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Obadia 1

¹ Proorocia lu Obadia. Aşa vorbeşte Domnul Dumnezeu despre Edom: -,,Noi am auzit o veste din partea Domnului, şi un sol a fost trimes cu ea printre neamuri, zicând: ,,Sculaţi-vă, să mergem împotriva Edomului ca să ne războim cu el!`` -

² ,,Iată, te voi face mic printre neamuri, vei fi cel mai dispreţuit.

³ Căci mândria inimii tale te-a dus în rătăcire, pe tine, care locuieşti în crăpăturile stâncilor, şi domneşti în înălţime; de aceea, tu zici în tine însuţi: ,,Cine mă va arunca la pământ?``

⁴ Dar chiar dacă ai locui tot atât de sus ca vulturul, chiar dacă ţi-ai aşeza cuibul între stele, tot te voi arunca jos şi de acolo, zice Domnul``.

⁵ Dacă ar fi intrat la tine nişte hoţi, sau nişte tâlhari de noapte, -cum eşti de pustiit! -ar fi luat ei oare mai mult decât ar fi putut? Dacă ar fi venit nişte culegători de vie la tine, n-ar fi lăsat ei niciun strugure pe urmă?

⁶ Vai! Ce scormonit este Esau! Cum i s-au descoperit comorile!

⁷ Toţi cei uniţi cu tine te-au izgonit înapoi până la hotar, prietenii tăi te-au înşelat şi te-au stăpânit. Cei ce mâncau din pânea ta ţi-au întins curse, pe cari nu le-ai băgat de seamă!

⁸ ,,Oare, zice Domnul, nu voi pierde Eu în ziua aceea pe cei înţelepţi din Edom, şi princeperea din muntele lui Esau?

⁹ Vitejii tăi, Temane, se vor spăimânta, pentruca toţi cei din muntele lui Esau să piară în măcel.

¹⁰ Din pricina silniciei făcute împotriva fratelui tău Iacov, vei fi acoperit de ruşine, şi vei fi nimicit cu desăvârşire pentru totdeauna.

¹¹ Căci în ziua când stăteai în faţa lui, în ziua când străinii îi luau averea, când străinii intrau pe porţile lui, şi aruncau sorţul asupra Ierusalimului, şi tu erai atunci ca unul din ei!

¹² Nu trebuiai să te uiţi mulţămit la ziua fratelui tău, în ziua nenorocirii lui, nu trebuiai să te bucuri de copiii lui Iuda în ziua pieirii lor, şi nu trebuiai să vorbeşti cu semeţie în ziua strâmtorării!

¹³ Nici nu trebuiai să intri pe porţile poporului Meu în ziua nenorocirii lui, nici nu trebuiai să te bucuri de nenorocirea lui în ziua prăpădului lui, şi nu trebuiai să pui mâna pe bogăţiile lui în ziua prăpădului lui!

¹⁴ Nu trebuiai să stai la răspântii, ca să nimiceşti pe fugarii lui, şi nici nu trebuiai să dai în mâna vrăjmaşului pe cei ce scăpaseră din el în ziua necazului lui!

¹⁵ Căci ziua Domnului este aproape pentru toate neamurile. Cum ai făcut, aşa ţi se va face; faptele tale se vor întoarce asupra capului tău.

¹⁶ Căci, după cum aţi băut paharul mâniei, voi cei de pe muntele Meu cel sfânt, tot aşa, toate neamurile îl vor bea necurmat; vor bea, vor sorbi din el, şi vor fi ca şi când n-ar fi fost niciodată.``

¹⁷ ,,Dar mântuirea va fi pe muntele Sionului, el va fi sfânt, şi casa lui Iacov îşi va lua înapoi moşiile.

¹⁸ Casa lui Iacov va fi un foc, şi casa lui Iosif, o flacără; dar casa lui Esau va fi miriştea, pe care o vor aprinde şi o vor mistui; şi nu va mai rămânea niciunul din casa lui Esau, căci Domnul a vorbit!

¹⁹ Cei dela miazăzi vor stăpâni muntele lui Esau, şi cei din câmpie ţara Filistenilor; vor stăpâni şi ţinutul lui Efraim şi al Samariei; şi Beniamin va stăpâni Galaadul.

²⁰ Dar prinşii de război ai acestei oştiri a copiilor lui Israel, vor stăpâni ţara Cananiţilor până la Sarepta, şi prinşii de război ai Ierusalimului, cari sânt la Sefarad, vor stăpâni cetăţile de miază-zi.

²¹ Izbăvitorii se vor sui pe muntele Sionului, ca să judece muntele lui Esau. Dar împărăţia va fi a Domnului.`

