Neemia 9
1 În a douăzeci şi patra zi a aceleiaş luni, copiii lui Israel s-au adunat, îmbrăcaţi în saci şi presăraţi cu ţărână, pentru ţinerea unui post.
2 Cei ce erau din neamul lui Israel, despărţindu-se de toţi străinii, au venit şi şi-au mărturisit păcatele lor şi fărădelegile părinţilor lor.
3 După ce au şezut jos, au cetit în cartea Legii Domnului, Dumnezeului lor, a patra parte din zi; şi altă a patra parte din zi şi-au mărturisit păcatele şi s-au închinat înaintea Domnului, Dumnezeului lor.
4 Iosua, Bani, Cadmiel, Şebania, Buni, Şerebia, Bani şi Chenani s-au suit pe scaunul Leviţilor şi au strigat cu glas tare către Domnul, Dumnezeul lor.
5 Şi Leviţii Iosua, Cadmiel, Bani, Haşabnia, Şerebia, Hodia, Şebania şi Petahia, au zis: ,,Sculaţi-vă şi binecuvântaţi pe Domnul, Dumnezeul vostru, din vecinicie în vecinicie! ,,Binecuvântat să fie Numele Tău cel slăvit, care este mai pe sus de orice binecuvântare şi de orice laudă!
6 Tu, Doamne, numai Tu, ai făcut cerurile, cerurile cerurilor şi toată oştirea lor, şi pământul cu tot ce este pe el, mările cu tot ce cuprind ele. Tu dai viaţă tuturor acestor lucruri, şi oştirea cerurilor se închină înaintea Ta.
7 Tu, Doamne Dumnezeule, ai ales pe Avram, l-ai scos din Ur din Haldeia, şi i-ai pus numele Avraam.
8 Tu ai găsit inima lui credincioasă înainta Ta, ai făcut legământ cu el, şi ai făgăduit că vei da seminţei lui ţara Cananiţilor, Hetiţilor, Amoriţilor, Fereziţilor, Iebusiţilor şi Ghirgasiţilor. Şi Ţi-ai ţinut cuvântul, căci eşti drept.
9 Tu ai văzut necazul părinţilor noştri în Egipt, şi le-ai auzit strigătele la Marea Roşie.
10 Ai făcut semne şi minuni împotriva lui Faraon, împotriva tuturor slujitorilor lui şi împotriva întregului popor din ţara lui, pentrucă ştiai cu câtă îngâmfare se purtaseră faţă de părinţii noştri, şi Ţi-ai arătat slava Ta cum se vede astăzi.
11 Ai despărţit marea înaintea lor, şi au trecut pe uscat prin mijlocul mării: dar ai prăbuşit în adânc, ca o piatră în fundul apelor, pe cei ce-i urmăreau.
12 I-ai călăuzit ziua printr-un stâlp de nor, şi noaptea printr-un stâlp de foc, care le lumina drumul pe care aveau să-l urmeze.
13 Te-ai pogorât pe muntele Sinai, le-ai vorbit din înălţimea cerurilor, şi le-ai dat porunci drepte, legi adevărate, învăţături şi orânduiri minunate.
14 Le-ai făcut cunoscut Sabatul Tău cel sfânt, şi le-ai dat prin robul Tău Moise, porunci, învăţături şi o lege.
15 Le-ai dat, dela înălţimea cerurilor, pâne, când le era foame, şi ai scos apă din stâncă, atunci când le era sete. Şi le-ai spus să intre în stăpânirea ţării pe care jurasei că le-o vei da.
16 Dar părinţii noştri s-au îngâmfat şi şi-au înţepenit grumazul. N-au urmat poruncile Tale,
17 n-au vrut să asculte, şi au dat uitării minunile pe cari le făcusei pentru ei. Şi-au înţepenit grumazul; şi, în răzvrătirea lor, şi-au pus o căpetenie ca să se întoarcă în robia lor. Dar Tu, Tu eşti un Dumnezeu gata să ierţi, îndurător şi milostiv, încet la mânie şi bogat în bunătate. Şi nu i-ai părăsit,
18 nici chiar atunci când şi-au făcut un viţel turnat, şi au zis: ,,Iată Dumnezeul tău care te-a scos din Egipt!`` şi s-au dedat la mari ocări faţă de Tine.
19 În îndurarea Ta fără margini, nu i-ai părăsit în pustie, şi stâlpul de nor n-a încetat să-i călăuzească ziua pe drum, nici stâlpul de foc să le lumineze noaptea drumul, pe care aveau să-l urmeze.
20 Le-ai dat Duhul Tău cel bun, ca să-i facă înţelepţi; n-ai îndepărtat mana Ta dela gura lor, şi le-ai dat apă să-şi potolească setea.
21 Patruzeci de ani, ai avut grijă să-i hrăneşti în pustie, şi n-au dus lipsă de nimic, hainele nu li s-au învechit, şi picioarele nu li s-au umflat.
22 Le-ai dat în mână împărăţii şi popoare, ale căror ţinuturi le-ai împărţit între ei, şi au stăpânit ţara lui Sihon, împăratul Hesbonului, şi ţara lui Og, împăratul Basanului.
23 Le-ai înmulţit fiii ca stelele cerurilor, şi i-ai adus în ţara despre care spusesei părinţilor lor că au s-o ia în stăpânire.
24 Şi fiii lor au intrat şi au luat ţara în stăpânire; ai smerit înaintea lor pe locuitorii ţării, Cananiţii, şi i-ai dat în mânile lor, împreună cu împăraţii şi popoarele ţării, ca să le facă ce le place.
25 Au ajuns stăpâni pe cetăţi întărite şi pe pământuri roditoare; au stăpânit case pline de tot felul de bunătăţi, puţuri săpate, vii, măslini, şi pomi roditori din belşug; au mâncat, s-au săturat, s-au îngrăşat, şi au trăit în desfătări, prin bunătatea Ta cea mare.
26 Totuş, ei s-au răsculat şi s-au răzvrătit împotriva Ta. Au aruncat Legea Ta la spatele lor, au ucis pe proorocii Tăi, cari-i rugau ferbinte să se întoarcă la Tine, şi s-au dedat la mari ocări faţă de Tine.
27 Atunci i-ai lăsat în mânile vrăjmaşilor lor, cari i-au apăsat. Dar, în vremea necazului lor, au strigat către Tine; şi Tu i-ai auzit dela înălţimea cerurilor, şi, în îndurarea Ta cea mare, le-ai dat izbăvitori cari i-au scăpat din mânile vrăjmaşilor lor.
28 Când au avut odihnă, au început iarăş să facă rău, înaintea Ta. Atunci i-ai lăsat în mânile vrăjmaşilor lor, cari i-au stăpânit. Dar, din nou au strigat către Tine; şi Tu i-ai auzit dela înălţimea cerurilor, şi, în marea Ta îndurare, i-ai izbăvit de mai multe ori.
29 I-ai rugat fierbinte să se întoarcă la Legea Ta; dar ei au stăruit în îngâmfarea lor, n-au ascultat de poruncile Tale, au păcătuit împotriva orânduirilor Tale, cari fac viu pe celce le împlineşte, Ţi-au întors spatele cu îndărătnicie, şi-au înţepenit grumazul, şi n-au ascultat.
30 I-ai îngăduit astfel mulţi ani, le-ai dat înştiinţări prin Duhul tău, prin prooroci, şi tot n-au luat aminte. Atunci i-ai dat în mânile unor popoare străine.
31 Dar, în marea Ta îndurare, nu i-ai nimicit, şi nu i-ai părăsit, căci Tu eşti un Dumnezeu milostiv şi îndurător.
32 Şi acum, Dumnezeul nostru, Dumnezeule mare, puternic şi înfricoşat, Tu care Îţi ţii legământul Tău de îndurare, nu privi ca puţin lucru toate suferinţele prin cari am trecut noi, împăraţii noştri, căpeteniile noastre, preoţii noştri, proorocii noştri, părinţii noştri şi tot poporul Tău, din vremea împăraţilor Asiriei până în ziua de azi.
33 Tu ai fost drept în tot ce ni s-a întâmplat, căci Te-ai arătat credincios, iar noi am făcut rău.
34 Împăraţii noştri, căpeteniile noastre, preoţii noştri, şi părinţii noştri n-au păzit Legea, şi n-au dat ascultare nici poruncilor, nici înştiinţărilor pe cari li le dădeai.
35 Când erau stăpâni, în mijlocul multelor binefaceri pe cari li le dădeai, în ţara întinsă şi roditoare, pe care le-o dădusei, nu Ţi-au slujit şi nu s-au abătut dela faptele lor rele.
36 Şi astăzi, iată-ne robi! Iată-ne robi pe pământul pe care l-ai dat părinţilor noştri, pentruca să se bucure de roadele şi de bunurile lui!
37 El îşi înmulţeşte roadele pentru împăraţii cărora ne-ai supus, din pricina păcatelor noastre; ei stăpânesc după plac asupra trupurilor noastre şi asupra vitelor noastre, şi sântem într-o mare strâmtorare!``
38 Pentru toate acestea, noi am încheiat un legământ, pe care l-am făcut în scris. Şi căpeteniile noastre, Leviţii noştri şi preoţii noştri şi-au pus pecetea pe el.
{"verseMap":{"1":[{"id":6920,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"and Cloth Manufacturing*, Cloth","title_en":"and Cloth Manufacturing*, Cloth","content_ro":"<h3>CLOTH AND CLOTH MANUFACTURING*<\/h3>\n<p>Since antiquity, cloth has been made from such natural fibers as flax, wool, cotton, silk, and hair. Linen (spun from flax), wool, and sackcloth (woven from goat’s or camel’s hair) are the fabrics most frequently mentioned in Scripture. The Bible also refers to silk and cotton.<\/p>\n<p class=\"h2\" id=\"FibersforWeaving\">Fibers for Weaving<\/p>\n<h5>Linen<\/h5>\n<p>Flax was cultivated extensively in the Near East. In Palestine it flourished around the Sea of Galilee. The stalks were gathered into bundles and steeped in water, causing the fibers to separate from the nonfibrous stem. The bundles were then opened and spread out to dry in the sun. Rahab hid Hebrew spies on the roof of her house amid stalks of flax laid out to dry (Jos 2:6). After drying, the stalks were split and combed to separate the fibers for spinning and weaving into linen. Biblical references to flax include Exodus 9:31, Judges 15:14, and Proverbs 31:13.<\/p>\n<p>The type of fabric from which the priestly coats, girdles, and caps (Ex 28:40) were made is not stated, though the mention of linen breeches may imply that most, if not all, of the priestly garments were made of linen. The finest linen, worn by kings and nobles, served as a mark of honor or as a special gift. Joseph was given a garment of fine linen when he was made ruler of Egypt (Gn 41:42). When the Hebrews left Egypt at the time of the exodus, they took with them a high-quality linen and donated it to the tabernacle (Ex 25:4; 35:6). A craftsman who was trained to work in fine linen came from Tyre to work for Solomon on temple hangings (2 Chr 2:14).<\/p>\n<h5>Wool<\/h5>\n<p>Wool was another extremely important fiber in the Near Eastern economy. Wool could come in any shade from creamy yellow to tan or black. Sometimes to obtain pure white wool a sheep was kept wrapped to prevent its fleece from being soiled. Preparation of wool was a home craft in antiquity (Prv 31:13; cf. Ex 35:25). Wool had to be washed thoroughly, dried, and then beaten to detach the fibers and remove the dirt before being carded and spun. Women spun their own yarn and wove garments for their families. Wool was the fabric of seminomadic, sheep-raising people; by contrast, the growing of flax required a more settled lifestyle.<\/p>\n<h5>Goat’s Hair<\/h5>\n<p>A thick cloth that was extremely warm as well as waterproof was woven from goat’s hair (Ex 35:23, 26). Clothing worn by the poor was often manufactured from goat’s or camel’s hair. That coarse-haired fabric (sackcloth) on occasions was worn next to the skin as a form of penitence (Neh 9:1; Dn 9:3; Mt 11:21), as a mourning vestment (Gn 37:34; 2 Sm 3:31), or even as a prophetic protest against luxurious living (Rv 11:3).<\/p>\n<h5>Cotton, Silk, and Gold Thread<\/h5>\n<p>The people of Judea would certainly have been aware of cotton during their Persian exile (beginning in 538 <span>BC<\/span>). Cotton is mentioned once in a description of elaborate hangings in the Persian king’s palace (Est 1:6). It is doubtful, however, that cotton was cultivated in ancient Palestine or even found there until after the exile.<\/p>\n<p>Earlier in Israel’s history, part of the tabernacle fabric was woven with gold thread, made from thin sheets of beaten gold cut into fine wire strips (Ex 39:3). A wider type of gold wire with a flat surface was used to adorn expensive Palestinian and Syrian garments. An ancient hank of fine gold thread was uncovered during excavations at Dura on the Euphrates River.<\/p>\n<p class=\"h2\" id=\"Spinning\">Spinning<\/p>\n<p>In Bible times a spindle was a slender rounded stick, tapered and notched at one end and weighted at the other end with a “whorl” of clay, stone, glass, or metal to serve as a kind of flywheel. The thread spun at the tapered end was wound on the spindle. Another thin stick, called a distaff, held the fibers to be fed onto the twirling spindle.<\/p>\n<p class=\"h2\" id=\"LoomsandWeaving\">Looms and Weaving<\/p>\n<p>Weaving is the interlacing of “warp” threads stretched on a loom with threads of “weft” or “woof” passed from side to side over and under the warp. A primitive warp could be stretched around pegs or rods tied to a tree or roof beam and sometimes connected to the weaver’s waist.<\/p>\n<p>As weaving technique developed, three types of loom emerged: the horizontal ground loom, the vertical two-beamed loom, and the warp-weighted loom. In a horizontal ground loom the warp was stretched between two wooden beams fastened to the ground by four pegs. Traveling nomads could pull out the pegs and roll up the unfinished weaving on the beams. Delilah wove Samson’s hair on a horizontal ground loom (Jgs 16:13-14).<\/p>\n<p>The vertical two-beamed loom had its warp stretched on a rectangular wooden frame. In addition to the two uprights and two warp beams, another beam was often used to maintain the tension of the warp, especially on longer lengths.<\/p>\n<p>The warp-weighted loom, also on a vertical frame, was worked from the top down. The lower edge was weighted with loom weights, often shaped lumps of clay.<\/p>\n<p>The degree of sophistication in weaving techniques in biblical times is seen in the specifications regarding fabrics for the tabernacle and its court. Hangings for the court were to be 50 yards (45.7 meters) long and probably a standard 2 yards (1.8 meters) wide (Ex 27:9-18). The tabernacle veil (26:31) and screen for the entrance (v 36) were to be of “blue and purple and scarlet stuff,” probably highlighted or embroidered with linen.<\/p>\n<p>Garments such as the tunic that Jesus wore were woven in one piece with the selvage (edge of the weaving) coming at the neck and hem, the areas of greatest wear. A tunic woven on a narrow loom would be constructed of three pieces.<\/p>\n<p class=\"h2\" id=\"ClothDyesandDyeing\">Cloth Dyes and Dyeing<\/p>\n<p>Like the fibers, the dyes used in antiquity were also of animal or plant origin. A red dye was obtained from the body of an insect. Purple came mainly from two kinds of mollusks found in many parts of the eastern Mediterranean seaboard. The purest shade of purple could be obtained from mollusks found on the shore at Tyre, so a large industry developed there (Ez 27:1-3,16). Purple, the most expensive dye, remained the distinguishing color of kings and nobles. The first Christian convert in Europe, Lydia, was a businesswoman who sold the costly purple cloth (Acts 16:14). Yellow was obtained from the petals and flower heads of the safflower. Saffron (orange-yellow) came from the stigmas of the crocus that grew extensively in Syria and Egypt. Green was usually concocted from a mixture of other dyes. In Hellenistic times woad, a plant of the mustard family, was cultivated in Mesopotamia for its blue dye. Indigo was grown in Egypt and Syria. Dyeing in antiquity was often carried out in large vats, pictures of which have been found in paintings and on pottery. The ruins of structures including vats have been excavated at some Palestinian sites.<\/p>\n<p><em>See also<\/em> Dye, Dyeing, Dyer.<\/p>","content_en":"<h3>CLOTH AND CLOTH MANUFACTURING*<\/h3>\n<p>Since antiquity, cloth has been made from such natural fibers as flax, wool, cotton, silk, and hair. Linen (spun from flax), wool, and sackcloth (woven from goat’s or camel’s hair) are the fabrics most frequently mentioned in Scripture. The Bible also refers to silk and cotton.<\/p>\n<p class=\"h2\" id=\"FibersforWeaving\">Fibers for Weaving<\/p>\n<h5>Linen<\/h5>\n<p>Flax was cultivated extensively in the Near East. In Palestine it flourished around the Sea of Galilee. The stalks were gathered into bundles and steeped in water, causing the fibers to separate from the nonfibrous stem. The bundles were then opened and spread out to dry in the sun. Rahab hid Hebrew spies on the roof of her house amid stalks of flax laid out to dry (Jos 2:6). After drying, the stalks were split and combed to separate the fibers for spinning and weaving into linen. Biblical references to flax include Exodus 9:31, Judges 15:14, and Proverbs 31:13.<\/p>\n<p>The type of fabric from which the priestly coats, girdles, and caps (Ex 28:40) were made is not stated, though the mention of linen breeches may imply that most, if not all, of the priestly garments were made of linen. The finest linen, worn by kings and nobles, served as a mark of honor or as a special gift. Joseph was given a garment of fine linen when he was made ruler of Egypt (Gn 41:42). When the Hebrews left Egypt at the time of the exodus, they took with them a high-quality linen and donated it to the tabernacle (Ex 25:4; 35:6). A craftsman who was trained to work in fine linen came from Tyre to work for Solomon on temple hangings (2 Chr 2:14).<\/p>\n<h5>Wool<\/h5>\n<p>Wool was another extremely important fiber in the Near Eastern economy. Wool could come in any shade from creamy yellow to tan or black. Sometimes to obtain pure white wool a sheep was kept wrapped to prevent its fleece from being soiled. Preparation of wool was a home craft in antiquity (Prv 31:13; cf. Ex 35:25). Wool had to be washed thoroughly, dried, and then beaten to detach the fibers and remove the dirt before being carded and spun. Women spun their own yarn and wove garments for their families. Wool was the fabric of seminomadic, sheep-raising people; by contrast, the growing of flax required a more settled lifestyle.<\/p>\n<h5>Goat’s Hair<\/h5>\n<p>A thick cloth that was extremely warm as well as waterproof was woven from goat’s hair (Ex 35:23, 26). Clothing worn by the poor was often manufactured from goat’s or camel’s hair. That coarse-haired fabric (sackcloth) on occasions was worn next to the skin as a form of penitence (Neh 9:1; Dn 9:3; Mt 11:21), as a mourning vestment (Gn 37:34; 2 Sm 3:31), or even as a prophetic protest against luxurious living (Rv 11:3).<\/p>\n<h5>Cotton, Silk, and Gold Thread<\/h5>\n<p>The people of Judea would certainly have been aware of cotton during their Persian exile (beginning in 538 <span>BC<\/span>). Cotton is mentioned once in a description of elaborate hangings in the Persian king’s palace (Est 1:6). It is doubtful, however, that cotton was cultivated in ancient Palestine or even found there until after the exile.<\/p>\n<p>Earlier in Israel’s history, part of the tabernacle fabric was woven with gold thread, made from thin sheets of beaten gold cut into fine wire strips (Ex 39:3). A wider type of gold wire with a flat surface was used to adorn expensive Palestinian and Syrian garments. An ancient hank of fine gold thread was uncovered during excavations at Dura on the Euphrates River.<\/p>\n<p class=\"h2\" id=\"Spinning\">Spinning<\/p>\n<p>In Bible times a spindle was a slender rounded stick, tapered and notched at one end and weighted at the other end with a “whorl” of clay, stone, glass, or metal to serve as a kind of flywheel. The thread spun at the tapered end was wound on the spindle. Another thin stick, called a distaff, held the fibers to be fed onto the twirling spindle.<\/p>\n<p class=\"h2\" id=\"LoomsandWeaving\">Looms and Weaving<\/p>\n<p>Weaving is the interlacing of “warp” threads stretched on a loom with threads of “weft” or “woof” passed from side to side over and under the warp. A primitive warp could be stretched around pegs or rods tied to a tree or roof beam and sometimes connected to the weaver’s waist.<\/p>\n<p>As weaving technique developed, three types of loom emerged: the horizontal ground loom, the vertical two-beamed loom, and the warp-weighted loom. In a horizontal ground loom the warp was stretched between two wooden beams fastened to the ground by four pegs. Traveling nomads could pull out the pegs and roll up the unfinished weaving on the beams. Delilah wove Samson’s hair on a horizontal ground loom (Jgs 16:13-14).<\/p>\n<p>The vertical two-beamed loom had its warp stretched on a rectangular wooden frame. In addition to the two uprights and two warp beams, another beam was often used to maintain the tension of the warp, especially on longer lengths.<\/p>\n<p>The warp-weighted loom, also on a vertical frame, was worked from the top down. The lower edge was weighted with loom weights, often shaped lumps of clay.<\/p>\n<p>The degree of sophistication in weaving techniques in biblical times is seen in the specifications regarding fabrics for the tabernacle and its court. Hangings for the court were to be 50 yards (45.7 meters) long and probably a standard 2 yards (1.8 meters) wide (Ex 27:9-18). The tabernacle veil (26:31) and screen for the entrance (v 36) were to be of “blue and purple and scarlet stuff,” probably highlighted or embroidered with linen.<\/p>\n<p>Garments such as the tunic that Jesus wore were woven in one piece with the selvage (edge of the weaving) coming at the neck and hem, the areas of greatest wear. A tunic woven on a narrow loom would be constructed of three pieces.<\/p>\n<p class=\"h2\" id=\"ClothDyesandDyeing\">Cloth Dyes and Dyeing<\/p>\n<p>Like the fibers, the dyes used in antiquity were also of animal or plant origin. A red dye was obtained from the body of an insect. Purple came mainly from two kinds of mollusks found in many parts of the eastern Mediterranean seaboard. The purest shade of purple could be obtained from mollusks found on the shore at Tyre, so a large industry developed there (Ez 27:1-3,16). Purple, the most expensive dye, remained the distinguishing color of kings and nobles. The first Christian convert in Europe, Lydia, was a businesswoman who sold the costly purple cloth (Acts 16:14). Yellow was obtained from the petals and flower heads of the safflower. Saffron (orange-yellow) came from the stigmas of the crocus that grew extensively in Syria and Egypt. Green was usually concocted from a mixture of other dyes. In Hellenistic times woad, a plant of the mustard family, was cultivated in Mesopotamia for its blue dye. Indigo was grown in Egypt and Syria. Dyeing in antiquity was often carried out in large vats, pictures of which have been found in paintings and on pottery. The ruins of structures including vats have been excavated at some Palestinian sites.<\/p>\n<p><em>See also<\/em> Dye, Dyeing, Dyer.<\/p>","summary_ro":"CLOTH AND CLOTH MANUFACTURING* Since antiquity, cloth has been made from such natural fibers as flax, wool, cotton, silk, and hair. Linen (spun from flax), wool, and sackcloth (woven from goat’s or camel’s hair) are the fabrics most frequently mentioned in Scripture. The Bible also refers to silk and cotton. Fibers for Weaving Linen Flax was cultivated extensively in the Near East. In Palestine it flourished around the Sea of Galilee. The stalks were gathered into bundles and steeped in water...","summary_en":"CLOTH AND CLOTH MANUFACTURING* Since antiquity, cloth has been made from such natural fibers as flax, wool, cotton, silk, and hair. Linen (spun from flax), wool, and sackcloth (woven from goat’s or camel’s hair) are the fabrics most frequently mentioned in Scripture. The Bible also refers to silk and cotton. Fibers for Weaving Linen Flax was cultivated extensively in the Near East. In Palestine it flourished around the Sea of Galilee. The stalks were gathered into bundles and steeped in water...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":26470,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Mourning","title_en":"Mourning","content_ro":"<h3>MOURNING<\/h3>\n<p>Established ritual for grieving, observed by a dead person’s relatives and friends. It began with the closing of the eyes of the dead (Gn 46:4), the embracing of the body (50:1), and its preparation for burial. The hot climate necessitated that burial take place immediately (Acts 5:1-10). But detailed information about burial earlier than NT times (Mt 27:59; Jn 11:44; 19:39-40) is extremely meager. Excavations suggest that the dead were buried fully clothed but not in coffins. The Israelites practiced neither embalming nor cremation, but decent burial was essential.<\/p>\n<p>At the news of a death, it was customary to tear one’s garments (Gn 37:34; 2 Sm 1:11; Jb 1:20), put on sackcloth (2 Sm 3:31), and take off one’s shoes (2 Sm 15:30; Mi 1:8) and headdress; a man might cover his beard or veil his face (Ez 24:17, 23). Mourners put earth on their heads (Jos 7:6; 1 Sm 4:12; Neh 9:1; Jb 2:12; Ez 27:30) or rolled themselves in the dust (Jb 16:15; Mi 1:10) or sat on a heap of ashes (Est 4:3; Is 58:5; Jer 6:26; Ez 27:30). Such mourning rites as shaving the hair and the beard and making cuts on the body (Jb 1:20; Is 22:12; Jer 16:6; 41:5; 47:5; 48:37; Ez 7:18; Am 8:10) were condemned (Lv 19:27-28; Dt 14:1) because of pagan associations. Mourners refrained from washing and discontinued the use of perfumes (2 Sm 12:20; 14:2).<\/p>\n<p>Fasting was also a mourning rite (1 Sm 31:13; 2 Sm 1:12). Neighbors or friends brought mourning bread and the “cup of consolation” to the relatives of the deceased (Jer 16:7; Ez 24:17, 22). Food could not be prepared at the house of the dead because death rendered a place unclean. The dead were unclean to the extent that a priest could “profane” himself by taking part in mourning rites, except for his nearest blood relatives (mother, father, son, daughter, brother, and sister, provided she was still a virgin; Lv 21:1-4, 10-11). These mourning rites were not acts of worship directed toward the dead, nor did they constitute a cult for the dead, but rather they were expressions of grief and affection.<\/p>\n<p>At the graveside, lamentation for the dead was made (1 Kgs 13:30; Jer 6:26; Am 5:16; 8:10; Zec 12:10) by men and women in separate groups (Zec 12:11-14). These exclamations of sorrow might develop into a rhythmic lament (2 Sm 1:17-27; Am 8:10). However, professional mourners, men and especially women (Jer 9:17-19; Am 5:16), were employed. The book of Lamentations is a fine example of laments and is a reminder that among Jews mourning was not always associated with death. It expressed brokenness of spirit for sin, individual and national. National calamity also evoked great lamentation.<\/p>\n<p>These mourning rites were expressive of great grief. But some of them—tearing clothes, wearing sackcloth, disfiguring oneself with dust and ashes, self-mutilation—point to paroxysms of grief, the religious significance of which now escapes us. This was far removed from mourning as an inner feeling or a mood of the mind. It was not just an involuntary outburst of feeling but rather a deliberate, established ritual. When death occurred, the Israelite wept because it was customary and seemly. The erection of monuments or memorials was not unknown (2 Sm 18:18), but the average Israelite was too poor for this to be a common practice.<\/p>\n<p>Mourning practices in NT times differed little from those described in the OT. Mourning was associated with Christ’s second advent (Mt 24:30), with repentance (Jas 4:8-10), with Christ’s leaving the 12 (Mt 9:15), with deep spirituality (5:4), as well as with death (Mk 5:38-39; Lk 7:13; Jn 11:33).<\/p>\n<p>True, the overthrow of death by Jesus Christ robbed death of its sting and the grave of its victory (1 Cor 15:54-57), but the Christian still mourns, though not as those who have no hope (1 Thes 4:13; Rv 21:4).<\/p>\n<p><em>See also<\/em> Burial, Burial Customs; Funeral Customs.<\/p>","content_en":"<h3>MOURNING<\/h3>\n<p>Established ritual for grieving, observed by a dead person’s relatives and friends. It began with the closing of the eyes of the dead (Gn 46:4), the embracing of the body (50:1), and its preparation for burial. The hot climate necessitated that burial take place immediately (Acts 5:1-10). But detailed information about burial earlier than NT times (Mt 27:59; Jn 11:44; 19:39-40) is extremely meager. Excavations suggest that the dead were buried fully clothed but not in coffins. The Israelites practiced neither embalming nor cremation, but decent burial was essential.<\/p>\n<p>At the news of a death, it was customary to tear one’s garments (Gn 37:34; 2 Sm 1:11; Jb 1:20), put on sackcloth (2 Sm 3:31), and take off one’s shoes (2 Sm 15:30; Mi 1:8) and headdress; a man might cover his beard or veil his face (Ez 24:17, 23). Mourners put earth on their heads (Jos 7:6; 1 Sm 4:12; Neh 9:1; Jb 2:12; Ez 27:30) or rolled themselves in the dust (Jb 16:15; Mi 1:10) or sat on a heap of ashes (Est 4:3; Is 58:5; Jer 6:26; Ez 27:30). Such mourning rites as shaving the hair and the beard and making cuts on the body (Jb 1:20; Is 22:12; Jer 16:6; 41:5; 47:5; 48:37; Ez 7:18; Am 8:10) were condemned (Lv 19:27-28; Dt 14:1) because of pagan associations. Mourners refrained from washing and discontinued the use of perfumes (2 Sm 12:20; 14:2).<\/p>\n<p>Fasting was also a mourning rite (1 Sm 31:13; 2 Sm 1:12). Neighbors or friends brought mourning bread and the “cup of consolation” to the relatives of the deceased (Jer 16:7; Ez 24:17, 22). Food could not be prepared at the house of the dead because death rendered a place unclean. The dead were unclean to the extent that a priest could “profane” himself by taking part in mourning rites, except for his nearest blood relatives (mother, father, son, daughter, brother, and sister, provided she was still a virgin; Lv 21:1-4, 10-11). These mourning rites were not acts of worship directed toward the dead, nor did they constitute a cult for the dead, but rather they were expressions of grief and affection.<\/p>\n<p>At the graveside, lamentation for the dead was made (1 Kgs 13:30; Jer 6:26; Am 5:16; 8:10; Zec 12:10) by men and women in separate groups (Zec 12:11-14). These exclamations of sorrow might develop into a rhythmic lament (2 Sm 1:17-27; Am 8:10). However, professional mourners, men and especially women (Jer 9:17-19; Am 5:16), were employed. The book of Lamentations is a fine example of laments and is a reminder that among Jews mourning was not always associated with death. It expressed brokenness of spirit for sin, individual and national. National calamity also evoked great lamentation.<\/p>\n<p>These mourning rites were expressive of great grief. But some of them—tearing clothes, wearing sackcloth, disfiguring oneself with dust and ashes, self-mutilation—point to paroxysms of grief, the religious significance of which now escapes us. This was far removed from mourning as an inner feeling or a mood of the mind. It was not just an involuntary outburst of feeling but rather a deliberate, established ritual. When death occurred, the Israelite wept because it was customary and seemly. The erection of monuments or memorials was not unknown (2 Sm 18:18), but the average Israelite was too poor for this to be a common practice.<\/p>\n<p>Mourning practices in NT times differed little from those described in the OT. Mourning was associated with Christ’s second advent (Mt 24:30), with repentance (Jas 4:8-10), with Christ’s leaving the 12 (Mt 9:15), with deep spirituality (5:4), as well as with death (Mk 5:38-39; Lk 7:13; Jn 11:33).<\/p>\n<p>True, the overthrow of death by Jesus Christ robbed death of its sting and the grave of its victory (1 Cor 15:54-57), but the Christian still mourns, though not as those who have no hope (1 Thes 4:13; Rv 21:4).<\/p>\n<p><em>See also<\/em> Burial, Burial Customs; Funeral Customs.<\/p>","summary_ro":"MOURNING Established ritual for grieving, observed by a dead person’s relatives and friends. It began with the closing of the eyes of the dead (Gn 46:4), the embracing of the body (50:1), and its preparation for burial. The hot climate necessitated that burial take place immediately (Acts 5:1-10). But detailed information about burial earlier than NT times (Mt 27:59; Jn 11:44; 19:39-40) is extremely meager. Excavations suggest that the dead were buried fully clothed but not in coffins. The Is...","summary_en":"MOURNING Established ritual for grieving, observed by a dead person’s relatives and friends. It began with the closing of the eyes of the dead (Gn 46:4), the embracing of the body (50:1), and its preparation for burial. The hot climate necessitated that burial take place immediately (Acts 5:1-10). But detailed information about burial earlier than NT times (Mt 27:59; Jn 11:44; 19:39-40) is extremely meager. Excavations suggest that the dead were buried fully clothed but not in coffins. The Is...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":27242,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Nehemiah","title_en":"Book of Nehemiah","content_ro":"<h3>NEHEMIAH, Book of<\/h3>\n<p>One of the last of the Jewish historical books.<\/p>\n<p>Preview<\/p>\n<p>• Background<\/p>\n<p>• Author<\/p>\n<p>• Historical Authenticity<\/p>\n<p>• Chronology<\/p>\n<p>• Significance<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>In 597 <span>BC<\/span> Nebuchadrezzar of Babylon took away the first exiles from Jerusalem. In 586 <span>BC<\/span> the Babylonians returned, pillaged and burned the city and its temple, and took an estimated 60,000 to 80,000 Judeans into exile. The expatriates settled in various districts where they enjoyed a measure of freedom. They engaged in agriculture and commerce and in some instances acquired considerable wealth. The elders continued to function, prophets like Ezekiel ministered among the exiles, and resistance to religious apostasy was kept alive in the popular mind.<\/p>\n<p>With the appearance of the Persian king Cyrus the Great (559–530 <span>BC<\/span>), the Jewish exiles’ prospects altered dramatically. Cyrus was a civilized and enlightened statesman, and within a short time after his conquest of Babylon, he issued an edict (Ezr 1:2-4) that granted the expatriates permission to return to their homeland. Two separate groups of exiles returned to Judah and built a new sanctuary in Jerusalem on the site of Solomon’s temple in 516 <span>BC<\/span>. Then, under King Artaxerxes I (464–424 <span>BC<\/span>), two separate groups returned from Babylon under Ezra (458 <span>BC<\/span>) and Nehemiah (445 <span>BC<\/span>), respectively. From this seedbed there sprang the theocratic people of Judah, the Jews, dedicated to the law of God, isolated from foreign influence, and centered in Jerusalem.<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Nehemiah’s personal memoirs form a considerable portion of the book that bears his name. These memoirs reveal a man of nobility and piety, who was compassionate, prudent, and patriotic. He was a man of generosity and fidelity, political acumen, and religious zeal, of total dedication to God, outstanding organizational ability, and dynamic leadership. At the same time Nehemiah possessed a capacity for ruthlessness when confronting the sin and waywardness of his compatriots (Neh 5:1-13) and the intrigues of powerful non-Jewish enemies (13:8, 28). Not surprisingly, then, a dispirited and dejected people awoke from their lethargic and apathetic state and responded to Nehemiah’s stringent approach to their situation (2:4; 13:14, 22, 31).<\/p>\n<p class=\"h2\" id=\"HistoricalAuthenticity\">Historical Authenticity<\/p>\n<p>According to Josephus and other early writers, the books of Ezra and Nehemiah formed one book in the early Hebrew Bible entitled the book of Ezra. The earliest Hebrew manuscript in which the two books are divided is dated 1448, and modern Hebrew Bibles refer to them as the books of Ezra and Nehemiah. In manuscripts of the Greek OT (LXX) they also formed one book. Origen, in the beginning of the third century, is the first to attest to a division. There is general acknowledgment of the genuineness of the personal memoirs of Nehemiah, which constitute a major part of the book.<\/p>\n<p>The historical framework of the book is confirmed by papyri that were discovered between 1898 and 1908 in Elephantine, an island in the upper Nile. Here Psammetichus II (593–588 <span>BC<\/span>) established a Jewish colony. The Elephantine papyri are well preserved, written in Aramaic, and are the fifth-century <span>BC<\/span> literary remains of this Jewish colony of the Persian period.<\/p>\n<p>The most important item among the papyri is a copy of a letter sent to the Persian governor of Judah in 407 <span>BC<\/span>. Three years earlier the Jewish temple in Elephantine had been destroyed. This disaster was the occasion of a letter to Jehohanan, the high priest in Jerusalem (see Neh 12:12-13). Now, in their letter to the governor in Judah, they asked permission to rebuild their temple and said that they had sent a similar request to Delaiah and Shelamiah, the sons of Sanballat (Nehemiah’s enemy, 2:10, 19; 4:1). The Elephantine papyri reveal that Sanballat was governor of the province of Samaria and that Tobiah was governor of the province of Ammon in Transjordan (2:10, 19). Here, then, is evidence that there was in Judah a twofold authority, civil and religious, and that the high priest of 408–407 <span>BC<\/span> was Jehohanan (12:13).<\/p>\n<p class=\"h2\" id=\"Chronology\">Chronology<\/p>\n<p>The question about whether Ezra or Nehemiah came to Jerusalem first has been hotly debated. There is no doubt that Nehemiah arrived in the city in 445 <span>BC<\/span>. The objections to the view that Ezra came to Jerusalem 13 years earlier, in 458 <span>BC<\/span>, raise questions concerning historical and textual data that are of such complexity as to preclude discussion of them here. However, achieving an understanding of the spiritual values of the book does not depend on a correct interpretation of the details of chronology. Arguments against the traditional chronology are neither altogether decisive, nor do they dispel the inherent complexities.<\/p>\n<p class=\"h2\" id=\"Significance\">Significance<\/p>\n<p>When the exiles returned to Jerusalem, Judah had neither nationhood nor political status. Only one thing remained to them: their religion. They were the “remnant” of Yahweh’s chosen people, from whom would rise the new and glorious Israel. It was this vision that explains Nehemiah’s insistence that the Jewish people maintain the purity and exclusiveness of their religious faith and practice in order to rejuvenate their national life and rebuild the city walls (6:15), because this symbolized the racial and the religious purity of the people. He also insisted on separation from paganism, prohibition of marriage with non-Jews (13:23-28), and careful observance of the laws of the Sabbath (vv 15-22).<\/p>\n<p>It is, therefore, difficult to exaggerate the significance of the book of Nehemiah. Along with the book of Ezra, it furnishes the only consecutive Hebrew account of that period in Jewish history when the foundations of Judaism—with its inflexible segregation of the Jews and its passionate veneration of the Mosaic law—were laid. Of course, Haggai, Zechariah, and Malachi also contribute to knowledge of the period, but Nehemiah (with Ezra) provides a progressive narrative of this epoch. The return of the expatriates from Babylon to Jerusalem constitutes a resumption of the saving purposes of God for his ancient people, leading to the advent of Jesus Christ.<\/p>\n<p>The account of the return from Babylon under Nehemiah emphasizes the religious aspect of the community of repatriates in Jerusalem. But other, secondary factors should be noted: Nehemiah’s preoccupation with Judah’s political security and constitutional status to ensure its independence of Samaria; the rebuilding of the city walls; Nehemiah’s resettlements of population (7:4; 11:1-2); and his appointment to the governorship of the new province. However, there is no reference in the book of Nehemiah (or for that matter in Ezra) to a restoration to nationhood under a scion of the house of David—no mention of a Messiah, no allusion to the universal kingdom of God. Nehemiah manifests absolute loyalty to the Persian overlord who, while showing remarkable openness to Nehemiah’s request (2:4-9), still continues to levy taxes (5:4, 15).<\/p>\n<p>The repatriates retreated behind their city’s new walls and congregated around the second temple, completed in 516 <span>BC<\/span>. “The book of the law of Moses” (8:1), recognized by the Persian overlord as the law of the land of Judah, became central to Jewish devotion and worship. Judaism was the product of the restoration, which became both a protective barrier against, and a wall of separation from, the Gentiles. Religious institutions initiated during the Babylonian exile and transplanted to Jerusalem took deep and firm root: the synagogue where the Law and the Prophets were read and the prayers were offered; the scribes who worked with single-minded devotion; and the Sanhedrin that continued to serve the new theocracy.<\/p>\n<p>The Jewish remnant of the fifth century <span>BC<\/span> parallels the modern Christian church in that both share the challenge of spiritual reconstruction and renewal essential to God’s purposes.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>In the winter of 445 <span>BC<\/span>, the Persian court was in Susa, the ancient capital of Elam (1:1). There Nehemiah occupied a position of honor and influence (2:1). From Jerusalem, a company of Judeans arrived, among them Nehemiah’s brother, whose description of conditions in Jerusalem horrified and grieved Nehemiah (1:2-4). Four months later, and after much prayer, he reached Jerusalem with an armed escort (1:5–2:11). After a three-day inspection of the situation, Nehemiah realized that rebuilding the walls would be his primary task (2:12–3:32).<\/p>\n<p>An outburst of new national spirit caused latent opposition to surface. Sanballat, Tobiah, and Geshem were powerful, resourceful, astute antagonists. Through ridicule and rumors, they insinuated that work on the walls was a form of rebellion against the king (2:19; 4:1-3, 7-14; 6:1-9). But Nehemiah countered every subterfuge and stratagem with prayer and with an adamant refusal to deviate from his goal. There was also hostility from traitors within the camp (6:10-19). Despite all opposition, Jerusalem’s walls were reconstructed (v 15) and rededicated amid enthusiastic celebration (12:27-43).<\/p>\n<p>The community’s response to the reading by Ezra, priest and scribe, of the law of Moses and to its interpretation by the Levites (8:1-8), was a complex response of sorrow for sin and rejoicing in God (vv 9-18); of fasting and prayer (9:1-37); of renewing the covenant (9:38–10:29); and of self-commitment to obey God’s commandments, ordinances, and statutes (10:30-39). Chapters 11 and 12 refer to various offices and duties, civil and religious, and the names of the people appointed to them. Then follows the decision to exclude all people of foreign descent from Judaism (13:1-3).<\/p>\n<p>At this juncture Nehemiah traveled to Susa to give an account of his stewardship; a further leave of absence being granted, he returned to Jerusalem to find that serious irregularities were again present. His enemy Tobiah and the priest Eliashib were embroiled (13:4-9); the people failed to provide the Levites with adequate maintenance (vv 10-14); the laws of the Sabbath were being violated (vv 15-22); and Jews were marrying non-Jews (vv 23-32). Due to the increase of intermarriage with foreigners, the offspring could not speak Hebrew (vv 23-25). The danger of assimilation was halted by enforcing a policy of exclusivism.<\/p>\n<p>The book of Nehemiah ends rather abruptly with a description of his vigorous and ruthless handling of these deviations from the newly established principles and precepts of Judaism.<\/p>\n<p><em>See also<\/em> Chronology of the Bible (Old Testament); Ezra, Book of; Ezra (Person) #1; Israel, History of; Judaism; Nehemiah (Person) #3; Postexilic Period.<\/p>","content_en":"<h3>NEHEMIAH, Book of<\/h3>\n<p>One of the last of the Jewish historical books.<\/p>\n<p>Preview<\/p>\n<p>• Background<\/p>\n<p>• Author<\/p>\n<p>• Historical Authenticity<\/p>\n<p>• Chronology<\/p>\n<p>• Significance<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>In 597 <span>BC<\/span> Nebuchadrezzar of Babylon took away the first exiles from Jerusalem. In 586 <span>BC<\/span> the Babylonians returned, pillaged and burned the city and its temple, and took an estimated 60,000 to 80,000 Judeans into exile. The expatriates settled in various districts where they enjoyed a measure of freedom. They engaged in agriculture and commerce and in some instances acquired considerable wealth. The elders continued to function, prophets like Ezekiel ministered among the exiles, and resistance to religious apostasy was kept alive in the popular mind.<\/p>\n<p>With the appearance of the Persian king Cyrus the Great (559–530 <span>BC<\/span>), the Jewish exiles’ prospects altered dramatically. Cyrus was a civilized and enlightened statesman, and within a short time after his conquest of Babylon, he issued an edict (Ezr 1:2-4) that granted the expatriates permission to return to their homeland. Two separate groups of exiles returned to Judah and built a new sanctuary in Jerusalem on the site of Solomon’s temple in 516 <span>BC<\/span>. Then, under King Artaxerxes I (464–424 <span>BC<\/span>), two separate groups returned from Babylon under Ezra (458 <span>BC<\/span>) and Nehemiah (445 <span>BC<\/span>), respectively. From this seedbed there sprang the theocratic people of Judah, the Jews, dedicated to the law of God, isolated from foreign influence, and centered in Jerusalem.<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Nehemiah’s personal memoirs form a considerable portion of the book that bears his name. These memoirs reveal a man of nobility and piety, who was compassionate, prudent, and patriotic. He was a man of generosity and fidelity, political acumen, and religious zeal, of total dedication to God, outstanding organizational ability, and dynamic leadership. At the same time Nehemiah possessed a capacity for ruthlessness when confronting the sin and waywardness of his compatriots (Neh 5:1-13) and the intrigues of powerful non-Jewish enemies (13:8, 28). Not surprisingly, then, a dispirited and dejected people awoke from their lethargic and apathetic state and responded to Nehemiah’s stringent approach to their situation (2:4; 13:14, 22, 31).<\/p>\n<p class=\"h2\" id=\"HistoricalAuthenticity\">Historical Authenticity<\/p>\n<p>According to Josephus and other early writers, the books of Ezra and Nehemiah formed one book in the early Hebrew Bible entitled the book of Ezra. The earliest Hebrew manuscript in which the two books are divided is dated 1448, and modern Hebrew Bibles refer to them as the books of Ezra and Nehemiah. In manuscripts of the Greek OT (LXX) they also formed one book. Origen, in the beginning of the third century, is the first to attest to a division. There is general acknowledgment of the genuineness of the personal memoirs of Nehemiah, which constitute a major part of the book.<\/p>\n<p>The historical framework of the book is confirmed by papyri that were discovered between 1898 and 1908 in Elephantine, an island in the upper Nile. Here Psammetichus II (593–588 <span>BC<\/span>) established a Jewish colony. The Elephantine papyri are well preserved, written in Aramaic, and are the fifth-century <span>BC<\/span> literary remains of this Jewish colony of the Persian period.<\/p>\n<p>The most important item among the papyri is a copy of a letter sent to the Persian governor of Judah in 407 <span>BC<\/span>. Three years earlier the Jewish temple in Elephantine had been destroyed. This disaster was the occasion of a letter to Jehohanan, the high priest in Jerusalem (see Neh 12:12-13). Now, in their letter to the governor in Judah, they asked permission to rebuild their temple and said that they had sent a similar request to Delaiah and Shelamiah, the sons of Sanballat (Nehemiah’s enemy, 2:10, 19; 4:1). The Elephantine papyri reveal that Sanballat was governor of the province of Samaria and that Tobiah was governor of the province of Ammon in Transjordan (2:10, 19). Here, then, is evidence that there was in Judah a twofold authority, civil and religious, and that the high priest of 408–407 <span>BC<\/span> was Jehohanan (12:13).<\/p>\n<p class=\"h2\" id=\"Chronology\">Chronology<\/p>\n<p>The question about whether Ezra or Nehemiah came to Jerusalem first has been hotly debated. There is no doubt that Nehemiah arrived in the city in 445 <span>BC<\/span>. The objections to the view that Ezra came to Jerusalem 13 years earlier, in 458 <span>BC<\/span>, raise questions concerning historical and textual data that are of such complexity as to preclude discussion of them here. However, achieving an understanding of the spiritual values of the book does not depend on a correct interpretation of the details of chronology. Arguments against the traditional chronology are neither altogether decisive, nor do they dispel the inherent complexities.<\/p>\n<p class=\"h2\" id=\"Significance\">Significance<\/p>\n<p>When the exiles returned to Jerusalem, Judah had neither nationhood nor political status. Only one thing remained to them: their religion. They were the “remnant” of Yahweh’s chosen people, from whom would rise the new and glorious Israel. It was this vision that explains Nehemiah’s insistence that the Jewish people maintain the purity and exclusiveness of their religious faith and practice in order to rejuvenate their national life and rebuild the city walls (6:15), because this symbolized the racial and the religious purity of the people. He also insisted on separation from paganism, prohibition of marriage with non-Jews (13:23-28), and careful observance of the laws of the Sabbath (vv 15-22).<\/p>\n<p>It is, therefore, difficult to exaggerate the significance of the book of Nehemiah. Along with the book of Ezra, it furnishes the only consecutive Hebrew account of that period in Jewish history when the foundations of Judaism—with its inflexible segregation of the Jews and its passionate veneration of the Mosaic law—were laid. Of course, Haggai, Zechariah, and Malachi also contribute to knowledge of the period, but Nehemiah (with Ezra) provides a progressive narrative of this epoch. The return of the expatriates from Babylon to Jerusalem constitutes a resumption of the saving purposes of God for his ancient people, leading to the advent of Jesus Christ.<\/p>\n<p>The account of the return from Babylon under Nehemiah emphasizes the religious aspect of the community of repatriates in Jerusalem. But other, secondary factors should be noted: Nehemiah’s preoccupation with Judah’s political security and constitutional status to ensure its independence of Samaria; the rebuilding of the city walls; Nehemiah’s resettlements of population (7:4; 11:1-2); and his appointment to the governorship of the new province. However, there is no reference in the book of Nehemiah (or for that matter in Ezra) to a restoration to nationhood under a scion of the house of David—no mention of a Messiah, no allusion to the universal kingdom of God. Nehemiah manifests absolute loyalty to the Persian overlord who, while showing remarkable openness to Nehemiah’s request (2:4-9), still continues to levy taxes (5:4, 15).<\/p>\n<p>The repatriates retreated behind their city’s new walls and congregated around the second temple, completed in 516 <span>BC<\/span>. “The book of the law of Moses” (8:1), recognized by the Persian overlord as the law of the land of Judah, became central to Jewish devotion and worship. Judaism was the product of the restoration, which became both a protective barrier against, and a wall of separation from, the Gentiles. Religious institutions initiated during the Babylonian exile and transplanted to Jerusalem took deep and firm root: the synagogue where the Law and the Prophets were read and the prayers were offered; the scribes who worked with single-minded devotion; and the Sanhedrin that continued to serve the new theocracy.<\/p>\n<p>The Jewish remnant of the fifth century <span>BC<\/span> parallels the modern Christian church in that both share the challenge of spiritual reconstruction and renewal essential to God’s purposes.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>In the winter of 445 <span>BC<\/span>, the Persian court was in Susa, the ancient capital of Elam (1:1). There Nehemiah occupied a position of honor and influence (2:1). From Jerusalem, a company of Judeans arrived, among them Nehemiah’s brother, whose description of conditions in Jerusalem horrified and grieved Nehemiah (1:2-4). Four months later, and after much prayer, he reached Jerusalem with an armed escort (1:5–2:11). After a three-day inspection of the situation, Nehemiah realized that rebuilding the walls would be his primary task (2:12–3:32).<\/p>\n<p>An outburst of new national spirit caused latent opposition to surface. Sanballat, Tobiah, and Geshem were powerful, resourceful, astute antagonists. Through ridicule and rumors, they insinuated that work on the walls was a form of rebellion against the king (2:19; 4:1-3, 7-14; 6:1-9). But Nehemiah countered every subterfuge and stratagem with prayer and with an adamant refusal to deviate from his goal. There was also hostility from traitors within the camp (6:10-19). Despite all opposition, Jerusalem’s walls were reconstructed (v 15) and rededicated amid enthusiastic celebration (12:27-43).<\/p>\n<p>The community’s response to the reading by Ezra, priest and scribe, of the law of Moses and to its interpretation by the Levites (8:1-8), was a complex response of sorrow for sin and rejoicing in God (vv 9-18); of fasting and prayer (9:1-37); of renewing the covenant (9:38–10:29); and of self-commitment to obey God’s commandments, ordinances, and statutes (10:30-39). Chapters 11 and 12 refer to various offices and duties, civil and religious, and the names of the people appointed to them. Then follows the decision to exclude all people of foreign descent from Judaism (13:1-3).<\/p>\n<p>At this juncture Nehemiah traveled to Susa to give an account of his stewardship; a further leave of absence being granted, he returned to Jerusalem to find that serious irregularities were again present. His enemy Tobiah and the priest Eliashib were embroiled (13:4-9); the people failed to provide the Levites with adequate maintenance (vv 10-14); the laws of the Sabbath were being violated (vv 15-22); and Jews were marrying non-Jews (vv 23-32). Due to the increase of intermarriage with foreigners, the offspring could not speak Hebrew (vv 23-25). The danger of assimilation was halted by enforcing a policy of exclusivism.<\/p>\n<p>The book of Nehemiah ends rather abruptly with a description of his vigorous and ruthless handling of these deviations from the newly established principles and precepts of Judaism.<\/p>\n<p><em>See also<\/em> Chronology of the Bible (Old Testament); Ezra, Book of; Ezra (Person) #1; Israel, History of; Judaism; Nehemiah (Person) #3; Postexilic Period.<\/p>","summary_ro":"NEHEMIAH, Book of One of the last of the Jewish historical books. Preview • Background • Author • Historical Authenticity • Chronology • Significance • Content Background In 597 BC Nebuchadrezzar of Babylon took away the first exiles from Jerusalem. In 586 BC the Babylonians returned, pillaged and burned the city and its temple, and took an estimated 60,000 to 80,000 Judeans into exile. The expatriates settled in various districts where they enjoyed a measure of freedom. They engaged in agric...","summary_en":"NEHEMIAH, Book of One of the last of the Jewish historical books. Preview • Background • Author • Historical Authenticity • Chronology • Significance • Content Background In 597 BC Nebuchadrezzar of Babylon took away the first exiles from Jerusalem. In 586 BC the Babylonians returned, pillaged and burned the city and its temple, and took an estimated 60,000 to 80,000 Judeans into exile. The expatriates settled in various districts where they enjoyed a measure of freedom. They engaged in agric...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":33477,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Sackcloth","title_en":"Sackcloth","content_ro":"<h3>SACKCLOTH<\/h3>\n<p>Poor quality material or a garment of goat hair usually worn as a symbol of mourning, but also worn by some prophets and captives.<\/p>\n<p>Sackcloth was coarse and probably dark in color (Is 50:3; Rv 6:12). The shape of the garment is disputed. Two views are prominent. One view is that the garment was rectangular, sewn on both sides and one end with spaces left for the head and arms. This shape resembles the grain sacks used by Joseph’s brothers in Egypt (Gn 42:25-27, 35) and the sacks used by the Gibeonites (Jos 9:4; cf. Lv 11:32). A second view is that sackcloth was a small garment resembling a loincloth. Asiatic captives are pictured in such garb. The Hebrew practices of girding the loins with sackcloth (2 Sm 3:31; Is 15:3; 22:12; Jer 4:8) and the placing of sackcloth on the loins (Gn 37:34; 1 Kgs 20:31; Jer 48:37) support this view, though more than one type of garment could have been made from sackcloth. Sackcloth was associated primarily with mourning (Gn 37:34; 1 Kgs 21:27; Lam 2:10). National (2 Kgs 6:30; Neh 9:1; Is 37:1; Jon 3:8) as well as personal crises constituted times for the wearing of sackcloth. Kings (1 Kgs 21:27; 2 Kgs 6:30), priests (Jl 1:13), elders (Lam 2:10), prophets (Is 20:2; Zec 13:4), and cattle (Jon 3:8) all wore sackcloth. Sackcloth was found on the penitent (Neh 9:1; Jer 6:26; cf. Mt 11:21) though such usage was not restricted to Israel (Is 15:3; Jer 49:3; Ez 27:31; Jon 3:5). It has been suggested that the coarse fabric produced physical discomfort and was used to inflict self-punishment on the wearer. There is no evidence, however, to support this position.<\/p>\n<p><em>See also<\/em> Burial, Burial Customs; Mourning.<\/p>","content_en":"<h3>SACKCLOTH<\/h3>\n<p>Poor quality material or a garment of goat hair usually worn as a symbol of mourning, but also worn by some prophets and captives.<\/p>\n<p>Sackcloth was coarse and probably dark in color (Is 50:3; Rv 6:12). The shape of the garment is disputed. Two views are prominent. One view is that the garment was rectangular, sewn on both sides and one end with spaces left for the head and arms. This shape resembles the grain sacks used by Joseph’s brothers in Egypt (Gn 42:25-27, 35) and the sacks used by the Gibeonites (Jos 9:4; cf. Lv 11:32). A second view is that sackcloth was a small garment resembling a loincloth. Asiatic captives are pictured in such garb. The Hebrew practices of girding the loins with sackcloth (2 Sm 3:31; Is 15:3; 22:12; Jer 4:8) and the placing of sackcloth on the loins (Gn 37:34; 1 Kgs 20:31; Jer 48:37) support this view, though more than one type of garment could have been made from sackcloth. Sackcloth was associated primarily with mourning (Gn 37:34; 1 Kgs 21:27; Lam 2:10). National (2 Kgs 6:30; Neh 9:1; Is 37:1; Jon 3:8) as well as personal crises constituted times for the wearing of sackcloth. Kings (1 Kgs 21:27; 2 Kgs 6:30), priests (Jl 1:13), elders (Lam 2:10), prophets (Is 20:2; Zec 13:4), and cattle (Jon 3:8) all wore sackcloth. Sackcloth was found on the penitent (Neh 9:1; Jer 6:26; cf. Mt 11:21) though such usage was not restricted to Israel (Is 15:3; Jer 49:3; Ez 27:31; Jon 3:5). It has been suggested that the coarse fabric produced physical discomfort and was used to inflict self-punishment on the wearer. There is no evidence, however, to support this position.<\/p>\n<p><em>See also<\/em> Burial, Burial Customs; Mourning.<\/p>","summary_ro":"SACKCLOTH Poor quality material or a garment of goat hair usually worn as a symbol of mourning, but also worn by some prophets and captives. Sackcloth was coarse and probably dark in color (Is 50:3; Rv 6:12). The shape of the garment is disputed. Two views are prominent. One view is that the garment was rectangular, sewn on both sides and one end with spaces left for the head and arms. This shape resembles the grain sacks used by Joseph’s brothers in Egypt (Gn 42:25-27, 35) and the sacks used...","summary_en":"SACKCLOTH Poor quality material or a garment of goat hair usually worn as a symbol of mourning, but also worn by some prophets and captives. Sackcloth was coarse and probably dark in color (Is 50:3; Rv 6:12). The shape of the garment is disputed. Two views are prominent. One view is that the garment was rectangular, sewn on both sides and one end with spaces left for the head and arms. This shape resembles the grain sacks used by Joseph’s brothers in Egypt (Gn 42:25-27, 35) and the sacks used...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62273,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Nehemiah’s Confidence in God","title_en":"Nehemiah’s Confidence in God","content_ro":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","content_en":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","summary_ro":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","summary_en":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89899,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Nehemiah’s Confidence in God","title_en":"Nehemiah’s Confidence in God","content_ro":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","content_en":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","summary_ro":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","summary_en":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117525,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Nehemiah’s Confidence in God","title_en":"Nehemiah’s Confidence in God","content_ro":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","content_en":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","summary_ro":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","summary_en":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145151,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Nehemiah’s Confidence in God","title_en":"Nehemiah’s Confidence in God","content_ro":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","content_en":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","summary_ro":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","summary_en":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"2":[{"id":48212,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 9:2","title_en":"Study Note: Neemia 9:2","content_ro":"<p><strong>9:2<\/strong> <em>Those of Israelite descent separated themselves from all foreigners as they confessed their own sins:<\/em> This sentence might allude to the problem of intermarriage with foreigners, as narrated in Ezra 9–10.<\/p>","content_en":"<p><strong>9:2<\/strong> <em>Those of Israelite descent separated themselves from all foreigners as they confessed their own sins:<\/em> This sentence might allude to the problem of intermarriage with foreigners, as narrated in Ezra 9–10.<\/p>","summary_ro":"9:2 Those of Israelite descent separated themselves from all foreigners as they confessed their own sins: This sentence might allude to the problem of intermarriage with foreigners, as narrated in Ezra 9–10.","summary_en":"9:2 Those of Israelite descent separated themselves from all foreigners as they confessed their own sins: This sentence might allude to the problem of intermarriage with foreigners, as narrated in Ezra 9–10.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75838,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 9:2","title_en":"Study Note: Neemia 9:2","content_ro":"<p><strong>9:2<\/strong> <em>Those of Israelite descent separated themselves from all foreigners as they confessed their own sins:<\/em> This sentence might allude to the problem of intermarriage with foreigners, as narrated in Ezra 9–10.<\/p>","content_en":"<p><strong>9:2<\/strong> <em>Those of Israelite descent separated themselves from all foreigners as they confessed their own sins:<\/em> This sentence might allude to the problem of intermarriage with foreigners, as narrated in Ezra 9–10.<\/p>","summary_ro":"9:2 Those of Israelite descent separated themselves from all foreigners as they confessed their own sins: This sentence might allude to the problem of intermarriage with foreigners, as narrated in Ezra 9–10.","summary_en":"9:2 Those of Israelite descent separated themselves from all foreigners as they confessed their own sins: This sentence might allude to the problem of intermarriage with foreigners, as narrated in Ezra 9–10.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103464,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 9:2","title_en":"Study Note: Neemia 9:2","content_ro":"<p><strong>9:2<\/strong> <em>Those of Israelite descent separated themselves from all foreigners as they confessed their own sins:<\/em> This sentence might allude to the problem of intermarriage with foreigners, as narrated in Ezra 9–10.<\/p>","content_en":"<p><strong>9:2<\/strong> <em>Those of Israelite descent separated themselves from all foreigners as they confessed their own sins:<\/em> This sentence might allude to the problem of intermarriage with foreigners, as narrated in Ezra 9–10.<\/p>","summary_ro":"9:2 Those of Israelite descent separated themselves from all foreigners as they confessed their own sins: This sentence might allude to the problem of intermarriage with foreigners, as narrated in Ezra 9–10.","summary_en":"9:2 Those of Israelite descent separated themselves from all foreigners as they confessed their own sins: This sentence might allude to the problem of intermarriage with foreigners, as narrated in Ezra 9–10.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131090,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 9:2","title_en":"Study Note: Neemia 9:2","content_ro":"<p><strong>9:2<\/strong> <em>Those of Israelite descent separated themselves from all foreigners as they confessed their own sins:<\/em> This sentence might allude to the problem of intermarriage with foreigners, as narrated in Ezra 9–10.<\/p>","content_en":"<p><strong>9:2<\/strong> <em>Those of Israelite descent separated themselves from all foreigners as they confessed their own sins:<\/em> This sentence might allude to the problem of intermarriage with foreigners, as narrated in Ezra 9–10.<\/p>","summary_ro":"9:2 Those of Israelite descent separated themselves from all foreigners as they confessed their own sins: This sentence might allude to the problem of intermarriage with foreigners, as narrated in Ezra 9–10.","summary_en":"9:2 Those of Israelite descent separated themselves from all foreigners as they confessed their own sins: This sentence might allude to the problem of intermarriage with foreigners, as narrated in Ezra 9–10.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"3":[{"id":8802,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Day","title_en":"Day","content_ro":"<h3>DAY<\/h3>\n<p>Most literally, a period of time delimited by the earth’s rotation around its axis, such as the period between two consecutive sunrises; also, the portion of that period in which the sun is visible, the other portion being called “night.” The word “day” occurs over 2,000 times in the OT, over 350 times in the NT. The Hebrew word for “day” is used in a variety of ways, not merely in the literal sense. The Hebrew day began in the evening and continued until the following evening, a reckoning presumably based on the Torah (cf. Gn 1:14, 19). That kind of literal solar (24-hour) day is known as a civil day. Among other ancient Near Eastern nations the civil day began at different times. Greek custom agreed with that of the Hebrews; the Babylonians started their day at sunrise; the Egyptian and Roman day stretched from one midnight to the next.<\/p>\n<p class=\"h2\" id=\"BiblicalDaysandWeeks\">Biblical Days and Weeks<\/p>\n<p>Commonly recognized units of the visible (12-hour) day were morning, noonday, and evening (Ps 55:17). Those divisions were sometimes defined by terms for dawn (Jb 3:9), the heat of the day (1 Sm 11:11), noon (Gn 43:16), the cool of the day (3:8), and evening (Ru 2:17). The Hebrew phrase “between the two evenings” (Ex 12:6, <span>rsv<\/span> mg) probably referred to dusk, the dark part of twilight (Ex 16:12). Division of days into consecutive hours did not take place until the time of Christ. The closest OT approximation to such a unit was the division of the day into quarters (Neh 9:3), perhaps a counterpart of the preexilic division of the night into watches.<\/p>\n<p>The ancient Hebrews did not name the days of the week other than the Sabbath. Rather, they referred to them numerically, a practice carried over into NT times (Lk 24:1). Because of the traditional Hebrew emphasis on the Sabbath, it was important for the Jews to know the exact time when the Sabbath began. The Pharisees therefore decided that the appearance of three stars following sunset would determine the Sabbath day’s beginning.<\/p>\n<p class=\"h2\" id=\"DaysofCreation\">Days of Creation<\/p>\n<p>Many people believe that the days mentioned in the Genesis Creation narrative were 24-hour periods. The phrase “there was evening, there was morning” is used to support that idea. That expression, however, is actually a Sumerian literary figure that pairs opposites together to describe totality. Thus “evening-morning” means a complete phase of time within the total creative cycle; it emphasizes the completeness or comprehensiveness of the process, not the specific period of time in which that process was accomplished. The totality of Creation, phase by phase, may have been thus depicted without any necessary reference to a defined time period.<\/p>\n<p>Since the Sumerian civil day included only the visible (12-hour) period, a legal day of other nations was actually a “double day” (24 hours). If the early Genesis material reflects Sumerian culture, the use of “evening-morning” would preclude current concepts of a civil day and point instead to a phase or general time period.<\/p>\n<p class=\"h2\" id=\"OldTestament\">Old Testament<\/p>\n<p>In the OT, “day” frequently has a figurative meaning—for example, the “day of the Lord” (Jl 1:15; Am 5:18), the “day of trouble” (Ps 20:1), and the “day of God’s wrath” (Jb 20:28). The plural form is sometimes used to describe a king’s reign (1 Kgs 10:21) or the extent of an individual’s life (Gn 5:4; 1 Kgs 3:14; Ps 90:12). God is described in the book of Daniel as the “Ancient of Days” (Dn 7:9, 13).<\/p>\n<p>In addition to the Sabbath (Gn 2:3; Ex 20:8-11), which was reserved for rest and worship, “day” was applied to the Passover celebration each spring (Ex 12:14; Lv 23:5) and the Day of Atonement (Lv 16:29-31) each autumn. As with the Sabbath, no work was performed on those occasions; prescribed religious rituals were observed.<\/p>\n<p class=\"h2\" id=\"NewTestament\">New Testament<\/p>\n<p>In the NT the use of “day” followed Semitic usage to some extent, although the four military night watches were of Greek and Roman origin. The 12-hour day of NT times was a legacy of Babylonian astronomy (cf. Jn 11:9).<\/p>\n<p>In addition to the literal usage of “day,” NT authors sometimes employed it figuratively, as in such expressions as the “day of salvation” (2 Cor 6:2) and the “day of Jesus Christ” (Phil 1:6). Or they described specified periods of time, as in the “days of his Temple duties” (Lk 1:23, <span>tlb<\/span>). Special feasts mentioned include the Passover (Jn 12:1), the days of Unleavened Bread (Acts 12:3), and the Day of Pentecost (2:1).<\/p>\n<p>As in the OT, the period of human life is described as days (Jn 9:4). Christians are called “children of the light and of the day” (1 Thes 5:5, <span>nlt<\/span>). Longer periods or eras are referred to as days (2 Cor 6:2; Eph 5:16; 6:13; Heb 5:7). The ominous note struck by the Hebrew prophets about a day of judgment is matched by NT stress on a day of final divine judgment when the Son of Man (Jesus) will reveal himself as Lord (Lk 17:30; Jn 6:39-44; 1 Cor 5:5; 1 Thes 5:2; 2 Pt 2:9; 3:7, 12; 1 Jn 4:17; Rv 16:14). The “day of eternity” marks that point at which time will become eternity (2 Pt 3:18, <span>rsv<\/span>). The new Jerusalem, dwelling place of God’s people, is described as a place of perpetual day (Rv 21:25).<\/p>\n<p><em>See also<\/em> Calendars, Ancient and Modern; Day of the Lord; Eschatology.<\/p>","content_en":"<h3>DAY<\/h3>\n<p>Most literally, a period of time delimited by the earth’s rotation around its axis, such as the period between two consecutive sunrises; also, the portion of that period in which the sun is visible, the other portion being called “night.” The word “day” occurs over 2,000 times in the OT, over 350 times in the NT. The Hebrew word for “day” is used in a variety of ways, not merely in the literal sense. The Hebrew day began in the evening and continued until the following evening, a reckoning presumably based on the Torah (cf. Gn 1:14, 19). That kind of literal solar (24-hour) day is known as a civil day. Among other ancient Near Eastern nations the civil day began at different times. Greek custom agreed with that of the Hebrews; the Babylonians started their day at sunrise; the Egyptian and Roman day stretched from one midnight to the next.<\/p>\n<p class=\"h2\" id=\"BiblicalDaysandWeeks\">Biblical Days and Weeks<\/p>\n<p>Commonly recognized units of the visible (12-hour) day were morning, noonday, and evening (Ps 55:17). Those divisions were sometimes defined by terms for dawn (Jb 3:9), the heat of the day (1 Sm 11:11), noon (Gn 43:16), the cool of the day (3:8), and evening (Ru 2:17). The Hebrew phrase “between the two evenings” (Ex 12:6, <span>rsv<\/span> mg) probably referred to dusk, the dark part of twilight (Ex 16:12). Division of days into consecutive hours did not take place until the time of Christ. The closest OT approximation to such a unit was the division of the day into quarters (Neh 9:3), perhaps a counterpart of the preexilic division of the night into watches.<\/p>\n<p>The ancient Hebrews did not name the days of the week other than the Sabbath. Rather, they referred to them numerically, a practice carried over into NT times (Lk 24:1). Because of the traditional Hebrew emphasis on the Sabbath, it was important for the Jews to know the exact time when the Sabbath began. The Pharisees therefore decided that the appearance of three stars following sunset would determine the Sabbath day’s beginning.<\/p>\n<p class=\"h2\" id=\"DaysofCreation\">Days of Creation<\/p>\n<p>Many people believe that the days mentioned in the Genesis Creation narrative were 24-hour periods. The phrase “there was evening, there was morning” is used to support that idea. That expression, however, is actually a Sumerian literary figure that pairs opposites together to describe totality. Thus “evening-morning” means a complete phase of time within the total creative cycle; it emphasizes the completeness or comprehensiveness of the process, not the specific period of time in which that process was accomplished. The totality of Creation, phase by phase, may have been thus depicted without any necessary reference to a defined time period.<\/p>\n<p>Since the Sumerian civil day included only the visible (12-hour) period, a legal day of other nations was actually a “double day” (24 hours). If the early Genesis material reflects Sumerian culture, the use of “evening-morning” would preclude current concepts of a civil day and point instead to a phase or general time period.<\/p>\n<p class=\"h2\" id=\"OldTestament\">Old Testament<\/p>\n<p>In the OT, “day” frequently has a figurative meaning—for example, the “day of the Lord” (Jl 1:15; Am 5:18), the “day of trouble” (Ps 20:1), and the “day of God’s wrath” (Jb 20:28). The plural form is sometimes used to describe a king’s reign (1 Kgs 10:21) or the extent of an individual’s life (Gn 5:4; 1 Kgs 3:14; Ps 90:12). God is described in the book of Daniel as the “Ancient of Days” (Dn 7:9, 13).<\/p>\n<p>In addition to the Sabbath (Gn 2:3; Ex 20:8-11), which was reserved for rest and worship, “day” was applied to the Passover celebration each spring (Ex 12:14; Lv 23:5) and the Day of Atonement (Lv 16:29-31) each autumn. As with the Sabbath, no work was performed on those occasions; prescribed religious rituals were observed.<\/p>\n<p class=\"h2\" id=\"NewTestament\">New Testament<\/p>\n<p>In the NT the use of “day” followed Semitic usage to some extent, although the four military night watches were of Greek and Roman origin. The 12-hour day of NT times was a legacy of Babylonian astronomy (cf. Jn 11:9).<\/p>\n<p>In addition to the literal usage of “day,” NT authors sometimes employed it figuratively, as in such expressions as the “day of salvation” (2 Cor 6:2) and the “day of Jesus Christ” (Phil 1:6). Or they described specified periods of time, as in the “days of his Temple duties” (Lk 1:23, <span>tlb<\/span>). Special feasts mentioned include the Passover (Jn 12:1), the days of Unleavened Bread (Acts 12:3), and the Day of Pentecost (2:1).<\/p>\n<p>As in the OT, the period of human life is described as days (Jn 9:4). Christians are called “children of the light and of the day” (1 Thes 5:5, <span>nlt<\/span>). Longer periods or eras are referred to as days (2 Cor 6:2; Eph 5:16; 6:13; Heb 5:7). The ominous note struck by the Hebrew prophets about a day of judgment is matched by NT stress on a day of final divine judgment when the Son of Man (Jesus) will reveal himself as Lord (Lk 17:30; Jn 6:39-44; 1 Cor 5:5; 1 Thes 5:2; 2 Pt 2:9; 3:7, 12; 1 Jn 4:17; Rv 16:14). The “day of eternity” marks that point at which time will become eternity (2 Pt 3:18, <span>rsv<\/span>). The new Jerusalem, dwelling place of God’s people, is described as a place of perpetual day (Rv 21:25).<\/p>\n<p><em>See also<\/em> Calendars, Ancient and Modern; Day of the Lord; Eschatology.