’s priests and people dishonor the Lord, eventually pure offerings will be brought to God by believing Gentiles. Perhaps these offerings refer to prayer and praise (cf. Ps 19:14; Heb 13:15; Rv 5:8), but others interpret the reference more literally (cf. Is 56:7; 60:7). Peter may be alluding to this verse in connection with the conversion of Cornelius (Acts 10:35).<\/p>\n<h5>The Punishment of the Priests (2:1-9)<\/h5>\n<p>One of the functions of the priests was to pronounce blessings upon the people in the name of God, but their disgraceful behavior turned the blessings into curses (Mal 2:2). Because of the priests’ sinfulness and the poor condition of the animals, their sacrifices were also worthless, and the entrails of the animals will be spread on their faces as a sign that God holds them in contempt. The disgrace heaped upon the priests differs sharply from the honor enjoyed by Aaron and his descendants. Malachi refers to a covenant of life and peace (v 5) made with Levi and more particularly with Aaron’s grandson Phinehas, who courageously took action against the Jews involved in idolatry and immorality (Nm 25:10-13). In those days the priests revered the Lord and turned many from sin (Mal 2:6).<\/p>\n<p>Another responsibility of the priests was to teach the nation the law handed down by Moses (cf. Lv 10:11). Like prophets, they were messengers of the Lord (Mal 2:7) who were supposed to walk close to the Lord, but now the priests disregarded the law and were dishonest in handing down judicial decisions (Mal 2:9; cf. Lv 19:15).<\/p>\n<h5>The Unfaithfulness of the People (2:10-16)<\/h5>\n<p>In light of the attitude of the priests, it is not surprising to discover that the people at large were unfaithful to the Lord. God had formed Israel to be his special people, but the people had broken faith with him. A major factor in their unfaithfulness was intermarriage with foreigners, a sin mentioned in Ezra 9:1-2 and Nehemiah 13:23-29. By marrying pagan women, the men of Israel invariably began to worship pagan gods and turn from the Lord. When such intermarriage occurred, it sometimes followed the divorce of an Israelite wife. In Malachi 2:14-15 God underscores the sacred commitment that he himself witnesses when two people marry. If that marriage covenant is shattered by divorce, God is deeply displeased. And it is even more tragic if divorce became an excuse to marry a more attractive or appealing foreigner.<\/p>\n<h5>The Coming of the Messenger of the Covenant (2:17–3:5)<\/h5>\n<p>The sins of the priests and the people did not go unnoticed, even though the nation doubted that God would take action (2:17). But the third chapter opens with the announcement that the messenger of the covenant will indeed come to his temple. His way will be prepared by another messenger—a prophecy of John the Baptist, who prepared the way for the ministry of Christ (cf. Mt 11:10; Mk 1:2-3). When Christ came, he revealed his anger when he cleansed the temple (cf. Jn 2:13-17) and denounced the scribes and Pharisees (cf. 9:39), but most of his purifying and refining work awaits the Second Coming. Someday the priests and Levites will bring acceptable sacrifices, as they did in the days of Moses and Phinehas (cf. Mal 3:3-4 and 2:4-5). Verse 5 of chapter 3 broadens the scope of the judgment to include the whole nation, as sorcerers, adulterers, and those who oppress the poor are condemned.<\/p>\n<h5>The Benefits of Faithful Tithing (3:6-12)<\/h5>\n<p>Another specific weakness of postexilic Judah was the failure of the people to bring their tithes to the Lord. Encouraged by Nehemiah, the nation promised to tithe faithfully (cf. Neh 10:37-39), but apparently their good intentions were short-lived (cf. 13:10-11). According to Malachi 3:8-9, the tithes of the nation were so dismal that the people were, in effect, robbing God and were therefore under a curse. In verses 10-12 Malachi challenges the nation to bring their tithes; then God would pour out his blessing upon them. Just as the opening of the “windows in heaven” meant the end of a famine in 2 Kings 7:2, 19, so God promises that their crops will be so abundant that they will run out of storage space. The hope of “blessing” in Malachi 3:10 and 12 provides welcome relief from the curses mentioned in 1:14, 2:2, 3:9, and 4:6.<\/p>\n<h5>The Day of the Lord (3:13–4:6)<\/h5>\n<p>Faced with the challenge of Malachi 3:10-12, the people of Israel responded in two different ways. One group denied that serving God brought any benefit (3:13-15), while another segment of the nation bowed low before him with deep reverence (vv 16-18). The unbelievers argued that obeying the Lord was useless and that arrogant and evil people were the ones who prospered. In response to their charge, Malachi noted that God would remember who the righteous were in the Day of Judgment. Although all of Israel was included in the promise made to Abraham, only those who genuinely believed would be God’s treasured possession (3:17; cf. Ex 19:5), with their names written in the Book of Life (cf. Mal 3:16). As for the arrogant and evildoers, the Day of the Lord will consume them and they will have no survivors (4:1). Those who revere the Lord will enjoy spiritual and physical health under the blessing and protection of God, who is called the “sun of righteousness” (v 2). Like calves just released from confinement, the righteous will trample down the wicked and triumph over them (v 3).<\/p>\n<p>In view of the judgment associated with the Day of the Lord, Malachi urged the people to repent. To do this they needed to heed the law of Moses and take seriously the decrees and commands given at Mt Sinai (4:4; cf. 3:7). Just as Elijah called on Israel to turn back to God, so a new “Elijah” will preach repentance to a rebellious nation. When John the Baptist prepared the way for Christ (cf. Mal 3:1), he ministered “in the spirit and power of Elijah” and begged the Jews to turn from their sin and humble themselves before God (Lk 1:17). If they refused to listen, the nation faced the prospect of total destruction, the curse placed upon the people of Canaan (cf. Jos 6:17-19) and upon the nation of Edom, whose collapse was described in Malachi 1:2-5.<\/p>\n<p><em>See also<\/em> Israel, History of; Postexilic Period; Prophecy; Prophet, Prophetess.<\/p>","summary_ro":"MALACHI, Book of Last prophetic book of the Jewish canon; last book of the Old Testament. Preview • Author • Background • Date • Purpose and Theology • Content Author The name Malachi means “my messenger” or “messenger of the Lord.” Since the word appears in 3:1, some scholars think that it is not a proper name at all and does not provide the name of the author of the book. According to one ancient tradition, the “messenger” was Ezra, the priest responsible for the books of Ezra and Nehemiah....","summary_en":"MALACHI, Book of Last prophetic book of the Jewish canon; last book of the Old Testament. Preview • Author • Background • Date • Purpose and Theology • Content Author The name Malachi means “my messenger” or “messenger of the Lord.” Since the word appears in 3:1, some scholars think that it is not a proper name at all and does not provide the name of the author of the book. According to one ancient tradition, the “messenger” was Ezra, the priest responsible for the books of Ezra and Nehemiah....","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":54441,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Maleahi 2:4","title_en":"Study Note: Maleahi 2:4","content_ro":"<p><strong>2:4<\/strong> <em>my covenant with the Levites:<\/em> If the Levites would give themselves to serving God and forsake their own glory, God would give them life and peace (2:5; cp. Num 8:5-26; 25:12-13). Their special responsibility was to teach God’s instructions (Mal 2:7).<\/p>","content_en":"<p><strong>2:4<\/strong> <em>my covenant with the Levites:<\/em> If the Levites would give themselves to serving God and forsake their own glory, God would give them life and peace (2:5; cp. Num 8:5-26; 25:12-13). Their special responsibility was to teach God’s instructions (Mal 2:7).<\/p>","summary_ro":"2:4 my covenant with the Levites: If the Levites would give themselves to serving God and forsake their own glory, God would give them life and peace (2:5; cp. Num 8:5-26; 25:12-13). Their special responsibility was to teach God’s instructions (Mal 2:7).","summary_en":"2:4 my covenant with the Levites: If the Levites would give themselves to serving God and forsake their own glory, God would give them life and peace (2:5; cp. Num 8:5-26; 25:12-13). Their special responsibility was to teach God’s instructions (Mal 2:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":82067,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Maleahi 2:4","title_en":"Study Note: Maleahi 2:4","content_ro":"<p><strong>2:4<\/strong> <em>my covenant with the Levites:<\/em> If the Levites would give themselves to serving God and forsake their own glory, God would give them life and peace (2:5; cp. Num 8:5-26; 25:12-13). Their special responsibility was to teach God’s instructions (Mal 2:7).<\/p>","content_en":"<p><strong>2:4<\/strong> <em>my covenant with the Levites:<\/em> If the Levites would give themselves to serving God and forsake their own glory, God would give them life and peace (2:5; cp. Num 8:5-26; 25:12-13). Their special responsibility was to teach God’s instructions (Mal 2:7).<\/p>","summary_ro":"2:4 my covenant with the Levites: If the Levites would give themselves to serving God and forsake their own glory, God would give them life and peace (2:5; cp. Num 8:5-26; 25:12-13). Their special responsibility was to teach God’s instructions (Mal 2:7).","summary_en":"2:4 my covenant with the Levites: If the Levites would give themselves to serving God and forsake their own glory, God would give them life and peace (2:5; cp. Num 8:5-26; 25:12-13). Their special responsibility was to teach God’s instructions (Mal 2:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":109693,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Maleahi 2:4","title_en":"Study Note: Maleahi 2:4","content_ro":"<p><strong>2:4<\/strong> <em>my covenant with the Levites:<\/em> If the Levites would give themselves to serving God and forsake their own glory, God would give them life and peace (2:5; cp. Num 8:5-26; 25:12-13). Their special responsibility was to teach God’s instructions (Mal 2:7).<\/p>","content_en":"<p><strong>2:4<\/strong> <em>my covenant with the Levites:<\/em> If the Levites would give themselves to serving God and forsake their own glory, God would give them life and peace (2:5; cp. Num 8:5-26; 25:12-13). Their special responsibility was to teach God’s instructions (Mal 2:7).<\/p>","summary_ro":"2:4 my covenant with the Levites: If the Levites would give themselves to serving God and forsake their own glory, God would give them life and peace (2:5; cp. Num 8:5-26; 25:12-13). Their special responsibility was to teach God’s instructions (Mal 2:7).","summary_en":"2:4 my covenant with the Levites: If the Levites would give themselves to serving God and forsake their own glory, God would give them life and peace (2:5; cp. Num 8:5-26; 25:12-13). Their special responsibility was to teach God’s instructions (Mal 2:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":137319,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Maleahi 2:4","title_en":"Study Note: Maleahi 2:4","content_ro":"<p><strong>2:4<\/strong> <em>my covenant with the Levites:<\/em> If the Levites would give themselves to serving God and forsake their own glory, God would give them life and peace (2:5; cp. Num 8:5-26; 25:12-13). Their special responsibility was to teach God’s instructions (Mal 2:7).<\/p>","content_en":"<p><strong>2:4<\/strong> <em>my covenant with the Levites:<\/em> If the Levites would give themselves to serving God and forsake their own glory, God would give them life and peace (2:5; cp. Num 8:5-26; 25:12-13). Their special responsibility was to teach God’s instructions (Mal 2:7).<\/p>","summary_ro":"2:4 my covenant with the Levites: If the Levites would give themselves to serving God and forsake their own glory, God would give them life and peace (2:5; cp. Num 8:5-26; 25:12-13). Their special responsibility was to teach God’s instructions (Mal 2:7).","summary_en":"2:4 my covenant with the Levites: If the Levites would give themselves to serving God and forsake their own glory, God would give them life and peace (2:5; cp. Num 8:5-26; 25:12-13). Their special responsibility was to teach God’s instructions (Mal 2:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"5":[{"id":24044,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Malachi","title_en":"Book of Malachi","content_ro":"<h3>MALACHI, Book of<\/h3>\n<p>Last prophetic book of the Jewish canon; last book of the Old Testament.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Background<\/p>\n<p>• Date<\/p>\n<p>• Purpose and Theology<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The name Malachi means “my messenger” or “messenger of the Lord.” Since the word appears in 3:1, some scholars think that it is not a proper name at all and does not provide the name of the author of the book. According to one ancient tradition, the “messenger” was Ezra, the priest responsible for the books of Ezra and Nehemiah. Yet it would be most unusual for the Jews to preserve a prophetic book without explicitly attaching to it the name of the author. All of the other major and minor prophets—including Obadiah—are named after a particular prophet. Moreover, “messenger of the Lord” would be a most appropriate name for a prophet (cf. 2 Chr 36:15-16; Hg 1:13).<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>During the fifth century <span>BC<\/span>, the struggling Jewish community in Judah was greatly assisted by the return of Ezra and Nehemiah. In 458 <span>BC<\/span> Ezra was encouraged by King Artaxerxes of Persia to lead a group of exiles back to Jerusalem and to institute religious reform. About 13 years later, in 445 <span>BC<\/span>, a high-ranking government official named Nehemiah was allowed to go to Jerusalem to rebuild the city walls, a task he accomplished in 52 days (Neh 6:15). As governor, Nehemiah led the people in a financial reform that provided for the poor and encouraged tithing to support the priests and Levites (5:2-13; 10:35-39). Like Ezra, Nehemiah urged the people to keep the Sabbath and avoid intermarrying with pagan neighbors. After a 12-year term, Nehemiah returned to Persia and the spiritual condition of Judah deteriorated. Perhaps discouraged by their lack of political power, tithing became sporadic, the Sabbath was not kept, intermarriage was common, and even the priests could not be trusted. When Nehemiah came back to Jerusalem sometime later, he had to take firm action to straighten out the situation (13:6-31).<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Since Malachi had to deal with the same sins mentioned in Nehemiah 13 (see Mal 1:6-14; 2:14-16; 3:8-11), it is likely that the prophet ministered either during Nehemiah’s second term as governor or in the years just before his return. The reference to “the governor” in Malachi 1:8 implies that someone other than Nehemiah was in office, so it may be best to place Malachi just after 433 <span>BC<\/span>, the year Nehemiah had returned to Persia.<\/p>\n<p class=\"h2\" id=\"PurposeandTheology\">Purpose and Theology<\/p>\n<p>Malachi was written to shake the people of Judah from their spiritual lethargy and to warn them that judgment was coming unless they repented. The people doubted God’s love (1:2) and justice (2:17) and did not take his commands seriously (1:6; 3:14-18). Yet God was “a great King” (1:14) with a great name that was to be feared even beyond the border of Israel (vv 5, 11). Malachi repeatedly urged both the priests and the people to revere God and give him the honor he deserved. God was Israel’s Father and Creator (2:10), but the nation showed contempt for his name (1:6; 3:5). In response to this contempt, God would send his messenger to announce the Day of the Lord (3:1). John the Baptist did call the nation to repentance, and Christ came to cleanse the temple (Jn 2:14-15) and to establish the covenant (Mal 3:1-2). Most of the work of refining and purifying will take place at the Second Coming, when Christ returns to purify his people (cf. vv 2-4) and judge the wicked (4:1).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>God’s Great Love for Israel (1:1-5)<\/h5>\n<p>To introduce the book, Malachi presents a contrast between God’s love for Israel and his hatred for Edom. Yet the assertion of God’s love is greeted with a strange question: “How have you loved us?” God loved Israel by entering into a covenant with the nation at Mt Sinai, just after he had freed them from the prison of Egypt. He had chosen them as his special people (cf. Gn 12:1-3; Ex 19:5-6), whereas the descendants of Esau were not chosen (cf. Rom 9:10-13). Both Israel and Edom endured invasion and destruction, but only Israel was restored and rebuilt after the exile. The people of Edom were driven from their homeland by the Nabateans between 550 and 400 <span>BC<\/span>, and they never regained their territory. Through the judgment of Edom, God demonstrated that he is the great Ruler over the nations (Mal 1:5) and that he will not forget Israel.<\/p>\n<h5>The Unacceptable Sacrifices of the Priests (1:6-14)<\/h5>\n<p>Although God deserved the honor and reverence of the Israelites, both the people and the priests openly disdained his laws and regulations. Strangely, it was the priests who led the way into disobedience. Sacrifices and offerings were supposed to atone for sin, but the animals offered by the priests only served to pollute or defile the altar (1:7, 12). According to Leviticus, animals with defects were unacceptable as sacrifices, but Malachi mentions that the priests were offering to the Lord animals that were stolen and mutilated, crippled and sick (v 13; cf. v 8). To emphasize their contempt, the Lord challenged the priests to bring comparable presents to the governor. Would they dare to insult him in this fashion and face sure rejection? Rather than having the priests continue to bring unfit sacrifices to the altar, the Lord asked them to close the temple doors entirely (v 10). Going through the motions never pleased God, either in ancient times (cf. Is 1:12-13) or modern. By calling the altar and its sacrifices “contemptible” (Mal 1:7, 12), the priests were no better than the wicked sons of Eli, whose disregard of the rules for sacrifices sent them to a premature death (cf. 1 Sm 2:15-17).<\/p>\n<p>In sharp contrast to the attitude of the priests stands the emphasis upon God’s greatness in Malachi 1:11 and 14. God is more powerful than the gods of other nations, and even if Israel’s priests and people dishonor the Lord, eventually pure offerings will be brought to God by believing Gentiles. Perhaps these offerings refer to prayer and praise (cf. Ps 19:14; Heb 13:15; Rv 5:8), but others interpret the reference more literally (cf. Is 56:7; 60:7). Peter may be alluding to this verse in connection with the conversion of Cornelius (Acts 10:35).<\/p>\n<h5>The Punishment of the Priests (2:1-9)<\/h5>\n<p>One of the functions of the priests was to pronounce blessings upon the people in the name of God, but their disgraceful behavior turned the blessings into curses (Mal 2:2). Because of the priests’ sinfulness and the poor condition of the animals, their sacrifices were also worthless, and the entrails of the animals will be spread on their faces as a sign that God holds them in contempt. The disgrace heaped upon the priests differs sharply from the honor enjoyed by Aaron and his descendants. Malachi refers to a covenant of life and peace (v 5) made with Levi and more particularly with Aaron’s grandson Phinehas, who courageously took action against the Jews involved in idolatry and immorality (Nm 25:10-13). In those days the priests revered the Lord and turned many from sin (Mal 2:6).<\/p>\n<p>Another responsibility of the priests was to teach the nation the law handed down by Moses (cf. Lv 10:11). Like prophets, they were messengers of the Lord (Mal 2:7) who were supposed to walk close to the Lord, but now the priests disregarded the law and were dishonest in handing down judicial decisions (Mal 2:9; cf. Lv 19:15).<\/p>\n<h5>The Unfaithfulness of the People (2:10-16)<\/h5>\n<p>In light of the attitude of the priests, it is not surprising to discover that the people at large were unfaithful to the Lord. God had formed Israel to be his special people, but the people had broken faith with him. A major factor in their unfaithfulness was intermarriage with foreigners, a sin mentioned in Ezra 9:1-2 and Nehemiah 13:23-29. By marrying pagan women, the men of Israel invariably began to worship pagan gods and turn from the Lord. When such intermarriage occurred, it sometimes followed the divorce of an Israelite wife. In Malachi 2:14-15 God underscores the sacred commitment that he himself witnesses when two people marry. If that marriage covenant is shattered by divorce, God is deeply displeased. And it is even more tragic if divorce became an excuse to marry a more attractive or appealing foreigner.<\/p>\n<h5>The Coming of the Messenger of the Covenant (2:17–3:5)<\/h5>\n<p>The sins of the priests and the people did not go unnoticed, even though the nation doubted that God would take action (2:17). But the third chapter opens with the announcement that the messenger of the covenant will indeed come to his temple. His way will be prepared by another messenger—a prophecy of John the Baptist, who prepared the way for the ministry of Christ (cf. Mt 11:10; Mk 1:2-3). When Christ came, he revealed his anger when he cleansed the temple (cf. Jn 2:13-17) and denounced the scribes and Pharisees (cf. 9:39), but most of his purifying and refining work awaits the Second Coming. Someday the priests and Levites will bring acceptable sacrifices, as they did in the days of Moses and Phinehas (cf. Mal 3:3-4 and 2:4-5). Verse 5 of chapter 3 broadens the scope of the judgment to include the whole nation, as sorcerers, adulterers, and those who oppress the poor are condemned.<\/p>\n<h5>The Benefits of Faithful Tithing (3:6-12)<\/h5>\n<p>Another specific weakness of postexilic Judah was the failure of the people to bring their tithes to the Lord. Encouraged by Nehemiah, the nation promised to tithe faithfully (cf. Neh 10:37-39), but apparently their good intentions were short-lived (cf. 13:10-11). According to Malachi 3:8-9, the tithes of the nation were so dismal that the people were, in effect, robbing God and were therefore under a curse. In verses 10-12 Malachi challenges the nation to bring their tithes; then God would pour out his blessing upon them. Just as the opening of the “windows in heaven” meant the end of a famine in 2 Kings 7:2, 19, so God promises that their crops will be so abundant that they will run out of storage space. The hope of “blessing” in Malachi 3:10 and 12 provides welcome relief from the curses mentioned in 1:14, 2:2, 3:9, and 4:6.<\/p>\n<h5>The Day of the Lord (3:13–4:6)<\/h5>\n<p>Faced with the challenge of Malachi 3:10-12, the people of Israel responded in two different ways. One group denied that serving God brought any benefit (3:13-15), while another segment of the nation bowed low before him with deep reverence (vv 16-18). The unbelievers argued that obeying the Lord was useless and that arrogant and evil people were the ones who prospered. In response to their charge, Malachi noted that God would remember who the righteous were in the Day of Judgment. Although all of Israel was included in the promise made to Abraham, only those who genuinely believed would be God’s treasured possession (3:17; cf. Ex 19:5), with their names written in the Book of Life (cf. Mal 3:16). As for the arrogant and evildoers, the Day of the Lord will consume them and they will have no survivors (4:1). Those who revere the Lord will enjoy spiritual and physical health under the blessing and protection of God, who is called the “sun of righteousness” (v 2). Like calves just released from confinement, the righteous will trample down the wicked and triumph over them (v 3).<\/p>\n<p>In view of the judgment associated with the Day of the Lord, Malachi urged the people to repent. To do this they needed to heed the law of Moses and take seriously the decrees and commands given at Mt Sinai (4:4; cf. 3:7). Just as Elijah called on Israel to turn back to God, so a new “Elijah” will preach repentance to a rebellious nation. When John the Baptist prepared the way for Christ (cf. Mal 3:1), he ministered “in the spirit and power of Elijah” and begged the Jews to turn from their sin and humble themselves before God (Lk 1:17). If they refused to listen, the nation faced the prospect of total destruction, the curse placed upon the people of Canaan (cf. Jos 6:17-19) and upon the nation of Edom, whose collapse was described in Malachi 1:2-5.<\/p>\n<p><em>See also<\/em> Israel, History of; Postexilic Period; Prophecy; Prophet, Prophetess.<\/p>","content_en":"<h3>MALACHI, Book of<\/h3>\n<p>Last prophetic book of the Jewish canon; last book of the Old Testament.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Background<\/p>\n<p>• Date<\/p>\n<p>• Purpose and Theology<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The name Malachi means “my messenger” or “messenger of the Lord.” Since the word appears in 3:1, some scholars think that it is not a proper name at all and does not provide the name of the author of the book. According to one ancient tradition, the “messenger” was Ezra, the priest responsible for the books of Ezra and Nehemiah. Yet it would be most unusual for the Jews to preserve a prophetic book without explicitly attaching to it the name of the author. All of the other major and minor prophets—including Obadiah—are named after a particular prophet. Moreover, “messenger of the Lord” would be a most appropriate name for a prophet (cf. 2 Chr 36:15-16; Hg 1:13).<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>During the fifth century <span>BC<\/span>, the struggling Jewish community in Judah was greatly assisted by the return of Ezra and Nehemiah. In 458 <span>BC<\/span> Ezra was encouraged by King Artaxerxes of Persia to lead a group of exiles back to Jerusalem and to institute religious reform. About 13 years later, in 445 <span>BC<\/span>, a high-ranking government official named Nehemiah was allowed to go to Jerusalem to rebuild the city walls, a task he accomplished in 52 days (Neh 6:15). As governor, Nehemiah led the people in a financial reform that provided for the poor and encouraged tithing to support the priests and Levites (5:2-13; 10:35-39). Like Ezra, Nehemiah urged the people to keep the Sabbath and avoid intermarrying with pagan neighbors. After a 12-year term, Nehemiah returned to Persia and the spiritual condition of Judah deteriorated. Perhaps discouraged by their lack of political power, tithing became sporadic, the Sabbath was not kept, intermarriage was common, and even the priests could not be trusted. When Nehemiah came back to Jerusalem sometime later, he had to take firm action to straighten out the situation (13:6-31).<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Since Malachi had to deal with the same sins mentioned in Nehemiah 13 (see Mal 1:6-14; 2:14-16; 3:8-11), it is likely that the prophet ministered either during Nehemiah’s second term as governor or in the years just before his return. The reference to “the governor” in Malachi 1:8 implies that someone other than Nehemiah was in office, so it may be best to place Malachi just after 433 <span>BC<\/span>, the year Nehemiah had returned to Persia.<\/p>\n<p class=\"h2\" id=\"PurposeandTheology\">Purpose and Theology<\/p>\n<p>Malachi was written to shake the people of Judah from their spiritual lethargy and to warn them that judgment was coming unless they repented. The people doubted God’s love (1:2) and justice (2:17) and did not take his commands seriously (1:6; 3:14-18). Yet God was “a great King” (1:14) with a great name that was to be feared even beyond the border of Israel (vv 5, 11). Malachi repeatedly urged both the priests and the people to revere God and give him the honor he deserved. God was Israel’s Father and Creator (2:10), but the nation showed contempt for his name (1:6; 3:5). In response to this contempt, God would send his messenger to announce the Day of the Lord (3:1). John the Baptist did call the nation to repentance, and Christ came to cleanse the temple (Jn 2:14-15) and to establish the covenant (Mal 3:1-2). Most of the work of refining and purifying will take place at the Second Coming, when Christ returns to purify his people (cf. vv 2-4) and judge the wicked (4:1).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>God’s Great Love for Israel (1:1-5)<\/h5>\n<p>To introduce the book, Malachi presents a contrast between God’s love for Israel and his hatred for Edom. Yet the assertion of God’s love is greeted with a strange question: “How have you loved us?” God loved Israel by entering into a covenant with the nation at Mt Sinai, just after he had freed them from the prison of Egypt. He had chosen them as his special people (cf. Gn 12:1-3; Ex 19:5-6), whereas the descendants of Esau were not chosen (cf. Rom 9:10-13). Both Israel and Edom endured invasion and destruction, but only Israel was restored and rebuilt after the exile. The people of Edom were driven from their homeland by the Nabateans between 550 and 400 <span>BC<\/span>, and they never regained their territory. Through the judgment of Edom, God demonstrated that he is the great Ruler over the nations (Mal 1:5) and that he will not forget Israel.<\/p>\n<h5>The Unacceptable Sacrifices of the Priests (1:6-14)<\/h5>\n<p>Although God deserved the honor and reverence of the Israelites, both the people and the priests openly disdained his laws and regulations. Strangely, it was the priests who led the way into disobedience. Sacrifices and offerings were supposed to atone for sin, but the animals offered by the priests only served to pollute or defile the altar (1:7, 12). According to Leviticus, animals with defects were unacceptable as sacrifices, but Malachi mentions that the priests were offering to the Lord animals that were stolen and mutilated, crippled and sick (v 13; cf. v 8). To emphasize their contempt, the Lord challenged the priests to bring comparable presents to the governor. Would they dare to insult him in this fashion and face sure rejection? Rather than having the priests continue to bring unfit sacrifices to the altar, the Lord asked them to close the temple doors entirely (v 10). Going through the motions never pleased God, either in ancient times (cf. Is 1:12-13) or modern. By calling the altar and its sacrifices “contemptible” (Mal 1:7, 12), the priests were no better than the wicked sons of Eli, whose disregard of the rules for sacrifices sent them to a premature death (cf. 1 Sm 2:15-17).<\/p>\n<p>In sharp contrast to the attitude of the priests stands the emphasis upon God’s greatness in Malachi 1:11 and 14. God is more powerful than the gods of other nations, and even if Israel’s priests and people dishonor the Lord, eventually pure offerings will be brought to God by believing Gentiles. Perhaps these offerings refer to prayer and praise (cf. Ps 19:14; Heb 13:15; Rv 5:8), but others interpret the reference more literally (cf. Is 56:7; 60:7). Peter may be alluding to this verse in connection with the conversion of Cornelius (Acts 10:35).<\/p>\n<h5>The Punishment of the Priests (2:1-9)<\/h5>\n<p>One of the functions of the priests was to pronounce blessings upon the people in the name of God, but their disgraceful behavior turned the blessings into curses (Mal 2:2). Because of the priests’ sinfulness and the poor condition of the animals, their sacrifices were also worthless, and the entrails of the animals will be spread on their faces as a sign that God holds them in contempt. The disgrace heaped upon the priests differs sharply from the honor enjoyed by Aaron and his descendants. Malachi refers to a covenant of life and peace (v 5) made with Levi and more particularly with Aaron’s grandson Phinehas, who courageously took action against the Jews involved in idolatry and immorality (Nm 25:10-13). In those days the priests revered the Lord and turned many from sin (Mal 2:6).<\/p>\n<p>Another responsibility of the priests was to teach the nation the law handed down by Moses (cf. Lv 10:11). Like prophets, they were messengers of the Lord (Mal 2:7) who were supposed to walk close to the Lord, but now the priests disregarded the law and were dishonest in handing down judicial decisions (Mal 2:9; cf. Lv 19:15).<\/p>\n<h5>The Unfaithfulness of the People (2:10-16)<\/h5>\n<p>In light of the attitude of the priests, it is not surprising to discover that the people at large were unfaithful to the Lord. God had formed Israel to be his special people, but the people had broken faith with him. A major factor in their unfaithfulness was intermarriage with foreigners, a sin mentioned in Ezra 9:1-2 and Nehemiah 13:23-29. By marrying pagan women, the men of Israel invariably began to worship pagan gods and turn from the Lord. When such intermarriage occurred, it sometimes followed the divorce of an Israelite wife. In Malachi 2:14-15 God underscores the sacred commitment that he himself witnesses when two people marry. If that marriage covenant is shattered by divorce, God is deeply displeased. And it is even more tragic if divorce became an excuse to marry a more attractive or appealing foreigner.<\/p>\n<h5>The Coming of the Messenger of the Covenant (2:17–3:5)<\/h5>\n<p>The sins of the priests and the people did not go unnoticed, even though the nation doubted that God would take action (2:17). But the third chapter opens with the announcement that the messenger of the covenant will indeed come to his temple. His way will be prepared by another messenger—a prophecy of John the Baptist, who prepared the way for the ministry of Christ (cf. Mt 11:10; Mk 1:2-3). When Christ came, he revealed his anger when he cleansed the temple (cf. Jn 2:13-17) and denounced the scribes and Pharisees (cf. 9:39), but most of his purifying and refining work awaits the Second Coming. Someday the priests and Levites will bring acceptable sacrifices, as they did in the days of Moses and Phinehas (cf. Mal 3:3-4 and 2:4-5). Verse 5 of chapter 3 broadens the scope of the judgment to include the whole nation, as sorcerers, adulterers, and those who oppress the poor are condemned.<\/p>\n<h5>The Benefits of Faithful Tithing (3:6-12)<\/h5>\n<p>Another specific weakness of postexilic Judah was the failure of the people to bring their tithes to the Lord. Encouraged by Nehemiah, the nation promised to tithe faithfully (cf. Neh 10:37-39), but apparently their good intentions were short-lived (cf. 13:10-11). According to Malachi 3:8-9, the tithes of the nation were so dismal that the people were, in effect, robbing God and were therefore under a curse. In verses 10-12 Malachi challenges the nation to bring their tithes; then God would pour out his blessing upon them. Just as the opening of the “windows in heaven” meant the end of a famine in 2 Kings 7:2, 19, so God promises that their crops will be so abundant that they will run out of storage space. The hope of “blessing” in Malachi 3:10 and 12 provides welcome relief from the curses mentioned in 1:14, 2:2, 3:9, and 4:6.<\/p>\n<h5>The Day of the Lord (3:13–4:6)<\/h5>\n<p>Faced with the challenge of Malachi 3:10-12, the people of Israel responded in two different ways. One group denied that serving God brought any benefit (3:13-15), while another segment of the nation bowed low before him with deep reverence (vv 16-18). The unbelievers argued that obeying the Lord was useless and that arrogant and evil people were the ones who prospered. In response to their charge, Malachi noted that God would remember who the righteous were in the Day of Judgment. Although all of Israel was included in the promise made to Abraham, only those who genuinely believed would be God’s treasured possession (3:17; cf. Ex 19:5), with their names written in the Book of Life (cf. Mal 3:16). As for the arrogant and evildoers, the Day of the Lord will consume them and they will have no survivors (4:1). Those who revere the Lord will enjoy spiritual and physical health under the blessing and protection of God, who is called the “sun of righteousness” (v 2). Like calves just released from confinement, the righteous will trample down the wicked and triumph over them (v 3).<\/p>\n<p>In view of the judgment associated with the Day of the Lord, Malachi urged the people to repent. To do this they needed to heed the law of Moses and take seriously the decrees and commands given at Mt Sinai (4:4; cf. 3:7). Just as Elijah called on Israel to turn back to God, so a new “Elijah” will preach repentance to a rebellious nation. When John the Baptist prepared the way for Christ (cf. Mal 3:1), he ministered “in the spirit and power of Elijah” and begged the Jews to turn from their sin and humble themselves before God (Lk 1:17). If they refused to listen, the nation faced the prospect of total destruction, the curse placed upon the people of Canaan (cf. Jos 6:17-19) and upon the nation of Edom, whose collapse was described in Malachi 1:2-5.<\/p>\n<p><em>See also<\/em> Israel, History of; Postexilic Period; Prophecy; Prophet, Prophetess.<\/p>","summary_ro":"MALACHI, Book of Last prophetic book of the Jewish canon; last book of the Old Testament. Preview • Author • Background • Date • Purpose and Theology • Content Author The name Malachi means “my messenger” or “messenger of the Lord.” Since the word appears in 3:1, some scholars think that it is not a proper name at all and does not provide the name of the author of the book. According to one ancient tradition, the “messenger” was Ezra, the priest responsible for the books of Ezra and Nehemiah....","summary_en":"MALACHI, Book of Last prophetic book of the Jewish canon; last book of the Old Testament. Preview • Author • Background • Date • Purpose and Theology • Content Author The name Malachi means “my messenger” or “messenger of the Lord.” Since the word appears in 3:1, some scholars think that it is not a proper name at all and does not provide the name of the author of the book. According to one ancient tradition, the “messenger” was Ezra, the priest responsible for the books of Ezra and Nehemiah....","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":29343,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Peace","title_en":"Peace","content_ro":"<h3>PEACE<\/h3>\n<p>Total well-being, prosperity, and security associated with God’s presence among his people. Linked in the OT with the covenant, the presence of peace was conditional, based on Israel’s obedience. In the prophetic writings, true peace is part of the end-time hope of God’s salvation. In the NT, this longed-for peace is understood as having come in Christ and can be experienced by the believers.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shalom<\/span><em>,<\/em> the most prominent OT term for “peace,” held a wide range of connotations (wholeness, health, security, well-being, and salvation) and could apply to an equally wide range of contexts: the state of the individual (Ps 37:37; Prv 3:2; Is 32:17), the relationship of person to person (Gn 34:21; Jos 9:15) or nation to nation (e.g., absence of conflict—Dt 2:26; Jos 10:21; 1 Kgs 5:12; Ps 122:6-7), and the relationship of God and people (Ps 85:8; Jer 16:5).<\/p>\n<p>The presence of <span class=\"hebrew\" lang=\"he\">shalom<\/span> in any of these contexts was not considered ultimately as the outcome of human endeavor but as a gift or blessing of God (Lv 26:6; 1 Kgs 2:33; Jb 25:2; Pss 29:11; 85:8; Is 45:7). It is not surprising, therefore, to find “peace” tied closely to the OT notion of covenant. <span class=\"hebrew\" lang=\"he\">Shalom<\/span> was the desired state of harmony and communion between the two covenant partners—God and his people (Nm 6:26; cf. Is 54:10). Its presence signified God’s blessing in the covenant relationship (Mal 2:5; cf. Nm 25:12), and its absence signified the breakdown of that relationship due to Israel’s disobedience and unrighteousness (Jer 16:5, 10-13; cf. Ps 85:9-11; Is 32:17).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shalom<\/span> becomes a pivotal term in the prophetic writings. It was the “false” prophets who, forgetting the conditions for national well-being within the covenant relationship, assumed God’s loyalty to Israel (Ps 89) would guarantee political peace forever (Jer 6:14; 8:15; Ez 13:10, 16; Mi 3:5). Against such popular but false security, the preexilic prophets proclaimed the coming judgment precisely as a loss of this <span class=\"hebrew\" lang=\"he\">shalom<\/span> due to Israel’s persistent disobedience and unrighteousness (Is 48:18; Jer 14:13-16; 16:5, 10-13; 28; Mi 3:4, 9-12).<\/p>\n<p>The prophets did, however, point beyond the crises of exile and subsequent setbacks to a time when <span class=\"hebrew\" lang=\"he\">shalom<\/span><em>,<\/em> characterized by prosperity and well-being (Is 45:7; Ez 34:25-26), absence of conflict (Is 2:2-4; 32:15-20; Ez 34:28-31), right relations (Is 11:1-5; Mi 4:1-4; Zec 8:9-13), restoration of harmony in nature (Is 11:6-9; Ez 47:1-12), and salvation (Is 52:7; 60:17; Ez 34:30-31; 37:26-28) would again return. Often this eschatological (or end-time) expectation of peace in the OT was associated with a messianic figure, as in Isaiah 9:6, where the future Messiah is termed the “Prince of Peace.” Moreover, his reign would be one of “peace” not only for Israel but throughout the whole earth (Zec 9:9-10). The OT ends with this hope of peace still unrealized in its full sense.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>The Greek term for “peace” used predominantly in the NT is <span class=\"greek\" lang=\"el\">eirene<\/span><em>,<\/em> a word expanded from its classical Greek connotation of “rest” to include the various connotations of <span class=\"hebrew\" lang=\"he\">shalom<\/span> discussed above. As with <span class=\"hebrew\" lang=\"he\">shalom<\/span><em>,<\/em> <span class=\"greek\" lang=\"el\">eirene<\/span> could be used as a greeting or farewell (as in “peace be with you”—Lk 10:5; Gal 6:16; Jas 2:16; cf. Jn 20:19), or could signify the cessation of conflict (national—Lk 14:32; Acts 12:20; or interpersonal—Rom 14:19; Eph 4:3), or the presence of domestic tranquillity (cf. 1 Cor 7:15).<\/p>\n<p>The chief issue concerns how Jesus incorporated the OT hope for the eschatological peace of God into his ministry. In the “benedictus” of Zechariah (Lk 1:67-79), the coming of Jesus as the Messiah is expected to “guide our feet into the way of peace” (v 79). So also the angelic testimony to the shepherds proclaims Jesus as the bringer of God’s peace to people (2:14). That is, Jesus as the Messiah would usher in God’s reign of peace. Jesus’ self-understanding as expressed in the fourth Gospel corresponds to this association. This long-expected peace of God is Jesus’ farewell gift to the disciples (Jn 14:27); it is given to them when he breathed his Spirit into them (20:19-22).<\/p>\n<p>The nature of this gift of peace brought by Jesus may be easier to explain by stating what it is not. It is not an end to tension or the absence of warfare. It is not domestic tranquillity nor anything like the worldly estimation of peace (Lk 12:51-53; Jn 14:27; 16:32-33). Its presence may, on the contrary, actually disturb existing relations, being a dividing “sword” in familial relations (Mt 10:34-37). Jesus’ gift of peace is, in reality, the character and mood of the new covenant of his blood that reconciles God to people (Rom 5:1; Col 1:20) and forms the basis of subsequent reconciliation between divergent people (Eph 2:14-22).<\/p>\n<p>The early church understood “peace” to be the final, end-time salvation of God given already through Jesus Christ (cf. Phil 4:7-9). This understanding of “peace” altered the content of the common greeting “go in peace” as it was taken up in the Christian community. In Paul’s common “grace and peace” greeting (1 Cor 1:3; 2 Cor 1:2; Gal 1:3; Eph 1:2, etc.; cf. also 1 Pt 1:2; 2 Jn 1:3; Jude 1:2; Rv 1:4), it is no longer a mere wish for peace that Paul extends to his readers but is a reminder of the messianic gifts available in the present time through Christ to the man of faith. In accord with this, Jesus is described as “peace” itself (Eph 2:14), while God, too, because of his act of reconciliation through Christ, is known as a “God of peace” (Phil 4:9; Col 3:15).<\/p>\n<p>This gift of peace or reconciliation with God, made available through Christ, places an ethical demand on the Christian; it calls for the exercises of “peace” (as reconciliation between persons) within the church. Peace, as a fruit of the Spirit (Gal 5:22), is to be the goal of the Christian’s dealings with others (Rom 12:18; 14:19; Heb 12:14).<\/p>","content_en":"<h3>PEACE<\/h3>\n<p>Total well-being, prosperity, and security associated with God’s presence among his people. Linked in the OT with the covenant, the presence of peace was conditional, based on Israel’s obedience. In the prophetic writings, true peace is part of the end-time hope of God’s salvation. In the NT, this longed-for peace is understood as having come in Christ and can be experienced by the believers.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shalom<\/span><em>,<\/em> the most prominent OT term for “peace,” held a wide range of connotations (wholeness, health, security, well-being, and salvation) and could apply to an equally wide range of contexts: the state of the individual (Ps 37:37; Prv 3:2; Is 32:17), the relationship of person to person (Gn 34:21; Jos 9:15) or nation to nation (e.g., absence of conflict—Dt 2:26; Jos 10:21; 1 Kgs 5:12; Ps 122:6-7), and the relationship of God and people (Ps 85:8; Jer 16:5).<\/p>\n<p>The presence of <span class=\"hebrew\" lang=\"he\">shalom<\/span> in any of these contexts was not considered ultimately as the outcome of human endeavor but as a gift or blessing of God (Lv 26:6; 1 Kgs 2:33; Jb 25:2; Pss 29:11; 85:8; Is 45:7). It is not surprising, therefore, to find “peace” tied closely to the OT notion of covenant. <span class=\"hebrew\" lang=\"he\">Shalom<\/span> was the desired state of harmony and communion between the two covenant partners—God and his people (Nm 6:26; cf. Is 54:10). Its presence signified God’s blessing in the covenant relationship (Mal 2:5; cf. Nm 25:12), and its absence signified the breakdown of that relationship due to Israel’s disobedience and unrighteousness (Jer 16:5, 10-13; cf. Ps 85:9-11; Is 32:17).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shalom<\/span> becomes a pivotal term in the prophetic writings. It was the “false” prophets who, forgetting the conditions for national well-being within the covenant relationship, assumed God’s loyalty to Israel (Ps 89) would guarantee political peace forever (Jer 6:14; 8:15; Ez 13:10, 16; Mi 3:5). Against such popular but false security, the preexilic prophets proclaimed the coming judgment precisely as a loss of this <span class=\"hebrew\" lang=\"he\">shalom<\/span> due to Israel’s persistent disobedience and unrighteousness (Is 48:18; Jer 14:13-16; 16:5, 10-13; 28; Mi 3:4, 9-12).<\/p>\n<p>The prophets did, however, point beyond the crises of exile and subsequent setbacks to a time when <span class=\"hebrew\" lang=\"he\">shalom<\/span><em>,<\/em> characterized by prosperity and well-being (Is 45:7; Ez 34:25-26), absence of conflict (Is 2:2-4; 32:15-20; Ez 34:28-31), right relations (Is 11:1-5; Mi 4:1-4; Zec 8:9-13), restoration of harmony in nature (Is 11:6-9; Ez 47:1-12), and salvation (Is 52:7; 60:17; Ez 34:30-31; 37:26-28) would again return. Often this eschatological (or end-time) expectation of peace in the OT was associated with a messianic figure, as in Isaiah 9:6, where the future Messiah is termed the “Prince of Peace.” Moreover, his reign would be one of “peace” not only for Israel but throughout the whole earth (Zec 9:9-10). The OT ends with this hope of peace still unrealized in its full sense.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>The Greek term for “peace” used predominantly in the NT is <span class=\"greek\" lang=\"el\">eirene<\/span><em>,<\/em> a word expanded from its classical Greek connotation of “rest” to include the various connotations of <span class=\"hebrew\" lang=\"he\">shalom<\/span> discussed above. As with <span class=\"hebrew\" lang=\"he\">shalom<\/span><em>,<\/em> <span class=\"greek\" lang=\"el\">eirene<\/span> could be used as a greeting or farewell (as in “peace be with you”—Lk 10:5; Gal 6:16; Jas 2:16; cf. Jn 20:19), or could signify the cessation of conflict (national—Lk 14:32; Acts 12:20; or interpersonal—Rom 14:19; Eph 4:3), or the presence of domestic tranquillity (cf. 1 Cor 7:15).<\/p>\n<p>The chief issue concerns how Jesus incorporated the OT hope for the eschatological peace of God into his ministry. In the “benedictus” of Zechariah (Lk 1:67-79), the coming of Jesus as the Messiah is expected to “guide our feet into the way of peace” (v 79). So also the angelic testimony to the shepherds proclaims Jesus as the bringer of God’s peace to people (2:14). That is, Jesus as the Messiah would usher in God’s reign of peace. Jesus’ self-understanding as expressed in the fourth Gospel corresponds to this association. This long-expected peace of God is Jesus’ farewell gift to the disciples (Jn 14:27); it is given to them when he breathed his Spirit into them (20:19-22).<\/p>\n<p>The nature of this gift of peace brought by Jesus may be easier to explain by stating what it is not. It is not an end to tension or the absence of warfare. It is not domestic tranquillity nor anything like the worldly estimation of peace (Lk 12:51-53; Jn 14:27; 16:32-33). Its presence may, on the contrary, actually disturb existing relations, being a dividing “sword” in familial relations (Mt 10:34-37). Jesus’ gift of peace is, in reality, the character and mood of the new covenant of his blood that reconciles God to people (Rom 5:1; Col 1:20) and forms the basis of subsequent reconciliation between divergent people (Eph 2:14-22).<\/p>\n<p>The early church understood “peace” to be the final, end-time salvation of God given already through Jesus Christ (cf. Phil 4:7-9). This understanding of “peace” altered the content of the common greeting “go in peace” as it was taken up in the Christian community. In Paul’s common “grace and peace” greeting (1 Cor 1:3; 2 Cor 1:2; Gal 1:3; Eph 1:2, etc.; cf. also 1 Pt 1:2; 2 Jn 1:3; Jude 1:2; Rv 1:4), it is no longer a mere wish for peace that Paul extends to his readers but is a reminder of the messianic gifts available in the present time through Christ to the man of faith. In accord with this, Jesus is described as “peace” itself (Eph 2:14), while God, too, because of his act of reconciliation through Christ, is known as a “God of peace” (Phil 4:9; Col 3:15).<\/p>\n<p>This gift of peace or reconciliation with God, made available through Christ, places an ethical demand on the Christian; it calls for the exercises of “peace” (as reconciliation between persons) within the church. Peace, as a fruit of the Spirit (Gal 5:22), is to be the goal of the Christian’s dealings with others (Rom 12:18; 14:19; Heb 12:14).<\/p>","summary_ro":"PEACE Total well-being, prosperity, and security associated with God’s presence among his people. Linked in the OT with the covenant, the presence of peace was conditional, based on Israel’s obedience. In the prophetic writings, true peace is part of the end-time hope of God’s salvation. In the NT, this longed-for peace is understood as having come in Christ and can be experienced by the believers. In the Old Testament Shalom, the most prominent OT term for “peace,” held a wide range of conno...","summary_en":"PEACE Total well-being, prosperity, and security associated with God’s presence among his people. Linked in the OT with the covenant, the presence of peace was conditional, based on Israel’s obedience. In the prophetic writings, true peace is part of the end-time hope of God’s salvation. In the NT, this longed-for peace is understood as having come in Christ and can be experienced by the believers. In the Old Testament Shalom, the most prominent OT term for “peace,” held a wide range of conno...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":60566,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Priestly Blessing","title_en":"The Priestly Blessing","content_ro":"<h3>The Priestly Blessing<\/h3>\n<p>The priestly blessing (Num 6:22-27) is one of the most familiar and best-loved passages in the Hebrew Bible. Through the centuries, worshipers have found comfort in its brief but profound lines. This famous text is simple and elegant.<\/p>\n<p>The priestly blessing invokes the Lord’s blessing by repeating his name in each appeal (“the <span>Lord<\/span>” = <em>Yahweh;<\/em> see study note on Exod 3:15). The repetition of God’s name reminds God’s people of his interest and involvement in their lives. This benediction emphasizes the relationship between God and his people and helps them to remember the source of their blessings.<\/p>\n<p>Many Old Testament passages refer to blessings pronounced by God and by people (e.g., Gen 12:1-3; 27:1-40; Deut 7:12-15; 28:1-14). The Israelites needed God’s blessings—his help and favor—as they prepared to leave Sinai. Although the modern reader tends to think of a blessing in general terms, the Israelites in the wilderness must have understood it in terms of food, water, health, children, protection from enemies, and settlement in the Promised Land. Throughout the book of Numbers, God dealt with Israel through these down-to-earth concerns.<\/p>\n<p>The Lord blessed Israel through the good words of Aaron and his sons, the priests (Num 6:22-23). In addition to their work in the Tabernacle (and later the Temple), the priests played an important role in Israelite life. For example, the priests helped administer justice in the land (Deut 17:8-12) and assisted the king in his duties, according to a principle established in Deut 17:18-20. Eli the priest comforted Hannah and took an active role in the spiritual formation of young Samuel (1 Sam 1:1–3:21). The priests and Levites were active in Israel’s spiritual instruction (see, e.g., Deut 33:9-10; Neh 8:9-12; Mal 2:5-9).<\/p>\n<p>An important archaeological discovery draws attention to the significance of this ancient priestly blessing. In 1980, excavators recovered two small silver scrolls from a rock-cut tomb at Ketef Hinnom, southwest of the Old City of Jerusalem. Scholars date these small amulets to the late 600s or early 500s <span>BC<\/span>. When these delicate scrolls were unrolled through a lengthy and tedious process, they were found to contain the blessing from Num 6:24-26 in words that are very close to the text in the Hebrew Bible. In ancient times, such scrolls were sometimes worn as charms, similar in function to the <em>tefillin,<\/em> or “phylacteries” or “prayer boxes” (see Deut 6:8; Matt 23:5). These small scrolls are the earliest manuscripts of the biblical text and contain the earliest reference to <em>Yahweh,<\/em> the Old Testament name of God, found in Jerusalem. These artifacts point to the timeless appeal of this brief text.<\/p>\n<p>A number of New Testament letters end with a blessing spoken over the readers in a tone very similar to the priestly blessing of Numbers (e.g., 2 Cor 13:14; Heb 13:20-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:28; 9:1, 26-27; 12:1-3; 14:19-20; 28:1-4; 48:15-20; 49:25-26; Lev 9:22; Num 6:22-27; 24:1-9; Deut 10:8; 33:11-29; 1 Sam 2:20; 1 Kgs 8:55-65; 2 Chr 30:27; Pss 115:12-15; 128:1-6; Matt 5:3-11; Luke 11:27-28; 2 Cor 13:14; Eph 6:23; 1 Thes 5:23-24<\/p>","content_en":"<h3>The Priestly Blessing<\/h3>\n<p>The priestly blessing (Num 6:22-27) is one of the most familiar and best-loved passages in the Hebrew Bible. Through the centuries, worshipers have found comfort in its brief but profound lines. This famous text is simple and elegant.<\/p>\n<p>The priestly blessing invokes the Lord’s blessing by repeating his name in each appeal (“the <span>Lord<\/span>” = <em>Yahweh;<\/em> see study note on Exod 3:15). The repetition of God’s name reminds God’s people of his interest and involvement in their lives. This benediction emphasizes the relationship between God and his people and helps them to remember the source of their blessings.<\/p>\n<p>Many Old Testament passages refer to blessings pronounced by God and by people (e.g., Gen 12:1-3; 27:1-40; Deut 7:12-15; 28:1-14). The Israelites needed God’s blessings—his help and favor—as they prepared to leave Sinai. Although the modern reader tends to think of a blessing in general terms, the Israelites in the wilderness must have understood it in terms of food, water, health, children, protection from enemies, and settlement in the Promised Land. Throughout the book of Numbers, God dealt with Israel through these down-to-earth concerns.<\/p>\n<p>The Lord blessed Israel through the good words of Aaron and his sons, the priests (Num 6:22-23). In addition to their work in the Tabernacle (and later the Temple), the priests played an important role in Israelite life. For example, the priests helped administer justice in the land (Deut 17:8-12) and assisted the king in his duties, according to a principle established in Deut 17:18-20. Eli the priest comforted Hannah and took an active role in the spiritual formation of young Samuel (1 Sam 1:1–3:21). The priests and Levites were active in Israel’s spiritual instruction (see, e.g., Deut 33:9-10; Neh 8:9-12; Mal 2:5-9).<\/p>\n<p>An important archaeological discovery draws attention to the significance of this ancient priestly blessing. In 1980, excavators recovered two small silver scrolls from a rock-cut tomb at Ketef Hinnom, southwest of the Old City of Jerusalem. Scholars date these small amulets to the late 600s or early 500s <span>BC<\/span>. When these delicate scrolls were unrolled through a lengthy and tedious process, they were found to contain the blessing from Num 6:24-26 in words that are very close to the text in the Hebrew Bible. In ancient times, such scrolls were sometimes worn as charms, similar in function to the <em>tefillin,<\/em> or “phylacteries” or “prayer boxes” (see Deut 6:8; Matt 23:5). These small scrolls are the earliest manuscripts of the biblical text and contain the earliest reference to <em>Yahweh,<\/em> the Old Testament name of God, found in Jerusalem. These artifacts point to the timeless appeal of this brief text.<\/p>\n<p>A number of New Testament letters end with a blessing spoken over the readers in a tone very similar to the priestly blessing of Numbers (e.g., 2 Cor 13:14; Heb 13:20-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:28; 9:1, 26-27; 12:1-3; 14:19-20; 28:1-4; 48:15-20; 49:25-26; Lev 9:22; Num 6:22-27; 24:1-9; Deut 10:8; 33:11-29; 1 Sam 2:20; 1 Kgs 8:55-65; 2 Chr 30:27; Pss 115:12-15; 128:1-6; Matt 5:3-11; Luke 11:27-28; 2 Cor 13:14; Eph 6:23; 1 Thes 5:23-24<\/p>","summary_ro":"The Priestly Blessing The priestly blessing (Num 6:22-27) is one of the most familiar and best-loved passages in the Hebrew Bible. Through the centuries, worshipers have found comfort in its brief but profound lines. This famous text is simple and elegant. The priestly blessing invokes the Lord’s blessing by repeating his name in each appeal (“the Lord” = Yahweh; see study note on Exod 3:15). The repetition of God’s name reminds God’s people of his interest and involvement in their lives. Thi...","summary_en":"The Priestly Blessing The priestly blessing (Num 6:22-27) is one of the most familiar and best-loved passages in the Hebrew Bible. Through the centuries, worshipers have found comfort in its brief but profound lines. This famous text is simple and elegant. The priestly blessing invokes the Lord’s blessing by repeating his name in each appeal (“the Lord” = Yahweh; see study note on Exod 3:15). The repetition of God’s name reminds God’s people of his interest and involvement in their lives. Thi...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":88192,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Priestly Blessing","title_en":"The Priestly Blessing","content_ro":"<h3>The Priestly Blessing<\/h3>\n<p>The priestly blessing (Num 6:22-27) is one of the most familiar and best-loved passages in the Hebrew Bible. Through the centuries, worshipers have found comfort in its brief but profound lines. This famous text is simple and elegant.<\/p>\n<p>The priestly blessing invokes the Lord’s blessing by repeating his name in each appeal (“the <span>Lord<\/span>” = <em>Yahweh;<\/em> see study note on Exod 3:15). The repetition of God’s name reminds God’s people of his interest and involvement in their lives. This benediction emphasizes the relationship between God and his people and helps them to remember the source of their blessings.<\/p>\n<p>Many Old Testament passages refer to blessings pronounced by God and by people (e.g., Gen 12:1-3; 27:1-40; Deut 7:12-15; 28:1-14). The Israelites needed God’s blessings—his help and favor—as they prepared to leave Sinai. Although the modern reader tends to think of a blessing in general terms, the Israelites in the wilderness must have understood it in terms of food, water, health, children, protection from enemies, and settlement in the Promised Land. Throughout the book of Numbers, God dealt with Israel through these down-to-earth concerns.<\/p>\n<p>The Lord blessed Israel through the good words of Aaron and his sons, the priests (Num 6:22-23). In addition to their work in the Tabernacle (and later the Temple), the priests played an important role in Israelite life. For example, the priests helped administer justice in the land (Deut 17:8-12) and assisted the king in his duties, according to a principle established in Deut 17:18-20. Eli the priest comforted Hannah and took an active role in the spiritual formation of young Samuel (1 Sam 1:1–3:21). The priests and Levites were active in Israel’s spiritual instruction (see, e.g., Deut 33:9-10; Neh 8:9-12; Mal 2:5-9).<\/p>\n<p>An important archaeological discovery draws attention to the significance of this ancient priestly blessing. In 1980, excavators recovered two small silver scrolls from a rock-cut tomb at Ketef Hinnom, southwest of the Old City of Jerusalem. Scholars date these small amulets to the late 600s or early 500s <span>BC<\/span>. When these delicate scrolls were unrolled through a lengthy and tedious process, they were found to contain the blessing from Num 6:24-26 in words that are very close to the text in the Hebrew Bible. In ancient times, such scrolls were sometimes worn as charms, similar in function to the <em>tefillin,<\/em> or “phylacteries” or “prayer boxes” (see Deut 6:8; Matt 23:5). These small scrolls are the earliest manuscripts of the biblical text and contain the earliest reference to <em>Yahweh,<\/em> the Old Testament name of God, found in Jerusalem. These artifacts point to the timeless appeal of this brief text.<\/p>\n<p>A number of New Testament letters end with a blessing spoken over the readers in a tone very similar to the priestly blessing of Numbers (e.g., 2 Cor 13:14; Heb 13:20-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:28; 9:1, 26-27; 12:1-3; 14:19-20; 28:1-4; 48:15-20; 49:25-26; Lev 9:22; Num 6:22-27; 24:1-9; Deut 10:8; 33:11-29; 1 Sam 2:20; 1 Kgs 8:55-65; 2 Chr 30:27; Pss 115:12-15; 128:1-6; Matt 5:3-11; Luke 11:27-28; 2 Cor 13:14; Eph 6:23; 1 Thes 5:23-24<\/p>","content_en":"<h3>The Priestly Blessing<\/h3>\n<p>The priestly blessing (Num 6:22-27) is one of the most familiar and best-loved passages in the Hebrew Bible. Through the centuries, worshipers have found comfort in its brief but profound lines. This famous text is simple and elegant.<\/p>\n<p>The priestly blessing invokes the Lord’s blessing by repeating his name in each appeal (“the <span>Lord<\/span>” = <em>Yahweh;<\/em> see study note on Exod 3:15). The repetition of God’s name reminds God’s people of his interest and involvement in their lives. This benediction emphasizes the relationship between God and his people and helps them to remember the source of their blessings.<\/p>\n<p>Many Old Testament passages refer to blessings pronounced by God and by people (e.g., Gen 12:1-3; 27:1-40; Deut 7:12-15; 28:1-14). The Israelites needed God’s blessings—his help and favor—as they prepared to leave Sinai. Although the modern reader tends to think of a blessing in general terms, the Israelites in the wilderness must have understood it in terms of food, water, health, children, protection from enemies, and settlement in the Promised Land. Throughout the book of Numbers, God dealt with Israel through these down-to-earth concerns.<\/p>\n<p>The Lord blessed Israel through the good words of Aaron and his sons, the priests (Num 6:22-23). In addition to their work in the Tabernacle (and later the Temple), the priests played an important role in Israelite life. For example, the priests helped administer justice in the land (Deut 17:8-12) and assisted the king in his duties, according to a principle established in Deut 17:18-20. Eli the priest comforted Hannah and took an active role in the spiritual formation of young Samuel (1 Sam 1:1–3:21). The priests and Levites were active in Israel’s spiritual instruction (see, e.g., Deut 33:9-10; Neh 8:9-12; Mal 2:5-9).<\/p>\n<p>An important archaeological discovery draws attention to the significance of this ancient priestly blessing. In 1980, excavators recovered two small silver scrolls from a rock-cut tomb at Ketef Hinnom, southwest of the Old City of Jerusalem. Scholars date these small amulets to the late 600s or early 500s <span>BC<\/span>. When these delicate scrolls were unrolled through a lengthy and tedious process, they were found to contain the blessing from Num 6:24-26 in words that are very close to the text in the Hebrew Bible. In ancient times, such scrolls were sometimes worn as charms, similar in function to the <em>tefillin,<\/em> or “phylacteries” or “prayer boxes” (see Deut 6:8; Matt 23:5). These small scrolls are the earliest manuscripts of the biblical text and contain the earliest reference to <em>Yahweh,<\/em> the Old Testament name of God, found in Jerusalem. These artifacts point to the timeless appeal of this brief text.<\/p>\n<p>A number of New Testament letters end with a blessing spoken over the readers in a tone very similar to the priestly blessing of Numbers (e.g., 2 Cor 13:14; Heb 13:20-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:28; 9:1, 26-27; 12:1-3; 14:19-20; 28:1-4; 48:15-20; 49:25-26; Lev 9:22; Num 6:22-27; 24:1-9; Deut 10:8; 33:11-29; 1 Sam 2:20; 1 Kgs 8:55-65; 2 Chr 30:27; Pss 115:12-15; 128:1-6; Matt 5:3-11; Luke 11:27-28; 2 Cor 13:14; Eph 6:23; 1 Thes 5:23-24<\/p>","summary_ro":"The Priestly Blessing The priestly blessing (Num 6:22-27) is one of the most familiar and best-loved passages in the Hebrew Bible. Through the centuries, worshipers have found comfort in its brief but profound lines. This famous text is simple and elegant. The priestly blessing invokes the Lord’s blessing by repeating his name in each appeal (“the Lord” = Yahweh; see study note on Exod 3:15). The repetition of God’s name reminds God’s people of his interest and involvement in their lives. Thi...","summary_en":"The Priestly Blessing The priestly blessing (Num 6:22-27) is one of the most familiar and best-loved passages in the Hebrew Bible. Through the centuries, worshipers have found comfort in its brief but profound lines. This famous text is simple and elegant. The priestly blessing invokes the Lord’s blessing by repeating his name in each appeal (“the Lord” = Yahweh; see study note on Exod 3:15). The repetition of God’s name reminds God’s people of his interest and involvement in their lives. Thi...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":115818,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Priestly Blessing","title_en":"The Priestly Blessing","content_ro":"<h3>The Priestly Blessing<\/h3>\n<p>The priestly blessing (Num 6:22-27) is one of the most familiar and best-loved passages in the Hebrew Bible. Through the centuries, worshipers have found comfort in its brief but profound lines. This famous text is simple and elegant.<\/p>\n<p>The priestly blessing invokes the Lord’s blessing by repeating his name in each appeal (“the <span>Lord<\/span>” = <em>Yahweh;<\/em> see study note on Exod 3:15). The repetition of God’s name reminds God’s people of his interest and involvement in their lives. This benediction emphasizes the relationship between God and his people and helps them to remember the source of their blessings.<\/p>\n<p>Many Old Testament passages refer to blessings pronounced by God and by people (e.g., Gen 12:1-3; 27:1-40; Deut 7:12-15; 28:1-14). The Israelites needed God’s blessings—his help and favor—as they prepared to leave Sinai. Although the modern reader tends to think of a blessing in general terms, the Israelites in the wilderness must have understood it in terms of food, water, health, children, protection from enemies, and settlement in the Promised Land. Throughout the book of Numbers, God dealt with Israel through these down-to-earth concerns.<\/p>\n<p>The Lord blessed Israel through the good words of Aaron and his sons, the priests (Num 6:22-23). In addition to their work in the Tabernacle (and later the Temple), the priests played an important role in Israelite life. For example, the priests helped administer justice in the land (Deut 17:8-12) and assisted the king in his duties, according to a principle established in Deut 17:18-20. Eli the priest comforted Hannah and took an active role in the spiritual formation of young Samuel (1 Sam 1:1–3:21). The priests and Levites were active in Israel’s spiritual instruction (see, e.g., Deut 33:9-10; Neh 8:9-12; Mal 2:5-9).<\/p>\n<p>An important archaeological discovery draws attention to the significance of this ancient priestly blessing. In 1980, excavators recovered two small silver scrolls from a rock-cut tomb at Ketef Hinnom, southwest of the Old City of Jerusalem. Scholars date these small amulets to the late 600s or early 500s <span>BC<\/span>. When these delicate scrolls were unrolled through a lengthy and tedious process, they were found to contain the blessing from Num 6:24-26 in words that are very close to the text in the Hebrew Bible. In ancient times, such scrolls were sometimes worn as charms, similar in function to the <em>tefillin,<\/em> or “phylacteries” or “prayer boxes” (see Deut 6:8; Matt 23:5). These small scrolls are the earliest manuscripts of the biblical text and contain the earliest reference to <em>Yahweh,<\/em> the Old Testament name of God, found in Jerusalem. These artifacts point to the timeless appeal of this brief text.<\/p>\n<p>A number of New Testament letters end with a blessing spoken over the readers in a tone very similar to the priestly blessing of Numbers (e.g., 2 Cor 13:14; Heb 13:20-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:28; 9:1, 26-27; 12:1-3; 14:19-20; 28:1-4; 48:15-20; 49:25-26; Lev 9:22; Num 6:22-27; 24:1-9; Deut 10:8; 33:11-29; 1 Sam 2:20; 1 Kgs 8:55-65; 2 Chr 30:27; Pss 115:12-15; 128:1-6; Matt 5:3-11; Luke 11:27-28; 2 Cor 13:14; Eph 6:23; 1 Thes 5:23-24<\/p>","content_en":"<h3>The Priestly Blessing<\/h3>\n<p>The priestly blessing (Num 6:22-27) is one of the most familiar and best-loved passages in the Hebrew Bible. Through the centuries, worshipers have found comfort in its brief but profound lines. This famous text is simple and elegant.<\/p>\n<p>The priestly blessing invokes the Lord’s blessing by repeating his name in each appeal (“the <span>Lord<\/span>” = <em>Yahweh;<\/em> see study note on Exod 3:15). The repetition of God’s name reminds God’s people of his interest and involvement in their lives. This benediction emphasizes the relationship between God and his people and helps them to remember the source of their blessings.<\/p>\n<p>Many Old Testament passages refer to blessings pronounced by God and by people (e.g., Gen 12:1-3; 27:1-40; Deut 7:12-15; 28:1-14). The Israelites needed God’s blessings—his help and favor—as they prepared to leave Sinai. Although the modern reader tends to think of a blessing in general terms, the Israelites in the wilderness must have understood it in terms of food, water, health, children, protection from enemies, and settlement in the Promised Land. Throughout the book of Numbers, God dealt with Israel through these down-to-earth concerns.<\/p>\n<p>The Lord blessed Israel through the good words of Aaron and his sons, the priests (Num 6:22-23). In addition to their work in the Tabernacle (and later the Temple), the priests played an important role in Israelite life. For example, the priests helped administer justice in the land (Deut 17:8-12) and assisted the king in his duties, according to a principle established in Deut 17:18-20. Eli the priest comforted Hannah and took an active role in the spiritual formation of young Samuel (1 Sam 1:1–3:21). The priests and Levites were active in Israel’s spiritual instruction (see, e.g., Deut 33:9-10; Neh 8:9-12; Mal 2:5-9).<\/p>\n<p>An important archaeological discovery draws attention to the significance of this ancient priestly blessing. In 1980, excavators recovered two small silver scrolls from a rock-cut tomb at Ketef Hinnom, southwest of the Old City of Jerusalem. Scholars date these small amulets to the late 600s or early 500s <span>BC<\/span>. When these delicate scrolls were unrolled through a lengthy and tedious process, they were found to contain the blessing from Num 6:24-26 in words that are very close to the text in the Hebrew Bible. In ancient times, such scrolls were sometimes worn as charms, similar in function to the <em>tefillin,<\/em> or “phylacteries” or “prayer boxes” (see Deut 6:8; Matt 23:5). These small scrolls are the earliest manuscripts of the biblical text and contain the earliest reference to <em>Yahweh,<\/em> the Old Testament name of God, found in Jerusalem. These artifacts point to the timeless appeal of this brief text.<\/p>\n<p>A number of New Testament letters end with a blessing spoken over the readers in a tone very similar to the priestly blessing of Numbers (e.g., 2 Cor 13:14; Heb 13:20-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:28; 9:1, 26-27; 12:1-3; 14:19-20; 28:1-4; 48:15-20; 49:25-26; Lev 9:22; Num 6:22-27; 24:1-9; Deut 10:8; 33:11-29; 1 Sam 2:20; 1 Kgs 8:55-65; 2 Chr 30:27; Pss 115:12-15; 128:1-6; Matt 5:3-11; Luke 11:27-28; 2 Cor 13:14; Eph 6:23; 1 Thes 5:23-24<\/p>","summary_ro":"The Priestly Blessing The priestly blessing (Num 6:22-27) is one of the most familiar and best-loved passages in the Hebrew Bible. Through the centuries, worshipers have found comfort in its brief but profound lines. This famous text is simple and elegant. The priestly blessing invokes the Lord’s blessing by repeating his name in each appeal (“the Lord” = Yahweh; see study note on Exod 3:15). The repetition of God’s name reminds God’s people of his interest and involvement in their lives. Thi...","summary_en":"The Priestly Blessing The priestly blessing (Num 6:22-27) is one of the most familiar and best-loved passages in the Hebrew Bible. Through the centuries, worshipers have found comfort in its brief but profound lines. This famous text is simple and elegant. The priestly blessing invokes the Lord’s blessing by repeating his name in each appeal (“the Lord” = Yahweh; see study note on Exod 3:15). The repetition of God’s name reminds God’s people of his interest and involvement in their lives. Thi...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143444,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Priestly Blessing","title_en":"The Priestly Blessing","content_ro":"<h3>The Priestly Blessing<\/h3>\n<p>The priestly blessing (Num 6:22-27) is one of the most familiar and best-loved passages in the Hebrew Bible. Through the centuries, worshipers have found comfort in its brief but profound lines. This famous text is simple and elegant.<\/p>\n<p>The priestly blessing invokes the Lord’s blessing by repeating his name in each appeal (“the <span>Lord<\/span>” = <em>Yahweh;<\/em> see study note on Exod 3:15). The repetition of God’s name reminds God’s people of his interest and involvement in their lives. This benediction emphasizes the relationship between God and his people and helps them to remember the source of their blessings.<\/p>\n<p>Many Old Testament passages refer to blessings pronounced by God and by people (e.g., Gen 12:1-3; 27:1-40; Deut 7:12-15; 28:1-14). The Israelites needed God’s blessings—his help and favor—as they prepared to leave Sinai. Although the modern reader tends to think of a blessing in general terms, the Israelites in the wilderness must have understood it in terms of food, water, health, children, protection from enemies, and settlement in the Promised Land. Throughout the book of Numbers, God dealt with Israel through these down-to-earth concerns.<\/p>\n<p>The Lord blessed Israel through the good words of Aaron and his sons, the priests (Num 6:22-23). In addition to their work in the Tabernacle (and later the Temple), the priests played an important role in Israelite life. For example, the priests helped administer justice in the land (Deut 17:8-12) and assisted the king in his duties, according to a principle established in Deut 17:18-20. Eli the priest comforted Hannah and took an active role in the spiritual formation of young Samuel (1 Sam 1:1–3:21). The priests and Levites were active in Israel’s spiritual instruction (see, e.g., Deut 33:9-10; Neh 8:9-12; Mal 2:5-9).<\/p>\n<p>An important archaeological discovery draws attention to the significance of this ancient priestly blessing. In 1980, excavators recovered two small silver scrolls from a rock-cut tomb at Ketef Hinnom, southwest of the Old City of Jerusalem. Scholars date these small amulets to the late 600s or early 500s <span>BC<\/span>. When these delicate scrolls were unrolled through a lengthy and tedious process, they were found to contain the blessing from Num 6:24-26 in words that are very close to the text in the Hebrew Bible. In ancient times, such scrolls were sometimes worn as charms, similar in function to the <em>tefillin,<\/em> or “phylacteries” or “prayer boxes” (see Deut 6:8; Matt 23:5). These small scrolls are the earliest manuscripts of the biblical text and contain the earliest reference to <em>Yahweh,<\/em> the Old Testament name of God, found in Jerusalem. These artifacts point to the timeless appeal of this brief text.<\/p>\n<p>A number of New Testament letters end with a blessing spoken over the readers in a tone very similar to the priestly blessing of Numbers (e.g., 2 Cor 13:14; Heb 13:20-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:28; 9:1, 26-27; 12:1-3; 14:19-20; 28:1-4; 48:15-20; 49:25-26; Lev 9:22; Num 6:22-27; 24:1-9; Deut 10:8; 33:11-29; 1 Sam 2:20; 1 Kgs 8:55-65; 2 Chr 30:27; Pss 115:12-15; 128:1-6; Matt 5:3-11; Luke 11:27-28; 2 Cor 13:14; Eph 6:23; 1 Thes 5:23-24<\/p>","content_en":"<h3>The Priestly Blessing<\/h3>\n<p>The priestly blessing (Num 6:22-27) is one of the most familiar and best-loved passages in the Hebrew Bible. Through the centuries, worshipers have found comfort in its brief but profound lines. This famous text is simple and elegant.<\/p>\n<p>The priestly blessing invokes the Lord’s blessing by repeating his name in each appeal (“the <span>Lord<\/span>” = <em>Yahweh;<\/em> see study note on Exod 3:15). The repetition of God’s name reminds God’s people of his interest and involvement in their lives. This benediction emphasizes the relationship between God and his people and helps them to remember the source of their blessings.<\/p>\n<p>Many Old Testament passages refer to blessings pronounced by God and by people (e.g., Gen 12:1-3; 27:1-40; Deut 7:12-15; 28:1-14). The Israelites needed God’s blessings—his help and favor—as they prepared to leave Sinai. Although the modern reader tends to think of a blessing in general terms, the Israelites in the wilderness must have understood it in terms of food, water, health, children, protection from enemies, and settlement in the Promised Land. Throughout the book of Numbers, God dealt with Israel through these down-to-earth concerns.<\/p>\n<p>The Lord blessed Israel through the good words of Aaron and his sons, the priests (Num 6:22-23). In addition to their work in the Tabernacle (and later the Temple), the priests played an important role in Israelite life. For example, the priests helped administer justice in the land (Deut 17:8-12) and assisted the king in his duties, according to a principle established in Deut 17:18-20. Eli the priest comforted Hannah and took an active role in the spiritual formation of young Samuel (1 Sam 1:1–3:21). The priests and Levites were active in Israel’s spiritual instruction (see, e.g., Deut 33:9-10; Neh 8:9-12; Mal 2:5-9).<\/p>\n<p>An important archaeological discovery draws attention to the significance of this ancient priestly blessing. In 1980, excavators recovered two small silver scrolls from a rock-cut tomb at Ketef Hinnom, southwest of the Old City of Jerusalem. Scholars date these small amulets to the late 600s or early 500s <span>BC<\/span>. When these delicate scrolls were unrolled through a lengthy and tedious process, they were found to contain the blessing from Num 6:24-26 in words that are very close to the text in the Hebrew Bible. In ancient times, such scrolls were sometimes worn as charms, similar in function to the <em>tefillin,<\/em> or “phylacteries” or “prayer boxes” (see Deut 6:8; Matt 23:5). These small scrolls are the earliest manuscripts of the biblical text and contain the earliest reference to <em>Yahweh,<\/em> the Old Testament name of God, found in Jerusalem. These artifacts point to the timeless appeal of this brief text.<\/p>\n<p>A number of New Testament letters end with a blessing spoken over the readers in a tone very similar to the priestly blessing of Numbers (e.g., 2 Cor 13:14; Heb 13:20-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:28; 9:1, 26-27; 12:1-3; 14:19-20; 28:1-4; 48:15-20; 49:25-26; Lev 9:22; Num 6:22-27; 24:1-9; Deut 10:8; 33:11-29; 1 Sam 2:20; 1 Kgs 8:55-65; 2 Chr 30:27; Pss 115:12-15; 128:1-6; Matt 5:3-11; Luke 11:27-28; 2 Cor 13:14; Eph 6:23; 1 Thes 5:23-24<\/p>","summary_ro":"The Priestly Blessing The priestly blessing (Num 6:22-27) is one of the most familiar and best-loved passages in the Hebrew Bible. Through the centuries, worshipers have found comfort in its brief but profound lines. This famous text is simple and elegant. The priestly blessing invokes the Lord’s blessing by repeating his name in each appeal (“the Lord” = Yahweh; see study note on Exod 3:15). The repetition of God’s name reminds God’s people of his interest and involvement in their lives. Thi...","summary_en":"The Priestly Blessing The priestly blessing (Num 6:22-27) is one of the most familiar and best-loved passages in the Hebrew Bible. Through the centuries, worshipers have found comfort in its brief but profound lines. This famous text is simple and elegant. The priestly blessing invokes the Lord’s blessing by repeating his name in each appeal (“the Lord” = Yahweh; see study note on Exod 3:15). The repetition of God’s name reminds God’s people of his interest and involvement in their lives. Thi...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"6":[{"id":24046,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Malachi","title_en":"Book of Malachi","content_ro":"<h3>MALACHI, Book of<\/h3>\n<p>Last prophetic book of the Jewish canon; last book of the Old Testament.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Background<\/p>\n<p>• Date<\/p>\n<p>• Purpose and Theology<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The name Malachi means “my messenger” or “messenger of the Lord.” Since the word appears in 3:1, some scholars think that it is not a proper name at all and does not provide the name of the author of the book. According to one ancient tradition, the “messenger” was Ezra, the priest responsible for the books of Ezra and Nehemiah. Yet it would be most unusual for the Jews to preserve a prophetic book without explicitly attaching to it the name of the author. All of the other major and minor prophets—including Obadiah—are named after a particular prophet. Moreover, “messenger of the Lord” would be a most appropriate name for a prophet (cf. 2 Chr 36:15-16; Hg 1:13).<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>During the fifth century <span>BC<\/span>, the struggling Jewish community in Judah was greatly assisted by the return of Ezra and Nehemiah. In 458 <span>BC<\/span> Ezra was encouraged by King Artaxerxes of Persia to lead a group of exiles back to Jerusalem and to institute religious reform. About 13 years later, in 445 <span>BC<\/span>, a high-ranking government official named Nehemiah was allowed to go to Jerusalem to rebuild the city walls, a task he accomplished in 52 days (Neh 6:15). As governor, Nehemiah led the people in a financial reform that provided for the poor and encouraged tithing to support the priests and Levites (5:2-13; 10:35-39). Like Ezra, Nehemiah urged the people to keep the Sabbath and avoid intermarrying with pagan neighbors. After a 12-year term, Nehemiah returned to Persia and the spiritual condition of Judah deteriorated. Perhaps discouraged by their lack of political power, tithing became sporadic, the Sabbath was not kept, intermarriage was common, and even the priests could not be trusted. When Nehemiah came back to Jerusalem sometime later, he had to take firm action to straighten out the situation (13:6-31).