{"verseMap":{"1":[{"id":28046,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Obadiah","title_en":"Book of Obadiah","content_ro":"<h3>OBADIAH, Book of<\/h3>\nFourth book of the Minor Prophets; shortest book in the OT.<\/p>\nPreview<\/p>\n• Author<\/p>\n• Background<\/p>\n• Content<\/p>\n• Theological Significance<\/p>\nAuthor<\/p>\nPractically nothing is known about Obadiah the prophet. Not even the name of his father or his home region is given in the superscription (Ob 1:1).<\/p>\nBackground<\/p>\nIt would seem likely that Obadiah came from Judah, because he expresses deep concern over the inroads made into his land by the Edomites in the day of Judah’s destruction (v 12). He probably had his vision concerning Edom (v 1) shortly before the fall of Jerusalem and the devastation of Judah by Nebuchadnezzar in 586 BC<\/span>. Nebuchadnezzar may have invaded Edom in 582 BC<\/span>, although no certain reference to such an invasion exists. The Babylonian king Nabonidus stayed at Teima for several years, and the town of Tell el Kheleifeh near the Gulf of Aqaba flourished early in the century. However, Edom entered a period of decline in the sixth century BC<\/span>, due to interference from its trading partners from Arabia and the south, such as Teima and Dedan.<\/p>\nContent<\/p>\nEdom’s fall is announced by the prophet (vv 1-4). Evidently, a coalition of neighboring Arab tribes was conspiring to attack Edom, which added weight to his message (v 1). Little did these tribes know that their planned assault on Edom was part of the divine plan.<\/p>\nEdom’s destruction is declared (vv 2-9) and its actual downfall is described (vv 2-4). Edom, apparently strong and safe in the rocky bastion in the high mountains (v 3), would be brought low (v 4). Edom’s overthrow would be complete (vv 5-6). As thieves and marauders ravage a place by night, so Edom would be stripped, its houses and vineyards plundered. Edom would know no merciful alleviation as sometimes happens when robbers raid a house. Even allies would prove treacherous (v 7), confederates would deceive, and guests would set snares. Taken by surprise, Edom would fall an easy prey. When the day of Edom’s doom came, the wise would be destroyed (v 8) and soldiers demoralized and slaughtered (v 9).<\/p>\nEdom’s wrongdoing is spelled out (vv 10-15). Edom showed ill will toward Judah on the day when the Babylonians attacked. Rather than helping Judah, Edom stood aloof and behaved like one of Judah’s foes. To make matters worse, Edom gloated over Judah’s misfortune, jeered at the people, and laid hands on their property. Edom collaborated with Babylon, cutting off Judah’s refugees from escape and handing them over to Judah’s enemies. Such deeds would return to Edom.<\/p>\nOn the Day of the Lord (vv 15-21), guilty Edom would be caught up in the wider scale of God’s judgment on all nations. Beyond the day of disaster endured by Jerusalem in 586 BC<\/span> stood another day, a day of vindication and judgment in Israel’s favor.<\/p>\nPositively, the remnant of Judah (vv 17, 21) would be preserved; the sacred site, Mt Zion, would be rehabilitated; and the Edomites would come under the control of the remnant of Israel. Like a fire, Israel would consume the stubble of Edom (v 18) and regain lost territories (vv 19-20).<\/p>\nTheological Significance<\/p>\nTheologically, the prophecy stresses divine sovereignty in the midst of the cruel invasion of Judah’s restricted sovereignty. The Lord of history works out his purposes in the midst of past and present events. In the future, he would execute judgment on Israel’s foes. Zion would be reestablished as the proud capital of a glorious nation, freed from pagan defilement forever.<\/p>\nSee also<\/em> Israel, History of; Prophecy; Prophet, Prophetess.<\/p>","content_en":"<h3>OBADIAH, Book of<\/h3>\nFourth book of the Minor Prophets; shortest book in the OT.<\/p>\nPreview<\/p>\n• Author<\/p>\n• Background<\/p>\n• Content<\/p>\n• Theological Significance<\/p>\nAuthor<\/p>\nPractically nothing is known about Obadiah the prophet. Not even the name of his father or his home region is given in the superscription (Ob 1:1).<\/p>\nBackground<\/p>\nIt would seem likely that Obadiah came from Judah, because he expresses deep concern over the inroads made into his land by the Edomites in the day of Judah’s destruction (v 12). He probably had his vision concerning Edom (v 1) shortly before the fall of Jerusalem and the devastation of Judah by Nebuchadnezzar in 586 BC<\/span>. Nebuchadnezzar may have invaded Edom in 582 BC<\/span>, although no certain reference to such an invasion exists. The Babylonian king Nabonidus stayed at Teima for several years, and the town of Tell el Kheleifeh near the Gulf of Aqaba flourished early in the century. However, Edom entered a period of decline in the sixth century BC<\/span>, due to interference from its trading partners from Arabia and the south, such as Teima and Dedan.<\/p>\nContent<\/p>\nEdom’s fall is announced by the prophet (vv 1-4). Evidently, a coalition of neighboring Arab tribes was conspiring to attack Edom, which added weight to his message (v 1). Little did these tribes know that their planned assault on Edom was part of the divine plan.<\/p>\nEdom’s destruction is declared (vv 2-9) and its actual downfall is described (vv 2-4). Edom, apparently strong and safe in the rocky bastion in the high mountains (v 3), would be brought low (v 4). Edom’s overthrow would be complete (vv 5-6). As thieves and marauders ravage a place by night, so Edom would be stripped, its houses and vineyards plundered. Edom would know no merciful alleviation as sometimes happens when robbers raid a house. Even allies would prove treacherous (v 7), confederates would deceive, and guests would set snares. Taken by surprise, Edom would fall an easy prey. When the day of Edom’s doom came, the wise would be destroyed (v 8) and soldiers demoralized and slaughtered (v 9).<\/p>\nEdom’s wrongdoing is spelled out (vv 10-15). Edom showed ill will toward Judah on the day when the Babylonians attacked. Rather than helping Judah, Edom stood aloof and behaved like one of Judah’s foes. To make matters worse, Edom gloated over Judah’s misfortune, jeered at the people, and laid hands on their property. Edom collaborated with Babylon, cutting off Judah’s refugees from escape and handing them over to Judah’s enemies. Such deeds would return to Edom.<\/p>\nOn the Day of the Lord (vv 15-21), guilty Edom would be caught up in the wider scale of God’s judgment on all nations. Beyond the day of disaster endured by Jerusalem in 586 BC<\/span> stood another day, a day of vindication and judgment in Israel’s favor.<\/p>\nPositively, the remnant of Judah (vv 17, 21) would be preserved; the sacred site, Mt Zion, would be rehabilitated; and the Edomites would come under the control of the remnant of Israel. Like a fire, Israel would consume the stubble of Edom (v 18) and regain lost territories (vv 19-20).<\/p>\nTheological Significance<\/p>\nTheologically, the prophecy stresses divine sovereignty in the midst of the cruel invasion of Judah’s restricted sovereignty. The Lord of history works out his purposes in the midst of past and present events. In the future, he would execute judgment on Israel’s foes. Zion would be reestablished as the proud capital of a glorious nation, freed from pagan defilement forever.<\/p>\nSee also<\/em> Israel, History of; Prophecy; Prophet, Prophetess.<\/p>","summary_ro":"OBADIAH, Book of Fourth book of the Minor Prophets; shortest book in the OT. Preview • Author • Background • Content • Theological Significance Author Practically nothing is known about Obadiah the prophet. Not even the name of his father or his home region is given in the superscription (Ob 1:1). Background It would seem likely that Obadiah came from Judah, because he expresses deep concern over the inroads made into his land by the Edomites in the day of Judah’s destruction (v 12). He proba...","summary_en":"OBADIAH, Book of Fourth book of the Minor Prophets; shortest book in the OT. Preview • Author • Background • Content • Theological Significance Author Practically nothing is known about Obadiah the prophet. Not even the name of his father or his home region is given in the superscription (Ob 1:1). Background It would seem likely that Obadiah came from Judah, because he expresses deep concern over the inroads made into his land by the Edomites in the day of Judah’s destruction (v 12). He proba...","source":"Articles\/O.xml","external_url":null,"has_map":false,"has_picture":false},{"id":38060,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Visions Vision","title_en":"Visions Vision","content_ro":"<h3>VISION, VISIONS<\/h3>\nVisual experiences of any kind, but in the Bible the word usually refers to supernatural revelations of a prophet. In early OT prophecy there are cases of extraordinary sight, which was regarded as evidence of the visionary endowment of a prophet. Samuel was a “seer” or visionary; he was able to “see” where Saul’s lost donkeys were and to tell him their whereabouts (1 Sm 9:19-20). Elisha was able to follow Gehazi’s wrongful actions “in spirit” and confront him on his return (2 Kgs 5:26). This psychic gift was given only to the prophets.<\/p>\nApart from these kinds of visions of present happenings occurring elsewhere on earth, there are revelatory visions—visions concerning the future that are given by God to various prophets. Sometimes God communicated these visions through dreams. Both experiences are legitimate channels of divine revelation. Presumably visions are distinguished from dreams as being daytime experiences.<\/p>\nThere are different types of revelatory vision. At one end of the spectrum is the ecstatic vision of Ezekiel. He experienced a psychic trance that could supernaturally transport him to other places (Ez 8:3; 40:2). Daniel’s vision (Dn 8) was probably of the same type, and so perhaps was Jeremiah’s experience (Jer 13:4-7). At the other end of the spectrum is what has been called symbolical perception. In this, a prophet sees an ordinary object that is part of the natural world, but sees it with a heightened significance. The basket of summer fruit that God “caused” Amos “to see” (Am 8:1-2) seems to fall into this category, and so probably do Jeremiah’s visions of the almond branch and the tilting pot (Jer 1:11-13). An intermediate type includes the pictorial heavenly visions that Isaiah received (1 Kgs 22:19-22; Is 6), as well as those of the apostle John, when he wrote the book of Revelation.<\/p>\nActually, prophecy could come via either an auditory or a visual experience. Typically, in the course of a vision a verbal message was communicated, so that the seeing and hearing took place within the same supernatural experience. This was the case with Isaiah, who both “saw the Lord” and heard his voice. But an auditory experience could itself be called a vision, for the divine word is a revelation from God. It is often difficult to know whether the term “vision” includes a predominant element of hearing or is used in the wider sense of revelation (e.g., Ez 12:21-28). Often “vision” is apparently used simply as a technical term for a verbal communication from God. Thus Samuel’s call is literally called a “vision” (1 Sm 3:15). Several of the prophetic books have the word “vision” in their headings (Is 1:1; Ob 1:1; Na 1:1). Nathan’s prophecy of God’s covenant with David is described as a vision (2 Sm 7:17; 1 Chr 17:15; Ps 89:19). In Daniel 9:24 “to seal both vision and prophet” means to authenticate the prophecy of Jeremiah referred to in verse 2. In the famous proverb traditionally rendered “Where there is no vision, the people perish” (Prv 29:18, kjv<\/span>), the term “vision” refers to prophetic revelation, the divine gift of prophecy that was intended to be a guiding influence in Israel’s life. See<\/em> Apocalypse; Dreams; Prophecy.<\/p>","content_en":"<h3>VISION, VISIONS<\/h3>\nVisual experiences of any kind, but in the Bible the word usually refers to supernatural revelations of a prophet. In early OT prophecy there are cases of extraordinary sight, which was regarded as evidence of the visionary endowment of a prophet. Samuel was a “seer” or visionary; he was able to “see” where Saul’s lost donkeys were and to tell him their whereabouts (1 Sm 9:19-20). Elisha was able to follow Gehazi’s wrongful actions “in spirit” and confront him on his return (2 Kgs 5:26). This psychic gift was given only to the prophets.<\/p>\nApart from these kinds of visions of present happenings occurring elsewhere on earth, there are revelatory visions—visions concerning the future that are given by God to various prophets. Sometimes God communicated these visions through dreams. Both experiences are legitimate channels of divine revelation. Presumably visions are distinguished from dreams as being daytime experiences.<\/p>\nThere are different types of revelatory vision. At one end of the spectrum is the ecstatic vision of Ezekiel. He experienced a psychic trance that could supernaturally transport him to other places (Ez 8:3; 40:2). Daniel’s vision (Dn 8) was probably of the same type, and so perhaps was Jeremiah’s experience (Jer 13:4-7). At the other end of the spectrum is what has been called symbolical perception. In this, a prophet sees an ordinary object that is part of the natural world, but sees it with a heightened significance. The basket of summer fruit that God “caused” Amos “to see” (Am 8:1-2) seems to fall into this category, and so probably do Jeremiah’s visions of the almond branch and the tilting pot (Jer 1:11-13). An intermediate type includes the pictorial heavenly visions that Isaiah received (1 Kgs 22:19-22; Is 6), as well as those of the apostle John, when he wrote the book of Revelation.<\/p>\nActually, prophecy could come via either an auditory or a visual experience. Typically, in the course of a vision a verbal message was communicated, so that the seeing and hearing took place within the same supernatural experience. This was the case with Isaiah, who both “saw the Lord” and heard his voice. But an auditory experience could itself be called a vision, for the divine word is a revelation from God. It is often difficult to know whether the term “vision” includes a predominant element of hearing or is used in the wider sense of revelation (e.g., Ez 12:21-28). Often “vision” is apparently used simply as a technical term for a verbal communication from God. Thus Samuel’s call is literally called a “vision” (1 Sm 3:15). Several of the prophetic books have the word “vision” in their headings (Is 1:1; Ob 1:1; Na 1:1). Nathan’s prophecy of God’s covenant with David is described as a vision (2 Sm 7:17; 1 Chr 17:15; Ps 89:19). In Daniel 9:24 “to seal both vision and prophet” means to authenticate the prophecy of Jeremiah referred to in verse 2. In the famous proverb traditionally rendered “Where there is no vision, the people perish” (Prv 29:18, kjv<\/span>), the term “vision” refers to prophetic revelation, the divine gift of prophecy that was intended to be a guiding influence in Israel’s life. See<\/em> Apocalypse; Dreams; Prophecy.<\/p>","summary_ro":"VISION, VISIONS Visual experiences of any kind, but in the Bible the word usually refers to supernatural revelations of a prophet. In early OT prophecy there are cases of extraordinary sight, which was regarded as evidence of the visionary endowment of a prophet. Samuel was a “seer” or visionary; he was able to “see” where Saul’s lost donkeys were and to tell him their whereabouts (1 Sm 9:19-20). Elisha was able to follow Gehazi’s wrongful actions “in spirit” and confront him on his return (2...","summary_en":"VISION, VISIONS Visual experiences of any kind, but in the Bible the word usually refers to supernatural revelations of a prophet. In early OT prophecy there are cases of extraordinary sight, which was regarded as evidence of the visionary endowment of a prophet. Samuel was a “seer” or visionary; he was able to “see” where Saul’s lost donkeys were and to tell him their whereabouts (1 Sm 9:19-20). Elisha was able to follow Gehazi’s wrongful actions “in spirit” and confront him on his return (2...","source":"Articles\/V.xml","external_url":null,"has_map":false,"has_picture":false},{"id":54010,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Obadia 1:1","title_en":"Study Note: Obadia 1:1","content_ro":"1:1<\/strong> The word vision<\/em> introduces a prophetic book (Isa 1:1; Nah 1:1); it also defines what a prophet saw or sensed as a divine word (Ezek 12:26-27; Dan 8:1). A vision that did not come from the Lord was false (Jer 14:14; 23:16), the ultimate proof being its lack of fulfillment (Ezek 12:22-24). By contrast, true visions of near or distant events do come to fruition (Ezek 12:25; Hab 2:3). Prophetic visions came in various forms (dreams, extrasensory experiences; e.g., Dan 8:2). The absence of visions is a mark of divine abandonment (Lam 2:9; Ezek 7:26; Mic 3:6). • Sovereign<\/em> Lord<\/span> is one of several names for the God of Israel. • Obadiah<\/em> was a common Hebrew name that meant “servant of the Lord<\/span>.” The prophet Obadiah is unknown apart from this book. • an ambassador was sent to the nations:<\/em> In ancient warfare, allies would be contacted about joining a military coalition to punish an enemy or defend against attack. Here the Sovereign Lord calls the nations<\/em> to redress Edom’s evil pride. • Let’s assemble:<\/em> This is a willing coalition, though ironically, they will be punished later for their own evil deeds (Obad 1:15-16).<\/p>","content_en":"1:1<\/strong> The word vision<\/em> introduces a prophetic book (Isa 1:1; Nah 1:1); it also defines what a prophet saw or sensed as a divine word (Ezek 12:26-27; Dan 8:1). A vision that did not come from the Lord was false (Jer 14:14; 23:16), the ultimate proof being its lack of fulfillment (Ezek 12:22-24). By contrast, true visions of near or distant events do come to fruition (Ezek 12:25; Hab 2:3). Prophetic visions came in various forms (dreams, extrasensory experiences; e.g., Dan 8:2). The absence of visions is a mark of divine abandonment (Lam 2:9; Ezek 7:26; Mic 3:6). • Sovereign<\/em> Lord<\/span> is one of several names for the God of Israel. • Obadiah<\/em> was a common Hebrew name that meant “servant of the Lord<\/span>.” The prophet Obadiah is unknown apart from this book. • an ambassador was sent to the nations:<\/em> In ancient warfare, allies would be contacted about joining a military coalition to punish an enemy or defend against attack. Here the Sovereign Lord calls the nations<\/em> to redress Edom’s evil pride. • Let’s assemble:<\/em> This is a willing coalition, though ironically, they will be punished later for their own evil deeds (Obad 1:15-16).<\/p>","summary_ro":"1:1 The word vision introduces a prophetic book (Isa 1:1; Nah 1:1); it also defines what a prophet saw or sensed as a divine word (Ezek 12:26-27; Dan 8:1). A vision that did not come from the Lord was false (Jer 14:14; 23:16), the ultimate proof being its lack of fulfillment (Ezek 12:22-24). By contrast, true visions of near or distant events do come to fruition (Ezek 12:25; Hab 2:3). Prophetic visions came in various forms (dreams, extrasensory experiences; e.g., Dan 8:2). The absence of vis...","summary_en":"1:1 The word vision introduces a prophetic book (Isa 1:1; Nah 1:1); it also defines what a prophet saw or sensed as a divine word (Ezek 12:26-27; Dan 8:1). A vision that did not come from the Lord was false (Jer 14:14; 23:16), the ultimate proof being its lack of fulfillment (Ezek 12:22-24). By contrast, true visions of near or distant events do come to fruition (Ezek 12:25; Hab 2:3). Prophetic visions came in various forms (dreams, extrasensory experiences; e.g., Dan 8:2). The absence of vis...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":81636,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Obadia 1:1","title_en":"Study Note: Obadia 1:1","content_ro":"1:1<\/strong> The word vision<\/em> introduces a prophetic book (Isa 1:1; Nah 1:1); it also defines what a prophet saw or sensed as a divine word (Ezek 12:26-27; Dan 8:1). A vision that did not come from the Lord was false (Jer 14:14; 23:16), the ultimate proof being its lack of fulfillment (Ezek 12:22-24). By contrast, true visions of near or distant events do come to fruition (Ezek 12:25; Hab 2:3). Prophetic visions came in various forms (dreams, extrasensory experiences; e.g., Dan 8:2). The absence of visions is a mark of divine abandonment (Lam 2:9; Ezek 7:26; Mic 3:6). • Sovereign<\/em> Lord<\/span> is one of several names for the God of Israel. • Obadiah<\/em> was a common Hebrew name that meant “servant of the Lord<\/span>.” The prophet Obadiah is unknown apart from this book. • an ambassador was sent to the nations:<\/em> In ancient warfare, allies would be contacted about joining a military coalition to punish an enemy or defend against attack. Here the Sovereign Lord calls the nations<\/em> to redress Edom’s evil pride. • Let’s assemble:<\/em> This is a willing coalition, though ironically, they will be punished later for their own evil deeds (Obad 1:15-16).<\/p>","content_en":"1:1<\/strong> The word vision<\/em> introduces a prophetic book (Isa 1:1; Nah 1:1); it also defines what a prophet saw or sensed as a divine word (Ezek 12:26-27; Dan 8:1). A vision that did not come from the Lord was false (Jer 14:14; 23:16), the ultimate proof being its lack of fulfillment (Ezek 12:22-24). By contrast, true visions of near or distant events do come to fruition (Ezek 12:25; Hab 2:3). Prophetic visions came in various forms (dreams, extrasensory experiences; e.g., Dan 8:2). The absence of visions is a mark of divine abandonment (Lam 2:9; Ezek 7:26; Mic 3:6). • Sovereign<\/em> Lord<\/span> is one of several names for the God of Israel. • Obadiah<\/em> was a common Hebrew name that meant “servant of the Lord<\/span>.” The prophet Obadiah is unknown apart from this book. • an ambassador was sent to the nations:<\/em> In ancient warfare, allies would be contacted about joining a military coalition to punish an enemy or defend against attack. Here the Sovereign Lord calls the nations<\/em> to redress Edom’s evil pride. • Let’s assemble:<\/em> This is a willing coalition, though ironically, they will be punished later for their own evil deeds (Obad 1:15-16).<\/p>","summary_ro":"1:1 The word vision introduces a prophetic book (Isa 1:1; Nah 1:1); it also defines what a prophet saw or sensed as a divine word (Ezek 12:26-27; Dan 8:1). A vision that did not come from the Lord was false (Jer 14:14; 23:16), the ultimate proof being its lack of fulfillment (Ezek 12:22-24). By contrast, true visions of near or distant events do come to fruition (Ezek 12:25; Hab 2:3). Prophetic visions came in various forms (dreams, extrasensory experiences; e.g., Dan 8:2). The absence of vis...","summary_en":"1:1 The word vision introduces a prophetic book (Isa 1:1; Nah 1:1); it also defines what a prophet saw or sensed as a divine word (Ezek 12:26-27; Dan 8:1). A vision that did not come from the Lord was false (Jer 14:14; 23:16), the ultimate proof being its lack of fulfillment (Ezek 12:22-24). By contrast, true visions of near or distant events do come to fruition (Ezek 12:25; Hab 2:3). Prophetic visions came in various forms (dreams, extrasensory experiences; e.g., Dan 8:2). The absence of vis...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":109262,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Obadia 1:1","title_en":"Study Note: Obadia 1:1","content_ro":"1:1<\/strong> The word vision<\/em> introduces a prophetic book (Isa 1:1; Nah 1:1); it also defines what a prophet saw or sensed as a divine word (Ezek 12:26-27; Dan 8:1). A vision that did not come from the Lord was false (Jer 14:14; 23:16), the ultimate proof being its lack of fulfillment (Ezek 12:22-24). By contrast, true visions of near or distant events do come to fruition (Ezek 12:25; Hab 2:3). Prophetic visions came in various forms (dreams, extrasensory experiences; e.g., Dan 8:2). The absence of visions is a mark of divine abandonment (Lam 2:9; Ezek 7:26; Mic 3:6). • Sovereign<\/em> Lord<\/span> is one of several names for the God of Israel. • Obadiah<\/em> was a common Hebrew name that meant “servant of the Lord<\/span>.” The prophet Obadiah is unknown apart from this book. • an ambassador was sent to the nations:<\/em> In ancient warfare, allies would be contacted about joining a military coalition to punish an enemy or defend against attack. Here the Sovereign Lord calls the nations<\/em> to redress Edom’s evil pride. • Let’s assemble:<\/em> This is a willing coalition, though ironically, they will be punished later for their own evil deeds (Obad 1:15-16).<\/p>","content_en":"1:1<\/strong> The word vision<\/em> introduces a prophetic book (Isa 1:1; Nah 1:1); it also defines what a prophet saw or sensed as a divine word (Ezek 12:26-27; Dan 8:1). A vision that did not come from the Lord was false (Jer 14:14; 23:16), the ultimate proof being its lack of fulfillment (Ezek 12:22-24). By contrast, true visions of near or distant events do come to fruition (Ezek 12:25; Hab 2:3). Prophetic visions came in various forms (dreams, extrasensory experiences; e.g., Dan 8:2). The absence of visions is a mark of divine abandonment (Lam 2:9; Ezek 7:26; Mic 3:6). • Sovereign<\/em> Lord<\/span> is one of several names for the God of Israel. • Obadiah<\/em> was a common Hebrew name that meant “servant of the Lord<\/span>.” The prophet Obadiah is unknown apart from this book. • an ambassador was sent to the nations:<\/em> In ancient warfare, allies would be contacted about joining a military coalition to punish an enemy or defend against attack. Here the Sovereign Lord calls the nations<\/em> to redress Edom’s evil pride. • Let’s assemble:<\/em> This is a willing coalition, though ironically, they will be punished later for their own evil deeds (Obad 1:15-16).<\/p>","summary_ro":"1:1 The word vision introduces a prophetic book (Isa 1:1; Nah 1:1); it also defines what a prophet saw or sensed as a divine word (Ezek 12:26-27; Dan 8:1). A vision that did not come from the Lord was false (Jer 14:14; 23:16), the ultimate proof being its lack of fulfillment (Ezek 12:22-24). By contrast, true visions of near or distant events do come to fruition (Ezek 12:25; Hab 2:3). Prophetic visions came in various forms (dreams, extrasensory experiences; e.g., Dan 8:2). The absence of vis...","summary_en":"1:1 The word vision introduces a prophetic book (Isa 1:1; Nah 1:1); it also defines what a prophet saw or sensed as a divine word (Ezek 12:26-27; Dan 8:1). A vision that did not come from the Lord was false (Jer 14:14; 23:16), the ultimate proof being its lack of fulfillment (Ezek 12:22-24). By contrast, true visions of near or distant events do come to fruition (Ezek 12:25; Hab 2:3). Prophetic visions came in various forms (dreams, extrasensory experiences; e.g., Dan 8:2). The absence of vis...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":136888,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Obadia 1:1","title_en":"Study Note: Obadia 1:1","content_ro":"1:1<\/strong> The word vision<\/em> introduces a prophetic book (Isa 1:1; Nah 1:1); it also defines what a prophet saw or sensed as a divine word (Ezek 12:26-27; Dan 8:1). A vision that did not come from the Lord was false (Jer 14:14; 23:16), the ultimate proof being its lack of fulfillment (Ezek 12:22-24). By contrast, true visions of near or distant events do come to fruition (Ezek 12:25; Hab 2:3). Prophetic visions came in various forms (dreams, extrasensory experiences; e.g., Dan 8:2). The absence of visions is a mark of divine abandonment (Lam 2:9; Ezek 7:26; Mic 3:6). • Sovereign<\/em> Lord<\/span> is one of several names for the God of Israel. • Obadiah<\/em> was a common Hebrew name that meant “servant of the Lord<\/span>.” The prophet Obadiah is unknown apart from this book. • an ambassador was sent to the nations:<\/em> In ancient warfare, allies would be contacted about joining a military coalition to punish an enemy or defend against attack. Here the Sovereign Lord calls the nations<\/em> to redress Edom’s evil pride. • Let’s assemble:<\/em> This is a willing coalition, though ironically, they will be punished later for their own evil deeds (Obad 1:15-16).<\/p>","content_en":"1:1<\/strong> The word vision<\/em> introduces a prophetic book (Isa 1:1; Nah 1:1); it also defines what a prophet saw or sensed as a divine word (Ezek 12:26-27; Dan 8:1). A vision that did not come from the Lord was false (Jer 14:14; 23:16), the ultimate proof being its lack of fulfillment (Ezek 12:22-24). By contrast, true visions of near or distant events do come to fruition (Ezek 12:25; Hab 2:3). Prophetic visions came in various forms (dreams, extrasensory experiences; e.g., Dan 8:2). The absence of visions is a mark of divine abandonment (Lam 2:9; Ezek 7:26; Mic 3:6). • Sovereign<\/em> Lord<\/span> is one of several names for the God of Israel. • Obadiah<\/em> was a common Hebrew name that meant “servant of the Lord<\/span>.” The prophet Obadiah is unknown apart from this book. • an ambassador was sent to the nations:<\/em> In ancient warfare, allies would be contacted about joining a military coalition to punish an enemy or defend against attack. Here the Sovereign Lord calls the nations<\/em> to redress Edom’s evil pride. • Let’s assemble:<\/em> This is a willing coalition, though ironically, they will be punished later for their own evil deeds (Obad 1:15-16).<\/p>","summary_ro":"1:1 The word vision introduces a prophetic book (Isa 1:1; Nah 1:1); it also defines what a prophet saw or sensed as a divine word (Ezek 12:26-27; Dan 8:1). A vision that did not come from the Lord was false (Jer 14:14; 23:16), the ultimate proof being its lack of fulfillment (Ezek 12:22-24). By contrast, true visions of near or distant events do come to fruition (Ezek 12:25; Hab 2:3). Prophetic visions came in various forms (dreams, extrasensory experiences; e.g., Dan 8:2). The absence of vis...","summary_en":"1:1 The word vision introduces a prophetic book (Isa 1:1; Nah 1:1); it also defines what a prophet saw or sensed as a divine word (Ezek 12:26-27; Dan 8:1). A vision that did not come from the Lord was false (Jer 14:14; 23:16), the ultimate proof being its lack of fulfillment (Ezek 12:22-24). By contrast, true visions of near or distant events do come to fruition (Ezek 12:25; Hab 2:3). Prophetic visions came in various forms (dreams, extrasensory experiences; e.g., Dan 8:2). The absence of vis...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":64460,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Messages against the Nations","title_en":"Messages against the Nations","content_ro":"<h3>Messages against the Nations<\/h3>\nWhy would Israel’s prophets address discourses to nations who in all likelihood would never hear the messages uttered against them? Why were the prophets concerned about what these nations thought and did?<\/p>\nIt was because the real audience was the people of God. These messages reminded God’s people that God does not operate on a double standard, judging the sins of his own people while the nations around them were free to act as they wished. Though judgment begins with God’s own household (1 Pet 4:17), it certainly does not end there. God will judge all, both inside and outside Israel, who rebel against him and his reign. All must come to acknowledge the Lord as the one true and sovereign God.<\/p>\nThe people of Judah were inclined to trust some of these nations (such as Egypt) to rescue them from foreign oppressors—not realizing that God was using other nations to bring judgment upon his people. The prophets reminded the people that no nation on earth can be trusted in place of God. In the end, all nations will bow before him.<\/p>\nThe messages against the foreign nations also reminded the covenant community that in spite of God’s judgment on them because of their sin, they were still his precious people. The primary accusation against these foreign nations was that they had persecuted and insulted God’s chosen people and had thereby affronted God. The negative side of God’s covenant with Abraham was still in force: “I will . . . curse those who treat you with contempt” (Gen 12:3).<\/p>\nGod’s consistent purpose in history is to bring glory to himself. By exiling his sinful people and by judging their arrogant oppressors, God displayed his power and holiness. Yet, in spite of the Exile, there was still hope for the positive side of the covenant to be fulfilled: “All the families on earth will be blessed through you” (Gen 12:3; see also Rom 11:1-27). God’s purposes for his people were not exhausted; he would ultimately bring glory to himself by bringing them back from the distant lands to which they had been scattered.<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 12:3; Deut 23:3-6; Isa 13:1–23:18; Jer 25:29; 46:1–51:64; Ezek 9:6; 25:1–32:32; 36:23; 39:7; Dan 4:17; Amos 1:1–2:3; 3:2; Obad 1:1-16; John 15:18-24; Acts 3:25-26; Rom 2:9-10; 11:1-27; Eph 1:3-14; 1 Pet 4:17; Rev 18:1-24<\/p>","content_en":"<h3>Messages against the Nations<\/h3>\nWhy would Israel’s prophets address discourses to nations who in all likelihood would never hear the messages uttered against them? Why were the prophets concerned about what these nations thought and did?<\/p>\nIt was because the real audience was the people of God. These messages reminded God’s people that God does not operate on a double standard, judging the sins of his own people while the nations around them were free to act as they wished. Though judgment begins with God’s own household (1 Pet 4:17), it certainly does not end there. God will judge all, both inside and outside Israel, who rebel against him and his reign. All must come to acknowledge the Lord as the one true and sovereign God.<\/p>\nThe people of Judah were inclined to trust some of these nations (such as Egypt) to rescue them from foreign oppressors—not realizing that God was using other nations to bring judgment upon his people. The prophets reminded the people that no nation on earth can be trusted in place of God. In the end, all nations will bow before him.<\/p>\nThe messages against the foreign nations also reminded the covenant community that in spite of God’s judgment on them because of their sin, they were still his precious people. The primary accusation against these foreign nations was that they had persecuted and insulted God’s chosen people and had thereby affronted God. The negative side of God’s covenant with Abraham was still in force: “I will . . . curse those who treat you with contempt” (Gen 12:3).<\/p>\nGod’s consistent purpose in history is to bring glory to himself. By exiling his sinful people and by judging their arrogant oppressors, God displayed his power and holiness. Yet, in spite of the Exile, there was still hope for the positive side of the covenant to be fulfilled: “All the families on earth will be blessed through you” (Gen 12:3; see also Rom 11:1-27). God’s purposes for his people were not exhausted; he would ultimately bring glory to himself by bringing them back from the distant lands to which they had been scattered.<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 12:3; Deut 23:3-6; Isa 13:1–23:18; Jer 25:29; 46:1–51:64; Ezek 9:6; 25:1–32:32; 36:23; 39:7; Dan 4:17; Amos 1:1–2:3; 3:2; Obad 1:1-16; John 15:18-24; Acts 3:25-26; Rom 2:9-10; 11:1-27; Eph 1:3-14; 1 Pet 4:17; Rev 18:1-24<\/p>","summary_ro":"Messages against the Nations Why would Israel’s prophets address discourses to nations who in all likelihood would never hear the messages uttered against them? Why were the prophets concerned about what these nations thought and did? It was because the real audience was the people of God. These messages reminded God’s people that God does not operate on a double standard, judging the sins of his own people while the nations around them were free to act as they wished. Though judgment begins ...","summary_en":"Messages against the Nations Why would Israel’s prophets address discourses to nations who in all likelihood would never hear the messages uttered against them? Why were the prophets concerned about what these nations thought and did? It was because the real audience was the people of God. These messages reminded God’s people that God does not operate on a double standard, judging the sins of his own people while the nations around them were free to act as they wished. Though judgment begins ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":66438,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Visions","title_en":"Visions","content_ro":"<h3>Visions<\/h3>\nVisions are closely related to other revelatory experiences such as dreams (Gen 37:5-10; 40:5-19). Classic examples include Ezekiel’s vision of the valley of dry bones (Ezek 37:1-14) and Isaiah’s vision of God’s throne (Isa 6). Visions were often the means by which the Old Testament prophets received messages from the Lord. These visions often contained very striking imagery. The imagery generally offered a graphic, metaphorical depiction of an earthly reality, which was then interpreted for the one seeing the vision by God or an angel.<\/p>\nVisions are also prominent in the book of Acts, and they are usually connected with prayer (Acts 9:10-12; 16:9-10; 22:17-21; 23:11; see Luke 1:8-20). On one occasion, Cornelius, a Roman officer, was visited by an angel (Acts 10:1-6, 30-32), who told him to send for Peter. The following day, Peter received a vision as he prayed (10:9-16; see 11:5-10) that directly related to his subsequent encounter with Cornelius. In Acts 9, the visions of Paul and Ananias likewise highlight God’s involvement in their lives (9:3-6, 10-16). These visions are not chance coincidences but the providential outworking of God’s saving purposes in the world.<\/p>\nVisions give divine direction and show Christian workers the way in which they should carry out the Great Commission. Paul had visions on the Damascus road at his conversion (Acts 9:3-6; 22:6-10; 26:12-19), on the threshold of his missionary advance into Europe (16:9), at Corinth (18:9-11), in the Temple (22:17-21), and again in Jerusalem before he set out on his trip to Rome (23:11). Through visions God is active in guiding the affairs of the church and in extending its mission (see the study notes on 10:3, 9-16; 22:17-22; 23:11; see also Gal 1:8-9 and study note there).<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 37:5-10; 40:1–41:36; Isa 6:1-13; Jer 14:14; Ezek 37:1-14; Dan 8:1-27; 9:21; Hos 12:10; Obad 1:1; Hab 2:3; Luke 1:8-20; Acts 9:3-6, 10-16; 10:3-6, 9-16, 30-32; 11:5-9; 16:9-10; 18:9-11; 22:6-10, 17-21; 23:11; 26:14-19; 2 Cor 12:1-10; Rev 1:9–22:7<\/p>","content_en":"<h3>Visions<\/h3>\nVisions are closely related to other revelatory experiences such as dreams (Gen 37:5-10; 40:5-19). Classic examples include Ezekiel’s vision of the valley of dry bones (Ezek 37:1-14) and Isaiah’s vision of God’s throne (Isa 6). Visions were often the means by which the Old Testament prophets received messages from the Lord. These visions often contained very striking imagery. The imagery generally offered a graphic, metaphorical depiction of an earthly reality, which was then interpreted for the one seeing the vision by God or an angel.<\/p>\nVisions are also prominent in the book of Acts, and they are usually connected with prayer (Acts 9:10-12; 16:9-10; 22:17-21; 23:11; see Luke 1:8-20). On one occasion, Cornelius, a Roman officer, was visited by an angel (Acts 10:1-6, 30-32), who told him to send for Peter. The following day, Peter received a vision as he prayed (10:9-16; see 11:5-10) that directly related to his subsequent encounter with Cornelius. In Acts 9, the visions of Paul and Ananias likewise highlight God’s involvement in their lives (9:3-6, 10-16). These visions are not chance coincidences but the providential outworking of God’s saving purposes in the world.<\/p>\nVisions give divine direction and show Christian workers the way in which they should carry out the Great Commission. Paul had visions on the Damascus road at his conversion (Acts 9:3-6; 22:6-10; 26:12-19), on the threshold of his missionary advance into Europe (16:9), at Corinth (18:9-11), in the Temple (22:17-21), and again in Jerusalem before he set out on his trip to Rome (23:11). Through visions God is active in guiding the affairs of the church and in extending its mission (see the study notes on 10:3, 9-16; 22:17-22; 23:11; see also Gal 1:8-9 and study note there).<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 37:5-10; 40:1–41:36; Isa 6:1-13; Jer 14:14; Ezek 37:1-14; Dan 8:1-27; 9:21; Hos 12:10; Obad 1:1; Hab 2:3; Luke 1:8-20; Acts 9:3-6, 10-16; 10:3-6, 9-16, 30-32; 11:5-9; 16:9-10; 18:9-11; 22:6-10, 17-21; 23:11; 26:14-19; 2 Cor 12:1-10; Rev 1:9–22:7<\/p>","summary_ro":"Visions Visions are closely related to other revelatory experiences such as dreams (Gen 37:5-10; 40:5-19). Classic examples include Ezekiel’s vision of the valley of dry bones (Ezek 37:1-14) and Isaiah’s vision of God’s throne (Isa 6). Visions were often the means by which the Old Testament prophets received messages from the Lord. These visions often contained very striking imagery. The imagery generally offered a graphic, metaphorical depiction of an earthly reality, which was then interpre...","summary_en":"Visions Visions are closely related to other revelatory experiences such as dreams (Gen 37:5-10; 40:5-19). Classic examples include Ezekiel’s vision of the valley of dry bones (Ezek 37:1-14) and Isaiah’s vision of God’s throne (Isa 6). Visions were often the means by which the Old Testament prophets received messages from the Lord. These visions often contained very striking imagery. The imagery generally offered a graphic, metaphorical depiction of an earthly reality, which was then interpre...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":92086,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Messages against the Nations","title_en":"Messages against the Nations","content_ro":"<h3>Messages against the Nations<\/h3>\nWhy would Israel’s prophets address discourses to nations who in all likelihood would never hear the messages uttered against them? Why were the prophets concerned about what these nations thought and did?<\/p>\nIt was because the real audience was the people of God. These messages reminded God’s people that God does not operate on a double standard, judging the sins of his own people while the nations around them were free to act as they wished. Though judgment begins with God’s own household (1 Pet 4:17), it certainly does not end there. God will judge all, both inside and outside Israel, who rebel against him and his reign. All must come to acknowledge the Lord as the one true and sovereign God.<\/p>\nThe people of Judah were inclined to trust some of these nations (such as Egypt) to rescue them from foreign oppressors—not realizing that God was using other nations to bring judgment upon his people. The prophets reminded the people that no nation on earth can be trusted in place of God. In the end, all nations will bow before him.<\/p>\nThe messages against the foreign nations also reminded the covenant community that in spite of God’s judgment on them because of their sin, they were still his precious people. The primary accusation against these foreign nations was that they had persecuted and insulted God’s chosen people and had thereby affronted God. The negative side of God’s covenant with Abraham was still in force: “I will . . . curse those who treat you with contempt” (Gen 12:3).<\/p>\nGod’s consistent purpose in history is to bring glory to himself. By exiling his sinful people and by judging their arrogant oppressors, God displayed his power and holiness. Yet, in spite of the Exile, there was still hope for the positive side of the covenant to be fulfilled: “All the families on earth will be blessed through you” (Gen 12:3; see also Rom 11:1-27). God’s purposes for his people were not exhausted; he would ultimately bring glory to himself by bringing them back from the distant lands to which they had been scattered.<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 12:3; Deut 23:3-6; Isa 13:1–23:18; Jer 25:29; 46:1–51:64; Ezek 9:6; 25:1–32:32; 36:23; 39:7; Dan 4:17; Amos 1:1–2:3; 3:2; Obad 1:1-16; John 15:18-24; Acts 3:25-26; Rom 2:9-10; 11:1-27; Eph 1:3-14; 1 Pet 4:17; Rev 18:1-24<\/p>","content_en":"<h3>Messages against the Nations<\/h3>\nWhy would Israel’s prophets address discourses to nations who in all likelihood would never hear the messages uttered against them? Why were the prophets concerned about what these nations thought and did?<\/p>\nIt was because the real audience was the people of God. These messages reminded God’s people that God does not operate on a double standard, judging the sins of his own people while the nations around them were free to act as they wished. Though judgment begins with God’s own household (1 Pet 4:17), it certainly does not end there. God will judge all, both inside and outside Israel, who rebel against him and his reign. All must come to acknowledge the Lord as the one true and sovereign God.<\/p>\nThe people of Judah were inclined to trust some of these nations (such as Egypt) to rescue them from foreign oppressors—not realizing that God was using other nations to bring judgment upon his people. The prophets reminded the people that no nation on earth can be trusted in place of God. In the end, all nations will bow before him.<\/p>\nThe messages against the foreign nations also reminded the covenant community that in spite of God’s judgment on them because of their sin, they were still his precious people. The primary accusation against these foreign nations was that they had persecuted and insulted God’s chosen people and had thereby affronted God. The negative side of God’s covenant with Abraham was still in force: “I will . . . curse those who treat you with contempt” (Gen 12:3).<\/p>\nGod’s consistent purpose in history is to bring glory to himself. By exiling his sinful people and by judging their arrogant oppressors, God displayed his power and holiness. Yet, in spite of the Exile, there was still hope for the positive side of the covenant to be fulfilled: “All the families on earth will be blessed through you” (Gen 12:3; see also Rom 11:1-27). God’s purposes for his people were not exhausted; he would ultimately bring glory to himself by bringing them back from the distant lands to which they had been scattered.