<\/p>","summary_ro":"DAY Most literally, a period of time delimited by the earth’s rotation around its axis, such as the period between two consecutive sunrises; also, the portion of that period in which the sun is visible, the other portion being called “night.” The word “day” occurs over 2,000 times in the OT, over 350 times in the NT. The Hebrew word for “day” is used in a variety of ways, not merely in the literal sense. The Hebrew day began in the evening and continued until the following evening, a reckonin...","summary_en":"DAY Most literally, a period of time delimited by the earth’s rotation around its axis, such as the period between two consecutive sunrises; also, the portion of that period in which the sun is visible, the other portion being called “night.” The word “day” occurs over 2,000 times in the OT, over 350 times in the NT. The Hebrew word for “day” is used in a variety of ways, not merely in the literal sense. The Hebrew day began in the evening and continued until the following evening, a reckonin...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48213,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 9:3","title_en":"Study Note: Neemia 9:3","content_ro":"<p><strong>9:3<\/strong> <em>They confessed their sins<\/em> after hearing God’s word (cp. 8:1-9, 13-14, 18).<\/p>","content_en":"<p><strong>9:3<\/strong> <em>They confessed their sins<\/em> after hearing God’s word (cp. 8:1-9, 13-14, 18).<\/p>","summary_ro":"9:3 They confessed their sins after hearing God’s word (cp. 8:1-9, 13-14, 18).","summary_en":"9:3 They confessed their sins after hearing God’s word (cp. 8:1-9, 13-14, 18).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75839,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 9:3","title_en":"Study Note: Neemia 9:3","content_ro":"<p><strong>9:3<\/strong> <em>They confessed their sins<\/em> after hearing God’s word (cp. 8:1-9, 13-14, 18).<\/p>","content_en":"<p><strong>9:3<\/strong> <em>They confessed their sins<\/em> after hearing God’s word (cp. 8:1-9, 13-14, 18).<\/p>","summary_ro":"9:3 They confessed their sins after hearing God’s word (cp. 8:1-9, 13-14, 18).","summary_en":"9:3 They confessed their sins after hearing God’s word (cp. 8:1-9, 13-14, 18).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103465,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 9:3","title_en":"Study Note: Neemia 9:3","content_ro":"<p><strong>9:3<\/strong> <em>They confessed their sins<\/em> after hearing God’s word (cp. 8:1-9, 13-14, 18).<\/p>","content_en":"<p><strong>9:3<\/strong> <em>They confessed their sins<\/em> after hearing God’s word (cp. 8:1-9, 13-14, 18).<\/p>","summary_ro":"9:3 They confessed their sins after hearing God’s word (cp. 8:1-9, 13-14, 18).","summary_en":"9:3 They confessed their sins after hearing God’s word (cp. 8:1-9, 13-14, 18).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131091,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 9:3","title_en":"Study Note: Neemia 9:3","content_ro":"<p><strong>9:3<\/strong> <em>They confessed their sins<\/em> after hearing God’s word (cp. 8:1-9, 13-14, 18).<\/p>","content_en":"<p><strong>9:3<\/strong> <em>They confessed their sins<\/em> after hearing God’s word (cp. 8:1-9, 13-14, 18).<\/p>","summary_ro":"9:3 They confessed their sins after hearing God’s word (cp. 8:1-9, 13-14, 18).","summary_en":"9:3 They confessed their sins after hearing God’s word (cp. 8:1-9, 13-14, 18).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"4":[{"id":3596,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Bani","title_en":"Bani","content_ro":"<h3>BANI<\/h3>\n<li> 1. Member of Gad’s tribe and warrior among David’s mighty men who were known as “the thirty” (2 Sm 23:36).<\/li>\n<li> 2. Shemer’s son and ancestor of Ethan. Ethan was the Levite of Merari’s line in charge of the music in the tabernacle during King David’s reign (1 Chr 6:46).<\/li>\n<li> 3. Member of Judah’s tribe and ancestor of Uthai (1 Chr 9:4). Uthai was one of the first to settle again in Jerusalem after the exile. Possibly the same as #4 below.<\/li>\n<li> 4. Ancestor of a family that returned to Judah with Zerubbabel after the exile (Ezr 2:10), alternately spelled Binnui in Nehemiah 7:15.<\/li>\n<li> 5. Ancestor of a family that returned to Judah with Ezra after the exile (Ezr 8:10; 1 Esd 8:36). Possibly the same as #4 above.<\/li>\n<li> 6. Ancestor of some Israelites who were found guilty of marrying foreign women (Ezr 10:29).<\/li>\n<li> 7. Ancestor of another group of Israelites who were found guilty of marrying foreign women (Ezr 10:34).<\/li>\n<li> 8. Son (descendant) of Bani (#7 above). This Bani was among those found guilty of marrying foreign women (Ezr 10:38, <span>kjv<\/span>). Because Bani is spelled almost the same as “sons of” in Hebrew, most modern translations render verse 38 “of the sons of Binnui.”<\/li>\n<li> 9. Rehum’s father and a Levite. Rehum repaired a section of the Jerusalem wall after the exile (Neh 3:17).<\/li>\n<li>10. Levitical assistant of Ezra who explained to the people passages from the law read by Ezra (Neh 8:7). He was among those who offered praises to God on the steps of the temple (Neh 9:4-5). He is probably the same as Binnui (Ezr 10:38) and Anniuth (1 Esd 9:48).<\/li>\n<li>11. Another Levitical assistant who explained passages from the law read by Ezra (Neh 9:4b).<\/li>\n<li>12. Levite who signed Ezra’s covenant of faithfulness to God after the exile (Neh 10:13). He was a leader of the people representing the Bani family mentioned under #4 above.<\/li>\n<li>13. Uzzi’s father. Uzzi was the head of the Levites in Jerusalem after the exile (Neh 11:22). Possibly the same as #9 or #10 above.<\/li>\n<p>The popularity of this name and its similarity to other Jewish names (e.g., Binnui) has caused much confusion in the genealogical lists. The list above is one of several possible arrangements.<\/p>","content_en":"<h3>BANI<\/h3>\n<li> 1. Member of Gad’s tribe and warrior among David’s mighty men who were known as “the thirty” (2 Sm 23:36).<\/li>\n<li> 2. Shemer’s son and ancestor of Ethan. Ethan was the Levite of Merari’s line in charge of the music in the tabernacle during King David’s reign (1 Chr 6:46).<\/li>\n<li> 3. Member of Judah’s tribe and ancestor of Uthai (1 Chr 9:4). Uthai was one of the first to settle again in Jerusalem after the exile. Possibly the same as #4 below.<\/li>\n<li> 4. Ancestor of a family that returned to Judah with Zerubbabel after the exile (Ezr 2:10), alternately spelled Binnui in Nehemiah 7:15.<\/li>\n<li> 5. Ancestor of a family that returned to Judah with Ezra after the exile (Ezr 8:10; 1 Esd 8:36). Possibly the same as #4 above.<\/li>\n<li> 6. Ancestor of some Israelites who were found guilty of marrying foreign women (Ezr 10:29).<\/li>\n<li> 7. Ancestor of another group of Israelites who were found guilty of marrying foreign women (Ezr 10:34).<\/li>\n<li> 8. Son (descendant) of Bani (#7 above). This Bani was among those found guilty of marrying foreign women (Ezr 10:38, <span>kjv<\/span>). Because Bani is spelled almost the same as “sons of” in Hebrew, most modern translations render verse 38 “of the sons of Binnui.”<\/li>\n<li> 9. Rehum’s father and a Levite. Rehum repaired a section of the Jerusalem wall after the exile (Neh 3:17).<\/li>\n<li>10. Levitical assistant of Ezra who explained to the people passages from the law read by Ezra (Neh 8:7). He was among those who offered praises to God on the steps of the temple (Neh 9:4-5). He is probably the same as Binnui (Ezr 10:38) and Anniuth (1 Esd 9:48).<\/li>\n<li>11. Another Levitical assistant who explained passages from the law read by Ezra (Neh 9:4b).<\/li>\n<li>12. Levite who signed Ezra’s covenant of faithfulness to God after the exile (Neh 10:13). He was a leader of the people representing the Bani family mentioned under #4 above.<\/li>\n<li>13. Uzzi’s father. Uzzi was the head of the Levites in Jerusalem after the exile (Neh 11:22). Possibly the same as #9 or #10 above.<\/li>\n<p>The popularity of this name and its similarity to other Jewish names (e.g., Binnui) has caused much confusion in the genealogical lists. The list above is one of several possible arrangements.<\/p>","summary_ro":"BANI 1. Member of Gad’s tribe and warrior among David’s mighty men who were known as “the thirty” (2 Sm 23:36). 2. Shemer’s son and ancestor of Ethan. Ethan was the Levite of Merari’s line in charge of the music in the tabernacle during King David’s reign (1 Chr 6:46). 3. Member of Judah’s tribe and ancestor of Uthai (1 Chr 9:4). Uthai was one of the first to settle again in Jerusalem after the exile. Possibly the same as #4 below. 4. Ancestor of a family that returned to Judah with Zerubbabe...","summary_en":"BANI 1. Member of Gad’s tribe and warrior among David’s mighty men who were known as “the thirty” (2 Sm 23:36). 2. Shemer’s son and ancestor of Ethan. Ethan was the Levite of Merari’s line in charge of the music in the tabernacle during King David’s reign (1 Chr 6:46). 3. Member of Judah’s tribe and ancestor of Uthai (1 Chr 9:4). Uthai was one of the first to settle again in Jerusalem after the exile. Possibly the same as #4 below. 4. Ancestor of a family that returned to Judah with Zerubbabe...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":5820,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Bunni","title_en":"Bunni","content_ro":"<h3>BUNNI<\/h3>\n<li>1. Levite who sang praise to God after Ezra’s public reading of the law (Neh 9:4).<\/li>\n<li>2. Political leader who signed Ezra’s covenant of faithfulness to God with Nehemiah and others after the exile (Neh 10:15).<\/li>\n<li>3. Hashabiah’s father (Neh 11:15), a Levite descended from Merari (1 Chr 9:14). Possibly the same as #1 above.<\/li>","content_en":"<h3>BUNNI<\/h3>\n<li>1. Levite who sang praise to God after Ezra’s public reading of the law (Neh 9:4).<\/li>\n<li>2. Political leader who signed Ezra’s covenant of faithfulness to God with Nehemiah and others after the exile (Neh 10:15).<\/li>\n<li>3. Hashabiah’s father (Neh 11:15), a Levite descended from Merari (1 Chr 9:14). Possibly the same as #1 above.<\/li>","summary_ro":"BUNNI 1. Levite who sang praise to God after Ezra’s public reading of the law (Neh 9:4). 2. Political leader who signed Ezra’s covenant of faithfulness to God with Nehemiah and others after the exile (Neh 10:15). 3. Hashabiah’s father (Neh 11:15), a Levite descended from Merari (1 Chr 9:14). Possibly the same as #1 above.","summary_en":"BUNNI 1. Levite who sang praise to God after Ezra’s public reading of the law (Neh 9:4). 2. Political leader who signed Ezra’s covenant of faithfulness to God with Nehemiah and others after the exile (Neh 10:15). 3. Hashabiah’s father (Neh 11:15), a Levite descended from Merari (1 Chr 9:14). Possibly the same as #1 above.","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":21494,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Kadmiel","title_en":"Kadmiel","content_ro":"<h3>KADMIEL<\/h3>\n<p>Head of a Levite family who returned from the exile with Zerubbabel (Ezr 2:40; Neh 7:43; 12:8). His name appears in the list of those who supervised the temple rebuilding project (Ezr 3:9), participated in sealing the covenant (Neh 10:9), and were prominent in the praise service (9:4-5; 12:24).<\/p>","content_en":"<h3>KADMIEL<\/h3>\n<p>Head of a Levite family who returned from the exile with Zerubbabel (Ezr 2:40; Neh 7:43; 12:8). His name appears in the list of those who supervised the temple rebuilding project (Ezr 3:9), participated in sealing the covenant (Neh 10:9), and were prominent in the praise service (9:4-5; 12:24).<\/p>","summary_ro":"KADMIEL Head of a Levite family who returned from the exile with Zerubbabel (Ezr 2:40; Neh 7:43; 12:8). His name appears in the list of those who supervised the temple rebuilding project (Ezr 3:9), participated in sealing the covenant (Neh 10:9), and were prominent in the praise service (9:4-5; 12:24).","summary_en":"KADMIEL Head of a Levite family who returned from the exile with Zerubbabel (Ezr 2:40; Neh 7:43; 12:8). His name appears in the list of those who supervised the temple rebuilding project (Ezr 3:9), participated in sealing the covenant (Neh 10:9), and were prominent in the praise service (9:4-5; 12:24).","source":"Articles\/K.xml","external_url":null,"has_map":false,"has_picture":false},{"id":21580,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Kenani","title_en":"Kenani","content_ro":"<h3>KENANI<\/h3>\n<p>Levite who participated in Ezra’s public reading of the law after the exile (Neh 9:4).<\/p>","content_en":"<h3>KENANI<\/h3>\n<p>Levite who participated in Ezra’s public reading of the law after the exile (Neh 9:4).<\/p>","summary_ro":"KENANI Levite who participated in Ezra’s public reading of the law after the exile (Neh 9:4).","summary_en":"KENANI Levite who participated in Ezra’s public reading of the law after the exile (Neh 9:4).","source":"Articles\/K.xml","external_url":null,"has_map":false,"has_picture":false},{"id":34726,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Shebaniah","title_en":"Shebaniah","content_ro":"<h3>SHEBANIAH<\/h3>\n<li>1. One of the seven priests assigned to blow a trumpet before the ark of God in the procession led by David, when the ark was moved to Jerusalem (1 Chr 15:24).<\/li>\n<li>2. One of the Levites who led the people in worship when Ezra read the law (Neh 9:4-5).<\/li>\n<li>3. Head of a priestly family who set his seal on the covenant of Ezra (Neh 10:4; 12:14) and perhaps the same person as Shecaniah in Nehemiah 12:3. <em>See<\/em> Shecaniah, Shechaniah #9.<\/li>\n<li>4. Another Levite who set his seal on the covenant of Ezra (Neh 10:12).<\/li>","content_en":"<h3>SHEBANIAH<\/h3>\n<li>1. One of the seven priests assigned to blow a trumpet before the ark of God in the procession led by David, when the ark was moved to Jerusalem (1 Chr 15:24).<\/li>\n<li>2. One of the Levites who led the people in worship when Ezra read the law (Neh 9:4-5).<\/li>\n<li>3. Head of a priestly family who set his seal on the covenant of Ezra (Neh 10:4; 12:14) and perhaps the same person as Shecaniah in Nehemiah 12:3. <em>See<\/em> Shecaniah, Shechaniah #9.<\/li>\n<li>4. Another Levite who set his seal on the covenant of Ezra (Neh 10:12).<\/li>","summary_ro":"SHEBANIAH 1. One of the seven priests assigned to blow a trumpet before the ark of God in the procession led by David, when the ark was moved to Jerusalem (1 Chr 15:24). 2. One of the Levites who led the people in worship when Ezra read the law (Neh 9:4-5). 3. Head of a priestly family who set his seal on the covenant of Ezra (Neh 10:4; 12:14) and perhaps the same person as Shecaniah in Nehemiah 12:3. See Shecaniah, Shechaniah #9. 4. Another Levite who set his seal on the covenant of Ezra (Ne...","summary_en":"SHEBANIAH 1. One of the seven priests assigned to blow a trumpet before the ark of God in the procession led by David, when the ark was moved to Jerusalem (1 Chr 15:24). 2. One of the Levites who led the people in worship when Ezra read the law (Neh 9:4-5). 3. Head of a priestly family who set his seal on the covenant of Ezra (Neh 10:4; 12:14) and perhaps the same person as Shecaniah in Nehemiah 12:3. See Shecaniah, Shechaniah #9. 4. Another Levite who set his seal on the covenant of Ezra (Ne...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":35015,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Sherebiah","title_en":"Sherebiah","content_ro":"<h3>SHEREBIAH<\/h3>\n<li>1. Levite, a descendant of Mahli. Sherebiah, described as a man of understanding, was sent as a priest for the temple at Jerusalem following the exile (Ezr 8:18; Neh 12:8). During the return journey, he was one of 12 chief priests appointed to guard the silver, gold, and vessels presented for temple use (Ezr 8:24).<\/li>\n<li>2. One who helped the people understand the law read by Ezra (Neh 8:7), and among the Levites who stood on the stairs leading the praise service (9:4-5).<\/li>\n<li>3. One of the leaders of the Levites who led the songs of praise and thanksgiving (Neh 12:24).<\/li>\n<p>It is possible that the above references refer to the same person.<\/p>","content_en":"<h3>SHEREBIAH<\/h3>\n<li>1. Levite, a descendant of Mahli. Sherebiah, described as a man of understanding, was sent as a priest for the temple at Jerusalem following the exile (Ezr 8:18; Neh 12:8). During the return journey, he was one of 12 chief priests appointed to guard the silver, gold, and vessels presented for temple use (Ezr 8:24).<\/li>\n<li>2. One who helped the people understand the law read by Ezra (Neh 8:7), and among the Levites who stood on the stairs leading the praise service (9:4-5).<\/li>\n<li>3. One of the leaders of the Levites who led the songs of praise and thanksgiving (Neh 12:24).<\/li>\n<p>It is possible that the above references refer to the same person.<\/p>","summary_ro":"SHEREBIAH 1. Levite, a descendant of Mahli. Sherebiah, described as a man of understanding, was sent as a priest for the temple at Jerusalem following the exile (Ezr 8:18; Neh 12:8). During the return journey, he was one of 12 chief priests appointed to guard the silver, gold, and vessels presented for temple use (Ezr 8:24). 2. One who helped the people understand the law read by Ezra (Neh 8:7), and among the Levites who stood on the stairs leading the praise service (9:4-5). 3. One of the le...","summary_en":"SHEREBIAH 1. Levite, a descendant of Mahli. Sherebiah, described as a man of understanding, was sent as a priest for the temple at Jerusalem following the exile (Ezr 8:18; Neh 12:8). During the return journey, he was one of 12 chief priests appointed to guard the silver, gold, and vessels presented for temple use (Ezr 8:24). 2. One who helped the people understand the law read by Ezra (Neh 8:7), and among the Levites who stood on the stairs leading the praise service (9:4-5). 3. One of the le...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false}],"5":[{"id":13976,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Glory","title_en":"Glory","content_ro":"<h3>GLORY<\/h3>\n<p>The singular splendor of God and the consequences for humanity.<\/p>\n<p class=\"h2\" id=\"TheGloryofGod\">The Glory of God<\/p>\n<p>The glory of God can be described in two senses: (1) as a general category or attribute, and (2) as a specific category referring to particular historical manifestations of his presence.<\/p>\n<h5>As an Attribute<\/h5>\n<p>God’s glory refers primarily to his majestic beauty and splendor; it also refers to the expression of God’s character (Rom 3:23). The Scriptures record praise to his glorious name (Neh 9:5), describe him as the glorious Father (Eph 1:17) and the King of glory (Ps 24); he is exalted above the heavens, and his glory is over all the earth (Pss 57:5, 11; 108:5; 113:4). He is the God of glory who appeared to the patriarchs of the OT (Acts 7:2). He is jealous to maintain his glory and unwilling that it be given to another (Is 42:8); he acts to bring glory to himself (Ps 79:9; Is 48:11).<\/p>\n<p>The glory of God is proclaimed by the Creation (Pss 19:1; 97:6; Rom 1:20). It is revealed by his mighty acts of salvation and deliverance (1 Chr 16:24; Pss 72:18-19; 96:3; 145:10-12; Jn 11:4, 40). His glory is the theme of the praise (1 Chr 16:24-29; Pss 29:1-2, 9; 66:1-2; 96:7-8; 115:1; Is 42:12; Rom 4:20; Phil 2:9-11).<\/p>\n<h5>As His Presence<\/h5>\n<p>References to the glory of the Lord are often to particular historical manifestations of his presence; images of light and fire are prominently associated with these occurrences. The foremost example is what is known in rabbinical literature as the shekinah glory, a phrase meaning the “dwelling glory.” It refers primarily to the presence of God in the pillar of cloud and fire in the OT.<\/p>\n<p>The first explicit reference to the glory cloud is found in Exodus 13:21-22. At the time of the exodus, the glory of God appeared in the pillar of cloud and fire to lead the people through the sea and wilderness (Neh 9:11-12, 19). At Sinai, with Israel encamped around the mountain, the glory of God comes in the cloud and fire to speak with Moses in the sight of the people (Ex 19:9, 16-18; 24:15-18; Dt 5:5, 22-24). When Moses is given a glimpse of that glory unconcealed by the cloud and fire, his own face becomes radiant and must be veiled because of the people’s fear (Ex 33:18-23; 34:29-35; 2 Cor 3:7-18).<\/p>\n<p>The picture of Israel encamped around the glory of God on Sinai portrays God dwelling in the midst of his people. When the tabernacle is completed and the people set out on their march, the glory cloud of God’s presence dwells above them throughout their journey (Ex 40:34-38; Nm 10:11-12). When they encamp, the tribes encircle the tabernacle (Nm 1:50–2:2), and the cloud reminds them of his presence in their midst. Later, the same glory filled the new temple that Solomon builds (2 Chr 5:13–6:1; 7:1-3). The psalmists celebrated Jerusalem and the temple as the place where his glory dwelt (Pss 26:8; 63:2; 85:9); God was in their midst.<\/p>\n<p>Later in Israel’s history they denied God’s glorious presence (Is 3:8) and exchanged the glory of the Lord for idols made by human hands (Ps 106:20; Jer 2:10-11; cf. Rom 1:23). Because of their disobedience, judgment came against Jerusalem; the penalties of covenant violation were enforced. God would no longer be the God of a disobedient people (Hos 1:9). God’s presence in the glory cloud left the temple (Ez 10:4, 18-19; 11:22), and Israel went into exile (12:1-15).<\/p>\n<p>Yet out of this judgment God determined to bring a remnant to rebuild the city and the temple. In his visions Ezekiel saw the glory of the Lord return to dwell in the temple again (Ez 43:2-9), a time when the glory would return to a purified people and dwell among them forever. When the exile was over and the second temple was under construction, Haggai and Zechariah urged the people on with the promise of the return of the glory of God to fill the temple as it had done in the first temple and to “be glory in their midst” (Hg 2:3-9; Zec 2:5, 10-11).<\/p>\n<p class=\"h2\" id=\"TheGloryofGodinJesusChrist\">The Glory of God in Jesus Christ<\/p>\n<p>We are not told if the shekinah glory returned to the second temple. But we are told that God’s glory was seen again on earth in the person of Jesus Christ. John 1:14 says, “The Word became flesh and <em>dwelt<\/em> among us, and we beheld his <em>glory, glory<\/em> as of the only Son” (italics added). As such, Jesus was the new tabernacle for God’s abiding glory. In Jesus, God dwelt among people. Since Christ was (and is) the very image of God, to see the light of his face was to know the glory of God (2 Cor 4:4-6). To see Jesus was to see a “light to the Gentiles and the glory of Israel” (Lk 2:30-32). The disciples who witnessed the Transfiguration (Mt 17:1-8) saw his glory in a marvelous way (2 Pt 1:16-17), for it was a glory that burst out of his human body. This outburst of glory prefigured the glorification Christ experienced in resurrection and ascension (see Jn 17:5; Phil 2:5-11).<\/p>\n<p>Because Jesus humbled himself and was obedient to the point of death, God highly exalted him (Phil 2:8-9). After he suffered death on the cross, he entered into his glory (Lk 24:26) with a new and glorious body (1 Cor 15:39-43; Phil 3:21). The glorified Christ appeared to his servants. Stephen saw his glory (Acts 7:55), and Saul was blinded by his splendor (9:3). That same Christ is predicted to return in glory. He will sit on his throne in judgment (Mt 25:31); evil will be punished (16:27; 24:30; Mk 13:26; Lk 21:27; 2 Thes 2:9-10). Those who have professed him before men need not fear his glorious appearing (Mk 8:38).<\/p>\n<p>At the consummation, the whole earth will be filled with his glory (Ps 72:19; Is 6:3; Hb 2:14). No longer will a glory cloud rest above a temple to mark the Holy Place, for there will be a new heaven and a new earth (Rv 21:1). The Holy City will have the radiance of the glory of God (vv 10-11).<\/p>\n<p class=\"h2\" id=\"GloryandthePeopleofGod\">Glory and the People of God<\/p>\n<p>The people of God have experienced the glory of the presence of God. The glory cloud of the OT was <em>their<\/em> glory (Ps 106:20; Jer 2:11). Christ came as the embodiment of the glory of God; God was in the midst of his people. When Christ ascended, he sent his Spirit to the believers (Jn 16:7-14) so that God could live in the midst of his people. The Spirit of glory rests on those who suffer for the name of Christ (1 Pt 4:14); that Spirit is the guarantee of the glorious inheritance of the saints (Rom 8:16-17).<\/p>\n<p>God has given to his people the hope of glory (Rom 5:2; Phil 3:21; Col 1:27; Jude 1:24-25). Those whom he has chosen he will also glorify (Rom 8:30; 9:23); they will share in the glory of Christ (Col 3:4; 2 Thes 2:14; 2 Tm 2:10). The sufferings of this age do not compare with the glory that will be revealed (Rom 8:18; 2 Cor 4:17). The whole of creation longs to see the glorious freedom of the children of God (Rom 8:21). This hope of glory is so certain that Peter can speak of participating in it even now (1 Pt 5:1) while looking forward to that eternal glory (v 10). As partakers in the glory of Christ, the church is called to glorify God. Because of the hope that is in them, they purify themselves (1 Jn 3:3).<\/p>\n<p><em>See also<\/em> Boast; God, Being and Attributes of; Pillar of Fire and Cloud; Shekinah; Theophany; Wealth.<\/p>","content_en":"<h3>GLORY<\/h3>\n<p>The singular splendor of God and the consequences for humanity.<\/p>\n<p class=\"h2\" id=\"TheGloryofGod\">The Glory of God<\/p>\n<p>The glory of God can be described in two senses: (1) as a general category or attribute, and (2) as a specific category referring to particular historical manifestations of his presence.<\/p>\n<h5>As an Attribute<\/h5>\n<p>God’s glory refers primarily to his majestic beauty and splendor; it also refers to the expression of God’s character (Rom 3:23). The Scriptures record praise to his glorious name (Neh 9:5), describe him as the glorious Father (Eph 1:17) and the King of glory (Ps 24); he is exalted above the heavens, and his glory is over all the earth (Pss 57:5, 11; 108:5; 113:4). He is the God of glory who appeared to the patriarchs of the OT (Acts 7:2). He is jealous to maintain his glory and unwilling that it be given to another (Is 42:8); he acts to bring glory to himself (Ps 79:9; Is 48:11).<\/p>\n<p>The glory of God is proclaimed by the Creation (Pss 19:1; 97:6; Rom 1:20). It is revealed by his mighty acts of salvation and deliverance (1 Chr 16:24; Pss 72:18-19; 96:3; 145:10-12; Jn 11:4, 40). His glory is the theme of the praise (1 Chr 16:24-29; Pss 29:1-2, 9; 66:1-2; 96:7-8; 115:1; Is 42:12; Rom 4:20; Phil 2:9-11).<\/p>\n<h5>As His Presence<\/h5>\n<p>References to the glory of the Lord are often to particular historical manifestations of his presence; images of light and fire are prominently associated with these occurrences. The foremost example is what is known in rabbinical literature as the shekinah glory, a phrase meaning the “dwelling glory.” It refers primarily to the presence of God in the pillar of cloud and fire in the OT.<\/p>\n<p>The first explicit reference to the glory cloud is found in Exodus 13:21-22. At the time of the exodus, the glory of God appeared in the pillar of cloud and fire to lead the people through the sea and wilderness (Neh 9:11-12, 19). At Sinai, with Israel encamped around the mountain, the glory of God comes in the cloud and fire to speak with Moses in the sight of the people (Ex 19:9, 16-18; 24:15-18; Dt 5:5, 22-24). When Moses is given a glimpse of that glory unconcealed by the cloud and fire, his own face becomes radiant and must be veiled because of the people’s fear (Ex 33:18-23; 34:29-35; 2 Cor 3:7-18).<\/p>\n<p>The picture of Israel encamped around the glory of God on Sinai portrays God dwelling in the midst of his people. When the tabernacle is completed and the people set out on their march, the glory cloud of God’s presence dwells above them throughout their journey (Ex 40:34-38; Nm 10:11-12). When they encamp, the tribes encircle the tabernacle (Nm 1:50–2:2), and the cloud reminds them of his presence in their midst. Later, the same glory filled the new temple that Solomon builds (2 Chr 5:13–6:1; 7:1-3). The psalmists celebrated Jerusalem and the temple as the place where his glory dwelt (Pss 26:8; 63:2; 85:9); God was in their midst.<\/p>\n<p>Later in Israel’s history they denied God’s glorious presence (Is 3:8) and exchanged the glory of the Lord for idols made by human hands (Ps 106:20; Jer 2:10-11; cf. Rom 1:23). Because of their disobedience, judgment came against Jerusalem; the penalties of covenant violation were enforced. God would no longer be the God of a disobedient people (Hos 1:9). God’s presence in the glory cloud left the temple (Ez 10:4, 18-19; 11:22), and Israel went into exile (12:1-15).<\/p>\n<p>Yet out of this judgment God determined to bring a remnant to rebuild the city and the temple. In his visions Ezekiel saw the glory of the Lord return to dwell in the temple again (Ez 43:2-9), a time when the glory would return to a purified people and dwell among them forever. When the exile was over and the second temple was under construction, Haggai and Zechariah urged the people on with the promise of the return of the glory of God to fill the temple as it had done in the first temple and to “be glory in their midst” (Hg 2:3-9; Zec 2:5, 10-11).<\/p>\n<p class=\"h2\" id=\"TheGloryofGodinJesusChrist\">The Glory of God in Jesus Christ<\/p>\n<p>We are not told if the shekinah glory returned to the second temple. But we are told that God’s glory was seen again on earth in the person of Jesus Christ. John 1:14 says, “The Word became flesh and <em>dwelt<\/em> among us, and we beheld his <em>glory, glory<\/em> as of the only Son” (italics added). As such, Jesus was the new tabernacle for God’s abiding glory. In Jesus, God dwelt among people. Since Christ was (and is) the very image of God, to see the light of his face was to know the glory of God (2 Cor 4:4-6). To see Jesus was to see a “light to the Gentiles and the glory of Israel” (Lk 2:30-32). The disciples who witnessed the Transfiguration (Mt 17:1-8) saw his glory in a marvelous way (2 Pt 1:16-17), for it was a glory that burst out of his human body. This outburst of glory prefigured the glorification Christ experienced in resurrection and ascension (see Jn 17:5; Phil 2:5-11).<\/p>\n<p>Because Jesus humbled himself and was obedient to the point of death, God highly exalted him (Phil 2:8-9). After he suffered death on the cross, he entered into his glory (Lk 24:26) with a new and glorious body (1 Cor 15:39-43; Phil 3:21). The glorified Christ appeared to his servants. Stephen saw his glory (Acts 7:55), and Saul was blinded by his splendor (9:3). That same Christ is predicted to return in glory. He will sit on his throne in judgment (Mt 25:31); evil will be punished (16:27; 24:30; Mk 13:26; Lk 21:27; 2 Thes 2:9-10). Those who have professed him before men need not fear his glorious appearing (Mk 8:38).<\/p>\n<p>At the consummation, the whole earth will be filled with his glory (Ps 72:19; Is 6:3; Hb 2:14). No longer will a glory cloud rest above a temple to mark the Holy Place, for there will be a new heaven and a new earth (Rv 21:1). The Holy City will have the radiance of the glory of God (vv 10-11).<\/p>\n<p class=\"h2\" id=\"GloryandthePeopleofGod\">Glory and the People of God<\/p>\n<p>The people of God have experienced the glory of the presence of God. The glory cloud of the OT was <em>their<\/em> glory (Ps 106:20; Jer 2:11). Christ came as the embodiment of the glory of God; God was in the midst of his people. When Christ ascended, he sent his Spirit to the believers (Jn 16:7-14) so that God could live in the midst of his people. The Spirit of glory rests on those who suffer for the name of Christ (1 Pt 4:14); that Spirit is the guarantee of the glorious inheritance of the saints (Rom 8:16-17).<\/p>\n<p>God has given to his people the hope of glory (Rom 5:2; Phil 3:21; Col 1:27; Jude 1:24-25). Those whom he has chosen he will also glorify (Rom 8:30; 9:23); they will share in the glory of Christ (Col 3:4; 2 Thes 2:14; 2 Tm 2:10). The sufferings of this age do not compare with the glory that will be revealed (Rom 8:18; 2 Cor 4:17). The whole of creation longs to see the glorious freedom of the children of God (Rom 8:21). This hope of glory is so certain that Peter can speak of participating in it even now (1 Pt 5:1) while looking forward to that eternal glory (v 10). As partakers in the glory of Christ, the church is called to glorify God. Because of the hope that is in them, they purify themselves (1 Jn 3:3).<\/p>\n<p><em>See also<\/em> Boast; God, Being and Attributes of; Pillar of Fire and Cloud; Shekinah; Theophany; Wealth.<\/p>","summary_ro":"GLORY The singular splendor of God and the consequences for humanity. The Glory of God The glory of God can be described in two senses: (1) as a general category or attribute, and (2) as a specific category referring to particular historical manifestations of his presence. As an Attribute God’s glory refers primarily to his majestic beauty and splendor; it also refers to the expression of God’s character (Rom 3:23). The Scriptures record praise to his glorious name (Neh 9:5), describe him as ...","summary_en":"GLORY The singular splendor of God and the consequences for humanity. The Glory of God The glory of God can be described in two senses: (1) as a general category or attribute, and (2) as a specific category referring to particular historical manifestations of his presence. As an Attribute God’s glory refers primarily to his majestic beauty and splendor; it also refers to the expression of God’s character (Rom 3:23). The Scriptures record praise to his glorious name (Neh 9:5), describe him as ...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":15435,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hashabneiah, Hashabniah*","title_en":"Hashabneiah, Hashabniah*","content_ro":"<h3>HASHABNEIAH, HASHABNIAH*<\/h3>\n<li>1. Hattush’s father. Hattush assisted in rebuilding the walls of Jerusalem during Nehemiah’s day (Neh 3:10).<\/li>\n<li>2. Levite who joined with others in an invocation at the covenant-signing ceremony (Neh 9:5).<\/li>","content_en":"<h3>HASHABNEIAH, HASHABNIAH*<\/h3>\n<li>1. Hattush’s father. Hattush assisted in rebuilding the walls of Jerusalem during Nehemiah’s day (Neh 3:10).<\/li>\n<li>2. Levite who joined with others in an invocation at the covenant-signing ceremony (Neh 9:5).<\/li>","summary_ro":"HASHABNEIAH, HASHABNIAH* 1. Hattush’s father. Hattush assisted in rebuilding the walls of Jerusalem during Nehemiah’s day (Neh 3:10). 2. Levite who joined with others in an invocation at the covenant-signing ceremony (Neh 9:5).","summary_en":"HASHABNEIAH, HASHABNIAH* 1. Hattush’s father. Hattush assisted in rebuilding the walls of Jerusalem during Nehemiah’s day (Neh 3:10). 2. Levite who joined with others in an invocation at the covenant-signing ceremony (Neh 9:5).","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":16509,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hodiah, Hodijah*","title_en":"Hodiah, Hodijah*","content_ro":"<h3>HODIAH, HODIJAH*<\/h3>\n<li>1. A man of Judah mentioned in 1 Chronicles 4:19.<\/li>\n<li>2, 3, 4. Three of the men who signed the covenant of Ezra (Neh 10:10, 13, 18) bear this name; two of them are perhaps among those who interpreted the covenant to the people at Ezra’s public reading of the law (8:7) and stood upon the stairs of the Levites during the service of covenant renewal (9:5).<\/li>","content_en":"<h3>HODIAH, HODIJAH*<\/h3>\n<li>1. A man of Judah mentioned in 1 Chronicles 4:19.<\/li>\n<li>2, 3, 4. Three of the men who signed the covenant of Ezra (Neh 10:10, 13, 18) bear this name; two of them are perhaps among those who interpreted the covenant to the people at Ezra’s public reading of the law (8:7) and stood upon the stairs of the Levites during the service of covenant renewal (9:5).<\/li>","summary_ro":"HODIAH, HODIJAH* 1. A man of Judah mentioned in 1 Chronicles 4:19. 2, 3, 4. Three of the men who signed the covenant of Ezra (Neh 10:10, 13, 18) bear this name; two of them are perhaps among those who interpreted the covenant to the people at Ezra’s public reading of the law (8:7) and stood upon the stairs of the Levites during the service of covenant renewal (9:5).","summary_en":"HODIAH, HODIJAH* 1. A man of Judah mentioned in 1 Chronicles 4:19. 2, 3, 4. Three of the men who signed the covenant of Ezra (Neh 10:10, 13, 18) bear this name; two of them are perhaps among those who interpreted the covenant to the people at Ezra’s public reading of the law (8:7) and stood upon the stairs of the Levites during the service of covenant renewal (9:5).","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":30100,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Pethahiah","title_en":"Pethahiah","content_ro":"<h3>PETHAHIAH<\/h3>\n<li>1. Levite and ancestor of one of the postexilic priestly families (1 Chr 24:16).<\/li>\n<li>2. Levite who obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:23).<\/li>\n<li>3. Levite who assisted Ezra at the Feast of Tabernacles (Neh 9:5).<\/li>\n<li>4. Meshezabel’s son from Judah’s tribe, who served as an adviser to the Persian king (Neh 11:24).<\/li>","content_en":"<h3>PETHAHIAH<\/h3>\n<li>1. Levite and ancestor of one of the postexilic priestly families (1 Chr 24:16).<\/li>\n<li>2. Levite who obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:23).<\/li>\n<li>3. Levite who assisted Ezra at the Feast of Tabernacles (Neh 9:5).<\/li>\n<li>4. Meshezabel’s son from Judah’s tribe, who served as an adviser to the Persian king (Neh 11:24).<\/li>","summary_ro":"PETHAHIAH 1. Levite and ancestor of one of the postexilic priestly families (1 Chr 24:16). 2. Levite who obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:23). 3. Levite who assisted Ezra at the Feast of Tabernacles (Neh 9:5). 4. Meshezabel’s son from Judah’s tribe, who served as an adviser to the Persian king (Neh 11:24).","summary_en":"PETHAHIAH 1. Levite and ancestor of one of the postexilic priestly families (1 Chr 24:16). 2. Levite who obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:23). 3. Levite who assisted Ezra at the Feast of Tabernacles (Neh 9:5). 4. Meshezabel’s son from Judah’s tribe, who served as an adviser to the Persian king (Neh 11:24).","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48214,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 9:5","title_en":"Study Note: Neemia 9:5","content_ro":"<p><strong>9:5-37<\/strong> This long prayer confesses the nation’s sins and praises God for his compassion throughout history (cp. Pss 105–106; 135–136). It prompted listeners to confess their own unfaithfulness and to call on God to be compassionate and forgive their sins.<\/p>","content_en":"<p><strong>9:5-37<\/strong> This long prayer confesses the nation’s sins and praises God for his compassion throughout history (cp. Pss 105–106; 135–136). It prompted listeners to confess their own unfaithfulness and to call on God to be compassionate and forgive their sins.<\/p>","summary_ro":"9:5-37 This long prayer confesses the nation’s sins and praises God for his compassion throughout history (cp. Pss 105–106; 135–136). It prompted listeners to confess their own unfaithfulness and to call on God to be compassionate and forgive their sins.","summary_en":"9:5-37 This long prayer confesses the nation’s sins and praises God for his compassion throughout history (cp. Pss 105–106; 135–136). It prompted listeners to confess their own unfaithfulness and to call on God to be compassionate and forgive their sins.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48215,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 9:5","title_en":"Study Note: Neemia 9:5","content_ro":"<p><strong>9:5-6<\/strong> The Levites’ prayer praised God for his <em>glorious<\/em> reputation, his sole divinity, his creation of the universe, his providential care for life on <em>earth,<\/em> and his worship by <em>angels.<\/em> Putting the focus on God brought Israel’s present circumstances into proper perspective.<\/p>","content_en":"<p><strong>9:5-6<\/strong> The Levites’ prayer praised God for his <em>glorious<\/em> reputation, his sole divinity, his creation of the universe, his providential care for life on <em>earth,<\/em> and his worship by <em>angels.<\/em> Putting the focus on God brought Israel’s present circumstances into proper perspective.<\/p>","summary_ro":"9:5-6 The Levites’ prayer praised God for his glorious reputation, his sole divinity, his creation of the universe, his providential care for life on earth, and his worship by angels. Putting the focus on God brought Israel’s present circumstances into proper perspective.","summary_en":"9:5-6 The Levites’ prayer praised God for his glorious reputation, his sole divinity, his creation of the universe, his providential care for life on earth, and his worship by angels. Putting the focus on God brought Israel’s present circumstances into proper perspective.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75840,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 9:5","title_en":"Study Note: Neemia 9:5","content_ro":"<p><strong>9:5-37<\/strong> This long prayer confesses the nation’s sins and praises God for his compassion throughout history (cp. Pss 105–106; 135–136). It prompted listeners to confess their own unfaithfulness and to call on God to be compassionate and forgive their sins.<\/p>","content_en":"<p><strong>9:5-37<\/strong> This long prayer confesses the nation’s sins and praises God for his compassion throughout history (cp. Pss 105–106; 135–136). It prompted listeners to confess their own unfaithfulness and to call on God to be compassionate and forgive their sins.<\/p>","summary_ro":"9:5-37 This long prayer confesses the nation’s sins and praises God for his compassion throughout history (cp. Pss 105–106; 135–136). It prompted listeners to confess their own unfaithfulness and to call on God to be compassionate and forgive their sins.","summary_en":"9:5-37 This long prayer confesses the nation’s sins and praises God for his compassion throughout history (cp. Pss 105–106; 135–136). It prompted listeners to confess their own unfaithfulness and to call on God to be compassionate and forgive their sins.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75841,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 9:5","title_en":"Study Note: Neemia 9:5","content_ro":"<p><strong>9:5-6<\/strong> The Levites’ prayer praised God for his <em>glorious<\/em> reputation, his sole divinity, his creation of the universe, his providential care for life on <em>earth,<\/em> and his worship by <em>angels.<\/em> Putting the focus on God brought Israel’s present circumstances into proper perspective.<\/p>","content_en":"<p><strong>9:5-6<\/strong> The Levites’ prayer praised God for his <em>glorious<\/em> reputation, his sole divinity, his creation of the universe, his providential care for life on <em>earth,<\/em> and his worship by <em>angels.<\/em> Putting the focus on God brought Israel’s present circumstances into proper perspective.<\/p>","summary_ro":"9:5-6 The Levites’ prayer praised God for his glorious reputation, his sole divinity, his creation of the universe, his providential care for life on earth, and his worship by angels. Putting the focus on God brought Israel’s present circumstances into proper perspective.","summary_en":"9:5-6 The Levites’ prayer praised God for his glorious reputation, his sole divinity, his creation of the universe, his providential care for life on earth, and his worship by angels. Putting the focus on God brought Israel’s present circumstances into proper perspective.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103466,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 9:5","title_en":"Study Note: Neemia 9:5","content_ro":"<p><strong>9:5-37<\/strong> This long prayer confesses the nation’s sins and praises God for his compassion throughout history (cp. Pss 105–106; 135–136). It prompted listeners to confess their own unfaithfulness and to call on God to be compassionate and forgive their sins.<\/p>","content_en":"<p><strong>9:5-37<\/strong> This long prayer confesses the nation’s sins and praises God for his compassion throughout history (cp. Pss 105–106; 135–136). It prompted listeners to confess their own unfaithfulness and to call on God to be compassionate and forgive their sins.<\/p>","summary_ro":"9:5-37 This long prayer confesses the nation’s sins and praises God for his compassion throughout history (cp. Pss 105–106; 135–136). It prompted listeners to confess their own unfaithfulness and to call on God to be compassionate and forgive their sins.","summary_en":"9:5-37 This long prayer confesses the nation’s sins and praises God for his compassion throughout history (cp. Pss 105–106; 135–136). It prompted listeners to confess their own unfaithfulness and to call on God to be compassionate and forgive their sins.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103467,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 9:5","title_en":"Study Note: Neemia 9:5","content_ro":"<p><strong>9:5-6<\/strong> The Levites’ prayer praised God for his <em>glorious<\/em> reputation, his sole divinity, his creation of the universe, his providential care for life on <em>earth,<\/em> and his worship by <em>angels.<\/em> Putting the focus on God brought Israel’s present circumstances into proper perspective.<\/p>","content_en":"<p><strong>9:5-6<\/strong> The Levites’ prayer praised God for his <em>glorious<\/em> reputation, his sole divinity, his creation of the universe, his providential care for life on <em>earth,<\/em> and his worship by <em>angels.<\/em> Putting the focus on God brought Israel’s present circumstances into proper perspective.<\/p>","summary_ro":"9:5-6 The Levites’ prayer praised God for his glorious reputation, his sole divinity, his creation of the universe, his providential care for life on earth, and his worship by angels. Putting the focus on God brought Israel’s present circumstances into proper perspective.","summary_en":"9:5-6 The Levites’ prayer praised God for his glorious reputation, his sole divinity, his creation of the universe, his providential care for life on earth, and his worship by angels. Putting the focus on God brought Israel’s present circumstances into proper perspective.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131092,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 9:5","title_en":"Study Note: Neemia 9:5","content_ro":"<p><strong>9:5-37<\/strong> This long prayer confesses the nation’s sins and praises God for his compassion throughout history (cp. Pss 105–106; 135–136). It prompted listeners to confess their own unfaithfulness and to call on God to be compassionate and forgive their sins.<\/p>","content_en":"<p><strong>9:5-37<\/strong> This long prayer confesses the nation’s sins and praises God for his compassion throughout history (cp. Pss 105–106; 135–136). It prompted listeners to confess their own unfaithfulness and to call on God to be compassionate and forgive their sins.<\/p>","summary_ro":"9:5-37 This long prayer confesses the nation’s sins and praises God for his compassion throughout history (cp. Pss 105–106; 135–136). It prompted listeners to confess their own unfaithfulness and to call on God to be compassionate and forgive their sins.","summary_en":"9:5-37 This long prayer confesses the nation’s sins and praises God for his compassion throughout history (cp. Pss 105–106; 135–136). It prompted listeners to confess their own unfaithfulness and to call on God to be compassionate and forgive their sins.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131093,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 9:5","title_en":"Study Note: Neemia 9:5","content_ro":"<p><strong>9:5-6<\/strong> The Levites’ prayer praised God for his <em>glorious<\/em> reputation, his sole divinity, his creation of the universe, his providential care for life on <em>earth,<\/em> and his worship by <em>angels.<\/em> Putting the focus on God brought Israel’s present circumstances into proper perspective.<\/p>","content_en":"<p><strong>9:5-6<\/strong> The Levites’ prayer praised God for his <em>glorious<\/em> reputation, his sole divinity, his creation of the universe, his providential care for life on <em>earth,<\/em> and his worship by <em>angels.<\/em> Putting the focus on God brought Israel’s present circumstances into proper perspective.<\/p>","summary_ro":"9:5-6 The Levites’ prayer praised God for his glorious reputation, his sole divinity, his creation of the universe, his providential care for life on earth, and his worship by angels. Putting the focus on God brought Israel’s present circumstances into proper perspective.","summary_en":"9:5-6 The Levites’ prayer praised God for his glorious reputation, his sole divinity, his creation of the universe, his providential care for life on earth, and his worship by angels. Putting the focus on God brought Israel’s present circumstances into proper perspective.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"6":[{"id":16877,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"of Heaven* Host, Host","title_en":"of Heaven* Host, Host","content_ro":"<h3>HOST, HOST OF HEAVEN*<\/h3>\n<p>Hebrew expressions found frequently in the OT and literally meaning “army” and “army of the skies.” “Host” is basically a military term, occurring nearly 500 times in the OT, and can mean “army” (2 Kgs 18:17), “angels,” “heavenly bodies,” or “creation.”<\/p>\n<p>The phrase “host of heaven” has various applications in the Bible. Ancient writers sometimes referred symbolically to the sun, moon, and stars as an army (Dt 4:19; Jgs 5:20). In the astrological cults of antiquity, it was believed that celestial bodies were animated by spirits and thus constituted a living army that controlled heavenly destiny. The worship of the host of heaven was one of the earliest forms of idolatry, and was common among the Israelites in their times of regression from serving God (Jer 19:13; Acts 7:42). Although warned against such pagan beliefs (Dt 4:19; 17:3), the Israelites fell into the practice of worshiping heavenly bodies, particularly during the Assyrian and Babylonian periods (2 Kgs 17:16; 21:3-5; 2 Chr 33:3-5; Jer 8:2; Zep 1:5). The corrective to this pagan practice is belief in the Lord as the Creator of heaven and earth, the Almighty, the one who marshaled the heavenly bodies at his command and ordained them to perform a special function (Gn 1:14-19; 2:1; Neh 9:6; Pss 33:6; 103:21; 148:2; Is 40:26; 45:12).<\/p>\n<p>God is frequently called “the Lord God of hosts,” that is, of the celestial armies (Jer 5:14; 38:17; 44:7; Hos 12:5). The heavenly host includes angels or messengers who are associated with the Lord’s work in heaven and on earth. God presides over a heavenly council composed of angels or “sons of God” (Gn 1:26; 1 Kgs 22:19; Jb 1:6; Ps 82; Is 6) whose messengers are sent from the Lord’s council to accomplish his purpose (Gn 28:12-15; Lk 2:13).<\/p>\n<p>Though the hosts are sometimes understood as the stars or angels, the tribes of Israel are also called “the host of the Lord.” The “host of heaven” in Daniel 8:10-11 appears to be figurative language referring to Israel, “the holy people,” and God, the King of Israel, is called “the Prince of the host.”<\/p>\n<p>The Greek words translated “host” occur only twice in the NT (Lk 2:13; Acts 7:42). “Lord of hosts” is used by Paul and James (Rom 9:29; Jas 5:4) as a title for the Lord. The term expresses God’s sovereign might and majesty in history, but the precise identification of the “hosts” that stand at his command is uncertain.<\/p>\n<p><em>See also<\/em> Hosts, Lord of.<\/p>","content_en":"<h3>HOST, HOST OF HEAVEN*<\/h3>\n<p>Hebrew expressions found frequently in the OT and literally meaning “army” and “army of the skies.” “Host” is basically a military term, occurring nearly 500 times in the OT, and can mean “army” (2 Kgs 18:17), “angels,” “heavenly bodies,” or “creation.”<\/p>\n<p>The phrase “host of heaven” has various applications in the Bible. Ancient writers sometimes referred symbolically to the sun, moon, and stars as an army (Dt 4:19; Jgs 5:20). In the astrological cults of antiquity, it was believed that celestial bodies were animated by spirits and thus constituted a living army that controlled heavenly destiny. The worship of the host of heaven was one of the earliest forms of idolatry, and was common among the Israelites in their times of regression from serving God (Jer 19:13; Acts 7:42). Although warned against such pagan beliefs (Dt 4:19; 17:3), the Israelites fell into the practice of worshiping heavenly bodies, particularly during the Assyrian and Babylonian periods (2 Kgs 17:16; 21:3-5; 2 Chr 33:3-5; Jer 8:2; Zep 1:5). The corrective to this pagan practice is belief in the Lord as the Creator of heaven and earth, the Almighty, the one who marshaled the heavenly bodies at his command and ordained them to perform a special function (Gn 1:14-19; 2:1; Neh 9:6; Pss 33:6; 103:21; 148:2; Is 40:26; 45:12).<\/p>\n<p>God is frequently called “the Lord God of hosts,” that is, of the celestial armies (Jer 5:14; 38:17; 44:7; Hos 12:5). The heavenly host includes angels or messengers who are associated with the Lord’s work in heaven and on earth. God presides over a heavenly council composed of angels or “sons of God” (Gn 1:26; 1 Kgs 22:19; Jb 1:6; Ps 82; Is 6) whose messengers are sent from the Lord’s council to accomplish his purpose (Gn 28:12-15; Lk 2:13).<\/p>\n<p>Though the hosts are sometimes understood as the stars or angels, the tribes of Israel are also called “the host of the Lord.” The “host of heaven” in Daniel 8:10-11 appears to be figurative language referring to Israel, “the holy people,” and God, the King of Israel, is called “the Prince of the host.”<\/p>\n<p>The Greek words translated “host” occur only twice in the NT (Lk 2:13; Acts 7:42). “Lord of hosts” is used by Paul and James (Rom 9:29; Jas 5:4) as a title for the Lord. The term expresses God’s sovereign might and majesty in history, but the precise identification of the “hosts” that stand at his command is uncertain.<\/p>\n<p><em>See also<\/em> Hosts, Lord of.<\/p>","summary_ro":"HOST, HOST OF HEAVEN* Hebrew expressions found frequently in the OT and literally meaning “army” and “army of the skies.” “Host” is basically a military term, occurring nearly 500 times in the OT, and can mean “army” (2 Kgs 18:17), “angels,” “heavenly bodies,” or “creation.” The phrase “host of heaven” has various applications in the Bible. Ancient writers sometimes referred symbolically to the sun, moon, and stars as an army (Dt 4:19; Jgs 5:20). In the astrological cults of antiquity, it was...","summary_en":"HOST, HOST OF HEAVEN* Hebrew expressions found frequently in the OT and literally meaning “army” and “army of the skies.” “Host” is basically a military term, occurring nearly 500 times in the OT, and can mean “army” (2 Kgs 18:17), “angels,” “heavenly bodies,” or “creation.” The phrase “host of heaven” has various applications in the Bible. Ancient writers sometimes referred symbolically to the sun, moon, and stars as an army (Dt 4:19; Jgs 5:20). In the astrological cults of antiquity, it was...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":31164,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Prayer of Manasseh*","title_en":"Prayer of Manasseh*","content_ro":"<h3>PRAYER OF MANASSEH*<\/h3>\n<p>This short prayer, ascribed to King Manasseh of Judah, is often regarded as the finest composition in the entire English Apocrypha. During the Reformation, Protestants highly valued its piety. However, neither Protestants, Roman Catholics, nor the Eastern Orthodox regard it as Scripture.<\/p>\n<p>The older title, The Prayer of Manasses King of Judah When He was Holden [Held] Captive in Babylon (<span>kjv<\/span>, <span>erv<\/span>), is more helpful than the one commonly used today (<span>rsv<\/span>, <span>neb<\/span>) or the Latin one, <em>Oration Manassae.<\/em> The older title alerts the reader to the supposed connection between this prayer and King Manasseh (696–642 <span>BC<\/span>), who was taken captive to Babylon, where “at last he came to his senses and cried out humbly to God for help. And the Lord listened, and answered his plea by returning him to Jerusalem and to his kingdom!” (2 Chr 33:12-13, <span>tlb<\/span>; on the historicity of this account, see Manasseh #3). The writer of 2 Chronicles indicates that this prayer was available to him from national archives and from another work (2 Chr 33:18-19). The prayer was composed by an anonymous author, though the date is uncertain. On internal evidence it has been dated between 250 <span>BC<\/span> and <span>AD<\/span> 50. The oldest surviving Greek biblical manuscript containing it is Codex Alexandrinus (fifth century <span>AD<\/span>), but the earliest evidence for its existence is its inclusion in a Syriac manual of church procedures known as <em>Didascalia<\/em> (third century <span>AD<\/span>), which, in a revised and expanded form, also appeared as a part of the <em>Apostolic Constitutions<\/em> (<span>AD<\/span> 380).<\/p>\n<p>Most scholars believe that the prayer was originally composed in Greek, but for such a short book—about 400 words in English—the problem of determining the original language is difficult. Because the Prayer of Manasseh survives both in Greek and in Syriac, Latin (two forms), Ethiopic, Armenian, and Old Slavonic translation, it was clearly popular in the first three Christian centuries, among both Jews and Christians.<\/p>\n<p>The Prayer of Manasseh is the prayer of a self-confessed sinner to a merciful God. The <span>rsv<\/span> (which is quoted below unless otherwise noted) and <span>neb<\/span> divide the Prayer of Manasseh into 15 verses. KJV and <span>erv<\/span> do not indicate verses, and a rarer system divides the prayer into 19 verses. The prayer uses several descriptions of God drawn from the OT. It begins by identifying God as “Lord Almighty” (Prayer of Manasseh 1:1; cf. 2 Cor 6:18) and “God of our fathers” (Prayer of Manasseh 1:1, cf. 2 Chr 20:6; 33:12) and of their righteous descendants. God is the Creator—glorious and powerful, wrathful yet merciful (Prayer of Manasseh 1:2-7a). He “made heaven and earth” (v 2; cf. Ex 20:11; Neh 9:6; Ps 146:6) “in their manifold array” (Prayer of Manasseh 1:2, <span>neb<\/span>). He “shackled the sea” and “confined the deep” (v 3; cf. Jb 38:8-11). No one can endure his glorious majesty (Prayer of Manasseh 1:5a; contrast 2 Pt 1:16-17). His power makes every creature “shudder, and tremble” (Prayer of Manasseh 1:4), but his goodness is demonstrated in mercy and in salvation (vv 7, 14; cf. Is 63:7 and Rom 2:4), for he is compassionate, patiently long-suffering (forbearing), and very merciful (Prayer of Manasseh 1:7; cf. Ps 86:5, 15). God is “the Lord Most High” (Prayer of Manasseh 1:7; cf. Ps 7:17; 47:2).<\/p>\n<p>Even so, Manasseh confesses that “none can endure thy menacing wrath against sinners” (Prayer of Manasseh 1:5b, <span>neb<\/span>). He recognizes that his idolatry has been evil in God’s eyes all along, even though he has just become aware that he has been “piling sin upon sin” (v 10, <span>neb<\/span>). He also knows now that he finds himself in irons and rejected by God because his idolatry has provoked God’s wrath (v 10; cf. 2 Chr 33:6 and Ps 107:10). God’s mercy is his only hope. It is unmeasurable and unfathomable (Prayer of Manasseh 1:6), boundless (v 7, <span>neb<\/span>), and great (v 14). God’s mercy is also available, because the Lord himself has “appointed repentance for sinners, that they may be saved” (v 7; cf. Acts 5:31), and for him in particular (v 8).<\/p>\n<p>The heart of the prayer (vv 9-13a), in which he confesses his sin and appeals for forgiveness, contains three memorable lines: “My transgressions abound, O Lord, my transgressions abound. . . . Forgive me, O Lord, forgive me!” The turning point in the prayer comes in verse 11, after his confession of sin. The <span>rsv<\/span> preserves the figure of speech: “And now I bend the knee of my heart, beseeching thee for thy kindness.” Despite his unworthiness (vv 9, 14), he pleads with God not to destroy him, nor be eternally angry with him, nor condemn him to the grave, because the Lord is “the God of those who repent” (v 13). Manasseh becomes confident that God, in his goodness and mercy, will save him (v 14), and he shows the appropriate response of a forgiven sinner when he says, “I will praise thee continually all the days of my life” (v 15). A brief doxology about God’s praise and eternal glory concludes the prayer.<\/p>\n<p>Despite its admirable parts, this prayer differs from Christian teaching in one significant way. The author erroneously assumes that there are two categories of people—those who are basically good (the righteous) and those who are basically bad (sinners). The prayer presents Abraham, Isaac, and Jacob as righteous men who did not sin and did not need to repent. This is not true, but it shows Jewish thinking prior to Christian preaching (cf. Mt 9:13). Paul made it quite plain that no person is righteous on his own merit, because every person has sinned (Rom 3:10-12, 21-26). Abraham’s righteousness was not inherent; it came by faith (Rom 4:3; cf. Phil 3:8-9).<\/p>\n<p><em>See also<\/em> Apocrypha.<\/p>","content_en":"<h3>PRAYER OF MANASSEH*<\/h3>\n<p>This short prayer, ascribed to King Manasseh of Judah, is often regarded as the finest composition in the entire English Apocrypha. During the Reformation, Protestants highly valued its piety. However, neither Protestants, Roman Catholics, nor the Eastern Orthodox regard it as Scripture.<\/p>\n<p>The older title, The Prayer of Manasses King of Judah When He was Holden [Held] Captive in Babylon (<span>kjv<\/span>, <span>erv<\/span>), is more helpful than the one commonly used today (<span>rsv<\/span>, <span>neb<\/span>) or the Latin one, <em>Oration Manassae.<\/em> The older title alerts the reader to the supposed connection between this prayer and King Manasseh (696–642 <span>BC<\/span>), who was taken captive to Babylon, where “at last he came to his senses and cried out humbly to God for help. And the Lord listened, and answered his plea by returning him to Jerusalem and to his kingdom!” (2 Chr 33:12-13, <span>tlb<\/span>; on the historicity of this account, see Manasseh #3). The writer of 2 Chronicles indicates that this prayer was available to him from national archives and from another work (2 Chr 33:18-19). The prayer was composed by an anonymous author, though the date is uncertain. On internal evidence it has been dated between 250 <span>BC<\/span> and <span>AD<\/span> 50. The oldest surviving Greek biblical manuscript containing it is Codex Alexandrinus (fifth century <span>AD<\/span>), but the earliest evidence for its existence is its inclusion in a Syriac manual of church procedures known as <em>Didascalia<\/em> (third century <span>AD<\/span>), which, in a revised and expanded form, also appeared as a part of the <em>Apostolic Constitutions<\/em> (<span>AD<\/span> 380).<\/p>\n<p>Most scholars believe that the prayer was originally composed in Greek, but for such a short book—about 400 words in English—the problem of determining the original language is difficult. Because the Prayer of Manasseh survives both in Greek and in Syriac, Latin (two forms), Ethiopic, Armenian, and Old Slavonic translation, it was clearly popular in the first three Christian centuries, among both Jews and Christians.<\/p>\n<p>The Prayer of Manasseh is the prayer of a self-confessed sinner to a merciful God. The <span>rsv<\/span> (which is quoted below unless otherwise noted) and <span>neb<\/span> divide the Prayer of Manasseh into 15 verses. KJV and <span>erv<\/span> do not indicate verses, and a rarer system divides the prayer into 19 verses. The prayer uses several descriptions of God drawn from the OT. It begins by identifying God as “Lord Almighty” (Prayer of Manasseh 1:1; cf. 2 Cor 6:18) and “God of our fathers” (Prayer of Manasseh 1:1, cf. 2 Chr 20:6; 33:12) and of their righteous descendants. God is the Creator—glorious and powerful, wrathful yet merciful (Prayer of Manasseh 1:2-7a). He “made heaven and earth” (v 2; cf. Ex 20:11; Neh 9:6; Ps 146:6) “in their manifold array” (Prayer of Manasseh 1:2, <span>neb<\/span>). He “shackled the sea” and “confined the deep” (v 3; cf. Jb 38:8-11). No one can endure his glorious majesty (Prayer of Manasseh 1:5a; contrast 2 Pt 1:16-17). His power makes every creature “shudder, and tremble” (Prayer of Manasseh 1:4), but his goodness is demonstrated in mercy and in salvation (vv 7, 14; cf. Is 63:7 and Rom 2:4), for he is compassionate, patiently long-suffering (forbearing), and very merciful (Prayer of Manasseh 1:7; cf. Ps 86:5, 15). God is “the Lord Most High” (Prayer of Manasseh 1:7; cf. Ps 7:17; 47:2).<\/p>\n<p>Even so, Manasseh confesses that “none can endure thy menacing wrath against sinners” (Prayer of Manasseh 1:5b, <span>neb<\/span>). He recognizes that his idolatry has been evil in God’s eyes all along, even though he has just become aware that he has been “piling sin upon sin” (v 10, <span>neb<\/span>). He also knows now that he finds himself in irons and rejected by God because his idolatry has provoked God’s wrath (v 10; cf. 2 Chr 33:6 and Ps 107:10). God’s mercy is his only hope. It is unmeasurable and unfathomable (Prayer of Manasseh 1:6), boundless (v 7, <span>neb<\/span>), and great (v 14). God’s mercy is also available, because the Lord himself has “appointed repentance for sinners, that they may be saved” (v 7; cf. Acts 5:31), and for him in particular (v 8).<\/p>\n<p>The heart of the prayer (vv 9-13a), in which he confesses his sin and appeals for forgiveness, contains three memorable lines: “My transgressions abound, O Lord, my transgressions abound. . . . Forgive me, O Lord, forgive me!” The turning point in the prayer comes in verse 11, after his confession of sin. The <span>rsv<\/span> preserves the figure of speech: “And now I bend the knee of my heart, beseeching thee for thy kindness.” Despite his unworthiness (vv 9, 14), he pleads with God not to destroy him, nor be eternally angry with him, nor condemn him to the grave, because the Lord is “the God of those who repent” (v 13). Manasseh becomes confident that God, in his goodness and mercy, will save him (v 14), and he shows the appropriate response of a forgiven sinner when he says, “I will praise thee continually all the days of my life” (v 15). A brief doxology about God’s praise and eternal glory concludes the prayer.<\/p>\n<p>Despite its admirable parts, this prayer differs from Christian teaching in one significant way. The author erroneously assumes that there are two categories of people—those who are basically good (the righteous) and those who are basically bad (sinners). The prayer presents Abraham, Isaac, and Jacob as righteous men who did not sin and did not need to repent. This is not true, but it shows Jewish thinking prior to Christian preaching (cf. Mt 9:13). Paul made it quite plain that no person is righteous on his own merit, because every person has sinned (Rom 3:10-12, 21-26). Abraham’s righteousness was not inherent; it came by faith (Rom 4:3; cf. Phil 3:8-9).<\/p>\n<p><em>See also<\/em> Apocrypha.<\/p>","summary_ro":"PRAYER OF MANASSEH* This short prayer, ascribed to King Manasseh of Judah, is often regarded as the finest composition in the entire English Apocrypha. During the Reformation, Protestants highly valued its piety. However, neither Protestants, Roman Catholics, nor the Eastern Orthodox regard it as Scripture. The older title, The Prayer of Manasses King of Judah When He was Holden [Held] Captive in Babylon (kjv, erv), is more helpful than the one commonly used today (rsv, neb) or the Latin one,...","summary_en":"PRAYER OF MANASSEH* This short prayer, ascribed to King Manasseh of Judah, is often regarded as the finest composition in the entire English Apocrypha. During the Reformation, Protestants highly valued its piety. However, neither Protestants, Roman Catholics, nor the Eastern Orthodox regard it as Scripture. The older title, The Prayer of Manasses King of Judah When He was Holden [Held] Captive in Babylon (kjv, erv), is more helpful than the one commonly used today (rsv, neb) or the Latin one,...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62274,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Nehemiah’s Confidence in God","title_en":"Nehemiah’s Confidence in God","content_ro":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","content_en":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","summary_ro":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","summary_en":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89900,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Nehemiah’s Confidence in God","title_en":"Nehemiah’s Confidence in God","content_ro":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","content_en":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","summary_ro":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","summary_en":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117526,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Nehemiah’s Confidence in God","title_en":"Nehemiah’s Confidence in God","content_ro":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","content_en":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","summary_ro":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","summary_en":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145152,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Nehemiah’s Confidence in God","title_en":"Nehemiah’s Confidence in God","content_ro":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","content_en":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","summary_ro":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","summary_en":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"7":[{"id":37882,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ur (Place)","title_en":"Ur (Place)","content_ro":"<h3>UR (P<span>lace<\/span>)<\/h3>\n<p>Hometown of Terah, the father of Abraham, and the birthplace of Abraham and Sarah. It is mentioned by name only four times in the Bible (Gn 11:28, 31; 15:7; Neh 9:7), always with the full name “Ur of the Chaldeans.”<\/p>\n<p>The modern site is known as Tell el Muqayyar, “The Mound of Bitumen.” The results of archaeological investigations demonstrate that Abraham came from a great city, cultured, sophisticated, and powerful. The landscape was dominated by the ziggurat, or temple tower, and the life of the city was controlled by a religion with a multiplicity of gods. The chief deity was Nannar, or Sin, the moon god, who was also worshiped at Haran. Near his ziggurat was a temple dedicated to his consort, the moon goddess, Ningal.<\/p>\n\n<p>Many clay tablets found at Ur tell of the business life of the city, which focused on the temples and their income. There were factories here, such as the weaving establishment for the manufacture of woolen cloth. Some tablets dealt with religion, history, law, and education. Students were instructed in reading and writing in cuneiform script. They were taught multiplication and division, and some were even able to extract square roots and cube roots.<\/p>\n<p>Domestic architecture was highly developed. Houses had two stories and many rooms (10 to 20), sometimes with a private chapel. Small clay religious figures (teraphim or household idols) were discovered. Many art objects made of precious metals and other costly materials have been excavated, especially in the royal tombs. These tombs also contained the remains of a number of retainers who must have been put to death at the time of the royal burials in order to accompany their masters in the afterlife.<\/p>","content_en":"<h3>UR (P<span>lace<\/span>)<\/h3>\n<p>Hometown of Terah, the father of Abraham, and the birthplace of Abraham and Sarah. It is mentioned by name only four times in the Bible (Gn 11:28, 31; 15:7; Neh 9:7), always with the full name “Ur of the Chaldeans.”<\/p>\n<p>The modern site is known as Tell el Muqayyar, “The Mound of Bitumen.” The results of archaeological investigations demonstrate that Abraham came from a great city, cultured, sophisticated, and powerful. The landscape was dominated by the ziggurat, or temple tower, and the life of the city was controlled by a religion with a multiplicity of gods. The chief deity was Nannar, or Sin, the moon god, who was also worshiped at Haran. Near his ziggurat was a temple dedicated to his consort, the moon goddess, Ningal.<\/p>\n\n<p>Many clay tablets found at Ur tell of the business life of the city, which focused on the temples and their income. There were factories here, such as the weaving establishment for the manufacture of woolen cloth. Some tablets dealt with religion, history, law, and education. Students were instructed in reading and writing in cuneiform script. They were taught multiplication and division, and some were even able to extract square roots and cube roots.<\/p>\n<p>Domestic architecture was highly developed. Houses had two stories and many rooms (10 to 20), sometimes with a private chapel. Small clay religious figures (teraphim or household idols) were discovered. Many art objects made of precious metals and other costly materials have been excavated, especially in the royal tombs. These tombs also contained the remains of a number of retainers who must have been put to death at the time of the royal burials in order to accompany their masters in the afterlife.<\/p>","summary_ro":"UR (Place) Hometown of Terah, the father of Abraham, and the birthplace of Abraham and Sarah. It is mentioned by name only four times in the Bible (Gn 11:28, 31; 15:7; Neh 9:7), always with the full name “Ur of the Chaldeans.” The modern site is known as Tell el Muqayyar, “The Mound of Bitumen.” The results of archaeological investigations demonstrate that Abraham came from a great city, cultured, sophisticated, and powerful. The landscape was dominated by the ziggurat, or temple tower, and t...","summary_en":"UR (Place) Hometown of Terah, the father of Abraham, and the birthplace of Abraham and Sarah. It is mentioned by name only four times in the Bible (Gn 11:28, 31; 15:7; Neh 9:7), always with the full name “Ur of the Chaldeans.” The modern site is known as Tell el Muqayyar, “The Mound of Bitumen.” The results of archaeological investigations demonstrate that Abraham came from a great city, cultured, sophisticated, and powerful. The landscape was dominated by the ziggurat, or temple tower, and t...","source":"Articles\/U.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48216,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 9:7","title_en":"Study Note: Neemia 9:7","content_ro":"<p><strong>9:7-8<\/strong> God’s actions with <em>Abram<\/em>—calling him (Gen 12:1-3; 15:7), giving him a new name and identity (Gen 17:5), making a covenant with him (Gen 15:6-21; 17:4-5), and fulfilling his promises of land and descendants (Gen 15:18-21)—demonstrated God’s faithfulness and inspired confidence about what God would do in the future.<\/p>","content_en":"<p><strong>9:7-8<\/strong> God’s actions with <em>Abram<\/em>—calling him (Gen 12:1-3; 15:7), giving him a new name and identity (Gen 17:5), making a covenant with him (Gen 15:6-21; 17:4-5), and fulfilling his promises of land and descendants (Gen 15:18-21)—demonstrated God’s faithfulness and inspired confidence about what God would do in the future.<\/p>","summary_ro":"9:7-8 God’s actions with Abram—calling him (Gen 12:1-3; 15:7), giving him a new name and identity (Gen 17:5), making a covenant with him (Gen 15:6-21; 17:4-5), and fulfilling his promises of land and descendants (Gen 15:18-21)—demonstrated God’s faithfulness and inspired confidence about what God would do in the future.","summary_en":"9:7-8 God’s actions with Abram—calling him (Gen 12:1-3; 15:7), giving him a new name and identity (Gen 17:5), making a covenant with him (Gen 15:6-21; 17:4-5), and fulfilling his promises of land and descendants (Gen 15:18-21)—demonstrated God’s faithfulness and inspired confidence about what God would do in the future.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75842,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 9:7","title_en":"Study Note: Neemia 9:7","content_ro":"<p><strong>9:7-8<\/strong> God’s actions with <em>Abram<\/em>—calling him (Gen 12:1-3; 15:7), giving him a new name and identity (Gen 17:5), making a covenant with him (Gen 15:6-21; 17:4-5), and fulfilling his promises of land and descendants (Gen 15:18-21)—demonstrated God’s faithfulness and inspired confidence about what God would do in the future.