<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Since Malachi had to deal with the same sins mentioned in Nehemiah 13 (see Mal 1:6-14; 2:14-16; 3:8-11), it is likely that the prophet ministered either during Nehemiah’s second term as governor or in the years just before his return. The reference to “the governor” in Malachi 1:8 implies that someone other than Nehemiah was in office, so it may be best to place Malachi just after 433 <span>BC<\/span>, the year Nehemiah had returned to Persia.<\/p>\n<p class=\"h2\" id=\"PurposeandTheology\">Purpose and Theology<\/p>\n<p>Malachi was written to shake the people of Judah from their spiritual lethargy and to warn them that judgment was coming unless they repented. The people doubted God’s love (1:2) and justice (2:17) and did not take his commands seriously (1:6; 3:14-18). Yet God was “a great King” (1:14) with a great name that was to be feared even beyond the border of Israel (vv 5, 11). Malachi repeatedly urged both the priests and the people to revere God and give him the honor he deserved. God was Israel’s Father and Creator (2:10), but the nation showed contempt for his name (1:6; 3:5). In response to this contempt, God would send his messenger to announce the Day of the Lord (3:1). John the Baptist did call the nation to repentance, and Christ came to cleanse the temple (Jn 2:14-15) and to establish the covenant (Mal 3:1-2). Most of the work of refining and purifying will take place at the Second Coming, when Christ returns to purify his people (cf. vv 2-4) and judge the wicked (4:1).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>God’s Great Love for Israel (1:1-5)<\/h5>\n<p>To introduce the book, Malachi presents a contrast between God’s love for Israel and his hatred for Edom. Yet the assertion of God’s love is greeted with a strange question: “How have you loved us?” God loved Israel by entering into a covenant with the nation at Mt Sinai, just after he had freed them from the prison of Egypt. He had chosen them as his special people (cf. Gn 12:1-3; Ex 19:5-6), whereas the descendants of Esau were not chosen (cf. Rom 9:10-13). Both Israel and Edom endured invasion and destruction, but only Israel was restored and rebuilt after the exile. The people of Edom were driven from their homeland by the Nabateans between 550 and 400 <span>BC<\/span>, and they never regained their territory. Through the judgment of Edom, God demonstrated that he is the great Ruler over the nations (Mal 1:5) and that he will not forget Israel.<\/p>\n<h5>The Unacceptable Sacrifices of the Priests (1:6-14)<\/h5>\n<p>Although God deserved the honor and reverence of the Israelites, both the people and the priests openly disdained his laws and regulations. Strangely, it was the priests who led the way into disobedience. Sacrifices and offerings were supposed to atone for sin, but the animals offered by the priests only served to pollute or defile the altar (1:7, 12). According to Leviticus, animals with defects were unacceptable as sacrifices, but Malachi mentions that the priests were offering to the Lord animals that were stolen and mutilated, crippled and sick (v 13; cf. v 8). To emphasize their contempt, the Lord challenged the priests to bring comparable presents to the governor. Would they dare to insult him in this fashion and face sure rejection? Rather than having the priests continue to bring unfit sacrifices to the altar, the Lord asked them to close the temple doors entirely (v 10). Going through the motions never pleased God, either in ancient times (cf. Is 1:12-13) or modern. By calling the altar and its sacrifices “contemptible” (Mal 1:7, 12), the priests were no better than the wicked sons of Eli, whose disregard of the rules for sacrifices sent them to a premature death (cf. 1 Sm 2:15-17).<\/p>\n<p>In sharp contrast to the attitude of the priests stands the emphasis upon God’s greatness in Malachi 1:11 and 14. God is more powerful than the gods of other nations, and even if Israel’s priests and people dishonor the Lord, eventually pure offerings will be brought to God by believing Gentiles. Perhaps these offerings refer to prayer and praise (cf. Ps 19:14; Heb 13:15; Rv 5:8), but others interpret the reference more literally (cf. Is 56:7; 60:7). Peter may be alluding to this verse in connection with the conversion of Cornelius (Acts 10:35).<\/p>\n<h5>The Punishment of the Priests (2:1-9)<\/h5>\n<p>One of the functions of the priests was to pronounce blessings upon the people in the name of God, but their disgraceful behavior turned the blessings into curses (Mal 2:2). Because of the priests’ sinfulness and the poor condition of the animals, their sacrifices were also worthless, and the entrails of the animals will be spread on their faces as a sign that God holds them in contempt. The disgrace heaped upon the priests differs sharply from the honor enjoyed by Aaron and his descendants. Malachi refers to a covenant of life and peace (v 5) made with Levi and more particularly with Aaron’s grandson Phinehas, who courageously took action against the Jews involved in idolatry and immorality (Nm 25:10-13). In those days the priests revered the Lord and turned many from sin (Mal 2:6).<\/p>\n<p>Another responsibility of the priests was to teach the nation the law handed down by Moses (cf. Lv 10:11). Like prophets, they were messengers of the Lord (Mal 2:7) who were supposed to walk close to the Lord, but now the priests disregarded the law and were dishonest in handing down judicial decisions (Mal 2:9; cf. Lv 19:15).<\/p>\n<h5>The Unfaithfulness of the People (2:10-16)<\/h5>\n<p>In light of the attitude of the priests, it is not surprising to discover that the people at large were unfaithful to the Lord. God had formed Israel to be his special people, but the people had broken faith with him. A major factor in their unfaithfulness was intermarriage with foreigners, a sin mentioned in Ezra 9:1-2 and Nehemiah 13:23-29. By marrying pagan women, the men of Israel invariably began to worship pagan gods and turn from the Lord. When such intermarriage occurred, it sometimes followed the divorce of an Israelite wife. In Malachi 2:14-15 God underscores the sacred commitment that he himself witnesses when two people marry. If that marriage covenant is shattered by divorce, God is deeply displeased. And it is even more tragic if divorce became an excuse to marry a more attractive or appealing foreigner.<\/p>\n<h5>The Coming of the Messenger of the Covenant (2:17–3:5)<\/h5>\n<p>The sins of the priests and the people did not go unnoticed, even though the nation doubted that God would take action (2:17). But the third chapter opens with the announcement that the messenger of the covenant will indeed come to his temple. His way will be prepared by another messenger—a prophecy of John the Baptist, who prepared the way for the ministry of Christ (cf. Mt 11:10; Mk 1:2-3). When Christ came, he revealed his anger when he cleansed the temple (cf. Jn 2:13-17) and denounced the scribes and Pharisees (cf. 9:39), but most of his purifying and refining work awaits the Second Coming. Someday the priests and Levites will bring acceptable sacrifices, as they did in the days of Moses and Phinehas (cf. Mal 3:3-4 and 2:4-5). Verse 5 of chapter 3 broadens the scope of the judgment to include the whole nation, as sorcerers, adulterers, and those who oppress the poor are condemned.<\/p>\n<h5>The Benefits of Faithful Tithing (3:6-12)<\/h5>\n<p>Another specific weakness of postexilic Judah was the failure of the people to bring their tithes to the Lord. Encouraged by Nehemiah, the nation promised to tithe faithfully (cf. Neh 10:37-39), but apparently their good intentions were short-lived (cf. 13:10-11). According to Malachi 3:8-9, the tithes of the nation were so dismal that the people were, in effect, robbing God and were therefore under a curse. In verses 10-12 Malachi challenges the nation to bring their tithes; then God would pour out his blessing upon them. Just as the opening of the “windows in heaven” meant the end of a famine in 2 Kings 7:2, 19, so God promises that their crops will be so abundant that they will run out of storage space. The hope of “blessing” in Malachi 3:10 and 12 provides welcome relief from the curses mentioned in 1:14, 2:2, 3:9, and 4:6.<\/p>\n<h5>The Day of the Lord (3:13–4:6)<\/h5>\n<p>Faced with the challenge of Malachi 3:10-12, the people of Israel responded in two different ways. One group denied that serving God brought any benefit (3:13-15), while another segment of the nation bowed low before him with deep reverence (vv 16-18). The unbelievers argued that obeying the Lord was useless and that arrogant and evil people were the ones who prospered. In response to their charge, Malachi noted that God would remember who the righteous were in the Day of Judgment. Although all of Israel was included in the promise made to Abraham, only those who genuinely believed would be God’s treasured possession (3:17; cf. Ex 19:5), with their names written in the Book of Life (cf. Mal 3:16). As for the arrogant and evildoers, the Day of the Lord will consume them and they will have no survivors (4:1). Those who revere the Lord will enjoy spiritual and physical health under the blessing and protection of God, who is called the “sun of righteousness” (v 2). Like calves just released from confinement, the righteous will trample down the wicked and triumph over them (v 3).<\/p>\n<p>In view of the judgment associated with the Day of the Lord, Malachi urged the people to repent. To do this they needed to heed the law of Moses and take seriously the decrees and commands given at Mt Sinai (4:4; cf. 3:7). Just as Elijah called on Israel to turn back to God, so a new “Elijah” will preach repentance to a rebellious nation. When John the Baptist prepared the way for Christ (cf. Mal 3:1), he ministered “in the spirit and power of Elijah” and begged the Jews to turn from their sin and humble themselves before God (Lk 1:17). If they refused to listen, the nation faced the prospect of total destruction, the curse placed upon the people of Canaan (cf. Jos 6:17-19) and upon the nation of Edom, whose collapse was described in Malachi 1:2-5.<\/p>\n<p><em>See also<\/em> Israel, History of; Postexilic Period; Prophecy; Prophet, Prophetess.<\/p>","content_en":"<h3>MALACHI, Book of<\/h3>\n<p>Last prophetic book of the Jewish canon; last book of the Old Testament.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Background<\/p>\n<p>• Date<\/p>\n<p>• Purpose and Theology<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The name Malachi means “my messenger” or “messenger of the Lord.” Since the word appears in 3:1, some scholars think that it is not a proper name at all and does not provide the name of the author of the book. According to one ancient tradition, the “messenger” was Ezra, the priest responsible for the books of Ezra and Nehemiah. Yet it would be most unusual for the Jews to preserve a prophetic book without explicitly attaching to it the name of the author. All of the other major and minor prophets—including Obadiah—are named after a particular prophet. Moreover, “messenger of the Lord” would be a most appropriate name for a prophet (cf. 2 Chr 36:15-16; Hg 1:13).<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>During the fifth century <span>BC<\/span>, the struggling Jewish community in Judah was greatly assisted by the return of Ezra and Nehemiah. In 458 <span>BC<\/span> Ezra was encouraged by King Artaxerxes of Persia to lead a group of exiles back to Jerusalem and to institute religious reform. About 13 years later, in 445 <span>BC<\/span>, a high-ranking government official named Nehemiah was allowed to go to Jerusalem to rebuild the city walls, a task he accomplished in 52 days (Neh 6:15). As governor, Nehemiah led the people in a financial reform that provided for the poor and encouraged tithing to support the priests and Levites (5:2-13; 10:35-39). Like Ezra, Nehemiah urged the people to keep the Sabbath and avoid intermarrying with pagan neighbors. After a 12-year term, Nehemiah returned to Persia and the spiritual condition of Judah deteriorated. Perhaps discouraged by their lack of political power, tithing became sporadic, the Sabbath was not kept, intermarriage was common, and even the priests could not be trusted. When Nehemiah came back to Jerusalem sometime later, he had to take firm action to straighten out the situation (13:6-31).<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Since Malachi had to deal with the same sins mentioned in Nehemiah 13 (see Mal 1:6-14; 2:14-16; 3:8-11), it is likely that the prophet ministered either during Nehemiah’s second term as governor or in the years just before his return. The reference to “the governor” in Malachi 1:8 implies that someone other than Nehemiah was in office, so it may be best to place Malachi just after 433 <span>BC<\/span>, the year Nehemiah had returned to Persia.<\/p>\n<p class=\"h2\" id=\"PurposeandTheology\">Purpose and Theology<\/p>\n<p>Malachi was written to shake the people of Judah from their spiritual lethargy and to warn them that judgment was coming unless they repented. The people doubted God’s love (1:2) and justice (2:17) and did not take his commands seriously (1:6; 3:14-18). Yet God was “a great King” (1:14) with a great name that was to be feared even beyond the border of Israel (vv 5, 11). Malachi repeatedly urged both the priests and the people to revere God and give him the honor he deserved. God was Israel’s Father and Creator (2:10), but the nation showed contempt for his name (1:6; 3:5). In response to this contempt, God would send his messenger to announce the Day of the Lord (3:1). John the Baptist did call the nation to repentance, and Christ came to cleanse the temple (Jn 2:14-15) and to establish the covenant (Mal 3:1-2). Most of the work of refining and purifying will take place at the Second Coming, when Christ returns to purify his people (cf. vv 2-4) and judge the wicked (4:1).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>God’s Great Love for Israel (1:1-5)<\/h5>\n<p>To introduce the book, Malachi presents a contrast between God’s love for Israel and his hatred for Edom. Yet the assertion of God’s love is greeted with a strange question: “How have you loved us?” God loved Israel by entering into a covenant with the nation at Mt Sinai, just after he had freed them from the prison of Egypt. He had chosen them as his special people (cf. Gn 12:1-3; Ex 19:5-6), whereas the descendants of Esau were not chosen (cf. Rom 9:10-13). Both Israel and Edom endured invasion and destruction, but only Israel was restored and rebuilt after the exile. The people of Edom were driven from their homeland by the Nabateans between 550 and 400 <span>BC<\/span>, and they never regained their territory. Through the judgment of Edom, God demonstrated that he is the great Ruler over the nations (Mal 1:5) and that he will not forget Israel.<\/p>\n<h5>The Unacceptable Sacrifices of the Priests (1:6-14)<\/h5>\n<p>Although God deserved the honor and reverence of the Israelites, both the people and the priests openly disdained his laws and regulations. Strangely, it was the priests who led the way into disobedience. Sacrifices and offerings were supposed to atone for sin, but the animals offered by the priests only served to pollute or defile the altar (1:7, 12). According to Leviticus, animals with defects were unacceptable as sacrifices, but Malachi mentions that the priests were offering to the Lord animals that were stolen and mutilated, crippled and sick (v 13; cf. v 8). To emphasize their contempt, the Lord challenged the priests to bring comparable presents to the governor. Would they dare to insult him in this fashion and face sure rejection? Rather than having the priests continue to bring unfit sacrifices to the altar, the Lord asked them to close the temple doors entirely (v 10). Going through the motions never pleased God, either in ancient times (cf. Is 1:12-13) or modern. By calling the altar and its sacrifices “contemptible” (Mal 1:7, 12), the priests were no better than the wicked sons of Eli, whose disregard of the rules for sacrifices sent them to a premature death (cf. 1 Sm 2:15-17).<\/p>\n<p>In sharp contrast to the attitude of the priests stands the emphasis upon God’s greatness in Malachi 1:11 and 14. God is more powerful than the gods of other nations, and even if Israel’s priests and people dishonor the Lord, eventually pure offerings will be brought to God by believing Gentiles. Perhaps these offerings refer to prayer and praise (cf. Ps 19:14; Heb 13:15; Rv 5:8), but others interpret the reference more literally (cf. Is 56:7; 60:7). Peter may be alluding to this verse in connection with the conversion of Cornelius (Acts 10:35).<\/p>\n<h5>The Punishment of the Priests (2:1-9)<\/h5>\n<p>One of the functions of the priests was to pronounce blessings upon the people in the name of God, but their disgraceful behavior turned the blessings into curses (Mal 2:2). Because of the priests’ sinfulness and the poor condition of the animals, their sacrifices were also worthless, and the entrails of the animals will be spread on their faces as a sign that God holds them in contempt. The disgrace heaped upon the priests differs sharply from the honor enjoyed by Aaron and his descendants. Malachi refers to a covenant of life and peace (v 5) made with Levi and more particularly with Aaron’s grandson Phinehas, who courageously took action against the Jews involved in idolatry and immorality (Nm 25:10-13). In those days the priests revered the Lord and turned many from sin (Mal 2:6).<\/p>\n<p>Another responsibility of the priests was to teach the nation the law handed down by Moses (cf. Lv 10:11). Like prophets, they were messengers of the Lord (Mal 2:7) who were supposed to walk close to the Lord, but now the priests disregarded the law and were dishonest in handing down judicial decisions (Mal 2:9; cf. Lv 19:15).<\/p>\n<h5>The Unfaithfulness of the People (2:10-16)<\/h5>\n<p>In light of the attitude of the priests, it is not surprising to discover that the people at large were unfaithful to the Lord. God had formed Israel to be his special people, but the people had broken faith with him. A major factor in their unfaithfulness was intermarriage with foreigners, a sin mentioned in Ezra 9:1-2 and Nehemiah 13:23-29. By marrying pagan women, the men of Israel invariably began to worship pagan gods and turn from the Lord. When such intermarriage occurred, it sometimes followed the divorce of an Israelite wife. In Malachi 2:14-15 God underscores the sacred commitment that he himself witnesses when two people marry. If that marriage covenant is shattered by divorce, God is deeply displeased. And it is even more tragic if divorce became an excuse to marry a more attractive or appealing foreigner.<\/p>\n<h5>The Coming of the Messenger of the Covenant (2:17–3:5)<\/h5>\n<p>The sins of the priests and the people did not go unnoticed, even though the nation doubted that God would take action (2:17). But the third chapter opens with the announcement that the messenger of the covenant will indeed come to his temple. His way will be prepared by another messenger—a prophecy of John the Baptist, who prepared the way for the ministry of Christ (cf. Mt 11:10; Mk 1:2-3). When Christ came, he revealed his anger when he cleansed the temple (cf. Jn 2:13-17) and denounced the scribes and Pharisees (cf. 9:39), but most of his purifying and refining work awaits the Second Coming. Someday the priests and Levites will bring acceptable sacrifices, as they did in the days of Moses and Phinehas (cf. Mal 3:3-4 and 2:4-5). Verse 5 of chapter 3 broadens the scope of the judgment to include the whole nation, as sorcerers, adulterers, and those who oppress the poor are condemned.<\/p>\n<h5>The Benefits of Faithful Tithing (3:6-12)<\/h5>\n<p>Another specific weakness of postexilic Judah was the failure of the people to bring their tithes to the Lord. Encouraged by Nehemiah, the nation promised to tithe faithfully (cf. Neh 10:37-39), but apparently their good intentions were short-lived (cf. 13:10-11). According to Malachi 3:8-9, the tithes of the nation were so dismal that the people were, in effect, robbing God and were therefore under a curse. In verses 10-12 Malachi challenges the nation to bring their tithes; then God would pour out his blessing upon them. Just as the opening of the “windows in heaven” meant the end of a famine in 2 Kings 7:2, 19, so God promises that their crops will be so abundant that they will run out of storage space. The hope of “blessing” in Malachi 3:10 and 12 provides welcome relief from the curses mentioned in 1:14, 2:2, 3:9, and 4:6.<\/p>\n<h5>The Day of the Lord (3:13–4:6)<\/h5>\n<p>Faced with the challenge of Malachi 3:10-12, the people of Israel responded in two different ways. One group denied that serving God brought any benefit (3:13-15), while another segment of the nation bowed low before him with deep reverence (vv 16-18). The unbelievers argued that obeying the Lord was useless and that arrogant and evil people were the ones who prospered. In response to their charge, Malachi noted that God would remember who the righteous were in the Day of Judgment. Although all of Israel was included in the promise made to Abraham, only those who genuinely believed would be God’s treasured possession (3:17; cf. Ex 19:5), with their names written in the Book of Life (cf. Mal 3:16). As for the arrogant and evildoers, the Day of the Lord will consume them and they will have no survivors (4:1). Those who revere the Lord will enjoy spiritual and physical health under the blessing and protection of God, who is called the “sun of righteousness” (v 2). Like calves just released from confinement, the righteous will trample down the wicked and triumph over them (v 3).<\/p>\n<p>In view of the judgment associated with the Day of the Lord, Malachi urged the people to repent. To do this they needed to heed the law of Moses and take seriously the decrees and commands given at Mt Sinai (4:4; cf. 3:7). Just as Elijah called on Israel to turn back to God, so a new “Elijah” will preach repentance to a rebellious nation. When John the Baptist prepared the way for Christ (cf. Mal 3:1), he ministered “in the spirit and power of Elijah” and begged the Jews to turn from their sin and humble themselves before God (Lk 1:17). If they refused to listen, the nation faced the prospect of total destruction, the curse placed upon the people of Canaan (cf. Jos 6:17-19) and upon the nation of Edom, whose collapse was described in Malachi 1:2-5.<\/p>\n<p><em>See also<\/em> Israel, History of; Postexilic Period; Prophecy; Prophet, Prophetess.<\/p>","summary_ro":"MALACHI, Book of Last prophetic book of the Jewish canon; last book of the Old Testament. Preview • Author • Background • Date • Purpose and Theology • Content Author The name Malachi means “my messenger” or “messenger of the Lord.” Since the word appears in 3:1, some scholars think that it is not a proper name at all and does not provide the name of the author of the book. According to one ancient tradition, the “messenger” was Ezra, the priest responsible for the books of Ezra and Nehemiah....","summary_en":"MALACHI, Book of Last prophetic book of the Jewish canon; last book of the Old Testament. Preview • Author • Background • Date • Purpose and Theology • Content Author The name Malachi means “my messenger” or “messenger of the Lord.” Since the word appears in 3:1, some scholars think that it is not a proper name at all and does not provide the name of the author of the book. According to one ancient tradition, the “messenger” was Ezra, the priest responsible for the books of Ezra and Nehemiah....","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false}],"7":[{"id":24048,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Malachi","title_en":"Book of Malachi","content_ro":"<h3>MALACHI, Book of<\/h3>\n<p>Last prophetic book of the Jewish canon; last book of the Old Testament.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Background<\/p>\n<p>• Date<\/p>\n<p>• Purpose and Theology<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The name Malachi means “my messenger” or “messenger of the Lord.” Since the word appears in 3:1, some scholars think that it is not a proper name at all and does not provide the name of the author of the book. According to one ancient tradition, the “messenger” was Ezra, the priest responsible for the books of Ezra and Nehemiah. Yet it would be most unusual for the Jews to preserve a prophetic book without explicitly attaching to it the name of the author. All of the other major and minor prophets—including Obadiah—are named after a particular prophet. Moreover, “messenger of the Lord” would be a most appropriate name for a prophet (cf. 2 Chr 36:15-16; Hg 1:13).<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>During the fifth century <span>BC<\/span>, the struggling Jewish community in Judah was greatly assisted by the return of Ezra and Nehemiah. In 458 <span>BC<\/span> Ezra was encouraged by King Artaxerxes of Persia to lead a group of exiles back to Jerusalem and to institute religious reform. About 13 years later, in 445 <span>BC<\/span>, a high-ranking government official named Nehemiah was allowed to go to Jerusalem to rebuild the city walls, a task he accomplished in 52 days (Neh 6:15). As governor, Nehemiah led the people in a financial reform that provided for the poor and encouraged tithing to support the priests and Levites (5:2-13; 10:35-39). Like Ezra, Nehemiah urged the people to keep the Sabbath and avoid intermarrying with pagan neighbors. After a 12-year term, Nehemiah returned to Persia and the spiritual condition of Judah deteriorated. Perhaps discouraged by their lack of political power, tithing became sporadic, the Sabbath was not kept, intermarriage was common, and even the priests could not be trusted. When Nehemiah came back to Jerusalem sometime later, he had to take firm action to straighten out the situation (13:6-31).<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Since Malachi had to deal with the same sins mentioned in Nehemiah 13 (see Mal 1:6-14; 2:14-16; 3:8-11), it is likely that the prophet ministered either during Nehemiah’s second term as governor or in the years just before his return. The reference to “the governor” in Malachi 1:8 implies that someone other than Nehemiah was in office, so it may be best to place Malachi just after 433 <span>BC<\/span>, the year Nehemiah had returned to Persia.<\/p>\n<p class=\"h2\" id=\"PurposeandTheology\">Purpose and Theology<\/p>\n<p>Malachi was written to shake the people of Judah from their spiritual lethargy and to warn them that judgment was coming unless they repented. The people doubted God’s love (1:2) and justice (2:17) and did not take his commands seriously (1:6; 3:14-18). Yet God was “a great King” (1:14) with a great name that was to be feared even beyond the border of Israel (vv 5, 11). Malachi repeatedly urged both the priests and the people to revere God and give him the honor he deserved. God was Israel’s Father and Creator (2:10), but the nation showed contempt for his name (1:6; 3:5). In response to this contempt, God would send his messenger to announce the Day of the Lord (3:1). John the Baptist did call the nation to repentance, and Christ came to cleanse the temple (Jn 2:14-15) and to establish the covenant (Mal 3:1-2). Most of the work of refining and purifying will take place at the Second Coming, when Christ returns to purify his people (cf. vv 2-4) and judge the wicked (4:1).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>God’s Great Love for Israel (1:1-5)<\/h5>\n<p>To introduce the book, Malachi presents a contrast between God’s love for Israel and his hatred for Edom. Yet the assertion of God’s love is greeted with a strange question: “How have you loved us?” God loved Israel by entering into a covenant with the nation at Mt Sinai, just after he had freed them from the prison of Egypt. He had chosen them as his special people (cf. Gn 12:1-3; Ex 19:5-6), whereas the descendants of Esau were not chosen (cf. Rom 9:10-13). Both Israel and Edom endured invasion and destruction, but only Israel was restored and rebuilt after the exile. The people of Edom were driven from their homeland by the Nabateans between 550 and 400 <span>BC<\/span>, and they never regained their territory. Through the judgment of Edom, God demonstrated that he is the great Ruler over the nations (Mal 1:5) and that he will not forget Israel.<\/p>\n<h5>The Unacceptable Sacrifices of the Priests (1:6-14)<\/h5>\n<p>Although God deserved the honor and reverence of the Israelites, both the people and the priests openly disdained his laws and regulations. Strangely, it was the priests who led the way into disobedience. Sacrifices and offerings were supposed to atone for sin, but the animals offered by the priests only served to pollute or defile the altar (1:7, 12). According to Leviticus, animals with defects were unacceptable as sacrifices, but Malachi mentions that the priests were offering to the Lord animals that were stolen and mutilated, crippled and sick (v 13; cf. v 8). To emphasize their contempt, the Lord challenged the priests to bring comparable presents to the governor. Would they dare to insult him in this fashion and face sure rejection? Rather than having the priests continue to bring unfit sacrifices to the altar, the Lord asked them to close the temple doors entirely (v 10). Going through the motions never pleased God, either in ancient times (cf. Is 1:12-13) or modern. By calling the altar and its sacrifices “contemptible” (Mal 1:7, 12), the priests were no better than the wicked sons of Eli, whose disregard of the rules for sacrifices sent them to a premature death (cf. 1 Sm 2:15-17).<\/p>\n<p>In sharp contrast to the attitude of the priests stands the emphasis upon God’s greatness in Malachi 1:11 and 14. God is more powerful than the gods of other nations, and even if Israel’s priests and people dishonor the Lord, eventually pure offerings will be brought to God by believing Gentiles. Perhaps these offerings refer to prayer and praise (cf. Ps 19:14; Heb 13:15; Rv 5:8), but others interpret the reference more literally (cf. Is 56:7; 60:7). Peter may be alluding to this verse in connection with the conversion of Cornelius (Acts 10:35).<\/p>\n<h5>The Punishment of the Priests (2:1-9)<\/h5>\n<p>One of the functions of the priests was to pronounce blessings upon the people in the name of God, but their disgraceful behavior turned the blessings into curses (Mal 2:2). Because of the priests’ sinfulness and the poor condition of the animals, their sacrifices were also worthless, and the entrails of the animals will be spread on their faces as a sign that God holds them in contempt. The disgrace heaped upon the priests differs sharply from the honor enjoyed by Aaron and his descendants. Malachi refers to a covenant of life and peace (v 5) made with Levi and more particularly with Aaron’s grandson Phinehas, who courageously took action against the Jews involved in idolatry and immorality (Nm 25:10-13). In those days the priests revered the Lord and turned many from sin (Mal 2:6).<\/p>\n<p>Another responsibility of the priests was to teach the nation the law handed down by Moses (cf. Lv 10:11). Like prophets, they were messengers of the Lord (Mal 2:7) who were supposed to walk close to the Lord, but now the priests disregarded the law and were dishonest in handing down judicial decisions (Mal 2:9; cf. Lv 19:15).<\/p>\n<h5>The Unfaithfulness of the People (2:10-16)<\/h5>\n<p>In light of the attitude of the priests, it is not surprising to discover that the people at large were unfaithful to the Lord. God had formed Israel to be his special people, but the people had broken faith with him. A major factor in their unfaithfulness was intermarriage with foreigners, a sin mentioned in Ezra 9:1-2 and Nehemiah 13:23-29. By marrying pagan women, the men of Israel invariably began to worship pagan gods and turn from the Lord. When such intermarriage occurred, it sometimes followed the divorce of an Israelite wife. In Malachi 2:14-15 God underscores the sacred commitment that he himself witnesses when two people marry. If that marriage covenant is shattered by divorce, God is deeply displeased. And it is even more tragic if divorce became an excuse to marry a more attractive or appealing foreigner.<\/p>\n<h5>The Coming of the Messenger of the Covenant (2:17–3:5)<\/h5>\n<p>The sins of the priests and the people did not go unnoticed, even though the nation doubted that God would take action (2:17). But the third chapter opens with the announcement that the messenger of the covenant will indeed come to his temple. His way will be prepared by another messenger—a prophecy of John the Baptist, who prepared the way for the ministry of Christ (cf. Mt 11:10; Mk 1:2-3). When Christ came, he revealed his anger when he cleansed the temple (cf. Jn 2:13-17) and denounced the scribes and Pharisees (cf. 9:39), but most of his purifying and refining work awaits the Second Coming. Someday the priests and Levites will bring acceptable sacrifices, as they did in the days of Moses and Phinehas (cf. Mal 3:3-4 and 2:4-5). Verse 5 of chapter 3 broadens the scope of the judgment to include the whole nation, as sorcerers, adulterers, and those who oppress the poor are condemned.<\/p>\n<h5>The Benefits of Faithful Tithing (3:6-12)<\/h5>\n<p>Another specific weakness of postexilic Judah was the failure of the people to bring their tithes to the Lord. Encouraged by Nehemiah, the nation promised to tithe faithfully (cf. Neh 10:37-39), but apparently their good intentions were short-lived (cf. 13:10-11). According to Malachi 3:8-9, the tithes of the nation were so dismal that the people were, in effect, robbing God and were therefore under a curse. In verses 10-12 Malachi challenges the nation to bring their tithes; then God would pour out his blessing upon them. Just as the opening of the “windows in heaven” meant the end of a famine in 2 Kings 7:2, 19, so God promises that their crops will be so abundant that they will run out of storage space. The hope of “blessing” in Malachi 3:10 and 12 provides welcome relief from the curses mentioned in 1:14, 2:2, 3:9, and 4:6.<\/p>\n<h5>The Day of the Lord (3:13–4:6)<\/h5>\n<p>Faced with the challenge of Malachi 3:10-12, the people of Israel responded in two different ways. One group denied that serving God brought any benefit (3:13-15), while another segment of the nation bowed low before him with deep reverence (vv 16-18). The unbelievers argued that obeying the Lord was useless and that arrogant and evil people were the ones who prospered. In response to their charge, Malachi noted that God would remember who the righteous were in the Day of Judgment. Although all of Israel was included in the promise made to Abraham, only those who genuinely believed would be God’s treasured possession (3:17; cf. Ex 19:5), with their names written in the Book of Life (cf. Mal 3:16). As for the arrogant and evildoers, the Day of the Lord will consume them and they will have no survivors (4:1). Those who revere the Lord will enjoy spiritual and physical health under the blessing and protection of God, who is called the “sun of righteousness” (v 2). Like calves just released from confinement, the righteous will trample down the wicked and triumph over them (v 3).<\/p>\n<p>In view of the judgment associated with the Day of the Lord, Malachi urged the people to repent. To do this they needed to heed the law of Moses and take seriously the decrees and commands given at Mt Sinai (4:4; cf. 3:7). Just as Elijah called on Israel to turn back to God, so a new “Elijah” will preach repentance to a rebellious nation. When John the Baptist prepared the way for Christ (cf. Mal 3:1), he ministered “in the spirit and power of Elijah” and begged the Jews to turn from their sin and humble themselves before God (Lk 1:17). If they refused to listen, the nation faced the prospect of total destruction, the curse placed upon the people of Canaan (cf. Jos 6:17-19) and upon the nation of Edom, whose collapse was described in Malachi 1:2-5.<\/p>\n<p><em>See also<\/em> Israel, History of; Postexilic Period; Prophecy; Prophet, Prophetess.<\/p>","content_en":"<h3>MALACHI, Book of<\/h3>\n<p>Last prophetic book of the Jewish canon; last book of the Old Testament.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Background<\/p>\n<p>• Date<\/p>\n<p>• Purpose and Theology<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The name Malachi means “my messenger” or “messenger of the Lord.” Since the word appears in 3:1, some scholars think that it is not a proper name at all and does not provide the name of the author of the book. According to one ancient tradition, the “messenger” was Ezra, the priest responsible for the books of Ezra and Nehemiah. Yet it would be most unusual for the Jews to preserve a prophetic book without explicitly attaching to it the name of the author. All of the other major and minor prophets—including Obadiah—are named after a particular prophet. Moreover, “messenger of the Lord” would be a most appropriate name for a prophet (cf. 2 Chr 36:15-16; Hg 1:13).<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>During the fifth century <span>BC<\/span>, the struggling Jewish community in Judah was greatly assisted by the return of Ezra and Nehemiah. In 458 <span>BC<\/span> Ezra was encouraged by King Artaxerxes of Persia to lead a group of exiles back to Jerusalem and to institute religious reform. About 13 years later, in 445 <span>BC<\/span>, a high-ranking government official named Nehemiah was allowed to go to Jerusalem to rebuild the city walls, a task he accomplished in 52 days (Neh 6:15). As governor, Nehemiah led the people in a financial reform that provided for the poor and encouraged tithing to support the priests and Levites (5:2-13; 10:35-39). Like Ezra, Nehemiah urged the people to keep the Sabbath and avoid intermarrying with pagan neighbors. After a 12-year term, Nehemiah returned to Persia and the spiritual condition of Judah deteriorated. Perhaps discouraged by their lack of political power, tithing became sporadic, the Sabbath was not kept, intermarriage was common, and even the priests could not be trusted. When Nehemiah came back to Jerusalem sometime later, he had to take firm action to straighten out the situation (13:6-31).<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Since Malachi had to deal with the same sins mentioned in Nehemiah 13 (see Mal 1:6-14; 2:14-16; 3:8-11), it is likely that the prophet ministered either during Nehemiah’s second term as governor or in the years just before his return. The reference to “the governor” in Malachi 1:8 implies that someone other than Nehemiah was in office, so it may be best to place Malachi just after 433 <span>BC<\/span>, the year Nehemiah had returned to Persia.<\/p>\n<p class=\"h2\" id=\"PurposeandTheology\">Purpose and Theology<\/p>\n<p>Malachi was written to shake the people of Judah from their spiritual lethargy and to warn them that judgment was coming unless they repented. The people doubted God’s love (1:2) and justice (2:17) and did not take his commands seriously (1:6; 3:14-18). Yet God was “a great King” (1:14) with a great name that was to be feared even beyond the border of Israel (vv 5, 11). Malachi repeatedly urged both the priests and the people to revere God and give him the honor he deserved. God was Israel’s Father and Creator (2:10), but the nation showed contempt for his name (1:6; 3:5). In response to this contempt, God would send his messenger to announce the Day of the Lord (3:1). John the Baptist did call the nation to repentance, and Christ came to cleanse the temple (Jn 2:14-15) and to establish the covenant (Mal 3:1-2). Most of the work of refining and purifying will take place at the Second Coming, when Christ returns to purify his people (cf. vv 2-4) and judge the wicked (4:1).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>God’s Great Love for Israel (1:1-5)<\/h5>\n<p>To introduce the book, Malachi presents a contrast between God’s love for Israel and his hatred for Edom. Yet the assertion of God’s love is greeted with a strange question: “How have you loved us?” God loved Israel by entering into a covenant with the nation at Mt Sinai, just after he had freed them from the prison of Egypt. He had chosen them as his special people (cf. Gn 12:1-3; Ex 19:5-6), whereas the descendants of Esau were not chosen (cf. Rom 9:10-13). Both Israel and Edom endured invasion and destruction, but only Israel was restored and rebuilt after the exile. The people of Edom were driven from their homeland by the Nabateans between 550 and 400 <span>BC<\/span>, and they never regained their territory. Through the judgment of Edom, God demonstrated that he is the great Ruler over the nations (Mal 1:5) and that he will not forget Israel.<\/p>\n<h5>The Unacceptable Sacrifices of the Priests (1:6-14)<\/h5>\n<p>Although God deserved the honor and reverence of the Israelites, both the people and the priests openly disdained his laws and regulations. Strangely, it was the priests who led the way into disobedience. Sacrifices and offerings were supposed to atone for sin, but the animals offered by the priests only served to pollute or defile the altar (1:7, 12). According to Leviticus, animals with defects were unacceptable as sacrifices, but Malachi mentions that the priests were offering to the Lord animals that were stolen and mutilated, crippled and sick (v 13; cf. v 8). To emphasize their contempt, the Lord challenged the priests to bring comparable presents to the governor. Would they dare to insult him in this fashion and face sure rejection? Rather than having the priests continue to bring unfit sacrifices to the altar, the Lord asked them to close the temple doors entirely (v 10). Going through the motions never pleased God, either in ancient times (cf. Is 1:12-13) or modern. By calling the altar and its sacrifices “contemptible” (Mal 1:7, 12), the priests were no better than the wicked sons of Eli, whose disregard of the rules for sacrifices sent them to a premature death (cf. 1 Sm 2:15-17).<\/p>\n<p>In sharp contrast to the attitude of the priests stands the emphasis upon God’s greatness in Malachi 1:11 and 14. God is more powerful than the gods of other nations, and even if Israel’s priests and people dishonor the Lord, eventually pure offerings will be brought to God by believing Gentiles. Perhaps these offerings refer to prayer and praise (cf. Ps 19:14; Heb 13:15; Rv 5:8), but others interpret the reference more literally (cf. Is 56:7; 60:7). Peter may be alluding to this verse in connection with the conversion of Cornelius (Acts 10:35).<\/p>\n<h5>The Punishment of the Priests (2:1-9)<\/h5>\n<p>One of the functions of the priests was to pronounce blessings upon the people in the name of God, but their disgraceful behavior turned the blessings into curses (Mal 2:2). Because of the priests’ sinfulness and the poor condition of the animals, their sacrifices were also worthless, and the entrails of the animals will be spread on their faces as a sign that God holds them in contempt. The disgrace heaped upon the priests differs sharply from the honor enjoyed by Aaron and his descendants. Malachi refers to a covenant of life and peace (v 5) made with Levi and more particularly with Aaron’s grandson Phinehas, who courageously took action against the Jews involved in idolatry and immorality (Nm 25:10-13). In those days the priests revered the Lord and turned many from sin (Mal 2:6).<\/p>\n<p>Another responsibility of the priests was to teach the nation the law handed down by Moses (cf. Lv 10:11). Like prophets, they were messengers of the Lord (Mal 2:7) who were supposed to walk close to the Lord, but now the priests disregarded the law and were dishonest in handing down judicial decisions (Mal 2:9; cf. Lv 19:15).<\/p>\n<h5>The Unfaithfulness of the People (2:10-16)<\/h5>\n<p>In light of the attitude of the priests, it is not surprising to discover that the people at large were unfaithful to the Lord. God had formed Israel to be his special people, but the people had broken faith with him. A major factor in their unfaithfulness was intermarriage with foreigners, a sin mentioned in Ezra 9:1-2 and Nehemiah 13:23-29. By marrying pagan women, the men of Israel invariably began to worship pagan gods and turn from the Lord. When such intermarriage occurred, it sometimes followed the divorce of an Israelite wife. In Malachi 2:14-15 God underscores the sacred commitment that he himself witnesses when two people marry. If that marriage covenant is shattered by divorce, God is deeply displeased. And it is even more tragic if divorce became an excuse to marry a more attractive or appealing foreigner.<\/p>\n<h5>The Coming of the Messenger of the Covenant (2:17–3:5)<\/h5>\n<p>The sins of the priests and the people did not go unnoticed, even though the nation doubted that God would take action (2:17). But the third chapter opens with the announcement that the messenger of the covenant will indeed come to his temple. His way will be prepared by another messenger—a prophecy of John the Baptist, who prepared the way for the ministry of Christ (cf. Mt 11:10; Mk 1:2-3). When Christ came, he revealed his anger when he cleansed the temple (cf. Jn 2:13-17) and denounced the scribes and Pharisees (cf. 9:39), but most of his purifying and refining work awaits the Second Coming. Someday the priests and Levites will bring acceptable sacrifices, as they did in the days of Moses and Phinehas (cf. Mal 3:3-4 and 2:4-5). Verse 5 of chapter 3 broadens the scope of the judgment to include the whole nation, as sorcerers, adulterers, and those who oppress the poor are condemned.<\/p>\n<h5>The Benefits of Faithful Tithing (3:6-12)<\/h5>\n<p>Another specific weakness of postexilic Judah was the failure of the people to bring their tithes to the Lord. Encouraged by Nehemiah, the nation promised to tithe faithfully (cf. Neh 10:37-39), but apparently their good intentions were short-lived (cf. 13:10-11). According to Malachi 3:8-9, the tithes of the nation were so dismal that the people were, in effect, robbing God and were therefore under a curse. In verses 10-12 Malachi challenges the nation to bring their tithes; then God would pour out his blessing upon them. Just as the opening of the “windows in heaven” meant the end of a famine in 2 Kings 7:2, 19, so God promises that their crops will be so abundant that they will run out of storage space. The hope of “blessing” in Malachi 3:10 and 12 provides welcome relief from the curses mentioned in 1:14, 2:2, 3:9, and 4:6.<\/p>\n<h5>The Day of the Lord (3:13–4:6)<\/h5>\n<p>Faced with the challenge of Malachi 3:10-12, the people of Israel responded in two different ways. One group denied that serving God brought any benefit (3:13-15), while another segment of the nation bowed low before him with deep reverence (vv 16-18). The unbelievers argued that obeying the Lord was useless and that arrogant and evil people were the ones who prospered. In response to their charge, Malachi noted that God would remember who the righteous were in the Day of Judgment. Although all of Israel was included in the promise made to Abraham, only those who genuinely believed would be God’s treasured possession (3:17; cf. Ex 19:5), with their names written in the Book of Life (cf. Mal 3:16). As for the arrogant and evildoers, the Day of the Lord will consume them and they will have no survivors (4:1). Those who revere the Lord will enjoy spiritual and physical health under the blessing and protection of God, who is called the “sun of righteousness” (v 2). Like calves just released from confinement, the righteous will trample down the wicked and triumph over them (v 3).<\/p>\n<p>In view of the judgment associated with the Day of the Lord, Malachi urged the people to repent. To do this they needed to heed the law of Moses and take seriously the decrees and commands given at Mt Sinai (4:4; cf. 3:7). Just as Elijah called on Israel to turn back to God, so a new “Elijah” will preach repentance to a rebellious nation. When John the Baptist prepared the way for Christ (cf. Mal 3:1), he ministered “in the spirit and power of Elijah” and begged the Jews to turn from their sin and humble themselves before God (Lk 1:17). If they refused to listen, the nation faced the prospect of total destruction, the curse placed upon the people of Canaan (cf. Jos 6:17-19) and upon the nation of Edom, whose collapse was described in Malachi 1:2-5.<\/p>\n<p><em>See also<\/em> Israel, History of; Postexilic Period; Prophecy; Prophet, Prophetess.<\/p>","summary_ro":"MALACHI, Book of Last prophetic book of the Jewish canon; last book of the Old Testament. Preview • Author • Background • Date • Purpose and Theology • Content Author The name Malachi means “my messenger” or “messenger of the Lord.” Since the word appears in 3:1, some scholars think that it is not a proper name at all and does not provide the name of the author of the book. According to one ancient tradition, the “messenger” was Ezra, the priest responsible for the books of Ezra and Nehemiah....","summary_en":"MALACHI, Book of Last prophetic book of the Jewish canon; last book of the Old Testament. Preview • Author • Background • Date • Purpose and Theology • Content Author The name Malachi means “my messenger” or “messenger of the Lord.” Since the word appears in 3:1, some scholars think that it is not a proper name at all and does not provide the name of the author of the book. According to one ancient tradition, the “messenger” was Ezra, the priest responsible for the books of Ezra and Nehemiah....","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":24931,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Mediator Mediate","title_en":"Mediator Mediate","content_ro":"<h3>MEDIATE, MEDIATOR<\/h3>\n<p>The act of an intermediary, go-between, or expert in divine things, not to negotiate agreement or compromise but to approach God on behalf of others, and so to convey desired knowledge and reassurance with divine authority.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Job voices longing for such a mediator (translated here from the LXX): “God is not a mortal like me, so I cannot argue with him or take him to trial. If only there were a mediator who could bring us together, but there is none. The mediator could make God stop beating me, and I would no longer live in terror of his punishment. Then I could speak to him without fear, but I cannot do that in my own strength” (Jb 9:32-35).<\/p>\n<p>More familiar is the mediation of instruction concerning the divine character and will. The Mosaic covenant was given through the mediation of angels and of Moses (Ex 20:18-21; Dt 33:2; Acts 7:53; Gal 3:19; contrast Heb 6:13-17, where God, acting alone, “mediated” an oath). The terms of the covenant law were expounded by prophets who “stood in God’s council,” and by priests who communicated God’s mind by oracle, sacred lot, and pronounced blessing (Dt 10:8; 33:8-10; 2 Chr 15:3; Jer 23:10-11, 18-22, 31-34; Mi 3:11; Mal 2:7).<\/p>\n<p>Most familiar is the liturgical mediation of the priest, whether by Moses (Ex 24:4-8) or by an appointed person trained in the rituals of worship (28:1). Because of Israel’s emphasis upon the holiness of God, sacrificial expiation, or “covering,” of sin figured largely in priestly mediation. The priest represented before God the people’s penitence, confession, and prayers for forgiveness, bearing the tribes’ names on shoulders and breastplate, and represented God, in turn, assuring his favor, forgiveness, and protection (see Heb 5:1-4; 7:27–10:11).<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>It was natural that the mission of Jesus should be described in mediatorial terms, and first as that of a prophet speaking for God to humans, making God known (Mk 6:15; 8:28). Where applied to Jesus, the actual title “mediator” refers mainly to his institution of a new covenant, establishing God’s new relationship with people (Heb 8:6; 9:15; 12:24). The one other instance is 1 Timothy 2:5, where the unity of God requires a sole, unrivaled mediator, namely, Christ.<\/p>\n<p>This last reference mentions Christ’s giving himself as “a ransom for all.” This essentially priestly function is the theme of Hebrews. Christ as Son of God, divinely appointed, sinless, suffering, tempted, sympathizing, and obedient, is uniquely qualified to be High Priest of his people. As priest, he offers a perfect sacrifice and lives forever to intercede for those who draw near to God through him. This mediatorial ministry places Jesus at “the right hand of God.” His intercession for people is mentioned also in Romans 8:34 and probably in 1 John 2:1, where ancient Greek commentators, <span>neb<\/span>, and other authoritative sources so understand “paraclete,” here applied to Jesus. His mediatorial sacrifice is mentioned in Matthew (Mt 26:28), John (Jn 1:29), Romans (Rom 3:25), and 1 John (1 Jn 1:7; 2:2; 4:10).<\/p>\n<p>Still more significant is the insistence, everywhere in the NT, that man’s knowledge of God, salvation, and hope come through Christ alone. Made poor for our sakes, he died and rose “for us”; our peace, access to God, reconciliation, expiation of sin, grace, truth, prayer, and “all spiritual blessings” are “through him,” “in him,” “through his blood,” and “in his name.” The purpose of God focuses in him; he mediated at Creation and at redemption (Col 1:15, 22); in him all the fullness of God dwells, and the face of Christ reveals God’s glory. No one knows the Father except the Son and those to whom the Son reveals him; no one comes to the Father but by him; neither is there salvation in any other.<\/p>\n<p>Christ’s mediation is the fulfillment and end of all mediation between God and humankind. The book of Hebrews opens with the assertion that Christ surpasses all other mediators—angels, Moses, the Aaronic priesthood. His is a timeless priesthood, like Melchizedek’s. His sacrifice is unrepeatable, “once for all time,” and by it we have been consecrated to God “for all time.” The covenant he established between God and people offers better promises, sacrifice, sanctuary, and hope (Heb 7:19; 8:6; 9:1, 11-15). Christ’s mediation so far excels all others that it can never be superseded; he is priest without rival and forever (cf. 1 Tm 2:5).<\/p>\n<p>Without using the priestly analogy, John emphasizes the same truth. The gulf between divine and human has been crossed, decisively and finally, by the Incarnation. Instead of standing between God and man, Christ unites both within himself by becoming man. Mediating in the beginning at Creation, Christ is himself the Word, which from God’s side mediates God’s mind, embodies God’s message, and conveys God’s power. No one has seen God at any time, but as unique Son and divine, Jesus “expounds” God (Jn 1:18). From the human side, Jesus prays for the disciples (ch 17), offers perfect obedience, lays down his life for his flock, and offers the unblemished sacrifice that bears away the sin of the world.<\/p>\n<p><em>See also<\/em> Reconciliation.<\/p>","content_en":"<h3>MEDIATE, MEDIATOR<\/h3>\n<p>The act of an intermediary, go-between, or expert in divine things, not to negotiate agreement or compromise but to approach God on behalf of others, and so to convey desired knowledge and reassurance with divine authority.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Job voices longing for such a mediator (translated here from the LXX): “God is not a mortal like me, so I cannot argue with him or take him to trial. If only there were a mediator who could bring us together, but there is none. The mediator could make God stop beating me, and I would no longer live in terror of his punishment. Then I could speak to him without fear, but I cannot do that in my own strength” (Jb 9:32-35).<\/p>\n<p>More familiar is the mediation of instruction concerning the divine character and will. The Mosaic covenant was given through the mediation of angels and of Moses (Ex 20:18-21; Dt 33:2; Acts 7:53; Gal 3:19; contrast Heb 6:13-17, where God, acting alone, “mediated” an oath). The terms of the covenant law were expounded by prophets who “stood in God’s council,” and by priests who communicated God’s mind by oracle, sacred lot, and pronounced blessing (Dt 10:8; 33:8-10; 2 Chr 15:3; Jer 23:10-11, 18-22, 31-34; Mi 3:11; Mal 2:7).<\/p>\n<p>Most familiar is the liturgical mediation of the priest, whether by Moses (Ex 24:4-8) or by an appointed person trained in the rituals of worship (28:1). Because of Israel’s emphasis upon the holiness of God, sacrificial expiation, or “covering,” of sin figured largely in priestly mediation. The priest represented before God the people’s penitence, confession, and prayers for forgiveness, bearing the tribes’ names on shoulders and breastplate, and represented God, in turn, assuring his favor, forgiveness, and protection (see Heb 5:1-4; 7:27–10:11).<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>It was natural that the mission of Jesus should be described in mediatorial terms, and first as that of a prophet speaking for God to humans, making God known (Mk 6:15; 8:28). Where applied to Jesus, the actual title “mediator” refers mainly to his institution of a new covenant, establishing God’s new relationship with people (Heb 8:6; 9:15; 12:24). The one other instance is 1 Timothy 2:5, where the unity of God requires a sole, unrivaled mediator, namely, Christ.<\/p>\n<p>This last reference mentions Christ’s giving himself as “a ransom for all.” This essentially priestly function is the theme of Hebrews. Christ as Son of God, divinely appointed, sinless, suffering, tempted, sympathizing, and obedient, is uniquely qualified to be High Priest of his people. As priest, he offers a perfect sacrifice and lives forever to intercede for those who draw near to God through him. This mediatorial ministry places Jesus at “the right hand of God.” His intercession for people is mentioned also in Romans 8:34 and probably in 1 John 2:1, where ancient Greek commentators, <span>neb<\/span>, and other authoritative sources so understand “paraclete,” here applied to Jesus. His mediatorial sacrifice is mentioned in Matthew (Mt 26:28), John (Jn 1:29), Romans (Rom 3:25), and 1 John (1 Jn 1:7; 2:2; 4:10).<\/p>\n<p>Still more significant is the insistence, everywhere in the NT, that man’s knowledge of God, salvation, and hope come through Christ alone. Made poor for our sakes, he died and rose “for us”; our peace, access to God, reconciliation, expiation of sin, grace, truth, prayer, and “all spiritual blessings” are “through him,” “in him,” “through his blood,” and “in his name.” The purpose of God focuses in him; he mediated at Creation and at redemption (Col 1:15, 22); in him all the fullness of God dwells, and the face of Christ reveals God’s glory. No one knows the Father except the Son and those to whom the Son reveals him; no one comes to the Father but by him; neither is there salvation in any other.<\/p>\n<p>Christ’s mediation is the fulfillment and end of all mediation between God and humankind. The book of Hebrews opens with the assertion that Christ surpasses all other mediators—angels, Moses, the Aaronic priesthood. His is a timeless priesthood, like Melchizedek’s. His sacrifice is unrepeatable, “once for all time,” and by it we have been consecrated to God “for all time.” The covenant he established between God and people offers better promises, sacrifice, sanctuary, and hope (Heb 7:19; 8:6; 9:1, 11-15). Christ’s mediation so far excels all others that it can never be superseded; he is priest without rival and forever (cf. 1 Tm 2:5).<\/p>\n<p>Without using the priestly analogy, John emphasizes the same truth. The gulf between divine and human has been crossed, decisively and finally, by the Incarnation. Instead of standing between God and man, Christ unites both within himself by becoming man. Mediating in the beginning at Creation, Christ is himself the Word, which from God’s side mediates God’s mind, embodies God’s message, and conveys God’s power. No one has seen God at any time, but as unique Son and divine, Jesus “expounds” God (Jn 1:18). From the human side, Jesus prays for the disciples (ch 17), offers perfect obedience, lays down his life for his flock, and offers the unblemished sacrifice that bears away the sin of the world.<\/p>\n<p><em>See also<\/em> Reconciliation.<\/p>","summary_ro":"MEDIATE, MEDIATOR The act of an intermediary, go-between, or expert in divine things, not to negotiate agreement or compromise but to approach God on behalf of others, and so to convey desired knowledge and reassurance with divine authority. In the Old Testament Job voices longing for such a mediator (translated here from the LXX): “God is not a mortal like me, so I cannot argue with him or take him to trial. If only there were a mediator who could bring us together, but there is none. The me...","summary_en":"MEDIATE, MEDIATOR The act of an intermediary, go-between, or expert in divine things, not to negotiate agreement or compromise but to approach God on behalf of others, and so to convey desired knowledge and reassurance with divine authority. In the Old Testament Job voices longing for such a mediator (translated here from the LXX): “God is not a mortal like me, so I cannot argue with him or take him to trial. If only there were a mediator who could bring us together, but there is none. The me...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":25356,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Messenger","title_en":"Messenger","content_ro":"<h3>MESSENGER<\/h3>\n<p>One who carries a message, a herald. The word “messenger” is used in the Bible in four ways.<\/p>\n<li>1. The word is used of messengers carrying messages from one person to another. Such messengers might bring news (2 Sm 11:22), requests or demands (1 Sm 11:3; 16:19), or act as envoys of one nation to another (Is 37:9). In the NT we read of messengers of the churches (2 Cor 8:23; Phil 2:25). The blessing of a good messenger is spoken of in Proverbs 25:13: “Faithful messengers are as refreshing as snow in the heat of summer. They revive the spirit of their employer” (<span>nlt<\/span>).<\/li>\n<li>2. The word is used of messengers bringing messages from God. Israel was intended to be God’s messenger but often showed herself blind and deaf (Is 42:19). Prophets (Hg 1:13) and priests (Mal 2:7) were God’s messengers. God sent many such messengers to his people, even though they were often unheeded (2 Chr 36:15-16). In Malachi 3:1 we have the prophecy of a special messenger, “Look! I am sending my messenger, and he will prepare the way before me. Then the Lord you are seeking will suddenly come to his Temple. The messenger of the covenant, whom you look for so eagerly, is surely coming” (<span>nlt<\/span>). This verse is quoted in the NT in Matthew 11:10, Mark 1:2, and Luke 7:27 as fulfilled in John the Baptist.<\/li>\n<li>3. In both the OT and NT the most common word for “messenger” is also that for “angel.” God’s angels are distinctively his messengers. <em>See<\/em> Angel.<\/li>\n<li>4. The word is used in a metaphorical sense, as in Proverbs 16:14, “The wrath of a king is as messengers of death” (<span>kjv<\/span>), and in 2 Corinthians 12:7, where Paul’s constant physical ailment is called “a messenger from Satan to torment” him.<\/li>","content_en":"<h3>MESSENGER<\/h3>\n<p>One who carries a message, a herald. The word “messenger” is used in the Bible in four ways.<\/p>\n<li>1. The word is used of messengers carrying messages from one person to another. Such messengers might bring news (2 Sm 11:22), requests or demands (1 Sm 11:3; 16:19), or act as envoys of one nation to another (Is 37:9). In the NT we read of messengers of the churches (2 Cor 8:23; Phil 2:25). The blessing of a good messenger is spoken of in Proverbs 25:13: “Faithful messengers are as refreshing as snow in the heat of summer. They revive the spirit of their employer” (<span>nlt<\/span>).<\/li>\n<li>2. The word is used of messengers bringing messages from God. Israel was intended to be God’s messenger but often showed herself blind and deaf (Is 42:19). Prophets (Hg 1:13) and priests (Mal 2:7) were God’s messengers. God sent many such messengers to his people, even though they were often unheeded (2 Chr 36:15-16). In Malachi 3:1 we have the prophecy of a special messenger, “Look! I am sending my messenger, and he will prepare the way before me. Then the Lord you are seeking will suddenly come to his Temple. The messenger of the covenant, whom you look for so eagerly, is surely coming” (<span>nlt<\/span>). This verse is quoted in the NT in Matthew 11:10, Mark 1:2, and Luke 7:27 as fulfilled in John the Baptist.<\/li>\n<li>3. In both the OT and NT the most common word for “messenger” is also that for “angel.” God’s angels are distinctively his messengers. <em>See<\/em> Angel.<\/li>\n<li>4. The word is used in a metaphorical sense, as in Proverbs 16:14, “The wrath of a king is as messengers of death” (<span>kjv<\/span>), and in 2 Corinthians 12:7, where Paul’s constant physical ailment is called “a messenger from Satan to torment” him.<\/li>","summary_ro":"MESSENGER One who carries a message, a herald. The word “messenger” is used in the Bible in four ways. 1. The word is used of messengers carrying messages from one person to another. Such messengers might bring news (2 Sm 11:22), requests or demands (1 Sm 11:3; 16:19), or act as envoys of one nation to another (Is 37:9). In the NT we read of messengers of the churches (2 Cor 8:23; Phil 2:25). The blessing of a good messenger is spoken of in Proverbs 25:13: “Faithful messengers are as refreshi...","summary_en":"MESSENGER One who carries a message, a herald. The word “messenger” is used in the Bible in four ways. 1. The word is used of messengers carrying messages from one person to another. Such messengers might bring news (2 Sm 11:22), requests or demands (1 Sm 11:3; 16:19), or act as envoys of one nation to another (Is 37:9). In the NT we read of messengers of the churches (2 Cor 8:23; Phil 2:25). The blessing of a good messenger is spoken of in Proverbs 25:13: “Faithful messengers are as refreshi...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":54442,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Maleahi 2:7","title_en":"Study Note: Maleahi 2:7","content_ro":"<p><strong>2:7<\/strong> The priests had been entrusted with the sacred <em>knowledge of God<\/em> as revealed in the law of Moses. Through their role as teachers, they were guardians of God’s covenant with Israel (Deut 33:9-10). • <em>messenger<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">mal’ak<\/span>): This may be a wordplay on the name <em>Malachi<\/em> (<span class=\"hebrew\" lang=\"he\">mal’aki<\/span>). Usually this title was reserved for Hebrew prophets in the Old Testament, but Malachi ascribes prophetic duties to <em>the priest,<\/em> since the priests were to interpret God’s word.<\/p>","content_en":"<p><strong>2:7<\/strong> The priests had been entrusted with the sacred <em>knowledge of God<\/em> as revealed in the law of Moses. Through their role as teachers, they were guardians of God’s covenant with Israel (Deut 33:9-10). • <em>messenger<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">mal’ak<\/span>): This may be a wordplay on the name <em>Malachi<\/em> (<span class=\"hebrew\" lang=\"he\">mal’aki<\/span>). Usually this title was reserved for Hebrew prophets in the Old Testament, but Malachi ascribes prophetic duties to <em>the priest,<\/em> since the priests were to interpret God’s word.<\/p>","summary_ro":"2:7 The priests had been entrusted with the sacred knowledge of God as revealed in the law of Moses. Through their role as teachers, they were guardians of God’s covenant with Israel (Deut 33:9-10). • messenger (Hebrew mal’ak): This may be a wordplay on the name Malachi (mal’aki). Usually this title was reserved for Hebrew prophets in the Old Testament, but Malachi ascribes prophetic duties to the priest, since the priests were to interpret God’s word.","summary_en":"2:7 The priests had been entrusted with the sacred knowledge of God as revealed in the law of Moses. Through their role as teachers, they were guardians of God’s covenant with Israel (Deut 33:9-10). • messenger (Hebrew mal’ak): This may be a wordplay on the name Malachi (mal’aki). Usually this title was reserved for Hebrew prophets in the Old Testament, but Malachi ascribes prophetic duties to the priest, since the priests were to interpret God’s word.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":82068,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Maleahi 2:7","title_en":"Study Note: Maleahi 2:7","content_ro":"<p><strong>2:7<\/strong> The priests had been entrusted with the sacred <em>knowledge of God<\/em> as revealed in the law of Moses. Through their role as teachers, they were guardians of God’s covenant with Israel (Deut 33:9-10). • <em>messenger<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">mal’ak<\/span>): This may be a wordplay on the name <em>Malachi<\/em> (<span class=\"hebrew\" lang=\"he\">mal’aki<\/span>). Usually this title was reserved for Hebrew prophets in the Old Testament, but Malachi ascribes prophetic duties to <em>the priest,<\/em> since the priests were to interpret God’s word.<\/p>","content_en":"<p><strong>2:7<\/strong> The priests had been entrusted with the sacred <em>knowledge of God<\/em> as revealed in the law of Moses. Through their role as teachers, they were guardians of God’s covenant with Israel (Deut 33:9-10). • <em>messenger<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">mal’ak<\/span>): This may be a wordplay on the name <em>Malachi<\/em> (<span class=\"hebrew\" lang=\"he\">mal’aki<\/span>). Usually this title was reserved for Hebrew prophets in the Old Testament, but Malachi ascribes prophetic duties to <em>the priest,<\/em> since the priests were to interpret God’s word.<\/p>","summary_ro":"2:7 The priests had been entrusted with the sacred knowledge of God as revealed in the law of Moses. Through their role as teachers, they were guardians of God’s covenant with Israel (Deut 33:9-10). • messenger (Hebrew mal’ak): This may be a wordplay on the name Malachi (mal’aki). Usually this title was reserved for Hebrew prophets in the Old Testament, but Malachi ascribes prophetic duties to the priest, since the priests were to interpret God’s word.","summary_en":"2:7 The priests had been entrusted with the sacred knowledge of God as revealed in the law of Moses. Through their role as teachers, they were guardians of God’s covenant with Israel (Deut 33:9-10). • messenger (Hebrew mal’ak): This may be a wordplay on the name Malachi (mal’aki). Usually this title was reserved for Hebrew prophets in the Old Testament, but Malachi ascribes prophetic duties to the priest, since the priests were to interpret God’s word.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":109694,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Maleahi 2:7","title_en":"Study Note: Maleahi 2:7","content_ro":"<p><strong>2:7<\/strong> The priests had been entrusted with the sacred <em>knowledge of God<\/em> as revealed in the law of Moses. Through their role as teachers, they were guardians of God’s covenant with Israel (Deut 33:9-10). • <em>messenger<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">mal’ak<\/span>): This may be a wordplay on the name <em>Malachi<\/em> (<span class=\"hebrew\" lang=\"he\">mal’aki<\/span>). Usually this title was reserved for Hebrew prophets in the Old Testament, but Malachi ascribes prophetic duties to <em>the priest,<\/em> since the priests were to interpret God’s word.<\/p>","content_en":"<p><strong>2:7<\/strong> The priests had been entrusted with the sacred <em>knowledge of God<\/em> as revealed in the law of Moses. Through their role as teachers, they were guardians of God’s covenant with Israel (Deut 33:9-10). • <em>messenger<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">mal’ak<\/span>): This may be a wordplay on the name <em>Malachi<\/em> (<span class=\"hebrew\" lang=\"he\">mal’aki<\/span>). Usually this title was reserved for Hebrew prophets in the Old Testament, but Malachi ascribes prophetic duties to <em>the priest,<\/em> since the priests were to interpret God’s word.<\/p>","summary_ro":"2:7 The priests had been entrusted with the sacred knowledge of God as revealed in the law of Moses. Through their role as teachers, they were guardians of God’s covenant with Israel (Deut 33:9-10). • messenger (Hebrew mal’ak): This may be a wordplay on the name Malachi (mal’aki). Usually this title was reserved for Hebrew prophets in the Old Testament, but Malachi ascribes prophetic duties to the priest, since the priests were to interpret God’s word.","summary_en":"2:7 The priests had been entrusted with the sacred knowledge of God as revealed in the law of Moses. Through their role as teachers, they were guardians of God’s covenant with Israel (Deut 33:9-10). • messenger (Hebrew mal’ak): This may be a wordplay on the name Malachi (mal’aki). Usually this title was reserved for Hebrew prophets in the Old Testament, but Malachi ascribes prophetic duties to the priest, since the priests were to interpret God’s word.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":137320,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Maleahi 2:7","title_en":"Study Note: Maleahi 2:7","content_ro":"<p><strong>2:7<\/strong> The priests had been entrusted with the sacred <em>knowledge of God<\/em> as revealed in the law of Moses. Through their role as teachers, they were guardians of God’s covenant with Israel (Deut 33:9-10). • <em>messenger<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">mal’ak<\/span>): This may be a wordplay on the name <em>Malachi<\/em> (<span class=\"hebrew\" lang=\"he\">mal’aki<\/span>). Usually this title was reserved for Hebrew prophets in the Old Testament, but Malachi ascribes prophetic duties to <em>the priest,<\/em> since the priests were to interpret God’s word.<\/p>","content_en":"<p><strong>2:7<\/strong> The priests had been entrusted with the sacred <em>knowledge of God<\/em> as revealed in the law of Moses. Through their role as teachers, they were guardians of God’s covenant with Israel (Deut 33:9-10). • <em>messenger<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">mal’ak<\/span>): This may be a wordplay on the name <em>Malachi<\/em> (<span class=\"hebrew\" lang=\"he\">mal’aki<\/span>). Usually this title was reserved for Hebrew prophets in the Old Testament, but Malachi ascribes prophetic duties to <em>the priest,<\/em> since the priests were to interpret God’s word.<\/p>","summary_ro":"2:7 The priests had been entrusted with the sacred knowledge of God as revealed in the law of Moses. Through their role as teachers, they were guardians of God’s covenant with Israel (Deut 33:9-10). • messenger (Hebrew mal’ak): This may be a wordplay on the name Malachi (mal’aki). Usually this title was reserved for Hebrew prophets in the Old Testament, but Malachi ascribes prophetic duties to the priest, since the priests were to interpret God’s word.","summary_en":"2:7 The priests had been entrusted with the sacred knowledge of God as revealed in the law of Moses. Through their role as teachers, they were guardians of God’s covenant with Israel (Deut 33:9-10). • messenger (Hebrew mal’ak): This may be a wordplay on the name Malachi (mal’aki). Usually this title was reserved for Hebrew prophets in the Old Testament, but Malachi ascribes prophetic duties to the priest, since the priests were to interpret God’s word.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":65169,"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":92795,"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":120421,"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":148047,"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}],"9":[{"id":24049,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Malachi","title_en":"Book of Malachi","content_ro":"<h3>MALACHI, Book of<\/h3>\n<p>Last prophetic book of the Jewish canon; last book of the Old Testament.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Background<\/p>\n<p>• Date<\/p>\n<p>• Purpose and Theology<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The name Malachi means “my messenger” or “messenger of the Lord.” Since the word appears in 3:1, some scholars think that it is not a proper name at all and does not provide the name of the author of the book. According to one ancient tradition, the “messenger” was Ezra, the priest responsible for the books of Ezra and Nehemiah. Yet it would be most unusual for the Jews to preserve a prophetic book without explicitly attaching to it the name of the author. All of the other major and minor prophets—including Obadiah—are named after a particular prophet. Moreover, “messenger of the Lord” would be a most appropriate name for a prophet (cf. 2 Chr 36:15-16; Hg 1:13).<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>During the fifth century <span>BC<\/span>, the struggling Jewish community in Judah was greatly assisted by the return of Ezra and Nehemiah. In 458 <span>BC<\/span> Ezra was encouraged by King Artaxerxes of Persia to lead a group of exiles back to Jerusalem and to institute religious reform. About 13 years later, in 445 <span>BC<\/span>, a high-ranking government official named Nehemiah was allowed to go to Jerusalem to rebuild the city walls, a task he accomplished in 52 days (Neh 6:15). As governor, Nehemiah led the people in a financial reform that provided for the poor and encouraged tithing to support the priests and Levites (5:2-13; 10:35-39). Like Ezra, Nehemiah urged the people to keep the Sabbath and avoid intermarrying with pagan neighbors. After a 12-year term, Nehemiah returned to Persia and the spiritual condition of Judah deteriorated. Perhaps discouraged by their lack of political power, tithing became sporadic, the Sabbath was not kept, intermarriage was common, and even the priests could not be trusted. When Nehemiah came back to Jerusalem sometime later, he had to take firm action to straighten out the situation (13:6-31).<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Since Malachi had to deal with the same sins mentioned in Nehemiah 13 (see Mal 1:6-14; 2:14-16; 3:8-11), it is likely that the prophet ministered either during Nehemiah’s second term as governor or in the years just before his return. The reference to “the governor” in Malachi 1:8 implies that someone other than Nehemiah was in office, so it may be best to place Malachi just after 433 <span>BC<\/span>, the year Nehemiah had returned to Persia.<\/p>\n<p class=\"h2\" id=\"PurposeandTheology\">Purpose and Theology<\/p>\n<p>Malachi was written to shake the people of Judah from their spiritual lethargy and to warn them that judgment was coming unless they repented. The people doubted God’s love (1:2) and justice (2:17) and did not take his commands seriously (1:6; 3:14-18). Yet God was “a great King” (1:14) with a great name that was to be feared even beyond the border of Israel (vv 5, 11). Malachi repeatedly urged both the priests and the people to revere God and give him the honor he deserved. God was Israel’s Father and Creator (2:10), but the nation showed contempt for his name (1:6; 3:5). In response to this contempt, God would send his messenger to announce the Day of the Lord (3:1). John the Baptist did call the nation to repentance, and Christ came to cleanse the temple (Jn 2:14-15) and to establish the covenant (Mal 3:1-2). Most of the work of refining and purifying will take place at the Second Coming, when Christ returns to purify his people (cf. vv 2-4) and judge the wicked (4:1).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>God’s Great Love for Israel (1:1-5)<\/h5>\n<p>To introduce the book, Malachi presents a contrast between God’s love for Israel and his hatred for Edom. Yet the assertion of God’s love is greeted with a strange question: “How have you loved us?” God loved Israel by entering into a covenant with the nation at Mt Sinai, just after he had freed them from the prison of Egypt. He had chosen them as his special people (cf. Gn 12:1-3; Ex 19:5-6), whereas the descendants of Esau were not chosen (cf. Rom 9:10-13). Both Israel and Edom endured invasion and destruction, but only Israel was restored and rebuilt after the exile. The people of Edom were driven from their homeland by the Nabateans between 550 and 400 <span>BC<\/span>, and they never regained their territory. Through the judgment of Edom, God demonstrated that he is the great Ruler over the nations (Mal 1:5) and that he will not forget Israel.<\/p>\n<h5>The Unacceptable Sacrifices of the Priests (1:6-14)<\/h5>\n<p>Although God deserved the honor and reverence of the Israelites, both the people and the priests openly disdained his laws and regulations. Strangely, it was the priests who led the way into disobedience. Sacrifices and offerings were supposed to atone for sin, but the animals offered by the priests only served to pollute or defile the altar (1:7, 12). According to Leviticus, animals with defects were unacceptable as sacrifices, but Malachi mentions that the priests were offering to the Lord animals that were stolen and mutilated, crippled and sick (v 13; cf. v 8). To emphasize their contempt, the Lord challenged the priests to bring comparable presents to the governor. Would they dare to insult him in this fashion and face sure rejection? Rather than having the priests continue to bring unfit sacrifices to the altar, the Lord asked them to close the temple doors entirely (v 10). Going through the motions never pleased God, either in ancient times (cf. Is 1:12-13) or modern. By calling the altar and its sacrifices “contemptible” (Mal 1:7, 12), the priests were no better than the wicked sons of Eli, whose disregard of the rules for sacrifices sent them to a premature death (cf. 1 Sm 2:15-17).<\/p>\n<p>In sharp contrast to the attitude of the priests stands the emphasis upon God’s greatness in Malachi 1:11 and 14. God is more powerful than the gods of other nations, and even if Israel’s priests and people dishonor the Lord, eventually pure offerings will be brought to God by believing Gentiles. Perhaps these offerings refer to prayer and praise (cf. Ps 19:14; Heb 13:15; Rv 5:8), but others interpret the reference more literally (cf. Is 56:7; 60:7). Peter may be alluding to this verse in connection with the conversion of Cornelius (Acts 10:35).<\/p>\n<h5>The Punishment of the Priests (2:1-9)<\/h5>\n<p>One of the functions of the priests was to pronounce blessings upon the people in the name of God, but their disgraceful behavior turned the blessings into curses (Mal 2:2). Because of the priests’ sinfulness and the poor condition of the animals, their sacrifices were also worthless, and the entrails of the animals will be spread on their faces as a sign that God holds them in contempt. The disgrace heaped upon the priests differs sharply from the honor enjoyed by Aaron and his descendants. Malachi refers to a covenant of life and peace (v 5) made with Levi and more particularly with Aaron’s grandson Phinehas, who courageously took action against the Jews involved in idolatry and immorality (Nm 25:10-13). In those days the priests revered the Lord and turned many from sin (Mal 2:6).<\/p>\n<p>Another responsibility of the priests was to teach the nation the law handed down by Moses (cf. Lv 10:11). Like prophets, they were messengers of the Lord (Mal 2:7) who were supposed to walk close to the Lord, but now the priests disregarded the law and were dishonest in handing down judicial decisions (Mal 2:9; cf. Lv 19:15).<\/p>\n<h5>The Unfaithfulness of the People (2:10-16)<\/h5>\n<p>In light of the attitude of the priests, it is not surprising to discover that the people at large were unfaithful to the Lord. God had formed Israel to be his special people, but the people had broken faith with him. A major factor in their unfaithfulness was intermarriage with foreigners, a sin mentioned in Ezra 9:1-2 and Nehemiah 13:23-29. By marrying pagan women, the men of Israel invariably began to worship pagan gods and turn from the Lord. When such intermarriage occurred, it sometimes followed the divorce of an Israelite wife. In Malachi 2:14-15 God underscores the sacred commitment that he himself witnesses when two people marry. If that marriage covenant is shattered by divorce, God is deeply displeased. And it is even more tragic if divorce became an excuse to marry a more attractive or appealing foreigner.<\/p>\n<h5>The Coming of the Messenger of the Covenant (2:17–3:5)<\/h5>\n<p>The sins of the priests and the people did not go unnoticed, even though the nation doubted that God would take action (2:17). But the third chapter opens with the announcement that the messenger of the covenant will indeed come to his temple. His way will be prepared by another messenger—a prophecy of John the Baptist, who prepared the way for the ministry of Christ (cf. Mt 11:10; Mk 1:2-3). When Christ came, he revealed his anger when he cleansed the temple (cf. Jn 2:13-17) and denounced the scribes and Pharisees (cf. 9:39), but most of his purifying and refining work awaits the Second Coming. Someday the priests and Levites will bring acceptable sacrifices, as they did in the days of Moses and Phinehas (cf. Mal 3:3-4 and 2:4-5). Verse 5 of chapter 3 broadens the scope of the judgment to include the whole nation, as sorcerers, adulterers, and those who oppress the poor are condemned.