<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 12:3; Deut 23:3-6; Isa 13:1–23:18; Jer 25:29; 46:1–51:64; Ezek 9:6; 25:1–32:32; 36:23; 39:7; Dan 4:17; Amos 1:1–2:3; 3:2; Obad 1:1-16; John 15:18-24; Acts 3:25-26; Rom 2:9-10; 11:1-27; Eph 1:3-14; 1 Pet 4:17; Rev 18:1-24<\/p>","summary_ro":"Messages against the Nations Why would Israel’s prophets address discourses to nations who in all likelihood would never hear the messages uttered against them? Why were the prophets concerned about what these nations thought and did? It was because the real audience was the people of God. These messages reminded God’s people that God does not operate on a double standard, judging the sins of his own people while the nations around them were free to act as they wished. Though judgment begins ...","summary_en":"Messages against the Nations Why would Israel’s prophets address discourses to nations who in all likelihood would never hear the messages uttered against them? Why were the prophets concerned about what these nations thought and did? It was because the real audience was the people of God. These messages reminded God’s people that God does not operate on a double standard, judging the sins of his own people while the nations around them were free to act as they wished. Though judgment begins ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":94064,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Visions","title_en":"Visions","content_ro":"<h3>Visions<\/h3>\nVisions are closely related to other revelatory experiences such as dreams (Gen 37:5-10; 40:5-19). Classic examples include Ezekiel’s vision of the valley of dry bones (Ezek 37:1-14) and Isaiah’s vision of God’s throne (Isa 6). Visions were often the means by which the Old Testament prophets received messages from the Lord. These visions often contained very striking imagery. The imagery generally offered a graphic, metaphorical depiction of an earthly reality, which was then interpreted for the one seeing the vision by God or an angel.<\/p>\nVisions are also prominent in the book of Acts, and they are usually connected with prayer (Acts 9:10-12; 16:9-10; 22:17-21; 23:11; see Luke 1:8-20). On one occasion, Cornelius, a Roman officer, was visited by an angel (Acts 10:1-6, 30-32), who told him to send for Peter. The following day, Peter received a vision as he prayed (10:9-16; see 11:5-10) that directly related to his subsequent encounter with Cornelius. In Acts 9, the visions of Paul and Ananias likewise highlight God’s involvement in their lives (9:3-6, 10-16). These visions are not chance coincidences but the providential outworking of God’s saving purposes in the world.<\/p>\nVisions give divine direction and show Christian workers the way in which they should carry out the Great Commission. Paul had visions on the Damascus road at his conversion (Acts 9:3-6; 22:6-10; 26:12-19), on the threshold of his missionary advance into Europe (16:9), at Corinth (18:9-11), in the Temple (22:17-21), and again in Jerusalem before he set out on his trip to Rome (23:11). Through visions God is active in guiding the affairs of the church and in extending its mission (see the study notes on 10:3, 9-16; 22:17-22; 23:11; see also Gal 1:8-9 and study note there).<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 37:5-10; 40:1–41:36; Isa 6:1-13; Jer 14:14; Ezek 37:1-14; Dan 8:1-27; 9:21; Hos 12:10; Obad 1:1; Hab 2:3; Luke 1:8-20; Acts 9:3-6, 10-16; 10:3-6, 9-16, 30-32; 11:5-9; 16:9-10; 18:9-11; 22:6-10, 17-21; 23:11; 26:14-19; 2 Cor 12:1-10; Rev 1:9–22:7<\/p>","content_en":"<h3>Visions<\/h3>\nVisions are closely related to other revelatory experiences such as dreams (Gen 37:5-10; 40:5-19). Classic examples include Ezekiel’s vision of the valley of dry bones (Ezek 37:1-14) and Isaiah’s vision of God’s throne (Isa 6). Visions were often the means by which the Old Testament prophets received messages from the Lord. These visions often contained very striking imagery. The imagery generally offered a graphic, metaphorical depiction of an earthly reality, which was then interpreted for the one seeing the vision by God or an angel.<\/p>\nVisions are also prominent in the book of Acts, and they are usually connected with prayer (Acts 9:10-12; 16:9-10; 22:17-21; 23:11; see Luke 1:8-20). On one occasion, Cornelius, a Roman officer, was visited by an angel (Acts 10:1-6, 30-32), who told him to send for Peter. The following day, Peter received a vision as he prayed (10:9-16; see 11:5-10) that directly related to his subsequent encounter with Cornelius. In Acts 9, the visions of Paul and Ananias likewise highlight God’s involvement in their lives (9:3-6, 10-16). These visions are not chance coincidences but the providential outworking of God’s saving purposes in the world.<\/p>\nVisions give divine direction and show Christian workers the way in which they should carry out the Great Commission. Paul had visions on the Damascus road at his conversion (Acts 9:3-6; 22:6-10; 26:12-19), on the threshold of his missionary advance into Europe (16:9), at Corinth (18:9-11), in the Temple (22:17-21), and again in Jerusalem before he set out on his trip to Rome (23:11). Through visions God is active in guiding the affairs of the church and in extending its mission (see the study notes on 10:3, 9-16; 22:17-22; 23:11; see also Gal 1:8-9 and study note there).<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 37:5-10; 40:1–41:36; Isa 6:1-13; Jer 14:14; Ezek 37:1-14; Dan 8:1-27; 9:21; Hos 12:10; Obad 1:1; Hab 2:3; Luke 1:8-20; Acts 9:3-6, 10-16; 10:3-6, 9-16, 30-32; 11:5-9; 16:9-10; 18:9-11; 22:6-10, 17-21; 23:11; 26:14-19; 2 Cor 12:1-10; Rev 1:9–22:7<\/p>","summary_ro":"Visions Visions are closely related to other revelatory experiences such as dreams (Gen 37:5-10; 40:5-19). Classic examples include Ezekiel’s vision of the valley of dry bones (Ezek 37:1-14) and Isaiah’s vision of God’s throne (Isa 6). Visions were often the means by which the Old Testament prophets received messages from the Lord. These visions often contained very striking imagery. The imagery generally offered a graphic, metaphorical depiction of an earthly reality, which was then interpre...","summary_en":"Visions Visions are closely related to other revelatory experiences such as dreams (Gen 37:5-10; 40:5-19). Classic examples include Ezekiel’s vision of the valley of dry bones (Ezek 37:1-14) and Isaiah’s vision of God’s throne (Isa 6). Visions were often the means by which the Old Testament prophets received messages from the Lord. These visions often contained very striking imagery. The imagery generally offered a graphic, metaphorical depiction of an earthly reality, which was then interpre...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119712,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Messages against the Nations","title_en":"Messages against the Nations","content_ro":"<h3>Messages against the Nations<\/h3>\nWhy would Israel’s prophets address discourses to nations who in all likelihood would never hear the messages uttered against them? Why were the prophets concerned about what these nations thought and did?<\/p>\nIt was because the real audience was the people of God. These messages reminded God’s people that God does not operate on a double standard, judging the sins of his own people while the nations around them were free to act as they wished. Though judgment begins with God’s own household (1 Pet 4:17), it certainly does not end there. God will judge all, both inside and outside Israel, who rebel against him and his reign. All must come to acknowledge the Lord as the one true and sovereign God.<\/p>\nThe people of Judah were inclined to trust some of these nations (such as Egypt) to rescue them from foreign oppressors—not realizing that God was using other nations to bring judgment upon his people. The prophets reminded the people that no nation on earth can be trusted in place of God. In the end, all nations will bow before him.<\/p>\nThe messages against the foreign nations also reminded the covenant community that in spite of God’s judgment on them because of their sin, they were still his precious people. The primary accusation against these foreign nations was that they had persecuted and insulted God’s chosen people and had thereby affronted God. The negative side of God’s covenant with Abraham was still in force: “I will . . . curse those who treat you with contempt” (Gen 12:3).<\/p>\nGod’s consistent purpose in history is to bring glory to himself. By exiling his sinful people and by judging their arrogant oppressors, God displayed his power and holiness. Yet, in spite of the Exile, there was still hope for the positive side of the covenant to be fulfilled: “All the families on earth will be blessed through you” (Gen 12:3; see also Rom 11:1-27). God’s purposes for his people were not exhausted; he would ultimately bring glory to himself by bringing them back from the distant lands to which they had been scattered.<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 12:3; Deut 23:3-6; Isa 13:1–23:18; Jer 25:29; 46:1–51:64; Ezek 9:6; 25:1–32:32; 36:23; 39:7; Dan 4:17; Amos 1:1–2:3; 3:2; Obad 1:1-16; John 15:18-24; Acts 3:25-26; Rom 2:9-10; 11:1-27; Eph 1:3-14; 1 Pet 4:17; Rev 18:1-24<\/p>","content_en":"<h3>Messages against the Nations<\/h3>\nWhy would Israel’s prophets address discourses to nations who in all likelihood would never hear the messages uttered against them? Why were the prophets concerned about what these nations thought and did?<\/p>\nIt was because the real audience was the people of God. These messages reminded God’s people that God does not operate on a double standard, judging the sins of his own people while the nations around them were free to act as they wished. Though judgment begins with God’s own household (1 Pet 4:17), it certainly does not end there. God will judge all, both inside and outside Israel, who rebel against him and his reign. All must come to acknowledge the Lord as the one true and sovereign God.<\/p>\nThe people of Judah were inclined to trust some of these nations (such as Egypt) to rescue them from foreign oppressors—not realizing that God was using other nations to bring judgment upon his people. The prophets reminded the people that no nation on earth can be trusted in place of God. In the end, all nations will bow before him.<\/p>\nThe messages against the foreign nations also reminded the covenant community that in spite of God’s judgment on them because of their sin, they were still his precious people. The primary accusation against these foreign nations was that they had persecuted and insulted God’s chosen people and had thereby affronted God. The negative side of God’s covenant with Abraham was still in force: “I will . . . curse those who treat you with contempt” (Gen 12:3).<\/p>\nGod’s consistent purpose in history is to bring glory to himself. By exiling his sinful people and by judging their arrogant oppressors, God displayed his power and holiness. Yet, in spite of the Exile, there was still hope for the positive side of the covenant to be fulfilled: “All the families on earth will be blessed through you” (Gen 12:3; see also Rom 11:1-27). God’s purposes for his people were not exhausted; he would ultimately bring glory to himself by bringing them back from the distant lands to which they had been scattered.<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 12:3; Deut 23:3-6; Isa 13:1–23:18; Jer 25:29; 46:1–51:64; Ezek 9:6; 25:1–32:32; 36:23; 39:7; Dan 4:17; Amos 1:1–2:3; 3:2; Obad 1:1-16; John 15:18-24; Acts 3:25-26; Rom 2:9-10; 11:1-27; Eph 1:3-14; 1 Pet 4:17; Rev 18:1-24<\/p>","summary_ro":"Messages against the Nations Why would Israel’s prophets address discourses to nations who in all likelihood would never hear the messages uttered against them? Why were the prophets concerned about what these nations thought and did? It was because the real audience was the people of God. These messages reminded God’s people that God does not operate on a double standard, judging the sins of his own people while the nations around them were free to act as they wished. Though judgment begins ...","summary_en":"Messages against the Nations Why would Israel’s prophets address discourses to nations who in all likelihood would never hear the messages uttered against them? Why were the prophets concerned about what these nations thought and did? It was because the real audience was the people of God. These messages reminded God’s people that God does not operate on a double standard, judging the sins of his own people while the nations around them were free to act as they wished. Though judgment begins ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":121690,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Visions","title_en":"Visions","content_ro":"<h3>Visions<\/h3>\nVisions are closely related to other revelatory experiences such as dreams (Gen 37:5-10; 40:5-19). Classic examples include Ezekiel’s vision of the valley of dry bones (Ezek 37:1-14) and Isaiah’s vision of God’s throne (Isa 6). Visions were often the means by which the Old Testament prophets received messages from the Lord. These visions often contained very striking imagery. The imagery generally offered a graphic, metaphorical depiction of an earthly reality, which was then interpreted for the one seeing the vision by God or an angel.<\/p>\nVisions are also prominent in the book of Acts, and they are usually connected with prayer (Acts 9:10-12; 16:9-10; 22:17-21; 23:11; see Luke 1:8-20). On one occasion, Cornelius, a Roman officer, was visited by an angel (Acts 10:1-6, 30-32), who told him to send for Peter. The following day, Peter received a vision as he prayed (10:9-16; see 11:5-10) that directly related to his subsequent encounter with Cornelius. In Acts 9, the visions of Paul and Ananias likewise highlight God’s involvement in their lives (9:3-6, 10-16). These visions are not chance coincidences but the providential outworking of God’s saving purposes in the world.<\/p>\nVisions give divine direction and show Christian workers the way in which they should carry out the Great Commission. Paul had visions on the Damascus road at his conversion (Acts 9:3-6; 22:6-10; 26:12-19), on the threshold of his missionary advance into Europe (16:9), at Corinth (18:9-11), in the Temple (22:17-21), and again in Jerusalem before he set out on his trip to Rome (23:11). Through visions God is active in guiding the affairs of the church and in extending its mission (see the study notes on 10:3, 9-16; 22:17-22; 23:11; see also Gal 1:8-9 and study note there).<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 37:5-10; 40:1–41:36; Isa 6:1-13; Jer 14:14; Ezek 37:1-14; Dan 8:1-27; 9:21; Hos 12:10; Obad 1:1; Hab 2:3; Luke 1:8-20; Acts 9:3-6, 10-16; 10:3-6, 9-16, 30-32; 11:5-9; 16:9-10; 18:9-11; 22:6-10, 17-21; 23:11; 26:14-19; 2 Cor 12:1-10; Rev 1:9–22:7<\/p>","content_en":"<h3>Visions<\/h3>\nVisions are closely related to other revelatory experiences such as dreams (Gen 37:5-10; 40:5-19). Classic examples include Ezekiel’s vision of the valley of dry bones (Ezek 37:1-14) and Isaiah’s vision of God’s throne (Isa 6). Visions were often the means by which the Old Testament prophets received messages from the Lord. These visions often contained very striking imagery. The imagery generally offered a graphic, metaphorical depiction of an earthly reality, which was then interpreted for the one seeing the vision by God or an angel.<\/p>\nVisions are also prominent in the book of Acts, and they are usually connected with prayer (Acts 9:10-12; 16:9-10; 22:17-21; 23:11; see Luke 1:8-20). On one occasion, Cornelius, a Roman officer, was visited by an angel (Acts 10:1-6, 30-32), who told him to send for Peter. The following day, Peter received a vision as he prayed (10:9-16; see 11:5-10) that directly related to his subsequent encounter with Cornelius. In Acts 9, the visions of Paul and Ananias likewise highlight God’s involvement in their lives (9:3-6, 10-16). These visions are not chance coincidences but the providential outworking of God’s saving purposes in the world.<\/p>\nVisions give divine direction and show Christian workers the way in which they should carry out the Great Commission. Paul had visions on the Damascus road at his conversion (Acts 9:3-6; 22:6-10; 26:12-19), on the threshold of his missionary advance into Europe (16:9), at Corinth (18:9-11), in the Temple (22:17-21), and again in Jerusalem before he set out on his trip to Rome (23:11). Through visions God is active in guiding the affairs of the church and in extending its mission (see the study notes on 10:3, 9-16; 22:17-22; 23:11; see also Gal 1:8-9 and study note there).<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 37:5-10; 40:1–41:36; Isa 6:1-13; Jer 14:14; Ezek 37:1-14; Dan 8:1-27; 9:21; Hos 12:10; Obad 1:1; Hab 2:3; Luke 1:8-20; Acts 9:3-6, 10-16; 10:3-6, 9-16, 30-32; 11:5-9; 16:9-10; 18:9-11; 22:6-10, 17-21; 23:11; 26:14-19; 2 Cor 12:1-10; Rev 1:9–22:7<\/p>","summary_ro":"Visions Visions are closely related to other revelatory experiences such as dreams (Gen 37:5-10; 40:5-19). Classic examples include Ezekiel’s vision of the valley of dry bones (Ezek 37:1-14) and Isaiah’s vision of God’s throne (Isa 6). Visions were often the means by which the Old Testament prophets received messages from the Lord. These visions often contained very striking imagery. The imagery generally offered a graphic, metaphorical depiction of an earthly reality, which was then interpre...","summary_en":"Visions Visions are closely related to other revelatory experiences such as dreams (Gen 37:5-10; 40:5-19). Classic examples include Ezekiel’s vision of the valley of dry bones (Ezek 37:1-14) and Isaiah’s vision of God’s throne (Isa 6). Visions were often the means by which the Old Testament prophets received messages from the Lord. These visions often contained very striking imagery. The imagery generally offered a graphic, metaphorical depiction of an earthly reality, which was then interpre...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":147338,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Messages against the Nations","title_en":"Messages against the Nations","content_ro":"<h3>Messages against the Nations<\/h3>\nWhy would Israel’s prophets address discourses to nations who in all likelihood would never hear the messages uttered against them? Why were the prophets concerned about what these nations thought and did?<\/p>\nIt was because the real audience was the people of God. These messages reminded God’s people that God does not operate on a double standard, judging the sins of his own people while the nations around them were free to act as they wished. Though judgment begins with God’s own household (1 Pet 4:17), it certainly does not end there. God will judge all, both inside and outside Israel, who rebel against him and his reign. All must come to acknowledge the Lord as the one true and sovereign God.<\/p>\nThe people of Judah were inclined to trust some of these nations (such as Egypt) to rescue them from foreign oppressors—not realizing that God was using other nations to bring judgment upon his people. The prophets reminded the people that no nation on earth can be trusted in place of God. In the end, all nations will bow before him.<\/p>\nThe messages against the foreign nations also reminded the covenant community that in spite of God’s judgment on them because of their sin, they were still his precious people. The primary accusation against these foreign nations was that they had persecuted and insulted God’s chosen people and had thereby affronted God. The negative side of God’s covenant with Abraham was still in force: “I will . . . curse those who treat you with contempt” (Gen 12:3).<\/p>\nGod’s consistent purpose in history is to bring glory to himself. By exiling his sinful people and by judging their arrogant oppressors, God displayed his power and holiness. Yet, in spite of the Exile, there was still hope for the positive side of the covenant to be fulfilled: “All the families on earth will be blessed through you” (Gen 12:3; see also Rom 11:1-27). God’s purposes for his people were not exhausted; he would ultimately bring glory to himself by bringing them back from the distant lands to which they had been scattered.<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 12:3; Deut 23:3-6; Isa 13:1–23:18; Jer 25:29; 46:1–51:64; Ezek 9:6; 25:1–32:32; 36:23; 39:7; Dan 4:17; Amos 1:1–2:3; 3:2; Obad 1:1-16; John 15:18-24; Acts 3:25-26; Rom 2:9-10; 11:1-27; Eph 1:3-14; 1 Pet 4:17; Rev 18:1-24<\/p>","content_en":"<h3>Messages against the Nations<\/h3>\nWhy would Israel’s prophets address discourses to nations who in all likelihood would never hear the messages uttered against them? Why were the prophets concerned about what these nations thought and did?<\/p>\nIt was because the real audience was the people of God. These messages reminded God’s people that God does not operate on a double standard, judging the sins of his own people while the nations around them were free to act as they wished. Though judgment begins with God’s own household (1 Pet 4:17), it certainly does not end there. God will judge all, both inside and outside Israel, who rebel against him and his reign. All must come to acknowledge the Lord as the one true and sovereign God.<\/p>\nThe people of Judah were inclined to trust some of these nations (such as Egypt) to rescue them from foreign oppressors—not realizing that God was using other nations to bring judgment upon his people. The prophets reminded the people that no nation on earth can be trusted in place of God. In the end, all nations will bow before him.<\/p>\nThe messages against the foreign nations also reminded the covenant community that in spite of God’s judgment on them because of their sin, they were still his precious people. The primary accusation against these foreign nations was that they had persecuted and insulted God’s chosen people and had thereby affronted God. The negative side of God’s covenant with Abraham was still in force: “I will . . . curse those who treat you with contempt” (Gen 12:3).<\/p>\nGod’s consistent purpose in history is to bring glory to himself. By exiling his sinful people and by judging their arrogant oppressors, God displayed his power and holiness. Yet, in spite of the Exile, there was still hope for the positive side of the covenant to be fulfilled: “All the families on earth will be blessed through you” (Gen 12:3; see also Rom 11:1-27). God’s purposes for his people were not exhausted; he would ultimately bring glory to himself by bringing them back from the distant lands to which they had been scattered.<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 12:3; Deut 23:3-6; Isa 13:1–23:18; Jer 25:29; 46:1–51:64; Ezek 9:6; 25:1–32:32; 36:23; 39:7; Dan 4:17; Amos 1:1–2:3; 3:2; Obad 1:1-16; John 15:18-24; Acts 3:25-26; Rom 2:9-10; 11:1-27; Eph 1:3-14; 1 Pet 4:17; Rev 18:1-24<\/p>","summary_ro":"Messages against the Nations Why would Israel’s prophets address discourses to nations who in all likelihood would never hear the messages uttered against them? Why were the prophets concerned about what these nations thought and did? It was because the real audience was the people of God. These messages reminded God’s people that God does not operate on a double standard, judging the sins of his own people while the nations around them were free to act as they wished. Though judgment begins ...","summary_en":"Messages against the Nations Why would Israel’s prophets address discourses to nations who in all likelihood would never hear the messages uttered against them? Why were the prophets concerned about what these nations thought and did? It was because the real audience was the people of God. These messages reminded God’s people that God does not operate on a double standard, judging the sins of his own people while the nations around them were free to act as they wished. Though judgment begins ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":149316,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Visions","title_en":"Visions","content_ro":"<h3>Visions<\/h3>\nVisions are closely related to other revelatory experiences such as dreams (Gen 37:5-10; 40:5-19). Classic examples include Ezekiel’s vision of the valley of dry bones (Ezek 37:1-14) and Isaiah’s vision of God’s throne (Isa 6). Visions were often the means by which the Old Testament prophets received messages from the Lord. These visions often contained very striking imagery. The imagery generally offered a graphic, metaphorical depiction of an earthly reality, which was then interpreted for the one seeing the vision by God or an angel.<\/p>\nVisions are also prominent in the book of Acts, and they are usually connected with prayer (Acts 9:10-12; 16:9-10; 22:17-21; 23:11; see Luke 1:8-20). On one occasion, Cornelius, a Roman officer, was visited by an angel (Acts 10:1-6, 30-32), who told him to send for Peter. The following day, Peter received a vision as he prayed (10:9-16; see 11:5-10) that directly related to his subsequent encounter with Cornelius. In Acts 9, the visions of Paul and Ananias likewise highlight God’s involvement in their lives (9:3-6, 10-16). These visions are not chance coincidences but the providential outworking of God’s saving purposes in the world.<\/p>\nVisions give divine direction and show Christian workers the way in which they should carry out the Great Commission. Paul had visions on the Damascus road at his conversion (Acts 9:3-6; 22:6-10; 26:12-19), on the threshold of his missionary advance into Europe (16:9), at Corinth (18:9-11), in the Temple (22:17-21), and again in Jerusalem before he set out on his trip to Rome (23:11). Through visions God is active in guiding the affairs of the church and in extending its mission (see the study notes on 10:3, 9-16; 22:17-22; 23:11; see also Gal 1:8-9 and study note there).<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 37:5-10; 40:1–41:36; Isa 6:1-13; Jer 14:14; Ezek 37:1-14; Dan 8:1-27; 9:21; Hos 12:10; Obad 1:1; Hab 2:3; Luke 1:8-20; Acts 9:3-6, 10-16; 10:3-6, 9-16, 30-32; 11:5-9; 16:9-10; 18:9-11; 22:6-10, 17-21; 23:11; 26:14-19; 2 Cor 12:1-10; Rev 1:9–22:7<\/p>","content_en":"<h3>Visions<\/h3>\nVisions are closely related to other revelatory experiences such as dreams (Gen 37:5-10; 40:5-19). Classic examples include Ezekiel’s vision of the valley of dry bones (Ezek 37:1-14) and Isaiah’s vision of God’s throne (Isa 6). Visions were often the means by which the Old Testament prophets received messages from the Lord. These visions often contained very striking imagery. The imagery generally offered a graphic, metaphorical depiction of an earthly reality, which was then interpreted for the one seeing the vision by God or an angel.<\/p>\nVisions are also prominent in the book of Acts, and they are usually connected with prayer (Acts 9:10-12; 16:9-10; 22:17-21; 23:11; see Luke 1:8-20). On one occasion, Cornelius, a Roman officer, was visited by an angel (Acts 10:1-6, 30-32), who told him to send for Peter. The following day, Peter received a vision as he prayed (10:9-16; see 11:5-10) that directly related to his subsequent encounter with Cornelius. In Acts 9, the visions of Paul and Ananias likewise highlight God’s involvement in their lives (9:3-6, 10-16). These visions are not chance coincidences but the providential outworking of God’s saving purposes in the world.<\/p>\nVisions give divine direction and show Christian workers the way in which they should carry out the Great Commission. Paul had visions on the Damascus road at his conversion (Acts 9:3-6; 22:6-10; 26:12-19), on the threshold of his missionary advance into Europe (16:9), at Corinth (18:9-11), in the Temple (22:17-21), and again in Jerusalem before he set out on his trip to Rome (23:11). Through visions God is active in guiding the affairs of the church and in extending its mission (see the study notes on 10:3, 9-16; 22:17-22; 23:11; see also Gal 1:8-9 and study note there).<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 37:5-10; 40:1–41:36; Isa 6:1-13; Jer 14:14; Ezek 37:1-14; Dan 8:1-27; 9:21; Hos 12:10; Obad 1:1; Hab 2:3; Luke 1:8-20; Acts 9:3-6, 10-16; 10:3-6, 9-16, 30-32; 11:5-9; 16:9-10; 18:9-11; 22:6-10, 17-21; 23:11; 26:14-19; 2 Cor 12:1-10; Rev 1:9–22:7<\/p>","summary_ro":"Visions Visions are closely related to other revelatory experiences such as dreams (Gen 37:5-10; 40:5-19). Classic examples include Ezekiel’s vision of the valley of dry bones (Ezek 37:1-14) and Isaiah’s vision of God’s throne (Isa 6). Visions were often the means by which the Old Testament prophets received messages from the Lord. These visions often contained very striking imagery. The imagery generally offered a graphic, metaphorical depiction of an earthly reality, which was then interpre...","summary_en":"Visions Visions are closely related to other revelatory experiences such as dreams (Gen 37:5-10; 40:5-19). Classic examples include Ezekiel’s vision of the valley of dry bones (Ezek 37:1-14) and Isaiah’s vision of God’s throne (Isa 6). Visions were often the means by which the Old Testament prophets received messages from the Lord. These visions often contained very striking imagery. The imagery generally offered a graphic, metaphorical depiction of an earthly reality, which was then interpre...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"2":[{"id":28045,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Obadiah (Person)","title_en":"Obadiah (Person)","content_ro":"<h3>OBADIAH (Person<\/span>)<\/h3>\n<li> 1. Governor of Ahab’s house (1 Kgs 18:3-16). Elijah met him after the years of drought, and requested Obadiah to bring Ahab to him, while both Ahab and Obadiah were looking for water and grass (v 5). Obadiah was an important officer in charge of Ahab’s house. Unlike his master, Obadiah was faithful to the Lord, as he hid 100 prophets in caves and provided them with food and drink.<\/li>\n<li> 2. Descendant of David (1 Chr 3:21).<\/li>\n<li> 3. Descendant of Izrahiah from Issachar’s tribe (1 Chr 7:3).<\/li>\n<li> 4. Azel’s son and a descendant of King Saul from Benjamin’s tribe (1 Chr 8:38; 9:44).<\/li>\n<li> 5. Son of Shemaiah, who was among the first Levites returning from exile to Jerusalem. He lived in one of the villages of the Netophathites (1 Chr 9:16). He is called Abda in Nehemiah 11:17. See<\/em> Abda #2.<\/li>\n<li> 6. Gadite who joined David at his stronghold in the wilderness. He was a mighty warrior, able to handle shield and spear, and was extremely fast (1 Chr 12:8-9).<\/li>\n<li> 7. Father of Ishmaiah, commander over the forces of Zebulun (1 Chr 27:19).<\/li>\n<li> 8. Prince of Judah in Jehoshaphat’s time (2 Chr 17:7). He joined four other officers and the Levites in teaching the law throughout the cities of Judah.<\/li>\n<li> 9. Levite overseer in Josiah’s time (2 Chr 34:12), in charge of the repair of the temple.<\/li>\n<li>10. Son of Jehiel (Ezr 8:9), who joined Ezra in his journey from Babylon to Jerusalem, leading 218 men with him.<\/li>\n<li>11. Priest who signed Ezra’s covenant (Neh 10:5).<\/li>\n<li>12. Gatekeeper and Levite charged with the oversight of the storehouses by the gates in the days of Joiakim, son of Jeshua (Neh 12:25-26).<\/li>\n<li>13. Prophet who prophesied against Edom, which had rejoiced at the Babylonian victories in Jerusalem in 597 BC<\/span>. Obadiah described the behavior of the Edomites (Ob 1:11-14) in his prophecy, the shortest book in the OT, and predicted God’s judgment on Edom (vv 2-10, 15).<\/li>\nSee also<\/em> Obadiah, Book of; Prophet, Prophetess.<\/p>","content_en":"<h3>OBADIAH (Person<\/span>)<\/h3>\n<li> 1. Governor of Ahab’s house (1 Kgs 18:3-16). Elijah met him after the years of drought, and requested Obadiah to bring Ahab to him, while both Ahab and Obadiah were looking for water and grass (v 5). Obadiah was an important officer in charge of Ahab’s house. Unlike his master, Obadiah was faithful to the Lord, as he hid 100 prophets in caves and provided them with food and drink.<\/li>\n<li> 2. Descendant of David (1 Chr 3:21).<\/li>\n<li> 3. Descendant of Izrahiah from Issachar’s tribe (1 Chr 7:3).<\/li>\n<li> 4. Azel’s son and a descendant of King Saul from Benjamin’s tribe (1 Chr 8:38; 9:44).<\/li>\n<li> 5. Son of Shemaiah, who was among the first Levites returning from exile to Jerusalem. He lived in one of the villages of the Netophathites (1 Chr 9:16). He is called Abda in Nehemiah 11:17. See<\/em> Abda #2.<\/li>\n<li> 6. Gadite who joined David at his stronghold in the wilderness. He was a mighty warrior, able to handle shield and spear, and was extremely fast (1 Chr 12:8-9).<\/li>\n<li> 7. Father of Ishmaiah, commander over the forces of Zebulun (1 Chr 27:19).<\/li>\n<li> 8. Prince of Judah in Jehoshaphat’s time (2 Chr 17:7). He joined four other officers and the Levites in teaching the law throughout the cities of Judah.<\/li>\n<li> 9. Levite overseer in Josiah’s time (2 Chr 34:12), in charge of the repair of the temple.<\/li>\n<li>10. Son of Jehiel (Ezr 8:9), who joined Ezra in his journey from Babylon to Jerusalem, leading 218 men with him.<\/li>\n<li>11. Priest who signed Ezra’s covenant (Neh 10:5).<\/li>\n<li>12. Gatekeeper and Levite charged with the oversight of the storehouses by the gates in the days of Joiakim, son of Jeshua (Neh 12:25-26).<\/li>\n<li>13. Prophet who prophesied against Edom, which had rejoiced at the Babylonian victories in Jerusalem in 597 BC<\/span>. Obadiah described the behavior of the Edomites (Ob 1:11-14) in his prophecy, the shortest book in the OT, and predicted God’s judgment on Edom (vv 2-10, 15).<\/li>\nSee also<\/em> Obadiah, Book of; Prophet, Prophetess.<\/p>","summary_ro":"OBADIAH (Person) 1. Governor of Ahab’s house (1 Kgs 18:3-16). Elijah met him after the years of drought, and requested Obadiah to bring Ahab to him, while both Ahab and Obadiah were looking for water and grass (v 5). Obadiah was an important officer in charge of Ahab’s house. Unlike his master, Obadiah was faithful to the Lord, as he hid 100 prophets in caves and provided them with food and drink. 2. Descendant of David (1 Chr 3:21). 3. Descendant of Izrahiah from Issachar’s tribe (1 Chr 7:3)...","summary_en":"OBADIAH (Person) 1. Governor of Ahab’s house (1 Kgs 18:3-16). Elijah met him after the years of drought, and requested Obadiah to bring Ahab to him, while both Ahab and Obadiah were looking for water and grass (v 5). Obadiah was an important officer in charge of Ahab’s house. Unlike his master, Obadiah was faithful to the Lord, as he hid 100 prophets in caves and provided them with food and drink. 2. Descendant of David (1 Chr 3:21). 3. Descendant of Izrahiah from Issachar’s tribe (1 Chr 7:3)...","source":"Articles\/O.xml","external_url":null,"has_map":false,"has_picture":false},{"id":28048,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Obadiah","title_en":"Book of Obadiah","content_ro":"<h3>OBADIAH, Book of<\/h3>\nFourth book of the Minor Prophets; shortest book in the OT.<\/p>\nPreview<\/p>\n• Author<\/p>\n• Background<\/p>\n• Content<\/p>\n• Theological Significance<\/p>\nAuthor<\/p>\nPractically nothing is known about Obadiah the prophet. Not even the name of his father or his home region is given in the superscription (Ob 1:1).<\/p>\nBackground<\/p>\nIt would seem likely that Obadiah came from Judah, because he expresses deep concern over the inroads made into his land by the Edomites in the day of Judah’s destruction (v 12). He probably had his vision concerning Edom (v 1) shortly before the fall of Jerusalem and the devastation of Judah by Nebuchadnezzar in 586 BC<\/span>. Nebuchadnezzar may have invaded Edom in 582 BC<\/span>, although no certain reference to such an invasion exists. The Babylonian king Nabonidus stayed at Teima for several years, and the town of Tell el Kheleifeh near the Gulf of Aqaba flourished early in the century. However, Edom entered a period of decline in the sixth century BC<\/span>, due to interference from its trading partners from Arabia and the south, such as Teima and Dedan.<\/p>\nContent<\/p>\nEdom’s fall is announced by the prophet (vv 1-4). Evidently, a coalition of neighboring Arab tribes was conspiring to attack Edom, which added weight to his message (v 1). Little did these tribes know that their planned assault on Edom was part of the divine plan.<\/p>\nEdom’s destruction is declared (vv 2-9) and its actual downfall is described (vv 2-4). Edom, apparently strong and safe in the rocky bastion in the high mountains (v 3), would be brought low (v 4). Edom’s overthrow would be complete (vv 5-6). As thieves and marauders ravage a place by night, so Edom would be stripped, its houses and vineyards plundered. Edom would know no merciful alleviation as sometimes happens when robbers raid a house. Even allies would prove treacherous (v 7), confederates would deceive, and guests would set snares. Taken by surprise, Edom would fall an easy prey. When the day of Edom’s doom came, the wise would be destroyed (v 8) and soldiers demoralized and slaughtered (v 9).<\/p>\nEdom’s wrongdoing is spelled out (vv 10-15). Edom showed ill will toward Judah on the day when the Babylonians attacked. Rather than helping Judah, Edom stood aloof and behaved like one of Judah’s foes. To make matters worse, Edom gloated over Judah’s misfortune, jeered at the people, and laid hands on their property. Edom collaborated with Babylon, cutting off Judah’s refugees from escape and handing them over to Judah’s enemies. Such deeds would return to Edom.<\/p>\nOn the Day of the Lord (vv 15-21), guilty Edom would be caught up in the wider scale of God’s judgment on all nations. Beyond the day of disaster endured by Jerusalem in 586 BC<\/span> stood another day, a day of vindication and judgment in Israel’s favor.<\/p>\nPositively, the remnant of Judah (vv 17, 21) would be preserved; the sacred site, Mt Zion, would be rehabilitated; and the Edomites would come under the control of the remnant of Israel. Like a fire, Israel would consume the stubble of Edom (v 18) and regain lost territories (vv 19-20).<\/p>\nTheological Significance<\/p>\nTheologically, the prophecy stresses divine sovereignty in the midst of the cruel invasion of Judah’s restricted sovereignty. The Lord of history works out his purposes in the midst of past and present events. In the future, he would execute judgment on Israel’s foes. Zion would be reestablished as the proud capital of a glorious nation, freed from pagan defilement forever.<\/p>\nSee also<\/em> Israel, History of; Prophecy; Prophet, Prophetess.<\/p>","content_en":"<h3>OBADIAH, Book of<\/h3>\nFourth book of the Minor Prophets; shortest book in the OT.<\/p>\nPreview<\/p>\n• Author<\/p>\n• Background<\/p>\n• Content<\/p>\n• Theological Significance<\/p>\nAuthor<\/p>\nPractically nothing is known about Obadiah the prophet. Not even the name of his father or his home region is given in the superscription (Ob 1:1).<\/p>\nBackground<\/p>\nIt would seem likely that Obadiah came from Judah, because he expresses deep concern over the inroads made into his land by the Edomites in the day of Judah’s destruction (v 12). He probably had his vision concerning Edom (v 1) shortly before the fall of Jerusalem and the devastation of Judah by Nebuchadnezzar in 586 BC<\/span>. Nebuchadnezzar may have invaded Edom in 582 BC<\/span>, although no certain reference to such an invasion exists. The Babylonian king Nabonidus stayed at Teima for several years, and the town of Tell el Kheleifeh near the Gulf of Aqaba flourished early in the century. However, Edom entered a period of decline in the sixth century BC<\/span>, due to interference from its trading partners from Arabia and the south, such as Teima and Dedan.<\/p>\nContent<\/p>\nEdom’s fall is announced by the prophet (vv 1-4). Evidently, a coalition of neighboring Arab tribes was conspiring to attack Edom, which added weight to his message (v 1). Little did these tribes know that their planned assault on Edom was part of the divine plan.<\/p>\nEdom’s destruction is declared (vv 2-9) and its actual downfall is described (vv 2-4). Edom, apparently strong and safe in the rocky bastion in the high mountains (v 3), would be brought low (v 4). Edom’s overthrow would be complete (vv 5-6). As thieves and marauders ravage a place by night, so Edom would be stripped, its houses and vineyards plundered. Edom would know no merciful alleviation as sometimes happens when robbers raid a house. Even allies would prove treacherous (v 7), confederates would deceive, and guests would set snares. Taken by surprise, Edom would fall an easy prey. When the day of Edom’s doom came, the wise would be destroyed (v 8) and soldiers demoralized and slaughtered (v 9).<\/p>\nEdom’s wrongdoing is spelled out (vv 10-15). Edom showed ill will toward Judah on the day when the Babylonians attacked. Rather than helping Judah, Edom stood aloof and behaved like one of Judah’s foes. To make matters worse, Edom gloated over Judah’s misfortune, jeered at the people, and laid hands on their property. Edom collaborated with Babylon, cutting off Judah’s refugees from escape and handing them over to Judah’s enemies. Such deeds would return to Edom.<\/p>\nOn the Day of the Lord (vv 15-21), guilty Edom would be caught up in the wider scale of God’s judgment on all nations. Beyond the day of disaster endured by Jerusalem in 586 BC<\/span> stood another day, a day of vindication and judgment in Israel’s favor.<\/p>\nPositively, the remnant of Judah (vv 17, 21) would be preserved; the sacred site, Mt Zion, would be rehabilitated; and the Edomites would come under the control of the remnant of Israel. Like a fire, Israel would consume the stubble of Edom (v 18) and regain lost territories (vv 19-20).<\/p>\nTheological Significance<\/p>\nTheologically, the prophecy stresses divine sovereignty in the midst of the cruel invasion of Judah’s restricted sovereignty. The Lord of history works out his purposes in the midst of past and present events. In the future, he would execute judgment on Israel’s foes. Zion would be reestablished as the proud capital of a glorious nation, freed from pagan defilement forever.<\/p>\nSee also<\/em> Israel, History of; Prophecy; Prophet, Prophetess.<\/p>","summary_ro":"OBADIAH, Book of Fourth book of the Minor Prophets; shortest book in the OT. Preview • Author • Background • Content • Theological Significance Author Practically nothing is known about Obadiah the prophet. Not even the name of his father or his home region is given in the superscription (Ob 1:1). Background It would seem likely that Obadiah came from Judah, because he expresses deep concern over the inroads made into his land by the Edomites in the day of Judah’s destruction (v 12). He proba...","summary_en":"OBADIAH, Book of Fourth book of the Minor Prophets; shortest book in the OT. Preview • Author • Background • Content • Theological Significance Author Practically nothing is known about Obadiah the prophet. Not even the name of his father or his home region is given in the superscription (Ob 1:1). Background It would seem likely that Obadiah came from Judah, because he expresses deep concern over the inroads made into his land by the Edomites in the day of Judah’s destruction (v 12). He proba...","source":"Articles\/O.xml","external_url":null,"has_map":false,"has_picture":false},{"id":54011,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Obadia 1:2","title_en":"Study Note: Obadia 1:2","content_ro":"1:2-4<\/strong> I will cut you down:<\/em> Several messages of judgment rehearse Edom’s specific sins against Israel (1:10-14; Jer 49:7-22; Ezek 25:12-14; 36:5;). Edom frequently appears among the nations that opposed Israel and the Lord (Isa 34; Ezek 35–36; Amos 9:1-15). • down to size among the nations . . . your own pride:<\/em> Edom’s rocky topography mimicked Edom’s pride. The height of the mountain fortress that provided their security only emphasizes the height from which Edom would fall. Edomite princes were among the arrogant rulers of the nations (Ezek 32:29; cp. Gen 36; 1 Chr 1:43-54).<\/p>","content_en":"1:2-4<\/strong> I will cut you down:<\/em> Several messages of judgment rehearse Edom’s specific sins against Israel (1:10-14; Jer 49:7-22; Ezek 25:12-14; 36:5;). Edom frequently appears among the nations that opposed Israel and the Lord (Isa 34; Ezek 35–36; Amos 9:1-15). • down to size among the nations . . . your own pride:<\/em> Edom’s rocky topography mimicked Edom’s pride. The height of the mountain fortress that provided their security only emphasizes the height from which Edom would fall. Edomite princes were among the arrogant rulers of the nations (Ezek 32:29; cp. Gen 36; 1 Chr 1:43-54).<\/p>","summary_ro":"1:2-4 I will cut you down: Several messages of judgment rehearse Edom’s specific sins against Israel (1:10-14; Jer 49:7-22; Ezek 25:12-14; 36:5;). Edom frequently appears among the nations that opposed Israel and the Lord (Isa 34; Ezek 35–36; Amos 9:1-15). • down to size among the nations . . . your own pride: Edom’s rocky topography mimicked Edom’s pride. The height of the mountain fortress that provided their security only emphasizes the height from which Edom would fall. Edomite princes we...","summary_en":"1:2-4 I will cut you down: Several messages of judgment rehearse Edom’s specific sins against Israel (1:10-14; Jer 49:7-22; Ezek 25:12-14; 36:5;). Edom frequently appears among the nations that opposed Israel and the Lord (Isa 34; Ezek 35–36; Amos 9:1-15). • down to size among the nations . . . your own pride: Edom’s rocky topography mimicked Edom’s pride. The height of the mountain fortress that provided their security only emphasizes the height from which Edom would fall. Edomite princes we...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":81637,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Obadia 1:2","title_en":"Study Note: Obadia 1:2","content_ro":"1:2-4<\/strong> I will cut you down:<\/em> Several messages of judgment rehearse Edom’s specific sins against Israel (1:10-14; Jer 49:7-22; Ezek 25:12-14; 36:5;). Edom frequently appears among the nations that opposed Israel and the Lord (Isa 34; Ezek 35–36; Amos 9:1-15). • down to size among the nations . . . your own pride:<\/em> Edom’s rocky topography mimicked Edom’s pride. The height of the mountain fortress that provided their security only emphasizes the height from which Edom would fall. Edomite princes were among the arrogant rulers of the nations (Ezek 32:29; cp. Gen 36; 1 Chr 1:43-54).