<\/p>","content_en":"<p><strong>9:7-8<\/strong> God’s actions with <em>Abram<\/em>—calling him (Gen 12:1-3; 15:7), giving him a new name and identity (Gen 17:5), making a covenant with him (Gen 15:6-21; 17:4-5), and fulfilling his promises of land and descendants (Gen 15:18-21)—demonstrated God’s faithfulness and inspired confidence about what God would do in the future.<\/p>","summary_ro":"9:7-8 God’s actions with Abram—calling him (Gen 12:1-3; 15:7), giving him a new name and identity (Gen 17:5), making a covenant with him (Gen 15:6-21; 17:4-5), and fulfilling his promises of land and descendants (Gen 15:18-21)—demonstrated God’s faithfulness and inspired confidence about what God would do in the future.","summary_en":"9:7-8 God’s actions with Abram—calling him (Gen 12:1-3; 15:7), giving him a new name and identity (Gen 17:5), making a covenant with him (Gen 15:6-21; 17:4-5), and fulfilling his promises of land and descendants (Gen 15:18-21)—demonstrated God’s faithfulness and inspired confidence about what God would do in the future.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103468,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 9:7","title_en":"Study Note: Neemia 9:7","content_ro":"<p><strong>9:7-8<\/strong> God’s actions with <em>Abram<\/em>—calling him (Gen 12:1-3; 15:7), giving him a new name and identity (Gen 17:5), making a covenant with him (Gen 15:6-21; 17:4-5), and fulfilling his promises of land and descendants (Gen 15:18-21)—demonstrated God’s faithfulness and inspired confidence about what God would do in the future.<\/p>","content_en":"<p><strong>9:7-8<\/strong> God’s actions with <em>Abram<\/em>—calling him (Gen 12:1-3; 15:7), giving him a new name and identity (Gen 17:5), making a covenant with him (Gen 15:6-21; 17:4-5), and fulfilling his promises of land and descendants (Gen 15:18-21)—demonstrated God’s faithfulness and inspired confidence about what God would do in the future.<\/p>","summary_ro":"9:7-8 God’s actions with Abram—calling him (Gen 12:1-3; 15:7), giving him a new name and identity (Gen 17:5), making a covenant with him (Gen 15:6-21; 17:4-5), and fulfilling his promises of land and descendants (Gen 15:18-21)—demonstrated God’s faithfulness and inspired confidence about what God would do in the future.","summary_en":"9:7-8 God’s actions with Abram—calling him (Gen 12:1-3; 15:7), giving him a new name and identity (Gen 17:5), making a covenant with him (Gen 15:6-21; 17:4-5), and fulfilling his promises of land and descendants (Gen 15:18-21)—demonstrated God’s faithfulness and inspired confidence about what God would do in the future.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131094,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 9:7","title_en":"Study Note: Neemia 9:7","content_ro":"<p><strong>9:7-8<\/strong> God’s actions with <em>Abram<\/em>—calling him (Gen 12:1-3; 15:7), giving him a new name and identity (Gen 17:5), making a covenant with him (Gen 15:6-21; 17:4-5), and fulfilling his promises of land and descendants (Gen 15:18-21)—demonstrated God’s faithfulness and inspired confidence about what God would do in the future.<\/p>","content_en":"<p><strong>9:7-8<\/strong> God’s actions with <em>Abram<\/em>—calling him (Gen 12:1-3; 15:7), giving him a new name and identity (Gen 17:5), making a covenant with him (Gen 15:6-21; 17:4-5), and fulfilling his promises of land and descendants (Gen 15:18-21)—demonstrated God’s faithfulness and inspired confidence about what God would do in the future.<\/p>","summary_ro":"9:7-8 God’s actions with Abram—calling him (Gen 12:1-3; 15:7), giving him a new name and identity (Gen 17:5), making a covenant with him (Gen 15:6-21; 17:4-5), and fulfilling his promises of land and descendants (Gen 15:18-21)—demonstrated God’s faithfulness and inspired confidence about what God would do in the future.","summary_en":"9:7-8 God’s actions with Abram—calling him (Gen 12:1-3; 15:7), giving him a new name and identity (Gen 17:5), making a covenant with him (Gen 15:6-21; 17:4-5), and fulfilling his promises of land and descendants (Gen 15:18-21)—demonstrated God’s faithfulness and inspired confidence about what God would do in the future.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59895,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Covenant with Abraham","title_en":"God’s Covenant with Abraham","content_ro":"<h3>God’s Covenant with Abraham<\/h3>\n<p>The Lord had already established a relationship with Abraham (Gen 12:1-9) before he made a formal covenant with him (ch Gen 15). God took all the initiative: He approached Abraham and spoke to him in a vision. God presented the impossible promise that the old man would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abraham believed God (15:6), and his faith proved to be an act of righteousness (see Hab 2:4; Rom 1:17; 4:3, 17; Gal 3:6, 11; Heb 10:37-38).<\/p>\n<p>In the ancient Near East, kings sometimes granted land or other gifts to loyal subjects. The covenant of Genesis 15 includes a royal grant (15:18-21) in which God, the king, gave land to Abraham, his subject, as a possession and an inheritance. At the end of that day, Abraham knew that his future—and that of his descendants—was firmly in the hands of the covenant God. Later, the grant would be transferred to his descendants.<\/p>\n<p>God later ratified his covenant with Abraham (17:1-22), giving him circumcision as its sign (17:10) and condition (17:9). The almighty God once again took the initiative (17:1-2) in granting Abraham an extraordinary privilege. The covenant was not a relationship between equals, yet both partners in the covenant assumed responsibilities. God committed himself voluntarily to Abraham and his descendants, while requiring faithfulness from Abraham (17:1, 9-14). The blessing Abraham received as God’s covenant partner was embodied in the new name that God gave him (17:5-6).<\/p>\n<p>God’s covenant with Abraham also applied to his descendants (13:15-16; 15:3-5; 17:6-10). It pointed to blessing in the relatively near future when his descendants would possess the land (15:12-16). Much later, Abraham’s faith became a blessing to all through his descendant, Jesus Christ, through whom all the families of the earth can share in God’s blessing on Abraham (12:3; see Rom 4:11-25; Gal 3:8-9, 16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-3; 15:1-21; 17:1-14; 21:1-2; 22:15-18; Exod 2:24; Deut 1:8; Neh 9:7-8; Ps 105:7-45; Luke 3:7-9; Acts 3:24-26; 7:2-8; Rom 4:11-25; 9:7-8; 11:16-17; Gal 3:6-9, 29; Heb 6:13-15<\/p>","content_en":"<h3>God’s Covenant with Abraham<\/h3>\n<p>The Lord had already established a relationship with Abraham (Gen 12:1-9) before he made a formal covenant with him (ch Gen 15). God took all the initiative: He approached Abraham and spoke to him in a vision. God presented the impossible promise that the old man would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abraham believed God (15:6), and his faith proved to be an act of righteousness (see Hab 2:4; Rom 1:17; 4:3, 17; Gal 3:6, 11; Heb 10:37-38).<\/p>\n<p>In the ancient Near East, kings sometimes granted land or other gifts to loyal subjects. The covenant of Genesis 15 includes a royal grant (15:18-21) in which God, the king, gave land to Abraham, his subject, as a possession and an inheritance. At the end of that day, Abraham knew that his future—and that of his descendants—was firmly in the hands of the covenant God. Later, the grant would be transferred to his descendants.<\/p>\n<p>God later ratified his covenant with Abraham (17:1-22), giving him circumcision as its sign (17:10) and condition (17:9). The almighty God once again took the initiative (17:1-2) in granting Abraham an extraordinary privilege. The covenant was not a relationship between equals, yet both partners in the covenant assumed responsibilities. God committed himself voluntarily to Abraham and his descendants, while requiring faithfulness from Abraham (17:1, 9-14). The blessing Abraham received as God’s covenant partner was embodied in the new name that God gave him (17:5-6).<\/p>\n<p>God’s covenant with Abraham also applied to his descendants (13:15-16; 15:3-5; 17:6-10). It pointed to blessing in the relatively near future when his descendants would possess the land (15:12-16). Much later, Abraham’s faith became a blessing to all through his descendant, Jesus Christ, through whom all the families of the earth can share in God’s blessing on Abraham (12:3; see Rom 4:11-25; Gal 3:8-9, 16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-3; 15:1-21; 17:1-14; 21:1-2; 22:15-18; Exod 2:24; Deut 1:8; Neh 9:7-8; Ps 105:7-45; Luke 3:7-9; Acts 3:24-26; 7:2-8; Rom 4:11-25; 9:7-8; 11:16-17; Gal 3:6-9, 29; Heb 6:13-15<\/p>","summary_ro":"God’s Covenant with Abraham The Lord had already established a relationship with Abraham (Gen 12:1-9) before he made a formal covenant with him (ch Gen 15). God took all the initiative: He approached Abraham and spoke to him in a vision. God presented the impossible promise that the old man would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abraham believed God (15:6), and his faith proved to be an act of righteousness (see Hab 2:4; Rom 1:17;...","summary_en":"God’s Covenant with Abraham The Lord had already established a relationship with Abraham (Gen 12:1-9) before he made a formal covenant with him (ch Gen 15). God took all the initiative: He approached Abraham and spoke to him in a vision. God presented the impossible promise that the old man would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abraham believed God (15:6), and his faith proved to be an act of righteousness (see Hab 2:4; Rom 1:17;...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62275,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Nehemiah’s Confidence in God","title_en":"Nehemiah’s Confidence in God","content_ro":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","content_en":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","summary_ro":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","summary_en":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87521,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Covenant with Abraham","title_en":"God’s Covenant with Abraham","content_ro":"<h3>God’s Covenant with Abraham<\/h3>\n<p>The Lord had already established a relationship with Abraham (Gen 12:1-9) before he made a formal covenant with him (ch Gen 15). God took all the initiative: He approached Abraham and spoke to him in a vision. God presented the impossible promise that the old man would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abraham believed God (15:6), and his faith proved to be an act of righteousness (see Hab 2:4; Rom 1:17; 4:3, 17; Gal 3:6, 11; Heb 10:37-38).<\/p>\n<p>In the ancient Near East, kings sometimes granted land or other gifts to loyal subjects. The covenant of Genesis 15 includes a royal grant (15:18-21) in which God, the king, gave land to Abraham, his subject, as a possession and an inheritance. At the end of that day, Abraham knew that his future—and that of his descendants—was firmly in the hands of the covenant God. Later, the grant would be transferred to his descendants.<\/p>\n<p>God later ratified his covenant with Abraham (17:1-22), giving him circumcision as its sign (17:10) and condition (17:9). The almighty God once again took the initiative (17:1-2) in granting Abraham an extraordinary privilege. The covenant was not a relationship between equals, yet both partners in the covenant assumed responsibilities. God committed himself voluntarily to Abraham and his descendants, while requiring faithfulness from Abraham (17:1, 9-14). The blessing Abraham received as God’s covenant partner was embodied in the new name that God gave him (17:5-6).<\/p>\n<p>God’s covenant with Abraham also applied to his descendants (13:15-16; 15:3-5; 17:6-10). It pointed to blessing in the relatively near future when his descendants would possess the land (15:12-16). Much later, Abraham’s faith became a blessing to all through his descendant, Jesus Christ, through whom all the families of the earth can share in God’s blessing on Abraham (12:3; see Rom 4:11-25; Gal 3:8-9, 16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-3; 15:1-21; 17:1-14; 21:1-2; 22:15-18; Exod 2:24; Deut 1:8; Neh 9:7-8; Ps 105:7-45; Luke 3:7-9; Acts 3:24-26; 7:2-8; Rom 4:11-25; 9:7-8; 11:16-17; Gal 3:6-9, 29; Heb 6:13-15<\/p>","content_en":"<h3>God’s Covenant with Abraham<\/h3>\n<p>The Lord had already established a relationship with Abraham (Gen 12:1-9) before he made a formal covenant with him (ch Gen 15). God took all the initiative: He approached Abraham and spoke to him in a vision. God presented the impossible promise that the old man would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abraham believed God (15:6), and his faith proved to be an act of righteousness (see Hab 2:4; Rom 1:17; 4:3, 17; Gal 3:6, 11; Heb 10:37-38).<\/p>\n<p>In the ancient Near East, kings sometimes granted land or other gifts to loyal subjects. The covenant of Genesis 15 includes a royal grant (15:18-21) in which God, the king, gave land to Abraham, his subject, as a possession and an inheritance. At the end of that day, Abraham knew that his future—and that of his descendants—was firmly in the hands of the covenant God. Later, the grant would be transferred to his descendants.<\/p>\n<p>God later ratified his covenant with Abraham (17:1-22), giving him circumcision as its sign (17:10) and condition (17:9). The almighty God once again took the initiative (17:1-2) in granting Abraham an extraordinary privilege. The covenant was not a relationship between equals, yet both partners in the covenant assumed responsibilities. God committed himself voluntarily to Abraham and his descendants, while requiring faithfulness from Abraham (17:1, 9-14). The blessing Abraham received as God’s covenant partner was embodied in the new name that God gave him (17:5-6).<\/p>\n<p>God’s covenant with Abraham also applied to his descendants (13:15-16; 15:3-5; 17:6-10). It pointed to blessing in the relatively near future when his descendants would possess the land (15:12-16). Much later, Abraham’s faith became a blessing to all through his descendant, Jesus Christ, through whom all the families of the earth can share in God’s blessing on Abraham (12:3; see Rom 4:11-25; Gal 3:8-9, 16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-3; 15:1-21; 17:1-14; 21:1-2; 22:15-18; Exod 2:24; Deut 1:8; Neh 9:7-8; Ps 105:7-45; Luke 3:7-9; Acts 3:24-26; 7:2-8; Rom 4:11-25; 9:7-8; 11:16-17; Gal 3:6-9, 29; Heb 6:13-15<\/p>","summary_ro":"God’s Covenant with Abraham The Lord had already established a relationship with Abraham (Gen 12:1-9) before he made a formal covenant with him (ch Gen 15). God took all the initiative: He approached Abraham and spoke to him in a vision. God presented the impossible promise that the old man would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abraham believed God (15:6), and his faith proved to be an act of righteousness (see Hab 2:4; Rom 1:17;...","summary_en":"God’s Covenant with Abraham The Lord had already established a relationship with Abraham (Gen 12:1-9) before he made a formal covenant with him (ch Gen 15). God took all the initiative: He approached Abraham and spoke to him in a vision. God presented the impossible promise that the old man would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abraham believed God (15:6), and his faith proved to be an act of righteousness (see Hab 2:4; Rom 1:17;...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89901,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Nehemiah’s Confidence in God","title_en":"Nehemiah’s Confidence in God","content_ro":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","content_en":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","summary_ro":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","summary_en":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":115147,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Covenant with Abraham","title_en":"God’s Covenant with Abraham","content_ro":"<h3>God’s Covenant with Abraham<\/h3>\n<p>The Lord had already established a relationship with Abraham (Gen 12:1-9) before he made a formal covenant with him (ch Gen 15). God took all the initiative: He approached Abraham and spoke to him in a vision. God presented the impossible promise that the old man would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abraham believed God (15:6), and his faith proved to be an act of righteousness (see Hab 2:4; Rom 1:17; 4:3, 17; Gal 3:6, 11; Heb 10:37-38).<\/p>\n<p>In the ancient Near East, kings sometimes granted land or other gifts to loyal subjects. The covenant of Genesis 15 includes a royal grant (15:18-21) in which God, the king, gave land to Abraham, his subject, as a possession and an inheritance. At the end of that day, Abraham knew that his future—and that of his descendants—was firmly in the hands of the covenant God. Later, the grant would be transferred to his descendants.<\/p>\n<p>God later ratified his covenant with Abraham (17:1-22), giving him circumcision as its sign (17:10) and condition (17:9). The almighty God once again took the initiative (17:1-2) in granting Abraham an extraordinary privilege. The covenant was not a relationship between equals, yet both partners in the covenant assumed responsibilities. God committed himself voluntarily to Abraham and his descendants, while requiring faithfulness from Abraham (17:1, 9-14). The blessing Abraham received as God’s covenant partner was embodied in the new name that God gave him (17:5-6).<\/p>\n<p>God’s covenant with Abraham also applied to his descendants (13:15-16; 15:3-5; 17:6-10). It pointed to blessing in the relatively near future when his descendants would possess the land (15:12-16). Much later, Abraham’s faith became a blessing to all through his descendant, Jesus Christ, through whom all the families of the earth can share in God’s blessing on Abraham (12:3; see Rom 4:11-25; Gal 3:8-9, 16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-3; 15:1-21; 17:1-14; 21:1-2; 22:15-18; Exod 2:24; Deut 1:8; Neh 9:7-8; Ps 105:7-45; Luke 3:7-9; Acts 3:24-26; 7:2-8; Rom 4:11-25; 9:7-8; 11:16-17; Gal 3:6-9, 29; Heb 6:13-15<\/p>","content_en":"<h3>God’s Covenant with Abraham<\/h3>\n<p>The Lord had already established a relationship with Abraham (Gen 12:1-9) before he made a formal covenant with him (ch Gen 15). God took all the initiative: He approached Abraham and spoke to him in a vision. God presented the impossible promise that the old man would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abraham believed God (15:6), and his faith proved to be an act of righteousness (see Hab 2:4; Rom 1:17; 4:3, 17; Gal 3:6, 11; Heb 10:37-38).<\/p>\n<p>In the ancient Near East, kings sometimes granted land or other gifts to loyal subjects. The covenant of Genesis 15 includes a royal grant (15:18-21) in which God, the king, gave land to Abraham, his subject, as a possession and an inheritance. At the end of that day, Abraham knew that his future—and that of his descendants—was firmly in the hands of the covenant God. Later, the grant would be transferred to his descendants.<\/p>\n<p>God later ratified his covenant with Abraham (17:1-22), giving him circumcision as its sign (17:10) and condition (17:9). The almighty God once again took the initiative (17:1-2) in granting Abraham an extraordinary privilege. The covenant was not a relationship between equals, yet both partners in the covenant assumed responsibilities. God committed himself voluntarily to Abraham and his descendants, while requiring faithfulness from Abraham (17:1, 9-14). The blessing Abraham received as God’s covenant partner was embodied in the new name that God gave him (17:5-6).<\/p>\n<p>God’s covenant with Abraham also applied to his descendants (13:15-16; 15:3-5; 17:6-10). It pointed to blessing in the relatively near future when his descendants would possess the land (15:12-16). Much later, Abraham’s faith became a blessing to all through his descendant, Jesus Christ, through whom all the families of the earth can share in God’s blessing on Abraham (12:3; see Rom 4:11-25; Gal 3:8-9, 16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-3; 15:1-21; 17:1-14; 21:1-2; 22:15-18; Exod 2:24; Deut 1:8; Neh 9:7-8; Ps 105:7-45; Luke 3:7-9; Acts 3:24-26; 7:2-8; Rom 4:11-25; 9:7-8; 11:16-17; Gal 3:6-9, 29; Heb 6:13-15<\/p>","summary_ro":"God’s Covenant with Abraham The Lord had already established a relationship with Abraham (Gen 12:1-9) before he made a formal covenant with him (ch Gen 15). God took all the initiative: He approached Abraham and spoke to him in a vision. God presented the impossible promise that the old man would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abraham believed God (15:6), and his faith proved to be an act of righteousness (see Hab 2:4; Rom 1:17;...","summary_en":"God’s Covenant with Abraham The Lord had already established a relationship with Abraham (Gen 12:1-9) before he made a formal covenant with him (ch Gen 15). God took all the initiative: He approached Abraham and spoke to him in a vision. God presented the impossible promise that the old man would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abraham believed God (15:6), and his faith proved to be an act of righteousness (see Hab 2:4; Rom 1:17;...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117527,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Nehemiah’s Confidence in God","title_en":"Nehemiah’s Confidence in God","content_ro":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","content_en":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","summary_ro":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","summary_en":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142773,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Covenant with Abraham","title_en":"God’s Covenant with Abraham","content_ro":"<h3>God’s Covenant with Abraham<\/h3>\n<p>The Lord had already established a relationship with Abraham (Gen 12:1-9) before he made a formal covenant with him (ch Gen 15). God took all the initiative: He approached Abraham and spoke to him in a vision. God presented the impossible promise that the old man would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abraham believed God (15:6), and his faith proved to be an act of righteousness (see Hab 2:4; Rom 1:17; 4:3, 17; Gal 3:6, 11; Heb 10:37-38).<\/p>\n<p>In the ancient Near East, kings sometimes granted land or other gifts to loyal subjects. The covenant of Genesis 15 includes a royal grant (15:18-21) in which God, the king, gave land to Abraham, his subject, as a possession and an inheritance. At the end of that day, Abraham knew that his future—and that of his descendants—was firmly in the hands of the covenant God. Later, the grant would be transferred to his descendants.<\/p>\n<p>God later ratified his covenant with Abraham (17:1-22), giving him circumcision as its sign (17:10) and condition (17:9). The almighty God once again took the initiative (17:1-2) in granting Abraham an extraordinary privilege. The covenant was not a relationship between equals, yet both partners in the covenant assumed responsibilities. God committed himself voluntarily to Abraham and his descendants, while requiring faithfulness from Abraham (17:1, 9-14). The blessing Abraham received as God’s covenant partner was embodied in the new name that God gave him (17:5-6).<\/p>\n<p>God’s covenant with Abraham also applied to his descendants (13:15-16; 15:3-5; 17:6-10). It pointed to blessing in the relatively near future when his descendants would possess the land (15:12-16). Much later, Abraham’s faith became a blessing to all through his descendant, Jesus Christ, through whom all the families of the earth can share in God’s blessing on Abraham (12:3; see Rom 4:11-25; Gal 3:8-9, 16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-3; 15:1-21; 17:1-14; 21:1-2; 22:15-18; Exod 2:24; Deut 1:8; Neh 9:7-8; Ps 105:7-45; Luke 3:7-9; Acts 3:24-26; 7:2-8; Rom 4:11-25; 9:7-8; 11:16-17; Gal 3:6-9, 29; Heb 6:13-15<\/p>","content_en":"<h3>God’s Covenant with Abraham<\/h3>\n<p>The Lord had already established a relationship with Abraham (Gen 12:1-9) before he made a formal covenant with him (ch Gen 15). God took all the initiative: He approached Abraham and spoke to him in a vision. God presented the impossible promise that the old man would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abraham believed God (15:6), and his faith proved to be an act of righteousness (see Hab 2:4; Rom 1:17; 4:3, 17; Gal 3:6, 11; Heb 10:37-38).<\/p>\n<p>In the ancient Near East, kings sometimes granted land or other gifts to loyal subjects. The covenant of Genesis 15 includes a royal grant (15:18-21) in which God, the king, gave land to Abraham, his subject, as a possession and an inheritance. At the end of that day, Abraham knew that his future—and that of his descendants—was firmly in the hands of the covenant God. Later, the grant would be transferred to his descendants.<\/p>\n<p>God later ratified his covenant with Abraham (17:1-22), giving him circumcision as its sign (17:10) and condition (17:9). The almighty God once again took the initiative (17:1-2) in granting Abraham an extraordinary privilege. The covenant was not a relationship between equals, yet both partners in the covenant assumed responsibilities. God committed himself voluntarily to Abraham and his descendants, while requiring faithfulness from Abraham (17:1, 9-14). The blessing Abraham received as God’s covenant partner was embodied in the new name that God gave him (17:5-6).<\/p>\n<p>God’s covenant with Abraham also applied to his descendants (13:15-16; 15:3-5; 17:6-10). It pointed to blessing in the relatively near future when his descendants would possess the land (15:12-16). Much later, Abraham’s faith became a blessing to all through his descendant, Jesus Christ, through whom all the families of the earth can share in God’s blessing on Abraham (12:3; see Rom 4:11-25; Gal 3:8-9, 16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-3; 15:1-21; 17:1-14; 21:1-2; 22:15-18; Exod 2:24; Deut 1:8; Neh 9:7-8; Ps 105:7-45; Luke 3:7-9; Acts 3:24-26; 7:2-8; Rom 4:11-25; 9:7-8; 11:16-17; Gal 3:6-9, 29; Heb 6:13-15<\/p>","summary_ro":"God’s Covenant with Abraham The Lord had already established a relationship with Abraham (Gen 12:1-9) before he made a formal covenant with him (ch Gen 15). God took all the initiative: He approached Abraham and spoke to him in a vision. God presented the impossible promise that the old man would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abraham believed God (15:6), and his faith proved to be an act of righteousness (see Hab 2:4; Rom 1:17;...","summary_en":"God’s Covenant with Abraham The Lord had already established a relationship with Abraham (Gen 12:1-9) before he made a formal covenant with him (ch Gen 15). God took all the initiative: He approached Abraham and spoke to him in a vision. God presented the impossible promise that the old man would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abraham believed God (15:6), and his faith proved to be an act of righteousness (see Hab 2:4; Rom 1:17;...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145153,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Nehemiah’s Confidence in God","title_en":"Nehemiah’s Confidence in God","content_ro":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","content_en":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","summary_ro":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","summary_en":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"8":[{"id":13921,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Girgashites","title_en":"Girgashites","content_ro":"<h3>GIRGASHITES<\/h3>\n<p>Canaanite tribe (Gn 10:16; 1 Chr 1:14) whose land was promised to Abraham (Gn 15:21; Dt 7:1; Jos 3:10) and was ultimately acquired (Jos 24:11; Neh 9:8). The tribe’s location is unknown, though they may have lived in Karkisha, a city mentioned in Hittite texts, or in Kirkishati, an area east of the Tigris. The name <em>Gresh<\/em> appeared in 13th century <span>BC<\/span> Ugaritic texts and might indicate a tribe. In Matthew 8:28; Mark 5:1; and Luke 8:26, a name variously translated as “Gergesenes” (<span>kjv<\/span>), “Gerasenes,” and “Gadarenes” may preserve the tradition of Girgashite occupation of Palestine.<\/p>","content_en":"<h3>GIRGASHITES<\/h3>\n<p>Canaanite tribe (Gn 10:16; 1 Chr 1:14) whose land was promised to Abraham (Gn 15:21; Dt 7:1; Jos 3:10) and was ultimately acquired (Jos 24:11; Neh 9:8). The tribe’s location is unknown, though they may have lived in Karkisha, a city mentioned in Hittite texts, or in Kirkishati, an area east of the Tigris. The name <em>Gresh<\/em> appeared in 13th century <span>BC<\/span> Ugaritic texts and might indicate a tribe. In Matthew 8:28; Mark 5:1; and Luke 8:26, a name variously translated as “Gergesenes” (<span>kjv<\/span>), “Gerasenes,” and “Gadarenes” may preserve the tradition of Girgashite occupation of Palestine.<\/p>","summary_ro":"GIRGASHITES Canaanite tribe (Gn 10:16; 1 Chr 1:14) whose land was promised to Abraham (Gn 15:21; Dt 7:1; Jos 3:10) and was ultimately acquired (Jos 24:11; Neh 9:8). The tribe’s location is unknown, though they may have lived in Karkisha, a city mentioned in Hittite texts, or in Kirkishati, an area east of the Tigris. The name Gresh appeared in 13th century BC Ugaritic texts and might indicate a tribe. In Matthew 8:28; Mark 5:1; and Luke 8:26, a name variously translated as “Gergesenes” (kjv),...","summary_en":"GIRGASHITES Canaanite tribe (Gn 10:16; 1 Chr 1:14) whose land was promised to Abraham (Gn 15:21; Dt 7:1; Jos 3:10) and was ultimately acquired (Jos 24:11; Neh 9:8). The tribe’s location is unknown, though they may have lived in Karkisha, a city mentioned in Hittite texts, or in Kirkishati, an area east of the Tigris. The name Gresh appeared in 13th century BC Ugaritic texts and might indicate a tribe. In Matthew 8:28; Mark 5:1; and Luke 8:26, a name variously translated as “Gergesenes” (kjv),...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":15712,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Heart","title_en":"Heart","content_ro":"<h3>HEART<\/h3>\n<p>Vital bodily organ; emotional center of one’s being.<\/p>\n<p>In Hebrew and Greek, as in modern English, “heart” is used to designate a physical organ as well as the emotional center of one’s being. “Heart” (Hebrew <span class=\"hebrew\" lang=\"he\">leb<\/span><em>;<\/em> Greek <span class=\"greek\" lang=\"el\">kardia<\/span>) occurs approximately 1,000 times in the Bible, though it is often disguised in translation. The range of meaning is great.<\/p>\n<p class=\"h2\" id=\"PhysicalHeart\">Physical Heart<\/p>\n<p>That the beating heart indicates life seems implied in 1 Samuel 25:37-39 (see <span>nlt<\/span> mg), despite the delay in Nabal’s death. Physical food and wine affect the heart (Jgs 19:5; Ps 104:15; Acts 14:17), and the heart can “faint” and “tremble.” The heart’s position in the body yields an obvious metaphor for “the center” (Mt 12:40).<\/p>\n<p class=\"h2\" id=\"PyschologicalHeart\">Pyschological Heart<\/p>\n<p>The heart attends intellectually (e.g., Jer 12:11); it also perceives (Jn 12:40), understands (1 Kgs 3:9), debates (Mk 2:6), reflects (Lk 2:19), remembers (Lk 2:51), thinks (Dt 8:17), imagines (Lk 1:51), is wise (Eccl 1:17, <span>kjv<\/span>), has technical skill (Ex 28:3, <span>kjv<\/span>), and much more.<\/p>\n<p>Emotionally, the heart experiences intoxicated merriment (1 Sm 25:36), gladness (Is 30:29), joy (Jn 16:22), sorrow (Neh 2:2), anguish (Rom 9:2), bitterness (Prv 14:10), anxiety (1 Sm 4:13), despair (Eccl 2:20), love (2 Sm 14:1), trust (Ps 112:7), affection (2 Cor 7:3), lust (Mt 5:28), callousness (Mk 3:5), hatred (Lv 19:17), fear (Gn 42:28), jealousy (Jas 3:14), desire (Rom 10:1), discouragement (Nm 32:9), sympathy (Ex 23:9), anger (Dt 19:6, <span>kjv<\/span>), irresolution (2 Chr 13:7, <span>kjv<\/span>), and much more.<\/p>\n<p>Volitionally, the heart can purpose (1 Cor 4:5), incline to (1 Sm 14:7), prompt (2 Kgs 12:4; cf. Prv 4:23), be steadfast (Acts 11:23), be willing (Ex 35:22), contrive evil (Acts 5:4), or follow its “treasure” (Mt 6:21).<\/p>\n<p>Morally, the heart can be gentle, lowly (Mt 11:29), holy (1 Thes 3:13), faithful (Neh 9:8), upright (Ps 97:11), pure, single-minded (Jas 4:8), clean (Acts 15:8), loving toward God (Mk 12:30) and others (1 Pt 1:22), hardened, or sensitive (Ez 11:19). Scripture’s emphasis falls upon the heart’s evil (Gn 6:5 and throughout), as self-deceiving (Jas 1:26), deceitful (Jer 17:9), avaricious (Mt 6:19-21), lustful (Mt 5:28), arrogant (Is 9:9), impious (Acts 7:51), perverse (Ps 101:4), and impenitent (Rom 2:5). Nothing defiles a man worse than his own heart (Mk 7:18-19).<\/p>\n<p>Yet out of the heart can come good (Lk 6:45; 8:15). Even when frustrated by circumstances or by fear, the heart’s good intention remains good; its evil intent, bad (1 Kgs 8:18; Mt 5:28).<\/p>\n<p>Being so complex, a person’s heart is sadly divided, and Scripture often extols a perfect, whole, true (i.e., united) heart (Gn 20:5; Ps 86:11; Acts 8:37). The “heart” signifies the total inner self, a person’s hidden core of being (1 Pt 3:4), with which one communes, which one “pours out” in prayer, words, and deeds (Ps 62:8; Mt 15:18-19). It is the genuine self, distinguished from appearance, public position, and physical presence (1 Sm 16:7; 2 Cor 5:12; 1 Thes 2:17). And this “heart-self” has its own nature, character, and disposition (Dn 4:16; 7:4, <span>kjv<\/span>; cf. Mt 12:33-37).<\/p>\n<p class=\"h2\" id=\"TheSpiritualHeart\">The Spiritual Heart<\/p>\n<p>The heart is especially important in biblical religion. The mystery of the hidden self is fully known to God and to Christ (Jer 17:10; Lk 9:47; Rom 8:27), and the heart is the seat of our knowledge of God (2 Cor 4:6). The state of heart governs the vision of God (Mt 5:8); from the heart one speaks to God (Ps 27:8); the heart is the locus of divine indwelling (2 Cor 1:22; Gal 4:6; Eph 3:17).<\/p>\n<p>On the other hand, moral evil in the heart is seen in biblical perspective as sin against God. Senseless hearts are darkened, often secretly idolatrous, far from God, “not right” before God (Dt 29:18-19; Mt 15:8; Acts 8:21; Rom 1:21). Yet the Lord will not despise a broken, contrite heart (Ps 51:17). When one’s heart is turned toward God, he promises to make it sensitive to divine things, renewed and purified (Dt 4:29; 2 Kgs 23:25; Ps 51:10; Jl 2:13; Ez 36:25-27). God’s law shall then be written on the heart as the inward guide and incentive (Jer 31:33; Heb 8:10; cf. 2 Cor 3:2-3).<\/p>\n<p>In Christian terms, such transformation involves believing the gospel from the “honest and good heart” that provides fruitful soil for the Word of God (Lk 8:15; Rom 10:9). The true heart draws near to God, loves him with all its intellect, feeling, and will (Lk 10:27; Heb 10:22). Then God gives strength, reward, renewal, grace, peace, and joy to the heart (Ps 73:26; Is 57:15; Acts 2:46; Phil 4:7; Heb 13:9). So the ancient ideal becomes possible again, that of being “a man after God’s own heart” (1 Sm 13:14; Acts 13:22).<\/p>","content_en":"<h3>HEART<\/h3>\n<p>Vital bodily organ; emotional center of one’s being.<\/p>\n<p>In Hebrew and Greek, as in modern English, “heart” is used to designate a physical organ as well as the emotional center of one’s being. “Heart” (Hebrew <span class=\"hebrew\" lang=\"he\">leb<\/span><em>;<\/em> Greek <span class=\"greek\" lang=\"el\">kardia<\/span>) occurs approximately 1,000 times in the Bible, though it is often disguised in translation. The range of meaning is great.<\/p>\n<p class=\"h2\" id=\"PhysicalHeart\">Physical Heart<\/p>\n<p>That the beating heart indicates life seems implied in 1 Samuel 25:37-39 (see <span>nlt<\/span> mg), despite the delay in Nabal’s death. Physical food and wine affect the heart (Jgs 19:5; Ps 104:15; Acts 14:17), and the heart can “faint” and “tremble.” The heart’s position in the body yields an obvious metaphor for “the center” (Mt 12:40).<\/p>\n<p class=\"h2\" id=\"PyschologicalHeart\">Pyschological Heart<\/p>\n<p>The heart attends intellectually (e.g., Jer 12:11); it also perceives (Jn 12:40), understands (1 Kgs 3:9), debates (Mk 2:6), reflects (Lk 2:19), remembers (Lk 2:51), thinks (Dt 8:17), imagines (Lk 1:51), is wise (Eccl 1:17, <span>kjv<\/span>), has technical skill (Ex 28:3, <span>kjv<\/span>), and much more.<\/p>\n<p>Emotionally, the heart experiences intoxicated merriment (1 Sm 25:36), gladness (Is 30:29), joy (Jn 16:22), sorrow (Neh 2:2), anguish (Rom 9:2), bitterness (Prv 14:10), anxiety (1 Sm 4:13), despair (Eccl 2:20), love (2 Sm 14:1), trust (Ps 112:7), affection (2 Cor 7:3), lust (Mt 5:28), callousness (Mk 3:5), hatred (Lv 19:17), fear (Gn 42:28), jealousy (Jas 3:14), desire (Rom 10:1), discouragement (Nm 32:9), sympathy (Ex 23:9), anger (Dt 19:6, <span>kjv<\/span>), irresolution (2 Chr 13:7, <span>kjv<\/span>), and much more.<\/p>\n<p>Volitionally, the heart can purpose (1 Cor 4:5), incline to (1 Sm 14:7), prompt (2 Kgs 12:4; cf. Prv 4:23), be steadfast (Acts 11:23), be willing (Ex 35:22), contrive evil (Acts 5:4), or follow its “treasure” (Mt 6:21).<\/p>\n<p>Morally, the heart can be gentle, lowly (Mt 11:29), holy (1 Thes 3:13), faithful (Neh 9:8), upright (Ps 97:11), pure, single-minded (Jas 4:8), clean (Acts 15:8), loving toward God (Mk 12:30) and others (1 Pt 1:22), hardened, or sensitive (Ez 11:19). Scripture’s emphasis falls upon the heart’s evil (Gn 6:5 and throughout), as self-deceiving (Jas 1:26), deceitful (Jer 17:9), avaricious (Mt 6:19-21), lustful (Mt 5:28), arrogant (Is 9:9), impious (Acts 7:51), perverse (Ps 101:4), and impenitent (Rom 2:5). Nothing defiles a man worse than his own heart (Mk 7:18-19).<\/p>\n<p>Yet out of the heart can come good (Lk 6:45; 8:15). Even when frustrated by circumstances or by fear, the heart’s good intention remains good; its evil intent, bad (1 Kgs 8:18; Mt 5:28).<\/p>\n<p>Being so complex, a person’s heart is sadly divided, and Scripture often extols a perfect, whole, true (i.e., united) heart (Gn 20:5; Ps 86:11; Acts 8:37). The “heart” signifies the total inner self, a person’s hidden core of being (1 Pt 3:4), with which one communes, which one “pours out” in prayer, words, and deeds (Ps 62:8; Mt 15:18-19). It is the genuine self, distinguished from appearance, public position, and physical presence (1 Sm 16:7; 2 Cor 5:12; 1 Thes 2:17). And this “heart-self” has its own nature, character, and disposition (Dn 4:16; 7:4, <span>kjv<\/span>; cf. Mt 12:33-37).<\/p>\n<p class=\"h2\" id=\"TheSpiritualHeart\">The Spiritual Heart<\/p>\n<p>The heart is especially important in biblical religion. The mystery of the hidden self is fully known to God and to Christ (Jer 17:10; Lk 9:47; Rom 8:27), and the heart is the seat of our knowledge of God (2 Cor 4:6). The state of heart governs the vision of God (Mt 5:8); from the heart one speaks to God (Ps 27:8); the heart is the locus of divine indwelling (2 Cor 1:22; Gal 4:6; Eph 3:17).<\/p>\n<p>On the other hand, moral evil in the heart is seen in biblical perspective as sin against God. Senseless hearts are darkened, often secretly idolatrous, far from God, “not right” before God (Dt 29:18-19; Mt 15:8; Acts 8:21; Rom 1:21). Yet the Lord will not despise a broken, contrite heart (Ps 51:17). When one’s heart is turned toward God, he promises to make it sensitive to divine things, renewed and purified (Dt 4:29; 2 Kgs 23:25; Ps 51:10; Jl 2:13; Ez 36:25-27). God’s law shall then be written on the heart as the inward guide and incentive (Jer 31:33; Heb 8:10; cf. 2 Cor 3:2-3).<\/p>\n<p>In Christian terms, such transformation involves believing the gospel from the “honest and good heart” that provides fruitful soil for the Word of God (Lk 8:15; Rom 10:9). The true heart draws near to God, loves him with all its intellect, feeling, and will (Lk 10:27; Heb 10:22). Then God gives strength, reward, renewal, grace, peace, and joy to the heart (Ps 73:26; Is 57:15; Acts 2:46; Phil 4:7; Heb 13:9). So the ancient ideal becomes possible again, that of being “a man after God’s own heart” (1 Sm 13:14; Acts 13:22).<\/p>","summary_ro":"HEART Vital bodily organ; emotional center of one’s being. In Hebrew and Greek, as in modern English, “heart” is used to designate a physical organ as well as the emotional center of one’s being. “Heart” (Hebrew leb; Greek kardia) occurs approximately 1,000 times in the Bible, though it is often disguised in translation. The range of meaning is great. Physical Heart That the beating heart indicates life seems implied in 1 Samuel 25:37-39 (see nlt mg), despite the delay in Nabal’s death. Physi...","summary_en":"HEART Vital bodily organ; emotional center of one’s being. In Hebrew and Greek, as in modern English, “heart” is used to designate a physical organ as well as the emotional center of one’s being. “Heart” (Hebrew leb; Greek kardia) occurs approximately 1,000 times in the Bible, though it is often disguised in translation. The range of meaning is great. Physical Heart That the beating heart indicates life seems implied in 1 Samuel 25:37-39 (see nlt mg), despite the delay in Nabal’s death. Physi...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":29667,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Perizzite","title_en":"Perizzite","content_ro":"<h3>PERIZZITE<\/h3>\n<p>One of several population segments occupying the land of Palestine prior to and subsequent to the Israelite conquest (Gn 15:20; Ex 3:8, 17; 23:23; 33:2; 34:11; Dt 7:1; 20:17; Jos 3:10; 9:1; 11:3; 12:8; 24:11; 1 Kgs 9:20; 2 Chr 8:7; Ezr 9:1; Neh 9:8). The enumeration of these peoples throughout the OT serves a variety of purposes, none of which is strictly historical or geographical. It serves to inform the reader that, no matter how numerous, the doom of these people is sure when God’s time has come (Gn 15:20; Ex 3:8). At other times, they are mentioned to illustrate the hostility of the enemies of God against Israel’s onward march into the land promised to them by the Lord (Jos 9:1; 11:3; 24:11). But they are also portrayed as conquered and reduced to servile labor (Jos 12:8; 1 Kgs 9:20). In the postexilic period, they continue to be a threat to the purity of life of the covenant community recently settled in the land of their fathers (Ezr 9:1).<\/p>\n<p>There are a few instances where the word “Perizzites” occurs in conjunction with “Canaanites” (Gn 13:7; 34:30; Jgs 1:4-5), and in one instance it is combined with “Rephaites” (Jos 17:15). The name “Pirizzi” also occurs once in the tablets of El Amarna.<\/p>\n<p>The exact identity of the Perizzites has thus far remained obscure. In a few instances in which the name occurs in conjunction with “Canaanites,” it seems to refer to one of the major components of Canaan’s population. Some have even suggested that the Perizzites were the pre-Canaanite population of Palestine, in view of the omission of them in the list of Genesis 10. But this cannot be proven. Others have attempted to read this name as an appellative meaning “inhabitants of unwalled villages.” This view finds some support in another Hebrew word, <span class=\"hebrew\" lang=\"he\">perazoth<\/span><em>,<\/em> “unwalled villages” (Est 9:19; Ez 38:11; Zec 2:4; cf. also <span class=\"hebrew\" lang=\"he\">perazi<\/span><em>,<\/em> “open country,” Dt 3:5; 1 Sm 6:18). But the fact that the name occurs so frequently among other peoples whose identity is known should caution against such an approach.<\/p>\n<p>Several commentators, instead of regarding the Perizzites as one of the major components of Canaan’s population, have sought to localize them, either in the vicinity of Bethel (cf. Gn 13:7) or of Shechem (34:30), or in the territory of Judah (Jgs 1:4-5). But these locales are by no means contiguous. The reference to the Rephaim (<span>nlt<\/span>, <span>niv<\/span> “Rephaites”) in Joshua 17:15 has prompted the suggestion that the Perizzites belonged to the Transjordan region, but this does not follow either from the immediate context or from the use of the word “Rephaim” elsewhere.<\/p>\n<p><em>See also<\/em> Canaan, Canaanite.<\/p>","content_en":"<h3>PERIZZITE<\/h3>\n<p>One of several population segments occupying the land of Palestine prior to and subsequent to the Israelite conquest (Gn 15:20; Ex 3:8, 17; 23:23; 33:2; 34:11; Dt 7:1; 20:17; Jos 3:10; 9:1; 11:3; 12:8; 24:11; 1 Kgs 9:20; 2 Chr 8:7; Ezr 9:1; Neh 9:8). The enumeration of these peoples throughout the OT serves a variety of purposes, none of which is strictly historical or geographical. It serves to inform the reader that, no matter how numerous, the doom of these people is sure when God’s time has come (Gn 15:20; Ex 3:8). At other times, they are mentioned to illustrate the hostility of the enemies of God against Israel’s onward march into the land promised to them by the Lord (Jos 9:1; 11:3; 24:11). But they are also portrayed as conquered and reduced to servile labor (Jos 12:8; 1 Kgs 9:20). In the postexilic period, they continue to be a threat to the purity of life of the covenant community recently settled in the land of their fathers (Ezr 9:1).<\/p>\n<p>There are a few instances where the word “Perizzites” occurs in conjunction with “Canaanites” (Gn 13:7; 34:30; Jgs 1:4-5), and in one instance it is combined with “Rephaites” (Jos 17:15). The name “Pirizzi” also occurs once in the tablets of El Amarna.<\/p>\n<p>The exact identity of the Perizzites has thus far remained obscure. In a few instances in which the name occurs in conjunction with “Canaanites,” it seems to refer to one of the major components of Canaan’s population. Some have even suggested that the Perizzites were the pre-Canaanite population of Palestine, in view of the omission of them in the list of Genesis 10. But this cannot be proven. Others have attempted to read this name as an appellative meaning “inhabitants of unwalled villages.” This view finds some support in another Hebrew word, <span class=\"hebrew\" lang=\"he\">perazoth<\/span><em>,<\/em> “unwalled villages” (Est 9:19; Ez 38:11; Zec 2:4; cf. also <span class=\"hebrew\" lang=\"he\">perazi<\/span><em>,<\/em> “open country,” Dt 3:5; 1 Sm 6:18). But the fact that the name occurs so frequently among other peoples whose identity is known should caution against such an approach.<\/p>\n<p>Several commentators, instead of regarding the Perizzites as one of the major components of Canaan’s population, have sought to localize them, either in the vicinity of Bethel (cf. Gn 13:7) or of Shechem (34:30), or in the territory of Judah (Jgs 1:4-5). But these locales are by no means contiguous. The reference to the Rephaim (<span>nlt<\/span>, <span>niv<\/span> “Rephaites”) in Joshua 17:15 has prompted the suggestion that the Perizzites belonged to the Transjordan region, but this does not follow either from the immediate context or from the use of the word “Rephaim” elsewhere.<\/p>\n<p><em>See also<\/em> Canaan, Canaanite.<\/p>","summary_ro":"PERIZZITE One of several population segments occupying the land of Palestine prior to and subsequent to the Israelite conquest (Gn 15:20; Ex 3:8, 17; 23:23; 33:2; 34:11; Dt 7:1; 20:17; Jos 3:10; 9:1; 11:3; 12:8; 24:11; 1 Kgs 9:20; 2 Chr 8:7; Ezr 9:1; Neh 9:8). The enumeration of these peoples throughout the OT serves a variety of purposes, none of which is strictly historical or geographical. It serves to inform the reader that, no matter how numerous, the doom of these people is sure when Go...","summary_en":"PERIZZITE One of several population segments occupying the land of Palestine prior to and subsequent to the Israelite conquest (Gn 15:20; Ex 3:8, 17; 23:23; 33:2; 34:11; Dt 7:1; 20:17; Jos 3:10; 9:1; 11:3; 12:8; 24:11; 1 Kgs 9:20; 2 Chr 8:7; Ezr 9:1; Neh 9:8). The enumeration of these peoples throughout the OT serves a variety of purposes, none of which is strictly historical or geographical. It serves to inform the reader that, no matter how numerous, the doom of these people is sure when Go...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false}],"9":[{"id":48217,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 9:9","title_en":"Study Note: Neemia 9:9","content_ro":"<p><strong>9:9<\/strong> God had paid attention to his people’s <em>misery<\/em> under foreign domination (Exod 2:23-25; 3:7; 14:10-14), which was analogous to their present situation (Neh 9:32-37).<\/p>","content_en":"<p><strong>9:9<\/strong> God had paid attention to his people’s <em>misery<\/em> under foreign domination (Exod 2:23-25; 3:7; 14:10-14), which was analogous to their present situation (Neh 9:32-37).<\/p>","summary_ro":"9:9 God had paid attention to his people’s misery under foreign domination (Exod 2:23-25; 3:7; 14:10-14), which was analogous to their present situation (Neh 9:32-37).","summary_en":"9:9 God had paid attention to his people’s misery under foreign domination (Exod 2:23-25; 3:7; 14:10-14), which was analogous to their present situation (Neh 9:32-37).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75843,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 9:9","title_en":"Study Note: Neemia 9:9","content_ro":"<p><strong>9:9<\/strong> God had paid attention to his people’s <em>misery<\/em> under foreign domination (Exod 2:23-25; 3:7; 14:10-14), which was analogous to their present situation (Neh 9:32-37).<\/p>","content_en":"<p><strong>9:9<\/strong> God had paid attention to his people’s <em>misery<\/em> under foreign domination (Exod 2:23-25; 3:7; 14:10-14), which was analogous to their present situation (Neh 9:32-37).<\/p>","summary_ro":"9:9 God had paid attention to his people’s misery under foreign domination (Exod 2:23-25; 3:7; 14:10-14), which was analogous to their present situation (Neh 9:32-37).","summary_en":"9:9 God had paid attention to his people’s misery under foreign domination (Exod 2:23-25; 3:7; 14:10-14), which was analogous to their present situation (Neh 9:32-37).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103469,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 9:9","title_en":"Study Note: Neemia 9:9","content_ro":"<p><strong>9:9<\/strong> God had paid attention to his people’s <em>misery<\/em> under foreign domination (Exod 2:23-25; 3:7; 14:10-14), which was analogous to their present situation (Neh 9:32-37).<\/p>","content_en":"<p><strong>9:9<\/strong> God had paid attention to his people’s <em>misery<\/em> under foreign domination (Exod 2:23-25; 3:7; 14:10-14), which was analogous to their present situation (Neh 9:32-37).<\/p>","summary_ro":"9:9 God had paid attention to his people’s misery under foreign domination (Exod 2:23-25; 3:7; 14:10-14), which was analogous to their present situation (Neh 9:32-37).","summary_en":"9:9 God had paid attention to his people’s misery under foreign domination (Exod 2:23-25; 3:7; 14:10-14), which was analogous to their present situation (Neh 9:32-37).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131095,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 9:9","title_en":"Study Note: Neemia 9:9","content_ro":"<p><strong>9:9<\/strong> God had paid attention to his people’s <em>misery<\/em> under foreign domination (Exod 2:23-25; 3:7; 14:10-14), which was analogous to their present situation (Neh 9:32-37).<\/p>","content_en":"<p><strong>9:9<\/strong> God had paid attention to his people’s <em>misery<\/em> under foreign domination (Exod 2:23-25; 3:7; 14:10-14), which was analogous to their present situation (Neh 9:32-37).<\/p>","summary_ro":"9:9 God had paid attention to his people’s misery under foreign domination (Exod 2:23-25; 3:7; 14:10-14), which was analogous to their present situation (Neh 9:32-37).","summary_en":"9:9 God had paid attention to his people’s misery under foreign domination (Exod 2:23-25; 3:7; 14:10-14), which was analogous to their present situation (Neh 9:32-37).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62277,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Nehemiah’s Confidence in God","title_en":"Nehemiah’s Confidence in God","content_ro":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","content_en":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","summary_ro":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","summary_en":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89903,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Nehemiah’s Confidence in God","title_en":"Nehemiah’s Confidence in God","content_ro":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","content_en":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","summary_ro":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","summary_en":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117529,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Nehemiah’s Confidence in God","title_en":"Nehemiah’s Confidence in God","content_ro":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","content_en":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","summary_ro":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","summary_en":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145155,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Nehemiah’s Confidence in God","title_en":"Nehemiah’s Confidence in God","content_ro":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","content_en":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","summary_ro":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","summary_en":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"10":[{"id":35301,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Sign","title_en":"Sign","content_ro":"<h3>SIGN<\/h3>\n<p>Word connoting a visible event intended to convey meaning beyond that which is normally perceived in the outward appearance of the event.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>In a few instances in the OT, “sign” refers to the observances of heavenly bodies in an astrological sense (Gn 1:14; Jer 10:2), or to the “signs and wonders” as marks of the miraculous actions of God within the history of the world (Dt 4:34; 6:22; Neh 9:10; Ps 105:27; Jer 32:20). On other occasions, it is used as an insignia of the Mosaic covenant. Thus, the wearing of the law on the wrist and forehead and the keeping of the Sabbath are considered signs of the relationship between Israel and God (Dt 6:8; 11:18; Ez 20:12, 20).<\/p>\n<p>The most numerous and significant usages of “sign” appear in relation to the OT prophetic ministry. Beginning with Moses, signs are used to confirm that God has spoken to the prophet. Thus, when Moses received the message of deliverance that he was to bring to the children of Israel in Egypt and the pharaoh, he was given two signs: his staff was changed into a serpent and his hand was afflicted with leprosy (Ex 4:1-8).<\/p>\n<p>Signs and wonders were also used by false prophets. After a sign had been given and had come to pass, the leaders of Israel were to examine the message of the prophet to see if it led the people away from the true worship of God. If it did, the prophet who had given the sign was to be put to death (Dt 13:1-5).<\/p>\n<p>The character of the sign varies and often is miraculous. Some of the great miracles of the OT are prophetic signs—for example, the moving of the shadow back up the steps of Hezekiah’s palace to confirm Isaiah’s prediction that the king would recover from what was a mortal illness (2 Kgs 20:8-9; Is 38:21-22). Often the sign is predictive only, and the people can know whether the prophet has spoken the truth by whether or not the event comes to pass—for example, the prophet’s foretelling the death of both of Eli’s sons on the same day (1 Sm 2:34; see also 14:10; 2 Kgs 19:29; Is 37:30). Sometimes the sign was carefully timed, and the recipient was told that the appearance of the sign would show when to act to fulfill the prophetic message (1 Sm 10:7-9). At other times, the events predicted were acted out in the life of the prophet. These symbolic actions demonstrated the truth of the prophet’s message—for example, Isaiah’s nakedness for three years to demonstrate the fate of those who preached trust in Egypt’s power (Is 20:3; see also Ez 4:3).<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>The NT occurrences are much like those in the OT. There are references to heavenly signs that will occur as indications of the end of time, and those with special knowledge will understand that the end is drawing near (Mt 24:3, 30; Mk 13:4, 22; Lk 21:11, 25-26). These apocalyptic signs have no astrological connotations as in the OT. There is also mention of the sign as the seal of the covenant between God and Israel in reference to circumcision in Romans 4:11.<\/p>\n<p>As in the OT, the NT uses of signs are confirmations of the message given by God, and this message comes through the apostolic community to the church. Thus, there is great emphasis on the way God confirms the message of the apostles through their ability to perform signs and wonders (Acts 2:43; 4:30; 5:12; 8:13; 14:3; Rom 15:19; Heb 2:4).<\/p>\n<p>In Matthew, Mark, and Luke, Jesus’ miracles are not called signs. Only in Acts 2:22 does Peter proclaim that Jesus’ message was attested by signs he performed. Rather, Jesus’ miracles are seen as acts of divine power and mercy. When the Jews ask for a sign, they are consistently refused, with the promise that the only sign they will receive is the sign of Jonah (Mt 12:38-39; 16:1; Mk 8:11-12; Lk 11:19, 30), a sign that refers to the death and resurrection of the Christ. As Jonah was in the belly of the whale for three days and three nights, so will the Son of Man be in the heart of the earth for three days (Mt 12:40).<\/p>\n<p>In the Gospel of John, however, the miracles of Jesus are seen in a strikingly different light and are considered signs. Beginning with the changing of water into wine (Jn 2:1-11), the miracles are called signs and are intended to lead those who see them to faith (v 23). Jesus even laments that the people will not believe unless they see signs (4:48). John’s purpose in writing his Gospel is to present the signs of Jesus so that those who come to faith may do so through seeing these signs (20:30). The signs in the Gospel are expressly chosen because they lend themselves to the development of true faith.<\/p>\n<p>In the Gospel of John, the miracles of Jesus confirm the teaching of Jesus. In the synoptic Gospels, the miracles are seen as acts of mercy and divine power. In John they are carefully selected to demonstrate what Jesus has to tell the world about himself. In this respect, they are a bit like the symbolic actions of Isaiah and Ezekiel in that the action of the speaker dramatizes the message. After Jesus feeds the 5,000 with the five loaves of bread and the two fishes, he announces in the synagogue at Capernaum, “I am the bread of life which came down from heaven” (Jn 6:51). He tells them not to labor for the bread of this world that perishes. In much the same way, the healing of the man born blind is bound up with Jesus’ teaching that he is the light of the world (9:5). The resurrection of Lazarus prepares the way for Jesus to proclaim that he is the resurrection and the life (11:25). In John’s Gospel the signs are not only a demonstration of divine power but also a revelation of Jesus’ divine character. In addition to confirming his divine message, they also proclaim his personhood and mission.<\/p>\n<p><em>See also<\/em> Miracle.<\/p>","content_en":"<h3>SIGN<\/h3>\n<p>Word connoting a visible event intended to convey meaning beyond that which is normally perceived in the outward appearance of the event.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>In a few instances in the OT, “sign” refers to the observances of heavenly bodies in an astrological sense (Gn 1:14; Jer 10:2), or to the “signs and wonders” as marks of the miraculous actions of God within the history of the world (Dt 4:34; 6:22; Neh 9:10; Ps 105:27; Jer 32:20). On other occasions, it is used as an insignia of the Mosaic covenant. Thus, the wearing of the law on the wrist and forehead and the keeping of the Sabbath are considered signs of the relationship between Israel and God (Dt 6:8; 11:18; Ez 20:12, 20).<\/p>\n<p>The most numerous and significant usages of “sign” appear in relation to the OT prophetic ministry. Beginning with Moses, signs are used to confirm that God has spoken to the prophet. Thus, when Moses received the message of deliverance that he was to bring to the children of Israel in Egypt and the pharaoh, he was given two signs: his staff was changed into a serpent and his hand was afflicted with leprosy (Ex 4:1-8).<\/p>\n<p>Signs and wonders were also used by false prophets. After a sign had been given and had come to pass, the leaders of Israel were to examine the message of the prophet to see if it led the people away from the true worship of God. If it did, the prophet who had given the sign was to be put to death (Dt 13:1-5).<\/p>\n<p>The character of the sign varies and often is miraculous. Some of the great miracles of the OT are prophetic signs—for example, the moving of the shadow back up the steps of Hezekiah’s palace to confirm Isaiah’s prediction that the king would recover from what was a mortal illness (2 Kgs 20:8-9; Is 38:21-22). Often the sign is predictive only, and the people can know whether the prophet has spoken the truth by whether or not the event comes to pass—for example, the prophet’s foretelling the death of both of Eli’s sons on the same day (1 Sm 2:34; see also 14:10; 2 Kgs 19:29; Is 37:30). Sometimes the sign was carefully timed, and the recipient was told that the appearance of the sign would show when to act to fulfill the prophetic message (1 Sm 10:7-9). At other times, the events predicted were acted out in the life of the prophet. These symbolic actions demonstrated the truth of the prophet’s message—for example, Isaiah’s nakedness for three years to demonstrate the fate of those who preached trust in Egypt’s power (Is 20:3; see also Ez 4:3).<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>The NT occurrences are much like those in the OT. There are references to heavenly signs that will occur as indications of the end of time, and those with special knowledge will understand that the end is drawing near (Mt 24:3, 30; Mk 13:4, 22; Lk 21:11, 25-26). These apocalyptic signs have no astrological connotations as in the OT. There is also mention of the sign as the seal of the covenant between God and Israel in reference to circumcision in Romans 4:11.<\/p>\n<p>As in the OT, the NT uses of signs are confirmations of the message given by God, and this message comes through the apostolic community to the church. Thus, there is great emphasis on the way God confirms the message of the apostles through their ability to perform signs and wonders (Acts 2:43; 4:30; 5:12; 8:13; 14:3; Rom 15:19; Heb 2:4).<\/p>\n<p>In Matthew, Mark, and Luke, Jesus’ miracles are not called signs. Only in Acts 2:22 does Peter proclaim that Jesus’ message was attested by signs he performed. Rather, Jesus’ miracles are seen as acts of divine power and mercy. When the Jews ask for a sign, they are consistently refused, with the promise that the only sign they will receive is the sign of Jonah (Mt 12:38-39; 16:1; Mk 8:11-12; Lk 11:19, 30), a sign that refers to the death and resurrection of the Christ. As Jonah was in the belly of the whale for three days and three nights, so will the Son of Man be in the heart of the earth for three days (Mt 12:40).<\/p>\n<p>In the Gospel of John, however, the miracles of Jesus are seen in a strikingly different light and are considered signs. Beginning with the changing of water into wine (Jn 2:1-11), the miracles are called signs and are intended to lead those who see them to faith (v 23). Jesus even laments that the people will not believe unless they see signs (4:48). John’s purpose in writing his Gospel is to present the signs of Jesus so that those who come to faith may do so through seeing these signs (20:30). The signs in the Gospel are expressly chosen because they lend themselves to the development of true faith.<\/p>\n<p>In the Gospel of John, the miracles of Jesus confirm the teaching of Jesus. In the synoptic Gospels, the miracles are seen as acts of mercy and divine power. In John they are carefully selected to demonstrate what Jesus has to tell the world about himself. In this respect, they are a bit like the symbolic actions of Isaiah and Ezekiel in that the action of the speaker dramatizes the message. After Jesus feeds the 5,000 with the five loaves of bread and the two fishes, he announces in the synagogue at Capernaum, “I am the bread of life which came down from heaven” (Jn 6:51). He tells them not to labor for the bread of this world that perishes. In much the same way, the healing of the man born blind is bound up with Jesus’ teaching that he is the light of the world (9:5). The resurrection of Lazarus prepares the way for Jesus to proclaim that he is the resurrection and the life (11:25). In John’s Gospel the signs are not only a demonstration of divine power but also a revelation of Jesus’ divine character. In addition to confirming his divine message, they also proclaim his personhood and mission.<\/p>\n<p><em>See also<\/em> Miracle.<\/p>","summary_ro":"SIGN Word connoting a visible event intended to convey meaning beyond that which is normally perceived in the outward appearance of the event. In the Old Testament In a few instances in the OT, “sign” refers to the observances of heavenly bodies in an astrological sense (Gn 1:14; Jer 10:2), or to the “signs and wonders” as marks of the miraculous actions of God within the history of the world (Dt 4:34; 6:22; Neh 9:10; Ps 105:27; Jer 32:20). On other occasions, it is used as an insignia of the...","summary_en":"SIGN Word connoting a visible event intended to convey meaning beyond that which is normally perceived in the outward appearance of the event. In the Old Testament In a few instances in the OT, “sign” refers to the observances of heavenly bodies in an astrological sense (Gn 1:14; Jer 10:2), or to the “signs and wonders” as marks of the miraculous actions of God within the history of the world (Dt 4:34; 6:22; Neh 9:10; Ps 105:27; Jer 32:20). On other occasions, it is used as an insignia of the...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48218,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 9:10","title_en":"Study Note: Neemia 9:10","content_ro":"<p><strong>9:10-11<\/strong> <em>You have a glorious reputation:<\/em> In the Exodus, God had demonstrated his character with plagues, parting the sea, and defeating the arrogant Egyptian army (Exod 15:5, 9-10, 19).<\/p>","content_en":"<p><strong>9:10-11<\/strong> <em>You have a glorious reputation:<\/em> In the Exodus, God had demonstrated his character with plagues, parting the sea, and defeating the arrogant Egyptian army (Exod 15:5, 9-10, 19).<\/p>","summary_ro":"9:10-11 You have a glorious reputation: In the Exodus, God had demonstrated his character with plagues, parting the sea, and defeating the arrogant Egyptian army (Exod 15:5, 9-10, 19).","summary_en":"9:10-11 You have a glorious reputation: In the Exodus, God had demonstrated his character with plagues, parting the sea, and defeating the arrogant Egyptian army (Exod 15:5, 9-10, 19).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75844,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 9:10","title_en":"Study Note: Neemia 9:10","content_ro":"<p><strong>9:10-11<\/strong> <em>You have a glorious reputation:<\/em> In the Exodus, God had demonstrated his character with plagues, parting the sea, and defeating the arrogant Egyptian army (Exod 15:5, 9-10, 19).<\/p>","content_en":"<p><strong>9:10-11<\/strong> <em>You have a glorious reputation:<\/em> In the Exodus, God had demonstrated his character with plagues, parting the sea, and defeating the arrogant Egyptian army (Exod 15:5, 9-10, 19).<\/p>","summary_ro":"9:10-11 You have a glorious reputation: In the Exodus, God had demonstrated his character with plagues, parting the sea, and defeating the arrogant Egyptian army (Exod 15:5, 9-10, 19).","summary_en":"9:10-11 You have a glorious reputation: In the Exodus, God had demonstrated his character with plagues, parting the sea, and defeating the arrogant Egyptian army (Exod 15:5, 9-10, 19).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103470,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 9:10","title_en":"Study Note: Neemia 9:10","content_ro":"<p><strong>9:10-11<\/strong> <em>You have a glorious reputation:<\/em> In the Exodus, God had demonstrated his character with plagues, parting the sea, and defeating the arrogant Egyptian army (Exod 15:5, 9-10, 19).<\/p>","content_en":"<p><strong>9:10-11<\/strong> <em>You have a glorious reputation:<\/em> In the Exodus, God had demonstrated his character with plagues, parting the sea, and defeating the arrogant Egyptian army (Exod 15:5, 9-10, 19).<\/p>","summary_ro":"9:10-11 You have a glorious reputation: In the Exodus, God had demonstrated his character with plagues, parting the sea, and defeating the arrogant Egyptian army (Exod 15:5, 9-10, 19).","summary_en":"9:10-11 You have a glorious reputation: In the Exodus, God had demonstrated his character with plagues, parting the sea, and defeating the arrogant Egyptian army (Exod 15:5, 9-10, 19).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131096,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 9:10","title_en":"Study Note: Neemia 9:10","content_ro":"<p><strong>9:10-11<\/strong> <em>You have a glorious reputation:<\/em> In the Exodus, God had demonstrated his character with plagues, parting the sea, and defeating the arrogant Egyptian army (Exod 15:5, 9-10, 19).<\/p>","content_en":"<p><strong>9:10-11<\/strong> <em>You have a glorious reputation:<\/em> In the Exodus, God had demonstrated his character with plagues, parting the sea, and defeating the arrogant Egyptian army (Exod 15:5, 9-10, 19).<\/p>","summary_ro":"9:10-11 You have a glorious reputation: In the Exodus, God had demonstrated his character with plagues, parting the sea, and defeating the arrogant Egyptian army (Exod 15:5, 9-10, 19).","summary_en":"9:10-11 You have a glorious reputation: In the Exodus, God had demonstrated his character with plagues, parting the sea, and defeating the arrogant Egyptian army (Exod 15:5, 9-10, 19).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"11":[{"id":14002,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Glory","title_en":"Glory","content_ro":"<h3>GLORY<\/h3>\n<p>The singular splendor of God and the consequences for humanity.<\/p>\n<p class=\"h2\" id=\"TheGloryofGod\">The Glory of God<\/p>\n<p>The glory of God can be described in two senses: (1) as a general category or attribute, and (2) as a specific category referring to particular historical manifestations of his presence.<\/p>\n<h5>As an Attribute<\/h5>\n<p>God’s glory refers primarily to his majestic beauty and splendor; it also refers to the expression of God’s character (Rom 3:23). The Scriptures record praise to his glorious name (Neh 9:5), describe him as the glorious Father (Eph 1:17) and the King of glory (Ps 24); he is exalted above the heavens, and his glory is over all the earth (Pss 57:5, 11; 108:5; 113:4). He is the God of glory who appeared to the patriarchs of the OT (Acts 7:2). He is jealous to maintain his glory and unwilling that it be given to another (Is 42:8); he acts to bring glory to himself (Ps 79:9; Is 48:11).<\/p>\n<p>The glory of God is proclaimed by the Creation (Pss 19:1; 97:6; Rom 1:20). It is revealed by his mighty acts of salvation and deliverance (1 Chr 16:24; Pss 72:18-19; 96:3; 145:10-12; Jn 11:4, 40). His glory is the theme of the praise (1 Chr 16:24-29; Pss 29:1-2, 9; 66:1-2; 96:7-8; 115:1; Is 42:12; Rom 4:20; Phil 2:9-11).<\/p>\n<h5>As His Presence<\/h5>\n<p>References to the glory of the Lord are often to particular historical manifestations of his presence; images of light and fire are prominently associated with these occurrences. The foremost example is what is known in rabbinical literature as the shekinah glory, a phrase meaning the “dwelling glory.” It refers primarily to the presence of God in the pillar of cloud and fire in the OT.<\/p>\n<p>The first explicit reference to the glory cloud is found in Exodus 13:21-22. At the time of the exodus, the glory of God appeared in the pillar of cloud and fire to lead the people through the sea and wilderness (Neh 9:11-12, 19). At Sinai, with Israel encamped around the mountain, the glory of God comes in the cloud and fire to speak with Moses in the sight of the people (Ex 19:9, 16-18; 24:15-18; Dt 5:5, 22-24). When Moses is given a glimpse of that glory unconcealed by the cloud and fire, his own face becomes radiant and must be veiled because of the people’s fear (Ex 33:18-23; 34:29-35; 2 Cor 3:7-18).<\/p>\n<p>The picture of Israel encamped around the glory of God on Sinai portrays God dwelling in the midst of his people. When the tabernacle is completed and the people set out on their march, the glory cloud of God’s presence dwells above them throughout their journey (Ex 40:34-38; Nm 10:11-12). When they encamp, the tribes encircle the tabernacle (Nm 1:50–2:2), and the cloud reminds them of his presence in their midst. Later, the same glory filled the new temple that Solomon builds (2 Chr 5:13–6:1; 7:1-3). The psalmists celebrated Jerusalem and the temple as the place where his glory dwelt (Pss 26:8; 63:2; 85:9); God was in their midst.<\/p>\n<p>Later in Israel’s history they denied God’s glorious presence (Is 3:8) and exchanged the glory of the Lord for idols made by human hands (Ps 106:20; Jer 2:10-11; cf. Rom 1:23). Because of their disobedience, judgment came against Jerusalem; the penalties of covenant violation were enforced. God would no longer be the God of a disobedient people (Hos 1:9). God’s presence in the glory cloud left the temple (Ez 10:4, 18-19; 11:22), and Israel went into exile (12:1-15).<\/p>\n<p>Yet out of this judgment God determined to bring a remnant to rebuild the city and the temple. In his visions Ezekiel saw the glory of the Lord return to dwell in the temple again (Ez 43:2-9), a time when the glory would return to a purified people and dwell among them forever. When the exile was over and the second temple was under construction, Haggai and Zechariah urged the people on with the promise of the return of the glory of God to fill the temple as it had done in the first temple and to “be glory in their midst” (Hg 2:3-9; Zec 2:5, 10-11).<\/p>\n<p class=\"h2\" id=\"TheGloryofGodinJesusChrist\">The Glory of God in Jesus Christ<\/p>\n<p>We are not told if the shekinah glory returned to the second temple. But we are told that God’s glory was seen again on earth in the person of Jesus Christ. John 1:14 says, “The Word became flesh and <em>dwelt<\/em> among us, and we beheld his <em>glory, glory<\/em> as of the only Son” (italics added). As such, Jesus was the new tabernacle for God’s abiding glory. In Jesus, God dwelt among people. Since Christ was (and is) the very image of God, to see the light of his face was to know the glory of God (2 Cor 4:4-6). To see Jesus was to see a “light to the Gentiles and the glory of Israel” (Lk 2:30-32). The disciples who witnessed the Transfiguration (Mt 17:1-8) saw his glory in a marvelous way (2 Pt 1:16-17), for it was a glory that burst out of his human body. This outburst of glory prefigured the glorification Christ experienced in resurrection and ascension (see Jn 17:5; Phil 2:5-11).<\/p>\n<p>Because Jesus humbled himself and was obedient to the point of death, God highly exalted him (Phil 2:8-9). After he suffered death on the cross, he entered into his glory (Lk 24:26) with a new and glorious body (1 Cor 15:39-43; Phil 3:21). The glorified Christ appeared to his servants. Stephen saw his glory (Acts 7:55), and Saul was blinded by his splendor (9:3). That same Christ is predicted to return in glory. He will sit on his throne in judgment (Mt 25:31); evil will be punished (16:27; 24:30; Mk 13:26; Lk 21:27; 2 Thes 2:9-10). Those who have professed him before men need not fear his glorious appearing (Mk 8:38).<\/p>\n<p>At the consummation, the whole earth will be filled with his glory (Ps 72:19; Is 6:3; Hb 2:14). No longer will a glory cloud rest above a temple to mark the Holy Place, for there will be a new heaven and a new earth (Rv 21:1). The Holy City will have the radiance of the glory of God (vv 10-11).<\/p>\n<p class=\"h2\" id=\"GloryandthePeopleofGod\">Glory and the People of God<\/p>\n<p>The people of God have experienced the glory of the presence of God. The glory cloud of the OT was <em>their<\/em> glory (Ps 106:20; Jer 2:11). Christ came as the embodiment of the glory of God; God was in the midst of his people. When Christ ascended, he sent his Spirit to the believers (Jn 16:7-14) so that God could live in the midst of his people. The Spirit of glory rests on those who suffer for the name of Christ (1 Pt 4:14); that Spirit is the guarantee of the glorious inheritance of the saints (Rom 8:16-17).