<\/p>\n<h5>The Benefits of Faithful Tithing (3:6-12)<\/h5>\n<p>Another specific weakness of postexilic Judah was the failure of the people to bring their tithes to the Lord. Encouraged by Nehemiah, the nation promised to tithe faithfully (cf. Neh 10:37-39), but apparently their good intentions were short-lived (cf. 13:10-11). According to Malachi 3:8-9, the tithes of the nation were so dismal that the people were, in effect, robbing God and were therefore under a curse. In verses 10-12 Malachi challenges the nation to bring their tithes; then God would pour out his blessing upon them. Just as the opening of the “windows in heaven” meant the end of a famine in 2 Kings 7:2, 19, so God promises that their crops will be so abundant that they will run out of storage space. The hope of “blessing” in Malachi 3:10 and 12 provides welcome relief from the curses mentioned in 1:14, 2:2, 3:9, and 4:6.<\/p>\n<h5>The Day of the Lord (3:13–4:6)<\/h5>\n<p>Faced with the challenge of Malachi 3:10-12, the people of Israel responded in two different ways. One group denied that serving God brought any benefit (3:13-15), while another segment of the nation bowed low before him with deep reverence (vv 16-18). The unbelievers argued that obeying the Lord was useless and that arrogant and evil people were the ones who prospered. In response to their charge, Malachi noted that God would remember who the righteous were in the Day of Judgment. Although all of Israel was included in the promise made to Abraham, only those who genuinely believed would be God’s treasured possession (3:17; cf. Ex 19:5), with their names written in the Book of Life (cf. Mal 3:16). As for the arrogant and evildoers, the Day of the Lord will consume them and they will have no survivors (4:1). Those who revere the Lord will enjoy spiritual and physical health under the blessing and protection of God, who is called the “sun of righteousness” (v 2). Like calves just released from confinement, the righteous will trample down the wicked and triumph over them (v 3).<\/p>\n<p>In view of the judgment associated with the Day of the Lord, Malachi urged the people to repent. To do this they needed to heed the law of Moses and take seriously the decrees and commands given at Mt Sinai (4:4; cf. 3:7). Just as Elijah called on Israel to turn back to God, so a new “Elijah” will preach repentance to a rebellious nation. When John the Baptist prepared the way for Christ (cf. Mal 3:1), he ministered “in the spirit and power of Elijah” and begged the Jews to turn from their sin and humble themselves before God (Lk 1:17). If they refused to listen, the nation faced the prospect of total destruction, the curse placed upon the people of Canaan (cf. Jos 6:17-19) and upon the nation of Edom, whose collapse was described in Malachi 1:2-5.<\/p>\n<p><em>See also<\/em> Israel, History of; Postexilic Period; Prophecy; Prophet, Prophetess.<\/p>","content_en":"<h3>MALACHI, Book of<\/h3>\n<p>Last prophetic book of the Jewish canon; last book of the Old Testament.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Background<\/p>\n<p>• Date<\/p>\n<p>• Purpose and Theology<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The name Malachi means “my messenger” or “messenger of the Lord.” Since the word appears in 3:1, some scholars think that it is not a proper name at all and does not provide the name of the author of the book. According to one ancient tradition, the “messenger” was Ezra, the priest responsible for the books of Ezra and Nehemiah. Yet it would be most unusual for the Jews to preserve a prophetic book without explicitly attaching to it the name of the author. All of the other major and minor prophets—including Obadiah—are named after a particular prophet. Moreover, “messenger of the Lord” would be a most appropriate name for a prophet (cf. 2 Chr 36:15-16; Hg 1:13).<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>During the fifth century <span>BC<\/span>, the struggling Jewish community in Judah was greatly assisted by the return of Ezra and Nehemiah. In 458 <span>BC<\/span> Ezra was encouraged by King Artaxerxes of Persia to lead a group of exiles back to Jerusalem and to institute religious reform. About 13 years later, in 445 <span>BC<\/span>, a high-ranking government official named Nehemiah was allowed to go to Jerusalem to rebuild the city walls, a task he accomplished in 52 days (Neh 6:15). As governor, Nehemiah led the people in a financial reform that provided for the poor and encouraged tithing to support the priests and Levites (5:2-13; 10:35-39). Like Ezra, Nehemiah urged the people to keep the Sabbath and avoid intermarrying with pagan neighbors. After a 12-year term, Nehemiah returned to Persia and the spiritual condition of Judah deteriorated. Perhaps discouraged by their lack of political power, tithing became sporadic, the Sabbath was not kept, intermarriage was common, and even the priests could not be trusted. When Nehemiah came back to Jerusalem sometime later, he had to take firm action to straighten out the situation (13:6-31).<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Since Malachi had to deal with the same sins mentioned in Nehemiah 13 (see Mal 1:6-14; 2:14-16; 3:8-11), it is likely that the prophet ministered either during Nehemiah’s second term as governor or in the years just before his return. The reference to “the governor” in Malachi 1:8 implies that someone other than Nehemiah was in office, so it may be best to place Malachi just after 433 <span>BC<\/span>, the year Nehemiah had returned to Persia.<\/p>\n<p class=\"h2\" id=\"PurposeandTheology\">Purpose and Theology<\/p>\n<p>Malachi was written to shake the people of Judah from their spiritual lethargy and to warn them that judgment was coming unless they repented. The people doubted God’s love (1:2) and justice (2:17) and did not take his commands seriously (1:6; 3:14-18). Yet God was “a great King” (1:14) with a great name that was to be feared even beyond the border of Israel (vv 5, 11). Malachi repeatedly urged both the priests and the people to revere God and give him the honor he deserved. God was Israel’s Father and Creator (2:10), but the nation showed contempt for his name (1:6; 3:5). In response to this contempt, God would send his messenger to announce the Day of the Lord (3:1). John the Baptist did call the nation to repentance, and Christ came to cleanse the temple (Jn 2:14-15) and to establish the covenant (Mal 3:1-2). Most of the work of refining and purifying will take place at the Second Coming, when Christ returns to purify his people (cf. vv 2-4) and judge the wicked (4:1).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>God’s Great Love for Israel (1:1-5)<\/h5>\n<p>To introduce the book, Malachi presents a contrast between God’s love for Israel and his hatred for Edom. Yet the assertion of God’s love is greeted with a strange question: “How have you loved us?” God loved Israel by entering into a covenant with the nation at Mt Sinai, just after he had freed them from the prison of Egypt. He had chosen them as his special people (cf. Gn 12:1-3; Ex 19:5-6), whereas the descendants of Esau were not chosen (cf. Rom 9:10-13). Both Israel and Edom endured invasion and destruction, but only Israel was restored and rebuilt after the exile. The people of Edom were driven from their homeland by the Nabateans between 550 and 400 <span>BC<\/span>, and they never regained their territory. Through the judgment of Edom, God demonstrated that he is the great Ruler over the nations (Mal 1:5) and that he will not forget Israel.<\/p>\n<h5>The Unacceptable Sacrifices of the Priests (1:6-14)<\/h5>\n<p>Although God deserved the honor and reverence of the Israelites, both the people and the priests openly disdained his laws and regulations. Strangely, it was the priests who led the way into disobedience. Sacrifices and offerings were supposed to atone for sin, but the animals offered by the priests only served to pollute or defile the altar (1:7, 12). According to Leviticus, animals with defects were unacceptable as sacrifices, but Malachi mentions that the priests were offering to the Lord animals that were stolen and mutilated, crippled and sick (v 13; cf. v 8). To emphasize their contempt, the Lord challenged the priests to bring comparable presents to the governor. Would they dare to insult him in this fashion and face sure rejection? Rather than having the priests continue to bring unfit sacrifices to the altar, the Lord asked them to close the temple doors entirely (v 10). Going through the motions never pleased God, either in ancient times (cf. Is 1:12-13) or modern. By calling the altar and its sacrifices “contemptible” (Mal 1:7, 12), the priests were no better than the wicked sons of Eli, whose disregard of the rules for sacrifices sent them to a premature death (cf. 1 Sm 2:15-17).<\/p>\n<p>In sharp contrast to the attitude of the priests stands the emphasis upon God’s greatness in Malachi 1:11 and 14. God is more powerful than the gods of other nations, and even if Israel’s priests and people dishonor the Lord, eventually pure offerings will be brought to God by believing Gentiles. Perhaps these offerings refer to prayer and praise (cf. Ps 19:14; Heb 13:15; Rv 5:8), but others interpret the reference more literally (cf. Is 56:7; 60:7). Peter may be alluding to this verse in connection with the conversion of Cornelius (Acts 10:35).<\/p>\n<h5>The Punishment of the Priests (2:1-9)<\/h5>\n<p>One of the functions of the priests was to pronounce blessings upon the people in the name of God, but their disgraceful behavior turned the blessings into curses (Mal 2:2). Because of the priests’ sinfulness and the poor condition of the animals, their sacrifices were also worthless, and the entrails of the animals will be spread on their faces as a sign that God holds them in contempt. The disgrace heaped upon the priests differs sharply from the honor enjoyed by Aaron and his descendants. Malachi refers to a covenant of life and peace (v 5) made with Levi and more particularly with Aaron’s grandson Phinehas, who courageously took action against the Jews involved in idolatry and immorality (Nm 25:10-13). In those days the priests revered the Lord and turned many from sin (Mal 2:6).<\/p>\n<p>Another responsibility of the priests was to teach the nation the law handed down by Moses (cf. Lv 10:11). Like prophets, they were messengers of the Lord (Mal 2:7) who were supposed to walk close to the Lord, but now the priests disregarded the law and were dishonest in handing down judicial decisions (Mal 2:9; cf. Lv 19:15).<\/p>\n<h5>The Unfaithfulness of the People (2:10-16)<\/h5>\n<p>In light of the attitude of the priests, it is not surprising to discover that the people at large were unfaithful to the Lord. God had formed Israel to be his special people, but the people had broken faith with him. A major factor in their unfaithfulness was intermarriage with foreigners, a sin mentioned in Ezra 9:1-2 and Nehemiah 13:23-29. By marrying pagan women, the men of Israel invariably began to worship pagan gods and turn from the Lord. When such intermarriage occurred, it sometimes followed the divorce of an Israelite wife. In Malachi 2:14-15 God underscores the sacred commitment that he himself witnesses when two people marry. If that marriage covenant is shattered by divorce, God is deeply displeased. And it is even more tragic if divorce became an excuse to marry a more attractive or appealing foreigner.<\/p>\n<h5>The Coming of the Messenger of the Covenant (2:17–3:5)<\/h5>\n<p>The sins of the priests and the people did not go unnoticed, even though the nation doubted that God would take action (2:17). But the third chapter opens with the announcement that the messenger of the covenant will indeed come to his temple. His way will be prepared by another messenger—a prophecy of John the Baptist, who prepared the way for the ministry of Christ (cf. Mt 11:10; Mk 1:2-3). When Christ came, he revealed his anger when he cleansed the temple (cf. Jn 2:13-17) and denounced the scribes and Pharisees (cf. 9:39), but most of his purifying and refining work awaits the Second Coming. Someday the priests and Levites will bring acceptable sacrifices, as they did in the days of Moses and Phinehas (cf. Mal 3:3-4 and 2:4-5). Verse 5 of chapter 3 broadens the scope of the judgment to include the whole nation, as sorcerers, adulterers, and those who oppress the poor are condemned.<\/p>\n<h5>The Benefits of Faithful Tithing (3:6-12)<\/h5>\n<p>Another specific weakness of postexilic Judah was the failure of the people to bring their tithes to the Lord. Encouraged by Nehemiah, the nation promised to tithe faithfully (cf. Neh 10:37-39), but apparently their good intentions were short-lived (cf. 13:10-11). According to Malachi 3:8-9, the tithes of the nation were so dismal that the people were, in effect, robbing God and were therefore under a curse. In verses 10-12 Malachi challenges the nation to bring their tithes; then God would pour out his blessing upon them. Just as the opening of the “windows in heaven” meant the end of a famine in 2 Kings 7:2, 19, so God promises that their crops will be so abundant that they will run out of storage space. The hope of “blessing” in Malachi 3:10 and 12 provides welcome relief from the curses mentioned in 1:14, 2:2, 3:9, and 4:6.<\/p>\n<h5>The Day of the Lord (3:13–4:6)<\/h5>\n<p>Faced with the challenge of Malachi 3:10-12, the people of Israel responded in two different ways. One group denied that serving God brought any benefit (3:13-15), while another segment of the nation bowed low before him with deep reverence (vv 16-18). The unbelievers argued that obeying the Lord was useless and that arrogant and evil people were the ones who prospered. In response to their charge, Malachi noted that God would remember who the righteous were in the Day of Judgment. Although all of Israel was included in the promise made to Abraham, only those who genuinely believed would be God’s treasured possession (3:17; cf. Ex 19:5), with their names written in the Book of Life (cf. Mal 3:16). As for the arrogant and evildoers, the Day of the Lord will consume them and they will have no survivors (4:1). Those who revere the Lord will enjoy spiritual and physical health under the blessing and protection of God, who is called the “sun of righteousness” (v 2). Like calves just released from confinement, the righteous will trample down the wicked and triumph over them (v 3).<\/p>\n<p>In view of the judgment associated with the Day of the Lord, Malachi urged the people to repent. To do this they needed to heed the law of Moses and take seriously the decrees and commands given at Mt Sinai (4:4; cf. 3:7). Just as Elijah called on Israel to turn back to God, so a new “Elijah” will preach repentance to a rebellious nation. When John the Baptist prepared the way for Christ (cf. Mal 3:1), he ministered “in the spirit and power of Elijah” and begged the Jews to turn from their sin and humble themselves before God (Lk 1:17). If they refused to listen, the nation faced the prospect of total destruction, the curse placed upon the people of Canaan (cf. Jos 6:17-19) and upon the nation of Edom, whose collapse was described in Malachi 1:2-5.<\/p>\n<p><em>See also<\/em> Israel, History of; Postexilic Period; Prophecy; Prophet, Prophetess.<\/p>","summary_ro":"MALACHI, Book of Last prophetic book of the Jewish canon; last book of the Old Testament. Preview • Author • Background • Date • Purpose and Theology • Content Author The name Malachi means “my messenger” or “messenger of the Lord.” Since the word appears in 3:1, some scholars think that it is not a proper name at all and does not provide the name of the author of the book. According to one ancient tradition, the “messenger” was Ezra, the priest responsible for the books of Ezra and Nehemiah....","summary_en":"MALACHI, Book of Last prophetic book of the Jewish canon; last book of the Old Testament. Preview • Author • Background • Date • Purpose and Theology • Content Author The name Malachi means “my messenger” or “messenger of the Lord.” Since the word appears in 3:1, some scholars think that it is not a proper name at all and does not provide the name of the author of the book. According to one ancient tradition, the “messenger” was Ezra, the priest responsible for the books of Ezra and Nehemiah....","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":54443,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Maleahi 2:9","title_en":"Study Note: Maleahi 2:9","content_ro":"<p><strong>2:9<\/strong> <em>shown favoritism<\/em> (literally <em>lifted up the face<\/em>): The expression is also found in 1:8 (“see how pleased he is”). The priests should have administered the law with kindness and fairness, but they had not done so. It was ridiculous for the priests to suppose that God would show them favor when they had shown partiality in discharging the prescribed duties of their office.<\/p>","content_en":"<p><strong>2:9<\/strong> <em>shown favoritism<\/em> (literally <em>lifted up the face<\/em>): The expression is also found in 1:8 (“see how pleased he is”). The priests should have administered the law with kindness and fairness, but they had not done so. It was ridiculous for the priests to suppose that God would show them favor when they had shown partiality in discharging the prescribed duties of their office.<\/p>","summary_ro":"2:9 shown favoritism (literally lifted up the face): The expression is also found in 1:8 (“see how pleased he is”). The priests should have administered the law with kindness and fairness, but they had not done so. It was ridiculous for the priests to suppose that God would show them favor when they had shown partiality in discharging the prescribed duties of their office.","summary_en":"2:9 shown favoritism (literally lifted up the face): The expression is also found in 1:8 (“see how pleased he is”). The priests should have administered the law with kindness and fairness, but they had not done so. It was ridiculous for the priests to suppose that God would show them favor when they had shown partiality in discharging the prescribed duties of their office.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":82069,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Maleahi 2:9","title_en":"Study Note: Maleahi 2:9","content_ro":"<p><strong>2:9<\/strong> <em>shown favoritism<\/em> (literally <em>lifted up the face<\/em>): The expression is also found in 1:8 (“see how pleased he is”). The priests should have administered the law with kindness and fairness, but they had not done so. It was ridiculous for the priests to suppose that God would show them favor when they had shown partiality in discharging the prescribed duties of their office.<\/p>","content_en":"<p><strong>2:9<\/strong> <em>shown favoritism<\/em> (literally <em>lifted up the face<\/em>): The expression is also found in 1:8 (“see how pleased he is”). The priests should have administered the law with kindness and fairness, but they had not done so. It was ridiculous for the priests to suppose that God would show them favor when they had shown partiality in discharging the prescribed duties of their office.<\/p>","summary_ro":"2:9 shown favoritism (literally lifted up the face): The expression is also found in 1:8 (“see how pleased he is”). The priests should have administered the law with kindness and fairness, but they had not done so. It was ridiculous for the priests to suppose that God would show them favor when they had shown partiality in discharging the prescribed duties of their office.","summary_en":"2:9 shown favoritism (literally lifted up the face): The expression is also found in 1:8 (“see how pleased he is”). The priests should have administered the law with kindness and fairness, but they had not done so. It was ridiculous for the priests to suppose that God would show them favor when they had shown partiality in discharging the prescribed duties of their office.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":109695,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Maleahi 2:9","title_en":"Study Note: Maleahi 2:9","content_ro":"<p><strong>2:9<\/strong> <em>shown favoritism<\/em> (literally <em>lifted up the face<\/em>): The expression is also found in 1:8 (“see how pleased he is”). The priests should have administered the law with kindness and fairness, but they had not done so. It was ridiculous for the priests to suppose that God would show them favor when they had shown partiality in discharging the prescribed duties of their office.<\/p>","content_en":"<p><strong>2:9<\/strong> <em>shown favoritism<\/em> (literally <em>lifted up the face<\/em>): The expression is also found in 1:8 (“see how pleased he is”). The priests should have administered the law with kindness and fairness, but they had not done so. It was ridiculous for the priests to suppose that God would show them favor when they had shown partiality in discharging the prescribed duties of their office.<\/p>","summary_ro":"2:9 shown favoritism (literally lifted up the face): The expression is also found in 1:8 (“see how pleased he is”). The priests should have administered the law with kindness and fairness, but they had not done so. It was ridiculous for the priests to suppose that God would show them favor when they had shown partiality in discharging the prescribed duties of their office.","summary_en":"2:9 shown favoritism (literally lifted up the face): The expression is also found in 1:8 (“see how pleased he is”). The priests should have administered the law with kindness and fairness, but they had not done so. It was ridiculous for the priests to suppose that God would show them favor when they had shown partiality in discharging the prescribed duties of their office.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":137321,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Maleahi 2:9","title_en":"Study Note: Maleahi 2:9","content_ro":"<p><strong>2:9<\/strong> <em>shown favoritism<\/em> (literally <em>lifted up the face<\/em>): The expression is also found in 1:8 (“see how pleased he is”). The priests should have administered the law with kindness and fairness, but they had not done so. It was ridiculous for the priests to suppose that God would show them favor when they had shown partiality in discharging the prescribed duties of their office.<\/p>","content_en":"<p><strong>2:9<\/strong> <em>shown favoritism<\/em> (literally <em>lifted up the face<\/em>): The expression is also found in 1:8 (“see how pleased he is”). The priests should have administered the law with kindness and fairness, but they had not done so. It was ridiculous for the priests to suppose that God would show them favor when they had shown partiality in discharging the prescribed duties of their office.<\/p>","summary_ro":"2:9 shown favoritism (literally lifted up the face): The expression is also found in 1:8 (“see how pleased he is”). The priests should have administered the law with kindness and fairness, but they had not done so. It was ridiculous for the priests to suppose that God would show them favor when they had shown partiality in discharging the prescribed duties of their office.","summary_en":"2:9 shown favoritism (literally lifted up the face): The expression is also found in 1:8 (“see how pleased he is”). The priests should have administered the law with kindness and fairness, but they had not done so. It was ridiculous for the priests to suppose that God would show them favor when they had shown partiality in discharging the prescribed duties of their office.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"10":[{"id":14314,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Names of God","title_en":"Names of God","content_ro":"<h3>GOD, Names of<\/h3>\n<p>God’s self-identifications expressing various aspects of his being.<\/p>\n<p>Preview<\/p>\n<p>• The Biblical Idea of Name<\/p>\n<p>• The Names of God in the Old Testament<\/p>\n<p>• The Names of God in the New Testament<\/p>\n<p class=\"h2\" id=\"TheBiblicalIdeaofName\">The Biblical Idea of Name<\/p>\n<p>In the Scriptures the name and person of God are inseparably related. This is in keeping with the biblical conception of what a name signifies.<\/p>\n<p>In the Hebrew language, the term for “name” most probably meant “sign” or “distinctive mark.” In the Greek language, “name” <em>(<\/em><span class=\"greek\" lang=\"el\">onoma<\/span><em>)<\/em> is derived from a verb that means “to know.” A name, therefore, indicates that by which a person or object is to be known. But the idea of name is not to be taken in the sense of a label or an arbitrary means of identifying or specifying a person, place, or object. “Name” in biblical usage correctly describes the person, place, or object and indicates the essential character of that to which the name is given. Adam named the animals according to their nature (Gn 2:19-20); Noah means “one who brings relief and comfort” (5:29); Jesus means “savior” (Mt 1:21). When a person was given a new position or a radical change took place in his life, a new name was given to indicate that new aspect—for example, Abraham (“father of many,” Gn 17:5), and Israel (“one who strives with God” or “God strives,” 32:28). The name of a person or people expressed what the person or people thought the proper description or statement of character was.<\/p>\n<p>With regard to the names of God, there are considerable differences, and these are most clearly seen when biblical scholars and theologians confront the question of whether the names of God are ascriptions given by God concerning himself or they are ascriptions given to God by people who observed his acts and reflected on his character as discerned through a study of divine deeds. Here are some examples of various kinds of divine names:<\/p>\n<p>1. Proper names: El, Yahweh, Adonai, Theos (God), Kurios (Lord).<\/p>\n<li>2. Personal names: Father, Abba, Son, Jesus, Holy Spirit.<\/li>\n<li>3. Titles: Creator, Messiah\/Christ, Paraclete\/Comforter.<\/li>\n<li>4. Essential names: Light, Love, Spirit.<\/li>\n<li>5. Descriptive names: Rock, Ba’al, Master, Rabboni, Shepherd.<\/li>\n<p class=\"h2\" id=\"TheNamesofGodintheOldTestament\">The Names of God in the Old Testament<\/p>\n<h5>El and Related Names<\/h5>\n<p>The name <span class=\"hebrew\" lang=\"he\">’El<\/span> is found over 200 times in the Hebrew Bible. It is best translated as “God.” The term <span class=\"hebrew\" lang=\"he\">’el<\/span> has a number of possible meanings. The root is thought by some to be <span class=\"hebrew\" lang=\"he\">’ul<\/span><em>,<\/em> which means “to be first” or “to be strong.” Others suggest the root is <span class=\"hebrew\" lang=\"he\">’alah<\/span><em>,<\/em> which means “to precede” and suggests “leader” or “commander.” It can also mean “to be afraid.” Thus God as <span class=\"hebrew\" lang=\"he\">’alah<\/span><em>,<\/em> as the strong one, is to be feared. Still others suggest the preposition <span class=\"hebrew\" lang=\"he\">’el<\/span> (“to, toward”) as the root; the idea then is of “one giving self to others” or of “one to whom others go for help.” Some scholars suggest that the word <span class=\"hebrew\" lang=\"he\">’alim<\/span><em>,<\/em> meaning “to bind,” should be considered as a root also—that is, “the strong one binds and holds firm control.” Common to these four suggested root meanings is the idea of strength, power, and of supreme excellence and greatness.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El<\/span> in the OT is used particularly in the earlier books, where it describes God’s exercising dynamic power as distinguished from authority. <span class=\"hebrew\" lang=\"he\">’El<\/span> speaks of God as the great doer and producer. He is the One who exercises such power that whatever is made, done, kept, or destroyed is his doing (cf. Ex 15). <span class=\"hebrew\" lang=\"he\">’El<\/span> is also used to express the idea that God is not to be identified as part of creation but as the One who is above, behind, and beyond creation (Ps 19:1).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’Elohim<\/span> is also commonly used as the name of God, occurring over 2,500 times in the OT. There are differences of opinion concerning the exact origin and meaning of this plural name. Some have suggested that <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> is the plural form of <span class=\"hebrew\" lang=\"he\">’El<\/span><em>,<\/em> but it seems more likely that it is a plural of <span class=\"hebrew\" lang=\"he\">’Eloah<\/span><em>,<\/em> which appears in the poetical writings. Some critical writers have suggested that this plural form is borrowed from pagan polytheistic sources, but no such plural form is found among pagans as the name of a deity. Others have suggested that the plural form is used to indicate the triune nature of God, and support for this has been seen in the use of a singular verb with this plural noun. The biblical doctrine of the Trinity, as it is developed throughout the Scriptures, does not appear to be based on the use of this plural form of God’s name, even though the two positions are not contradictory.<\/p>\n<p>The plural form, <span class=\"hebrew\" lang=\"he\">’Elohim<\/span><em>,<\/em> is best understood as expressing intensity. God makes himself known by this name as the Lord of intense and extensive glory and richness as he exercises his preeminence and power in the created cosmos. Hence, when the Scripture speaks of creation, it states, “In the beginning <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> created the heavens and the earth” (Gn 1:1). This name is repeated 35 times in Genesis 1 and 2 in connection with God’s power as revealed in Creation. In the book of Deuteronomy the name <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> is used repeatedly to stress the majestic power of God that was shown in Israel’s release from bondage in Egypt, preservation in the wilderness, and preparation for entrance into the Promised Land. In this context, God <em>(<\/em><span class=\"hebrew\" lang=\"he\">’Elohim<\/span><em>)<\/em> is also recognized as the Lawgiver who will powerfully execute judgment on covenant breakers. The psalmists also used this named repeatedly as they acknowledged and praised God the majestic ruler who had demonstrated his omnipotence in many dimensions of life (see Ps 68, in which <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> appears 26 times.)<\/p>\n<p>Some scholars point to the use of <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> when God spoke to Abraham and said he would be <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> to the patriarch and his seed; that is, God would be in a covenant relationship to them (Gn 17:1-8). Included in this relationship is the idea that God is ever ready to use his power on behalf of those who are in covenant with him. Thus, <span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">Elohim<\/span> also expresses the concept of God’s faithfulness in regard to the covenant and the promises and blessings involved in it.<\/p>\n<p>The name <span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">Eloah<\/span> occurs mainly in the poetical writings, no fewer than 41 times in Job. Isaiah used it to express the incomparable character of God (Is 44:8). In like manner David asked, “Who is God [<span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">Eloah<\/span>], but the <span>Lord<\/span>?” (2 Sm 22:32). Moses was the first to use the name <span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">Eloah<\/span> in his song (Dt 32:15-17), referring to Israel’s God in the context of the “no-gods,” which had been chosen in place of the Rock of salvation and the incomparable One. This name was probably used to stress the fact that God is the only true and living One, the One to be adored and worshiped; he is to be revered with a holy fear.<\/p>\n<p>Another closely related name is <span class=\"hebrew\" lang=\"he\">’Elah<\/span><em>,<\/em> found in Ezra and Daniel. Some think <span class=\"hebrew\" lang=\"he\">’Elah<\/span> is a Chaldee or Aramaic form of <span class=\"hebrew\" lang=\"he\">’Eloah<\/span><em>.<\/em> Its root is said to be <span class=\"hebrew\" lang=\"he\">’alah<\/span><em>,<\/em> which means “to fear” or “to be perplexed.” God as <span class=\"hebrew\" lang=\"he\">’Elah<\/span> is the God to be feared and worshiped accordingly. In view of this meaning, it can be understood why, in the time of Israel’s exile and immediately after their return, this name was commonly used.<\/p>\n<p>Three other names of God include the term <span class=\"hebrew\" lang=\"he\">’El<\/span><em>:<\/em><\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El ‘Elyon<\/span> is the name used to designate the God of Melchizedek (Gn 14:18-22) as God Most High. In Psalms 57:2 and 78:56 the Hebrew reads <span class=\"hebrew\" lang=\"he\">’Elohim ‘Elyon<\/span><em>.<\/em> It is believed that the term <span class=\"hebrew\" lang=\"he\">‘Elyon<\/span> is derived from the verb <span class=\"hebrew\" lang=\"he\">‘alah<\/span><em>,<\/em> meaning “go up, be elevated, to be exalted.” There are a number of instances where the term <span class=\"hebrew\" lang=\"he\">‘Elyon<\/span> is used alone, but the context indicates that it is then used as a synonym for God (e.g., Nm 24:16; Ps 83:18; Is 14:14). The term <span class=\"hebrew\" lang=\"he\">‘elyon<\/span> is used quite frequently as an adjective; it is then translated as “high, highest, upper, uppermost.” The basic ascription given to God when this name is employed is to One who is above all things as the maker, possessor, and ruler. He is incomparable in every way; he is subject to no one and no thing; he is the Exalted One.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> is used in the longer form seven times in the Scriptures (Gn 17:1; 28:3; 35:11; 43:14; 48:3; Ex 6:3; Ez 10:5). In the shorter form <em>(<\/em><span class=\"hebrew\" lang=\"he\">Shaddai<\/span><em>),<\/em> it appears more frequently: in Job 30 times; in Psalms 19:1 and 68:14; once in Ruth (1:21), Isaiah (13:6), Ezekiel (1:24), and Joel (1:15). In these passages the combined ideas of God as the all-powerful, all-sufficient, transcendent, sovereign ruler and disposer are present. This meaning is generally accepted, but there are differences as to the exact meaning of the term <span class=\"hebrew\" lang=\"he\">Shaddai<\/span><em>.<\/em> Some have begun with <span class=\"hebrew\" lang=\"he\">shad<\/span> as the first concept to be considered; its meaning is “breast, pap, or teat,” and it is considered a “precious metaphor” of the God who nourishes, supplies, and satisfies. The root of <span class=\"hebrew\" lang=\"he\">shad<\/span> <em>(<\/em><span class=\"hebrew\" lang=\"he\">shadah<\/span><em>),<\/em> in Semitic usage, is to moisten. This meaning is not the preferred one in the context of which <span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> appears; nor is <span class=\"hebrew\" lang=\"he\">shed<\/span> (demon), which some scholars have sought to use because it appears in Deuteronomy 32:17 and Psalm 106:37 speaking of Israel’s idolatry. In addition to the fact that <span class=\"hebrew\" lang=\"he\">shed<\/span> is spelled differently, the connection between the concept of demon and God as all-powerful is difficult to establish. More acceptable is the suggestion that <span class=\"hebrew\" lang=\"he\">Shaddai<\/span> is a composite term of <span class=\"hebrew\" lang=\"he\">sha<\/span> (“the one who”) and <span class=\"hebrew\" lang=\"he\">dai<\/span> (“is sufficient”). The later Greek versions have adopted this meaning. The most preferred explanation is that <span class=\"hebrew\" lang=\"he\">Shaddai<\/span> is derived from the verb <span class=\"hebrew\" lang=\"he\">shadad<\/span> (“to overpower, to deal violently, or to devastate”). A clear connection between <span class=\"hebrew\" lang=\"he\">shadad<\/span> and <span class=\"hebrew\" lang=\"he\">Shaddai<\/span> is said to be found in Isaiah 13:6 and Joel 1:15. God as <span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> is presented as the all-powerful One, totally self-sufficient, absolute ruler, and the One who can and does make final disposition. The Septuagint has adapted this meaning; it translates <span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> as <span class=\"greek\" lang=\"el\">Pantokrator<\/span><em>,<\/em> the “All-Ruler” or “Sovereign One.”<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El ‘Olam<\/span> is used to refer to God as the everlasting or eternal One, a clear instance where the name of God and an attribute of God are combined. The term <span class=\"hebrew\" lang=\"he\">‘olam<\/span> has a wide range of uses. It is usually defined in lexicons as meaning “long duration, antiquity, and indefinite futurity.” It is used to speak of God’s existence, of God’s covenant and promises, and of the Messiah’s reign. Speaking to God, the psalmist said, “You are from <span class=\"hebrew\" lang=\"he\">‘olam<\/span> (everlasting) to <span class=\"hebrew\" lang=\"he\">‘olam<\/span> (everlasting)” (Ps 90:2), and the prophet Isaiah spoke of God as the everlasting Creator (Is 40:28) and as everlasting strength (26:4), and Jeremiah spoke of God as everlasting King (Jer 10:10). God’s everlastingness or eternity speaks of his infinity in relation to time. <span class=\"hebrew\" lang=\"he\">‘Olam<\/span><em>,<\/em> as ascribed to God, should not be thought of as duration prolonged indefinitely backward and forward. Rather, the word speaks to God’s transcending all temporal limits; in addition, <span class=\"hebrew\" lang=\"he\">‘olam<\/span> refers to the quality of God that differs essentially from time. The Scriptures speak of <span class=\"hebrew\" lang=\"he\">’El ‘Olam<\/span> in contexts where the believer’s assurance of well-being, security, and hope are presented as prized possessions.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El Gibbor<\/span> is a name that speaks of God’s power and might. <span class=\"hebrew\" lang=\"he\">Gibbor<\/span> alone is used in reference to mighty and heroic men. The two terms together always refer to God, and in some instances <span class=\"hebrew\" lang=\"he\">Haggadol<\/span> (“the greatest”) is added (Dt 10:17; Jer 32:18) to emphasize the greatness and awesome majesty of God. <span class=\"hebrew\" lang=\"he\">’El Gibbor<\/span> is also used to describe the Messiah in Isaiah 9:6 (cf. Ps 45:4).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El Ro’i<\/span> is used once to describe God as the seeing One. Hagar described the Lord this way when she was found in the wilderness (Gn 16:13). Psalm 139:1-2 expresses this concept of God as the all-seeing One from whose eye nothing is hidden (cf. Ps 33:18).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is a distinctly proper name of God. It is never used to refer to any pagan gods; neither is it used in regard to men. It appears 6,823 times in the OT, occurring first in Genesis 2:4, where it is joined with <span class=\"hebrew\" lang=\"he\">’Elohim<\/span><em>.<\/em> <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is used 164 times in Genesis, and it appears 1,800 times in Exodus through Joshua. It never appears in a declined form in the Hebrew language, and it never occurs in the plural form or with suffixes. It is abbreviated as <span class=\"hebrew\" lang=\"he\">Yah<\/span> and <span class=\"hebrew\" lang=\"he\">Yahu<\/span> (cf. Ex 15:2; Ps 68:4; Is 12:2; etc.).<\/p>\n<p>The exact meaning of the name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is difficult to determine. Some have sought the root in the verb <span class=\"hebrew\" lang=\"he\">hayah<\/span> (“to be”) or in an ancient form of that same verb, <span class=\"hebrew\" lang=\"he\">hawah<\/span><em>.<\/em> There is no agreement as to whether the <span class=\"hebrew\" lang=\"he\">qal<\/span> or <span class=\"hebrew\" lang=\"he\">hiphil<\/span> form of the verb should be considered as the root. Those who opt for the <span class=\"hebrew\" lang=\"he\">hiphil<\/span> form read <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> to mean “cause to be”; thus Exodus 3:14 would read, “I will cause to be what has come to be.” Others look to the <span class=\"hebrew\" lang=\"he\">qal<\/span> form and then translate the name as “I Am” or “I Shall Be.” Still others are inclined to disassociate the name from the verb <span class=\"hebrew\" lang=\"he\">hayah<\/span> and regard it as an original and independent term, expressing the uniqueness of Israel’s gracious God.<\/p>\n\n<p>Translators of the OT have not agreed upon the correct translation of the name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>.<\/em> Since it is translated into the Greek as <span class=\"greek\" lang=\"el\">kurios<\/span><em>,<\/em> which means “Lord,” many have rendered <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> as “<span>Lord<\/span>.” But <span class=\"hebrew\" lang=\"he\">’Adonai<\/span><em>,<\/em> which is best rendered “Lord,” appears with <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> in various instances. The <span>kjv<\/span>, for example, translates <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> as “God,” and <span class=\"hebrew\" lang=\"he\">’Adonai<\/span> as “Lord.” Some modern translators have chosen to use <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> (see <span>jb<\/span> and <span>njb<\/span>). The name Jehovah, as used in the <span>asv<\/span> (1901), has been judged unacceptable. This name arose due to the Jewish practice of not pronouncing <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> because of Leviticus 24:16, “He that blasphemes the name of <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> shall surely be put to death.” This warning against a vain or blasphemous use of the name was taken in an absolute sense, especially after Israel’s deportation (cf. Am 6:10). Hence, when reading the OT the Jews substituted either <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> or <span class=\"hebrew\" lang=\"he\">’Adonai<\/span> for <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>.<\/em> From this, the practice of adding the vowels of <span class=\"hebrew\" lang=\"he\">’Adonai<\/span> to YHWH (JeHoWaH) became established.<\/p>\n<p>The interpretation of Exodus 6:2-3 has caused much debate. “And God said to Moses, ‘I am <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>;<\/em> I appeared to Abraham, to Isaac, and to Jacob, as <span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">El Shaddai<\/span><em>,<\/em> but by my name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> I did not make myself known to them.’ ” This passage has been understood to mean that the name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> was not known or used prior to the time of Moses. But that is not what the passage states; rather, it speaks of the patriarchs not knowing God as <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>.<\/em> They knew him as <span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> in actual revelatory historical deeds. They had not come to know God according to his unique character, that is, as <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>.<\/em> In other words, God had always been <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>;<\/em> he is saying to Moses that the descendants of the patriarchs would come to know the full, rich meaning of the name by the way God dealt with them.<\/p>\n<p>This name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> reveals God’s nature in the highest and fullest sense possible. It includes, or presupposes, the meaning of the other names. <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> particularly stresses the absolute faithfulness of God. God had promised the patriarchs that he would be their God, that he would be with them and deliver and bless them, keep them, and give them a land as a place of service and inheritance. Moses is told by God that Israel is about to behold and experience the unchangeableness of God as he steadfastly and wondrously remembers his word and executes it to the fullest degree. God would prove to be a faithful, redeeming, upholding, restoring God. In working out this redemption, God would demonstrate that he is all that his name implies: merciful, gracious, patient, full of loving-kindness, truthful, faithful, forgiving, just, and righteous (Ex 34:5-6). Truly, Jacob had received an insight into the meaning of the name when he exclaimed, “I wait for thy salvation, O <span class=\"hebrew\" lang=\"he\">Yahweh<\/span>” (Gn 49:18).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>,<\/em> then, is the name par excellence of Israel’s God. As <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>,<\/em> he is a faithful covenant God who, having given his word of love and life, keeps that word by bestowing love and life abundantly on his own.<\/p>\n<p>In view of the richness of the name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>,<\/em> it can be understood why there were stringent rules regarding its proper use (Lv 24:11, 16). It also explains why thankful, rejoicing, worshiping Israelites used the abbreviated form of <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> in song when they sang Hallelujah: “Praise Yah” (Pss 104:35; 106:1; 149:1; 150:1).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is used in a number of phrases that are considered names of or ascriptions of God. The most common of these compound names is <span class=\"hebrew\" lang=\"he\">Yahweh Tseba’oth<\/span> (“hosts”). The word “hosts” is used frequently in the Pentateuch to refer to the armies of Israel (cf. Nm 10:14-28). This is because the word is derived from the verb <span class=\"hebrew\" lang=\"he\">saba<\/span><span class=\"hebrew\" lang=\"he\">’<\/span><em>,<\/em> which means “to wage” war. It also means “to serve” in some contexts; for example, Numbers 8:24 clearly has reference to the service performed in the tabernacle. The noun <span class=\"hebrew\" lang=\"he\">tseba’oth<\/span> first occurs in Genesis 2:1, where it refers to the many components of the earth and heaven. Some would limit the reference in these contexts to the stars. Still others would suggest that the <span class=\"hebrew\" lang=\"he\">tseba’oth<\/span> refers to the angels, appealing to Psalm 33:6 for confirmation.<\/p>\n<p>The compound name <span class=\"hebrew\" lang=\"he\">Yahweh Tseba’oth<\/span> first appears in 1 Samuel 1:3. In view of the frequent use of <span class=\"hebrew\" lang=\"he\">tseba’oth<\/span> in 1—2 Samuel to refer to armies (1 Sm 12:9; 14:50; 17:55; 2 Sm 2:8; 8:16; 10:16), it is thought that the compound name refers to <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> as the God of armies, that is, God has his armies to serve him. These are considered to be armies of angels who are ministering servants to God. It has been correctly pointed out that the compound name <span class=\"hebrew\" lang=\"he\">Yahweh Tseba’oth<\/span> is used most frequently by the prophets (Jeremiah, 88 times; Zechariah, 55 times; Malachi, 25 times; Haggai, 14 times) at times when God’s people had either suffered defeat at the hands of enemy armies or were threatened by defeat. Therefore, the compound name was used to remind them that their covenant God had great hosts to fight and work for him on behalf of his people. Thus, though Israel’s armies failed, their covenant God was sufficient for every possible circumstance. And it was to this <span class=\"hebrew\" lang=\"he\">Yahweh Tseba’oth<\/span> that Israel’s commanders were to give allegiance (Jos 5:14-15), and in whose name Israel was blessed (2 Sm 6:18).<\/p>\n<p>Several other compound names occur infrequently:<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh-Nissi<\/span> (<span class=\"hebrew\" lang=\"he\">nissi<\/span><em>,<\/em> “my banner”) is the name that Moses called on when he built an altar celebrating Israel’s God-given victory over the Amalekites (Ex 17:15). Isaiah uses the term <span class=\"hebrew\" lang=\"he\">nissi<\/span> when speaking of the coming Messiah who is to be the conqueror (Is 11:10).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh-Rapha<\/span> (<span class=\"hebrew\" lang=\"he\">rapha’<\/span><em>,<\/em> “healer”) appears in Exodus 15:26, when Israel is assured that God, their healer, will prevent the diseases of Egypt from affecting Israel. Although the name is only used once, God was often called upon and praised as the healing One (e.g., Ps 103:3; Is 30:26; Jer 6:14).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh-Rohi<\/span> (<span class=\"hebrew\" lang=\"he\">ro‘i<\/span><em>,<\/em> “my shepherd”) appears in Psalm 23:1. The concept of <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> as shepherd is explicated in Ezekiel 34. “I myself will be the Shepherd of my sheep” (v 15). Jesus demonstrated this concept’s full meaning when as a shepherd he gave his life for his sheep.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh-Jireh<\/span> (<span class=\"hebrew\" lang=\"he\">yir’eh<\/span><em>,<\/em> “to see ahead or to provide”) appears in Genesis 22:14. Abraham gave this name to the place where God provided a substitute for his son Isaac, whom Abraham was to offer as a sacrifice to God. <span class=\"hebrew\" lang=\"he\">Yahweh-Shalom<\/span> (<span class=\"hebrew\" lang=\"he\">shalom<\/span><em>,<\/em> “peace”) is the name Gideon gave to the altar he built when the angel of the Lord came to give him orders to fight the Midianites (Jgs 6:24).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh<\/span> appears with a few forms of the term <span class=\"hebrew\" lang=\"he\">tsadaq<\/span><em>,<\/em> “righteousness.” <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is spoken of as our righteousness in Jeremiah 23:6; the thought evidently is that David’s Righteous Branch (the Messiah) will attribute God’s righteousness to those who are incorporated in the new covenant. This concept is expressed in the Pentateuch a number of times when it is said that God has provided a way for living righteously; that is, God provides a way of sanctification (cf. Lv 20:8; 22:9).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’Adonai<\/span> as a name for God appears about 360 times in the OT, though it is not uniformly used. It is first found in Genesis 15:2 and 8, when Abram requests more definite information concerning a son and the Promised Land. It appears only 14 times after that in the Pentateuch. It appears repeatedly in the Psalms (over 50 times), and certain of the prophets use it frequently (Isaiah, 47 times; Jeremiah, 29 times; Ezekiel, over 150 times; and Amos, 27 times).<\/p>\n<p>The word <span class=\"hebrew\" lang=\"he\">’adan<\/span><em>,<\/em> meaning “master, ruler, owner, lord,” is thought to be the root of the noun <span class=\"hebrew\" lang=\"he\">’adon<\/span><em>,<\/em> which is frequently used of men. For example, in Genesis and 1—2 Samuel the term is used often for men who own slaves or are in positions of authority. <span class=\"hebrew\" lang=\"he\">’Adonai<\/span> is correctly described as the name of personal communication between the believer and God. In such communication the worshiper acknowledged God’s intense majesty and greatness and also the sense of belonging to this God. <span class=\"hebrew\" lang=\"he\">’Adonai<\/span><em>,<\/em> coming from human lips, expressed honor for God and humble submission on the part of the believing person. <span class=\"hebrew\" lang=\"he\">’Adonai<\/span><em>,<\/em> thus, is the name that expresses faith, assurance, security, ready service, and thanksgiving (Pss 16:2; 57:9-10).<\/p>\n<h5>Old Testament Name Combinations<\/h5>\n<p>In the OT the names of God appear in various combinations. For example <span class=\"hebrew\" lang=\"he\">’Elohim-Yahweh<\/span><em>,<\/em> <span class=\"hebrew\" lang=\"he\">’Elohim-Yahweh-’Adonai<\/span><em>,<\/em> and <span class=\"hebrew\" lang=\"he\">’Elohim-’Adonai<\/span> are very common. These combinations were an effort to express the fullness of God’s being and character as these had been revealed. Names of God in combination with “Israel” occur also as, for example, with <span class=\"hebrew\" lang=\"he\">Yahweh<\/span>-God-Israel (Jgs 5:3; Is 17:6). God is also invoked in relation to Israel without the mention of one of his names—for example, <span class=\"hebrew\" lang=\"he\">Qedosh Yisrael<\/span> (“Holy One of Israel,” Is 43:14) and <span class=\"hebrew\" lang=\"he\">’Abir Yisrael<\/span> (“Mighty One of Israel,” Gn 49:24; Ps 132:2; Is 49:26). By means of these phrases, the covenantal relationship between God and his people was expressed and God’s unchanging character was positively acknowledged.<\/p>\n<h5>Old Testament Personal Names<\/h5>\n<p>The personal names of God are Father, Son, and Holy Spirit and variations of these.<\/p>\n<p>The term <span class=\"hebrew\" lang=\"he\">’Abh<\/span> (“father”) appears more frequently in Genesis than in any other book, and in the Pentateuch more than in any other division of the OT. But it is not used there of God but rather of one who has generated children (i.e., the male parent), the progenitor—head, chief, and ruler of the family group or clan. It is used often in the sense of the responsible one through whom God has spoken, with whom God has dealt, and through whom he has given a rich heritage to the children and descendants of the patriarchs.<\/p>\n<p>In the poetical books, God is referred to as Father but is not directly named as such. Job is asked, “Has the rain a father?” (Jb 38:28). The reference is to God as the maker, source, and controller of rain. In Psalm 68:5 God in his holy dwelling place is the “Father of the fatherless”; the parallel phrase, “protector of widows,” indicates the sense. Psalm 89:26 says that David will cry to God, “Thou art my Father,” and the parallels use the terms “God” and “Rock of my salvation.” The idea here is of God as Creator and Savior who raised up, delivered, and protected David. In Psalm 103:13, “Father” is used analogously, “As a father pities his children.”<\/p>\n<p>Isaiah uses the term “Father” in relation to God four times. Three times it refers to the One who has made, saved, formed, kept, and directed Israel (Is 63:16; 64:8). Isaiah says the promised child is to be named Everlasting Father (9:6). Used in this sense, the term establishes the Son’s equality with the Father in stature, function, ability, and responsibility. Jeremiah also refers to God as Father in Jeremiah 3:4, 19, meaning the origin, keeper, and friend of his people Israel. Malachi 1:6 and 2:10 speak of God as the parent who deserves honor from his children and as the origin and ruler of all people.<\/p>\n<p>The term “son” is one of the most-used terms in the OT; it commonly occurs in the sense of offspring and descendant. It also appears in the sense of follower or successor. There are a few indirect references to the second person of the Trinity.<\/p>\n<p>The messianic Psalm 2 has such a reference: “You are my son” (v 7). It is stated in the context of the king speaking to one who rules and is to rule with and under the sovereign. The immediate reference may be to the theocratic king; however, the reference is revealed in the NT to be the second person of the Trinity (Acts 13:33). Thus, the term “son” is applied to the promised Messiah who is set forth as the divine sovereign ruler and judge of the nations. The Son is perceived to be equal with the Father in deity and function. Not all biblical scholars accept this interpretation, but support is found in such NT passages as Hebrews 1:8 which quotes Psalm 45:6. As stated above, Isaiah speaks of the son to be given (Is 9:6), the One born of the virgin (7:14), who is Immanuel, Mighty God, Everlasting Father, Prince of Peace.<\/p>\n<p>The name “Holy Spirit” occurs only a few times in the OT. The Spirit is referred to frequently by terms and phrases such as “the Spirit of God” (Gn 1:2), “the Spirit of the Lord God” (Is 61:1), “the Spirit of the Lord” (Ez 37:1), “the Spirit” (Nm 11:17; 27:18), “my Spirit” (Gn 6:3), and “your Spirit” (Ps 51:11). Though the character of the Spirit is not developed as clearly in the OT as in the NT, it can be safely stated that the relationship posited between God and the Spirit is such that there is no doubt that the OT teaches the deity of the Spirit. The character and function of the Spirit is referred to especially in relation to the work of creation (Gn 1:2; Ps 33:6; etc.) and the equipping of servants for the service of God—for example, craftsmanship (Ex 35:31), leadership (Nm 11:17; 27:18), and prophecy (1 Sm 10:6; 2 Sm 23:2; 2 Chr 15:1; Ez 11:5).<\/p>\n<p class=\"h2\" id=\"TheNamesofGodintheNewTestament\">The Names of God in the New Testament<\/p>\n<h5>Proper Names of God<\/h5>\n<p><span class=\"greek\" lang=\"el\">Theos<\/span> is the NT equivalent of the OT names <span class=\"hebrew\" lang=\"he\">’El<\/span>and <span class=\"hebrew\" lang=\"he\">’Elohim<\/span><em>;<\/em> <span class=\"hebrew\" lang=\"he\">‘Elyon<\/span> appears in the NT as <span class=\"greek\" lang=\"el\">Hupsistos<\/span><em>,<\/em> the Highest (Mk 5:7; Lk 1:32, 76). <span class=\"greek\" lang=\"el\">Pantokrator<\/span> (<span class=\"hebrew\" lang=\"he\">‘El Shaddai<\/span>) appears with <span class=\"greek\" lang=\"el\">Theos<\/span> (2 Cor 6:18; Rv 16:7). This name was used not only to express God’s transcendency, power, sovereignty, and lordship, but also to express that God is one who has a close relationship with his people. This fact is established by the very frequent use of personal pronouns with <span class=\"greek\" lang=\"el\">Theos<\/span><em>.<\/em> The name <span class=\"greek\" lang=\"el\">Theos<\/span> appears over 1,000 times in the NT.<\/p>\n<p><span class=\"greek\" lang=\"el\">Kurios<\/span><em>,<\/em> “Lord,” is used to express the OT names <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> and <span class=\"hebrew\" lang=\"he\">‘Adonai<\/span> in the Septuagint, and the NT follows it. <span class=\"greek\" lang=\"el\">Kurios<\/span> means “power,” so the meaning is not the same as with <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>;<\/em> yet the NT does give <span class=\"greek\" lang=\"el\">Kurios<\/span> the full weight of meaning that the OT gave to <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>,<\/em> especially when used of Jesus Christ (cf. Acts 2:36; Phil 2:9-11; etc.)<\/p>\n<p><span class=\"greek\" lang=\"el\">Despotes<\/span> is used five times of God or Jesus in the NT (Lk 2:29; Acts 4:24; 2 Pt 2:11; Jude 1:4; Rv 6:10). It expresses the idea of authority. The idea of brutality conveyed by the modern concept “despot” is absent from the NT usage even when applied to men, where its central thought is ownership (2 Tm 2:21).<\/p>\n<h5>Personal Names of God<\/h5>\n<p>In the baptismal formula, which is part of the Great Commission (Mt 28:19-20), the three personal names of God appear: Father, Son, and Holy Spirit. These names carry the OT meaning, but since the relationship of the three Persons is explicated, the NT meaning of the names is enriched.<\/p>\n<p>“Jesus” is the personal name of the Son, the second person of the triune Godhead. It means “savior” (Mt 1:21). The root of this name “to save” gave rise to names such as Joshua, Hoshea, and Hosea. The basic meaning of the OT root is “to bring into a safe, wide-open place.” Joshua, bringing Israel into Canaan, personally did what his name meant. The NT explanation (“save from sin”) is not contrary to the OT meaning. To be saved from sin is to be restored to fellowship with God and to enter into the paradise of the heavenly kingdom.<\/p>\n<p><em>See also<\/em> Christology; God, Being and Attributes of; Holy Spirit; Jesus Christ, Life and Teachings of; Messiah; Names, Significance of.<\/p>","content_en":"<h3>GOD, Names of<\/h3>\n<p>God’s self-identifications expressing various aspects of his being.<\/p>\n<p>Preview<\/p>\n<p>• The Biblical Idea of Name<\/p>\n<p>• The Names of God in the Old Testament<\/p>\n<p>• The Names of God in the New Testament<\/p>\n<p class=\"h2\" id=\"TheBiblicalIdeaofName\">The Biblical Idea of Name<\/p>\n<p>In the Scriptures the name and person of God are inseparably related. This is in keeping with the biblical conception of what a name signifies.<\/p>\n<p>In the Hebrew language, the term for “name” most probably meant “sign” or “distinctive mark.” In the Greek language, “name” <em>(<\/em><span class=\"greek\" lang=\"el\">onoma<\/span><em>)<\/em> is derived from a verb that means “to know.” A name, therefore, indicates that by which a person or object is to be known. But the idea of name is not to be taken in the sense of a label or an arbitrary means of identifying or specifying a person, place, or object. “Name” in biblical usage correctly describes the person, place, or object and indicates the essential character of that to which the name is given. Adam named the animals according to their nature (Gn 2:19-20); Noah means “one who brings relief and comfort” (5:29); Jesus means “savior” (Mt 1:21). When a person was given a new position or a radical change took place in his life, a new name was given to indicate that new aspect—for example, Abraham (“father of many,” Gn 17:5), and Israel (“one who strives with God” or “God strives,” 32:28). The name of a person or people expressed what the person or people thought the proper description or statement of character was.<\/p>\n<p>With regard to the names of God, there are considerable differences, and these are most clearly seen when biblical scholars and theologians confront the question of whether the names of God are ascriptions given by God concerning himself or they are ascriptions given to God by people who observed his acts and reflected on his character as discerned through a study of divine deeds. Here are some examples of various kinds of divine names:<\/p>\n<p>1. Proper names: El, Yahweh, Adonai, Theos (God), Kurios (Lord).<\/p>\n<li>2. Personal names: Father, Abba, Son, Jesus, Holy Spirit.<\/li>\n<li>3. Titles: Creator, Messiah\/Christ, Paraclete\/Comforter.<\/li>\n<li>4. Essential names: Light, Love, Spirit.<\/li>\n<li>5. Descriptive names: Rock, Ba’al, Master, Rabboni, Shepherd.<\/li>\n<p class=\"h2\" id=\"TheNamesofGodintheOldTestament\">The Names of God in the Old Testament<\/p>\n<h5>El and Related Names<\/h5>\n<p>The name <span class=\"hebrew\" lang=\"he\">’El<\/span> is found over 200 times in the Hebrew Bible. It is best translated as “God.” The term <span class=\"hebrew\" lang=\"he\">’el<\/span> has a number of possible meanings. The root is thought by some to be <span class=\"hebrew\" lang=\"he\">’ul<\/span><em>,<\/em> which means “to be first” or “to be strong.” Others suggest the root is <span class=\"hebrew\" lang=\"he\">’alah<\/span><em>,<\/em> which means “to precede” and suggests “leader” or “commander.” It can also mean “to be afraid.” Thus God as <span class=\"hebrew\" lang=\"he\">’alah<\/span><em>,<\/em> as the strong one, is to be feared. Still others suggest the preposition <span class=\"hebrew\" lang=\"he\">’el<\/span> (“to, toward”) as the root; the idea then is of “one giving self to others” or of “one to whom others go for help.” Some scholars suggest that the word <span class=\"hebrew\" lang=\"he\">’alim<\/span><em>,<\/em> meaning “to bind,” should be considered as a root also—that is, “the strong one binds and holds firm control.” Common to these four suggested root meanings is the idea of strength, power, and of supreme excellence and greatness.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El<\/span> in the OT is used particularly in the earlier books, where it describes God’s exercising dynamic power as distinguished from authority. <span class=\"hebrew\" lang=\"he\">’El<\/span> speaks of God as the great doer and producer. He is the One who exercises such power that whatever is made, done, kept, or destroyed is his doing (cf. Ex 15). <span class=\"hebrew\" lang=\"he\">’El<\/span> is also used to express the idea that God is not to be identified as part of creation but as the One who is above, behind, and beyond creation (Ps 19:1).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’Elohim<\/span> is also commonly used as the name of God, occurring over 2,500 times in the OT. There are differences of opinion concerning the exact origin and meaning of this plural name. Some have suggested that <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> is the plural form of <span class=\"hebrew\" lang=\"he\">’El<\/span><em>,<\/em> but it seems more likely that it is a plural of <span class=\"hebrew\" lang=\"he\">’Eloah<\/span><em>,<\/em> which appears in the poetical writings. Some critical writers have suggested that this plural form is borrowed from pagan polytheistic sources, but no such plural form is found among pagans as the name of a deity. Others have suggested that the plural form is used to indicate the triune nature of God, and support for this has been seen in the use of a singular verb with this plural noun. The biblical doctrine of the Trinity, as it is developed throughout the Scriptures, does not appear to be based on the use of this plural form of God’s name, even though the two positions are not contradictory.<\/p>\n<p>The plural form, <span class=\"hebrew\" lang=\"he\">’Elohim<\/span><em>,<\/em> is best understood as expressing intensity. God makes himself known by this name as the Lord of intense and extensive glory and richness as he exercises his preeminence and power in the created cosmos. Hence, when the Scripture speaks of creation, it states, “In the beginning <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> created the heavens and the earth” (Gn 1:1). This name is repeated 35 times in Genesis 1 and 2 in connection with God’s power as revealed in Creation. In the book of Deuteronomy the name <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> is used repeatedly to stress the majestic power of God that was shown in Israel’s release from bondage in Egypt, preservation in the wilderness, and preparation for entrance into the Promised Land. In this context, God <em>(<\/em><span class=\"hebrew\" lang=\"he\">’Elohim<\/span><em>)<\/em> is also recognized as the Lawgiver who will powerfully execute judgment on covenant breakers. The psalmists also used this named repeatedly as they acknowledged and praised God the majestic ruler who had demonstrated his omnipotence in many dimensions of life (see Ps 68, in which <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> appears 26 times.)<\/p>\n<p>Some scholars point to the use of <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> when God spoke to Abraham and said he would be <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> to the patriarch and his seed; that is, God would be in a covenant relationship to them (Gn 17:1-8). Included in this relationship is the idea that God is ever ready to use his power on behalf of those who are in covenant with him. Thus, <span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">Elohim<\/span> also expresses the concept of God’s faithfulness in regard to the covenant and the promises and blessings involved in it.<\/p>\n<p>The name <span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">Eloah<\/span> occurs mainly in the poetical writings, no fewer than 41 times in Job. Isaiah used it to express the incomparable character of God (Is 44:8). In like manner David asked, “Who is God [<span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">Eloah<\/span>], but the <span>Lord<\/span>?” (2 Sm 22:32). Moses was the first to use the name <span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">Eloah<\/span> in his song (Dt 32:15-17), referring to Israel’s God in the context of the “no-gods,” which had been chosen in place of the Rock of salvation and the incomparable One. This name was probably used to stress the fact that God is the only true and living One, the One to be adored and worshiped; he is to be revered with a holy fear.<\/p>\n<p>Another closely related name is <span class=\"hebrew\" lang=\"he\">’Elah<\/span><em>,<\/em> found in Ezra and Daniel. Some think <span class=\"hebrew\" lang=\"he\">’Elah<\/span> is a Chaldee or Aramaic form of <span class=\"hebrew\" lang=\"he\">’Eloah<\/span><em>.<\/em> Its root is said to be <span class=\"hebrew\" lang=\"he\">’alah<\/span><em>,<\/em> which means “to fear” or “to be perplexed.” God as <span class=\"hebrew\" lang=\"he\">’Elah<\/span> is the God to be feared and worshiped accordingly. In view of this meaning, it can be understood why, in the time of Israel’s exile and immediately after their return, this name was commonly used.<\/p>\n<p>Three other names of God include the term <span class=\"hebrew\" lang=\"he\">’El<\/span><em>:<\/em><\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El ‘Elyon<\/span> is the name used to designate the God of Melchizedek (Gn 14:18-22) as God Most High. In Psalms 57:2 and 78:56 the Hebrew reads <span class=\"hebrew\" lang=\"he\">’Elohim ‘Elyon<\/span><em>.<\/em> It is believed that the term <span class=\"hebrew\" lang=\"he\">‘Elyon<\/span> is derived from the verb <span class=\"hebrew\" lang=\"he\">‘alah<\/span><em>,<\/em> meaning “go up, be elevated, to be exalted.” There are a number of instances where the term <span class=\"hebrew\" lang=\"he\">‘Elyon<\/span> is used alone, but the context indicates that it is then used as a synonym for God (e.g., Nm 24:16; Ps 83:18; Is 14:14). The term <span class=\"hebrew\" lang=\"he\">‘elyon<\/span> is used quite frequently as an adjective; it is then translated as “high, highest, upper, uppermost.” The basic ascription given to God when this name is employed is to One who is above all things as the maker, possessor, and ruler. He is incomparable in every way; he is subject to no one and no thing; he is the Exalted One.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> is used in the longer form seven times in the Scriptures (Gn 17:1; 28:3; 35:11; 43:14; 48:3; Ex 6:3; Ez 10:5). In the shorter form <em>(<\/em><span class=\"hebrew\" lang=\"he\">Shaddai<\/span><em>),<\/em> it appears more frequently: in Job 30 times; in Psalms 19:1 and 68:14; once in Ruth (1:21), Isaiah (13:6), Ezekiel (1:24), and Joel (1:15). In these passages the combined ideas of God as the all-powerful, all-sufficient, transcendent, sovereign ruler and disposer are present. This meaning is generally accepted, but there are differences as to the exact meaning of the term <span class=\"hebrew\" lang=\"he\">Shaddai<\/span><em>.<\/em> Some have begun with <span class=\"hebrew\" lang=\"he\">shad<\/span> as the first concept to be considered; its meaning is “breast, pap, or teat,” and it is considered a “precious metaphor” of the God who nourishes, supplies, and satisfies. The root of <span class=\"hebrew\" lang=\"he\">shad<\/span> <em>(<\/em><span class=\"hebrew\" lang=\"he\">shadah<\/span><em>),<\/em> in Semitic usage, is to moisten. This meaning is not the preferred one in the context of which <span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> appears; nor is <span class=\"hebrew\" lang=\"he\">shed<\/span> (demon), which some scholars have sought to use because it appears in Deuteronomy 32:17 and Psalm 106:37 speaking of Israel’s idolatry. In addition to the fact that <span class=\"hebrew\" lang=\"he\">shed<\/span> is spelled differently, the connection between the concept of demon and God as all-powerful is difficult to establish. More acceptable is the suggestion that <span class=\"hebrew\" lang=\"he\">Shaddai<\/span> is a composite term of <span class=\"hebrew\" lang=\"he\">sha<\/span> (“the one who”) and <span class=\"hebrew\" lang=\"he\">dai<\/span> (“is sufficient”). The later Greek versions have adopted this meaning. The most preferred explanation is that <span class=\"hebrew\" lang=\"he\">Shaddai<\/span> is derived from the verb <span class=\"hebrew\" lang=\"he\">shadad<\/span> (“to overpower, to deal violently, or to devastate”). A clear connection between <span class=\"hebrew\" lang=\"he\">shadad<\/span> and <span class=\"hebrew\" lang=\"he\">Shaddai<\/span> is said to be found in Isaiah 13:6 and Joel 1:15. God as <span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> is presented as the all-powerful One, totally self-sufficient, absolute ruler, and the One who can and does make final disposition. The Septuagint has adapted this meaning; it translates <span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> as <span class=\"greek\" lang=\"el\">Pantokrator<\/span><em>,<\/em> the “All-Ruler” or “Sovereign One.”<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El ‘Olam<\/span> is used to refer to God as the everlasting or eternal One, a clear instance where the name of God and an attribute of God are combined. The term <span class=\"hebrew\" lang=\"he\">‘olam<\/span> has a wide range of uses. It is usually defined in lexicons as meaning “long duration, antiquity, and indefinite futurity.” It is used to speak of God’s existence, of God’s covenant and promises, and of the Messiah’s reign. Speaking to God, the psalmist said, “You are from <span class=\"hebrew\" lang=\"he\">‘olam<\/span> (everlasting) to <span class=\"hebrew\" lang=\"he\">‘olam<\/span> (everlasting)” (Ps 90:2), and the prophet Isaiah spoke of God as the everlasting Creator (Is 40:28) and as everlasting strength (26:4), and Jeremiah spoke of God as everlasting King (Jer 10:10). God’s everlastingness or eternity speaks of his infinity in relation to time. <span class=\"hebrew\" lang=\"he\">‘Olam<\/span><em>,<\/em> as ascribed to God, should not be thought of as duration prolonged indefinitely backward and forward. Rather, the word speaks to God’s transcending all temporal limits; in addition, <span class=\"hebrew\" lang=\"he\">‘olam<\/span> refers to the quality of God that differs essentially from time. The Scriptures speak of <span class=\"hebrew\" lang=\"he\">’El ‘Olam<\/span> in contexts where the believer’s assurance of well-being, security, and hope are presented as prized possessions.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El Gibbor<\/span> is a name that speaks of God’s power and might. <span class=\"hebrew\" lang=\"he\">Gibbor<\/span> alone is used in reference to mighty and heroic men. The two terms together always refer to God, and in some instances <span class=\"hebrew\" lang=\"he\">Haggadol<\/span> (“the greatest”) is added (Dt 10:17; Jer 32:18) to emphasize the greatness and awesome majesty of God. <span class=\"hebrew\" lang=\"he\">’El Gibbor<\/span> is also used to describe the Messiah in Isaiah 9:6 (cf. Ps 45:4).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El Ro’i<\/span> is used once to describe God as the seeing One. Hagar described the Lord this way when she was found in the wilderness (Gn 16:13). Psalm 139:1-2 expresses this concept of God as the all-seeing One from whose eye nothing is hidden (cf. Ps 33:18).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is a distinctly proper name of God. It is never used to refer to any pagan gods; neither is it used in regard to men. It appears 6,823 times in the OT, occurring first in Genesis 2:4, where it is joined with <span class=\"hebrew\" lang=\"he\">’Elohim<\/span><em>.<\/em> <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is used 164 times in Genesis, and it appears 1,800 times in Exodus through Joshua. It never appears in a declined form in the Hebrew language, and it never occurs in the plural form or with suffixes. It is abbreviated as <span class=\"hebrew\" lang=\"he\">Yah<\/span> and <span class=\"hebrew\" lang=\"he\">Yahu<\/span> (cf. Ex 15:2; Ps 68:4; Is 12:2; etc.).<\/p>\n<p>The exact meaning of the name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is difficult to determine. Some have sought the root in the verb <span class=\"hebrew\" lang=\"he\">hayah<\/span> (“to be”) or in an ancient form of that same verb, <span class=\"hebrew\" lang=\"he\">hawah<\/span><em>.<\/em> There is no agreement as to whether the <span class=\"hebrew\" lang=\"he\">qal<\/span> or <span class=\"hebrew\" lang=\"he\">hiphil<\/span> form of the verb should be considered as the root. Those who opt for the <span class=\"hebrew\" lang=\"he\">hiphil<\/span> form read <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> to mean “cause to be”; thus Exodus 3:14 would read, “I will cause to be what has come to be.” Others look to the <span class=\"hebrew\" lang=\"he\">qal<\/span> form and then translate the name as “I Am” or “I Shall Be.” Still others are inclined to disassociate the name from the verb <span class=\"hebrew\" lang=\"he\">hayah<\/span> and regard it as an original and independent term, expressing the uniqueness of Israel’s gracious God.<\/p>\n\n<p>Translators of the OT have not agreed upon the correct translation of the name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>.<\/em> Since it is translated into the Greek as <span class=\"greek\" lang=\"el\">kurios<\/span><em>,<\/em> which means “Lord,” many have rendered <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> as “<span>Lord<\/span>.” But <span class=\"hebrew\" lang=\"he\">’Adonai<\/span><em>,<\/em> which is best rendered “Lord,” appears with <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> in various instances. The <span>kjv<\/span>, for example, translates <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> as “God,” and <span class=\"hebrew\" lang=\"he\">’Adonai<\/span> as “Lord.” Some modern translators have chosen to use <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> (see <span>jb<\/span> and <span>njb<\/span>). The name Jehovah, as used in the <span>asv<\/span> (1901), has been judged unacceptable. This name arose due to the Jewish practice of not pronouncing <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> because of Leviticus 24:16, “He that blasphemes the name of <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> shall surely be put to death.” This warning against a vain or blasphemous use of the name was taken in an absolute sense, especially after Israel’s deportation (cf. Am 6:10). Hence, when reading the OT the Jews substituted either <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> or <span class=\"hebrew\" lang=\"he\">’Adonai<\/span> for <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>.<\/em> From this, the practice of adding the vowels of <span class=\"hebrew\" lang=\"he\">’Adonai<\/span> to YHWH (JeHoWaH) became established.<\/p>\n<p>The interpretation of Exodus 6:2-3 has caused much debate. “And God said to Moses, ‘I am <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>;<\/em> I appeared to Abraham, to Isaac, and to Jacob, as <span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">El Shaddai<\/span><em>,<\/em> but by my name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> I did not make myself known to them.’ ” This passage has been understood to mean that the name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> was not known or used prior to the time of Moses. But that is not what the passage states; rather, it speaks of the patriarchs not knowing God as <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>.<\/em> They knew him as <span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> in actual revelatory historical deeds. They had not come to know God according to his unique character, that is, as <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>.<\/em> In other words, God had always been <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>;<\/em> he is saying to Moses that the descendants of the patriarchs would come to know the full, rich meaning of the name by the way God dealt with them.<\/p>\n<p>This name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> reveals God’s nature in the highest and fullest sense possible. It includes, or presupposes, the meaning of the other names. <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> particularly stresses the absolute faithfulness of God. God had promised the patriarchs that he would be their God, that he would be with them and deliver and bless them, keep them, and give them a land as a place of service and inheritance. Moses is told by God that Israel is about to behold and experience the unchangeableness of God as he steadfastly and wondrously remembers his word and executes it to the fullest degree. God would prove to be a faithful, redeeming, upholding, restoring God. In working out this redemption, God would demonstrate that he is all that his name implies: merciful, gracious, patient, full of loving-kindness, truthful, faithful, forgiving, just, and righteous (Ex 34:5-6). Truly, Jacob had received an insight into the meaning of the name when he exclaimed, “I wait for thy salvation, O <span class=\"hebrew\" lang=\"he\">Yahweh<\/span>” (Gn 49:18).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>,<\/em> then, is the name par excellence of Israel’s God. As <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>,<\/em> he is a faithful covenant God who, having given his word of love and life, keeps that word by bestowing love and life abundantly on his own.<\/p>\n<p>In view of the richness of the name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>,<\/em> it can be understood why there were stringent rules regarding its proper use (Lv 24:11, 16). It also explains why thankful, rejoicing, worshiping Israelites used the abbreviated form of <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> in song when they sang Hallelujah: “Praise Yah” (Pss 104:35; 106:1; 149:1; 150:1).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is used in a number of phrases that are considered names of or ascriptions of God. The most common of these compound names is <span class=\"hebrew\" lang=\"he\">Yahweh Tseba’oth<\/span> (“hosts”). The word “hosts” is used frequently in the Pentateuch to refer to the armies of Israel (cf. Nm 10:14-28). This is because the word is derived from the verb <span class=\"hebrew\" lang=\"he\">saba<\/span><span class=\"hebrew\" lang=\"he\">’<\/span><em>,<\/em> which means “to wage” war. It also means “to serve” in some contexts; for example, Numbers 8:24 clearly has reference to the service performed in the tabernacle. The noun <span class=\"hebrew\" lang=\"he\">tseba’oth<\/span> first occurs in Genesis 2:1, where it refers to the many components of the earth and heaven. Some would limit the reference in these contexts to the stars. Still others would suggest that the <span class=\"hebrew\" lang=\"he\">tseba’oth<\/span> refers to the angels, appealing to Psalm 33:6 for confirmation.<\/p>\n<p>The compound name <span class=\"hebrew\" lang=\"he\">Yahweh Tseba’oth<\/span> first appears in 1 Samuel 1:3. In view of the frequent use of <span class=\"hebrew\" lang=\"he\">tseba’oth<\/span> in 1—2 Samuel to refer to armies (1 Sm 12:9; 14:50; 17:55; 2 Sm 2:8; 8:16; 10:16), it is thought that the compound name refers to <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> as the God of armies, that is, God has his armies to serve him. These are considered to be armies of angels who are ministering servants to God. It has been correctly pointed out that the compound name <span class=\"hebrew\" lang=\"he\">Yahweh Tseba’oth<\/span> is used most frequently by the prophets (Jeremiah, 88 times; Zechariah, 55 times; Malachi, 25 times; Haggai, 14 times) at times when God’s people had either suffered defeat at the hands of enemy armies or were threatened by defeat. Therefore, the compound name was used to remind them that their covenant God had great hosts to fight and work for him on behalf of his people. Thus, though Israel’s armies failed, their covenant God was sufficient for every possible circumstance. And it was to this <span class=\"hebrew\" lang=\"he\">Yahweh Tseba’oth<\/span> that Israel’s commanders were to give allegiance (Jos 5:14-15), and in whose name Israel was blessed (2 Sm 6:18).<\/p>\n<p>Several other compound names occur infrequently:<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh-Nissi<\/span> (<span class=\"hebrew\" lang=\"he\">nissi<\/span><em>,<\/em> “my banner”) is the name that Moses called on when he built an altar celebrating Israel’s God-given victory over the Amalekites (Ex 17:15). Isaiah uses the term <span class=\"hebrew\" lang=\"he\">nissi<\/span> when speaking of the coming Messiah who is to be the conqueror (Is 11:10).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh-Rapha<\/span> (<span class=\"hebrew\" lang=\"he\">rapha’<\/span><em>,<\/em> “healer”) appears in Exodus 15:26, when Israel is assured that God, their healer, will prevent the diseases of Egypt from affecting Israel. Although the name is only used once, God was often called upon and praised as the healing One (e.g., Ps 103:3; Is 30:26; Jer 6:14).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh-Rohi<\/span> (<span class=\"hebrew\" lang=\"he\">ro‘i<\/span><em>,<\/em> “my shepherd”) appears in Psalm 23:1. The concept of <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> as shepherd is explicated in Ezekiel 34. “I myself will be the Shepherd of my sheep” (v 15). Jesus demonstrated this concept’s full meaning when as a shepherd he gave his life for his sheep.