<\/p>","content_en":"1:2-4<\/strong> I will cut you down:<\/em> Several messages of judgment rehearse Edom’s specific sins against Israel (1:10-14; Jer 49:7-22; Ezek 25:12-14; 36:5;). Edom frequently appears among the nations that opposed Israel and the Lord (Isa 34; Ezek 35–36; Amos 9:1-15). • down to size among the nations . . . your own pride:<\/em> Edom’s rocky topography mimicked Edom’s pride. The height of the mountain fortress that provided their security only emphasizes the height from which Edom would fall. Edomite princes were among the arrogant rulers of the nations (Ezek 32:29; cp. Gen 36; 1 Chr 1:43-54).<\/p>","summary_ro":"1:2-4 I will cut you down: Several messages of judgment rehearse Edom’s specific sins against Israel (1:10-14; Jer 49:7-22; Ezek 25:12-14; 36:5;). Edom frequently appears among the nations that opposed Israel and the Lord (Isa 34; Ezek 35–36; Amos 9:1-15). • down to size among the nations . . . your own pride: Edom’s rocky topography mimicked Edom’s pride. The height of the mountain fortress that provided their security only emphasizes the height from which Edom would fall. Edomite princes we...","summary_en":"1:2-4 I will cut you down: Several messages of judgment rehearse Edom’s specific sins against Israel (1:10-14; Jer 49:7-22; Ezek 25:12-14; 36:5;). Edom frequently appears among the nations that opposed Israel and the Lord (Isa 34; Ezek 35–36; Amos 9:1-15). • down to size among the nations . . . your own pride: Edom’s rocky topography mimicked Edom’s pride. The height of the mountain fortress that provided their security only emphasizes the height from which Edom would fall. Edomite princes we...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":109263,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Obadia 1:2","title_en":"Study Note: Obadia 1:2","content_ro":"1:2-4<\/strong> I will cut you down:<\/em> Several messages of judgment rehearse Edom’s specific sins against Israel (1:10-14; Jer 49:7-22; Ezek 25:12-14; 36:5;). Edom frequently appears among the nations that opposed Israel and the Lord (Isa 34; Ezek 35–36; Amos 9:1-15). • down to size among the nations . . . your own pride:<\/em> Edom’s rocky topography mimicked Edom’s pride. The height of the mountain fortress that provided their security only emphasizes the height from which Edom would fall. Edomite princes were among the arrogant rulers of the nations (Ezek 32:29; cp. Gen 36; 1 Chr 1:43-54).<\/p>","content_en":"1:2-4<\/strong> I will cut you down:<\/em> Several messages of judgment rehearse Edom’s specific sins against Israel (1:10-14; Jer 49:7-22; Ezek 25:12-14; 36:5;). Edom frequently appears among the nations that opposed Israel and the Lord (Isa 34; Ezek 35–36; Amos 9:1-15). • down to size among the nations . . . your own pride:<\/em> Edom’s rocky topography mimicked Edom’s pride. The height of the mountain fortress that provided their security only emphasizes the height from which Edom would fall. Edomite princes were among the arrogant rulers of the nations (Ezek 32:29; cp. Gen 36; 1 Chr 1:43-54).<\/p>","summary_ro":"1:2-4 I will cut you down: Several messages of judgment rehearse Edom’s specific sins against Israel (1:10-14; Jer 49:7-22; Ezek 25:12-14; 36:5;). Edom frequently appears among the nations that opposed Israel and the Lord (Isa 34; Ezek 35–36; Amos 9:1-15). • down to size among the nations . . . your own pride: Edom’s rocky topography mimicked Edom’s pride. The height of the mountain fortress that provided their security only emphasizes the height from which Edom would fall. Edomite princes we...","summary_en":"1:2-4 I will cut you down: Several messages of judgment rehearse Edom’s specific sins against Israel (1:10-14; Jer 49:7-22; Ezek 25:12-14; 36:5;). Edom frequently appears among the nations that opposed Israel and the Lord (Isa 34; Ezek 35–36; Amos 9:1-15). • down to size among the nations . . . your own pride: Edom’s rocky topography mimicked Edom’s pride. The height of the mountain fortress that provided their security only emphasizes the height from which Edom would fall. Edomite princes we...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":136889,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Obadia 1:2","title_en":"Study Note: Obadia 1:2","content_ro":"1:2-4<\/strong> I will cut you down:<\/em> Several messages of judgment rehearse Edom’s specific sins against Israel (1:10-14; Jer 49:7-22; Ezek 25:12-14; 36:5;). Edom frequently appears among the nations that opposed Israel and the Lord (Isa 34; Ezek 35–36; Amos 9:1-15). • down to size among the nations . . . your own pride:<\/em> Edom’s rocky topography mimicked Edom’s pride. The height of the mountain fortress that provided their security only emphasizes the height from which Edom would fall. Edomite princes were among the arrogant rulers of the nations (Ezek 32:29; cp. Gen 36; 1 Chr 1:43-54).<\/p>","content_en":"1:2-4<\/strong> I will cut you down:<\/em> Several messages of judgment rehearse Edom’s specific sins against Israel (1:10-14; Jer 49:7-22; Ezek 25:12-14; 36:5;). Edom frequently appears among the nations that opposed Israel and the Lord (Isa 34; Ezek 35–36; Amos 9:1-15). • down to size among the nations . . . your own pride:<\/em> Edom’s rocky topography mimicked Edom’s pride. The height of the mountain fortress that provided their security only emphasizes the height from which Edom would fall. Edomite princes were among the arrogant rulers of the nations (Ezek 32:29; cp. Gen 36; 1 Chr 1:43-54).<\/p>","summary_ro":"1:2-4 I will cut you down: Several messages of judgment rehearse Edom’s specific sins against Israel (1:10-14; Jer 49:7-22; Ezek 25:12-14; 36:5;). Edom frequently appears among the nations that opposed Israel and the Lord (Isa 34; Ezek 35–36; Amos 9:1-15). • down to size among the nations . . . your own pride: Edom’s rocky topography mimicked Edom’s pride. The height of the mountain fortress that provided their security only emphasizes the height from which Edom would fall. Edomite princes we...","summary_en":"1:2-4 I will cut you down: Several messages of judgment rehearse Edom’s specific sins against Israel (1:10-14; Jer 49:7-22; Ezek 25:12-14; 36:5;). Edom frequently appears among the nations that opposed Israel and the Lord (Isa 34; Ezek 35–36; Amos 9:1-15). • down to size among the nations . . . your own pride: Edom’s rocky topography mimicked Edom’s pride. The height of the mountain fortress that provided their security only emphasizes the height from which Edom would fall. Edomite princes we...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"3":[{"id":28049,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Obadiah","title_en":"Book of Obadiah","content_ro":"<h3>OBADIAH, Book of<\/h3>\nFourth book of the Minor Prophets; shortest book in the OT.<\/p>\nPreview<\/p>\n• Author<\/p>\n• Background<\/p>\n• Content<\/p>\n• Theological Significance<\/p>\nAuthor<\/p>\nPractically nothing is known about Obadiah the prophet. Not even the name of his father or his home region is given in the superscription (Ob 1:1).<\/p>\nBackground<\/p>\nIt would seem likely that Obadiah came from Judah, because he expresses deep concern over the inroads made into his land by the Edomites in the day of Judah’s destruction (v 12). He probably had his vision concerning Edom (v 1) shortly before the fall of Jerusalem and the devastation of Judah by Nebuchadnezzar in 586 BC<\/span>. Nebuchadnezzar may have invaded Edom in 582 BC<\/span>, although no certain reference to such an invasion exists. The Babylonian king Nabonidus stayed at Teima for several years, and the town of Tell el Kheleifeh near the Gulf of Aqaba flourished early in the century. However, Edom entered a period of decline in the sixth century BC<\/span>, due to interference from its trading partners from Arabia and the south, such as Teima and Dedan.<\/p>\nContent<\/p>\nEdom’s fall is announced by the prophet (vv 1-4). Evidently, a coalition of neighboring Arab tribes was conspiring to attack Edom, which added weight to his message (v 1). Little did these tribes know that their planned assault on Edom was part of the divine plan.<\/p>\nEdom’s destruction is declared (vv 2-9) and its actual downfall is described (vv 2-4). Edom, apparently strong and safe in the rocky bastion in the high mountains (v 3), would be brought low (v 4). Edom’s overthrow would be complete (vv 5-6). As thieves and marauders ravage a place by night, so Edom would be stripped, its houses and vineyards plundered. Edom would know no merciful alleviation as sometimes happens when robbers raid a house. Even allies would prove treacherous (v 7), confederates would deceive, and guests would set snares. Taken by surprise, Edom would fall an easy prey. When the day of Edom’s doom came, the wise would be destroyed (v 8) and soldiers demoralized and slaughtered (v 9).<\/p>\nEdom’s wrongdoing is spelled out (vv 10-15). Edom showed ill will toward Judah on the day when the Babylonians attacked. Rather than helping Judah, Edom stood aloof and behaved like one of Judah’s foes. To make matters worse, Edom gloated over Judah’s misfortune, jeered at the people, and laid hands on their property. Edom collaborated with Babylon, cutting off Judah’s refugees from escape and handing them over to Judah’s enemies. Such deeds would return to Edom.<\/p>\nOn the Day of the Lord (vv 15-21), guilty Edom would be caught up in the wider scale of God’s judgment on all nations. Beyond the day of disaster endured by Jerusalem in 586 BC<\/span> stood another day, a day of vindication and judgment in Israel’s favor.<\/p>\nPositively, the remnant of Judah (vv 17, 21) would be preserved; the sacred site, Mt Zion, would be rehabilitated; and the Edomites would come under the control of the remnant of Israel. Like a fire, Israel would consume the stubble of Edom (v 18) and regain lost territories (vv 19-20).<\/p>\nTheological Significance<\/p>\nTheologically, the prophecy stresses divine sovereignty in the midst of the cruel invasion of Judah’s restricted sovereignty. The Lord of history works out his purposes in the midst of past and present events. In the future, he would execute judgment on Israel’s foes. Zion would be reestablished as the proud capital of a glorious nation, freed from pagan defilement forever.<\/p>\nSee also<\/em> Israel, History of; Prophecy; Prophet, Prophetess.<\/p>","content_en":"<h3>OBADIAH, Book of<\/h3>\nFourth book of the Minor Prophets; shortest book in the OT.<\/p>\nPreview<\/p>\n• Author<\/p>\n• Background<\/p>\n• Content<\/p>\n• Theological Significance<\/p>\nAuthor<\/p>\nPractically nothing is known about Obadiah the prophet. Not even the name of his father or his home region is given in the superscription (Ob 1:1).<\/p>\nBackground<\/p>\nIt would seem likely that Obadiah came from Judah, because he expresses deep concern over the inroads made into his land by the Edomites in the day of Judah’s destruction (v 12). He probably had his vision concerning Edom (v 1) shortly before the fall of Jerusalem and the devastation of Judah by Nebuchadnezzar in 586 BC<\/span>. Nebuchadnezzar may have invaded Edom in 582 BC<\/span>, although no certain reference to such an invasion exists. The Babylonian king Nabonidus stayed at Teima for several years, and the town of Tell el Kheleifeh near the Gulf of Aqaba flourished early in the century. However, Edom entered a period of decline in the sixth century BC<\/span>, due to interference from its trading partners from Arabia and the south, such as Teima and Dedan.<\/p>\nContent<\/p>\nEdom’s fall is announced by the prophet (vv 1-4). Evidently, a coalition of neighboring Arab tribes was conspiring to attack Edom, which added weight to his message (v 1). Little did these tribes know that their planned assault on Edom was part of the divine plan.<\/p>\nEdom’s destruction is declared (vv 2-9) and its actual downfall is described (vv 2-4). Edom, apparently strong and safe in the rocky bastion in the high mountains (v 3), would be brought low (v 4). Edom’s overthrow would be complete (vv 5-6). As thieves and marauders ravage a place by night, so Edom would be stripped, its houses and vineyards plundered. Edom would know no merciful alleviation as sometimes happens when robbers raid a house. Even allies would prove treacherous (v 7), confederates would deceive, and guests would set snares. Taken by surprise, Edom would fall an easy prey. When the day of Edom’s doom came, the wise would be destroyed (v 8) and soldiers demoralized and slaughtered (v 9).<\/p>\nEdom’s wrongdoing is spelled out (vv 10-15). Edom showed ill will toward Judah on the day when the Babylonians attacked. Rather than helping Judah, Edom stood aloof and behaved like one of Judah’s foes. To make matters worse, Edom gloated over Judah’s misfortune, jeered at the people, and laid hands on their property. Edom collaborated with Babylon, cutting off Judah’s refugees from escape and handing them over to Judah’s enemies. Such deeds would return to Edom.<\/p>\nOn the Day of the Lord (vv 15-21), guilty Edom would be caught up in the wider scale of God’s judgment on all nations. Beyond the day of disaster endured by Jerusalem in 586 BC<\/span> stood another day, a day of vindication and judgment in Israel’s favor.<\/p>\nPositively, the remnant of Judah (vv 17, 21) would be preserved; the sacred site, Mt Zion, would be rehabilitated; and the Edomites would come under the control of the remnant of Israel. Like a fire, Israel would consume the stubble of Edom (v 18) and regain lost territories (vv 19-20).<\/p>\nTheological Significance<\/p>\nTheologically, the prophecy stresses divine sovereignty in the midst of the cruel invasion of Judah’s restricted sovereignty. The Lord of history works out his purposes in the midst of past and present events. In the future, he would execute judgment on Israel’s foes. Zion would be reestablished as the proud capital of a glorious nation, freed from pagan defilement forever.<\/p>\nSee also<\/em> Israel, History of; Prophecy; Prophet, Prophetess.<\/p>","summary_ro":"OBADIAH, Book of Fourth book of the Minor Prophets; shortest book in the OT. Preview • Author • Background • Content • Theological Significance Author Practically nothing is known about Obadiah the prophet. Not even the name of his father or his home region is given in the superscription (Ob 1:1). Background It would seem likely that Obadiah came from Judah, because he expresses deep concern over the inroads made into his land by the Edomites in the day of Judah’s destruction (v 12). He proba...","summary_en":"OBADIAH, Book of Fourth book of the Minor Prophets; shortest book in the OT. Preview • Author • Background • Content • Theological Significance Author Practically nothing is known about Obadiah the prophet. Not even the name of his father or his home region is given in the superscription (Ob 1:1). Background It would seem likely that Obadiah came from Judah, because he expresses deep concern over the inroads made into his land by the Edomites in the day of Judah’s destruction (v 12). He proba...","source":"Articles\/O.xml","external_url":null,"has_map":false,"has_picture":false}],"4":[{"id":5038,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Birds","title_en":"Birds","content_ro":"<h3>BIRDS<\/h3>\n\nFeathered vertebrates of the class Aves. Over 8,000 species of birds are known. Approximately 400 species are found in the Holy Land and about 40 are mentioned in Scripture.<\/p>\nModern scientists classify organisms on the basis of internal and external structure, but the biblical writers generally classified organisms according to habitat. Thus, in the Bible, bats are listed with birds as creatures of the air (Lv 11:19; Dt 14:18).<\/p>\nPrecise identification of biblical birds is often difficult or impossible. The biblical languages were not highly specialized scientific languages. People in biblical times generally knew the difference between similar animals now categorized as separate species. For birds, however, they frequently used poetic, descriptive terms. Biblical scholars attempt to overcome the difficulties in identification by comparing the Hebrew words with similar words in related languages and by attention to the habitat, habits, and characteristics attributed to the birds in Scripture. Nevertheless, different scholars sometimes arrive at different identifications.<\/p>\nBiblical References to Birds<\/p>\nThe Bible refers to birds both in literal and figurative senses. The biblical writers were keen observers of nature, their awareness of birds and bird life being reflected in many passages. They asserted that God knows all the birds (Ps 50:11) and cares for them (Mt 10:29). They saw God’s covenant with Noah after the flood, his promise never to destroy life again by flood, as extending even to the birds and animals (Gn 9:10).<\/p>\nThe Mosaic law declared many birds “unclean,” mostly species that were scavengers or predators, or inhabited waste places. Centuries later the early Christians came to regard unclean species as clean by God’s decree, revealed in the apostle Peter’s vision (Acts 10:12). Other birds, like quail, sustained the Israelites in their wanderings (Ex 16:13). The Law prescribed birds as sacrifices for a firstborn child (Lk 2:24), for a Nazirite vow (Nm 6:10), for cleansing a leper (Lv 14:22), and as a burnt offering and sin offering (12:8).<\/p>\nBirds are easily subject to extinction, especially through human activity. God required the Israelites to practice conservation to prevent any birds from becoming extinct in the Holy Land, both for the birds’ sake and so the Israelites would have a continuous source of food. The Law allowed foraging Israelites to take eggs or the young from a bird’s nest, but they were not permitted to kill both a mother bird and her young (Dt 22:6).<\/p>\nBiblical writers turned to nature frequently for illustrations of divine principles or human characteristics. Comparisons of humans to birds sometimes carry a sense of lowness, as when King Nebuchadnezzar developed claws like a bird in his madness (Dn 4:33), or when Job remarked that birds did not know the source of wisdom (Jb 28:21). In Jesus’ parable of the sower, the birds that ate the seed scattered by the wayside may represent indifference and a lack of spiritual understanding (Mt 13:4).<\/p>\nScripture also contains sympathetic images of the plight of birds. A lonely man praying was likened to a lonely bird on a housetop (Ps 102:7). If someone was unjustly hunted by his enemies, he would understand a hunted bird’s plight (Lam 3:52). Birds were said to be affected by curses on evildoers as they fled from Jerusalem or from the face of the earth (Jer 9:10; Zep 1:3).<\/p>\nIn spite of such misfortune visited upon birds, Scripture affirms that, like other creatures, they are cared for and delighted in by God (Ps 50:11; Mt 6:26; 10:29). Both Pharaoh and Nebuchadnezzar were compared to a tree that gives shelter to the birds (Ez 31:6; Dn 4:12; cf. 2:38). Human power, however, fails eventually as when the tree representing Nebuchadnezzar was cut down, forcing the birds to flee (Dn 4:14). God’s protection, by contrast, is unfailing. Jesus likened the kingdom of God to a mustard seed, growing to become a shelter for birds (Mt 13:32). God provides a habitation for birds (Ps 104:12), although Jesus, the Son of Man, had nowhere to rest his head (Mt 8:20).<\/p>\nBirds were considered evidence of God’s handiwork (Jb 12:7). Bird lore provided examples of good sense in learning from a mistake (Prv 1:17; 6:5) and of bad judgment in failing to avoid the snares of immorality (7:23). Birds and other creatures could be tamed, unlike the wicked human tongue (Jas 3:7). Birds flying without alighting were an image of an undeserved curse (Prv 26:2). Without trust in God, people might be forced by evil to flee like a bird to the mountains (Ps 11:1). Birdsong was said to bring joy (Sg 2:12). The return of God’s people to the Promised Land would be like birds returning (Hos 11:11). Jesus expressed his love for Jerusalem by saying that he longed to gather his people to himself as a hen gathers her brood under her wing (Mt 23:37).<\/p>\nFinally, birds were occasionally regarded as ominous signs. For example, Pharaoh’s baker learned of impending death because in a dream birds ate the food from a basket on his head (Gn 40:17). Solomon warned against cursing the king, even in private, because “a little bird may tell them what you said” (Eccl 10:20). A vivid biblical image is that of scavenging, carrion-eating birds consuming the bodies of evildoers. To the Israelites, such a desecration of humanity was an image of ultimate horror (Dt 28:26; 1 Sm 17:44; Is 46:11; Jer 7:33; 12:9; Ez 29:5; 39:4; Rv 19:17, 21).<\/p>\nIndividual Species<\/p>\nBittern<\/p>\nLong-legged wading bird (Botaurus stellaris)<\/em> similar to the heron, but with shorter legs and a smaller, more compact body. Bitterns inhabit marshes, where it is easy for them to hide with their natural camouflage. A bittern’s mottled plumage of barred brown and black so duplicates the color and shape of swamp vegetation that at times the bird seems to disappear before the observer’s eyes. The neck is covered with long, soft feathers, making it appear disproportionately heavy. Bitterns are wary and solitary. During mating season the bittern’s larynx is modified to produce a mysterious-sounding cry. The body twists in an unusual manner in harmony with the notes. Bitterns nest alone in grassy marshes. Because they are shy, they have become symbols of places of desolation and loneliness.<\/p>\nThere is some question as to whether the bittern is actually mentioned in the Bible. The kjv<\/span> has “bittern” in three places (Is 14:23; 34:11; Zep 2:14). Many biblical scholars believe the Hebrew word in those verses refers not to the bittern but to the hedgehog (Is 14:23; Zep 2:14, rsv<\/span>) or porcupine (Is 34:11, rsv<\/span>). The Hebrew word is similar to an Arabic word meaning “porcupine.” Other scholars point out that the references suggest a bird rather than a mammal, especially Zephaniah 2:14, which speaks of the creature making its “lodge in her capitals” (i.e., above Nineveh’s doorposts). Bitterns are particularly abundant in the swamps of the Tigris River (near Nineveh). The bittern’s characteristics may fit the references in the three passages better than do the hedgehog’s.<\/p>\nSee also<\/em> Hedgehog; Animals (Porcupine).<\/p>\nBuzzard<\/p>\nHawklike soaring bird (Buteo vulgaris<\/em> or Buteo ferox).<\/em> It resembles the kite, though its tail is straight and not cleft. It is mentioned in the list of unclean birds (Dt 14:13). But other translations render the word as “glede” (kjv<\/span>) or “kite” (nasb<\/span>, neb<\/span>). The parallel list in Leviticus 11, however, substitutes “kite” (rsv<\/span>, nasb<\/span>, neb<\/span>) or “vulture” (kjv<\/span>) for “buzzard.” Thus, it is difficult to determine whether the buzzard is actually mentioned in the Bible, even though it is a common resident of Israel.<\/p>\nLike other great soaring birds, the buzzard is noted for its sharp eyesight, and may be the bird mentioned for that quality in Job 28:7 (variously translated “falcon,” “eagle,” or “vulture”). It will trail its prey for hours, and has a remarkable ability to see a carcass on which it descends to feed. Somewhat larger than the common buzzard is the long-legged buzzard, found in Israel, western Asia, and Syria.<\/p>\nSee also<\/em> Kestrel; Kite; Vulture (below).<\/p>\nCormorant<\/p>\nLarge, black gooselike bird (Phalacrocorax carbo),<\/em> repeatedly depicted in art from Egypt and the Holy Land. Its length varies from 19 to 40 inches (48.3 to 101.6 centimeters). Its feet have webs between all four toes. The feet, attached far back on the body, serve as propellers when the cormorant dives to catch its meal of fish, crustacea, or amphibia. The long bill is curved at the tip, and under the bill is a sac in which the cormorant keeps the captured fish.<\/p>\nCormorants live in large companies, making nests of sticks and other vegetation that they carry to trees or to rocky shelves near coasts. Up to four eggs are incubated, and the young are fed by both parents.<\/p>\nThe cormorant frequents swamps around the Sea of Galilee, Lake Huleh (the waters of Merom), and the Mediterranean coast. Its Hebrew name originally denoted the “hurling down” of the bird at its prey. Cormorants dive into deep water and sometimes seem to zoom beneath the surface in their hunt for fish. The cormorant’s greed is proverbial. It was ceremonially unclean for the Israelites (Lv 11:17; Dt 14:17).<\/p>\nSee also<\/em> Pelican (below).<\/p>\nCrane<\/p>\nTall wading birds (Grus grus)<\/em> resembling storks and herons but with shorter talons. The plumage has a silvery gloss and the tail feathers are wavy. Large flocks of cranes flying in wedge-shaped formations pass over the Holy Land during the daylight hours each fall on their way to Africa from the northern countries of Europe and again in the spring when they return north to breed. Migratory flocks may number as many as 2,000 birds. Jeremiah 8:7 refers to the crane’s migratory habits.<\/p>\nThe usual call of the crane is best described as a bellow, but during migratory flight they emit a chattering sound that may be referred to in Isaiah 38:14. Cranes have remarkably powerful voices, their calls seeming to carry for miles. Migrating flocks usually have a flock leader who does the calling.<\/p>\nA crane’s height may reach 40 to 60 inches (101.6 to 152.4 centimeters). Except for the ostrich, the crane is the tallest bird ever to inhabit the Holy Land. A crane’s wingspread may exceed 90 inches (228.6 centimeters). The overall color is steel gray; the head and neck are black with a longitudinal white stripe. The crane feeds on land rather than in shallow water. It feeds primarily on grass and grain yet may devour insects, snakes, small alligators, frogs, and worms, using its long, powerful bill as a sharp hammer for killing such creatures.<\/p>\nThe crane usually nests in solitary places, often in shallow water or nearby. Its nest is a mass of vegetation, holding two or three eggs that are light-colored with darker spots.<\/p>\nCuckoo<\/p>\nSmall, drab brown bird known for its parasitic habits. The term the kjv<\/span> used in Leviticus 11:16 and Deuteronomy 14:15 may refer either to the common cuckoo (Cuculus canorus)<\/em> or to the great spotted cuckoo (Clamator glandarius).<\/em> The bird acts as a brood parasite, laying its eggs in the nest of another species after pushing out one of the eggs of the host species. The young cuckoo hatches before the young of the host species and evicts the other young. The foster parents raise it as their own.<\/p>\nThe cuckoo, an insect eater, is considered ritually unclean in Scripture, which might imply that it is a predator or carrion-eater. For that reason some believe the Hebrew word actually refers to the seagull or sea mew rather than the cuckoo. Gulls, terns, and petrels are all common on the seashore and lakes of the Holy Land.<\/p>\nOther scholars believe that the Hebrew word refers not to the cuckoo but to one of the owls, possibly the long-eared owl.<\/p>\nSee also<\/em> Owl; Seagull (below).<\/p>\nEagle<\/p>\nLarge bird of prey, genus Aquila.<\/em> Vultures were often confused with eagles, making identification of the biblical birds difficult. Eagles’ heads are not bald as are the heads of vultures, but from a distance they appear similar. It is possible that the Hebrew word translated “eagle” (which literally means “to tear with the beak”) may have referred to all large birds of prey, eagles and vultures alike. A number of references to the eagle in Scripture are actually references to the griffon vulture (e.g., Hos 8:1; perhaps Mt 24:28). In certain passages, however, the true eagle may be meant.<\/p>\nThe Holy Land has several varieties of eagle, including the imperial eagle (Aquila heliaca)<\/em> and the less common golden eagle (Aquila chrysaetos).<\/em> These birds are powerfully built with strong wings; their movements reveal suppleness and strength. A distinctive hooked beak, which enhances the eagle’s dignified and somewhat ferocious appearance, provides it with an effective instrument for tearing and killing prey. Short, powerful legs and prehensile claws enable an eagle to apply an almost unbreakable grip on a struggling victim. The strong talons have sharp points and edges. The eagle hunts by day.<\/p>\nFor Jeremiah and other prophets, the eagle was the epitome of swiftness. The golden eagle, which can fly three or four miles (5–7 kilometers) in ten minutes, may have evoked the comparisons in 2 Samuel 1:23;Jeremiah 4:13; 49:22; Lamentations 4:19 (kjv<\/span>), and Habakkuk 1:8. Moses used a similar comparison to emphasize the sudden striking power of a hostile enemy (Dt 28:49). The author of Proverbs, observing the high altitude to which the eagle soars, applied that image to the human situation (Prv 23:4-5; cf. Rv 12:14).<\/p>\nThe eagle’s strength and invincibility were mentioned often with reference to powerful nations attacking Israel. The prophet Ezekiel described Nebuchadnezzar as an eagle (Ez 17:3). Both the Babylonians and Assyrians frequently depicted the eagle in their art, especially as a deity with a man’s body and an eagle’s head. Nebuchadnezzar even had an experience of temporary insanity in which “his hair grew as long as eagles’ feathers, and his nails were like birds’ claws” (Dn 4:33, rsv<\/span>).<\/p>\nThe eagle builds its nest on inaccessible mountain peaks or at the top of the tallest trees, a fact noted by Jeremiah (Jer 49:16; cf. Jb 39:27-28; Ob 1:4). The brood consists of two or occasionally three eggs. Only the female sits on the nest, but the young eaglets are fed by both parents. Eagles are devoted to their offspring and train them with great care in the art of flying. Some commentators interpret Exodus 19:4 and Deuteronomy 32:11 as evidence of the eagle’s practice of catching its young on its wings. There is virtually no evidence from observation, however, that any eagle can perform such a feat. In some versions the wording avoids a direct statement that eagles bear their young on their wings.<\/p>\nSome eagles in captivity have lived to an age of over 100 years. This remarkable longevity caused the psalmist to speak of the eagle whose youth is renewed (Ps 103:5). Confronted by its impressive qualities, biblical authors observed the eagle with awe and wonder (Jb 39:27-30; Prv 30:18-19). Those awesome qualities also contributed to several prophetic visions, including Ezekiel’s vision of a creature with an eagle’s face (Ez 1:10) and the apostle John’s vision of a holy beast like a flying eagle (Rv 4:7).<\/p>\nSee also<\/em> Vulture (below).<\/p>\nFowl, Domestic<\/p>\nDomesticated poultry (Gallus gallus domesticus),<\/em> probably derived from the red jungle fowl of India. They seem to have been known already in OT times (Prv 30:31). A seal of Jaazaniah (see 2 Kgs 25:23), dating from about 600 BC<\/span>, bears the image of a fighting cock. A reference to fowls or poultry for Nehemiah’s table, however, may be to wild game rather than domestic fowl (Neh 5:18).<\/p>\nPoultry symbolized fertility, and the Jews carried a cock and hen in front of bridal couples at weddings. The motherly concern of hens gathering their broods was familiar to Jesus’ hearers (Mt 23:37; Lk 13:34).<\/p>\nSince roosters habitually crow an hour or two before dawn, the third watch of the night, from midnight to 3:00 am<\/span>, was known as the cockcrow. According to the Talmud (a commentary on Jewish law), keeping chickens was prohibited in Jerusalem in NT times to prevent the insects and larvae that breed in chicken droppings from contaminating sacrificial flesh. For that reason the cock that Peter heard (Mt 26:34, 74; Lk 22:34, 60-61) probably belonged to Romans living there or to Jews who did not follow Jewish regulations.<\/p>\nGoatsucker or Night Hawk<\/p>\nMigratory bird, dark in color and short-legged, similar to the American whippoorwill. The goatsucker (genus Caprimulgus<\/em>) resembles an owl with a flat head, large eyes, soft plumage, and a noiseless flight. It hunts insects at night, catches them on the wing, and during the day rests on branches. Goatsuckers were so named because they were thought by the ancients to milk goats. According to Leviticus 11:16 and Deuteronomy 14:15, they were ritually unclean. Although some scholars believe that an owl is intended, there seems to be good reason to accept the “night hawk” translation.<\/p>\nGoose<\/p>\nLong-necked, web-footed water birds with waterproof feathers (genus Anser<\/em>). Domestic geese were known to the Greeks of Homer’s day, since they are mentioned in the Odyssey.<\/em> They were domesticated in Egypt perhaps as early as the Old Kingdom (c. 2500 BC<\/span>) and certainly by the time of the New Kingdom (c. 1500– 1100 BC<\/span>). They were used for food and sacrifice. The breeding of geese was widespread in Canaan in biblical times; ivory carvings of the 13th or 12th century BC<\/span> showing geese have been found in excavations at Megiddo in Israel.<\/p>\nMany species of geese spend most of their lives on land even though they are waterfowl; some even build their nests in trees. Wild geese tend to inhabit flatlands and prairies rather than mountainous terrain.<\/p>\nGeese may have graced the table of King Solomon. In 1 Kings 4:23 they are referred to as “fatted fowl,” a term that may also refer to ducks, swans, guineas, pigeons, or other domestic edible birds.<\/p>\nHawk<\/p>\nSmall birds of prey found in the Holy Land. Most references are probably to the sparrow hawk (Accipter nisus).<\/em> This bird is slightly larger than the kestrel, has a grayish-brown back and a white belly with black and brown bars. It has short feathers, long, curved talons, and broad wings, rounded at the outer ends, which enable it to soar on updrafts. The long tail, acting as a rudder, helps the bird change its course swiftly in flight. It is hence very maneuverable in the air when chasing warblers or other small birds. It does not seize its prey on the ground, as does the kestrel, but hunts and attacks small birds in flight. Hawks hunt in the daytime, unlike owls that are adapted for nighttime hunting. With their eyes located on the side of the head, hawks are very keen-sighted. They usually nest in tall trees and their nests are often occupied by the same pair year after year.<\/p>\nThe Egyptians embalmed sparrow hawks and regarded all hawks highly. The god Horus was depicted with the head of a hawk hawk was ceremonially unclean to the Israelites (Lv 11:16; Dt 14:15). It was not a permanent resident of Israel but stopped off as it migrated from north to south. Its southward migration is mentioned in Job 39:26. A reference in Isaiah 34:11 to “hawk” (“cormorant,” kjv<\/span>) is uncertain. See<\/em> Kestrel or Falcon; Kite (below).<\/p>\nHeron<\/p>\nWading bird (genus Ardea<\/em>) with a long, thin neck and long legs. It has a characteristic comblike growth on the inner side of the third toe.<\/p>\nHerons are generally white, blue, green, or gray. They nest together in rookeries, and both parents bring in food for the young. Herons feed on fish, small reptiles, and insects, gulping them down in one swallow. Adults and young migrate in the late fall to warm southern climates. The white heron attains a length of more than 3 feet (.9 meter), whereas the dwarf heron is only about 22 inches (55.9 centimeters) long.<\/p>\nAt least seven varieties of heron are reported in the Holy Land. The white ibis, or buff-backed heron (Buphus russatus<\/em>), was probably the most common species. The purple heron (Ardea purpureus)<\/em> is a summer breeder found in all parts of the Holy Land where there is standing water.<\/p>\nThe blue-gray heron (Ardea cinerea<\/em>) winters in southern Europe and North Africa, migrating to northern Europe in the early spring. In Israel it builds its winter nest near water, in swamps and along riverbanks, where it feeds on fish and frogs. It will stand patiently in the water for hours, and then suddenly its long, pointed beak darts down with lightning speed to catch its prey. Often the blue-gray heron builds its nest in a tall tree to which it may return year after year.<\/p>\nAccording to Leviticus 11:19 and Deuteronomy 14:18, the heron was ceremonially unclean to the Israelites. Some scholars believe those references are to the cormorant, but most scholars think they refer to one of the herons.<\/p>\nSee also<\/em> Cormorant (above).<\/p>\nHoopoe<\/p>\nOne of the Holy Land’s most beautiful birds (Upupa epops<\/em>). It has vividly colored plumage, a lovely crown-shaped crest that becomes erect when the bird is alarmed, and a long, slender curved bill. The pinkish-brown hoopoe is about 11 inches (27.9 centimeters) long, with black and white bands on its back, tail, and wings. Hoopoes are basically desert-dwelling birds.<\/p>\nThe name “hoopoe” is derived from the sound of the bird’s call. To emit the sound, the neck feathers are puffed up and the head snapped in the air. When on the ground, the bird hammers its beak into the earth.<\/p>\nThe hoopoe arrives in the Holy Land in February, breeds in the summer, and leaves in September. It was held in religious reverence by the Egyptians. It was listed as ritually unclean (Lv 11:19; Dt 14:18), probably because it searches for grubs and small insects in such unsanitary places as dunghills.<\/p>\nIbis<\/p>\nWading bird (Threskiornis aethiopica<\/em>) presently unknown in the Holy Land but possibly known there in biblical times. It was well known in ancient Egypt, where it was sacred to the god Thoth. Today it has practically vanished with the disappearance of swamps along the Nile.<\/p>\nThere is some question as to whether the ibis is meant in Leviticus 11:17, where it is classified as ceremonially unclean. The same Hebrew word in Deuteronomy 14:16 and Isaiah 34:11 is translated “great owl,” a translation preferred by most scholars.<\/p>\nSee also<\/em> Owl, Great (below).<\/p>\nKestrel or Falcon<\/p>\nSmall hawk (Falco tinnunculus<\/em>) about a foot (30.5 centimeters) long with brown, black, and yellow feathers on its breast. It was abundant in the Holy Land in villages and in the countryside, nesting on rooftops and among rocks. Like most hawks, the kestrel is able to hover and float in midair and then swoop down on its prey, seizing it with sharp, hooklike talons. It feeds largely on mice, small reptiles, and insects.<\/p>\nEmbalmed kestrels have been found in ancient Egyptian tombs. The Egyptians also embalmed the hunting kestrel (Falco cherug),<\/em> which can be tamed and trained to hunt rabbits and other small game. Falconry (hunting with hawks of various species) was well known among the ancients and is still practiced today. That the Assyrians were familiar with falconry is seen in the records of Ashurbanipal. Because the kestrel is a predator, it was ceremonially unclean (Lv 11:14). Some translations render the word as “kite” (Lv 11:14, kjv<\/span>; Dt 14:13, kjv<\/span>, rsv<\/span>), an illustration of the difficulty of identifying biblical birds precisely.<\/p>\nSee also<\/em> Kite or Glede (below).<\/p>\nKite or Glede<\/p>\nLarge bird of prey (Milvus milvus).<\/em> The average length of the kite is about 19 inches (48.3 centimeters). The upper part is generally dark, but the belly is white. Kites nest high in trees and build nests of vegetation, including sticks. They rarely have more than two or three young, which they feed on snakes, grasshoppers, and so on. Sometimes kites are called snake hawks.<\/p>\nThe kite is a migratory bird that stays in Israel during the summer, especially in the mountains of southern Judea, in the trackless wastes west of the Dead Sea, and in the wilderness of Beersheba.<\/p>\nThe red kite or glede is a medium-sized bird of prey. The edges of the upper part of the bill overlap with the lower one, forming sharp scissors. The tail is forked or cleft like that of a fish. Its loud cry often includes sharp whistling notes. Other Holy Land species include the black kite (Milvus migrans)<\/em> and the black-winged kite (Elanus caeruleus).<\/em><\/p>\nThe kite is listed among the unclean birds in Mosaic law (Lv 11:14; Dt 14:13), but the precise identification of the birds mentioned there is disputed by some scholars and translators.<\/p>\nSee also<\/em> Buzzard; Kestrel or Falcon (above).<\/p>\n\nLammergeier<\/p>\nLargest of the vultures and less common than the other members of the family. It is grayish brown with white streaks and has a black tuft of stiff hairs in the facial area that gives it the name “bearded vulture.” Another name for it is “lamb vulture.”<\/p>\nThe lammergeier (Gypaetus barbatus)<\/em> has a unique way of killing its prey; since its beak is not particularly powerful it carries its victim high in the air and then drops it on rocks.<\/p>\nThe lammergeier is especially partial to tortoises and to marrow bone. After jackals and smaller vultures have reduced a carcass to bone, the lammergeier crushes the bones to obtain the marrow, or swallows the pieces intact. Hence it is also known as the ossifrage, from a Latin word meaning “bone crusher.” The lammergeier was unclean in Mosaic law (Lv 11:13; Dt 14:13; both translated “vulture” in nlt<\/span> and “ossifrage” in kjv<\/span>).<\/p>\nSee also<\/em> Vulture (below).<\/p>\nOstrich<\/p>\nTwo-toed, swift-running, flightless bird (Struthio camelus<\/em>) that lives in deserts or in areas covered with stunted bushes.<\/p>\nIn biblical times ostriches ranged as far north as Syria and were found over the entire wasteland of the Negev Desert, but they have since become extinct there. Its Hebrew name means “daughter of the desert.” It is the largest of all living birds, attaining a height of about 10 feet (3 meters) and a weight of 175 pounds (79.5 kilograms), though some males may weigh as much as 300 pounds (136.4 kilograms). The female is considerably smaller. Powerful thighs and long legs give the ostrich great speed, reported to be as high as 40 mph<\/span> (64 kph<\/span>).<\/p>\nThe ostrich is omnivorous. It eats grass, fruits, small mammals, birds, snakes, and lizards, as well as large pebbles that assist in the breakdown of food in its gizzard. The ostrich is hunted, but its eggs are generally more sought after than the bird itself. The empty shells are traded throughout the Mediterranean area for use as utensils, or when broken up as raw material for beads. The eggs—as many as 25 in one clutch—are laid in a shallow nest of sand, with some left uncovered. They may appear to be neglected by day, but only because they are ordinarily incubated at night. The cock does most of the incubating; the female participates only during cold days. The strong, thick eggshell protects the embryo from the heat of the desert.<\/p>\nOccasionally the ostrich is used for riding or even for pulling small carts. Ostrich feathers are in great demand. Ostrich plumes graced ancient royal courts as fans. An ivory-handled fan of Pharaoh Tutankhamen (King Tut) had lovely ostrich plumes. The plumes are white in the male and brownish gray in the female. The reputation of the ostrich for stupidity comes from its behavior when hunted and cornered; it fails to take evasive action even when doing so would save it. In open country, however, it is very wary and runs at great speed to escape. In contrast to the partridge, an ostrich will run away from its eggs and chicks when pursued.<\/p>\nMost biblical references to ostriches emphasize their negative characteristics. They were regarded as unclean in Jewish law (Lv 11:16; Dt 14:15). Several references associate ostriches with images of wilderness and desolation (Jb 30:29; Is 13:21; 34:13; 43:20; Jer 50:39). Their night cry, which has been compared to an ox’s lowing in pain, is referred to in Micah 1:8. Biblical writers also noted the apparent indifference of the ostrich to its brood (Jb 39:13-18; Lam 4:3).<\/p>\nOwl<\/p>\nNocturnal birds (order Strigiformes) with large heads and large, forward-looking eyes. Their wing and tail feathers are soft as velvet, helping to make their flight noiseless. The owl’s body is small and slender, about the size of a pigeon, but it appears bulky because of the thick covering of feathers. Owls have been considered bearers of misfortune and omens of disaster. In the Near East, owls now live in temple ruins and pyramids in Egypt, and in rock-hewn graves, ruins, and caves on both sides of the Jordan River in Israel. They seldom come near inhabited dwellings.<\/p>\nOwls have excellent night vision, which they use to capture rodents or other animals. Although unusually large, the owl’s eyes are almost useless in the daylight because the light dazzles them. The owl is able to swallow its prey whole because of its elastic esophagus. Indigestible hair and bones are regurgitated as pellets. The bill is short but sharply hooked.<\/p>\nOwls may lay up to ten eggs. The young are cared for on the nest by both parents. Both adults and young tend to remain in the area in which they were hatched. Eight species of owls are found in the Holy Land, of which five are plentiful. It is difficult, however, to identify a particular species with any of the four Hebrew words translated “owl” in Scripture. A fifth word translated “owl” (kjv<\/span>) is more appropriately identified with the ostrich (rsv<\/span>). Owls appear in the lists of unclean birds (Lv 11:17; Dt 14:16), and although translations differ, they concur that all species of owls, being predators, are unclean.<\/p>\nSee also<\/em> Ostrich (above); Owl, Barn or White; Owl, Great; Owl, Little; Owl, Scops (below).<\/p>\nOwl, Barn or White<\/p>\nLarge owl (Tyto alloa)<\/em> with a distinct heart-shaped face. It may get its Hebrew name from a snoring sound it makes when breathing in the nest. In flight it emits a frightening screech, and thus is sometimes referred to as the screech owl. Its somewhat sinister features—a large head and wide pop eyes—have led some people to consider it demonic, but they have also inspired another name, the monkey-faced owl. It is a useful bird, however, devouring rodents that raid fields and damage stored grain. Like other owls, it sleeps during the day and hunts at night with a well-developed sense of hearing and sight. Its color is light brownish yellow with a white mask around the eyes and cheeks. The whole leg is covered with feathers that protect it against the bites of struggling victims in its talons.<\/p>\nSome modern translations mention the barn or white owl by name (Lv 11:17, njb<\/span>; 11:18, nasb<\/span>; Dt 14:16, njb<\/span>, nasb<\/span>).<\/p>\nSee also<\/em> Owl (above), Owl, Scops (below).<\/p>\nOwl, Great<\/p>\nLarge owl, standing nearly two feet (60.9 centimeters) tall (Asio otus).