<\/p>\n<p>God has given to his people the hope of glory (Rom 5:2; Phil 3:21; Col 1:27; Jude 1:24-25). Those whom he has chosen he will also glorify (Rom 8:30; 9:23); they will share in the glory of Christ (Col 3:4; 2 Thes 2:14; 2 Tm 2:10). The sufferings of this age do not compare with the glory that will be revealed (Rom 8:18; 2 Cor 4:17). The whole of creation longs to see the glorious freedom of the children of God (Rom 8:21). This hope of glory is so certain that Peter can speak of participating in it even now (1 Pt 5:1) while looking forward to that eternal glory (v 10). As partakers in the glory of Christ, the church is called to glorify God. Because of the hope that is in them, they purify themselves (1 Jn 3:3).<\/p>\n<p><em>See also<\/em> Boast; God, Being and Attributes of; Pillar of Fire and Cloud; Shekinah; Theophany; Wealth.<\/p>","content_en":"<h3>GLORY<\/h3>\n<p>The singular splendor of God and the consequences for humanity.<\/p>\n<p class=\"h2\" id=\"TheGloryofGod\">The Glory of God<\/p>\n<p>The glory of God can be described in two senses: (1) as a general category or attribute, and (2) as a specific category referring to particular historical manifestations of his presence.<\/p>\n<h5>As an Attribute<\/h5>\n<p>God’s glory refers primarily to his majestic beauty and splendor; it also refers to the expression of God’s character (Rom 3:23). The Scriptures record praise to his glorious name (Neh 9:5), describe him as the glorious Father (Eph 1:17) and the King of glory (Ps 24); he is exalted above the heavens, and his glory is over all the earth (Pss 57:5, 11; 108:5; 113:4). He is the God of glory who appeared to the patriarchs of the OT (Acts 7:2). He is jealous to maintain his glory and unwilling that it be given to another (Is 42:8); he acts to bring glory to himself (Ps 79:9; Is 48:11).<\/p>\n<p>The glory of God is proclaimed by the Creation (Pss 19:1; 97:6; Rom 1:20). It is revealed by his mighty acts of salvation and deliverance (1 Chr 16:24; Pss 72:18-19; 96:3; 145:10-12; Jn 11:4, 40). His glory is the theme of the praise (1 Chr 16:24-29; Pss 29:1-2, 9; 66:1-2; 96:7-8; 115:1; Is 42:12; Rom 4:20; Phil 2:9-11).<\/p>\n<h5>As His Presence<\/h5>\n<p>References to the glory of the Lord are often to particular historical manifestations of his presence; images of light and fire are prominently associated with these occurrences. The foremost example is what is known in rabbinical literature as the shekinah glory, a phrase meaning the “dwelling glory.” It refers primarily to the presence of God in the pillar of cloud and fire in the OT.<\/p>\n<p>The first explicit reference to the glory cloud is found in Exodus 13:21-22. At the time of the exodus, the glory of God appeared in the pillar of cloud and fire to lead the people through the sea and wilderness (Neh 9:11-12, 19). At Sinai, with Israel encamped around the mountain, the glory of God comes in the cloud and fire to speak with Moses in the sight of the people (Ex 19:9, 16-18; 24:15-18; Dt 5:5, 22-24). When Moses is given a glimpse of that glory unconcealed by the cloud and fire, his own face becomes radiant and must be veiled because of the people’s fear (Ex 33:18-23; 34:29-35; 2 Cor 3:7-18).<\/p>\n<p>The picture of Israel encamped around the glory of God on Sinai portrays God dwelling in the midst of his people. When the tabernacle is completed and the people set out on their march, the glory cloud of God’s presence dwells above them throughout their journey (Ex 40:34-38; Nm 10:11-12). When they encamp, the tribes encircle the tabernacle (Nm 1:50–2:2), and the cloud reminds them of his presence in their midst. Later, the same glory filled the new temple that Solomon builds (2 Chr 5:13–6:1; 7:1-3). The psalmists celebrated Jerusalem and the temple as the place where his glory dwelt (Pss 26:8; 63:2; 85:9); God was in their midst.<\/p>\n<p>Later in Israel’s history they denied God’s glorious presence (Is 3:8) and exchanged the glory of the Lord for idols made by human hands (Ps 106:20; Jer 2:10-11; cf. Rom 1:23). Because of their disobedience, judgment came against Jerusalem; the penalties of covenant violation were enforced. God would no longer be the God of a disobedient people (Hos 1:9). God’s presence in the glory cloud left the temple (Ez 10:4, 18-19; 11:22), and Israel went into exile (12:1-15).<\/p>\n<p>Yet out of this judgment God determined to bring a remnant to rebuild the city and the temple. In his visions Ezekiel saw the glory of the Lord return to dwell in the temple again (Ez 43:2-9), a time when the glory would return to a purified people and dwell among them forever. When the exile was over and the second temple was under construction, Haggai and Zechariah urged the people on with the promise of the return of the glory of God to fill the temple as it had done in the first temple and to “be glory in their midst” (Hg 2:3-9; Zec 2:5, 10-11).<\/p>\n<p class=\"h2\" id=\"TheGloryofGodinJesusChrist\">The Glory of God in Jesus Christ<\/p>\n<p>We are not told if the shekinah glory returned to the second temple. But we are told that God’s glory was seen again on earth in the person of Jesus Christ. John 1:14 says, “The Word became flesh and <em>dwelt<\/em> among us, and we beheld his <em>glory, glory<\/em> as of the only Son” (italics added). As such, Jesus was the new tabernacle for God’s abiding glory. In Jesus, God dwelt among people. Since Christ was (and is) the very image of God, to see the light of his face was to know the glory of God (2 Cor 4:4-6). To see Jesus was to see a “light to the Gentiles and the glory of Israel” (Lk 2:30-32). The disciples who witnessed the Transfiguration (Mt 17:1-8) saw his glory in a marvelous way (2 Pt 1:16-17), for it was a glory that burst out of his human body. This outburst of glory prefigured the glorification Christ experienced in resurrection and ascension (see Jn 17:5; Phil 2:5-11).<\/p>\n<p>Because Jesus humbled himself and was obedient to the point of death, God highly exalted him (Phil 2:8-9). After he suffered death on the cross, he entered into his glory (Lk 24:26) with a new and glorious body (1 Cor 15:39-43; Phil 3:21). The glorified Christ appeared to his servants. Stephen saw his glory (Acts 7:55), and Saul was blinded by his splendor (9:3). That same Christ is predicted to return in glory. He will sit on his throne in judgment (Mt 25:31); evil will be punished (16:27; 24:30; Mk 13:26; Lk 21:27; 2 Thes 2:9-10). Those who have professed him before men need not fear his glorious appearing (Mk 8:38).<\/p>\n<p>At the consummation, the whole earth will be filled with his glory (Ps 72:19; Is 6:3; Hb 2:14). No longer will a glory cloud rest above a temple to mark the Holy Place, for there will be a new heaven and a new earth (Rv 21:1). The Holy City will have the radiance of the glory of God (vv 10-11).<\/p>\n<p class=\"h2\" id=\"GloryandthePeopleofGod\">Glory and the People of God<\/p>\n<p>The people of God have experienced the glory of the presence of God. The glory cloud of the OT was <em>their<\/em> glory (Ps 106:20; Jer 2:11). Christ came as the embodiment of the glory of God; God was in the midst of his people. When Christ ascended, he sent his Spirit to the believers (Jn 16:7-14) so that God could live in the midst of his people. The Spirit of glory rests on those who suffer for the name of Christ (1 Pt 4:14); that Spirit is the guarantee of the glorious inheritance of the saints (Rom 8:16-17).<\/p>\n<p>God has given to his people the hope of glory (Rom 5:2; Phil 3:21; Col 1:27; Jude 1:24-25). Those whom he has chosen he will also glorify (Rom 8:30; 9:23); they will share in the glory of Christ (Col 3:4; 2 Thes 2:14; 2 Tm 2:10). The sufferings of this age do not compare with the glory that will be revealed (Rom 8:18; 2 Cor 4:17). The whole of creation longs to see the glorious freedom of the children of God (Rom 8:21). This hope of glory is so certain that Peter can speak of participating in it even now (1 Pt 5:1) while looking forward to that eternal glory (v 10). As partakers in the glory of Christ, the church is called to glorify God. Because of the hope that is in them, they purify themselves (1 Jn 3:3).<\/p>\n<p><em>See also<\/em> Boast; God, Being and Attributes of; Pillar of Fire and Cloud; Shekinah; Theophany; Wealth.<\/p>","summary_ro":"GLORY The singular splendor of God and the consequences for humanity. The Glory of God The glory of God can be described in two senses: (1) as a general category or attribute, and (2) as a specific category referring to particular historical manifestations of his presence. As an Attribute God’s glory refers primarily to his majestic beauty and splendor; it also refers to the expression of God’s character (Rom 3:23). The Scriptures record praise to his glorious name (Neh 9:5), describe him as ...","summary_en":"GLORY The singular splendor of God and the consequences for humanity. The Glory of God The glory of God can be described in two senses: (1) as a general category or attribute, and (2) as a specific category referring to particular historical manifestations of his presence. As an Attribute God’s glory refers primarily to his majestic beauty and splendor; it also refers to the expression of God’s character (Rom 3:23). The Scriptures record praise to his glorious name (Neh 9:5), describe him as ...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false}],"12":[{"id":23258,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Light","title_en":"Light","content_ro":"<h3>LIGHT<\/h3>\n<p>Illumination that makes sight possible.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Light is a many-sided concept in the OT. The term is often used of ordinary, sensible light, but it also speaks of communicating spiritual truth. Light was the first thing God created after the heavens and earth (Gn 1:3). God also made individual lights such as the sun, moon, and stars (v 16). Sometimes light is personified, as when its inaccessibility is indicated by saying that it is impossible to reach the place where it lives (Jb 38:19; cf. v 24). There are also manufactured light sources, such as those used in the tabernacle (Ex 25:37).<\/p>\n<p>Light is a natural symbol for what is pleasant, good, or uplifting, or what is associated with important people and more especially with God. “Light is pleasant,” says the preacher (Eccl 11:7). During one of the plagues in Egypt, the Egyptians were in thick darkness while the Israelites had light (Ex 10:23). When the Israelites left Egypt, they were led in the wilderness by a pillar of cloud by day and of fire by night (13:21). The pillar gave them light when their enemies were in darkness (14:20). In later days Israel remembered that God did not abandon his people even when they sinned; the pillar of fire was always there to show them the right way (Neh 9:19; cf. Neh 9:12; Pss 78:14; 105:39).<\/p>\n<p>Light symbolizes the blessing of the Lord. Job said, “He floods the darkness with light; he brings light to the deepest gloom” (Jb 12:22, <span>nlt<\/span>). In his time of trouble Job recalled earlier, better days: “I long for the years gone by when God took care of me, when he lighted the way before me and I walked safely through the darkness” (Jb 29:2-3, <span>nlt<\/span>). Similarly Eliphaz pictured the happiness that would befall Job if he would take Eliphaz’s advice: “Whatever you decide to do will be accomplished, and light will shine on the road ahead of you” (Jb 22:28, <span>nlt<\/span>). Eliphaz’s use of that expression shows what is commonly conveyed in his day. The psalmist counted it a blessing when God himself lighted his lamp (Pss 18:28; 118:27; cf. 97:11; 112:4).<\/p>\n<p>Light is closely linked with God; indeed, God can be said to be light: “No longer will you need the sun or moon to give you light, for the <span>Lord<\/span> your God will be your everlasting light, and he will be your glory. The sun will never set; the moon will not go down. For the <span>Lord<\/span> will be your everlasting light” (Is 60:19-20, <span>nlt<\/span>). The psalmist exulted, “The <span>Lord<\/span> is my light and my salvation” (Ps 27:1). God is said to be robed with light (104:2), and light dwells with him (Dn 2:22). Darkness is no problem to God; darkness and light are alike to him (Ps 139:12). Micah saw God as light and also as bringing his servants into the light (Mi 7:8-9). Both are ways of affirming that there is blessing and victory with God, so that a servant of God need never be dismayed.<\/p>\n<p>God’s blessing, described in terms of light, is also related to “the light of his presence.” Something of that expression’s meaning is seen from its use in Psalm 4:6: “Many people say, ‘Who will show us better times?’ Let the smile of your face shine on us, <span>Lord<\/span>” (<span>nlt<\/span>). The parallelism shows that “good” and the lifting up of the light of God’s countenance are much the same. Similarly, it was the light of God’s countenance that brought victory (Ps 44:3; here it is linked with God’s right hand and arm and his delight in his people). Those who walk in the light of God’s countenance are blessed (89:15). There is another side to that expression, for secret sins are exposed in his light (90:8). There is a close scrutiny from which no one and nothing can escape. But the predominant idea is that of the blessing that follows from God’s looking upon his people. On one occasion the phrase is used of a person showing favor to others (Jb 29:24). An extension of the Lord’s blessing is the light God gives to the world through his servants (Is 42:6; 49:6). God’s servants can guide others to the revelation and blessing of God.<\/p>\n<p>Light is associated with justice when the Lord says, “A law will go forth from me, and my justice for a light to the peoples” (Is 51:4, <span>rsv<\/span>). God’s light in that act of justice is a consuming fire. Sometimes light is connected with good behavior: “The path of the righteous is like the light of dawn, which shines brighter and brighter until full day” (Prv 4:18, <span>rsv<\/span>).<\/p>\n<p>The OT uses the absence of light as a synonym for disaster. There are those who grope in the dark without light (Jb 12:25). Bildad saw the light of the wicked put out in punishment and death (18:5-17). The wicked will be “thrust from light into darkness” (v 18). In the aftermath of the Babylonian destruction of Jerusalem there came the lament “He has brought me into deep darkness, shutting out all light” (Lam 3:2, <span>nlt<\/span>).<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>New Testament references to light are often figurative. Thus, on the Damascus road, Saul of Tarsus encountered “a light from heaven” (Acts 9:3; cf. 22:6-11; 26:13). Was that light as we know it or something else? Likewise, what quality of light shone in the apostle Peter’s cell (12:7)? The light in the heavenly city is not the kind of illumination seen on earth, “for the Lord God will be their light” (Rv 22:5; cf. 21:11, 23-24).<\/p>\n<p>The association of God with light is recurrent in the NT. The apostle John wrote that “God is light and there is no darkness in him at all” (1 Jn 1:5, <span>nlt<\/span>). The apostle James referred to God as “the Father of lights” (Jas 1:17). Or God may be thought of as living in light, light that no person can approach (1 Tm 6:16; cf. 1 Jn 1:7). Jesus said, “I am the light of the world” (Jn 8:12; see also 9:5), and “I have come as light into the world, that whoever believes in me may not remain in darkness” (Jn 12:46, <span>rsv<\/span>). Jesus told his followers to believe in the light while it was with them (v 35). Such passages emphasize that Christ brought a revelation from God, but he was more than a revealer. He was himself that revelation, according to the apostle John (Jn 1:1-10). John the Baptist came to bear witness to the light for the purpose of bringing people to believe (vv 7-8). Those who received Jesus, who believed in the light, received the right to become children of God (vv 9-12). Sometimes light is used to express the illumination that happens when people come to the knowledge of God and his salvation (Mt 4:16; Lk 2:32; Acts 13:47; 26:18).<\/p>\n<p>Perhaps thinking of a then-popular concept of a war between light and darkness, John wrote that the light shines in the darkness and adds that the darkness has not overcome it (Jn 1:5; cf. 1 Jn 2:8). John tells us that “the light from heaven came into the world, but they loved the darkness more than the light, for their actions were evil” (Jn 3:19, <span>nlt<\/span>). To love darkness brings condemnation, now and at the final judgment. John pointed out that evildoers keep away from the light; they do not want their evil exposed. But those who “do the truth” come to the light (vv 20-21). In John’s account of the raising of Lazarus, Jesus speaks of the possibility of walking without stumbling in the light of day, but then he goes on to the way a man stumbles in the night because he has no light (11:10). The lack of light “in” the man shows that it is a spiritual process with which Jesus is concerned and not with making physical progress by daylight. He who follows Jesus will have the light of life (8:12), which indicates what Jesus has in mind.<\/p>\n<p>Those who respond to the light may be characterized as “sons of light” (Jn 12:36). Their allegiance is to the light and their conduct has been shaped by this fact. The concept is not confined to John’s Gospel, for we also see it in Luke (Lk 16:8). We find it in Paul’s affirmation that the Thessalonian Christians are children of light and of the day, not of the night or darkness (1 Thes 5:5). John speaks of walking in the light (1 Jn 1:7) and sees the conduct of the Christian as aptly symbolized by light.<\/p>\n<p>This way of looking at the Christian’s manner of life reaches its high point in the words of Jesus to his followers: “You are the light of the world” (Mt 5:14), thus applying to them words that are also applied to himself. Of course, we are not the world’s light in the same sense as he is. When light refers to Christ, there is a reference to him as Savior and not merely as one who reveals great truths. When believers are called the light of the world, there is clearly no saving significance in the description: they do not accomplish the world’s salvation. But they do point it out. It is their function to live as redeemed people. They are to show the quality of life proper to the people of God and in this way act as light to the people of the world. They are to let their light shine before the world in such a way that people will see their good deeds and so come to praise God (not, be it noted, those who do the deeds, Mt 5:16). It is important for those in this position to make full use of the light they have. It is tragic when the light that is in them is darkness (Mt 6:23; Lk 11:35).<\/p>\n<p>This metaphor is worked out in a way not congenial to modern men and women, but the basic lesson is clear. Christians have been illuminated by the light that is Christ, who dwells within his people. If they ignore the illumination he brings and live like those in the dark, then indeed they are in deep darkness. They are worse than others because they know what light is and what it can mean to them, and have turned away from it.<\/p>\n<p><em>See also<\/em> Darkness.<\/p>","content_en":"<h3>LIGHT<\/h3>\n<p>Illumination that makes sight possible.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Light is a many-sided concept in the OT. The term is often used of ordinary, sensible light, but it also speaks of communicating spiritual truth. Light was the first thing God created after the heavens and earth (Gn 1:3). God also made individual lights such as the sun, moon, and stars (v 16). Sometimes light is personified, as when its inaccessibility is indicated by saying that it is impossible to reach the place where it lives (Jb 38:19; cf. v 24). There are also manufactured light sources, such as those used in the tabernacle (Ex 25:37).<\/p>\n<p>Light is a natural symbol for what is pleasant, good, or uplifting, or what is associated with important people and more especially with God. “Light is pleasant,” says the preacher (Eccl 11:7). During one of the plagues in Egypt, the Egyptians were in thick darkness while the Israelites had light (Ex 10:23). When the Israelites left Egypt, they were led in the wilderness by a pillar of cloud by day and of fire by night (13:21). The pillar gave them light when their enemies were in darkness (14:20). In later days Israel remembered that God did not abandon his people even when they sinned; the pillar of fire was always there to show them the right way (Neh 9:19; cf. Neh 9:12; Pss 78:14; 105:39).<\/p>\n<p>Light symbolizes the blessing of the Lord. Job said, “He floods the darkness with light; he brings light to the deepest gloom” (Jb 12:22, <span>nlt<\/span>). In his time of trouble Job recalled earlier, better days: “I long for the years gone by when God took care of me, when he lighted the way before me and I walked safely through the darkness” (Jb 29:2-3, <span>nlt<\/span>). Similarly Eliphaz pictured the happiness that would befall Job if he would take Eliphaz’s advice: “Whatever you decide to do will be accomplished, and light will shine on the road ahead of you” (Jb 22:28, <span>nlt<\/span>). Eliphaz’s use of that expression shows what is commonly conveyed in his day. The psalmist counted it a blessing when God himself lighted his lamp (Pss 18:28; 118:27; cf. 97:11; 112:4).<\/p>\n<p>Light is closely linked with God; indeed, God can be said to be light: “No longer will you need the sun or moon to give you light, for the <span>Lord<\/span> your God will be your everlasting light, and he will be your glory. The sun will never set; the moon will not go down. For the <span>Lord<\/span> will be your everlasting light” (Is 60:19-20, <span>nlt<\/span>). The psalmist exulted, “The <span>Lord<\/span> is my light and my salvation” (Ps 27:1). God is said to be robed with light (104:2), and light dwells with him (Dn 2:22). Darkness is no problem to God; darkness and light are alike to him (Ps 139:12). Micah saw God as light and also as bringing his servants into the light (Mi 7:8-9). Both are ways of affirming that there is blessing and victory with God, so that a servant of God need never be dismayed.<\/p>\n<p>God’s blessing, described in terms of light, is also related to “the light of his presence.” Something of that expression’s meaning is seen from its use in Psalm 4:6: “Many people say, ‘Who will show us better times?’ Let the smile of your face shine on us, <span>Lord<\/span>” (<span>nlt<\/span>). The parallelism shows that “good” and the lifting up of the light of God’s countenance are much the same. Similarly, it was the light of God’s countenance that brought victory (Ps 44:3; here it is linked with God’s right hand and arm and his delight in his people). Those who walk in the light of God’s countenance are blessed (89:15). There is another side to that expression, for secret sins are exposed in his light (90:8). There is a close scrutiny from which no one and nothing can escape. But the predominant idea is that of the blessing that follows from God’s looking upon his people. On one occasion the phrase is used of a person showing favor to others (Jb 29:24). An extension of the Lord’s blessing is the light God gives to the world through his servants (Is 42:6; 49:6). God’s servants can guide others to the revelation and blessing of God.<\/p>\n<p>Light is associated with justice when the Lord says, “A law will go forth from me, and my justice for a light to the peoples” (Is 51:4, <span>rsv<\/span>). God’s light in that act of justice is a consuming fire. Sometimes light is connected with good behavior: “The path of the righteous is like the light of dawn, which shines brighter and brighter until full day” (Prv 4:18, <span>rsv<\/span>).<\/p>\n<p>The OT uses the absence of light as a synonym for disaster. There are those who grope in the dark without light (Jb 12:25). Bildad saw the light of the wicked put out in punishment and death (18:5-17). The wicked will be “thrust from light into darkness” (v 18). In the aftermath of the Babylonian destruction of Jerusalem there came the lament “He has brought me into deep darkness, shutting out all light” (Lam 3:2, <span>nlt<\/span>).<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>New Testament references to light are often figurative. Thus, on the Damascus road, Saul of Tarsus encountered “a light from heaven” (Acts 9:3; cf. 22:6-11; 26:13). Was that light as we know it or something else? Likewise, what quality of light shone in the apostle Peter’s cell (12:7)? The light in the heavenly city is not the kind of illumination seen on earth, “for the Lord God will be their light” (Rv 22:5; cf. 21:11, 23-24).<\/p>\n<p>The association of God with light is recurrent in the NT. The apostle John wrote that “God is light and there is no darkness in him at all” (1 Jn 1:5, <span>nlt<\/span>). The apostle James referred to God as “the Father of lights” (Jas 1:17). Or God may be thought of as living in light, light that no person can approach (1 Tm 6:16; cf. 1 Jn 1:7). Jesus said, “I am the light of the world” (Jn 8:12; see also 9:5), and “I have come as light into the world, that whoever believes in me may not remain in darkness” (Jn 12:46, <span>rsv<\/span>). Jesus told his followers to believe in the light while it was with them (v 35). Such passages emphasize that Christ brought a revelation from God, but he was more than a revealer. He was himself that revelation, according to the apostle John (Jn 1:1-10). John the Baptist came to bear witness to the light for the purpose of bringing people to believe (vv 7-8). Those who received Jesus, who believed in the light, received the right to become children of God (vv 9-12). Sometimes light is used to express the illumination that happens when people come to the knowledge of God and his salvation (Mt 4:16; Lk 2:32; Acts 13:47; 26:18).<\/p>\n<p>Perhaps thinking of a then-popular concept of a war between light and darkness, John wrote that the light shines in the darkness and adds that the darkness has not overcome it (Jn 1:5; cf. 1 Jn 2:8). John tells us that “the light from heaven came into the world, but they loved the darkness more than the light, for their actions were evil” (Jn 3:19, <span>nlt<\/span>). To love darkness brings condemnation, now and at the final judgment. John pointed out that evildoers keep away from the light; they do not want their evil exposed. But those who “do the truth” come to the light (vv 20-21). In John’s account of the raising of Lazarus, Jesus speaks of the possibility of walking without stumbling in the light of day, but then he goes on to the way a man stumbles in the night because he has no light (11:10). The lack of light “in” the man shows that it is a spiritual process with which Jesus is concerned and not with making physical progress by daylight. He who follows Jesus will have the light of life (8:12), which indicates what Jesus has in mind.<\/p>\n<p>Those who respond to the light may be characterized as “sons of light” (Jn 12:36). Their allegiance is to the light and their conduct has been shaped by this fact. The concept is not confined to John’s Gospel, for we also see it in Luke (Lk 16:8). We find it in Paul’s affirmation that the Thessalonian Christians are children of light and of the day, not of the night or darkness (1 Thes 5:5). John speaks of walking in the light (1 Jn 1:7) and sees the conduct of the Christian as aptly symbolized by light.<\/p>\n<p>This way of looking at the Christian’s manner of life reaches its high point in the words of Jesus to his followers: “You are the light of the world” (Mt 5:14), thus applying to them words that are also applied to himself. Of course, we are not the world’s light in the same sense as he is. When light refers to Christ, there is a reference to him as Savior and not merely as one who reveals great truths. When believers are called the light of the world, there is clearly no saving significance in the description: they do not accomplish the world’s salvation. But they do point it out. It is their function to live as redeemed people. They are to show the quality of life proper to the people of God and in this way act as light to the people of the world. They are to let their light shine before the world in such a way that people will see their good deeds and so come to praise God (not, be it noted, those who do the deeds, Mt 5:16). It is important for those in this position to make full use of the light they have. It is tragic when the light that is in them is darkness (Mt 6:23; Lk 11:35).<\/p>\n<p>This metaphor is worked out in a way not congenial to modern men and women, but the basic lesson is clear. Christians have been illuminated by the light that is Christ, who dwells within his people. If they ignore the illumination he brings and live like those in the dark, then indeed they are in deep darkness. They are worse than others because they know what light is and what it can mean to them, and have turned away from it.<\/p>\n<p><em>See also<\/em> Darkness.<\/p>","summary_ro":"LIGHT Illumination that makes sight possible. In the Old Testament Light is a many-sided concept in the OT. The term is often used of ordinary, sensible light, but it also speaks of communicating spiritual truth. Light was the first thing God created after the heavens and earth (Gn 1:3). God also made individual lights such as the sun, moon, and stars (v 16). Sometimes light is personified, as when its inaccessibility is indicated by saying that it is impossible to reach the place where it li...","summary_en":"LIGHT Illumination that makes sight possible. In the Old Testament Light is a many-sided concept in the OT. The term is often used of ordinary, sensible light, but it also speaks of communicating spiritual truth. Light was the first thing God created after the heavens and earth (Gn 1:3). God also made individual lights such as the sun, moon, and stars (v 16). Sometimes light is personified, as when its inaccessibility is indicated by saying that it is impossible to reach the place where it li...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":30414,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Pillar of Fire and Cloud","title_en":"Pillar of Fire and Cloud","content_ro":"<h3>PILLAR OF FIRE AND CLOUD<\/h3>\n<p>One of the most frequent modes of God’s appearing to humans in the OT; a visual manifestation of the presence of God common in the narratives of the exodus, Sinai covenant, the wilderness wanderings, and the dedication of the temple. The Bible refers to this phenomenon in a variety of ways: the pillar of cloud and of fire (Ex 14:24); pillar of cloud (Ex 33:9-10; Nm 14:14); pillar of fire (Ex 13:21; Nm 14:14); cloud (Ex 40:34-35; Dt 1:33); fire (Dt 1:33; 4:12). Though the Bible itself does not use this designation, the cloud and associated theophanies (God-appearances) are often called the “Shekinah glory” or simply “the Shekinah”—terms that have entered Christian theology from rabbinic literature.<\/p>\n<p>The cloud theophany is associated with a variety of functions; common to all of them is that it is a visible expression of the presence of God. The cloud filled the tabernacle and was there day and night as a witness to the presence of God (Ex 40:34-38). God appeared in the cloud on the Day of Atonement (Lv 16:2). God’s acceptance of the temple built as his dwelling is shown when the cloud comes at the dedication (1 Kgs 8:10-11; 2 Chr 5:13-14).<\/p>\n<p>The cloud was also a protection for Israel. At its first appearance in the events of the exodus, the cloud positioned itself between the armies of Egypt and Israel, engulfing the Egyptians in darkness on the one side while lighting the way with its fire for Israel on the other (Ex 14:19-20). The psalmist recalled how God “spread out a cloud as a covering, and a fire to give light at night” (Ps 105:39, <span>niv<\/span>).<\/p>\n<p>The pillar also served as Israel’s guide during the exodus and wandering in the wilderness. “The <span>Lord<\/span> guided them by a pillar of cloud during the day and a pillar of fire at night. That way they could travel whether it was day or night. And the <span>Lord<\/span> did not remove the pillar of cloud or pillar of fire from their sight” (Ex 13:21-22, <span>nlt<\/span>). Whenever the cloud lifted from above the tent, the Israelites set out; wherever the cloud settled, the Israelites encamped (Nm 9:17). In spite of the sins of the people, the Lord God went ahead of them on their journey, in fire by night and in a cloud by day (Dt 1:33). Subsequent generations would recount how God was their guide by day and night (Neh 9:12, 19; Ps 78:14).<\/p>\n<p>The cloud also had an oracular function (Ps 99:7). Not only did God speak from the cloud at Sinai (Ex 19:9, 16; 34:1-25; Dt 4:11-12; 5:22), he also spoke from there when Israel rebelled (Ex 16:10; Nm 14:10; 16:42-43), when Aaron and Miriam had a quarrel with Moses (Nm 12:1-15), and when the 70 elders were appointed. Only Moses had this ready access to the very words of God. When Moses went into the tabernacle, “the pillar of cloud would come down and hover at the entrance while the <span>Lord<\/span> spoke with Moses” (Ex 33:9, <span>nlt<\/span>). At the death of Moses the Lord appears in the pillar at the tent and speaks of the coming apostasy of the nation (Dt 31:14-29).<\/p>\n<p>Other theophanies having the features of cloud, fire, and light—or some combination—should probably be associated with the pillar of fire and cloud. Ezekiel saw an immense cloud with flashing lightning and surrounded by a brilliant light (Ez 1:4); when he looked inside the cloud, he saw a fire, creatures in the service of God, the throne of God, and the awesome presence of the one who sat upon it and spoke (vv 5-28). Ezekiel also had a vision of the glory of God leaving the temple, and later a vision of its return (chs 10; 43). In Daniel’s vision of the Ancient of Days, he sees one “like a son of man, coming with the clouds of heaven” to receive authority, glory, and power (Dn 7:13, <span>niv<\/span>). The phrase “son of man” becomes Jesus’ favorite self-designation in the Gospels. At the Transfiguration, when he reveals his own glory, the clouds envelop him (Mt 17:5; Mk 9:7; Lk 9:34). At his ascension he is received into the clouds, and angels remind the apostles of his promise to return in the same way (Acts 1:9-11; see Mt 24:30; Mk 13:26; Lk 21:27; Rv 1:7).<\/p>\n<p><em>See also<\/em> Glory; Shekinah; Theophany.<\/p>","content_en":"<h3>PILLAR OF FIRE AND CLOUD<\/h3>\n<p>One of the most frequent modes of God’s appearing to humans in the OT; a visual manifestation of the presence of God common in the narratives of the exodus, Sinai covenant, the wilderness wanderings, and the dedication of the temple. The Bible refers to this phenomenon in a variety of ways: the pillar of cloud and of fire (Ex 14:24); pillar of cloud (Ex 33:9-10; Nm 14:14); pillar of fire (Ex 13:21; Nm 14:14); cloud (Ex 40:34-35; Dt 1:33); fire (Dt 1:33; 4:12). Though the Bible itself does not use this designation, the cloud and associated theophanies (God-appearances) are often called the “Shekinah glory” or simply “the Shekinah”—terms that have entered Christian theology from rabbinic literature.<\/p>\n<p>The cloud theophany is associated with a variety of functions; common to all of them is that it is a visible expression of the presence of God. The cloud filled the tabernacle and was there day and night as a witness to the presence of God (Ex 40:34-38). God appeared in the cloud on the Day of Atonement (Lv 16:2). God’s acceptance of the temple built as his dwelling is shown when the cloud comes at the dedication (1 Kgs 8:10-11; 2 Chr 5:13-14).<\/p>\n<p>The cloud was also a protection for Israel. At its first appearance in the events of the exodus, the cloud positioned itself between the armies of Egypt and Israel, engulfing the Egyptians in darkness on the one side while lighting the way with its fire for Israel on the other (Ex 14:19-20). The psalmist recalled how God “spread out a cloud as a covering, and a fire to give light at night” (Ps 105:39, <span>niv<\/span>).<\/p>\n<p>The pillar also served as Israel’s guide during the exodus and wandering in the wilderness. “The <span>Lord<\/span> guided them by a pillar of cloud during the day and a pillar of fire at night. That way they could travel whether it was day or night. And the <span>Lord<\/span> did not remove the pillar of cloud or pillar of fire from their sight” (Ex 13:21-22, <span>nlt<\/span>). Whenever the cloud lifted from above the tent, the Israelites set out; wherever the cloud settled, the Israelites encamped (Nm 9:17). In spite of the sins of the people, the Lord God went ahead of them on their journey, in fire by night and in a cloud by day (Dt 1:33). Subsequent generations would recount how God was their guide by day and night (Neh 9:12, 19; Ps 78:14).<\/p>\n<p>The cloud also had an oracular function (Ps 99:7). Not only did God speak from the cloud at Sinai (Ex 19:9, 16; 34:1-25; Dt 4:11-12; 5:22), he also spoke from there when Israel rebelled (Ex 16:10; Nm 14:10; 16:42-43), when Aaron and Miriam had a quarrel with Moses (Nm 12:1-15), and when the 70 elders were appointed. Only Moses had this ready access to the very words of God. When Moses went into the tabernacle, “the pillar of cloud would come down and hover at the entrance while the <span>Lord<\/span> spoke with Moses” (Ex 33:9, <span>nlt<\/span>). At the death of Moses the Lord appears in the pillar at the tent and speaks of the coming apostasy of the nation (Dt 31:14-29).<\/p>\n<p>Other theophanies having the features of cloud, fire, and light—or some combination—should probably be associated with the pillar of fire and cloud. Ezekiel saw an immense cloud with flashing lightning and surrounded by a brilliant light (Ez 1:4); when he looked inside the cloud, he saw a fire, creatures in the service of God, the throne of God, and the awesome presence of the one who sat upon it and spoke (vv 5-28). Ezekiel also had a vision of the glory of God leaving the temple, and later a vision of its return (chs 10; 43). In Daniel’s vision of the Ancient of Days, he sees one “like a son of man, coming with the clouds of heaven” to receive authority, glory, and power (Dn 7:13, <span>niv<\/span>). The phrase “son of man” becomes Jesus’ favorite self-designation in the Gospels. At the Transfiguration, when he reveals his own glory, the clouds envelop him (Mt 17:5; Mk 9:7; Lk 9:34). At his ascension he is received into the clouds, and angels remind the apostles of his promise to return in the same way (Acts 1:9-11; see Mt 24:30; Mk 13:26; Lk 21:27; Rv 1:7).<\/p>\n<p><em>See also<\/em> Glory; Shekinah; Theophany.<\/p>","summary_ro":"PILLAR OF FIRE AND CLOUD One of the most frequent modes of God’s appearing to humans in the OT; a visual manifestation of the presence of God common in the narratives of the exodus, Sinai covenant, the wilderness wanderings, and the dedication of the temple. The Bible refers to this phenomenon in a variety of ways: the pillar of cloud and of fire (Ex 14:24); pillar of cloud (Ex 33:9-10; Nm 14:14); pillar of fire (Ex 13:21; Nm 14:14); cloud (Ex 40:34-35; Dt 1:33); fire (Dt 1:33; 4:12). Though ...","summary_en":"PILLAR OF FIRE AND CLOUD One of the most frequent modes of God’s appearing to humans in the OT; a visual manifestation of the presence of God common in the narratives of the exodus, Sinai covenant, the wilderness wanderings, and the dedication of the temple. The Bible refers to this phenomenon in a variety of ways: the pillar of cloud and of fire (Ex 14:24); pillar of cloud (Ex 33:9-10; Nm 14:14); pillar of fire (Ex 13:21; Nm 14:14); cloud (Ex 40:34-35; Dt 1:33); fire (Dt 1:33; 4:12). Though ...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48219,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 9:12","title_en":"Study Note: Neemia 9:12","content_ro":"<p><strong>9:12-21<\/strong> This prayer reminded the people of God’s miraculous direction of Israel in the wilderness (Exod 13:21-22), his personal appearance at <em>Mount Sinai<\/em> to reveal his covenant laws through Moses (see Exod 19–20), and his faithfulness in providing <em>bread . . . and water<\/em> (see Exod 16:4; 17:1-6). Despite all of that, Israel’s <em>ancestors<\/em> had been <em>proud and stubborn<\/em> and <em>refused to obey<\/em> (see Exod 32; Num 14:4). Yet in his grace, God remained faithful and had compassion (see Exod 34:6) and provided his Spirit to direct and teach them (cp. Exod 33:2; Num 11:17).<\/p>","content_en":"<p><strong>9:12-21<\/strong> This prayer reminded the people of God’s miraculous direction of Israel in the wilderness (Exod 13:21-22), his personal appearance at <em>Mount Sinai<\/em> to reveal his covenant laws through Moses (see Exod 19–20), and his faithfulness in providing <em>bread . . . and water<\/em> (see Exod 16:4; 17:1-6). Despite all of that, Israel’s <em>ancestors<\/em> had been <em>proud and stubborn<\/em> and <em>refused to obey<\/em> (see Exod 32; Num 14:4). Yet in his grace, God remained faithful and had compassion (see Exod 34:6) and provided his Spirit to direct and teach them (cp. Exod 33:2; Num 11:17).<\/p>","summary_ro":"9:12-21 This prayer reminded the people of God’s miraculous direction of Israel in the wilderness (Exod 13:21-22), his personal appearance at Mount Sinai to reveal his covenant laws through Moses (see Exod 19–20), and his faithfulness in providing bread . . . and water (see Exod 16:4; 17:1-6). Despite all of that, Israel’s ancestors had been proud and stubborn and refused to obey (see Exod 32; Num 14:4). Yet in his grace, God remained faithful and had compassion (see Exod 34:6) and provided h...","summary_en":"9:12-21 This prayer reminded the people of God’s miraculous direction of Israel in the wilderness (Exod 13:21-22), his personal appearance at Mount Sinai to reveal his covenant laws through Moses (see Exod 19–20), and his faithfulness in providing bread . . . and water (see Exod 16:4; 17:1-6). Despite all of that, Israel’s ancestors had been proud and stubborn and refused to obey (see Exod 32; Num 14:4). Yet in his grace, God remained faithful and had compassion (see Exod 34:6) and provided h...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75845,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 9:12","title_en":"Study Note: Neemia 9:12","content_ro":"<p><strong>9:12-21<\/strong> This prayer reminded the people of God’s miraculous direction of Israel in the wilderness (Exod 13:21-22), his personal appearance at <em>Mount Sinai<\/em> to reveal his covenant laws through Moses (see Exod 19–20), and his faithfulness in providing <em>bread . . . and water<\/em> (see Exod 16:4; 17:1-6). Despite all of that, Israel’s <em>ancestors<\/em> had been <em>proud and stubborn<\/em> and <em>refused to obey<\/em> (see Exod 32; Num 14:4). Yet in his grace, God remained faithful and had compassion (see Exod 34:6) and provided his Spirit to direct and teach them (cp. Exod 33:2; Num 11:17).<\/p>","content_en":"<p><strong>9:12-21<\/strong> This prayer reminded the people of God’s miraculous direction of Israel in the wilderness (Exod 13:21-22), his personal appearance at <em>Mount Sinai<\/em> to reveal his covenant laws through Moses (see Exod 19–20), and his faithfulness in providing <em>bread . . . and water<\/em> (see Exod 16:4; 17:1-6). Despite all of that, Israel’s <em>ancestors<\/em> had been <em>proud and stubborn<\/em> and <em>refused to obey<\/em> (see Exod 32; Num 14:4). Yet in his grace, God remained faithful and had compassion (see Exod 34:6) and provided his Spirit to direct and teach them (cp. Exod 33:2; Num 11:17).<\/p>","summary_ro":"9:12-21 This prayer reminded the people of God’s miraculous direction of Israel in the wilderness (Exod 13:21-22), his personal appearance at Mount Sinai to reveal his covenant laws through Moses (see Exod 19–20), and his faithfulness in providing bread . . . and water (see Exod 16:4; 17:1-6). Despite all of that, Israel’s ancestors had been proud and stubborn and refused to obey (see Exod 32; Num 14:4). Yet in his grace, God remained faithful and had compassion (see Exod 34:6) and provided h...","summary_en":"9:12-21 This prayer reminded the people of God’s miraculous direction of Israel in the wilderness (Exod 13:21-22), his personal appearance at Mount Sinai to reveal his covenant laws through Moses (see Exod 19–20), and his faithfulness in providing bread . . . and water (see Exod 16:4; 17:1-6). Despite all of that, Israel’s ancestors had been proud and stubborn and refused to obey (see Exod 32; Num 14:4). Yet in his grace, God remained faithful and had compassion (see Exod 34:6) and provided h...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103471,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 9:12","title_en":"Study Note: Neemia 9:12","content_ro":"<p><strong>9:12-21<\/strong> This prayer reminded the people of God’s miraculous direction of Israel in the wilderness (Exod 13:21-22), his personal appearance at <em>Mount Sinai<\/em> to reveal his covenant laws through Moses (see Exod 19–20), and his faithfulness in providing <em>bread . . . and water<\/em> (see Exod 16:4; 17:1-6). Despite all of that, Israel’s <em>ancestors<\/em> had been <em>proud and stubborn<\/em> and <em>refused to obey<\/em> (see Exod 32; Num 14:4). Yet in his grace, God remained faithful and had compassion (see Exod 34:6) and provided his Spirit to direct and teach them (cp. Exod 33:2; Num 11:17).<\/p>","content_en":"<p><strong>9:12-21<\/strong> This prayer reminded the people of God’s miraculous direction of Israel in the wilderness (Exod 13:21-22), his personal appearance at <em>Mount Sinai<\/em> to reveal his covenant laws through Moses (see Exod 19–20), and his faithfulness in providing <em>bread . . . and water<\/em> (see Exod 16:4; 17:1-6). Despite all of that, Israel’s <em>ancestors<\/em> had been <em>proud and stubborn<\/em> and <em>refused to obey<\/em> (see Exod 32; Num 14:4). Yet in his grace, God remained faithful and had compassion (see Exod 34:6) and provided his Spirit to direct and teach them (cp. Exod 33:2; Num 11:17).<\/p>","summary_ro":"9:12-21 This prayer reminded the people of God’s miraculous direction of Israel in the wilderness (Exod 13:21-22), his personal appearance at Mount Sinai to reveal his covenant laws through Moses (see Exod 19–20), and his faithfulness in providing bread . . . and water (see Exod 16:4; 17:1-6). Despite all of that, Israel’s ancestors had been proud and stubborn and refused to obey (see Exod 32; Num 14:4). Yet in his grace, God remained faithful and had compassion (see Exod 34:6) and provided h...","summary_en":"9:12-21 This prayer reminded the people of God’s miraculous direction of Israel in the wilderness (Exod 13:21-22), his personal appearance at Mount Sinai to reveal his covenant laws through Moses (see Exod 19–20), and his faithfulness in providing bread . . . and water (see Exod 16:4; 17:1-6). Despite all of that, Israel’s ancestors had been proud and stubborn and refused to obey (see Exod 32; Num 14:4). Yet in his grace, God remained faithful and had compassion (see Exod 34:6) and provided h...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131097,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 9:12","title_en":"Study Note: Neemia 9:12","content_ro":"<p><strong>9:12-21<\/strong> This prayer reminded the people of God’s miraculous direction of Israel in the wilderness (Exod 13:21-22), his personal appearance at <em>Mount Sinai<\/em> to reveal his covenant laws through Moses (see Exod 19–20), and his faithfulness in providing <em>bread . . . and water<\/em> (see Exod 16:4; 17:1-6). Despite all of that, Israel’s <em>ancestors<\/em> had been <em>proud and stubborn<\/em> and <em>refused to obey<\/em> (see Exod 32; Num 14:4). Yet in his grace, God remained faithful and had compassion (see Exod 34:6) and provided his Spirit to direct and teach them (cp. Exod 33:2; Num 11:17).<\/p>","content_en":"<p><strong>9:12-21<\/strong> This prayer reminded the people of God’s miraculous direction of Israel in the wilderness (Exod 13:21-22), his personal appearance at <em>Mount Sinai<\/em> to reveal his covenant laws through Moses (see Exod 19–20), and his faithfulness in providing <em>bread . . . and water<\/em> (see Exod 16:4; 17:1-6). Despite all of that, Israel’s <em>ancestors<\/em> had been <em>proud and stubborn<\/em> and <em>refused to obey<\/em> (see Exod 32; Num 14:4). Yet in his grace, God remained faithful and had compassion (see Exod 34:6) and provided his Spirit to direct and teach them (cp. Exod 33:2; Num 11:17).<\/p>","summary_ro":"9:12-21 This prayer reminded the people of God’s miraculous direction of Israel in the wilderness (Exod 13:21-22), his personal appearance at Mount Sinai to reveal his covenant laws through Moses (see Exod 19–20), and his faithfulness in providing bread . . . and water (see Exod 16:4; 17:1-6). Despite all of that, Israel’s ancestors had been proud and stubborn and refused to obey (see Exod 32; Num 14:4). Yet in his grace, God remained faithful and had compassion (see Exod 34:6) and provided h...","summary_en":"9:12-21 This prayer reminded the people of God’s miraculous direction of Israel in the wilderness (Exod 13:21-22), his personal appearance at Mount Sinai to reveal his covenant laws through Moses (see Exod 19–20), and his faithfulness in providing bread . . . and water (see Exod 16:4; 17:1-6). Despite all of that, Israel’s ancestors had been proud and stubborn and refused to obey (see Exod 32; Num 14:4). Yet in his grace, God remained faithful and had compassion (see Exod 34:6) and provided h...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"13":[{"id":35541,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Sina*, Sinai","title_en":"Sina*, Sinai","content_ro":"<h3>SINA*, SINAI<\/h3>\n<p>Name of the mountain where God met Moses and gave him the Ten Commandments and the rest of the law. The name applies not only to the mountain itself but to the desert around it (Lv 7:38), as well as the entire peninsula embraced by the two arms of the Red Sea known as the Gulf of Suez and the Gulf of Aqaba (or Elath).<\/p>\n<p>The name is probably related to Sin (wilderness of) and may even be an alternate spelling (cf. Ex 16:1; 17:1; Nm 33:11-12). Sin is one name of the ancient moon god that desert dwellers worshiped. The mountain is also called Horeb, mostly in Deuteronomy (see also 1 Kgs 8:9; 19:8; 2 Chr 5:10; Ps 106:19; Mal 4:4).<\/p>\n\n<p>The traditional location of Mt Sinai is among the mountains at the southern end of the Sinai Peninsula. Since at least the fourth century, Christians have venerated Jebel Musa (Mt Moses in Arabic) as the site where God molded the families of Jacob into the nation of Israel. A Greek Orthodox monastery of St Catherine at the base of the 7,500-foot (2,286-meters) peak has been there for over 1,500 years. Other candidates for the holy mountain have been the nearby Jebel Katerina (8,670 feet, or 2,642.6 meters) and Jebel Serbal (6,800 feet, or 2,072.6 meters). Some scholars prefer a northern location near Kadesh-barnea, while others argue for a volcanic mountain across the gulf to the east in ancient Midian or Arabia (Ex 3:1; Gal 4:25).<\/p>\n<p>Most references to Sinai are in Exodus (13 times), Leviticus (5 times), and Numbers (12 times) because these are the books that report the giving of the law and the two-year encampment of the Israelites on the plains adjacent to the mountain. Exodus 19 and 34 especially are replete with references because these are the chapters that describe the encounters between Moses and Yahweh on the two occasions when the law was actually given.<\/p>\n<p>In both the OT and NT, Sinai came to represent the place where God came down to his people. In the blessing of Moses (Dt 33:2), the song of Deborah (Jgs 5:5), Psalm 68 (vv 8, 17), the confession of the Levites in the time of Nehemiah (Neh 9:13), and the speech of Stephen (Acts 7:30, 38), Sinai was remembered as the scene of that momentous encounter. Paul, in Galatians 4:21-26, spells out an allegory in which Mt Sinai represents the old covenant, slavery, and the present city of Jerusalem. <em>See<\/em> Paran; Shur; Sin, Wilderness of; Commandments, The Ten; Wilderness Wanderings; Zin, Wilderness of.<\/p>","content_en":"<h3>SINA*, SINAI<\/h3>\n<p>Name of the mountain where God met Moses and gave him the Ten Commandments and the rest of the law. The name applies not only to the mountain itself but to the desert around it (Lv 7:38), as well as the entire peninsula embraced by the two arms of the Red Sea known as the Gulf of Suez and the Gulf of Aqaba (or Elath).<\/p>\n<p>The name is probably related to Sin (wilderness of) and may even be an alternate spelling (cf. Ex 16:1; 17:1; Nm 33:11-12). Sin is one name of the ancient moon god that desert dwellers worshiped. The mountain is also called Horeb, mostly in Deuteronomy (see also 1 Kgs 8:9; 19:8; 2 Chr 5:10; Ps 106:19; Mal 4:4).<\/p>\n\n<p>The traditional location of Mt Sinai is among the mountains at the southern end of the Sinai Peninsula. Since at least the fourth century, Christians have venerated Jebel Musa (Mt Moses in Arabic) as the site where God molded the families of Jacob into the nation of Israel. A Greek Orthodox monastery of St Catherine at the base of the 7,500-foot (2,286-meters) peak has been there for over 1,500 years. Other candidates for the holy mountain have been the nearby Jebel Katerina (8,670 feet, or 2,642.6 meters) and Jebel Serbal (6,800 feet, or 2,072.6 meters). Some scholars prefer a northern location near Kadesh-barnea, while others argue for a volcanic mountain across the gulf to the east in ancient Midian or Arabia (Ex 3:1; Gal 4:25).<\/p>\n<p>Most references to Sinai are in Exodus (13 times), Leviticus (5 times), and Numbers (12 times) because these are the books that report the giving of the law and the two-year encampment of the Israelites on the plains adjacent to the mountain. Exodus 19 and 34 especially are replete with references because these are the chapters that describe the encounters between Moses and Yahweh on the two occasions when the law was actually given.<\/p>\n<p>In both the OT and NT, Sinai came to represent the place where God came down to his people. In the blessing of Moses (Dt 33:2), the song of Deborah (Jgs 5:5), Psalm 68 (vv 8, 17), the confession of the Levites in the time of Nehemiah (Neh 9:13), and the speech of Stephen (Acts 7:30, 38), Sinai was remembered as the scene of that momentous encounter. Paul, in Galatians 4:21-26, spells out an allegory in which Mt Sinai represents the old covenant, slavery, and the present city of Jerusalem. <em>See<\/em> Paran; Shur; Sin, Wilderness of; Commandments, The Ten; Wilderness Wanderings; Zin, Wilderness of.<\/p>","summary_ro":"SINA*, SINAI Name of the mountain where God met Moses and gave him the Ten Commandments and the rest of the law. The name applies not only to the mountain itself but to the desert around it (Lv 7:38), as well as the entire peninsula embraced by the two arms of the Red Sea known as the Gulf of Suez and the Gulf of Aqaba (or Elath). The name is probably related to Sin (wilderness of) and may even be an alternate spelling (cf. Ex 16:1; 17:1; Nm 33:11-12). Sin is one name of the ancient moon god ...","summary_en":"SINA*, SINAI Name of the mountain where God met Moses and gave him the Ten Commandments and the rest of the law. The name applies not only to the mountain itself but to the desert around it (Lv 7:38), as well as the entire peninsula embraced by the two arms of the Red Sea known as the Gulf of Suez and the Gulf of Aqaba (or Elath). The name is probably related to Sin (wilderness of) and may even be an alternate spelling (cf. Ex 16:1; 17:1; Nm 33:11-12). Sin is one name of the ancient moon god ...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false}],"16":[{"id":15358,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"of Heart*, Hardness","title_en":"of Heart*, Hardness","content_ro":"<h3>HARDNESS OF HEART*<\/h3>\n<p>A phrase signifying spiritual obstinacy.<\/p>\n<p>The first references to the hardening of the heart exemplify the fundamental features of this doctrine in Scripture. The number of times it is referred to is surprising; there are at least 20 references to the hardening of Pharaoh’s heart in the OT alone, as well as Paul’s exposition of its significance in Romans 9:17-24.<\/p>\n<p>The first reference is Exodus 4:21, where God promises Moses that he will harden Pharaoh’s heart that he might not allow the Israelites to go. This promise is repeated (see Ex 7:3; 14:4, 17) and rapidly comes to pass (7:13-14), as revelation and miracle follow one another before the eyes of Pharaoh, followed by the actual occurrence of the events God warned about, including all the judgments of the 10 plagues.<\/p>\n<p>No doubt is left in the mind of the reader, either in the exodus account itself or later, that Pharaoh’s obstinacy was an act of divine judgment on God’s part for his own external ends and purposes (Ex 9:16; Jos 11:20; cf. Rom 9:17-18). Nevertheless, it is also stated that Pharaoh hardened his own heart (Ex 8:15, 32; 9:34; 13:15), showing that the hardening process is a deliberate product of personal rebellion against revealed truth. This is a crucial aspect of the scriptural presentation of the matter; judicial hardening of the heart is not only an act of God upon the sinner’s nature but also a willful turning from the truth. The sinner is therefore responsible to God for his hardness of heart.<\/p>\n<p>The process of judicial hardening is described by Paul in Romans 1:18-32. All humans have an innate God-consciousness from which they deliberately turn away. They change the truth into a lie and suppress what truth they have. As a result, hardness of heart takes over. Paul’s expression for this is that “their foolish heart was darkened” because “God gave them up” to the results of their own sin. The results are both intellectual (“God gave them over to a reprobate mind”) and moral, as well as social or cultural. Paul uses the term “hardness of heart” in Romans 2:5 to describe the general result. It is important to note that it is not against God’s wrath or against the results of sin that the wicked are in revolt but against “truth” and against their own conscience (2:14-16).<\/p>\n<p>God often warns his people not to harden their hearts, for Scripture associates hardening with unbelief (Dt 15:7; Heb 3:8, 15; 4:7). Jesus was grieved at the callousness of his hearers’ hearts (Mk 3:5; 16:14). He referred to allowances God had made to the Jews concerning divorce because of the hardness of their hearts (Mt 19:8).<\/p>\n<p>On at least two occasions in the Gospels, judicial blindness is ascribed directly to God, and its purpose stated (Mt 13:13-15; Jn 12:39-41). Hardness of heart is therefore an aspect of the development of the fallen character, manifesting the root of rebellion (Ps 95:8; Jn 12:40; Heb 3:8, 15; 4:7). Throughout Scripture, Jewish apostasy is so described (2 Kgs 17:14; Neh 9:16-17; Heb 3:8).<\/p>\n<p><em>See also<\/em> Blindness; Judgment; Regeneration.<\/p>","content_en":"<h3>HARDNESS OF HEART*<\/h3>\n<p>A phrase signifying spiritual obstinacy.<\/p>\n<p>The first references to the hardening of the heart exemplify the fundamental features of this doctrine in Scripture. The number of times it is referred to is surprising; there are at least 20 references to the hardening of Pharaoh’s heart in the OT alone, as well as Paul’s exposition of its significance in Romans 9:17-24.<\/p>\n<p>The first reference is Exodus 4:21, where God promises Moses that he will harden Pharaoh’s heart that he might not allow the Israelites to go. This promise is repeated (see Ex 7:3; 14:4, 17) and rapidly comes to pass (7:13-14), as revelation and miracle follow one another before the eyes of Pharaoh, followed by the actual occurrence of the events God warned about, including all the judgments of the 10 plagues.<\/p>\n<p>No doubt is left in the mind of the reader, either in the exodus account itself or later, that Pharaoh’s obstinacy was an act of divine judgment on God’s part for his own external ends and purposes (Ex 9:16; Jos 11:20; cf. Rom 9:17-18). Nevertheless, it is also stated that Pharaoh hardened his own heart (Ex 8:15, 32; 9:34; 13:15), showing that the hardening process is a deliberate product of personal rebellion against revealed truth. This is a crucial aspect of the scriptural presentation of the matter; judicial hardening of the heart is not only an act of God upon the sinner’s nature but also a willful turning from the truth. The sinner is therefore responsible to God for his hardness of heart.<\/p>\n<p>The process of judicial hardening is described by Paul in Romans 1:18-32. All humans have an innate God-consciousness from which they deliberately turn away. They change the truth into a lie and suppress what truth they have. As a result, hardness of heart takes over. Paul’s expression for this is that “their foolish heart was darkened” because “God gave them up” to the results of their own sin. The results are both intellectual (“God gave them over to a reprobate mind”) and moral, as well as social or cultural. Paul uses the term “hardness of heart” in Romans 2:5 to describe the general result. It is important to note that it is not against God’s wrath or against the results of sin that the wicked are in revolt but against “truth” and against their own conscience (2:14-16).<\/p>\n<p>God often warns his people not to harden their hearts, for Scripture associates hardening with unbelief (Dt 15:7; Heb 3:8, 15; 4:7). Jesus was grieved at the callousness of his hearers’ hearts (Mk 3:5; 16:14). He referred to allowances God had made to the Jews concerning divorce because of the hardness of their hearts (Mt 19:8).<\/p>\n<p>On at least two occasions in the Gospels, judicial blindness is ascribed directly to God, and its purpose stated (Mt 13:13-15; Jn 12:39-41). Hardness of heart is therefore an aspect of the development of the fallen character, manifesting the root of rebellion (Ps 95:8; Jn 12:40; Heb 3:8, 15; 4:7). Throughout Scripture, Jewish apostasy is so described (2 Kgs 17:14; Neh 9:16-17; Heb 3:8).<\/p>\n<p><em>See also<\/em> Blindness; Judgment; Regeneration.<\/p>","summary_ro":"HARDNESS OF HEART* A phrase signifying spiritual obstinacy. The first references to the hardening of the heart exemplify the fundamental features of this doctrine in Scripture. The number of times it is referred to is surprising; there are at least 20 references to the hardening of Pharaoh’s heart in the OT alone, as well as Paul’s exposition of its significance in Romans 9:17-24. The first reference is Exodus 4:21, where God promises Moses that he will harden Pharaoh’s heart that he might no...","summary_en":"HARDNESS OF HEART* A phrase signifying spiritual obstinacy. The first references to the hardening of the heart exemplify the fundamental features of this doctrine in Scripture. The number of times it is referred to is surprising; there are at least 20 references to the hardening of Pharaoh’s heart in the OT alone, as well as Paul’s exposition of its significance in Romans 9:17-24. The first reference is Exodus 4:21, where God promises Moses that he will harden Pharaoh’s heart that he might no...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":60946,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Community Responsibility: Achan’s Sin","title_en":"Community Responsibility: Achan’s Sin","content_ro":"<h3>Community Responsibility: Achan’s Sin<\/h3>\n<p>Should an entire community be held responsible for the sins of a smaller few?<\/p>\n<p>Why did so many of Israel’s soldiers die at Ai because of Achan’s sin (Josh 7)? Why did the Israelites stone Achan’s family along with him? A significant part of the answer to these questions comes by understanding the concept of community responsibility.<\/p>\n<p>If Achan’s family knew of his theft, they were accomplices and shared Achan’s guilt. A community becomes responsible for sin when people either actively participate in an act of sin or silently condone sinful actions or attitudes.<\/p>\n<p>But what about Achan’s children who were too young to understand or those who had no knowledge of his theft? What about Israel’s soldiers who died at Ai because Achan stole what belonged to God?<\/p>\n<p>To understand, we have to go back to the beginning. The sin of our first parents, Adam and Eve (Gen 3), was at least twofold. First, they chose not to trust God, even though they had an intimate relationship with him, choosing instead to listen to the voice of a stranger. Second, though they were unsuccessful, they declared their independence from God by trying to become like gods themselves.<\/p>\n<p>Because we all make that same choice for ourselves, no one is truly innocent (see Ps 14:2-3; Rom 3:9-23). As a result, we are all subject to the consequences of sin in the world. We may die as the result of another’s sin, carelessness, or ignorance, or as a result of our own. Because one person drives under the influence of alcohol, someone else might die on the highway. Because one person wants to maximize profits, others can suffer in wretched conditions. And because Achan sinned, others in Israel died at Ai.<\/p>\n<p>None of this is “fair.” However, God promises to bring perfect justice in his own time. God’s justice will be mediated through his grace and mercy, brought to us through Jesus’ death in our place (see Rom 5:12-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 9:24-27; Exod 20:5; Josh 7:1-26; 2 Kgs 14:6; 21:10-15; Ezra 9:6-15; Neh 9:16-37; Jer 31:29-30; Ezek 18:20; Dan 9:4-19; Matt 23:29-36; John 9:1-3; Rom 5:12-21; 1 Cor 15:21<\/p>","content_en":"<h3>Community Responsibility: Achan’s Sin<\/h3>\n<p>Should an entire community be held responsible for the sins of a smaller few?<\/p>\n<p>Why did so many of Israel’s soldiers die at Ai because of Achan’s sin (Josh 7)? Why did the Israelites stone Achan’s family along with him? A significant part of the answer to these questions comes by understanding the concept of community responsibility.<\/p>\n<p>If Achan’s family knew of his theft, they were accomplices and shared Achan’s guilt. A community becomes responsible for sin when people either actively participate in an act of sin or silently condone sinful actions or attitudes.<\/p>\n<p>But what about Achan’s children who were too young to understand or those who had no knowledge of his theft? What about Israel’s soldiers who died at Ai because Achan stole what belonged to God?<\/p>\n<p>To understand, we have to go back to the beginning. The sin of our first parents, Adam and Eve (Gen 3), was at least twofold. First, they chose not to trust God, even though they had an intimate relationship with him, choosing instead to listen to the voice of a stranger. Second, though they were unsuccessful, they declared their independence from God by trying to become like gods themselves.<\/p>\n<p>Because we all make that same choice for ourselves, no one is truly innocent (see Ps 14:2-3; Rom 3:9-23). As a result, we are all subject to the consequences of sin in the world. We may die as the result of another’s sin, carelessness, or ignorance, or as a result of our own. Because one person drives under the influence of alcohol, someone else might die on the highway. Because one person wants to maximize profits, others can suffer in wretched conditions. And because Achan sinned, others in Israel died at Ai.<\/p>\n<p>None of this is “fair.” However, God promises to bring perfect justice in his own time. God’s justice will be mediated through his grace and mercy, brought to us through Jesus’ death in our place (see Rom 5:12-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 9:24-27; Exod 20:5; Josh 7:1-26; 2 Kgs 14:6; 21:10-15; Ezra 9:6-15; Neh 9:16-37; Jer 31:29-30; Ezek 18:20; Dan 9:4-19; Matt 23:29-36; John 9:1-3; Rom 5:12-21; 1 Cor 15:21<\/p>","summary_ro":"Community Responsibility: Achan’s Sin Should an entire community be held responsible for the sins of a smaller few? Why did so many of Israel’s soldiers die at Ai because of Achan’s sin (Josh 7)? Why did the Israelites stone Achan’s family along with him? A significant part of the answer to these questions comes by understanding the concept of community responsibility. If Achan’s family knew of his theft, they were accomplices and shared Achan’s guilt. A community becomes responsible for sin ...","summary_en":"Community Responsibility: Achan’s Sin Should an entire community be held responsible for the sins of a smaller few? Why did so many of Israel’s soldiers die at Ai because of Achan’s sin (Josh 7)? Why did the Israelites stone Achan’s family along with him? A significant part of the answer to these questions comes by understanding the concept of community responsibility. If Achan’s family knew of his theft, they were accomplices and shared Achan’s guilt. A community becomes responsible for sin ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":88572,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Community Responsibility: Achan’s Sin","title_en":"Community Responsibility: Achan’s Sin","content_ro":"<h3>Community Responsibility: Achan’s Sin<\/h3>\n<p>Should an entire community be held responsible for the sins of a smaller few?<\/p>\n<p>Why did so many of Israel’s soldiers die at Ai because of Achan’s sin (Josh 7)? Why did the Israelites stone Achan’s family along with him? A significant part of the answer to these questions comes by understanding the concept of community responsibility.<\/p>\n<p>If Achan’s family knew of his theft, they were accomplices and shared Achan’s guilt. A community becomes responsible for sin when people either actively participate in an act of sin or silently condone sinful actions or attitudes.<\/p>\n<p>But what about Achan’s children who were too young to understand or those who had no knowledge of his theft? What about Israel’s soldiers who died at Ai because Achan stole what belonged to God?<\/p>\n<p>To understand, we have to go back to the beginning. The sin of our first parents, Adam and Eve (Gen 3), was at least twofold. First, they chose not to trust God, even though they had an intimate relationship with him, choosing instead to listen to the voice of a stranger. Second, though they were unsuccessful, they declared their independence from God by trying to become like gods themselves.<\/p>\n<p>Because we all make that same choice for ourselves, no one is truly innocent (see Ps 14:2-3; Rom 3:9-23). As a result, we are all subject to the consequences of sin in the world. We may die as the result of another’s sin, carelessness, or ignorance, or as a result of our own. Because one person drives under the influence of alcohol, someone else might die on the highway. Because one person wants to maximize profits, others can suffer in wretched conditions. And because Achan sinned, others in Israel died at Ai.<\/p>\n<p>None of this is “fair.” However, God promises to bring perfect justice in his own time. God’s justice will be mediated through his grace and mercy, brought to us through Jesus’ death in our place (see Rom 5:12-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 9:24-27; Exod 20:5; Josh 7:1-26; 2 Kgs 14:6; 21:10-15; Ezra 9:6-15; Neh 9:16-37; Jer 31:29-30; Ezek 18:20; Dan 9:4-19; Matt 23:29-36; John 9:1-3; Rom 5:12-21; 1 Cor 15:21<\/p>","content_en":"<h3>Community Responsibility: Achan’s Sin<\/h3>\n<p>Should an entire community be held responsible for the sins of a smaller few?<\/p>\n<p>Why did so many of Israel’s soldiers die at Ai because of Achan’s sin (Josh 7)? Why did the Israelites stone Achan’s family along with him? A significant part of the answer to these questions comes by understanding the concept of community responsibility.<\/p>\n<p>If Achan’s family knew of his theft, they were accomplices and shared Achan’s guilt. A community becomes responsible for sin when people either actively participate in an act of sin or silently condone sinful actions or attitudes.<\/p>\n<p>But what about Achan’s children who were too young to understand or those who had no knowledge of his theft? What about Israel’s soldiers who died at Ai because Achan stole what belonged to God?<\/p>\n<p>To understand, we have to go back to the beginning. The sin of our first parents, Adam and Eve (Gen 3), was at least twofold. First, they chose not to trust God, even though they had an intimate relationship with him, choosing instead to listen to the voice of a stranger. Second, though they were unsuccessful, they declared their independence from God by trying to become like gods themselves.<\/p>\n<p>Because we all make that same choice for ourselves, no one is truly innocent (see Ps 14:2-3; Rom 3:9-23). As a result, we are all subject to the consequences of sin in the world. We may die as the result of another’s sin, carelessness, or ignorance, or as a result of our own. Because one person drives under the influence of alcohol, someone else might die on the highway. Because one person wants to maximize profits, others can suffer in wretched conditions. And because Achan sinned, others in Israel died at Ai.<\/p>\n<p>None of this is “fair.” However, God promises to bring perfect justice in his own time. God’s justice will be mediated through his grace and mercy, brought to us through Jesus’ death in our place (see Rom 5:12-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 9:24-27; Exod 20:5; Josh 7:1-26; 2 Kgs 14:6; 21:10-15; Ezra 9:6-15; Neh 9:16-37; Jer 31:29-30; Ezek 18:20; Dan 9:4-19; Matt 23:29-36; John 9:1-3; Rom 5:12-21; 1 Cor 15:21<\/p>","summary_ro":"Community Responsibility: Achan’s Sin Should an entire community be held responsible for the sins of a smaller few? Why did so many of Israel’s soldiers die at Ai because of Achan’s sin (Josh 7)? Why did the Israelites stone Achan’s family along with him? A significant part of the answer to these questions comes by understanding the concept of community responsibility. If Achan’s family knew of his theft, they were accomplices and shared Achan’s guilt. A community becomes responsible for sin ...","summary_en":"Community Responsibility: Achan’s Sin Should an entire community be held responsible for the sins of a smaller few? Why did so many of Israel’s soldiers die at Ai because of Achan’s sin (Josh 7)? Why did the Israelites stone Achan’s family along with him? A significant part of the answer to these questions comes by understanding the concept of community responsibility. If Achan’s family knew of his theft, they were accomplices and shared Achan’s guilt. A community becomes responsible for sin ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116198,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Community Responsibility: Achan’s Sin","title_en":"Community Responsibility: Achan’s Sin","content_ro":"<h3>Community Responsibility: Achan’s Sin<\/h3>\n<p>Should an entire community be held responsible for the sins of a smaller few?<\/p>\n<p>Why did so many of Israel’s soldiers die at Ai because of Achan’s sin (Josh 7)? Why did the Israelites stone Achan’s family along with him? A significant part of the answer to these questions comes by understanding the concept of community responsibility.<\/p>\n<p>If Achan’s family knew of his theft, they were accomplices and shared Achan’s guilt. A community becomes responsible for sin when people either actively participate in an act of sin or silently condone sinful actions or attitudes.<\/p>\n<p>But what about Achan’s children who were too young to understand or those who had no knowledge of his theft? What about Israel’s soldiers who died at Ai because Achan stole what belonged to God?<\/p>\n<p>To understand, we have to go back to the beginning. The sin of our first parents, Adam and Eve (Gen 3), was at least twofold. First, they chose not to trust God, even though they had an intimate relationship with him, choosing instead to listen to the voice of a stranger. Second, though they were unsuccessful, they declared their independence from God by trying to become like gods themselves.<\/p>\n<p>Because we all make that same choice for ourselves, no one is truly innocent (see Ps 14:2-3; Rom 3:9-23). As a result, we are all subject to the consequences of sin in the world. We may die as the result of another’s sin, carelessness, or ignorance, or as a result of our own. Because one person drives under the influence of alcohol, someone else might die on the highway. Because one person wants to maximize profits, others can suffer in wretched conditions. And because Achan sinned, others in Israel died at Ai.