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh-Jireh<\/span> (<span class=\"hebrew\" lang=\"he\">yir’eh<\/span><em>,<\/em> “to see ahead or to provide”) appears in Genesis 22:14. Abraham gave this name to the place where God provided a substitute for his son Isaac, whom Abraham was to offer as a sacrifice to God. <span class=\"hebrew\" lang=\"he\">Yahweh-Shalom<\/span> (<span class=\"hebrew\" lang=\"he\">shalom<\/span><em>,<\/em> “peace”) is the name Gideon gave to the altar he built when the angel of the Lord came to give him orders to fight the Midianites (Jgs 6:24).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh<\/span> appears with a few forms of the term <span class=\"hebrew\" lang=\"he\">tsadaq<\/span><em>,<\/em> “righteousness.” <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is spoken of as our righteousness in Jeremiah 23:6; the thought evidently is that David’s Righteous Branch (the Messiah) will attribute God’s righteousness to those who are incorporated in the new covenant. This concept is expressed in the Pentateuch a number of times when it is said that God has provided a way for living righteously; that is, God provides a way of sanctification (cf. Lv 20:8; 22:9).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’Adonai<\/span> as a name for God appears about 360 times in the OT, though it is not uniformly used. It is first found in Genesis 15:2 and 8, when Abram requests more definite information concerning a son and the Promised Land. It appears only 14 times after that in the Pentateuch. It appears repeatedly in the Psalms (over 50 times), and certain of the prophets use it frequently (Isaiah, 47 times; Jeremiah, 29 times; Ezekiel, over 150 times; and Amos, 27 times).<\/p>\n<p>The word <span class=\"hebrew\" lang=\"he\">’adan<\/span><em>,<\/em> meaning “master, ruler, owner, lord,” is thought to be the root of the noun <span class=\"hebrew\" lang=\"he\">’adon<\/span><em>,<\/em> which is frequently used of men. For example, in Genesis and 1—2 Samuel the term is used often for men who own slaves or are in positions of authority. <span class=\"hebrew\" lang=\"he\">’Adonai<\/span> is correctly described as the name of personal communication between the believer and God. In such communication the worshiper acknowledged God’s intense majesty and greatness and also the sense of belonging to this God. <span class=\"hebrew\" lang=\"he\">’Adonai<\/span><em>,<\/em> coming from human lips, expressed honor for God and humble submission on the part of the believing person. <span class=\"hebrew\" lang=\"he\">’Adonai<\/span><em>,<\/em> thus, is the name that expresses faith, assurance, security, ready service, and thanksgiving (Pss 16:2; 57:9-10).<\/p>\n<h5>Old Testament Name Combinations<\/h5>\n<p>In the OT the names of God appear in various combinations. For example <span class=\"hebrew\" lang=\"he\">’Elohim-Yahweh<\/span><em>,<\/em> <span class=\"hebrew\" lang=\"he\">’Elohim-Yahweh-’Adonai<\/span><em>,<\/em> and <span class=\"hebrew\" lang=\"he\">’Elohim-’Adonai<\/span> are very common. These combinations were an effort to express the fullness of God’s being and character as these had been revealed. Names of God in combination with “Israel” occur also as, for example, with <span class=\"hebrew\" lang=\"he\">Yahweh<\/span>-God-Israel (Jgs 5:3; Is 17:6). God is also invoked in relation to Israel without the mention of one of his names—for example, <span class=\"hebrew\" lang=\"he\">Qedosh Yisrael<\/span> (“Holy One of Israel,” Is 43:14) and <span class=\"hebrew\" lang=\"he\">’Abir Yisrael<\/span> (“Mighty One of Israel,” Gn 49:24; Ps 132:2; Is 49:26). By means of these phrases, the covenantal relationship between God and his people was expressed and God’s unchanging character was positively acknowledged.<\/p>\n<h5>Old Testament Personal Names<\/h5>\n<p>The personal names of God are Father, Son, and Holy Spirit and variations of these.<\/p>\n<p>The term <span class=\"hebrew\" lang=\"he\">’Abh<\/span> (“father”) appears more frequently in Genesis than in any other book, and in the Pentateuch more than in any other division of the OT. But it is not used there of God but rather of one who has generated children (i.e., the male parent), the progenitor—head, chief, and ruler of the family group or clan. It is used often in the sense of the responsible one through whom God has spoken, with whom God has dealt, and through whom he has given a rich heritage to the children and descendants of the patriarchs.<\/p>\n<p>In the poetical books, God is referred to as Father but is not directly named as such. Job is asked, “Has the rain a father?” (Jb 38:28). The reference is to God as the maker, source, and controller of rain. In Psalm 68:5 God in his holy dwelling place is the “Father of the fatherless”; the parallel phrase, “protector of widows,” indicates the sense. Psalm 89:26 says that David will cry to God, “Thou art my Father,” and the parallels use the terms “God” and “Rock of my salvation.” The idea here is of God as Creator and Savior who raised up, delivered, and protected David. In Psalm 103:13, “Father” is used analogously, “As a father pities his children.”<\/p>\n<p>Isaiah uses the term “Father” in relation to God four times. Three times it refers to the One who has made, saved, formed, kept, and directed Israel (Is 63:16; 64:8). Isaiah says the promised child is to be named Everlasting Father (9:6). Used in this sense, the term establishes the Son’s equality with the Father in stature, function, ability, and responsibility. Jeremiah also refers to God as Father in Jeremiah 3:4, 19, meaning the origin, keeper, and friend of his people Israel. Malachi 1:6 and 2:10 speak of God as the parent who deserves honor from his children and as the origin and ruler of all people.<\/p>\n<p>The term “son” is one of the most-used terms in the OT; it commonly occurs in the sense of offspring and descendant. It also appears in the sense of follower or successor. There are a few indirect references to the second person of the Trinity.<\/p>\n<p>The messianic Psalm 2 has such a reference: “You are my son” (v 7). It is stated in the context of the king speaking to one who rules and is to rule with and under the sovereign. The immediate reference may be to the theocratic king; however, the reference is revealed in the NT to be the second person of the Trinity (Acts 13:33). Thus, the term “son” is applied to the promised Messiah who is set forth as the divine sovereign ruler and judge of the nations. The Son is perceived to be equal with the Father in deity and function. Not all biblical scholars accept this interpretation, but support is found in such NT passages as Hebrews 1:8 which quotes Psalm 45:6. As stated above, Isaiah speaks of the son to be given (Is 9:6), the One born of the virgin (7:14), who is Immanuel, Mighty God, Everlasting Father, Prince of Peace.<\/p>\n<p>The name “Holy Spirit” occurs only a few times in the OT. The Spirit is referred to frequently by terms and phrases such as “the Spirit of God” (Gn 1:2), “the Spirit of the Lord God” (Is 61:1), “the Spirit of the Lord” (Ez 37:1), “the Spirit” (Nm 11:17; 27:18), “my Spirit” (Gn 6:3), and “your Spirit” (Ps 51:11). Though the character of the Spirit is not developed as clearly in the OT as in the NT, it can be safely stated that the relationship posited between God and the Spirit is such that there is no doubt that the OT teaches the deity of the Spirit. The character and function of the Spirit is referred to especially in relation to the work of creation (Gn 1:2; Ps 33:6; etc.) and the equipping of servants for the service of God—for example, craftsmanship (Ex 35:31), leadership (Nm 11:17; 27:18), and prophecy (1 Sm 10:6; 2 Sm 23:2; 2 Chr 15:1; Ez 11:5).<\/p>\n<p class=\"h2\" id=\"TheNamesofGodintheNewTestament\">The Names of God in the New Testament<\/p>\n<h5>Proper Names of God<\/h5>\n<p><span class=\"greek\" lang=\"el\">Theos<\/span> is the NT equivalent of the OT names <span class=\"hebrew\" lang=\"he\">’El<\/span>and <span class=\"hebrew\" lang=\"he\">’Elohim<\/span><em>;<\/em> <span class=\"hebrew\" lang=\"he\">‘Elyon<\/span> appears in the NT as <span class=\"greek\" lang=\"el\">Hupsistos<\/span><em>,<\/em> the Highest (Mk 5:7; Lk 1:32, 76). <span class=\"greek\" lang=\"el\">Pantokrator<\/span> (<span class=\"hebrew\" lang=\"he\">‘El Shaddai<\/span>) appears with <span class=\"greek\" lang=\"el\">Theos<\/span> (2 Cor 6:18; Rv 16:7). This name was used not only to express God’s transcendency, power, sovereignty, and lordship, but also to express that God is one who has a close relationship with his people. This fact is established by the very frequent use of personal pronouns with <span class=\"greek\" lang=\"el\">Theos<\/span><em>.<\/em> The name <span class=\"greek\" lang=\"el\">Theos<\/span> appears over 1,000 times in the NT.<\/p>\n<p><span class=\"greek\" lang=\"el\">Kurios<\/span><em>,<\/em> “Lord,” is used to express the OT names <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> and <span class=\"hebrew\" lang=\"he\">‘Adonai<\/span> in the Septuagint, and the NT follows it. <span class=\"greek\" lang=\"el\">Kurios<\/span> means “power,” so the meaning is not the same as with <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>;<\/em> yet the NT does give <span class=\"greek\" lang=\"el\">Kurios<\/span> the full weight of meaning that the OT gave to <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>,<\/em> especially when used of Jesus Christ (cf. Acts 2:36; Phil 2:9-11; etc.)<\/p>\n<p><span class=\"greek\" lang=\"el\">Despotes<\/span> is used five times of God or Jesus in the NT (Lk 2:29; Acts 4:24; 2 Pt 2:11; Jude 1:4; Rv 6:10). It expresses the idea of authority. The idea of brutality conveyed by the modern concept “despot” is absent from the NT usage even when applied to men, where its central thought is ownership (2 Tm 2:21).<\/p>\n<h5>Personal Names of God<\/h5>\n<p>In the baptismal formula, which is part of the Great Commission (Mt 28:19-20), the three personal names of God appear: Father, Son, and Holy Spirit. These names carry the OT meaning, but since the relationship of the three Persons is explicated, the NT meaning of the names is enriched.<\/p>\n<p>“Jesus” is the personal name of the Son, the second person of the triune Godhead. It means “savior” (Mt 1:21). The root of this name “to save” gave rise to names such as Joshua, Hoshea, and Hosea. The basic meaning of the OT root is “to bring into a safe, wide-open place.” Joshua, bringing Israel into Canaan, personally did what his name meant. The NT explanation (“save from sin”) is not contrary to the OT meaning. To be saved from sin is to be restored to fellowship with God and to enter into the paradise of the heavenly kingdom.<\/p>\n<p><em>See also<\/em> Christology; God, Being and Attributes of; Holy Spirit; Jesus Christ, Life and Teachings of; Messiah; Names, Significance of.<\/p>","summary_ro":"GOD, Names of God’s self-identifications expressing various aspects of his being. Preview • The Biblical Idea of Name • The Names of God in the Old Testament • The Names of God in the New Testament The Biblical Idea of Name In the Scriptures the name and person of God are inseparably related. This is in keeping with the biblical conception of what a name signifies. In the Hebrew language, the term for “name” most probably meant “sign” or “distinctive mark.” In the Greek language, “name” (onom...","summary_en":"GOD, Names of God’s self-identifications expressing various aspects of his being. Preview • The Biblical Idea of Name • The Names of God in the Old Testament • The Names of God in the New Testament The Biblical Idea of Name In the Scriptures the name and person of God are inseparably related. This is in keeping with the biblical conception of what a name signifies. In the Hebrew language, the term for “name” most probably meant “sign” or “distinctive mark.” In the Greek language, “name” (onom...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":24021,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Malachi","title_en":"Book of Malachi","content_ro":"<h3>MALACHI, Book of<\/h3>\n<p>Last prophetic book of the Jewish canon; last book of the Old Testament.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Background<\/p>\n<p>• Date<\/p>\n<p>• Purpose and Theology<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The name Malachi means “my messenger” or “messenger of the Lord.” Since the word appears in 3:1, some scholars think that it is not a proper name at all and does not provide the name of the author of the book. According to one ancient tradition, the “messenger” was Ezra, the priest responsible for the books of Ezra and Nehemiah. Yet it would be most unusual for the Jews to preserve a prophetic book without explicitly attaching to it the name of the author. All of the other major and minor prophets—including Obadiah—are named after a particular prophet. Moreover, “messenger of the Lord” would be a most appropriate name for a prophet (cf. 2 Chr 36:15-16; Hg 1:13).<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>During the fifth century <span>BC<\/span>, the struggling Jewish community in Judah was greatly assisted by the return of Ezra and Nehemiah. In 458 <span>BC<\/span> Ezra was encouraged by King Artaxerxes of Persia to lead a group of exiles back to Jerusalem and to institute religious reform. About 13 years later, in 445 <span>BC<\/span>, a high-ranking government official named Nehemiah was allowed to go to Jerusalem to rebuild the city walls, a task he accomplished in 52 days (Neh 6:15). As governor, Nehemiah led the people in a financial reform that provided for the poor and encouraged tithing to support the priests and Levites (5:2-13; 10:35-39). Like Ezra, Nehemiah urged the people to keep the Sabbath and avoid intermarrying with pagan neighbors. After a 12-year term, Nehemiah returned to Persia and the spiritual condition of Judah deteriorated. Perhaps discouraged by their lack of political power, tithing became sporadic, the Sabbath was not kept, intermarriage was common, and even the priests could not be trusted. When Nehemiah came back to Jerusalem sometime later, he had to take firm action to straighten out the situation (13:6-31).<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Since Malachi had to deal with the same sins mentioned in Nehemiah 13 (see Mal 1:6-14; 2:14-16; 3:8-11), it is likely that the prophet ministered either during Nehemiah’s second term as governor or in the years just before his return. The reference to “the governor” in Malachi 1:8 implies that someone other than Nehemiah was in office, so it may be best to place Malachi just after 433 <span>BC<\/span>, the year Nehemiah had returned to Persia.<\/p>\n<p class=\"h2\" id=\"PurposeandTheology\">Purpose and Theology<\/p>\n<p>Malachi was written to shake the people of Judah from their spiritual lethargy and to warn them that judgment was coming unless they repented. The people doubted God’s love (1:2) and justice (2:17) and did not take his commands seriously (1:6; 3:14-18). Yet God was “a great King” (1:14) with a great name that was to be feared even beyond the border of Israel (vv 5, 11). Malachi repeatedly urged both the priests and the people to revere God and give him the honor he deserved. God was Israel’s Father and Creator (2:10), but the nation showed contempt for his name (1:6; 3:5). In response to this contempt, God would send his messenger to announce the Day of the Lord (3:1). John the Baptist did call the nation to repentance, and Christ came to cleanse the temple (Jn 2:14-15) and to establish the covenant (Mal 3:1-2). Most of the work of refining and purifying will take place at the Second Coming, when Christ returns to purify his people (cf. vv 2-4) and judge the wicked (4:1).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>God’s Great Love for Israel (1:1-5)<\/h5>\n<p>To introduce the book, Malachi presents a contrast between God’s love for Israel and his hatred for Edom. Yet the assertion of God’s love is greeted with a strange question: “How have you loved us?” God loved Israel by entering into a covenant with the nation at Mt Sinai, just after he had freed them from the prison of Egypt. He had chosen them as his special people (cf. Gn 12:1-3; Ex 19:5-6), whereas the descendants of Esau were not chosen (cf. Rom 9:10-13). Both Israel and Edom endured invasion and destruction, but only Israel was restored and rebuilt after the exile. The people of Edom were driven from their homeland by the Nabateans between 550 and 400 <span>BC<\/span>, and they never regained their territory. Through the judgment of Edom, God demonstrated that he is the great Ruler over the nations (Mal 1:5) and that he will not forget Israel.<\/p>\n<h5>The Unacceptable Sacrifices of the Priests (1:6-14)<\/h5>\n<p>Although God deserved the honor and reverence of the Israelites, both the people and the priests openly disdained his laws and regulations. Strangely, it was the priests who led the way into disobedience. Sacrifices and offerings were supposed to atone for sin, but the animals offered by the priests only served to pollute or defile the altar (1:7, 12). According to Leviticus, animals with defects were unacceptable as sacrifices, but Malachi mentions that the priests were offering to the Lord animals that were stolen and mutilated, crippled and sick (v 13; cf. v 8). To emphasize their contempt, the Lord challenged the priests to bring comparable presents to the governor. Would they dare to insult him in this fashion and face sure rejection? Rather than having the priests continue to bring unfit sacrifices to the altar, the Lord asked them to close the temple doors entirely (v 10). Going through the motions never pleased God, either in ancient times (cf. Is 1:12-13) or modern. By calling the altar and its sacrifices “contemptible” (Mal 1:7, 12), the priests were no better than the wicked sons of Eli, whose disregard of the rules for sacrifices sent them to a premature death (cf. 1 Sm 2:15-17).<\/p>\n<p>In sharp contrast to the attitude of the priests stands the emphasis upon God’s greatness in Malachi 1:11 and 14. God is more powerful than the gods of other nations, and even if Israel’s priests and people dishonor the Lord, eventually pure offerings will be brought to God by believing Gentiles. Perhaps these offerings refer to prayer and praise (cf. Ps 19:14; Heb 13:15; Rv 5:8), but others interpret the reference more literally (cf. Is 56:7; 60:7). Peter may be alluding to this verse in connection with the conversion of Cornelius (Acts 10:35).<\/p>\n<h5>The Punishment of the Priests (2:1-9)<\/h5>\n<p>One of the functions of the priests was to pronounce blessings upon the people in the name of God, but their disgraceful behavior turned the blessings into curses (Mal 2:2). Because of the priests’ sinfulness and the poor condition of the animals, their sacrifices were also worthless, and the entrails of the animals will be spread on their faces as a sign that God holds them in contempt. The disgrace heaped upon the priests differs sharply from the honor enjoyed by Aaron and his descendants. Malachi refers to a covenant of life and peace (v 5) made with Levi and more particularly with Aaron’s grandson Phinehas, who courageously took action against the Jews involved in idolatry and immorality (Nm 25:10-13). In those days the priests revered the Lord and turned many from sin (Mal 2:6).<\/p>\n<p>Another responsibility of the priests was to teach the nation the law handed down by Moses (cf. Lv 10:11). Like prophets, they were messengers of the Lord (Mal 2:7) who were supposed to walk close to the Lord, but now the priests disregarded the law and were dishonest in handing down judicial decisions (Mal 2:9; cf. Lv 19:15).<\/p>\n<h5>The Unfaithfulness of the People (2:10-16)<\/h5>\n<p>In light of the attitude of the priests, it is not surprising to discover that the people at large were unfaithful to the Lord. God had formed Israel to be his special people, but the people had broken faith with him. A major factor in their unfaithfulness was intermarriage with foreigners, a sin mentioned in Ezra 9:1-2 and Nehemiah 13:23-29. By marrying pagan women, the men of Israel invariably began to worship pagan gods and turn from the Lord. When such intermarriage occurred, it sometimes followed the divorce of an Israelite wife. In Malachi 2:14-15 God underscores the sacred commitment that he himself witnesses when two people marry. If that marriage covenant is shattered by divorce, God is deeply displeased. And it is even more tragic if divorce became an excuse to marry a more attractive or appealing foreigner.<\/p>\n<h5>The Coming of the Messenger of the Covenant (2:17–3:5)<\/h5>\n<p>The sins of the priests and the people did not go unnoticed, even though the nation doubted that God would take action (2:17). But the third chapter opens with the announcement that the messenger of the covenant will indeed come to his temple. His way will be prepared by another messenger—a prophecy of John the Baptist, who prepared the way for the ministry of Christ (cf. Mt 11:10; Mk 1:2-3). When Christ came, he revealed his anger when he cleansed the temple (cf. Jn 2:13-17) and denounced the scribes and Pharisees (cf. 9:39), but most of his purifying and refining work awaits the Second Coming. Someday the priests and Levites will bring acceptable sacrifices, as they did in the days of Moses and Phinehas (cf. Mal 3:3-4 and 2:4-5). Verse 5 of chapter 3 broadens the scope of the judgment to include the whole nation, as sorcerers, adulterers, and those who oppress the poor are condemned.<\/p>\n<h5>The Benefits of Faithful Tithing (3:6-12)<\/h5>\n<p>Another specific weakness of postexilic Judah was the failure of the people to bring their tithes to the Lord. Encouraged by Nehemiah, the nation promised to tithe faithfully (cf. Neh 10:37-39), but apparently their good intentions were short-lived (cf. 13:10-11). According to Malachi 3:8-9, the tithes of the nation were so dismal that the people were, in effect, robbing God and were therefore under a curse. In verses 10-12 Malachi challenges the nation to bring their tithes; then God would pour out his blessing upon them. Just as the opening of the “windows in heaven” meant the end of a famine in 2 Kings 7:2, 19, so God promises that their crops will be so abundant that they will run out of storage space. The hope of “blessing” in Malachi 3:10 and 12 provides welcome relief from the curses mentioned in 1:14, 2:2, 3:9, and 4:6.<\/p>\n<h5>The Day of the Lord (3:13–4:6)<\/h5>\n<p>Faced with the challenge of Malachi 3:10-12, the people of Israel responded in two different ways. One group denied that serving God brought any benefit (3:13-15), while another segment of the nation bowed low before him with deep reverence (vv 16-18). The unbelievers argued that obeying the Lord was useless and that arrogant and evil people were the ones who prospered. In response to their charge, Malachi noted that God would remember who the righteous were in the Day of Judgment. Although all of Israel was included in the promise made to Abraham, only those who genuinely believed would be God’s treasured possession (3:17; cf. Ex 19:5), with their names written in the Book of Life (cf. Mal 3:16). As for the arrogant and evildoers, the Day of the Lord will consume them and they will have no survivors (4:1). Those who revere the Lord will enjoy spiritual and physical health under the blessing and protection of God, who is called the “sun of righteousness” (v 2). Like calves just released from confinement, the righteous will trample down the wicked and triumph over them (v 3).<\/p>\n<p>In view of the judgment associated with the Day of the Lord, Malachi urged the people to repent. To do this they needed to heed the law of Moses and take seriously the decrees and commands given at Mt Sinai (4:4; cf. 3:7). Just as Elijah called on Israel to turn back to God, so a new “Elijah” will preach repentance to a rebellious nation. When John the Baptist prepared the way for Christ (cf. Mal 3:1), he ministered “in the spirit and power of Elijah” and begged the Jews to turn from their sin and humble themselves before God (Lk 1:17). If they refused to listen, the nation faced the prospect of total destruction, the curse placed upon the people of Canaan (cf. Jos 6:17-19) and upon the nation of Edom, whose collapse was described in Malachi 1:2-5.<\/p>\n<p><em>See also<\/em> Israel, History of; Postexilic Period; Prophecy; Prophet, Prophetess.<\/p>","content_en":"<h3>MALACHI, Book of<\/h3>\n<p>Last prophetic book of the Jewish canon; last book of the Old Testament.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Background<\/p>\n<p>• Date<\/p>\n<p>• Purpose and Theology<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The name Malachi means “my messenger” or “messenger of the Lord.” Since the word appears in 3:1, some scholars think that it is not a proper name at all and does not provide the name of the author of the book. According to one ancient tradition, the “messenger” was Ezra, the priest responsible for the books of Ezra and Nehemiah. Yet it would be most unusual for the Jews to preserve a prophetic book without explicitly attaching to it the name of the author. All of the other major and minor prophets—including Obadiah—are named after a particular prophet. Moreover, “messenger of the Lord” would be a most appropriate name for a prophet (cf. 2 Chr 36:15-16; Hg 1:13).<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>During the fifth century <span>BC<\/span>, the struggling Jewish community in Judah was greatly assisted by the return of Ezra and Nehemiah. In 458 <span>BC<\/span> Ezra was encouraged by King Artaxerxes of Persia to lead a group of exiles back to Jerusalem and to institute religious reform. About 13 years later, in 445 <span>BC<\/span>, a high-ranking government official named Nehemiah was allowed to go to Jerusalem to rebuild the city walls, a task he accomplished in 52 days (Neh 6:15). As governor, Nehemiah led the people in a financial reform that provided for the poor and encouraged tithing to support the priests and Levites (5:2-13; 10:35-39). Like Ezra, Nehemiah urged the people to keep the Sabbath and avoid intermarrying with pagan neighbors. After a 12-year term, Nehemiah returned to Persia and the spiritual condition of Judah deteriorated. Perhaps discouraged by their lack of political power, tithing became sporadic, the Sabbath was not kept, intermarriage was common, and even the priests could not be trusted. When Nehemiah came back to Jerusalem sometime later, he had to take firm action to straighten out the situation (13:6-31).<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Since Malachi had to deal with the same sins mentioned in Nehemiah 13 (see Mal 1:6-14; 2:14-16; 3:8-11), it is likely that the prophet ministered either during Nehemiah’s second term as governor or in the years just before his return. The reference to “the governor” in Malachi 1:8 implies that someone other than Nehemiah was in office, so it may be best to place Malachi just after 433 <span>BC<\/span>, the year Nehemiah had returned to Persia.<\/p>\n<p class=\"h2\" id=\"PurposeandTheology\">Purpose and Theology<\/p>\n<p>Malachi was written to shake the people of Judah from their spiritual lethargy and to warn them that judgment was coming unless they repented. The people doubted God’s love (1:2) and justice (2:17) and did not take his commands seriously (1:6; 3:14-18). Yet God was “a great King” (1:14) with a great name that was to be feared even beyond the border of Israel (vv 5, 11). Malachi repeatedly urged both the priests and the people to revere God and give him the honor he deserved. God was Israel’s Father and Creator (2:10), but the nation showed contempt for his name (1:6; 3:5). In response to this contempt, God would send his messenger to announce the Day of the Lord (3:1). John the Baptist did call the nation to repentance, and Christ came to cleanse the temple (Jn 2:14-15) and to establish the covenant (Mal 3:1-2). Most of the work of refining and purifying will take place at the Second Coming, when Christ returns to purify his people (cf. vv 2-4) and judge the wicked (4:1).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>God’s Great Love for Israel (1:1-5)<\/h5>\n<p>To introduce the book, Malachi presents a contrast between God’s love for Israel and his hatred for Edom. Yet the assertion of God’s love is greeted with a strange question: “How have you loved us?” God loved Israel by entering into a covenant with the nation at Mt Sinai, just after he had freed them from the prison of Egypt. He had chosen them as his special people (cf. Gn 12:1-3; Ex 19:5-6), whereas the descendants of Esau were not chosen (cf. Rom 9:10-13). Both Israel and Edom endured invasion and destruction, but only Israel was restored and rebuilt after the exile. The people of Edom were driven from their homeland by the Nabateans between 550 and 400 <span>BC<\/span>, and they never regained their territory. Through the judgment of Edom, God demonstrated that he is the great Ruler over the nations (Mal 1:5) and that he will not forget Israel.<\/p>\n<h5>The Unacceptable Sacrifices of the Priests (1:6-14)<\/h5>\n<p>Although God deserved the honor and reverence of the Israelites, both the people and the priests openly disdained his laws and regulations. Strangely, it was the priests who led the way into disobedience. Sacrifices and offerings were supposed to atone for sin, but the animals offered by the priests only served to pollute or defile the altar (1:7, 12). According to Leviticus, animals with defects were unacceptable as sacrifices, but Malachi mentions that the priests were offering to the Lord animals that were stolen and mutilated, crippled and sick (v 13; cf. v 8). To emphasize their contempt, the Lord challenged the priests to bring comparable presents to the governor. Would they dare to insult him in this fashion and face sure rejection? Rather than having the priests continue to bring unfit sacrifices to the altar, the Lord asked them to close the temple doors entirely (v 10). Going through the motions never pleased God, either in ancient times (cf. Is 1:12-13) or modern. By calling the altar and its sacrifices “contemptible” (Mal 1:7, 12), the priests were no better than the wicked sons of Eli, whose disregard of the rules for sacrifices sent them to a premature death (cf. 1 Sm 2:15-17).<\/p>\n<p>In sharp contrast to the attitude of the priests stands the emphasis upon God’s greatness in Malachi 1:11 and 14. God is more powerful than the gods of other nations, and even if Israel’s priests and people dishonor the Lord, eventually pure offerings will be brought to God by believing Gentiles. Perhaps these offerings refer to prayer and praise (cf. Ps 19:14; Heb 13:15; Rv 5:8), but others interpret the reference more literally (cf. Is 56:7; 60:7). Peter may be alluding to this verse in connection with the conversion of Cornelius (Acts 10:35).<\/p>\n<h5>The Punishment of the Priests (2:1-9)<\/h5>\n<p>One of the functions of the priests was to pronounce blessings upon the people in the name of God, but their disgraceful behavior turned the blessings into curses (Mal 2:2). Because of the priests’ sinfulness and the poor condition of the animals, their sacrifices were also worthless, and the entrails of the animals will be spread on their faces as a sign that God holds them in contempt. The disgrace heaped upon the priests differs sharply from the honor enjoyed by Aaron and his descendants. Malachi refers to a covenant of life and peace (v 5) made with Levi and more particularly with Aaron’s grandson Phinehas, who courageously took action against the Jews involved in idolatry and immorality (Nm 25:10-13). In those days the priests revered the Lord and turned many from sin (Mal 2:6).<\/p>\n<p>Another responsibility of the priests was to teach the nation the law handed down by Moses (cf. Lv 10:11). Like prophets, they were messengers of the Lord (Mal 2:7) who were supposed to walk close to the Lord, but now the priests disregarded the law and were dishonest in handing down judicial decisions (Mal 2:9; cf. Lv 19:15).<\/p>\n<h5>The Unfaithfulness of the People (2:10-16)<\/h5>\n<p>In light of the attitude of the priests, it is not surprising to discover that the people at large were unfaithful to the Lord. God had formed Israel to be his special people, but the people had broken faith with him. A major factor in their unfaithfulness was intermarriage with foreigners, a sin mentioned in Ezra 9:1-2 and Nehemiah 13:23-29. By marrying pagan women, the men of Israel invariably began to worship pagan gods and turn from the Lord. When such intermarriage occurred, it sometimes followed the divorce of an Israelite wife. In Malachi 2:14-15 God underscores the sacred commitment that he himself witnesses when two people marry. If that marriage covenant is shattered by divorce, God is deeply displeased. And it is even more tragic if divorce became an excuse to marry a more attractive or appealing foreigner.<\/p>\n<h5>The Coming of the Messenger of the Covenant (2:17–3:5)<\/h5>\n<p>The sins of the priests and the people did not go unnoticed, even though the nation doubted that God would take action (2:17). But the third chapter opens with the announcement that the messenger of the covenant will indeed come to his temple. His way will be prepared by another messenger—a prophecy of John the Baptist, who prepared the way for the ministry of Christ (cf. Mt 11:10; Mk 1:2-3). When Christ came, he revealed his anger when he cleansed the temple (cf. Jn 2:13-17) and denounced the scribes and Pharisees (cf. 9:39), but most of his purifying and refining work awaits the Second Coming. Someday the priests and Levites will bring acceptable sacrifices, as they did in the days of Moses and Phinehas (cf. Mal 3:3-4 and 2:4-5). Verse 5 of chapter 3 broadens the scope of the judgment to include the whole nation, as sorcerers, adulterers, and those who oppress the poor are condemned.<\/p>\n<h5>The Benefits of Faithful Tithing (3:6-12)<\/h5>\n<p>Another specific weakness of postexilic Judah was the failure of the people to bring their tithes to the Lord. Encouraged by Nehemiah, the nation promised to tithe faithfully (cf. Neh 10:37-39), but apparently their good intentions were short-lived (cf. 13:10-11). According to Malachi 3:8-9, the tithes of the nation were so dismal that the people were, in effect, robbing God and were therefore under a curse. In verses 10-12 Malachi challenges the nation to bring their tithes; then God would pour out his blessing upon them. Just as the opening of the “windows in heaven” meant the end of a famine in 2 Kings 7:2, 19, so God promises that their crops will be so abundant that they will run out of storage space. The hope of “blessing” in Malachi 3:10 and 12 provides welcome relief from the curses mentioned in 1:14, 2:2, 3:9, and 4:6.<\/p>\n<h5>The Day of the Lord (3:13–4:6)<\/h5>\n<p>Faced with the challenge of Malachi 3:10-12, the people of Israel responded in two different ways. One group denied that serving God brought any benefit (3:13-15), while another segment of the nation bowed low before him with deep reverence (vv 16-18). The unbelievers argued that obeying the Lord was useless and that arrogant and evil people were the ones who prospered. In response to their charge, Malachi noted that God would remember who the righteous were in the Day of Judgment. Although all of Israel was included in the promise made to Abraham, only those who genuinely believed would be God’s treasured possession (3:17; cf. Ex 19:5), with their names written in the Book of Life (cf. Mal 3:16). As for the arrogant and evildoers, the Day of the Lord will consume them and they will have no survivors (4:1). Those who revere the Lord will enjoy spiritual and physical health under the blessing and protection of God, who is called the “sun of righteousness” (v 2). Like calves just released from confinement, the righteous will trample down the wicked and triumph over them (v 3).<\/p>\n<p>In view of the judgment associated with the Day of the Lord, Malachi urged the people to repent. To do this they needed to heed the law of Moses and take seriously the decrees and commands given at Mt Sinai (4:4; cf. 3:7). Just as Elijah called on Israel to turn back to God, so a new “Elijah” will preach repentance to a rebellious nation. When John the Baptist prepared the way for Christ (cf. Mal 3:1), he ministered “in the spirit and power of Elijah” and begged the Jews to turn from their sin and humble themselves before God (Lk 1:17). If they refused to listen, the nation faced the prospect of total destruction, the curse placed upon the people of Canaan (cf. Jos 6:17-19) and upon the nation of Edom, whose collapse was described in Malachi 1:2-5.<\/p>\n<p><em>See also<\/em> Israel, History of; Postexilic Period; Prophecy; Prophet, Prophetess.<\/p>","summary_ro":"MALACHI, Book of Last prophetic book of the Jewish canon; last book of the Old Testament. Preview • Author • Background • Date • Purpose and Theology • Content Author The name Malachi means “my messenger” or “messenger of the Lord.” Since the word appears in 3:1, some scholars think that it is not a proper name at all and does not provide the name of the author of the book. According to one ancient tradition, the “messenger” was Ezra, the priest responsible for the books of Ezra and Nehemiah....","summary_en":"MALACHI, Book of Last prophetic book of the Jewish canon; last book of the Old Testament. Preview • Author • Background • Date • Purpose and Theology • Content Author The name Malachi means “my messenger” or “messenger of the Lord.” Since the word appears in 3:1, some scholars think that it is not a proper name at all and does not provide the name of the author of the book. According to one ancient tradition, the “messenger” was Ezra, the priest responsible for the books of Ezra and Nehemiah....","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":54444,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Maleahi 2:10","title_en":"Study Note: Maleahi 2:10","content_ro":"<p><strong>2:10-16<\/strong> Malachi’s third message shows that the failure to keep the covenant extended from the priests to the people as a whole. They did not keep covenant with the Lord or with their fellow countrymen when they married foreign women, and they broke their covenants with their wives when they divorced them. The prophet now speaks to his audience as to fellow citizens, with a striking change in style from adversarial indictment (2:8-9) to inclusive plea (2:10).<\/p>","content_en":"<p><strong>2:10-16<\/strong> Malachi’s third message shows that the failure to keep the covenant extended from the priests to the people as a whole. They did not keep covenant with the Lord or with their fellow countrymen when they married foreign women, and they broke their covenants with their wives when they divorced them. The prophet now speaks to his audience as to fellow citizens, with a striking change in style from adversarial indictment (2:8-9) to inclusive plea (2:10).<\/p>","summary_ro":"2:10-16 Malachi’s third message shows that the failure to keep the covenant extended from the priests to the people as a whole. They did not keep covenant with the Lord or with their fellow countrymen when they married foreign women, and they broke their covenants with their wives when they divorced them. The prophet now speaks to his audience as to fellow citizens, with a striking change in style from adversarial indictment (2:8-9) to inclusive plea (2:10).","summary_en":"2:10-16 Malachi’s third message shows that the failure to keep the covenant extended from the priests to the people as a whole. They did not keep covenant with the Lord or with their fellow countrymen when they married foreign women, and they broke their covenants with their wives when they divorced them. The prophet now speaks to his audience as to fellow citizens, with a striking change in style from adversarial indictment (2:8-9) to inclusive plea (2:10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":54445,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Maleahi 2:10","title_en":"Study Note: Maleahi 2:10","content_ro":"<p><strong>2:10<\/strong> <em>children of the same Father . . . created by the same God<\/em> (or <em>by one God<\/em>): These divine titles underscore the Lord’s uniqueness as Creator and his exclusive role as Israel’s Father. <em>One God<\/em> echoes the <em>Shema<\/em>, Israel’s creed of monotheism (Deut 6:4-5). • <em>betray:<\/em> The central thesis of this third message is that divorce is a betrayal. • <em>covenant of our ancestors:<\/em> The prophet alludes to the covenant formed at Mount Sinai, reminding the people that the law of Moses stipulated responsibility both to God and to one another.<\/p>","content_en":"<p><strong>2:10<\/strong> <em>children of the same Father . . . created by the same God<\/em> (or <em>by one God<\/em>): These divine titles underscore the Lord’s uniqueness as Creator and his exclusive role as Israel’s Father. <em>One God<\/em> echoes the <em>Shema<\/em>, Israel’s creed of monotheism (Deut 6:4-5). • <em>betray:<\/em> The central thesis of this third message is that divorce is a betrayal. • <em>covenant of our ancestors:<\/em> The prophet alludes to the covenant formed at Mount Sinai, reminding the people that the law of Moses stipulated responsibility both to God and to one another.<\/p>","summary_ro":"2:10 children of the same Father . . . created by the same God (or by one God): These divine titles underscore the Lord’s uniqueness as Creator and his exclusive role as Israel’s Father. One God echoes the Shema, Israel’s creed of monotheism (Deut 6:4-5). • betray: The central thesis of this third message is that divorce is a betrayal. • covenant of our ancestors: The prophet alludes to the covenant formed at Mount Sinai, reminding the people that the law of Moses stipulated responsibility bo...","summary_en":"2:10 children of the same Father . . . created by the same God (or by one God): These divine titles underscore the Lord’s uniqueness as Creator and his exclusive role as Israel’s Father. One God echoes the Shema, Israel’s creed of monotheism (Deut 6:4-5). • betray: The central thesis of this third message is that divorce is a betrayal. • covenant of our ancestors: The prophet alludes to the covenant formed at Mount Sinai, reminding the people that the law of Moses stipulated responsibility bo...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":82070,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Maleahi 2:10","title_en":"Study Note: Maleahi 2:10","content_ro":"<p><strong>2:10-16<\/strong> Malachi’s third message shows that the failure to keep the covenant extended from the priests to the people as a whole. They did not keep covenant with the Lord or with their fellow countrymen when they married foreign women, and they broke their covenants with their wives when they divorced them. The prophet now speaks to his audience as to fellow citizens, with a striking change in style from adversarial indictment (2:8-9) to inclusive plea (2:10).<\/p>","content_en":"<p><strong>2:10-16<\/strong> Malachi’s third message shows that the failure to keep the covenant extended from the priests to the people as a whole. They did not keep covenant with the Lord or with their fellow countrymen when they married foreign women, and they broke their covenants with their wives when they divorced them. The prophet now speaks to his audience as to fellow citizens, with a striking change in style from adversarial indictment (2:8-9) to inclusive plea (2:10).<\/p>","summary_ro":"2:10-16 Malachi’s third message shows that the failure to keep the covenant extended from the priests to the people as a whole. They did not keep covenant with the Lord or with their fellow countrymen when they married foreign women, and they broke their covenants with their wives when they divorced them. The prophet now speaks to his audience as to fellow citizens, with a striking change in style from adversarial indictment (2:8-9) to inclusive plea (2:10).","summary_en":"2:10-16 Malachi’s third message shows that the failure to keep the covenant extended from the priests to the people as a whole. They did not keep covenant with the Lord or with their fellow countrymen when they married foreign women, and they broke their covenants with their wives when they divorced them. The prophet now speaks to his audience as to fellow citizens, with a striking change in style from adversarial indictment (2:8-9) to inclusive plea (2:10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":82071,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Maleahi 2:10","title_en":"Study Note: Maleahi 2:10","content_ro":"<p><strong>2:10<\/strong> <em>children of the same Father . . . created by the same God<\/em> (or <em>by one God<\/em>): These divine titles underscore the Lord’s uniqueness as Creator and his exclusive role as Israel’s Father. <em>One God<\/em> echoes the <em>Shema<\/em>, Israel’s creed of monotheism (Deut 6:4-5). • <em>betray:<\/em> The central thesis of this third message is that divorce is a betrayal. • <em>covenant of our ancestors:<\/em> The prophet alludes to the covenant formed at Mount Sinai, reminding the people that the law of Moses stipulated responsibility both to God and to one another.<\/p>","content_en":"<p><strong>2:10<\/strong> <em>children of the same Father . . . created by the same God<\/em> (or <em>by one God<\/em>): These divine titles underscore the Lord’s uniqueness as Creator and his exclusive role as Israel’s Father. <em>One God<\/em> echoes the <em>Shema<\/em>, Israel’s creed of monotheism (Deut 6:4-5). • <em>betray:<\/em> The central thesis of this third message is that divorce is a betrayal. • <em>covenant of our ancestors:<\/em> The prophet alludes to the covenant formed at Mount Sinai, reminding the people that the law of Moses stipulated responsibility both to God and to one another.<\/p>","summary_ro":"2:10 children of the same Father . . . created by the same God (or by one God): These divine titles underscore the Lord’s uniqueness as Creator and his exclusive role as Israel’s Father. One God echoes the Shema, Israel’s creed of monotheism (Deut 6:4-5). • betray: The central thesis of this third message is that divorce is a betrayal. • covenant of our ancestors: The prophet alludes to the covenant formed at Mount Sinai, reminding the people that the law of Moses stipulated responsibility bo...","summary_en":"2:10 children of the same Father . . . created by the same God (or by one God): These divine titles underscore the Lord’s uniqueness as Creator and his exclusive role as Israel’s Father. One God echoes the Shema, Israel’s creed of monotheism (Deut 6:4-5). • betray: The central thesis of this third message is that divorce is a betrayal. • covenant of our ancestors: The prophet alludes to the covenant formed at Mount Sinai, reminding the people that the law of Moses stipulated responsibility bo...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":109696,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Maleahi 2:10","title_en":"Study Note: Maleahi 2:10","content_ro":"<p><strong>2:10-16<\/strong> Malachi’s third message shows that the failure to keep the covenant extended from the priests to the people as a whole. They did not keep covenant with the Lord or with their fellow countrymen when they married foreign women, and they broke their covenants with their wives when they divorced them. The prophet now speaks to his audience as to fellow citizens, with a striking change in style from adversarial indictment (2:8-9) to inclusive plea (2:10).<\/p>","content_en":"<p><strong>2:10-16<\/strong> Malachi’s third message shows that the failure to keep the covenant extended from the priests to the people as a whole. They did not keep covenant with the Lord or with their fellow countrymen when they married foreign women, and they broke their covenants with their wives when they divorced them. The prophet now speaks to his audience as to fellow citizens, with a striking change in style from adversarial indictment (2:8-9) to inclusive plea (2:10).<\/p>","summary_ro":"2:10-16 Malachi’s third message shows that the failure to keep the covenant extended from the priests to the people as a whole. They did not keep covenant with the Lord or with their fellow countrymen when they married foreign women, and they broke their covenants with their wives when they divorced them. The prophet now speaks to his audience as to fellow citizens, with a striking change in style from adversarial indictment (2:8-9) to inclusive plea (2:10).","summary_en":"2:10-16 Malachi’s third message shows that the failure to keep the covenant extended from the priests to the people as a whole. They did not keep covenant with the Lord or with their fellow countrymen when they married foreign women, and they broke their covenants with their wives when they divorced them. The prophet now speaks to his audience as to fellow citizens, with a striking change in style from adversarial indictment (2:8-9) to inclusive plea (2:10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":109697,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Maleahi 2:10","title_en":"Study Note: Maleahi 2:10","content_ro":"<p><strong>2:10<\/strong> <em>children of the same Father . . . created by the same God<\/em> (or <em>by one God<\/em>): These divine titles underscore the Lord’s uniqueness as Creator and his exclusive role as Israel’s Father. <em>One God<\/em> echoes the <em>Shema<\/em>, Israel’s creed of monotheism (Deut 6:4-5). • <em>betray:<\/em> The central thesis of this third message is that divorce is a betrayal. • <em>covenant of our ancestors:<\/em> The prophet alludes to the covenant formed at Mount Sinai, reminding the people that the law of Moses stipulated responsibility both to God and to one another.<\/p>","content_en":"<p><strong>2:10<\/strong> <em>children of the same Father . . . created by the same God<\/em> (or <em>by one God<\/em>): These divine titles underscore the Lord’s uniqueness as Creator and his exclusive role as Israel’s Father. <em>One God<\/em> echoes the <em>Shema<\/em>, Israel’s creed of monotheism (Deut 6:4-5). • <em>betray:<\/em> The central thesis of this third message is that divorce is a betrayal. • <em>covenant of our ancestors:<\/em> The prophet alludes to the covenant formed at Mount Sinai, reminding the people that the law of Moses stipulated responsibility both to God and to one another.<\/p>","summary_ro":"2:10 children of the same Father . . . created by the same God (or by one God): These divine titles underscore the Lord’s uniqueness as Creator and his exclusive role as Israel’s Father. One God echoes the Shema, Israel’s creed of monotheism (Deut 6:4-5). • betray: The central thesis of this third message is that divorce is a betrayal. • covenant of our ancestors: The prophet alludes to the covenant formed at Mount Sinai, reminding the people that the law of Moses stipulated responsibility bo...","summary_en":"2:10 children of the same Father . . . created by the same God (or by one God): These divine titles underscore the Lord’s uniqueness as Creator and his exclusive role as Israel’s Father. One God echoes the Shema, Israel’s creed of monotheism (Deut 6:4-5). • betray: The central thesis of this third message is that divorce is a betrayal. • covenant of our ancestors: The prophet alludes to the covenant formed at Mount Sinai, reminding the people that the law of Moses stipulated responsibility bo...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":137322,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Maleahi 2:10","title_en":"Study Note: Maleahi 2:10","content_ro":"<p><strong>2:10-16<\/strong> Malachi’s third message shows that the failure to keep the covenant extended from the priests to the people as a whole. They did not keep covenant with the Lord or with their fellow countrymen when they married foreign women, and they broke their covenants with their wives when they divorced them. The prophet now speaks to his audience as to fellow citizens, with a striking change in style from adversarial indictment (2:8-9) to inclusive plea (2:10).<\/p>","content_en":"<p><strong>2:10-16<\/strong> Malachi’s third message shows that the failure to keep the covenant extended from the priests to the people as a whole. They did not keep covenant with the Lord or with their fellow countrymen when they married foreign women, and they broke their covenants with their wives when they divorced them. The prophet now speaks to his audience as to fellow citizens, with a striking change in style from adversarial indictment (2:8-9) to inclusive plea (2:10).<\/p>","summary_ro":"2:10-16 Malachi’s third message shows that the failure to keep the covenant extended from the priests to the people as a whole. They did not keep covenant with the Lord or with their fellow countrymen when they married foreign women, and they broke their covenants with their wives when they divorced them. The prophet now speaks to his audience as to fellow citizens, with a striking change in style from adversarial indictment (2:8-9) to inclusive plea (2:10).","summary_en":"2:10-16 Malachi’s third message shows that the failure to keep the covenant extended from the priests to the people as a whole. They did not keep covenant with the Lord or with their fellow countrymen when they married foreign women, and they broke their covenants with their wives when they divorced them. The prophet now speaks to his audience as to fellow citizens, with a striking change in style from adversarial indictment (2:8-9) to inclusive plea (2:10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":137323,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Maleahi 2:10","title_en":"Study Note: Maleahi 2:10","content_ro":"<p><strong>2:10<\/strong> <em>children of the same Father . . . created by the same God<\/em> (or <em>by one God<\/em>): These divine titles underscore the Lord’s uniqueness as Creator and his exclusive role as Israel’s Father. <em>One God<\/em> echoes the <em>Shema<\/em>, Israel’s creed of monotheism (Deut 6:4-5). • <em>betray:<\/em> The central thesis of this third message is that divorce is a betrayal. • <em>covenant of our ancestors:<\/em> The prophet alludes to the covenant formed at Mount Sinai, reminding the people that the law of Moses stipulated responsibility both to God and to one another.<\/p>","content_en":"<p><strong>2:10<\/strong> <em>children of the same Father . . . created by the same God<\/em> (or <em>by one God<\/em>): These divine titles underscore the Lord’s uniqueness as Creator and his exclusive role as Israel’s Father. <em>One God<\/em> echoes the <em>Shema<\/em>, Israel’s creed of monotheism (Deut 6:4-5). • <em>betray:<\/em> The central thesis of this third message is that divorce is a betrayal. • <em>covenant of our ancestors:<\/em> The prophet alludes to the covenant formed at Mount Sinai, reminding the people that the law of Moses stipulated responsibility both to God and to one another.<\/p>","summary_ro":"2:10 children of the same Father . . . created by the same God (or by one God): These divine titles underscore the Lord’s uniqueness as Creator and his exclusive role as Israel’s Father. One God echoes the Shema, Israel’s creed of monotheism (Deut 6:4-5). • betray: The central thesis of this third message is that divorce is a betrayal. • covenant of our ancestors: The prophet alludes to the covenant formed at Mount Sinai, reminding the people that the law of Moses stipulated responsibility bo...","summary_en":"2:10 children of the same Father . . . created by the same God (or by one God): These divine titles underscore the Lord’s uniqueness as Creator and his exclusive role as Israel’s Father. One God echoes the Shema, Israel’s creed of monotheism (Deut 6:4-5). • betray: The central thesis of this third message is that divorce is a betrayal. • covenant of our ancestors: The prophet alludes to the covenant formed at Mount Sinai, reminding the people that the law of Moses stipulated responsibility bo...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59703,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Biblical Marriage","title_en":"Biblical Marriage","content_ro":"<h3>Biblical Marriage<\/h3>\n<p>At the first wedding, God the Father gave the bride away to the groom and witnessed the couple’s interaction in his sanctuary-garden (Gen 2:18-25). Biblical marriage is a binding covenant commitment before God. Breaching that covenant (e.g., through adultery) is a sin against people and against God, who is a divine witness to and guarantor of the marriage covenant (see Mal 2:10-16; cp. Gen 39:6-9; Jer 3:1; 1 Cor 6:9-10; Heb 13:4). Although marriage is exclusive, it is not private. It is legally declared in public, with community recognition, witnesses, and accountability (see Lev 20:10-12; Deut 22:22; Jer 29:20-23).<\/p>\n<p>Marriage is also a metaphor of the Lord’s relationship with his people, first with Israel (see Exod 19:3-6; 20:2-6; 34:14; Isa 54:5; Ezek 16; Hos 2:19-20), and then with the church (see 2 Cor 11:2; Eph 5:21-33). A marriage points to something greater than itself—God’s people (Christ’s “bride”) await the return of Christ (the “groom”). Married Christians are called to live in unity and dignity as they anticipate the wedding feast of the Lamb (Rev 19:6-9). Christ will live forever with his faithful people in glory (Rev 19:7; 21:2, 9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:18-25; 24:65-67; Ps 45:8-15; Isa 54:5; Hos 2:19-20; Mal 2:10-16; 1 Cor 7:1-40; 2 Cor 6:14-16; Eph 5:21-33; Heb 13:4; 1 Pet 3:1-7<\/p>","content_en":"<h3>Biblical Marriage<\/h3>\n<p>At the first wedding, God the Father gave the bride away to the groom and witnessed the couple’s interaction in his sanctuary-garden (Gen 2:18-25). Biblical marriage is a binding covenant commitment before God. Breaching that covenant (e.g., through adultery) is a sin against people and against God, who is a divine witness to and guarantor of the marriage covenant (see Mal 2:10-16; cp. Gen 39:6-9; Jer 3:1; 1 Cor 6:9-10; Heb 13:4). Although marriage is exclusive, it is not private. It is legally declared in public, with community recognition, witnesses, and accountability (see Lev 20:10-12; Deut 22:22; Jer 29:20-23).<\/p>\n<p>Marriage is also a metaphor of the Lord’s relationship with his people, first with Israel (see Exod 19:3-6; 20:2-6; 34:14; Isa 54:5; Ezek 16; Hos 2:19-20), and then with the church (see 2 Cor 11:2; Eph 5:21-33). A marriage points to something greater than itself—God’s people (Christ’s “bride”) await the return of Christ (the “groom”). Married Christians are called to live in unity and dignity as they anticipate the wedding feast of the Lamb (Rev 19:6-9). Christ will live forever with his faithful people in glory (Rev 19:7; 21:2, 9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:18-25; 24:65-67; Ps 45:8-15; Isa 54:5; Hos 2:19-20; Mal 2:10-16; 1 Cor 7:1-40; 2 Cor 6:14-16; Eph 5:21-33; Heb 13:4; 1 Pet 3:1-7<\/p>","summary_ro":"Biblical Marriage At the first wedding, God the Father gave the bride away to the groom and witnessed the couple’s interaction in his sanctuary-garden (Gen 2:18-25). Biblical marriage is a binding covenant commitment before God. Breaching that covenant (e.g., through adultery) is a sin against people and against God, who is a divine witness to and guarantor of the marriage covenant (see Mal 2:10-16; cp. Gen 39:6-9; Jer 3:1; 1 Cor 6:9-10; Heb 13:4). Although marriage is exclusive, it is not pr...","summary_en":"Biblical Marriage At the first wedding, God the Father gave the bride away to the groom and witnessed the couple’s interaction in his sanctuary-garden (Gen 2:18-25). Biblical marriage is a binding covenant commitment before God. Breaching that covenant (e.g., through adultery) is a sin against people and against God, who is a divine witness to and guarantor of the marriage covenant (see Mal 2:10-16; cp. Gen 39:6-9; Jer 3:1; 1 Cor 6:9-10; Heb 13:4). Although marriage is exclusive, it is not pr...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":65402,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Son of God","title_en":"The Son of God","content_ro":"<h3>The Son of God<\/h3>\n<p>Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: Jesus is “the Messiah, the Son of God” (Mark 1:1).<\/p>\n<p>In the Old Testament, the title “Son of God” is applied to the people of Israel (Exod 4:22; Deut 32:5-6, 18-19; Ps 82:6; Jer 3:19; 31:9, 20; Hos 11:1; Mal 2:10) and to angels (Gen 6:2; Job 1:6; 2:1; 38:7; Ps 29:1). It is also applied in a special way to Israel’s king—the anointed king was seen as God’s “son” (2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27). The title also appears in intertestamental Jewish literature (including the Apocrypha and the Dead Sea Scrolls), possibly in reference to the coming Messiah. Jews in the first century would have likely considered the coming Messiah as a “Son of God.”<\/p>\n<p>Jesus’ identity as “the Son of God” was affirmed by God at his baptism (Mark 1:11; Matt 3:17; Luke 3:22) and by demons he encountered during his ministry (Matt 8:29; Mark 1:24; 1:34; 3:11; 5:7; Luke 4:34; 8:28). Later, the disciples recognized Jesus as the Messiah (Matt 16:16; Mark 8:29; Luke 9:20) and Jesus immediately began to teach them of his forthcoming death (Matt 16:21; Mark 8:31; Luke 9:22). Then, at Jesus’ transfiguration, God affirmed the disciples’ confession (Matt 17:5; Mark 9:7; Luke 9:35). As Jesus approached his death, he affirmed his unique identity as God’s Son, both through his teaching (Mark 12:1-12; 13:32) and at his trial (Mark 14:61-62).<\/p>\n<p>In the Gospels, the climactic confession of Jesus’ identity as God’s Son took place at the crucifixion, where a Roman centurion became the first human in the narrative to recognize that Jesus is truly the Son of God (Mark 15:39). While Jesus’ identity as the Son of God is demonstrated in his exorcisms and by his Father’s declarations, his sacrificial death and the way he died (Mark 15:33-39) provide the supreme evidence that he is the Son of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:22; Deut 32:5-6; 2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27; Jer 3:19; 31:9, 20; Matt 26:63-68; Mark 1:1, 11, 24; 4:35-41; 8:31; 9:7; 12:1-12; 14:61-62; 15:32-39; Luke 1:32-35; 4:41; John 1:18; 3:16-17, 35-36; 5:19-26; 17:5, 24; 20:31; Acts 13:33; Rom 1:4; 5:10; 8:3, 32; 2 Cor 1:19; Gal 2:20; 4:4-5; Eph 4:13; 1 Thes 1:10; Heb 1:2-14; 3:6; 5:5; 1 Jn 1:3; 2:22; 3:23; 4:9-10, 14; 5:20; 2 Jn 1:3, 9; Rev 2:18<\/p>","content_en":"<h3>The Son of God<\/h3>\n<p>Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: Jesus is “the Messiah, the Son of God” (Mark 1:1).<\/p>\n<p>In the Old Testament, the title “Son of God” is applied to the people of Israel (Exod 4:22; Deut 32:5-6, 18-19; Ps 82:6; Jer 3:19; 31:9, 20; Hos 11:1; Mal 2:10) and to angels (Gen 6:2; Job 1:6; 2:1; 38:7; Ps 29:1). It is also applied in a special way to Israel’s king—the anointed king was seen as God’s “son” (2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27). The title also appears in intertestamental Jewish literature (including the Apocrypha and the Dead Sea Scrolls), possibly in reference to the coming Messiah. Jews in the first century would have likely considered the coming Messiah as a “Son of God.”<\/p>\n<p>Jesus’ identity as “the Son of God” was affirmed by God at his baptism (Mark 1:11; Matt 3:17; Luke 3:22) and by demons he encountered during his ministry (Matt 8:29; Mark 1:24; 1:34; 3:11; 5:7; Luke 4:34; 8:28). Later, the disciples recognized Jesus as the Messiah (Matt 16:16; Mark 8:29; Luke 9:20) and Jesus immediately began to teach them of his forthcoming death (Matt 16:21; Mark 8:31; Luke 9:22). Then, at Jesus’ transfiguration, God affirmed the disciples’ confession (Matt 17:5; Mark 9:7; Luke 9:35). As Jesus approached his death, he affirmed his unique identity as God’s Son, both through his teaching (Mark 12:1-12; 13:32) and at his trial (Mark 14:61-62).<\/p>\n<p>In the Gospels, the climactic confession of Jesus’ identity as God’s Son took place at the crucifixion, where a Roman centurion became the first human in the narrative to recognize that Jesus is truly the Son of God (Mark 15:39). While Jesus’ identity as the Son of God is demonstrated in his exorcisms and by his Father’s declarations, his sacrificial death and the way he died (Mark 15:33-39) provide the supreme evidence that he is the Son of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:22; Deut 32:5-6; 2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27; Jer 3:19; 31:9, 20; Matt 26:63-68; Mark 1:1, 11, 24; 4:35-41; 8:31; 9:7; 12:1-12; 14:61-62; 15:32-39; Luke 1:32-35; 4:41; John 1:18; 3:16-17, 35-36; 5:19-26; 17:5, 24; 20:31; Acts 13:33; Rom 1:4; 5:10; 8:3, 32; 2 Cor 1:19; Gal 2:20; 4:4-5; Eph 4:13; 1 Thes 1:10; Heb 1:2-14; 3:6; 5:5; 1 Jn 1:3; 2:22; 3:23; 4:9-10, 14; 5:20; 2 Jn 1:3, 9; Rev 2:18<\/p>","summary_ro":"The Son of God Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: ...","summary_en":"The Son of God Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87329,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Biblical Marriage","title_en":"Biblical Marriage","content_ro":"<h3>Biblical Marriage<\/h3>\n<p>At the first wedding, God the Father gave the bride away to the groom and witnessed the couple’s interaction in his sanctuary-garden (Gen 2:18-25). Biblical marriage is a binding covenant commitment before God. Breaching that covenant (e.g., through adultery) is a sin against people and against God, who is a divine witness to and guarantor of the marriage covenant (see Mal 2:10-16; cp. Gen 39:6-9; Jer 3:1; 1 Cor 6:9-10; Heb 13:4). Although marriage is exclusive, it is not private. It is legally declared in public, with community recognition, witnesses, and accountability (see Lev 20:10-12; Deut 22:22; Jer 29:20-23).<\/p>\n<p>Marriage is also a metaphor of the Lord’s relationship with his people, first with Israel (see Exod 19:3-6; 20:2-6; 34:14; Isa 54:5; Ezek 16; Hos 2:19-20), and then with the church (see 2 Cor 11:2; Eph 5:21-33). A marriage points to something greater than itself—God’s people (Christ’s “bride”) await the return of Christ (the “groom”). Married Christians are called to live in unity and dignity as they anticipate the wedding feast of the Lamb (Rev 19:6-9). Christ will live forever with his faithful people in glory (Rev 19:7; 21:2, 9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:18-25; 24:65-67; Ps 45:8-15; Isa 54:5; Hos 2:19-20; Mal 2:10-16; 1 Cor 7:1-40; 2 Cor 6:14-16; Eph 5:21-33; Heb 13:4; 1 Pet 3:1-7<\/p>","content_en":"<h3>Biblical Marriage<\/h3>\n<p>At the first wedding, God the Father gave the bride away to the groom and witnessed the couple’s interaction in his sanctuary-garden (Gen 2:18-25). Biblical marriage is a binding covenant commitment before God. Breaching that covenant (e.g., through adultery) is a sin against people and against God, who is a divine witness to and guarantor of the marriage covenant (see Mal 2:10-16; cp. Gen 39:6-9; Jer 3:1; 1 Cor 6:9-10; Heb 13:4). Although marriage is exclusive, it is not private. It is legally declared in public, with community recognition, witnesses, and accountability (see Lev 20:10-12; Deut 22:22; Jer 29:20-23).<\/p>\n<p>Marriage is also a metaphor of the Lord’s relationship with his people, first with Israel (see Exod 19:3-6; 20:2-6; 34:14; Isa 54:5; Ezek 16; Hos 2:19-20), and then with the church (see 2 Cor 11:2; Eph 5:21-33). A marriage points to something greater than itself—God’s people (Christ’s “bride”) await the return of Christ (the “groom”). Married Christians are called to live in unity and dignity as they anticipate the wedding feast of the Lamb (Rev 19:6-9). Christ will live forever with his faithful people in glory (Rev 19:7; 21:2, 9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:18-25; 24:65-67; Ps 45:8-15; Isa 54:5; Hos 2:19-20; Mal 2:10-16; 1 Cor 7:1-40; 2 Cor 6:14-16; Eph 5:21-33; Heb 13:4; 1 Pet 3:1-7<\/p>","summary_ro":"Biblical Marriage At the first wedding, God the Father gave the bride away to the groom and witnessed the couple’s interaction in his sanctuary-garden (Gen 2:18-25). Biblical marriage is a binding covenant commitment before God. Breaching that covenant (e.g., through adultery) is a sin against people and against God, who is a divine witness to and guarantor of the marriage covenant (see Mal 2:10-16; cp. Gen 39:6-9; Jer 3:1; 1 Cor 6:9-10; Heb 13:4). Although marriage is exclusive, it is not pr...","summary_en":"Biblical Marriage At the first wedding, God the Father gave the bride away to the groom and witnessed the couple’s interaction in his sanctuary-garden (Gen 2:18-25). Biblical marriage is a binding covenant commitment before God. Breaching that covenant (e.g., through adultery) is a sin against people and against God, who is a divine witness to and guarantor of the marriage covenant (see Mal 2:10-16; cp. Gen 39:6-9; Jer 3:1; 1 Cor 6:9-10; Heb 13:4). Although marriage is exclusive, it is not pr...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":93028,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Son of God","title_en":"The Son of God","content_ro":"<h3>The Son of God<\/h3>\n<p>Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: Jesus is “the Messiah, the Son of God” (Mark 1:1).<\/p>\n<p>In the Old Testament, the title “Son of God” is applied to the people of Israel (Exod 4:22; Deut 32:5-6, 18-19; Ps 82:6; Jer 3:19; 31:9, 20; Hos 11:1; Mal 2:10) and to angels (Gen 6:2; Job 1:6; 2:1; 38:7; Ps 29:1). It is also applied in a special way to Israel’s king—the anointed king was seen as God’s “son” (2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27). The title also appears in intertestamental Jewish literature (including the Apocrypha and the Dead Sea Scrolls), possibly in reference to the coming Messiah. Jews in the first century would have likely considered the coming Messiah as a “Son of God.”<\/p>\n<p>Jesus’ identity as “the Son of God” was affirmed by God at his baptism (Mark 1:11; Matt 3:17; Luke 3:22) and by demons he encountered during his ministry (Matt 8:29; Mark 1:24; 1:34; 3:11; 5:7; Luke 4:34; 8:28). Later, the disciples recognized Jesus as the Messiah (Matt 16:16; Mark 8:29; Luke 9:20) and Jesus immediately began to teach them of his forthcoming death (Matt 16:21; Mark 8:31; Luke 9:22). Then, at Jesus’ transfiguration, God affirmed the disciples’ confession (Matt 17:5; Mark 9:7; Luke 9:35). As Jesus approached his death, he affirmed his unique identity as God’s Son, both through his teaching (Mark 12:1-12; 13:32) and at his trial (Mark 14:61-62).<\/p>\n<p>In the Gospels, the climactic confession of Jesus’ identity as God’s Son took place at the crucifixion, where a Roman centurion became the first human in the narrative to recognize that Jesus is truly the Son of God (Mark 15:39). While Jesus’ identity as the Son of God is demonstrated in his exorcisms and by his Father’s declarations, his sacrificial death and the way he died (Mark 15:33-39) provide the supreme evidence that he is the Son of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:22; Deut 32:5-6; 2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27; Jer 3:19; 31:9, 20; Matt 26:63-68; Mark 1:1, 11, 24; 4:35-41; 8:31; 9:7; 12:1-12; 14:61-62; 15:32-39; Luke 1:32-35; 4:41; John 1:18; 3:16-17, 35-36; 5:19-26; 17:5, 24; 20:31; Acts 13:33; Rom 1:4; 5:10; 8:3, 32; 2 Cor 1:19; Gal 2:20; 4:4-5; Eph 4:13; 1 Thes 1:10; Heb 1:2-14; 3:6; 5:5; 1 Jn 1:3; 2:22; 3:23; 4:9-10, 14; 5:20; 2 Jn 1:3, 9; Rev 2:18<\/p>","content_en":"<h3>The Son of God<\/h3>\n<p>Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: Jesus is “the Messiah, the Son of God” (Mark 1:1).<\/p>\n<p>In the Old Testament, the title “Son of God” is applied to the people of Israel (Exod 4:22; Deut 32:5-6, 18-19; Ps 82:6; Jer 3:19; 31:9, 20; Hos 11:1; Mal 2:10) and to angels (Gen 6:2; Job 1:6; 2:1; 38:7; Ps 29:1). It is also applied in a special way to Israel’s king—the anointed king was seen as God’s “son” (2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27). The title also appears in intertestamental Jewish literature (including the Apocrypha and the Dead Sea Scrolls), possibly in reference to the coming Messiah. Jews in the first century would have likely considered the coming Messiah as a “Son of God.”<\/p>\n<p>Jesus’ identity as “the Son of God” was affirmed by God at his baptism (Mark 1:11; Matt 3:17; Luke 3:22) and by demons he encountered during his ministry (Matt 8:29; Mark 1:24; 1:34; 3:11; 5:7; Luke 4:34; 8:28). Later, the disciples recognized Jesus as the Messiah (Matt 16:16; Mark 8:29; Luke 9:20) and Jesus immediately began to teach them of his forthcoming death (Matt 16:21; Mark 8:31; Luke 9:22). Then, at Jesus’ transfiguration, God affirmed the disciples’ confession (Matt 17:5; Mark 9:7; Luke 9:35). As Jesus approached his death, he affirmed his unique identity as God’s Son, both through his teaching (Mark 12:1-12; 13:32) and at his trial (Mark 14:61-62).<\/p>\n<p>In the Gospels, the climactic confession of Jesus’ identity as God’s Son took place at the crucifixion, where a Roman centurion became the first human in the narrative to recognize that Jesus is truly the Son of God (Mark 15:39). While Jesus’ identity as the Son of God is demonstrated in his exorcisms and by his Father’s declarations, his sacrificial death and the way he died (Mark 15:33-39) provide the supreme evidence that he is the Son of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:22; Deut 32:5-6; 2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27; Jer 3:19; 31:9, 20; Matt 26:63-68; Mark 1:1, 11, 24; 4:35-41; 8:31; 9:7; 12:1-12; 14:61-62; 15:32-39; Luke 1:32-35; 4:41; John 1:18; 3:16-17, 35-36; 5:19-26; 17:5, 24; 20:31; Acts 13:33; Rom 1:4; 5:10; 8:3, 32; 2 Cor 1:19; Gal 2:20; 4:4-5; Eph 4:13; 1 Thes 1:10; Heb 1:2-14; 3:6; 5:5; 1 Jn 1:3; 2:22; 3:23; 4:9-10, 14; 5:20; 2 Jn 1:3, 9; Rev 2:18<\/p>","summary_ro":"The Son of God Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: ...","summary_en":"The Son of God Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114955,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Biblical Marriage","title_en":"Biblical Marriage","content_ro":"<h3>Biblical Marriage<\/h3>\n<p>At the first wedding, God the Father gave the bride away to the groom and witnessed the couple’s interaction in his sanctuary-garden (Gen 2:18-25). Biblical marriage is a binding covenant commitment before God. Breaching that covenant (e.g., through adultery) is a sin against people and against God, who is a divine witness to and guarantor of the marriage covenant (see Mal 2:10-16; cp. Gen 39:6-9; Jer 3:1; 1 Cor 6:9-10; Heb 13:4). Although marriage is exclusive, it is not private. It is legally declared in public, with community recognition, witnesses, and accountability (see Lev 20:10-12; Deut 22:22; Jer 29:20-23).<\/p>\n<p>Marriage is also a metaphor of the Lord’s relationship with his people, first with Israel (see Exod 19:3-6; 20:2-6; 34:14; Isa 54:5; Ezek 16; Hos 2:19-20), and then with the church (see 2 Cor 11:2; Eph 5:21-33). A marriage points to something greater than itself—God’s people (Christ’s “bride”) await the return of Christ (the “groom”). Married Christians are called to live in unity and dignity as they anticipate the wedding feast of the Lamb (Rev 19:6-9). Christ will live forever with his faithful people in glory (Rev 19:7; 21:2, 9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:18-25; 24:65-67; Ps 45:8-15; Isa 54:5; Hos 2:19-20; Mal 2:10-16; 1 Cor 7:1-40; 2 Cor 6:14-16; Eph 5:21-33; Heb 13:4; 1 Pet 3:1-7<\/p>","content_en":"<h3>Biblical Marriage<\/h3>\n<p>At the first wedding, God the Father gave the bride away to the groom and witnessed the couple’s interaction in his sanctuary-garden (Gen 2:18-25). Biblical marriage is a binding covenant commitment before God. Breaching that covenant (e.g., through adultery) is a sin against people and against God, who is a divine witness to and guarantor of the marriage covenant (see Mal 2:10-16; cp. Gen 39:6-9; Jer 3:1; 1 Cor 6:9-10; Heb 13:4). Although marriage is exclusive, it is not private. It is legally declared in public, with community recognition, witnesses, and accountability (see Lev 20:10-12; Deut 22:22; Jer 29:20-23).<\/p>\n<p>Marriage is also a metaphor of the Lord’s relationship with his people, first with Israel (see Exod 19:3-6; 20:2-6; 34:14; Isa 54:5; Ezek 16; Hos 2:19-20), and then with the church (see 2 Cor 11:2; Eph 5:21-33). A marriage points to something greater than itself—God’s people (Christ’s “bride”) await the return of Christ (the “groom”). Married Christians are called to live in unity and dignity as they anticipate the wedding feast of the Lamb (Rev 19:6-9). Christ will live forever with his faithful people in glory (Rev 19:7; 21:2, 9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:18-25; 24:65-67; Ps 45:8-15; Isa 54:5; Hos 2:19-20; Mal 2:10-16; 1 Cor 7:1-40; 2 Cor 6:14-16; Eph 5:21-33; Heb 13:4; 1 Pet 3:1-7<\/p>","summary_ro":"Biblical Marriage At the first wedding, God the Father gave the bride away to the groom and witnessed the couple’s interaction in his sanctuary-garden (Gen 2:18-25). Biblical marriage is a binding covenant commitment before God. Breaching that covenant (e.g., through adultery) is a sin against people and against God, who is a divine witness to and guarantor of the marriage covenant (see Mal 2:10-16; cp. Gen 39:6-9; Jer 3:1; 1 Cor 6:9-10; Heb 13:4). Although marriage is exclusive, it is not pr...","summary_en":"Biblical Marriage At the first wedding, God the Father gave the bride away to the groom and witnessed the couple’s interaction in his sanctuary-garden (Gen 2:18-25). Biblical marriage is a binding covenant commitment before God. Breaching that covenant (e.g., through adultery) is a sin against people and against God, who is a divine witness to and guarantor of the marriage covenant (see Mal 2:10-16; cp. Gen 39:6-9; Jer 3:1; 1 Cor 6:9-10; Heb 13:4). Although marriage is exclusive, it is not pr...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":120654,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Son of God","title_en":"The Son of God","content_ro":"<h3>The Son of God<\/h3>\n<p>Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: Jesus is “the Messiah, the Son of God” (Mark 1:1).<\/p>\n<p>In the Old Testament, the title “Son of God” is applied to the people of Israel (Exod 4:22; Deut 32:5-6, 18-19; Ps 82:6; Jer 3:19; 31:9, 20; Hos 11:1; Mal 2:10) and to angels (Gen 6:2; Job 1:6; 2:1; 38:7; Ps 29:1). It is also applied in a special way to Israel’s king—the anointed king was seen as God’s “son” (2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27). The title also appears in intertestamental Jewish literature (including the Apocrypha and the Dead Sea Scrolls), possibly in reference to the coming Messiah. Jews in the first century would have likely considered the coming Messiah as a “Son of God.”<\/p>\n<p>Jesus’ identity as “the Son of God” was affirmed by God at his baptism (Mark 1:11; Matt 3:17; Luke 3:22) and by demons he encountered during his ministry (Matt 8:29; Mark 1:24; 1:34; 3:11; 5:7; Luke 4:34; 8:28). Later, the disciples recognized Jesus as the Messiah (Matt 16:16; Mark 8:29; Luke 9:20) and Jesus immediately began to teach them of his forthcoming death (Matt 16:21; Mark 8:31; Luke 9:22). Then, at Jesus’ transfiguration, God affirmed the disciples’ confession (Matt 17:5; Mark 9:7; Luke 9:35). As Jesus approached his death, he affirmed his unique identity as God’s Son, both through his teaching (Mark 12:1-12; 13:32) and at his trial (Mark 14:61-62).<\/p>\n<p>In the Gospels, the climactic confession of Jesus’ identity as God’s Son took place at the crucifixion, where a Roman centurion became the first human in the narrative to recognize that Jesus is truly the Son of God (Mark 15:39). While Jesus’ identity as the Son of God is demonstrated in his exorcisms and by his Father’s declarations, his sacrificial death and the way he died (Mark 15:33-39) provide the supreme evidence that he is the Son of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:22; Deut 32:5-6; 2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27; Jer 3:19; 31:9, 20; Matt 26:63-68; Mark 1:1, 11, 24; 4:35-41; 8:31; 9:7; 12:1-12; 14:61-62; 15:32-39; Luke 1:32-35; 4:41; John 1:18; 3:16-17, 35-36; 5:19-26; 17:5, 24; 20:31; Acts 13:33; Rom 1:4; 5:10; 8:3, 32; 2 Cor 1:19; Gal 2:20; 4:4-5; Eph 4:13; 1 Thes 1:10; Heb 1:2-14; 3:6; 5:5; 1 Jn 1:3; 2:22; 3:23; 4:9-10, 14; 5:20; 2 Jn 1:3, 9; Rev 2:18<\/p>","content_en":"<h3>The Son of God<\/h3>\n<p>Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: Jesus is “the Messiah, the Son of God” (Mark 1:1).<\/p>\n<p>In the Old Testament, the title “Son of God” is applied to the people of Israel (Exod 4:22; Deut 32:5-6, 18-19; Ps 82:6; Jer 3:19; 31:9, 20; Hos 11:1; Mal 2:10) and to angels (Gen 6:2; Job 1:6; 2:1; 38:7; Ps 29:1). It is also applied in a special way to Israel’s king—the anointed king was seen as God’s “son” (2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27). The title also appears in intertestamental Jewish literature (including the Apocrypha and the Dead Sea Scrolls), possibly in reference to the coming Messiah. Jews in the first century would have likely considered the coming Messiah as a “Son of God.”<\/p>\n<p>Jesus’ identity as “the Son of God” was affirmed by God at his baptism (Mark 1:11; Matt 3:17; Luke 3:22) and by demons he encountered during his ministry (Matt 8:29; Mark 1:24; 1:34; 3:11; 5:7; Luke 4:34; 8:28). Later, the disciples recognized Jesus as the Messiah (Matt 16:16; Mark 8:29; Luke 9:20) and Jesus immediately began to teach them of his forthcoming death (Matt 16:21; Mark 8:31; Luke 9:22). Then, at Jesus’ transfiguration, God affirmed the disciples’ confession (Matt 17:5; Mark 9:7; Luke 9:35). As Jesus approached his death, he affirmed his unique identity as God’s Son, both through his teaching (Mark 12:1-12; 13:32) and at his trial (Mark 14:61-62).<\/p>\n<p>In the Gospels, the climactic confession of Jesus’ identity as God’s Son took place at the crucifixion, where a Roman centurion became the first human in the narrative to recognize that Jesus is truly the Son of God (Mark 15:39). While Jesus’ identity as the Son of God is demonstrated in his exorcisms and by his Father’s declarations, his sacrificial death and the way he died (Mark 15:33-39) provide the supreme evidence that he is the Son of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:22; Deut 32:5-6; 2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27; Jer 3:19; 31:9, 20; Matt 26:63-68; Mark 1:1, 11, 24; 4:35-41; 8:31; 9:7; 12:1-12; 14:61-62; 15:32-39; Luke 1:32-35; 4:41; John 1:18; 3:16-17, 35-36; 5:19-26; 17:5, 24; 20:31; Acts 13:33; Rom 1:4; 5:10; 8:3, 32; 2 Cor 1:19; Gal 2:20; 4:4-5; Eph 4:13; 1 Thes 1:10; Heb 1:2-14; 3:6; 5:5; 1 Jn 1:3; 2:22; 3:23; 4:9-10, 14; 5:20; 2 Jn 1:3, 9; Rev 2:18<\/p>","summary_ro":"The Son of God Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: ...","summary_en":"The Son of God Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142581,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Biblical Marriage","title_en":"Biblical Marriage","content_ro":"<h3>Biblical Marriage<\/h3>\n<p>At the first wedding, God the Father gave the bride away to the groom and witnessed the couple’s interaction in his sanctuary-garden (Gen 2:18-25). Biblical marriage is a binding covenant commitment before God. Breaching that covenant (e.g., through adultery) is a sin against people and against God, who is a divine witness to and guarantor of the marriage covenant (see Mal 2:10-16; cp. Gen 39:6-9; Jer 3:1; 1 Cor 6:9-10; Heb 13:4). Although marriage is exclusive, it is not private. It is legally declared in public, with community recognition, witnesses, and accountability (see Lev 20:10-12; Deut 22:22; Jer 29:20-23).<\/p>\n<p>Marriage is also a metaphor of the Lord’s relationship with his people, first with Israel (see Exod 19:3-6; 20:2-6; 34:14; Isa 54:5; Ezek 16; Hos 2:19-20), and then with the church (see 2 Cor 11:2; Eph 5:21-33). A marriage points to something greater than itself—God’s people (Christ’s “bride”) await the return of Christ (the “groom”). Married Christians are called to live in unity and dignity as they anticipate the wedding feast of the Lamb (Rev 19:6-9). Christ will live forever with his faithful people in glory (Rev 19:7; 21:2, 9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:18-25; 24:65-67; Ps 45:8-15; Isa 54:5; Hos 2:19-20; Mal 2:10-16; 1 Cor 7:1-40; 2 Cor 6:14-16; Eph 5:21-33; Heb 13:4; 1 Pet 3:1-7<\/p>","content_en":"<h3>Biblical Marriage<\/h3>\n<p>At the first wedding, God the Father gave the bride away to the groom and witnessed the couple’s interaction in his sanctuary-garden (Gen 2:18-25). Biblical marriage is a binding covenant commitment before God. Breaching that covenant (e.g., through adultery) is a sin against people and against God, who is a divine witness to and guarantor of the marriage covenant (see Mal 2:10-16; cp. Gen 39:6-9; Jer 3:1; 1 Cor 6:9-10; Heb 13:4). Although marriage is exclusive, it is not private. It is legally declared in public, with community recognition, witnesses, and accountability (see Lev 20:10-12; Deut 22:22; Jer 29:20-23).