<\/em> The color is mouse gray with gray-brown spots and black stripes. As one of its names indicates, it has tufted “ears” and is sometimes called the great horned owl. It feeds on rodents, such as rats and mice. It winters in Israel among ruins and in groves.<\/p>\nThe great owl may be the owl mentioned in the Bible among the birds of desolation that will inhabit devastated Edom (Is 34:11, nasb<\/span> mg). It is also mentioned by name in some translations of the lists of ritually unclean birds (Lv 11:17, kjv<\/span>, nasb<\/span>; Dt 14:16, kjv<\/span>, nasb<\/span>, rsv<\/span>).<\/p>\nOwl, Little<\/p>\nSmallest of all nocturnal birds of prey. Chiefly insectivorous, the little owl (Athene noctua glaux)<\/em> also feeds at times on tiny birds. It is the most common owl in the Holy Land, dwelling among ruins, tombstones, rocks, and thickets (perhaps the owl of Ps 102:6). Its voice sounds like that of a dying person. On occasion it may be observed perched on a rock with its large eyes gazing off into the distance, a pose that the ancients considered a sign of wisdom. The Greeks associated the little owl with the goddess Athena. It is mentioned by name in several translations (Lv 11:17, kjv<\/span>, nasb<\/span>; Dt 14:16, kjv<\/span>, nasb<\/span>, rsv<\/span>).<\/p>\nSee also<\/em> Owl (above).<\/p>\nOwl, Scops<\/p>\nSmall owl (Otus scops)<\/em> distinguished by two horn-shaped crests of hairlike feathers on its head. It perches in an inclined posture and hops and dances like a goat. During the hatching period, the male’s hooting sounds like a moan. The scops owl feeds on insects, rodents, and birds. During invasions of mice or locusts, these owls have appeared in large flocks and helped to destroy the pests. They have been known to attack humans who intrude on their nests. They are well-known inhabitants of Eurasia and Africa.<\/p>\nSome scholars suggest that the scops is the true screech owl, because of its whistling calls that resound through the night. The screech owl is mentioned only once in Scripture (Is 34:14, kjv<\/span>), but that translation is the subject of scholarly debate. Following traditional Jewish mythology, some translations use the Hebrew word (<\/em>lilith<\/span>)<\/em> as a proper name. In Jewish tradition Lilith was a witch-demon who, before Eve’s creation, was Adam’s wife. She became the mother of demons and was thought to attack children during the night; thus the name “Lilith” is translated “night hag” (rsv<\/span>) or “night monster” (nasb<\/span>). Most scholars favoring the mythical interpretation, however, suggest that Isaiah was using a popular legend to evoke a sense of desolation and did not himself believe in the existence of Lilith. There is little support for “screech owl” as an appropriate translation of the name.<\/p>\nSee also<\/em> Owl; Owl, Barn or White (above).<\/p>\nPartridge<\/p>\nMost common game bird in the Holy Land. The partridge resembles a chicken in its basic anatomy but has a less chunky body and a longer tail. Two species of partridge inhabit the Holy Land: the sand partridge (Ammoperdix heyi),<\/em> found near the Dead Sea, in the Jordan River valley, and in the Sinai Desert; and the chukar partridge (Alectoris graeca).<\/em> The sand partridge is a medium-sized bird with yellow feet. The male has sandy-buff plumage, upper tail feathers penciled and barred with brown, and a chestnut and white undersurface. The female is a grayish buff. The chukar partridge resembles the common French partridge of Europe, having a body about 16 inches (40.6 centimeters) long. It is covered with beautiful and radiantly colored feathers.<\/p>\nThe biblical reference (1 Sm 26:20; probably the sand partridge because of the geographical context) alludes to the common method of catching it by chasing. It was also hunted with snares (cf. Ps 91:3) or by hunters hiding in a blind. The fast-running partridge soon becomes exhausted, which enables hunters to run it to the ground and kill it. Nevertheless, by running and jumping, it can ascend very steep cliffs. The bird finds refuge among bushes into which its brownish-green feathers blend protectively. If it were not such a prolific breeder, it would probably have become extinct by being hunted for food.<\/p>\nThe biblical description of the partridge gathering a brood she did not hatch (Jer 17:11) seems to be based on the fact that the hen lays at least two clutches of eggs, one for herself and one for the cock to incubate.<\/p>\n\nPeacock<\/p>\nMember of the quail, partridge, and pheasant family, the peacock (Pavo cristatus)<\/em> is actually the male peafowl. Its mate is properly known as the peahen. The male attracts attention because of a stately, luxurious appearance enhanced by magnificent feathers. The breast is a brilliant metallic blue, and each tail feather has a brilliant eye near the tip. When lowered, the unusually long tail feathers form a train behind the peacock on the ground, giving it an overall length of up to six feet (1.8 meters). The train can also be raised to form a huge fan adorned with the multicolored eyes. During courtship the feathers are raised and vibrated to make a distinct rustling noise. The rather drab peahen lacks the long train.<\/p>\nBecause it is not native to the Holy Land, the peacocks referred to in 1 Kings 10:22 and 2 Chronicles 9:21 are thought by some scholars to be Old World monkeys or baboons brought from east Africa, or guinea hens from the upper Nile River region. There is evidence, however, that the Phoenicians introduced peacocks to the Egyptian pharaoh, perhaps as early as the time of King Solomon. It is possible that Solomon’s trade expeditions ranged as far as India, where the peacock is native. The peacock was also well known to the Greeks and Romans. Alexander the Great prized its beauty and forbade his soldiers to kill the bird.<\/p>\nIn the early Christian church the peacock became a symbol of the immortality promised in the resurrection of Christ. In addition, the eyes of its tail came to represent the all-seeing eye of God.<\/p>\nPelican<\/p>\nLargest of all aquatic birds, considerably larger even than the swan. The pelican (Pelecanus onocrotalus)<\/em> is generally about 50 inches (127 centimeters) long with a 16-inch (40.6-centimeters) beak, the upper part of which is hooked downward at the end, facilitating fish catching. The lower part of the bill supports a yellow pouch extending down the throat. The pouch may hold up to three gallons (11.4 liters) of food (small fish) and water. The pelican’s webbed feet are peculiar in having webs between all four toes. Pelicans are expert swimmers as well as efficient fliers. The pelican’s massive body, long neck, and comparatively small head give it proportions that make rising from the water difficult. To take off, a pelican must first flap awkwardly along the surface, pounding at the water with its legs.<\/p>\nPelicans fly and nest in groups. Both sexes care for the young that hatch from the one to four eggs. Whereas most birds feed their young by placing food into their mouths, the pelican reverses the process; the young pelican sticks its head and most of its body into its mother’s throat and plucks partially digested food from the mother’s crop. The deep penetration of the young’s beak into the mother’s gullet led ancients to believe that the young were feeding on the blood of the mother’s breast, thus giving rise to wide usage of the pelican as a symbol of Christ’s atonement, and of charity in general.<\/p>\nThe roseate pelican is white, at times with a faint rose tinge, and has black feathers growing from the wing joint farthest from the body. The legs, pouch, and skin around the eyes are yellow; the hook of the beak is red. This species may grow up to six feet (1.8 meters) long with a wingspread of up to eight feet (2.4 meters). During the breeding season, the coloration of the exposed areas of the roseate pelican’s legs and face changes from gray to bright orange or red. At the same time the white feathers acquire a beautiful pink tint originating from an oil-gland secretion. The oil is spread throughout the plumage by the bird as it preens.<\/p>\nSome scholars question whether “pelican” is an appropriate translation of the Hebrew in several verses, believing rather that the word refers to one of the owls, hawks, or vultures. Most translations include the pelican in the lists of ritually unclean birds (Lv 11:18; Dt 14:17). Opinion on the other references is more sharply divided. Some scholars maintain that the desert context of the verses eliminates the possibility of a water bird like the pelican (cf. Ps 102:6, “vulture,” rsv<\/span>; Is 34:11, “cormorant,” kjv<\/span>; “hawk,” rsv<\/span>; Zep 2:14, “cormorant,” kjv<\/span>; “vulture,” rsv<\/span>). On the other hand, the roseate pelican frequents the rivers, lakes, and marshes of the Holy Land. After flying out to sea as far as 20 miles (32.2 kilometers) to swoop down on fish near the surface, the pelican often returns inland to a deserted place to digest its enormous meal. Thus, the pelican may be the lonely wilderness bird of those passages.<\/p>\nPigeon or Dove<\/p>\nSpecies of the pigeon family (Columbidae). In common usage the names “pigeon” and “dove” are virtually interchangeable. The common domestic pigeon familiar to city dwellers the world over, for example, is actually a descendant of the wild rock dove. Both names are used in English translations of the Bible to translate the same Hebrew word. A second Hebrew word is usually translated “turtledove.” Nevertheless, it seems clear that the ancient Hebrews recognized differences among dove species.<\/p>\nAt least six species of pigeon or dove reside in modern Israel: the rock, ring, and stock doves (genus Columba<\/em>), and the turtle, collared, and palm doves (genus Streptopelia<\/em>). Of the six, the rock dove (Columba livia)<\/em> and the turtledove (Streptopelia turtur)<\/em> seem to be the two most often referred to in Scripture.<\/p>\nPigeons vary in size from 6 to over 12 inches (15 to 30 centimeters). The most colorful Israeli species is the rock dove, which can be a beautiful silvery gray with grayish-green iridescent plumage on the wings (noted by David, Ps 68:13). The smaller doves (Streptopelia)<\/em> are less colorful, mostly gray or buff with a blackish or checkered half collar on the back of the neck. Pigeons have short necks and small heads, plump bodies, and short wings controlled by strong muscles that enable them to fly considerable distances. The smaller doves have longer tails.<\/p>\nAt present, the wild rock dove is found primarily in the area around the Sea of Galilee and farther to the south in the many ravines leading down to the Dead Sea. Wild rock doves prefer to build their nests on rocks and cliff faces, a fact precisely described in Scripture (Sg 2:14; Jer 48:28). All Israeli doves build fragile nests of scraps of vegetation. Eggs are hatched twice a year. Doves seldom lay more than two eggs. The young are cared for in the nest by both parents, who rove over the fields eating seeds and weeds. The adult’s crop contains digested food in a milky condition, called pigeon’s milk, which can be regurgitated and fed to the young.<\/p>\nDuring courtship there is a great deal of rivalry among the male doves. The turtledove’s courtship dance is an awesome aerial display. The attention to courtship, the joint care of young, and the solicitude of the parents for each other, noted from earliest times, have made the dove one of the most popular symbols of love and peace (Sg 1:15; 2:14; 4:1; 5:2).<\/p>\nA major distinction between pigeons (ring doves) and turtledoves seems to have been recognized by ancient writers. Pigeons are year-round residents and easily tamed, whereas turtledoves are migratory. Turtledoves were confined in cages singly or in pairs as pets or for sacrifices. Pigeons were probably the first birds to be domesticated, perhaps as early as Noah’s time (Gn 8:8-12). They were depicted on the earliest Egyptian monuments, and their edibility was mentioned in early Egyptian texts. Before long, domestic pigeons were regarded as evidence of a household’s prosperity. In the more prosperous households they nested in dovecotes of molded pottery clay fashioned in latticelike structures (hence the “windows” of Is 60:8).<\/p>\nIn NT times there were many dovecotes in the parks around Herod the Great’s palace in Jerusalem. The dove’s popularity was due not only to its docility but also to its desirability as food and as an acceptable and relatively inexpensive sacrifice. The turtledove may have been regarded more highly as a sacrifice because of its wildness and consequent lesser availability. The two biblical references to turtledoves not in a sacrificial context refer to their migratory habits and to their arrival in Israel in the spring (Sg 2:12; Jer 8:7; cf. Hos 11:11).<\/p>\nMost of the references to doves and pigeons in the Bible are in statements about sacrificial procedures (Gn 15:7-10; Lv 1:14; 5:7; 12:6; Nm 6:10; Lk 2:24). Other references, however, include a range of observations and symbolic usages of the dove. Its throaty moaning was often observed (Is 38:14; 59:11; Ez 7:16; Na 2:7). Its power of flight was well known (Ps 55:6), as were its beauty (Sg 1:15; 4:1; 5:12), its gentleness and loyalty to its mate (Sg 2:14; 5:2; 6:9), its affection (Ps 74:19), and its innocence (Mt 10:16). The one negative reference to doves is in Hosea 7:11, where they are said to be senseless and foolish, perhaps in reference to their overly trusting nature.<\/p>\nOf NT references, perhaps the most significant is the description of the Holy Spirit at Christ’s baptism as a descending dove (Mt 3:16). The dove’s loving nature made it natural for early Christians to connect the dove image with the concept of the Comforter. Since then the dove has remained the most popular symbol of the Holy Spirit.<\/p>\n\nQuail<\/p>\nShort, stocky birds with bills and feet similar to those of chickens; hence they are adapted to eating seeds or insects. Quail (Coturnix coturnix)<\/em> are the smallest of the subfamily of poultry that also includes pheasants and partridges. Quail (or “quails,” another plural form) are about ten inches (25.4 centimeters) long and have small, rounded wings. They burst from their hiding places in the grass or bushes with a whirring sound. The belly of the quail is white. Up to 18 eggs are laid, and if the mother dies, the male has been known to assume the care of the young. Quail of the Mediterranean region winter in the Sudan and migrate northward in vast flocks in the spring. Quail cannot maintain a long sustained flight but make use of wind currents to keep them aloft.<\/p>\nEnormous flocks of quail twice served as food for the Israelites in the wilderness of Sinai, when the birds were driven down in the desert miraculously by winds (Ex 16:13; Nm 11:31-32; Ps 105:40). The second time they were probably flying along the Gulf of Aqaba and were blown off course by the east wind (Nm 11:31; Ps 78:26-28). Their inability to sustain long flight may account for their low flying level—two cubits, or about 40 inches (101.6 centimeters). When exhausted, they were easily caught by hand (Nm 11:31-32). Quail were considered clean and the most delicate eating of all game birds, and they were preserved by drying in the sun.<\/p>\nRaven<\/p>\nMember of the crow family (Corvidae). The Hebrew word for “raven” means “black one.” The raven (Corvus corax<\/em>) weighs about three pounds (1.36 kilograms) and varies from 22 to 26 inches (56 to 66 centimeters) in length. Its tail is broader in the middle than at either end. Eight species are found in Israel: three ravens, two jackdaws, one crow, one rook, and one chough. The crow, about 20 inches (50.8 centimeters) long, is smaller than a raven, and its tail is uniform in width. The raven’s most conspicuous feature is its glossy black iridescent plumage.<\/p>\nRavens and crows have survived in spite of the dislike many humans have for them. Excellent fliers, they migrate by day and congregate in great flocks of up to several hundred thousand. During the nesting season, they make nests of sticks in which two to seven eggs are laid. Ravens mate for life. Equipped with strong wings, a strong bill, and strong feet, ravens can live in isolated places from which they range widely for food. That it did not return to the ark was a good sign to Noah, indicating that the raven could find food and possibly a place to rest on dry mountaintops (Gn 8:7).<\/p>\nThe raven, essentially a scavenger, was ceremonially unclean (Lv 11:15; Dt 14:14). Yet ravens fed Elijah at God’s command (1 Kgs 17:4-6). Job was told that God gave the raven its food (Jb 38:41), as the psalmist and Jesus repeated (Ps 147:9; Lk 12:24). The raven’s glistening black plumage inspired the bride’s comparison of her beloved’s hair (Sg 5:11). They prefer desolate, uninhabited areas as their home territory (Is 34:11). Ravens are crafty, active birds. Some are capable of speaking, solving puzzles, and performing feats of memory. Bold and curious, they sometimes use their talents for theft.<\/p>\nSeagull<\/p>\nRobust seabirds, primarily scavengers (family Laridae). Several species of gulls live along the seacoast of the Holy Land. They are usually gray-backed with white heads and underparts and black wing tips. The slender bill ends in a downward curve.<\/p>\nSeagulls may be 8 to 30 inches (20 to 76 centimeters) long. Many species migrate, traveling long distances with their superb flying ability. Gulls can also swim easily because of their webbed feet. Their voice is like a harsh scream or squawk. In nesting season many nest together in any available place, such as a cliff or tree. Both male and female incubate and care for the young.<\/p>\nBecause gulls will eat almost anything, they are listed as ritually unclean birds (Lv 11:16; Dt 14:15, asv<\/span> has “sea mew,” a common European gull). Some commentators believe that those passages refer to an owl or to the cuckoo and not to the seagull.<\/p>\nSee also<\/em> Cuckoo (above).<\/p>\nSparrow<\/p>\nSmall bird of the finch family (Fringillidae) or the weaver finch family (Ploceidae), considered to be of little worth. The Hebrew word is a general term for “bird” and refers to any small bird such as a sparrow, finch, thrush, or starling. In translation, however, the word sometimes refers to the common English or house sparrow (Passer domestica;<\/em> Ps 84:3; Prv 26:2).<\/p>\nDull in color with a black throat, the male house sparrow is a noisy and energetic creature. The nest, when built in open places, has an opening on the side and is made of almost anything available. Sparrows also nest in sheltered places, in dwellings, boxes, or holes in trees. They lay four to seven eggs.<\/p>\nThe common or house sparrow was known in ancient Greece and Egypt. There it had a reputation for invading fields in large swarms and picking the seeds from them. It is a permanent resident of the Holy Land.<\/p>\nThe sparrow is prolific and lives in close association with humans. It was considered ritually clean. Sparrows brought low prices in countries where they were sold (Mt 10:29; Lk 12:6). Today in Near Eastern marketplaces, boys offer live sparrows for sale. Tied together in groups of four to six by strings attached to one leg, the birds fly about over the boys’ heads. Evidently such a sight was common in NT times.<\/p>\nStork<\/p>\nLong-legged, white wading bird (genus Ciconia<\/em>) having large, powerful wings with glossy black primary and secondary feathers. The flapping of its wings produces a loud rushing sound. Connecting membranes between the toes prevent the bird from sinking into the mud. Its red bill is sharp and long, serving to seize and lift its prey out of the water. Storks are mute, lacking a voice box.<\/p>\nFlocks of storks pass through the Holy Land during their September migration on the way to central and southern Africa and likewise in the spring on their return flight to their homes in northern Israel, Syria, and Europe. Storks travel in vast flocks during the day, spreading out against the sky.<\/p>\nThe stork’s faithful tending of the young is proverbial, as is its habit of returning annually to the same nesting place. Storks have the habit of adding to their nests each year, and it is possible to find nests that are 100 years old and have a height of more than three feet (.9 meter).<\/p>\nTwo species of storks frequent the Holy Land. The white stork (Ciconia alba)<\/em> is 40 inches (101.6 centimeters) tall, and its wingspread is six feet (1.8 meters), enabling it to move with a slow, sustained flight or to soar. In folklore the white stork is sometimes considered to be a harbinger of good fortune.<\/p>\nThe black stork (Ciconia nigra),<\/em> common around the Dead Sea valley, nests in trees; hence it may be the tree-dwelling species referred to in Psalm 104:17. The Hebrew name for “stork” means literally the “kingly one,” or the “loyal one,” a reference to the care of the bird for its young. Like the heron, the stork was ceremonially unclean because of its diet of aquatic organisms, refuse, small animals, birds, and reptiles (Lv 11:19; Dt 14:18). Jeremiah mentioned the stork’s uncanny and instinctive knowledge of the time of its migration (Jer 8:7). Its impressive wings figured in one of Zechariah’s visions (Zec 5:9).<\/p>\nSwallow<\/p>\nSmall, nearly black, forked-tailed bird with long, tapering wings, noted for its graceful flight (hirundo rustica).<\/em> The small, weak feet are poorly adapted for walking. Swallows resemble swifts in shape and life habits but are somewhat smaller.<\/p>\nThe swallow’s large mouth enables it to catch insects while in flight. Colors vary from brown and blue to white. Swallows often nest in buildings, a feature noticed by the psalmist, who reported a swallow’s home at the temple (Ps 84:3).<\/p>\nSwallows are basically resident in Israel, whereas the swift is a migratory bird noted for the regularity of its migratory schedule. The “swallow” of Isaiah 38:14 probably refers to a swift, as does Jeremiah 8:7, where the dependability of the bird is contrasted with the irregularity of God’s people. Proverbs 26:2 may be a reference to either the swallow or the swift.<\/p>\nSee also<\/em> Swift (below).<\/p>\nSwan<\/p>\nLarge, graceful water birds. Two species of swan (genus Cygnus<\/em>) are found in the Middle East as passing migrants (Cygnus olor<\/em> and Cygnus musicus).<\/em> Swans are known as the best musicians among the birds and were considered sacred to the god Apollo by the Greeks. Their voices sound like flutes and harps.<\/p>\nThe references in Leviticus 11:18 and Deuteronomy 14:16 (kjv<\/span>) are probably not to the swan but to the water hen or the barn owl, since there seems little reason to declare the vegetarian swan an unclean animal. See also<\/em> Owl, Barn or White (above); Water Hen (below).<\/p>\nSwift<\/p>\nSmall, strong flyers (genus Apus<\/em>). Like the swallow, the swift has long, bent wings and a cleft tail, enabling it to obtain great speed as it skims the ground and sweeps through the air. A swift devours a great many harmful insects, catching them in its mouth in flight. Many swifts make their nests in rooftops and in nooks and crannies of city walls. Their nests are built with strong feathers cemented together with saliva. Other swifts live in caves and clefts of rocks.<\/p>\nCommon swifts are native to Israel, and in the Jordan Valley they occur in large flocks. Isaiah 38:14 (niv<\/span>) seems to be clear reference to the swift’s plaintive call, since the swallow’s sharp chirp is not a striking simile for a distraught king’s cry. The swift has a soft, delicate voice, and its cry could be easily interpreted as melodious wailing.<\/p>\nThe migratory swifts arrive on a precise schedule in the Holy Land in late winter, and immense flocks fill the cities with their cries. Thus the reference in Jeremiah 8:7 to swallows, which are largely permanent residents, is probably to swifts.<\/p>\nSee also<\/em> Swallow (above).<\/p>\nVulture<\/p>\nSubfamily (Aegypiinae) of the hawk family (Accipitridae). Each of the four species of Old World vultures is found in the Holy Land: the Egyptian, griffon, black, and bearded vulture (the bearded vulture is also known as the lammergeier). These birds range in size from the 24-inch (61-centimeters) Egyptian vulture to the huge bearded vulture, largest of all flying birds in the Holy Land.<\/p>\nMost vultures are brown or black, having a short neck and a short, hooked bill with which they tear the dead animal flesh of which they are fond. All vultures, except the bearded, have bare or down-covered heads and necks, enabling these scavengers to penetrate deep into a carcass without spoiling the plumage. Excellent eyesight enables a vulture to locate a carcass from a lofty soaring position. Considering the decayed condition of most of its food, a vulture’s poor sense of smell may be a fortunate limitation. Vultures nest in any convenient place; both parents care for the young.<\/p>\nThe Hebrew word usually translated “eagle” in the OT may have been a general term for all large birds of prey, including vultures. Thus many of the passages about eagles may refer to either the eagle or the vulture (cf. Lv 11:13; Dt 14:12, nasb<\/span> mg). Such passages include references to nesting habits (Jb 39:27-28; Jer 49:16; Ob 1:4), care for fledglings (Dt 32:11), powers of flight (Ex 19:4; Dt 28:49; Jb 9:26; Lam 4:19), and extremely high soaring altitude (Prv 23:5; 30:19; Is 40:31). Despite variations among translations, the vulture clearly belongs in the list of unclean birds because of its foul diet (Lv 11:13, 18; Dt 14:12, 17).<\/p>\nSeveral references to the eagle in the kjv<\/span> have been changed to “vulture” in modern translations. The change seems appropriate in the references to the vulture as a sign of present or impending doom (Lam 4:19; Hos 8:1). Likewise the eye-plucking bird of Proverbs 30:17 is probably a vulture. The phrase “bald as the eagle” (Mi 1:16) clearly should read “bald as the vulture,” since there are no bald eagles in Israel and most vultures are bald. Since the vulture, like the eagle, was a symbol of sovereignty and domination in the ancient Near East, some gods were represented as vultures. Thus Ezekiel’s comparison of the kings of Babylon and Egypt to eagles may be conceived alternatively as comparisons to vultures (Ez 17:3, 7). Jesus’ reference to the eagles congregating around corpses at the end times (Mt 24:28) should also be revised to vultures, since eagles are usually solitary eaters, whereas vultures generally flock together around carrion.<\/p>\nSeveral kjv<\/span> references to vultures are usually translated “kite” or “falcon” in modern translations (cf. various versions of Lv 11:14; Dt 14:13; Jb 28:7; Is 34:15).<\/p>\nSee also<\/em> Eagle; Kestrel; Kite; Lammergeier; Vulture, Black, or Osprey; Vulture, Egyptian; Vulture, Griffon.<\/p>\nVulture, Black, or Osprey<\/p>\nDiurnal flesh eater, a little over three feet (.9 meter) long with a wingspread of over three yards (2.7 meters). The feathers of the black or osprey vulture (Aegypius monachus<\/em>) are black and the head and upper part of the neck are bald like those of other carrion eaters. It nests in the Jordan River valley and seems to have been abundant in biblical times. Today it is quite rare. The black vulture is probably the osprey of Leviticus 11:13 and Deuteronomy 14:12.<\/p>\nSee also<\/em> Vulture (above).<\/p>\n\nVulture, Egyptian<\/p>\nAlso known as the gier eagle or as pharaoh’s hen. The plumage of the Egyptian vulture (Neophron percnopterus<\/em>) is basically white with a naked head and yellow neck. The Egyptian vulture breaks bones left by other vultures. Its flight is slow and easy, and its voice is a croak. Measuring about 24 inches (61 centimeters) in length, it is the smallest of all the carrion-eating birds found in the Holy Land. It may be referred to in the list of unclean birds (Lv 11:18; Dt 14:17, “gier eagle,” kjv<\/span>; “carrion vulture,” rsv<\/span>, nasb<\/span>, nlt<\/span>). See<\/em> Vulture (above).<\/p>\nVulture, Griffon<\/p>\nOne of the largest flying birds in the Holy Land (Gyps fulvus).<\/em> Until a generation ago, the griffon vulture was one of the most common birds in the Holy Land. Today it is on the verge of extinction. Many have been killed by eating poisonous bait meant for foxes and jackals. In addition, its reproduction is limited; the female lays only one or two eggs a year.<\/p>\nThe griffon vulture measures about four feet (121.9 centimeters) in length and up to ten feet (3 meters) between wing tips. Its beak is extremely strong, and its short toes are fitted with blunt talons. It is a light-brown bird with a pale yellow head and neck that are almost bare, being covered only with a very fine down.<\/p>\nThe griffon vulture feeds mostly on carrion, but also on locusts and small tortoises. It is able to go without food for several days with no ill effects, but when it does break its fast, it gorges itself. It is found especially in the region of the Sea of Galilee. Most biblical references to the vulture are likely to be to the griffon vulture.<\/p>\nSee also<\/em> Eagle; Vulture (above).<\/p>\nWater Hen<\/p>\nSmall water bird of the rail family. The water hen listed among unclean birds (Lv 11:18; Dt 14:16, rsv<\/span> only) may be the biblical bird most difficult to identify. Several alternatives have been suggested, including the swan (kjv<\/span>), one of the owls (nasb<\/span>, neb<\/span>), or the marsh hen (tlb<\/span>). Most scholars rule out the swan, since it is a vegetarian bird and thus should not be considered unclean. An owl remains a possibility.<\/p>\nThe marsh hen is a rail, several species of which inhabit Israel. One of those species is the purple gallinule (Porphyrio porphyrio).<\/em> Rails are very thin birds varying from 6 to 20 inches (15 to 51 centimeters) in length. They live in marshes, where they eat a great variety of animal and vegetable matter, thus making them a candidate for inclusion in the Mosaic lists of unclean animals.<\/p>\nSee also<\/em> Animals.<\/p>","content_en":"<h3>BIRDS<\/h3>\n\nFeathered vertebrates of the class Aves. Over 8,000 species of birds are known. Approximately 400 species are found in the Holy Land and about 40 are mentioned in Scripture.<\/p>\nModern scientists classify organisms on the basis of internal and external structure, but the biblical writers generally classified organisms according to habitat. Thus, in the Bible, bats are listed with birds as creatures of the air (Lv 11:19; Dt 14:18).<\/p>\nPrecise identification of biblical birds is often difficult or impossible. The biblical languages were not highly specialized scientific languages. People in biblical times generally knew the difference between similar animals now categorized as separate species. For birds, however, they frequently used poetic, descriptive terms. Biblical scholars attempt to overcome the difficulties in identification by comparing the Hebrew words with similar words in related languages and by attention to the habitat, habits, and characteristics attributed to the birds in Scripture. Nevertheless, different scholars sometimes arrive at different identifications.<\/p>\nBiblical References to Birds<\/p>\nThe Bible refers to birds both in literal and figurative senses. The biblical writers were keen observers of nature, their awareness of birds and bird life being reflected in many passages. They asserted that God knows all the birds (Ps 50:11) and cares for them (Mt 10:29). They saw God’s covenant with Noah after the flood, his promise never to destroy life again by flood, as extending even to the birds and animals (Gn 9:10).<\/p>\nThe Mosaic law declared many birds “unclean,” mostly species that were scavengers or predators, or inhabited waste places. Centuries later the early Christians came to regard unclean species as clean by God’s decree, revealed in the apostle Peter’s vision (Acts 10:12). Other birds, like quail, sustained the Israelites in their wanderings (Ex 16:13). The Law prescribed birds as sacrifices for a firstborn child (Lk 2:24), for a Nazirite vow (Nm 6:10), for cleansing a leper (Lv 14:22), and as a burnt offering and sin offering (12:8).<\/p>\nBirds are easily subject to extinction, especially through human activity. God required the Israelites to practice conservation to prevent any birds from becoming extinct in the Holy Land, both for the birds’ sake and so the Israelites would have a continuous source of food. The Law allowed foraging Israelites to take eggs or the young from a bird’s nest, but they were not permitted to kill both a mother bird and her young (Dt 22:6).<\/p>\nBiblical writers turned to nature frequently for illustrations of divine principles or human characteristics. Comparisons of humans to birds sometimes carry a sense of lowness, as when King Nebuchadnezzar developed claws like a bird in his madness (Dn 4:33), or when Job remarked that birds did not know the source of wisdom (Jb 28:21). In Jesus’ parable of the sower, the birds that ate the seed scattered by the wayside may represent indifference and a lack of spiritual understanding (Mt 13:4).<\/p>\nScripture also contains sympathetic images of the plight of birds. A lonely man praying was likened to a lonely bird on a housetop (Ps 102:7). If someone was unjustly hunted by his enemies, he would understand a hunted bird’s plight (Lam 3:52). Birds were said to be affected by curses on evildoers as they fled from Jerusalem or from the face of the earth (Jer 9:10; Zep 1:3).<\/p>\nIn spite of such misfortune visited upon birds, Scripture affirms that, like other creatures, they are cared for and delighted in by God (Ps 50:11; Mt 6:26; 10:29). Both Pharaoh and Nebuchadnezzar were compared to a tree that gives shelter to the birds (Ez 31:6; Dn 4:12; cf. 2:38). Human power, however, fails eventually as when the tree representing Nebuchadnezzar was cut down, forcing the birds to flee (Dn 4:14). God’s protection, by contrast, is unfailing. Jesus likened the kingdom of God to a mustard seed, growing to become a shelter for birds (Mt 13:32). God provides a habitation for birds (Ps 104:12), although Jesus, the Son of Man, had nowhere to rest his head (Mt 8:20).<\/p>\nBirds were considered evidence of God’s handiwork (Jb 12:7). Bird lore provided examples of good sense in learning from a mistake (Prv 1:17; 6:5) and of bad judgment in failing to avoid the snares of immorality (7:23). Birds and other creatures could be tamed, unlike the wicked human tongue (Jas 3:7). Birds flying without alighting were an image of an undeserved curse (Prv 26:2). Without trust in God, people might be forced by evil to flee like a bird to the mountains (Ps 11:1). Birdsong was said to bring joy (Sg 2:12). The return of God’s people to the Promised Land would be like birds returning (Hos 11:11). Jesus expressed his love for Jerusalem by saying that he longed to gather his people to himself as a hen gathers her brood under her wing (Mt 23:37).<\/p>\nFinally, birds were occasionally regarded as ominous signs. For example, Pharaoh’s baker learned of impending death because in a dream birds ate the food from a basket on his head (Gn 40:17). Solomon warned against cursing the king, even in private, because “a little bird may tell them what you said” (Eccl 10:20). A vivid biblical image is that of scavenging, carrion-eating birds consuming the bodies of evildoers. To the Israelites, such a desecration of humanity was an image of ultimate horror (Dt 28:26; 1 Sm 17:44; Is 46:11; Jer 7:33; 12:9; Ez 29:5; 39:4; Rv 19:17, 21).<\/p>\nIndividual Species<\/p>\nBittern<\/p>\nLong-legged wading bird (Botaurus stellaris)<\/em> similar to the heron, but with shorter legs and a smaller, more compact body. Bitterns inhabit marshes, where it is easy for them to hide with their natural camouflage. A bittern’s mottled plumage of barred brown and black so duplicates the color and shape of swamp vegetation that at times the bird seems to disappear before the observer’s eyes. The neck is covered with long, soft feathers, making it appear disproportionately heavy. Bitterns are wary and solitary. During mating season the bittern’s larynx is modified to produce a mysterious-sounding cry. The body twists in an unusual manner in harmony with the notes. Bitterns nest alone in grassy marshes. Because they are shy, they have become symbols of places of desolation and loneliness.<\/p>\nThere is some question as to whether the bittern is actually mentioned in the Bible. The kjv<\/span> has “bittern” in three places (Is 14:23; 34:11; Zep 2:14). Many biblical scholars believe the Hebrew word in those verses refers not to the bittern but to the hedgehog (Is 14:23; Zep 2:14, rsv<\/span>) or porcupine (Is 34:11, rsv<\/span>). The Hebrew word is similar to an Arabic word meaning “porcupine.” Other scholars point out that the references suggest a bird rather than a mammal, especially Zephaniah 2:14, which speaks of the creature making its “lodge in her capitals” (i.e., above Nineveh’s doorposts). Bitterns are particularly abundant in the swamps of the Tigris River (near Nineveh). The bittern’s characteristics may fit the references in the three passages better than do the hedgehog’s.<\/p>\nSee also<\/em> Hedgehog; Animals (Porcupine).<\/p>\nBuzzard<\/p>\nHawklike soaring bird (Buteo vulgaris<\/em> or Buteo ferox).<\/em> It resembles the kite, though its tail is straight and not cleft. It is mentioned in the list of unclean birds (Dt 14:13). But other translations render the word as “glede” (kjv<\/span>) or “kite” (nasb<\/span>, neb<\/span>). The parallel list in Leviticus 11, however, substitutes “kite” (rsv<\/span>, nasb<\/span>, neb<\/span>) or “vulture” (kjv<\/span>) for “buzzard.” Thus, it is difficult to determine whether the buzzard is actually mentioned in the Bible, even though it is a common resident of Israel.<\/p>\nLike other great soaring birds, the buzzard is noted for its sharp eyesight, and may be the bird mentioned for that quality in Job 28:7 (variously translated “falcon,” “eagle,” or “vulture”). It will trail its prey for hours, and has a remarkable ability to see a carcass on which it descends to feed. Somewhat larger than the common buzzard is the long-legged buzzard, found in Israel, western Asia, and Syria.<\/p>\nSee also<\/em> Kestrel; Kite; Vulture (below).<\/p>\nCormorant<\/p>\nLarge, black gooselike bird (Phalacrocorax carbo),<\/em> repeatedly depicted in art from Egypt and the Holy Land. Its length varies from 19 to 40 inches (48.3 to 101.6 centimeters). Its feet have webs between all four toes. The feet, attached far back on the body, serve as propellers when the cormorant dives to catch its meal of fish, crustacea, or amphibia. The long bill is curved at the tip, and under the bill is a sac in which the cormorant keeps the captured fish.<\/p>\nCormorants live in large companies, making nests of sticks and other vegetation that they carry to trees or to rocky shelves near coasts. Up to four eggs are incubated, and the young are fed by both parents.<\/p>\nThe cormorant frequents swamps around the Sea of Galilee, Lake Huleh (the waters of Merom), and the Mediterranean coast. Its Hebrew name originally denoted the “hurling down” of the bird at its prey. Cormorants dive into deep water and sometimes seem to zoom beneath the surface in their hunt for fish. The cormorant’s greed is proverbial. It was ceremonially unclean for the Israelites (Lv 11:17; Dt 14:17).<\/p>\nSee also<\/em> Pelican (below).<\/p>\nCrane<\/p>\nTall wading birds (Grus grus)<\/em> resembling storks and herons but with shorter talons. The plumage has a silvery gloss and the tail feathers are wavy. Large flocks of cranes flying in wedge-shaped formations pass over the Holy Land during the daylight hours each fall on their way to Africa from the northern countries of Europe and again in the spring when they return north to breed. Migratory flocks may number as many as 2,000 birds. Jeremiah 8:7 refers to the crane’s migratory habits.<\/p>\nThe usual call of the crane is best described as a bellow, but during migratory flight they emit a chattering sound that may be referred to in Isaiah 38:14. Cranes have remarkably powerful voices, their calls seeming to carry for miles. Migrating flocks usually have a flock leader who does the calling.<\/p>\nA crane’s height may reach 40 to 60 inches (101.6 to 152.4 centimeters). Except for the ostrich, the crane is the tallest bird ever to inhabit the Holy Land. A crane’s wingspread may exceed 90 inches (228.6 centimeters). The overall color is steel gray; the head and neck are black with a longitudinal white stripe. The crane feeds on land rather than in shallow water. It feeds primarily on grass and grain yet may devour insects, snakes, small alligators, frogs, and worms, using its long, powerful bill as a sharp hammer for killing such creatures.<\/p>\nThe crane usually nests in solitary places, often in shallow water or nearby. Its nest is a mass of vegetation, holding two or three eggs that are light-colored with darker spots.<\/p>\nCuckoo<\/p>\nSmall, drab brown bird known for its parasitic habits. The term the kjv<\/span> used in Leviticus 11:16 and Deuteronomy 14:15 may refer either to the common cuckoo (Cuculus canorus)<\/em> or to the great spotted cuckoo (Clamator glandarius).<\/em> The bird acts as a brood parasite, laying its eggs in the nest of another species after pushing out one of the eggs of the host species. The young cuckoo hatches before the young of the host species and evicts the other young. The foster parents raise it as their own.<\/p>\nThe cuckoo, an insect eater, is considered ritually unclean in Scripture, which might imply that it is a predator or carrion-eater. For that reason some believe the Hebrew word actually refers to the seagull or sea mew rather than the cuckoo. Gulls, terns, and petrels are all common on the seashore and lakes of the Holy Land.<\/p>\nOther scholars believe that the Hebrew word refers not to the cuckoo but to one of the owls, possibly the long-eared owl.<\/p>\nSee also<\/em> Owl; Seagull (below).<\/p>\nEagle<\/p>\nLarge bird of prey, genus Aquila.<\/em> Vultures were often confused with eagles, making identification of the biblical birds difficult. Eagles’ heads are not bald as are the heads of vultures, but from a distance they appear similar. It is possible that the Hebrew word translated “eagle” (which literally means “to tear with the beak”) may have referred to all large birds of prey, eagles and vultures alike. A number of references to the eagle in Scripture are actually references to the griffon vulture (e.g., Hos 8:1; perhaps Mt 24:28). In certain passages, however, the true eagle may be meant.<\/p>\nThe Holy Land has several varieties of eagle, including the imperial eagle (Aquila heliaca)<\/em> and the less common golden eagle (Aquila chrysaetos).<\/em> These birds are powerfully built with strong wings; their movements reveal suppleness and strength. A distinctive hooked beak, which enhances the eagle’s dignified and somewhat ferocious appearance, provides it with an effective instrument for tearing and killing prey. Short, powerful legs and prehensile claws enable an eagle to apply an almost unbreakable grip on a struggling victim. The strong talons have sharp points and edges. The eagle hunts by day.<\/p>\nFor Jeremiah and other prophets, the eagle was the epitome of swiftness. The golden eagle, which can fly three or four miles (5–7 kilometers) in ten minutes, may have evoked the comparisons in 2 Samuel 1:23;Jeremiah 4:13; 49:22; Lamentations 4:19 (kjv<\/span>), and Habakkuk 1:8. Moses used a similar comparison to emphasize the sudden striking power of a hostile enemy (Dt 28:49). The author of Proverbs, observing the high altitude to which the eagle soars, applied that image to the human situation (Prv 23:4-5; cf. Rv 12:14).<\/p>\nThe eagle’s strength and invincibility were mentioned often with reference to powerful nations attacking Israel. The prophet Ezekiel described Nebuchadnezzar as an eagle (Ez 17:3). Both the Babylonians and Assyrians frequently depicted the eagle in their art, especially as a deity with a man’s body and an eagle’s head. Nebuchadnezzar even had an experience of temporary insanity in which “his hair grew as long as eagles’ feathers, and his nails were like birds’ claws” (Dn 4:33, rsv<\/span>).<\/p>\nThe eagle builds its nest on inaccessible mountain peaks or at the top of the tallest trees, a fact noted by Jeremiah (Jer 49:16; cf. Jb 39:27-28; Ob 1:4). The brood consists of two or occasionally three eggs. Only the female sits on the nest, but the young eaglets are fed by both parents. Eagles are devoted to their offspring and train them with great care in the art of flying. Some commentators interpret Exodus 19:4 and Deuteronomy 32:11 as evidence of the eagle’s practice of catching its young on its wings. There is virtually no evidence from observation, however, that any eagle can perform such a feat. In some versions the wording avoids a direct statement that eagles bear their young on their wings.<\/p>\nSome eagles in captivity have lived to an age of over 100 years. This remarkable longevity caused the psalmist to speak of the eagle whose youth is renewed (Ps 103:5). Confronted by its impressive qualities, biblical authors observed the eagle with awe and wonder (Jb 39:27-30; Prv 30:18-19). Those awesome qualities also contributed to several prophetic visions, including Ezekiel’s vision of a creature with an eagle’s face (Ez 1:10) and the apostle John’s vision of a holy beast like a flying eagle (Rv 4:7).<\/p>\nSee also<\/em> Vulture (below).<\/p>\nFowl, Domestic<\/p>\nDomesticated poultry (Gallus gallus domesticus),<\/em> probably derived from the red jungle fowl of India. They seem to have been known already in OT times (Prv 30:31). A seal of Jaazaniah (see 2 Kgs 25:23), dating from about 600 BC<\/span>, bears the image of a fighting cock. A reference to fowls or poultry for Nehemiah’s table, however, may be to wild game rather than domestic fowl (Neh 5:18).<\/p>\nPoultry symbolized fertility, and the Jews carried a cock and hen in front of bridal couples at weddings. The motherly concern of hens gathering their broods was familiar to Jesus’ hearers (Mt 23:37; Lk 13:34).