<\/p>\n<p>None of this is “fair.” However, God promises to bring perfect justice in his own time. God’s justice will be mediated through his grace and mercy, brought to us through Jesus’ death in our place (see Rom 5:12-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 9:24-27; Exod 20:5; Josh 7:1-26; 2 Kgs 14:6; 21:10-15; Ezra 9:6-15; Neh 9:16-37; Jer 31:29-30; Ezek 18:20; Dan 9:4-19; Matt 23:29-36; John 9:1-3; Rom 5:12-21; 1 Cor 15:21<\/p>","content_en":"<h3>Community Responsibility: Achan’s Sin<\/h3>\n<p>Should an entire community be held responsible for the sins of a smaller few?<\/p>\n<p>Why did so many of Israel’s soldiers die at Ai because of Achan’s sin (Josh 7)? Why did the Israelites stone Achan’s family along with him? A significant part of the answer to these questions comes by understanding the concept of community responsibility.<\/p>\n<p>If Achan’s family knew of his theft, they were accomplices and shared Achan’s guilt. A community becomes responsible for sin when people either actively participate in an act of sin or silently condone sinful actions or attitudes.<\/p>\n<p>But what about Achan’s children who were too young to understand or those who had no knowledge of his theft? What about Israel’s soldiers who died at Ai because Achan stole what belonged to God?<\/p>\n<p>To understand, we have to go back to the beginning. The sin of our first parents, Adam and Eve (Gen 3), was at least twofold. First, they chose not to trust God, even though they had an intimate relationship with him, choosing instead to listen to the voice of a stranger. Second, though they were unsuccessful, they declared their independence from God by trying to become like gods themselves.<\/p>\n<p>Because we all make that same choice for ourselves, no one is truly innocent (see Ps 14:2-3; Rom 3:9-23). As a result, we are all subject to the consequences of sin in the world. We may die as the result of another’s sin, carelessness, or ignorance, or as a result of our own. Because one person drives under the influence of alcohol, someone else might die on the highway. Because one person wants to maximize profits, others can suffer in wretched conditions. And because Achan sinned, others in Israel died at Ai.<\/p>\n<p>None of this is “fair.” However, God promises to bring perfect justice in his own time. God’s justice will be mediated through his grace and mercy, brought to us through Jesus’ death in our place (see Rom 5:12-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 9:24-27; Exod 20:5; Josh 7:1-26; 2 Kgs 14:6; 21:10-15; Ezra 9:6-15; Neh 9:16-37; Jer 31:29-30; Ezek 18:20; Dan 9:4-19; Matt 23:29-36; John 9:1-3; Rom 5:12-21; 1 Cor 15:21<\/p>","summary_ro":"Community Responsibility: Achan’s Sin Should an entire community be held responsible for the sins of a smaller few? Why did so many of Israel’s soldiers die at Ai because of Achan’s sin (Josh 7)? Why did the Israelites stone Achan’s family along with him? A significant part of the answer to these questions comes by understanding the concept of community responsibility. If Achan’s family knew of his theft, they were accomplices and shared Achan’s guilt. A community becomes responsible for sin ...","summary_en":"Community Responsibility: Achan’s Sin Should an entire community be held responsible for the sins of a smaller few? Why did so many of Israel’s soldiers die at Ai because of Achan’s sin (Josh 7)? Why did the Israelites stone Achan’s family along with him? A significant part of the answer to these questions comes by understanding the concept of community responsibility. If Achan’s family knew of his theft, they were accomplices and shared Achan’s guilt. A community becomes responsible for sin ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143824,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Community Responsibility: Achan’s Sin","title_en":"Community Responsibility: Achan’s Sin","content_ro":"<h3>Community Responsibility: Achan’s Sin<\/h3>\n<p>Should an entire community be held responsible for the sins of a smaller few?<\/p>\n<p>Why did so many of Israel’s soldiers die at Ai because of Achan’s sin (Josh 7)? Why did the Israelites stone Achan’s family along with him? A significant part of the answer to these questions comes by understanding the concept of community responsibility.<\/p>\n<p>If Achan’s family knew of his theft, they were accomplices and shared Achan’s guilt. A community becomes responsible for sin when people either actively participate in an act of sin or silently condone sinful actions or attitudes.<\/p>\n<p>But what about Achan’s children who were too young to understand or those who had no knowledge of his theft? What about Israel’s soldiers who died at Ai because Achan stole what belonged to God?<\/p>\n<p>To understand, we have to go back to the beginning. The sin of our first parents, Adam and Eve (Gen 3), was at least twofold. First, they chose not to trust God, even though they had an intimate relationship with him, choosing instead to listen to the voice of a stranger. Second, though they were unsuccessful, they declared their independence from God by trying to become like gods themselves.<\/p>\n<p>Because we all make that same choice for ourselves, no one is truly innocent (see Ps 14:2-3; Rom 3:9-23). As a result, we are all subject to the consequences of sin in the world. We may die as the result of another’s sin, carelessness, or ignorance, or as a result of our own. Because one person drives under the influence of alcohol, someone else might die on the highway. Because one person wants to maximize profits, others can suffer in wretched conditions. And because Achan sinned, others in Israel died at Ai.<\/p>\n<p>None of this is “fair.” However, God promises to bring perfect justice in his own time. God’s justice will be mediated through his grace and mercy, brought to us through Jesus’ death in our place (see Rom 5:12-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 9:24-27; Exod 20:5; Josh 7:1-26; 2 Kgs 14:6; 21:10-15; Ezra 9:6-15; Neh 9:16-37; Jer 31:29-30; Ezek 18:20; Dan 9:4-19; Matt 23:29-36; John 9:1-3; Rom 5:12-21; 1 Cor 15:21<\/p>","content_en":"<h3>Community Responsibility: Achan’s Sin<\/h3>\n<p>Should an entire community be held responsible for the sins of a smaller few?<\/p>\n<p>Why did so many of Israel’s soldiers die at Ai because of Achan’s sin (Josh 7)? Why did the Israelites stone Achan’s family along with him? A significant part of the answer to these questions comes by understanding the concept of community responsibility.<\/p>\n<p>If Achan’s family knew of his theft, they were accomplices and shared Achan’s guilt. A community becomes responsible for sin when people either actively participate in an act of sin or silently condone sinful actions or attitudes.<\/p>\n<p>But what about Achan’s children who were too young to understand or those who had no knowledge of his theft? What about Israel’s soldiers who died at Ai because Achan stole what belonged to God?<\/p>\n<p>To understand, we have to go back to the beginning. The sin of our first parents, Adam and Eve (Gen 3), was at least twofold. First, they chose not to trust God, even though they had an intimate relationship with him, choosing instead to listen to the voice of a stranger. Second, though they were unsuccessful, they declared their independence from God by trying to become like gods themselves.<\/p>\n<p>Because we all make that same choice for ourselves, no one is truly innocent (see Ps 14:2-3; Rom 3:9-23). As a result, we are all subject to the consequences of sin in the world. We may die as the result of another’s sin, carelessness, or ignorance, or as a result of our own. Because one person drives under the influence of alcohol, someone else might die on the highway. Because one person wants to maximize profits, others can suffer in wretched conditions. And because Achan sinned, others in Israel died at Ai.<\/p>\n<p>None of this is “fair.” However, God promises to bring perfect justice in his own time. God’s justice will be mediated through his grace and mercy, brought to us through Jesus’ death in our place (see Rom 5:12-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 9:24-27; Exod 20:5; Josh 7:1-26; 2 Kgs 14:6; 21:10-15; Ezra 9:6-15; Neh 9:16-37; Jer 31:29-30; Ezek 18:20; Dan 9:4-19; Matt 23:29-36; John 9:1-3; Rom 5:12-21; 1 Cor 15:21<\/p>","summary_ro":"Community Responsibility: Achan’s Sin Should an entire community be held responsible for the sins of a smaller few? Why did so many of Israel’s soldiers die at Ai because of Achan’s sin (Josh 7)? Why did the Israelites stone Achan’s family along with him? A significant part of the answer to these questions comes by understanding the concept of community responsibility. If Achan’s family knew of his theft, they were accomplices and shared Achan’s guilt. A community becomes responsible for sin ...","summary_en":"Community Responsibility: Achan’s Sin Should an entire community be held responsible for the sins of a smaller few? Why did so many of Israel’s soldiers die at Ai because of Achan’s sin (Josh 7)? Why did the Israelites stone Achan’s family along with him? A significant part of the answer to these questions comes by understanding the concept of community responsibility. If Achan’s family knew of his theft, they were accomplices and shared Achan’s guilt. A community becomes responsible for sin ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"17":[{"id":10221,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"El*","title_en":"El*","content_ro":"<h3>EL*<\/h3>\n<p>Ancient Semitic name for deity, perhaps meaning “power” (cf. Gn 17:1); used by the Hebrews generally in a poetic sense to denote the true God of Israel. The same word was used for the senior Canaanite god and the god in Ugaritic mythology. The “Il” or “El” of ancient Canaanite mythology (before 3500 <span>BC<\/span> in the region of Syria) was not as active as the god Baal, who struggled with Death and triumphed over Chaos. But Il was the father god of the Canaanite pantheon. OT critics have suggested that the Hebrews adopted the clan gods of the Canaanites, including Il. Yet Phoenician and Ugaritic literature use Il in the feminine form for the names of goddesses. The Hebrew avoids such usage. El is combined with other adjectives to describe the numerous attributes of God; for example, God Most High (Gn 14:18-24), the seeing God (16:13), the jealous God (Ex 20:5), the forgiving God (Neh 9:17), and the gracious God (v 31).<\/p>\n<p><em>See also<\/em> Canaanite Deities and Religion; God, Names of.<\/p>","content_en":"<h3>EL*<\/h3>\n<p>Ancient Semitic name for deity, perhaps meaning “power” (cf. Gn 17:1); used by the Hebrews generally in a poetic sense to denote the true God of Israel. The same word was used for the senior Canaanite god and the god in Ugaritic mythology. The “Il” or “El” of ancient Canaanite mythology (before 3500 <span>BC<\/span> in the region of Syria) was not as active as the god Baal, who struggled with Death and triumphed over Chaos. But Il was the father god of the Canaanite pantheon. OT critics have suggested that the Hebrews adopted the clan gods of the Canaanites, including Il. Yet Phoenician and Ugaritic literature use Il in the feminine form for the names of goddesses. The Hebrew avoids such usage. El is combined with other adjectives to describe the numerous attributes of God; for example, God Most High (Gn 14:18-24), the seeing God (16:13), the jealous God (Ex 20:5), the forgiving God (Neh 9:17), and the gracious God (v 31).<\/p>\n<p><em>See also<\/em> Canaanite Deities and Religion; God, Names of.<\/p>","summary_ro":"EL* Ancient Semitic name for deity, perhaps meaning “power” (cf. Gn 17:1); used by the Hebrews generally in a poetic sense to denote the true God of Israel. The same word was used for the senior Canaanite god and the god in Ugaritic mythology. The “Il” or “El” of ancient Canaanite mythology (before 3500 BC in the region of Syria) was not as active as the god Baal, who struggled with Death and triumphed over Chaos. But Il was the father god of the Canaanite pantheon. OT critics have suggested ...","summary_en":"EL* Ancient Semitic name for deity, perhaps meaning “power” (cf. Gn 17:1); used by the Hebrews generally in a poetic sense to denote the true God of Israel. The same word was used for the senior Canaanite god and the god in Ugaritic mythology. The “Il” or “El” of ancient Canaanite mythology (before 3500 BC in the region of Syria) was not as active as the god Baal, who struggled with Death and triumphed over Chaos. But Il was the father god of the Canaanite pantheon. OT critics have suggested ...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":12728,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Forgiveness","title_en":"Forgiveness","content_ro":"<h3>FORGIVENESS<\/h3>\n<p>Pardon, involving restoration of broken relationships; ceasing to feel resentment for wrongs and offenses. Primarily, forgiveness is an act of God, releasing sinners from judgment and freeing them from the divine penalty of their sin. Since only God is holy, only God can forgive sin (Mk 2:7; Lk 5:21). Forgiveness is also a human act extended toward one’s neighbor—a manifestation of one’s realization and appropriation of God’s forgiveness. Hence, forgiveness is a uniquely Christian doctrine.<\/p>\n<p>In other religions, forgiveness does not have the same force. In animism, there is no awareness of a personal relationship with God. In Hinduism, all have to pay the inexorable consequences of karma in the wheel of reincarnations. Buddhism likewise knows nothing of a forgiving God. The idea is present in Islam, but there is no personal God and Father. Even in Judaism, forgiveness remains a limited experience, though forgiveness as developed in the NT adds dimension to the teaching of the OT.<\/p>\n<p class=\"h2\" id=\"ExpressionsofForgivenessintheOldTestament\">Expressions of Forgiveness in the Old Testament<\/p>\n<p>The idea of forgiveness is expressed in various metaphors. The command is <span class=\"hebrew\" lang=\"he\">nasa<\/span><em>,<\/em> to “send away,” as the scapegoat was sent away into the wilderness to bear the sins of the Israelites. It is also rendered “to be merciful” (Lv 4:20; 1 Kgs 8:30, 34; Pss 86:5; 103:3). The Hebrew word <span class=\"hebrew\" lang=\"he\">kapar<\/span> is commonly used of atonement, meaning “to cover up,” as the sacrifice was offered to cover the deficiency of the worshiper (Ex 29:36; Dt 21:8; Jer 18:23; Ez 43:20; 45:20). Cognates of <span class=\"hebrew\" lang=\"he\">salah<\/span> always refer to God’s act of forgiveness (Nm 30:5, 8, 12; Pss 86:5; 130:4; Dn 9:9). God lets go of the transgression; he removes it. Another expression is <span class=\"hebrew\" lang=\"he\">maha<\/span><em>,<\/em> to “wipe away” (Ps 51:1, 7; Is 43:25; 44:22).<\/p>\n<p>The OT teaches that God is a forgiving God (Ex 34:6-7; Neh 9:17; Dn 9:9), yet he is just and punishes sin. Many incidents are also given where God refuses to forgive when the proper conditions are not met, or when certain serious offenses are committed (Dt 29:20; 2 Kgs 24:4; Jer 5:7). Forgiveness is rooted in the character of God, but his forgiveness is never indiscriminate, for people must also be penitent. The OT (cited here in the <span>rsv<\/span>) uses vivid imagery to indicate the magnitude of God’s forgiveness. Sin is cast “into the depths of the sea” (Mi 7:19), removed “as far as the east is from the west” (Ps 103:12), hid behind God’s back (Is 38:17), “remembered no more” (Jer 31:34). The stain and soil of sin is bleached white (Is 1:18). Sin, which burdens like a weight, is forever lifted and remitted.<\/p>\n<p>The dynamic of forgiveness in the OT is thus releasing one from the past. The past acts and deeds of sin are not denied, but there is no longer any bondage. Forgiveness brings freedom.<\/p>\n<p class=\"h2\" id=\"ForgivenessintheNewTestament\">Forgiveness in the New Testament<\/p>\n<p>In the NT, the concept of the unmerited forgiveness of God is intensified by the fact that God forgave our sins when Christ died for us. Each human is an insolvent debtor (Mt 18:23-35) who has no hope of repayment. Sinners all, we cannot keep the law or save ourselves (Mk 10:26-27). This highlights the NT teaching that it is in the person of Christ himself that there is forgiveness. He alone has the power to forgive sins (2:5-10). It is his death that is redemptive (Mt 26:28; Mk 10:45) and his blood that is the basis of a new covenant (1 Cor 11:25). It is through him that one can enter into the living experience of forgiveness (Heb 9:15, 22). So forgiveness is inseparable from the proclamation of Jesus Christ (Acts 13:38; Eph 1:7; Col 1:14; 1 Jn 2:12).<\/p>\n\n<p>There are other distinctively NT concepts of forgiveness. The Greek word <span class=\"greek\" lang=\"el\">charizomai<\/span><em>,<\/em> meaning “to forgive sins,” is distinctively developed by Paul in terms of God’s gracious pardon (2 Cor 2:7; 12:13; Eph 4:32; Col 2:13; 3:13). Sin is considered as a debt, and <span class=\"greek\" lang=\"el\">aphesis<\/span> denotes the discharge of a debt (“putting it away”—see Lk 6:37). Forgiveness is also treated as remission, <span class=\"greek\" lang=\"el\">paresis<\/span> (“passing over”). God has not executed the full retribution called for by sin (Acts 14:16; 17:30); instead, he has shown mercy.<\/p>\n<p>Yet the NT speaks of two limitations to forgiveness. One is the unpardonable sin (Mt 12:31-32; Mk 3:28-30; Lk 12:10). In this regard Christ speaks of those who, like the Pharisees, are so warped in their moral judgments that they cannot distinguish between acts of Satan and the good deeds of Christ. There is also “the sin against the Holy Spirit” that is “sin unto death” (1 Jn 5:16). This sin is not specifically defined, but its essence seems to be consistent rejection of the grace of God.<\/p>\n<p>The ethics of forgiveness in the NT insists not only on penitence as a condition for forgiveness (2 Cor 7:10), but also on the need to forgive others (Mt 6:14-15). If in the midst of receiving forgiveness one does not forgive others, it is a clear sign that repentance is not complete. Several times in his parables the Lord insists that the readiness to forgive others is a sign of true repentance (Mt 18:23-35; Lk 6:37). So Christ taught that to forgive is a duty, and no limits can be set on it. It must be granted without reserve, even to 70 times 7 (Mt 18:21-22). Forgiveness is part of the mutual relationship of believers: since all are dependent upon God’s forgiveness, all are required to forgive one another. “As the Lord has forgiven you, so you also must forgive” (Col 3:13).<\/p>\n<p><em>See also<\/em> Confession; Repentance.<\/p>","content_en":"<h3>FORGIVENESS<\/h3>\n<p>Pardon, involving restoration of broken relationships; ceasing to feel resentment for wrongs and offenses. Primarily, forgiveness is an act of God, releasing sinners from judgment and freeing them from the divine penalty of their sin. Since only God is holy, only God can forgive sin (Mk 2:7; Lk 5:21). Forgiveness is also a human act extended toward one’s neighbor—a manifestation of one’s realization and appropriation of God’s forgiveness. Hence, forgiveness is a uniquely Christian doctrine.<\/p>\n<p>In other religions, forgiveness does not have the same force. In animism, there is no awareness of a personal relationship with God. In Hinduism, all have to pay the inexorable consequences of karma in the wheel of reincarnations. Buddhism likewise knows nothing of a forgiving God. The idea is present in Islam, but there is no personal God and Father. Even in Judaism, forgiveness remains a limited experience, though forgiveness as developed in the NT adds dimension to the teaching of the OT.<\/p>\n<p class=\"h2\" id=\"ExpressionsofForgivenessintheOldTestament\">Expressions of Forgiveness in the Old Testament<\/p>\n<p>The idea of forgiveness is expressed in various metaphors. The command is <span class=\"hebrew\" lang=\"he\">nasa<\/span><em>,<\/em> to “send away,” as the scapegoat was sent away into the wilderness to bear the sins of the Israelites. It is also rendered “to be merciful” (Lv 4:20; 1 Kgs 8:30, 34; Pss 86:5; 103:3). The Hebrew word <span class=\"hebrew\" lang=\"he\">kapar<\/span> is commonly used of atonement, meaning “to cover up,” as the sacrifice was offered to cover the deficiency of the worshiper (Ex 29:36; Dt 21:8; Jer 18:23; Ez 43:20; 45:20). Cognates of <span class=\"hebrew\" lang=\"he\">salah<\/span> always refer to God’s act of forgiveness (Nm 30:5, 8, 12; Pss 86:5; 130:4; Dn 9:9). God lets go of the transgression; he removes it. Another expression is <span class=\"hebrew\" lang=\"he\">maha<\/span><em>,<\/em> to “wipe away” (Ps 51:1, 7; Is 43:25; 44:22).<\/p>\n<p>The OT teaches that God is a forgiving God (Ex 34:6-7; Neh 9:17; Dn 9:9), yet he is just and punishes sin. Many incidents are also given where God refuses to forgive when the proper conditions are not met, or when certain serious offenses are committed (Dt 29:20; 2 Kgs 24:4; Jer 5:7). Forgiveness is rooted in the character of God, but his forgiveness is never indiscriminate, for people must also be penitent. The OT (cited here in the <span>rsv<\/span>) uses vivid imagery to indicate the magnitude of God’s forgiveness. Sin is cast “into the depths of the sea” (Mi 7:19), removed “as far as the east is from the west” (Ps 103:12), hid behind God’s back (Is 38:17), “remembered no more” (Jer 31:34). The stain and soil of sin is bleached white (Is 1:18). Sin, which burdens like a weight, is forever lifted and remitted.<\/p>\n<p>The dynamic of forgiveness in the OT is thus releasing one from the past. The past acts and deeds of sin are not denied, but there is no longer any bondage. Forgiveness brings freedom.<\/p>\n<p class=\"h2\" id=\"ForgivenessintheNewTestament\">Forgiveness in the New Testament<\/p>\n<p>In the NT, the concept of the unmerited forgiveness of God is intensified by the fact that God forgave our sins when Christ died for us. Each human is an insolvent debtor (Mt 18:23-35) who has no hope of repayment. Sinners all, we cannot keep the law or save ourselves (Mk 10:26-27). This highlights the NT teaching that it is in the person of Christ himself that there is forgiveness. He alone has the power to forgive sins (2:5-10). It is his death that is redemptive (Mt 26:28; Mk 10:45) and his blood that is the basis of a new covenant (1 Cor 11:25). It is through him that one can enter into the living experience of forgiveness (Heb 9:15, 22). So forgiveness is inseparable from the proclamation of Jesus Christ (Acts 13:38; Eph 1:7; Col 1:14; 1 Jn 2:12).<\/p>\n\n<p>There are other distinctively NT concepts of forgiveness. The Greek word <span class=\"greek\" lang=\"el\">charizomai<\/span><em>,<\/em> meaning “to forgive sins,” is distinctively developed by Paul in terms of God’s gracious pardon (2 Cor 2:7; 12:13; Eph 4:32; Col 2:13; 3:13). Sin is considered as a debt, and <span class=\"greek\" lang=\"el\">aphesis<\/span> denotes the discharge of a debt (“putting it away”—see Lk 6:37). Forgiveness is also treated as remission, <span class=\"greek\" lang=\"el\">paresis<\/span> (“passing over”). God has not executed the full retribution called for by sin (Acts 14:16; 17:30); instead, he has shown mercy.<\/p>\n<p>Yet the NT speaks of two limitations to forgiveness. One is the unpardonable sin (Mt 12:31-32; Mk 3:28-30; Lk 12:10). In this regard Christ speaks of those who, like the Pharisees, are so warped in their moral judgments that they cannot distinguish between acts of Satan and the good deeds of Christ. There is also “the sin against the Holy Spirit” that is “sin unto death” (1 Jn 5:16). This sin is not specifically defined, but its essence seems to be consistent rejection of the grace of God.<\/p>\n<p>The ethics of forgiveness in the NT insists not only on penitence as a condition for forgiveness (2 Cor 7:10), but also on the need to forgive others (Mt 6:14-15). If in the midst of receiving forgiveness one does not forgive others, it is a clear sign that repentance is not complete. Several times in his parables the Lord insists that the readiness to forgive others is a sign of true repentance (Mt 18:23-35; Lk 6:37). So Christ taught that to forgive is a duty, and no limits can be set on it. It must be granted without reserve, even to 70 times 7 (Mt 18:21-22). Forgiveness is part of the mutual relationship of believers: since all are dependent upon God’s forgiveness, all are required to forgive one another. “As the Lord has forgiven you, so you also must forgive” (Col 3:13).<\/p>\n<p><em>See also<\/em> Confession; Repentance.<\/p>","summary_ro":"FORGIVENESS Pardon, involving restoration of broken relationships; ceasing to feel resentment for wrongs and offenses. Primarily, forgiveness is an act of God, releasing sinners from judgment and freeing them from the divine penalty of their sin. Since only God is holy, only God can forgive sin (Mk 2:7; Lk 5:21). Forgiveness is also a human act extended toward one’s neighbor—a manifestation of one’s realization and appropriation of God’s forgiveness. Hence, forgiveness is a uniquely Christian...","summary_en":"FORGIVENESS Pardon, involving restoration of broken relationships; ceasing to feel resentment for wrongs and offenses. Primarily, forgiveness is an act of God, releasing sinners from judgment and freeing them from the divine penalty of their sin. Since only God is holy, only God can forgive sin (Mk 2:7; Lk 5:21). Forgiveness is also a human act extended toward one’s neighbor—a manifestation of one’s realization and appropriation of God’s forgiveness. Hence, forgiveness is a uniquely Christian...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":14092,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Being and Attributes of God","title_en":"Being and Attributes of God","content_ro":"<h3>GOD, Being and Attributes of<\/h3>\n<p>Inherent characteristics of God revealed in Scripture and displayed in God’s actions in biblical history. They are characteristics equally of the Father, the Son, and the Holy Spirit. God’s attributes are revealed in progressively richer and fuller ways within the history of redemption.<\/p>\n<p>According to the Bible, the entire creation shows God’s deity and eternal power (Ps 19:1-6; Rom 1:20). God’s providence also reveals certain of his attributes (Mt 5:45; Lk 6:35; Acts 14:16-17; 17:22-31). The fullest revelation of God’s attributes is seen in his work of redemption through Jesus Christ.<\/p>\n<p>How does Scripture express the characteristics of God? First, in the divine names by which God revealed himself (Gn 1:1; 2:4; 17:1; Ex 3:6, 14-15; 6:2-5). Some of God’s attributes are revealed implicitly in the biblical accounts of Creation, fall, Flood, Babel, and the exodus, and more fully in the various covenants God made with his people. To Israel, he identified himself as the God of Abraham, Isaac, and Jacob (Ex 3:15). To the pharaoh, he identified himself as the “God of Israel” or the “God of the Hebrews” (5:1-3).<\/p>\n<p>By the time the people of Israel had reached Mt Sinai, the revelation of God’s attributes in the biblical narrative had become more explicit: “The <span>Lord<\/span>, the <span>Lord<\/span>, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness, keeping steadfast love for thousands, forgiving iniquity and transgression and sin, but who will by no means clear the guilty, visiting the iniquity of the fathers upon the children and the children’s children, to the third and the fourth generation” (Ex 34:6-7, <span>rsv<\/span>). This summary is repeated elsewhere with slight variations (Nm 14:18; Neh 9:17; Ps 103:8; Jer 32:18; Jon 4:2).<\/p>\n<p>Preview<\/p>\n<p>• The Attributes of God<\/p>\n<p>• Incommunicable Attributes<\/p>\n<p>• Communicable Attributes<\/p>\n<p class=\"h2\" id=\"TheAttributesofGod\">The Attributes of God<\/p>\n<p>The historic Christian confessions refer to various characteristics of God without calling them attributes or classifying them. The Westminster Shorter Catechism (1647) shows a tendency toward classification, describing God as “a Spirit, infinite, eternal, and unchangeable in his being, wisdom, power, holiness, justice, goodness and truth.” The first four attributes qualify the others.<\/p>\n<p>Several ways of classifying the attributes have been suggested. Generally such schemes divide the divine attributes into pairs: negative and positive, natural and moral, absolute and relative, immanent and eminent, intransitive and transitive, quiescent and operative, antithetical and synthetical, or incommunicable and communicable. Roman Catholics prefer the distinction of negative and positive, or natural and moral. Lutherans generally favor the distinction between quiescent and operative attributes. Reformed and evangelical scholars usually distinguish incommunicable and communicable attributes. Karl Barth grouped the attributes under freedom and love, and then proposed pairs of attributes that reflect freedom-love or love-freedom. In spite of the diversity of labels given the groups of attributes, surprising agreement exists in the attributes listed under each group.<\/p>\n<p>This article will make a distinction between incommunicable and communicable attributes without considering the classification itself as significant. No classification of God’s attributes is fully satisfactory. The <em>incommunicable<\/em> attributes emphasize the absolute distinctness of God, his transcendent greatness and exalted nature. Such attributes have little or no analogy in God’s creatures. The <em>communicable<\/em> attributes find some reflection or analogy in human beings created in God’s image. They indicate the immanence of God in relation to creatures. Yet all the attributes are God’s attributes; the distinction between God and man, between Creator and creature, is always basic.<\/p>\n<p class=\"h2\" id=\"IncommunicableAttributes\">Incommunicable Attributes<\/p>\n<p>Acknowledging some diversity of theological opinion, the following attributes will be considered incommunicable: unity, spirituality, independence, immutability, eternity, and immensity. In addition, the incomprehensibility of God must be mentioned.<\/p>\n<p>God’s <em>incomprehensibility<\/em> is sometimes included in lists of his attributes. It seems preferable to regard it as a description of human inability to understand God fully. Incomprehensibility is therefore not an attribute, although it is a given in every discussion of God. Through his revelation God is truly known by faith, yet no creature will ever comprehend God the Creator. Likewise, no one will ever fully understand any one of God’s attributes. Acknowledgment of God’s incomprehensibility should contribute to a spirit of humility in every consideration of God and his attributes (Pss 139:6; 145:3; Is 40:28; 55:8-9; Mt 11:25-27; Rom 11:33-36; 1 Cor 2:6-16; 13:8-13).<\/p>\n<p>God’s <em>unity<\/em> is an expression of monotheism—the fact that the God of Scripture is the only, living, true God (Dt 6:4; Mk 12:29; Jn 17:3). All other gods are idols and figments of human imagination. This attribute is reflected in the first commandment: “You shall have no other gods before me” (Ex 20:3).<\/p>\n<p>God’s <em>spirituality<\/em> indicates that God is not physical and is invisible. Positively it means that God is personal, living, self-conscious, and self-determining. The invisible God cannot be seen by human eyes (Ex 33:20), so the second commandment forbids every visible representation of God (20:4). Because God is Spirit, he must be worshiped in spirit and in truth (Jn 4:24).<\/p>\n<p>God’s <em>independence<\/em> or self-existence indicates that he is not dependent upon anything outside himself. He is self-sufficient in his existence, in his decrees, and in all his works. God has “life in himself” (Jn 5:26) and “he himself gives life and breath and everything” (Acts 17:25). To Israel, he revealed himself as the “<span>I Am<\/span>” (Ex 3:14), and he made Israel a covenant people for his own possession. God continues to work out his will in the world, and even though he uses various means, his independence remains intact. Thus, he enters into fellowship with his covenant people, and he publishes the gospel through human agents.<\/p>\n<p>God’s <em>immutability<\/em> or constancy expresses his changelessness and his faithfulness to himself, to his decrees, promises, and works. He remains forever the same true God who undergoes no change from within or from anything outside himself. And so in James 1:17 we read: “Every good endowment and every perfect gift is from above, coming down from the Father of lights with whom there is no variation or shadow due to change” (<span>rsv<\/span>). God’s oath to Abraham expressed his immutability so that his covenant people could be sure of the “unchangeable character of his purpose” (Heb 6:17). Samuel told King Saul that the Lord would not “change his mind; for he is not a man” (1 Sm 15:29, <span>niv<\/span>; cf. Nm 23:19). “For I the <span>Lord<\/span> do not change” (Mal 3:6). That was God’s explanation for not destroying sinful Judah; he shows mercy and keeps his covenant. Because “Jesus Christ is the same yesterday and today and forever,” Christians are warned not to be “led by diverse and strange teachings” (Heb 13:8-9).<\/p>\n<p>God’s immutability or constancy does not imply that he is static or immobile. He is a dynamic, living God who is constantly working (Jn 5:17). Sometimes God is described as being sorry, repenting, or changing his mind (Gn 6:6-7; 1 Sm 15:11; Jon 3:10). In their contexts, such figurative expressions show the constancy of a God who, in holiness and righteousness, always abhors sin and reacts against it. In his grace and mercy, he forgives the penitent, and he carries out his promises without fail (Ps 110:4; Is 46:10; Jer 18:7-10; Eph 1:11). Thus, the constancy of God is significant in all human relationships with him, including petitions offered in prayer.<\/p>\n<p>God’s <em>eternity<\/em> indicates his transcendence over time. He is timeless and everlasting. He has no beginning or end; he does not undergo growth, development, or maturation. He existed before the creation of the world; he dwells now in eternity; he will continue as the eternal God even when history ends. Scripture speaks of God as “eternal” (Dt 33:27), “the King” (1 Tm 1:17), “the beginning and the end” (Rv 22:13). He “inhabits eternity” (Is 57:15) and his “years have no end” (Ps 102:27; cf. 2 Pt 3:8). Although God is above time and is timeless, time is his creation and history is the arena of his work. “When the time had fully come God sent forth his Son” (Gal 4:4); Jesus Christ died on a Friday and rose on the third day.<\/p>\n<p>God’s <em>immensity<\/em> and <em>omnipresence<\/em> express his transcendence over space. God fills heaven and earth (Jer 23:23-24). Heaven is his throne, and the earth his footstool, so he is not restricted to a temple building (Is 66:1; Acts 17:24). Yet God is immanent in this world and is actively at work in it to establish his kingdom. No one can hide from the omnipresent God (Ps 139:6-12). Jesus promised, “I am with you always, to the close of the age” (Mt 28:20). Since Pentecost (Acts 2), the Holy Spirit is said actually to dwell within the bodies of believers (1 Cor 6:19).<\/p>\n<p class=\"h2\" id=\"CommunicableAttributes\">Communicable Attributes<\/p>\n<p>Many attributes of God can be classified under this heading, although it is sometimes difficult to say which biblical references to God should be regarded as attributes. A rich diversity of terminology is found in Scripture, with many synonyms. For convenience, the communicable attributes are often classified as intellectual, moral, and volitional.<\/p>\n<h5>Intellectual Attributes<\/h5>\n<p>God’s <em>knowledge<\/em> indicates that in a unique way God knows himself and all things possible and actual. <em>Omniscience<\/em> means that “he knows everything” (1 Jn 3:20). “Even before a word is on my tongue, lo, O <span>Lord<\/span>, thou knowest it altogether” (Ps 139:4), including the secret thoughts of a person’s heart. God’s righteous judgment is rooted in the fact that he “knows the thoughts of man” (Ps 94:11). Acknowledging that God’s omniscience is incomprehensible, the psalmist finds it a source of comfort (139:1-5). All the “treasures of wisdom and knowledge” are hidden in Christ (Col 2:3); therefore, the Christian is told to bring every thought captive to obey Christ (2 Cor 10:5). Christian sanctification includes renewal in knowledge to become more like Christ (Col 3:10).<\/p>\n<p>God’s <em>wisdom<\/em> indicates that he uses his knowledge in the best possible manner to achieve his goals. God’s works are varied, but they are all done in wisdom (Ps 104:24). “The <span>Lord<\/span> by wisdom founded the earth” (Prv 3:19); his providence also displays his wisdom (Gn 50:20). Redemption through Jesus Christ reveals God’s wisdom (1 Cor 1:24) and awakens awe and praise (Rom 11:33-36). Human beings should seek wisdom (Prv 3:21)—wisdom rooted in the fear of God (Jb 28:28; Ps 111:10; Prv 9:10). Christians are said to be “wise in Christ” (1 Cor 4:10), and Christ charges them to act wisely (Mt 10:16), thus emulating the wisdom of God.<\/p>\n<p>God’s <em>veracity<\/em> expresses his truthfulness and faithfulness. He is the truth and he is faithful to himself, to his Word, and to his promises (2 Tm 2:13). “God is light and in him is no darkness at all” (1 Jn 1:5); therefore, his followers are to walk in the light (vv 6-7). Jesus is “the way, and the truth, and the life” (Jn 14:6); hence, Christians are to walk in the truth and show faithfulness in their lives.<\/p>\n<h5>Moral Attributes<\/h5>\n<p>The most comprehensive description of God’s moral character is his <em>goodness.<\/em> God deals bountifully and kindly with all his creatures. He is “good to all” (Ps 145:9). Jesus insisted that “no one is good but God alone” (Mk 10:18; Lk 18:19). The redeemed praise God for his goodness (1 Chr 16:34; 2 Chr 5:13; Pss 106:1; 107:1; 118:1; 136:1; Jer 33:11) and are called upon to emulate this divine characteristic (Mt 5:45; Lk 6:27-36).<\/p>\n<p>God’s <em>love<\/em> is the heartbeat of the gospel. Perfect love flows among the Persons of the Trinity (Jn 3:35; 17:24). At Sinai God revealed himself as abounding in steadfast love and faithfulness (Ex 34:6-7), and all his covenantal relations with Abraham’s descendants showed his steadfast love. The chief manifestation of God’s love was the sending of his Son, Jesus Christ (Jn 3:16). The apostle John, who declared that “God is love,” pointed to the cross to indicate what that love really meant: “he loved us and sent his Son to be the expiation for our sins” (1 Jn 4:8, 10).<\/p>\n<p>God’s love shown to undeserving sinners is called <em>grace<\/em> (Eph 1:6-8; 2:7-9; Ti 3:4). <em>Mercy<\/em> is God’s love (sometimes his goodness) shown to those in misery and distress. God is <em>longsuffering<\/em> or patient in his love; he gives time for repentance.<\/p>\n<p>God’s <em>holiness<\/em> depicts the moral purity and excellence of God. The description of Jesus’ holiness is applicable to each of the Persons of the Trinity: “holy, blameless, unstained, separated from sinners, exalted above the heavens” (Heb 7:26). The root idea of holiness is to be separate or set apart. Because of his inherent holiness, God is distinct from everything impure or unholy. God alone is holy; his name is holy, and he bears the name the “Holy One” (Pss 78:41; 89:18; 99:3, 9; 111:9; Is 12:6; Jer 51:5; Rv 15:4). Angels praise God’s holiness (Is 6:3; Rv 4:8). Objects, places, and people are called holy when set apart for the worship of God. Because God is holy, his people are called to holiness (Lv 11:44-45; 19:2; 1 Pt 1:14-15). God’s discipline of his people is aimed at making them share his holiness (Heb 12:10). The holiness of God is so prominent in Scripture that some have (mistakenly) regarded it as God’s chief attribute.<\/p>\n<h5>Volitional Attributes<\/h5>\n<p>God’s <em>sovereignty<\/em> indicates the divine authority with which he rules the entire creation and in his sovereign good pleasure does whatever he wills. God is King over the entire creation, and he rules the destiny of human beings and nations. He restores his kingdom through Jesus Christ; the risen Lord revealed that all authority in heaven and on earth was given to him (Mt 28:18). Election to salvation in Christ is “according to the purpose of him who accomplishes all things according to the counsel of his will” (Eph 1:11, <span>rsv<\/span>). God’s sovereign will, though free, is not arbitrary; it is righteous and holy. He created the world and gave his law as the rule for his people’s lives; he covenants, blesses, and judges. God is the “King of kings and Lord of lords” (1 Tm 6:15); he calls all his subjects to obedient love (Dt 6:4-5; Mt 22:37-40; 1 Jn 5:3).<\/p>\n<p>God’s <em>sovereign power<\/em> means that he is without bounds or limit in ability; he is <em>omnipotent<\/em> or almighty (Rv 4:8). By his powerful word, he created all things, and upholds “the universe by his word of power” (Heb 1:3). There is nothing too hard for the Lord God Almighty (Gn 18:14; Jer 32:27; Mt 19:26); he keeps his gracious covenant and fulfills all his promises (Lk 1:37; 2 Tm 2:13; Heb 6:18). The gospel is “the power of God for salvation” (Rom 1:16), for Christ is “the power of God” to save (1 Cor 1:24). Hence, believers must come to know “the immeasurable greatness of his power in us who believe, according to the working of his great might which he accomplished in Christ when he raised him from the dead and made him sit at his right hand in the heavenly places” (Eph 1:19-20, <span>rsv<\/span>).<\/p>\n<h5>God’s Glory<\/h5>\n<p>All the attributes of God are summarized in Scripture’s references to the <em>glory<\/em> of God. The majesty, splendor, beauty, and brilliance of God who dwells in unapproachable light are expressed by this indefinable term. The God of glory appeared to our father Abraham (Acts 7:2); God showed his glory to Moses (Ex 33:18-19; 34:6-7). The God of the Lord Jesus Christ is the Father of glory (Eph 1:17). The heavens declare the glory of God (Ps 19:1); the majesty and glory of God fill heaven and earth (8:1). When finally every tongue shall confess Jesus as Lord, it will be for the glory of God the Father (Phil 2:11). Human beings were created for God’s glory, and Christian believers are instructed to do everything for the glory of God (1 Cor 10:31), thus reflecting in themselves his inherent glory.<\/p>","content_en":"<h3>GOD, Being and Attributes of<\/h3>\n<p>Inherent characteristics of God revealed in Scripture and displayed in God’s actions in biblical history. They are characteristics equally of the Father, the Son, and the Holy Spirit. God’s attributes are revealed in progressively richer and fuller ways within the history of redemption.<\/p>\n<p>According to the Bible, the entire creation shows God’s deity and eternal power (Ps 19:1-6; Rom 1:20). God’s providence also reveals certain of his attributes (Mt 5:45; Lk 6:35; Acts 14:16-17; 17:22-31). The fullest revelation of God’s attributes is seen in his work of redemption through Jesus Christ.<\/p>\n<p>How does Scripture express the characteristics of God? First, in the divine names by which God revealed himself (Gn 1:1; 2:4; 17:1; Ex 3:6, 14-15; 6:2-5). Some of God’s attributes are revealed implicitly in the biblical accounts of Creation, fall, Flood, Babel, and the exodus, and more fully in the various covenants God made with his people. To Israel, he identified himself as the God of Abraham, Isaac, and Jacob (Ex 3:15). To the pharaoh, he identified himself as the “God of Israel” or the “God of the Hebrews” (5:1-3).<\/p>\n<p>By the time the people of Israel had reached Mt Sinai, the revelation of God’s attributes in the biblical narrative had become more explicit: “The <span>Lord<\/span>, the <span>Lord<\/span>, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness, keeping steadfast love for thousands, forgiving iniquity and transgression and sin, but who will by no means clear the guilty, visiting the iniquity of the fathers upon the children and the children’s children, to the third and the fourth generation” (Ex 34:6-7, <span>rsv<\/span>). This summary is repeated elsewhere with slight variations (Nm 14:18; Neh 9:17; Ps 103:8; Jer 32:18; Jon 4:2).<\/p>\n<p>Preview<\/p>\n<p>• The Attributes of God<\/p>\n<p>• Incommunicable Attributes<\/p>\n<p>• Communicable Attributes<\/p>\n<p class=\"h2\" id=\"TheAttributesofGod\">The Attributes of God<\/p>\n<p>The historic Christian confessions refer to various characteristics of God without calling them attributes or classifying them. The Westminster Shorter Catechism (1647) shows a tendency toward classification, describing God as “a Spirit, infinite, eternal, and unchangeable in his being, wisdom, power, holiness, justice, goodness and truth.” The first four attributes qualify the others.<\/p>\n<p>Several ways of classifying the attributes have been suggested. Generally such schemes divide the divine attributes into pairs: negative and positive, natural and moral, absolute and relative, immanent and eminent, intransitive and transitive, quiescent and operative, antithetical and synthetical, or incommunicable and communicable. Roman Catholics prefer the distinction of negative and positive, or natural and moral. Lutherans generally favor the distinction between quiescent and operative attributes. Reformed and evangelical scholars usually distinguish incommunicable and communicable attributes. Karl Barth grouped the attributes under freedom and love, and then proposed pairs of attributes that reflect freedom-love or love-freedom. In spite of the diversity of labels given the groups of attributes, surprising agreement exists in the attributes listed under each group.<\/p>\n<p>This article will make a distinction between incommunicable and communicable attributes without considering the classification itself as significant. No classification of God’s attributes is fully satisfactory. The <em>incommunicable<\/em> attributes emphasize the absolute distinctness of God, his transcendent greatness and exalted nature. Such attributes have little or no analogy in God’s creatures. The <em>communicable<\/em> attributes find some reflection or analogy in human beings created in God’s image. They indicate the immanence of God in relation to creatures. Yet all the attributes are God’s attributes; the distinction between God and man, between Creator and creature, is always basic.<\/p>\n<p class=\"h2\" id=\"IncommunicableAttributes\">Incommunicable Attributes<\/p>\n<p>Acknowledging some diversity of theological opinion, the following attributes will be considered incommunicable: unity, spirituality, independence, immutability, eternity, and immensity. In addition, the incomprehensibility of God must be mentioned.<\/p>\n<p>God’s <em>incomprehensibility<\/em> is sometimes included in lists of his attributes. It seems preferable to regard it as a description of human inability to understand God fully. Incomprehensibility is therefore not an attribute, although it is a given in every discussion of God. Through his revelation God is truly known by faith, yet no creature will ever comprehend God the Creator. Likewise, no one will ever fully understand any one of God’s attributes. Acknowledgment of God’s incomprehensibility should contribute to a spirit of humility in every consideration of God and his attributes (Pss 139:6; 145:3; Is 40:28; 55:8-9; Mt 11:25-27; Rom 11:33-36; 1 Cor 2:6-16; 13:8-13).<\/p>\n<p>God’s <em>unity<\/em> is an expression of monotheism—the fact that the God of Scripture is the only, living, true God (Dt 6:4; Mk 12:29; Jn 17:3). All other gods are idols and figments of human imagination. This attribute is reflected in the first commandment: “You shall have no other gods before me” (Ex 20:3).<\/p>\n<p>God’s <em>spirituality<\/em> indicates that God is not physical and is invisible. Positively it means that God is personal, living, self-conscious, and self-determining. The invisible God cannot be seen by human eyes (Ex 33:20), so the second commandment forbids every visible representation of God (20:4). Because God is Spirit, he must be worshiped in spirit and in truth (Jn 4:24).<\/p>\n<p>God’s <em>independence<\/em> or self-existence indicates that he is not dependent upon anything outside himself. He is self-sufficient in his existence, in his decrees, and in all his works. God has “life in himself” (Jn 5:26) and “he himself gives life and breath and everything” (Acts 17:25). To Israel, he revealed himself as the “<span>I Am<\/span>” (Ex 3:14), and he made Israel a covenant people for his own possession. God continues to work out his will in the world, and even though he uses various means, his independence remains intact. Thus, he enters into fellowship with his covenant people, and he publishes the gospel through human agents.<\/p>\n<p>God’s <em>immutability<\/em> or constancy expresses his changelessness and his faithfulness to himself, to his decrees, promises, and works. He remains forever the same true God who undergoes no change from within or from anything outside himself. And so in James 1:17 we read: “Every good endowment and every perfect gift is from above, coming down from the Father of lights with whom there is no variation or shadow due to change” (<span>rsv<\/span>). God’s oath to Abraham expressed his immutability so that his covenant people could be sure of the “unchangeable character of his purpose” (Heb 6:17). Samuel told King Saul that the Lord would not “change his mind; for he is not a man” (1 Sm 15:29, <span>niv<\/span>; cf. Nm 23:19). “For I the <span>Lord<\/span> do not change” (Mal 3:6). That was God’s explanation for not destroying sinful Judah; he shows mercy and keeps his covenant. Because “Jesus Christ is the same yesterday and today and forever,” Christians are warned not to be “led by diverse and strange teachings” (Heb 13:8-9).<\/p>\n<p>God’s immutability or constancy does not imply that he is static or immobile. He is a dynamic, living God who is constantly working (Jn 5:17). Sometimes God is described as being sorry, repenting, or changing his mind (Gn 6:6-7; 1 Sm 15:11; Jon 3:10). In their contexts, such figurative expressions show the constancy of a God who, in holiness and righteousness, always abhors sin and reacts against it. In his grace and mercy, he forgives the penitent, and he carries out his promises without fail (Ps 110:4; Is 46:10; Jer 18:7-10; Eph 1:11). Thus, the constancy of God is significant in all human relationships with him, including petitions offered in prayer.<\/p>\n<p>God’s <em>eternity<\/em> indicates his transcendence over time. He is timeless and everlasting. He has no beginning or end; he does not undergo growth, development, or maturation. He existed before the creation of the world; he dwells now in eternity; he will continue as the eternal God even when history ends. Scripture speaks of God as “eternal” (Dt 33:27), “the King” (1 Tm 1:17), “the beginning and the end” (Rv 22:13). He “inhabits eternity” (Is 57:15) and his “years have no end” (Ps 102:27; cf. 2 Pt 3:8). Although God is above time and is timeless, time is his creation and history is the arena of his work. “When the time had fully come God sent forth his Son” (Gal 4:4); Jesus Christ died on a Friday and rose on the third day.<\/p>\n<p>God’s <em>immensity<\/em> and <em>omnipresence<\/em> express his transcendence over space. God fills heaven and earth (Jer 23:23-24). Heaven is his throne, and the earth his footstool, so he is not restricted to a temple building (Is 66:1; Acts 17:24). Yet God is immanent in this world and is actively at work in it to establish his kingdom. No one can hide from the omnipresent God (Ps 139:6-12). Jesus promised, “I am with you always, to the close of the age” (Mt 28:20). Since Pentecost (Acts 2), the Holy Spirit is said actually to dwell within the bodies of believers (1 Cor 6:19).<\/p>\n<p class=\"h2\" id=\"CommunicableAttributes\">Communicable Attributes<\/p>\n<p>Many attributes of God can be classified under this heading, although it is sometimes difficult to say which biblical references to God should be regarded as attributes. A rich diversity of terminology is found in Scripture, with many synonyms. For convenience, the communicable attributes are often classified as intellectual, moral, and volitional.<\/p>\n<h5>Intellectual Attributes<\/h5>\n<p>God’s <em>knowledge<\/em> indicates that in a unique way God knows himself and all things possible and actual. <em>Omniscience<\/em> means that “he knows everything” (1 Jn 3:20). “Even before a word is on my tongue, lo, O <span>Lord<\/span>, thou knowest it altogether” (Ps 139:4), including the secret thoughts of a person’s heart. God’s righteous judgment is rooted in the fact that he “knows the thoughts of man” (Ps 94:11). Acknowledging that God’s omniscience is incomprehensible, the psalmist finds it a source of comfort (139:1-5). All the “treasures of wisdom and knowledge” are hidden in Christ (Col 2:3); therefore, the Christian is told to bring every thought captive to obey Christ (2 Cor 10:5). Christian sanctification includes renewal in knowledge to become more like Christ (Col 3:10).<\/p>\n<p>God’s <em>wisdom<\/em> indicates that he uses his knowledge in the best possible manner to achieve his goals. God’s works are varied, but they are all done in wisdom (Ps 104:24). “The <span>Lord<\/span> by wisdom founded the earth” (Prv 3:19); his providence also displays his wisdom (Gn 50:20). Redemption through Jesus Christ reveals God’s wisdom (1 Cor 1:24) and awakens awe and praise (Rom 11:33-36). Human beings should seek wisdom (Prv 3:21)—wisdom rooted in the fear of God (Jb 28:28; Ps 111:10; Prv 9:10). Christians are said to be “wise in Christ” (1 Cor 4:10), and Christ charges them to act wisely (Mt 10:16), thus emulating the wisdom of God.<\/p>\n<p>God’s <em>veracity<\/em> expresses his truthfulness and faithfulness. He is the truth and he is faithful to himself, to his Word, and to his promises (2 Tm 2:13). “God is light and in him is no darkness at all” (1 Jn 1:5); therefore, his followers are to walk in the light (vv 6-7). Jesus is “the way, and the truth, and the life” (Jn 14:6); hence, Christians are to walk in the truth and show faithfulness in their lives.<\/p>\n<h5>Moral Attributes<\/h5>\n<p>The most comprehensive description of God’s moral character is his <em>goodness.<\/em> God deals bountifully and kindly with all his creatures. He is “good to all” (Ps 145:9). Jesus insisted that “no one is good but God alone” (Mk 10:18; Lk 18:19). The redeemed praise God for his goodness (1 Chr 16:34; 2 Chr 5:13; Pss 106:1; 107:1; 118:1; 136:1; Jer 33:11) and are called upon to emulate this divine characteristic (Mt 5:45; Lk 6:27-36).<\/p>\n<p>God’s <em>love<\/em> is the heartbeat of the gospel. Perfect love flows among the Persons of the Trinity (Jn 3:35; 17:24). At Sinai God revealed himself as abounding in steadfast love and faithfulness (Ex 34:6-7), and all his covenantal relations with Abraham’s descendants showed his steadfast love. The chief manifestation of God’s love was the sending of his Son, Jesus Christ (Jn 3:16). The apostle John, who declared that “God is love,” pointed to the cross to indicate what that love really meant: “he loved us and sent his Son to be the expiation for our sins” (1 Jn 4:8, 10).<\/p>\n<p>God’s love shown to undeserving sinners is called <em>grace<\/em> (Eph 1:6-8; 2:7-9; Ti 3:4). <em>Mercy<\/em> is God’s love (sometimes his goodness) shown to those in misery and distress. God is <em>longsuffering<\/em> or patient in his love; he gives time for repentance.<\/p>\n<p>God’s <em>holiness<\/em> depicts the moral purity and excellence of God. The description of Jesus’ holiness is applicable to each of the Persons of the Trinity: “holy, blameless, unstained, separated from sinners, exalted above the heavens” (Heb 7:26). The root idea of holiness is to be separate or set apart. Because of his inherent holiness, God is distinct from everything impure or unholy. God alone is holy; his name is holy, and he bears the name the “Holy One” (Pss 78:41; 89:18; 99:3, 9; 111:9; Is 12:6; Jer 51:5; Rv 15:4). Angels praise God’s holiness (Is 6:3; Rv 4:8). Objects, places, and people are called holy when set apart for the worship of God. Because God is holy, his people are called to holiness (Lv 11:44-45; 19:2; 1 Pt 1:14-15). God’s discipline of his people is aimed at making them share his holiness (Heb 12:10). The holiness of God is so prominent in Scripture that some have (mistakenly) regarded it as God’s chief attribute.<\/p>\n<h5>Volitional Attributes<\/h5>\n<p>God’s <em>sovereignty<\/em> indicates the divine authority with which he rules the entire creation and in his sovereign good pleasure does whatever he wills. God is King over the entire creation, and he rules the destiny of human beings and nations. He restores his kingdom through Jesus Christ; the risen Lord revealed that all authority in heaven and on earth was given to him (Mt 28:18). Election to salvation in Christ is “according to the purpose of him who accomplishes all things according to the counsel of his will” (Eph 1:11, <span>rsv<\/span>). God’s sovereign will, though free, is not arbitrary; it is righteous and holy. He created the world and gave his law as the rule for his people’s lives; he covenants, blesses, and judges. God is the “King of kings and Lord of lords” (1 Tm 6:15); he calls all his subjects to obedient love (Dt 6:4-5; Mt 22:37-40; 1 Jn 5:3).<\/p>\n<p>God’s <em>sovereign power<\/em> means that he is without bounds or limit in ability; he is <em>omnipotent<\/em> or almighty (Rv 4:8). By his powerful word, he created all things, and upholds “the universe by his word of power” (Heb 1:3). There is nothing too hard for the Lord God Almighty (Gn 18:14; Jer 32:27; Mt 19:26); he keeps his gracious covenant and fulfills all his promises (Lk 1:37; 2 Tm 2:13; Heb 6:18). The gospel is “the power of God for salvation” (Rom 1:16), for Christ is “the power of God” to save (1 Cor 1:24). Hence, believers must come to know “the immeasurable greatness of his power in us who believe, according to the working of his great might which he accomplished in Christ when he raised him from the dead and made him sit at his right hand in the heavenly places” (Eph 1:19-20, <span>rsv<\/span>).<\/p>\n<h5>God’s Glory<\/h5>\n<p>All the attributes of God are summarized in Scripture’s references to the <em>glory<\/em> of God. The majesty, splendor, beauty, and brilliance of God who dwells in unapproachable light are expressed by this indefinable term. The God of glory appeared to our father Abraham (Acts 7:2); God showed his glory to Moses (Ex 33:18-19; 34:6-7). The God of the Lord Jesus Christ is the Father of glory (Eph 1:17). The heavens declare the glory of God (Ps 19:1); the majesty and glory of God fill heaven and earth (8:1). When finally every tongue shall confess Jesus as Lord, it will be for the glory of God the Father (Phil 2:11). Human beings were created for God’s glory, and Christian believers are instructed to do everything for the glory of God (1 Cor 10:31), thus reflecting in themselves his inherent glory.<\/p>","summary_ro":"GOD, Being and Attributes of Inherent characteristics of God revealed in Scripture and displayed in God’s actions in biblical history. They are characteristics equally of the Father, the Son, and the Holy Spirit. God’s attributes are revealed in progressively richer and fuller ways within the history of redemption. According to the Bible, the entire creation shows God’s deity and eternal power (Ps 19:1-6; Rom 1:20). God’s providence also reveals certain of his attributes (Mt 5:45; Lk 6:35; Ac...","summary_en":"GOD, Being and Attributes of Inherent characteristics of God revealed in Scripture and displayed in God’s actions in biblical history. They are characteristics equally of the Father, the Son, and the Holy Spirit. God’s attributes are revealed in progressively richer and fuller ways within the history of redemption. According to the Bible, the entire creation shows God’s deity and eternal power (Ps 19:1-6; Rom 1:20). God’s providence also reveals certain of his attributes (Mt 5:45; Lk 6:35; Ac...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":21723,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Kindness","title_en":"Kindness","content_ro":"<h3>KINDNESS<\/h3>\n<p>State of being that includes the attributes of loving affection, sympathy, friendliness, patience, pleasantness, gentleness, and goodness. Kindness is a quality shown in the way a person speaks and acts. It is more volitional than emotional.<\/p>\n<p>The Bible is filled with illustrations of kindness. Joseph wanted Pharaoh’s butler to show kindness by remembering him to Pharaoh (Gn 40:14). Rahab requested kind treatment from Israel for her protection of the two spies who had come into her home (Jos 2:12). Before he attacked Amalek, Saul asked the Kenites to leave the Amalekite territory, not wanting to kill them along with the Amalekites because of the kindness they had shown Israel when Israel came up from Egypt (1 Sm 15:6). David commended the men of Jabesh-gilead for the kindness they had shown Saul in giving his body a decent burial (2 Sm 2:5). Jonathan requested “unfailing kindness” of David so that he would not be killed (1 Sm 20:14-15). David extended this kindness to Jonathan’s son by granting him the right to eat at the king’s table (2 Sm 9:1-7).<\/p>\n<p>It is the worst kind of ingratitude to return evil for kindness. Abimelech wanted Abraham to swear that he would return kindness for kindness to his offspring (Gn 21:23). Abner showed kindness to Ishbosheth by not delivering him over to David, while Ishbosheth, in return, charged Abner with guilt regarding Saul’s concubine, Rizpah (2 Sm 3:8). Hanun received David’s kind act of sending condolences on his father’s death by humiliating David’s messengers, thereby bringing on war between the two nations (10:2-19). Absalom rebuked Hushai, David’s friend, for supposedly leaving David’s side when he needed him. Absalom asked Hushai if that was the way he was repaying David’s friendship (2 Sm 16:17; see also 2 Chr 24:22).<\/p>\n<p>God’s actions provide the outstanding illustrations of kindness in the Bible. The Levites praised God because he had proved to be a God of forgiveness, graciousness, compassion, and abundant lovingkindness (Neh 9:17-31). To highlight God’s virtue even more, they declared his kindness against the backdrop of Israel’s unfaithfulness. God did not forsake his people, even though they forsook him for a golden calf. He gave them his Spirit to instruct them. He gave them manna to eat and water to drink for 40 years in the wilderness. He gave them Canaan, a land in which to dwell.<\/p>\n<p>The high point of God’s kindness was his provision of salvation for sinners, not on the basis of their works but on the basis of his mercy (Ti 3:4; see also Eph 2:7). Because of God’s great kindness toward them, in giving both physical and spiritual blessings, Christians are exhorted, as God’s elect, to put on hearts of compassion, kindness, humility, gentleness, and patience; that is, to show kindness to others in return for God’s kindness (Col 3:12). The apostle Peter commanded Christians to add to their faith, along with other excellences, the excellence of brotherly kindness (2 Pt 1:7, <span>kjv<\/span>).<\/p>","content_en":"<h3>KINDNESS<\/h3>\n<p>State of being that includes the attributes of loving affection, sympathy, friendliness, patience, pleasantness, gentleness, and goodness. Kindness is a quality shown in the way a person speaks and acts. It is more volitional than emotional.<\/p>\n<p>The Bible is filled with illustrations of kindness. Joseph wanted Pharaoh’s butler to show kindness by remembering him to Pharaoh (Gn 40:14). Rahab requested kind treatment from Israel for her protection of the two spies who had come into her home (Jos 2:12). Before he attacked Amalek, Saul asked the Kenites to leave the Amalekite territory, not wanting to kill them along with the Amalekites because of the kindness they had shown Israel when Israel came up from Egypt (1 Sm 15:6). David commended the men of Jabesh-gilead for the kindness they had shown Saul in giving his body a decent burial (2 Sm 2:5). Jonathan requested “unfailing kindness” of David so that he would not be killed (1 Sm 20:14-15). David extended this kindness to Jonathan’s son by granting him the right to eat at the king’s table (2 Sm 9:1-7).<\/p>\n<p>It is the worst kind of ingratitude to return evil for kindness. Abimelech wanted Abraham to swear that he would return kindness for kindness to his offspring (Gn 21:23). Abner showed kindness to Ishbosheth by not delivering him over to David, while Ishbosheth, in return, charged Abner with guilt regarding Saul’s concubine, Rizpah (2 Sm 3:8). Hanun received David’s kind act of sending condolences on his father’s death by humiliating David’s messengers, thereby bringing on war between the two nations (10:2-19). Absalom rebuked Hushai, David’s friend, for supposedly leaving David’s side when he needed him. Absalom asked Hushai if that was the way he was repaying David’s friendship (2 Sm 16:17; see also 2 Chr 24:22).<\/p>\n<p>God’s actions provide the outstanding illustrations of kindness in the Bible. The Levites praised God because he had proved to be a God of forgiveness, graciousness, compassion, and abundant lovingkindness (Neh 9:17-31). To highlight God’s virtue even more, they declared his kindness against the backdrop of Israel’s unfaithfulness. God did not forsake his people, even though they forsook him for a golden calf. He gave them his Spirit to instruct them. He gave them manna to eat and water to drink for 40 years in the wilderness. He gave them Canaan, a land in which to dwell.<\/p>\n<p>The high point of God’s kindness was his provision of salvation for sinners, not on the basis of their works but on the basis of his mercy (Ti 3:4; see also Eph 2:7). Because of God’s great kindness toward them, in giving both physical and spiritual blessings, Christians are exhorted, as God’s elect, to put on hearts of compassion, kindness, humility, gentleness, and patience; that is, to show kindness to others in return for God’s kindness (Col 3:12). The apostle Peter commanded Christians to add to their faith, along with other excellences, the excellence of brotherly kindness (2 Pt 1:7, <span>kjv<\/span>).<\/p>","summary_ro":"KINDNESS State of being that includes the attributes of loving affection, sympathy, friendliness, patience, pleasantness, gentleness, and goodness. Kindness is a quality shown in the way a person speaks and acts. It is more volitional than emotional. The Bible is filled with illustrations of kindness. Joseph wanted Pharaoh’s butler to show kindness by remembering him to Pharaoh (Gn 40:14). Rahab requested kind treatment from Israel for her protection of the two spies who had come into her hom...","summary_en":"KINDNESS State of being that includes the attributes of loving affection, sympathy, friendliness, patience, pleasantness, gentleness, and goodness. Kindness is a quality shown in the way a person speaks and acts. It is more volitional than emotional. The Bible is filled with illustrations of kindness. Joseph wanted Pharaoh’s butler to show kindness by remembering him to Pharaoh (Gn 40:14). Rahab requested kind treatment from Israel for her protection of the two spies who had come into her hom...","source":"Articles\/K.xml","external_url":null,"has_map":false,"has_picture":false},{"id":25203,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Mercy","title_en":"Mercy","content_ro":"<h3>MERCY<\/h3>\n<p>A divine quality by which God faithfully keeps his promises and maintains his covenant relationship with his chosen people despite their unworthiness and unfaithfulness (Dt 30:1-6; Is 14:1; Ez 39:25-29; Rom 9:15-16, 23; 11:32; Eph 2:4).<\/p>\n<p>The biblical meaning of mercy is exceedingly rich and complex, as evidenced by the fact that several Hebrew and Greek words were used to express the concept. Consequently, there are many synonyms employed in translation to express the dimensions of meaning involved, such as “kindness,” “lovingkindness,” “goodness,” “grace,” “favor,” “pity,” “compassion,” and “steadfast love.” Prominent in the concept of mercy is the compassionate disposition to forgive offenders or adversaries and to help or spare them in their sorry plight.<\/p>\n<p class=\"h2\" id=\"TheologicalSignificance\">Theological Significance<\/p>\n<p>At the heart of the concept of mercy is the love of God, which is freely manifested in his gracious saving acts on behalf of those to whom he has pledged himself in covenant relationship. In the OT it was his chosen people Israel whom he elected to be his own and to whom he showed mercy (Ex 33:19; Is 54:10; 63:9). God persistently puts up with his disobedient and wayward people and continuously seeks them out to draw them back to himself. The psalmist describes God as a father who pities his children who revere and trust him (Ps 103:13). Hosea pictures God as a loving father who looks down from heaven with a yearning heart of compassion upon his rebellious and wayward people (Hos 11; cf. Jer 31:20). He also regards Israel as an unfaithful and adulterous wife whom God loves as a faithful husband in spite of her apostate and sinful condition (Hos 1–3; cf. Is 54:4-8). Isaiah depicts God as a mother who has compassion on the son of her womb (Is 49:15). These pictures reveal God’s mercy in rich and different ways. Other dimensions include forgiveness and restoration to favor (2 Kgs 13:23; Is 54:8; Jl 2:18-32; Mi 7:18-20), and deliverance from distress and perils (Neh 9:19-21; Pss 40:11-17; 69:16-36; 79:8-9; Is 49:10).<\/p>\n<p>Because of what Israel as a covenant nation had learned about the steadfast love and faithfulness of God, devout Jews instinctively lifted their voices in petition for divine mercy and forgiveness in times of need, eloquently expressed in the penitential psalms (Pss 6; 32; 38; 51; 102; 130; 143), as well as other OT passages (Ex 34:6; Neh 9:17; Pss 57; 79; 86; 123; Is 33:1-6; Dn 9:3-19; Jl 2:13). It is the remembrance of God’s mercy that gives the repentant person the hope and assurance of divine favor and of reconciliation with the offended Lord.<\/p>\n<p>In the NT a very descriptive Greek word is used for Jesus’ mercy toward the needy (Mt 9:36; 14:14; 20:34). It expresses his pity and compassion by means of an intense verb literally translated “to be moved in one’s bowels.” The Hebrews regarded the bowels as the center of the affections, especially that of the most tender kindness. Jesus was described as being deeply moved in his inner feeling of benevolence toward the needy and spontaneously acting to relieve their suffering—to heal (Mt 20:34; Mk 1:41), to raise the dead (Lk 7:13), and to feed the hungry (Mt 15:32).<\/p>\n<p>The OT concept of God’s mercy expressed in his faithfulness to the covenant people is found also in the NT (Lk 1:50, 54, 72, 78; Eph 2:4; 1 Tm 1:2; 1 Pt 1:3; 2:10). The most characteristic use of mercy in the NT is that of God’s provision of salvation for mankind in Jesus Christ (Rom 11:30-32; Eph 2:4). God is “the Father of mercies” (2 Cor 1:3), which he bestows on those who believe in his Son. It is because he is “so rich in mercy” that he saved those who are spiritually dead and doomed by their sins (Eph 2:4-6). It is out of God’s mercy that one is forgiven and granted eternal life (1 Tm 1:13-16).<\/p>\n<p class=\"h2\" id=\"PeoplesResponsibilitytoShowMercytoOthers\">People’s Responsibility to Show Mercy to Others<\/p>\n<p>Because God has freely extended his mercy irrespective of worthiness or faithfulness, people are to respond by showing mercy to others, even though they do not deserve it or seek it. Indeed, people are commanded to be merciful, especially to the poor, the needy, widows, and orphans (Prv 14:31; 19:17; Mi 6:8; Zec 7:9-10; Col 3:12). God regards mercy more than the ritual sacrifice (Mt 9:13). God’s mercy in Christ actually puts people under obligation to act toward others as God himself has acted toward them. The Lord made mercy a foundation for his teaching (Mt 5:7; 9:13; 12:7; 23:23; Lk 6:36; 10:37; Jas 3:17). His coming was anticipated and announced in the context of the mercy that would characterize his mission (Lk 1:50, 54, 72, 78).<\/p>\n<p>Members of the Christian church are to show compassion and practical concern for each other. They are to give aid and relief, love and comfort to one another, as Christ freely gave to them in their need. The apostle James teaches the essential nature of such good works as being of the very essence of genuine faith (Jas 2:14-26). It was the mercy that the good Samaritan had toward the man who was beaten and robbed that was singled out by the Lord for special commendation (Lk 10:36-37). To be full of mercy is a distinguishing virtue of the citizens of the kingdom of heaven (Mt 5:7).<\/p>\n<p><em>See also<\/em> God, Being and Attributes of; Grace; Love.<\/p>","content_en":"<h3>MERCY<\/h3>\n<p>A divine quality by which God faithfully keeps his promises and maintains his covenant relationship with his chosen people despite their unworthiness and unfaithfulness (Dt 30:1-6; Is 14:1; Ez 39:25-29; Rom 9:15-16, 23; 11:32; Eph 2:4).<\/p>\n<p>The biblical meaning of mercy is exceedingly rich and complex, as evidenced by the fact that several Hebrew and Greek words were used to express the concept. Consequently, there are many synonyms employed in translation to express the dimensions of meaning involved, such as “kindness,” “lovingkindness,” “goodness,” “grace,” “favor,” “pity,” “compassion,” and “steadfast love.” Prominent in the concept of mercy is the compassionate disposition to forgive offenders or adversaries and to help or spare them in their sorry plight.<\/p>\n<p class=\"h2\" id=\"TheologicalSignificance\">Theological Significance<\/p>\n<p>At the heart of the concept of mercy is the love of God, which is freely manifested in his gracious saving acts on behalf of those to whom he has pledged himself in covenant relationship. In the OT it was his chosen people Israel whom he elected to be his own and to whom he showed mercy (Ex 33:19; Is 54:10; 63:9). God persistently puts up with his disobedient and wayward people and continuously seeks them out to draw them back to himself. The psalmist describes God as a father who pities his children who revere and trust him (Ps 103:13). Hosea pictures God as a loving father who looks down from heaven with a yearning heart of compassion upon his rebellious and wayward people (Hos 11; cf. Jer 31:20). He also regards Israel as an unfaithful and adulterous wife whom God loves as a faithful husband in spite of her apostate and sinful condition (Hos 1–3; cf. Is 54:4-8). Isaiah depicts God as a mother who has compassion on the son of her womb (Is 49:15). These pictures reveal God’s mercy in rich and different ways. Other dimensions include forgiveness and restoration to favor (2 Kgs 13:23; Is 54:8; Jl 2:18-32; Mi 7:18-20), and deliverance from distress and perils (Neh 9:19-21; Pss 40:11-17; 69:16-36; 79:8-9; Is 49:10).<\/p>\n<p>Because of what Israel as a covenant nation had learned about the steadfast love and faithfulness of God, devout Jews instinctively lifted their voices in petition for divine mercy and forgiveness in times of need, eloquently expressed in the penitential psalms (Pss 6; 32; 38; 51; 102; 130; 143), as well as other OT passages (Ex 34:6; Neh 9:17; Pss 57; 79; 86; 123; Is 33:1-6; Dn 9:3-19; Jl 2:13). It is the remembrance of God’s mercy that gives the repentant person the hope and assurance of divine favor and of reconciliation with the offended Lord.<\/p>\n<p>In the NT a very descriptive Greek word is used for Jesus’ mercy toward the needy (Mt 9:36; 14:14; 20:34). It expresses his pity and compassion by means of an intense verb literally translated “to be moved in one’s bowels.” The Hebrews regarded the bowels as the center of the affections, especially that of the most tender kindness. Jesus was described as being deeply moved in his inner feeling of benevolence toward the needy and spontaneously acting to relieve their suffering—to heal (Mt 20:34; Mk 1:41), to raise the dead (Lk 7:13), and to feed the hungry (Mt 15:32).