<\/p>\n<p>Marriage is also a metaphor of the Lord’s relationship with his people, first with Israel (see Exod 19:3-6; 20:2-6; 34:14; Isa 54:5; Ezek 16; Hos 2:19-20), and then with the church (see 2 Cor 11:2; Eph 5:21-33). A marriage points to something greater than itself—God’s people (Christ’s “bride”) await the return of Christ (the “groom”). Married Christians are called to live in unity and dignity as they anticipate the wedding feast of the Lamb (Rev 19:6-9). Christ will live forever with his faithful people in glory (Rev 19:7; 21:2, 9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:18-25; 24:65-67; Ps 45:8-15; Isa 54:5; Hos 2:19-20; Mal 2:10-16; 1 Cor 7:1-40; 2 Cor 6:14-16; Eph 5:21-33; Heb 13:4; 1 Pet 3:1-7<\/p>","summary_ro":"Biblical Marriage At the first wedding, God the Father gave the bride away to the groom and witnessed the couple’s interaction in his sanctuary-garden (Gen 2:18-25). Biblical marriage is a binding covenant commitment before God. Breaching that covenant (e.g., through adultery) is a sin against people and against God, who is a divine witness to and guarantor of the marriage covenant (see Mal 2:10-16; cp. Gen 39:6-9; Jer 3:1; 1 Cor 6:9-10; Heb 13:4). Although marriage is exclusive, it is not pr...","summary_en":"Biblical Marriage At the first wedding, God the Father gave the bride away to the groom and witnessed the couple’s interaction in his sanctuary-garden (Gen 2:18-25). Biblical marriage is a binding covenant commitment before God. Breaching that covenant (e.g., through adultery) is a sin against people and against God, who is a divine witness to and guarantor of the marriage covenant (see Mal 2:10-16; cp. Gen 39:6-9; Jer 3:1; 1 Cor 6:9-10; Heb 13:4). Although marriage is exclusive, it is not pr...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":148280,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Son of God","title_en":"The Son of God","content_ro":"<h3>The Son of God<\/h3>\n<p>Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: Jesus is “the Messiah, the Son of God” (Mark 1:1).<\/p>\n<p>In the Old Testament, the title “Son of God” is applied to the people of Israel (Exod 4:22; Deut 32:5-6, 18-19; Ps 82:6; Jer 3:19; 31:9, 20; Hos 11:1; Mal 2:10) and to angels (Gen 6:2; Job 1:6; 2:1; 38:7; Ps 29:1). It is also applied in a special way to Israel’s king—the anointed king was seen as God’s “son” (2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27). The title also appears in intertestamental Jewish literature (including the Apocrypha and the Dead Sea Scrolls), possibly in reference to the coming Messiah. Jews in the first century would have likely considered the coming Messiah as a “Son of God.”<\/p>\n<p>Jesus’ identity as “the Son of God” was affirmed by God at his baptism (Mark 1:11; Matt 3:17; Luke 3:22) and by demons he encountered during his ministry (Matt 8:29; Mark 1:24; 1:34; 3:11; 5:7; Luke 4:34; 8:28). Later, the disciples recognized Jesus as the Messiah (Matt 16:16; Mark 8:29; Luke 9:20) and Jesus immediately began to teach them of his forthcoming death (Matt 16:21; Mark 8:31; Luke 9:22). Then, at Jesus’ transfiguration, God affirmed the disciples’ confession (Matt 17:5; Mark 9:7; Luke 9:35). As Jesus approached his death, he affirmed his unique identity as God’s Son, both through his teaching (Mark 12:1-12; 13:32) and at his trial (Mark 14:61-62).<\/p>\n<p>In the Gospels, the climactic confession of Jesus’ identity as God’s Son took place at the crucifixion, where a Roman centurion became the first human in the narrative to recognize that Jesus is truly the Son of God (Mark 15:39). While Jesus’ identity as the Son of God is demonstrated in his exorcisms and by his Father’s declarations, his sacrificial death and the way he died (Mark 15:33-39) provide the supreme evidence that he is the Son of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:22; Deut 32:5-6; 2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27; Jer 3:19; 31:9, 20; Matt 26:63-68; Mark 1:1, 11, 24; 4:35-41; 8:31; 9:7; 12:1-12; 14:61-62; 15:32-39; Luke 1:32-35; 4:41; John 1:18; 3:16-17, 35-36; 5:19-26; 17:5, 24; 20:31; Acts 13:33; Rom 1:4; 5:10; 8:3, 32; 2 Cor 1:19; Gal 2:20; 4:4-5; Eph 4:13; 1 Thes 1:10; Heb 1:2-14; 3:6; 5:5; 1 Jn 1:3; 2:22; 3:23; 4:9-10, 14; 5:20; 2 Jn 1:3, 9; Rev 2:18<\/p>","content_en":"<h3>The Son of God<\/h3>\n<p>Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: Jesus is “the Messiah, the Son of God” (Mark 1:1).<\/p>\n<p>In the Old Testament, the title “Son of God” is applied to the people of Israel (Exod 4:22; Deut 32:5-6, 18-19; Ps 82:6; Jer 3:19; 31:9, 20; Hos 11:1; Mal 2:10) and to angels (Gen 6:2; Job 1:6; 2:1; 38:7; Ps 29:1). It is also applied in a special way to Israel’s king—the anointed king was seen as God’s “son” (2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27). The title also appears in intertestamental Jewish literature (including the Apocrypha and the Dead Sea Scrolls), possibly in reference to the coming Messiah. Jews in the first century would have likely considered the coming Messiah as a “Son of God.”<\/p>\n<p>Jesus’ identity as “the Son of God” was affirmed by God at his baptism (Mark 1:11; Matt 3:17; Luke 3:22) and by demons he encountered during his ministry (Matt 8:29; Mark 1:24; 1:34; 3:11; 5:7; Luke 4:34; 8:28). Later, the disciples recognized Jesus as the Messiah (Matt 16:16; Mark 8:29; Luke 9:20) and Jesus immediately began to teach them of his forthcoming death (Matt 16:21; Mark 8:31; Luke 9:22). Then, at Jesus’ transfiguration, God affirmed the disciples’ confession (Matt 17:5; Mark 9:7; Luke 9:35). As Jesus approached his death, he affirmed his unique identity as God’s Son, both through his teaching (Mark 12:1-12; 13:32) and at his trial (Mark 14:61-62).<\/p>\n<p>In the Gospels, the climactic confession of Jesus’ identity as God’s Son took place at the crucifixion, where a Roman centurion became the first human in the narrative to recognize that Jesus is truly the Son of God (Mark 15:39). While Jesus’ identity as the Son of God is demonstrated in his exorcisms and by his Father’s declarations, his sacrificial death and the way he died (Mark 15:33-39) provide the supreme evidence that he is the Son of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:22; Deut 32:5-6; 2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27; Jer 3:19; 31:9, 20; Matt 26:63-68; Mark 1:1, 11, 24; 4:35-41; 8:31; 9:7; 12:1-12; 14:61-62; 15:32-39; Luke 1:32-35; 4:41; John 1:18; 3:16-17, 35-36; 5:19-26; 17:5, 24; 20:31; Acts 13:33; Rom 1:4; 5:10; 8:3, 32; 2 Cor 1:19; Gal 2:20; 4:4-5; Eph 4:13; 1 Thes 1:10; Heb 1:2-14; 3:6; 5:5; 1 Jn 1:3; 2:22; 3:23; 4:9-10, 14; 5:20; 2 Jn 1:3, 9; Rev 2:18<\/p>","summary_ro":"The Son of God Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: ...","summary_en":"The Son of God Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"11":[{"id":54446,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Maleahi 2:11","title_en":"Study Note: Maleahi 2:11","content_ro":"<p><strong>2:11<\/strong> <em>Judah has been unfaithful<\/em> (or <em>treacherous<\/em>), <em>and a detestable thing has been done in Israel and in Jerusalem:<\/em> Men were divorcing their wives for the economic advantage of intermarriage with non-Israelite <em>women who<\/em> worshiped <em>idols<\/em>. Through these marriages, Jewish men gained access to the merchant guilds and trading cartels already in place when the Israelites returned from Babylonia. Malachi equates this adultery with idolatry. Israelite history had shown that intermarriage with foreign women went hand in hand with worship of foreign gods. Loyalty was to be the hallmark of Israel’s covenant relationships, whether with God or with a marriage partner. Divorce treats with contempt the oneness of the marriage covenant (2:15; see Gen 2:24).<\/p>","content_en":"<p><strong>2:11<\/strong> <em>Judah has been unfaithful<\/em> (or <em>treacherous<\/em>), <em>and a detestable thing has been done in Israel and in Jerusalem:<\/em> Men were divorcing their wives for the economic advantage of intermarriage with non-Israelite <em>women who<\/em> worshiped <em>idols<\/em>. Through these marriages, Jewish men gained access to the merchant guilds and trading cartels already in place when the Israelites returned from Babylonia. Malachi equates this adultery with idolatry. Israelite history had shown that intermarriage with foreign women went hand in hand with worship of foreign gods. Loyalty was to be the hallmark of Israel’s covenant relationships, whether with God or with a marriage partner. Divorce treats with contempt the oneness of the marriage covenant (2:15; see Gen 2:24).<\/p>","summary_ro":"2:11 Judah has been unfaithful (or treacherous), and a detestable thing has been done in Israel and in Jerusalem: Men were divorcing their wives for the economic advantage of intermarriage with non-Israelite women who worshiped idols. Through these marriages, Jewish men gained access to the merchant guilds and trading cartels already in place when the Israelites returned from Babylonia. Malachi equates this adultery with idolatry. Israelite history had shown that intermarriage with foreign wo...","summary_en":"2:11 Judah has been unfaithful (or treacherous), and a detestable thing has been done in Israel and in Jerusalem: Men were divorcing their wives for the economic advantage of intermarriage with non-Israelite women who worshiped idols. Through these marriages, Jewish men gained access to the merchant guilds and trading cartels already in place when the Israelites returned from Babylonia. Malachi equates this adultery with idolatry. Israelite history had shown that intermarriage with foreign wo...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":82072,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Maleahi 2:11","title_en":"Study Note: Maleahi 2:11","content_ro":"<p><strong>2:11<\/strong> <em>Judah has been unfaithful<\/em> (or <em>treacherous<\/em>), <em>and a detestable thing has been done in Israel and in Jerusalem:<\/em> Men were divorcing their wives for the economic advantage of intermarriage with non-Israelite <em>women who<\/em> worshiped <em>idols<\/em>. Through these marriages, Jewish men gained access to the merchant guilds and trading cartels already in place when the Israelites returned from Babylonia. Malachi equates this adultery with idolatry. Israelite history had shown that intermarriage with foreign women went hand in hand with worship of foreign gods. Loyalty was to be the hallmark of Israel’s covenant relationships, whether with God or with a marriage partner. Divorce treats with contempt the oneness of the marriage covenant (2:15; see Gen 2:24).<\/p>","content_en":"<p><strong>2:11<\/strong> <em>Judah has been unfaithful<\/em> (or <em>treacherous<\/em>), <em>and a detestable thing has been done in Israel and in Jerusalem:<\/em> Men were divorcing their wives for the economic advantage of intermarriage with non-Israelite <em>women who<\/em> worshiped <em>idols<\/em>. Through these marriages, Jewish men gained access to the merchant guilds and trading cartels already in place when the Israelites returned from Babylonia. Malachi equates this adultery with idolatry. Israelite history had shown that intermarriage with foreign women went hand in hand with worship of foreign gods. Loyalty was to be the hallmark of Israel’s covenant relationships, whether with God or with a marriage partner. Divorce treats with contempt the oneness of the marriage covenant (2:15; see Gen 2:24).<\/p>","summary_ro":"2:11 Judah has been unfaithful (or treacherous), and a detestable thing has been done in Israel and in Jerusalem: Men were divorcing their wives for the economic advantage of intermarriage with non-Israelite women who worshiped idols. Through these marriages, Jewish men gained access to the merchant guilds and trading cartels already in place when the Israelites returned from Babylonia. Malachi equates this adultery with idolatry. Israelite history had shown that intermarriage with foreign wo...","summary_en":"2:11 Judah has been unfaithful (or treacherous), and a detestable thing has been done in Israel and in Jerusalem: Men were divorcing their wives for the economic advantage of intermarriage with non-Israelite women who worshiped idols. Through these marriages, Jewish men gained access to the merchant guilds and trading cartels already in place when the Israelites returned from Babylonia. Malachi equates this adultery with idolatry. Israelite history had shown that intermarriage with foreign wo...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":109698,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Maleahi 2:11","title_en":"Study Note: Maleahi 2:11","content_ro":"<p><strong>2:11<\/strong> <em>Judah has been unfaithful<\/em> (or <em>treacherous<\/em>), <em>and a detestable thing has been done in Israel and in Jerusalem:<\/em> Men were divorcing their wives for the economic advantage of intermarriage with non-Israelite <em>women who<\/em> worshiped <em>idols<\/em>. Through these marriages, Jewish men gained access to the merchant guilds and trading cartels already in place when the Israelites returned from Babylonia. Malachi equates this adultery with idolatry. Israelite history had shown that intermarriage with foreign women went hand in hand with worship of foreign gods. Loyalty was to be the hallmark of Israel’s covenant relationships, whether with God or with a marriage partner. Divorce treats with contempt the oneness of the marriage covenant (2:15; see Gen 2:24).<\/p>","content_en":"<p><strong>2:11<\/strong> <em>Judah has been unfaithful<\/em> (or <em>treacherous<\/em>), <em>and a detestable thing has been done in Israel and in Jerusalem:<\/em> Men were divorcing their wives for the economic advantage of intermarriage with non-Israelite <em>women who<\/em> worshiped <em>idols<\/em>. Through these marriages, Jewish men gained access to the merchant guilds and trading cartels already in place when the Israelites returned from Babylonia. Malachi equates this adultery with idolatry. Israelite history had shown that intermarriage with foreign women went hand in hand with worship of foreign gods. Loyalty was to be the hallmark of Israel’s covenant relationships, whether with God or with a marriage partner. Divorce treats with contempt the oneness of the marriage covenant (2:15; see Gen 2:24).<\/p>","summary_ro":"2:11 Judah has been unfaithful (or treacherous), and a detestable thing has been done in Israel and in Jerusalem: Men were divorcing their wives for the economic advantage of intermarriage with non-Israelite women who worshiped idols. Through these marriages, Jewish men gained access to the merchant guilds and trading cartels already in place when the Israelites returned from Babylonia. Malachi equates this adultery with idolatry. Israelite history had shown that intermarriage with foreign wo...","summary_en":"2:11 Judah has been unfaithful (or treacherous), and a detestable thing has been done in Israel and in Jerusalem: Men were divorcing their wives for the economic advantage of intermarriage with non-Israelite women who worshiped idols. Through these marriages, Jewish men gained access to the merchant guilds and trading cartels already in place when the Israelites returned from Babylonia. Malachi equates this adultery with idolatry. Israelite history had shown that intermarriage with foreign wo...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":137324,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Maleahi 2:11","title_en":"Study Note: Maleahi 2:11","content_ro":"<p><strong>2:11<\/strong> <em>Judah has been unfaithful<\/em> (or <em>treacherous<\/em>), <em>and a detestable thing has been done in Israel and in Jerusalem:<\/em> Men were divorcing their wives for the economic advantage of intermarriage with non-Israelite <em>women who<\/em> worshiped <em>idols<\/em>. Through these marriages, Jewish men gained access to the merchant guilds and trading cartels already in place when the Israelites returned from Babylonia. Malachi equates this adultery with idolatry. Israelite history had shown that intermarriage with foreign women went hand in hand with worship of foreign gods. Loyalty was to be the hallmark of Israel’s covenant relationships, whether with God or with a marriage partner. Divorce treats with contempt the oneness of the marriage covenant (2:15; see Gen 2:24).<\/p>","content_en":"<p><strong>2:11<\/strong> <em>Judah has been unfaithful<\/em> (or <em>treacherous<\/em>), <em>and a detestable thing has been done in Israel and in Jerusalem:<\/em> Men were divorcing their wives for the economic advantage of intermarriage with non-Israelite <em>women who<\/em> worshiped <em>idols<\/em>. Through these marriages, Jewish men gained access to the merchant guilds and trading cartels already in place when the Israelites returned from Babylonia. Malachi equates this adultery with idolatry. Israelite history had shown that intermarriage with foreign women went hand in hand with worship of foreign gods. Loyalty was to be the hallmark of Israel’s covenant relationships, whether with God or with a marriage partner. Divorce treats with contempt the oneness of the marriage covenant (2:15; see Gen 2:24).<\/p>","summary_ro":"2:11 Judah has been unfaithful (or treacherous), and a detestable thing has been done in Israel and in Jerusalem: Men were divorcing their wives for the economic advantage of intermarriage with non-Israelite women who worshiped idols. Through these marriages, Jewish men gained access to the merchant guilds and trading cartels already in place when the Israelites returned from Babylonia. Malachi equates this adultery with idolatry. Israelite history had shown that intermarriage with foreign wo...","summary_en":"2:11 Judah has been unfaithful (or treacherous), and a detestable thing has been done in Israel and in Jerusalem: Men were divorcing their wives for the economic advantage of intermarriage with non-Israelite women who worshiped idols. Through these marriages, Jewish men gained access to the merchant guilds and trading cartels already in place when the Israelites returned from Babylonia. Malachi equates this adultery with idolatry. Israelite history had shown that intermarriage with foreign wo...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"12":[{"id":54447,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Maleahi 2:12","title_en":"Study Note: Maleahi 2:12","content_ro":"<p><strong>2:12<\/strong> <em>cut off:<\/em> The intent was to blot out or destroy evildoers, in contrast to social banishment or religious excommunication.<\/p>","content_en":"<p><strong>2:12<\/strong> <em>cut off:<\/em> The intent was to blot out or destroy evildoers, in contrast to social banishment or religious excommunication.<\/p>","summary_ro":"2:12 cut off: The intent was to blot out or destroy evildoers, in contrast to social banishment or religious excommunication.","summary_en":"2:12 cut off: The intent was to blot out or destroy evildoers, in contrast to social banishment or religious excommunication.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":82073,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Maleahi 2:12","title_en":"Study Note: Maleahi 2:12","content_ro":"<p><strong>2:12<\/strong> <em>cut off:<\/em> The intent was to blot out or destroy evildoers, in contrast to social banishment or religious excommunication.<\/p>","content_en":"<p><strong>2:12<\/strong> <em>cut off:<\/em> The intent was to blot out or destroy evildoers, in contrast to social banishment or religious excommunication.<\/p>","summary_ro":"2:12 cut off: The intent was to blot out or destroy evildoers, in contrast to social banishment or religious excommunication.","summary_en":"2:12 cut off: The intent was to blot out or destroy evildoers, in contrast to social banishment or religious excommunication.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":109699,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Maleahi 2:12","title_en":"Study Note: Maleahi 2:12","content_ro":"<p><strong>2:12<\/strong> <em>cut off:<\/em> The intent was to blot out or destroy evildoers, in contrast to social banishment or religious excommunication.<\/p>","content_en":"<p><strong>2:12<\/strong> <em>cut off:<\/em> The intent was to blot out or destroy evildoers, in contrast to social banishment or religious excommunication.<\/p>","summary_ro":"2:12 cut off: The intent was to blot out or destroy evildoers, in contrast to social banishment or religious excommunication.","summary_en":"2:12 cut off: The intent was to blot out or destroy evildoers, in contrast to social banishment or religious excommunication.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":137325,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Maleahi 2:12","title_en":"Study Note: Maleahi 2:12","content_ro":"<p><strong>2:12<\/strong> <em>cut off:<\/em> The intent was to blot out or destroy evildoers, in contrast to social banishment or religious excommunication.<\/p>","content_en":"<p><strong>2:12<\/strong> <em>cut off:<\/em> The intent was to blot out or destroy evildoers, in contrast to social banishment or religious excommunication.<\/p>","summary_ro":"2:12 cut off: The intent was to blot out or destroy evildoers, in contrast to social banishment or religious excommunication.","summary_en":"2:12 cut off: The intent was to blot out or destroy evildoers, in contrast to social banishment or religious excommunication.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"13":[{"id":21260,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Judges","title_en":"Book of Judges","content_ro":"<h3>JUDGES, Book of<\/h3>\n<p>Old Testament book named after the prominent leaders raised up by the Lord to deliver his people. The word “judge” in Hebrew also denotes the activity of governance, including warfare. Some scholars have argued that there were two kinds of judges: charismatic deliverers (or major judges) and local judicial sages (minor judges). It is uncertain why some judges receive cursory attention, whereas the exploits of other judges are given in great detail.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Literary Framework<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The book reflects a final editing of the material in the period of the early monarchy. It may well be a polemic for the righteous rule of David over against the kingship of Saul, which was molded by a secular, Canaanite conception of kingship rather than by the law of God. The author was almost certainly not Samuel, as traditionally thought, but a later compiler who relied on ancient written materials.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Though the judges succeeded in giving the tribes some rest from the incursions of surrounding enemies, the Israelites were continually harassed over long periods of time. Scholarly opinion differs on the duration of the period of the judges. The dating of the exodus affects the dating of the beginning of the judges. Those who take an early date for the exodus put the beginning around 1370–1360 <span>BC<\/span>, whereas others propose a date close to the end of the 13th century <span>BC<\/span>. A related issue pertains to the chronology of the judges. Does Judges give a chronological, sequential account of the period, or is the book a representative account of judges from various parts of Canaan and Transjordan who “judged” a region, a tribe, or several tribes simultaneously?<\/p>\n<p class=\"h2\" id=\"LiteraryFramework\">Literary Framework<\/p>\n<p>There is no doubt that the stories in the book bear the marks of literary creativity. The stories are classics in their own right. The poetry of Deborah’s song (Jgs 5) is very moving, and the fable of Jotham (9:8-15) is a fine example of figurative speech. The care given to the stories is also reflected in the construction of the book. There are two introductions: a political one (Jgs 1:1–2:5) and a socioreligious one (2:6–3:6). The political introduction connects Judges with the story of the Conquest, when the tribes attempted to occupy the land. It prepares the reader for the political and military problems of the era of the judges. The socioreligious introduction explains why Israel had so many adversities, why the institution of the judges arose, and why the Lord never gave Israel the promised lasting rest from its enemies. The main body of the book is the story of the judges (3:7–16:31). References to the minor judges (six in all) are set within the stories of the major judges in increasing frequency. As is evident from the schema, the number of minor judges increased in frequency in proportion to the decrease in number of major judges: two major, one minor; two major, two minor; one major, three minor; one major. There is a total of 12 judges, representative of the 12 tribes of Israel.<\/p>\n<p>The purpose of the listing of 12 judges, representative of the various parts of Canaan and Transjordan, is to demonstrate that all tribes throughout the conquered territories experienced grave difficulties from a variety of enemies: Arameans, Moabites, Ammonites, Amalekites, Canaanites, and Philistines. Israel was hard pressed on nearly all its frontiers. The appendixes (chs 17–21), together with the two introductions, form the framework of the book. The political and socioreligious problems (1:1–3:6) are presented by way of several stories in the last chapters. The final editor who gave the book its canonical shape purposefully framed the stories of the judges so as to show lack of movement. The successes of the previous stages in redemptive history came to a standstill in the ebb and flow of the judges. Though the Lord delivered his people in many ways, they returned to the problems described in 1:1–3:6. The appendixes describe Israel’s problems representative of the period of the judges, when “there was no king in Israel” (17:6; 18:1; 19:1; 21:25).<\/p>\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>The cycle of apostasy, judgment, cry for deliverance, and God’s raising up of a judge reflects a deuteronomic perspective with its warnings concerning disobedience and judgment. The repetitiveness of the cycle supports the contention of the anonymous narrator that Israel remained unchanged by the grace of God. However, in spite of the moral, religious, and political anarchy as well as the civil wars, the last chapter shows that the tribes are still concerned with each other’s welfare. Though the unity of God’s people has been gravely challenged, the situation is not hopeless. The book ends on a note of hope—hope for a king who may deliver Israel.<\/p>\n\n<p>Thus, there are several purposes of the book: (1) to demonstrate the meaninglessness of this stage in Israel’s development; (2) to explain why the tribes did not occupy all the land promised to the patriarchs; (3) to justify the way of God, who was gracious and patient with Israel’s repeated acts of disobedience; (4) to set forth the legitimacy of a “shepherd” king in contrast to a despotic form of kingship; and (5) to explain the urgent need for a new momentum, lest Israel succumb to the Philistines and intertribal warfare.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Political Introduction (1:1–2:5)<\/h5>\n<p>In Joshua 1–12 the warfare under Joshua is portrayed as a mobilization of Canaanite forces against Israel. By the intervention of the Lord, the Canaanite resistance was put down and the land was occupied by the tribes (chs 13–21). Joshua 13–21, however, clearly shows that each tribe had problems ridding its territory of pockets of Canaanite resistance, which were usually centered around heavily guarded and well-fortified cities (cf. 13:2-6, 13; 15:63; 16:10; 17:12-18).<\/p>\n<p>The book of Joshua emphasizes the successes and minimizes the problems, whereas the prologue to Judges sets the stage for the whole book by openly addressing Israel’s problems and failures. As the book unfolds, it is precisely these problems and failures that in due time bring Israel to the brink of disaster.<\/p>\n<p>The period of the judges began with the death of Joshua (Jgs 1:1; 2:8-9). The Israelites had inherited a legacy from Joshua: the law of the Lord (Jos 23:6; 24:26), the land, a challenge to obey the Lord (24:14-27), and a promise of God’s presence and help in subduing the Canaanites (23:5, 10).<\/p>\n<h6>Judah and Simeon (Jgs 1:2-20)<\/h6>\n<p>The prominence of Judah and Caleb parallels the position of Judah in Joshua (Jos 14:6–15:63; cf. also the house of Joseph, Jgs 1:22-29; cf. Jos 16–17). Judah was victorious over the cruel Adoni-bezek, who ruled over Bezek, a town of uncertain location. Judah successfully occupied the hill country, the Negev, and the western foothills. They even took Jerusalem, or an outlying suburb identified with Jerusalem (Jos 1:8), but could not retain control there (v 21) until David’s conquest of the city (2 Sm 5:6-9). Judah was victorious over the Canaanites in the region of Hebron, already conquered under Joshua (Jos 10:36). Hebron, also known as Kiriath-arba (“city of four” or “tetrapolis”), was a powerful ally of Jerusalem (v 3) and had been able to rally military support for a new assault on Israel, even after its first defeat. Caleb received Hebron, as Moses had promised (Jgs 1:20; cf. Jos 15:13). After the victory over Hebron, Judah extended its control over the southern hill country by an attack on Debir (Jgs 1:11-15; cf. Jos 15:14-19).<\/p>\n<p>The Kenites (Jgs 1:16), descendants of Jethro and therefore related to Moses by marriage, settled in the Negev around Arad and the City of Palms, which here probably refers to Tamar rather than Jericho.<\/p>\n<p>Judah secured the southern border by a victory over the Canaanites at Hormah (Jgs 1:17; cf. Nm 14:45; 21:3; Dt 1:44) and the coastal plain by victories at Gaza, Ashkelon, and Ekron. However, Judah’s successes in the coastal plain were resisted by a well-armed Canaanite force (Jgs 1:18-19). It occupied the Judean hill country and the Negev, but could not retain control over the plains. The Philistines were soon to take control over Gaza, Ashkelon, and Ekron, and incorporate them into their pentapolis.<\/p>\n<h6>Benjamin (1:21)<\/h6>\n<p>Jerusalem was situated on the border between Judah and Benjamin. Judah took the city or a suburb (Jos 1:8) but was too far removed to retain control over it. Benjamin was too weak to subdue the Jebusites. Only David succeeded in this (2 Sm 5:6-9); he incorporated it into Judah (cf. Jos 15:63), even though it originally was allotted to Benjamin (Jos 18:28).<\/p>\n<h6>Joseph: Ephraim and Manasseh (1:22-29)<\/h6>\n<p>Ephraim took Bethel, known from the patriarchal stories as a significant cultic site (Gn 12:8; 13:3-4; 28:19; 31:13; 35:1-15). However, Manasseh was unsuccessful in taking the fortified cities in the valley of Jezreel (Esdraelon): Beth-shan, Taanach, Dor, Ibleam, and Megiddo. These cities controlled traffic along the east-west and north–south roads as well as the important passes through the Carmel range and the ford of the Jordan. Ephraim could not take full possession of the coastal plain, controlled by Gezer. The success of both Ephraim and Manasseh was limited.<\/p>\n<h6>The Other Four Tribes (1:30-36)<\/h6>\n<p>The other four tribes in Canaan receive brief mention. They, too, were only partially successful. Zebulun, Asher, Naphtali, and especially Dan did not fully succeed in driving out the Canaanites. At best they later subjected most of them to forced labor.<\/p>\n<h6>The Failure of Israel (2:1-5)<\/h6>\n<p>The failure to subdue the land and to wipe out the Canaanites and their culture led to intermarriage and idolatry (cf. Ex 23:33; 34:12-16; Nm 33:55; Dt 7:2-5, 16; Jos 23:7, 12).<\/p>\n<p>The identity of “the angel of the Lord” who appears at Bokim is far from certain. It may be a reference to the Lord himself, to an angelic messenger, or to a prophet (cf. Jgs 6:8). He rebuked the people in the prophetic spirit and pronounced God’s judgment as taking the form of continual confrontation between Israel and the Canaanites (2:3). Their weeping and sacrificing were to no avail (2:4-5; cf. Mal 2:13). Israel stood condemned within a generation after Joshua’s death.<\/p>\n<h5>The Theological Introduction (2:6–3:6)<\/h5>\n<p>The theological introduction begins where Joshua left off (Jos 24:28-31). The generation of Joshua was characterized by loyalty, but their loyalty to the Lord did not last long after the excitement of the Conquest and the demonstration of God’s presence (Jgs 2:10). Israel served Canaanite gods (Baal and Astarte) instead. Baal was the storm god, symbolic of rain and fertility, and Astarte was his cohort. The plural (Baals and Ashtaroth, 2:11-13) signifies the many local ways in which the Canaanite gods were worshiped. The religious unity was broken up into a great diversity. Thus Israel angered the Lord (vv 12-14), who sent them enemies and plunderers. Israel was unsuccessful in dealing with them, as Moses and Joshua had forewarned (Dt 28:25, 33; Jos 23:13, 16). The cycle of apostasy, judgment, cry for mercy, and deliverance is found throughout Judges. The people were rooted in the apostasy of their forefathers, even though the previous generation had been sensitive to God. Israel did not submit to the leadership of the judges, except to free itself from the oppressors. In fulfillment of the curses of the covenant, God swore not to give his people rest but to test them and to train them for warfare (Jgs 3:1-4), so that they might learn to respond to the challenges of a real world.<\/p>\n<h5>The Judges of Israel (3:7–16:31)<\/h5>\n<h6>Othniel (3:7-11)<\/h6>\n<p>Othniel is a transitional figure, linking the Conquest and the judges. He had involved himself in the conquest of Kiriath-sepher and was related to Caleb as his cousin and son-in-law (1:13). He repelled the Arameans led by Cushan-rishathaim, so that the land enjoyed peace for some 40 years.<\/p>\n<h6>Ehud (3:12-30)<\/h6>\n<p>The Moabites, allied with the Ammonites and Amalekites, came against Israel from the east and oppressed them for 18 years under the leadership of Eglon. Ehud led the mission to bring tribute to Eglon at his palace, located probably by Jericho (the City of Palms). Ehud was uniquely qualified for this mission; being left-handed, he was able to use his double-edged sword in an unsuspecting manner to stab the king. Ehud’s success was the result of careful plotting and the element of surprise. He paid the tribute and left, only to return with a supposed oracle from the gods. The king fell for the deception and was murdered. The delay at the Moabite court gave the Israelites an opportunity to bring their forces together at the fords of the Jordan. Ehud’s success was complete; no Moabite escaped, and Israel enjoyed peace for 80 years.<\/p>\n<h6>Shamgar (3:31)<\/h6>\n<p>Shamgar’s exploits were against the Philistines in the coastal plains. He had a non-Israelite name but was probably an Israelite by birth. Like Samson he fought the Philistines with an unconventional weapon (an ox goad). His name is also mentioned in the song of Deborah (5:6).<\/p>\n<h6>Deborah and Barak (4:1–5:31)<\/h6>\n<p>The narrative now turns to the Canaanite aggressors in the north under the leadership of Jabin, king of Hazor, and Sisera, of Harosheth-haggoyim (4:1-3). The ruins of Hazor (Jos 11:13) had been rebuilt, and another Jabin (cf. v 1) ruled over the region. He had regained his military power, as he had as many as 900 chariots of iron. He oppressed Israel for 20 years (Jgs 4:3).<\/p>\n<p>God had a prophetess in Israel who led his people during this dark time (4:4). She rendered judgments under a palm tree in southern Ephraim near Benjamin (v 5). She called on Barak to muster the armies of Naphtali and Zebulun, the tribes affected by the Canaanite raids, and to engage Sisera in a surprise attack by the Kishon River (vv 6-7). Barak’s hesitancy led him to request Deborah’s presence, which resulted in his forfeiture of the honor of killing Sisera, the commander of the Canaanite forces (vv 8-10). The Lord gave success to the surprise attack from Mt Tabor, so that the Canaanites were routed, unable to use their heavy chariots, which were mired down in the swamps of the Jezreel Valley (5:20-22). The Canaanites were routed, and Sisera was killed by Jael, the wife of Heber, a Kenite who had separated from the Kenites around Arad (4:17-18; cf. 1:16). She offered him hospitality, as her family had friendly relations with the Canaanites, but heroically put him to death with a tent peg (4:18-21; 5:26-27). In successive campaigns the Israelites gained freedom from Jabin, until they destroyed his power (4:24).<\/p>\n<p>The song of Deborah (ch 5) celebrates, in poetic fashion, the victory over Jabin. It is one of the oldest poems in the Bible. It praises the God of Israel as the King who comes to protect his covenant people, and before whom the mountains move (5:2-3). He is the God of Mt Sinai (Jgs 5:4-5; cf. Dt 33:2; Ps 68:7-8; Hb 3:3-4). Though the oppressors had despoiled Israel and had made the roads unsafe for travel, and Israel was unable to defend itself (Jgs 5:6-8), the Lord raised up Deborah and Barak to lead the nobles to war (vv 9-13). They came from Ephraim, Benjamin, Zebulun, Issachar, and Naphtali (vv 14-15a, 18), but the Transjordan tribes and Asher did not want to get involved (vv 15b-17). The song then moves to the battle scene, where torrential rains bogged the chariots down (vv 19-23). Jael is celebrated as “most blessed of women,” who used her simple way of life to bring an end to Sisera (vv 24-27). She stands in contrast to Sisera’s mother, who is portrayed with all her culture waiting in vain for Sisera’s return with all of his spoils (vv 28-30). The Lord has used the simple to confound the powerful. The conclusion is a prayer for God’s judgment on all of Israel’s enemies (Jgs 5:31a; cf. Ps 68:1-3).<\/p>\n<h6>Gideon (6:1–8:35)<\/h6>\n<p>Israel’s rest for 40 years (Jgs 5:31b) was disturbed by the invasion of Midianites and Amalekites from the East (6:1-3). They destroyed the economy by invading the country at harvesttime (vv 4-6). In response to Israel’s cry, God sent a prophet with a message similar to that of the angel of the Lord (2:1-5). Then an angel appeared to Gideon and called him to lead the people in battle (6:11-14). The Lord assured him of his presence (v 16) by a sign (vv 17-22). Gideon knew that he had been visited by the Lord and built an altar called “The <span>Lord<\/span> Is Peace” in Ophrah (v 24). He responded by destroying the cultic site dedicated to Baal and Asherah at Ophrah (vv 25-28) and by initiating worship at the new altar (v 28). Baal did not protect his own altar (vv 29-32), even when challenged by Gideon’s father (v 31). Consequently, Gideon was known as Jerubbaal (meaning, “let Baal contend with him,” v 32).<\/p>\n<p>Next, Gideon mustered an army of 32,000 men from Asher, Zebulun, and Naphtali (6:35; cf. 7:3b). In order to assure himself of the Lord’s presence, he asked for another sign: the sign of the fleece (6:36-40). It must be kept in mind that Gideon lived in an area in which the wonders of God had been scarce (v 13) and that he, like Moses, needed reassurance that God was with him. God responded to his growing faith. Gideon went forth with a greatly reduced army of 300 against the enemy. Of his original army, 22,000 had left because they were afraid (7:2-3; cf. Dt 20:8). Another 9,700 were sent home, though they were valiant men (7:4-8). After assuring Gideon by a dream of an enemy soldier, God used the 300 in a marvelous way to confound the Midianites (vv 9-15). God gave Israel victory over the Midianite leaders Oreb, Zeeb, Zebah, and Zalmunna (7:16–8:21). Gideon wisely avoided a possible military confrontation with Ephraim (8:1-3), pursued the enemy deep into the Transjordan, and punished the leaders of Succoth and Penuel, who did not assist him (vv 4-9, 13-16).<\/p>\n<p>This glorious victory created a new wave of interest in the idea of kingship. The men of Israel wished to establish the family of Gideon as their royal dynasty (8:22). Gideon refused, and instead wrongly set up an ephod, cast from the gold taken in battle (vv 23-27). The ephod was probably used for cultic practices, possibly divination (cf. 17:5).<\/p>\n<p>Gideon’s era also came to an end. He was God’s instrument, giving Israel rest for 40 years. He fathered 70 sons and died in old age. God had richly blessed him, even though he had led Israel astray with his ephod. Thereafter, Israel returned to Baal worship (8:33-35).<\/p>\n<p>In the wake of Gideon’s era, his son Abimelech attempted to establish dynastic continuity by having himself installed as king at Shechem (9:1-6). With the support of his relatives at Shechem, Abimelech had all his brothers killed except Jotham (vv 4-5). After Abimelech’s coronation, Jotham set forth his opposition to his brother in a proverbial manner (vv 7-20), and went into hiding. Three years later Abimelech’s evil schemes entrapped him when the citizens of Shechem rebelled. He furiously attacked the city and destroyed it. A short time later, however, he was wounded at Thebez by a millstone dropped by a woman from the tower in which she had sought refuge from him. His servant put him out of his misery as per his request. This episode demonstrates how bad a despotic king may be. Again, God’s justice prevailed.<\/p>\n<h6>Tola (10:1-2)<\/h6>\n<p>Tola was a minor judge from Issachar who judged Israel for 23 years.<\/p>\n<h6>Jair (10:3-5)<\/h6>\n<p>Jair was a minor judge from Gilead who judged Israel for 22 years.<\/p>\n<h6>Jephthah (10:6–12:7)<\/h6>\n<p>A recapitulation (10:6-16) of the cycle (idolatry, enemies, cry for help, momentary repentance) sets the introduction to the Jephthah narrative. Under attack from the Ammonites, the elders of Gilead requested help from Jephthah (10:17–11:8), who promised to help them on the condition that he remain their leader even after the war (vv 9-10). At a solemn ceremony he becomes their “head” at Mizpah (v 11). Jephthah opened up correspondence with the Ammonite king, in which he argued for Israel’s rights on the basis of the Israelites’ historic claim to the land as granted to them by the Lord (vv 12–27). Instead of going out immediately to war, he hoped that “the <span>Lord<\/span>, the Judge” would settle the dispute (v 27); but the Ammonite king was unimpressed. When the Spirit of God came over him, Jephthah led Israel into battle, but only after making a rash vow. He was victorious but found out that his vow to sacrifice whatever came first out of his house required him to sacrifice his daughter. Debate continues as to whether he offered her up as a human sacrifice or whether she sacrificed marriage (see discussion under Jephthah).<\/p>\n<p>The Ephraimites seemed to have had an insatiable desire for war. Earlier they had complained to Gideon, who successfully defused their threats (8:1-3). Jephthah fought them, however, because the Israelites living in Transjordan had been reviled as “renegades” (12:1-4). Forty-two thousand Ephraimites were killed by the fords of the Jordan in this civil war. Thereafter, Jephthah ruled for only six years.<\/p>\n<h6>Ibzan (12:8-10)<\/h6>\n<p>Ibzan was a minor judge from Bethlehem who ruled Israel for seven years.<\/p>\n<h6>Elon (12:11)<\/h6>\n<p>A minor judge from Zebulun, Elon ruled Israel for ten years.<\/p>\n<h6>Abdon (12:13-15)<\/h6>\n<p>Abdon was a minor judge from Pirathon, the location of which is uncertain. He ruled for eight years.<\/p>\n<h6>Samson (13:1–16:31)<\/h6>\n<p>Samson’s greatness in the history of redemption is due to his miraculous birth (13:1-24), his service as a Nazirite (13:7; cf. Nm 6:1-21), the repeated overpowering by the Spirit of the Lord (Jgs 13:25; 14:6, 19; 15:14), the single-handed exploits against the Philistines (Ashkelon, 14:19; the fields, 15:1-6; Ramath Etam, 15:7-17; Gaza, 16:1-3, 23-30), and his occasional dependence on the Lord (15:18-19; 16:28-30). However, his personal life was flawed because of his weakness for Philistine women (chs 14, 16). Having been seduced by Delilah, he was imprisoned at Gaza. He died in the collapse of Dagon’s temple, praying that the Lord would permit him to get revenge (16:28-30). He was buried in his father’s tomb in the territory of Dan (16:31).<\/p>\n<h5>Epilogue (17–21)<\/h5>\n<p>The cyclical nature of Israel’s existence was without movement. Rest from enemies was always temporary. Israel was not yet ready for dynastic kingship, and whatever one may say of the three years of Abimelech, it was a kingship of the worst sort. Israel vacillated between idolatry and belief in the true Lord. The period of the judges was unstable, marked by petty individualism and provincialism. Yet God remained sovereign in the affairs of his people. The epilogue contains two stories: the story of Micah and the Danite migration (chs 17–18) and the civil war (chs 19–21). The epilogue is bound together by the phrase “In those days Israel had no king; everyone did as he saw fit” (17:6; 18:1; 19:1; 21:25, <span>niv<\/span>). The symmetric recurrence (two times in each narrative) emphasizes the anarchy and inability of the tribes to unite together to serve God as a covenant people.<\/p>\n<h6>Micah and the Danites (17–18)<\/h6>\n<p>Micah was an Ephraimite who established a shrine and hired one of his own sons, and then a Levite from Bethlehem, to serve as its priests (ch 17). Unable to keep their patrimony, the Danites left to establish themselves at the foot of Mt Hermon. They took the idols and the Levite from Micah’s shrine and set up a cultic city at the newly established city of Dan, built on the ruins of Laish (ch 18). Thus, they set up a cultic center that rivaled the tabernacle at Shiloh (18:31).<\/p>\n<h6>The Civil War (19–21)<\/h6>\n<p>The people of Gibeah, which belonged to Benjamin, sexually abused the concubine of a Levite so that she died. Like the Levite of chapters 17 and 18, she was from Bethlehem (19:1). Dramatically, the Levite sent pieces of her corpse to all the tribes, which assembled against the Benjamites because they protected the criminals of Gibeah (19:29–20:19). In the ensuing battle the population of Benjamin was decimated (20:20-48). The 11 tribes gave them 400 virgins taken in a civil war against Jabesh-gilead (21:6-15). These were not enough, however. Because of the threat of the extinction of Benjamin and the vow not to give their daughters in marriage to any Benjamite, the Israelites devised a plan by which the Benjamites could take Israelite virgins dancing in the festival at Shiloh. Benjamin thus was able to rebuild its towns and settlements.<\/p>\n<p><em>See also<\/em> Gideon; Jephthah; Samson.<\/p>","content_en":"<h3>JUDGES, Book of<\/h3>\n<p>Old Testament book named after the prominent leaders raised up by the Lord to deliver his people. The word “judge” in Hebrew also denotes the activity of governance, including warfare. Some scholars have argued that there were two kinds of judges: charismatic deliverers (or major judges) and local judicial sages (minor judges). It is uncertain why some judges receive cursory attention, whereas the exploits of other judges are given in great detail.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Literary Framework<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The book reflects a final editing of the material in the period of the early monarchy. It may well be a polemic for the righteous rule of David over against the kingship of Saul, which was molded by a secular, Canaanite conception of kingship rather than by the law of God. The author was almost certainly not Samuel, as traditionally thought, but a later compiler who relied on ancient written materials.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Though the judges succeeded in giving the tribes some rest from the incursions of surrounding enemies, the Israelites were continually harassed over long periods of time. Scholarly opinion differs on the duration of the period of the judges. The dating of the exodus affects the dating of the beginning of the judges. Those who take an early date for the exodus put the beginning around 1370–1360 <span>BC<\/span>, whereas others propose a date close to the end of the 13th century <span>BC<\/span>. A related issue pertains to the chronology of the judges. Does Judges give a chronological, sequential account of the period, or is the book a representative account of judges from various parts of Canaan and Transjordan who “judged” a region, a tribe, or several tribes simultaneously?<\/p>\n<p class=\"h2\" id=\"LiteraryFramework\">Literary Framework<\/p>\n<p>There is no doubt that the stories in the book bear the marks of literary creativity. The stories are classics in their own right. The poetry of Deborah’s song (Jgs 5) is very moving, and the fable of Jotham (9:8-15) is a fine example of figurative speech. The care given to the stories is also reflected in the construction of the book. There are two introductions: a political one (Jgs 1:1–2:5) and a socioreligious one (2:6–3:6). The political introduction connects Judges with the story of the Conquest, when the tribes attempted to occupy the land. It prepares the reader for the political and military problems of the era of the judges. The socioreligious introduction explains why Israel had so many adversities, why the institution of the judges arose, and why the Lord never gave Israel the promised lasting rest from its enemies. The main body of the book is the story of the judges (3:7–16:31). References to the minor judges (six in all) are set within the stories of the major judges in increasing frequency. As is evident from the schema, the number of minor judges increased in frequency in proportion to the decrease in number of major judges: two major, one minor; two major, two minor; one major, three minor; one major. There is a total of 12 judges, representative of the 12 tribes of Israel.<\/p>\n<p>The purpose of the listing of 12 judges, representative of the various parts of Canaan and Transjordan, is to demonstrate that all tribes throughout the conquered territories experienced grave difficulties from a variety of enemies: Arameans, Moabites, Ammonites, Amalekites, Canaanites, and Philistines. Israel was hard pressed on nearly all its frontiers. The appendixes (chs 17–21), together with the two introductions, form the framework of the book. The political and socioreligious problems (1:1–3:6) are presented by way of several stories in the last chapters. The final editor who gave the book its canonical shape purposefully framed the stories of the judges so as to show lack of movement. The successes of the previous stages in redemptive history came to a standstill in the ebb and flow of the judges. Though the Lord delivered his people in many ways, they returned to the problems described in 1:1–3:6. The appendixes describe Israel’s problems representative of the period of the judges, when “there was no king in Israel” (17:6; 18:1; 19:1; 21:25).<\/p>\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>The cycle of apostasy, judgment, cry for deliverance, and God’s raising up of a judge reflects a deuteronomic perspective with its warnings concerning disobedience and judgment. The repetitiveness of the cycle supports the contention of the anonymous narrator that Israel remained unchanged by the grace of God. However, in spite of the moral, religious, and political anarchy as well as the civil wars, the last chapter shows that the tribes are still concerned with each other’s welfare. Though the unity of God’s people has been gravely challenged, the situation is not hopeless. The book ends on a note of hope—hope for a king who may deliver Israel.<\/p>\n\n<p>Thus, there are several purposes of the book: (1) to demonstrate the meaninglessness of this stage in Israel’s development; (2) to explain why the tribes did not occupy all the land promised to the patriarchs; (3) to justify the way of God, who was gracious and patient with Israel’s repeated acts of disobedience; (4) to set forth the legitimacy of a “shepherd” king in contrast to a despotic form of kingship; and (5) to explain the urgent need for a new momentum, lest Israel succumb to the Philistines and intertribal warfare.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Political Introduction (1:1–2:5)<\/h5>\n<p>In Joshua 1–12 the warfare under Joshua is portrayed as a mobilization of Canaanite forces against Israel. By the intervention of the Lord, the Canaanite resistance was put down and the land was occupied by the tribes (chs 13–21). Joshua 13–21, however, clearly shows that each tribe had problems ridding its territory of pockets of Canaanite resistance, which were usually centered around heavily guarded and well-fortified cities (cf. 13:2-6, 13; 15:63; 16:10; 17:12-18).<\/p>\n<p>The book of Joshua emphasizes the successes and minimizes the problems, whereas the prologue to Judges sets the stage for the whole book by openly addressing Israel’s problems and failures. As the book unfolds, it is precisely these problems and failures that in due time bring Israel to the brink of disaster.<\/p>\n<p>The period of the judges began with the death of Joshua (Jgs 1:1; 2:8-9). The Israelites had inherited a legacy from Joshua: the law of the Lord (Jos 23:6; 24:26), the land, a challenge to obey the Lord (24:14-27), and a promise of God’s presence and help in subduing the Canaanites (23:5, 10).<\/p>\n<h6>Judah and Simeon (Jgs 1:2-20)<\/h6>\n<p>The prominence of Judah and Caleb parallels the position of Judah in Joshua (Jos 14:6–15:63; cf. also the house of Joseph, Jgs 1:22-29; cf. Jos 16–17). Judah was victorious over the cruel Adoni-bezek, who ruled over Bezek, a town of uncertain location. Judah successfully occupied the hill country, the Negev, and the western foothills. They even took Jerusalem, or an outlying suburb identified with Jerusalem (Jos 1:8), but could not retain control there (v 21) until David’s conquest of the city (2 Sm 5:6-9). Judah was victorious over the Canaanites in the region of Hebron, already conquered under Joshua (Jos 10:36). Hebron, also known as Kiriath-arba (“city of four” or “tetrapolis”), was a powerful ally of Jerusalem (v 3) and had been able to rally military support for a new assault on Israel, even after its first defeat. Caleb received Hebron, as Moses had promised (Jgs 1:20; cf. Jos 15:13). After the victory over Hebron, Judah extended its control over the southern hill country by an attack on Debir (Jgs 1:11-15; cf. Jos 15:14-19).<\/p>\n<p>The Kenites (Jgs 1:16), descendants of Jethro and therefore related to Moses by marriage, settled in the Negev around Arad and the City of Palms, which here probably refers to Tamar rather than Jericho.<\/p>\n<p>Judah secured the southern border by a victory over the Canaanites at Hormah (Jgs 1:17; cf. Nm 14:45; 21:3; Dt 1:44) and the coastal plain by victories at Gaza, Ashkelon, and Ekron. However, Judah’s successes in the coastal plain were resisted by a well-armed Canaanite force (Jgs 1:18-19). It occupied the Judean hill country and the Negev, but could not retain control over the plains. The Philistines were soon to take control over Gaza, Ashkelon, and Ekron, and incorporate them into their pentapolis.<\/p>\n<h6>Benjamin (1:21)<\/h6>\n<p>Jerusalem was situated on the border between Judah and Benjamin. Judah took the city or a suburb (Jos 1:8) but was too far removed to retain control over it. Benjamin was too weak to subdue the Jebusites. Only David succeeded in this (2 Sm 5:6-9); he incorporated it into Judah (cf. Jos 15:63), even though it originally was allotted to Benjamin (Jos 18:28).<\/p>\n<h6>Joseph: Ephraim and Manasseh (1:22-29)<\/h6>\n<p>Ephraim took Bethel, known from the patriarchal stories as a significant cultic site (Gn 12:8; 13:3-4; 28:19; 31:13; 35:1-15). However, Manasseh was unsuccessful in taking the fortified cities in the valley of Jezreel (Esdraelon): Beth-shan, Taanach, Dor, Ibleam, and Megiddo. These cities controlled traffic along the east-west and north–south roads as well as the important passes through the Carmel range and the ford of the Jordan. Ephraim could not take full possession of the coastal plain, controlled by Gezer. The success of both Ephraim and Manasseh was limited.<\/p>\n<h6>The Other Four Tribes (1:30-36)<\/h6>\n<p>The other four tribes in Canaan receive brief mention. They, too, were only partially successful. Zebulun, Asher, Naphtali, and especially Dan did not fully succeed in driving out the Canaanites. At best they later subjected most of them to forced labor.<\/p>\n<h6>The Failure of Israel (2:1-5)<\/h6>\n<p>The failure to subdue the land and to wipe out the Canaanites and their culture led to intermarriage and idolatry (cf. Ex 23:33; 34:12-16; Nm 33:55; Dt 7:2-5, 16; Jos 23:7, 12).<\/p>\n<p>The identity of “the angel of the Lord” who appears at Bokim is far from certain. It may be a reference to the Lord himself, to an angelic messenger, or to a prophet (cf. Jgs 6:8). He rebuked the people in the prophetic spirit and pronounced God’s judgment as taking the form of continual confrontation between Israel and the Canaanites (2:3). Their weeping and sacrificing were to no avail (2:4-5; cf. Mal 2:13). Israel stood condemned within a generation after Joshua’s death.<\/p>\n<h5>The Theological Introduction (2:6–3:6)<\/h5>\n<p>The theological introduction begins where Joshua left off (Jos 24:28-31). The generation of Joshua was characterized by loyalty, but their loyalty to the Lord did not last long after the excitement of the Conquest and the demonstration of God’s presence (Jgs 2:10). Israel served Canaanite gods (Baal and Astarte) instead. Baal was the storm god, symbolic of rain and fertility, and Astarte was his cohort. The plural (Baals and Ashtaroth, 2:11-13) signifies the many local ways in which the Canaanite gods were worshiped. The religious unity was broken up into a great diversity. Thus Israel angered the Lord (vv 12-14), who sent them enemies and plunderers. Israel was unsuccessful in dealing with them, as Moses and Joshua had forewarned (Dt 28:25, 33; Jos 23:13, 16). The cycle of apostasy, judgment, cry for mercy, and deliverance is found throughout Judges. The people were rooted in the apostasy of their forefathers, even though the previous generation had been sensitive to God. Israel did not submit to the leadership of the judges, except to free itself from the oppressors. In fulfillment of the curses of the covenant, God swore not to give his people rest but to test them and to train them for warfare (Jgs 3:1-4), so that they might learn to respond to the challenges of a real world.<\/p>\n<h5>The Judges of Israel (3:7–16:31)<\/h5>\n<h6>Othniel (3:7-11)<\/h6>\n<p>Othniel is a transitional figure, linking the Conquest and the judges. He had involved himself in the conquest of Kiriath-sepher and was related to Caleb as his cousin and son-in-law (1:13). He repelled the Arameans led by Cushan-rishathaim, so that the land enjoyed peace for some 40 years.<\/p>\n<h6>Ehud (3:12-30)<\/h6>\n<p>The Moabites, allied with the Ammonites and Amalekites, came against Israel from the east and oppressed them for 18 years under the leadership of Eglon. Ehud led the mission to bring tribute to Eglon at his palace, located probably by Jericho (the City of Palms). Ehud was uniquely qualified for this mission; being left-handed, he was able to use his double-edged sword in an unsuspecting manner to stab the king. Ehud’s success was the result of careful plotting and the element of surprise. He paid the tribute and left, only to return with a supposed oracle from the gods. The king fell for the deception and was murdered. The delay at the Moabite court gave the Israelites an opportunity to bring their forces together at the fords of the Jordan. Ehud’s success was complete; no Moabite escaped, and Israel enjoyed peace for 80 years.<\/p>\n<h6>Shamgar (3:31)<\/h6>\n<p>Shamgar’s exploits were against the Philistines in the coastal plains. He had a non-Israelite name but was probably an Israelite by birth. Like Samson he fought the Philistines with an unconventional weapon (an ox goad). His name is also mentioned in the song of Deborah (5:6).<\/p>\n<h6>Deborah and Barak (4:1–5:31)<\/h6>\n<p>The narrative now turns to the Canaanite aggressors in the north under the leadership of Jabin, king of Hazor, and Sisera, of Harosheth-haggoyim (4:1-3). The ruins of Hazor (Jos 11:13) had been rebuilt, and another Jabin (cf. v 1) ruled over the region. He had regained his military power, as he had as many as 900 chariots of iron. He oppressed Israel for 20 years (Jgs 4:3).<\/p>\n<p>God had a prophetess in Israel who led his people during this dark time (4:4). She rendered judgments under a palm tree in southern Ephraim near Benjamin (v 5). She called on Barak to muster the armies of Naphtali and Zebulun, the tribes affected by the Canaanite raids, and to engage Sisera in a surprise attack by the Kishon River (vv 6-7). Barak’s hesitancy led him to request Deborah’s presence, which resulted in his forfeiture of the honor of killing Sisera, the commander of the Canaanite forces (vv 8-10). The Lord gave success to the surprise attack from Mt Tabor, so that the Canaanites were routed, unable to use their heavy chariots, which were mired down in the swamps of the Jezreel Valley (5:20-22). The Canaanites were routed, and Sisera was killed by Jael, the wife of Heber, a Kenite who had separated from the Kenites around Arad (4:17-18; cf. 1:16). She offered him hospitality, as her family had friendly relations with the Canaanites, but heroically put him to death with a tent peg (4:18-21; 5:26-27). In successive campaigns the Israelites gained freedom from Jabin, until they destroyed his power (4:24).<\/p>\n<p>The song of Deborah (ch 5) celebrates, in poetic fashion, the victory over Jabin. It is one of the oldest poems in the Bible. It praises the God of Israel as the King who comes to protect his covenant people, and before whom the mountains move (5:2-3). He is the God of Mt Sinai (Jgs 5:4-5; cf. Dt 33:2; Ps 68:7-8; Hb 3:3-4). Though the oppressors had despoiled Israel and had made the roads unsafe for travel, and Israel was unable to defend itself (Jgs 5:6-8), the Lord raised up Deborah and Barak to lead the nobles to war (vv 9-13). They came from Ephraim, Benjamin, Zebulun, Issachar, and Naphtali (vv 14-15a, 18), but the Transjordan tribes and Asher did not want to get involved (vv 15b-17). The song then moves to the battle scene, where torrential rains bogged the chariots down (vv 19-23). Jael is celebrated as “most blessed of women,” who used her simple way of life to bring an end to Sisera (vv 24-27). She stands in contrast to Sisera’s mother, who is portrayed with all her culture waiting in vain for Sisera’s return with all of his spoils (vv 28-30). The Lord has used the simple to confound the powerful. The conclusion is a prayer for God’s judgment on all of Israel’s enemies (Jgs 5:31a; cf. Ps 68:1-3).<\/p>\n<h6>Gideon (6:1–8:35)<\/h6>\n<p>Israel’s rest for 40 years (Jgs 5:31b) was disturbed by the invasion of Midianites and Amalekites from the East (6:1-3). They destroyed the economy by invading the country at harvesttime (vv 4-6). In response to Israel’s cry, God sent a prophet with a message similar to that of the angel of the Lord (2:1-5). Then an angel appeared to Gideon and called him to lead the people in battle (6:11-14). The Lord assured him of his presence (v 16) by a sign (vv 17-22). Gideon knew that he had been visited by the Lord and built an altar called “The <span>Lord<\/span> Is Peace” in Ophrah (v 24). He responded by destroying the cultic site dedicated to Baal and Asherah at Ophrah (vv 25-28) and by initiating worship at the new altar (v 28). Baal did not protect his own altar (vv 29-32), even when challenged by Gideon’s father (v 31). Consequently, Gideon was known as Jerubbaal (meaning, “let Baal contend with him,” v 32).<\/p>\n<p>Next, Gideon mustered an army of 32,000 men from Asher, Zebulun, and Naphtali (6:35; cf. 7:3b). In order to assure himself of the Lord’s presence, he asked for another sign: the sign of the fleece (6:36-40). It must be kept in mind that Gideon lived in an area in which the wonders of God had been scarce (v 13) and that he, like Moses, needed reassurance that God was with him. God responded to his growing faith. Gideon went forth with a greatly reduced army of 300 against the enemy. Of his original army, 22,000 had left because they were afraid (7:2-3; cf. Dt 20:8). Another 9,700 were sent home, though they were valiant men (7:4-8). After assuring Gideon by a dream of an enemy soldier, God used the 300 in a marvelous way to confound the Midianites (vv 9-15). God gave Israel victory over the Midianite leaders Oreb, Zeeb, Zebah, and Zalmunna (7:16–8:21). Gideon wisely avoided a possible military confrontation with Ephraim (8:1-3), pursued the enemy deep into the Transjordan, and punished the leaders of Succoth and Penuel, who did not assist him (vv 4-9, 13-16).<\/p>\n<p>This glorious victory created a new wave of interest in the idea of kingship. The men of Israel wished to establish the family of Gideon as their royal dynasty (8:22). Gideon refused, and instead wrongly set up an ephod, cast from the gold taken in battle (vv 23-27). The ephod was probably used for cultic practices, possibly divination (cf. 17:5).<\/p>\n<p>Gideon’s era also came to an end. He was God’s instrument, giving Israel rest for 40 years. He fathered 70 sons and died in old age. God had richly blessed him, even though he had led Israel astray with his ephod. Thereafter, Israel returned to Baal worship (8:33-35).<\/p>\n<p>In the wake of Gideon’s era, his son Abimelech attempted to establish dynastic continuity by having himself installed as king at Shechem (9:1-6). With the support of his relatives at Shechem, Abimelech had all his brothers killed except Jotham (vv 4-5). After Abimelech’s coronation, Jotham set forth his opposition to his brother in a proverbial manner (vv 7-20), and went into hiding. Three years later Abimelech’s evil schemes entrapped him when the citizens of Shechem rebelled. He furiously attacked the city and destroyed it. A short time later, however, he was wounded at Thebez by a millstone dropped by a woman from the tower in which she had sought refuge from him. His servant put him out of his misery as per his request. This episode demonstrates how bad a despotic king may be. Again, God’s justice prevailed.<\/p>\n<h6>Tola (10:1-2)<\/h6>\n<p>Tola was a minor judge from Issachar who judged Israel for 23 years.<\/p>\n<h6>Jair (10:3-5)<\/h6>\n<p>Jair was a minor judge from Gilead who judged Israel for 22 years.<\/p>\n<h6>Jephthah (10:6–12:7)<\/h6>\n<p>A recapitulation (10:6-16) of the cycle (idolatry, enemies, cry for help, momentary repentance) sets the introduction to the Jephthah narrative. Under attack from the Ammonites, the elders of Gilead requested help from Jephthah (10:17–11:8), who promised to help them on the condition that he remain their leader even after the war (vv 9-10). At a solemn ceremony he becomes their “head” at Mizpah (v 11). Jephthah opened up correspondence with the Ammonite king, in which he argued for Israel’s rights on the basis of the Israelites’ historic claim to the land as granted to them by the Lord (vv 12–27). Instead of going out immediately to war, he hoped that “the <span>Lord<\/span>, the Judge” would settle the dispute (v 27); but the Ammonite king was unimpressed. When the Spirit of God came over him, Jephthah led Israel into battle, but only after making a rash vow. He was victorious but found out that his vow to sacrifice whatever came first out of his house required him to sacrifice his daughter. Debate continues as to whether he offered her up as a human sacrifice or whether she sacrificed marriage (see discussion under Jephthah).<\/p>\n<p>The Ephraimites seemed to have had an insatiable desire for war. Earlier they had complained to Gideon, who successfully defused their threats (8:1-3). Jephthah fought them, however, because the Israelites living in Transjordan had been reviled as “renegades” (12:1-4). Forty-two thousand Ephraimites were killed by the fords of the Jordan in this civil war. Thereafter, Jephthah ruled for only six years.<\/p>\n<h6>Ibzan (12:8-10)<\/h6>\n<p>Ibzan was a minor judge from Bethlehem who ruled Israel for seven years.<\/p>\n<h6>Elon (12:11)<\/h6>\n<p>A minor judge from Zebulun, Elon ruled Israel for ten years.<\/p>\n<h6>Abdon (12:13-15)<\/h6>\n<p>Abdon was a minor judge from Pirathon, the location of which is uncertain. He ruled for eight years.<\/p>\n<h6>Samson (13:1–16:31)<\/h6>\n<p>Samson’s greatness in the history of redemption is due to his miraculous birth (13:1-24), his service as a Nazirite (13:7; cf. Nm 6:1-21), the repeated overpowering by the Spirit of the Lord (Jgs 13:25; 14:6, 19; 15:14), the single-handed exploits against the Philistines (Ashkelon, 14:19; the fields, 15:1-6; Ramath Etam, 15:7-17; Gaza, 16:1-3, 23-30), and his occasional dependence on the Lord (15:18-19; 16:28-30). However, his personal life was flawed because of his weakness for Philistine women (chs 14, 16). Having been seduced by Delilah, he was imprisoned at Gaza. He died in the collapse of Dagon’s temple, praying that the Lord would permit him to get revenge (16:28-30). He was buried in his father’s tomb in the territory of Dan (16:31).<\/p>\n<h5>Epilogue (17–21)<\/h5>\n<p>The cyclical nature of Israel’s existence was without movement. Rest from enemies was always temporary. Israel was not yet ready for dynastic kingship, and whatever one may say of the three years of Abimelech, it was a kingship of the worst sort. Israel vacillated between idolatry and belief in the true Lord. The period of the judges was unstable, marked by petty individualism and provincialism. Yet God remained sovereign in the affairs of his people. The epilogue contains two stories: the story of Micah and the Danite migration (chs 17–18) and the civil war (chs 19–21). The epilogue is bound together by the phrase “In those days Israel had no king; everyone did as he saw fit” (17:6; 18:1; 19:1; 21:25, <span>niv<\/span>). The symmetric recurrence (two times in each narrative) emphasizes the anarchy and inability of the tribes to unite together to serve God as a covenant people.<\/p>\n<h6>Micah and the Danites (17–18)<\/h6>\n<p>Micah was an Ephraimite who established a shrine and hired one of his own sons, and then a Levite from Bethlehem, to serve as its priests (ch 17). Unable to keep their patrimony, the Danites left to establish themselves at the foot of Mt Hermon. They took the idols and the Levite from Micah’s shrine and set up a cultic city at the newly established city of Dan, built on the ruins of Laish (ch 18). Thus, they set up a cultic center that rivaled the tabernacle at Shiloh (18:31).<\/p>\n<h6>The Civil War (19–21)<\/h6>\n<p>The people of Gibeah, which belonged to Benjamin, sexually abused the concubine of a Levite so that she died. Like the Levite of chapters 17 and 18, she was from Bethlehem (19:1). Dramatically, the Levite sent pieces of her corpse to all the tribes, which assembled against the Benjamites because they protected the criminals of Gibeah (19:29–20:19). In the ensuing battle the population of Benjamin was decimated (20:20-48). The 11 tribes gave them 400 virgins taken in a civil war against Jabesh-gilead (21:6-15). These were not enough, however. Because of the threat of the extinction of Benjamin and the vow not to give their daughters in marriage to any Benjamite, the Israelites devised a plan by which the Benjamites could take Israelite virgins dancing in the festival at Shiloh. Benjamin thus was able to rebuild its towns and settlements.<\/p>\n<p><em>See also<\/em> Gideon; Jephthah; Samson.<\/p>","summary_ro":"JUDGES, Book of Old Testament book named after the prominent leaders raised up by the Lord to deliver his people. The word “judge” in Hebrew also denotes the activity of governance, including warfare. Some scholars have argued that there were two kinds of judges: charismatic deliverers (or major judges) and local judicial sages (minor judges). It is uncertain why some judges receive cursory attention, whereas the exploits of other judges are given in great detail. Preview • Author • Date • Li...","summary_en":"JUDGES, Book of Old Testament book named after the prominent leaders raised up by the Lord to deliver his people. The word “judge” in Hebrew also denotes the activity of governance, including warfare. Some scholars have argued that there were two kinds of judges: charismatic deliverers (or major judges) and local judicial sages (minor judges). It is uncertain why some judges receive cursory attention, whereas the exploits of other judges are given in great detail. Preview • Author • Date • Li...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63758,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Religious Hypocrisy","title_en":"Religious Hypocrisy","content_ro":"<h3>Religious Hypocrisy<\/h3>\n<p>Religious hypocrisy can result from selective obedience, from lip service to God’s law without a change of heart and life to back it up. People who parade their piety for others to see often have little desire to truly obey God.<\/p>\n<p>Isaiah preached to what seemed to be a very religious people. They fasted, said prayers, celebrated holy days, and brought their sacrifices to Jerusalem. Yet God rejected these practices. Why? These acts had value—the Lord himself had prescribed them! But the people’s worship was not from the heart, and it was not accompanied by the personal holiness and social justice that God requires (see, e.g., Lev 19:13-17). The people of Judah had fallen into the trap of religious hypocrisy.<\/p>\n<p>Many years after Isaiah, Jesus confronted this kind of hypocrisy in the Pharisees. He challenged them to be better doers of God’s <em>whole<\/em> revelation rather than just the parts that brought them acclaim (Matt 23:1-36, especially Matt 23:23). The apostles Paul and James also distinguished between mere religiosity and true spirituality (1 Cor 3:1-23; Jas 1:21–2:13). Jesus’ rebuke of the Pharisees also serves as a warning to us: We are not to be like them (see Matt 6:1-18; 1 Pet 2:1). Instead, Jesus calls us to be authentic before God and with others, to obey his entire word, and to go beyond mere formalities and appearances in our devotion to God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ps 50:16-23; Prov 15:8; 26:23; Isa 1:11-15; 29:13-15; 58:2-7; Jer 7:4-10; 12:2; Ezek 33:30-31; Hos 8:13; Amos 5:21-24; Mic 3:11; Zech 7:5-6; Mal 2:13-14; Matt 6:1-18; 23:1-36; Titus 1:15-16; Jas 1:21-27; 1 Pet 2:1; 1 Jn 2:4, 9; 4:20<\/p>","content_en":"<h3>Religious Hypocrisy<\/h3>\n<p>Religious hypocrisy can result from selective obedience, from lip service to God’s law without a change of heart and life to back it up. People who parade their piety for others to see often have little desire to truly obey God.<\/p>\n<p>Isaiah preached to what seemed to be a very religious people. They fasted, said prayers, celebrated holy days, and brought their sacrifices to Jerusalem. Yet God rejected these practices. Why? These acts had value—the Lord himself had prescribed them! But the people’s worship was not from the heart, and it was not accompanied by the personal holiness and social justice that God requires (see, e.g., Lev 19:13-17). The people of Judah had fallen into the trap of religious hypocrisy.<\/p>\n<p>Many years after Isaiah, Jesus confronted this kind of hypocrisy in the Pharisees. He challenged them to be better doers of God’s <em>whole<\/em> revelation rather than just the parts that brought them acclaim (Matt 23:1-36, especially Matt 23:23). The apostles Paul and James also distinguished between mere religiosity and true spirituality (1 Cor 3:1-23; Jas 1:21–2:13). Jesus’ rebuke of the Pharisees also serves as a warning to us: We are not to be like them (see Matt 6:1-18; 1 Pet 2:1). Instead, Jesus calls us to be authentic before God and with others, to obey his entire word, and to go beyond mere formalities and appearances in our devotion to God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ps 50:16-23; Prov 15:8; 26:23; Isa 1:11-15; 29:13-15; 58:2-7; Jer 7:4-10; 12:2; Ezek 33:30-31; Hos 8:13; Amos 5:21-24; Mic 3:11; Zech 7:5-6; Mal 2:13-14; Matt 6:1-18; 23:1-36; Titus 1:15-16; Jas 1:21-27; 1 Pet 2:1; 1 Jn 2:4, 9; 4:20<\/p>","summary_ro":"Religious Hypocrisy Religious hypocrisy can result from selective obedience, from lip service to God’s law without a change of heart and life to back it up. People who parade their piety for others to see often have little desire to truly obey God. Isaiah preached to what seemed to be a very religious people. They fasted, said prayers, celebrated holy days, and brought their sacrifices to Jerusalem. Yet God rejected these practices. Why? These acts had value—the Lord himself had prescribed th...","summary_en":"Religious Hypocrisy Religious hypocrisy can result from selective obedience, from lip service to God’s law without a change of heart and life to back it up. People who parade their piety for others to see often have little desire to truly obey God. Isaiah preached to what seemed to be a very religious people. They fasted, said prayers, celebrated holy days, and brought their sacrifices to Jerusalem. Yet God rejected these practices. Why? These acts had value—the Lord himself had prescribed th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":64877,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Preaching to a Tough Crowd","title_en":"Preaching to a Tough Crowd","content_ro":"<h3>Preaching to a Tough Crowd<\/h3>\n<p>Sometimes God calls individuals to proclaim his word to a difficult audience. The listeners may be resistant to God’s truth and may reject both the message and the messenger. This was especially true of the Old Testament prophets, who often proclaimed messages the people did not want to hear (see Jer 26:7-9; 38:1-6; Amos 7:10-13).<\/p>\n<p>Malachi’s sermons were directed to a tough audience. Among those in his congregation were the disillusioned (Mal 1:2), the cynical (1:7; 2:2), the callous (2:13-16), the dishonest (3:5), the apathetic (3:14-15), the doubters and skeptics, and the truly wicked (see 4:1). What does a preacher say to this kind of crowd?<\/p>\n<p>Malachi engaged his audience rhetorically through dialogue in a series of disputations. The prophet’s strong rebuke and clever anticipation of his audience’s rebuttals was a wake-up call that hit the mark: “Those who feared the <span>Lord<\/span> spoke with each other, and the <span>Lord<\/span> listened to what they said” (3:16).<\/p>\n<p>Like the prophets, both Jesus and his followers found themselves proclaiming messages to resistant audiences (see, e.g., Luke 4:16-30; John 10:22-40; Acts 5:26-40; 22:30–23:10). But such resistance did not provide impetus for neglecting the God-ordained task of proclaiming his word (see Acts 5:41-42). While those who preach a message from the Lord can hope for a positive response, as in the case of Malachi, such receptivity is by no means guaranteed.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 19:6-11; Exod 17:1-13; Judg 9:1-21; 1 Kgs 22:8-28; Jer 28:1-17; Mal 3:14-18; John 10:24-39; Acts 22:30–23:10<\/p>","content_en":"<h3>Preaching to a Tough Crowd<\/h3>\n<p>Sometimes God calls individuals to proclaim his word to a difficult audience. The listeners may be resistant to God’s truth and may reject both the message and the messenger. This was especially true of the Old Testament prophets, who often proclaimed messages the people did not want to hear (see Jer 26:7-9; 38:1-6; Amos 7:10-13).<\/p>\n<p>Malachi’s sermons were directed to a tough audience. Among those in his congregation were the disillusioned (Mal 1:2), the cynical (1:7; 2:2), the callous (2:13-16), the dishonest (3:5), the apathetic (3:14-15), the doubters and skeptics, and the truly wicked (see 4:1). What does a preacher say to this kind of crowd?<\/p>\n<p>Malachi engaged his audience rhetorically through dialogue in a series of disputations. The prophet’s strong rebuke and clever anticipation of his audience’s rebuttals was a wake-up call that hit the mark: “Those who feared the <span>Lord<\/span> spoke with each other, and the <span>Lord<\/span> listened to what they said” (3:16).<\/p>\n<p>Like the prophets, both Jesus and his followers found themselves proclaiming messages to resistant audiences (see, e.g., Luke 4:16-30; John 10:22-40; Acts 5:26-40; 22:30–23:10). But such resistance did not provide impetus for neglecting the God-ordained task of proclaiming his word (see Acts 5:41-42). While those who preach a message from the Lord can hope for a positive response, as in the case of Malachi, such receptivity is by no means guaranteed.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 19:6-11; Exod 17:1-13; Judg 9:1-21; 1 Kgs 22:8-28; Jer 28:1-17; Mal 3:14-18; John 10:24-39; Acts 22:30–23:10<\/p>","summary_ro":"Preaching to a Tough Crowd Sometimes God calls individuals to proclaim his word to a difficult audience. The listeners may be resistant to God’s truth and may reject both the message and the messenger. This was especially true of the Old Testament prophets, who often proclaimed messages the people did not want to hear (see Jer 26:7-9; 38:1-6; Amos 7:10-13). Malachi’s sermons were directed to a tough audience. Among those in his congregation were the disillusioned (Mal 1:2), the cynical (1:7; ...","summary_en":"Preaching to a Tough Crowd Sometimes God calls individuals to proclaim his word to a difficult audience. The listeners may be resistant to God’s truth and may reject both the message and the messenger. This was especially true of the Old Testament prophets, who often proclaimed messages the people did not want to hear (see Jer 26:7-9; 38:1-6; Amos 7:10-13). Malachi’s sermons were directed to a tough audience. Among those in his congregation were the disillusioned (Mal 1:2), the cynical (1:7; ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91384,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Religious Hypocrisy","title_en":"Religious Hypocrisy","content_ro":"<h3>Religious Hypocrisy<\/h3>\n<p>Religious hypocrisy can result from selective obedience, from lip service to God’s law without a change of heart and life to back it up. People who parade their piety for others to see often have little desire to truly obey God.<\/p>\n<p>Isaiah preached to what seemed to be a very religious people. They fasted, said prayers, celebrated holy days, and brought their sacrifices to Jerusalem. Yet God rejected these practices. Why? These acts had value—the Lord himself had prescribed them! But the people’s worship was not from the heart, and it was not accompanied by the personal holiness and social justice that God requires (see, e.g., Lev 19:13-17). The people of Judah had fallen into the trap of religious hypocrisy.<\/p>\n<p>Many years after Isaiah, Jesus confronted this kind of hypocrisy in the Pharisees. He challenged them to be better doers of God’s <em>whole<\/em> revelation rather than just the parts that brought them acclaim (Matt 23:1-36, especially Matt 23:23). The apostles Paul and James also distinguished between mere religiosity and true spirituality (1 Cor 3:1-23; Jas 1:21–2:13). Jesus’ rebuke of the Pharisees also serves as a warning to us: We are not to be like them (see Matt 6:1-18; 1 Pet 2:1). Instead, Jesus calls us to be authentic before God and with others, to obey his entire word, and to go beyond mere formalities and appearances in our devotion to God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ps 50:16-23; Prov 15:8; 26:23; Isa 1:11-15; 29:13-15; 58:2-7; Jer 7:4-10; 12:2; Ezek 33:30-31; Hos 8:13; Amos 5:21-24; Mic 3:11; Zech 7:5-6; Mal 2:13-14; Matt 6:1-18; 23:1-36; Titus 1:15-16; Jas 1:21-27; 1 Pet 2:1; 1 Jn 2:4, 9; 4:20<\/p>","content_en":"<h3>Religious Hypocrisy<\/h3>\n<p>Religious hypocrisy can result from selective obedience, from lip service to God’s law without a change of heart and life to back it up. People who parade their piety for others to see often have little desire to truly obey God.<\/p>\n<p>Isaiah preached to what seemed to be a very religious people. They fasted, said prayers, celebrated holy days, and brought their sacrifices to Jerusalem. Yet God rejected these practices. Why? These acts had value—the Lord himself had prescribed them! But the people’s worship was not from the heart, and it was not accompanied by the personal holiness and social justice that God requires (see, e.g., Lev 19:13-17). The people of Judah had fallen into the trap of religious hypocrisy.<\/p>\n<p>Many years after Isaiah, Jesus confronted this kind of hypocrisy in the Pharisees. He challenged them to be better doers of God’s <em>whole<\/em> revelation rather than just the parts that brought them acclaim (Matt 23:1-36, especially Matt 23:23). The apostles Paul and James also distinguished between mere religiosity and true spirituality (1 Cor 3:1-23; Jas 1:21–2:13). Jesus’ rebuke of the Pharisees also serves as a warning to us: We are not to be like them (see Matt 6:1-18; 1 Pet 2:1). Instead, Jesus calls us to be authentic before God and with others, to obey his entire word, and to go beyond mere formalities and appearances in our devotion to God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ps 50:16-23; Prov 15:8; 26:23; Isa 1:11-15; 29:13-15; 58:2-7; Jer 7:4-10; 12:2; Ezek 33:30-31; Hos 8:13; Amos 5:21-24; Mic 3:11; Zech 7:5-6; Mal 2:13-14; Matt 6:1-18; 23:1-36; Titus 1:15-16; Jas 1:21-27; 1 Pet 2:1; 1 Jn 2:4, 9; 4:20<\/p>","summary_ro":"Religious Hypocrisy Religious hypocrisy can result from selective obedience, from lip service to God’s law without a change of heart and life to back it up. People who parade their piety for others to see often have little desire to truly obey God. Isaiah preached to what seemed to be a very religious people. They fasted, said prayers, celebrated holy days, and brought their sacrifices to Jerusalem. Yet God rejected these practices. Why? These acts had value—the Lord himself had prescribed th...","summary_en":"Religious Hypocrisy Religious hypocrisy can result from selective obedience, from lip service to God’s law without a change of heart and life to back it up. People who parade their piety for others to see often have little desire to truly obey God. Isaiah preached to what seemed to be a very religious people. They fasted, said prayers, celebrated holy days, and brought their sacrifices to Jerusalem. Yet God rejected these practices. Why? These acts had value—the Lord himself had prescribed th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":92503,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Preaching to a Tough Crowd","title_en":"Preaching to a Tough Crowd","content_ro":"<h3>Preaching to a Tough Crowd<\/h3>\n<p>Sometimes God calls individuals to proclaim his word to a difficult audience. The listeners may be resistant to God’s truth and may reject both the message and the messenger. This was especially true of the Old Testament prophets, who often proclaimed messages the people did not want to hear (see Jer 26:7-9; 38:1-6; Amos 7:10-13).