<\/p>\nSince roosters habitually crow an hour or two before dawn, the third watch of the night, from midnight to 3:00 am<\/span>, was known as the cockcrow. According to the Talmud (a commentary on Jewish law), keeping chickens was prohibited in Jerusalem in NT times to prevent the insects and larvae that breed in chicken droppings from contaminating sacrificial flesh. For that reason the cock that Peter heard (Mt 26:34, 74; Lk 22:34, 60-61) probably belonged to Romans living there or to Jews who did not follow Jewish regulations.<\/p>\nGoatsucker or Night Hawk<\/p>\nMigratory bird, dark in color and short-legged, similar to the American whippoorwill. The goatsucker (genus Caprimulgus<\/em>) resembles an owl with a flat head, large eyes, soft plumage, and a noiseless flight. It hunts insects at night, catches them on the wing, and during the day rests on branches. Goatsuckers were so named because they were thought by the ancients to milk goats. According to Leviticus 11:16 and Deuteronomy 14:15, they were ritually unclean. Although some scholars believe that an owl is intended, there seems to be good reason to accept the “night hawk” translation.<\/p>\nGoose<\/p>\nLong-necked, web-footed water birds with waterproof feathers (genus Anser<\/em>). Domestic geese were known to the Greeks of Homer’s day, since they are mentioned in the Odyssey.<\/em> They were domesticated in Egypt perhaps as early as the Old Kingdom (c. 2500 BC<\/span>) and certainly by the time of the New Kingdom (c. 1500– 1100 BC<\/span>). They were used for food and sacrifice. The breeding of geese was widespread in Canaan in biblical times; ivory carvings of the 13th or 12th century BC<\/span> showing geese have been found in excavations at Megiddo in Israel.<\/p>\nMany species of geese spend most of their lives on land even though they are waterfowl; some even build their nests in trees. Wild geese tend to inhabit flatlands and prairies rather than mountainous terrain.<\/p>\nGeese may have graced the table of King Solomon. In 1 Kings 4:23 they are referred to as “fatted fowl,” a term that may also refer to ducks, swans, guineas, pigeons, or other domestic edible birds.<\/p>\nHawk<\/p>\nSmall birds of prey found in the Holy Land. Most references are probably to the sparrow hawk (Accipter nisus).<\/em> This bird is slightly larger than the kestrel, has a grayish-brown back and a white belly with black and brown bars. It has short feathers, long, curved talons, and broad wings, rounded at the outer ends, which enable it to soar on updrafts. The long tail, acting as a rudder, helps the bird change its course swiftly in flight. It is hence very maneuverable in the air when chasing warblers or other small birds. It does not seize its prey on the ground, as does the kestrel, but hunts and attacks small birds in flight. Hawks hunt in the daytime, unlike owls that are adapted for nighttime hunting. With their eyes located on the side of the head, hawks are very keen-sighted. They usually nest in tall trees and their nests are often occupied by the same pair year after year.<\/p>\nThe Egyptians embalmed sparrow hawks and regarded all hawks highly. The god Horus was depicted with the head of a hawk hawk was ceremonially unclean to the Israelites (Lv 11:16; Dt 14:15). It was not a permanent resident of Israel but stopped off as it migrated from north to south. Its southward migration is mentioned in Job 39:26. A reference in Isaiah 34:11 to “hawk” (“cormorant,” kjv<\/span>) is uncertain. See<\/em> Kestrel or Falcon; Kite (below).<\/p>\nHeron<\/p>\nWading bird (genus Ardea<\/em>) with a long, thin neck and long legs. It has a characteristic comblike growth on the inner side of the third toe.<\/p>\nHerons are generally white, blue, green, or gray. They nest together in rookeries, and both parents bring in food for the young. Herons feed on fish, small reptiles, and insects, gulping them down in one swallow. Adults and young migrate in the late fall to warm southern climates. The white heron attains a length of more than 3 feet (.9 meter), whereas the dwarf heron is only about 22 inches (55.9 centimeters) long.<\/p>\nAt least seven varieties of heron are reported in the Holy Land. The white ibis, or buff-backed heron (Buphus russatus<\/em>), was probably the most common species. The purple heron (Ardea purpureus)<\/em> is a summer breeder found in all parts of the Holy Land where there is standing water.<\/p>\nThe blue-gray heron (Ardea cinerea<\/em>) winters in southern Europe and North Africa, migrating to northern Europe in the early spring. In Israel it builds its winter nest near water, in swamps and along riverbanks, where it feeds on fish and frogs. It will stand patiently in the water for hours, and then suddenly its long, pointed beak darts down with lightning speed to catch its prey. Often the blue-gray heron builds its nest in a tall tree to which it may return year after year.<\/p>\nAccording to Leviticus 11:19 and Deuteronomy 14:18, the heron was ceremonially unclean to the Israelites. Some scholars believe those references are to the cormorant, but most scholars think they refer to one of the herons.<\/p>\nSee also<\/em> Cormorant (above).<\/p>\nHoopoe<\/p>\nOne of the Holy Land’s most beautiful birds (Upupa epops<\/em>). It has vividly colored plumage, a lovely crown-shaped crest that becomes erect when the bird is alarmed, and a long, slender curved bill. The pinkish-brown hoopoe is about 11 inches (27.9 centimeters) long, with black and white bands on its back, tail, and wings. Hoopoes are basically desert-dwelling birds.<\/p>\nThe name “hoopoe” is derived from the sound of the bird’s call. To emit the sound, the neck feathers are puffed up and the head snapped in the air. When on the ground, the bird hammers its beak into the earth.<\/p>\nThe hoopoe arrives in the Holy Land in February, breeds in the summer, and leaves in September. It was held in religious reverence by the Egyptians. It was listed as ritually unclean (Lv 11:19; Dt 14:18), probably because it searches for grubs and small insects in such unsanitary places as dunghills.<\/p>\nIbis<\/p>\nWading bird (Threskiornis aethiopica<\/em>) presently unknown in the Holy Land but possibly known there in biblical times. It was well known in ancient Egypt, where it was sacred to the god Thoth. Today it has practically vanished with the disappearance of swamps along the Nile.<\/p>\nThere is some question as to whether the ibis is meant in Leviticus 11:17, where it is classified as ceremonially unclean. The same Hebrew word in Deuteronomy 14:16 and Isaiah 34:11 is translated “great owl,” a translation preferred by most scholars.<\/p>\nSee also<\/em> Owl, Great (below).<\/p>\nKestrel or Falcon<\/p>\nSmall hawk (Falco tinnunculus<\/em>) about a foot (30.5 centimeters) long with brown, black, and yellow feathers on its breast. It was abundant in the Holy Land in villages and in the countryside, nesting on rooftops and among rocks. Like most hawks, the kestrel is able to hover and float in midair and then swoop down on its prey, seizing it with sharp, hooklike talons. It feeds largely on mice, small reptiles, and insects.<\/p>\nEmbalmed kestrels have been found in ancient Egyptian tombs. The Egyptians also embalmed the hunting kestrel (Falco cherug),<\/em> which can be tamed and trained to hunt rabbits and other small game. Falconry (hunting with hawks of various species) was well known among the ancients and is still practiced today. That the Assyrians were familiar with falconry is seen in the records of Ashurbanipal. Because the kestrel is a predator, it was ceremonially unclean (Lv 11:14). Some translations render the word as “kite” (Lv 11:14, kjv<\/span>; Dt 14:13, kjv<\/span>, rsv<\/span>), an illustration of the difficulty of identifying biblical birds precisely.<\/p>\nSee also<\/em> Kite or Glede (below).<\/p>\nKite or Glede<\/p>\nLarge bird of prey (Milvus milvus).<\/em> The average length of the kite is about 19 inches (48.3 centimeters). The upper part is generally dark, but the belly is white. Kites nest high in trees and build nests of vegetation, including sticks. They rarely have more than two or three young, which they feed on snakes, grasshoppers, and so on. Sometimes kites are called snake hawks.<\/p>\nThe kite is a migratory bird that stays in Israel during the summer, especially in the mountains of southern Judea, in the trackless wastes west of the Dead Sea, and in the wilderness of Beersheba.<\/p>\nThe red kite or glede is a medium-sized bird of prey. The edges of the upper part of the bill overlap with the lower one, forming sharp scissors. The tail is forked or cleft like that of a fish. Its loud cry often includes sharp whistling notes. Other Holy Land species include the black kite (Milvus migrans)<\/em> and the black-winged kite (Elanus caeruleus).<\/em><\/p>\nThe kite is listed among the unclean birds in Mosaic law (Lv 11:14; Dt 14:13), but the precise identification of the birds mentioned there is disputed by some scholars and translators.<\/p>\nSee also<\/em> Buzzard; Kestrel or Falcon (above).<\/p>\n\nLammergeier<\/p>\nLargest of the vultures and less common than the other members of the family. It is grayish brown with white streaks and has a black tuft of stiff hairs in the facial area that gives it the name “bearded vulture.” Another name for it is “lamb vulture.”<\/p>\nThe lammergeier (Gypaetus barbatus)<\/em> has a unique way of killing its prey; since its beak is not particularly powerful it carries its victim high in the air and then drops it on rocks.<\/p>\nThe lammergeier is especially partial to tortoises and to marrow bone. After jackals and smaller vultures have reduced a carcass to bone, the lammergeier crushes the bones to obtain the marrow, or swallows the pieces intact. Hence it is also known as the ossifrage, from a Latin word meaning “bone crusher.” The lammergeier was unclean in Mosaic law (Lv 11:13; Dt 14:13; both translated “vulture” in nlt<\/span> and “ossifrage” in kjv<\/span>).<\/p>\nSee also<\/em> Vulture (below).<\/p>\nOstrich<\/p>\nTwo-toed, swift-running, flightless bird (Struthio camelus<\/em>) that lives in deserts or in areas covered with stunted bushes.<\/p>\nIn biblical times ostriches ranged as far north as Syria and were found over the entire wasteland of the Negev Desert, but they have since become extinct there. Its Hebrew name means “daughter of the desert.” It is the largest of all living birds, attaining a height of about 10 feet (3 meters) and a weight of 175 pounds (79.5 kilograms), though some males may weigh as much as 300 pounds (136.4 kilograms). The female is considerably smaller. Powerful thighs and long legs give the ostrich great speed, reported to be as high as 40 mph<\/span> (64 kph<\/span>).<\/p>\nThe ostrich is omnivorous. It eats grass, fruits, small mammals, birds, snakes, and lizards, as well as large pebbles that assist in the breakdown of food in its gizzard. The ostrich is hunted, but its eggs are generally more sought after than the bird itself. The empty shells are traded throughout the Mediterranean area for use as utensils, or when broken up as raw material for beads. The eggs—as many as 25 in one clutch—are laid in a shallow nest of sand, with some left uncovered. They may appear to be neglected by day, but only because they are ordinarily incubated at night. The cock does most of the incubating; the female participates only during cold days. The strong, thick eggshell protects the embryo from the heat of the desert.<\/p>\nOccasionally the ostrich is used for riding or even for pulling small carts. Ostrich feathers are in great demand. Ostrich plumes graced ancient royal courts as fans. An ivory-handled fan of Pharaoh Tutankhamen (King Tut) had lovely ostrich plumes. The plumes are white in the male and brownish gray in the female. The reputation of the ostrich for stupidity comes from its behavior when hunted and cornered; it fails to take evasive action even when doing so would save it. In open country, however, it is very wary and runs at great speed to escape. In contrast to the partridge, an ostrich will run away from its eggs and chicks when pursued.<\/p>\nMost biblical references to ostriches emphasize their negative characteristics. They were regarded as unclean in Jewish law (Lv 11:16; Dt 14:15). Several references associate ostriches with images of wilderness and desolation (Jb 30:29; Is 13:21; 34:13; 43:20; Jer 50:39). Their night cry, which has been compared to an ox’s lowing in pain, is referred to in Micah 1:8. Biblical writers also noted the apparent indifference of the ostrich to its brood (Jb 39:13-18; Lam 4:3).<\/p>\nOwl<\/p>\nNocturnal birds (order Strigiformes) with large heads and large, forward-looking eyes. Their wing and tail feathers are soft as velvet, helping to make their flight noiseless. The owl’s body is small and slender, about the size of a pigeon, but it appears bulky because of the thick covering of feathers. Owls have been considered bearers of misfortune and omens of disaster. In the Near East, owls now live in temple ruins and pyramids in Egypt, and in rock-hewn graves, ruins, and caves on both sides of the Jordan River in Israel. They seldom come near inhabited dwellings.<\/p>\nOwls have excellent night vision, which they use to capture rodents or other animals. Although unusually large, the owl’s eyes are almost useless in the daylight because the light dazzles them. The owl is able to swallow its prey whole because of its elastic esophagus. Indigestible hair and bones are regurgitated as pellets. The bill is short but sharply hooked.<\/p>\nOwls may lay up to ten eggs. The young are cared for on the nest by both parents. Both adults and young tend to remain in the area in which they were hatched. Eight species of owls are found in the Holy Land, of which five are plentiful. It is difficult, however, to identify a particular species with any of the four Hebrew words translated “owl” in Scripture. A fifth word translated “owl” (kjv<\/span>) is more appropriately identified with the ostrich (rsv<\/span>). Owls appear in the lists of unclean birds (Lv 11:17; Dt 14:16), and although translations differ, they concur that all species of owls, being predators, are unclean.<\/p>\nSee also<\/em> Ostrich (above); Owl, Barn or White; Owl, Great; Owl, Little; Owl, Scops (below).<\/p>\nOwl, Barn or White<\/p>\nLarge owl (Tyto alloa)<\/em> with a distinct heart-shaped face. It may get its Hebrew name from a snoring sound it makes when breathing in the nest. In flight it emits a frightening screech, and thus is sometimes referred to as the screech owl. Its somewhat sinister features—a large head and wide pop eyes—have led some people to consider it demonic, but they have also inspired another name, the monkey-faced owl. It is a useful bird, however, devouring rodents that raid fields and damage stored grain. Like other owls, it sleeps during the day and hunts at night with a well-developed sense of hearing and sight. Its color is light brownish yellow with a white mask around the eyes and cheeks. The whole leg is covered with feathers that protect it against the bites of struggling victims in its talons.<\/p>\nSome modern translations mention the barn or white owl by name (Lv 11:17, njb<\/span>; 11:18, nasb<\/span>; Dt 14:16, njb<\/span>, nasb<\/span>).<\/p>\nSee also<\/em> Owl (above), Owl, Scops (below).<\/p>\nOwl, Great<\/p>\nLarge owl, standing nearly two feet (60.9 centimeters) tall (Asio otus).<\/em> The color is mouse gray with gray-brown spots and black stripes. As one of its names indicates, it has tufted “ears” and is sometimes called the great horned owl. It feeds on rodents, such as rats and mice. It winters in Israel among ruins and in groves.<\/p>\nThe great owl may be the owl mentioned in the Bible among the birds of desolation that will inhabit devastated Edom (Is 34:11, nasb<\/span> mg). It is also mentioned by name in some translations of the lists of ritually unclean birds (Lv 11:17, kjv<\/span>, nasb<\/span>; Dt 14:16, kjv<\/span>, nasb<\/span>, rsv<\/span>).<\/p>\nOwl, Little<\/p>\nSmallest of all nocturnal birds of prey. Chiefly insectivorous, the little owl (Athene noctua glaux)<\/em> also feeds at times on tiny birds. It is the most common owl in the Holy Land, dwelling among ruins, tombstones, rocks, and thickets (perhaps the owl of Ps 102:6). Its voice sounds like that of a dying person. On occasion it may be observed perched on a rock with its large eyes gazing off into the distance, a pose that the ancients considered a sign of wisdom. The Greeks associated the little owl with the goddess Athena. It is mentioned by name in several translations (Lv 11:17, kjv<\/span>, nasb<\/span>; Dt 14:16, kjv<\/span>, nasb<\/span>, rsv<\/span>).<\/p>\nSee also<\/em> Owl (above).<\/p>\nOwl, Scops<\/p>\nSmall owl (Otus scops)<\/em> distinguished by two horn-shaped crests of hairlike feathers on its head. It perches in an inclined posture and hops and dances like a goat. During the hatching period, the male’s hooting sounds like a moan. The scops owl feeds on insects, rodents, and birds. During invasions of mice or locusts, these owls have appeared in large flocks and helped to destroy the pests. They have been known to attack humans who intrude on their nests. They are well-known inhabitants of Eurasia and Africa.<\/p>\nSome scholars suggest that the scops is the true screech owl, because of its whistling calls that resound through the night. The screech owl is mentioned only once in Scripture (Is 34:14, kjv<\/span>), but that translation is the subject of scholarly debate. Following traditional Jewish mythology, some translations use the Hebrew word (<\/em>lilith<\/span>)<\/em> as a proper name. In Jewish tradition Lilith was a witch-demon who, before Eve’s creation, was Adam’s wife. She became the mother of demons and was thought to attack children during the night; thus the name “Lilith” is translated “night hag” (rsv<\/span>) or “night monster” (nasb<\/span>). Most scholars favoring the mythical interpretation, however, suggest that Isaiah was using a popular legend to evoke a sense of desolation and did not himself believe in the existence of Lilith. There is little support for “screech owl” as an appropriate translation of the name.<\/p>\nSee also<\/em> Owl; Owl, Barn or White (above).<\/p>\nPartridge<\/p>\nMost common game bird in the Holy Land. The partridge resembles a chicken in its basic anatomy but has a less chunky body and a longer tail. Two species of partridge inhabit the Holy Land: the sand partridge (Ammoperdix heyi),<\/em> found near the Dead Sea, in the Jordan River valley, and in the Sinai Desert; and the chukar partridge (Alectoris graeca).<\/em> The sand partridge is a medium-sized bird with yellow feet. The male has sandy-buff plumage, upper tail feathers penciled and barred with brown, and a chestnut and white undersurface. The female is a grayish buff. The chukar partridge resembles the common French partridge of Europe, having a body about 16 inches (40.6 centimeters) long. It is covered with beautiful and radiantly colored feathers.<\/p>\nThe biblical reference (1 Sm 26:20; probably the sand partridge because of the geographical context) alludes to the common method of catching it by chasing. It was also hunted with snares (cf. Ps 91:3) or by hunters hiding in a blind. The fast-running partridge soon becomes exhausted, which enables hunters to run it to the ground and kill it. Nevertheless, by running and jumping, it can ascend very steep cliffs. The bird finds refuge among bushes into which its brownish-green feathers blend protectively. If it were not such a prolific breeder, it would probably have become extinct by being hunted for food.<\/p>\nThe biblical description of the partridge gathering a brood she did not hatch (Jer 17:11) seems to be based on the fact that the hen lays at least two clutches of eggs, one for herself and one for the cock to incubate.<\/p>\n\nPeacock<\/p>\nMember of the quail, partridge, and pheasant family, the peacock (Pavo cristatus)<\/em> is actually the male peafowl. Its mate is properly known as the peahen. The male attracts attention because of a stately, luxurious appearance enhanced by magnificent feathers. The breast is a brilliant metallic blue, and each tail feather has a brilliant eye near the tip. When lowered, the unusually long tail feathers form a train behind the peacock on the ground, giving it an overall length of up to six feet (1.8 meters). The train can also be raised to form a huge fan adorned with the multicolored eyes. During courtship the feathers are raised and vibrated to make a distinct rustling noise. The rather drab peahen lacks the long train.<\/p>\nBecause it is not native to the Holy Land, the peacocks referred to in 1 Kings 10:22 and 2 Chronicles 9:21 are thought by some scholars to be Old World monkeys or baboons brought from east Africa, or guinea hens from the upper Nile River region. There is evidence, however, that the Phoenicians introduced peacocks to the Egyptian pharaoh, perhaps as early as the time of King Solomon. It is possible that Solomon’s trade expeditions ranged as far as India, where the peacock is native. The peacock was also well known to the Greeks and Romans. Alexander the Great prized its beauty and forbade his soldiers to kill the bird.<\/p>\nIn the early Christian church the peacock became a symbol of the immortality promised in the resurrection of Christ. In addition, the eyes of its tail came to represent the all-seeing eye of God.<\/p>\nPelican<\/p>\nLargest of all aquatic birds, considerably larger even than the swan. The pelican (Pelecanus onocrotalus)<\/em> is generally about 50 inches (127 centimeters) long with a 16-inch (40.6-centimeters) beak, the upper part of which is hooked downward at the end, facilitating fish catching. The lower part of the bill supports a yellow pouch extending down the throat. The pouch may hold up to three gallons (11.4 liters) of food (small fish) and water. The pelican’s webbed feet are peculiar in having webs between all four toes. Pelicans are expert swimmers as well as efficient fliers. The pelican’s massive body, long neck, and comparatively small head give it proportions that make rising from the water difficult. To take off, a pelican must first flap awkwardly along the surface, pounding at the water with its legs.<\/p>\nPelicans fly and nest in groups. Both sexes care for the young that hatch from the one to four eggs. Whereas most birds feed their young by placing food into their mouths, the pelican reverses the process; the young pelican sticks its head and most of its body into its mother’s throat and plucks partially digested food from the mother’s crop. The deep penetration of the young’s beak into the mother’s gullet led ancients to believe that the young were feeding on the blood of the mother’s breast, thus giving rise to wide usage of the pelican as a symbol of Christ’s atonement, and of charity in general.<\/p>\nThe roseate pelican is white, at times with a faint rose tinge, and has black feathers growing from the wing joint farthest from the body. The legs, pouch, and skin around the eyes are yellow; the hook of the beak is red. This species may grow up to six feet (1.8 meters) long with a wingspread of up to eight feet (2.4 meters). During the breeding season, the coloration of the exposed areas of the roseate pelican’s legs and face changes from gray to bright orange or red. At the same time the white feathers acquire a beautiful pink tint originating from an oil-gland secretion. The oil is spread throughout the plumage by the bird as it preens.<\/p>\nSome scholars question whether “pelican” is an appropriate translation of the Hebrew in several verses, believing rather that the word refers to one of the owls, hawks, or vultures. Most translations include the pelican in the lists of ritually unclean birds (Lv 11:18; Dt 14:17). Opinion on the other references is more sharply divided. Some scholars maintain that the desert context of the verses eliminates the possibility of a water bird like the pelican (cf. Ps 102:6, “vulture,” rsv<\/span>; Is 34:11, “cormorant,” kjv<\/span>; “hawk,” rsv<\/span>; Zep 2:14, “cormorant,” kjv<\/span>; “vulture,” rsv<\/span>). On the other hand, the roseate pelican frequents the rivers, lakes, and marshes of the Holy Land. After flying out to sea as far as 20 miles (32.2 kilometers) to swoop down on fish near the surface, the pelican often returns inland to a deserted place to digest its enormous meal. Thus, the pelican may be the lonely wilderness bird of those passages.<\/p>\nPigeon or Dove<\/p>\nSpecies of the pigeon family (Columbidae). In common usage the names “pigeon” and “dove” are virtually interchangeable. The common domestic pigeon familiar to city dwellers the world over, for example, is actually a descendant of the wild rock dove. Both names are used in English translations of the Bible to translate the same Hebrew word. A second Hebrew word is usually translated “turtledove.” Nevertheless, it seems clear that the ancient Hebrews recognized differences among dove species.<\/p>\nAt least six species of pigeon or dove reside in modern Israel: the rock, ring, and stock doves (genus Columba<\/em>), and the turtle, collared, and palm doves (genus Streptopelia<\/em>). Of the six, the rock dove (Columba livia)<\/em> and the turtledove (Streptopelia turtur)<\/em> seem to be the two most often referred to in Scripture.<\/p>\nPigeons vary in size from 6 to over 12 inches (15 to 30 centimeters). The most colorful Israeli species is the rock dove, which can be a beautiful silvery gray with grayish-green iridescent plumage on the wings (noted by David, Ps 68:13). The smaller doves (Streptopelia)<\/em> are less colorful, mostly gray or buff with a blackish or checkered half collar on the back of the neck. Pigeons have short necks and small heads, plump bodies, and short wings controlled by strong muscles that enable them to fly considerable distances. The smaller doves have longer tails.<\/p>\nAt present, the wild rock dove is found primarily in the area around the Sea of Galilee and farther to the south in the many ravines leading down to the Dead Sea. Wild rock doves prefer to build their nests on rocks and cliff faces, a fact precisely described in Scripture (Sg 2:14; Jer 48:28). All Israeli doves build fragile nests of scraps of vegetation. Eggs are hatched twice a year. Doves seldom lay more than two eggs. The young are cared for in the nest by both parents, who rove over the fields eating seeds and weeds. The adult’s crop contains digested food in a milky condition, called pigeon’s milk, which can be regurgitated and fed to the young.<\/p>\nDuring courtship there is a great deal of rivalry among the male doves. The turtledove’s courtship dance is an awesome aerial display. The attention to courtship, the joint care of young, and the solicitude of the parents for each other, noted from earliest times, have made the dove one of the most popular symbols of love and peace (Sg 1:15; 2:14; 4:1; 5:2).<\/p>\nA major distinction between pigeons (ring doves) and turtledoves seems to have been recognized by ancient writers. Pigeons are year-round residents and easily tamed, whereas turtledoves are migratory. Turtledoves were confined in cages singly or in pairs as pets or for sacrifices. Pigeons were probably the first birds to be domesticated, perhaps as early as Noah’s time (Gn 8:8-12). They were depicted on the earliest Egyptian monuments, and their edibility was mentioned in early Egyptian texts. Before long, domestic pigeons were regarded as evidence of a household’s prosperity. In the more prosperous households they nested in dovecotes of molded pottery clay fashioned in latticelike structures (hence the “windows” of Is 60:8).<\/p>\nIn NT times there were many dovecotes in the parks around Herod the Great’s palace in Jerusalem. The dove’s popularity was due not only to its docility but also to its desirability as food and as an acceptable and relatively inexpensive sacrifice. The turtledove may have been regarded more highly as a sacrifice because of its wildness and consequent lesser availability. The two biblical references to turtledoves not in a sacrificial context refer to their migratory habits and to their arrival in Israel in the spring (Sg 2:12; Jer 8:7; cf. Hos 11:11).<\/p>\nMost of the references to doves and pigeons in the Bible are in statements about sacrificial procedures (Gn 15:7-10; Lv 1:14; 5:7; 12:6; Nm 6:10; Lk 2:24). Other references, however, include a range of observations and symbolic usages of the dove. Its throaty moaning was often observed (Is 38:14; 59:11; Ez 7:16; Na 2:7). Its power of flight was well known (Ps 55:6), as were its beauty (Sg 1:15; 4:1; 5:12), its gentleness and loyalty to its mate (Sg 2:14; 5:2; 6:9), its affection (Ps 74:19), and its innocence (Mt 10:16). The one negative reference to doves is in Hosea 7:11, where they are said to be senseless and foolish, perhaps in reference to their overly trusting nature.<\/p>\nOf NT references, perhaps the most significant is the description of the Holy Spirit at Christ’s baptism as a descending dove (Mt 3:16). The dove’s loving nature made it natural for early Christians to connect the dove image with the concept of the Comforter. Since then the dove has remained the most popular symbol of the Holy Spirit.<\/p>\n\nQuail<\/p>\nShort, stocky birds with bills and feet similar to those of chickens; hence they are adapted to eating seeds or insects. Quail (Coturnix coturnix)<\/em> are the smallest of the subfamily of poultry that also includes pheasants and partridges. Quail (or “quails,” another plural form) are about ten inches (25.4 centimeters) long and have small, rounded wings. They burst from their hiding places in the grass or bushes with a whirring sound. The belly of the quail is white. Up to 18 eggs are laid, and if the mother dies, the male has been known to assume the care of the young. Quail of the Mediterranean region winter in the Sudan and migrate northward in vast flocks in the spring. Quail cannot maintain a long sustained flight but make use of wind currents to keep them aloft.<\/p>\nEnormous flocks of quail twice served as food for the Israelites in the wilderness of Sinai, when the birds were driven down in the desert miraculously by winds (Ex 16:13; Nm 11:31-32; Ps 105:40). The second time they were probably flying along the Gulf of Aqaba and were blown off course by the east wind (Nm 11:31; Ps 78:26-28). Their inability to sustain long flight may account for their low flying level—two cubits, or about 40 inches (101.6 centimeters). When exhausted, they were easily caught by hand (Nm 11:31-32). Quail were considered clean and the most delicate eating of all game birds, and they were preserved by drying in the sun.<\/p>\nRaven<\/p>\nMember of the crow family (Corvidae). The Hebrew word for “raven” means “black one.” The raven (Corvus corax<\/em>) weighs about three pounds (1.36 kilograms) and varies from 22 to 26 inches (56 to 66 centimeters) in length. Its tail is broader in the middle than at either end. Eight species are found in Israel: three ravens, two jackdaws, one crow, one rook, and one chough. The crow, about 20 inches (50.8 centimeters) long, is smaller than a raven, and its tail is uniform in width. The raven’s most conspicuous feature is its glossy black iridescent plumage.<\/p>\nRavens and crows have survived in spite of the dislike many humans have for them. Excellent fliers, they migrate by day and congregate in great flocks of up to several hundred thousand. During the nesting season, they make nests of sticks in which two to seven eggs are laid. Ravens mate for life. Equipped with strong wings, a strong bill, and strong feet, ravens can live in isolated places from which they range widely for food. That it did not return to the ark was a good sign to Noah, indicating that the raven could find food and possibly a place to rest on dry mountaintops (Gn 8:7).<\/p>\nThe raven, essentially a scavenger, was ceremonially unclean (Lv 11:15; Dt 14:14). Yet ravens fed Elijah at God’s command (1 Kgs 17:4-6). Job was told that God gave the raven its food (Jb 38:41), as the psalmist and Jesus repeated (Ps 147:9; Lk 12:24). The raven’s glistening black plumage inspired the bride’s comparison of her beloved’s hair (Sg 5:11). They prefer desolate, uninhabited areas as their home territory (Is 34:11). Ravens are crafty, active birds. Some are capable of speaking, solving puzzles, and performing feats of memory. Bold and curious, they sometimes use their talents for theft.<\/p>\nSeagull<\/p>\nRobust seabirds, primarily scavengers (family Laridae). Several species of gulls live along the seacoast of the Holy Land. They are usually gray-backed with white heads and underparts and black wing tips. The slender bill ends in a downward curve.<\/p>\nSeagulls may be 8 to 30 inches (20 to 76 centimeters) long. Many species migrate, traveling long distances with their superb flying ability. Gulls can also swim easily because of their webbed feet. Their voice is like a harsh scream or squawk. In nesting season many nest together in any available place, such as a cliff or tree. Both male and female incubate and care for the young.<\/p>\nBecause gulls will eat almost anything, they are listed as ritually unclean birds (Lv 11:16; Dt 14:15, asv<\/span> has “sea mew,” a common European gull). Some commentators believe that those passages refer to an owl or to the cuckoo and not to the seagull.<\/p>\nSee also<\/em> Cuckoo (above).<\/p>\nSparrow<\/p>\nSmall bird of the finch family (Fringillidae) or the weaver finch family (Ploceidae), considered to be of little worth. The Hebrew word is a general term for “bird” and refers to any small bird such as a sparrow, finch, thrush, or starling. In translation, however, the word sometimes refers to the common English or house sparrow (Passer domestica;<\/em> Ps 84:3; Prv 26:2).<\/p>\nDull in color with a black throat, the male house sparrow is a noisy and energetic creature. The nest, when built in open places, has an opening on the side and is made of almost anything available. Sparrows also nest in sheltered places, in dwellings, boxes, or holes in trees. They lay four to seven eggs.<\/p>\nThe common or house sparrow was known in ancient Greece and Egypt. There it had a reputation for invading fields in large swarms and picking the seeds from them. It is a permanent resident of the Holy Land.<\/p>\nThe sparrow is prolific and lives in close association with humans. It was considered ritually clean. Sparrows brought low prices in countries where they were sold (Mt 10:29; Lk 12:6). Today in Near Eastern marketplaces, boys offer live sparrows for sale. Tied together in groups of four to six by strings attached to one leg, the birds fly about over the boys’ heads. Evidently such a sight was common in NT times.<\/p>\nStork<\/p>\nLong-legged, white wading bird (genus Ciconia<\/em>) having large, powerful wings with glossy black primary and secondary feathers. The flapping of its wings produces a loud rushing sound. Connecting membranes between the toes prevent the bird from sinking into the mud. Its red bill is sharp and long, serving to seize and lift its prey out of the water. Storks are mute, lacking a voice box.<\/p>\nFlocks of storks pass through the Holy Land during their September migration on the way to central and southern Africa and likewise in the spring on their return flight to their homes in northern Israel, Syria, and Europe. Storks travel in vast flocks during the day, spreading out against the sky.<\/p>\nThe stork’s faithful tending of the young is proverbial, as is its habit of returning annually to the same nesting place. Storks have the habit of adding to their nests each year, and it is possible to find nests that are 100 years old and have a height of more than three feet (.9 meter).<\/p>\nTwo species of storks frequent the Holy Land. The white stork (Ciconia alba)<\/em> is 40 inches (101.6 centimeters) tall, and its wingspread is six feet (1.8 meters), enabling it to move with a slow, sustained flight or to soar. In folklore the white stork is sometimes considered to be a harbinger of good fortune.<\/p>\nThe black stork (Ciconia nigra),<\/em> common around the Dead Sea valley, nests in trees; hence it may be the tree-dwelling species referred to in Psalm 104:17. The Hebrew name for “stork” means literally the “kingly one,” or the “loyal one,” a reference to the care of the bird for its young. Like the heron, the stork was ceremonially unclean because of its diet of aquatic organisms, refuse, small animals, birds, and reptiles (Lv 11:19; Dt 14:18). Jeremiah mentioned the stork’s uncanny and instinctive knowledge of the time of its migration (Jer 8:7). Its impressive wings figured in one of Zechariah’s visions (Zec 5:9).<\/p>\nSwallow<\/p>\nSmall, nearly black, forked-tailed bird with long, tapering wings, noted for its graceful flight (hirundo rustica).<\/em> The small, weak feet are poorly adapted for walking. Swallows resemble swifts in shape and life habits but are somewhat smaller.<\/p>\nThe swallow’s large mouth enables it to catch insects while in flight. Colors vary from brown and blue to white. Swallows often nest in buildings, a feature noticed by the psalmist, who reported a swallow’s home at the temple (Ps 84:3).<\/p>\nSwallows are basically resident in Israel, whereas the swift is a migratory bird noted for the regularity of its migratory schedule. The “swallow” of Isaiah 38:14 probably refers to a swift, as does Jeremiah 8:7, where the dependability of the bird is contrasted with the irregularity of God’s people. Proverbs 26:2 may be a reference to either the swallow or the swift.<\/p>\nSee also<\/em> Swift (below).<\/p>\nSwan<\/p>\nLarge, graceful water birds. Two species of swan (genus Cygnus<\/em>) are found in the Middle East as passing migrants (Cygnus olor<\/em> and Cygnus musicus).<\/em> Swans are known as the best musicians among the birds and were considered sacred to the god Apollo by the Greeks. Their voices sound like flutes and harps.<\/p>\nThe references in Leviticus 11:18 and Deuteronomy 14:16 (kjv<\/span>) are probably not to the swan but to the water hen or the barn owl, since there seems little reason to declare the vegetarian swan an unclean animal. See also<\/em> Owl, Barn or White (above); Water Hen (below).<\/p>\nSwift<\/p>\nSmall, strong flyers (genus Apus<\/em>). Like the swallow, the swift has long, bent wings and a cleft tail, enabling it to obtain great speed as it skims the ground and sweeps through the air. A swift devours a great many harmful insects, catching them in its mouth in flight. Many swifts make their nests in rooftops and in nooks and crannies of city walls. Their nests are built with strong feathers cemented together with saliva. Other swifts live in caves and clefts of rocks.<\/p>\nCommon swifts are native to Israel, and in the Jordan Valley they occur in large flocks. Isaiah 38:14 (niv<\/span>) seems to be clear reference to the swift’s plaintive call, since the swallow’s sharp chirp is not a striking simile for a distraught king’s cry. The swift has a soft, delicate voice, and its cry could be easily interpreted as melodious wailing.<\/p>\nThe migratory swifts arrive on a precise schedule in the Holy Land in late winter, and immense flocks fill the cities with their cries. Thus the reference in Jeremiah 8:7 to swallows, which are largely permanent residents, is probably to swifts.<\/p>\nSee also<\/em> Swallow (above).<\/p>\nVulture<\/p>\nSubfamily (Aegypiinae) of the hawk family (Accipitridae). Each of the four species of Old World vultures is found in the Holy Land: the Egyptian, griffon, black, and bearded vulture (the bearded vulture is also known as the lammergeier). These birds range in size from the 24-inch (61-centimeters) Egyptian vulture to the huge bearded vulture, largest of all flying birds in the Holy Land.<\/p>\nMost vultures are brown or black, having a short neck and a short, hooked bill with which they tear the dead animal flesh of which they are fond. All vultures, except the bearded, have bare or down-covered heads and necks, enabling these scavengers to penetrate deep into a carcass without spoiling the plumage. Excellent eyesight enables a vulture to locate a carcass from a lofty soaring position. Considering the decayed condition of most of its food, a vulture’s poor sense of smell may be a fortunate limitation. Vultures nest in any convenient place; both parents care for the young.<\/p>\nThe Hebrew word usually translated “eagle” in the OT may have been a general term for all large birds of prey, including vultures. Thus many of the passages about eagles may refer to either the eagle or the vulture (cf. Lv 11:13; Dt 14:12, nasb<\/span> mg). Such passages include references to nesting habits (Jb 39:27-28; Jer 49:16; Ob 1:4), care for fledglings (Dt 32:11), powers of flight (Ex 19:4; Dt 28:49; Jb 9:26; Lam 4:19), and extremely high soaring altitude (Prv 23:5; 30:19; Is 40:31). Despite variations among translations, the vulture clearly belongs in the list of unclean birds because of its foul diet (Lv 11:13, 18; Dt 14:12, 17).<\/p>\nSeveral references to the eagle in the kjv<\/span> have been changed to “vulture” in modern translations. The change seems appropriate in the references to the vulture as a sign of present or impending doom (Lam 4:19; Hos 8:1). Likewise the eye-plucking bird of Proverbs 30:17 is probably a vulture. The phrase “bald as the eagle” (Mi 1:16) clearly should read “bald as the vulture,” since there are no bald eagles in Israel and most vultures are bald. Since the vulture, like the eagle, was a symbol of sovereignty and domination in the ancient Near East, some gods were represented as vultures. Thus Ezekiel’s comparison of the kings of Babylon and Egypt to eagles may be conceived alternatively as comparisons to vultures (Ez 17:3, 7). Jesus’ reference to the eagles congregating around corpses at the end times (Mt 24:28) should also be revised to vultures, since eagles are usually solitary eaters, whereas vultures generally flock together around carrion.<\/p>\nSeveral kjv<\/span> references to vultures are usually translated “kite” or “falcon” in modern translations (cf. various versions of Lv 11:14; Dt 14:13; Jb 28:7; Is 34:15).<\/p>\nSee also<\/em> Eagle; Kestrel; Kite; Lammergeier; Vulture, Black, or Osprey; Vulture, Egyptian; Vulture, Griffon.<\/p>\nVulture, Black, or Osprey<\/p>\nDiurnal flesh eater, a little over three feet (.9 meter) long with a wingspread of over three yards (2.7 meters). The feathers of the black or osprey vulture (Aegypius monachus<\/em>) are black and the head and upper part of the neck are bald like those of other carrion eaters. It nests in the Jordan River valley and seems to have been abundant in biblical times. Today it is quite rare. The black vulture is probably the osprey of Leviticus 11:13 and Deuteronomy 14:12.<\/p>\nSee also<\/em> Vulture (above).<\/p>\n\nVulture, Egyptian<\/p>\nAlso known as the gier eagle or as pharaoh’s hen. The plumage of the Egyptian vulture (Neophron percnopterus<\/em>) is basically white with a naked head and yellow neck. The Egyptian vulture breaks bones left by other vultures. Its flight is slow and easy, and its voice is a croak. Measuring about 24 inches (61 centimeters) in length, it is the smallest of all the carrion-eating birds found in the Holy Land. It may be referred to in the list of unclean birds (Lv 11:18; Dt 14:17, “gier eagle,” kjv<\/span>; “carrion vulture,” rsv<\/span>, nasb<\/span>, nlt<\/span>). See<\/em> Vulture (above).<\/p>\nVulture, Griffon<\/p>\nOne of the largest flying birds in the Holy Land (Gyps fulvus).<\/em> Until a generation ago, the griffon vulture was one of the most common birds in the Holy Land. Today it is on the verge of extinction. Many have been killed by eating poisonous bait meant for foxes and jackals. In addition, its reproduction is limited; the female lays only one or two eggs a year.<\/p>\nThe griffon vulture measures about four feet (121.9 centimeters) in length and up to ten feet (3 meters) between wing tips. Its beak is extremely strong, and its short toes are fitted with blunt talons. It is a light-brown bird with a pale yellow head and neck that are almost bare, being covered only with a very fine down.<\/p>\nThe griffon vulture feeds mostly on carrion, but also on locusts and small tortoises. It is able to go without food for several days with no ill effects, but when it does break its fast, it gorges itself. It is found especially in the region of the Sea of Galilee. Most biblical references to the vulture are likely to be to the griffon vulture.<\/p>\nSee also<\/em> Eagle; Vulture (above).<\/p>\nWater Hen<\/p>\nSmall water bird of the rail family. The water hen listed among unclean birds (Lv 11:18; Dt 14:16, rsv<\/span> only) may be the biblical bird most difficult to identify. Several alternatives have been suggested, including the swan (kjv<\/span>), one of the owls (nasb<\/span>, neb<\/span>), or the marsh hen (tlb<\/span>). Most scholars rule out the swan, since it is a vegetarian bird and thus should not be considered unclean. An owl remains a possibility.<\/p>\nThe marsh hen is a rail, several species of which inhabit Israel. One of those species is the purple gallinule (Porphyrio porphyrio).<\/em> Rails are very thin birds varying from 6 to 20 inches (15 to 51 centimeters) in length. They live in marshes, where they eat a great variety of animal and vegetable matter, thus making them a candidate for inclusion in the Mosaic lists of unclean animals.<\/p>\nSee also<\/em> Animals.<\/p>","summary_ro":"BIRDS Feathered vertebrates of the class Aves. Over 8,000 species of birds are known. Approximately 400 species are found in the Holy Land and about 40 are mentioned in Scripture. Modern scientists classify organisms on the basis of internal and external structure, but the biblical writers generally classified organisms according to habitat. Thus, in the Bible, bats are listed with birds as creatures of the air (Lv 11:19; Dt 14:18). Precise identification of biblical birds is often difficult ...","summary_en":"BIRDS Feathered vertebrates of the class Aves. Over 8,000 species of birds are known. Approximately 400 species are found in the Holy Land and about 40 are mentioned in Scripture. Modern scientists classify organisms on the basis of internal and external structure, but the biblical writers generally classified organisms according to habitat. Thus, in the Bible, bats are listed with birds as creatures of the air (Lv 11:19; Dt 14:18). Precise identification of biblical birds is often difficult ...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":28050,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Obadiah","title_en":"Book of Obadiah","content_ro":"<h3>OBADIAH, Book of<\/h3>\nFourth book of the Minor Prophets; shortest book in the OT.