<\/p>\n<p>The OT concept of God’s mercy expressed in his faithfulness to the covenant people is found also in the NT (Lk 1:50, 54, 72, 78; Eph 2:4; 1 Tm 1:2; 1 Pt 1:3; 2:10). The most characteristic use of mercy in the NT is that of God’s provision of salvation for mankind in Jesus Christ (Rom 11:30-32; Eph 2:4). God is “the Father of mercies” (2 Cor 1:3), which he bestows on those who believe in his Son. It is because he is “so rich in mercy” that he saved those who are spiritually dead and doomed by their sins (Eph 2:4-6). It is out of God’s mercy that one is forgiven and granted eternal life (1 Tm 1:13-16).<\/p>\n<p class=\"h2\" id=\"PeoplesResponsibilitytoShowMercytoOthers\">People’s Responsibility to Show Mercy to Others<\/p>\n<p>Because God has freely extended his mercy irrespective of worthiness or faithfulness, people are to respond by showing mercy to others, even though they do not deserve it or seek it. Indeed, people are commanded to be merciful, especially to the poor, the needy, widows, and orphans (Prv 14:31; 19:17; Mi 6:8; Zec 7:9-10; Col 3:12). God regards mercy more than the ritual sacrifice (Mt 9:13). God’s mercy in Christ actually puts people under obligation to act toward others as God himself has acted toward them. The Lord made mercy a foundation for his teaching (Mt 5:7; 9:13; 12:7; 23:23; Lk 6:36; 10:37; Jas 3:17). His coming was anticipated and announced in the context of the mercy that would characterize his mission (Lk 1:50, 54, 72, 78).<\/p>\n<p>Members of the Christian church are to show compassion and practical concern for each other. They are to give aid and relief, love and comfort to one another, as Christ freely gave to them in their need. The apostle James teaches the essential nature of such good works as being of the very essence of genuine faith (Jas 2:14-26). It was the mercy that the good Samaritan had toward the man who was beaten and robbed that was singled out by the Lord for special commendation (Lk 10:36-37). To be full of mercy is a distinguishing virtue of the citizens of the kingdom of heaven (Mt 5:7).<\/p>\n<p><em>See also<\/em> God, Being and Attributes of; Grace; Love.<\/p>","summary_ro":"MERCY A divine quality by which God faithfully keeps his promises and maintains his covenant relationship with his chosen people despite their unworthiness and unfaithfulness (Dt 30:1-6; Is 14:1; Ez 39:25-29; Rom 9:15-16, 23; 11:32; Eph 2:4). The biblical meaning of mercy is exceedingly rich and complex, as evidenced by the fact that several Hebrew and Greek words were used to express the concept. Consequently, there are many synonyms employed in translation to express the dimensions of meani...","summary_en":"MERCY A divine quality by which God faithfully keeps his promises and maintains his covenant relationship with his chosen people despite their unworthiness and unfaithfulness (Dt 30:1-6; Is 14:1; Ez 39:25-29; Rom 9:15-16, 23; 11:32; Eph 2:4). The biblical meaning of mercy is exceedingly rich and complex, as evidenced by the fact that several Hebrew and Greek words were used to express the concept. Consequently, there are many synonyms employed in translation to express the dimensions of meani...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":29014,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Patience","title_en":"Patience","content_ro":"<h3>PATIENCE<\/h3>\n<p>Ability to take a great deal of punishment from evil people or circumstances without losing one’s temper, without becoming irritated and angry, or without taking vengeance. It includes the capacity to bear pain or trials without complaint, the ability to forbear under severe provocation, and the self-control that keeps one from acting rashly even though suffering opposition or adversity.<\/p>\n<p>The usual Hebrew expression for patience is related to the verb “to be long” and involves the idea of being long to get riled or slow to become angry. Two different Greek words were translated by the <span>kjv<\/span> translators with the word “patience.” One of the words has the idea of “remaining firm under” tests and trials and is better translated “endurance” or “steadfastness.” The other Greek word is related to the above Hebrew meaning and refers to patience as “long-spiritedness” or “calmness of spirit” even though under severe provocation to lose one’s temper.<\/p>\n<p>The great biblical illustration of patience in operation is God himself. Several passages speak of him, in conjunction with other gracious attributes, as “slow to anger.” In a context that stresses Israel’s rebellion and provocation of God, he is contrasted as a God who is forgiving, gracious, compassionate, slow to anger, and abounding in lovingkindness (Neh 9:17). The psalmist declares, “Thou, O Lord, art a God merciful and gracious, slow to anger and abounding in steadfast love and faithfulness” (Ps 86:15, <span>rsv<\/span>; see also Ex 34:6; Nm 14:18; Ps 103:8; Jl 2:13; Jon 4:2). In addition, the virtue of a patient spirit on the part of mankind is extolled in the OT, especially in Proverbs (Prv 14:29; 15:18; 16:32; 25:15; see also Eccl 7:8).<\/p>\n<p>The NT also stresses the patience of the Lord. It is God’s kindness, forbearance, and patience that lead people to repentance (Rom 2:4). God was patient in holding off the Flood for the sinners of Noah’s day while the ark was being built, thereby giving more time for repentance (1 Pt 3:20). Probably the greatest of the NT references to God’s patience is in 2 Peter 3:9. The delay in Christ’s return is not an indication of slowness on God’s part, says Peter, but of his long-suffering, not being willing that anyone should perish. A specific reference to Jesus Christ’s patience is made by Paul, who claimed that, in his case, Jesus was able to demonstrate perfect patience (1 Tm 1:16).<\/p>\n<p>Patience, which is an attribute of our God and of our Lord Jesus Christ, is also to characterize each Christian. Paul’s prayer for the Colossians is that they might demonstrate this quality (Col 1:11). It is one of the fruits of the Spirit (Gal 5:22), an attribute of love (1 Cor 13:4), and a virtue (Col 3:12; see also 2 Tm 3:10). In addition, Christians are exhorted to be patient (1 Thes 5:14). If we are not, we will be treated as the slave in a parable that Jesus told. This slave pleaded with his lord, to whom he owed a great sum, for patience, promising to pay all. The lord was patient and forgave all the debt, until he found out that the slave had refused to show the same patience to a fellow servant who owed him a pittance in comparison (Mt 18:26-29).<\/p>\n<p>In some contexts, the word “patience” takes on the more general meaning of waiting long and expectantly for something. The farmer waits patiently for the crop to come (Jas 5:7b). Abraham waited patiently for God’s promise to give him the land of Canaan to be fulfilled and died without seeing what was promised, although still believing (Heb 6:15; 11:39). Finally, all Christians are commanded to be long-suffering until the coming of the Lord (Jas 5:7a).<\/p>","content_en":"<h3>PATIENCE<\/h3>\n<p>Ability to take a great deal of punishment from evil people or circumstances without losing one’s temper, without becoming irritated and angry, or without taking vengeance. It includes the capacity to bear pain or trials without complaint, the ability to forbear under severe provocation, and the self-control that keeps one from acting rashly even though suffering opposition or adversity.<\/p>\n<p>The usual Hebrew expression for patience is related to the verb “to be long” and involves the idea of being long to get riled or slow to become angry. Two different Greek words were translated by the <span>kjv<\/span> translators with the word “patience.” One of the words has the idea of “remaining firm under” tests and trials and is better translated “endurance” or “steadfastness.” The other Greek word is related to the above Hebrew meaning and refers to patience as “long-spiritedness” or “calmness of spirit” even though under severe provocation to lose one’s temper.<\/p>\n<p>The great biblical illustration of patience in operation is God himself. Several passages speak of him, in conjunction with other gracious attributes, as “slow to anger.” In a context that stresses Israel’s rebellion and provocation of God, he is contrasted as a God who is forgiving, gracious, compassionate, slow to anger, and abounding in lovingkindness (Neh 9:17). The psalmist declares, “Thou, O Lord, art a God merciful and gracious, slow to anger and abounding in steadfast love and faithfulness” (Ps 86:15, <span>rsv<\/span>; see also Ex 34:6; Nm 14:18; Ps 103:8; Jl 2:13; Jon 4:2). In addition, the virtue of a patient spirit on the part of mankind is extolled in the OT, especially in Proverbs (Prv 14:29; 15:18; 16:32; 25:15; see also Eccl 7:8).<\/p>\n<p>The NT also stresses the patience of the Lord. It is God’s kindness, forbearance, and patience that lead people to repentance (Rom 2:4). God was patient in holding off the Flood for the sinners of Noah’s day while the ark was being built, thereby giving more time for repentance (1 Pt 3:20). Probably the greatest of the NT references to God’s patience is in 2 Peter 3:9. The delay in Christ’s return is not an indication of slowness on God’s part, says Peter, but of his long-suffering, not being willing that anyone should perish. A specific reference to Jesus Christ’s patience is made by Paul, who claimed that, in his case, Jesus was able to demonstrate perfect patience (1 Tm 1:16).<\/p>\n<p>Patience, which is an attribute of our God and of our Lord Jesus Christ, is also to characterize each Christian. Paul’s prayer for the Colossians is that they might demonstrate this quality (Col 1:11). It is one of the fruits of the Spirit (Gal 5:22), an attribute of love (1 Cor 13:4), and a virtue (Col 3:12; see also 2 Tm 3:10). In addition, Christians are exhorted to be patient (1 Thes 5:14). If we are not, we will be treated as the slave in a parable that Jesus told. This slave pleaded with his lord, to whom he owed a great sum, for patience, promising to pay all. The lord was patient and forgave all the debt, until he found out that the slave had refused to show the same patience to a fellow servant who owed him a pittance in comparison (Mt 18:26-29).<\/p>\n<p>In some contexts, the word “patience” takes on the more general meaning of waiting long and expectantly for something. The farmer waits patiently for the crop to come (Jas 5:7b). Abraham waited patiently for God’s promise to give him the land of Canaan to be fulfilled and died without seeing what was promised, although still believing (Heb 6:15; 11:39). Finally, all Christians are commanded to be long-suffering until the coming of the Lord (Jas 5:7a).<\/p>","summary_ro":"PATIENCE Ability to take a great deal of punishment from evil people or circumstances without losing one’s temper, without becoming irritated and angry, or without taking vengeance. It includes the capacity to bear pain or trials without complaint, the ability to forbear under severe provocation, and the self-control that keeps one from acting rashly even though suffering opposition or adversity. The usual Hebrew expression for patience is related to the verb “to be long” and involves the ide...","summary_en":"PATIENCE Ability to take a great deal of punishment from evil people or circumstances without losing one’s temper, without becoming irritated and angry, or without taking vengeance. It includes the capacity to bear pain or trials without complaint, the ability to forbear under severe provocation, and the self-control that keeps one from acting rashly even though suffering opposition or adversity. The usual Hebrew expression for patience is related to the verb “to be long” and involves the ide...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false}],"18":[{"id":6002,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Golden Calf","title_en":"Golden Calf","content_ro":"<h3>CALF, Golden<\/h3>\n<p>Calf-shaped idol fashioned at the Israelites’ request from their own gold jewelry (Ex 32:1-4). Under Aaron’s supervision, the idol was created while Moses was receiving the Ten Commandments on Mt Sinai. Upon seeing the golden calf and the immoral carousing in which the people were engaged, Moses smashed the tablets containing the commandments. He then ground the calf to powder, scattered it on the water, and made the people drink it (vv 15-20). Some of the transgressors were slaughtered (vv 25-29), while others were punished by God himself with a plague (vv 33-35).<\/p>\n<p>Aaron’s golden calf was probably modeled after Apis, an Egyptian bull god. Apis was connected with another Egyptian god, Osiris. Magnificent bulls worshiped in life as Apis were buried at death as Osiris-Apis, a name that became Serapis during the intertestamental period. The notoriety of Aaron’s golden calf is underscored by several biblical references to it in historical summaries (Dt 9:16, 21; Neh 9:18, Ps 106:19-20; Acts 7:39-41).<\/p>\n<p>Jeroboam I (930–909 <span>BC<\/span>), the first king of Israel after the division of the monarchy, set up shrines at Dan in the far north and at Bethel in the south, installing a gold calf in each (1 Kgs 12:26-33; 2 Chr 11:13-15). Israel’s prophets knew that such calves were not the one true God (Hos 8:5-6). Hosea called the calf at Bethel (“house of God”) the calf of “Beth-aven” (“house of wickedness,” Hos 10:5-6). Within two centuries after Jeroboam’s time, people had stooped to kissing calves (13:2), and Jeroboam’s sinful act was listed as one of the main factors leading to the destruction of Samaria, Israel’s capital city, and the northern kingdom’s exile in 722 <span>BC<\/span> (2 Kgs 17:16).<\/p>","content_en":"<h3>CALF, Golden<\/h3>\n<p>Calf-shaped idol fashioned at the Israelites’ request from their own gold jewelry (Ex 32:1-4). Under Aaron’s supervision, the idol was created while Moses was receiving the Ten Commandments on Mt Sinai. Upon seeing the golden calf and the immoral carousing in which the people were engaged, Moses smashed the tablets containing the commandments. He then ground the calf to powder, scattered it on the water, and made the people drink it (vv 15-20). Some of the transgressors were slaughtered (vv 25-29), while others were punished by God himself with a plague (vv 33-35).<\/p>\n<p>Aaron’s golden calf was probably modeled after Apis, an Egyptian bull god. Apis was connected with another Egyptian god, Osiris. Magnificent bulls worshiped in life as Apis were buried at death as Osiris-Apis, a name that became Serapis during the intertestamental period. The notoriety of Aaron’s golden calf is underscored by several biblical references to it in historical summaries (Dt 9:16, 21; Neh 9:18, Ps 106:19-20; Acts 7:39-41).<\/p>\n<p>Jeroboam I (930–909 <span>BC<\/span>), the first king of Israel after the division of the monarchy, set up shrines at Dan in the far north and at Bethel in the south, installing a gold calf in each (1 Kgs 12:26-33; 2 Chr 11:13-15). Israel’s prophets knew that such calves were not the one true God (Hos 8:5-6). Hosea called the calf at Bethel (“house of God”) the calf of “Beth-aven” (“house of wickedness,” Hos 10:5-6). Within two centuries after Jeroboam’s time, people had stooped to kissing calves (13:2), and Jeroboam’s sinful act was listed as one of the main factors leading to the destruction of Samaria, Israel’s capital city, and the northern kingdom’s exile in 722 <span>BC<\/span> (2 Kgs 17:16).<\/p>","summary_ro":"CALF, Golden Calf-shaped idol fashioned at the Israelites’ request from their own gold jewelry (Ex 32:1-4). Under Aaron’s supervision, the idol was created while Moses was receiving the Ten Commandments on Mt Sinai. Upon seeing the golden calf and the immoral carousing in which the people were engaged, Moses smashed the tablets containing the commandments. He then ground the calf to powder, scattered it on the water, and made the people drink it (vv 15-20). Some of the transgressors were slau...","summary_en":"CALF, Golden Calf-shaped idol fashioned at the Israelites’ request from their own gold jewelry (Ex 32:1-4). Under Aaron’s supervision, the idol was created while Moses was receiving the Ten Commandments on Mt Sinai. Upon seeing the golden calf and the immoral carousing in which the people were engaged, Moses smashed the tablets containing the commandments. He then ground the calf to powder, scattered it on the water, and made the people drink it (vv 15-20). Some of the transgressors were slau...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false}],"19":[{"id":23257,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Light","title_en":"Light","content_ro":"<h3>LIGHT<\/h3>\n<p>Illumination that makes sight possible.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Light is a many-sided concept in the OT. The term is often used of ordinary, sensible light, but it also speaks of communicating spiritual truth. Light was the first thing God created after the heavens and earth (Gn 1:3). God also made individual lights such as the sun, moon, and stars (v 16). Sometimes light is personified, as when its inaccessibility is indicated by saying that it is impossible to reach the place where it lives (Jb 38:19; cf. v 24). There are also manufactured light sources, such as those used in the tabernacle (Ex 25:37).<\/p>\n<p>Light is a natural symbol for what is pleasant, good, or uplifting, or what is associated with important people and more especially with God. “Light is pleasant,” says the preacher (Eccl 11:7). During one of the plagues in Egypt, the Egyptians were in thick darkness while the Israelites had light (Ex 10:23). When the Israelites left Egypt, they were led in the wilderness by a pillar of cloud by day and of fire by night (13:21). The pillar gave them light when their enemies were in darkness (14:20). In later days Israel remembered that God did not abandon his people even when they sinned; the pillar of fire was always there to show them the right way (Neh 9:19; cf. Neh 9:12; Pss 78:14; 105:39).<\/p>\n<p>Light symbolizes the blessing of the Lord. Job said, “He floods the darkness with light; he brings light to the deepest gloom” (Jb 12:22, <span>nlt<\/span>). In his time of trouble Job recalled earlier, better days: “I long for the years gone by when God took care of me, when he lighted the way before me and I walked safely through the darkness” (Jb 29:2-3, <span>nlt<\/span>). Similarly Eliphaz pictured the happiness that would befall Job if he would take Eliphaz’s advice: “Whatever you decide to do will be accomplished, and light will shine on the road ahead of you” (Jb 22:28, <span>nlt<\/span>). Eliphaz’s use of that expression shows what is commonly conveyed in his day. The psalmist counted it a blessing when God himself lighted his lamp (Pss 18:28; 118:27; cf. 97:11; 112:4).<\/p>\n<p>Light is closely linked with God; indeed, God can be said to be light: “No longer will you need the sun or moon to give you light, for the <span>Lord<\/span> your God will be your everlasting light, and he will be your glory. The sun will never set; the moon will not go down. For the <span>Lord<\/span> will be your everlasting light” (Is 60:19-20, <span>nlt<\/span>). The psalmist exulted, “The <span>Lord<\/span> is my light and my salvation” (Ps 27:1). God is said to be robed with light (104:2), and light dwells with him (Dn 2:22). Darkness is no problem to God; darkness and light are alike to him (Ps 139:12). Micah saw God as light and also as bringing his servants into the light (Mi 7:8-9). Both are ways of affirming that there is blessing and victory with God, so that a servant of God need never be dismayed.<\/p>\n<p>God’s blessing, described in terms of light, is also related to “the light of his presence.” Something of that expression’s meaning is seen from its use in Psalm 4:6: “Many people say, ‘Who will show us better times?’ Let the smile of your face shine on us, <span>Lord<\/span>” (<span>nlt<\/span>). The parallelism shows that “good” and the lifting up of the light of God’s countenance are much the same. Similarly, it was the light of God’s countenance that brought victory (Ps 44:3; here it is linked with God’s right hand and arm and his delight in his people). Those who walk in the light of God’s countenance are blessed (89:15). There is another side to that expression, for secret sins are exposed in his light (90:8). There is a close scrutiny from which no one and nothing can escape. But the predominant idea is that of the blessing that follows from God’s looking upon his people. On one occasion the phrase is used of a person showing favor to others (Jb 29:24). An extension of the Lord’s blessing is the light God gives to the world through his servants (Is 42:6; 49:6). God’s servants can guide others to the revelation and blessing of God.<\/p>\n<p>Light is associated with justice when the Lord says, “A law will go forth from me, and my justice for a light to the peoples” (Is 51:4, <span>rsv<\/span>). God’s light in that act of justice is a consuming fire. Sometimes light is connected with good behavior: “The path of the righteous is like the light of dawn, which shines brighter and brighter until full day” (Prv 4:18, <span>rsv<\/span>).<\/p>\n<p>The OT uses the absence of light as a synonym for disaster. There are those who grope in the dark without light (Jb 12:25). Bildad saw the light of the wicked put out in punishment and death (18:5-17). The wicked will be “thrust from light into darkness” (v 18). In the aftermath of the Babylonian destruction of Jerusalem there came the lament “He has brought me into deep darkness, shutting out all light” (Lam 3:2, <span>nlt<\/span>).<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>New Testament references to light are often figurative. Thus, on the Damascus road, Saul of Tarsus encountered “a light from heaven” (Acts 9:3; cf. 22:6-11; 26:13). Was that light as we know it or something else? Likewise, what quality of light shone in the apostle Peter’s cell (12:7)? The light in the heavenly city is not the kind of illumination seen on earth, “for the Lord God will be their light” (Rv 22:5; cf. 21:11, 23-24).<\/p>\n<p>The association of God with light is recurrent in the NT. The apostle John wrote that “God is light and there is no darkness in him at all” (1 Jn 1:5, <span>nlt<\/span>). The apostle James referred to God as “the Father of lights” (Jas 1:17). Or God may be thought of as living in light, light that no person can approach (1 Tm 6:16; cf. 1 Jn 1:7). Jesus said, “I am the light of the world” (Jn 8:12; see also 9:5), and “I have come as light into the world, that whoever believes in me may not remain in darkness” (Jn 12:46, <span>rsv<\/span>). Jesus told his followers to believe in the light while it was with them (v 35). Such passages emphasize that Christ brought a revelation from God, but he was more than a revealer. He was himself that revelation, according to the apostle John (Jn 1:1-10). John the Baptist came to bear witness to the light for the purpose of bringing people to believe (vv 7-8). Those who received Jesus, who believed in the light, received the right to become children of God (vv 9-12). Sometimes light is used to express the illumination that happens when people come to the knowledge of God and his salvation (Mt 4:16; Lk 2:32; Acts 13:47; 26:18).<\/p>\n<p>Perhaps thinking of a then-popular concept of a war between light and darkness, John wrote that the light shines in the darkness and adds that the darkness has not overcome it (Jn 1:5; cf. 1 Jn 2:8). John tells us that “the light from heaven came into the world, but they loved the darkness more than the light, for their actions were evil” (Jn 3:19, <span>nlt<\/span>). To love darkness brings condemnation, now and at the final judgment. John pointed out that evildoers keep away from the light; they do not want their evil exposed. But those who “do the truth” come to the light (vv 20-21). In John’s account of the raising of Lazarus, Jesus speaks of the possibility of walking without stumbling in the light of day, but then he goes on to the way a man stumbles in the night because he has no light (11:10). The lack of light “in” the man shows that it is a spiritual process with which Jesus is concerned and not with making physical progress by daylight. He who follows Jesus will have the light of life (8:12), which indicates what Jesus has in mind.<\/p>\n<p>Those who respond to the light may be characterized as “sons of light” (Jn 12:36). Their allegiance is to the light and their conduct has been shaped by this fact. The concept is not confined to John’s Gospel, for we also see it in Luke (Lk 16:8). We find it in Paul’s affirmation that the Thessalonian Christians are children of light and of the day, not of the night or darkness (1 Thes 5:5). John speaks of walking in the light (1 Jn 1:7) and sees the conduct of the Christian as aptly symbolized by light.<\/p>\n<p>This way of looking at the Christian’s manner of life reaches its high point in the words of Jesus to his followers: “You are the light of the world” (Mt 5:14), thus applying to them words that are also applied to himself. Of course, we are not the world’s light in the same sense as he is. When light refers to Christ, there is a reference to him as Savior and not merely as one who reveals great truths. When believers are called the light of the world, there is clearly no saving significance in the description: they do not accomplish the world’s salvation. But they do point it out. It is their function to live as redeemed people. They are to show the quality of life proper to the people of God and in this way act as light to the people of the world. They are to let their light shine before the world in such a way that people will see their good deeds and so come to praise God (not, be it noted, those who do the deeds, Mt 5:16). It is important for those in this position to make full use of the light they have. It is tragic when the light that is in them is darkness (Mt 6:23; Lk 11:35).<\/p>\n<p>This metaphor is worked out in a way not congenial to modern men and women, but the basic lesson is clear. Christians have been illuminated by the light that is Christ, who dwells within his people. If they ignore the illumination he brings and live like those in the dark, then indeed they are in deep darkness. They are worse than others because they know what light is and what it can mean to them, and have turned away from it.<\/p>\n<p><em>See also<\/em> Darkness.<\/p>","content_en":"<h3>LIGHT<\/h3>\n<p>Illumination that makes sight possible.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Light is a many-sided concept in the OT. The term is often used of ordinary, sensible light, but it also speaks of communicating spiritual truth. Light was the first thing God created after the heavens and earth (Gn 1:3). God also made individual lights such as the sun, moon, and stars (v 16). Sometimes light is personified, as when its inaccessibility is indicated by saying that it is impossible to reach the place where it lives (Jb 38:19; cf. v 24). There are also manufactured light sources, such as those used in the tabernacle (Ex 25:37).<\/p>\n<p>Light is a natural symbol for what is pleasant, good, or uplifting, or what is associated with important people and more especially with God. “Light is pleasant,” says the preacher (Eccl 11:7). During one of the plagues in Egypt, the Egyptians were in thick darkness while the Israelites had light (Ex 10:23). When the Israelites left Egypt, they were led in the wilderness by a pillar of cloud by day and of fire by night (13:21). The pillar gave them light when their enemies were in darkness (14:20). In later days Israel remembered that God did not abandon his people even when they sinned; the pillar of fire was always there to show them the right way (Neh 9:19; cf. Neh 9:12; Pss 78:14; 105:39).<\/p>\n<p>Light symbolizes the blessing of the Lord. Job said, “He floods the darkness with light; he brings light to the deepest gloom” (Jb 12:22, <span>nlt<\/span>). In his time of trouble Job recalled earlier, better days: “I long for the years gone by when God took care of me, when he lighted the way before me and I walked safely through the darkness” (Jb 29:2-3, <span>nlt<\/span>). Similarly Eliphaz pictured the happiness that would befall Job if he would take Eliphaz’s advice: “Whatever you decide to do will be accomplished, and light will shine on the road ahead of you” (Jb 22:28, <span>nlt<\/span>). Eliphaz’s use of that expression shows what is commonly conveyed in his day. The psalmist counted it a blessing when God himself lighted his lamp (Pss 18:28; 118:27; cf. 97:11; 112:4).<\/p>\n<p>Light is closely linked with God; indeed, God can be said to be light: “No longer will you need the sun or moon to give you light, for the <span>Lord<\/span> your God will be your everlasting light, and he will be your glory. The sun will never set; the moon will not go down. For the <span>Lord<\/span> will be your everlasting light” (Is 60:19-20, <span>nlt<\/span>). The psalmist exulted, “The <span>Lord<\/span> is my light and my salvation” (Ps 27:1). God is said to be robed with light (104:2), and light dwells with him (Dn 2:22). Darkness is no problem to God; darkness and light are alike to him (Ps 139:12). Micah saw God as light and also as bringing his servants into the light (Mi 7:8-9). Both are ways of affirming that there is blessing and victory with God, so that a servant of God need never be dismayed.<\/p>\n<p>God’s blessing, described in terms of light, is also related to “the light of his presence.” Something of that expression’s meaning is seen from its use in Psalm 4:6: “Many people say, ‘Who will show us better times?’ Let the smile of your face shine on us, <span>Lord<\/span>” (<span>nlt<\/span>). The parallelism shows that “good” and the lifting up of the light of God’s countenance are much the same. Similarly, it was the light of God’s countenance that brought victory (Ps 44:3; here it is linked with God’s right hand and arm and his delight in his people). Those who walk in the light of God’s countenance are blessed (89:15). There is another side to that expression, for secret sins are exposed in his light (90:8). There is a close scrutiny from which no one and nothing can escape. But the predominant idea is that of the blessing that follows from God’s looking upon his people. On one occasion the phrase is used of a person showing favor to others (Jb 29:24). An extension of the Lord’s blessing is the light God gives to the world through his servants (Is 42:6; 49:6). God’s servants can guide others to the revelation and blessing of God.<\/p>\n<p>Light is associated with justice when the Lord says, “A law will go forth from me, and my justice for a light to the peoples” (Is 51:4, <span>rsv<\/span>). God’s light in that act of justice is a consuming fire. Sometimes light is connected with good behavior: “The path of the righteous is like the light of dawn, which shines brighter and brighter until full day” (Prv 4:18, <span>rsv<\/span>).<\/p>\n<p>The OT uses the absence of light as a synonym for disaster. There are those who grope in the dark without light (Jb 12:25). Bildad saw the light of the wicked put out in punishment and death (18:5-17). The wicked will be “thrust from light into darkness” (v 18). In the aftermath of the Babylonian destruction of Jerusalem there came the lament “He has brought me into deep darkness, shutting out all light” (Lam 3:2, <span>nlt<\/span>).<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>New Testament references to light are often figurative. Thus, on the Damascus road, Saul of Tarsus encountered “a light from heaven” (Acts 9:3; cf. 22:6-11; 26:13). Was that light as we know it or something else? Likewise, what quality of light shone in the apostle Peter’s cell (12:7)? The light in the heavenly city is not the kind of illumination seen on earth, “for the Lord God will be their light” (Rv 22:5; cf. 21:11, 23-24).<\/p>\n<p>The association of God with light is recurrent in the NT. The apostle John wrote that “God is light and there is no darkness in him at all” (1 Jn 1:5, <span>nlt<\/span>). The apostle James referred to God as “the Father of lights” (Jas 1:17). Or God may be thought of as living in light, light that no person can approach (1 Tm 6:16; cf. 1 Jn 1:7). Jesus said, “I am the light of the world” (Jn 8:12; see also 9:5), and “I have come as light into the world, that whoever believes in me may not remain in darkness” (Jn 12:46, <span>rsv<\/span>). Jesus told his followers to believe in the light while it was with them (v 35). Such passages emphasize that Christ brought a revelation from God, but he was more than a revealer. He was himself that revelation, according to the apostle John (Jn 1:1-10). John the Baptist came to bear witness to the light for the purpose of bringing people to believe (vv 7-8). Those who received Jesus, who believed in the light, received the right to become children of God (vv 9-12). Sometimes light is used to express the illumination that happens when people come to the knowledge of God and his salvation (Mt 4:16; Lk 2:32; Acts 13:47; 26:18).<\/p>\n<p>Perhaps thinking of a then-popular concept of a war between light and darkness, John wrote that the light shines in the darkness and adds that the darkness has not overcome it (Jn 1:5; cf. 1 Jn 2:8). John tells us that “the light from heaven came into the world, but they loved the darkness more than the light, for their actions were evil” (Jn 3:19, <span>nlt<\/span>). To love darkness brings condemnation, now and at the final judgment. John pointed out that evildoers keep away from the light; they do not want their evil exposed. But those who “do the truth” come to the light (vv 20-21). In John’s account of the raising of Lazarus, Jesus speaks of the possibility of walking without stumbling in the light of day, but then he goes on to the way a man stumbles in the night because he has no light (11:10). The lack of light “in” the man shows that it is a spiritual process with which Jesus is concerned and not with making physical progress by daylight. He who follows Jesus will have the light of life (8:12), which indicates what Jesus has in mind.<\/p>\n<p>Those who respond to the light may be characterized as “sons of light” (Jn 12:36). Their allegiance is to the light and their conduct has been shaped by this fact. The concept is not confined to John’s Gospel, for we also see it in Luke (Lk 16:8). We find it in Paul’s affirmation that the Thessalonian Christians are children of light and of the day, not of the night or darkness (1 Thes 5:5). John speaks of walking in the light (1 Jn 1:7) and sees the conduct of the Christian as aptly symbolized by light.<\/p>\n<p>This way of looking at the Christian’s manner of life reaches its high point in the words of Jesus to his followers: “You are the light of the world” (Mt 5:14), thus applying to them words that are also applied to himself. Of course, we are not the world’s light in the same sense as he is. When light refers to Christ, there is a reference to him as Savior and not merely as one who reveals great truths. When believers are called the light of the world, there is clearly no saving significance in the description: they do not accomplish the world’s salvation. But they do point it out. It is their function to live as redeemed people. They are to show the quality of life proper to the people of God and in this way act as light to the people of the world. They are to let their light shine before the world in such a way that people will see their good deeds and so come to praise God (not, be it noted, those who do the deeds, Mt 5:16). It is important for those in this position to make full use of the light they have. It is tragic when the light that is in them is darkness (Mt 6:23; Lk 11:35).<\/p>\n<p>This metaphor is worked out in a way not congenial to modern men and women, but the basic lesson is clear. Christians have been illuminated by the light that is Christ, who dwells within his people. If they ignore the illumination he brings and live like those in the dark, then indeed they are in deep darkness. They are worse than others because they know what light is and what it can mean to them, and have turned away from it.<\/p>\n<p><em>See also<\/em> Darkness.<\/p>","summary_ro":"LIGHT Illumination that makes sight possible. In the Old Testament Light is a many-sided concept in the OT. The term is often used of ordinary, sensible light, but it also speaks of communicating spiritual truth. Light was the first thing God created after the heavens and earth (Gn 1:3). God also made individual lights such as the sun, moon, and stars (v 16). Sometimes light is personified, as when its inaccessibility is indicated by saying that it is impossible to reach the place where it li...","summary_en":"LIGHT Illumination that makes sight possible. In the Old Testament Light is a many-sided concept in the OT. The term is often used of ordinary, sensible light, but it also speaks of communicating spiritual truth. Light was the first thing God created after the heavens and earth (Gn 1:3). God also made individual lights such as the sun, moon, and stars (v 16). Sometimes light is personified, as when its inaccessibility is indicated by saying that it is impossible to reach the place where it li...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":25190,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Mercy","title_en":"Mercy","content_ro":"<h3>MERCY<\/h3>\n<p>A divine quality by which God faithfully keeps his promises and maintains his covenant relationship with his chosen people despite their unworthiness and unfaithfulness (Dt 30:1-6; Is 14:1; Ez 39:25-29; Rom 9:15-16, 23; 11:32; Eph 2:4).<\/p>\n<p>The biblical meaning of mercy is exceedingly rich and complex, as evidenced by the fact that several Hebrew and Greek words were used to express the concept. Consequently, there are many synonyms employed in translation to express the dimensions of meaning involved, such as “kindness,” “lovingkindness,” “goodness,” “grace,” “favor,” “pity,” “compassion,” and “steadfast love.” Prominent in the concept of mercy is the compassionate disposition to forgive offenders or adversaries and to help or spare them in their sorry plight.<\/p>\n<p class=\"h2\" id=\"TheologicalSignificance\">Theological Significance<\/p>\n<p>At the heart of the concept of mercy is the love of God, which is freely manifested in his gracious saving acts on behalf of those to whom he has pledged himself in covenant relationship. In the OT it was his chosen people Israel whom he elected to be his own and to whom he showed mercy (Ex 33:19; Is 54:10; 63:9). God persistently puts up with his disobedient and wayward people and continuously seeks them out to draw them back to himself. The psalmist describes God as a father who pities his children who revere and trust him (Ps 103:13). Hosea pictures God as a loving father who looks down from heaven with a yearning heart of compassion upon his rebellious and wayward people (Hos 11; cf. Jer 31:20). He also regards Israel as an unfaithful and adulterous wife whom God loves as a faithful husband in spite of her apostate and sinful condition (Hos 1–3; cf. Is 54:4-8). Isaiah depicts God as a mother who has compassion on the son of her womb (Is 49:15). These pictures reveal God’s mercy in rich and different ways. Other dimensions include forgiveness and restoration to favor (2 Kgs 13:23; Is 54:8; Jl 2:18-32; Mi 7:18-20), and deliverance from distress and perils (Neh 9:19-21; Pss 40:11-17; 69:16-36; 79:8-9; Is 49:10).<\/p>\n<p>Because of what Israel as a covenant nation had learned about the steadfast love and faithfulness of God, devout Jews instinctively lifted their voices in petition for divine mercy and forgiveness in times of need, eloquently expressed in the penitential psalms (Pss 6; 32; 38; 51; 102; 130; 143), as well as other OT passages (Ex 34:6; Neh 9:17; Pss 57; 79; 86; 123; Is 33:1-6; Dn 9:3-19; Jl 2:13). It is the remembrance of God’s mercy that gives the repentant person the hope and assurance of divine favor and of reconciliation with the offended Lord.<\/p>\n<p>In the NT a very descriptive Greek word is used for Jesus’ mercy toward the needy (Mt 9:36; 14:14; 20:34). It expresses his pity and compassion by means of an intense verb literally translated “to be moved in one’s bowels.” The Hebrews regarded the bowels as the center of the affections, especially that of the most tender kindness. Jesus was described as being deeply moved in his inner feeling of benevolence toward the needy and spontaneously acting to relieve their suffering—to heal (Mt 20:34; Mk 1:41), to raise the dead (Lk 7:13), and to feed the hungry (Mt 15:32).<\/p>\n<p>The OT concept of God’s mercy expressed in his faithfulness to the covenant people is found also in the NT (Lk 1:50, 54, 72, 78; Eph 2:4; 1 Tm 1:2; 1 Pt 1:3; 2:10). The most characteristic use of mercy in the NT is that of God’s provision of salvation for mankind in Jesus Christ (Rom 11:30-32; Eph 2:4). God is “the Father of mercies” (2 Cor 1:3), which he bestows on those who believe in his Son. It is because he is “so rich in mercy” that he saved those who are spiritually dead and doomed by their sins (Eph 2:4-6). It is out of God’s mercy that one is forgiven and granted eternal life (1 Tm 1:13-16).<\/p>\n<p class=\"h2\" id=\"PeoplesResponsibilitytoShowMercytoOthers\">People’s Responsibility to Show Mercy to Others<\/p>\n<p>Because God has freely extended his mercy irrespective of worthiness or faithfulness, people are to respond by showing mercy to others, even though they do not deserve it or seek it. Indeed, people are commanded to be merciful, especially to the poor, the needy, widows, and orphans (Prv 14:31; 19:17; Mi 6:8; Zec 7:9-10; Col 3:12). God regards mercy more than the ritual sacrifice (Mt 9:13). God’s mercy in Christ actually puts people under obligation to act toward others as God himself has acted toward them. The Lord made mercy a foundation for his teaching (Mt 5:7; 9:13; 12:7; 23:23; Lk 6:36; 10:37; Jas 3:17). His coming was anticipated and announced in the context of the mercy that would characterize his mission (Lk 1:50, 54, 72, 78).<\/p>\n<p>Members of the Christian church are to show compassion and practical concern for each other. They are to give aid and relief, love and comfort to one another, as Christ freely gave to them in their need. The apostle James teaches the essential nature of such good works as being of the very essence of genuine faith (Jas 2:14-26). It was the mercy that the good Samaritan had toward the man who was beaten and robbed that was singled out by the Lord for special commendation (Lk 10:36-37). To be full of mercy is a distinguishing virtue of the citizens of the kingdom of heaven (Mt 5:7).<\/p>\n<p><em>See also<\/em> God, Being and Attributes of; Grace; Love.<\/p>","content_en":"<h3>MERCY<\/h3>\n<p>A divine quality by which God faithfully keeps his promises and maintains his covenant relationship with his chosen people despite their unworthiness and unfaithfulness (Dt 30:1-6; Is 14:1; Ez 39:25-29; Rom 9:15-16, 23; 11:32; Eph 2:4).<\/p>\n<p>The biblical meaning of mercy is exceedingly rich and complex, as evidenced by the fact that several Hebrew and Greek words were used to express the concept. Consequently, there are many synonyms employed in translation to express the dimensions of meaning involved, such as “kindness,” “lovingkindness,” “goodness,” “grace,” “favor,” “pity,” “compassion,” and “steadfast love.” Prominent in the concept of mercy is the compassionate disposition to forgive offenders or adversaries and to help or spare them in their sorry plight.<\/p>\n<p class=\"h2\" id=\"TheologicalSignificance\">Theological Significance<\/p>\n<p>At the heart of the concept of mercy is the love of God, which is freely manifested in his gracious saving acts on behalf of those to whom he has pledged himself in covenant relationship. In the OT it was his chosen people Israel whom he elected to be his own and to whom he showed mercy (Ex 33:19; Is 54:10; 63:9). God persistently puts up with his disobedient and wayward people and continuously seeks them out to draw them back to himself. The psalmist describes God as a father who pities his children who revere and trust him (Ps 103:13). Hosea pictures God as a loving father who looks down from heaven with a yearning heart of compassion upon his rebellious and wayward people (Hos 11; cf. Jer 31:20). He also regards Israel as an unfaithful and adulterous wife whom God loves as a faithful husband in spite of her apostate and sinful condition (Hos 1–3; cf. Is 54:4-8). Isaiah depicts God as a mother who has compassion on the son of her womb (Is 49:15). These pictures reveal God’s mercy in rich and different ways. Other dimensions include forgiveness and restoration to favor (2 Kgs 13:23; Is 54:8; Jl 2:18-32; Mi 7:18-20), and deliverance from distress and perils (Neh 9:19-21; Pss 40:11-17; 69:16-36; 79:8-9; Is 49:10).<\/p>\n<p>Because of what Israel as a covenant nation had learned about the steadfast love and faithfulness of God, devout Jews instinctively lifted their voices in petition for divine mercy and forgiveness in times of need, eloquently expressed in the penitential psalms (Pss 6; 32; 38; 51; 102; 130; 143), as well as other OT passages (Ex 34:6; Neh 9:17; Pss 57; 79; 86; 123; Is 33:1-6; Dn 9:3-19; Jl 2:13). It is the remembrance of God’s mercy that gives the repentant person the hope and assurance of divine favor and of reconciliation with the offended Lord.<\/p>\n<p>In the NT a very descriptive Greek word is used for Jesus’ mercy toward the needy (Mt 9:36; 14:14; 20:34). It expresses his pity and compassion by means of an intense verb literally translated “to be moved in one’s bowels.” The Hebrews regarded the bowels as the center of the affections, especially that of the most tender kindness. Jesus was described as being deeply moved in his inner feeling of benevolence toward the needy and spontaneously acting to relieve their suffering—to heal (Mt 20:34; Mk 1:41), to raise the dead (Lk 7:13), and to feed the hungry (Mt 15:32).<\/p>\n<p>The OT concept of God’s mercy expressed in his faithfulness to the covenant people is found also in the NT (Lk 1:50, 54, 72, 78; Eph 2:4; 1 Tm 1:2; 1 Pt 1:3; 2:10). The most characteristic use of mercy in the NT is that of God’s provision of salvation for mankind in Jesus Christ (Rom 11:30-32; Eph 2:4). God is “the Father of mercies” (2 Cor 1:3), which he bestows on those who believe in his Son. It is because he is “so rich in mercy” that he saved those who are spiritually dead and doomed by their sins (Eph 2:4-6). It is out of God’s mercy that one is forgiven and granted eternal life (1 Tm 1:13-16).<\/p>\n<p class=\"h2\" id=\"PeoplesResponsibilitytoShowMercytoOthers\">People’s Responsibility to Show Mercy to Others<\/p>\n<p>Because God has freely extended his mercy irrespective of worthiness or faithfulness, people are to respond by showing mercy to others, even though they do not deserve it or seek it. Indeed, people are commanded to be merciful, especially to the poor, the needy, widows, and orphans (Prv 14:31; 19:17; Mi 6:8; Zec 7:9-10; Col 3:12). God regards mercy more than the ritual sacrifice (Mt 9:13). God’s mercy in Christ actually puts people under obligation to act toward others as God himself has acted toward them. The Lord made mercy a foundation for his teaching (Mt 5:7; 9:13; 12:7; 23:23; Lk 6:36; 10:37; Jas 3:17). His coming was anticipated and announced in the context of the mercy that would characterize his mission (Lk 1:50, 54, 72, 78).<\/p>\n<p>Members of the Christian church are to show compassion and practical concern for each other. They are to give aid and relief, love and comfort to one another, as Christ freely gave to them in their need. The apostle James teaches the essential nature of such good works as being of the very essence of genuine faith (Jas 2:14-26). It was the mercy that the good Samaritan had toward the man who was beaten and robbed that was singled out by the Lord for special commendation (Lk 10:36-37). To be full of mercy is a distinguishing virtue of the citizens of the kingdom of heaven (Mt 5:7).<\/p>\n<p><em>See also<\/em> God, Being and Attributes of; Grace; Love.<\/p>","summary_ro":"MERCY A divine quality by which God faithfully keeps his promises and maintains his covenant relationship with his chosen people despite their unworthiness and unfaithfulness (Dt 30:1-6; Is 14:1; Ez 39:25-29; Rom 9:15-16, 23; 11:32; Eph 2:4). The biblical meaning of mercy is exceedingly rich and complex, as evidenced by the fact that several Hebrew and Greek words were used to express the concept. Consequently, there are many synonyms employed in translation to express the dimensions of meani...","summary_en":"MERCY A divine quality by which God faithfully keeps his promises and maintains his covenant relationship with his chosen people despite their unworthiness and unfaithfulness (Dt 30:1-6; Is 14:1; Ez 39:25-29; Rom 9:15-16, 23; 11:32; Eph 2:4). The biblical meaning of mercy is exceedingly rich and complex, as evidenced by the fact that several Hebrew and Greek words were used to express the concept. Consequently, there are many synonyms employed in translation to express the dimensions of meani...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":60723,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Cloud and Fire","title_en":"The Cloud and Fire","content_ro":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","content_en":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","summary_ro":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","summary_en":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63237,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Darkness and Light","title_en":"Darkness and Light","content_ro":"<h3>Darkness and Light<\/h3>\n<h5>Darkness<\/h5>\n<p>Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23).<\/p>\n<p>There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 <em>\/\/<\/em> 2 Chr 6:1), and thick darkness is under his feet (2 Sam 22:10 <em>\/\/<\/em> Ps 18:9). God is unknowable unless he reveals himself.<\/p>\n<p>Darkness often stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gen 15:12; Job 12:25; 19:8; Pss 35:6; 107:10, 14; Eccl 5:17; Isa 5:30).<\/p>\n<p>For Job, darkness was like nothingness (Job 3:4-6). It points to death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Job 10:21-22; 17:12-13; Eccl 6:4).<\/p>\n<p>Evil takes place under the cover of darkness (Job 24:16-17), but darkness cannot be a hiding place from God (Ps 139:11-12; Isa 29:15-16). Darkness often depicts ignorance of God’s will: Knowledge of God is “light,” so lack of knowledge is “darkness” (Job 12:24-25; Matt 4:16; John 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11). Moral depravity is described as darkness (Prov 2:13; 4:19; Isa 5:20; 60:2). In the New Testament, darkness is also a metaphor for spiritual ignorance (Matt 4:16; 6:23; Luke 1:79; 11:35; Rom 2:19; Col 1:13). Those who come to know God come out of darkness (Isa 9:2).<\/p>\n<p>A major theme of the Old Testament prophets was the Day of the Lord, which was often associated with darkness (Ezek 32:8; Joel 2:2, 31; Amos 5:18, 20; Zeph 1:15). The New Testament also links darkness with judgment (Matt 8:12; 22:13; 25:30; 2 Pet 2:17; Jude 1:6, 13).<\/p>\n<h5>Light<\/h5>\n<p>Light was the first thing God created after the heavens and earth (Gen 1:3; see also 1:16). It is a natural symbol for what is pleasant, good, or uplifting (Eccl 11:7; Jas 1:17). When the Israelites left Egypt, they were led by a pillar of cloud and fire that gave them light (Exod 13:21; 14:20) and showed them the way to go (Neh 9:19). Light symbolizes the blessing of the Lord (Job 12:22; 29:2-3; Pss 4:6; 18:28; 44:3; 118:27). God’s servants can extend this blessing by being a light to guide others (Isa 42:6; 49:6). God’s light also exposes sin and brings justice (see Ps 90:8; Isa 51:4).<\/p>\n<p>God himself is described as light (Ps 27:1; Isa 60:19-20; Dan 2:22; 1 Jn 1:5), and he dwells in unapproachable light (see 1 Tim 6:16). Yet he brings his servants into the light (Mic 7:8-9; see also 1 Jn 1:7).<\/p>\n<p>Jesus said, “I am the light of the world” (John 8:12; 9:5; 12:46). He brought a revelation (light) from God, but he was more than a revealer—he was himself that revelation (John 1:1-10). Those who receive Jesus, who believe in the Light, receive the right to become children of God (John 1:9-12). They are illumined by his light and come to know God and his salvation (Matt 4:16; Luke 2:32; Acts 13:47; 26:18). They are “children of the light” (John 12:36; 1 Thes 5:5), their allegiance is to the light (1 Jn 1:7), and their conduct is characterized by light—by “what is good and right and true” (Eph 5:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-5, 14-18; 15:12; Exod 10:21-23; 14:20; 20:21; 2 Sam 22:10-13; 1 Kgs 8:12; Job 3:3-7; 12:22-25; 15:22; 17:12-13; 34:22; Pss 18:11, 28; 27:1; 97:2-6; 139:11-12; Prov 2:13; 4:18-19; Eccl 11:7-8; Isa 5:20; 9:2; 29:15; 51:4; 60:2-3, 19-20; Dan 2:22; Mic 7:8-9; Matt 4:16; 6:22-23; 8:12; Luke 1:78-79; 2:32; John 1:4-9; 8:12; 9:5; 12:35-36, 46; Acts 13:47; 26:18; Rom 2:19-20; Eph 5:7-14; 1 Thes 5:5-8; 1 Tim 6:16; Jas 1:17; 2 Pet 2:17; 1 Jn 1:5-7; 2:7-11<\/p>","content_en":"<h3>Darkness and Light<\/h3>\n<h5>Darkness<\/h5>\n<p>Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23).<\/p>\n<p>There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 <em>\/\/<\/em> 2 Chr 6:1), and thick darkness is under his feet (2 Sam 22:10 <em>\/\/<\/em> Ps 18:9). God is unknowable unless he reveals himself.<\/p>\n<p>Darkness often stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gen 15:12; Job 12:25; 19:8; Pss 35:6; 107:10, 14; Eccl 5:17; Isa 5:30).<\/p>\n<p>For Job, darkness was like nothingness (Job 3:4-6). It points to death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Job 10:21-22; 17:12-13; Eccl 6:4).<\/p>\n<p>Evil takes place under the cover of darkness (Job 24:16-17), but darkness cannot be a hiding place from God (Ps 139:11-12; Isa 29:15-16). Darkness often depicts ignorance of God’s will: Knowledge of God is “light,” so lack of knowledge is “darkness” (Job 12:24-25; Matt 4:16; John 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11). Moral depravity is described as darkness (Prov 2:13; 4:19; Isa 5:20; 60:2). In the New Testament, darkness is also a metaphor for spiritual ignorance (Matt 4:16; 6:23; Luke 1:79; 11:35; Rom 2:19; Col 1:13). Those who come to know God come out of darkness (Isa 9:2).<\/p>\n<p>A major theme of the Old Testament prophets was the Day of the Lord, which was often associated with darkness (Ezek 32:8; Joel 2:2, 31; Amos 5:18, 20; Zeph 1:15). The New Testament also links darkness with judgment (Matt 8:12; 22:13; 25:30; 2 Pet 2:17; Jude 1:6, 13).<\/p>\n<h5>Light<\/h5>\n<p>Light was the first thing God created after the heavens and earth (Gen 1:3; see also 1:16). It is a natural symbol for what is pleasant, good, or uplifting (Eccl 11:7; Jas 1:17). When the Israelites left Egypt, they were led by a pillar of cloud and fire that gave them light (Exod 13:21; 14:20) and showed them the way to go (Neh 9:19). Light symbolizes the blessing of the Lord (Job 12:22; 29:2-3; Pss 4:6; 18:28; 44:3; 118:27). God’s servants can extend this blessing by being a light to guide others (Isa 42:6; 49:6). God’s light also exposes sin and brings justice (see Ps 90:8; Isa 51:4).<\/p>\n<p>God himself is described as light (Ps 27:1; Isa 60:19-20; Dan 2:22; 1 Jn 1:5), and he dwells in unapproachable light (see 1 Tim 6:16). Yet he brings his servants into the light (Mic 7:8-9; see also 1 Jn 1:7).<\/p>\n<p>Jesus said, “I am the light of the world” (John 8:12; 9:5; 12:46). He brought a revelation (light) from God, but he was more than a revealer—he was himself that revelation (John 1:1-10). Those who receive Jesus, who believe in the Light, receive the right to become children of God (John 1:9-12). They are illumined by his light and come to know God and his salvation (Matt 4:16; Luke 2:32; Acts 13:47; 26:18). They are “children of the light” (John 12:36; 1 Thes 5:5), their allegiance is to the light (1 Jn 1:7), and their conduct is characterized by light—by “what is good and right and true” (Eph 5:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-5, 14-18; 15:12; Exod 10:21-23; 14:20; 20:21; 2 Sam 22:10-13; 1 Kgs 8:12; Job 3:3-7; 12:22-25; 15:22; 17:12-13; 34:22; Pss 18:11, 28; 27:1; 97:2-6; 139:11-12; Prov 2:13; 4:18-19; Eccl 11:7-8; Isa 5:20; 9:2; 29:15; 51:4; 60:2-3, 19-20; Dan 2:22; Mic 7:8-9; Matt 4:16; 6:22-23; 8:12; Luke 1:78-79; 2:32; John 1:4-9; 8:12; 9:5; 12:35-36, 46; Acts 13:47; 26:18; Rom 2:19-20; Eph 5:7-14; 1 Thes 5:5-8; 1 Tim 6:16; Jas 1:17; 2 Pet 2:17; 1 Jn 1:5-7; 2:7-11<\/p>","summary_ro":"Darkness and Light Darkness Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23). There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 \/\/ 2 Chr 6:1), and thick darkness is under his feet (2 Sa...","summary_en":"Darkness and Light Darkness Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23). There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 \/\/ 2 Chr 6:1), and thick darkness is under his feet (2 Sa...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":88349,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Cloud and Fire","title_en":"The Cloud and Fire","content_ro":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","content_en":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","summary_ro":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","summary_en":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90863,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Darkness and Light","title_en":"Darkness and Light","content_ro":"<h3>Darkness and Light<\/h3>\n<h5>Darkness<\/h5>\n<p>Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23).<\/p>\n<p>There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 <em>\/\/<\/em> 2 Chr 6:1), and thick darkness is under his feet (2 Sam 22:10 <em>\/\/<\/em> Ps 18:9). God is unknowable unless he reveals himself.<\/p>\n<p>Darkness often stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gen 15:12; Job 12:25; 19:8; Pss 35:6; 107:10, 14; Eccl 5:17; Isa 5:30).<\/p>\n<p>For Job, darkness was like nothingness (Job 3:4-6). It points to death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Job 10:21-22; 17:12-13; Eccl 6:4).<\/p>\n<p>Evil takes place under the cover of darkness (Job 24:16-17), but darkness cannot be a hiding place from God (Ps 139:11-12; Isa 29:15-16). Darkness often depicts ignorance of God’s will: Knowledge of God is “light,” so lack of knowledge is “darkness” (Job 12:24-25; Matt 4:16; John 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11). Moral depravity is described as darkness (Prov 2:13; 4:19; Isa 5:20; 60:2). In the New Testament, darkness is also a metaphor for spiritual ignorance (Matt 4:16; 6:23; Luke 1:79; 11:35; Rom 2:19; Col 1:13). Those who come to know God come out of darkness (Isa 9:2).<\/p>\n<p>A major theme of the Old Testament prophets was the Day of the Lord, which was often associated with darkness (Ezek 32:8; Joel 2:2, 31; Amos 5:18, 20; Zeph 1:15). The New Testament also links darkness with judgment (Matt 8:12; 22:13; 25:30; 2 Pet 2:17; Jude 1:6, 13).<\/p>\n<h5>Light<\/h5>\n<p>Light was the first thing God created after the heavens and earth (Gen 1:3; see also 1:16). It is a natural symbol for what is pleasant, good, or uplifting (Eccl 11:7; Jas 1:17). When the Israelites left Egypt, they were led by a pillar of cloud and fire that gave them light (Exod 13:21; 14:20) and showed them the way to go (Neh 9:19). Light symbolizes the blessing of the Lord (Job 12:22; 29:2-3; Pss 4:6; 18:28; 44:3; 118:27). God’s servants can extend this blessing by being a light to guide others (Isa 42:6; 49:6). God’s light also exposes sin and brings justice (see Ps 90:8; Isa 51:4).<\/p>\n<p>God himself is described as light (Ps 27:1; Isa 60:19-20; Dan 2:22; 1 Jn 1:5), and he dwells in unapproachable light (see 1 Tim 6:16). Yet he brings his servants into the light (Mic 7:8-9; see also 1 Jn 1:7).<\/p>\n<p>Jesus said, “I am the light of the world” (John 8:12; 9:5; 12:46). He brought a revelation (light) from God, but he was more than a revealer—he was himself that revelation (John 1:1-10). Those who receive Jesus, who believe in the Light, receive the right to become children of God (John 1:9-12). They are illumined by his light and come to know God and his salvation (Matt 4:16; Luke 2:32; Acts 13:47; 26:18). They are “children of the light” (John 12:36; 1 Thes 5:5), their allegiance is to the light (1 Jn 1:7), and their conduct is characterized by light—by “what is good and right and true” (Eph 5:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-5, 14-18; 15:12; Exod 10:21-23; 14:20; 20:21; 2 Sam 22:10-13; 1 Kgs 8:12; Job 3:3-7; 12:22-25; 15:22; 17:12-13; 34:22; Pss 18:11, 28; 27:1; 97:2-6; 139:11-12; Prov 2:13; 4:18-19; Eccl 11:7-8; Isa 5:20; 9:2; 29:15; 51:4; 60:2-3, 19-20; Dan 2:22; Mic 7:8-9; Matt 4:16; 6:22-23; 8:12; Luke 1:78-79; 2:32; John 1:4-9; 8:12; 9:5; 12:35-36, 46; Acts 13:47; 26:18; Rom 2:19-20; Eph 5:7-14; 1 Thes 5:5-8; 1 Tim 6:16; Jas 1:17; 2 Pet 2:17; 1 Jn 1:5-7; 2:7-11<\/p>","content_en":"<h3>Darkness and Light<\/h3>\n<h5>Darkness<\/h5>\n<p>Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23).<\/p>\n<p>There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 <em>\/\/<\/em> 2 Chr 6:1), and thick darkness is under his feet (2 Sam 22:10 <em>\/\/<\/em> Ps 18:9). God is unknowable unless he reveals himself.<\/p>\n<p>Darkness often stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gen 15:12; Job 12:25; 19:8; Pss 35:6; 107:10, 14; Eccl 5:17; Isa 5:30).<\/p>\n<p>For Job, darkness was like nothingness (Job 3:4-6). It points to death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Job 10:21-22; 17:12-13; Eccl 6:4).<\/p>\n<p>Evil takes place under the cover of darkness (Job 24:16-17), but darkness cannot be a hiding place from God (Ps 139:11-12; Isa 29:15-16). Darkness often depicts ignorance of God’s will: Knowledge of God is “light,” so lack of knowledge is “darkness” (Job 12:24-25; Matt 4:16; John 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11). Moral depravity is described as darkness (Prov 2:13; 4:19; Isa 5:20; 60:2). In the New Testament, darkness is also a metaphor for spiritual ignorance (Matt 4:16; 6:23; Luke 1:79; 11:35; Rom 2:19; Col 1:13). Those who come to know God come out of darkness (Isa 9:2).<\/p>\n<p>A major theme of the Old Testament prophets was the Day of the Lord, which was often associated with darkness (Ezek 32:8; Joel 2:2, 31; Amos 5:18, 20; Zeph 1:15). The New Testament also links darkness with judgment (Matt 8:12; 22:13; 25:30; 2 Pet 2:17; Jude 1:6, 13).<\/p>\n<h5>Light<\/h5>\n<p>Light was the first thing God created after the heavens and earth (Gen 1:3; see also 1:16). It is a natural symbol for what is pleasant, good, or uplifting (Eccl 11:7; Jas 1:17). When the Israelites left Egypt, they were led by a pillar of cloud and fire that gave them light (Exod 13:21; 14:20) and showed them the way to go (Neh 9:19). Light symbolizes the blessing of the Lord (Job 12:22; 29:2-3; Pss 4:6; 18:28; 44:3; 118:27). God’s servants can extend this blessing by being a light to guide others (Isa 42:6; 49:6). God’s light also exposes sin and brings justice (see Ps 90:8; Isa 51:4).<\/p>\n<p>God himself is described as light (Ps 27:1; Isa 60:19-20; Dan 2:22; 1 Jn 1:5), and he dwells in unapproachable light (see 1 Tim 6:16). Yet he brings his servants into the light (Mic 7:8-9; see also 1 Jn 1:7).<\/p>\n<p>Jesus said, “I am the light of the world” (John 8:12; 9:5; 12:46). He brought a revelation (light) from God, but he was more than a revealer—he was himself that revelation (John 1:1-10). Those who receive Jesus, who believe in the Light, receive the right to become children of God (John 1:9-12). They are illumined by his light and come to know God and his salvation (Matt 4:16; Luke 2:32; Acts 13:47; 26:18). They are “children of the light” (John 12:36; 1 Thes 5:5), their allegiance is to the light (1 Jn 1:7), and their conduct is characterized by light—by “what is good and right and true” (Eph 5:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-5, 14-18; 15:12; Exod 10:21-23; 14:20; 20:21; 2 Sam 22:10-13; 1 Kgs 8:12; Job 3:3-7; 12:22-25; 15:22; 17:12-13; 34:22; Pss 18:11, 28; 27:1; 97:2-6; 139:11-12; Prov 2:13; 4:18-19; Eccl 11:7-8; Isa 5:20; 9:2; 29:15; 51:4; 60:2-3, 19-20; Dan 2:22; Mic 7:8-9; Matt 4:16; 6:22-23; 8:12; Luke 1:78-79; 2:32; John 1:4-9; 8:12; 9:5; 12:35-36, 46; Acts 13:47; 26:18; Rom 2:19-20; Eph 5:7-14; 1 Thes 5:5-8; 1 Tim 6:16; Jas 1:17; 2 Pet 2:17; 1 Jn 1:5-7; 2:7-11<\/p>","summary_ro":"Darkness and Light Darkness Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23). There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 \/\/ 2 Chr 6:1), and thick darkness is under his feet (2 Sa...","summary_en":"Darkness and Light Darkness Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23). There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 \/\/ 2 Chr 6:1), and thick darkness is under his feet (2 Sa...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":115975,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Cloud and Fire","title_en":"The Cloud and Fire","content_ro":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","content_en":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","summary_ro":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","summary_en":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118489,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Darkness and Light","title_en":"Darkness and Light","content_ro":"<h3>Darkness and Light<\/h3>\n<h5>Darkness<\/h5>\n<p>Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23).<\/p>\n<p>There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 <em>\/\/<\/em> 2 Chr 6:1), and thick darkness is under his feet (2 Sam 22:10 <em>\/\/<\/em> Ps 18:9). God is unknowable unless he reveals himself.<\/p>\n<p>Darkness often stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gen 15:12; Job 12:25; 19:8; Pss 35:6; 107:10, 14; Eccl 5:17; Isa 5:30).<\/p>\n<p>For Job, darkness was like nothingness (Job 3:4-6). It points to death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Job 10:21-22; 17:12-13; Eccl 6:4).<\/p>\n<p>Evil takes place under the cover of darkness (Job 24:16-17), but darkness cannot be a hiding place from God (Ps 139:11-12; Isa 29:15-16). Darkness often depicts ignorance of God’s will: Knowledge of God is “light,” so lack of knowledge is “darkness” (Job 12:24-25; Matt 4:16; John 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11). Moral depravity is described as darkness (Prov 2:13; 4:19; Isa 5:20; 60:2). In the New Testament, darkness is also a metaphor for spiritual ignorance (Matt 4:16; 6:23; Luke 1:79; 11:35; Rom 2:19; Col 1:13). Those who come to know God come out of darkness (Isa 9:2).<\/p>\n<p>A major theme of the Old Testament prophets was the Day of the Lord, which was often associated with darkness (Ezek 32:8; Joel 2:2, 31; Amos 5:18, 20; Zeph 1:15). The New Testament also links darkness with judgment (Matt 8:12; 22:13; 25:30; 2 Pet 2:17; Jude 1:6, 13).<\/p>\n<h5>Light<\/h5>\n<p>Light was the first thing God created after the heavens and earth (Gen 1:3; see also 1:16). It is a natural symbol for what is pleasant, good, or uplifting (Eccl 11:7; Jas 1:17). When the Israelites left Egypt, they were led by a pillar of cloud and fire that gave them light (Exod 13:21; 14:20) and showed them the way to go (Neh 9:19). Light symbolizes the blessing of the Lord (Job 12:22; 29:2-3; Pss 4:6; 18:28; 44:3; 118:27). God’s servants can extend this blessing by being a light to guide others (Isa 42:6; 49:6). God’s light also exposes sin and brings justice (see Ps 90:8; Isa 51:4).<\/p>\n<p>God himself is described as light (Ps 27:1; Isa 60:19-20; Dan 2:22; 1 Jn 1:5), and he dwells in unapproachable light (see 1 Tim 6:16). Yet he brings his servants into the light (Mic 7:8-9; see also 1 Jn 1:7).<\/p>\n<p>Jesus said, “I am the light of the world” (John 8:12; 9:5; 12:46). He brought a revelation (light) from God, but he was more than a revealer—he was himself that revelation (John 1:1-10). Those who receive Jesus, who believe in the Light, receive the right to become children of God (John 1:9-12). They are illumined by his light and come to know God and his salvation (Matt 4:16; Luke 2:32; Acts 13:47; 26:18). They are “children of the light” (John 12:36; 1 Thes 5:5), their allegiance is to the light (1 Jn 1:7), and their conduct is characterized by light—by “what is good and right and true” (Eph 5:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-5, 14-18; 15:12; Exod 10:21-23; 14:20; 20:21; 2 Sam 22:10-13; 1 Kgs 8:12; Job 3:3-7; 12:22-25; 15:22; 17:12-13; 34:22; Pss 18:11, 28; 27:1; 97:2-6; 139:11-12; Prov 2:13; 4:18-19; Eccl 11:7-8; Isa 5:20; 9:2; 29:15; 51:4; 60:2-3, 19-20; Dan 2:22; Mic 7:8-9; Matt 4:16; 6:22-23; 8:12; Luke 1:78-79; 2:32; John 1:4-9; 8:12; 9:5; 12:35-36, 46; Acts 13:47; 26:18; Rom 2:19-20; Eph 5:7-14; 1 Thes 5:5-8; 1 Tim 6:16; Jas 1:17; 2 Pet 2:17; 1 Jn 1:5-7; 2:7-11<\/p>","content_en":"<h3>Darkness and Light<\/h3>\n<h5>Darkness<\/h5>\n<p>Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23).<\/p>\n<p>There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 <em>\/\/<\/em> 2 Chr 6:1), and thick darkness is under his feet (2 Sam 22:10 <em>\/\/<\/em> Ps 18:9). God is unknowable unless he reveals himself.<\/p>\n<p>Darkness often stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gen 15:12; Job 12:25; 19:8; Pss 35:6; 107:10, 14; Eccl 5:17; Isa 5:30).<\/p>\n<p>For Job, darkness was like nothingness (Job 3:4-6). It points to death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Job 10:21-22; 17:12-13; Eccl 6:4).<\/p>\n<p>Evil takes place under the cover of darkness (Job 24:16-17), but darkness cannot be a hiding place from God (Ps 139:11-12; Isa 29:15-16). Darkness often depicts ignorance of God’s will: Knowledge of God is “light,” so lack of knowledge is “darkness” (Job 12:24-25; Matt 4:16; John 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11). Moral depravity is described as darkness (Prov 2:13; 4:19; Isa 5:20; 60:2). In the New Testament, darkness is also a metaphor for spiritual ignorance (Matt 4:16; 6:23; Luke 1:79; 11:35; Rom 2:19; Col 1:13). Those who come to know God come out of darkness (Isa 9:2).<\/p>\n<p>A major theme of the Old Testament prophets was the Day of the Lord, which was often associated with darkness (Ezek 32:8; Joel 2:2, 31; Amos 5:18, 20; Zeph 1:15). The New Testament also links darkness with judgment (Matt 8:12; 22:13; 25:30; 2 Pet 2:17; Jude 1:6, 13).<\/p>\n<h5>Light<\/h5>\n<p>Light was the first thing God created after the heavens and earth (Gen 1:3; see also 1:16). It is a natural symbol for what is pleasant, good, or uplifting (Eccl 11:7; Jas 1:17). When the Israelites left Egypt, they were led by a pillar of cloud and fire that gave them light (Exod 13:21; 14:20) and showed them the way to go (Neh 9:19). Light symbolizes the blessing of the Lord (Job 12:22; 29:2-3; Pss 4:6; 18:28; 44:3; 118:27). God’s servants can extend this blessing by being a light to guide others (Isa 42:6; 49:6). God’s light also exposes sin and brings justice (see Ps 90:8; Isa 51:4).<\/p>\n<p>God himself is described as light (Ps 27:1; Isa 60:19-20; Dan 2:22; 1 Jn 1:5), and he dwells in unapproachable light (see 1 Tim 6:16). Yet he brings his servants into the light (Mic 7:8-9; see also 1 Jn 1:7).<\/p>\n<p>Jesus said, “I am the light of the world” (John 8:12; 9:5; 12:46). He brought a revelation (light) from God, but he was more than a revealer—he was himself that revelation (John 1:1-10). Those who receive Jesus, who believe in the Light, receive the right to become children of God (John 1:9-12). They are illumined by his light and come to know God and his salvation (Matt 4:16; Luke 2:32; Acts 13:47; 26:18). They are “children of the light” (John 12:36; 1 Thes 5:5), their allegiance is to the light (1 Jn 1:7), and their conduct is characterized by light—by “what is good and right and true” (Eph 5:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-5, 14-18; 15:12; Exod 10:21-23; 14:20; 20:21; 2 Sam 22:10-13; 1 Kgs 8:12; Job 3:3-7; 12:22-25; 15:22; 17:12-13; 34:22; Pss 18:11, 28; 27:1; 97:2-6; 139:11-12; Prov 2:13; 4:18-19; Eccl 11:7-8; Isa 5:20; 9:2; 29:15; 51:4; 60:2-3, 19-20; Dan 2:22; Mic 7:8-9; Matt 4:16; 6:22-23; 8:12; Luke 1:78-79; 2:32; John 1:4-9; 8:12; 9:5; 12:35-36, 46; Acts 13:47; 26:18; Rom 2:19-20; Eph 5:7-14; 1 Thes 5:5-8; 1 Tim 6:16; Jas 1:17; 2 Pet 2:17; 1 Jn 1:5-7; 2:7-11<\/p>","summary_ro":"Darkness and Light Darkness Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23). There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 \/\/ 2 Chr 6:1), and thick darkness is under his feet (2 Sa...","summary_en":"Darkness and Light Darkness Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23). There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 \/\/ 2 Chr 6:1), and thick darkness is under his feet (2 Sa...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143601,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Cloud and Fire","title_en":"The Cloud and Fire","content_ro":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","content_en":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","summary_ro":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","summary_en":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146115,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Darkness and Light","title_en":"Darkness and Light","content_ro":"<h3>Darkness and Light<\/h3>\n<h5>Darkness<\/h5>\n<p>Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23).<\/p>\n<p>There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 <em>\/\/<\/em> 2 Chr 6:1), and thick darkness is under his feet (2 Sam 22:10 <em>\/\/<\/em> Ps 18:9). God is unknowable unless he reveals himself.<\/p>\n<p>Darkness often stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gen 15:12; Job 12:25; 19:8; Pss 35:6; 107:10, 14; Eccl 5:17; Isa 5:30).<\/p>\n<p>For Job, darkness was like nothingness (Job 3:4-6). It points to death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Job 10:21-22; 17:12-13; Eccl 6:4).<\/p>\n<p>Evil takes place under the cover of darkness (Job 24:16-17), but darkness cannot be a hiding place from God (Ps 139:11-12; Isa 29:15-16). Darkness often depicts ignorance of God’s will: Knowledge of God is “light,” so lack of knowledge is “darkness” (Job 12:24-25; Matt 4:16; John 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11). Moral depravity is described as darkness (Prov 2:13; 4:19; Isa 5:20; 60:2). In the New Testament, darkness is also a metaphor for spiritual ignorance (Matt 4:16; 6:23; Luke 1:79; 11:35; Rom 2:19; Col 1:13). Those who come to know God come out of darkness (Isa 9:2).<\/p>\n<p>A major theme of the Old Testament prophets was the Day of the Lord, which was often associated with darkness (Ezek 32:8; Joel 2:2, 31; Amos 5:18, 20; Zeph 1:15). The New Testament also links darkness with judgment (Matt 8:12; 22:13; 25:30; 2 Pet 2:17; Jude 1:6, 13).<\/p>\n<h5>Light<\/h5>\n<p>Light was the first thing God created after the heavens and earth (Gen 1:3; see also 1:16). It is a natural symbol for what is pleasant, good, or uplifting (Eccl 11:7; Jas 1:17). When the Israelites left Egypt, they were led by a pillar of cloud and fire that gave them light (Exod 13:21; 14:20) and showed them the way to go (Neh 9:19). Light symbolizes the blessing of the Lord (Job 12:22; 29:2-3; Pss 4:6; 18:28; 44:3; 118:27). God’s servants can extend this blessing by being a light to guide others (Isa 42:6; 49:6). God’s light also exposes sin and brings justice (see Ps 90:8; Isa 51:4).<\/p>\n<p>God himself is described as light (Ps 27:1; Isa 60:19-20; Dan 2:22; 1 Jn 1:5), and he dwells in unapproachable light (see 1 Tim 6:16). Yet he brings his servants into the light (Mic 7:8-9; see also 1 Jn 1:7).<\/p>\n<p>Jesus said, “I am the light of the world” (John 8:12; 9:5; 12:46). He brought a revelation (light) from God, but he was more than a revealer—he was himself that revelation (John 1:1-10). Those who receive Jesus, who believe in the Light, receive the right to become children of God (John 1:9-12). They are illumined by his light and come to know God and his salvation (Matt 4:16; Luke 2:32; Acts 13:47; 26:18). They are “children of the light” (John 12:36; 1 Thes 5:5), their allegiance is to the light (1 Jn 1:7), and their conduct is characterized by light—by “what is good and right and true” (Eph 5:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-5, 14-18; 15:12; Exod 10:21-23; 14:20; 20:21; 2 Sam 22:10-13; 1 Kgs 8:12; Job 3:3-7; 12:22-25; 15:22; 17:12-13; 34:22; Pss 18:11, 28; 27:1; 97:2-6; 139:11-12; Prov 2:13; 4:18-19; Eccl 11:7-8; Isa 5:20; 9:2; 29:15; 51:4; 60:2-3, 19-20; Dan 2:22; Mic 7:8-9; Matt 4:16; 6:22-23; 8:12; Luke 1:78-79; 2:32; John 1:4-9; 8:12; 9:5; 12:35-36, 46; Acts 13:47; 26:18; Rom 2:19-20; Eph 5:7-14; 1 Thes 5:5-8; 1 Tim 6:16; Jas 1:17; 2 Pet 2:17; 1 Jn 1:5-7; 2:7-11<\/p>","content_en":"<h3>Darkness and Light<\/h3>\n<h5>Darkness<\/h5>\n<p>Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23).