<\/p>\n<p>Malachi’s sermons were directed to a tough audience. Among those in his congregation were the disillusioned (Mal 1:2), the cynical (1:7; 2:2), the callous (2:13-16), the dishonest (3:5), the apathetic (3:14-15), the doubters and skeptics, and the truly wicked (see 4:1). What does a preacher say to this kind of crowd?<\/p>\n<p>Malachi engaged his audience rhetorically through dialogue in a series of disputations. The prophet’s strong rebuke and clever anticipation of his audience’s rebuttals was a wake-up call that hit the mark: “Those who feared the <span>Lord<\/span> spoke with each other, and the <span>Lord<\/span> listened to what they said” (3:16).<\/p>\n<p>Like the prophets, both Jesus and his followers found themselves proclaiming messages to resistant audiences (see, e.g., Luke 4:16-30; John 10:22-40; Acts 5:26-40; 22:30–23:10). But such resistance did not provide impetus for neglecting the God-ordained task of proclaiming his word (see Acts 5:41-42). While those who preach a message from the Lord can hope for a positive response, as in the case of Malachi, such receptivity is by no means guaranteed.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 19:6-11; Exod 17:1-13; Judg 9:1-21; 1 Kgs 22:8-28; Jer 28:1-17; Mal 3:14-18; John 10:24-39; Acts 22:30–23:10<\/p>","content_en":"<h3>Preaching to a Tough Crowd<\/h3>\n<p>Sometimes God calls individuals to proclaim his word to a difficult audience. The listeners may be resistant to God’s truth and may reject both the message and the messenger. This was especially true of the Old Testament prophets, who often proclaimed messages the people did not want to hear (see Jer 26:7-9; 38:1-6; Amos 7:10-13).<\/p>\n<p>Malachi’s sermons were directed to a tough audience. Among those in his congregation were the disillusioned (Mal 1:2), the cynical (1:7; 2:2), the callous (2:13-16), the dishonest (3:5), the apathetic (3:14-15), the doubters and skeptics, and the truly wicked (see 4:1). What does a preacher say to this kind of crowd?<\/p>\n<p>Malachi engaged his audience rhetorically through dialogue in a series of disputations. The prophet’s strong rebuke and clever anticipation of his audience’s rebuttals was a wake-up call that hit the mark: “Those who feared the <span>Lord<\/span> spoke with each other, and the <span>Lord<\/span> listened to what they said” (3:16).<\/p>\n<p>Like the prophets, both Jesus and his followers found themselves proclaiming messages to resistant audiences (see, e.g., Luke 4:16-30; John 10:22-40; Acts 5:26-40; 22:30–23:10). But such resistance did not provide impetus for neglecting the God-ordained task of proclaiming his word (see Acts 5:41-42). While those who preach a message from the Lord can hope for a positive response, as in the case of Malachi, such receptivity is by no means guaranteed.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 19:6-11; Exod 17:1-13; Judg 9:1-21; 1 Kgs 22:8-28; Jer 28:1-17; Mal 3:14-18; John 10:24-39; Acts 22:30–23:10<\/p>","summary_ro":"Preaching to a Tough Crowd Sometimes God calls individuals to proclaim his word to a difficult audience. The listeners may be resistant to God’s truth and may reject both the message and the messenger. This was especially true of the Old Testament prophets, who often proclaimed messages the people did not want to hear (see Jer 26:7-9; 38:1-6; Amos 7:10-13). Malachi’s sermons were directed to a tough audience. Among those in his congregation were the disillusioned (Mal 1:2), the cynical (1:7; ...","summary_en":"Preaching to a Tough Crowd Sometimes God calls individuals to proclaim his word to a difficult audience. The listeners may be resistant to God’s truth and may reject both the message and the messenger. This was especially true of the Old Testament prophets, who often proclaimed messages the people did not want to hear (see Jer 26:7-9; 38:1-6; Amos 7:10-13). Malachi’s sermons were directed to a tough audience. Among those in his congregation were the disillusioned (Mal 1:2), the cynical (1:7; ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119010,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Religious Hypocrisy","title_en":"Religious Hypocrisy","content_ro":"<h3>Religious Hypocrisy<\/h3>\n<p>Religious hypocrisy can result from selective obedience, from lip service to God’s law without a change of heart and life to back it up. People who parade their piety for others to see often have little desire to truly obey God.<\/p>\n<p>Isaiah preached to what seemed to be a very religious people. They fasted, said prayers, celebrated holy days, and brought their sacrifices to Jerusalem. Yet God rejected these practices. Why? These acts had value—the Lord himself had prescribed them! But the people’s worship was not from the heart, and it was not accompanied by the personal holiness and social justice that God requires (see, e.g., Lev 19:13-17). The people of Judah had fallen into the trap of religious hypocrisy.<\/p>\n<p>Many years after Isaiah, Jesus confronted this kind of hypocrisy in the Pharisees. He challenged them to be better doers of God’s <em>whole<\/em> revelation rather than just the parts that brought them acclaim (Matt 23:1-36, especially Matt 23:23). The apostles Paul and James also distinguished between mere religiosity and true spirituality (1 Cor 3:1-23; Jas 1:21–2:13). Jesus’ rebuke of the Pharisees also serves as a warning to us: We are not to be like them (see Matt 6:1-18; 1 Pet 2:1). Instead, Jesus calls us to be authentic before God and with others, to obey his entire word, and to go beyond mere formalities and appearances in our devotion to God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ps 50:16-23; Prov 15:8; 26:23; Isa 1:11-15; 29:13-15; 58:2-7; Jer 7:4-10; 12:2; Ezek 33:30-31; Hos 8:13; Amos 5:21-24; Mic 3:11; Zech 7:5-6; Mal 2:13-14; Matt 6:1-18; 23:1-36; Titus 1:15-16; Jas 1:21-27; 1 Pet 2:1; 1 Jn 2:4, 9; 4:20<\/p>","content_en":"<h3>Religious Hypocrisy<\/h3>\n<p>Religious hypocrisy can result from selective obedience, from lip service to God’s law without a change of heart and life to back it up. People who parade their piety for others to see often have little desire to truly obey God.<\/p>\n<p>Isaiah preached to what seemed to be a very religious people. They fasted, said prayers, celebrated holy days, and brought their sacrifices to Jerusalem. Yet God rejected these practices. Why? These acts had value—the Lord himself had prescribed them! But the people’s worship was not from the heart, and it was not accompanied by the personal holiness and social justice that God requires (see, e.g., Lev 19:13-17). The people of Judah had fallen into the trap of religious hypocrisy.<\/p>\n<p>Many years after Isaiah, Jesus confronted this kind of hypocrisy in the Pharisees. He challenged them to be better doers of God’s <em>whole<\/em> revelation rather than just the parts that brought them acclaim (Matt 23:1-36, especially Matt 23:23). The apostles Paul and James also distinguished between mere religiosity and true spirituality (1 Cor 3:1-23; Jas 1:21–2:13). Jesus’ rebuke of the Pharisees also serves as a warning to us: We are not to be like them (see Matt 6:1-18; 1 Pet 2:1). Instead, Jesus calls us to be authentic before God and with others, to obey his entire word, and to go beyond mere formalities and appearances in our devotion to God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ps 50:16-23; Prov 15:8; 26:23; Isa 1:11-15; 29:13-15; 58:2-7; Jer 7:4-10; 12:2; Ezek 33:30-31; Hos 8:13; Amos 5:21-24; Mic 3:11; Zech 7:5-6; Mal 2:13-14; Matt 6:1-18; 23:1-36; Titus 1:15-16; Jas 1:21-27; 1 Pet 2:1; 1 Jn 2:4, 9; 4:20<\/p>","summary_ro":"Religious Hypocrisy Religious hypocrisy can result from selective obedience, from lip service to God’s law without a change of heart and life to back it up. People who parade their piety for others to see often have little desire to truly obey God. Isaiah preached to what seemed to be a very religious people. They fasted, said prayers, celebrated holy days, and brought their sacrifices to Jerusalem. Yet God rejected these practices. Why? These acts had value—the Lord himself had prescribed th...","summary_en":"Religious Hypocrisy Religious hypocrisy can result from selective obedience, from lip service to God’s law without a change of heart and life to back it up. People who parade their piety for others to see often have little desire to truly obey God. Isaiah preached to what seemed to be a very religious people. They fasted, said prayers, celebrated holy days, and brought their sacrifices to Jerusalem. Yet God rejected these practices. Why? These acts had value—the Lord himself had prescribed th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":120129,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Preaching to a Tough Crowd","title_en":"Preaching to a Tough Crowd","content_ro":"<h3>Preaching to a Tough Crowd<\/h3>\n<p>Sometimes God calls individuals to proclaim his word to a difficult audience. The listeners may be resistant to God’s truth and may reject both the message and the messenger. This was especially true of the Old Testament prophets, who often proclaimed messages the people did not want to hear (see Jer 26:7-9; 38:1-6; Amos 7:10-13).<\/p>\n<p>Malachi’s sermons were directed to a tough audience. Among those in his congregation were the disillusioned (Mal 1:2), the cynical (1:7; 2:2), the callous (2:13-16), the dishonest (3:5), the apathetic (3:14-15), the doubters and skeptics, and the truly wicked (see 4:1). What does a preacher say to this kind of crowd?<\/p>\n<p>Malachi engaged his audience rhetorically through dialogue in a series of disputations. The prophet’s strong rebuke and clever anticipation of his audience’s rebuttals was a wake-up call that hit the mark: “Those who feared the <span>Lord<\/span> spoke with each other, and the <span>Lord<\/span> listened to what they said” (3:16).<\/p>\n<p>Like the prophets, both Jesus and his followers found themselves proclaiming messages to resistant audiences (see, e.g., Luke 4:16-30; John 10:22-40; Acts 5:26-40; 22:30–23:10). But such resistance did not provide impetus for neglecting the God-ordained task of proclaiming his word (see Acts 5:41-42). While those who preach a message from the Lord can hope for a positive response, as in the case of Malachi, such receptivity is by no means guaranteed.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 19:6-11; Exod 17:1-13; Judg 9:1-21; 1 Kgs 22:8-28; Jer 28:1-17; Mal 3:14-18; John 10:24-39; Acts 22:30–23:10<\/p>","content_en":"<h3>Preaching to a Tough Crowd<\/h3>\n<p>Sometimes God calls individuals to proclaim his word to a difficult audience. The listeners may be resistant to God’s truth and may reject both the message and the messenger. This was especially true of the Old Testament prophets, who often proclaimed messages the people did not want to hear (see Jer 26:7-9; 38:1-6; Amos 7:10-13).<\/p>\n<p>Malachi’s sermons were directed to a tough audience. Among those in his congregation were the disillusioned (Mal 1:2), the cynical (1:7; 2:2), the callous (2:13-16), the dishonest (3:5), the apathetic (3:14-15), the doubters and skeptics, and the truly wicked (see 4:1). What does a preacher say to this kind of crowd?<\/p>\n<p>Malachi engaged his audience rhetorically through dialogue in a series of disputations. The prophet’s strong rebuke and clever anticipation of his audience’s rebuttals was a wake-up call that hit the mark: “Those who feared the <span>Lord<\/span> spoke with each other, and the <span>Lord<\/span> listened to what they said” (3:16).<\/p>\n<p>Like the prophets, both Jesus and his followers found themselves proclaiming messages to resistant audiences (see, e.g., Luke 4:16-30; John 10:22-40; Acts 5:26-40; 22:30–23:10). But such resistance did not provide impetus for neglecting the God-ordained task of proclaiming his word (see Acts 5:41-42). While those who preach a message from the Lord can hope for a positive response, as in the case of Malachi, such receptivity is by no means guaranteed.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 19:6-11; Exod 17:1-13; Judg 9:1-21; 1 Kgs 22:8-28; Jer 28:1-17; Mal 3:14-18; John 10:24-39; Acts 22:30–23:10<\/p>","summary_ro":"Preaching to a Tough Crowd Sometimes God calls individuals to proclaim his word to a difficult audience. The listeners may be resistant to God’s truth and may reject both the message and the messenger. This was especially true of the Old Testament prophets, who often proclaimed messages the people did not want to hear (see Jer 26:7-9; 38:1-6; Amos 7:10-13). Malachi’s sermons were directed to a tough audience. Among those in his congregation were the disillusioned (Mal 1:2), the cynical (1:7; ...","summary_en":"Preaching to a Tough Crowd Sometimes God calls individuals to proclaim his word to a difficult audience. The listeners may be resistant to God’s truth and may reject both the message and the messenger. This was especially true of the Old Testament prophets, who often proclaimed messages the people did not want to hear (see Jer 26:7-9; 38:1-6; Amos 7:10-13). Malachi’s sermons were directed to a tough audience. Among those in his congregation were the disillusioned (Mal 1:2), the cynical (1:7; ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146636,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Religious Hypocrisy","title_en":"Religious Hypocrisy","content_ro":"<h3>Religious Hypocrisy<\/h3>\n<p>Religious hypocrisy can result from selective obedience, from lip service to God’s law without a change of heart and life to back it up. People who parade their piety for others to see often have little desire to truly obey God.<\/p>\n<p>Isaiah preached to what seemed to be a very religious people. They fasted, said prayers, celebrated holy days, and brought their sacrifices to Jerusalem. Yet God rejected these practices. Why? These acts had value—the Lord himself had prescribed them! But the people’s worship was not from the heart, and it was not accompanied by the personal holiness and social justice that God requires (see, e.g., Lev 19:13-17). The people of Judah had fallen into the trap of religious hypocrisy.<\/p>\n<p>Many years after Isaiah, Jesus confronted this kind of hypocrisy in the Pharisees. He challenged them to be better doers of God’s <em>whole<\/em> revelation rather than just the parts that brought them acclaim (Matt 23:1-36, especially Matt 23:23). The apostles Paul and James also distinguished between mere religiosity and true spirituality (1 Cor 3:1-23; Jas 1:21–2:13). Jesus’ rebuke of the Pharisees also serves as a warning to us: We are not to be like them (see Matt 6:1-18; 1 Pet 2:1). Instead, Jesus calls us to be authentic before God and with others, to obey his entire word, and to go beyond mere formalities and appearances in our devotion to God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ps 50:16-23; Prov 15:8; 26:23; Isa 1:11-15; 29:13-15; 58:2-7; Jer 7:4-10; 12:2; Ezek 33:30-31; Hos 8:13; Amos 5:21-24; Mic 3:11; Zech 7:5-6; Mal 2:13-14; Matt 6:1-18; 23:1-36; Titus 1:15-16; Jas 1:21-27; 1 Pet 2:1; 1 Jn 2:4, 9; 4:20<\/p>","content_en":"<h3>Religious Hypocrisy<\/h3>\n<p>Religious hypocrisy can result from selective obedience, from lip service to God’s law without a change of heart and life to back it up. People who parade their piety for others to see often have little desire to truly obey God.<\/p>\n<p>Isaiah preached to what seemed to be a very religious people. They fasted, said prayers, celebrated holy days, and brought their sacrifices to Jerusalem. Yet God rejected these practices. Why? These acts had value—the Lord himself had prescribed them! But the people’s worship was not from the heart, and it was not accompanied by the personal holiness and social justice that God requires (see, e.g., Lev 19:13-17). The people of Judah had fallen into the trap of religious hypocrisy.<\/p>\n<p>Many years after Isaiah, Jesus confronted this kind of hypocrisy in the Pharisees. He challenged them to be better doers of God’s <em>whole<\/em> revelation rather than just the parts that brought them acclaim (Matt 23:1-36, especially Matt 23:23). The apostles Paul and James also distinguished between mere religiosity and true spirituality (1 Cor 3:1-23; Jas 1:21–2:13). Jesus’ rebuke of the Pharisees also serves as a warning to us: We are not to be like them (see Matt 6:1-18; 1 Pet 2:1). Instead, Jesus calls us to be authentic before God and with others, to obey his entire word, and to go beyond mere formalities and appearances in our devotion to God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ps 50:16-23; Prov 15:8; 26:23; Isa 1:11-15; 29:13-15; 58:2-7; Jer 7:4-10; 12:2; Ezek 33:30-31; Hos 8:13; Amos 5:21-24; Mic 3:11; Zech 7:5-6; Mal 2:13-14; Matt 6:1-18; 23:1-36; Titus 1:15-16; Jas 1:21-27; 1 Pet 2:1; 1 Jn 2:4, 9; 4:20<\/p>","summary_ro":"Religious Hypocrisy Religious hypocrisy can result from selective obedience, from lip service to God’s law without a change of heart and life to back it up. People who parade their piety for others to see often have little desire to truly obey God. Isaiah preached to what seemed to be a very religious people. They fasted, said prayers, celebrated holy days, and brought their sacrifices to Jerusalem. Yet God rejected these practices. Why? These acts had value—the Lord himself had prescribed th...","summary_en":"Religious Hypocrisy Religious hypocrisy can result from selective obedience, from lip service to God’s law without a change of heart and life to back it up. People who parade their piety for others to see often have little desire to truly obey God. Isaiah preached to what seemed to be a very religious people. They fasted, said prayers, celebrated holy days, and brought their sacrifices to Jerusalem. Yet God rejected these practices. Why? These acts had value—the Lord himself had prescribed th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":147755,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Preaching to a Tough Crowd","title_en":"Preaching to a Tough Crowd","content_ro":"<h3>Preaching to a Tough Crowd<\/h3>\n<p>Sometimes God calls individuals to proclaim his word to a difficult audience. The listeners may be resistant to God’s truth and may reject both the message and the messenger. This was especially true of the Old Testament prophets, who often proclaimed messages the people did not want to hear (see Jer 26:7-9; 38:1-6; Amos 7:10-13).<\/p>\n<p>Malachi’s sermons were directed to a tough audience. Among those in his congregation were the disillusioned (Mal 1:2), the cynical (1:7; 2:2), the callous (2:13-16), the dishonest (3:5), the apathetic (3:14-15), the doubters and skeptics, and the truly wicked (see 4:1). What does a preacher say to this kind of crowd?<\/p>\n<p>Malachi engaged his audience rhetorically through dialogue in a series of disputations. The prophet’s strong rebuke and clever anticipation of his audience’s rebuttals was a wake-up call that hit the mark: “Those who feared the <span>Lord<\/span> spoke with each other, and the <span>Lord<\/span> listened to what they said” (3:16).<\/p>\n<p>Like the prophets, both Jesus and his followers found themselves proclaiming messages to resistant audiences (see, e.g., Luke 4:16-30; John 10:22-40; Acts 5:26-40; 22:30–23:10). But such resistance did not provide impetus for neglecting the God-ordained task of proclaiming his word (see Acts 5:41-42). While those who preach a message from the Lord can hope for a positive response, as in the case of Malachi, such receptivity is by no means guaranteed.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 19:6-11; Exod 17:1-13; Judg 9:1-21; 1 Kgs 22:8-28; Jer 28:1-17; Mal 3:14-18; John 10:24-39; Acts 22:30–23:10<\/p>","content_en":"<h3>Preaching to a Tough Crowd<\/h3>\n<p>Sometimes God calls individuals to proclaim his word to a difficult audience. The listeners may be resistant to God’s truth and may reject both the message and the messenger. This was especially true of the Old Testament prophets, who often proclaimed messages the people did not want to hear (see Jer 26:7-9; 38:1-6; Amos 7:10-13).<\/p>\n<p>Malachi’s sermons were directed to a tough audience. Among those in his congregation were the disillusioned (Mal 1:2), the cynical (1:7; 2:2), the callous (2:13-16), the dishonest (3:5), the apathetic (3:14-15), the doubters and skeptics, and the truly wicked (see 4:1). What does a preacher say to this kind of crowd?<\/p>\n<p>Malachi engaged his audience rhetorically through dialogue in a series of disputations. The prophet’s strong rebuke and clever anticipation of his audience’s rebuttals was a wake-up call that hit the mark: “Those who feared the <span>Lord<\/span> spoke with each other, and the <span>Lord<\/span> listened to what they said” (3:16).<\/p>\n<p>Like the prophets, both Jesus and his followers found themselves proclaiming messages to resistant audiences (see, e.g., Luke 4:16-30; John 10:22-40; Acts 5:26-40; 22:30–23:10). But such resistance did not provide impetus for neglecting the God-ordained task of proclaiming his word (see Acts 5:41-42). While those who preach a message from the Lord can hope for a positive response, as in the case of Malachi, such receptivity is by no means guaranteed.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 19:6-11; Exod 17:1-13; Judg 9:1-21; 1 Kgs 22:8-28; Jer 28:1-17; Mal 3:14-18; John 10:24-39; Acts 22:30–23:10<\/p>","summary_ro":"Preaching to a Tough Crowd Sometimes God calls individuals to proclaim his word to a difficult audience. The listeners may be resistant to God’s truth and may reject both the message and the messenger. This was especially true of the Old Testament prophets, who often proclaimed messages the people did not want to hear (see Jer 26:7-9; 38:1-6; Amos 7:10-13). Malachi’s sermons were directed to a tough audience. Among those in his congregation were the disillusioned (Mal 1:2), the cynical (1:7; ...","summary_en":"Preaching to a Tough Crowd Sometimes God calls individuals to proclaim his word to a difficult audience. The listeners may be resistant to God’s truth and may reject both the message and the messenger. This was especially true of the Old Testament prophets, who often proclaimed messages the people did not want to hear (see Jer 26:7-9; 38:1-6; Amos 7:10-13). Malachi’s sermons were directed to a tough audience. Among those in his congregation were the disillusioned (Mal 1:2), the cynical (1:7; ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"14":[{"id":7842,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Covenant","title_en":"Covenant","content_ro":"<h3>COVENANT<\/h3>\n<p>Arrangement between two parties involving mutual obligations; especially the arrangement that established the relationship between God and his people, expressed in grace first with Israel and then with the church. Through that covenant God has conveyed to humanity the meaning of human life and salvation. Covenant is one of the central themes of the Bible, where some covenants are between human beings, others between God and human beings.<\/p>\n<p>The covenant theme in the OT is developed from Noah to Abraham and reaches its first climax in the covenant formed between God and Israel at Mt Sinai. After King David’s time, the history of the covenant becomes a less prominent theme.<\/p>\n<p>At a low point in covenant history the Bible introduces the prophet Jeremiah’s prophecy of a “new covenant” in Israel’s future. Christians believe that Jeremiah’s prophecy eventually found fulfillment in the person and work of Jesus Christ. It is not accidental that the two volumes of the Christian Bible have been called the Old Covenant and New Covenant (the word commonly translated “testament” means “covenant”).<\/p>\n<p>Preview<\/p>\n<p>• The Meaning of Covenant<\/p>\n<p>• Human Covenants<\/p>\n<p>• Divine-Human Covenants<\/p>\n<p>• Beginnings of the Covenant Tradition<\/p>\n<p>• The Sinai Covenant<\/p>\n<p>• The Covenant with David<\/p>\n<p>• The New Covenant Predicted in the Old Testament<\/p>\n<p class=\"h2\" id=\"TheMeaningofCovenant\">The Meaning of Covenant<\/p>\n<p>The essence of covenant is to be found in a particular kind of relationship between persons. Mutual obligations characterize that kind of relationship. Thus a covenant relationship is not merely a mutual acquaintance but a commitment to responsibility and action. A key word in Scripture to describe that commitment is “faithfulness,” acted out in a context of abiding friendship.<\/p>\n<p>In the OT the word “covenant” was used in an ordinary human sense as well as in a theological sense. An understanding of human covenants provides a starting point for understanding the covenant between God and human beings.<\/p>\n<p class=\"h2\" id=\"HumanCovenants\">Human Covenants<\/p>\n<p>A variety of human relationships, from profoundly personal to distantly political, may be described as covenantal. The deep brotherly love that David and Jonathan shared led to a formal covenant between them (1 Sm 18:3). Their covenant of friendship was more than a token of esteem; it bound them to demonstrate mutual loyalty and loving-kindness in certain tangible ways. Jonathan’s covenant faithfulness was typified on an occasion when David was out of favor with the king; Jonathan braved his father’s wrath to speak favorably for his friend. Subsequently, he warned David secretly to flee into hiding (1 Sm 19–20).<\/p>\n<p>To appreciate the many OT laws on marriage and divorce, one must understand that marriage itself was a covenant relationship (Mal 2:14). The solemn promises exchanged by a man and woman became their covenant obligations. Faithfulness to those promises brought marital blessing (cf. Ps 128; Prv 18:22); violation brought a curse.<\/p>\n<p>An individual could, at least figuratively, make a covenant or vow with himself or herself (something like a New Year’s resolution). Job, arguing his integrity before God, referred to a covenant he had made with his eyes to keep him from looking at women licentiously (Jb 31:1).<\/p>\n<p>Covenants could also have a national or international character. The elders of Israel made a national covenant with King David in Hebron (2 Sm 5:3). Probably it contained explicit promises both from the elders on behalf of the people to submit themselves to the king’s authority and from David to rule the nation justly and according to the law of God (Dt 17:15-20). The covenant relationship described mutual obligations between a senior partner (the king) and junior partners (the Israelites). In international relationships OT covenants were similar to modern treaties or alliances. King Solomon entered into such a covenant with Hiram, king of Tyre; that covenant, like many modern international treaties, was a trade agreement between the two nations (1 Kgs 5:12).<\/p>\n<p>Covenant is thus an interpersonal framework of trust, responsibilities, and benefits, with broad application to almost every human relationship from personal friendship to international trade agreements. In Scripture covenant is also the most comprehensive concept covering an individual’s relationship to God.<\/p>\n<p class=\"h2\" id=\"Divine-HumanCovenants\">Divine-Human Covenants<\/p>\n<p>The same basic characteristics of a strictly human covenant are present in a divine covenant: (1) a relationship between two parties (God and a human being or nation), and (2) mutual obligations between the covenant partners. To the OT believer, religion meant covenant. OT religion was faithfulness to the covenant relationship between God and his chosen people; religious responsibilities for both the faith and practice of Israel were covenant responsibilities.<\/p>\n<p>The concept of a divine-human covenant in the OT was not static. Although the fundamental character of covenant remains the same throughout the Bible, the specific nature and form of the covenant changed and developed in the course of ancient Israel’s history. A brief survey of covenant history will further clarify its dimensions.<\/p>\n<p class=\"h2\" id=\"BeginningsoftheCovenantTradition\">Beginnings of the Covenant Tradition<\/p>\n<h5>Adam<\/h5>\n<p>Adam and Eve were placed in the Garden. God was their Creator; they were his creatures. The meaning of their lives was to be found in relationship with each other and with God, the giver of the Garden. The fall, however, brought a disruption of the divine relationship, and they were expelled from the Garden.<\/p>\n<p>The fall substantially influenced the nature of subsequent religious covenants. The separation of humankind from God clarifies the nature of the human predicament. Created for a relationship with the Creator, sinning humans are excluded from that relationship and cannot, on their own accord, reestablish it. From that circumstance emerges a distinctive feature of divine-human covenants, namely, that God alone can initiate the relationship of covenant.<\/p>\n<h5>Noah<\/h5>\n<p>The first explicit mention of covenant in Scripture refers to the initiative taken by God to bind himself again to human beings in a covenant, despite human faithlessness. When God warned Noah to build an ark in order to escape the impending Flood, he also promised to establish a covenant with him (Gn 6:18). The corruption and violence of the human race had provoked God’s anger, but his grace was shown in his dealings with Noah. The promised covenant provided that God would maintain a relationship with one family, even though other divine-human relationships were being formally severed. Significantly, God’s covenant promise to Noah came in a context of demand: God ordered Noah to build an ark (v 14). Noah’s receipt of the covenant blessing depended on his obedience to a divine command.<\/p>\n<p>The covenant was elaborated only after the Flood, when Noah had made an offering to God (Gn 8:20-22). The covenant with Noah was in fact a universal covenant with humankind and all living creatures (9:8-10). God promised never to send such a flood again as judgment on the world. The sign of that covenant was the rainbow.<\/p>\n<p>The covenant with Noah affords some perspective for understanding the “covenant God.” Although human beings may deserve destruction because of their wickedness, God withholds that destruction. The covenant of Noah did not establish an intimate relationship between God and each living being; nevertheless, it left open the possibility of a more intimate covenant. Human beings, in spite of their evil, are allowed for a time to live in God’s world; during those years, they may seek a deeper relationship with that world’s Creator.<\/p>\n<h5>Abraham<\/h5>\n<p>The first explicit reference to God’s covenant with Abraham is in Genesis 15. When the Lord called the 75-year-old Abram (as he was first called) to leave his home city of Ur and set out on a journey, a relationship already existed between God and Abram. In that relationship, which enabled God to command Abram’s obedience, God made certain promises to him: “I will make of you a great nation, and I will bless you, and make your name great, so that you will be a blessing” (Gn 12:2, <span>rsv<\/span>).<\/p>\n<p>Formal establishment of the covenant with Abram is described in Genesis 15 as a profound religious experience. The initiative lay entirely with God, who approached Abram in a vision and spoke with him. Abram raised a fundamental objection: how could he experience the blessing of God if it was to come to him through a son he did not have? His wife Sarai was past the childbearing age, and he himself was “as good as dead” (Rom 4:19). God assured the old man that he would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abram’s belief at that point introduced the theme of righteousness central to the covenant concept: Abram “believed the <span>Lord<\/span>, and he reckoned it to him as righteousness” (Gn 15:6, <span>rsv<\/span>). At the end of that day, Abram knew that his own future and the future of his descendants were firmly in the hands of the covenant God. “On that day the <span>Lord<\/span> made a covenant with Abram, saying, ‘To your descendants I give this land’ ” (v 18, <span>rsv<\/span>).<\/p>\n<p>The covenant is more fully expressed in Genesis 17, which probably records a renewal of God’s covenant with Abram. The initiative once again lay with God (Gn 17:1). God addressed the 99-year-old Abram in words that made clear that the covenant was not a relationship between equal partners. God was the Almighty; Abram was a human being to whom an extraordinary privilege had been granted.<\/p>\n<p>Yet the details of the covenant in Genesis 17 show that both partners assumed responsibilities. God committed himself voluntarily to Abram and his descendants while requiring certain commitments from Abram. The blessing Abram would receive as a covenant partner became clear from the new name God gave him. “I am changing your name. It will no longer be Abram; now you will be known as Abraham, for you will be the father of many nations” (Gn 17:5, <span>nlt<\/span>). God would give to Abraham, through his descendants, the land of Canaan as an everlasting gift and would be the personal God of Abraham and his family in perpetuity (vv 7-8).<\/p>\n<p>God’s giving required a response of obedience from Abraham: “Live a blameless life” (Gn 17:1, <span>nlt<\/span>). Those simple words indicate the essence of covenant relationship: to relate to God is to live in his presence; since God is holy, one who knows him is expected to live a life of integrity and blamelessness.<\/p>\n<p>The covenant also had a more formal aspect. Abraham and the male members of his household were to undergo the rite of circumcision as a symbol of covenant commitment. Abraham was an old man when he was circumcised (Gn 17:24), though male children born into the covenant family were to be circumcised when they were eight days old (v 12). Circumcision was not in itself a ritual peculiar to the Hebrews; it was practiced in most societies in the ancient Near East (the Philistines were one exception). The distinctiveness lay in what the act symbolized: among other things, a continuing and faithful relationship with the living God.<\/p>\n<p>God’s covenant with Abraham was characterized by both present and future realities. The covenant established a continuing relationship between Abraham and his Creator. Yet its thrust pointed to future blessing—in the children yet to be born, the “chosen people,” and in the land that eventually his descendants would call their own.<\/p>\n<p>Another dimension of the covenant lay still further in the future: “All the families of the earth will be blessed through you” (Gn 12:3, <span>nlt<\/span>). Early in the OT, the idea of election (God’s unconditional preference; cf. 2 Thes 2:13) is present. God chose to enter into a covenant relationship with a particular man and his particular descendants. Yet God always elects a person to serve: Adam, to cultivate the Garden; Noah, to build an ark; Abraham, to leave his home for another land and to live blamelessly before God (cf. Eph 2:8-10). Further, the “particularity” of Abraham’s election contained within it a universality: through his descendants the blessing of God would be offered to all.<\/p>\n<p>Thus, the future aspects of Abraham’s covenant reflect two stages. From Abraham’s perspective, in the relatively near future his descendants would possess a land given them by God. But in the more distant future was the prospect of a universal blessing, the culmination of God’s work in the world. The initial fulfillment of that distant future is perceived in the NT, but the more immediate fulfillment of God’s promise was the Sinai covenant at the time of Moses.<\/p>\n<p class=\"h2\" id=\"TheSinaiCovenant\">The Sinai Covenant<\/p>\n<p>The covenant established between God and Israel at Mt Sinai is the focal point of the covenant tradition in the OT. It was anticipated in the covenant of Abraham and lay behind the covenant of David and the proclamation of the prophets. It was central to OT religion, laying down the foundations of Judaism that continue into the modern world. The Sinai covenant was the formal institution of a relationship between God and his chosen people, Israel.<\/p>\n<p>In order to appreciate the impact of the Sinai covenant, one must understand its historical context. It was preceded by the exodus of the Hebrew people from Egypt under the leadership of Moses. The exodus was an extraordinary act of liberation in which God intervened in the normal course of history to free his people from slavery in Egypt. The exodus is interpreted in the OT as a divine act comparable to Creation, the act through which God “created” the nation of Israel. Examination of the two versions of the fourth commandment (Ex 20:8-11; Dt 5:12-15) shows that the exodus from Egypt directly parallels the creation of the world as a basis for Sabbath observance. Although Israel was created in the exodus, the nation had neither a constitution nor land. The covenant provided the nascent state of Israel with a constitution, making it a theocratic state (a state ruled by God).<\/p>\n<p>The basic account of the Sinai covenant is contained in Exodus 19 and 20. The initiative came from God, who gave instructions through Moses to prepare for the covenant; God spoke the words that contained the covenant offer. There was no doubt that the God of Israel was the senior partner in the relationship made formal at Sinai. The God who had revealed himself through his acts in the exodus then revealed himself in words. Those two aspects—the God who acts and speaks—are central to OT theology. And although the covenant contained law, it was preceded by the exodus, an act of divine grace.<\/p>\n<p>God’s offer of covenant carried with it a divine promise: “You will be to me a kingdom of priests, my holy nation” (Ex 19:6, <span>nlt<\/span>). The promise was one of extraordinary privilege; an entire nation was called upon to represent all other nations before the God of the universe. But the priestly office, though it carried privilege, was also a demanding office. A priest had to be pure and had to know the God whose presence he was required to enter. Thus Israel, the priestly nation, received a law that would provide direction in living, in loving God, and in serving all people. The law given with the covenant expressed the requirements for God’s covenant people.<\/p>\n<h5>The Covenant Law<\/h5>\n<p>The covenant law had two principal parts. First, the Ten Commandments expressed God’s requirements of Israel in a concise form (Ex 20:2-17). The commandments specified the covenant people’s relationship both to God and to other human beings. Although the tendency in the present day is to view the Ten Commandments as a system of ethics or morality, they had a different role in ancient Israel. The covenant law was the foundation or constitution of a new nation, a special “nation of priests.” The head of the nation-state was God. Hence, in ancient Israel the status of the Ten Commandments was approximately that of the code of criminal law in a modern nation-state. To break one of those laws was to commit a crime against God, the head of the state. Yet the laws had a positive purpose. They set down a way of life that would result in a full and rich communion with God and community with others.<\/p>\n<p>The second part of the covenant law was a detailed law code covering the activities of everyday life. Examples of such laws are found in Exodus 21–23. These laws were compiled and recorded in the “Book of the Covenant” (Ex 24:7). Although many laws were contained in this book, it was impossible to codify every aspect of human behavior. The diversity of the examples given indicates that for the covenant member no area of human life was beyond the influence of the covenant. Persons who entered into a relationship with God entered into a relationship that impinged on every possible aspect of their lives.<\/p>\n<h5>Covenant Renewal<\/h5>\n<p>The covenant at Sinai was made with a particular group of people under the leadership of Moses but was binding on future generations. Consequently, the covenant was renewed from time to time. Covenant renewals are recorded in the time of Joshua (Jos 8:30-35; 24:1-28) and, much later, during the reign of King Josiah (2 Kgs 23:1-3).<\/p>\n<p>The most important passage in the Bible for understanding covenant renewal and the nature of covenant is the book of Deuteronomy. The entire book describes a particular covenant renewal ceremony that occurred at a critical juncture in Israel’s early history. The Sinai covenant was renewed just before Moses’ death, before the transition of leadership to Joshua, and before a major military campaign to possess the Promised Land.<\/p>\n<p>The covenant since the time of Abraham had contained a promise of land. Immediately before they entered that land (c. 1250 <span>BC<\/span>), the covenant vows were renewed with a new generation of Israelites, most of whom had not stood at the foot of Mt Sinai some 40 years earlier. Although covenant renewal is the central theme of Deuteronomy, the writer focused primarily on Moses’ sermon rather than on a detailed account of the renewal ceremony.<\/p>\n<p>Many aspects of the ceremony were simply a repetition of what happened at the original ratification of the covenant. The Ten Commandments were repeated (Dt 5:6-21), and the laws of the Book of the Covenant were expounded in greater detail (Dt 12–26). Two points emerging in Deuteronomy are particularly significant for an understanding of covenant: a clear statement of covenant love and a detailed statement of the blessings and curses that accompanied the making and renewing of the covenant.<\/p>\n<p class=\"h2\" id=\"TheCovenantwithDavid\">The Covenant with David<\/p>\n<p>The covenant tradition underwent modification during the time of King David (c. 1000 <span>BC<\/span>). The Sinai covenant had been established between God and Israel, with Moses acting as mediator. In David’s time an additional element was added: God entered into a covenant with David as king. That royal covenant was intimated to David through the prophet Nathan (2 Sm 7:8-16), indicating once again the divine initiative. It was to be an everlasting covenant with David’s royal lineage (23:5).<\/p>\n\n<p>Christians generally interpret the covenant with David as a messianic covenant. For several centuries the dynasty established by David ruled a united Israel, then ruled the remaining southern kingdom of Judah. But in 586 <span>BC<\/span> Judah was conquered by the Babylonians. At that point a descendant of David was no longer ruling an independent kingdom of God’s chosen people. The everlasting nature of the covenant with David was brought out, however, not in the pages of ancient history but in the expectation of a Messiah who would be born of David’s descendants. Matthew and Luke both pointed to Jesus’ Davidic descent (Mt 1:1; Lk 3:31). The NT thus extends the covenant acts of God into the new age in the person of Jesus.<\/p>\n<p class=\"h2\" id=\"TheNewCovenantPredictedintheOldTestament\">The New Covenant Predicted in the Old Testament<\/p>\n<p>Although David’s covenant with God was eternal, in a sense the covenant established with Israel on Mt Sinai was temporal. The Sinai covenant included conditional clauses, stated in the blessings and curses of Deuteronomy. Israel’s disobedience of the covenant law would at worst bring exile from the Promised Land, a central covenant theme from Abraham to Moses and beyond.<\/p>\n<p>The Hebrew prophets often perceived the danger of an end to the covenant as a result of Israel’s sins. Some of the prophets, especially Hosea and Jeremiah, also perceived a deeper truth; namely, that the covenant was rooted in divine love and that therefore even the curse of God could not be final.<\/p>\n<p>Hosea dramatically expressed that truth through the “living parable” of his marriage (Hos 1–3). He married Gomer at God’s command, but later, as a result of her unfaithfulness, the marital covenant was dissolved by divorce. Although Gomer’s adulterous acts compelled Hosea to divorce her, he did not cease to love her. God later commanded Hosea to go back to Gomer (Hos 3:1). Despite her unfaithfulness, the prophet was to take her again into the covenant relationship of marriage. That acted-out parable depicted God’s actions with Israel. Israel’s sin would inevitably culminate in a divorce from God, but Hosea perceived a new marriage. In the new covenant between God and Israel, Israel would be graciously accepted back into a relationship with God (2:14-18).<\/p>\n<p>The new covenant is given powerful expression in the writings of the prophet Jeremiah, who lived through the end of the seventh and beginning of the sixth centuries <span>BC<\/span>. In his lifetime Jeremiah saw the kingdom of Judah defeated in war. The nation lost its independence and became a vassal of the Babylonian Empire. In an external sense, that defeat in 586 <span>BC<\/span> marked the end of the Sinai covenant. Israel could no longer call the Promised Land its own. Yet Jeremiah perceived a truth beyond the contemporary political realities. God’s work in the world, like his love for the world, was not over.<\/p>\n<p>Thus Jeremiah spoke of a new covenant that God would bring into effect: “The days are coming, says the <span>Lord<\/span>, when I will make a new covenant with the house of Israel and the house of Judah” (Jer 31:31, <span>rsv<\/span>). The new covenant would be marked by an act of God within human hearts, a radical spiritual transformation (Jer 31:34). At the Last Supper Jesus declared to his disciples that “this cup which is poured out for you is the new covenant in my blood” (Lk 22:20, <span>rsv<\/span>). To the writer of Hebrews, the new covenant was central to a full understanding of the ministry of Jesus Christ (Heb 8:8-12).<\/p>\n<p class=\"h2\" id=\"Conclusion\">Conclusion<\/p>\n<p>Covenant is a concept central to the message and the history of the OT. The covenant theme continues into the NT as a way of interpreting the Christian gospel. Meaning in human life is to be found in a covenant relationship with the living God. Yet sinful human beings cannot work their way into such a relationship; God alone can initiate it. According to the NT, God’s act in giving his son, Jesus, to die opened up the covenant relationship to all human beings. The forgiveness made available by Jesus’ “blood of the new covenant” makes it possible for any individual to enter into a covenant relationship with God. Entry into such a relationship, today as in Abraham’s time, hinges upon faith (Gal 3:6-14).<\/p>\n<p><em>See also<\/em> Alliance; Covenant, The New; Law, Biblical Concept of; Oath; Vows.<\/p>","content_en":"<h3>COVENANT<\/h3>\n<p>Arrangement between two parties involving mutual obligations; especially the arrangement that established the relationship between God and his people, expressed in grace first with Israel and then with the church. Through that covenant God has conveyed to humanity the meaning of human life and salvation. Covenant is one of the central themes of the Bible, where some covenants are between human beings, others between God and human beings.<\/p>\n<p>The covenant theme in the OT is developed from Noah to Abraham and reaches its first climax in the covenant formed between God and Israel at Mt Sinai. After King David’s time, the history of the covenant becomes a less prominent theme.<\/p>\n<p>At a low point in covenant history the Bible introduces the prophet Jeremiah’s prophecy of a “new covenant” in Israel’s future. Christians believe that Jeremiah’s prophecy eventually found fulfillment in the person and work of Jesus Christ. It is not accidental that the two volumes of the Christian Bible have been called the Old Covenant and New Covenant (the word commonly translated “testament” means “covenant”).<\/p>\n<p>Preview<\/p>\n<p>• The Meaning of Covenant<\/p>\n<p>• Human Covenants<\/p>\n<p>• Divine-Human Covenants<\/p>\n<p>• Beginnings of the Covenant Tradition<\/p>\n<p>• The Sinai Covenant<\/p>\n<p>• The Covenant with David<\/p>\n<p>• The New Covenant Predicted in the Old Testament<\/p>\n<p class=\"h2\" id=\"TheMeaningofCovenant\">The Meaning of Covenant<\/p>\n<p>The essence of covenant is to be found in a particular kind of relationship between persons. Mutual obligations characterize that kind of relationship. Thus a covenant relationship is not merely a mutual acquaintance but a commitment to responsibility and action. A key word in Scripture to describe that commitment is “faithfulness,” acted out in a context of abiding friendship.<\/p>\n<p>In the OT the word “covenant” was used in an ordinary human sense as well as in a theological sense. An understanding of human covenants provides a starting point for understanding the covenant between God and human beings.<\/p>\n<p class=\"h2\" id=\"HumanCovenants\">Human Covenants<\/p>\n<p>A variety of human relationships, from profoundly personal to distantly political, may be described as covenantal. The deep brotherly love that David and Jonathan shared led to a formal covenant between them (1 Sm 18:3). Their covenant of friendship was more than a token of esteem; it bound them to demonstrate mutual loyalty and loving-kindness in certain tangible ways. Jonathan’s covenant faithfulness was typified on an occasion when David was out of favor with the king; Jonathan braved his father’s wrath to speak favorably for his friend. Subsequently, he warned David secretly to flee into hiding (1 Sm 19–20).<\/p>\n<p>To appreciate the many OT laws on marriage and divorce, one must understand that marriage itself was a covenant relationship (Mal 2:14). The solemn promises exchanged by a man and woman became their covenant obligations. Faithfulness to those promises brought marital blessing (cf. Ps 128; Prv 18:22); violation brought a curse.<\/p>\n<p>An individual could, at least figuratively, make a covenant or vow with himself or herself (something like a New Year’s resolution). Job, arguing his integrity before God, referred to a covenant he had made with his eyes to keep him from looking at women licentiously (Jb 31:1).<\/p>\n<p>Covenants could also have a national or international character. The elders of Israel made a national covenant with King David in Hebron (2 Sm 5:3). Probably it contained explicit promises both from the elders on behalf of the people to submit themselves to the king’s authority and from David to rule the nation justly and according to the law of God (Dt 17:15-20). The covenant relationship described mutual obligations between a senior partner (the king) and junior partners (the Israelites). In international relationships OT covenants were similar to modern treaties or alliances. King Solomon entered into such a covenant with Hiram, king of Tyre; that covenant, like many modern international treaties, was a trade agreement between the two nations (1 Kgs 5:12).<\/p>\n<p>Covenant is thus an interpersonal framework of trust, responsibilities, and benefits, with broad application to almost every human relationship from personal friendship to international trade agreements. In Scripture covenant is also the most comprehensive concept covering an individual’s relationship to God.<\/p>\n<p class=\"h2\" id=\"Divine-HumanCovenants\">Divine-Human Covenants<\/p>\n<p>The same basic characteristics of a strictly human covenant are present in a divine covenant: (1) a relationship between two parties (God and a human being or nation), and (2) mutual obligations between the covenant partners. To the OT believer, religion meant covenant. OT religion was faithfulness to the covenant relationship between God and his chosen people; religious responsibilities for both the faith and practice of Israel were covenant responsibilities.<\/p>\n<p>The concept of a divine-human covenant in the OT was not static. Although the fundamental character of covenant remains the same throughout the Bible, the specific nature and form of the covenant changed and developed in the course of ancient Israel’s history. A brief survey of covenant history will further clarify its dimensions.<\/p>\n<p class=\"h2\" id=\"BeginningsoftheCovenantTradition\">Beginnings of the Covenant Tradition<\/p>\n<h5>Adam<\/h5>\n<p>Adam and Eve were placed in the Garden. God was their Creator; they were his creatures. The meaning of their lives was to be found in relationship with each other and with God, the giver of the Garden. The fall, however, brought a disruption of the divine relationship, and they were expelled from the Garden.<\/p>\n<p>The fall substantially influenced the nature of subsequent religious covenants. The separation of humankind from God clarifies the nature of the human predicament. Created for a relationship with the Creator, sinning humans are excluded from that relationship and cannot, on their own accord, reestablish it. From that circumstance emerges a distinctive feature of divine-human covenants, namely, that God alone can initiate the relationship of covenant.<\/p>\n<h5>Noah<\/h5>\n<p>The first explicit mention of covenant in Scripture refers to the initiative taken by God to bind himself again to human beings in a covenant, despite human faithlessness. When God warned Noah to build an ark in order to escape the impending Flood, he also promised to establish a covenant with him (Gn 6:18). The corruption and violence of the human race had provoked God’s anger, but his grace was shown in his dealings with Noah. The promised covenant provided that God would maintain a relationship with one family, even though other divine-human relationships were being formally severed. Significantly, God’s covenant promise to Noah came in a context of demand: God ordered Noah to build an ark (v 14). Noah’s receipt of the covenant blessing depended on his obedience to a divine command.<\/p>\n<p>The covenant was elaborated only after the Flood, when Noah had made an offering to God (Gn 8:20-22). The covenant with Noah was in fact a universal covenant with humankind and all living creatures (9:8-10). God promised never to send such a flood again as judgment on the world. The sign of that covenant was the rainbow.<\/p>\n<p>The covenant with Noah affords some perspective for understanding the “covenant God.” Although human beings may deserve destruction because of their wickedness, God withholds that destruction. The covenant of Noah did not establish an intimate relationship between God and each living being; nevertheless, it left open the possibility of a more intimate covenant. Human beings, in spite of their evil, are allowed for a time to live in God’s world; during those years, they may seek a deeper relationship with that world’s Creator.<\/p>\n<h5>Abraham<\/h5>\n<p>The first explicit reference to God’s covenant with Abraham is in Genesis 15. When the Lord called the 75-year-old Abram (as he was first called) to leave his home city of Ur and set out on a journey, a relationship already existed between God and Abram. In that relationship, which enabled God to command Abram’s obedience, God made certain promises to him: “I will make of you a great nation, and I will bless you, and make your name great, so that you will be a blessing” (Gn 12:2, <span>rsv<\/span>).<\/p>\n<p>Formal establishment of the covenant with Abram is described in Genesis 15 as a profound religious experience. The initiative lay entirely with God, who approached Abram in a vision and spoke with him. Abram raised a fundamental objection: how could he experience the blessing of God if it was to come to him through a son he did not have? His wife Sarai was past the childbearing age, and he himself was “as good as dead” (Rom 4:19). God assured the old man that he would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abram’s belief at that point introduced the theme of righteousness central to the covenant concept: Abram “believed the <span>Lord<\/span>, and he reckoned it to him as righteousness” (Gn 15:6, <span>rsv<\/span>). At the end of that day, Abram knew that his own future and the future of his descendants were firmly in the hands of the covenant God. “On that day the <span>Lord<\/span> made a covenant with Abram, saying, ‘To your descendants I give this land’ ” (v 18, <span>rsv<\/span>).<\/p>\n<p>The covenant is more fully expressed in Genesis 17, which probably records a renewal of God’s covenant with Abram. The initiative once again lay with God (Gn 17:1). God addressed the 99-year-old Abram in words that made clear that the covenant was not a relationship between equal partners. God was the Almighty; Abram was a human being to whom an extraordinary privilege had been granted.<\/p>\n<p>Yet the details of the covenant in Genesis 17 show that both partners assumed responsibilities. God committed himself voluntarily to Abram and his descendants while requiring certain commitments from Abram. The blessing Abram would receive as a covenant partner became clear from the new name God gave him. “I am changing your name. It will no longer be Abram; now you will be known as Abraham, for you will be the father of many nations” (Gn 17:5, <span>nlt<\/span>). God would give to Abraham, through his descendants, the land of Canaan as an everlasting gift and would be the personal God of Abraham and his family in perpetuity (vv 7-8).<\/p>\n<p>God’s giving required a response of obedience from Abraham: “Live a blameless life” (Gn 17:1, <span>nlt<\/span>). Those simple words indicate the essence of covenant relationship: to relate to God is to live in his presence; since God is holy, one who knows him is expected to live a life of integrity and blamelessness.<\/p>\n<p>The covenant also had a more formal aspect. Abraham and the male members of his household were to undergo the rite of circumcision as a symbol of covenant commitment. Abraham was an old man when he was circumcised (Gn 17:24), though male children born into the covenant family were to be circumcised when they were eight days old (v 12). Circumcision was not in itself a ritual peculiar to the Hebrews; it was practiced in most societies in the ancient Near East (the Philistines were one exception). The distinctiveness lay in what the act symbolized: among other things, a continuing and faithful relationship with the living God.<\/p>\n<p>God’s covenant with Abraham was characterized by both present and future realities. The covenant established a continuing relationship between Abraham and his Creator. Yet its thrust pointed to future blessing—in the children yet to be born, the “chosen people,” and in the land that eventually his descendants would call their own.<\/p>\n<p>Another dimension of the covenant lay still further in the future: “All the families of the earth will be blessed through you” (Gn 12:3, <span>nlt<\/span>). Early in the OT, the idea of election (God’s unconditional preference; cf. 2 Thes 2:13) is present. God chose to enter into a covenant relationship with a particular man and his particular descendants. Yet God always elects a person to serve: Adam, to cultivate the Garden; Noah, to build an ark; Abraham, to leave his home for another land and to live blamelessly before God (cf. Eph 2:8-10). Further, the “particularity” of Abraham’s election contained within it a universality: through his descendants the blessing of God would be offered to all.<\/p>\n<p>Thus, the future aspects of Abraham’s covenant reflect two stages. From Abraham’s perspective, in the relatively near future his descendants would possess a land given them by God. But in the more distant future was the prospect of a universal blessing, the culmination of God’s work in the world. The initial fulfillment of that distant future is perceived in the NT, but the more immediate fulfillment of God’s promise was the Sinai covenant at the time of Moses.<\/p>\n<p class=\"h2\" id=\"TheSinaiCovenant\">The Sinai Covenant<\/p>\n<p>The covenant established between God and Israel at Mt Sinai is the focal point of the covenant tradition in the OT. It was anticipated in the covenant of Abraham and lay behind the covenant of David and the proclamation of the prophets. It was central to OT religion, laying down the foundations of Judaism that continue into the modern world. The Sinai covenant was the formal institution of a relationship between God and his chosen people, Israel.<\/p>\n<p>In order to appreciate the impact of the Sinai covenant, one must understand its historical context. It was preceded by the exodus of the Hebrew people from Egypt under the leadership of Moses. The exodus was an extraordinary act of liberation in which God intervened in the normal course of history to free his people from slavery in Egypt. The exodus is interpreted in the OT as a divine act comparable to Creation, the act through which God “created” the nation of Israel. Examination of the two versions of the fourth commandment (Ex 20:8-11; Dt 5:12-15) shows that the exodus from Egypt directly parallels the creation of the world as a basis for Sabbath observance. Although Israel was created in the exodus, the nation had neither a constitution nor land. The covenant provided the nascent state of Israel with a constitution, making it a theocratic state (a state ruled by God).<\/p>\n<p>The basic account of the Sinai covenant is contained in Exodus 19 and 20. The initiative came from God, who gave instructions through Moses to prepare for the covenant; God spoke the words that contained the covenant offer. There was no doubt that the God of Israel was the senior partner in the relationship made formal at Sinai. The God who had revealed himself through his acts in the exodus then revealed himself in words. Those two aspects—the God who acts and speaks—are central to OT theology. And although the covenant contained law, it was preceded by the exodus, an act of divine grace.<\/p>\n<p>God’s offer of covenant carried with it a divine promise: “You will be to me a kingdom of priests, my holy nation” (Ex 19:6, <span>nlt<\/span>). The promise was one of extraordinary privilege; an entire nation was called upon to represent all other nations before the God of the universe. But the priestly office, though it carried privilege, was also a demanding office. A priest had to be pure and had to know the God whose presence he was required to enter. Thus Israel, the priestly nation, received a law that would provide direction in living, in loving God, and in serving all people. The law given with the covenant expressed the requirements for God’s covenant people.<\/p>\n<h5>The Covenant Law<\/h5>\n<p>The covenant law had two principal parts. First, the Ten Commandments expressed God’s requirements of Israel in a concise form (Ex 20:2-17). The commandments specified the covenant people’s relationship both to God and to other human beings. Although the tendency in the present day is to view the Ten Commandments as a system of ethics or morality, they had a different role in ancient Israel. The covenant law was the foundation or constitution of a new nation, a special “nation of priests.” The head of the nation-state was God. Hence, in ancient Israel the status of the Ten Commandments was approximately that of the code of criminal law in a modern nation-state. To break one of those laws was to commit a crime against God, the head of the state. Yet the laws had a positive purpose. They set down a way of life that would result in a full and rich communion with God and community with others.<\/p>\n<p>The second part of the covenant law was a detailed law code covering the activities of everyday life. Examples of such laws are found in Exodus 21–23. These laws were compiled and recorded in the “Book of the Covenant” (Ex 24:7). Although many laws were contained in this book, it was impossible to codify every aspect of human behavior. The diversity of the examples given indicates that for the covenant member no area of human life was beyond the influence of the covenant. Persons who entered into a relationship with God entered into a relationship that impinged on every possible aspect of their lives.<\/p>\n<h5>Covenant Renewal<\/h5>\n<p>The covenant at Sinai was made with a particular group of people under the leadership of Moses but was binding on future generations. Consequently, the covenant was renewed from time to time. Covenant renewals are recorded in the time of Joshua (Jos 8:30-35; 24:1-28) and, much later, during the reign of King Josiah (2 Kgs 23:1-3).<\/p>\n<p>The most important passage in the Bible for understanding covenant renewal and the nature of covenant is the book of Deuteronomy. The entire book describes a particular covenant renewal ceremony that occurred at a critical juncture in Israel’s early history. The Sinai covenant was renewed just before Moses’ death, before the transition of leadership to Joshua, and before a major military campaign to possess the Promised Land.<\/p>\n<p>The covenant since the time of Abraham had contained a promise of land. Immediately before they entered that land (c. 1250 <span>BC<\/span>), the covenant vows were renewed with a new generation of Israelites, most of whom had not stood at the foot of Mt Sinai some 40 years earlier. Although covenant renewal is the central theme of Deuteronomy, the writer focused primarily on Moses’ sermon rather than on a detailed account of the renewal ceremony.<\/p>\n<p>Many aspects of the ceremony were simply a repetition of what happened at the original ratification of the covenant. The Ten Commandments were repeated (Dt 5:6-21), and the laws of the Book of the Covenant were expounded in greater detail (Dt 12–26). Two points emerging in Deuteronomy are particularly significant for an understanding of covenant: a clear statement of covenant love and a detailed statement of the blessings and curses that accompanied the making and renewing of the covenant.<\/p>\n<p class=\"h2\" id=\"TheCovenantwithDavid\">The Covenant with David<\/p>\n<p>The covenant tradition underwent modification during the time of King David (c. 1000 <span>BC<\/span>). The Sinai covenant had been established between God and Israel, with Moses acting as mediator. In David’s time an additional element was added: God entered into a covenant with David as king. That royal covenant was intimated to David through the prophet Nathan (2 Sm 7:8-16), indicating once again the divine initiative. It was to be an everlasting covenant with David’s royal lineage (23:5).<\/p>\n\n<p>Christians generally interpret the covenant with David as a messianic covenant. For several centuries the dynasty established by David ruled a united Israel, then ruled the remaining southern kingdom of Judah. But in 586 <span>BC<\/span> Judah was conquered by the Babylonians. At that point a descendant of David was no longer ruling an independent kingdom of God’s chosen people. The everlasting nature of the covenant with David was brought out, however, not in the pages of ancient history but in the expectation of a Messiah who would be born of David’s descendants. Matthew and Luke both pointed to Jesus’ Davidic descent (Mt 1:1; Lk 3:31). The NT thus extends the covenant acts of God into the new age in the person of Jesus.<\/p>\n<p class=\"h2\" id=\"TheNewCovenantPredictedintheOldTestament\">The New Covenant Predicted in the Old Testament<\/p>\n<p>Although David’s covenant with God was eternal, in a sense the covenant established with Israel on Mt Sinai was temporal. The Sinai covenant included conditional clauses, stated in the blessings and curses of Deuteronomy. Israel’s disobedience of the covenant law would at worst bring exile from the Promised Land, a central covenant theme from Abraham to Moses and beyond.<\/p>\n<p>The Hebrew prophets often perceived the danger of an end to the covenant as a result of Israel’s sins. Some of the prophets, especially Hosea and Jeremiah, also perceived a deeper truth; namely, that the covenant was rooted in divine love and that therefore even the curse of God could not be final.<\/p>\n<p>Hosea dramatically expressed that truth through the “living parable” of his marriage (Hos 1–3). He married Gomer at God’s command, but later, as a result of her unfaithfulness, the marital covenant was dissolved by divorce. Although Gomer’s adulterous acts compelled Hosea to divorce her, he did not cease to love her. God later commanded Hosea to go back to Gomer (Hos 3:1). Despite her unfaithfulness, the prophet was to take her again into the covenant relationship of marriage. That acted-out parable depicted God’s actions with Israel. Israel’s sin would inevitably culminate in a divorce from God, but Hosea perceived a new marriage. In the new covenant between God and Israel, Israel would be graciously accepted back into a relationship with God (2:14-18).<\/p>\n<p>The new covenant is given powerful expression in the writings of the prophet Jeremiah, who lived through the end of the seventh and beginning of the sixth centuries <span>BC<\/span>. In his lifetime Jeremiah saw the kingdom of Judah defeated in war. The nation lost its independence and became a vassal of the Babylonian Empire. In an external sense, that defeat in 586 <span>BC<\/span> marked the end of the Sinai covenant. Israel could no longer call the Promised Land its own. Yet Jeremiah perceived a truth beyond the contemporary political realities. God’s work in the world, like his love for the world, was not over.<\/p>\n<p>Thus Jeremiah spoke of a new covenant that God would bring into effect: “The days are coming, says the <span>Lord<\/span>, when I will make a new covenant with the house of Israel and the house of Judah” (Jer 31:31, <span>rsv<\/span>). The new covenant would be marked by an act of God within human hearts, a radical spiritual transformation (Jer 31:34). At the Last Supper Jesus declared to his disciples that “this cup which is poured out for you is the new covenant in my blood” (Lk 22:20, <span>rsv<\/span>). To the writer of Hebrews, the new covenant was central to a full understanding of the ministry of Jesus Christ (Heb 8:8-12).<\/p>\n<p class=\"h2\" id=\"Conclusion\">Conclusion<\/p>\n<p>Covenant is a concept central to the message and the history of the OT. The covenant theme continues into the NT as a way of interpreting the Christian gospel. Meaning in human life is to be found in a covenant relationship with the living God. Yet sinful human beings cannot work their way into such a relationship; God alone can initiate it. According to the NT, God’s act in giving his son, Jesus, to die opened up the covenant relationship to all human beings. The forgiveness made available by Jesus’ “blood of the new covenant” makes it possible for any individual to enter into a covenant relationship with God. Entry into such a relationship, today as in Abraham’s time, hinges upon faith (Gal 3:6-14).<\/p>\n<p><em>See also<\/em> Alliance; Covenant, The New; Law, Biblical Concept of; Oath; Vows.<\/p>","summary_ro":"COVENANT Arrangement between two parties involving mutual obligations; especially the arrangement that established the relationship between God and his people, expressed in grace first with Israel and then with the church. Through that covenant God has conveyed to humanity the meaning of human life and salvation. Covenant is one of the central themes of the Bible, where some covenants are between human beings, others between God and human beings. The covenant theme in the OT is developed from...","summary_en":"COVENANT Arrangement between two parties involving mutual obligations; especially the arrangement that established the relationship between God and his people, expressed in grace first with Israel and then with the church. Through that covenant God has conveyed to humanity the meaning of human life and salvation. Covenant is one of the central themes of the Bible, where some covenants are between human beings, others between God and human beings. The covenant theme in the OT is developed from...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":24013,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Malachi","title_en":"Book of Malachi","content_ro":"<h3>MALACHI, Book of<\/h3>\n<p>Last prophetic book of the Jewish canon; last book of the Old Testament.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Background<\/p>\n<p>• Date<\/p>\n<p>• Purpose and Theology<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The name Malachi means “my messenger” or “messenger of the Lord.” Since the word appears in 3:1, some scholars think that it is not a proper name at all and does not provide the name of the author of the book. According to one ancient tradition, the “messenger” was Ezra, the priest responsible for the books of Ezra and Nehemiah. Yet it would be most unusual for the Jews to preserve a prophetic book without explicitly attaching to it the name of the author. All of the other major and minor prophets—including Obadiah—are named after a particular prophet. Moreover, “messenger of the Lord” would be a most appropriate name for a prophet (cf. 2 Chr 36:15-16; Hg 1:13).<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>During the fifth century <span>BC<\/span>, the struggling Jewish community in Judah was greatly assisted by the return of Ezra and Nehemiah. In 458 <span>BC<\/span> Ezra was encouraged by King Artaxerxes of Persia to lead a group of exiles back to Jerusalem and to institute religious reform. About 13 years later, in 445 <span>BC<\/span>, a high-ranking government official named Nehemiah was allowed to go to Jerusalem to rebuild the city walls, a task he accomplished in 52 days (Neh 6:15). As governor, Nehemiah led the people in a financial reform that provided for the poor and encouraged tithing to support the priests and Levites (5:2-13; 10:35-39). Like Ezra, Nehemiah urged the people to keep the Sabbath and avoid intermarrying with pagan neighbors. After a 12-year term, Nehemiah returned to Persia and the spiritual condition of Judah deteriorated. Perhaps discouraged by their lack of political power, tithing became sporadic, the Sabbath was not kept, intermarriage was common, and even the priests could not be trusted. When Nehemiah came back to Jerusalem sometime later, he had to take firm action to straighten out the situation (13:6-31).<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Since Malachi had to deal with the same sins mentioned in Nehemiah 13 (see Mal 1:6-14; 2:14-16; 3:8-11), it is likely that the prophet ministered either during Nehemiah’s second term as governor or in the years just before his return. The reference to “the governor” in Malachi 1:8 implies that someone other than Nehemiah was in office, so it may be best to place Malachi just after 433 <span>BC<\/span>, the year Nehemiah had returned to Persia.<\/p>\n<p class=\"h2\" id=\"PurposeandTheology\">Purpose and Theology<\/p>\n<p>Malachi was written to shake the people of Judah from their spiritual lethargy and to warn them that judgment was coming unless they repented. The people doubted God’s love (1:2) and justice (2:17) and did not take his commands seriously (1:6; 3:14-18). Yet God was “a great King” (1:14) with a great name that was to be feared even beyond the border of Israel (vv 5, 11). Malachi repeatedly urged both the priests and the people to revere God and give him the honor he deserved. God was Israel’s Father and Creator (2:10), but the nation showed contempt for his name (1:6; 3:5). In response to this contempt, God would send his messenger to announce the Day of the Lord (3:1). John the Baptist did call the nation to repentance, and Christ came to cleanse the temple (Jn 2:14-15) and to establish the covenant (Mal 3:1-2). Most of the work of refining and purifying will take place at the Second Coming, when Christ returns to purify his people (cf. vv 2-4) and judge the wicked (4:1).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>God’s Great Love for Israel (1:1-5)<\/h5>\n<p>To introduce the book, Malachi presents a contrast between God’s love for Israel and his hatred for Edom. Yet the assertion of God’s love is greeted with a strange question: “How have you loved us?” God loved Israel by entering into a covenant with the nation at Mt Sinai, just after he had freed them from the prison of Egypt. He had chosen them as his special people (cf. Gn 12:1-3; Ex 19:5-6), whereas the descendants of Esau were not chosen (cf. Rom 9:10-13). Both Israel and Edom endured invasion and destruction, but only Israel was restored and rebuilt after the exile. The people of Edom were driven from their homeland by the Nabateans between 550 and 400 <span>BC<\/span>, and they never regained their territory. Through the judgment of Edom, God demonstrated that he is the great Ruler over the nations (Mal 1:5) and that he will not forget Israel.<\/p>\n<h5>The Unacceptable Sacrifices of the Priests (1:6-14)<\/h5>\n<p>Although God deserved the honor and reverence of the Israelites, both the people and the priests openly disdained his laws and regulations. Strangely, it was the priests who led the way into disobedience. Sacrifices and offerings were supposed to atone for sin, but the animals offered by the priests only served to pollute or defile the altar (1:7, 12). According to Leviticus, animals with defects were unacceptable as sacrifices, but Malachi mentions that the priests were offering to the Lord animals that were stolen and mutilated, crippled and sick (v 13; cf. v 8). To emphasize their contempt, the Lord challenged the priests to bring comparable presents to the governor. Would they dare to insult him in this fashion and face sure rejection? Rather than having the priests continue to bring unfit sacrifices to the altar, the Lord asked them to close the temple doors entirely (v 10). Going through the motions never pleased God, either in ancient times (cf. Is 1:12-13) or modern. By calling the altar and its sacrifices “contemptible” (Mal 1:7, 12), the priests were no better than the wicked sons of Eli, whose disregard of the rules for sacrifices sent them to a premature death (cf. 1 Sm 2:15-17).<\/p>\n<p>In sharp contrast to the attitude of the priests stands the emphasis upon God’s greatness in Malachi 1:11 and 14. God is more powerful than the gods of other nations, and even if Israel’s priests and people dishonor the Lord, eventually pure offerings will be brought to God by believing Gentiles. Perhaps these offerings refer to prayer and praise (cf. Ps 19:14; Heb 13:15; Rv 5:8), but others interpret the reference more literally (cf. Is 56:7; 60:7). Peter may be alluding to this verse in connection with the conversion of Cornelius (Acts 10:35).<\/p>\n<h5>The Punishment of the Priests (2:1-9)<\/h5>\n<p>One of the functions of the priests was to pronounce blessings upon the people in the name of God, but their disgraceful behavior turned the blessings into curses (Mal 2:2). Because of the priests’ sinfulness and the poor condition of the animals, their sacrifices were also worthless, and the entrails of the animals will be spread on their faces as a sign that God holds them in contempt. The disgrace heaped upon the priests differs sharply from the honor enjoyed by Aaron and his descendants. Malachi refers to a covenant of life and peace (v 5) made with Levi and more particularly with Aaron’s grandson Phinehas, who courageously took action against the Jews involved in idolatry and immorality (Nm 25:10-13). In those days the priests revered the Lord and turned many from sin (Mal 2:6).<\/p>\n<p>Another responsibility of the priests was to teach the nation the law handed down by Moses (cf. Lv 10:11). Like prophets, they were messengers of the Lord (Mal 2:7) who were supposed to walk close to the Lord, but now the priests disregarded the law and were dishonest in handing down judicial decisions (Mal 2:9; cf. Lv 19:15).<\/p>\n<h5>The Unfaithfulness of the People (2:10-16)<\/h5>\n<p>In light of the attitude of the priests, it is not surprising to discover that the people at large were unfaithful to the Lord. God had formed Israel to be his special people, but the people had broken faith with him. A major factor in their unfaithfulness was intermarriage with foreigners, a sin mentioned in Ezra 9:1-2 and Nehemiah 13:23-29. By marrying pagan women, the men of Israel invariably began to worship pagan gods and turn from the Lord. When such intermarriage occurred, it sometimes followed the divorce of an Israelite wife. In Malachi 2:14-15 God underscores the sacred commitment that he himself witnesses when two people marry. If that marriage covenant is shattered by divorce, God is deeply displeased. And it is even more tragic if divorce became an excuse to marry a more attractive or appealing foreigner.<\/p>\n<h5>The Coming of the Messenger of the Covenant (2:17–3:5)<\/h5>\n<p>The sins of the priests and the people did not go unnoticed, even though the nation doubted that God would take action (2:17). But the third chapter opens with the announcement that the messenger of the covenant will indeed come to his temple. His way will be prepared by another messenger—a prophecy of John the Baptist, who prepared the way for the ministry of Christ (cf. Mt 11:10; Mk 1:2-3). When Christ came, he revealed his anger when he cleansed the temple (cf. Jn 2:13-17) and denounced the scribes and Pharisees (cf. 9:39), but most of his purifying and refining work awaits the Second Coming. Someday the priests and Levites will bring acceptable sacrifices, as they did in the days of Moses and Phinehas (cf. Mal 3:3-4 and 2:4-5). Verse 5 of chapter 3 broadens the scope of the judgment to include the whole nation, as sorcerers, adulterers, and those who oppress the poor are condemned.<\/p>\n<h5>The Benefits of Faithful Tithing (3:6-12)<\/h5>\n<p>Another specific weakness of postexilic Judah was the failure of the people to bring their tithes to the Lord. Encouraged by Nehemiah, the nation promised to tithe faithfully (cf. Neh 10:37-39), but apparently their good intentions were short-lived (cf. 13:10-11). According to Malachi 3:8-9, the tithes of the nation were so dismal that the people were, in effect, robbing God and were therefore under a curse. In verses 10-12 Malachi challenges the nation to bring their tithes; then God would pour out his blessing upon them. Just as the opening of the “windows in heaven” meant the end of a famine in 2 Kings 7:2, 19, so God promises that their crops will be so abundant that they will run out of storage space. The hope of “blessing” in Malachi 3:10 and 12 provides welcome relief from the curses mentioned in 1:14, 2:2, 3:9, and 4:6.<\/p>\n<h5>The Day of the Lord (3:13–4:6)<\/h5>\n<p>Faced with the challenge of Malachi 3:10-12, the people of Israel responded in two different ways. One group denied that serving God brought any benefit (3:13-15), while another segment of the nation bowed low before him with deep reverence (vv 16-18). The unbelievers argued that obeying the Lord was useless and that arrogant and evil people were the ones who prospered. In response to their charge, Malachi noted that God would remember who the righteous were in the Day of Judgment. Although all of Israel was included in the promise made to Abraham, only those who genuinely believed would be God’s treasured possession (3:17; cf. Ex 19:5), with their names written in the Book of Life (cf. Mal 3:16). As for the arrogant and evildoers, the Day of the Lord will consume them and they will have no survivors (4:1). Those who revere the Lord will enjoy spiritual and physical health under the blessing and protection of God, who is called the “sun of righteousness” (v 2). Like calves just released from confinement, the righteous will trample down the wicked and triumph over them (v 3).<\/p>\n<p>In view of the judgment associated with the Day of the Lord, Malachi urged the people to repent. To do this they needed to heed the law of Moses and take seriously the decrees and commands given at Mt Sinai (4:4; cf. 3:7). Just as Elijah called on Israel to turn back to God, so a new “Elijah” will preach repentance to a rebellious nation. When John the Baptist prepared the way for Christ (cf. Mal 3:1), he ministered “in the spirit and power of Elijah” and begged the Jews to turn from their sin and humble themselves before God (Lk 1:17). If they refused to listen, the nation faced the prospect of total destruction, the curse placed upon the people of Canaan (cf. Jos 6:17-19) and upon the nation of Edom, whose collapse was described in Malachi 1:2-5.<\/p>\n<p><em>See also<\/em> Israel, History of; Postexilic Period; Prophecy; Prophet, Prophetess.<\/p>","content_en":"<h3>MALACHI, Book of<\/h3>\n<p>Last prophetic book of the Jewish canon; last book of the Old Testament.