<\/p>\nPreview<\/p>\n• Author<\/p>\n• Background<\/p>\n• Content<\/p>\n• Theological Significance<\/p>\nAuthor<\/p>\nPractically nothing is known about Obadiah the prophet. Not even the name of his father or his home region is given in the superscription (Ob 1:1).<\/p>\nBackground<\/p>\nIt would seem likely that Obadiah came from Judah, because he expresses deep concern over the inroads made into his land by the Edomites in the day of Judah’s destruction (v 12). He probably had his vision concerning Edom (v 1) shortly before the fall of Jerusalem and the devastation of Judah by Nebuchadnezzar in 586 BC<\/span>. Nebuchadnezzar may have invaded Edom in 582 BC<\/span>, although no certain reference to such an invasion exists. The Babylonian king Nabonidus stayed at Teima for several years, and the town of Tell el Kheleifeh near the Gulf of Aqaba flourished early in the century. However, Edom entered a period of decline in the sixth century BC<\/span>, due to interference from its trading partners from Arabia and the south, such as Teima and Dedan.<\/p>\nContent<\/p>\nEdom’s fall is announced by the prophet (vv 1-4). Evidently, a coalition of neighboring Arab tribes was conspiring to attack Edom, which added weight to his message (v 1). Little did these tribes know that their planned assault on Edom was part of the divine plan.<\/p>\nEdom’s destruction is declared (vv 2-9) and its actual downfall is described (vv 2-4). Edom, apparently strong and safe in the rocky bastion in the high mountains (v 3), would be brought low (v 4). Edom’s overthrow would be complete (vv 5-6). As thieves and marauders ravage a place by night, so Edom would be stripped, its houses and vineyards plundered. Edom would know no merciful alleviation as sometimes happens when robbers raid a house. Even allies would prove treacherous (v 7), confederates would deceive, and guests would set snares. Taken by surprise, Edom would fall an easy prey. When the day of Edom’s doom came, the wise would be destroyed (v 8) and soldiers demoralized and slaughtered (v 9).<\/p>\nEdom’s wrongdoing is spelled out (vv 10-15). Edom showed ill will toward Judah on the day when the Babylonians attacked. Rather than helping Judah, Edom stood aloof and behaved like one of Judah’s foes. To make matters worse, Edom gloated over Judah’s misfortune, jeered at the people, and laid hands on their property. Edom collaborated with Babylon, cutting off Judah’s refugees from escape and handing them over to Judah’s enemies. Such deeds would return to Edom.<\/p>\nOn the Day of the Lord (vv 15-21), guilty Edom would be caught up in the wider scale of God’s judgment on all nations. Beyond the day of disaster endured by Jerusalem in 586 BC<\/span> stood another day, a day of vindication and judgment in Israel’s favor.<\/p>\nPositively, the remnant of Judah (vv 17, 21) would be preserved; the sacred site, Mt Zion, would be rehabilitated; and the Edomites would come under the control of the remnant of Israel. Like a fire, Israel would consume the stubble of Edom (v 18) and regain lost territories (vv 19-20).<\/p>\nTheological Significance<\/p>\nTheologically, the prophecy stresses divine sovereignty in the midst of the cruel invasion of Judah’s restricted sovereignty. The Lord of history works out his purposes in the midst of past and present events. In the future, he would execute judgment on Israel’s foes. Zion would be reestablished as the proud capital of a glorious nation, freed from pagan defilement forever.<\/p>\nSee also<\/em> Israel, History of; Prophecy; Prophet, Prophetess.<\/p>","content_en":"<h3>OBADIAH, Book of<\/h3>\nFourth book of the Minor Prophets; shortest book in the OT.<\/p>\nPreview<\/p>\n• Author<\/p>\n• Background<\/p>\n• Content<\/p>\n• Theological Significance<\/p>\nAuthor<\/p>\nPractically nothing is known about Obadiah the prophet. Not even the name of his father or his home region is given in the superscription (Ob 1:1).<\/p>\nBackground<\/p>\nIt would seem likely that Obadiah came from Judah, because he expresses deep concern over the inroads made into his land by the Edomites in the day of Judah’s destruction (v 12). He probably had his vision concerning Edom (v 1) shortly before the fall of Jerusalem and the devastation of Judah by Nebuchadnezzar in 586 BC<\/span>. Nebuchadnezzar may have invaded Edom in 582 BC<\/span>, although no certain reference to such an invasion exists. The Babylonian king Nabonidus stayed at Teima for several years, and the town of Tell el Kheleifeh near the Gulf of Aqaba flourished early in the century. However, Edom entered a period of decline in the sixth century BC<\/span>, due to interference from its trading partners from Arabia and the south, such as Teima and Dedan.<\/p>\nContent<\/p>\nEdom’s fall is announced by the prophet (vv 1-4). Evidently, a coalition of neighboring Arab tribes was conspiring to attack Edom, which added weight to his message (v 1). Little did these tribes know that their planned assault on Edom was part of the divine plan.<\/p>\nEdom’s destruction is declared (vv 2-9) and its actual downfall is described (vv 2-4). Edom, apparently strong and safe in the rocky bastion in the high mountains (v 3), would be brought low (v 4). Edom’s overthrow would be complete (vv 5-6). As thieves and marauders ravage a place by night, so Edom would be stripped, its houses and vineyards plundered. Edom would know no merciful alleviation as sometimes happens when robbers raid a house. Even allies would prove treacherous (v 7), confederates would deceive, and guests would set snares. Taken by surprise, Edom would fall an easy prey. When the day of Edom’s doom came, the wise would be destroyed (v 8) and soldiers demoralized and slaughtered (v 9).<\/p>\nEdom’s wrongdoing is spelled out (vv 10-15). Edom showed ill will toward Judah on the day when the Babylonians attacked. Rather than helping Judah, Edom stood aloof and behaved like one of Judah’s foes. To make matters worse, Edom gloated over Judah’s misfortune, jeered at the people, and laid hands on their property. Edom collaborated with Babylon, cutting off Judah’s refugees from escape and handing them over to Judah’s enemies. Such deeds would return to Edom.<\/p>\nOn the Day of the Lord (vv 15-21), guilty Edom would be caught up in the wider scale of God’s judgment on all nations. Beyond the day of disaster endured by Jerusalem in 586 BC<\/span> stood another day, a day of vindication and judgment in Israel’s favor.<\/p>\nPositively, the remnant of Judah (vv 17, 21) would be preserved; the sacred site, Mt Zion, would be rehabilitated; and the Edomites would come under the control of the remnant of Israel. Like a fire, Israel would consume the stubble of Edom (v 18) and regain lost territories (vv 19-20).<\/p>\nTheological Significance<\/p>\nTheologically, the prophecy stresses divine sovereignty in the midst of the cruel invasion of Judah’s restricted sovereignty. The Lord of history works out his purposes in the midst of past and present events. In the future, he would execute judgment on Israel’s foes. Zion would be reestablished as the proud capital of a glorious nation, freed from pagan defilement forever.<\/p>\nSee also<\/em> Israel, History of; Prophecy; Prophet, Prophetess.<\/p>","summary_ro":"OBADIAH, Book of Fourth book of the Minor Prophets; shortest book in the OT. Preview • Author • Background • Content • Theological Significance Author Practically nothing is known about Obadiah the prophet. Not even the name of his father or his home region is given in the superscription (Ob 1:1). Background It would seem likely that Obadiah came from Judah, because he expresses deep concern over the inroads made into his land by the Edomites in the day of Judah’s destruction (v 12). He proba...","summary_en":"OBADIAH, Book of Fourth book of the Minor Prophets; shortest book in the OT. Preview • Author • Background • Content • Theological Significance Author Practically nothing is known about Obadiah the prophet. Not even the name of his father or his home region is given in the superscription (Ob 1:1). Background It would seem likely that Obadiah came from Judah, because he expresses deep concern over the inroads made into his land by the Edomites in the day of Judah’s destruction (v 12). He proba...","source":"Articles\/O.xml","external_url":null,"has_map":false,"has_picture":false}],"5":[{"id":28051,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Obadiah","title_en":"Book of Obadiah","content_ro":"<h3>OBADIAH, Book of<\/h3>\nFourth book of the Minor Prophets; shortest book in the OT.<\/p>\nPreview<\/p>\n• Author<\/p>\n• Background<\/p>\n• Content<\/p>\n• Theological Significance<\/p>\nAuthor<\/p>\nPractically nothing is known about Obadiah the prophet. Not even the name of his father or his home region is given in the superscription (Ob 1:1).<\/p>\nBackground<\/p>\nIt would seem likely that Obadiah came from Judah, because he expresses deep concern over the inroads made into his land by the Edomites in the day of Judah’s destruction (v 12). He probably had his vision concerning Edom (v 1) shortly before the fall of Jerusalem and the devastation of Judah by Nebuchadnezzar in 586 BC<\/span>. Nebuchadnezzar may have invaded Edom in 582 BC<\/span>, although no certain reference to such an invasion exists. The Babylonian king Nabonidus stayed at Teima for several years, and the town of Tell el Kheleifeh near the Gulf of Aqaba flourished early in the century. However, Edom entered a period of decline in the sixth century BC<\/span>, due to interference from its trading partners from Arabia and the south, such as Teima and Dedan.<\/p>\nContent<\/p>\nEdom’s fall is announced by the prophet (vv 1-4). Evidently, a coalition of neighboring Arab tribes was conspiring to attack Edom, which added weight to his message (v 1). Little did these tribes know that their planned assault on Edom was part of the divine plan.<\/p>\nEdom’s destruction is declared (vv 2-9) and its actual downfall is described (vv 2-4). Edom, apparently strong and safe in the rocky bastion in the high mountains (v 3), would be brought low (v 4). Edom’s overthrow would be complete (vv 5-6). As thieves and marauders ravage a place by night, so Edom would be stripped, its houses and vineyards plundered. Edom would know no merciful alleviation as sometimes happens when robbers raid a house. Even allies would prove treacherous (v 7), confederates would deceive, and guests would set snares. Taken by surprise, Edom would fall an easy prey. When the day of Edom’s doom came, the wise would be destroyed (v 8) and soldiers demoralized and slaughtered (v 9).<\/p>\nEdom’s wrongdoing is spelled out (vv 10-15). Edom showed ill will toward Judah on the day when the Babylonians attacked. Rather than helping Judah, Edom stood aloof and behaved like one of Judah’s foes. To make matters worse, Edom gloated over Judah’s misfortune, jeered at the people, and laid hands on their property. Edom collaborated with Babylon, cutting off Judah’s refugees from escape and handing them over to Judah’s enemies. Such deeds would return to Edom.<\/p>\nOn the Day of the Lord (vv 15-21), guilty Edom would be caught up in the wider scale of God’s judgment on all nations. Beyond the day of disaster endured by Jerusalem in 586 BC<\/span> stood another day, a day of vindication and judgment in Israel’s favor.<\/p>\nPositively, the remnant of Judah (vv 17, 21) would be preserved; the sacred site, Mt Zion, would be rehabilitated; and the Edomites would come under the control of the remnant of Israel. Like a fire, Israel would consume the stubble of Edom (v 18) and regain lost territories (vv 19-20).<\/p>\nTheological Significance<\/p>\nTheologically, the prophecy stresses divine sovereignty in the midst of the cruel invasion of Judah’s restricted sovereignty. The Lord of history works out his purposes in the midst of past and present events. In the future, he would execute judgment on Israel’s foes. Zion would be reestablished as the proud capital of a glorious nation, freed from pagan defilement forever.<\/p>\nSee also<\/em> Israel, History of; Prophecy; Prophet, Prophetess.<\/p>","content_en":"<h3>OBADIAH, Book of<\/h3>\nFourth book of the Minor Prophets; shortest book in the OT.<\/p>\nPreview<\/p>\n• Author<\/p>\n• Background<\/p>\n• Content<\/p>\n• Theological Significance<\/p>\nAuthor<\/p>\nPractically nothing is known about Obadiah the prophet. Not even the name of his father or his home region is given in the superscription (Ob 1:1).<\/p>\nBackground<\/p>\nIt would seem likely that Obadiah came from Judah, because he expresses deep concern over the inroads made into his land by the Edomites in the day of Judah’s destruction (v 12). He probably had his vision concerning Edom (v 1) shortly before the fall of Jerusalem and the devastation of Judah by Nebuchadnezzar in 586 BC<\/span>. Nebuchadnezzar may have invaded Edom in 582 BC<\/span>, although no certain reference to such an invasion exists. The Babylonian king Nabonidus stayed at Teima for several years, and the town of Tell el Kheleifeh near the Gulf of Aqaba flourished early in the century. However, Edom entered a period of decline in the sixth century BC<\/span>, due to interference from its trading partners from Arabia and the south, such as Teima and Dedan.<\/p>\nContent<\/p>\nEdom’s fall is announced by the prophet (vv 1-4). Evidently, a coalition of neighboring Arab tribes was conspiring to attack Edom, which added weight to his message (v 1). Little did these tribes know that their planned assault on Edom was part of the divine plan.<\/p>\nEdom’s destruction is declared (vv 2-9) and its actual downfall is described (vv 2-4). Edom, apparently strong and safe in the rocky bastion in the high mountains (v 3), would be brought low (v 4). Edom’s overthrow would be complete (vv 5-6). As thieves and marauders ravage a place by night, so Edom would be stripped, its houses and vineyards plundered. Edom would know no merciful alleviation as sometimes happens when robbers raid a house. Even allies would prove treacherous (v 7), confederates would deceive, and guests would set snares. Taken by surprise, Edom would fall an easy prey. When the day of Edom’s doom came, the wise would be destroyed (v 8) and soldiers demoralized and slaughtered (v 9).<\/p>\nEdom’s wrongdoing is spelled out (vv 10-15). Edom showed ill will toward Judah on the day when the Babylonians attacked. Rather than helping Judah, Edom stood aloof and behaved like one of Judah’s foes. To make matters worse, Edom gloated over Judah’s misfortune, jeered at the people, and laid hands on their property. Edom collaborated with Babylon, cutting off Judah’s refugees from escape and handing them over to Judah’s enemies. Such deeds would return to Edom.<\/p>\nOn the Day of the Lord (vv 15-21), guilty Edom would be caught up in the wider scale of God’s judgment on all nations. Beyond the day of disaster endured by Jerusalem in 586 BC<\/span> stood another day, a day of vindication and judgment in Israel’s favor.<\/p>\nPositively, the remnant of Judah (vv 17, 21) would be preserved; the sacred site, Mt Zion, would be rehabilitated; and the Edomites would come under the control of the remnant of Israel. Like a fire, Israel would consume the stubble of Edom (v 18) and regain lost territories (vv 19-20).<\/p>\nTheological Significance<\/p>\nTheologically, the prophecy stresses divine sovereignty in the midst of the cruel invasion of Judah’s restricted sovereignty. The Lord of history works out his purposes in the midst of past and present events. In the future, he would execute judgment on Israel’s foes. Zion would be reestablished as the proud capital of a glorious nation, freed from pagan defilement forever.<\/p>\nSee also<\/em> Israel, History of; Prophecy; Prophet, Prophetess.<\/p>","summary_ro":"OBADIAH, Book of Fourth book of the Minor Prophets; shortest book in the OT. Preview • Author • Background • Content • Theological Significance Author Practically nothing is known about Obadiah the prophet. Not even the name of his father or his home region is given in the superscription (Ob 1:1). Background It would seem likely that Obadiah came from Judah, because he expresses deep concern over the inroads made into his land by the Edomites in the day of Judah’s destruction (v 12). He proba...","summary_en":"OBADIAH, Book of Fourth book of the Minor Prophets; shortest book in the OT. Preview • Author • Background • Content • Theological Significance Author Practically nothing is known about Obadiah the prophet. Not even the name of his father or his home region is given in the superscription (Ob 1:1). Background It would seem likely that Obadiah came from Judah, because he expresses deep concern over the inroads made into his land by the Edomites in the day of Judah’s destruction (v 12). He proba...","source":"Articles\/O.xml","external_url":null,"has_map":false,"has_picture":false},{"id":54012,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Obadia 1:5","title_en":"Study Note: Obadia 1:5","content_ro":"1:5-7<\/strong> The Babylonians completely destroyed Jerusalem. By sharing in the plunder, Edom deserved equal retribution (see 1:15-18).<\/p>","content_en":"1:5-7<\/strong> The Babylonians completely destroyed Jerusalem. By sharing in the plunder, Edom deserved equal retribution (see 1:15-18).<\/p>","summary_ro":"1:5-7 The Babylonians completely destroyed Jerusalem. By sharing in the plunder, Edom deserved equal retribution (see 1:15-18).","summary_en":"1:5-7 The Babylonians completely destroyed Jerusalem. By sharing in the plunder, Edom deserved equal retribution (see 1:15-18).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":54013,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Obadia 1:5","title_en":"Study Note: Obadia 1:5","content_ro":"1:5<\/strong> Edom’s destroyers would take everything, unlike thieves and harvesters. Thieves<\/em> would leave anything that would hinder an immediate, successful escape; harvesters would always leave<\/em> gleanings for the poor<\/em> (Deut 24:19; cp. Ruth 2; Matt 12:1).<\/p>","content_en":"1:5<\/strong> Edom’s destroyers would take everything, unlike thieves and harvesters. Thieves<\/em> would leave anything that would hinder an immediate, successful escape; harvesters would always leave<\/em> gleanings for the poor<\/em> (Deut 24:19; cp. Ruth 2; Matt 12:1).<\/p>","summary_ro":"1:5 Edom’s destroyers would take everything, unlike thieves and harvesters. Thieves would leave anything that would hinder an immediate, successful escape; harvesters would always leave gleanings for the poor (Deut 24:19; cp. Ruth 2; Matt 12:1).","summary_en":"1:5 Edom’s destroyers would take everything, unlike thieves and harvesters. Thieves would leave anything that would hinder an immediate, successful escape; harvesters would always leave gleanings for the poor (Deut 24:19; cp. Ruth 2; Matt 12:1).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":81638,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Obadia 1:5","title_en":"Study Note: Obadia 1:5","content_ro":"1:5-7<\/strong> The Babylonians completely destroyed Jerusalem. By sharing in the plunder, Edom deserved equal retribution (see 1:15-18).<\/p>","content_en":"1:5-7<\/strong> The Babylonians completely destroyed Jerusalem. By sharing in the plunder, Edom deserved equal retribution (see 1:15-18).<\/p>","summary_ro":"1:5-7 The Babylonians completely destroyed Jerusalem. By sharing in the plunder, Edom deserved equal retribution (see 1:15-18).","summary_en":"1:5-7 The Babylonians completely destroyed Jerusalem. By sharing in the plunder, Edom deserved equal retribution (see 1:15-18).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":81639,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Obadia 1:5","title_en":"Study Note: Obadia 1:5","content_ro":"1:5<\/strong> Edom’s destroyers would take everything, unlike thieves and harvesters. Thieves<\/em> would leave anything that would hinder an immediate, successful escape; harvesters would always leave<\/em> gleanings for the poor<\/em> (Deut 24:19; cp. Ruth 2; Matt 12:1).<\/p>","content_en":"1:5<\/strong> Edom’s destroyers would take everything, unlike thieves and harvesters. Thieves<\/em> would leave anything that would hinder an immediate, successful escape; harvesters would always leave<\/em> gleanings for the poor<\/em> (Deut 24:19; cp. Ruth 2; Matt 12:1).<\/p>","summary_ro":"1:5 Edom’s destroyers would take everything, unlike thieves and harvesters. Thieves would leave anything that would hinder an immediate, successful escape; harvesters would always leave gleanings for the poor (Deut 24:19; cp. Ruth 2; Matt 12:1).","summary_en":"1:5 Edom’s destroyers would take everything, unlike thieves and harvesters. Thieves would leave anything that would hinder an immediate, successful escape; harvesters would always leave gleanings for the poor (Deut 24:19; cp. Ruth 2; Matt 12:1).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":109264,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Obadia 1:5","title_en":"Study Note: Obadia 1:5","content_ro":"1:5-7<\/strong> The Babylonians completely destroyed Jerusalem. By sharing in the plunder, Edom deserved equal retribution (see 1:15-18).<\/p>","content_en":"1:5-7<\/strong> The Babylonians completely destroyed Jerusalem. By sharing in the plunder, Edom deserved equal retribution (see 1:15-18).<\/p>","summary_ro":"1:5-7 The Babylonians completely destroyed Jerusalem. By sharing in the plunder, Edom deserved equal retribution (see 1:15-18).","summary_en":"1:5-7 The Babylonians completely destroyed Jerusalem. By sharing in the plunder, Edom deserved equal retribution (see 1:15-18).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":109265,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Obadia 1:5","title_en":"Study Note: Obadia 1:5","content_ro":"1:5<\/strong> Edom’s destroyers would take everything, unlike thieves and harvesters. Thieves<\/em> would leave anything that would hinder an immediate, successful escape; harvesters would always leave<\/em> gleanings for the poor<\/em> (Deut 24:19; cp. Ruth 2; Matt 12:1).<\/p>","content_en":"1:5<\/strong> Edom’s destroyers would take everything, unlike thieves and harvesters. Thieves<\/em> would leave anything that would hinder an immediate, successful escape; harvesters would always leave<\/em> gleanings for the poor<\/em> (Deut 24:19; cp. Ruth 2; Matt 12:1).<\/p>","summary_ro":"1:5 Edom’s destroyers would take everything, unlike thieves and harvesters. Thieves would leave anything that would hinder an immediate, successful escape; harvesters would always leave gleanings for the poor (Deut 24:19; cp. Ruth 2; Matt 12:1).","summary_en":"1:5 Edom’s destroyers would take everything, unlike thieves and harvesters. Thieves would leave anything that would hinder an immediate, successful escape; harvesters would always leave gleanings for the poor (Deut 24:19; cp. Ruth 2; Matt 12:1).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":136890,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Obadia 1:5","title_en":"Study Note: Obadia 1:5","content_ro":"1:5-7<\/strong> The Babylonians completely destroyed Jerusalem. By sharing in the plunder, Edom deserved equal retribution (see 1:15-18).<\/p>","content_en":"1:5-7<\/strong> The Babylonians completely destroyed Jerusalem. By sharing in the plunder, Edom deserved equal retribution (see 1:15-18).<\/p>","summary_ro":"1:5-7 The Babylonians completely destroyed Jerusalem. By sharing in the plunder, Edom deserved equal retribution (see 1:15-18).","summary_en":"1:5-7 The Babylonians completely destroyed Jerusalem. By sharing in the plunder, Edom deserved equal retribution (see 1:15-18).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":136891,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Obadia 1:5","title_en":"Study Note: Obadia 1:5","content_ro":"1:5<\/strong> Edom’s destroyers would take everything, unlike thieves and harvesters. Thieves<\/em> would leave anything that would hinder an immediate, successful escape; harvesters would always leave<\/em> gleanings for the poor<\/em> (Deut 24:19; cp. Ruth 2; Matt 12:1).<\/p>","content_en":"1:5<\/strong> Edom’s destroyers would take everything, unlike thieves and harvesters. Thieves<\/em> would leave anything that would hinder an immediate, successful escape; harvesters would always leave<\/em> gleanings for the poor<\/em> (Deut 24:19; cp. Ruth 2; Matt 12:1).<\/p>","summary_ro":"1:5 Edom’s destroyers would take everything, unlike thieves and harvesters. Thieves would leave anything that would hinder an immediate, successful escape; harvesters would always leave gleanings for the poor (Deut 24:19; cp. Ruth 2; Matt 12:1).","summary_en":"1:5 Edom’s destroyers would take everything, unlike thieves and harvesters. Thieves would leave anything that would hinder an immediate, successful escape; harvesters would always leave gleanings for the poor (Deut 24:19; cp. Ruth 2; Matt 12:1).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"6":[{"id":54014,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Obadia 1:6","title_en":"Study Note: Obadia 1:6","content_ro":"1:6<\/strong> Edom:<\/em> The Hebrew text uses the name of Esau, Jacob’s brother, indicating Edom’s violation of a fraternal relationship (1:10-14).<\/p>","content_en":"1:6<\/strong> Edom:<\/em> The Hebrew text uses the name of Esau, Jacob’s brother, indicating Edom’s violation of a fraternal relationship (1:10-14).<\/p>","summary_ro":"1:6 Edom: The Hebrew text uses the name of Esau, Jacob’s brother, indicating Edom’s violation of a fraternal relationship (1:10-14).","summary_en":"1:6 Edom: The Hebrew text uses the name of Esau, Jacob’s brother, indicating Edom’s violation of a fraternal relationship (1:10-14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":81640,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Obadia 1:6","title_en":"Study Note: Obadia 1:6","content_ro":"1:6<\/strong> Edom:<\/em> The Hebrew text uses the name of Esau, Jacob’s brother, indicating Edom’s violation of a fraternal relationship (1:10-14).<\/p>","content_en":"1:6<\/strong> Edom:<\/em> The Hebrew text uses the name of Esau, Jacob’s brother, indicating Edom’s violation of a fraternal relationship (1:10-14).<\/p>","summary_ro":"1:6 Edom: The Hebrew text uses the name of Esau, Jacob’s brother, indicating Edom’s violation of a fraternal relationship (1:10-14).","summary_en":"1:6 Edom: The Hebrew text uses the name of Esau, Jacob’s brother, indicating Edom’s violation of a fraternal relationship (1:10-14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":109266,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Obadia 1:6","title_en":"Study Note: Obadia 1:6","content_ro":"1:6<\/strong> Edom:<\/em> The Hebrew text uses the name of Esau, Jacob’s brother, indicating Edom’s violation of a fraternal relationship (1:10-14).<\/p>","content_en":"1:6<\/strong> Edom:<\/em> The Hebrew text uses the name of Esau, Jacob’s brother, indicating Edom’s violation of a fraternal relationship (1:10-14).<\/p>","summary_ro":"1:6 Edom: The Hebrew text uses the name of Esau, Jacob’s brother, indicating Edom’s violation of a fraternal relationship (1:10-14).","summary_en":"1:6 Edom: The Hebrew text uses the name of Esau, Jacob’s brother, indicating Edom’s violation of a fraternal relationship (1:10-14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":136892,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Obadia 1:6","title_en":"Study Note: Obadia 1:6","content_ro":"1:6<\/strong> Edom:<\/em> The Hebrew text uses the name of Esau, Jacob’s brother, indicating Edom’s violation of a fraternal relationship (1:10-14).<\/p>","content_en":"1:6<\/strong> Edom:<\/em> The Hebrew text uses the name of Esau, Jacob’s brother, indicating Edom’s violation of a fraternal relationship (1:10-14).<\/p>","summary_ro":"1:6 Edom: The Hebrew text uses the name of Esau, Jacob’s brother, indicating Edom’s violation of a fraternal relationship (1:10-14).","summary_en":"1:6 Edom: The Hebrew text uses the name of Esau, Jacob’s brother, indicating Edom’s violation of a fraternal relationship (1:10-14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"7":[{"id":28052,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Obadiah","title_en":"Book of Obadiah","content_ro":"<h3>OBADIAH, Book of<\/h3>\nFourth book of the Minor Prophets; shortest book in the OT.<\/p>\nPreview<\/p>\n• Author<\/p>\n• Background<\/p>\n• Content<\/p>\n• Theological Significance<\/p>\nAuthor<\/p>\nPractically nothing is known about Obadiah the prophet. Not even the name of his father or his home region is given in the superscription (Ob 1:1).<\/p>\nBackground<\/p>\nIt would seem likely that Obadiah came from Judah, because he expresses deep concern over the inroads made into his land by the Edomites in the day of Judah’s destruction (v 12). He probably had his vision concerning Edom (v 1) shortly before the fall of Jerusalem and the devastation of Judah by Nebuchadnezzar in 586 BC<\/span>. Nebuchadnezzar may have invaded Edom in 582 BC<\/span>, although no certain reference to such an invasion exists. The Babylonian king Nabonidus stayed at Teima for several years, and the town of Tell el Kheleifeh near the Gulf of Aqaba flourished early in the century. However, Edom entered a period of decline in the sixth century BC<\/span>, due to interference from its trading partners from Arabia and the south, such as Teima and Dedan.<\/p>\nContent<\/p>\nEdom’s fall is announced by the prophet (vv 1-4). Evidently, a coalition of neighboring Arab tribes was conspiring to attack Edom, which added weight to his message (v 1). Little did these tribes know that their planned assault on Edom was part of the divine plan.<\/p>\nEdom’s destruction is declared (vv 2-9) and its actual downfall is described (vv 2-4). Edom, apparently strong and safe in the rocky bastion in the high mountains (v 3), would be brought low (v 4). Edom’s overthrow would be complete (vv 5-6). As thieves and marauders ravage a place by night, so Edom would be stripped, its houses and vineyards plundered. Edom would know no merciful alleviation as sometimes happens when robbers raid a house. Even allies would prove treacherous (v 7), confederates would deceive, and guests would set snares. Taken by surprise, Edom would fall an easy prey. When the day of Edom’s doom came, the wise would be destroyed (v 8) and soldiers demoralized and slaughtered (v 9).<\/p>\nEdom’s wrongdoing is spelled out (vv 10-15). Edom showed ill will toward Judah on the day when the Babylonians attacked. Rather than helping Judah, Edom stood aloof and behaved like one of Judah’s foes. To make matters worse, Edom gloated over Judah’s misfortune, jeered at the people, and laid hands on their property. Edom collaborated with Babylon, cutting off Judah’s refugees from escape and handing them over to Judah’s enemies. Such deeds would return to Edom.<\/p>\nOn the Day of the Lord (vv 15-21), guilty Edom would be caught up in the wider scale of God’s judgment on all nations. Beyond the day of disaster endured by Jerusalem in 586 BC<\/span> stood another day, a day of vindication and judgment in Israel’s favor.<\/p>\nPositively, the remnant of Judah (vv 17, 21) would be preserved; the sacred site, Mt Zion, would be rehabilitated; and the Edomites would come under the control of the remnant of Israel. Like a fire, Israel would consume the stubble of Edom (v 18) and regain lost territories (vv 19-20).<\/p>\nTheological Significance<\/p>\nTheologically, the prophecy stresses divine sovereignty in the midst of the cruel invasion of Judah’s restricted sovereignty. The Lord of history works out his purposes in the midst of past and present events. In the future, he would execute judgment on Israel’s foes. Zion would be reestablished as the proud capital of a glorious nation, freed from pagan defilement forever.<\/p>\nSee also<\/em> Israel, History of; Prophecy; Prophet, Prophetess.<\/p>","content_en":"<h3>OBADIAH, Book of<\/h3>\nFourth book of the Minor Prophets; shortest book in the OT.<\/p>\nPreview<\/p>\n• Author<\/p>\n• Background<\/p>\n• Content<\/p>\n• Theological Significance<\/p>\nAuthor<\/p>\nPractically nothing is known about Obadiah the prophet. Not even the name of his father or his home region is given in the superscription (Ob 1:1).<\/p>\nBackground<\/p>\nIt would seem likely that Obadiah came from Judah, because he expresses deep concern over the inroads made into his land by the Edomites in the day of Judah’s destruction (v 12). He probably had his vision concerning Edom (v 1) shortly before the fall of Jerusalem and the devastation of Judah by Nebuchadnezzar in 586 BC<\/span>. Nebuchadnezzar may have invaded Edom in 582 BC<\/span>, although no certain reference to such an invasion exists. The Babylonian king Nabonidus stayed at Teima for several years, and the town of Tell el Kheleifeh near the Gulf of Aqaba flourished early in the century. However, Edom entered a period of decline in the sixth century BC<\/span>, due to interference from its trading partners from Arabia and the south, such as Teima and Dedan.<\/p>\nContent<\/p>\nEdom’s fall is announced by the prophet (vv 1-4). Evidently, a coalition of neighboring Arab tribes was conspiring to attack Edom, which added weight to his message (v 1). Little did these tribes know that their planned assault on Edom was part of the divine plan.<\/p>\nEdom’s destruction is declared (vv 2-9) and its actual downfall is described (vv 2-4). Edom, apparently strong and safe in the rocky bastion in the high mountains (v 3), would be brought low (v 4). Edom’s overthrow would be complete (vv 5-6). As thieves and marauders ravage a place by night, so Edom would be stripped, its houses and vineyards plundered. Edom would know no merciful alleviation as sometimes happens when robbers raid a house. Even allies would prove treacherous (v 7), confederates would deceive, and guests would set snares. Taken by surprise, Edom would fall an easy prey. When the day of Edom’s doom came, the wise would be destroyed (v 8) and soldiers demoralized and slaughtered (v 9).<\/p>\nEdom’s wrongdoing is spelled out (vv 10-15). Edom showed ill will toward Judah on the day when the Babylonians attacked. Rather than helping Judah, Edom stood aloof and behaved like one of Judah’s foes. To make matters worse, Edom gloated over Judah’s misfortune, jeered at the people, and laid hands on their property. Edom collaborated with Babylon, cutting off Judah’s refugees from escape and handing them over to Judah’s enemies. Such deeds would return to Edom.<\/p>\nOn the Day of the Lord (vv 15-21), guilty Edom would be caught up in the wider scale of God’s judgment on all nations. Beyond the day of disaster endured by Jerusalem in 586 BC<\/span> stood another day, a day of vindication and judgment in Israel’s favor.<\/p>\nPositively, the remnant of Judah (vv 17, 21) would be preserved; the sacred site, Mt Zion, would be rehabilitated; and the Edomites would come under the control of the remnant of Israel. Like a fire, Israel would consume the stubble of Edom (v 18) and regain lost territories (vv 19-20).<\/p>\nTheological Significance<\/p>\nTheologically, the prophecy stresses divine sovereignty in the midst of the cruel invasion of Judah’s restricted sovereignty. The Lord of history works out his purposes in the midst of past and present events. In the future, he would execute judgment on Israel’s foes. Zion would be reestablished as the proud capital of a glorious nation, freed from pagan defilement forever.<\/p>\nSee also<\/em> Israel, History of; Prophecy; Prophet, Prophetess.<\/p>","summary_ro":"OBADIAH, Book of Fourth book of the Minor Prophets; shortest book in the OT. Preview • Author • Background • Content • Theological Significance Author Practically nothing is known about Obadiah the prophet. Not even the name of his father or his home region is given in the superscription (Ob 1:1). Background It would seem likely that Obadiah came from Judah, because he expresses deep concern over the inroads made into his land by the Edomites in the day of Judah’s destruction (v 12). He proba...","summary_en":"OBADIAH, Book of Fourth book of the Minor Prophets; shortest book in the OT. Preview • Author • Background • Content • Theological Significance Author Practically nothing is known about Obadiah the prophet. Not even the name of his father or his home region is given in the superscription (Ob 1:1). Background It would seem likely that Obadiah came from Judah, because he expresses deep concern over the inroads made into his land by the Edomites in the day of Judah’s destruction (v 12). He proba...","source":"Articles\/O.xml","external_url":null,"has_map":false,"has_picture":false},{"id":54015,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Obadia 1:7","title_en":"Study Note: Obadia 1:7","content_ro":"1:7<\/strong> allies<\/em> (literally men of the covenant<\/em>): Edom should have been the ally of its brother Israel, but instead, Edom had made a covenant with Babylon. • promise you peace<\/em> (literally men of peace<\/em>, paralleling men of the covenant<\/em>): It was poetic justice that Edom’s treachery with Israel was rewarded by Babylon’s treachery against Edom.<\/p>","content_en":"1:7<\/strong> allies<\/em> (literally men of the covenant<\/em>): Edom should have been the ally of its brother Israel, but instead, Edom had made a covenant with Babylon. • promise you peace<\/em> (literally men of peace<\/em>, paralleling men of the covenant<\/em>): It was poetic justice that Edom’s treachery with Israel was rewarded by Babylon’s treachery against Edom.<\/p>","summary_ro":"1:7 allies (literally men of the covenant): Edom should have been the ally of its brother Israel, but instead, Edom had made a covenant with Babylon. • promise you peace (literally men of peace, paralleling men of the covenant): It was poetic justice that Edom’s treachery with Israel was rewarded by Babylon’s treachery against Edom.","summary_en":"1:7 allies (literally men of the covenant): Edom should have been the ally of its brother Israel, but instead, Edom had made a covenant with Babylon. • promise you peace (literally men of peace, paralleling men of the covenant): It was poetic justice that Edom’s treachery with Israel was rewarded by Babylon’s treachery against Edom.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":81641,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Obadia 1:7","title_en":"Study Note: Obadia 1:7","content_ro":"1:7<\/strong> allies<\/em> (literally men of the covenant<\/em>): Edom should have been the ally of its brother Israel, but instead, Edom had made a covenant with Babylon. • promise you peace<\/em> (literally men of peace<\/em>, paralleling men of the covenant<\/em>): It was poetic justice that Edom’s treachery with Israel was rewarded by Babylon’s treachery against Edom.<\/p>","content_en":"1:7<\/strong> allies<\/em> (literally men of the covenant<\/em>): Edom should have been the ally of its brother Israel, but instead, Edom had made a covenant with Babylon. • promise you peace<\/em> (literally men of peace<\/em>, paralleling men of the covenant<\/em>): It was poetic justice that Edom’s treachery with Israel was rewarded by Babylon’s treachery against Edom.<\/p>","summary_ro":"1:7 allies (literally men of the covenant): Edom should have been the ally of its brother Israel, but instead, Edom had made a covenant with Babylon. • promise you peace (literally men of peace, paralleling men of the covenant): It was poetic justice that Edom’s treachery with Israel was rewarded by Babylon’s treachery against Edom.","summary_en":"1:7 allies (literally men of the covenant): Edom should have been the ally of its brother Israel, but instead, Edom had made a covenant with Babylon. • promise you peace (literally men of peace, paralleling men of the covenant): It was poetic justice that Edom’s treachery with Israel was rewarded by Babylon’s treachery against Edom.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":109267,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Obadia 1:7","title_en":"Study Note: Obadia 1:7","content_ro":"1:7<\/strong> allies<\/em> (literally men of the covenant<\/em>): Edom should have been the ally of its brother Israel, but instead, Edom had made a covenant with Babylon. • promise you peace<\/em> (literally men of peace<\/em>, paralleling men of the covenant<\/em>): It was poetic justice that Edom’s treachery with Israel was rewarded by Babylon’s treachery against Edom.<\/p>","content_en":"1:7<\/strong> allies<\/em> (literally men of the covenant<\/em>): Edom should have been the ally of its brother Israel, but instead, Edom had made a covenant with Babylon. • promise you peace<\/em> (literally men of peace<\/em>, paralleling men of the covenant<\/em>): It was poetic justice that Edom’s treachery with Israel was rewarded by Babylon’s treachery against Edom.<\/p>","summary_ro":"1:7 allies (literally men of the covenant): Edom should have been the ally of its brother Israel, but instead, Edom had made a covenant with Babylon. • promise you peace (literally men of peace, paralleling men of the covenant): It was poetic justice that Edom’s treachery with Israel was rewarded by Babylon’s treachery against Edom.","summary_en":"1:7 allies (literally men of the covenant): Edom should have been the ally of its brother Israel, but instead, Edom had made a covenant with Babylon. • promise you peace (literally men of peace, paralleling men of the covenant): It was poetic justice that Edom’s treachery with Israel was rewarded by Babylon’s treachery against Edom.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":136893,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Obadia 1:7","title_en":"Study Note: Obadia 1:7","content_ro":"1:7<\/strong> allies<\/em> (literally men of the covenant<\/em>): Edom should have been the ally of its brother Israel, but instead, Edom had made a covenant with Babylon. • promise you peace<\/em> (literally men of peace<\/em>, paralleling men of the covenant<\/em>): It was poetic justice that Edom’s treachery with Israel was rewarded by Babylon’s treachery against Edom.<\/p>","content_en":"1:7<\/strong> allies<\/em> (literally men of the covenant<\/em>): Edom should have been the ally of its brother Israel, but instead, Edom had made a covenant with Babylon. • promise you peace<\/em> (literally men of peace<\/em>, paralleling men of the covenant<\/em>): It was poetic justice that Edom’s treachery with Israel was rewarded by Babylon’s treachery against Edom.<\/p>","summary_ro":"1:7 allies (literally men of the covenant): Edom should have been the ally of its brother Israel, but instead, Edom had made a covenant with Babylon. • promise you peace (literally men of peace, paralleling men of the covenant): It was poetic justice that Edom’s treachery with Israel was rewarded by Babylon’s treachery against Edom.","summary_en":"1:7 allies (literally men of the covenant): Edom should have been the ally of its brother Israel, but instead, Edom had made a covenant with Babylon. • promise you peace (literally men of peace, paralleling men of the covenant): It was poetic justice that Edom’s treachery with Israel was rewarded by Babylon’s treachery against Edom.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"8":[{"id":28053,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Obadiah","title_en":"Book of Obadiah","content_ro":"<h3>OBADIAH, Book of<\/h3>\nFourth book of the Minor Prophets; shortest book in the OT.<\/p>\nPreview<\/p>\n• Author<\/p>\n• Background<\/p>\n• Content<\/p>\n• Theological Significance<\/p>\nAuthor<\/p>\nPractically nothing is known about Obadiah the prophet. Not even the name of his father or his home region is given in the superscription (Ob 1:1).<\/p>\nBackground<\/p>\nIt would seem likely that Obadiah came from Judah, because he expresses deep concern over the inroads made into his land by the Edomites in the day of Judah’s destruction (v 12). He probably had his vision concerning Edom (v 1) shortly before the fall of Jerusalem and the devastation of Judah by Nebuchadnezzar in 586 BC<\/span>. Nebuchadnezzar may have invaded Edom in 582 BC<\/span>, although no certain reference to such an invasion exists. The Babylonian king Nabonidus stayed at Teima for several years, and the town of Tell el Kheleifeh near the Gulf of Aqaba flourished early in the century. However, Edom entered a period of decline in the sixth century BC<\/span>, due to interference from its trading partners from Arabia and the south, such as Teima and Dedan.<\/p>\nContent<\/p>\nEdom’s fall is announced by the prophet (vv 1-4). Evidently, a coalition of neighboring Arab tribes was conspiring to attack Edom, which added weight to his message (v 1). Little did these tribes know that their planned assault on Edom was part of the divine plan.<\/p>\nEdom’s destruction is declared (vv 2-9) and its actual downfall is described (vv 2-4). Edom, apparently strong and safe in the rocky bastion in the high mountains (v 3), would be brought low (v 4). Edom’s overthrow would be complete (vv 5-6). As thieves and marauders ravage a place by night, so Edom would be stripped, its houses and vineyards plundered. Edom would know no merciful alleviation as sometimes happens when robbers raid a house. Even allies would prove treacherous (v 7), confederates would deceive, and guests would set snares. Taken by surprise, Edom would fall an easy prey. When the day of Edom’s doom came, the wise would be destroyed (v 8) and soldiers demoralized and slaughtered (v 9).<\/p>\nEdom’s wrongdoing is spelled out (vv 10-15). Edom showed ill will toward Judah on the day when the Babylonians attacked. Rather than helping Judah, Edom stood aloof and behaved like one of Judah’s foes. To make matters worse, Edom gloated over Judah’s misfortune, jeered at the people, and laid hands on their property. Edom collaborated with Babylon, cutting off Judah’s refugees from escape and handing them over to Judah’s enemies. Such deeds would return to Edom.<\/p>\nOn the Day of the Lord (vv 15-21), guilty Edom would be caught up in the wider scale of God’s judgment on all nations. Beyond the day of disaster endured by Jerusalem in 586 BC<\/span> stood another day, a day of vindication and judgment in Israel’s favor.<\/p>\nPositively, the remnant of Judah (vv 17, 21) would be preserved; the sacred site, Mt Zion, would be rehabilitated; and the Edomites would come under the control of the remnant of Israel. Like a fire, Israel would consume the stubble of Edom (v 18) and regain lost territories (vv 19-20).