<\/p>\n<p>There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 <em>\/\/<\/em> 2 Chr 6:1), and thick darkness is under his feet (2 Sam 22:10 <em>\/\/<\/em> Ps 18:9). God is unknowable unless he reveals himself.<\/p>\n<p>Darkness often stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gen 15:12; Job 12:25; 19:8; Pss 35:6; 107:10, 14; Eccl 5:17; Isa 5:30).<\/p>\n<p>For Job, darkness was like nothingness (Job 3:4-6). It points to death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Job 10:21-22; 17:12-13; Eccl 6:4).<\/p>\n<p>Evil takes place under the cover of darkness (Job 24:16-17), but darkness cannot be a hiding place from God (Ps 139:11-12; Isa 29:15-16). Darkness often depicts ignorance of God’s will: Knowledge of God is “light,” so lack of knowledge is “darkness” (Job 12:24-25; Matt 4:16; John 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11). Moral depravity is described as darkness (Prov 2:13; 4:19; Isa 5:20; 60:2). In the New Testament, darkness is also a metaphor for spiritual ignorance (Matt 4:16; 6:23; Luke 1:79; 11:35; Rom 2:19; Col 1:13). Those who come to know God come out of darkness (Isa 9:2).<\/p>\n<p>A major theme of the Old Testament prophets was the Day of the Lord, which was often associated with darkness (Ezek 32:8; Joel 2:2, 31; Amos 5:18, 20; Zeph 1:15). The New Testament also links darkness with judgment (Matt 8:12; 22:13; 25:30; 2 Pet 2:17; Jude 1:6, 13).<\/p>\n<h5>Light<\/h5>\n<p>Light was the first thing God created after the heavens and earth (Gen 1:3; see also 1:16). It is a natural symbol for what is pleasant, good, or uplifting (Eccl 11:7; Jas 1:17). When the Israelites left Egypt, they were led by a pillar of cloud and fire that gave them light (Exod 13:21; 14:20) and showed them the way to go (Neh 9:19). Light symbolizes the blessing of the Lord (Job 12:22; 29:2-3; Pss 4:6; 18:28; 44:3; 118:27). God’s servants can extend this blessing by being a light to guide others (Isa 42:6; 49:6). God’s light also exposes sin and brings justice (see Ps 90:8; Isa 51:4).<\/p>\n<p>God himself is described as light (Ps 27:1; Isa 60:19-20; Dan 2:22; 1 Jn 1:5), and he dwells in unapproachable light (see 1 Tim 6:16). Yet he brings his servants into the light (Mic 7:8-9; see also 1 Jn 1:7).<\/p>\n<p>Jesus said, “I am the light of the world” (John 8:12; 9:5; 12:46). He brought a revelation (light) from God, but he was more than a revealer—he was himself that revelation (John 1:1-10). Those who receive Jesus, who believe in the Light, receive the right to become children of God (John 1:9-12). They are illumined by his light and come to know God and his salvation (Matt 4:16; Luke 2:32; Acts 13:47; 26:18). They are “children of the light” (John 12:36; 1 Thes 5:5), their allegiance is to the light (1 Jn 1:7), and their conduct is characterized by light—by “what is good and right and true” (Eph 5:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-5, 14-18; 15:12; Exod 10:21-23; 14:20; 20:21; 2 Sam 22:10-13; 1 Kgs 8:12; Job 3:3-7; 12:22-25; 15:22; 17:12-13; 34:22; Pss 18:11, 28; 27:1; 97:2-6; 139:11-12; Prov 2:13; 4:18-19; Eccl 11:7-8; Isa 5:20; 9:2; 29:15; 51:4; 60:2-3, 19-20; Dan 2:22; Mic 7:8-9; Matt 4:16; 6:22-23; 8:12; Luke 1:78-79; 2:32; John 1:4-9; 8:12; 9:5; 12:35-36, 46; Acts 13:47; 26:18; Rom 2:19-20; Eph 5:7-14; 1 Thes 5:5-8; 1 Tim 6:16; Jas 1:17; 2 Pet 2:17; 1 Jn 1:5-7; 2:7-11<\/p>","summary_ro":"Darkness and Light Darkness Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23). There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 \/\/ 2 Chr 6:1), and thick darkness is under his feet (2 Sa...","summary_en":"Darkness and Light Darkness Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23). There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 \/\/ 2 Chr 6:1), and thick darkness is under his feet (2 Sa...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"20":[{"id":60593,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Bread from Heaven","title_en":"Bread from Heaven","content_ro":"<h3>Bread from Heaven<\/h3>\n<p>As the Israelites left Egypt behind and entered the wilderness, God sent manna, a breadlike substance, to sustain them (Exod 16). The Lord gave them food adequate for their daily needs (see Neh 9:20-21). This “bread from heaven” showed God’s people his love and illustrated his special provision for Israel in the wilderness (see Deut 8:3, 16; Pss 78:24; 105:40; cp. Rev 2:17).<\/p>\n<p>Although manna was actual food, some passages use the term in a spiritual sense to symbolize a spiritual relationship with the Lord and as a sign of God’s miraculous provision for his people (see 1 Cor 10:3-4). At the same time, manna was associated with Israel’s complaining against God and with their lack of trust in his provision (Num 11:1-15; see 1 Cor 10:5).<\/p>\n<p>Shortly after Jesus had miraculously fed the 5,000 near the Sea of Galilee, he taught in the synagogue at Capernaum about the “bread of life” (John 6:22-59). He identified himself as the “true bread of God” and “the bread of life” (John 6:32-35); he even linked eternal life with the need to “eat [his] flesh” and “drink his blood” (John 6:50-58). Just as the manna provided food in the wilderness, Jesus—the true bread from God—offers spiritual sustenance. Israel was humbled by their need for food in the wilderness (Deut 8:3). Now followers of Jesus must humble themselves and receive the fullness of his life by faith (John 6:35-40, 47-51, 63-64).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 16:1-36; Num 11:1-15; Deut 8:3, 16; Josh 5:10-12; Neh 9:20-21; Pss 78:24; 105:40; John 6:1-15, 22-64; 1 Cor 10:3-5; Rev 2:17<\/p>","content_en":"<h3>Bread from Heaven<\/h3>\n<p>As the Israelites left Egypt behind and entered the wilderness, God sent manna, a breadlike substance, to sustain them (Exod 16). The Lord gave them food adequate for their daily needs (see Neh 9:20-21). This “bread from heaven” showed God’s people his love and illustrated his special provision for Israel in the wilderness (see Deut 8:3, 16; Pss 78:24; 105:40; cp. Rev 2:17).<\/p>\n<p>Although manna was actual food, some passages use the term in a spiritual sense to symbolize a spiritual relationship with the Lord and as a sign of God’s miraculous provision for his people (see 1 Cor 10:3-4). At the same time, manna was associated with Israel’s complaining against God and with their lack of trust in his provision (Num 11:1-15; see 1 Cor 10:5).<\/p>\n<p>Shortly after Jesus had miraculously fed the 5,000 near the Sea of Galilee, he taught in the synagogue at Capernaum about the “bread of life” (John 6:22-59). He identified himself as the “true bread of God” and “the bread of life” (John 6:32-35); he even linked eternal life with the need to “eat [his] flesh” and “drink his blood” (John 6:50-58). Just as the manna provided food in the wilderness, Jesus—the true bread from God—offers spiritual sustenance. Israel was humbled by their need for food in the wilderness (Deut 8:3). Now followers of Jesus must humble themselves and receive the fullness of his life by faith (John 6:35-40, 47-51, 63-64).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 16:1-36; Num 11:1-15; Deut 8:3, 16; Josh 5:10-12; Neh 9:20-21; Pss 78:24; 105:40; John 6:1-15, 22-64; 1 Cor 10:3-5; Rev 2:17<\/p>","summary_ro":"Bread from Heaven As the Israelites left Egypt behind and entered the wilderness, God sent manna, a breadlike substance, to sustain them (Exod 16). The Lord gave them food adequate for their daily needs (see Neh 9:20-21). This “bread from heaven” showed God’s people his love and illustrated his special provision for Israel in the wilderness (see Deut 8:3, 16; Pss 78:24; 105:40; cp. Rev 2:17). Although manna was actual food, some passages use the term in a spiritual sense to symbolize a spirit...","summary_en":"Bread from Heaven As the Israelites left Egypt behind and entered the wilderness, God sent manna, a breadlike substance, to sustain them (Exod 16). The Lord gave them food adequate for their daily needs (see Neh 9:20-21). This “bread from heaven” showed God’s people his love and illustrated his special provision for Israel in the wilderness (see Deut 8:3, 16; Pss 78:24; 105:40; cp. Rev 2:17). Although manna was actual food, some passages use the term in a spiritual sense to symbolize a spirit...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":88219,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Bread from Heaven","title_en":"Bread from Heaven","content_ro":"<h3>Bread from Heaven<\/h3>\n<p>As the Israelites left Egypt behind and entered the wilderness, God sent manna, a breadlike substance, to sustain them (Exod 16). The Lord gave them food adequate for their daily needs (see Neh 9:20-21). This “bread from heaven” showed God’s people his love and illustrated his special provision for Israel in the wilderness (see Deut 8:3, 16; Pss 78:24; 105:40; cp. Rev 2:17).<\/p>\n<p>Although manna was actual food, some passages use the term in a spiritual sense to symbolize a spiritual relationship with the Lord and as a sign of God’s miraculous provision for his people (see 1 Cor 10:3-4). At the same time, manna was associated with Israel’s complaining against God and with their lack of trust in his provision (Num 11:1-15; see 1 Cor 10:5).<\/p>\n<p>Shortly after Jesus had miraculously fed the 5,000 near the Sea of Galilee, he taught in the synagogue at Capernaum about the “bread of life” (John 6:22-59). He identified himself as the “true bread of God” and “the bread of life” (John 6:32-35); he even linked eternal life with the need to “eat [his] flesh” and “drink his blood” (John 6:50-58). Just as the manna provided food in the wilderness, Jesus—the true bread from God—offers spiritual sustenance. Israel was humbled by their need for food in the wilderness (Deut 8:3). Now followers of Jesus must humble themselves and receive the fullness of his life by faith (John 6:35-40, 47-51, 63-64).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 16:1-36; Num 11:1-15; Deut 8:3, 16; Josh 5:10-12; Neh 9:20-21; Pss 78:24; 105:40; John 6:1-15, 22-64; 1 Cor 10:3-5; Rev 2:17<\/p>","content_en":"<h3>Bread from Heaven<\/h3>\n<p>As the Israelites left Egypt behind and entered the wilderness, God sent manna, a breadlike substance, to sustain them (Exod 16). The Lord gave them food adequate for their daily needs (see Neh 9:20-21). This “bread from heaven” showed God’s people his love and illustrated his special provision for Israel in the wilderness (see Deut 8:3, 16; Pss 78:24; 105:40; cp. Rev 2:17).<\/p>\n<p>Although manna was actual food, some passages use the term in a spiritual sense to symbolize a spiritual relationship with the Lord and as a sign of God’s miraculous provision for his people (see 1 Cor 10:3-4). At the same time, manna was associated with Israel’s complaining against God and with their lack of trust in his provision (Num 11:1-15; see 1 Cor 10:5).<\/p>\n<p>Shortly after Jesus had miraculously fed the 5,000 near the Sea of Galilee, he taught in the synagogue at Capernaum about the “bread of life” (John 6:22-59). He identified himself as the “true bread of God” and “the bread of life” (John 6:32-35); he even linked eternal life with the need to “eat [his] flesh” and “drink his blood” (John 6:50-58). Just as the manna provided food in the wilderness, Jesus—the true bread from God—offers spiritual sustenance. Israel was humbled by their need for food in the wilderness (Deut 8:3). Now followers of Jesus must humble themselves and receive the fullness of his life by faith (John 6:35-40, 47-51, 63-64).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 16:1-36; Num 11:1-15; Deut 8:3, 16; Josh 5:10-12; Neh 9:20-21; Pss 78:24; 105:40; John 6:1-15, 22-64; 1 Cor 10:3-5; Rev 2:17<\/p>","summary_ro":"Bread from Heaven As the Israelites left Egypt behind and entered the wilderness, God sent manna, a breadlike substance, to sustain them (Exod 16). The Lord gave them food adequate for their daily needs (see Neh 9:20-21). This “bread from heaven” showed God’s people his love and illustrated his special provision for Israel in the wilderness (see Deut 8:3, 16; Pss 78:24; 105:40; cp. Rev 2:17). Although manna was actual food, some passages use the term in a spiritual sense to symbolize a spirit...","summary_en":"Bread from Heaven As the Israelites left Egypt behind and entered the wilderness, God sent manna, a breadlike substance, to sustain them (Exod 16). The Lord gave them food adequate for their daily needs (see Neh 9:20-21). This “bread from heaven” showed God’s people his love and illustrated his special provision for Israel in the wilderness (see Deut 8:3, 16; Pss 78:24; 105:40; cp. Rev 2:17). Although manna was actual food, some passages use the term in a spiritual sense to symbolize a spirit...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":115845,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Bread from Heaven","title_en":"Bread from Heaven","content_ro":"<h3>Bread from Heaven<\/h3>\n<p>As the Israelites left Egypt behind and entered the wilderness, God sent manna, a breadlike substance, to sustain them (Exod 16). The Lord gave them food adequate for their daily needs (see Neh 9:20-21). This “bread from heaven” showed God’s people his love and illustrated his special provision for Israel in the wilderness (see Deut 8:3, 16; Pss 78:24; 105:40; cp. Rev 2:17).<\/p>\n<p>Although manna was actual food, some passages use the term in a spiritual sense to symbolize a spiritual relationship with the Lord and as a sign of God’s miraculous provision for his people (see 1 Cor 10:3-4). At the same time, manna was associated with Israel’s complaining against God and with their lack of trust in his provision (Num 11:1-15; see 1 Cor 10:5).<\/p>\n<p>Shortly after Jesus had miraculously fed the 5,000 near the Sea of Galilee, he taught in the synagogue at Capernaum about the “bread of life” (John 6:22-59). He identified himself as the “true bread of God” and “the bread of life” (John 6:32-35); he even linked eternal life with the need to “eat [his] flesh” and “drink his blood” (John 6:50-58). Just as the manna provided food in the wilderness, Jesus—the true bread from God—offers spiritual sustenance. Israel was humbled by their need for food in the wilderness (Deut 8:3). Now followers of Jesus must humble themselves and receive the fullness of his life by faith (John 6:35-40, 47-51, 63-64).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 16:1-36; Num 11:1-15; Deut 8:3, 16; Josh 5:10-12; Neh 9:20-21; Pss 78:24; 105:40; John 6:1-15, 22-64; 1 Cor 10:3-5; Rev 2:17<\/p>","content_en":"<h3>Bread from Heaven<\/h3>\n<p>As the Israelites left Egypt behind and entered the wilderness, God sent manna, a breadlike substance, to sustain them (Exod 16). The Lord gave them food adequate for their daily needs (see Neh 9:20-21). This “bread from heaven” showed God’s people his love and illustrated his special provision for Israel in the wilderness (see Deut 8:3, 16; Pss 78:24; 105:40; cp. Rev 2:17).<\/p>\n<p>Although manna was actual food, some passages use the term in a spiritual sense to symbolize a spiritual relationship with the Lord and as a sign of God’s miraculous provision for his people (see 1 Cor 10:3-4). At the same time, manna was associated with Israel’s complaining against God and with their lack of trust in his provision (Num 11:1-15; see 1 Cor 10:5).<\/p>\n<p>Shortly after Jesus had miraculously fed the 5,000 near the Sea of Galilee, he taught in the synagogue at Capernaum about the “bread of life” (John 6:22-59). He identified himself as the “true bread of God” and “the bread of life” (John 6:32-35); he even linked eternal life with the need to “eat [his] flesh” and “drink his blood” (John 6:50-58). Just as the manna provided food in the wilderness, Jesus—the true bread from God—offers spiritual sustenance. Israel was humbled by their need for food in the wilderness (Deut 8:3). Now followers of Jesus must humble themselves and receive the fullness of his life by faith (John 6:35-40, 47-51, 63-64).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 16:1-36; Num 11:1-15; Deut 8:3, 16; Josh 5:10-12; Neh 9:20-21; Pss 78:24; 105:40; John 6:1-15, 22-64; 1 Cor 10:3-5; Rev 2:17<\/p>","summary_ro":"Bread from Heaven As the Israelites left Egypt behind and entered the wilderness, God sent manna, a breadlike substance, to sustain them (Exod 16). The Lord gave them food adequate for their daily needs (see Neh 9:20-21). This “bread from heaven” showed God’s people his love and illustrated his special provision for Israel in the wilderness (see Deut 8:3, 16; Pss 78:24; 105:40; cp. Rev 2:17). Although manna was actual food, some passages use the term in a spiritual sense to symbolize a spirit...","summary_en":"Bread from Heaven As the Israelites left Egypt behind and entered the wilderness, God sent manna, a breadlike substance, to sustain them (Exod 16). The Lord gave them food adequate for their daily needs (see Neh 9:20-21). This “bread from heaven” showed God’s people his love and illustrated his special provision for Israel in the wilderness (see Deut 8:3, 16; Pss 78:24; 105:40; cp. Rev 2:17). Although manna was actual food, some passages use the term in a spiritual sense to symbolize a spirit...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143471,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Bread from Heaven","title_en":"Bread from Heaven","content_ro":"<h3>Bread from Heaven<\/h3>\n<p>As the Israelites left Egypt behind and entered the wilderness, God sent manna, a breadlike substance, to sustain them (Exod 16). The Lord gave them food adequate for their daily needs (see Neh 9:20-21). This “bread from heaven” showed God’s people his love and illustrated his special provision for Israel in the wilderness (see Deut 8:3, 16; Pss 78:24; 105:40; cp. Rev 2:17).<\/p>\n<p>Although manna was actual food, some passages use the term in a spiritual sense to symbolize a spiritual relationship with the Lord and as a sign of God’s miraculous provision for his people (see 1 Cor 10:3-4). At the same time, manna was associated with Israel’s complaining against God and with their lack of trust in his provision (Num 11:1-15; see 1 Cor 10:5).<\/p>\n<p>Shortly after Jesus had miraculously fed the 5,000 near the Sea of Galilee, he taught in the synagogue at Capernaum about the “bread of life” (John 6:22-59). He identified himself as the “true bread of God” and “the bread of life” (John 6:32-35); he even linked eternal life with the need to “eat [his] flesh” and “drink his blood” (John 6:50-58). Just as the manna provided food in the wilderness, Jesus—the true bread from God—offers spiritual sustenance. Israel was humbled by their need for food in the wilderness (Deut 8:3). Now followers of Jesus must humble themselves and receive the fullness of his life by faith (John 6:35-40, 47-51, 63-64).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 16:1-36; Num 11:1-15; Deut 8:3, 16; Josh 5:10-12; Neh 9:20-21; Pss 78:24; 105:40; John 6:1-15, 22-64; 1 Cor 10:3-5; Rev 2:17<\/p>","content_en":"<h3>Bread from Heaven<\/h3>\n<p>As the Israelites left Egypt behind and entered the wilderness, God sent manna, a breadlike substance, to sustain them (Exod 16). The Lord gave them food adequate for their daily needs (see Neh 9:20-21). This “bread from heaven” showed God’s people his love and illustrated his special provision for Israel in the wilderness (see Deut 8:3, 16; Pss 78:24; 105:40; cp. Rev 2:17).<\/p>\n<p>Although manna was actual food, some passages use the term in a spiritual sense to symbolize a spiritual relationship with the Lord and as a sign of God’s miraculous provision for his people (see 1 Cor 10:3-4). At the same time, manna was associated with Israel’s complaining against God and with their lack of trust in his provision (Num 11:1-15; see 1 Cor 10:5).<\/p>\n<p>Shortly after Jesus had miraculously fed the 5,000 near the Sea of Galilee, he taught in the synagogue at Capernaum about the “bread of life” (John 6:22-59). He identified himself as the “true bread of God” and “the bread of life” (John 6:32-35); he even linked eternal life with the need to “eat [his] flesh” and “drink his blood” (John 6:50-58). Just as the manna provided food in the wilderness, Jesus—the true bread from God—offers spiritual sustenance. Israel was humbled by their need for food in the wilderness (Deut 8:3). Now followers of Jesus must humble themselves and receive the fullness of his life by faith (John 6:35-40, 47-51, 63-64).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 16:1-36; Num 11:1-15; Deut 8:3, 16; Josh 5:10-12; Neh 9:20-21; Pss 78:24; 105:40; John 6:1-15, 22-64; 1 Cor 10:3-5; Rev 2:17<\/p>","summary_ro":"Bread from Heaven As the Israelites left Egypt behind and entered the wilderness, God sent manna, a breadlike substance, to sustain them (Exod 16). The Lord gave them food adequate for their daily needs (see Neh 9:20-21). This “bread from heaven” showed God’s people his love and illustrated his special provision for Israel in the wilderness (see Deut 8:3, 16; Pss 78:24; 105:40; cp. Rev 2:17). Although manna was actual food, some passages use the term in a spiritual sense to symbolize a spirit...","summary_en":"Bread from Heaven As the Israelites left Egypt behind and entered the wilderness, God sent manna, a breadlike substance, to sustain them (Exod 16). The Lord gave them food adequate for their daily needs (see Neh 9:20-21). This “bread from heaven” showed God’s people his love and illustrated his special provision for Israel in the wilderness (see Deut 8:3, 16; Pss 78:24; 105:40; cp. Rev 2:17). Although manna was actual food, some passages use the term in a spiritual sense to symbolize a spirit...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"22":[{"id":35353,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Sihon","title_en":"Sihon","content_ro":"<h3>SIHON<\/h3>\n<p>King of the Amorites who ruled in Heshbon, about 14 miles (22.5 kilometers) east of the north end of the Dead Sea. His defeat by Israel under Moses, together with that of Og, king of Bashan, is frequently mentioned in OT prose and poetry, in narrative and song (Dt 1:4; 2:26-37; 4:46; 29:7; 31:4; Jos 2:10; 9:10; 12:2-6; 13:10-12). In the eyes of the sacred writers, this dual defeat is so significant that it can be ranked with the exodus as one of the singular manifestations of God’s saving intervention on behalf of his people (Pss 135:11; 136:19-20), and as evidence of his everlasting love for them. In the postexilic period this event is recalled in prayer as a pleading ground for God’s continuing mercy to the returned exiles (Neh 9:22).<\/p>\n<p>Before Israel’s arrival in Transjordan, Sihon had conquered Moab’s territory as far south as the Arnon River (Nm 21:26). This conquest gives rise to a piece of ancient poetry that is incorporated into sacred Scripture (vv 27-30). Sihon’s realm extends from the Arnon on the south to the Jabbok on the north, with the Jordan as its western boundary. It also includes the Jordan Valley as far as the Sea of Kinnereth (Jos 12:2-3), comprising part of the region known as Gilead. On the east it extends toward the desert and touches on Ammonite land.<\/p>\n<p>Sihon’s refusal to grant Israel passage through his domain is similar to that of Edom (cf. Nm 21:23 with 20:20). However, Sihon exhibits overt hostility toward Israel. Sihon was defeated and killed at Jahaz; his country was occupied by Israel. Subsequently, it was distributed to the tribes of Gad and Reuben (cf. Nm 32:33-38; Jos 13:10).<\/p>","content_en":"<h3>SIHON<\/h3>\n<p>King of the Amorites who ruled in Heshbon, about 14 miles (22.5 kilometers) east of the north end of the Dead Sea. His defeat by Israel under Moses, together with that of Og, king of Bashan, is frequently mentioned in OT prose and poetry, in narrative and song (Dt 1:4; 2:26-37; 4:46; 29:7; 31:4; Jos 2:10; 9:10; 12:2-6; 13:10-12). In the eyes of the sacred writers, this dual defeat is so significant that it can be ranked with the exodus as one of the singular manifestations of God’s saving intervention on behalf of his people (Pss 135:11; 136:19-20), and as evidence of his everlasting love for them. In the postexilic period this event is recalled in prayer as a pleading ground for God’s continuing mercy to the returned exiles (Neh 9:22).<\/p>\n<p>Before Israel’s arrival in Transjordan, Sihon had conquered Moab’s territory as far south as the Arnon River (Nm 21:26). This conquest gives rise to a piece of ancient poetry that is incorporated into sacred Scripture (vv 27-30). Sihon’s realm extends from the Arnon on the south to the Jabbok on the north, with the Jordan as its western boundary. It also includes the Jordan Valley as far as the Sea of Kinnereth (Jos 12:2-3), comprising part of the region known as Gilead. On the east it extends toward the desert and touches on Ammonite land.<\/p>\n<p>Sihon’s refusal to grant Israel passage through his domain is similar to that of Edom (cf. Nm 21:23 with 20:20). However, Sihon exhibits overt hostility toward Israel. Sihon was defeated and killed at Jahaz; his country was occupied by Israel. Subsequently, it was distributed to the tribes of Gad and Reuben (cf. Nm 32:33-38; Jos 13:10).<\/p>","summary_ro":"SIHON King of the Amorites who ruled in Heshbon, about 14 miles (22.5 kilometers) east of the north end of the Dead Sea. His defeat by Israel under Moses, together with that of Og, king of Bashan, is frequently mentioned in OT prose and poetry, in narrative and song (Dt 1:4; 2:26-37; 4:46; 29:7; 31:4; Jos 2:10; 9:10; 12:2-6; 13:10-12). In the eyes of the sacred writers, this dual defeat is so significant that it can be ranked with the exodus as one of the singular manifestations of God’s savi...","summary_en":"SIHON King of the Amorites who ruled in Heshbon, about 14 miles (22.5 kilometers) east of the north end of the Dead Sea. His defeat by Israel under Moses, together with that of Og, king of Bashan, is frequently mentioned in OT prose and poetry, in narrative and song (Dt 1:4; 2:26-37; 4:46; 29:7; 31:4; Jos 2:10; 9:10; 12:2-6; 13:10-12). In the eyes of the sacred writers, this dual defeat is so significant that it can be ranked with the exodus as one of the singular manifestations of God’s savi...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62276,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Nehemiah’s Confidence in God","title_en":"Nehemiah’s Confidence in God","content_ro":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","content_en":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","summary_ro":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","summary_en":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89902,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Nehemiah’s Confidence in God","title_en":"Nehemiah’s Confidence in God","content_ro":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","content_en":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","summary_ro":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","summary_en":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117528,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Nehemiah’s Confidence in God","title_en":"Nehemiah’s Confidence in God","content_ro":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","content_en":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","summary_ro":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","summary_en":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145154,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Nehemiah’s Confidence in God","title_en":"Nehemiah’s Confidence in God","content_ro":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","content_en":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","summary_ro":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","summary_en":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"24":[{"id":29542,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"of the Land*, People","title_en":"of the Land*, People","content_ro":"<h3>PEOPLE OF THE LAND*<\/h3>\n<p>OT phrase also known by its Hebrew transliteration, <span class=\"hebrew\" lang=\"he\">‘Am-Ha’arets<\/span><em>.<\/em> In a generic sense, <span class=\"hebrew\" lang=\"he\">‘Am-Ha’arets<\/span> referred to a political or ethnic group of people, such as the Hittite sons of Heth (Gn 23:7), the Egyptians (42:6), the Israelites (Ex 5:5), the nations of Canaan (Nm 13:28; Neh 9:24), and the Ammonites (Nm 21:34). With the expansion of Israel as a nation, this expression was used to define the general class of people who were not part of the upper religious and political levels of society (2 Kgs 11:14-20; 25:3; 2 Chr 33:25; Jer 52:25). During the postexilic period, the mixed race of Jews who had intermarried with heathen peoples were called the people of the land and mostly shunned by Ezra and his followers (Ezr 4:4; 10:2, 11; Neh 10:28-31). Later, rabbinic Judaism labeled the Jewish people who were unwilling or unable to observe the whole law as <span class=\"hebrew\" lang=\"he\">‘Am-Ha’arets<\/span><em>.<\/em><\/p>","content_en":"<h3>PEOPLE OF THE LAND*<\/h3>\n<p>OT phrase also known by its Hebrew transliteration, <span class=\"hebrew\" lang=\"he\">‘Am-Ha’arets<\/span><em>.<\/em> In a generic sense, <span class=\"hebrew\" lang=\"he\">‘Am-Ha’arets<\/span> referred to a political or ethnic group of people, such as the Hittite sons of Heth (Gn 23:7), the Egyptians (42:6), the Israelites (Ex 5:5), the nations of Canaan (Nm 13:28; Neh 9:24), and the Ammonites (Nm 21:34). With the expansion of Israel as a nation, this expression was used to define the general class of people who were not part of the upper religious and political levels of society (2 Kgs 11:14-20; 25:3; 2 Chr 33:25; Jer 52:25). During the postexilic period, the mixed race of Jews who had intermarried with heathen peoples were called the people of the land and mostly shunned by Ezra and his followers (Ezr 4:4; 10:2, 11; Neh 10:28-31). Later, rabbinic Judaism labeled the Jewish people who were unwilling or unable to observe the whole law as <span class=\"hebrew\" lang=\"he\">‘Am-Ha’arets<\/span><em>.<\/em><\/p>","summary_ro":"PEOPLE OF THE LAND* OT phrase also known by its Hebrew transliteration, ‘Am-Ha’arets. In a generic sense, ‘Am-Ha’arets referred to a political or ethnic group of people, such as the Hittite sons of Heth (Gn 23:7), the Egyptians (42:6), the Israelites (Ex 5:5), the nations of Canaan (Nm 13:28; Neh 9:24), and the Ammonites (Nm 21:34). With the expansion of Israel as a nation, this expression was used to define the general class of people who were not part of the upper religious and political le...","summary_en":"PEOPLE OF THE LAND* OT phrase also known by its Hebrew transliteration, ‘Am-Ha’arets. In a generic sense, ‘Am-Ha’arets referred to a political or ethnic group of people, such as the Hittite sons of Heth (Gn 23:7), the Egyptians (42:6), the Israelites (Ex 5:5), the nations of Canaan (Nm 13:28; Neh 9:24), and the Ammonites (Nm 21:34). With the expansion of Israel as a nation, this expression was used to define the general class of people who were not part of the upper religious and political le...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48220,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 9:24","title_en":"Study Note: Neemia 9:24","content_ro":"<p><strong>9:24<\/strong> <em>You subdued whole nations:<\/em> See Josh 6–12.<\/p>","content_en":"<p><strong>9:24<\/strong> <em>You subdued whole nations:<\/em> See Josh 6–12.<\/p>","summary_ro":"9:24 You subdued whole nations: See Josh 6–12.","summary_en":"9:24 You subdued whole nations: See Josh 6–12.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75846,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 9:24","title_en":"Study Note: Neemia 9:24","content_ro":"<p><strong>9:24<\/strong> <em>You subdued whole nations:<\/em> See Josh 6–12.<\/p>","content_en":"<p><strong>9:24<\/strong> <em>You subdued whole nations:<\/em> See Josh 6–12.<\/p>","summary_ro":"9:24 You subdued whole nations: See Josh 6–12.","summary_en":"9:24 You subdued whole nations: See Josh 6–12.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103472,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 9:24","title_en":"Study Note: Neemia 9:24","content_ro":"<p><strong>9:24<\/strong> <em>You subdued whole nations:<\/em> See Josh 6–12.<\/p>","content_en":"<p><strong>9:24<\/strong> <em>You subdued whole nations:<\/em> See Josh 6–12.<\/p>","summary_ro":"9:24 You subdued whole nations: See Josh 6–12.","summary_en":"9:24 You subdued whole nations: See Josh 6–12.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131098,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 9:24","title_en":"Study Note: Neemia 9:24","content_ro":"<p><strong>9:24<\/strong> <em>You subdued whole nations:<\/em> See Josh 6–12.<\/p>","content_en":"<p><strong>9:24<\/strong> <em>You subdued whole nations:<\/em> See Josh 6–12.<\/p>","summary_ro":"9:24 You subdued whole nations: See Josh 6–12.","summary_en":"9:24 You subdued whole nations: See Josh 6–12.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"25":[{"id":48221,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 9:25","title_en":"Study Note: Neemia 9:25","content_ro":"<p><strong>9:25<\/strong> Cp. Deut 6:10-11; 8:6-10. • <em>they were full and grew fat:<\/em> Prosperity proved to include spiritual danger (see Deut 8:11-20).<\/p>","content_en":"<p><strong>9:25<\/strong> Cp. Deut 6:10-11; 8:6-10. • <em>they were full and grew fat:<\/em> Prosperity proved to include spiritual danger (see Deut 8:11-20).<\/p>","summary_ro":"9:25 Cp. Deut 6:10-11; 8:6-10. • they were full and grew fat: Prosperity proved to include spiritual danger (see Deut 8:11-20).","summary_en":"9:25 Cp. Deut 6:10-11; 8:6-10. • they were full and grew fat: Prosperity proved to include spiritual danger (see Deut 8:11-20).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75847,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 9:25","title_en":"Study Note: Neemia 9:25","content_ro":"<p><strong>9:25<\/strong> Cp. Deut 6:10-11; 8:6-10. • <em>they were full and grew fat:<\/em> Prosperity proved to include spiritual danger (see Deut 8:11-20).<\/p>","content_en":"<p><strong>9:25<\/strong> Cp. Deut 6:10-11; 8:6-10. • <em>they were full and grew fat:<\/em> Prosperity proved to include spiritual danger (see Deut 8:11-20).<\/p>","summary_ro":"9:25 Cp. Deut 6:10-11; 8:6-10. • they were full and grew fat: Prosperity proved to include spiritual danger (see Deut 8:11-20).","summary_en":"9:25 Cp. Deut 6:10-11; 8:6-10. • they were full and grew fat: Prosperity proved to include spiritual danger (see Deut 8:11-20).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103473,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 9:25","title_en":"Study Note: Neemia 9:25","content_ro":"<p><strong>9:25<\/strong> Cp. Deut 6:10-11; 8:6-10. • <em>they were full and grew fat:<\/em> Prosperity proved to include spiritual danger (see Deut 8:11-20).<\/p>","content_en":"<p><strong>9:25<\/strong> Cp. Deut 6:10-11; 8:6-10. • <em>they were full and grew fat:<\/em> Prosperity proved to include spiritual danger (see Deut 8:11-20).<\/p>","summary_ro":"9:25 Cp. Deut 6:10-11; 8:6-10. • they were full and grew fat: Prosperity proved to include spiritual danger (see Deut 8:11-20).","summary_en":"9:25 Cp. Deut 6:10-11; 8:6-10. • they were full and grew fat: Prosperity proved to include spiritual danger (see Deut 8:11-20).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131099,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 9:25","title_en":"Study Note: Neemia 9:25","content_ro":"<p><strong>9:25<\/strong> Cp. Deut 6:10-11; 8:6-10. • <em>they were full and grew fat:<\/em> Prosperity proved to include spiritual danger (see Deut 8:11-20).<\/p>","content_en":"<p><strong>9:25<\/strong> Cp. Deut 6:10-11; 8:6-10. • <em>they were full and grew fat:<\/em> Prosperity proved to include spiritual danger (see Deut 8:11-20).<\/p>","summary_ro":"9:25 Cp. Deut 6:10-11; 8:6-10. • they were full and grew fat: Prosperity proved to include spiritual danger (see Deut 8:11-20).","summary_en":"9:25 Cp. Deut 6:10-11; 8:6-10. • they were full and grew fat: Prosperity proved to include spiritual danger (see Deut 8:11-20).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"26":[{"id":36417,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Suffering","title_en":"Suffering","content_ro":"<h3>SUFFERING<\/h3>\n<p>Anything causing pain or distress; calamity. From the biblical viewpoint, affliction began with the entrance of sin into the world. Both mankind and all creation were afflicted with “thorns and thistles,” sin, death, and decay (cf. Gn 3:16-19; Rom 8:18-21). Because of sin, misery is a common human experience, and our short life is full of trouble (Jb 14:1-6). It is impossible for human beings to avoid natural calamity, physical injury, and interpersonal conflict (2 Chr 20:9), yet God uses affliction to instruct and discipline his people. This aspect of affliction is graphically portrayed by the oppression during the Israelites’ sojourn in Egypt (Ex 4:31), by their troubles during the period of the judges (Neh 9:26-27), and by their exile in Babylon (Is 26:16). In Israel’s distress they cried out to God, who delivered them and led them into obedience (Jer 10:18; Hos 5:15–6:3).<\/p>\n<p>The Bible acknowledges that it is difficult to understand the many afflictions of the righteous (Pss 34:19; 37:39; 138:7). Even the prophet and “Servant of the Lord” (Messiah) were not spared (Is 53:2-12; Jer 15:15). Jesus Christ bore the griefs and sorrows of humanity as the culmination of the affliction begun by Adam’s sin (Is 53:4-5; 1 Pt 2:24).<\/p>\n<p>Jesus indicated that there would be many trials and sorrows for his followers (Jn 16:33). Paul taught that entrance to the kingdom of God comes with many tribulations (Acts 14:22), which must not shake a Christian’s faith (1 Thes 3:3). They are to be understood rather as a finishing up of the remainder of Christ’s suffering for his body, the church (2 Cor 4:10-11; Col 1:24). The biblical picture indicates that affliction will grow more intense as “the end” approaches (Mt 24:9-14; 2 Tm 3:13). The forces of Satan will attack in an effort to deceive and destroy the “elect” (Mt 24:24; 2 Thes 2:9-12; Rv 20:7-9). But when Jesus Christ is revealed from heaven in flaming fire, God will afflict those who have afflicted believers and will bring vengeance upon those who have not obeyed the gospel of Jesus Christ (Rom 2:9; 2 Thes 1:5-10; 2:7-8).<\/p>\n<p><em>See also<\/em> Persecution; Tribulation.<\/p>","content_en":"<h3>SUFFERING<\/h3>\n<p>Anything causing pain or distress; calamity. From the biblical viewpoint, affliction began with the entrance of sin into the world. Both mankind and all creation were afflicted with “thorns and thistles,” sin, death, and decay (cf. Gn 3:16-19; Rom 8:18-21). Because of sin, misery is a common human experience, and our short life is full of trouble (Jb 14:1-6). It is impossible for human beings to avoid natural calamity, physical injury, and interpersonal conflict (2 Chr 20:9), yet God uses affliction to instruct and discipline his people. This aspect of affliction is graphically portrayed by the oppression during the Israelites’ sojourn in Egypt (Ex 4:31), by their troubles during the period of the judges (Neh 9:26-27), and by their exile in Babylon (Is 26:16). In Israel’s distress they cried out to God, who delivered them and led them into obedience (Jer 10:18; Hos 5:15–6:3).<\/p>\n<p>The Bible acknowledges that it is difficult to understand the many afflictions of the righteous (Pss 34:19; 37:39; 138:7). Even the prophet and “Servant of the Lord” (Messiah) were not spared (Is 53:2-12; Jer 15:15). Jesus Christ bore the griefs and sorrows of humanity as the culmination of the affliction begun by Adam’s sin (Is 53:4-5; 1 Pt 2:24).<\/p>\n<p>Jesus indicated that there would be many trials and sorrows for his followers (Jn 16:33). Paul taught that entrance to the kingdom of God comes with many tribulations (Acts 14:22), which must not shake a Christian’s faith (1 Thes 3:3). They are to be understood rather as a finishing up of the remainder of Christ’s suffering for his body, the church (2 Cor 4:10-11; Col 1:24). The biblical picture indicates that affliction will grow more intense as “the end” approaches (Mt 24:9-14; 2 Tm 3:13). The forces of Satan will attack in an effort to deceive and destroy the “elect” (Mt 24:24; 2 Thes 2:9-12; Rv 20:7-9). But when Jesus Christ is revealed from heaven in flaming fire, God will afflict those who have afflicted believers and will bring vengeance upon those who have not obeyed the gospel of Jesus Christ (Rom 2:9; 2 Thes 1:5-10; 2:7-8).<\/p>\n<p><em>See also<\/em> Persecution; Tribulation.<\/p>","summary_ro":"SUFFERING Anything causing pain or distress; calamity. From the biblical viewpoint, affliction began with the entrance of sin into the world. Both mankind and all creation were afflicted with “thorns and thistles,” sin, death, and decay (cf. Gn 3:16-19; Rom 8:18-21). Because of sin, misery is a common human experience, and our short life is full of trouble (Jb 14:1-6). It is impossible for human beings to avoid natural calamity, physical injury, and interpersonal conflict (2 Chr 20:9), yet Go...","summary_en":"SUFFERING Anything causing pain or distress; calamity. From the biblical viewpoint, affliction began with the entrance of sin into the world. Both mankind and all creation were afflicted with “thorns and thistles,” sin, death, and decay (cf. Gn 3:16-19; Rom 8:18-21). Because of sin, misery is a common human experience, and our short life is full of trouble (Jb 14:1-6). It is impossible for human beings to avoid natural calamity, physical injury, and interpersonal conflict (2 Chr 20:9), yet Go...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48222,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 9:26","title_en":"Study Note: Neemia 9:26","content_ro":"<p><strong>9:26-27<\/strong> The prayer recounts the pattern in the book of Judges (see Judg 2:11-23).<\/p>","content_en":"<p><strong>9:26-27<\/strong> The prayer recounts the pattern in the book of Judges (see Judg 2:11-23).<\/p>","summary_ro":"9:26-27 The prayer recounts the pattern in the book of Judges (see Judg 2:11-23).","summary_en":"9:26-27 The prayer recounts the pattern in the book of Judges (see Judg 2:11-23).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75848,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 9:26","title_en":"Study Note: Neemia 9:26","content_ro":"<p><strong>9:26-27<\/strong> The prayer recounts the pattern in the book of Judges (see Judg 2:11-23).<\/p>","content_en":"<p><strong>9:26-27<\/strong> The prayer recounts the pattern in the book of Judges (see Judg 2:11-23).<\/p>","summary_ro":"9:26-27 The prayer recounts the pattern in the book of Judges (see Judg 2:11-23).","summary_en":"9:26-27 The prayer recounts the pattern in the book of Judges (see Judg 2:11-23).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103474,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 9:26","title_en":"Study Note: Neemia 9:26","content_ro":"<p><strong>9:26-27<\/strong> The prayer recounts the pattern in the book of Judges (see Judg 2:11-23).<\/p>","content_en":"<p><strong>9:26-27<\/strong> The prayer recounts the pattern in the book of Judges (see Judg 2:11-23).<\/p>","summary_ro":"9:26-27 The prayer recounts the pattern in the book of Judges (see Judg 2:11-23).","summary_en":"9:26-27 The prayer recounts the pattern in the book of Judges (see Judg 2:11-23).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131100,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 9:26","title_en":"Study Note: Neemia 9:26","content_ro":"<p><strong>9:26-27<\/strong> The prayer recounts the pattern in the book of Judges (see Judg 2:11-23).<\/p>","content_en":"<p><strong>9:26-27<\/strong> The prayer recounts the pattern in the book of Judges (see Judg 2:11-23).<\/p>","summary_ro":"9:26-27 The prayer recounts the pattern in the book of Judges (see Judg 2:11-23).","summary_en":"9:26-27 The prayer recounts the pattern in the book of Judges (see Judg 2:11-23).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"27":[{"id":34031,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Savior","title_en":"Savior","content_ro":"<h3>SAVIOR<\/h3>\n<p>One who delivers or rescues. The term “savior” is most frequently applied to God and Jesus Christ in the Bible. The understanding of Jesus as Savior is a key truth in appropriating the biblical message. Versions of the English Bible use “savior” in the OT to translate various forms of the Hebrew <span class=\"hebrew\" lang=\"he\">yasha‘<\/span><em>,<\/em> which means “to save,” “to deliver,” or “to rescue.” Most frequently it is used to translate the participle of the verb, <span class=\"hebrew\" lang=\"he\">moshia‘<\/span><em>,<\/em> meaning “the one who saves.” Used in this way, “savior” is found 13 or 14 times in the OT, depending upon the version.<\/p>\n<p>The basic understanding of the term “savior” as one who delivers or rescues is illustrated in Deuteronomy 22:27, where the law anticipated a situation when no deliverer was near in time of need. <span class=\"hebrew\" lang=\"he\">Moshia‘<\/span> is also used for individuals, as both Othniel and Ehud are called “deliverers” (Jgs 3:9, 15) and Nehemiah 9:27 speaks of the judges collectively as deliverers sent by God. Second Kings 13:5 reports that the Lord gave Israel a savior in reference to their deliverance from the Arameans. Some have identified this deliverer with King Jeroboam II of Judah; others with a foreign king, quite often Zakir of Hamath. But the text does not clearly indicate who this savior might have been. The point of the text is that God sent this deliverer for his people. The majority of references in the OT refer to God himself as Israel’s savior, and even when other individuals are so termed, it is clearly stated that God sent them or raised them up. Israel understood that God was their savior and declared this in songs of praise (Pss 17:7; 106:1-12) and cries for help (Jer 14:8). David said this of God: “He is my stronghold, my refuge and my savior” (2 Sm 22:3, <span>niv<\/span>). Quite often the psalmists refer to the Lord as their “help” or “salvation” (Pss 27:9; 38:22; 42:5, 11; 65:5; 68:19; 79:9; 85:4; 89:26; all rendered “Savior” by the <span>niv<\/span>). The exodus was undoubtedly the greatest example of deliverance for Israel and undergirded their knowledge of God as the savior. The psalmist, in remembrance of Israel’s sin of making a golden calf, proclaims, “They forgot God, their savior, who had done such great things in Egypt” (Ps 106:21, <span>nlt<\/span>; cf. Is 63:11; Hos 13:4-6). In Isaiah, where “savior” is a frequent title for God, the term is used to emphasize his uniqueness. God alone is seen as savior, in contrast to foreign gods and idols: “I, even I, am the <span>Lord<\/span>, and apart from me there is no savior. I have revealed and saved and proclaimed—I, and not some foreign god among you” (Is 43:11-12, <span>niv<\/span>). Isaiah further states that God would show himself as savior by the future blessing and restoration of Israel (49:26; 60:16). The designation “savior” is not directly applied to the Messiah in the OT, but a passage like Zechariah 9:9 indicates that God’s Anointed One would be a deliverer. Several apocryphal books use the term “savior” for God, some in lofty titles like “everlasting Savior” (Bar 4:22) or “the eternal Savior of Israel” (3 Macc 7:16). This later usage also illustrates the idea of God as the one who is able to save Israel.<\/p>\n\n<p>The Greek literature uses <span class=\"greek\" lang=\"el\">soter<\/span> (“savior,” “deliverer” from the verb <span class=\"greek\" lang=\"el\">sozo<\/span> “to save,” “to rescue”) for both gods and humans. For example, at one point Herodotus refers to the Athenians as the “saviors” of Greece (<em>Persian Wars<\/em> 7.139.5). In the Septuagint <span class=\"greek\" lang=\"el\">soter<\/span> (“savior”) is used to render various forms of the Hebrew <span class=\"hebrew\" lang=\"he\">yasha‘<\/span> (“to save”). <span class=\"greek\" lang=\"el\">Soter<\/span> occurs 24 times in the NT and is exclusively applied to God and Jesus Christ (to God 8 times and to Christ 16 times). Out of the 24 NT occurrences of <span class=\"greek\" lang=\"el\">soter<\/span><em>,<\/em> ten are in the Letters and five in 2 Peter. Dependence upon the OT can be seen in Luke 1:47, where Mary praises God as Savior in her hymn of praise. Jesus’ name (Greek for Joshua) means “the Lord is salvation” and was given in anticipation of his function as the Savior (Mt 1:21). As the Savior, Jesus completes God’s plan for a promised deliverer (Acts 13:23; Ti 3:4), provides redemption for humanity (Ti 2:13-14), and is the hope of the believer (Phil 3:20-21). Inherent in the term “savior” is the concept of one who saves or delivers from danger to a position of safety. Jesus has delivered the believer from sin and death into immortality and life (2 Tm 1:10). While Jesus never refers to himself as Savior (<span class=\"greek\" lang=\"el\">soter<\/span>), he is announced as such by the angels at his birth (Lk 2:11), confessed as such by those who heard his words (Jn 4:42), and proclaimed as Savior by the early church (Acts 5:31; 13:23). Salvation is central to the mission of Jesus (Lk 19:10). Paul teaches that Christ is the Savior of the church in the present (Eph 5:23) and future (Phil 3:20).<\/p>\n<p>Savior, as a title, is applied to God in the Pastoral Epistles and clearly represents God as Savior of all persons (1 Tm 2:3; 4:10). The Pastorals also clearly designate Jesus as Savior (2 Tm 1:10; Ti 3:6), in some instances also declaring that he is God the Savior (Ti 2:13; 3:4-6). Savior is used as a title for Jesus Christ throughout 2 Peter (e.g., 2 Pt 2:20). John, in his first letter, uses it to describe Jesus as the Savior sent by the Father to save the world (1 Jn 4:14).<\/p>\n<p><em>See also<\/em> Salvation.<\/p>","content_en":"<h3>SAVIOR<\/h3>\n<p>One who delivers or rescues. The term “savior” is most frequently applied to God and Jesus Christ in the Bible. The understanding of Jesus as Savior is a key truth in appropriating the biblical message. Versions of the English Bible use “savior” in the OT to translate various forms of the Hebrew <span class=\"hebrew\" lang=\"he\">yasha‘<\/span><em>,<\/em> which means “to save,” “to deliver,” or “to rescue.” Most frequently it is used to translate the participle of the verb, <span class=\"hebrew\" lang=\"he\">moshia‘<\/span><em>,<\/em> meaning “the one who saves.” Used in this way, “savior” is found 13 or 14 times in the OT, depending upon the version.<\/p>\n<p>The basic understanding of the term “savior” as one who delivers or rescues is illustrated in Deuteronomy 22:27, where the law anticipated a situation when no deliverer was near in time of need. <span class=\"hebrew\" lang=\"he\">Moshia‘<\/span> is also used for individuals, as both Othniel and Ehud are called “deliverers” (Jgs 3:9, 15) and Nehemiah 9:27 speaks of the judges collectively as deliverers sent by God. Second Kings 13:5 reports that the Lord gave Israel a savior in reference to their deliverance from the Arameans. Some have identified this deliverer with King Jeroboam II of Judah; others with a foreign king, quite often Zakir of Hamath. But the text does not clearly indicate who this savior might have been. The point of the text is that God sent this deliverer for his people. The majority of references in the OT refer to God himself as Israel’s savior, and even when other individuals are so termed, it is clearly stated that God sent them or raised them up. Israel understood that God was their savior and declared this in songs of praise (Pss 17:7; 106:1-12) and cries for help (Jer 14:8). David said this of God: “He is my stronghold, my refuge and my savior” (2 Sm 22:3, <span>niv<\/span>). Quite often the psalmists refer to the Lord as their “help” or “salvation” (Pss 27:9; 38:22; 42:5, 11; 65:5; 68:19; 79:9; 85:4; 89:26; all rendered “Savior” by the <span>niv<\/span>). The exodus was undoubtedly the greatest example of deliverance for Israel and undergirded their knowledge of God as the savior. The psalmist, in remembrance of Israel’s sin of making a golden calf, proclaims, “They forgot God, their savior, who had done such great things in Egypt” (Ps 106:21, <span>nlt<\/span>; cf. Is 63:11; Hos 13:4-6). In Isaiah, where “savior” is a frequent title for God, the term is used to emphasize his uniqueness. God alone is seen as savior, in contrast to foreign gods and idols: “I, even I, am the <span>Lord<\/span>, and apart from me there is no savior. I have revealed and saved and proclaimed—I, and not some foreign god among you” (Is 43:11-12, <span>niv<\/span>). Isaiah further states that God would show himself as savior by the future blessing and restoration of Israel (49:26; 60:16). The designation “savior” is not directly applied to the Messiah in the OT, but a passage like Zechariah 9:9 indicates that God’s Anointed One would be a deliverer. Several apocryphal books use the term “savior” for God, some in lofty titles like “everlasting Savior” (Bar 4:22) or “the eternal Savior of Israel” (3 Macc 7:16). This later usage also illustrates the idea of God as the one who is able to save Israel.<\/p>\n\n<p>The Greek literature uses <span class=\"greek\" lang=\"el\">soter<\/span> (“savior,” “deliverer” from the verb <span class=\"greek\" lang=\"el\">sozo<\/span> “to save,” “to rescue”) for both gods and humans. For example, at one point Herodotus refers to the Athenians as the “saviors” of Greece (<em>Persian Wars<\/em> 7.139.5). In the Septuagint <span class=\"greek\" lang=\"el\">soter<\/span> (“savior”) is used to render various forms of the Hebrew <span class=\"hebrew\" lang=\"he\">yasha‘<\/span> (“to save”). <span class=\"greek\" lang=\"el\">Soter<\/span> occurs 24 times in the NT and is exclusively applied to God and Jesus Christ (to God 8 times and to Christ 16 times). Out of the 24 NT occurrences of <span class=\"greek\" lang=\"el\">soter<\/span><em>,<\/em> ten are in the Letters and five in 2 Peter. Dependence upon the OT can be seen in Luke 1:47, where Mary praises God as Savior in her hymn of praise. Jesus’ name (Greek for Joshua) means “the Lord is salvation” and was given in anticipation of his function as the Savior (Mt 1:21). As the Savior, Jesus completes God’s plan for a promised deliverer (Acts 13:23; Ti 3:4), provides redemption for humanity (Ti 2:13-14), and is the hope of the believer (Phil 3:20-21). Inherent in the term “savior” is the concept of one who saves or delivers from danger to a position of safety. Jesus has delivered the believer from sin and death into immortality and life (2 Tm 1:10). While Jesus never refers to himself as Savior (<span class=\"greek\" lang=\"el\">soter<\/span>), he is announced as such by the angels at his birth (Lk 2:11), confessed as such by those who heard his words (Jn 4:42), and proclaimed as Savior by the early church (Acts 5:31; 13:23). Salvation is central to the mission of Jesus (Lk 19:10). Paul teaches that Christ is the Savior of the church in the present (Eph 5:23) and future (Phil 3:20).<\/p>\n<p>Savior, as a title, is applied to God in the Pastoral Epistles and clearly represents God as Savior of all persons (1 Tm 2:3; 4:10). The Pastorals also clearly designate Jesus as Savior (2 Tm 1:10; Ti 3:6), in some instances also declaring that he is God the Savior (Ti 2:13; 3:4-6). Savior is used as a title for Jesus Christ throughout 2 Peter (e.g., 2 Pt 2:20). John, in his first letter, uses it to describe Jesus as the Savior sent by the Father to save the world (1 Jn 4:14).<\/p>\n<p><em>See also<\/em> Salvation.<\/p>","summary_ro":"SAVIOR One who delivers or rescues. The term “savior” is most frequently applied to God and Jesus Christ in the Bible. The understanding of Jesus as Savior is a key truth in appropriating the biblical message. Versions of the English Bible use “savior” in the OT to translate various forms of the Hebrew yasha‘, which means “to save,” “to deliver,” or “to rescue.” Most frequently it is used to translate the participle of the verb, moshia‘, meaning “the one who saves.” Used in this way, “savior”...","summary_en":"SAVIOR One who delivers or rescues. The term “savior” is most frequently applied to God and Jesus Christ in the Bible. The understanding of Jesus as Savior is a key truth in appropriating the biblical message. Versions of the English Bible use “savior” in the OT to translate various forms of the Hebrew yasha‘, which means “to save,” “to deliver,” or “to rescue.” Most frequently it is used to translate the participle of the verb, moshia‘, meaning “the one who saves.” Used in this way, “savior”...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false}],"28":[{"id":48223,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 9:28","title_en":"Study Note: Neemia 9:28","content_ro":"<p><strong>9:28-31<\/strong> The people did not learn from mistakes made in the period of the judges (9:26-27), and the same pattern of disobedience emerged during the subsequent monarchy (cp. 2 Kgs 17). Despite the nation’s persistent disobedience (Neh 9:29), God was persistent in his <em>love<\/em><em>,<\/em> patience, compassion, and guidance through the <em>Spirit<\/em> and <em>through the prophets<\/em>.<\/p>","content_en":"<p><strong>9:28-31<\/strong> The people did not learn from mistakes made in the period of the judges (9:26-27), and the same pattern of disobedience emerged during the subsequent monarchy (cp. 2 Kgs 17). Despite the nation’s persistent disobedience (Neh 9:29), God was persistent in his <em>love<\/em><em>,<\/em> patience, compassion, and guidance through the <em>Spirit<\/em> and <em>through the prophets<\/em>.<\/p>","summary_ro":"9:28-31 The people did not learn from mistakes made in the period of the judges (9:26-27), and the same pattern of disobedience emerged during the subsequent monarchy (cp. 2 Kgs 17). Despite the nation’s persistent disobedience (Neh 9:29), God was persistent in his love, patience, compassion, and guidance through the Spirit and through the prophets.","summary_en":"9:28-31 The people did not learn from mistakes made in the period of the judges (9:26-27), and the same pattern of disobedience emerged during the subsequent monarchy (cp. 2 Kgs 17). Despite the nation’s persistent disobedience (Neh 9:29), God was persistent in his love, patience, compassion, and guidance through the Spirit and through the prophets.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75849,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 9:28","title_en":"Study Note: Neemia 9:28","content_ro":"<p><strong>9:28-31<\/strong> The people did not learn from mistakes made in the period of the judges (9:26-27), and the same pattern of disobedience emerged during the subsequent monarchy (cp. 2 Kgs 17). Despite the nation’s persistent disobedience (Neh 9:29), God was persistent in his <em>love<\/em><em>,<\/em> patience, compassion, and guidance through the <em>Spirit<\/em> and <em>through the prophets<\/em>.<\/p>","content_en":"<p><strong>9:28-31<\/strong> The people did not learn from mistakes made in the period of the judges (9:26-27), and the same pattern of disobedience emerged during the subsequent monarchy (cp. 2 Kgs 17). Despite the nation’s persistent disobedience (Neh 9:29), God was persistent in his <em>love<\/em><em>,<\/em> patience, compassion, and guidance through the <em>Spirit<\/em> and <em>through the prophets<\/em>.<\/p>","summary_ro":"9:28-31 The people did not learn from mistakes made in the period of the judges (9:26-27), and the same pattern of disobedience emerged during the subsequent monarchy (cp. 2 Kgs 17). Despite the nation’s persistent disobedience (Neh 9:29), God was persistent in his love, patience, compassion, and guidance through the Spirit and through the prophets.","summary_en":"9:28-31 The people did not learn from mistakes made in the period of the judges (9:26-27), and the same pattern of disobedience emerged during the subsequent monarchy (cp. 2 Kgs 17). Despite the nation’s persistent disobedience (Neh 9:29), God was persistent in his love, patience, compassion, and guidance through the Spirit and through the prophets.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103475,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 9:28","title_en":"Study Note: Neemia 9:28","content_ro":"<p><strong>9:28-31<\/strong> The people did not learn from mistakes made in the period of the judges (9:26-27), and the same pattern of disobedience emerged during the subsequent monarchy (cp. 2 Kgs 17). Despite the nation’s persistent disobedience (Neh 9:29), God was persistent in his <em>love<\/em><em>,<\/em> patience, compassion, and guidance through the <em>Spirit<\/em> and <em>through the prophets<\/em>.<\/p>","content_en":"<p><strong>9:28-31<\/strong> The people did not learn from mistakes made in the period of the judges (9:26-27), and the same pattern of disobedience emerged during the subsequent monarchy (cp. 2 Kgs 17). Despite the nation’s persistent disobedience (Neh 9:29), God was persistent in his <em>love<\/em><em>,<\/em> patience, compassion, and guidance through the <em>Spirit<\/em> and <em>through the prophets<\/em>.<\/p>","summary_ro":"9:28-31 The people did not learn from mistakes made in the period of the judges (9:26-27), and the same pattern of disobedience emerged during the subsequent monarchy (cp. 2 Kgs 17). Despite the nation’s persistent disobedience (Neh 9:29), God was persistent in his love, patience, compassion, and guidance through the Spirit and through the prophets.","summary_en":"9:28-31 The people did not learn from mistakes made in the period of the judges (9:26-27), and the same pattern of disobedience emerged during the subsequent monarchy (cp. 2 Kgs 17). Despite the nation’s persistent disobedience (Neh 9:29), God was persistent in his love, patience, compassion, and guidance through the Spirit and through the prophets.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131101,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 9:28","title_en":"Study Note: Neemia 9:28","content_ro":"<p><strong>9:28-31<\/strong> The people did not learn from mistakes made in the period of the judges (9:26-27), and the same pattern of disobedience emerged during the subsequent monarchy (cp. 2 Kgs 17). Despite the nation’s persistent disobedience (Neh 9:29), God was persistent in his <em>love<\/em><em>,<\/em> patience, compassion, and guidance through the <em>Spirit<\/em> and <em>through the prophets<\/em>.<\/p>","content_en":"<p><strong>9:28-31<\/strong> The people did not learn from mistakes made in the period of the judges (9:26-27), and the same pattern of disobedience emerged during the subsequent monarchy (cp. 2 Kgs 17). Despite the nation’s persistent disobedience (Neh 9:29), God was persistent in his <em>love<\/em><em>,<\/em> patience, compassion, and guidance through the <em>Spirit<\/em> and <em>through the prophets<\/em>.<\/p>","summary_ro":"9:28-31 The people did not learn from mistakes made in the period of the judges (9:26-27), and the same pattern of disobedience emerged during the subsequent monarchy (cp. 2 Kgs 17). Despite the nation’s persistent disobedience (Neh 9:29), God was persistent in his love, patience, compassion, and guidance through the Spirit and through the prophets.","summary_en":"9:28-31 The people did not learn from mistakes made in the period of the judges (9:26-27), and the same pattern of disobedience emerged during the subsequent monarchy (cp. 2 Kgs 17). Despite the nation’s persistent disobedience (Neh 9:29), God was persistent in his love, patience, compassion, and guidance through the Spirit and through the prophets.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"29":[{"id":499,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Adam (Person)","title_en":"Adam (Person)","content_ro":"<h3>ADAM (P<span>erson<\/span>)<\/h3>\n<p>First man and father of the human race. Adam’s role in biblical history is important not only in OT considerations but also in understanding the meaning of salvation and the person and work of Jesus Christ.<\/p>\n<p>The creation of Adam and the first woman, Eve, is recited in two accounts in the book of Genesis. The intent of the first account (1:26-31) is to present the first pair in their relationship to God and to the rest of the created order. It teaches that with regard to God the first humans were created male and female in God’s image with his specific mandate to populate and rule over the earth. With regard to the rest of creation the first humans were, on one hand, part of it, being created on the same day as other land animals; on the other hand, they were distinctly above it, being the culmination of the creation process and sole bearers of God’s image.<\/p>\n<p>The intent of the second account is much more specific (2:4–3:24); it seeks to explain the origin of the present human condition of sin and death and to set the stage for the drama of redemption. The story treats in detail aspects of Adam’s creation omitted from the first story. For example, it tells of the formation of Adam from the dust of the ground and of his receiving the breath of life from God (2:7). It recounts the planting of the Garden and the responsibility given to Adam to cultivate it (2:8-15). God’s instruction to Adam that the fruit of every tree in the Garden was his for food, except one, is carefully recorded, as well as the solemn warning that the fruit of the “tree of the knowledge of good and evil” was never to be eaten, under the pain of death (2:16-17). Adam’s loneliness after naming the animals and not finding a suitable companion is also described, thus introducing the creation of the first woman (2:18-22). The creation of Eve from Adam’s rib poignantly portrays the essential unity of spirit and purpose of the sexes intended by God.<\/p>\n<p>The story does not end on such a positive note, however. It moves on to record the great deception Satan played upon Eve through the serpent. By clever insinuations and distortion of God’s original commandment (cf. 3:1 with 2:16-17), the serpent tricked Eve into eating the forbidden fruit and sharing it with Adam. Eve seems to have eaten because she was deceived (1 Tm 2:14), Adam out of a willful and conscious rebellion. Ironically, the two beings originally created in God’s image and likeness believed that they could become “like” God by disobeying him (Gn 3:5).<\/p>\n<p>The effects of their disobedience were immediate, though not at all what Adam had expected. For the first time a barrier of shame disrupted the unity of man and woman (3:7). More important, a barrier of real moral guilt was erected between the first couple and God. The story relates that when God came looking for Adam after his rebellion, he was hiding among the trees, already aware of his separation from God (3:8). When God questioned him, Adam threw the blame on Eve and, by implication, back on God: “It was the woman you gave me who brought me the fruit” (3:12, <span>nlt<\/span>). Eve in turn blamed the serpent (3:13).<\/p>\n<p>According to the story in Genesis, God held all three responsible and informed each one of the calamitous consequences of their rebellion (3:14-19). The two great mandates, originally signs of pure blessing, became mixed with curse and pain—the earth could now be populated only through the woman’s birth pangs and could be subdued only by the man’s labor and perspiration (3:16-18). Further, the unity of man and woman would be strained by man’s subjugation of her, or possibly by the beginning of a struggle for dominance between them (3:16b can be taken both ways). Finally, God pronounced the ultimate consequence: as he had originally warned, Adam and Eve were to die. Someday the breath of life would be taken from them, and their bodies would return to the dust from which they were made (3:19). That very day they also experienced a “spiritual” death; they were separated from God, the giver of life, and from the tree of life, the symbol of eternal life (3:22). God sent them out of Eden, and there was no way back. The entrance to paradise was blocked by the cherubim and flaming sword (3:23-24). Only God could restore what they had lost.<\/p>\n<p>The story is not devoid of hope. God was merciful even then. He made them garments of skin to cover their bodies and promised that someday the power of Satan behind the serpent would be crushed by the woman’s “seed” (Gn 3:15; cf. Rom 16:20). Many scholars consider that promise to be the first biblical mention of redemption.<\/p>\n<p class=\"h2\" id=\"TheSignificanceofAdam\">The Significance of Adam<\/p>\n<p>Adam’s significance is based upon several assumptions, the first being that he was a historical individual. That assumption was made by many OT writers (Gn 4:25; 5:1-5; 1 Chr 1:1; Hos 6:7). The NT writers agreed (Lk 3:38; Rom 5:14; 1 Cor 15:22, 45; 1 Tm 2:13-14; Jude 1:14). Equally essential to Adam’s significance is a second assumption, that he was more than an individual. To begin with, the Hebrew word <span class=\"hebrew\" lang=\"he\">adam<\/span> (more correctly <span class=\"hebrew\" lang=\"he\">’a–dha–m<\/span>) is not merely a proper name. Even in the Genesis story it is not used as a name until Genesis 4:25. The word is one of several Hebrew words meaning “man” and is the generic term for “human race.” In the vast majority of cases it refers either to a male individual (Lv 1:2; Jos 14:15; Neh 9:29; Is 56:2) or to humanity in general (Ex 4:11; Nm 12:3; 16:29; Dt 4:28; 1 Kgs 4:31; Jb 7:20; 14:1). The generic, collective sense of the word <span class=\"hebrew\" lang=\"he\">adam<\/span> is also behind the phrase “children (or sons) of men” (2 Sm 7:14; Pss 11:4; 12:1; 14:2; 53:2; 90:3; Eccl 1:13; 2:3). That phrase, literally “sons of <span class=\"hebrew\" lang=\"he\">adam<\/span><em>,”<\/em> simply means “men” or “human beings,” and when it is used the entire human race is in view. Indeed, the universalistic human connotation of the word <span class=\"hebrew\" lang=\"he\">adam<\/span> indicates a concern in the OT going far beyond Israel’s nationalistic hopes and its God—to all the earth’s people and the Lord of all nations (Gn 9:5-7; Dt 5:24; 8:3; 1 Kgs 8:38-39; Pss 8:4; 89:48; 107:8-31; Prv 12:14; Mi 6:8).<\/p>\n<p>It is no accident, then, that the first man was named “Adam” or “Man.” The name intimates that to speak about Adam is somehow also to speak about the entire human race. Such usage can perhaps best be understood through the ancient concept of corporate personality and representation familiar to the Hebrews and other Near Eastern peoples. Modern thinking emphasizes the individual; existence of the social group and all social relationships has been seen as secondary to, and dependent upon, the existence and desire of the individual. The Hebrew understanding was quite different. Though the separate personality of the individual was appreciated (Jer 31:29-30; Ez 18:4), there was a strong tendency to see the social group (family, tribe, nation) as a single organism with a corporate identity of its own. Likewise the group representative was seen as the embodiment or personification of the corporate personality of the group. Within the representative the essential qualities and characteristics of the social group resided in such a way that the actions and decisions of the representative were binding on the entire group. If the group was a family, the father was usually considered the corporate representative; for good or for ill his family, and sometimes his descendants, received the results of his actions (Gn 17:1-8; cf. Gn 20:1-9, 18; Ex 20:5-6; Jos 7:24-25; Rom 11:28; Heb 7:1-10).<\/p>\n<p>As the original man and father of humankind, in whose image all succeeding generations would be born (Gn 5:3), Adam was the corporate representative of humanity. The creation accounts themselves give the impression that the mandates of Genesis 1:26-30 (cf. Gn 9:1, 7; Pss 8:5-7; 104:14) as well as the curses of Genesis 3:16-19 (cf. Ps 90:3; Eccl 12:7; Is 13:8; 21:3) were meant not only for Adam (and Eve) but, through him, for the entire race.<\/p>\n<p>In Romans 5:12-21 the apostle Paul contrasted the death and condemnation brought upon humanity by Adam’s disobedience with the life and justification given to humanity through Christ’s obedience. More explicitly, in 1 Corinthians 15:45-50 (<span>rsv<\/span>), Paul called Christ the “last Adam,” “second man,” and the “man of heaven” in juxtaposition to the “first Adam,” the “first man,” and the “man of dust.”<\/p>\n<p>For Paul, the human race was divided into two groups in the persons of Adam and Christ. Those who remain “incorporated” in Adam are the “old” humanity, bearing the image of the “man of dust” and partaking of his sin and alienation from God and Creation (Rom 5:12-19; 8:20-22). But those who are incorporated into Christ by faith become Christ’s “body” (Rom 12:4-5; 1 Cor 12:12-13, 27; Eph 1:22-23; Col 1:18); they are recreated in Christ’s image (Rom 8:29; 1 Cor 15:49; 2 Cor 3:18); they become one “new man” (Eph 2:15; 4:24; Col 3:9-10, <span>kjv<\/span>); and they partake of the new creation (2 Cor 5:17; Gal 6:15). The old barriers raised by Adam are removed by Christ (Rom 5:1; 2 Cor 5:19; Gal 3:27-28; Eph 2:14-16). For Paul, the functional similarity of Adam and Christ as representatives meant that Christ had restored what Adam had lost.<\/p>\n<p><em>See also<\/em> Eve; Man, Old and New; New Creation, New Creature.<\/p>","content_en":"<h3>ADAM (P<span>erson<\/span>)<\/h3>\n<p>First man and father of the human race. Adam’s role in biblical history is important not only in OT considerations but also in understanding the meaning of salvation and the person and work of Jesus Christ.<\/p>\n<p>The creation of Adam and the first woman, Eve, is recited in two accounts in the book of Genesis. The intent of the first account (1:26-31) is to present the first pair in their relationship to God and to the rest of the created order. It teaches that with regard to God the first humans were created male and female in God’s image with his specific mandate to populate and rule over the earth. With regard to the rest of creation the first humans were, on one hand, part of it, being created on the same day as other land animals; on the other hand, they were distinctly above it, being the culmination of the creation process and sole bearers of God’s image.<\/p>\n<p>The intent of the second account is much more specific (2:4–3:24); it seeks to explain the origin of the present human condition of sin and death and to set the stage for the drama of redemption. The story treats in detail aspects of Adam’s creation omitted from the first story. For example, it tells of the formation of Adam from the dust of the ground and of his receiving the breath of life from God (2:7). It recounts the planting of the Garden and the responsibility given to Adam to cultivate it (2:8-15). God’s instruction to Adam that the fruit of every tree in the Garden was his for food, except one, is carefully recorded, as well as the solemn warning that the fruit of the “tree of the knowledge of good and evil” was never to be eaten, under the pain of death (2:16-17). Adam’s loneliness after naming the animals and not finding a suitable companion is also described, thus introducing the creation of the first woman (2:18-22). The creation of Eve from Adam’s rib poignantly portrays the essential unity of spirit and purpose of the sexes intended by God.<\/p>\n<p>The story does not end on such a positive note, however. It moves on to record the great deception Satan played upon Eve through the serpent. By clever insinuations and distortion of God’s original commandment (cf. 3:1 with 2:16-17), the serpent tricked Eve into eating the forbidden fruit and sharing it with Adam. Eve seems to have eaten because she was deceived (1 Tm 2:14), Adam out of a willful and conscious rebellion. Ironically, the two beings originally created in God’s image and likeness believed that they could become “like” God by disobeying him (Gn 3:5).<\/p>\n<p>The effects of their disobedience were immediate, though not at all what Adam had expected. For the first time a barrier of shame disrupted the unity of man and woman (3:7). More important, a barrier of real moral guilt was erected between the first couple and God. The story relates that when God came looking for Adam after his rebellion, he was hiding among the trees, already aware of his separation from God (3:8). When God questioned him, Adam threw the blame on Eve and, by implication, back on God: “It was the woman you gave me who brought me the fruit” (3:12, <span>nlt<\/span>). Eve in turn blamed the serpent (3:13).