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Background<\/p>\n<p>• Date<\/p>\n<p>• Purpose and Theology<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The name Malachi means “my messenger” or “messenger of the Lord.” Since the word appears in 3:1, some scholars think that it is not a proper name at all and does not provide the name of the author of the book. According to one ancient tradition, the “messenger” was Ezra, the priest responsible for the books of Ezra and Nehemiah. Yet it would be most unusual for the Jews to preserve a prophetic book without explicitly attaching to it the name of the author. All of the other major and minor prophets—including Obadiah—are named after a particular prophet. Moreover, “messenger of the Lord” would be a most appropriate name for a prophet (cf. 2 Chr 36:15-16; Hg 1:13).<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>During the fifth century <span>BC<\/span>, the struggling Jewish community in Judah was greatly assisted by the return of Ezra and Nehemiah. In 458 <span>BC<\/span> Ezra was encouraged by King Artaxerxes of Persia to lead a group of exiles back to Jerusalem and to institute religious reform. About 13 years later, in 445 <span>BC<\/span>, a high-ranking government official named Nehemiah was allowed to go to Jerusalem to rebuild the city walls, a task he accomplished in 52 days (Neh 6:15). As governor, Nehemiah led the people in a financial reform that provided for the poor and encouraged tithing to support the priests and Levites (5:2-13; 10:35-39). Like Ezra, Nehemiah urged the people to keep the Sabbath and avoid intermarrying with pagan neighbors. After a 12-year term, Nehemiah returned to Persia and the spiritual condition of Judah deteriorated. Perhaps discouraged by their lack of political power, tithing became sporadic, the Sabbath was not kept, intermarriage was common, and even the priests could not be trusted. When Nehemiah came back to Jerusalem sometime later, he had to take firm action to straighten out the situation (13:6-31).<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Since Malachi had to deal with the same sins mentioned in Nehemiah 13 (see Mal 1:6-14; 2:14-16; 3:8-11), it is likely that the prophet ministered either during Nehemiah’s second term as governor or in the years just before his return. The reference to “the governor” in Malachi 1:8 implies that someone other than Nehemiah was in office, so it may be best to place Malachi just after 433 <span>BC<\/span>, the year Nehemiah had returned to Persia.<\/p>\n<p class=\"h2\" id=\"PurposeandTheology\">Purpose and Theology<\/p>\n<p>Malachi was written to shake the people of Judah from their spiritual lethargy and to warn them that judgment was coming unless they repented. The people doubted God’s love (1:2) and justice (2:17) and did not take his commands seriously (1:6; 3:14-18). Yet God was “a great King” (1:14) with a great name that was to be feared even beyond the border of Israel (vv 5, 11). Malachi repeatedly urged both the priests and the people to revere God and give him the honor he deserved. God was Israel’s Father and Creator (2:10), but the nation showed contempt for his name (1:6; 3:5). In response to this contempt, God would send his messenger to announce the Day of the Lord (3:1). John the Baptist did call the nation to repentance, and Christ came to cleanse the temple (Jn 2:14-15) and to establish the covenant (Mal 3:1-2). Most of the work of refining and purifying will take place at the Second Coming, when Christ returns to purify his people (cf. vv 2-4) and judge the wicked (4:1).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>God’s Great Love for Israel (1:1-5)<\/h5>\n<p>To introduce the book, Malachi presents a contrast between God’s love for Israel and his hatred for Edom. Yet the assertion of God’s love is greeted with a strange question: “How have you loved us?” God loved Israel by entering into a covenant with the nation at Mt Sinai, just after he had freed them from the prison of Egypt. He had chosen them as his special people (cf. Gn 12:1-3; Ex 19:5-6), whereas the descendants of Esau were not chosen (cf. Rom 9:10-13). Both Israel and Edom endured invasion and destruction, but only Israel was restored and rebuilt after the exile. The people of Edom were driven from their homeland by the Nabateans between 550 and 400 <span>BC<\/span>, and they never regained their territory. Through the judgment of Edom, God demonstrated that he is the great Ruler over the nations (Mal 1:5) and that he will not forget Israel.<\/p>\n<h5>The Unacceptable Sacrifices of the Priests (1:6-14)<\/h5>\n<p>Although God deserved the honor and reverence of the Israelites, both the people and the priests openly disdained his laws and regulations. Strangely, it was the priests who led the way into disobedience. Sacrifices and offerings were supposed to atone for sin, but the animals offered by the priests only served to pollute or defile the altar (1:7, 12). According to Leviticus, animals with defects were unacceptable as sacrifices, but Malachi mentions that the priests were offering to the Lord animals that were stolen and mutilated, crippled and sick (v 13; cf. v 8). To emphasize their contempt, the Lord challenged the priests to bring comparable presents to the governor. Would they dare to insult him in this fashion and face sure rejection? Rather than having the priests continue to bring unfit sacrifices to the altar, the Lord asked them to close the temple doors entirely (v 10). Going through the motions never pleased God, either in ancient times (cf. Is 1:12-13) or modern. By calling the altar and its sacrifices “contemptible” (Mal 1:7, 12), the priests were no better than the wicked sons of Eli, whose disregard of the rules for sacrifices sent them to a premature death (cf. 1 Sm 2:15-17).<\/p>\n<p>In sharp contrast to the attitude of the priests stands the emphasis upon God’s greatness in Malachi 1:11 and 14. God is more powerful than the gods of other nations, and even if Israel’s priests and people dishonor the Lord, eventually pure offerings will be brought to God by believing Gentiles. Perhaps these offerings refer to prayer and praise (cf. Ps 19:14; Heb 13:15; Rv 5:8), but others interpret the reference more literally (cf. Is 56:7; 60:7). Peter may be alluding to this verse in connection with the conversion of Cornelius (Acts 10:35).<\/p>\n<h5>The Punishment of the Priests (2:1-9)<\/h5>\n<p>One of the functions of the priests was to pronounce blessings upon the people in the name of God, but their disgraceful behavior turned the blessings into curses (Mal 2:2). Because of the priests’ sinfulness and the poor condition of the animals, their sacrifices were also worthless, and the entrails of the animals will be spread on their faces as a sign that God holds them in contempt. The disgrace heaped upon the priests differs sharply from the honor enjoyed by Aaron and his descendants. Malachi refers to a covenant of life and peace (v 5) made with Levi and more particularly with Aaron’s grandson Phinehas, who courageously took action against the Jews involved in idolatry and immorality (Nm 25:10-13). In those days the priests revered the Lord and turned many from sin (Mal 2:6).<\/p>\n<p>Another responsibility of the priests was to teach the nation the law handed down by Moses (cf. Lv 10:11). Like prophets, they were messengers of the Lord (Mal 2:7) who were supposed to walk close to the Lord, but now the priests disregarded the law and were dishonest in handing down judicial decisions (Mal 2:9; cf. Lv 19:15).<\/p>\n<h5>The Unfaithfulness of the People (2:10-16)<\/h5>\n<p>In light of the attitude of the priests, it is not surprising to discover that the people at large were unfaithful to the Lord. God had formed Israel to be his special people, but the people had broken faith with him. A major factor in their unfaithfulness was intermarriage with foreigners, a sin mentioned in Ezra 9:1-2 and Nehemiah 13:23-29. By marrying pagan women, the men of Israel invariably began to worship pagan gods and turn from the Lord. When such intermarriage occurred, it sometimes followed the divorce of an Israelite wife. In Malachi 2:14-15 God underscores the sacred commitment that he himself witnesses when two people marry. If that marriage covenant is shattered by divorce, God is deeply displeased. And it is even more tragic if divorce became an excuse to marry a more attractive or appealing foreigner.<\/p>\n<h5>The Coming of the Messenger of the Covenant (2:17–3:5)<\/h5>\n<p>The sins of the priests and the people did not go unnoticed, even though the nation doubted that God would take action (2:17). But the third chapter opens with the announcement that the messenger of the covenant will indeed come to his temple. His way will be prepared by another messenger—a prophecy of John the Baptist, who prepared the way for the ministry of Christ (cf. Mt 11:10; Mk 1:2-3). When Christ came, he revealed his anger when he cleansed the temple (cf. Jn 2:13-17) and denounced the scribes and Pharisees (cf. 9:39), but most of his purifying and refining work awaits the Second Coming. Someday the priests and Levites will bring acceptable sacrifices, as they did in the days of Moses and Phinehas (cf. Mal 3:3-4 and 2:4-5). Verse 5 of chapter 3 broadens the scope of the judgment to include the whole nation, as sorcerers, adulterers, and those who oppress the poor are condemned.<\/p>\n<h5>The Benefits of Faithful Tithing (3:6-12)<\/h5>\n<p>Another specific weakness of postexilic Judah was the failure of the people to bring their tithes to the Lord. Encouraged by Nehemiah, the nation promised to tithe faithfully (cf. Neh 10:37-39), but apparently their good intentions were short-lived (cf. 13:10-11). According to Malachi 3:8-9, the tithes of the nation were so dismal that the people were, in effect, robbing God and were therefore under a curse. In verses 10-12 Malachi challenges the nation to bring their tithes; then God would pour out his blessing upon them. Just as the opening of the “windows in heaven” meant the end of a famine in 2 Kings 7:2, 19, so God promises that their crops will be so abundant that they will run out of storage space. The hope of “blessing” in Malachi 3:10 and 12 provides welcome relief from the curses mentioned in 1:14, 2:2, 3:9, and 4:6.<\/p>\n<h5>The Day of the Lord (3:13–4:6)<\/h5>\n<p>Faced with the challenge of Malachi 3:10-12, the people of Israel responded in two different ways. One group denied that serving God brought any benefit (3:13-15), while another segment of the nation bowed low before him with deep reverence (vv 16-18). The unbelievers argued that obeying the Lord was useless and that arrogant and evil people were the ones who prospered. In response to their charge, Malachi noted that God would remember who the righteous were in the Day of Judgment. Although all of Israel was included in the promise made to Abraham, only those who genuinely believed would be God’s treasured possession (3:17; cf. Ex 19:5), with their names written in the Book of Life (cf. Mal 3:16). As for the arrogant and evildoers, the Day of the Lord will consume them and they will have no survivors (4:1). Those who revere the Lord will enjoy spiritual and physical health under the blessing and protection of God, who is called the “sun of righteousness” (v 2). Like calves just released from confinement, the righteous will trample down the wicked and triumph over them (v 3).<\/p>\n<p>In view of the judgment associated with the Day of the Lord, Malachi urged the people to repent. To do this they needed to heed the law of Moses and take seriously the decrees and commands given at Mt Sinai (4:4; cf. 3:7). Just as Elijah called on Israel to turn back to God, so a new “Elijah” will preach repentance to a rebellious nation. When John the Baptist prepared the way for Christ (cf. Mal 3:1), he ministered “in the spirit and power of Elijah” and begged the Jews to turn from their sin and humble themselves before God (Lk 1:17). If they refused to listen, the nation faced the prospect of total destruction, the curse placed upon the people of Canaan (cf. Jos 6:17-19) and upon the nation of Edom, whose collapse was described in Malachi 1:2-5.<\/p>\n<p><em>See also<\/em> Israel, History of; Postexilic Period; Prophecy; Prophet, Prophetess.<\/p>","summary_ro":"MALACHI, Book of Last prophetic book of the Jewish canon; last book of the Old Testament. Preview • Author • Background • Date • Purpose and Theology • Content Author The name Malachi means “my messenger” or “messenger of the Lord.” Since the word appears in 3:1, some scholars think that it is not a proper name at all and does not provide the name of the author of the book. According to one ancient tradition, the “messenger” was Ezra, the priest responsible for the books of Ezra and Nehemiah....","summary_en":"MALACHI, Book of Last prophetic book of the Jewish canon; last book of the Old Testament. Preview • Author • Background • Date • Purpose and Theology • Content Author The name Malachi means “my messenger” or “messenger of the Lord.” Since the word appears in 3:1, some scholars think that it is not a proper name at all and does not provide the name of the author of the book. According to one ancient tradition, the “messenger” was Ezra, the priest responsible for the books of Ezra and Nehemiah....","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":54448,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Maleahi 2:14","title_en":"Study Note: Maleahi 2:14","content_ro":"<p><strong>2:14<\/strong> The expression <em>faithful partner<\/em> identifies a marriage companion (Greek Old Testament <span class=\"greek\" lang=\"el\">koinōnos<\/span><em>,<\/em> “joint partner”). The Hebrew word, used for a seam or a joint in construction (e.g., Exod 26:6-11), suggests a permanent bond. • <em>marriage vows<\/em> (literally <em>covenant<\/em>): Marriage is a solemn covenant to which God is witness (see Prov 2:17).<\/p>","content_en":"<p><strong>2:14<\/strong> The expression <em>faithful partner<\/em> identifies a marriage companion (Greek Old Testament <span class=\"greek\" lang=\"el\">koinōnos<\/span><em>,<\/em> “joint partner”). The Hebrew word, used for a seam or a joint in construction (e.g., Exod 26:6-11), suggests a permanent bond. • <em>marriage vows<\/em> (literally <em>covenant<\/em>): Marriage is a solemn covenant to which God is witness (see Prov 2:17).<\/p>","summary_ro":"2:14 The expression faithful partner identifies a marriage companion (Greek Old Testament koinōnos, “joint partner”). The Hebrew word, used for a seam or a joint in construction (e.g., Exod 26:6-11), suggests a permanent bond. • marriage vows (literally covenant): Marriage is a solemn covenant to which God is witness (see Prov 2:17).","summary_en":"2:14 The expression faithful partner identifies a marriage companion (Greek Old Testament koinōnos, “joint partner”). The Hebrew word, used for a seam or a joint in construction (e.g., Exod 26:6-11), suggests a permanent bond. • marriage vows (literally covenant): Marriage is a solemn covenant to which God is witness (see Prov 2:17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":82074,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Maleahi 2:14","title_en":"Study Note: Maleahi 2:14","content_ro":"<p><strong>2:14<\/strong> The expression <em>faithful partner<\/em> identifies a marriage companion (Greek Old Testament <span class=\"greek\" lang=\"el\">koinōnos<\/span><em>,<\/em> “joint partner”). The Hebrew word, used for a seam or a joint in construction (e.g., Exod 26:6-11), suggests a permanent bond. • <em>marriage vows<\/em> (literally <em>covenant<\/em>): Marriage is a solemn covenant to which God is witness (see Prov 2:17).<\/p>","content_en":"<p><strong>2:14<\/strong> The expression <em>faithful partner<\/em> identifies a marriage companion (Greek Old Testament <span class=\"greek\" lang=\"el\">koinōnos<\/span><em>,<\/em> “joint partner”). The Hebrew word, used for a seam or a joint in construction (e.g., Exod 26:6-11), suggests a permanent bond. • <em>marriage vows<\/em> (literally <em>covenant<\/em>): Marriage is a solemn covenant to which God is witness (see Prov 2:17).<\/p>","summary_ro":"2:14 The expression faithful partner identifies a marriage companion (Greek Old Testament koinōnos, “joint partner”). The Hebrew word, used for a seam or a joint in construction (e.g., Exod 26:6-11), suggests a permanent bond. • marriage vows (literally covenant): Marriage is a solemn covenant to which God is witness (see Prov 2:17).","summary_en":"2:14 The expression faithful partner identifies a marriage companion (Greek Old Testament koinōnos, “joint partner”). The Hebrew word, used for a seam or a joint in construction (e.g., Exod 26:6-11), suggests a permanent bond. • marriage vows (literally covenant): Marriage is a solemn covenant to which God is witness (see Prov 2:17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":109700,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Maleahi 2:14","title_en":"Study Note: Maleahi 2:14","content_ro":"<p><strong>2:14<\/strong> The expression <em>faithful partner<\/em> identifies a marriage companion (Greek Old Testament <span class=\"greek\" lang=\"el\">koinōnos<\/span><em>,<\/em> “joint partner”). The Hebrew word, used for a seam or a joint in construction (e.g., Exod 26:6-11), suggests a permanent bond. • <em>marriage vows<\/em> (literally <em>covenant<\/em>): Marriage is a solemn covenant to which God is witness (see Prov 2:17).<\/p>","content_en":"<p><strong>2:14<\/strong> The expression <em>faithful partner<\/em> identifies a marriage companion (Greek Old Testament <span class=\"greek\" lang=\"el\">koinōnos<\/span><em>,<\/em> “joint partner”). The Hebrew word, used for a seam or a joint in construction (e.g., Exod 26:6-11), suggests a permanent bond. • <em>marriage vows<\/em> (literally <em>covenant<\/em>): Marriage is a solemn covenant to which God is witness (see Prov 2:17).<\/p>","summary_ro":"2:14 The expression faithful partner identifies a marriage companion (Greek Old Testament koinōnos, “joint partner”). The Hebrew word, used for a seam or a joint in construction (e.g., Exod 26:6-11), suggests a permanent bond. • marriage vows (literally covenant): Marriage is a solemn covenant to which God is witness (see Prov 2:17).","summary_en":"2:14 The expression faithful partner identifies a marriage companion (Greek Old Testament koinōnos, “joint partner”). The Hebrew word, used for a seam or a joint in construction (e.g., Exod 26:6-11), suggests a permanent bond. • marriage vows (literally covenant): Marriage is a solemn covenant to which God is witness (see Prov 2:17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":137326,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Maleahi 2:14","title_en":"Study Note: Maleahi 2:14","content_ro":"<p><strong>2:14<\/strong> The expression <em>faithful partner<\/em> identifies a marriage companion (Greek Old Testament <span class=\"greek\" lang=\"el\">koinōnos<\/span><em>,<\/em> “joint partner”). The Hebrew word, used for a seam or a joint in construction (e.g., Exod 26:6-11), suggests a permanent bond. • <em>marriage vows<\/em> (literally <em>covenant<\/em>): Marriage is a solemn covenant to which God is witness (see Prov 2:17).<\/p>","content_en":"<p><strong>2:14<\/strong> The expression <em>faithful partner<\/em> identifies a marriage companion (Greek Old Testament <span class=\"greek\" lang=\"el\">koinōnos<\/span><em>,<\/em> “joint partner”). The Hebrew word, used for a seam or a joint in construction (e.g., Exod 26:6-11), suggests a permanent bond. • <em>marriage vows<\/em> (literally <em>covenant<\/em>): Marriage is a solemn covenant to which God is witness (see Prov 2:17).<\/p>","summary_ro":"2:14 The expression faithful partner identifies a marriage companion (Greek Old Testament koinōnos, “joint partner”). The Hebrew word, used for a seam or a joint in construction (e.g., Exod 26:6-11), suggests a permanent bond. • marriage vows (literally covenant): Marriage is a solemn covenant to which God is witness (see Prov 2:17).","summary_en":"2:14 The expression faithful partner identifies a marriage companion (Greek Old Testament koinōnos, “joint partner”). The Hebrew word, used for a seam or a joint in construction (e.g., Exod 26:6-11), suggests a permanent bond. • marriage vows (literally covenant): Marriage is a solemn covenant to which God is witness (see Prov 2:17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63469,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Marriage and Sexuality","title_en":"Marriage and Sexuality","content_ro":"<h3>Marriage and Sexuality<\/h3>\n<p>From the beginning of Scripture, marriage is considered sacred, and appropriate sexual expression is an important part of marriage (Gen 2:23-25). The Fall created a rupture in all relationships, first between God and humans, and then between husband and wife (Gen 3). The division between Adam and Eve was expressed in terms of their sexuality; they could no longer stand naked in the garden without feeling shame.<\/p>\n<p>In Proverbs, the wise teacher frequently warns naive young men to avoid the temptations of sexual expression outside of marriage (Prov 2:16-22; 5:1-23; 6:20–7:27). While a young man might find other women physically attractive and seductive, the consequences of acting on these temptations are dire: His family and professional aspirations might be destroyed. Proverbs teaches young men to cultivate a strong relationship with their own wives. They are counseled to have healthy marital sex rather than sleeping with other women (5:15-20).<\/p>\n<p>Although this section of Proverbs was originally written to instruct young men, all readers can reflect on these issues of marriage and sexuality. Proverbs urges men and women to recognize the sanctity and beauty of marital love as God, the wise Creator, intended it.<\/p>\n<p>The New Testament reaffirms the sacredness of sexuality and its proper expression in marriage. Jesus appeals to the creation narrative in Genesis as a way of highlighting the intended permanency of the marriage relationship. After quoting Genesis 2:24, he states, “Since they are no longer two but one, let no one split apart what God has joined together” (Matt 19:3-6). Paul discusses the importance of maintaining sexual intimacy in marriage, lest Satan be afforded an opportunity to tempt (1 Cor 7:3-5). God’s desire is that those who join in marriage would remain faithful to one another, avoiding sexual activity that is destructive to the sacred relationship they have entered (see Heb 13:4).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:18-25; Prov 2:16-22; 5:15-20; 6:20-35; 7:1-27; Jer 5:7-11; Hos 2:20; Mal 2:14-16; Matt 19:4-6; 22:30; 1 Cor 6:15-20; Heb 13:4<\/p>","content_en":"<h3>Marriage and Sexuality<\/h3>\n<p>From the beginning of Scripture, marriage is considered sacred, and appropriate sexual expression is an important part of marriage (Gen 2:23-25). The Fall created a rupture in all relationships, first between God and humans, and then between husband and wife (Gen 3). The division between Adam and Eve was expressed in terms of their sexuality; they could no longer stand naked in the garden without feeling shame.<\/p>\n<p>In Proverbs, the wise teacher frequently warns naive young men to avoid the temptations of sexual expression outside of marriage (Prov 2:16-22; 5:1-23; 6:20–7:27). While a young man might find other women physically attractive and seductive, the consequences of acting on these temptations are dire: His family and professional aspirations might be destroyed. Proverbs teaches young men to cultivate a strong relationship with their own wives. They are counseled to have healthy marital sex rather than sleeping with other women (5:15-20).<\/p>\n<p>Although this section of Proverbs was originally written to instruct young men, all readers can reflect on these issues of marriage and sexuality. Proverbs urges men and women to recognize the sanctity and beauty of marital love as God, the wise Creator, intended it.<\/p>\n<p>The New Testament reaffirms the sacredness of sexuality and its proper expression in marriage. Jesus appeals to the creation narrative in Genesis as a way of highlighting the intended permanency of the marriage relationship. After quoting Genesis 2:24, he states, “Since they are no longer two but one, let no one split apart what God has joined together” (Matt 19:3-6). Paul discusses the importance of maintaining sexual intimacy in marriage, lest Satan be afforded an opportunity to tempt (1 Cor 7:3-5). God’s desire is that those who join in marriage would remain faithful to one another, avoiding sexual activity that is destructive to the sacred relationship they have entered (see Heb 13:4).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:18-25; Prov 2:16-22; 5:15-20; 6:20-35; 7:1-27; Jer 5:7-11; Hos 2:20; Mal 2:14-16; Matt 19:4-6; 22:30; 1 Cor 6:15-20; Heb 13:4<\/p>","summary_ro":"Marriage and Sexuality From the beginning of Scripture, marriage is considered sacred, and appropriate sexual expression is an important part of marriage (Gen 2:23-25). The Fall created a rupture in all relationships, first between God and humans, and then between husband and wife (Gen 3). The division between Adam and Eve was expressed in terms of their sexuality; they could no longer stand naked in the garden without feeling shame. In Proverbs, the wise teacher frequently warns naive young ...","summary_en":"Marriage and Sexuality From the beginning of Scripture, marriage is considered sacred, and appropriate sexual expression is an important part of marriage (Gen 2:23-25). The Fall created a rupture in all relationships, first between God and humans, and then between husband and wife (Gen 3). The division between Adam and Eve was expressed in terms of their sexuality; they could no longer stand naked in the garden without feeling shame. In Proverbs, the wise teacher frequently warns naive young ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91095,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Marriage and Sexuality","title_en":"Marriage and Sexuality","content_ro":"<h3>Marriage and Sexuality<\/h3>\n<p>From the beginning of Scripture, marriage is considered sacred, and appropriate sexual expression is an important part of marriage (Gen 2:23-25). The Fall created a rupture in all relationships, first between God and humans, and then between husband and wife (Gen 3). The division between Adam and Eve was expressed in terms of their sexuality; they could no longer stand naked in the garden without feeling shame.<\/p>\n<p>In Proverbs, the wise teacher frequently warns naive young men to avoid the temptations of sexual expression outside of marriage (Prov 2:16-22; 5:1-23; 6:20–7:27). While a young man might find other women physically attractive and seductive, the consequences of acting on these temptations are dire: His family and professional aspirations might be destroyed. Proverbs teaches young men to cultivate a strong relationship with their own wives. They are counseled to have healthy marital sex rather than sleeping with other women (5:15-20).<\/p>\n<p>Although this section of Proverbs was originally written to instruct young men, all readers can reflect on these issues of marriage and sexuality. Proverbs urges men and women to recognize the sanctity and beauty of marital love as God, the wise Creator, intended it.<\/p>\n<p>The New Testament reaffirms the sacredness of sexuality and its proper expression in marriage. Jesus appeals to the creation narrative in Genesis as a way of highlighting the intended permanency of the marriage relationship. After quoting Genesis 2:24, he states, “Since they are no longer two but one, let no one split apart what God has joined together” (Matt 19:3-6). Paul discusses the importance of maintaining sexual intimacy in marriage, lest Satan be afforded an opportunity to tempt (1 Cor 7:3-5). God’s desire is that those who join in marriage would remain faithful to one another, avoiding sexual activity that is destructive to the sacred relationship they have entered (see Heb 13:4).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:18-25; Prov 2:16-22; 5:15-20; 6:20-35; 7:1-27; Jer 5:7-11; Hos 2:20; Mal 2:14-16; Matt 19:4-6; 22:30; 1 Cor 6:15-20; Heb 13:4<\/p>","content_en":"<h3>Marriage and Sexuality<\/h3>\n<p>From the beginning of Scripture, marriage is considered sacred, and appropriate sexual expression is an important part of marriage (Gen 2:23-25). The Fall created a rupture in all relationships, first between God and humans, and then between husband and wife (Gen 3). The division between Adam and Eve was expressed in terms of their sexuality; they could no longer stand naked in the garden without feeling shame.<\/p>\n<p>In Proverbs, the wise teacher frequently warns naive young men to avoid the temptations of sexual expression outside of marriage (Prov 2:16-22; 5:1-23; 6:20–7:27). While a young man might find other women physically attractive and seductive, the consequences of acting on these temptations are dire: His family and professional aspirations might be destroyed. Proverbs teaches young men to cultivate a strong relationship with their own wives. They are counseled to have healthy marital sex rather than sleeping with other women (5:15-20).<\/p>\n<p>Although this section of Proverbs was originally written to instruct young men, all readers can reflect on these issues of marriage and sexuality. Proverbs urges men and women to recognize the sanctity and beauty of marital love as God, the wise Creator, intended it.<\/p>\n<p>The New Testament reaffirms the sacredness of sexuality and its proper expression in marriage. Jesus appeals to the creation narrative in Genesis as a way of highlighting the intended permanency of the marriage relationship. After quoting Genesis 2:24, he states, “Since they are no longer two but one, let no one split apart what God has joined together” (Matt 19:3-6). Paul discusses the importance of maintaining sexual intimacy in marriage, lest Satan be afforded an opportunity to tempt (1 Cor 7:3-5). God’s desire is that those who join in marriage would remain faithful to one another, avoiding sexual activity that is destructive to the sacred relationship they have entered (see Heb 13:4).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:18-25; Prov 2:16-22; 5:15-20; 6:20-35; 7:1-27; Jer 5:7-11; Hos 2:20; Mal 2:14-16; Matt 19:4-6; 22:30; 1 Cor 6:15-20; Heb 13:4<\/p>","summary_ro":"Marriage and Sexuality From the beginning of Scripture, marriage is considered sacred, and appropriate sexual expression is an important part of marriage (Gen 2:23-25). The Fall created a rupture in all relationships, first between God and humans, and then between husband and wife (Gen 3). The division between Adam and Eve was expressed in terms of their sexuality; they could no longer stand naked in the garden without feeling shame. In Proverbs, the wise teacher frequently warns naive young ...","summary_en":"Marriage and Sexuality From the beginning of Scripture, marriage is considered sacred, and appropriate sexual expression is an important part of marriage (Gen 2:23-25). The Fall created a rupture in all relationships, first between God and humans, and then between husband and wife (Gen 3). The division between Adam and Eve was expressed in terms of their sexuality; they could no longer stand naked in the garden without feeling shame. In Proverbs, the wise teacher frequently warns naive young ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118721,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Marriage and Sexuality","title_en":"Marriage and Sexuality","content_ro":"<h3>Marriage and Sexuality<\/h3>\n<p>From the beginning of Scripture, marriage is considered sacred, and appropriate sexual expression is an important part of marriage (Gen 2:23-25). The Fall created a rupture in all relationships, first between God and humans, and then between husband and wife (Gen 3). The division between Adam and Eve was expressed in terms of their sexuality; they could no longer stand naked in the garden without feeling shame.<\/p>\n<p>In Proverbs, the wise teacher frequently warns naive young men to avoid the temptations of sexual expression outside of marriage (Prov 2:16-22; 5:1-23; 6:20–7:27). While a young man might find other women physically attractive and seductive, the consequences of acting on these temptations are dire: His family and professional aspirations might be destroyed. Proverbs teaches young men to cultivate a strong relationship with their own wives. They are counseled to have healthy marital sex rather than sleeping with other women (5:15-20).<\/p>\n<p>Although this section of Proverbs was originally written to instruct young men, all readers can reflect on these issues of marriage and sexuality. Proverbs urges men and women to recognize the sanctity and beauty of marital love as God, the wise Creator, intended it.<\/p>\n<p>The New Testament reaffirms the sacredness of sexuality and its proper expression in marriage. Jesus appeals to the creation narrative in Genesis as a way of highlighting the intended permanency of the marriage relationship. After quoting Genesis 2:24, he states, “Since they are no longer two but one, let no one split apart what God has joined together” (Matt 19:3-6). Paul discusses the importance of maintaining sexual intimacy in marriage, lest Satan be afforded an opportunity to tempt (1 Cor 7:3-5). God’s desire is that those who join in marriage would remain faithful to one another, avoiding sexual activity that is destructive to the sacred relationship they have entered (see Heb 13:4).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:18-25; Prov 2:16-22; 5:15-20; 6:20-35; 7:1-27; Jer 5:7-11; Hos 2:20; Mal 2:14-16; Matt 19:4-6; 22:30; 1 Cor 6:15-20; Heb 13:4<\/p>","content_en":"<h3>Marriage and Sexuality<\/h3>\n<p>From the beginning of Scripture, marriage is considered sacred, and appropriate sexual expression is an important part of marriage (Gen 2:23-25). The Fall created a rupture in all relationships, first between God and humans, and then between husband and wife (Gen 3). The division between Adam and Eve was expressed in terms of their sexuality; they could no longer stand naked in the garden without feeling shame.<\/p>\n<p>In Proverbs, the wise teacher frequently warns naive young men to avoid the temptations of sexual expression outside of marriage (Prov 2:16-22; 5:1-23; 6:20–7:27). While a young man might find other women physically attractive and seductive, the consequences of acting on these temptations are dire: His family and professional aspirations might be destroyed. Proverbs teaches young men to cultivate a strong relationship with their own wives. They are counseled to have healthy marital sex rather than sleeping with other women (5:15-20).<\/p>\n<p>Although this section of Proverbs was originally written to instruct young men, all readers can reflect on these issues of marriage and sexuality. Proverbs urges men and women to recognize the sanctity and beauty of marital love as God, the wise Creator, intended it.<\/p>\n<p>The New Testament reaffirms the sacredness of sexuality and its proper expression in marriage. Jesus appeals to the creation narrative in Genesis as a way of highlighting the intended permanency of the marriage relationship. After quoting Genesis 2:24, he states, “Since they are no longer two but one, let no one split apart what God has joined together” (Matt 19:3-6). Paul discusses the importance of maintaining sexual intimacy in marriage, lest Satan be afforded an opportunity to tempt (1 Cor 7:3-5). God’s desire is that those who join in marriage would remain faithful to one another, avoiding sexual activity that is destructive to the sacred relationship they have entered (see Heb 13:4).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:18-25; Prov 2:16-22; 5:15-20; 6:20-35; 7:1-27; Jer 5:7-11; Hos 2:20; Mal 2:14-16; Matt 19:4-6; 22:30; 1 Cor 6:15-20; Heb 13:4<\/p>","summary_ro":"Marriage and Sexuality From the beginning of Scripture, marriage is considered sacred, and appropriate sexual expression is an important part of marriage (Gen 2:23-25). The Fall created a rupture in all relationships, first between God and humans, and then between husband and wife (Gen 3). The division between Adam and Eve was expressed in terms of their sexuality; they could no longer stand naked in the garden without feeling shame. In Proverbs, the wise teacher frequently warns naive young ...","summary_en":"Marriage and Sexuality From the beginning of Scripture, marriage is considered sacred, and appropriate sexual expression is an important part of marriage (Gen 2:23-25). The Fall created a rupture in all relationships, first between God and humans, and then between husband and wife (Gen 3). The division between Adam and Eve was expressed in terms of their sexuality; they could no longer stand naked in the garden without feeling shame. In Proverbs, the wise teacher frequently warns naive young ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146347,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Marriage and Sexuality","title_en":"Marriage and Sexuality","content_ro":"<h3>Marriage and Sexuality<\/h3>\n<p>From the beginning of Scripture, marriage is considered sacred, and appropriate sexual expression is an important part of marriage (Gen 2:23-25). The Fall created a rupture in all relationships, first between God and humans, and then between husband and wife (Gen 3). The division between Adam and Eve was expressed in terms of their sexuality; they could no longer stand naked in the garden without feeling shame.<\/p>\n<p>In Proverbs, the wise teacher frequently warns naive young men to avoid the temptations of sexual expression outside of marriage (Prov 2:16-22; 5:1-23; 6:20–7:27). While a young man might find other women physically attractive and seductive, the consequences of acting on these temptations are dire: His family and professional aspirations might be destroyed. Proverbs teaches young men to cultivate a strong relationship with their own wives. They are counseled to have healthy marital sex rather than sleeping with other women (5:15-20).<\/p>\n<p>Although this section of Proverbs was originally written to instruct young men, all readers can reflect on these issues of marriage and sexuality. Proverbs urges men and women to recognize the sanctity and beauty of marital love as God, the wise Creator, intended it.<\/p>\n<p>The New Testament reaffirms the sacredness of sexuality and its proper expression in marriage. Jesus appeals to the creation narrative in Genesis as a way of highlighting the intended permanency of the marriage relationship. After quoting Genesis 2:24, he states, “Since they are no longer two but one, let no one split apart what God has joined together” (Matt 19:3-6). Paul discusses the importance of maintaining sexual intimacy in marriage, lest Satan be afforded an opportunity to tempt (1 Cor 7:3-5). God’s desire is that those who join in marriage would remain faithful to one another, avoiding sexual activity that is destructive to the sacred relationship they have entered (see Heb 13:4).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:18-25; Prov 2:16-22; 5:15-20; 6:20-35; 7:1-27; Jer 5:7-11; Hos 2:20; Mal 2:14-16; Matt 19:4-6; 22:30; 1 Cor 6:15-20; Heb 13:4<\/p>","content_en":"<h3>Marriage and Sexuality<\/h3>\n<p>From the beginning of Scripture, marriage is considered sacred, and appropriate sexual expression is an important part of marriage (Gen 2:23-25). The Fall created a rupture in all relationships, first between God and humans, and then between husband and wife (Gen 3). The division between Adam and Eve was expressed in terms of their sexuality; they could no longer stand naked in the garden without feeling shame.<\/p>\n<p>In Proverbs, the wise teacher frequently warns naive young men to avoid the temptations of sexual expression outside of marriage (Prov 2:16-22; 5:1-23; 6:20–7:27). While a young man might find other women physically attractive and seductive, the consequences of acting on these temptations are dire: His family and professional aspirations might be destroyed. Proverbs teaches young men to cultivate a strong relationship with their own wives. They are counseled to have healthy marital sex rather than sleeping with other women (5:15-20).<\/p>\n<p>Although this section of Proverbs was originally written to instruct young men, all readers can reflect on these issues of marriage and sexuality. Proverbs urges men and women to recognize the sanctity and beauty of marital love as God, the wise Creator, intended it.<\/p>\n<p>The New Testament reaffirms the sacredness of sexuality and its proper expression in marriage. Jesus appeals to the creation narrative in Genesis as a way of highlighting the intended permanency of the marriage relationship. After quoting Genesis 2:24, he states, “Since they are no longer two but one, let no one split apart what God has joined together” (Matt 19:3-6). Paul discusses the importance of maintaining sexual intimacy in marriage, lest Satan be afforded an opportunity to tempt (1 Cor 7:3-5). God’s desire is that those who join in marriage would remain faithful to one another, avoiding sexual activity that is destructive to the sacred relationship they have entered (see Heb 13:4).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:18-25; Prov 2:16-22; 5:15-20; 6:20-35; 7:1-27; Jer 5:7-11; Hos 2:20; Mal 2:14-16; Matt 19:4-6; 22:30; 1 Cor 6:15-20; Heb 13:4<\/p>","summary_ro":"Marriage and Sexuality From the beginning of Scripture, marriage is considered sacred, and appropriate sexual expression is an important part of marriage (Gen 2:23-25). The Fall created a rupture in all relationships, first between God and humans, and then between husband and wife (Gen 3). The division between Adam and Eve was expressed in terms of their sexuality; they could no longer stand naked in the garden without feeling shame. In Proverbs, the wise teacher frequently warns naive young ...","summary_en":"Marriage and Sexuality From the beginning of Scripture, marriage is considered sacred, and appropriate sexual expression is an important part of marriage (Gen 2:23-25). The Fall created a rupture in all relationships, first between God and humans, and then between husband and wife (Gen 3). The division between Adam and Eve was expressed in terms of their sexuality; they could no longer stand naked in the garden without feeling shame. In Proverbs, the wise teacher frequently warns naive young ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"15":[{"id":59700,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Human Sexuality","title_en":"Human Sexuality","content_ro":"<h3>Human Sexuality<\/h3>\n<p>When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31).<\/p>\n<p>Sexual intimacy united the first man and woman as one, an effect that sexual intimacy continues to have. Since biblical sexuality is not just physical but has the total person in view, it validates sexual relations only as part of the partners’ permanent mutual commitment to each other’s ultimate good. The Bible speaks of engaging in sexual intercourse as literally “knowing” another person intimately (see study note on Gen 4:1). Since Creation, God’s intended context for sexual activity has been the intimate union of marriage—namely, a permanent and loving heterosexual commitment (Gen 1:27-28; 2:23-24). The sexual relationship cements the marriage bond in an intimacy that may result in reproduction and can continue even when reproduction is no longer possible.<\/p>\n<p>Although sexuality was created before sin, it did not emerge unscathed from human rebellion. Sexuality is a powerful force that is easily corrupted if not carefully channeled (see Lev 18; 1 Thes 4:3-8). Sexual intimacy apart from marital commitment perverts the order that God intended for creation. Incest, for example, violates sexual boundaries (see Lev 18:7-18), collapses family structures (see Gen 19:30-38), and fragments the community. Whereas perverted sexuality causes much harm, tears the community down (see Gen 38:1-30; 39:7-9; Judg 19–20), and exalts the individual (see 2 Sam 13:11-14), biblical sexuality builds up the sexual partners and the community.<\/p>\n<p>Human sexuality has been damaged through our fall into sin (Gen 3), but God has redeemed it through the death and resurrection of Jesus Christ (see 1 Cor 6:12-20; Eph 5:31-33). He restores sexual wholeness in those who trust his work in their lives by the Holy Spirit (1 Cor 6:9-11, 15-20; 1 Thes 4:1-8). Those who commit their sexuality to Christ’s work in their lives can serve as a testament to others of God’s love for his people (Eph 5:25-33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:27-28; 2:18-25; Lev 18:1-30; Deut 22:13-29; Ruth 4:11-13; 2 Sam 11:2-27; Ps 127:3-5; Eccl 2:8-11; Song 1:8–8:14; Mal 2:15-16; Matt 19:3-12; 1 Cor 6:12–7:40; Eph 5:31-33; 1 Thes 4:3-8<\/p>","content_en":"<h3>Human Sexuality<\/h3>\n<p>When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31).<\/p>\n<p>Sexual intimacy united the first man and woman as one, an effect that sexual intimacy continues to have. Since biblical sexuality is not just physical but has the total person in view, it validates sexual relations only as part of the partners’ permanent mutual commitment to each other’s ultimate good. The Bible speaks of engaging in sexual intercourse as literally “knowing” another person intimately (see study note on Gen 4:1). Since Creation, God’s intended context for sexual activity has been the intimate union of marriage—namely, a permanent and loving heterosexual commitment (Gen 1:27-28; 2:23-24). The sexual relationship cements the marriage bond in an intimacy that may result in reproduction and can continue even when reproduction is no longer possible.<\/p>\n<p>Although sexuality was created before sin, it did not emerge unscathed from human rebellion. Sexuality is a powerful force that is easily corrupted if not carefully channeled (see Lev 18; 1 Thes 4:3-8). Sexual intimacy apart from marital commitment perverts the order that God intended for creation. Incest, for example, violates sexual boundaries (see Lev 18:7-18), collapses family structures (see Gen 19:30-38), and fragments the community. Whereas perverted sexuality causes much harm, tears the community down (see Gen 38:1-30; 39:7-9; Judg 19–20), and exalts the individual (see 2 Sam 13:11-14), biblical sexuality builds up the sexual partners and the community.<\/p>\n<p>Human sexuality has been damaged through our fall into sin (Gen 3), but God has redeemed it through the death and resurrection of Jesus Christ (see 1 Cor 6:12-20; Eph 5:31-33). He restores sexual wholeness in those who trust his work in their lives by the Holy Spirit (1 Cor 6:9-11, 15-20; 1 Thes 4:1-8). Those who commit their sexuality to Christ’s work in their lives can serve as a testament to others of God’s love for his people (Eph 5:25-33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:27-28; 2:18-25; Lev 18:1-30; Deut 22:13-29; Ruth 4:11-13; 2 Sam 11:2-27; Ps 127:3-5; Eccl 2:8-11; Song 1:8–8:14; Mal 2:15-16; Matt 19:3-12; 1 Cor 6:12–7:40; Eph 5:31-33; 1 Thes 4:3-8<\/p>","summary_ro":"Human Sexuality When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31). Sexual intimacy united the first man and woman as one, an effect that sexual i...","summary_en":"Human Sexuality When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31). Sexual intimacy united the first man and woman as one, an effect that sexual i...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62105,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Purity and Identity","title_en":"Purity and Identity","content_ro":"<h3>Purity and Identity<\/h3>\n<p>God is holy, and he made a covenant with Israel to establish a holy nation (Exod 19:4-6; Lev 19:2). Israel’s identity as God’s people required purity in worship and in social relationships. God knew that if his people mingled with their pagan neighbors, they would be drawn into their detestable worship practices (see Num 25:1-9). Their failure to maintain purity and their assimilation to the surrounding cultures ultimately led to their destruction and exile (2 Kgs 17:5-23).<\/p>\n<p>When Ezra wrote to the Jews who had returned to Jerusalem, one of his main purposes was to remind them of their need to remain pure in their beliefs and commitments. After arriving in Jerusalem, Ezra found that the people had intermarried with pagan foreigners, even though doing so was not permitted in God’s law (see Deut 7:3-4; Josh 23:12-13). As a result, their identity as God’s holy nation was in danger of disintegrating once again (Ezra 9:1-2).<\/p>\n<p>To impress on his readers the need for separation from these foreigners, Ezra recounts how those who first returned to Jerusalem refused to cooperate with the pagan people living around them (4:1-5). These people claimed to worship the same God, but they actually worshiped several gods in addition to Israel’s God. If the Jews had joined with these people, they soon would have compromised their beliefs and become ungodly, just as Israel had done before the Exile (see Exod 34:15-16; 1 Kgs 11:1-5; 2 Kgs 16:3). Those early leaders of the Jews in Judea understood the danger of accommodating these foreigners. They learned from their ancestors’ experience and refused to compromise the purity of their faith for the sake of peace. They carefully followed God’s instructions in everything they did (Ezra 3:2, 9; 6:18). If they were going to identify themselves as “the servants of the God of heaven and earth” (5:11), they would need to please and serve him and no other gods.<\/p>\n<p>Believers today are identified as God’s holy people (1 Pet 2:9), a title that speaks of purity. Paul admonished the Corinthians to refrain from marrying unbelievers—for Christ and Satan have no fellowship (2 Cor 6:14-15). Righteousness and unrighteousness do not mix. The people of God must dissociate themselves from all behavior that defiles, instead clothing themselves with attitudes and actions that befit their holy status (Col 3:5-15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 27:46–28:5; Exod 19:4-6; 34:15-16; Lev 19:2; Deut 7:3-4; Josh 23:12-13; 1 Kgs 11:1-5; Ezra 4:1-5; 5:11; 9:1–10:11; Mal 2:15; 1 Cor 6:15-20; 2 Cor 6:14-18; 2 Tim 2:21-22; 1 Pet 2:9-10<\/p>","content_en":"<h3>Purity and Identity<\/h3>\n<p>God is holy, and he made a covenant with Israel to establish a holy nation (Exod 19:4-6; Lev 19:2). Israel’s identity as God’s people required purity in worship and in social relationships. God knew that if his people mingled with their pagan neighbors, they would be drawn into their detestable worship practices (see Num 25:1-9). Their failure to maintain purity and their assimilation to the surrounding cultures ultimately led to their destruction and exile (2 Kgs 17:5-23).<\/p>\n<p>When Ezra wrote to the Jews who had returned to Jerusalem, one of his main purposes was to remind them of their need to remain pure in their beliefs and commitments. After arriving in Jerusalem, Ezra found that the people had intermarried with pagan foreigners, even though doing so was not permitted in God’s law (see Deut 7:3-4; Josh 23:12-13). As a result, their identity as God’s holy nation was in danger of disintegrating once again (Ezra 9:1-2).<\/p>\n<p>To impress on his readers the need for separation from these foreigners, Ezra recounts how those who first returned to Jerusalem refused to cooperate with the pagan people living around them (4:1-5). These people claimed to worship the same God, but they actually worshiped several gods in addition to Israel’s God. If the Jews had joined with these people, they soon would have compromised their beliefs and become ungodly, just as Israel had done before the Exile (see Exod 34:15-16; 1 Kgs 11:1-5; 2 Kgs 16:3). Those early leaders of the Jews in Judea understood the danger of accommodating these foreigners. They learned from their ancestors’ experience and refused to compromise the purity of their faith for the sake of peace. They carefully followed God’s instructions in everything they did (Ezra 3:2, 9; 6:18). If they were going to identify themselves as “the servants of the God of heaven and earth” (5:11), they would need to please and serve him and no other gods.<\/p>\n<p>Believers today are identified as God’s holy people (1 Pet 2:9), a title that speaks of purity. Paul admonished the Corinthians to refrain from marrying unbelievers—for Christ and Satan have no fellowship (2 Cor 6:14-15). Righteousness and unrighteousness do not mix. The people of God must dissociate themselves from all behavior that defiles, instead clothing themselves with attitudes and actions that befit their holy status (Col 3:5-15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 27:46–28:5; Exod 19:4-6; 34:15-16; Lev 19:2; Deut 7:3-4; Josh 23:12-13; 1 Kgs 11:1-5; Ezra 4:1-5; 5:11; 9:1–10:11; Mal 2:15; 1 Cor 6:15-20; 2 Cor 6:14-18; 2 Tim 2:21-22; 1 Pet 2:9-10<\/p>","summary_ro":"Purity and Identity God is holy, and he made a covenant with Israel to establish a holy nation (Exod 19:4-6; Lev 19:2). Israel’s identity as God’s people required purity in worship and in social relationships. God knew that if his people mingled with their pagan neighbors, they would be drawn into their detestable worship practices (see Num 25:1-9). Their failure to maintain purity and their assimilation to the surrounding cultures ultimately led to their destruction and exile (2 Kgs 17:5-23)...","summary_en":"Purity and Identity God is holy, and he made a covenant with Israel to establish a holy nation (Exod 19:4-6; Lev 19:2). Israel’s identity as God’s people required purity in worship and in social relationships. God knew that if his people mingled with their pagan neighbors, they would be drawn into their detestable worship practices (see Num 25:1-9). Their failure to maintain purity and their assimilation to the surrounding cultures ultimately led to their destruction and exile (2 Kgs 17:5-23)...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87326,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Human Sexuality","title_en":"Human Sexuality","content_ro":"<h3>Human Sexuality<\/h3>\n<p>When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31).<\/p>\n<p>Sexual intimacy united the first man and woman as one, an effect that sexual intimacy continues to have. Since biblical sexuality is not just physical but has the total person in view, it validates sexual relations only as part of the partners’ permanent mutual commitment to each other’s ultimate good. The Bible speaks of engaging in sexual intercourse as literally “knowing” another person intimately (see study note on Gen 4:1). Since Creation, God’s intended context for sexual activity has been the intimate union of marriage—namely, a permanent and loving heterosexual commitment (Gen 1:27-28; 2:23-24). The sexual relationship cements the marriage bond in an intimacy that may result in reproduction and can continue even when reproduction is no longer possible.<\/p>\n<p>Although sexuality was created before sin, it did not emerge unscathed from human rebellion. Sexuality is a powerful force that is easily corrupted if not carefully channeled (see Lev 18; 1 Thes 4:3-8). Sexual intimacy apart from marital commitment perverts the order that God intended for creation. Incest, for example, violates sexual boundaries (see Lev 18:7-18), collapses family structures (see Gen 19:30-38), and fragments the community. Whereas perverted sexuality causes much harm, tears the community down (see Gen 38:1-30; 39:7-9; Judg 19–20), and exalts the individual (see 2 Sam 13:11-14), biblical sexuality builds up the sexual partners and the community.<\/p>\n<p>Human sexuality has been damaged through our fall into sin (Gen 3), but God has redeemed it through the death and resurrection of Jesus Christ (see 1 Cor 6:12-20; Eph 5:31-33). He restores sexual wholeness in those who trust his work in their lives by the Holy Spirit (1 Cor 6:9-11, 15-20; 1 Thes 4:1-8). Those who commit their sexuality to Christ’s work in their lives can serve as a testament to others of God’s love for his people (Eph 5:25-33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:27-28; 2:18-25; Lev 18:1-30; Deut 22:13-29; Ruth 4:11-13; 2 Sam 11:2-27; Ps 127:3-5; Eccl 2:8-11; Song 1:8–8:14; Mal 2:15-16; Matt 19:3-12; 1 Cor 6:12–7:40; Eph 5:31-33; 1 Thes 4:3-8<\/p>","content_en":"<h3>Human Sexuality<\/h3>\n<p>When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31).<\/p>\n<p>Sexual intimacy united the first man and woman as one, an effect that sexual intimacy continues to have. Since biblical sexuality is not just physical but has the total person in view, it validates sexual relations only as part of the partners’ permanent mutual commitment to each other’s ultimate good. The Bible speaks of engaging in sexual intercourse as literally “knowing” another person intimately (see study note on Gen 4:1). Since Creation, God’s intended context for sexual activity has been the intimate union of marriage—namely, a permanent and loving heterosexual commitment (Gen 1:27-28; 2:23-24). The sexual relationship cements the marriage bond in an intimacy that may result in reproduction and can continue even when reproduction is no longer possible.<\/p>\n<p>Although sexuality was created before sin, it did not emerge unscathed from human rebellion. Sexuality is a powerful force that is easily corrupted if not carefully channeled (see Lev 18; 1 Thes 4:3-8). Sexual intimacy apart from marital commitment perverts the order that God intended for creation. Incest, for example, violates sexual boundaries (see Lev 18:7-18), collapses family structures (see Gen 19:30-38), and fragments the community. Whereas perverted sexuality causes much harm, tears the community down (see Gen 38:1-30; 39:7-9; Judg 19–20), and exalts the individual (see 2 Sam 13:11-14), biblical sexuality builds up the sexual partners and the community.<\/p>\n<p>Human sexuality has been damaged through our fall into sin (Gen 3), but God has redeemed it through the death and resurrection of Jesus Christ (see 1 Cor 6:12-20; Eph 5:31-33). He restores sexual wholeness in those who trust his work in their lives by the Holy Spirit (1 Cor 6:9-11, 15-20; 1 Thes 4:1-8). Those who commit their sexuality to Christ’s work in their lives can serve as a testament to others of God’s love for his people (Eph 5:25-33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:27-28; 2:18-25; Lev 18:1-30; Deut 22:13-29; Ruth 4:11-13; 2 Sam 11:2-27; Ps 127:3-5; Eccl 2:8-11; Song 1:8–8:14; Mal 2:15-16; Matt 19:3-12; 1 Cor 6:12–7:40; Eph 5:31-33; 1 Thes 4:3-8<\/p>","summary_ro":"Human Sexuality When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31). Sexual intimacy united the first man and woman as one, an effect that sexual i...","summary_en":"Human Sexuality When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31). Sexual intimacy united the first man and woman as one, an effect that sexual i...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89731,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Purity and Identity","title_en":"Purity and Identity","content_ro":"<h3>Purity and Identity<\/h3>\n<p>God is holy, and he made a covenant with Israel to establish a holy nation (Exod 19:4-6; Lev 19:2). Israel’s identity as God’s people required purity in worship and in social relationships. God knew that if his people mingled with their pagan neighbors, they would be drawn into their detestable worship practices (see Num 25:1-9). Their failure to maintain purity and their assimilation to the surrounding cultures ultimately led to their destruction and exile (2 Kgs 17:5-23).<\/p>\n<p>When Ezra wrote to the Jews who had returned to Jerusalem, one of his main purposes was to remind them of their need to remain pure in their beliefs and commitments. After arriving in Jerusalem, Ezra found that the people had intermarried with pagan foreigners, even though doing so was not permitted in God’s law (see Deut 7:3-4; Josh 23:12-13). As a result, their identity as God’s holy nation was in danger of disintegrating once again (Ezra 9:1-2).<\/p>\n<p>To impress on his readers the need for separation from these foreigners, Ezra recounts how those who first returned to Jerusalem refused to cooperate with the pagan people living around them (4:1-5). These people claimed to worship the same God, but they actually worshiped several gods in addition to Israel’s God. If the Jews had joined with these people, they soon would have compromised their beliefs and become ungodly, just as Israel had done before the Exile (see Exod 34:15-16; 1 Kgs 11:1-5; 2 Kgs 16:3). Those early leaders of the Jews in Judea understood the danger of accommodating these foreigners. They learned from their ancestors’ experience and refused to compromise the purity of their faith for the sake of peace. They carefully followed God’s instructions in everything they did (Ezra 3:2, 9; 6:18). If they were going to identify themselves as “the servants of the God of heaven and earth” (5:11), they would need to please and serve him and no other gods.<\/p>\n<p>Believers today are identified as God’s holy people (1 Pet 2:9), a title that speaks of purity. Paul admonished the Corinthians to refrain from marrying unbelievers—for Christ and Satan have no fellowship (2 Cor 6:14-15). Righteousness and unrighteousness do not mix. The people of God must dissociate themselves from all behavior that defiles, instead clothing themselves with attitudes and actions that befit their holy status (Col 3:5-15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 27:46–28:5; Exod 19:4-6; 34:15-16; Lev 19:2; Deut 7:3-4; Josh 23:12-13; 1 Kgs 11:1-5; Ezra 4:1-5; 5:11; 9:1–10:11; Mal 2:15; 1 Cor 6:15-20; 2 Cor 6:14-18; 2 Tim 2:21-22; 1 Pet 2:9-10<\/p>","content_en":"<h3>Purity and Identity<\/h3>\n<p>God is holy, and he made a covenant with Israel to establish a holy nation (Exod 19:4-6; Lev 19:2). Israel’s identity as God’s people required purity in worship and in social relationships. God knew that if his people mingled with their pagan neighbors, they would be drawn into their detestable worship practices (see Num 25:1-9). Their failure to maintain purity and their assimilation to the surrounding cultures ultimately led to their destruction and exile (2 Kgs 17:5-23).<\/p>\n<p>When Ezra wrote to the Jews who had returned to Jerusalem, one of his main purposes was to remind them of their need to remain pure in their beliefs and commitments. After arriving in Jerusalem, Ezra found that the people had intermarried with pagan foreigners, even though doing so was not permitted in God’s law (see Deut 7:3-4; Josh 23:12-13). As a result, their identity as God’s holy nation was in danger of disintegrating once again (Ezra 9:1-2).<\/p>\n<p>To impress on his readers the need for separation from these foreigners, Ezra recounts how those who first returned to Jerusalem refused to cooperate with the pagan people living around them (4:1-5). These people claimed to worship the same God, but they actually worshiped several gods in addition to Israel’s God. If the Jews had joined with these people, they soon would have compromised their beliefs and become ungodly, just as Israel had done before the Exile (see Exod 34:15-16; 1 Kgs 11:1-5; 2 Kgs 16:3). Those early leaders of the Jews in Judea understood the danger of accommodating these foreigners. They learned from their ancestors’ experience and refused to compromise the purity of their faith for the sake of peace. They carefully followed God’s instructions in everything they did (Ezra 3:2, 9; 6:18). If they were going to identify themselves as “the servants of the God of heaven and earth” (5:11), they would need to please and serve him and no other gods.<\/p>\n<p>Believers today are identified as God’s holy people (1 Pet 2:9), a title that speaks of purity. Paul admonished the Corinthians to refrain from marrying unbelievers—for Christ and Satan have no fellowship (2 Cor 6:14-15). Righteousness and unrighteousness do not mix. The people of God must dissociate themselves from all behavior that defiles, instead clothing themselves with attitudes and actions that befit their holy status (Col 3:5-15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 27:46–28:5; Exod 19:4-6; 34:15-16; Lev 19:2; Deut 7:3-4; Josh 23:12-13; 1 Kgs 11:1-5; Ezra 4:1-5; 5:11; 9:1–10:11; Mal 2:15; 1 Cor 6:15-20; 2 Cor 6:14-18; 2 Tim 2:21-22; 1 Pet 2:9-10<\/p>","summary_ro":"Purity and Identity God is holy, and he made a covenant with Israel to establish a holy nation (Exod 19:4-6; Lev 19:2). Israel’s identity as God’s people required purity in worship and in social relationships. God knew that if his people mingled with their pagan neighbors, they would be drawn into their detestable worship practices (see Num 25:1-9). Their failure to maintain purity and their assimilation to the surrounding cultures ultimately led to their destruction and exile (2 Kgs 17:5-23)...","summary_en":"Purity and Identity God is holy, and he made a covenant with Israel to establish a holy nation (Exod 19:4-6; Lev 19:2). Israel’s identity as God’s people required purity in worship and in social relationships. God knew that if his people mingled with their pagan neighbors, they would be drawn into their detestable worship practices (see Num 25:1-9). Their failure to maintain purity and their assimilation to the surrounding cultures ultimately led to their destruction and exile (2 Kgs 17:5-23)...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114952,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Human Sexuality","title_en":"Human Sexuality","content_ro":"<h3>Human Sexuality<\/h3>\n<p>When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31).<\/p>\n<p>Sexual intimacy united the first man and woman as one, an effect that sexual intimacy continues to have. Since biblical sexuality is not just physical but has the total person in view, it validates sexual relations only as part of the partners’ permanent mutual commitment to each other’s ultimate good. The Bible speaks of engaging in sexual intercourse as literally “knowing” another person intimately (see study note on Gen 4:1). Since Creation, God’s intended context for sexual activity has been the intimate union of marriage—namely, a permanent and loving heterosexual commitment (Gen 1:27-28; 2:23-24). The sexual relationship cements the marriage bond in an intimacy that may result in reproduction and can continue even when reproduction is no longer possible.<\/p>\n<p>Although sexuality was created before sin, it did not emerge unscathed from human rebellion. Sexuality is a powerful force that is easily corrupted if not carefully channeled (see Lev 18; 1 Thes 4:3-8). Sexual intimacy apart from marital commitment perverts the order that God intended for creation. Incest, for example, violates sexual boundaries (see Lev 18:7-18), collapses family structures (see Gen 19:30-38), and fragments the community. Whereas perverted sexuality causes much harm, tears the community down (see Gen 38:1-30; 39:7-9; Judg 19–20), and exalts the individual (see 2 Sam 13:11-14), biblical sexuality builds up the sexual partners and the community.<\/p>\n<p>Human sexuality has been damaged through our fall into sin (Gen 3), but God has redeemed it through the death and resurrection of Jesus Christ (see 1 Cor 6:12-20; Eph 5:31-33). He restores sexual wholeness in those who trust his work in their lives by the Holy Spirit (1 Cor 6:9-11, 15-20; 1 Thes 4:1-8). Those who commit their sexuality to Christ’s work in their lives can serve as a testament to others of God’s love for his people (Eph 5:25-33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:27-28; 2:18-25; Lev 18:1-30; Deut 22:13-29; Ruth 4:11-13; 2 Sam 11:2-27; Ps 127:3-5; Eccl 2:8-11; Song 1:8–8:14; Mal 2:15-16; Matt 19:3-12; 1 Cor 6:12–7:40; Eph 5:31-33; 1 Thes 4:3-8<\/p>","content_en":"<h3>Human Sexuality<\/h3>\n<p>When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31).<\/p>\n<p>Sexual intimacy united the first man and woman as one, an effect that sexual intimacy continues to have. Since biblical sexuality is not just physical but has the total person in view, it validates sexual relations only as part of the partners’ permanent mutual commitment to each other’s ultimate good. The Bible speaks of engaging in sexual intercourse as literally “knowing” another person intimately (see study note on Gen 4:1). Since Creation, God’s intended context for sexual activity has been the intimate union of marriage—namely, a permanent and loving heterosexual commitment (Gen 1:27-28; 2:23-24). The sexual relationship cements the marriage bond in an intimacy that may result in reproduction and can continue even when reproduction is no longer possible.<\/p>\n<p>Although sexuality was created before sin, it did not emerge unscathed from human rebellion. Sexuality is a powerful force that is easily corrupted if not carefully channeled (see Lev 18; 1 Thes 4:3-8). Sexual intimacy apart from marital commitment perverts the order that God intended for creation. Incest, for example, violates sexual boundaries (see Lev 18:7-18), collapses family structures (see Gen 19:30-38), and fragments the community. Whereas perverted sexuality causes much harm, tears the community down (see Gen 38:1-30; 39:7-9; Judg 19–20), and exalts the individual (see 2 Sam 13:11-14), biblical sexuality builds up the sexual partners and the community.<\/p>\n<p>Human sexuality has been damaged through our fall into sin (Gen 3), but God has redeemed it through the death and resurrection of Jesus Christ (see 1 Cor 6:12-20; Eph 5:31-33). He restores sexual wholeness in those who trust his work in their lives by the Holy Spirit (1 Cor 6:9-11, 15-20; 1 Thes 4:1-8). Those who commit their sexuality to Christ’s work in their lives can serve as a testament to others of God’s love for his people (Eph 5:25-33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:27-28; 2:18-25; Lev 18:1-30; Deut 22:13-29; Ruth 4:11-13; 2 Sam 11:2-27; Ps 127:3-5; Eccl 2:8-11; Song 1:8–8:14; Mal 2:15-16; Matt 19:3-12; 1 Cor 6:12–7:40; Eph 5:31-33; 1 Thes 4:3-8<\/p>","summary_ro":"Human Sexuality When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31). Sexual intimacy united the first man and woman as one, an effect that sexual i...","summary_en":"Human Sexuality When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31). Sexual intimacy united the first man and woman as one, an effect that sexual i...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117357,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Purity and Identity","title_en":"Purity and Identity","content_ro":"<h3>Purity and Identity<\/h3>\n<p>God is holy, and he made a covenant with Israel to establish a holy nation (Exod 19:4-6; Lev 19:2). Israel’s identity as God’s people required purity in worship and in social relationships. God knew that if his people mingled with their pagan neighbors, they would be drawn into their detestable worship practices (see Num 25:1-9). Their failure to maintain purity and their assimilation to the surrounding cultures ultimately led to their destruction and exile (2 Kgs 17:5-23).<\/p>\n<p>When Ezra wrote to the Jews who had returned to Jerusalem, one of his main purposes was to remind them of their need to remain pure in their beliefs and commitments. After arriving in Jerusalem, Ezra found that the people had intermarried with pagan foreigners, even though doing so was not permitted in God’s law (see Deut 7:3-4; Josh 23:12-13). As a result, their identity as God’s holy nation was in danger of disintegrating once again (Ezra 9:1-2).<\/p>\n<p>To impress on his readers the need for separation from these foreigners, Ezra recounts how those who first returned to Jerusalem refused to cooperate with the pagan people living around them (4:1-5). These people claimed to worship the same God, but they actually worshiped several gods in addition to Israel’s God. If the Jews had joined with these people, they soon would have compromised their beliefs and become ungodly, just as Israel had done before the Exile (see Exod 34:15-16; 1 Kgs 11:1-5; 2 Kgs 16:3). Those early leaders of the Jews in Judea understood the danger of accommodating these foreigners. They learned from their ancestors’ experience and refused to compromise the purity of their faith for the sake of peace. They carefully followed God’s instructions in everything they did (Ezra 3:2, 9; 6:18). If they were going to identify themselves as “the servants of the God of heaven and earth” (5:11), they would need to please and serve him and no other gods.<\/p>\n<p>Believers today are identified as God’s holy people (1 Pet 2:9), a title that speaks of purity. Paul admonished the Corinthians to refrain from marrying unbelievers—for Christ and Satan have no fellowship (2 Cor 6:14-15). Righteousness and unrighteousness do not mix. The people of God must dissociate themselves from all behavior that defiles, instead clothing themselves with attitudes and actions that befit their holy status (Col 3:5-15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 27:46–28:5; Exod 19:4-6; 34:15-16; Lev 19:2; Deut 7:3-4; Josh 23:12-13; 1 Kgs 11:1-5; Ezra 4:1-5; 5:11; 9:1–10:11; Mal 2:15; 1 Cor 6:15-20; 2 Cor 6:14-18; 2 Tim 2:21-22; 1 Pet 2:9-10<\/p>","content_en":"<h3>Purity and Identity<\/h3>\n<p>God is holy, and he made a covenant with Israel to establish a holy nation (Exod 19:4-6; Lev 19:2). Israel’s identity as God’s people required purity in worship and in social relationships. God knew that if his people mingled with their pagan neighbors, they would be drawn into their detestable worship practices (see Num 25:1-9). Their failure to maintain purity and their assimilation to the surrounding cultures ultimately led to their destruction and exile (2 Kgs 17:5-23).<\/p>\n<p>When Ezra wrote to the Jews who had returned to Jerusalem, one of his main purposes was to remind them of their need to remain pure in their beliefs and commitments. After arriving in Jerusalem, Ezra found that the people had intermarried with pagan foreigners, even though doing so was not permitted in God’s law (see Deut 7:3-4; Josh 23:12-13). As a result, their identity as God’s holy nation was in danger of disintegrating once again (Ezra 9:1-2).<\/p>\n<p>To impress on his readers the need for separation from these foreigners, Ezra recounts how those who first returned to Jerusalem refused to cooperate with the pagan people living around them (4:1-5). These people claimed to worship the same God, but they actually worshiped several gods in addition to Israel’s God. If the Jews had joined with these people, they soon would have compromised their beliefs and become ungodly, just as Israel had done before the Exile (see Exod 34:15-16; 1 Kgs 11:1-5; 2 Kgs 16:3). Those early leaders of the Jews in Judea understood the danger of accommodating these foreigners. They learned from their ancestors’ experience and refused to compromise the purity of their faith for the sake of peace. They carefully followed God’s instructions in everything they did (Ezra 3:2, 9; 6:18). If they were going to identify themselves as “the servants of the God of heaven and earth” (5:11), they would need to please and serve him and no other gods.<\/p>\n<p>Believers today are identified as God’s holy people (1 Pet 2:9), a title that speaks of purity. Paul admonished the Corinthians to refrain from marrying unbelievers—for Christ and Satan have no fellowship (2 Cor 6:14-15). Righteousness and unrighteousness do not mix. The people of God must dissociate themselves from all behavior that defiles, instead clothing themselves with attitudes and actions that befit their holy status (Col 3:5-15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 27:46–28:5; Exod 19:4-6; 34:15-16; Lev 19:2; Deut 7:3-4; Josh 23:12-13; 1 Kgs 11:1-5; Ezra 4:1-5; 5:11; 9:1–10:11; Mal 2:15; 1 Cor 6:15-20; 2 Cor 6:14-18; 2 Tim 2:21-22; 1 Pet 2:9-10<\/p>","summary_ro":"Purity and Identity God is holy, and he made a covenant with Israel to establish a holy nation (Exod 19:4-6; Lev 19:2). Israel’s identity as God’s people required purity in worship and in social relationships. God knew that if his people mingled with their pagan neighbors, they would be drawn into their detestable worship practices (see Num 25:1-9). Their failure to maintain purity and their assimilation to the surrounding cultures ultimately led to their destruction and exile (2 Kgs 17:5-23)...","summary_en":"Purity and Identity God is holy, and he made a covenant with Israel to establish a holy nation (Exod 19:4-6; Lev 19:2). Israel’s identity as God’s people required purity in worship and in social relationships. God knew that if his people mingled with their pagan neighbors, they would be drawn into their detestable worship practices (see Num 25:1-9). Their failure to maintain purity and their assimilation to the surrounding cultures ultimately led to their destruction and exile (2 Kgs 17:5-23)...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142578,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Human Sexuality","title_en":"Human Sexuality","content_ro":"<h3>Human Sexuality<\/h3>\n<p>When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31).<\/p>\n<p>Sexual intimacy united the first man and woman as one, an effect that sexual intimacy continues to have. Since biblical sexuality is not just physical but has the total person in view, it validates sexual relations only as part of the partners’ permanent mutual commitment to each other’s ultimate good. The Bible speaks of engaging in sexual intercourse as literally “knowing” another person intimately (see study note on Gen 4:1). Since Creation, God’s intended context for sexual activity has been the intimate union of marriage—namely, a permanent and loving heterosexual commitment (Gen 1:27-28; 2:23-24). The sexual relationship cements the marriage bond in an intimacy that may result in reproduction and can continue even when reproduction is no longer possible.<\/p>\n<p>Although sexuality was created before sin, it did not emerge unscathed from human rebellion. Sexuality is a powerful force that is easily corrupted if not carefully channeled (see Lev 18; 1 Thes 4:3-8). Sexual intimacy apart from marital commitment perverts the order that God intended for creation. Incest, for example, violates sexual boundaries (see Lev 18:7-18), collapses family structures (see Gen 19:30-38), and fragments the community. Whereas perverted sexuality causes much harm, tears the community down (see Gen 38:1-30; 39:7-9; Judg 19–20), and exalts the individual (see 2 Sam 13:11-14), biblical sexuality builds up the sexual partners and the community.<\/p>\n<p>Human sexuality has been damaged through our fall into sin (Gen 3), but God has redeemed it through the death and resurrection of Jesus Christ (see 1 Cor 6:12-20; Eph 5:31-33). He restores sexual wholeness in those who trust his work in their lives by the Holy Spirit (1 Cor 6:9-11, 15-20; 1 Thes 4:1-8). Those who commit their sexuality to Christ’s work in their lives can serve as a testament to others of God’s love for his people (Eph 5:25-33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:27-28; 2:18-25; Lev 18:1-30; Deut 22:13-29; Ruth 4:11-13; 2 Sam 11:2-27; Ps 127:3-5; Eccl 2:8-11; Song 1:8–8:14; Mal 2:15-16; Matt 19:3-12; 1 Cor 6:12–7:40; Eph 5:31-33; 1 Thes 4:3-8<\/p>","content_en":"<h3>Human Sexuality<\/h3>\n<p>When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31).<\/p>\n<p>Sexual intimacy united the first man and woman as one, an effect that sexual intimacy continues to have. Since biblical sexuality is not just physical but has the total person in view, it validates sexual relations only as part of the partners’ permanent mutual commitment to each other’s ultimate good. The Bible speaks of engaging in sexual intercourse as literally “knowing” another person intimately (see study note on Gen 4:1). Since Creation, God’s intended context for sexual activity has been the intimate union of marriage—namely, a permanent and loving heterosexual commitment (Gen 1:27-28; 2:23-24). The sexual relationship cements the marriage bond in an intimacy that may result in reproduction and can continue even when reproduction is no longer possible.<\/p>\n<p>Although sexuality was created before sin, it did not emerge unscathed from human rebellion. Sexuality is a powerful force that is easily corrupted if not carefully channeled (see Lev 18; 1 Thes 4:3-8). Sexual intimacy apart from marital commitment perverts the order that God intended for creation. Incest, for example, violates sexual boundaries (see Lev 18:7-18), collapses family structures (see Gen 19:30-38), and fragments the community. Whereas perverted sexuality causes much harm, tears the community down (see Gen 38:1-30; 39:7-9; Judg 19–20), and exalts the individual (see 2 Sam 13:11-14), biblical sexuality builds up the sexual partners and the community.<\/p>\n<p>Human sexuality has been damaged through our fall into sin (Gen 3), but God has redeemed it through the death and resurrection of Jesus Christ (see 1 Cor 6:12-20; Eph 5:31-33). He restores sexual wholeness in those who trust his work in their lives by the Holy Spirit (1 Cor 6:9-11, 15-20; 1 Thes 4:1-8). Those who commit their sexuality to Christ’s work in their lives can serve as a testament to others of God’s love for his people (Eph 5:25-33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:27-28; 2:18-25; Lev 18:1-30; Deut 22:13-29; Ruth 4:11-13; 2 Sam 11:2-27; Ps 127:3-5; Eccl 2:8-11; Song 1:8–8:14; Mal 2:15-16; Matt 19:3-12; 1 Cor 6:12–7:40; Eph 5:31-33; 1 Thes 4:3-8<\/p>","summary_ro":"Human Sexuality When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31). Sexual intimacy united the first man and woman as one, an effect that sexual i...","summary_en":"Human Sexuality When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31). Sexual intimacy united the first man and woman as one, an effect that sexual i...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144983,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Purity and Identity","title_en":"Purity and Identity","content_ro":"<h3>Purity and Identity<\/h3>\n<p>God is holy, and he made a covenant with Israel to establish a holy nation (Exod 19:4-6; Lev 19:2). Israel’s identity as God’s people required purity in worship and in social relationships. God knew that if his people mingled with their pagan neighbors, they would be drawn into their detestable worship practices (see Num 25:1-9). Their failure to maintain purity and their assimilation to the surrounding cultures ultimately led to their destruction and exile (2 Kgs 17:5-23).<\/p>\n<p>When Ezra wrote to the Jews who had returned to Jerusalem, one of his main purposes was to remind them of their need to remain pure in their beliefs and commitments. After arriving in Jerusalem, Ezra found that the people had intermarried with pagan foreigners, even though doing so was not permitted in God’s law (see Deut 7:3-4; Josh 23:12-13). As a result, their identity as God’s holy nation was in danger of disintegrating once again (Ezra 9:1-2).<\/p>\n<p>To impress on his readers the need for separation from these foreigners, Ezra recounts how those who first returned to Jerusalem refused to cooperate with the pagan people living around them (4:1-5). These people claimed to worship the same God, but they actually worshiped several gods in addition to Israel’s God. If the Jews had joined with these people, they soon would have compromised their beliefs and become ungodly, just as Israel had done before the Exile (see Exod 34:15-16; 1 Kgs 11:1-5; 2 Kgs 16:3). Those early leaders of the Jews in Judea understood the danger of accommodating these foreigners. They learned from their ancestors’ experience and refused to compromise the purity of their faith for the sake of peace. They carefully followed God’s instructions in everything they did (Ezra 3:2, 9; 6:18). If they were going to identify themselves as “the servants of the God of heaven and earth” (5:11), they would need to please and serve him and no other gods.<\/p>\n<p>Believers today are identified as God’s holy people (1 Pet 2:9), a title that speaks of purity. Paul admonished the Corinthians to refrain from marrying unbelievers—for Christ and Satan have no fellowship (2 Cor 6:14-15). Righteousness and unrighteousness do not mix. The people of God must dissociate themselves from all behavior that defiles, instead clothing themselves with attitudes and actions that befit their holy status (Col 3:5-15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 27:46–28:5; Exod 19:4-6; 34:15-16; Lev 19:2; Deut 7:3-4; Josh 23:12-13; 1 Kgs 11:1-5; Ezra 4:1-5; 5:11; 9:1–10:11; Mal 2:15; 1 Cor 6:15-20; 2 Cor 6:14-18; 2 Tim 2:21-22; 1 Pet 2:9-10<\/p>","content_en":"<h3>Purity and Identity<\/h3>\n<p>God is holy, and he made a covenant with Israel to establish a holy nation (Exod 19:4-6; Lev 19:2). Israel’s identity as God’s people required purity in worship and in social relationships. God knew that if his people mingled with their pagan neighbors, they would be drawn into their detestable worship practices (see Num 25:1-9). Their failure to maintain purity and their assimilation to the surrounding cultures ultimately led to their destruction and exile (2 Kgs 17:5-23).<\/p>\n<p>When Ezra wrote to the Jews who had returned to Jerusalem, one of his main purposes was to remind them of their need to remain pure in their beliefs and commitments. After arriving in Jerusalem, Ezra found that the people had intermarried with pagan foreigners, even though doing so was not permitted in God’s law (see Deut 7:3-4; Josh 23:12-13). As a result, their identity as God’s holy nation was in danger of disintegrating once again (Ezra 9:1-2).<\/p>\n<p>To impress on his readers the need for separation from these foreigners, Ezra recounts how those who first returned to Jerusalem refused to cooperate with the pagan people living around them (4:1-5). These people claimed to worship the same God, but they actually worshiped several gods in addition to Israel’s God. If the Jews had joined with these people, they soon would have compromised their beliefs and become ungodly, just as Israel had done before the Exile (see Exod 34:15-16; 1 Kgs 11:1-5; 2 Kgs 16:3). Those early leaders of the Jews in Judea understood the danger of accommodating these foreigners. They learned from their ancestors’ experience and refused to compromise the purity of their faith for the sake of peace. They carefully followed God’s instructions in everything they did (Ezra 3:2, 9; 6:18). If they were going to identify themselves as “the servants of the God of heaven and earth” (5:11), they would need to please and serve him and no other gods.<\/p>\n<p>Believers today are identified as God’s holy people (1 Pet 2:9), a title that speaks of purity. Paul admonished the Corinthians to refrain from marrying unbelievers—for Christ and Satan have no fellowship (2 Cor 6:14-15). Righteousness and unrighteousness do not mix. The people of God must dissociate themselves from all behavior that defiles, instead clothing themselves with attitudes and actions that befit their holy status (Col 3:5-15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 27:46–28:5; Exod 19:4-6; 34:15-16; Lev 19:2; Deut 7:3-4; Josh 23:12-13; 1 Kgs 11:1-5; Ezra 4:1-5; 5:11; 9:1–10:11; Mal 2:15; 1 Cor 6:15-20; 2 Cor 6:14-18; 2 Tim 2:21-22; 1 Pet 2:9-10<\/p>","summary_ro":"Purity and Identity God is holy, and he made a covenant with Israel to establish a holy nation (Exod 19:4-6; Lev 19:2). Israel’s identity as God’s people required purity in worship and in social relationships. God knew that if his people mingled with their pagan neighbors, they would be drawn into their detestable worship practices (see Num 25:1-9). Their failure to maintain purity and their assimilation to the surrounding cultures ultimately led to their destruction and exile (2 Kgs 17:5-23)...","summary_en":"Purity and Identity God is holy, and he made a covenant with Israel to establish a holy nation (Exod 19:4-6; Lev 19:2). Israel’s identity as God’s people required purity in worship and in social relationships. God knew that if his people mingled with their pagan neighbors, they would be drawn into their detestable worship practices (see Num 25:1-9). Their failure to maintain purity and their assimilation to the surrounding cultures ultimately led to their destruction and exile (2 Kgs 17:5-23)...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"16":[{"id":9785,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Divorce","title_en":"Divorce","content_ro":"<h3>DIVORCE<\/h3>\n<p>Biblical provisions regulating divorce are closely bound up with the various definitions given to marriage within the successive phases of God’s progressive revelation in history.<\/p>\n<p>In the Genesis Creation account, marriage is defined as the “one flesh” union established by God in the context of a sinless environment (Gn 2:24). Given such conditions, the dissolution of the marriage relationship was inconceivable. During his ministry, Jesus affirmed this aspect of God’s original design for marriage. He described the implications of the “one flesh” relationship as the abrogation of the separatedness of the spouses and the creation of an inviolable union (Mt 19:6).<\/p>\n<p class=\"h2\" id=\"TheOldTestamentsViewonDivorce\">The Old Testament’s View on Divorce<\/p>\n<p>The disruptions brought about by the fall had grievous consequences for the male\/female relationship. Having allowed sin to sever their primary dependency on God, man and woman became respectively subject to the elements from which they had been originally made. Man became subject to the dust of the ground whence he had come (Gn 2:7; 3:19), and woman became subject to the man from whom she had been formed (2:22; 3:16). Prior to the fall, man and woman had enjoyed a relationship of equality as cosharers in the divine image (1:27) and as partners in the divine mandate to exercise dominion over creation (v 28). After the fall man became ruler over woman, and woman became subject to man (3:16).<\/p>\n<p>As a result of these new conditions, man assumed rights of disposition over woman that he did not possess prior to the fall. The “one flesh” relation was violated when the right of rulership opened the way for the male ruler to multiply the number of his female subjects. This disparity between male and female resulted in the practice of polygamy (Gn 4:19; 16:3; 29:30) and of serial monogamy, which required the termination of each successive marriage by an act of divorce (Dt 24:1-4). Thus, the emergence of the practice of divorce appeared as the inevitable consequence of the principle of male rulership. Neither rulership nor divorce was part of God’s original design for the marriage relationship. The Mosaic regulation on divorce was a concession made by God to the fallen condition of mankind (Mt 19:8). Characteristically, the option of divorce was a right available only to the male rulers. As subjects of their male rulers, wives became the victims of divorce. Men could divorce their wives; women could not divorce their husbands.<\/p>\n<p>As unfair as it may seem, the Deuteronomic provisions for divorce were actually intended to offer a modicum of protection for its female victims. A husband had to justify a divorce action against his wife by citing something indecent about her. He was to give his divorced wife a bill of divorce that accounted for her marriage to him (Dt 24:1). Moreover, a divorced husband was forbidden to remarry his ex-wife after her subsequent marriage, since his original divorce was viewed as a defilement of her (v 4).<\/p>\n<p>Although the Mosaic dispositions on divorce were granted as a divine concession to Israel’s hardness of heart, the OT emphatically states that God hates divorce (Mal 2:16). The right of divorce was grudgingly granted as an accommodation to the principle of male rulership that had resulted from the fall. But God’s original design, reflected in the “one flesh” marital relation, remained the standard for the union of man and woman in marriage.<\/p>\n<p class=\"h2\" id=\"JesusTeachingonDivorce\">Jesus’ Teaching on Divorce<\/p>\n<p>Inasmuch as Christ’s ministry of redemption signaled a return to God’s original purposes in Creation, the old covenant regulations on divorce were abrogated in the Christian community. In order to justify the inviolability of the marriage bond among his followers, Jesus directed them to the creational model. Referring negatively to the intervening Mosaic allowance for divorce, Jesus upheld God’s original creation order by stating that “from the beginning it was not so” (Mt 19:8). Christ repudiated the fall and affirmed the Creation design.<\/p>\n<p>In Matthew 5:31-32 Jesus explicitly abrogated the Mosaic legislation that allowed men to divorce their wives. He viewed the practice as a violation of the integrity of women. Adulterous men who divorce their wives reduce them to the status of whores, using them as commodities to be passed around through the expediency of easy divorce. By divorcing their wives, men treat them as adulteresses. By marrying a woman discarded from a previous marriage, a man perpetuates the demeaning process and becomes guilty of adultery.<\/p>\n<p>Jesus deliberately withdrew from men the ruler’s right of discarding a wife at will and reinstated the creational pattern of the lifelong “one flesh” union. His disciples understood his intent accurately. But the principle of male privilege was so deeply ingrained in their mentality that they declared the freedom available in celibacy preferable to a commitment to lifelong monogamous marriage (Mt 19:10).<\/p>\n<p>Not only did Jesus reaffirm the validity of the “one flesh” union for the community of redemption, but the NT reinforced the inviolability of the marriage bond by defining it as an earthly copy of the relationship between Christ and the church (Eph 5:25).<\/p>\n<p>Despite such strong sanctions for the permanency of the marriage bond, the NT permits divorce as an exception intended to protect the innocent spouse in the case of immorality and desertion. Jesus made exceptions that established the right of a spouse wronged by an unfaithful mate to press for divorce (Mt 5:32; 19:9). Obviously, the wronged spouse has the option of maintaining the marriage bond despite the breach of commitment by the unfaithful mate. But in view of the exception allowed by Scripture, the obligation to maintain or reinstate the disrupted marriage may not be imposed upon the innocent spouse.<\/p>\n<p>The other exception that justifies divorce, according to the NT, is desertion. Although the provisions of 1 Corinthians 7:15 refer primarily to desertion by an unbelieving spouse, it should be noted that a believer guilty of desertion is to be treated as an unbeliever (1 Tm 5:8). Behavior equivalent to the abandonment of the marriage relationship constitutes a breach of conjugal commitment and becomes subject to the provision stated in 1 Corinthians 7:15.<\/p>\n<p>In either case, adultery or desertion, the aggrieved party has the right to seek divorce from the offending spouse and, having obtained it, becomes again a single person. Should repentance and reconciliation fail to restore the violated union, the aggrieved spouse is not bound to the marriage. According to Scripture, a person who is not bound is free to remarry, but only “in the Lord,” meaning to another Christian (1 Cor 7:39). The injunction for a single person who does not have the gift of celibacy to marry (v 9) applies to a person formerly married but who has become single by a scripturally legitimate divorce. In keeping with Christ’s teaching in Mark 10:11-12 and Luke 16:18, the remarriage of believers may not be approved when the divorce has been used as a means of changing mates, since such intent makes the divorce adulterous.<\/p>\n<p>Many factors usually combine to destroy a marriage; therefore, the church must deal with each case of divorce and remarriage on an individual basis, taking into account God’s inexhaustible capacity to forgive sin and to restore broken lives. Obviously, the scriptural restrictions on divorce do not apply to believers whose broken marriages predate their conversion, since God’s forgiveness wipes clean the sin of their pre-Christian past and makes them new creatures in Christ.<\/p>\n<p><em>See also<\/em> Adultery; Civil Law and Justice; Marriage, Marriage Customs; Sex, Sexuality.<\/p>","content_en":"<h3>DIVORCE<\/h3>\n<p>Biblical provisions regulating divorce are closely bound up with the various definitions given to marriage within the successive phases of God’s progressive revelation in history.<\/p>\n<p>In the Genesis Creation account, marriage is defined as the “one flesh” union established by God in the context of a sinless environment (Gn 2:24). Given such conditions, the dissolution of the marriage relationship was inconceivable. During his ministry, Jesus affirmed this aspect of God’s original design for marriage. He described the implications of the “one flesh” relationship as the abrogation of the separatedness of the spouses and the creation of an inviolable union (Mt 19:6).<\/p>\n<p class=\"h2\" id=\"TheOldTestamentsViewonDivorce\">The Old Testament’s View on Divorce<\/p>\n<p>The disruptions brought about by the fall had grievous consequences for the male\/female relationship. Having allowed sin to sever their primary dependency on God, man and woman became respectively subject to the elements from which they had been originally made. Man became subject to the dust of the ground whence he had come (Gn 2:7; 3:19), and woman became subject to the man from whom she had been formed (2:22; 3:16). Prior to the fall, man and woman had enjoyed a relationship of equality as cosharers in the divine image (1:27) and as partners in the divine mandate to exercise dominion over creation (v 28). After the fall man became ruler over woman, and woman became subject to man (3:16).<\/p>\n<p>As a result of these new conditions, man assumed rights of disposition over woman that he did not possess prior to the fall. The “one flesh” relation was violated when the right of rulership opened the way for the male ruler to multiply the number of his female subjects. This disparity between male and female resulted in the practice of polygamy (Gn 4:19; 16:3; 29:30) and of serial monogamy, which required the termination of each successive marriage by an act of divorce (Dt 24:1-4). Thus, the emergence of the practice of divorce appeared as the inevitable consequence of the principle of male rulership. Neither rulership nor divorce was part of God’s original design for the marriage relationship. The Mosaic regulation on divorce was a concession made by God to the fallen condition of mankind (Mt 19:8). Characteristically, the option of divorce was a right available only to the male rulers. As subjects of their male rulers, wives became the victims of divorce. Men could divorce their wives; women could not divorce their husbands.<\/p>\n<p>As unfair as it may seem, the Deuteronomic provisions for divorce were actually intended to offer a modicum of protection for its female victims. A husband had to justify a divorce action against his wife by citing something indecent about her. He was to give his divorced wife a bill of divorce that accounted for her marriage to him (Dt 24:1). Moreover, a divorced husband was forbidden to remarry his ex-wife after her subsequent marriage, since his original divorce was viewed as a defilement of her (v 4).<\/p>\n<p>Although the Mosaic dispositions on divorce were granted as a divine concession to Israel’s hardness of heart, the OT emphatically states that God hates divorce (Mal 2:16). The right of divorce was grudgingly granted as an accommodation to the principle of male rulership that had resulted from the fall. But God’s original design, reflected in the “one flesh” marital relation, remained the standard for the union of man and woman in marriage.<\/p>\n<p class=\"h2\" id=\"JesusTeachingonDivorce\">Jesus’ Teaching on Divorce<\/p>\n<p>Inasmuch as Christ’s ministry of redemption signaled a return to God’s original purposes in Creation, the old covenant regulations on divorce were abrogated in the Christian community. In order to justify the inviolability of the marriage bond among his followers, Jesus directed them to the creational model. Referring negatively to the intervening Mosaic allowance for divorce, Jesus upheld God’s original creation order by stating that “from the beginning it was not so” (Mt 19:8). Christ repudiated the fall and affirmed the Creation design.<\/p>\n<p>In Matthew 5:31-32 Jesus explicitly abrogated the Mosaic legislation that allowed men to divorce their wives. He viewed the practice as a violation of the integrity of women. Adulterous men who divorce their wives reduce them to the status of whores, using them as commodities to be passed around through the expediency of easy divorce. By divorcing their wives, men treat them as adulteresses. By marrying a woman discarded from a previous marriage, a man perpetuates the demeaning process and becomes guilty of adultery.<\/p>\n<p>Jesus deliberately withdrew from men the ruler’s right of discarding a wife at will and reinstated the creational pattern of the lifelong “one flesh” union. His disciples understood his intent accurately. But the principle of male privilege was so deeply ingrained in their mentality that they declared the freedom available in celibacy preferable to a commitment to lifelong monogamous marriage (Mt 19:10).<\/p>\n<p>Not only did Jesus reaffirm the validity of the “one flesh” union for the community of redemption, but the NT reinforced the inviolability of the marriage bond by defining it as an earthly copy of the relationship between Christ and the church (Eph 5:25).<\/p>\n<p>Despite such strong sanctions for the permanency of the marriage bond, the NT permits divorce as an exception intended to protect the innocent spouse in the case of immorality and desertion. Jesus made exceptions that established the right of a spouse wronged by an unfaithful mate to press for divorce (Mt 5:32; 19:9). Obviously, the wronged spouse has the option of maintaining the marriage bond despite the breach of commitment by the unfaithful mate. But in view of the exception allowed by Scripture, the obligation to maintain or reinstate the disrupted marriage may not be imposed upon the innocent spouse.<\/p>\n<p>The other exception that justifies divorce, according to the NT, is desertion. Although the provisions of 1 Corinthians 7:15 refer primarily to desertion by an unbelieving spouse, it should be noted that a believer guilty of desertion is to be treated as an unbeliever (1 Tm 5:8). Behavior equivalent to the abandonment of the marriage relationship constitutes a breach of conjugal commitment and becomes subject to the provision stated in 1 Corinthians 7:15.<\/p>\n<p>In either case, adultery or desertion, the aggrieved party has the right to seek divorce from the offending spouse and, having obtained it, becomes again a single person. Should repentance and reconciliation fail to restore the violated union, the aggrieved spouse is not bound to the marriage. According to Scripture, a person who is not bound is free to remarry, but only “in the Lord,” meaning to another Christian (1 Cor 7:39). The injunction for a single person who does not have the gift of celibacy to marry (v 9) applies to a person formerly married but who has become single by a scripturally legitimate divorce. In keeping with Christ’s teaching in Mark 10:11-12 and Luke 16:18, the remarriage of believers may not be approved when the divorce has been used as a means of changing mates, since such intent makes the divorce adulterous.<\/p>\n<p>Many factors usually combine to destroy a marriage; therefore, the church must deal with each case of divorce and remarriage on an individual basis, taking into account God’s inexhaustible capacity to forgive sin and to restore broken lives. Obviously, the scriptural restrictions on divorce do not apply to believers whose broken marriages predate their conversion, since God’s forgiveness wipes clean the sin of their pre-Christian past and makes them new creatures in Christ.<\/p>\n<p><em>See also<\/em> Adultery; Civil Law and Justice; Marriage, Marriage Customs; Sex, Sexuality.<\/p>","summary_ro":"DIVORCE Biblical provisions regulating divorce are closely bound up with the various definitions given to marriage within the successive phases of God’s progressive revelation in history. In the Genesis Creation account, marriage is defined as the “one flesh” union established by God in the context of a sinless environment (Gn 2:24). Given such conditions, the dissolution of the marriage relationship was inconceivable. During his ministry, Jesus affirmed this aspect of God’s original design f...","summary_en":"DIVORCE Biblical provisions regulating divorce are closely bound up with the various definitions given to marriage within the successive phases of God’s progressive revelation in history. In the Genesis Creation account, marriage is defined as the “one flesh” union established by God in the context of a sinless environment (Gn 2:24). Given such conditions, the dissolution of the marriage relationship was inconceivable. During his ministry, Jesus affirmed this aspect of God’s original design f...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":54449,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Maleahi 2:16","title_en":"Study Note: Maleahi 2:16","content_ro":"<p><strong>2:16<\/strong> <em>hate:<\/em> God hates a broken covenant (see 1:3; Hos 9:15). This is appropriate because God’s relationship with people is characterized by faithfulness, and he expected no less from Israel (Exod 34:6; Deut 7:9). • <em>To divorce<\/em> (literally <em>send away<\/em>) means to expel a marriage partner. Malachi wanted to correct the abuse of the divorce laws (see Deut 24:1-4). • <em>to overwhelm her with cruelty:<\/em> Cruelty entails acts of violence or wrongdoing. The estrangement of divorce is a violent and cruel social crime. To divorce one’s wife is treachery against her and against the marriage covenant. It breaks the heart, destroys relationships, violates the integrity of the family, damages the children’s well-being, and puts the future in jeopardy.<\/p>","content_en":"<p><strong>2:16<\/strong> <em>hate:<\/em> God hates a broken covenant (see 1:3; Hos 9:15). This is appropriate because God’s relationship with people is characterized by faithfulness, and he expected no less from Israel (Exod 34:6; Deut 7:9). • <em>To divorce<\/em> (literally <em>send away<\/em>) means to expel a marriage partner. Malachi wanted to correct the abuse of the divorce laws (see Deut 24:1-4). • <em>to overwhelm her with cruelty:<\/em> Cruelty entails acts of violence or wrongdoing. The estrangement of divorce is a violent and cruel social crime. To divorce one’s wife is treachery against her and against the marriage covenant. It breaks the heart, destroys relationships, violates the integrity of the family, damages the children’s well-being, and puts the future in jeopardy.<\/p>","summary_ro":"2:16 hate: God hates a broken covenant (see 1:3; Hos 9:15). This is appropriate because God’s relationship with people is characterized by faithfulness, and he expected no less from Israel (Exod 34:6; Deut 7:9). • To divorce (literally send away) means to expel a marriage partner. Malachi wanted to correct the abuse of the divorce laws (see Deut 24:1-4). • to overwhelm her with cruelty: Cruelty entails acts of violence or wrongdoing. The estrangement of divorce is a violent and cruel social c...","summary_en":"2:16 hate: God hates a broken covenant (see 1:3; Hos 9:15). This is appropriate because God’s relationship with people is characterized by faithfulness, and he expected no less from Israel (Exod 34:6; Deut 7:9). • To divorce (literally send away) means to expel a marriage partner. Malachi wanted to correct the abuse of the divorce laws (see Deut 24:1-4). • to overwhelm her with cruelty: Cruelty entails acts of violence or wrongdoing. The estrangement of divorce is a violent and cruel social c...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":82075,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Maleahi 2:16","title_en":"Study Note: Maleahi 2:16","content_ro":"<p><strong>2:16<\/strong> <em>hate:<\/em> God hates a broken covenant (see 1:3; Hos 9:15). This is appropriate because God’s relationship with people is characterized by faithfulness, and he expected no less from Israel (Exod 34:6; Deut 7:9). • <em>To divorce<\/em> (literally <em>send away<\/em>) means to expel a marriage partner. Malachi wanted to correct the abuse of the divorce laws (see Deut 24:1-4). • <em>to overwhelm her with cruelty:<\/em> Cruelty entails acts of violence or wrongdoing. The estrangement of divorce is a violent and cruel social crime. To divorce one’s wife is treachery against her and against the marriage covenant. It breaks the heart, destroys relationships, violates the integrity of the family, damages the children’s well-being, and puts the future in jeopardy.<\/p>","content_en":"<p><strong>2:16<\/strong> <em>hate:<\/em> God hates a broken covenant (see 1:3; Hos 9:15). This is appropriate because God’s relationship with people is characterized by faithfulness, and he expected no less from Israel (Exod 34:6; Deut 7:9). • <em>To divorce<\/em> (literally <em>send away<\/em>) means to expel a marriage partner. Malachi wanted to correct the abuse of the divorce laws (see Deut 24:1-4). • <em>to overwhelm her with cruelty:<\/em> Cruelty entails acts of violence or wrongdoing. The estrangement of divorce is a violent and cruel social crime. To divorce one’s wife is treachery against her and against the marriage covenant. It breaks the heart, destroys relationships, violates the integrity of the family, damages the children’s well-being, and puts the future in jeopardy.<\/p>","summary_ro":"2:16 hate: God hates a broken covenant (see 1:3; Hos 9:15). This is appropriate because God’s relationship with people is characterized by faithfulness, and he expected no less from Israel (Exod 34:6; Deut 7:9). • To divorce (literally send away) means to expel a marriage partner. Malachi wanted to correct the abuse of the divorce laws (see Deut 24:1-4). • to overwhelm her with cruelty: Cruelty entails acts of violence or wrongdoing. The estrangement of divorce is a violent and cruel social c...","summary_en":"2:16 hate: God hates a broken covenant (see 1:3; Hos 9:15). This is appropriate because God’s relationship with people is characterized by faithfulness, and he expected no less from Israel (Exod 34:6; Deut 7:9). • To divorce (literally send away) means to expel a marriage partner. Malachi wanted to correct the abuse of the divorce laws (see Deut 24:1-4). • to overwhelm her with cruelty: Cruelty entails acts of violence or wrongdoing. The estrangement of divorce is a violent and cruel social c...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":109701,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Maleahi 2:16","title_en":"Study Note: Maleahi 2:16","content_ro":"<p><strong>2:16<\/strong> <em>hate:<\/em> God hates a broken covenant (see 1:3; Hos 9:15). This is appropriate because God’s relationship with people is characterized by faithfulness, and he expected no less from Israel (Exod 34:6; Deut 7:9). • <em>To divorce<\/em> (literally <em>send away<\/em>) means to expel a marriage partner. Malachi wanted to correct the abuse of the divorce laws (see Deut 24:1-4). • <em>to overwhelm her with cruelty:<\/em> Cruelty entails acts of violence or wrongdoing. The estrangement of divorce is a violent and cruel social crime. To divorce one’s wife is treachery against her and against the marriage covenant. It breaks the heart, destroys relationships, violates the integrity of the family, damages the children’s well-being, and puts the future in jeopardy.<\/p>","content_en":"<p><strong>2:16<\/strong> <em>hate:<\/em> God hates a broken covenant (see 1:3; Hos 9:15). This is appropriate because God’s relationship with people is characterized by faithfulness, and he expected no less from Israel (Exod 34:6; Deut 7:9). • <em>To divorce<\/em> (literally <em>send away<\/em>) means to expel a marriage partner. Malachi wanted to correct the abuse of the divorce laws (see Deut 24:1-4). • <em>to overwhelm her with cruelty:<\/em> Cruelty entails acts of violence or wrongdoing. The estrangement of divorce is a violent and cruel social crime. To divorce one’s wife is treachery against her and against the marriage covenant. It breaks the heart, destroys relationships, violates the integrity of the family, damages the children’s well-being, and puts the future in jeopardy.<\/p>","summary_ro":"2:16 hate: God hates a broken covenant (see 1:3; Hos 9:15). This is appropriate because God’s relationship with people is characterized by faithfulness, and he expected no less from Israel (Exod 34:6; Deut 7:9). • To divorce (literally send away) means to expel a marriage partner. Malachi wanted to correct the abuse of the divorce laws (see Deut 24:1-4). • to overwhelm her with cruelty: Cruelty entails acts of violence or wrongdoing. The estrangement of divorce is a violent and cruel social c...","summary_en":"2:16 hate: God hates a broken covenant (see 1:3; Hos 9:15). This is appropriate because God’s relationship with people is characterized by faithfulness, and he expected no less from Israel (Exod 34:6; Deut 7:9). • To divorce (literally send away) means to expel a marriage partner. Malachi wanted to correct the abuse of the divorce laws (see Deut 24:1-4). • to overwhelm her with cruelty: Cruelty entails acts of violence or wrongdoing. The estrangement of divorce is a violent and cruel social c...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":137327,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Maleahi 2:16","title_en":"Study Note: Maleahi 2:16","content_ro":"<p><strong>2:16<\/strong> <em>hate:<\/em> God hates a broken covenant (see 1:3; Hos 9:15). This is appropriate because God’s relationship with people is characterized by faithfulness, and he expected no less from Israel (Exod 34:6; Deut 7:9). • <em>To divorce<\/em> (literally <em>send away<\/em>) means to expel a marriage partner. Malachi wanted to correct the abuse of the divorce laws (see Deut 24:1-4). • <em>to overwhelm her with cruelty:<\/em> Cruelty entails acts of violence or wrongdoing. The estrangement of divorce is a violent and cruel social crime. To divorce one’s wife is treachery against her and against the marriage covenant. It breaks the heart, destroys relationships, violates the integrity of the family, damages the children’s well-being, and puts the future in jeopardy.<\/p>","content_en":"<p><strong>2:16<\/strong> <em>hate:<\/em> God hates a broken covenant (see 1:3; Hos 9:15). This is appropriate because God’s relationship with people is characterized by faithfulness, and he expected no less from Israel (Exod 34:6; Deut 7:9). • <em>To divorce<\/em> (literally <em>send away<\/em>) means to expel a marriage partner. Malachi wanted to correct the abuse of the divorce laws (see Deut 24:1-4). • <em>to overwhelm her with cruelty:<\/em> Cruelty entails acts of violence or wrongdoing. The estrangement of divorce is a violent and cruel social crime. To divorce one’s wife is treachery against her and against the marriage covenant. It breaks the heart, destroys relationships, violates the integrity of the family, damages the children’s well-being, and puts the future in jeopardy.<\/p>","summary_ro":"2:16 hate: God hates a broken covenant (see 1:3; Hos 9:15). This is appropriate because God’s relationship with people is characterized by faithfulness, and he expected no less from Israel (Exod 34:6; Deut 7:9). • To divorce (literally send away) means to expel a marriage partner. Malachi wanted to correct the abuse of the divorce laws (see Deut 24:1-4). • to overwhelm her with cruelty: Cruelty entails acts of violence or wrongdoing. The estrangement of divorce is a violent and cruel social c...","summary_en":"2:16 hate: God hates a broken covenant (see 1:3; Hos 9:15). This is appropriate because God’s relationship with people is characterized by faithfulness, and he expected no less from Israel (Exod 34:6; Deut 7:9). • To divorce (literally send away) means to expel a marriage partner. Malachi wanted to correct the abuse of the divorce laws (see Deut 24:1-4). • to overwhelm her with cruelty: Cruelty entails acts of violence or wrongdoing. The estrangement of divorce is a violent and cruel social c...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"17":[{"id":24017,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Malachi","title_en":"Book of Malachi","content_ro":"<h3>MALACHI, Book of<\/h3>\n<p>Last prophetic book of the Jewish canon; last book of the Old Testament.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Background<\/p>\n<p>• Date<\/p>\n<p>• Purpose and Theology<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The name Malachi means “my messenger” or “messenger of the Lord.” Since the word appears in 3:1, some scholars think that it is not a proper name at all and does not provide the name of the author of the book. According to one ancient tradition, the “messenger” was Ezra, the priest responsible for the books of Ezra and Nehemiah. Yet it would be most unusual for the Jews to preserve a prophetic book without explicitly attaching to it the name of the author. All of the other major and minor prophets—including Obadiah—are named after a particular prophet. Moreover, “messenger of the Lord” would be a most appropriate name for a prophet (cf. 2 Chr 36:15-16; Hg 1:13).<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>During the fifth century <span>BC<\/span>, the struggling Jewish community in Judah was greatly assisted by the return of Ezra and Nehemiah. In 458 <span>BC<\/span> Ezra was encouraged by King Artaxerxes of Persia to lead a group of exiles back to Jerusalem and to institute religious reform. About 13 years later, in 445 <span>BC<\/span>, a high-ranking government official named Nehemiah was allowed to go to Jerusalem to rebuild the city walls, a task he accomplished in 52 days (Neh 6:15). As governor, Nehemiah led the people in a financial reform that provided for the poor and encouraged tithing to support the priests and Levites (5:2-13; 10:35-39). Like Ezra, Nehemiah urged the people to keep the Sabbath and avoid intermarrying with pagan neighbors. After a 12-year term, Nehemiah returned to Persia and the spiritual condition of Judah deteriorated. Perhaps discouraged by their lack of political power, tithing became sporadic, the Sabbath was not kept, intermarriage was common, and even the priests could not be trusted. When Nehemiah came back to Jerusalem sometime later, he had to take firm action to straighten out the situation (13:6-31).<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Since Malachi had to deal with the same sins mentioned in Nehemiah 13 (see Mal 1:6-14; 2:14-16; 3:8-11), it is likely that the prophet ministered either during Nehemiah’s second term as governor or in the years just before his return. The reference to “the governor” in Malachi 1:8 implies that someone other than Nehemiah was in office, so it may be best to place Malachi just after 433 <span>BC<\/span>, the year Nehemiah had returned to Persia.<\/p>\n<p class=\"h2\" id=\"PurposeandTheology\">Purpose and Theology<\/p>\n<p>Malachi was written to shake the people of Judah from their spiritual lethargy and to warn them that judgment was coming unless they repented. The people doubted God’s love (1:2) and justice (2:17) and did not take his commands seriously (1:6; 3:14-18). Yet God was “a great King” (1:14) with a great name that was to be feared even beyond the border of Israel (vv 5, 11). Malachi repeatedly urged both the priests and the people to revere God and give him the honor he deserved. God was Israel’s Father and Creator (2:10), but the nation showed contempt for his name (1:6; 3:5). In response to this contempt, God would send his messenger to announce the Day of the Lord (3:1). John the Baptist did call the nation to repentance, and Christ came to cleanse the temple (Jn 2:14-15) and to establish the covenant (Mal 3:1-2). Most of the work of refining and purifying will take place at the Second Coming, when Christ returns to purify his people (cf. vv 2-4) and judge the wicked (4:1).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>God’s Great Love for Israel (1:1-5)<\/h5>\n<p>To introduce the book, Malachi presents a contrast between God’s love for Israel and his hatred for Edom. Yet the assertion of God’s love is greeted with a strange question: “How have you loved us?” God loved Israel by entering into a covenant with the nation at Mt Sinai, just after he had freed them from the prison of Egypt. He had chosen them as his special people (cf. Gn 12:1-3; Ex 19:5-6), whereas the descendants of Esau were not chosen (cf. Rom 9:10-13). Both Israel and Edom endured invasion and destruction, but only Israel was restored and rebuilt after the exile. The people of Edom were driven from their homeland by the Nabateans between 550 and 400 <span>BC<\/span>, and they never regained their territory. Through the judgment of Edom, God demonstrated that he is the great Ruler over the nations (Mal 1:5) and that he will not forget Israel.<\/p>\n<h5>The Unacceptable Sacrifices of the Priests (1:6-14)<\/h5>\n<p>Although God deserved the honor and reverence of the Israelites, both the people and the priests openly disdained his laws and regulations. Strangely, it was the priests who led the way into disobedience. Sacrifices and offerings were supposed to atone for sin, but the animals offered by the priests only served to pollute or defile the altar (1:7, 12). According to Leviticus, animals with defects were unacceptable as sacrifices, but Malachi mentions that the priests were offering to the Lord animals that were stolen and mutilated, crippled and sick (v 13; cf. v 8). To emphasize their contempt, the Lord challenged the priests to bring comparable presents to the governor. Would they dare to insult him in this fashion and face sure rejection? Rather than having the priests continue to bring unfit sacrifices to the altar, the Lord asked them to close the temple doors entirely (v 10). Going through the motions never pleased God, either in ancient times (cf. Is 1:12-13) or modern. By calling the altar and its sacrifices “contemptible” (Mal 1:7, 12), the priests were no better than the wicked sons of Eli, whose disregard of the rules for sacrifices sent them to a premature death (cf. 1 Sm 2:15-17).<\/p>\n<p>In sharp contrast to the attitude of the priests stands the emphasis upon God’s greatness in Malachi 1:11 and 14. God is more powerful than the gods of other nations, and even if Israel’s priests and people dishonor the Lord, eventually pure offerings will be brought to God by believing Gentiles. Perhaps these offerings refer to prayer and praise (cf. Ps 19:14; Heb 13:15; Rv 5:8), but others interpret the reference more literally (cf. Is 56:7; 60:7). Peter may be alluding to this verse in connection with the conversion of Cornelius (Acts 10:35).<\/p>\n<h5>The Punishment of the Priests (2:1-9)<\/h5>\n<p>One of the functions of the priests was to pronounce blessings upon the people in the name of God, but their disgraceful behavior turned the blessings into curses (Mal 2:2). Because of the priests’ sinfulness and the poor condition of the animals, their sacrifices were also worthless, and the entrails of the animals will be spread on their faces as a sign that God holds them in contempt. The disgrace heaped upon the priests differs sharply from the honor enjoyed by Aaron and his descendants. Malachi refers to a covenant of life and peace (v 5) made with Levi and more particularly with Aaron’s grandson Phinehas, who courageously took action against the Jews involved in idolatry and immorality (Nm 25:10-13). In those days the priests revered the Lord and turned many from sin (Mal 2:6).<\/p>\n<p>Another responsibility of the priests was to teach the nation the law handed down by Moses (cf. Lv 10:11). Like prophets, they were messengers of the Lord (Mal 2:7) who were supposed to walk close to the Lord, but now the priests disregarded the law and were dishonest in handing down judicial decisions (Mal 2:9; cf. Lv 19:15).<\/p>\n<h5>The Unfaithfulness of the People (2:10-16)<\/h5>\n<p>In light of the attitude of the priests, it is not surprising to discover that the people at large were unfaithful to the Lord. God had formed Israel to be his special people, but the people had broken faith with him. A major factor in their unfaithfulness was intermarriage with foreigners, a sin mentioned in Ezra 9:1-2 and Nehemiah 13:23-29. By marrying pagan women, the men of Israel invariably began to worship pagan gods and turn from the Lord. When such intermarriage occurred, it sometimes followed the divorce of an Israelite wife. In Malachi 2:14-15 God underscores the sacred commitment that he himself witnesses when two people marry. If that marriage covenant is shattered by divorce, God is deeply displeased. And it is even more tragic if divorce became an excuse to marry a more attractive or appealing foreigner.<\/p>\n<h5>The Coming of the Messenger of the Covenant (2:17–3:5)<\/h5>\n<p>The sins of the priests and the people did not go unnoticed, even though the nation doubted that God would take action (2:17). But the third chapter opens with the announcement that the messenger of the covenant will indeed come to his temple. His way will be prepared by another messenger—a prophecy of John the Baptist, who prepared the way for the ministry of Christ (cf. Mt 11:10; Mk 1:2-3). When Christ came, he revealed his anger when he cleansed the temple (cf. Jn 2:13-17) and denounced the scribes and Pharisees (cf. 9:39), but most of his purifying and refining work awaits the Second Coming. Someday the priests and Levites will bring acceptable sacrifices, as they did in the days of Moses and Phinehas (cf. Mal 3:3-4 and 2:4-5). Verse 5 of chapter 3 broadens the scope of the judgment to include the whole nation, as sorcerers, adulterers, and those who oppress the poor are condemned.<\/p>\n<h5>The Benefits of Faithful Tithing (3:6-12)<\/h5>\n<p>Another specific weakness of postexilic Judah was the failure of the people to bring their tithes to the Lord. Encouraged by Nehemiah, the nation promised to tithe faithfully (cf. Neh 10:37-39), but apparently their good intentions were short-lived (cf. 13:10-11). According to Malachi 3:8-9, the tithes of the nation were so dismal that the people were, in effect, robbing God and were therefore under a curse. In verses 10-12 Malachi challenges the nation to bring their tithes; then God would pour out his blessing upon them. Just as the opening of the “windows in heaven” meant the end of a famine in 2 Kings 7:2, 19, so God promises that their crops will be so abundant that they will run out of storage space. The hope of “blessing” in Malachi 3:10 and 12 provides welcome relief from the curses mentioned in 1:14, 2:2, 3:9, and 4:6.<\/p>\n<h5>The Day of the Lord (3:13–4:6)<\/h5>\n<p>Faced with the challenge of Malachi 3:10-12, the people of Israel responded in two different ways. One group denied that serving God brought any benefit (3:13-15), while another segment of the nation bowed low before him with deep reverence (vv 16-18). The unbelievers argued that obeying the Lord was useless and that arrogant and evil people were the ones who prospered. In response to their charge, Malachi noted that God would remember who the righteous were in the Day of Judgment. Although all of Israel was included in the promise made to Abraham, only those who genuinely believed would be God’s treasured possession (3:17; cf. Ex 19:5), with their names written in the Book of Life (cf. Mal 3:16). As for the arrogant and evildoers, the Day of the Lord will consume them and they will have no survivors (4:1). Those who revere the Lord will enjoy spiritual and physical health under the blessing and protection of God, who is called the “sun of righteousness” (v 2). Like calves just released from confinement, the righteous will trample down the wicked and triumph over them (v 3).<\/p>\n<p>In view of the judgment associated with the Day of the Lord, Malachi urged the people to repent. To do this they needed to heed the law of Moses and take seriously the decrees and commands given at Mt Sinai (4:4; cf. 3:7). Just as Elijah called on Israel to turn back to God, so a new “Elijah” will preach repentance to a rebellious nation. When John the Baptist prepared the way for Christ (cf. Mal 3:1), he ministered “in the spirit and power of Elijah” and begged the Jews to turn from their sin and humble themselves before God (Lk 1:17). If they refused to listen, the nation faced the prospect of total destruction, the curse placed upon the people of Canaan (cf. Jos 6:17-19) and upon the nation of Edom, whose collapse was described in Malachi 1:2-5.<\/p>\n<p><em>See also<\/em> Israel, History of; Postexilic Period; Prophecy; Prophet, Prophetess.<\/p>","content_en":"<h3>MALACHI, Book of<\/h3>\n<p>Last prophetic book of the Jewish canon; last book of the Old Testament.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Background<\/p>\n<p>• Date<\/p>\n<p>• Purpose and Theology<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The name Malachi means “my messenger” or “messenger of the Lord.” Since the word appears in 3:1, some scholars think that it is not a proper name at all and does not provide the name of the author of the book. According to one ancient tradition, the “messenger” was Ezra, the priest responsible for the books of Ezra and Nehemiah. Yet it would be most unusual for the Jews to preserve a prophetic book without explicitly attaching to it the name of the author. All of the other major and minor prophets—including Obadiah—are named after a particular prophet. Moreover, “messenger of the Lord” would be a most appropriate name for a prophet (cf. 2 Chr 36:15-16; Hg 1:13).<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>During the fifth century <span>BC<\/span>, the struggling Jewish community in Judah was greatly assisted by the return of Ezra and Nehemiah. In 458 <span>BC<\/span> Ezra was encouraged by King Artaxerxes of Persia to lead a group of exiles back to Jerusalem and to institute religious reform. About 13 years later, in 445 <span>BC<\/span>, a high-ranking government official named Nehemiah was allowed to go to Jerusalem to rebuild the city walls, a task he accomplished in 52 days (Neh 6:15). As governor, Nehemiah led the people in a financial reform that provided for the poor and encouraged tithing to support the priests and Levites (5:2-13; 10:35-39). Like Ezra, Nehemiah urged the people to keep the Sabbath and avoid intermarrying with pagan neighbors. After a 12-year term, Nehemiah returned to Persia and the spiritual condition of Judah deteriorated. Perhaps discouraged by their lack of political power, tithing became sporadic, the Sabbath was not kept, intermarriage was common, and even the priests could not be trusted. When Nehemiah came back to Jerusalem sometime later, he had to take firm action to straighten out the situation (13:6-31).<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Since Malachi had to deal with the same sins mentioned in Nehemiah 13 (see Mal 1:6-14; 2:14-16; 3:8-11), it is likely that the prophet ministered either during Nehemiah’s second term as governor or in the years just before his return. The reference to “the governor” in Malachi 1:8 implies that someone other than Nehemiah was in office, so it may be best to place Malachi just after 433 <span>BC<\/span>, the year Nehemiah had returned to Persia.<\/p>\n<p class=\"h2\" id=\"PurposeandTheology\">Purpose and Theology<\/p>\n<p>Malachi was written to shake the people of Judah from their spiritual lethargy and to warn them that judgment was coming unless they repented. The people doubted God’s love (1:2) and justice (2:17) and did not take his commands seriously (1:6; 3:14-18). Yet God was “a great King” (1:14) with a great name that was to be feared even beyond the border of Israel (vv 5, 11). Malachi repeatedly urged both the priests and the people to revere God and give him the honor he deserved. God was Israel’s Father and Creator (2:10), but the nation showed contempt for his name (1:6; 3:5). In response to this contempt, God would send his messenger to announce the Day of the Lord (3:1). John the Baptist did call the nation to repentance, and Christ came to cleanse the temple (Jn 2:14-15) and to establish the covenant (Mal 3:1-2). Most of the work of refining and purifying will take place at the Second Coming, when Christ returns to purify his people (cf. vv 2-4) and judge the wicked (4:1).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>God’s Great Love for Israel (1:1-5)<\/h5>\n<p>To introduce the book, Malachi presents a contrast between God’s love for Israel and his hatred for Edom. Yet the assertion of God’s love is greeted with a strange question: “How have you loved us?” God loved Israel by entering into a covenant with the nation at Mt Sinai, just after he had freed them from the prison of Egypt. He had chosen them as his special people (cf. Gn 12:1-3; Ex 19:5-6), whereas the descendants of Esau were not chosen (cf. Rom 9:10-13). Both Israel and Edom endured invasion and destruction, but only Israel was restored and rebuilt after the exile. The people of Edom were driven from their homeland by the Nabateans between 550 and 400 <span>BC<\/span>, and they never regained their territory. Through the judgment of Edom, God demonstrated that he is the great Ruler over the nations (Mal 1:5) and that he will not forget Israel.<\/p>\n<h5>The Unacceptable Sacrifices of the Priests (1:6-14)<\/h5>\n<p>Although God deserved the honor and reverence of the Israelites, both the people and the priests openly disdained his laws and regulations. Strangely, it was the priests who led the way into disobedience. Sacrifices and offerings were supposed to atone for sin, but the animals offered by the priests only served to pollute or defile the altar (1:7, 12). According to Leviticus, animals with defects were unacceptable as sacrifices, but Malachi mentions that the priests were offering to the Lord animals that were stolen and mutilated, crippled and sick (v 13; cf. v 8). To emphasize their contempt, the Lord challenged the priests to bring comparable presents to the governor. Would they dare to insult him in this fashion and face sure rejection? Rather than having the priests continue to bring unfit sacrifices to the altar, the Lord asked them to close the temple doors entirely (v 10). Going through the motions never pleased God, either in ancient times (cf. Is 1:12-13) or modern. By calling the altar and its sacrifices “contemptible” (Mal 1:7, 12), the priests were no better than the wicked sons of Eli, whose disregard of the rules for sacrifices sent them to a premature death (cf. 1 Sm 2:15-17).<\/p>\n<p>In sharp contrast to the attitude of the priests stands the emphasis upon God’s greatness in Malachi 1:11 and 14. God is more powerful than the gods of other nations, and even if Israel’s priests and people dishonor the Lord, eventually pure offerings will be brought to God by believing Gentiles. Perhaps these offerings refer to prayer and praise (cf. Ps 19:14; Heb 13:15; Rv 5:8), but others interpret the reference more literally (cf. Is 56:7; 60:7). Peter may be alluding to this verse in connection with the conversion of Cornelius (Acts 10:35).<\/p>\n<h5>The Punishment of the Priests (2:1-9)<\/h5>\n<p>One of the functions of the priests was to pronounce blessings upon the people in the name of God, but their disgraceful behavior turned the blessings into curses (Mal 2:2). Because of the priests’ sinfulness and the poor condition of the animals, their sacrifices were also worthless, and the entrails of the animals will be spread on their faces as a sign that God holds them in contempt. The disgrace heaped upon the priests differs sharply from the honor enjoyed by Aaron and his descendants. Malachi refers to a covenant of life and peace (v 5) made with Levi and more particularly with Aaron’s grandson Phinehas, who courageously took action against the Jews involved in idolatry and immorality (Nm 25:10-13). In those days the priests revered the Lord and turned many from sin (Mal 2:6).<\/p>\n<p>Another responsibility of the priests was to teach the nation the law handed down by Moses (cf. Lv 10:11). Like prophets, they were messengers of the Lord (Mal 2:7) who were supposed to walk close to the Lord, but now the priests disregarded the law and were dishonest in handing down judicial decisions (Mal 2:9; cf. Lv 19:15).<\/p>\n<h5>The Unfaithfulness of the People (2:10-16)<\/h5>\n<p>In light of the attitude of the priests, it is not surprising to discover that the people at large were unfaithful to the Lord. God had formed Israel to be his special people, but the people had broken faith with him. A major factor in their unfaithfulness was intermarriage with foreigners, a sin mentioned in Ezra 9:1-2 and Nehemiah 13:23-29. By marrying pagan women, the men of Israel invariably began to worship pagan gods and turn from the Lord. When such intermarriage occurred, it sometimes followed the divorce of an Israelite wife. In Malachi 2:14-15 God underscores the sacred commitment that he himself witnesses when two people marry. If that marriage covenant is shattered by divorce, God is deeply displeased. And it is even more tragic if divorce became an excuse to marry a more attractive or appealing foreigner.<\/p>\n<h5>The Coming of the Messenger of the Covenant (2:17–3:5)<\/h5>\n<p>The sins of the priests and the people did not go unnoticed, even though the nation doubted that God would take action (2:17). But the third chapter opens with the announcement that the messenger of the covenant will indeed come to his temple. His way will be prepared by another messenger—a prophecy of John the Baptist, who prepared the way for the ministry of Christ (cf. Mt 11:10; Mk 1:2-3). When Christ came, he revealed his anger when he cleansed the temple (cf. Jn 2:13-17) and denounced the scribes and Pharisees (cf. 9:39), but most of his purifying and refining work awaits the Second Coming. Someday the priests and Levites will bring acceptable sacrifices, as they did in the days of Moses and Phinehas (cf. Mal 3:3-4 and 2:4-5). Verse 5 of chapter 3 broadens the scope of the judgment to include the whole nation, as sorcerers, adulterers, and those who oppress the poor are condemned.<\/p>\n<h5>The Benefits of Faithful Tithing (3:6-12)<\/h5>\n<p>Another specific weakness of postexilic Judah was the failure of the people to bring their tithes to the Lord. Encouraged by Nehemiah, the nation promised to tithe faithfully (cf. Neh 10:37-39), but apparently their good intentions were short-lived (cf. 13:10-11). According to Malachi 3:8-9, the tithes of the nation were so dismal that the people were, in effect, robbing God and were therefore under a curse. In verses 10-12 Malachi challenges the nation to bring their tithes; then God would pour out his blessing upon them. Just as the opening of the “windows in heaven” meant the end of a famine in 2 Kings 7:2, 19, so God promises that their crops will be so abundant that they will run out of storage space. The hope of “blessing” in Malachi 3:10 and 12 provides welcome relief from the curses mentioned in 1:14, 2:2, 3:9, and 4:6.<\/p>\n<h5>The Day of the Lord (3:13–4:6)<\/h5>\n<p>Faced with the challenge of Malachi 3:10-12, the people of Israel responded in two different ways. One group denied that serving God brought any benefit (3:13-15), while another segment of the nation bowed low before him with deep reverence (vv 16-18). The unbelievers argued that obeying the Lord was useless and that arrogant and evil people were the ones who prospered. In response to their charge, Malachi noted that God would remember who the righteous were in the Day of Judgment. Although all of Israel was included in the promise made to Abraham, only those who genuinely believed would be God’s treasured possession (3:17; cf. Ex 19:5), with their names written in the Book of Life (cf. Mal 3:16). As for the arrogant and evildoers, the Day of the Lord will consume them and they will have no survivors (4:1). Those who revere the Lord will enjoy spiritual and physical health under the blessing and protection of God, who is called the “sun of righteousness” (v 2). Like calves just released from confinement, the righteous will trample down the wicked and triumph over them (v 3).<\/p>\n<p>In view of the judgment associated with the Day of the Lord, Malachi urged the people to repent. To do this they needed to heed the law of Moses and take seriously the decrees and commands given at Mt Sinai (4:4; cf. 3:7). Just as Elijah called on Israel to turn back to God, so a new “Elijah” will preach repentance to a rebellious nation. When John the Baptist prepared the way for Christ (cf. Mal 3:1), he ministered “in the spirit and power of Elijah” and begged the Jews to turn from their sin and humble themselves before God (Lk 1:17). If they refused to listen, the nation faced the prospect of total destruction, the curse placed upon the people of Canaan (cf. Jos 6:17-19) and upon the nation of Edom, whose collapse was described in Malachi 1:2-5.<\/p>\n<p><em>See also<\/em> Israel, History of; Postexilic Period; Prophecy; Prophet, Prophetess.<\/p>","summary_ro":"MALACHI, Book of Last prophetic book of the Jewish canon; last book of the Old Testament. Preview • Author • Background • Date • Purpose and Theology • Content Author The name Malachi means “my messenger” or “messenger of the Lord.” Since the word appears in 3:1, some scholars think that it is not a proper name at all and does not provide the name of the author of the book. According to one ancient tradition, the “messenger” was Ezra, the priest responsible for the books of Ezra and Nehemiah....","summary_en":"MALACHI, Book of Last prophetic book of the Jewish canon; last book of the Old Testament. Preview • Author • Background • Date • Purpose and Theology • Content Author The name Malachi means “my messenger” or “messenger of the Lord.” Since the word appears in 3:1, some scholars think that it is not a proper name at all and does not provide the name of the author of the book. According to one ancient tradition, the “messenger” was Ezra, the priest responsible for the books of Ezra and Nehemiah....","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":54450,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Maleahi 2:17","title_en":"Study Note: Maleahi 2:17","content_ro":"<p><strong>2:17–3:5<\/strong> Malachi’s fourth message concerns the disparity between God’s justice and human justice (2:17). If the book of Malachi were a courtroom drama, the fourth message would be the formal indictment against Judah. Malachi indicts dutiful but heartless religiosity (see 3:14) that acts contrary to God’s justice; he appeals for honesty and genuine social concern.<\/p>","content_en":"<p><strong>2:17–3:5<\/strong> Malachi’s fourth message concerns the disparity between God’s justice and human justice (2:17). If the book of Malachi were a courtroom drama, the fourth message would be the formal indictment against Judah. Malachi indicts dutiful but heartless religiosity (see 3:14) that acts contrary to God’s justice; he appeals for honesty and genuine social concern.<\/p>","summary_ro":"2:17–3:5 Malachi’s fourth message concerns the disparity between God’s justice and human justice (2:17). If the book of Malachi were a courtroom drama, the fourth message would be the formal indictment against Judah. Malachi indicts dutiful but heartless religiosity (see 3:14) that acts contrary to God’s justice; he appeals for honesty and genuine social concern.","summary_en":"2:17–3:5 Malachi’s fourth message concerns the disparity between God’s justice and human justice (2:17). If the book of Malachi were a courtroom drama, the fourth message would be the formal indictment against Judah. Malachi indicts dutiful but heartless religiosity (see 3:14) that acts contrary to God’s justice; he appeals for honesty and genuine social concern.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":54451,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Maleahi 2:17","title_en":"Study Note: Maleahi 2:17","content_ro":"<p><strong>2:17<\/strong> Malachi’s audience had <em>wearied<\/em> God by questioning his justice.<\/p>","content_en":"<p><strong>2:17<\/strong> Malachi’s audience had <em>wearied<\/em> God by questioning his justice.<\/p>","summary_ro":"2:17 Malachi’s audience had wearied God by questioning his justice.","summary_en":"2:17 Malachi’s audience had wearied God by questioning his justice.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":82076,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Maleahi 2:17","title_en":"Study Note: Maleahi 2:17","content_ro":"<p><strong>2:17–3:5<\/strong> Malachi’s fourth message concerns the disparity between God’s justice and human justice (2:17). If the book of Malachi were a courtroom drama, the fourth message would be the formal indictment against Judah. Malachi indicts dutiful but heartless religiosity (see 3:14) that acts contrary to God’s justice; he appeals for honesty and genuine social concern.<\/p>","content_en":"<p><strong>2:17–3:5<\/strong> Malachi’s fourth message concerns the disparity between God’s justice and human justice (2:17). If the book of Malachi were a courtroom drama, the fourth message would be the formal indictment against Judah. Malachi indicts dutiful but heartless religiosity (see 3:14) that acts contrary to God’s justice; he appeals for honesty and genuine social concern.<\/p>","summary_ro":"2:17–3:5 Malachi’s fourth message concerns the disparity between God’s justice and human justice (2:17). If the book of Malachi were a courtroom drama, the fourth message would be the formal indictment against Judah. Malachi indicts dutiful but heartless religiosity (see 3:14) that acts contrary to God’s justice; he appeals for honesty and genuine social concern.","summary_en":"2:17–3:5 Malachi’s fourth message concerns the disparity between God’s justice and human justice (2:17). If the book of Malachi were a courtroom drama, the fourth message would be the formal indictment against Judah. Malachi indicts dutiful but heartless religiosity (see 3:14) that acts contrary to God’s justice; he appeals for honesty and genuine social concern.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":82077,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Maleahi 2:17","title_en":"Study Note: Maleahi 2:17","content_ro":"<p><strong>2:17<\/strong> Malachi’s audience had <em>wearied<\/em> God by questioning his justice.<\/p>","content_en":"<p><strong>2:17<\/strong> Malachi’s audience had <em>wearied<\/em> God by questioning his justice.<\/p>","summary_ro":"2:17 Malachi’s audience had wearied God by questioning his justice.","summary_en":"2:17 Malachi’s audience had wearied God by questioning his justice.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":109702,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Maleahi 2:17","title_en":"Study Note: Maleahi 2:17","content_ro":"<p><strong>2:17–3:5<\/strong> Malachi’s fourth message concerns the disparity between God’s justice and human justice (2:17). If the book of Malachi were a courtroom drama, the fourth message would be the formal indictment against Judah. Malachi indicts dutiful but heartless religiosity (see 3:14) that acts contrary to God’s justice; he appeals for honesty and genuine social concern.<\/p>","content_en":"<p><strong>2:17–3:5<\/strong> Malachi’s fourth message concerns the disparity between God’s justice and human justice (2:17). If the book of Malachi were a courtroom drama, the fourth message would be the formal indictment against Judah. Malachi indicts dutiful but heartless religiosity (see 3:14) that acts contrary to God’s justice; he appeals for honesty and genuine social concern.<\/p>","summary_ro":"2:17–3:5 Malachi’s fourth message concerns the disparity between God’s justice and human justice (2:17). If the book of Malachi were a courtroom drama, the fourth message would be the formal indictment against Judah. Malachi indicts dutiful but heartless religiosity (see 3:14) that acts contrary to God’s justice; he appeals for honesty and genuine social concern.","summary_en":"2:17–3:5 Malachi’s fourth message concerns the disparity between God’s justice and human justice (2:17). If the book of Malachi were a courtroom drama, the fourth message would be the formal indictment against Judah. Malachi indicts dutiful but heartless religiosity (see 3:14) that acts contrary to God’s justice; he appeals for honesty and genuine social concern.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":109703,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Maleahi 2:17","title_en":"Study Note: Maleahi 2:17","content_ro":"<p><strong>2:17<\/strong> Malachi’s audience had <em>wearied<\/em> God by questioning his justice.<\/p>","content_en":"<p><strong>2:17<\/strong> Malachi’s audience had <em>wearied<\/em> God by questioning his justice.<\/p>","summary_ro":"2:17 Malachi’s audience had wearied God by questioning his justice.","summary_en":"2:17 Malachi’s audience had wearied God by questioning his justice.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":137328,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Maleahi 2:17","title_en":"Study Note: Maleahi 2:17","content_ro":"<p><strong>2:17–3:5<\/strong> Malachi’s fourth message concerns the disparity between God’s justice and human justice (2:17). If the book of Malachi were a courtroom drama, the fourth message would be the formal indictment against Judah. Malachi indicts dutiful but heartless religiosity (see 3:14) that acts contrary to God’s justice; he appeals for honesty and genuine social concern.<\/p>","content_en":"<p><strong>2:17–3:5<\/strong> Malachi’s fourth message concerns the disparity between God’s justice and human justice (2:17). If the book of Malachi were a courtroom drama, the fourth message would be the formal indictment against Judah. Malachi indicts dutiful but heartless religiosity (see 3:14) that acts contrary to God’s justice; he appeals for honesty and genuine social concern.<\/p>","summary_ro":"2:17–3:5 Malachi’s fourth message concerns the disparity between God’s justice and human justice (2:17). If the book of Malachi were a courtroom drama, the fourth message would be the formal indictment against Judah. Malachi indicts dutiful but heartless religiosity (see 3:14) that acts contrary to God’s justice; he appeals for honesty and genuine social concern.","summary_en":"2:17–3:5 Malachi’s fourth message concerns the disparity between God’s justice and human justice (2:17). If the book of Malachi were a courtroom drama, the fourth message would be the formal indictment against Judah. Malachi indicts dutiful but heartless religiosity (see 3:14) that acts contrary to God’s justice; he appeals for honesty and genuine social concern.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":137329,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Maleahi 2:17","title_en":"Study Note: Maleahi 2:17","content_ro":"<p><strong>2:17<\/strong> Malachi’s audience had <em>wearied<\/em> God by questioning his justice.<\/p>","content_en":"<p><strong>2:17<\/strong> Malachi’s audience had <em>wearied<\/em> God by questioning his justice.<\/p>","summary_ro":"2:17 Malachi’s audience had wearied God by questioning his justice.","summary_en":"2:17 Malachi’s audience had wearied God by questioning his justice.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":64758,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"What Is Good","title_en":"What Is Good","content_ro":"<h3>What Is Good<\/h3>\n<p>Micah 6:8, a well-known and oft-memorized verse, answers a series of questions put forth by a confused people who had lost their moral and spiritual bearings.<\/p>\n<p>The people of Israel wanted to know what they could do to be acceptable to the Lord. In an oppressive and deceitful society, they had lost their sense of what the Lord regards as good. God gave them a concrete answer: He is not seeking mechanical, ritualistic worship (6:6-7), but that his people do what is right in relationship with him and in their relationships with each other. As they are motivated by love, their actions will be marked by justice, mercy, and humility. God’s people are not to oppress others, but to do what is just, righteous, and honest toward one another.<\/p>\n<p>Micah 6:8 summarizes what God had already made known in the past to Israel: Humility, faith, and obedience are pleasing to him. God declared this message to Abraham (Gen 15:6; 17:1, 9), to Moses at Sinai (Exod 20–23), through his prophets (e.g., Deut 6:1-8; Hos 6:6), and through Israel’s wise men (Prov 1:7).<\/p>\n<p>It pleases God when his people walk humbly in faith before him, as exemplified by Moses (Num 12:3), Habakkuk (Hab 3:17-19), Daniel (Dan 9:1-19), and Ezra (Ezra 9:5-15). Real spirituality and devotion result in doing good, seeking justice, relieving oppression, defending orphans, and aiding widows (see Exod 22:21-24; 23:2-12; Deut 15:4-11; 24:12-15; Neh 5:1-13; Jer 22:16; Dan 4:27; Amos 5:7-24; Jas 1:27). These acts are marks of God’s own character (Ps 146:9; Matt 11:5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 33:19; 34:6-7; Deut 8:3; 16:19-20; 1 Kgs 3:11; Ezra 7:25; Neh 9:31; Isa 2:9; 5:15; 30:18; 38:15; Dan 9:18; Hos 6:6; Amos 5:12, 15; Mic 6:8; Mal 2:17; 3:15<\/p>","content_en":"<h3>What Is Good<\/h3>\n<p>Micah 6:8, a well-known and oft-memorized verse, answers a series of questions put forth by a confused people who had lost their moral and spiritual bearings.<\/p>\n<p>The people of Israel wanted to know what they could do to be acceptable to the Lord. In an oppressive and deceitful society, they had lost their sense of what the Lord regards as good. God gave them a concrete answer: He is not seeking mechanical, ritualistic worship (6:6-7), but that his people do what is right in relationship with him and in their relationships with each other. As they are motivated by love, their actions will be marked by justice, mercy, and humility. God’s people are not to oppress others, but to do what is just, righteous, and honest toward one another.<\/p>\n<p>Micah 6:8 summarizes what God had already made known in the past to Israel: Humility, faith, and obedience are pleasing to him. God declared this message to Abraham (Gen 15:6; 17:1, 9), to Moses at Sinai (Exod 20–23), through his prophets (e.g., Deut 6:1-8; Hos 6:6), and through Israel’s wise men (Prov 1:7).<\/p>\n<p>It pleases God when his people walk humbly in faith before him, as exemplified by Moses (Num 12:3), Habakkuk (Hab 3:17-19), Daniel (Dan 9:1-19), and Ezra (Ezra 9:5-15). Real spirituality and devotion result in doing good, seeking justice, relieving oppression, defending orphans, and aiding widows (see Exod 22:21-24; 23:2-12; Deut 15:4-11; 24:12-15; Neh 5:1-13; Jer 22:16; Dan 4:27; Amos 5:7-24; Jas 1:27). These acts are marks of God’s own character (Ps 146:9; Matt 11:5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 33:19; 34:6-7; Deut 8:3; 16:19-20; 1 Kgs 3:11; Ezra 7:25; Neh 9:31; Isa 2:9; 5:15; 30:18; 38:15; Dan 9:18; Hos 6:6; Amos 5:12, 15; Mic 6:8; Mal 2:17; 3:15<\/p>","summary_ro":"What Is Good Micah 6:8, a well-known and oft-memorized verse, answers a series of questions put forth by a confused people who had lost their moral and spiritual bearings. The people of Israel wanted to know what they could do to be acceptable to the Lord. In an oppressive and deceitful society, they had lost their sense of what the Lord regards as good. God gave them a concrete answer: He is not seeking mechanical, ritualistic worship (6:6-7), but that his people do what is right in relation...","summary_en":"What Is Good Micah 6:8, a well-known and oft-memorized verse, answers a series of questions put forth by a confused people who had lost their moral and spiritual bearings. The people of Israel wanted to know what they could do to be acceptable to the Lord. In an oppressive and deceitful society, they had lost their sense of what the Lord regards as good. God gave them a concrete answer: He is not seeking mechanical, ritualistic worship (6:6-7), but that his people do what is right in relation...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":92384,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"What Is Good","title_en":"What Is Good","content_ro":"<h3>What Is Good<\/h3>\n<p>Micah 6:8, a well-known and oft-memorized verse, answers a series of questions put forth by a confused people who had lost their moral and spiritual bearings.<\/p>\n<p>The people of Israel wanted to know what they could do to be acceptable to the Lord. In an oppressive and deceitful society, they had lost their sense of what the Lord regards as good. God gave them a concrete answer: He is not seeking mechanical, ritualistic worship (6:6-7), but that his people do what is right in relationship with him and in their relationships with each other. As they are motivated by love, their actions will be marked by justice, mercy, and humility. God’s people are not to oppress others, but to do what is just, righteous, and honest toward one another.<\/p>\n<p>Micah 6:8 summarizes what God had already made known in the past to Israel: Humility, faith, and obedience are pleasing to him. God declared this message to Abraham (Gen 15:6; 17:1, 9), to Moses at Sinai (Exod 20–23), through his prophets (e.g., Deut 6:1-8; Hos 6:6), and through Israel’s wise men (Prov 1:7).<\/p>\n<p>It pleases God when his people walk humbly in faith before him, as exemplified by Moses (Num 12:3), Habakkuk (Hab 3:17-19), Daniel (Dan 9:1-19), and Ezra (Ezra 9:5-15). Real spirituality and devotion result in doing good, seeking justice, relieving oppression, defending orphans, and aiding widows (see Exod 22:21-24; 23:2-12; Deut 15:4-11; 24:12-15; Neh 5:1-13; Jer 22:16; Dan 4:27; Amos 5:7-24; Jas 1:27). These acts are marks of God’s own character (Ps 146:9; Matt 11:5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 33:19; 34:6-7; Deut 8:3; 16:19-20; 1 Kgs 3:11; Ezra 7:25; Neh 9:31; Isa 2:9; 5:15; 30:18; 38:15; Dan 9:18; Hos 6:6; Amos 5:12, 15; Mic 6:8; Mal 2:17; 3:15<\/p>","content_en":"<h3>What Is Good<\/h3>\n<p>Micah 6:8, a well-known and oft-memorized verse, answers a series of questions put forth by a confused people who had lost their moral and spiritual bearings.<\/p>\n<p>The people of Israel wanted to know what they could do to be acceptable to the Lord. In an oppressive and deceitful society, they had lost their sense of what the Lord regards as good. God gave them a concrete answer: He is not seeking mechanical, ritualistic worship (6:6-7), but that his people do what is right in relationship with him and in their relationships with each other. As they are motivated by love, their actions will be marked by justice, mercy, and humility. God’s people are not to oppress others, but to do what is just, righteous, and honest toward one another.<\/p>\n<p>Micah 6:8 summarizes what God had already made known in the past to Israel: Humility, faith, and obedience are pleasing to him. God declared this message to Abraham (Gen 15:6; 17:1, 9), to Moses at Sinai (Exod 20–23), through his prophets (e.g., Deut 6:1-8; Hos 6:6), and through Israel’s wise men (Prov 1:7).<\/p>\n<p>It pleases God when his people walk humbly in faith before him, as exemplified by Moses (Num 12:3), Habakkuk (Hab 3:17-19), Daniel (Dan 9:1-19), and Ezra (Ezra 9:5-15). Real spirituality and devotion result in doing good, seeking justice, relieving oppression, defending orphans, and aiding widows (see Exod 22:21-24; 23:2-12; Deut 15:4-11; 24:12-15; Neh 5:1-13; Jer 22:16; Dan 4:27; Amos 5:7-24; Jas 1:27). These acts are marks of God’s own character (Ps 146:9; Matt 11:5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 33:19; 34:6-7; Deut 8:3; 16:19-20; 1 Kgs 3:11; Ezra 7:25; Neh 9:31; Isa 2:9; 5:15; 30:18; 38:15; Dan 9:18; Hos 6:6; Amos 5:12, 15; Mic 6:8; Mal 2:17; 3:15<\/p>","summary_ro":"What Is Good Micah 6:8, a well-known and oft-memorized verse, answers a series of questions put forth by a confused people who had lost their moral and spiritual bearings. The people of Israel wanted to know what they could do to be acceptable to the Lord. In an oppressive and deceitful society, they had lost their sense of what the Lord regards as good. God gave them a concrete answer: He is not seeking mechanical, ritualistic worship (6:6-7), but that his people do what is right in relation...","summary_en":"What Is Good Micah 6:8, a well-known and oft-memorized verse, answers a series of questions put forth by a confused people who had lost their moral and spiritual bearings. The people of Israel wanted to know what they could do to be acceptable to the Lord. In an oppressive and deceitful society, they had lost their sense of what the Lord regards as good. God gave them a concrete answer: He is not seeking mechanical, ritualistic worship (6:6-7), but that his people do what is right in relation...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":120010,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"What Is Good","title_en":"What Is Good","content_ro":"<h3>What Is Good<\/h3>\n<p>Micah 6:8, a well-known and oft-memorized verse, answers a series of questions put forth by a confused people who had lost their moral and spiritual bearings.<\/p>\n<p>The people of Israel wanted to know what they could do to be acceptable to the Lord. In an oppressive and deceitful society, they had lost their sense of what the Lord regards as good. God gave them a concrete answer: He is not seeking mechanical, ritualistic worship (6:6-7), but that his people do what is right in relationship with him and in their relationships with each other. As they are motivated by love, their actions will be marked by justice, mercy, and humility. God’s people are not to oppress others, but to do what is just, righteous, and honest toward one another.<\/p>\n<p>Micah 6:8 summarizes what God had already made known in the past to Israel: Humility, faith, and obedience are pleasing to him. God declared this message to Abraham (Gen 15:6; 17:1, 9), to Moses at Sinai (Exod 20–23), through his prophets (e.g., Deut 6:1-8; Hos 6:6), and through Israel’s wise men (Prov 1:7).<\/p>\n<p>It pleases God when his people walk humbly in faith before him, as exemplified by Moses (Num 12:3), Habakkuk (Hab 3:17-19), Daniel (Dan 9:1-19), and Ezra (Ezra 9:5-15). Real spirituality and devotion result in doing good, seeking justice, relieving oppression, defending orphans, and aiding widows (see Exod 22:21-24; 23:2-12; Deut 15:4-11; 24:12-15; Neh 5:1-13; Jer 22:16; Dan 4:27; Amos 5:7-24; Jas 1:27). These acts are marks of God’s own character (Ps 146:9; Matt 11:5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 33:19; 34:6-7; Deut 8:3; 16:19-20; 1 Kgs 3:11; Ezra 7:25; Neh 9:31; Isa 2:9; 5:15; 30:18; 38:15; Dan 9:18; Hos 6:6; Amos 5:12, 15; Mic 6:8; Mal 2:17; 3:15<\/p>","content_en":"<h3>What Is Good<\/h3>\n<p>Micah 6:8, a well-known and oft-memorized verse, answers a series of questions put forth by a confused people who had lost their moral and spiritual bearings.<\/p>\n<p>The people of Israel wanted to know what they could do to be acceptable to the Lord. In an oppressive and deceitful society, they had lost their sense of what the Lord regards as good. God gave them a concrete answer: He is not seeking mechanical, ritualistic worship (6:6-7), but that his people do what is right in relationship with him and in their relationships with each other. As they are motivated by love, their actions will be marked by justice, mercy, and humility. God’s people are not to oppress others, but to do what is just, righteous, and honest toward one another.<\/p>\n<p>Micah 6:8 summarizes what God had already made known in the past to Israel: Humility, faith, and obedience are pleasing to him. God declared this message to Abraham (Gen 15:6; 17:1, 9), to Moses at Sinai (Exod 20–23), through his prophets (e.g., Deut 6:1-8; Hos 6:6), and through Israel’s wise men (Prov 1:7).<\/p>\n<p>It pleases God when his people walk humbly in faith before him, as exemplified by Moses (Num 12:3), Habakkuk (Hab 3:17-19), Daniel (Dan 9:1-19), and Ezra (Ezra 9:5-15). Real spirituality and devotion result in doing good, seeking justice, relieving oppression, defending orphans, and aiding widows (see Exod 22:21-24; 23:2-12; Deut 15:4-11; 24:12-15; Neh 5:1-13; Jer 22:16; Dan 4:27; Amos 5:7-24; Jas 1:27). These acts are marks of God’s own character (Ps 146:9; Matt 11:5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 33:19; 34:6-7; Deut 8:3; 16:19-20; 1 Kgs 3:11; Ezra 7:25; Neh 9:31; Isa 2:9; 5:15; 30:18; 38:15; Dan 9:18; Hos 6:6; Amos 5:12, 15; Mic 6:8; Mal 2:17; 3:15<\/p>","summary_ro":"What Is Good Micah 6:8, a well-known and oft-memorized verse, answers a series of questions put forth by a confused people who had lost their moral and spiritual bearings. The people of Israel wanted to know what they could do to be acceptable to the Lord. In an oppressive and deceitful society, they had lost their sense of what the Lord regards as good. God gave them a concrete answer: He is not seeking mechanical, ritualistic worship (6:6-7), but that his people do what is right in relation...","summary_en":"What Is Good Micah 6:8, a well-known and oft-memorized verse, answers a series of questions put forth by a confused people who had lost their moral and spiritual bearings. The people of Israel wanted to know what they could do to be acceptable to the Lord. In an oppressive and deceitful society, they had lost their sense of what the Lord regards as good. God gave them a concrete answer: He is not seeking mechanical, ritualistic worship (6:6-7), but that his people do what is right in relation...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":147636,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"What Is Good","title_en":"What Is Good","content_ro":"<h3>What Is Good<\/h3>\n<p>Micah 6:8, a well-known and oft-memorized verse, answers a series of questions put forth by a confused people who had lost their moral and spiritual bearings.<\/p>\n<p>The people of Israel wanted to know what they could do to be acceptable to the Lord. In an oppressive and deceitful society, they had lost their sense of what the Lord regards as good. God gave them a concrete answer: He is not seeking mechanical, ritualistic worship (6:6-7), but that his people do what is right in relationship with him and in their relationships with each other. As they are motivated by love, their actions will be marked by justice, mercy, and humility. God’s people are not to oppress others, but to do what is just, righteous, and honest toward one another.<\/p>\n<p>Micah 6:8 summarizes what God had already made known in the past to Israel: Humility, faith, and obedience are pleasing to him. God declared this message to Abraham (Gen 15:6; 17:1, 9), to Moses at Sinai (Exod 20–23), through his prophets (e.g., Deut 6:1-8; Hos 6:6), and through Israel’s wise men (Prov 1:7).<\/p>\n<p>It pleases God when his people walk humbly in faith before him, as exemplified by Moses (Num 12:3), Habakkuk (Hab 3:17-19), Daniel (Dan 9:1-19), and Ezra (Ezra 9:5-15). Real spirituality and devotion result in doing good, seeking justice, relieving oppression, defending orphans, and aiding widows (see Exod 22:21-24; 23:2-12; Deut 15:4-11; 24:12-15; Neh 5:1-13; Jer 22:16; Dan 4:27; Amos 5:7-24; Jas 1:27). These acts are marks of God’s own character (Ps 146:9; Matt 11:5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 33:19; 34:6-7; Deut 8:3; 16:19-20; 1 Kgs 3:11; Ezra 7:25; Neh 9:31; Isa 2:9; 5:15; 30:18; 38:15; Dan 9:18; Hos 6:6; Amos 5:12, 15; Mic 6:8; Mal 2:17; 3:15<\/p>","content_en":"<h3>What Is Good<\/h3>\n<p>Micah 6:8, a well-known and oft-memorized verse, answers a series of questions put forth by a confused people who had lost their moral and spiritual bearings.<\/p>\n<p>The people of Israel wanted to know what they could do to be acceptable to the Lord. In an oppressive and deceitful society, they had lost their sense of what the Lord regards as good. God gave them a concrete answer: He is not seeking mechanical, ritualistic worship (6:6-7), but that his people do what is right in relationship with him and in their relationships with each other. As they are motivated by love, their actions will be marked by justice, mercy, and humility. God’s people are not to oppress others, but to do what is just, righteous, and honest toward one another.<\/p>\n<p>Micah 6:8 summarizes what God had already made known in the past to Israel: Humility, faith, and obedience are pleasing to him. God declared this message to Abraham (Gen 15:6; 17:1, 9), to Moses at Sinai (Exod 20–23), through his prophets (e.g., Deut 6:1-8; Hos 6:6), and through Israel’s wise men (Prov 1:7).<\/p>\n<p>It pleases God when his people walk humbly in faith before him, as exemplified by Moses (Num 12:3), Habakkuk (Hab 3:17-19), Daniel (Dan 9:1-19), and Ezra (Ezra 9:5-15). Real spirituality and devotion result in doing good, seeking justice, relieving oppression, defending orphans, and aiding widows (see Exod 22:21-24; 23:2-12; Deut 15:4-11; 24:12-15; Neh 5:1-13; Jer 22:16; Dan 4:27; Amos 5:7-24; Jas 1:27). These acts are marks of God’s own character (Ps 146:9; Matt 11:5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 33:19; 34:6-7; Deut 8:3; 16:19-20; 1 Kgs 3:11; Ezra 7:25; Neh 9:31; Isa 2:9; 5:15; 30:18; 38:15; Dan 9:18; Hos 6:6; Amos 5:12, 15; Mic 6:8; Mal 2:17; 3:15<\/p>","summary_ro":"What Is Good Micah 6:8, a well-known and oft-memorized verse, answers a series of questions put forth by a confused people who had lost their moral and spiritual bearings. The people of Israel wanted to know what they could do to be acceptable to the Lord. In an oppressive and deceitful society, they had lost their sense of what the Lord regards as good. God gave them a concrete answer: He is not seeking mechanical, ritualistic worship (6:6-7), but that his people do what is right in relation...","summary_en":"What Is Good Micah 6:8, a well-known and oft-memorized verse, answers a series of questions put forth by a confused people who had lost their moral and spiritual bearings. The people of Israel wanted to know what they could do to be acceptable to the Lord. In an oppressive and deceitful society, they had lost their sense of what the Lord regards as good. God gave them a concrete answer: He is not seeking mechanical, ritualistic worship (6:6-7), but that his people do what is right in relation...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}]},"labels":{"article":"Articol","map":"Hartă","chart":"Diagramă","textbox":"Notă explicativă","picture":"Imagine","profile":"Profil","study_note":"Notă de studiu","theme_note":"Temă biblică"},"icons":{"article":"📖","map":"🗺️","chart":"📊","textbox":"💡","picture":"🖼️","profile":"👤","study_note":"📝","theme_note":"🎯"},"typeColors":{"article":"#d4af37","map":"#2d7d46","chart":"#3b82f6","textbox":"#8b5cf6","picture":"#ec4899","profile":"#f59e0b","study_note":"#06b6d4","theme_note":"#ef4444"}}
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