<\/p>\n<p>According to the story in Genesis, God held all three responsible and informed each one of the calamitous consequences of their rebellion (3:14-19). The two great mandates, originally signs of pure blessing, became mixed with curse and pain—the earth could now be populated only through the woman’s birth pangs and could be subdued only by the man’s labor and perspiration (3:16-18). Further, the unity of man and woman would be strained by man’s subjugation of her, or possibly by the beginning of a struggle for dominance between them (3:16b can be taken both ways). Finally, God pronounced the ultimate consequence: as he had originally warned, Adam and Eve were to die. Someday the breath of life would be taken from them, and their bodies would return to the dust from which they were made (3:19). That very day they also experienced a “spiritual” death; they were separated from God, the giver of life, and from the tree of life, the symbol of eternal life (3:22). God sent them out of Eden, and there was no way back. The entrance to paradise was blocked by the cherubim and flaming sword (3:23-24). Only God could restore what they had lost.<\/p>\n<p>The story is not devoid of hope. God was merciful even then. He made them garments of skin to cover their bodies and promised that someday the power of Satan behind the serpent would be crushed by the woman’s “seed” (Gn 3:15; cf. Rom 16:20). Many scholars consider that promise to be the first biblical mention of redemption.<\/p>\n<p class=\"h2\" id=\"TheSignificanceofAdam\">The Significance of Adam<\/p>\n<p>Adam’s significance is based upon several assumptions, the first being that he was a historical individual. That assumption was made by many OT writers (Gn 4:25; 5:1-5; 1 Chr 1:1; Hos 6:7). The NT writers agreed (Lk 3:38; Rom 5:14; 1 Cor 15:22, 45; 1 Tm 2:13-14; Jude 1:14). Equally essential to Adam’s significance is a second assumption, that he was more than an individual. To begin with, the Hebrew word <span class=\"hebrew\" lang=\"he\">adam<\/span> (more correctly <span class=\"hebrew\" lang=\"he\">’a–dha–m<\/span>) is not merely a proper name. Even in the Genesis story it is not used as a name until Genesis 4:25. The word is one of several Hebrew words meaning “man” and is the generic term for “human race.” In the vast majority of cases it refers either to a male individual (Lv 1:2; Jos 14:15; Neh 9:29; Is 56:2) or to humanity in general (Ex 4:11; Nm 12:3; 16:29; Dt 4:28; 1 Kgs 4:31; Jb 7:20; 14:1). The generic, collective sense of the word <span class=\"hebrew\" lang=\"he\">adam<\/span> is also behind the phrase “children (or sons) of men” (2 Sm 7:14; Pss 11:4; 12:1; 14:2; 53:2; 90:3; Eccl 1:13; 2:3). That phrase, literally “sons of <span class=\"hebrew\" lang=\"he\">adam<\/span><em>,”<\/em> simply means “men” or “human beings,” and when it is used the entire human race is in view. Indeed, the universalistic human connotation of the word <span class=\"hebrew\" lang=\"he\">adam<\/span> indicates a concern in the OT going far beyond Israel’s nationalistic hopes and its God—to all the earth’s people and the Lord of all nations (Gn 9:5-7; Dt 5:24; 8:3; 1 Kgs 8:38-39; Pss 8:4; 89:48; 107:8-31; Prv 12:14; Mi 6:8).<\/p>\n<p>It is no accident, then, that the first man was named “Adam” or “Man.” The name intimates that to speak about Adam is somehow also to speak about the entire human race. Such usage can perhaps best be understood through the ancient concept of corporate personality and representation familiar to the Hebrews and other Near Eastern peoples. Modern thinking emphasizes the individual; existence of the social group and all social relationships has been seen as secondary to, and dependent upon, the existence and desire of the individual. The Hebrew understanding was quite different. Though the separate personality of the individual was appreciated (Jer 31:29-30; Ez 18:4), there was a strong tendency to see the social group (family, tribe, nation) as a single organism with a corporate identity of its own. Likewise the group representative was seen as the embodiment or personification of the corporate personality of the group. Within the representative the essential qualities and characteristics of the social group resided in such a way that the actions and decisions of the representative were binding on the entire group. If the group was a family, the father was usually considered the corporate representative; for good or for ill his family, and sometimes his descendants, received the results of his actions (Gn 17:1-8; cf. Gn 20:1-9, 18; Ex 20:5-6; Jos 7:24-25; Rom 11:28; Heb 7:1-10).<\/p>\n<p>As the original man and father of humankind, in whose image all succeeding generations would be born (Gn 5:3), Adam was the corporate representative of humanity. The creation accounts themselves give the impression that the mandates of Genesis 1:26-30 (cf. Gn 9:1, 7; Pss 8:5-7; 104:14) as well as the curses of Genesis 3:16-19 (cf. Ps 90:3; Eccl 12:7; Is 13:8; 21:3) were meant not only for Adam (and Eve) but, through him, for the entire race.<\/p>\n<p>In Romans 5:12-21 the apostle Paul contrasted the death and condemnation brought upon humanity by Adam’s disobedience with the life and justification given to humanity through Christ’s obedience. More explicitly, in 1 Corinthians 15:45-50 (<span>rsv<\/span>), Paul called Christ the “last Adam,” “second man,” and the “man of heaven” in juxtaposition to the “first Adam,” the “first man,” and the “man of dust.”<\/p>\n<p>For Paul, the human race was divided into two groups in the persons of Adam and Christ. Those who remain “incorporated” in Adam are the “old” humanity, bearing the image of the “man of dust” and partaking of his sin and alienation from God and Creation (Rom 5:12-19; 8:20-22). But those who are incorporated into Christ by faith become Christ’s “body” (Rom 12:4-5; 1 Cor 12:12-13, 27; Eph 1:22-23; Col 1:18); they are recreated in Christ’s image (Rom 8:29; 1 Cor 15:49; 2 Cor 3:18); they become one “new man” (Eph 2:15; 4:24; Col 3:9-10, <span>kjv<\/span>); and they partake of the new creation (2 Cor 5:17; Gal 6:15). The old barriers raised by Adam are removed by Christ (Rom 5:1; 2 Cor 5:19; Gal 3:27-28; Eph 2:14-16). For Paul, the functional similarity of Adam and Christ as representatives meant that Christ had restored what Adam had lost.<\/p>\n<p><em>See also<\/em> Eve; Man, Old and New; New Creation, New Creature.<\/p>","summary_ro":"ADAM (Person) First man and father of the human race. Adam’s role in biblical history is important not only in OT considerations but also in understanding the meaning of salvation and the person and work of Jesus Christ. The creation of Adam and the first woman, Eve, is recited in two accounts in the book of Genesis. The intent of the first account (1:26-31) is to present the first pair in their relationship to God and to the rest of the created order. It teaches that with regard to God the f...","summary_en":"ADAM (Person) First man and father of the human race. Adam’s role in biblical history is important not only in OT considerations but also in understanding the meaning of salvation and the person and work of Jesus Christ. The creation of Adam and the first woman, Eve, is recited in two accounts in the book of Genesis. The intent of the first account (1:26-31) is to present the first pair in their relationship to God and to the rest of the created order. It teaches that with regard to God the f...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false}],"30":[{"id":31687,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Prophetess Prophet","title_en":"Prophetess Prophet","content_ro":"<h3>PROPHET, PROPHETESS<\/h3>\n<p>A man or woman chosen by God to speak for him and to foretell events in the divine plan.<\/p>\n<p>Preview<\/p>\n<p>• Introduction<\/p>\n<p>• The Titles and History of the Prophets<\/p>\n<p>• Inspiration<\/p>\n<p>• True and False Prophets<\/p>\n<p>• The Function of the Prophet<\/p>\n<p>• Methods of Communication<\/p>\n<p class=\"h2\" id=\"Introduction\">Introduction<\/p>\n<p>When Jesus raised the widow’s son from the dead, the onlookers responded by saying, “A great prophet has arisen among us!” (Lk 7:16; cf. Mk 6:15; 8:28). In Jewish religious thought, the most vivid and formative religious happenings found their focus in the call and ministry of a prophet, through whom God communicated his word to his people. In their appraisal of Jesus, the people were in fact more correct than they knew, for in him God had in reality visited them and he, though so much more than a prophet, was in fact the crown and climax of the prophetic order predicted by Moses (Dt 18:15-19).<\/p>\n<p class=\"h2\" id=\"TheTitlesandHistoryoftheProphets\">The Titles and History of the Prophets<\/p>\n<p>The main words used to describe such individuals in the OT are “prophet” (see Jgs 6:8), “man of God” (see 2 Kgs 4:9) and “seer” (see 1 Sm 9:9; 2 Sm 24:11).<\/p>\n<p>The word translated “prophet” seems to have the idea “called” as its first emphasis: God takes the initiative, selects, summons, and sends the prophet (e.g., Jer 1:4-5; 7:25; Am 7:14). “Man of God” speaks of the relationship into which the prophet is brought by his call: he is now “God’s man” and is recognized as belonging to him (2 Kgs 4:9). “Seer” indicates the new and remarkable powers of perception granted to the prophet. In Hebrew, as in English, the ordinary verb “to see” is used also of understanding (“I see what you mean”) and of the power of perception into the nature and meaning of things (“He sees things very clearly”). In the case of the prophets, their powers of “perception” were raised far above normal because the Lord inspired them to become vehicles of his message.<\/p>\n<p>The line of great prophets upon whose shoulders the story of the OT moves forward began with Moses, who is recognized as the prophet par excellence (Dt 34:10). This was a correct perception, for all the distinctive marks of a prophet belonged to Moses: the call (Ex 3:1–4:17; cf. Is 6; Jer 1:4-19; Ez 1–3; Hos 1:2; Am 7:14-15), the awareness of the importance of historical events as the acts of God in which he confirmed his word (Ex 3:12; 4:21-23), ethical and social concern (2:11-13), and championship of the helpless (v 17).<\/p>\n<p>But the comment in Deuteronomy 34:10 not only looks back to the greatness of Moses but also looks forward to the coming of a prophet like Moses. This accords with his own prediction (Dt 18:15-19), which undoubtedly anticipates a single, great individual prophet. Moses makes a striking comparison with himself—the coming prophet will fill just such a role as Moses filled at Mt Sinai (Dt 18:16). On that occasion, Moses acted as the prophetic mediator of the voice of God in a unique sense, for at Sinai God fashioned the old covenant into its completed form. In expecting a prophet cast in this mold, Moses was therefore looking forward to another covenant-mediator, Jesus Christ himself.<\/p>\n<p>The expectation for this great prophet was kept alive as God kept sending prophets to his people. In each case, such a prophet was known to be true by his likeness to Moses; in each case he would be viewed with excitement by genuine believers to see whether he was the great one come at last. In this light we can understand the excitement of the people who saw Jesus raise the dead (Lk 7:16).<\/p>\n<p>The OT mentions the existence of prophetic groups, sometimes called “schools.” Elisha clearly had such a group under his instruction (2 Kgs 6:1), and “sons of the prophets” (e.g., 2 Kgs 2:3, 5; Am 7:14) probably refers to “prophet in training” under the care of a master prophet. “Guilds” would be a better description of the groups in 1 Samuel 10:5-11. Such groups enjoyed an enthusiastic, ecstatic worship of the Lord, touched with a marked activity of the Spirit of God. But at the heart of their devotion was “prophecy”—that is, a declaration of the truth about God himself. After this early period, the prophetic groups seem to have diminished in significance (judging by the disappearance of plain references similar to those in 1 Samuel), and the gradual change of things from ecstasy to a more direct ministry of the word could well lie behind the comment in 1 Samuel 9:9.<\/p>\n<p class=\"h2\" id=\"Inspiration\">Inspiration<\/p>\n<p>The Spirit of the Lord whose inspiration lay behind the activities of the ecstatic groups (1 Sm 10:6, 10; 19:20, 23) was active in all the prophets, and the claim to divine inspiration is plainly registered from time to time (e.g., 1 Kgs 22:24; Neh 9:30; Hos 9:7; Jl 2:28-29; Mi 3:8; cf. 1 Chr 12:18; 2 Chr 15:1; 20:14; 24:20). The Spirit inspired men and women to speak the very words of God (cf. 2 Pt 1:21).<\/p>\n<p>Jeremiah claims that the hand of God was laid on his mouth, putting the words of God into his lips (Jer 1:9); Ezekiel records how he was made to eat a scroll, by which means he received the words the Lord had written and was thus enabled to speak what the Lord called “my words” (Ez 2:7–4:4). The miracle is stated in a nutshell at the beginning of Amos (1:1, 3): “The words of Amos . . . Thus saith the <span>Lord<\/span>.” Though the words were truly Amos’s words, the words were also the Lord’s.<\/p>\n<p class=\"h2\" id=\"TrueandFalseProphets\">True and False Prophets<\/p>\n<p>False prophets were to be separated from true prophets by means of three tests. The first test was doctrinal. In Deuteronomy 13 the motive of the false prophet was to draw the people away from the God who had revealed himself in the exodus (Dt 13:2, 5-7, 10). Notwithstanding that the word of the false prophet might be supported by apparent signs and wonders (vv 1-2), it was to be refused—not simply because it introduced novelty (vv 2, 6) but because that novelty contradicted the revelation of the Lord at the exodus (vv 5, 10). The first test was thus doctrinal and required that the people of God have knowledge of the truth whereby they could, by comparison, recognize error.<\/p>\n<p>The second test was practical and required patience. It is stated in Deuteronomy 18:21-22: the word of the Lord always comes to pass. This requires patience because, as Deuteronomy 13:1-2 indicates, a false word may be supported by an apparent spiritual proof. The call of Deuteronomy 18:21-22 is a call for patience. Should there be any real doubt about whether a prophetic word is true or false, wait for the confirmatory turn of events.<\/p>\n<p>The third test is moral and calls for watchful discernment. Jeremiah, of all the prophets, was most afflicted in his spirit by the presence of false prophets and gave the longest and most sustained consideration to the problem (Jer 23:9-40). His answer is striking and challenging: the false prophet will be found out as a man of unholy life (vv 11-14) whose message has no note of moral rebuke but rather encourages men in their sin (vv 16-22).<\/p>\n<p class=\"h2\" id=\"TheFunctionoftheProphet\">The Function of the Prophet<\/p>\n<p>It is sometimes said that prophets are not “foretellers” but “forthtellers.” As far as the OT is concerned, however, the prophets are forthtellers (declaring the truth about God) by being foretellers (predicting what God will do). Prediction is neither an occasional nor a marginal activity in the OT; it is the way the prophet went about his work. Deuteronomy 18:9-15 explains the function of the prophet in Israel: the surrounding nations are revealed as probing into the future by means of a variety of fortune-telling techniques (vv 10-11); these things are forbidden to Israel on the ground of being abominable to the Lord (v 12). Israel’s distinctiveness is maintained in that the nations probe the future by diviners, whereas the Lord gives Israel a prophet (vv 13-15). Elisha (2 Kgs 4:27) is surprised when foreknowledge is denied him; Amos teaches that foreknowledge is the privilege of the prophets in their fellowship with God (Am 3:7). But prediction in Israel was totally unlike prognostication among the nations, for in no way was it motivated by a mere curiosity about the future.<\/p>\n<p>First, biblical prediction arose out of the needs of the present. In Isaiah 39 it is the faithless commitment of Hezekiah to rely for security on a military understanding with Babylon that prompts Isaiah to announce the future Babylonian captivity. Isaiah does not snatch the name Babylon out of thin air; it is given to him within the situation in which he was called to minister.<\/p>\n<p>Second, prediction aimed at giving knowledge of the future was to result in moral reformation in the present. The moral exhortations of the prophets find their explanation in what the Lord is about to do (e.g., Is 31:6-7; Am 5:6).<\/p>\n<p>Third, the predicted course of events was aimed at stabilizing the faith of the true believer in dark times. For example, various passages in Isaiah (Is 9:1-7; 11:1-16; 40:1-3) have the effect of lifting the eyes out of the immediately preceding grim tragedy to the coming glory.<\/p>\n<p class=\"h2\" id=\"MethodsofCommunication\">Methods of Communication<\/p>\n<p>In foretelling, the prophets were forthtelling—they were proclaiming the wonderful works of God (cf. the definition of prophecy in Acts 2:11, 17). For the most part, this proclamation was by direct word of mouth. The prophets were men of the word. Their words were like messengers sent by God (Is 55:11), endowed with all the divine efficacy of the creative word of Genesis 1:3 (cf. Ps 33:6). Sometimes the efficacy of the word was enhanced by being accompanied by a sign or symbolic action (e.g., Jer 13:1-11; 19; Ez 4:1-17; 24:15-24), or identified intimately with a person (Is 7:3; cf. 8:1-4). Such things were like visual aids, whereby the word would be made clearer to those present. But it would seem that the intention of the symbolic action (sometimes called an “acted oracle”) was not so much to make understanding easier but to give more power and effect to the word as it was sent like a messenger into that situation. This is the conclusion to be drawn from 2 Kings 13:14-19, where the extent to which the king “embodied” the word in action determined the extent to which the word would prove effective in bringing events to pass.<\/p>\n<p>The final embodiment of the words of the prophets is in the books that have been preserved. Jeremiah 36 may be taken as an object lesson in the fact that the prophets took the time and trouble to record their spoken messages in writing: there was stress on careful word-by-word dictation (Jer 36:6, 17-18). But the actual literary form of the messages themselves tells the same tale. What we find in the books of the prophets cannot be the preached form of their words but rather the studied wording in which they preserved (and filed away) their sermons. It stands to reason that men who were conscious of communicating the very words of God would see to it that those words were not lost. We may take it for granted that every prophet preserved a written record of his ministry. Whether each of the named prophets was himself directly responsible for the final form of his book, we are not told and have no way of knowing. The careful way in which the books of Isaiah or Amos, for example, are arranged is best suited by assuming that the author was also his own editor.<\/p>\n<p><em>See also<\/em> Prophecy; Prophets, False.<\/p>","content_en":"<h3>PROPHET, PROPHETESS<\/h3>\n<p>A man or woman chosen by God to speak for him and to foretell events in the divine plan.<\/p>\n<p>Preview<\/p>\n<p>• Introduction<\/p>\n<p>• The Titles and History of the Prophets<\/p>\n<p>• Inspiration<\/p>\n<p>• True and False Prophets<\/p>\n<p>• The Function of the Prophet<\/p>\n<p>• Methods of Communication<\/p>\n<p class=\"h2\" id=\"Introduction\">Introduction<\/p>\n<p>When Jesus raised the widow’s son from the dead, the onlookers responded by saying, “A great prophet has arisen among us!” (Lk 7:16; cf. Mk 6:15; 8:28). In Jewish religious thought, the most vivid and formative religious happenings found their focus in the call and ministry of a prophet, through whom God communicated his word to his people. In their appraisal of Jesus, the people were in fact more correct than they knew, for in him God had in reality visited them and he, though so much more than a prophet, was in fact the crown and climax of the prophetic order predicted by Moses (Dt 18:15-19).<\/p>\n<p class=\"h2\" id=\"TheTitlesandHistoryoftheProphets\">The Titles and History of the Prophets<\/p>\n<p>The main words used to describe such individuals in the OT are “prophet” (see Jgs 6:8), “man of God” (see 2 Kgs 4:9) and “seer” (see 1 Sm 9:9; 2 Sm 24:11).<\/p>\n<p>The word translated “prophet” seems to have the idea “called” as its first emphasis: God takes the initiative, selects, summons, and sends the prophet (e.g., Jer 1:4-5; 7:25; Am 7:14). “Man of God” speaks of the relationship into which the prophet is brought by his call: he is now “God’s man” and is recognized as belonging to him (2 Kgs 4:9). “Seer” indicates the new and remarkable powers of perception granted to the prophet. In Hebrew, as in English, the ordinary verb “to see” is used also of understanding (“I see what you mean”) and of the power of perception into the nature and meaning of things (“He sees things very clearly”). In the case of the prophets, their powers of “perception” were raised far above normal because the Lord inspired them to become vehicles of his message.<\/p>\n<p>The line of great prophets upon whose shoulders the story of the OT moves forward began with Moses, who is recognized as the prophet par excellence (Dt 34:10). This was a correct perception, for all the distinctive marks of a prophet belonged to Moses: the call (Ex 3:1–4:17; cf. Is 6; Jer 1:4-19; Ez 1–3; Hos 1:2; Am 7:14-15), the awareness of the importance of historical events as the acts of God in which he confirmed his word (Ex 3:12; 4:21-23), ethical and social concern (2:11-13), and championship of the helpless (v 17).<\/p>\n<p>But the comment in Deuteronomy 34:10 not only looks back to the greatness of Moses but also looks forward to the coming of a prophet like Moses. This accords with his own prediction (Dt 18:15-19), which undoubtedly anticipates a single, great individual prophet. Moses makes a striking comparison with himself—the coming prophet will fill just such a role as Moses filled at Mt Sinai (Dt 18:16). On that occasion, Moses acted as the prophetic mediator of the voice of God in a unique sense, for at Sinai God fashioned the old covenant into its completed form. In expecting a prophet cast in this mold, Moses was therefore looking forward to another covenant-mediator, Jesus Christ himself.<\/p>\n<p>The expectation for this great prophet was kept alive as God kept sending prophets to his people. In each case, such a prophet was known to be true by his likeness to Moses; in each case he would be viewed with excitement by genuine believers to see whether he was the great one come at last. In this light we can understand the excitement of the people who saw Jesus raise the dead (Lk 7:16).<\/p>\n<p>The OT mentions the existence of prophetic groups, sometimes called “schools.” Elisha clearly had such a group under his instruction (2 Kgs 6:1), and “sons of the prophets” (e.g., 2 Kgs 2:3, 5; Am 7:14) probably refers to “prophet in training” under the care of a master prophet. “Guilds” would be a better description of the groups in 1 Samuel 10:5-11. Such groups enjoyed an enthusiastic, ecstatic worship of the Lord, touched with a marked activity of the Spirit of God. But at the heart of their devotion was “prophecy”—that is, a declaration of the truth about God himself. After this early period, the prophetic groups seem to have diminished in significance (judging by the disappearance of plain references similar to those in 1 Samuel), and the gradual change of things from ecstasy to a more direct ministry of the word could well lie behind the comment in 1 Samuel 9:9.<\/p>\n<p class=\"h2\" id=\"Inspiration\">Inspiration<\/p>\n<p>The Spirit of the Lord whose inspiration lay behind the activities of the ecstatic groups (1 Sm 10:6, 10; 19:20, 23) was active in all the prophets, and the claim to divine inspiration is plainly registered from time to time (e.g., 1 Kgs 22:24; Neh 9:30; Hos 9:7; Jl 2:28-29; Mi 3:8; cf. 1 Chr 12:18; 2 Chr 15:1; 20:14; 24:20). The Spirit inspired men and women to speak the very words of God (cf. 2 Pt 1:21).<\/p>\n<p>Jeremiah claims that the hand of God was laid on his mouth, putting the words of God into his lips (Jer 1:9); Ezekiel records how he was made to eat a scroll, by which means he received the words the Lord had written and was thus enabled to speak what the Lord called “my words” (Ez 2:7–4:4). The miracle is stated in a nutshell at the beginning of Amos (1:1, 3): “The words of Amos . . . Thus saith the <span>Lord<\/span>.” Though the words were truly Amos’s words, the words were also the Lord’s.<\/p>\n<p class=\"h2\" id=\"TrueandFalseProphets\">True and False Prophets<\/p>\n<p>False prophets were to be separated from true prophets by means of three tests. The first test was doctrinal. In Deuteronomy 13 the motive of the false prophet was to draw the people away from the God who had revealed himself in the exodus (Dt 13:2, 5-7, 10). Notwithstanding that the word of the false prophet might be supported by apparent signs and wonders (vv 1-2), it was to be refused—not simply because it introduced novelty (vv 2, 6) but because that novelty contradicted the revelation of the Lord at the exodus (vv 5, 10). The first test was thus doctrinal and required that the people of God have knowledge of the truth whereby they could, by comparison, recognize error.<\/p>\n<p>The second test was practical and required patience. It is stated in Deuteronomy 18:21-22: the word of the Lord always comes to pass. This requires patience because, as Deuteronomy 13:1-2 indicates, a false word may be supported by an apparent spiritual proof. The call of Deuteronomy 18:21-22 is a call for patience. Should there be any real doubt about whether a prophetic word is true or false, wait for the confirmatory turn of events.<\/p>\n<p>The third test is moral and calls for watchful discernment. Jeremiah, of all the prophets, was most afflicted in his spirit by the presence of false prophets and gave the longest and most sustained consideration to the problem (Jer 23:9-40). His answer is striking and challenging: the false prophet will be found out as a man of unholy life (vv 11-14) whose message has no note of moral rebuke but rather encourages men in their sin (vv 16-22).<\/p>\n<p class=\"h2\" id=\"TheFunctionoftheProphet\">The Function of the Prophet<\/p>\n<p>It is sometimes said that prophets are not “foretellers” but “forthtellers.” As far as the OT is concerned, however, the prophets are forthtellers (declaring the truth about God) by being foretellers (predicting what God will do). Prediction is neither an occasional nor a marginal activity in the OT; it is the way the prophet went about his work. Deuteronomy 18:9-15 explains the function of the prophet in Israel: the surrounding nations are revealed as probing into the future by means of a variety of fortune-telling techniques (vv 10-11); these things are forbidden to Israel on the ground of being abominable to the Lord (v 12). Israel’s distinctiveness is maintained in that the nations probe the future by diviners, whereas the Lord gives Israel a prophet (vv 13-15). Elisha (2 Kgs 4:27) is surprised when foreknowledge is denied him; Amos teaches that foreknowledge is the privilege of the prophets in their fellowship with God (Am 3:7). But prediction in Israel was totally unlike prognostication among the nations, for in no way was it motivated by a mere curiosity about the future.<\/p>\n<p>First, biblical prediction arose out of the needs of the present. In Isaiah 39 it is the faithless commitment of Hezekiah to rely for security on a military understanding with Babylon that prompts Isaiah to announce the future Babylonian captivity. Isaiah does not snatch the name Babylon out of thin air; it is given to him within the situation in which he was called to minister.<\/p>\n<p>Second, prediction aimed at giving knowledge of the future was to result in moral reformation in the present. The moral exhortations of the prophets find their explanation in what the Lord is about to do (e.g., Is 31:6-7; Am 5:6).<\/p>\n<p>Third, the predicted course of events was aimed at stabilizing the faith of the true believer in dark times. For example, various passages in Isaiah (Is 9:1-7; 11:1-16; 40:1-3) have the effect of lifting the eyes out of the immediately preceding grim tragedy to the coming glory.<\/p>\n<p class=\"h2\" id=\"MethodsofCommunication\">Methods of Communication<\/p>\n<p>In foretelling, the prophets were forthtelling—they were proclaiming the wonderful works of God (cf. the definition of prophecy in Acts 2:11, 17). For the most part, this proclamation was by direct word of mouth. The prophets were men of the word. Their words were like messengers sent by God (Is 55:11), endowed with all the divine efficacy of the creative word of Genesis 1:3 (cf. Ps 33:6). Sometimes the efficacy of the word was enhanced by being accompanied by a sign or symbolic action (e.g., Jer 13:1-11; 19; Ez 4:1-17; 24:15-24), or identified intimately with a person (Is 7:3; cf. 8:1-4). Such things were like visual aids, whereby the word would be made clearer to those present. But it would seem that the intention of the symbolic action (sometimes called an “acted oracle”) was not so much to make understanding easier but to give more power and effect to the word as it was sent like a messenger into that situation. This is the conclusion to be drawn from 2 Kings 13:14-19, where the extent to which the king “embodied” the word in action determined the extent to which the word would prove effective in bringing events to pass.<\/p>\n<p>The final embodiment of the words of the prophets is in the books that have been preserved. Jeremiah 36 may be taken as an object lesson in the fact that the prophets took the time and trouble to record their spoken messages in writing: there was stress on careful word-by-word dictation (Jer 36:6, 17-18). But the actual literary form of the messages themselves tells the same tale. What we find in the books of the prophets cannot be the preached form of their words but rather the studied wording in which they preserved (and filed away) their sermons. It stands to reason that men who were conscious of communicating the very words of God would see to it that those words were not lost. We may take it for granted that every prophet preserved a written record of his ministry. Whether each of the named prophets was himself directly responsible for the final form of his book, we are not told and have no way of knowing. The careful way in which the books of Isaiah or Amos, for example, are arranged is best suited by assuming that the author was also his own editor.<\/p>\n<p><em>See also<\/em> Prophecy; Prophets, False.<\/p>","summary_ro":"PROPHET, PROPHETESS A man or woman chosen by God to speak for him and to foretell events in the divine plan. Preview • Introduction • The Titles and History of the Prophets • Inspiration • True and False Prophets • The Function of the Prophet • Methods of Communication Introduction When Jesus raised the widow’s son from the dead, the onlookers responded by saying, “A great prophet has arisen among us!” (Lk 7:16; cf. Mk 6:15; 8:28). In Jewish religious thought, the most vivid and formative rel...","summary_en":"PROPHET, PROPHETESS A man or woman chosen by God to speak for him and to foretell events in the divine plan. Preview • Introduction • The Titles and History of the Prophets • Inspiration • True and False Prophets • The Function of the Prophet • Methods of Communication Introduction When Jesus raised the widow’s son from the dead, the onlookers responded by saying, “A great prophet has arisen among us!” (Lk 7:16; cf. Mk 6:15; 8:28). In Jewish religious thought, the most vivid and formative rel...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false}],"31":[{"id":10222,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"El*","title_en":"El*","content_ro":"<h3>EL*<\/h3>\n<p>Ancient Semitic name for deity, perhaps meaning “power” (cf. Gn 17:1); used by the Hebrews generally in a poetic sense to denote the true God of Israel. The same word was used for the senior Canaanite god and the god in Ugaritic mythology. The “Il” or “El” of ancient Canaanite mythology (before 3500 <span>BC<\/span> in the region of Syria) was not as active as the god Baal, who struggled with Death and triumphed over Chaos. But Il was the father god of the Canaanite pantheon. OT critics have suggested that the Hebrews adopted the clan gods of the Canaanites, including Il. Yet Phoenician and Ugaritic literature use Il in the feminine form for the names of goddesses. The Hebrew avoids such usage. El is combined with other adjectives to describe the numerous attributes of God; for example, God Most High (Gn 14:18-24), the seeing God (16:13), the jealous God (Ex 20:5), the forgiving God (Neh 9:17), and the gracious God (v 31).<\/p>\n<p><em>See also<\/em> Canaanite Deities and Religion; God, Names of.<\/p>","content_en":"<h3>EL*<\/h3>\n<p>Ancient Semitic name for deity, perhaps meaning “power” (cf. Gn 17:1); used by the Hebrews generally in a poetic sense to denote the true God of Israel. The same word was used for the senior Canaanite god and the god in Ugaritic mythology. The “Il” or “El” of ancient Canaanite mythology (before 3500 <span>BC<\/span> in the region of Syria) was not as active as the god Baal, who struggled with Death and triumphed over Chaos. But Il was the father god of the Canaanite pantheon. OT critics have suggested that the Hebrews adopted the clan gods of the Canaanites, including Il. Yet Phoenician and Ugaritic literature use Il in the feminine form for the names of goddesses. The Hebrew avoids such usage. El is combined with other adjectives to describe the numerous attributes of God; for example, God Most High (Gn 14:18-24), the seeing God (16:13), the jealous God (Ex 20:5), the forgiving God (Neh 9:17), and the gracious God (v 31).<\/p>\n<p><em>See also<\/em> Canaanite Deities and Religion; God, Names of.<\/p>","summary_ro":"EL* Ancient Semitic name for deity, perhaps meaning “power” (cf. Gn 17:1); used by the Hebrews generally in a poetic sense to denote the true God of Israel. The same word was used for the senior Canaanite god and the god in Ugaritic mythology. The “Il” or “El” of ancient Canaanite mythology (before 3500 BC in the region of Syria) was not as active as the god Baal, who struggled with Death and triumphed over Chaos. But Il was the father god of the Canaanite pantheon. OT critics have suggested ...","summary_en":"EL* Ancient Semitic name for deity, perhaps meaning “power” (cf. Gn 17:1); used by the Hebrews generally in a poetic sense to denote the true God of Israel. The same word was used for the senior Canaanite god and the god in Ugaritic mythology. The “Il” or “El” of ancient Canaanite mythology (before 3500 BC in the region of Syria) was not as active as the god Baal, who struggled with Death and triumphed over Chaos. But Il was the father god of the Canaanite pantheon. OT critics have suggested ...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":64750,"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":92376,"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":120002,"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":147628,"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}],"32":[{"id":48224,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 9:32","title_en":"Study Note: Neemia 9:32","content_ro":"<p><strong>9:32-37<\/strong> <em>And now:<\/em> The prayer moves to the current situation, petitioning <em>the great . . . God<\/em>—who has <em>unfailing love<\/em>—for continued love and mercy to his people in their present difficult situation (9:32). The leaders recognized God’s justice in punishing them for their sins (9:33-35), and they lamented their enslavement under the Persians (9:36-37).<\/p>","content_en":"<p><strong>9:32-37<\/strong> <em>And now:<\/em> The prayer moves to the current situation, petitioning <em>the great . . . God<\/em>—who has <em>unfailing love<\/em>—for continued love and mercy to his people in their present difficult situation (9:32). The leaders recognized God’s justice in punishing them for their sins (9:33-35), and they lamented their enslavement under the Persians (9:36-37).<\/p>","summary_ro":"9:32-37 And now: The prayer moves to the current situation, petitioning the great . . . God—who has unfailing love—for continued love and mercy to his people in their present difficult situation (9:32). The leaders recognized God’s justice in punishing them for their sins (9:33-35), and they lamented their enslavement under the Persians (9:36-37).","summary_en":"9:32-37 And now: The prayer moves to the current situation, petitioning the great . . . God—who has unfailing love—for continued love and mercy to his people in their present difficult situation (9:32). The leaders recognized God’s justice in punishing them for their sins (9:33-35), and they lamented their enslavement under the Persians (9:36-37).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75850,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 9:32","title_en":"Study Note: Neemia 9:32","content_ro":"<p><strong>9:32-37<\/strong> <em>And now:<\/em> The prayer moves to the current situation, petitioning <em>the great . . . God<\/em>—who has <em>unfailing love<\/em>—for continued love and mercy to his people in their present difficult situation (9:32). The leaders recognized God’s justice in punishing them for their sins (9:33-35), and they lamented their enslavement under the Persians (9:36-37).<\/p>","content_en":"<p><strong>9:32-37<\/strong> <em>And now:<\/em> The prayer moves to the current situation, petitioning <em>the great . . . God<\/em>—who has <em>unfailing love<\/em>—for continued love and mercy to his people in their present difficult situation (9:32). The leaders recognized God’s justice in punishing them for their sins (9:33-35), and they lamented their enslavement under the Persians (9:36-37).<\/p>","summary_ro":"9:32-37 And now: The prayer moves to the current situation, petitioning the great . . . God—who has unfailing love—for continued love and mercy to his people in their present difficult situation (9:32). The leaders recognized God’s justice in punishing them for their sins (9:33-35), and they lamented their enslavement under the Persians (9:36-37).","summary_en":"9:32-37 And now: The prayer moves to the current situation, petitioning the great . . . God—who has unfailing love—for continued love and mercy to his people in their present difficult situation (9:32). The leaders recognized God’s justice in punishing them for their sins (9:33-35), and they lamented their enslavement under the Persians (9:36-37).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103476,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 9:32","title_en":"Study Note: Neemia 9:32","content_ro":"<p><strong>9:32-37<\/strong> <em>And now:<\/em> The prayer moves to the current situation, petitioning <em>the great . . . God<\/em>—who has <em>unfailing love<\/em>—for continued love and mercy to his people in their present difficult situation (9:32). The leaders recognized God’s justice in punishing them for their sins (9:33-35), and they lamented their enslavement under the Persians (9:36-37).<\/p>","content_en":"<p><strong>9:32-37<\/strong> <em>And now:<\/em> The prayer moves to the current situation, petitioning <em>the great . . . God<\/em>—who has <em>unfailing love<\/em>—for continued love and mercy to his people in their present difficult situation (9:32). The leaders recognized God’s justice in punishing them for their sins (9:33-35), and they lamented their enslavement under the Persians (9:36-37).<\/p>","summary_ro":"9:32-37 And now: The prayer moves to the current situation, petitioning the great . . . God—who has unfailing love—for continued love and mercy to his people in their present difficult situation (9:32). The leaders recognized God’s justice in punishing them for their sins (9:33-35), and they lamented their enslavement under the Persians (9:36-37).","summary_en":"9:32-37 And now: The prayer moves to the current situation, petitioning the great . . . God—who has unfailing love—for continued love and mercy to his people in their present difficult situation (9:32). The leaders recognized God’s justice in punishing them for their sins (9:33-35), and they lamented their enslavement under the Persians (9:36-37).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131102,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 9:32","title_en":"Study Note: Neemia 9:32","content_ro":"<p><strong>9:32-37<\/strong> <em>And now:<\/em> The prayer moves to the current situation, petitioning <em>the great . . . God<\/em>—who has <em>unfailing love<\/em>—for continued love and mercy to his people in their present difficult situation (9:32). The leaders recognized God’s justice in punishing them for their sins (9:33-35), and they lamented their enslavement under the Persians (9:36-37).<\/p>","content_en":"<p><strong>9:32-37<\/strong> <em>And now:<\/em> The prayer moves to the current situation, petitioning <em>the great . . . God<\/em>—who has <em>unfailing love<\/em>—for continued love and mercy to his people in their present difficult situation (9:32). The leaders recognized God’s justice in punishing them for their sins (9:33-35), and they lamented their enslavement under the Persians (9:36-37).<\/p>","summary_ro":"9:32-37 And now: The prayer moves to the current situation, petitioning the great . . . God—who has unfailing love—for continued love and mercy to his people in their present difficult situation (9:32). The leaders recognized God’s justice in punishing them for their sins (9:33-35), and they lamented their enslavement under the Persians (9:36-37).","summary_en":"9:32-37 And now: The prayer moves to the current situation, petitioning the great . . . God—who has unfailing love—for continued love and mercy to his people in their present difficult situation (9:32). The leaders recognized God’s justice in punishing them for their sins (9:33-35), and they lamented their enslavement under the Persians (9:36-37).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62278,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Nehemiah’s Confidence in God","title_en":"Nehemiah’s Confidence in God","content_ro":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","content_en":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","summary_ro":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","summary_en":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89904,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Nehemiah’s Confidence in God","title_en":"Nehemiah’s Confidence in God","content_ro":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","content_en":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","summary_ro":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","summary_en":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117530,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Nehemiah’s Confidence in God","title_en":"Nehemiah’s Confidence in God","content_ro":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","content_en":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","summary_ro":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","summary_en":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145156,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Nehemiah’s Confidence in God","title_en":"Nehemiah’s Confidence in God","content_ro":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","content_en":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","summary_ro":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","summary_en":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"38":[{"id":27243,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Nehemiah","title_en":"Book of Nehemiah","content_ro":"<h3>NEHEMIAH, Book of<\/h3>\n<p>One of the last of the Jewish historical books.<\/p>\n<p>Preview<\/p>\n<p>• Background<\/p>\n<p>• Author<\/p>\n<p>• Historical Authenticity<\/p>\n<p>• Chronology<\/p>\n<p>• Significance<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>In 597 <span>BC<\/span> Nebuchadrezzar of Babylon took away the first exiles from Jerusalem. In 586 <span>BC<\/span> the Babylonians returned, pillaged and burned the city and its temple, and took an estimated 60,000 to 80,000 Judeans into exile. The expatriates settled in various districts where they enjoyed a measure of freedom. They engaged in agriculture and commerce and in some instances acquired considerable wealth. The elders continued to function, prophets like Ezekiel ministered among the exiles, and resistance to religious apostasy was kept alive in the popular mind.<\/p>\n<p>With the appearance of the Persian king Cyrus the Great (559–530 <span>BC<\/span>), the Jewish exiles’ prospects altered dramatically. Cyrus was a civilized and enlightened statesman, and within a short time after his conquest of Babylon, he issued an edict (Ezr 1:2-4) that granted the expatriates permission to return to their homeland. Two separate groups of exiles returned to Judah and built a new sanctuary in Jerusalem on the site of Solomon’s temple in 516 <span>BC<\/span>. Then, under King Artaxerxes I (464–424 <span>BC<\/span>), two separate groups returned from Babylon under Ezra (458 <span>BC<\/span>) and Nehemiah (445 <span>BC<\/span>), respectively. From this seedbed there sprang the theocratic people of Judah, the Jews, dedicated to the law of God, isolated from foreign influence, and centered in Jerusalem.<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Nehemiah’s personal memoirs form a considerable portion of the book that bears his name. These memoirs reveal a man of nobility and piety, who was compassionate, prudent, and patriotic. He was a man of generosity and fidelity, political acumen, and religious zeal, of total dedication to God, outstanding organizational ability, and dynamic leadership. At the same time Nehemiah possessed a capacity for ruthlessness when confronting the sin and waywardness of his compatriots (Neh 5:1-13) and the intrigues of powerful non-Jewish enemies (13:8, 28). Not surprisingly, then, a dispirited and dejected people awoke from their lethargic and apathetic state and responded to Nehemiah’s stringent approach to their situation (2:4; 13:14, 22, 31).<\/p>\n<p class=\"h2\" id=\"HistoricalAuthenticity\">Historical Authenticity<\/p>\n<p>According to Josephus and other early writers, the books of Ezra and Nehemiah formed one book in the early Hebrew Bible entitled the book of Ezra. The earliest Hebrew manuscript in which the two books are divided is dated 1448, and modern Hebrew Bibles refer to them as the books of Ezra and Nehemiah. In manuscripts of the Greek OT (LXX) they also formed one book. Origen, in the beginning of the third century, is the first to attest to a division. There is general acknowledgment of the genuineness of the personal memoirs of Nehemiah, which constitute a major part of the book.<\/p>\n<p>The historical framework of the book is confirmed by papyri that were discovered between 1898 and 1908 in Elephantine, an island in the upper Nile. Here Psammetichus II (593–588 <span>BC<\/span>) established a Jewish colony. The Elephantine papyri are well preserved, written in Aramaic, and are the fifth-century <span>BC<\/span> literary remains of this Jewish colony of the Persian period.<\/p>\n<p>The most important item among the papyri is a copy of a letter sent to the Persian governor of Judah in 407 <span>BC<\/span>. Three years earlier the Jewish temple in Elephantine had been destroyed. This disaster was the occasion of a letter to Jehohanan, the high priest in Jerusalem (see Neh 12:12-13). Now, in their letter to the governor in Judah, they asked permission to rebuild their temple and said that they had sent a similar request to Delaiah and Shelamiah, the sons of Sanballat (Nehemiah’s enemy, 2:10, 19; 4:1). The Elephantine papyri reveal that Sanballat was governor of the province of Samaria and that Tobiah was governor of the province of Ammon in Transjordan (2:10, 19). Here, then, is evidence that there was in Judah a twofold authority, civil and religious, and that the high priest of 408–407 <span>BC<\/span> was Jehohanan (12:13).<\/p>\n<p class=\"h2\" id=\"Chronology\">Chronology<\/p>\n<p>The question about whether Ezra or Nehemiah came to Jerusalem first has been hotly debated. There is no doubt that Nehemiah arrived in the city in 445 <span>BC<\/span>. The objections to the view that Ezra came to Jerusalem 13 years earlier, in 458 <span>BC<\/span>, raise questions concerning historical and textual data that are of such complexity as to preclude discussion of them here. However, achieving an understanding of the spiritual values of the book does not depend on a correct interpretation of the details of chronology. Arguments against the traditional chronology are neither altogether decisive, nor do they dispel the inherent complexities.<\/p>\n<p class=\"h2\" id=\"Significance\">Significance<\/p>\n<p>When the exiles returned to Jerusalem, Judah had neither nationhood nor political status. Only one thing remained to them: their religion. They were the “remnant” of Yahweh’s chosen people, from whom would rise the new and glorious Israel. It was this vision that explains Nehemiah’s insistence that the Jewish people maintain the purity and exclusiveness of their religious faith and practice in order to rejuvenate their national life and rebuild the city walls (6:15), because this symbolized the racial and the religious purity of the people. He also insisted on separation from paganism, prohibition of marriage with non-Jews (13:23-28), and careful observance of the laws of the Sabbath (vv 15-22).<\/p>\n<p>It is, therefore, difficult to exaggerate the significance of the book of Nehemiah. Along with the book of Ezra, it furnishes the only consecutive Hebrew account of that period in Jewish history when the foundations of Judaism—with its inflexible segregation of the Jews and its passionate veneration of the Mosaic law—were laid. Of course, Haggai, Zechariah, and Malachi also contribute to knowledge of the period, but Nehemiah (with Ezra) provides a progressive narrative of this epoch. The return of the expatriates from Babylon to Jerusalem constitutes a resumption of the saving purposes of God for his ancient people, leading to the advent of Jesus Christ.<\/p>\n<p>The account of the return from Babylon under Nehemiah emphasizes the religious aspect of the community of repatriates in Jerusalem. But other, secondary factors should be noted: Nehemiah’s preoccupation with Judah’s political security and constitutional status to ensure its independence of Samaria; the rebuilding of the city walls; Nehemiah’s resettlements of population (7:4; 11:1-2); and his appointment to the governorship of the new province. However, there is no reference in the book of Nehemiah (or for that matter in Ezra) to a restoration to nationhood under a scion of the house of David—no mention of a Messiah, no allusion to the universal kingdom of God. Nehemiah manifests absolute loyalty to the Persian overlord who, while showing remarkable openness to Nehemiah’s request (2:4-9), still continues to levy taxes (5:4, 15).<\/p>\n<p>The repatriates retreated behind their city’s new walls and congregated around the second temple, completed in 516 <span>BC<\/span>. “The book of the law of Moses” (8:1), recognized by the Persian overlord as the law of the land of Judah, became central to Jewish devotion and worship. Judaism was the product of the restoration, which became both a protective barrier against, and a wall of separation from, the Gentiles. Religious institutions initiated during the Babylonian exile and transplanted to Jerusalem took deep and firm root: the synagogue where the Law and the Prophets were read and the prayers were offered; the scribes who worked with single-minded devotion; and the Sanhedrin that continued to serve the new theocracy.<\/p>\n<p>The Jewish remnant of the fifth century <span>BC<\/span> parallels the modern Christian church in that both share the challenge of spiritual reconstruction and renewal essential to God’s purposes.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>In the winter of 445 <span>BC<\/span>, the Persian court was in Susa, the ancient capital of Elam (1:1). There Nehemiah occupied a position of honor and influence (2:1). From Jerusalem, a company of Judeans arrived, among them Nehemiah’s brother, whose description of conditions in Jerusalem horrified and grieved Nehemiah (1:2-4). Four months later, and after much prayer, he reached Jerusalem with an armed escort (1:5–2:11). After a three-day inspection of the situation, Nehemiah realized that rebuilding the walls would be his primary task (2:12–3:32).<\/p>\n<p>An outburst of new national spirit caused latent opposition to surface. Sanballat, Tobiah, and Geshem were powerful, resourceful, astute antagonists. Through ridicule and rumors, they insinuated that work on the walls was a form of rebellion against the king (2:19; 4:1-3, 7-14; 6:1-9). But Nehemiah countered every subterfuge and stratagem with prayer and with an adamant refusal to deviate from his goal. There was also hostility from traitors within the camp (6:10-19). Despite all opposition, Jerusalem’s walls were reconstructed (v 15) and rededicated amid enthusiastic celebration (12:27-43).<\/p>\n<p>The community’s response to the reading by Ezra, priest and scribe, of the law of Moses and to its interpretation by the Levites (8:1-8), was a complex response of sorrow for sin and rejoicing in God (vv 9-18); of fasting and prayer (9:1-37); of renewing the covenant (9:38–10:29); and of self-commitment to obey God’s commandments, ordinances, and statutes (10:30-39). Chapters 11 and 12 refer to various offices and duties, civil and religious, and the names of the people appointed to them. Then follows the decision to exclude all people of foreign descent from Judaism (13:1-3).<\/p>\n<p>At this juncture Nehemiah traveled to Susa to give an account of his stewardship; a further leave of absence being granted, he returned to Jerusalem to find that serious irregularities were again present. His enemy Tobiah and the priest Eliashib were embroiled (13:4-9); the people failed to provide the Levites with adequate maintenance (vv 10-14); the laws of the Sabbath were being violated (vv 15-22); and Jews were marrying non-Jews (vv 23-32). Due to the increase of intermarriage with foreigners, the offspring could not speak Hebrew (vv 23-25). The danger of assimilation was halted by enforcing a policy of exclusivism.<\/p>\n<p>The book of Nehemiah ends rather abruptly with a description of his vigorous and ruthless handling of these deviations from the newly established principles and precepts of Judaism.<\/p>\n<p><em>See also<\/em> Chronology of the Bible (Old Testament); Ezra, Book of; Ezra (Person) #1; Israel, History of; Judaism; Nehemiah (Person) #3; Postexilic Period.<\/p>","content_en":"<h3>NEHEMIAH, Book of<\/h3>\n<p>One of the last of the Jewish historical books.<\/p>\n<p>Preview<\/p>\n<p>• Background<\/p>\n<p>• Author<\/p>\n<p>• Historical Authenticity<\/p>\n<p>• Chronology<\/p>\n<p>• Significance<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>In 597 <span>BC<\/span> Nebuchadrezzar of Babylon took away the first exiles from Jerusalem. In 586 <span>BC<\/span> the Babylonians returned, pillaged and burned the city and its temple, and took an estimated 60,000 to 80,000 Judeans into exile. The expatriates settled in various districts where they enjoyed a measure of freedom. They engaged in agriculture and commerce and in some instances acquired considerable wealth. The elders continued to function, prophets like Ezekiel ministered among the exiles, and resistance to religious apostasy was kept alive in the popular mind.<\/p>\n<p>With the appearance of the Persian king Cyrus the Great (559–530 <span>BC<\/span>), the Jewish exiles’ prospects altered dramatically. Cyrus was a civilized and enlightened statesman, and within a short time after his conquest of Babylon, he issued an edict (Ezr 1:2-4) that granted the expatriates permission to return to their homeland. Two separate groups of exiles returned to Judah and built a new sanctuary in Jerusalem on the site of Solomon’s temple in 516 <span>BC<\/span>. Then, under King Artaxerxes I (464–424 <span>BC<\/span>), two separate groups returned from Babylon under Ezra (458 <span>BC<\/span>) and Nehemiah (445 <span>BC<\/span>), respectively. From this seedbed there sprang the theocratic people of Judah, the Jews, dedicated to the law of God, isolated from foreign influence, and centered in Jerusalem.<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Nehemiah’s personal memoirs form a considerable portion of the book that bears his name. These memoirs reveal a man of nobility and piety, who was compassionate, prudent, and patriotic. He was a man of generosity and fidelity, political acumen, and religious zeal, of total dedication to God, outstanding organizational ability, and dynamic leadership. At the same time Nehemiah possessed a capacity for ruthlessness when confronting the sin and waywardness of his compatriots (Neh 5:1-13) and the intrigues of powerful non-Jewish enemies (13:8, 28). Not surprisingly, then, a dispirited and dejected people awoke from their lethargic and apathetic state and responded to Nehemiah’s stringent approach to their situation (2:4; 13:14, 22, 31).<\/p>\n<p class=\"h2\" id=\"HistoricalAuthenticity\">Historical Authenticity<\/p>\n<p>According to Josephus and other early writers, the books of Ezra and Nehemiah formed one book in the early Hebrew Bible entitled the book of Ezra. The earliest Hebrew manuscript in which the two books are divided is dated 1448, and modern Hebrew Bibles refer to them as the books of Ezra and Nehemiah. In manuscripts of the Greek OT (LXX) they also formed one book. Origen, in the beginning of the third century, is the first to attest to a division. There is general acknowledgment of the genuineness of the personal memoirs of Nehemiah, which constitute a major part of the book.<\/p>\n<p>The historical framework of the book is confirmed by papyri that were discovered between 1898 and 1908 in Elephantine, an island in the upper Nile. Here Psammetichus II (593–588 <span>BC<\/span>) established a Jewish colony. The Elephantine papyri are well preserved, written in Aramaic, and are the fifth-century <span>BC<\/span> literary remains of this Jewish colony of the Persian period.<\/p>\n<p>The most important item among the papyri is a copy of a letter sent to the Persian governor of Judah in 407 <span>BC<\/span>. Three years earlier the Jewish temple in Elephantine had been destroyed. This disaster was the occasion of a letter to Jehohanan, the high priest in Jerusalem (see Neh 12:12-13). Now, in their letter to the governor in Judah, they asked permission to rebuild their temple and said that they had sent a similar request to Delaiah and Shelamiah, the sons of Sanballat (Nehemiah’s enemy, 2:10, 19; 4:1). The Elephantine papyri reveal that Sanballat was governor of the province of Samaria and that Tobiah was governor of the province of Ammon in Transjordan (2:10, 19). Here, then, is evidence that there was in Judah a twofold authority, civil and religious, and that the high priest of 408–407 <span>BC<\/span> was Jehohanan (12:13).<\/p>\n<p class=\"h2\" id=\"Chronology\">Chronology<\/p>\n<p>The question about whether Ezra or Nehemiah came to Jerusalem first has been hotly debated. There is no doubt that Nehemiah arrived in the city in 445 <span>BC<\/span>. The objections to the view that Ezra came to Jerusalem 13 years earlier, in 458 <span>BC<\/span>, raise questions concerning historical and textual data that are of such complexity as to preclude discussion of them here. However, achieving an understanding of the spiritual values of the book does not depend on a correct interpretation of the details of chronology. Arguments against the traditional chronology are neither altogether decisive, nor do they dispel the inherent complexities.<\/p>\n<p class=\"h2\" id=\"Significance\">Significance<\/p>\n<p>When the exiles returned to Jerusalem, Judah had neither nationhood nor political status. Only one thing remained to them: their religion. They were the “remnant” of Yahweh’s chosen people, from whom would rise the new and glorious Israel. It was this vision that explains Nehemiah’s insistence that the Jewish people maintain the purity and exclusiveness of their religious faith and practice in order to rejuvenate their national life and rebuild the city walls (6:15), because this symbolized the racial and the religious purity of the people. He also insisted on separation from paganism, prohibition of marriage with non-Jews (13:23-28), and careful observance of the laws of the Sabbath (vv 15-22).<\/p>\n<p>It is, therefore, difficult to exaggerate the significance of the book of Nehemiah. Along with the book of Ezra, it furnishes the only consecutive Hebrew account of that period in Jewish history when the foundations of Judaism—with its inflexible segregation of the Jews and its passionate veneration of the Mosaic law—were laid. Of course, Haggai, Zechariah, and Malachi also contribute to knowledge of the period, but Nehemiah (with Ezra) provides a progressive narrative of this epoch. The return of the expatriates from Babylon to Jerusalem constitutes a resumption of the saving purposes of God for his ancient people, leading to the advent of Jesus Christ.<\/p>\n<p>The account of the return from Babylon under Nehemiah emphasizes the religious aspect of the community of repatriates in Jerusalem. But other, secondary factors should be noted: Nehemiah’s preoccupation with Judah’s political security and constitutional status to ensure its independence of Samaria; the rebuilding of the city walls; Nehemiah’s resettlements of population (7:4; 11:1-2); and his appointment to the governorship of the new province. However, there is no reference in the book of Nehemiah (or for that matter in Ezra) to a restoration to nationhood under a scion of the house of David—no mention of a Messiah, no allusion to the universal kingdom of God. Nehemiah manifests absolute loyalty to the Persian overlord who, while showing remarkable openness to Nehemiah’s request (2:4-9), still continues to levy taxes (5:4, 15).<\/p>\n<p>The repatriates retreated behind their city’s new walls and congregated around the second temple, completed in 516 <span>BC<\/span>. “The book of the law of Moses” (8:1), recognized by the Persian overlord as the law of the land of Judah, became central to Jewish devotion and worship. Judaism was the product of the restoration, which became both a protective barrier against, and a wall of separation from, the Gentiles. Religious institutions initiated during the Babylonian exile and transplanted to Jerusalem took deep and firm root: the synagogue where the Law and the Prophets were read and the prayers were offered; the scribes who worked with single-minded devotion; and the Sanhedrin that continued to serve the new theocracy.<\/p>\n<p>The Jewish remnant of the fifth century <span>BC<\/span> parallels the modern Christian church in that both share the challenge of spiritual reconstruction and renewal essential to God’s purposes.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>In the winter of 445 <span>BC<\/span>, the Persian court was in Susa, the ancient capital of Elam (1:1). There Nehemiah occupied a position of honor and influence (2:1). From Jerusalem, a company of Judeans arrived, among them Nehemiah’s brother, whose description of conditions in Jerusalem horrified and grieved Nehemiah (1:2-4). Four months later, and after much prayer, he reached Jerusalem with an armed escort (1:5–2:11). After a three-day inspection of the situation, Nehemiah realized that rebuilding the walls would be his primary task (2:12–3:32).<\/p>\n<p>An outburst of new national spirit caused latent opposition to surface. Sanballat, Tobiah, and Geshem were powerful, resourceful, astute antagonists. Through ridicule and rumors, they insinuated that work on the walls was a form of rebellion against the king (2:19; 4:1-3, 7-14; 6:1-9). But Nehemiah countered every subterfuge and stratagem with prayer and with an adamant refusal to deviate from his goal. There was also hostility from traitors within the camp (6:10-19). Despite all opposition, Jerusalem’s walls were reconstructed (v 15) and rededicated amid enthusiastic celebration (12:27-43).<\/p>\n<p>The community’s response to the reading by Ezra, priest and scribe, of the law of Moses and to its interpretation by the Levites (8:1-8), was a complex response of sorrow for sin and rejoicing in God (vv 9-18); of fasting and prayer (9:1-37); of renewing the covenant (9:38–10:29); and of self-commitment to obey God’s commandments, ordinances, and statutes (10:30-39). Chapters 11 and 12 refer to various offices and duties, civil and religious, and the names of the people appointed to them. Then follows the decision to exclude all people of foreign descent from Judaism (13:1-3).<\/p>\n<p>At this juncture Nehemiah traveled to Susa to give an account of his stewardship; a further leave of absence being granted, he returned to Jerusalem to find that serious irregularities were again present. His enemy Tobiah and the priest Eliashib were embroiled (13:4-9); the people failed to provide the Levites with adequate maintenance (vv 10-14); the laws of the Sabbath were being violated (vv 15-22); and Jews were marrying non-Jews (vv 23-32). Due to the increase of intermarriage with foreigners, the offspring could not speak Hebrew (vv 23-25). The danger of assimilation was halted by enforcing a policy of exclusivism.<\/p>\n<p>The book of Nehemiah ends rather abruptly with a description of his vigorous and ruthless handling of these deviations from the newly established principles and precepts of Judaism.<\/p>\n<p><em>See also<\/em> Chronology of the Bible (Old Testament); Ezra, Book of; Ezra (Person) #1; Israel, History of; Judaism; Nehemiah (Person) #3; Postexilic Period.<\/p>","summary_ro":"NEHEMIAH, Book of One of the last of the Jewish historical books. Preview • Background • Author • Historical Authenticity • Chronology • Significance • Content Background In 597 BC Nebuchadrezzar of Babylon took away the first exiles from Jerusalem. In 586 BC the Babylonians returned, pillaged and burned the city and its temple, and took an estimated 60,000 to 80,000 Judeans into exile. The expatriates settled in various districts where they enjoyed a measure of freedom. They engaged in agric...","summary_en":"NEHEMIAH, Book of One of the last of the Jewish historical books. Preview • Background • Author • Historical Authenticity • Chronology • Significance • Content Background In 597 BC Nebuchadrezzar of Babylon took away the first exiles from Jerusalem. In 586 BC the Babylonians returned, pillaged and burned the city and its temple, and took an estimated 60,000 to 80,000 Judeans into exile. The expatriates settled in various districts where they enjoyed a measure of freedom. They engaged in agric...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48225,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 9:38","title_en":"Study Note: Neemia 9:38","content_ro":"<p><strong>9:38–10:39<\/strong> <em>The people<\/em><em>,<\/em> embracing the prayer, renewed their dedication to God and his word. They signed their names to indicate their commitment (9:38–10:27) and took an oath to live by the covenant (10:28-39).<\/p>","content_en":"<p><strong>9:38–10:39<\/strong> <em>The people<\/em><em>,<\/em> embracing the prayer, renewed their dedication to God and his word. They signed their names to indicate their commitment (9:38–10:27) and took an oath to live by the covenant (10:28-39).<\/p>","summary_ro":"9:38–10:39 The people, embracing the prayer, renewed their dedication to God and his word. They signed their names to indicate their commitment (9:38–10:27) and took an oath to live by the covenant (10:28-39).","summary_en":"9:38–10:39 The people, embracing the prayer, renewed their dedication to God and his word. They signed their names to indicate their commitment (9:38–10:27) and took an oath to live by the covenant (10:28-39).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48226,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 9:38","title_en":"Study Note: Neemia 9:38","content_ro":"<p><strong>9:38<\/strong> <em>making a solemn promise . . . putting it in writing:<\/em> These actions indicate a serious vow of faithfulness to the covenant. The <em>sealed document<\/em> had legal standing.<\/p>","content_en":"<p><strong>9:38<\/strong> <em>making a solemn promise . . . putting it in writing:<\/em> These actions indicate a serious vow of faithfulness to the covenant. The <em>sealed document<\/em> had legal standing.<\/p>","summary_ro":"9:38 making a solemn promise . . . putting it in writing: These actions indicate a serious vow of faithfulness to the covenant. The sealed document had legal standing.","summary_en":"9:38 making a solemn promise . . . putting it in writing: These actions indicate a serious vow of faithfulness to the covenant. The sealed document had legal standing.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75851,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 9:38","title_en":"Study Note: Neemia 9:38","content_ro":"<p><strong>9:38–10:39<\/strong> <em>The people<\/em><em>,<\/em> embracing the prayer, renewed their dedication to God and his word. They signed their names to indicate their commitment (9:38–10:27) and took an oath to live by the covenant (10:28-39).<\/p>","content_en":"<p><strong>9:38–10:39<\/strong> <em>The people<\/em><em>,<\/em> embracing the prayer, renewed their dedication to God and his word. They signed their names to indicate their commitment (9:38–10:27) and took an oath to live by the covenant (10:28-39).<\/p>","summary_ro":"9:38–10:39 The people, embracing the prayer, renewed their dedication to God and his word. They signed their names to indicate their commitment (9:38–10:27) and took an oath to live by the covenant (10:28-39).","summary_en":"9:38–10:39 The people, embracing the prayer, renewed their dedication to God and his word. They signed their names to indicate their commitment (9:38–10:27) and took an oath to live by the covenant (10:28-39).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75852,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 9:38","title_en":"Study Note: Neemia 9:38","content_ro":"<p><strong>9:38<\/strong> <em>making a solemn promise . . . putting it in writing:<\/em> These actions indicate a serious vow of faithfulness to the covenant. The <em>sealed document<\/em> had legal standing.<\/p>","content_en":"<p><strong>9:38<\/strong> <em>making a solemn promise . . . putting it in writing:<\/em> These actions indicate a serious vow of faithfulness to the covenant. The <em>sealed document<\/em> had legal standing.<\/p>","summary_ro":"9:38 making a solemn promise . . . putting it in writing: These actions indicate a serious vow of faithfulness to the covenant. The sealed document had legal standing.","summary_en":"9:38 making a solemn promise . . . putting it in writing: These actions indicate a serious vow of faithfulness to the covenant. The sealed document had legal standing.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103477,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 9:38","title_en":"Study Note: Neemia 9:38","content_ro":"<p><strong>9:38–10:39<\/strong> <em>The people<\/em><em>,<\/em> embracing the prayer, renewed their dedication to God and his word. They signed their names to indicate their commitment (9:38–10:27) and took an oath to live by the covenant (10:28-39).<\/p>","content_en":"<p><strong>9:38–10:39<\/strong> <em>The people<\/em><em>,<\/em> embracing the prayer, renewed their dedication to God and his word. They signed their names to indicate their commitment (9:38–10:27) and took an oath to live by the covenant (10:28-39).<\/p>","summary_ro":"9:38–10:39 The people, embracing the prayer, renewed their dedication to God and his word. They signed their names to indicate their commitment (9:38–10:27) and took an oath to live by the covenant (10:28-39).","summary_en":"9:38–10:39 The people, embracing the prayer, renewed their dedication to God and his word. They signed their names to indicate their commitment (9:38–10:27) and took an oath to live by the covenant (10:28-39).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103478,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 9:38","title_en":"Study Note: Neemia 9:38","content_ro":"<p><strong>9:38<\/strong> <em>making a solemn promise . . . putting it in writing:<\/em> These actions indicate a serious vow of faithfulness to the covenant. The <em>sealed document<\/em> had legal standing.<\/p>","content_en":"<p><strong>9:38<\/strong> <em>making a solemn promise . . . putting it in writing:<\/em> These actions indicate a serious vow of faithfulness to the covenant. The <em>sealed document<\/em> had legal standing.<\/p>","summary_ro":"9:38 making a solemn promise . . . putting it in writing: These actions indicate a serious vow of faithfulness to the covenant. The sealed document had legal standing.","summary_en":"9:38 making a solemn promise . . . putting it in writing: These actions indicate a serious vow of faithfulness to the covenant. The sealed document had legal standing.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131103,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 9:38","title_en":"Study Note: Neemia 9:38","content_ro":"<p><strong>9:38–10:39<\/strong> <em>The people<\/em><em>,<\/em> embracing the prayer, renewed their dedication to God and his word. They signed their names to indicate their commitment (9:38–10:27) and took an oath to live by the covenant (10:28-39).<\/p>","content_en":"<p><strong>9:38–10:39<\/strong> <em>The people<\/em><em>,<\/em> embracing the prayer, renewed their dedication to God and his word. They signed their names to indicate their commitment (9:38–10:27) and took an oath to live by the covenant (10:28-39).<\/p>","summary_ro":"9:38–10:39 The people, embracing the prayer, renewed their dedication to God and his word. They signed their names to indicate their commitment (9:38–10:27) and took an oath to live by the covenant (10:28-39).","summary_en":"9:38–10:39 The people, embracing the prayer, renewed their dedication to God and his word. They signed their names to indicate their commitment (9:38–10:27) and took an oath to live by the covenant (10:28-39).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131104,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Neemia 9:38","title_en":"Study Note: Neemia 9:38","content_ro":"<p><strong>9:38<\/strong> <em>making a solemn promise . . . putting it in writing:<\/em> These actions indicate a serious vow of faithfulness to the covenant. The <em>sealed document<\/em> had legal standing.<\/p>","content_en":"<p><strong>9:38<\/strong> <em>making a solemn promise . . . putting it in writing:<\/em> These actions indicate a serious vow of faithfulness to the covenant. The <em>sealed document<\/em> had legal standing.<\/p>","summary_ro":"9:38 making a solemn promise . . . putting it in writing: These actions indicate a serious vow of faithfulness to the covenant. The sealed document had legal standing.","summary_en":"9:38 making a solemn promise . . . putting it in writing: These actions indicate a serious vow of faithfulness to the covenant. The sealed document had legal standing.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}]},"labels":{"article":"Articol","map":"Hartă","chart":"Diagramă","textbox":"Notă explicativă","picture":"Imagine","profile":"Profil","study_note":"Notă de studiu","theme_note":"Temă biblică"},"icons":{"article":"📖","map":"🗺️","chart":"📊","textbox":"💡","picture":"🖼️","profile":"👤","study_note":"📝","theme_note":"🎯"},"typeColors":{"article":"#d4af37","map":"#2d7d46","chart":"#3b82f6","textbox":"#8b5cf6","picture":"#ec4899","profile":"#f59e0b","study_note":"#06b6d4","theme_note":"#ef4444"}}
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