<\/p>\nTheological Significance<\/p>\nTheologically, the prophecy stresses divine sovereignty in the midst of the cruel invasion of Judah’s restricted sovereignty. The Lord of history works out his purposes in the midst of past and present events. In the future, he would execute judgment on Israel’s foes. Zion would be reestablished as the proud capital of a glorious nation, freed from pagan defilement forever.<\/p>\nSee also<\/em> Israel, History of; Prophecy; Prophet, Prophetess.<\/p>","content_en":"<h3>OBADIAH, Book of<\/h3>\nFourth book of the Minor Prophets; shortest book in the OT.<\/p>\nPreview<\/p>\n• Author<\/p>\n• Background<\/p>\n• Content<\/p>\n• Theological Significance<\/p>\nAuthor<\/p>\nPractically nothing is known about Obadiah the prophet. Not even the name of his father or his home region is given in the superscription (Ob 1:1).<\/p>\nBackground<\/p>\nIt would seem likely that Obadiah came from Judah, because he expresses deep concern over the inroads made into his land by the Edomites in the day of Judah’s destruction (v 12). He probably had his vision concerning Edom (v 1) shortly before the fall of Jerusalem and the devastation of Judah by Nebuchadnezzar in 586 BC<\/span>. Nebuchadnezzar may have invaded Edom in 582 BC<\/span>, although no certain reference to such an invasion exists. The Babylonian king Nabonidus stayed at Teima for several years, and the town of Tell el Kheleifeh near the Gulf of Aqaba flourished early in the century. However, Edom entered a period of decline in the sixth century BC<\/span>, due to interference from its trading partners from Arabia and the south, such as Teima and Dedan.<\/p>\nContent<\/p>\nEdom’s fall is announced by the prophet (vv 1-4). Evidently, a coalition of neighboring Arab tribes was conspiring to attack Edom, which added weight to his message (v 1). Little did these tribes know that their planned assault on Edom was part of the divine plan.<\/p>\nEdom’s destruction is declared (vv 2-9) and its actual downfall is described (vv 2-4). Edom, apparently strong and safe in the rocky bastion in the high mountains (v 3), would be brought low (v 4). Edom’s overthrow would be complete (vv 5-6). As thieves and marauders ravage a place by night, so Edom would be stripped, its houses and vineyards plundered. Edom would know no merciful alleviation as sometimes happens when robbers raid a house. Even allies would prove treacherous (v 7), confederates would deceive, and guests would set snares. Taken by surprise, Edom would fall an easy prey. When the day of Edom’s doom came, the wise would be destroyed (v 8) and soldiers demoralized and slaughtered (v 9).<\/p>\nEdom’s wrongdoing is spelled out (vv 10-15). Edom showed ill will toward Judah on the day when the Babylonians attacked. Rather than helping Judah, Edom stood aloof and behaved like one of Judah’s foes. To make matters worse, Edom gloated over Judah’s misfortune, jeered at the people, and laid hands on their property. Edom collaborated with Babylon, cutting off Judah’s refugees from escape and handing them over to Judah’s enemies. Such deeds would return to Edom.<\/p>\nOn the Day of the Lord (vv 15-21), guilty Edom would be caught up in the wider scale of God’s judgment on all nations. Beyond the day of disaster endured by Jerusalem in 586 BC<\/span> stood another day, a day of vindication and judgment in Israel’s favor.<\/p>\nPositively, the remnant of Judah (vv 17, 21) would be preserved; the sacred site, Mt Zion, would be rehabilitated; and the Edomites would come under the control of the remnant of Israel. Like a fire, Israel would consume the stubble of Edom (v 18) and regain lost territories (vv 19-20).<\/p>\nTheological Significance<\/p>\nTheologically, the prophecy stresses divine sovereignty in the midst of the cruel invasion of Judah’s restricted sovereignty. The Lord of history works out his purposes in the midst of past and present events. In the future, he would execute judgment on Israel’s foes. Zion would be reestablished as the proud capital of a glorious nation, freed from pagan defilement forever.<\/p>\nSee also<\/em> Israel, History of; Prophecy; Prophet, Prophetess.<\/p>","summary_ro":"OBADIAH, Book of Fourth book of the Minor Prophets; shortest book in the OT. Preview • Author • Background • Content • Theological Significance Author Practically nothing is known about Obadiah the prophet. Not even the name of his father or his home region is given in the superscription (Ob 1:1). Background It would seem likely that Obadiah came from Judah, because he expresses deep concern over the inroads made into his land by the Edomites in the day of Judah’s destruction (v 12). He proba...","summary_en":"OBADIAH, Book of Fourth book of the Minor Prophets; shortest book in the OT. Preview • Author • Background • Content • Theological Significance Author Practically nothing is known about Obadiah the prophet. Not even the name of his father or his home region is given in the superscription (Ob 1:1). Background It would seem likely that Obadiah came from Judah, because he expresses deep concern over the inroads made into his land by the Edomites in the day of Judah’s destruction (v 12). He proba...","source":"Articles\/O.xml","external_url":null,"has_map":false,"has_picture":false},{"id":54016,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Obadia 1:8","title_en":"Study Note: Obadia 1:8","content_ro":"1:8<\/strong> At that time<\/em> (literally in that day<\/em>): The Hebrew word yom<\/span>,<\/em> “day,”<\/em> occurs twelve times in 1:8-15, often translated “when” or “at that time.” The time referred to in 1:8 is the beginning of the end, when God steps in to reverse the fortunes of his people. • wise person . . . everyone who has understanding:<\/em> Edom took pride in its wisdom tradition (cp. Jer 49:7). For example, the book of Job is set in Edomite territory.<\/p>","content_en":"1:8<\/strong> At that time<\/em> (literally in that day<\/em>): The Hebrew word yom<\/span>,<\/em> “day,”<\/em> occurs twelve times in 1:8-15, often translated “when” or “at that time.” The time referred to in 1:8 is the beginning of the end, when God steps in to reverse the fortunes of his people. • wise person . . . everyone who has understanding:<\/em> Edom took pride in its wisdom tradition (cp. Jer 49:7). For example, the book of Job is set in Edomite territory.<\/p>","summary_ro":"1:8 At that time (literally in that day): The Hebrew word yom, “day,” occurs twelve times in 1:8-15, often translated “when” or “at that time.” The time referred to in 1:8 is the beginning of the end, when God steps in to reverse the fortunes of his people. • wise person . . . everyone who has understanding: Edom took pride in its wisdom tradition (cp. Jer 49:7). For example, the book of Job is set in Edomite territory.","summary_en":"1:8 At that time (literally in that day): The Hebrew word yom, “day,” occurs twelve times in 1:8-15, often translated “when” or “at that time.” The time referred to in 1:8 is the beginning of the end, when God steps in to reverse the fortunes of his people. • wise person . . . everyone who has understanding: Edom took pride in its wisdom tradition (cp. Jer 49:7). For example, the book of Job is set in Edomite territory.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":81642,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Obadia 1:8","title_en":"Study Note: Obadia 1:8","content_ro":"1:8<\/strong> At that time<\/em> (literally in that day<\/em>): The Hebrew word yom<\/span>,<\/em> “day,”<\/em> occurs twelve times in 1:8-15, often translated “when” or “at that time.” The time referred to in 1:8 is the beginning of the end, when God steps in to reverse the fortunes of his people. • wise person . . . everyone who has understanding:<\/em> Edom took pride in its wisdom tradition (cp. Jer 49:7). For example, the book of Job is set in Edomite territory.<\/p>","content_en":"1:8<\/strong> At that time<\/em> (literally in that day<\/em>): The Hebrew word yom<\/span>,<\/em> “day,”<\/em> occurs twelve times in 1:8-15, often translated “when” or “at that time.” The time referred to in 1:8 is the beginning of the end, when God steps in to reverse the fortunes of his people. • wise person . . . everyone who has understanding:<\/em> Edom took pride in its wisdom tradition (cp. Jer 49:7). For example, the book of Job is set in Edomite territory.<\/p>","summary_ro":"1:8 At that time (literally in that day): The Hebrew word yom, “day,” occurs twelve times in 1:8-15, often translated “when” or “at that time.” The time referred to in 1:8 is the beginning of the end, when God steps in to reverse the fortunes of his people. • wise person . . . everyone who has understanding: Edom took pride in its wisdom tradition (cp. Jer 49:7). For example, the book of Job is set in Edomite territory.","summary_en":"1:8 At that time (literally in that day): The Hebrew word yom, “day,” occurs twelve times in 1:8-15, often translated “when” or “at that time.” The time referred to in 1:8 is the beginning of the end, when God steps in to reverse the fortunes of his people. • wise person . . . everyone who has understanding: Edom took pride in its wisdom tradition (cp. Jer 49:7). For example, the book of Job is set in Edomite territory.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":109268,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Obadia 1:8","title_en":"Study Note: Obadia 1:8","content_ro":"1:8<\/strong> At that time<\/em> (literally in that day<\/em>): The Hebrew word yom<\/span>,<\/em> “day,”<\/em> occurs twelve times in 1:8-15, often translated “when” or “at that time.” The time referred to in 1:8 is the beginning of the end, when God steps in to reverse the fortunes of his people. • wise person . . . everyone who has understanding:<\/em> Edom took pride in its wisdom tradition (cp. Jer 49:7). For example, the book of Job is set in Edomite territory.<\/p>","content_en":"1:8<\/strong> At that time<\/em> (literally in that day<\/em>): The Hebrew word yom<\/span>,<\/em> “day,”<\/em> occurs twelve times in 1:8-15, often translated “when” or “at that time.” The time referred to in 1:8 is the beginning of the end, when God steps in to reverse the fortunes of his people. • wise person . . . everyone who has understanding:<\/em> Edom took pride in its wisdom tradition (cp. Jer 49:7). For example, the book of Job is set in Edomite territory.<\/p>","summary_ro":"1:8 At that time (literally in that day): The Hebrew word yom, “day,” occurs twelve times in 1:8-15, often translated “when” or “at that time.” The time referred to in 1:8 is the beginning of the end, when God steps in to reverse the fortunes of his people. • wise person . . . everyone who has understanding: Edom took pride in its wisdom tradition (cp. Jer 49:7). For example, the book of Job is set in Edomite territory.","summary_en":"1:8 At that time (literally in that day): The Hebrew word yom, “day,” occurs twelve times in 1:8-15, often translated “when” or “at that time.” The time referred to in 1:8 is the beginning of the end, when God steps in to reverse the fortunes of his people. • wise person . . . everyone who has understanding: Edom took pride in its wisdom tradition (cp. Jer 49:7). For example, the book of Job is set in Edomite territory.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":136894,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Obadia 1:8","title_en":"Study Note: Obadia 1:8","content_ro":"1:8<\/strong> At that time<\/em> (literally in that day<\/em>): The Hebrew word yom<\/span>,<\/em> “day,”<\/em> occurs twelve times in 1:8-15, often translated “when” or “at that time.” The time referred to in 1:8 is the beginning of the end, when God steps in to reverse the fortunes of his people. • wise person . . . everyone who has understanding:<\/em> Edom took pride in its wisdom tradition (cp. Jer 49:7). For example, the book of Job is set in Edomite territory.<\/p>","content_en":"1:8<\/strong> At that time<\/em> (literally in that day<\/em>): The Hebrew word yom<\/span>,<\/em> “day,”<\/em> occurs twelve times in 1:8-15, often translated “when” or “at that time.” The time referred to in 1:8 is the beginning of the end, when God steps in to reverse the fortunes of his people. • wise person . . . everyone who has understanding:<\/em> Edom took pride in its wisdom tradition (cp. Jer 49:7). For example, the book of Job is set in Edomite territory.<\/p>","summary_ro":"1:8 At that time (literally in that day): The Hebrew word yom, “day,” occurs twelve times in 1:8-15, often translated “when” or “at that time.” The time referred to in 1:8 is the beginning of the end, when God steps in to reverse the fortunes of his people. • wise person . . . everyone who has understanding: Edom took pride in its wisdom tradition (cp. Jer 49:7). For example, the book of Job is set in Edomite territory.","summary_en":"1:8 At that time (literally in that day): The Hebrew word yom, “day,” occurs twelve times in 1:8-15, often translated “when” or “at that time.” The time referred to in 1:8 is the beginning of the end, when God steps in to reverse the fortunes of his people. • wise person . . . everyone who has understanding: Edom took pride in its wisdom tradition (cp. Jer 49:7). For example, the book of Job is set in Edomite territory.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"9":[{"id":28054,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Obadiah","title_en":"Book of Obadiah","content_ro":"<h3>OBADIAH, Book of<\/h3>\nFourth book of the Minor Prophets; shortest book in the OT.<\/p>\nPreview<\/p>\n• Author<\/p>\n• Background<\/p>\n• Content<\/p>\n• Theological Significance<\/p>\nAuthor<\/p>\nPractically nothing is known about Obadiah the prophet. Not even the name of his father or his home region is given in the superscription (Ob 1:1).<\/p>\nBackground<\/p>\nIt would seem likely that Obadiah came from Judah, because he expresses deep concern over the inroads made into his land by the Edomites in the day of Judah’s destruction (v 12). He probably had his vision concerning Edom (v 1) shortly before the fall of Jerusalem and the devastation of Judah by Nebuchadnezzar in 586 BC<\/span>. Nebuchadnezzar may have invaded Edom in 582 BC<\/span>, although no certain reference to such an invasion exists. The Babylonian king Nabonidus stayed at Teima for several years, and the town of Tell el Kheleifeh near the Gulf of Aqaba flourished early in the century. However, Edom entered a period of decline in the sixth century BC<\/span>, due to interference from its trading partners from Arabia and the south, such as Teima and Dedan.<\/p>\nContent<\/p>\nEdom’s fall is announced by the prophet (vv 1-4). Evidently, a coalition of neighboring Arab tribes was conspiring to attack Edom, which added weight to his message (v 1). Little did these tribes know that their planned assault on Edom was part of the divine plan.<\/p>\nEdom’s destruction is declared (vv 2-9) and its actual downfall is described (vv 2-4). Edom, apparently strong and safe in the rocky bastion in the high mountains (v 3), would be brought low (v 4). Edom’s overthrow would be complete (vv 5-6). As thieves and marauders ravage a place by night, so Edom would be stripped, its houses and vineyards plundered. Edom would know no merciful alleviation as sometimes happens when robbers raid a house. Even allies would prove treacherous (v 7), confederates would deceive, and guests would set snares. Taken by surprise, Edom would fall an easy prey. When the day of Edom’s doom came, the wise would be destroyed (v 8) and soldiers demoralized and slaughtered (v 9).<\/p>\nEdom’s wrongdoing is spelled out (vv 10-15). Edom showed ill will toward Judah on the day when the Babylonians attacked. Rather than helping Judah, Edom stood aloof and behaved like one of Judah’s foes. To make matters worse, Edom gloated over Judah’s misfortune, jeered at the people, and laid hands on their property. Edom collaborated with Babylon, cutting off Judah’s refugees from escape and handing them over to Judah’s enemies. Such deeds would return to Edom.<\/p>\nOn the Day of the Lord (vv 15-21), guilty Edom would be caught up in the wider scale of God’s judgment on all nations. Beyond the day of disaster endured by Jerusalem in 586 BC<\/span> stood another day, a day of vindication and judgment in Israel’s favor.<\/p>\nPositively, the remnant of Judah (vv 17, 21) would be preserved; the sacred site, Mt Zion, would be rehabilitated; and the Edomites would come under the control of the remnant of Israel. Like a fire, Israel would consume the stubble of Edom (v 18) and regain lost territories (vv 19-20).<\/p>\nTheological Significance<\/p>\nTheologically, the prophecy stresses divine sovereignty in the midst of the cruel invasion of Judah’s restricted sovereignty. The Lord of history works out his purposes in the midst of past and present events. In the future, he would execute judgment on Israel’s foes. Zion would be reestablished as the proud capital of a glorious nation, freed from pagan defilement forever.<\/p>\nSee also<\/em> Israel, History of; Prophecy; Prophet, Prophetess.<\/p>","content_en":"<h3>OBADIAH, Book of<\/h3>\nFourth book of the Minor Prophets; shortest book in the OT.<\/p>\nPreview<\/p>\n• Author<\/p>\n• Background<\/p>\n• Content<\/p>\n• Theological Significance<\/p>\nAuthor<\/p>\nPractically nothing is known about Obadiah the prophet. Not even the name of his father or his home region is given in the superscription (Ob 1:1).<\/p>\nBackground<\/p>\nIt would seem likely that Obadiah came from Judah, because he expresses deep concern over the inroads made into his land by the Edomites in the day of Judah’s destruction (v 12). He probably had his vision concerning Edom (v 1) shortly before the fall of Jerusalem and the devastation of Judah by Nebuchadnezzar in 586 BC<\/span>. Nebuchadnezzar may have invaded Edom in 582 BC<\/span>, although no certain reference to such an invasion exists. The Babylonian king Nabonidus stayed at Teima for several years, and the town of Tell el Kheleifeh near the Gulf of Aqaba flourished early in the century. However, Edom entered a period of decline in the sixth century BC<\/span>, due to interference from its trading partners from Arabia and the south, such as Teima and Dedan.<\/p>\nContent<\/p>\nEdom’s fall is announced by the prophet (vv 1-4). Evidently, a coalition of neighboring Arab tribes was conspiring to attack Edom, which added weight to his message (v 1). Little did these tribes know that their planned assault on Edom was part of the divine plan.<\/p>\nEdom’s destruction is declared (vv 2-9) and its actual downfall is described (vv 2-4). Edom, apparently strong and safe in the rocky bastion in the high mountains (v 3), would be brought low (v 4). Edom’s overthrow would be complete (vv 5-6). As thieves and marauders ravage a place by night, so Edom would be stripped, its houses and vineyards plundered. Edom would know no merciful alleviation as sometimes happens when robbers raid a house. Even allies would prove treacherous (v 7), confederates would deceive, and guests would set snares. Taken by surprise, Edom would fall an easy prey. When the day of Edom’s doom came, the wise would be destroyed (v 8) and soldiers demoralized and slaughtered (v 9).<\/p>\nEdom’s wrongdoing is spelled out (vv 10-15). Edom showed ill will toward Judah on the day when the Babylonians attacked. Rather than helping Judah, Edom stood aloof and behaved like one of Judah’s foes. To make matters worse, Edom gloated over Judah’s misfortune, jeered at the people, and laid hands on their property. Edom collaborated with Babylon, cutting off Judah’s refugees from escape and handing them over to Judah’s enemies. Such deeds would return to Edom.<\/p>\nOn the Day of the Lord (vv 15-21), guilty Edom would be caught up in the wider scale of God’s judgment on all nations. Beyond the day of disaster endured by Jerusalem in 586 BC<\/span> stood another day, a day of vindication and judgment in Israel’s favor.<\/p>\nPositively, the remnant of Judah (vv 17, 21) would be preserved; the sacred site, Mt Zion, would be rehabilitated; and the Edomites would come under the control of the remnant of Israel. Like a fire, Israel would consume the stubble of Edom (v 18) and regain lost territories (vv 19-20).<\/p>\nTheological Significance<\/p>\nTheologically, the prophecy stresses divine sovereignty in the midst of the cruel invasion of Judah’s restricted sovereignty. The Lord of history works out his purposes in the midst of past and present events. In the future, he would execute judgment on Israel’s foes. Zion would be reestablished as the proud capital of a glorious nation, freed from pagan defilement forever.<\/p>\nSee also<\/em> Israel, History of; Prophecy; Prophet, Prophetess.<\/p>","summary_ro":"OBADIAH, Book of Fourth book of the Minor Prophets; shortest book in the OT. Preview • Author • Background • Content • Theological Significance Author Practically nothing is known about Obadiah the prophet. Not even the name of his father or his home region is given in the superscription (Ob 1:1). Background It would seem likely that Obadiah came from Judah, because he expresses deep concern over the inroads made into his land by the Edomites in the day of Judah’s destruction (v 12). He proba...","summary_en":"OBADIAH, Book of Fourth book of the Minor Prophets; shortest book in the OT. Preview • Author • Background • Content • Theological Significance Author Practically nothing is known about Obadiah the prophet. Not even the name of his father or his home region is given in the superscription (Ob 1:1). Background It would seem likely that Obadiah came from Judah, because he expresses deep concern over the inroads made into his land by the Edomites in the day of Judah’s destruction (v 12). He proba...","source":"Articles\/O.xml","external_url":null,"has_map":false,"has_picture":false},{"id":36921,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Teman (Place)","title_en":"Teman (Place)","content_ro":"<h3>TEMAN (Place<\/span>)<\/h3>\nIn the prophetic writings, Teman seems to have been considered the principal city of Edom and is often used as a poetic parallel for the entire land of Edom (Jer 49:7, 20; Am 1:12; Ob 1:9). Since Teman means “south,” it is likely that Teman was located in the far south of Edom; however, its precise location remains unknown. The residents of Teman were evidently well known for their wisdom (Jer 49:7; Ob 1:9). This reputation may well derive from Eliphaz the Temanite, who was one of Job’s counselors (Jb 2:11, 4:1; 15:1; 22:1; 42:7-9).<\/p>","content_en":"<h3>TEMAN (Place<\/span>)<\/h3>\nIn the prophetic writings, Teman seems to have been considered the principal city of Edom and is often used as a poetic parallel for the entire land of Edom (Jer 49:7, 20; Am 1:12; Ob 1:9). Since Teman means “south,” it is likely that Teman was located in the far south of Edom; however, its precise location remains unknown. The residents of Teman were evidently well known for their wisdom (Jer 49:7; Ob 1:9). This reputation may well derive from Eliphaz the Temanite, who was one of Job’s counselors (Jb 2:11, 4:1; 15:1; 22:1; 42:7-9).<\/p>","summary_ro":"TEMAN (Place) In the prophetic writings, Teman seems to have been considered the principal city of Edom and is often used as a poetic parallel for the entire land of Edom (Jer 49:7, 20; Am 1:12; Ob 1:9). Since Teman means “south,” it is likely that Teman was located in the far south of Edom; however, its precise location remains unknown. The residents of Teman were evidently well known for their wisdom (Jer 49:7; Ob 1:9). This reputation may well derive from Eliphaz the Temanite, who was one ...","summary_en":"TEMAN (Place) In the prophetic writings, Teman seems to have been considered the principal city of Edom and is often used as a poetic parallel for the entire land of Edom (Jer 49:7, 20; Am 1:12; Ob 1:9). Since Teman means “south,” it is likely that Teman was located in the far south of Edom; however, its precise location remains unknown. The residents of Teman were evidently well known for their wisdom (Jer 49:7; Ob 1:9). This reputation may well derive from Eliphaz the Temanite, who was one ...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false}],"10":[{"id":28055,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Obadiah","title_en":"Book of Obadiah","content_ro":"<h3>OBADIAH, Book of<\/h3>\nFourth book of the Minor Prophets; shortest book in the OT.<\/p>\nPreview<\/p>\n• Author<\/p>\n• Background<\/p>\n• Content<\/p>\n• Theological Significance<\/p>\nAuthor<\/p>\nPractically nothing is known about Obadiah the prophet. Not even the name of his father or his home region is given in the superscription (Ob 1:1).<\/p>\nBackground<\/p>\nIt would seem likely that Obadiah came from Judah, because he expresses deep concern over the inroads made into his land by the Edomites in the day of Judah’s destruction (v 12). He probably had his vision concerning Edom (v 1) shortly before the fall of Jerusalem and the devastation of Judah by Nebuchadnezzar in 586 BC<\/span>. Nebuchadnezzar may have invaded Edom in 582 BC<\/span>, although no certain reference to such an invasion exists. The Babylonian king Nabonidus stayed at Teima for several years, and the town of Tell el Kheleifeh near the Gulf of Aqaba flourished early in the century. However, Edom entered a period of decline in the sixth century BC<\/span>, due to interference from its trading partners from Arabia and the south, such as Teima and Dedan.<\/p>\nContent<\/p>\nEdom’s fall is announced by the prophet (vv 1-4). Evidently, a coalition of neighboring Arab tribes was conspiring to attack Edom, which added weight to his message (v 1). Little did these tribes know that their planned assault on Edom was part of the divine plan.<\/p>\nEdom’s destruction is declared (vv 2-9) and its actual downfall is described (vv 2-4). Edom, apparently strong and safe in the rocky bastion in the high mountains (v 3), would be brought low (v 4). Edom’s overthrow would be complete (vv 5-6). As thieves and marauders ravage a place by night, so Edom would be stripped, its houses and vineyards plundered. Edom would know no merciful alleviation as sometimes happens when robbers raid a house. Even allies would prove treacherous (v 7), confederates would deceive, and guests would set snares. Taken by surprise, Edom would fall an easy prey. When the day of Edom’s doom came, the wise would be destroyed (v 8) and soldiers demoralized and slaughtered (v 9).<\/p>\nEdom’s wrongdoing is spelled out (vv 10-15). Edom showed ill will toward Judah on the day when the Babylonians attacked. Rather than helping Judah, Edom stood aloof and behaved like one of Judah’s foes. To make matters worse, Edom gloated over Judah’s misfortune, jeered at the people, and laid hands on their property. Edom collaborated with Babylon, cutting off Judah’s refugees from escape and handing them over to Judah’s enemies. Such deeds would return to Edom.<\/p>\nOn the Day of the Lord (vv 15-21), guilty Edom would be caught up in the wider scale of God’s judgment on all nations. Beyond the day of disaster endured by Jerusalem in 586 BC<\/span> stood another day, a day of vindication and judgment in Israel’s favor.<\/p>\nPositively, the remnant of Judah (vv 17, 21) would be preserved; the sacred site, Mt Zion, would be rehabilitated; and the Edomites would come under the control of the remnant of Israel. Like a fire, Israel would consume the stubble of Edom (v 18) and regain lost territories (vv 19-20).<\/p>\nTheological Significance<\/p>\nTheologically, the prophecy stresses divine sovereignty in the midst of the cruel invasion of Judah’s restricted sovereignty. The Lord of history works out his purposes in the midst of past and present events. In the future, he would execute judgment on Israel’s foes. Zion would be reestablished as the proud capital of a glorious nation, freed from pagan defilement forever.<\/p>\nSee also<\/em> Israel, History of; Prophecy; Prophet, Prophetess.<\/p>","content_en":"<h3>OBADIAH, Book of<\/h3>\nFourth book of the Minor Prophets; shortest book in the OT.<\/p>\nPreview<\/p>\n• Author<\/p>\n• Background<\/p>\n• Content<\/p>\n• Theological Significance<\/p>\nAuthor<\/p>\nPractically nothing is known about Obadiah the prophet. Not even the name of his father or his home region is given in the superscription (Ob 1:1).<\/p>\nBackground<\/p>\nIt would seem likely that Obadiah came from Judah, because he expresses deep concern over the inroads made into his land by the Edomites in the day of Judah’s destruction (v 12). He probably had his vision concerning Edom (v 1) shortly before the fall of Jerusalem and the devastation of Judah by Nebuchadnezzar in 586 BC<\/span>. Nebuchadnezzar may have invaded Edom in 582 BC<\/span>, although no certain reference to such an invasion exists. The Babylonian king Nabonidus stayed at Teima for several years, and the town of Tell el Kheleifeh near the Gulf of Aqaba flourished early in the century. However, Edom entered a period of decline in the sixth century BC<\/span>, due to interference from its trading partners from Arabia and the south, such as Teima and Dedan.<\/p>\nContent<\/p>\nEdom’s fall is announced by the prophet (vv 1-4). Evidently, a coalition of neighboring Arab tribes was conspiring to attack Edom, which added weight to his message (v 1). Little did these tribes know that their planned assault on Edom was part of the divine plan.<\/p>\nEdom’s destruction is declared (vv 2-9) and its actual downfall is described (vv 2-4). Edom, apparently strong and safe in the rocky bastion in the high mountains (v 3), would be brought low (v 4). Edom’s overthrow would be complete (vv 5-6). As thieves and marauders ravage a place by night, so Edom would be stripped, its houses and vineyards plundered. Edom would know no merciful alleviation as sometimes happens when robbers raid a house. Even allies would prove treacherous (v 7), confederates would deceive, and guests would set snares. Taken by surprise, Edom would fall an easy prey. When the day of Edom’s doom came, the wise would be destroyed (v 8) and soldiers demoralized and slaughtered (v 9).<\/p>\nEdom’s wrongdoing is spelled out (vv 10-15). Edom showed ill will toward Judah on the day when the Babylonians attacked. Rather than helping Judah, Edom stood aloof and behaved like one of Judah’s foes. To make matters worse, Edom gloated over Judah’s misfortune, jeered at the people, and laid hands on their property. Edom collaborated with Babylon, cutting off Judah’s refugees from escape and handing them over to Judah’s enemies. Such deeds would return to Edom.<\/p>\nOn the Day of the Lord (vv 15-21), guilty Edom would be caught up in the wider scale of God’s judgment on all nations. Beyond the day of disaster endured by Jerusalem in 586 BC<\/span> stood another day, a day of vindication and judgment in Israel’s favor.<\/p>\nPositively, the remnant of Judah (vv 17, 21) would be preserved; the sacred site, Mt Zion, would be rehabilitated; and the Edomites would come under the control of the remnant of Israel. Like a fire, Israel would consume the stubble of Edom (v 18) and regain lost territories (vv 19-20).<\/p>\nTheological Significance<\/p>\nTheologically, the prophecy stresses divine sovereignty in the midst of the cruel invasion of Judah’s restricted sovereignty. The Lord of history works out his purposes in the midst of past and present events. In the future, he would execute judgment on Israel’s foes. Zion would be reestablished as the proud capital of a glorious nation, freed from pagan defilement forever.<\/p>\nSee also<\/em> Israel, History of; Prophecy; Prophet, Prophetess.<\/p>","summary_ro":"OBADIAH, Book of Fourth book of the Minor Prophets; shortest book in the OT. Preview • Author • Background • Content • Theological Significance Author Practically nothing is known about Obadiah the prophet. Not even the name of his father or his home region is given in the superscription (Ob 1:1). Background It would seem likely that Obadiah came from Judah, because he expresses deep concern over the inroads made into his land by the Edomites in the day of Judah’s destruction (v 12). He proba...","summary_en":"OBADIAH, Book of Fourth book of the Minor Prophets; shortest book in the OT. Preview • Author • Background • Content • Theological Significance Author Practically nothing is known about Obadiah the prophet. Not even the name of his father or his home region is given in the superscription (Ob 1:1). Background It would seem likely that Obadiah came from Judah, because he expresses deep concern over the inroads made into his land by the Edomites in the day of Judah’s destruction (v 12). He proba...","source":"Articles\/O.xml","external_url":null,"has_map":false,"has_picture":false},{"id":54017,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Obadia 1:10","title_en":"Study Note: Obadia 1:10","content_ro":"1:10-14<\/strong> Because of the violence you did . . . in Israel:<\/em> The basis for Esau’s condemnation is stated in 1:10 (cp. Isa 34; Jer 49:7-22; Joel 3:19; Amos 1:11-12) and amplified in Obad 1:11-14, where Edom’s treachery is described. In legal terms, the evidence of these verses supports the charge of covenant breaking.<\/p>","content_en":"1:10-14<\/strong> Because of the violence you did . . . in Israel:<\/em> The basis for Esau’s condemnation is stated in 1:10 (cp. Isa 34; Jer 49:7-22; Joel 3:19; Amos 1:11-12) and amplified in Obad 1:11-14, where Edom’s treachery is described. In legal terms, the evidence of these verses supports the charge of covenant breaking.<\/p>","summary_ro":"1:10-14 Because of the violence you did . . . in Israel: The basis for Esau’s condemnation is stated in 1:10 (cp. Isa 34; Jer 49:7-22; Joel 3:19; Amos 1:11-12) and amplified in Obad 1:11-14, where Edom’s treachery is described. In legal terms, the evidence of these verses supports the charge of covenant breaking.","summary_en":"1:10-14 Because of the violence you did . . . in Israel: The basis for Esau’s condemnation is stated in 1:10 (cp. Isa 34; Jer 49:7-22; Joel 3:19; Amos 1:11-12) and amplified in Obad 1:11-14, where Edom’s treachery is described. In legal terms, the evidence of these verses supports the charge of covenant breaking.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":81643,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Obadia 1:10","title_en":"Study Note: Obadia 1:10","content_ro":"1:10-14<\/strong> Because of the violence you did . . . in Israel:<\/em> The basis for Esau’s condemnation is stated in 1:10 (cp. Isa 34; Jer 49:7-22; Joel 3:19; Amos 1:11-12) and amplified in Obad 1:11-14, where Edom’s treachery is described. In legal terms, the evidence of these verses supports the charge of covenant breaking.<\/p>","content_en":"1:10-14<\/strong> Because of the violence you did . . . in Israel:<\/em> The basis for Esau’s condemnation is stated in 1:10 (cp. Isa 34; Jer 49:7-22; Joel 3:19; Amos 1:11-12) and amplified in Obad 1:11-14, where Edom’s treachery is described. In legal terms, the evidence of these verses supports the charge of covenant breaking.<\/p>","summary_ro":"1:10-14 Because of the violence you did . . . in Israel: The basis for Esau’s condemnation is stated in 1:10 (cp. Isa 34; Jer 49:7-22; Joel 3:19; Amos 1:11-12) and amplified in Obad 1:11-14, where Edom’s treachery is described. In legal terms, the evidence of these verses supports the charge of covenant breaking.","summary_en":"1:10-14 Because of the violence you did . . . in Israel: The basis for Esau’s condemnation is stated in 1:10 (cp. Isa 34; Jer 49:7-22; Joel 3:19; Amos 1:11-12) and amplified in Obad 1:11-14, where Edom’s treachery is described. In legal terms, the evidence of these verses supports the charge of covenant breaking.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":109269,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Obadia 1:10","title_en":"Study Note: Obadia 1:10","content_ro":"1:10-14<\/strong> Because of the violence you did . . . in Israel:<\/em> The basis for Esau’s condemnation is stated in 1:10 (cp. Isa 34; Jer 49:7-22; Joel 3:19; Amos 1:11-12) and amplified in Obad 1:11-14, where Edom’s treachery is described. In legal terms, the evidence of these verses supports the charge of covenant breaking.<\/p>","content_en":"1:10-14<\/strong> Because of the violence you did . . . in Israel:<\/em> The basis for Esau’s condemnation is stated in 1:10 (cp. Isa 34; Jer 49:7-22; Joel 3:19; Amos 1:11-12) and amplified in Obad 1:11-14, where Edom’s treachery is described. In legal terms, the evidence of these verses supports the charge of covenant breaking.<\/p>","summary_ro":"1:10-14 Because of the violence you did . . . in Israel: The basis for Esau’s condemnation is stated in 1:10 (cp. Isa 34; Jer 49:7-22; Joel 3:19; Amos 1:11-12) and amplified in Obad 1:11-14, where Edom’s treachery is described. In legal terms, the evidence of these verses supports the charge of covenant breaking.","summary_en":"1:10-14 Because of the violence you did . . . in Israel: The basis for Esau’s condemnation is stated in 1:10 (cp. Isa 34; Jer 49:7-22; Joel 3:19; Amos 1:11-12) and amplified in Obad 1:11-14, where Edom’s treachery is described. In legal terms, the evidence of these verses supports the charge of covenant breaking.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":136895,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Obadia 1:10","title_en":"Study Note: Obadia 1:10","content_ro":"1:10-14<\/strong> Because of the violence you did . . . in Israel:<\/em> The basis for Esau’s condemnation is stated in 1:10 (cp. Isa 34; Jer 49:7-22; Joel 3:19; Amos 1:11-12) and amplified in Obad 1:11-14, where Edom’s treachery is described. In legal terms, the evidence of these verses supports the charge of covenant breaking.<\/p>","content_en":"1:10-14<\/strong> Because of the violence you did . . . in Israel:<\/em> The basis for Esau’s condemnation is stated in 1:10 (cp. Isa 34; Jer 49:7-22; Joel 3:19; Amos 1:11-12) and amplified in Obad 1:11-14, where Edom’s treachery is described. In legal terms, the evidence of these verses supports the charge of covenant breaking.<\/p>","summary_ro":"1:10-14 Because of the violence you did . . . in Israel: The basis for Esau’s condemnation is stated in 1:10 (cp. Isa 34; Jer 49:7-22; Joel 3:19; Amos 1:11-12) and amplified in Obad 1:11-14, where Edom’s treachery is described. In legal terms, the evidence of these verses supports the charge of covenant breaking.","summary_en":"1:10-14 Because of the violence you did . . . in Israel: The basis for Esau’s condemnation is stated in 1:10 (cp. Isa 34; Jer 49:7-22; Joel 3:19; Amos 1:11-12) and amplified in Obad 1:11-14, where Edom’s treachery is described. In legal terms, the evidence of these verses supports the charge of covenant breaking.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"11":[{"id":10118,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Edomites Edom","title_en":"Edomites Edom","content_ro":"<h3>EDOM, EDOMITES<\/h3>\nLand and its inhabitants found on the high plateau to the south and southeast of the Dead Sea. The biblical term Edom, meaning “red,” denotes either the name of the land or the name of Esau, in remembrance of the red pottage or stew for which he exchanged his birthright (Gn 25:30; 36:1, 8, 19). The country of Edom was also known as Seir (Gn 32:3; 36:30; Nm 24:18).<\/p>\nGeography<\/p>\nThe northern boundary of Edom was the Wadi Zered, the “Brook of the Willows” (Is 15:7). In ancient geological times the area was thrust up to a considerable height, and dark-red sandstone cliffs were exposed along the western side where the land falls steeply into the Arabah, the southern extension of the deep depression in which the Dead Sea and the Jordan Valley lie. The Edom Plateau rises to over 5,000 feet (1,523.9 meters), reaching over 5,600 feet (1,706.8 meters) in places. The area divides into two unequal parts. The region of Punon forms something of a valley between the smaller northern part and the longer southern part. The northern section is not quite so high, though in a limited area near Radhadiyeh it reaches 5,300 feet (1,615.4 meters). The southern section is longer and generally higher, being over 5,000 feet (1,523.9 meters) throughout the central ridge and touching 5,687 feet (1,733.3 meters) at one point. To the east, the escarpment does not fall below 4,000 feet (1,219.1 meters), except in the north. The desert lies beyond and limits expansion eastward. To the west, the land falls away rather steeply into the Arabah. The extent of Edom to the west varied from time to time. It was comparatively easy to gain access to the Negev of southern Judah in this area, and Edomite encroachments were made from time to time. The southern frontier was marked by an extensive limestone scarp at the southern edge of the plateau. This ran eastward from Ain Gharandal in the Arabah. Beyond this barrier to the south lay rocky, uninhabitable desert, through which merchants must have journeyed to the port at Ezion-geber for trade.<\/p>\nThe land of Edom was, on the whole, inhospitable, though there were areas where farming could be undertaken, particularly to the northeast. Here herds of animals could be grazed. Edom’s wealth, however, came largely from the caravan trade that came up from the south and brought goods from India and South Arabia to the Mediterranean coast and Egypt. The important King’s Highway (Nm 21:22) passed through Edom on its way north.<\/p>\nHistory<\/p>\nBiblically, the name Edom does not appear in the genealogy in Genesis 10. It first appears in the story of Esau in Genesis 25:30. Esau was called Edom from the red color of the pottage for which he sold his birthright to his brother, Jacob. In Genesis 36 there is reference to an Edomite kingdom at a time well before the appearance of an Israelite kingdom, though it is possible that the “chiefs” of Edom were tribal chieftains or non-dynastic leaders like the Israelite judges.<\/p>\nThe earliest nonbiblical references come from Egypt and seem to confirm this. Amarna Letter 288 (early 14th century BC<\/span>) refers to the “lands of Seir,” and the crossing of the Shashu tribes of Edom into Egypt is mentioned by Seti II (1214–1208 BC<\/span>) and Ramses III (1198–1166 BC<\/span>). There are no Egyptian references to towns or rulers, only to tribal Bedouin from Seir-Edom. There is some evidence that Ramses II was in Transjordan about 1280–1270 BC<\/span>, but there is no clear evidence that there was a centralized government before the 13th century BC<\/span>. Rather, the land was occupied mainly by seminomadic people. From then on, permanent settlements began to appear, a fact that has relevance for the date of the exodus. The Song of Moses in Exodus 15 refers to the “chiefs of Edom.” By the time of the exodus, there appears to have been a kingdom of Edom (Nm 20:14, 18, 20-23; 33:37; 34:3). The Israelites skirted Edom on their journey to the Promised Land (Jgs 5:4; 11:17-18).<\/p>\nAt the time of the rise of the Israelite monarchy, Saul fought successfully against Edom (1 Sm 14:47). Doeg the Edomite was the chief of Saul’s herdsmen (21:7; 22:9, 18-22). At the beginning of the 10th century BC<\/span>, David defeated Edom in the Valley of Salt and killed many Edomites (2 Sm 8:13; 1 Chr 18:12). Thereafter, David placed garrisons in Edom, and the Edomites became his subjects (2 Sm 8:14). It is not clear whether David saw in these people a military threat or whether he was interested in the supply of copper from their land and the potential wealth that would flow from the caravan traffic passing through Edom. David’s successes resulted in the flight of a certain Hadad, who was “of the royal house of Edom” to Egypt (1 Kgs 11:14-17), where he married a member of the Egyptian royal family (vv 18-20). On David’s death, Hadad returned to Edom, where he became king. It would seem that a monarchical form of government had developed by David’s time. Solomon continued to exert influence in Edom. He had access to the port of Ezion-geber (9:26).<\/p>\nThe biblical records provide no information about Edom from the end of Solomon’s reign until the days of Jehoshaphat of Judah (872–848 BC<\/span>). Jehoshaphat was able to occupy the port of Ezion-geber, although his ships were wrecked there, possibly by the Edomites (1 Kgs 22:48; 2 Chr 20:36-37). Israel combined with Judah and Edom in an unsuccessful campaign against King Mesha of Moab (2 Kgs 3:4-27). Edom was able to throw off Judah’s authority under King Jehoram (853–841 BC<\/span>) and set up a king of its own (8:20-22). It remained independent until the days of King Amaziah of Judah (796–767 BC<\/span>), who conquered Edom as far south as Sela, defeating a large army of the Edomites in the Valley of Salt (2 Kgs 14:7; 2 Chr 25:11-13). This gave Judah control of the copper mines in the Punon area. King Uzziah of Judah (792–740 BC<\/span>) was able to push his control south to Elath (near Ezion-geber; 2 Kgs 14:22; 2 Chr 26:1-2). Before the end of the eighth century BC<\/span>, in the days of Ahaz (735–715 BC<\/span>), Edom defeated Judah and recovered Elath (2 Kgs 16:6). Thereafter, Judah lost control over Edom.<\/p>\nDuring the eighth century BC<\/span>, the Assyrians began to move into Transjordan. About 800 BC<\/span> Adad-nirari III (810–782 BC<\/span>) claimed to have conquered several of these western states and to have imposed the payment of tribute. Then Tiglath-pileser III (745–727 BC<\/span>) received tribute from Qaus-malaku of Edom. Sargon II (722–705 BC<\/span>) spoke of an unnamed ruler of Edom who was involved in the rebellion of Ashdod in 713 BC<\/span>. Sennacherib (705–681 BC<\/span>) spoke of a certain Aiarammu, who brought gifts from Edom. Esarhaddon (681–669 BC<\/span>) referred to Qaus-gabri, king of Edom, who came to Nineveh with 22 vassals to swear allegiance. Under Ashurbanipal (669–627 BC<\/span>), Edom appears on Assyrian records. Thereafter, Assyria itself was defeated by the Babylonians. Under the Babylonians, Edom seems to have remained a subservient vassal, although in 594 it joined other small nations in discussing rebellion (Jer 27). When Nebuchadnezzar attacked these, however, Moab and Edom were not involved. In the overthrow of Jerusalem in 586, Edom remained neutral and even allowed some refugees from Judah to shelter there for a time (40:11). The prophet Obadiah castigated Edom for not assisting Judah at the time of the Babylonian invasion (Ob 1:11). Instead, they raided Judah, handed over captives to Babylon, and possessed lands in the Negev area to the south (Ez 35).<\/p>\nA long history of enmity existed between Judah and Edom, and several prophets spoke unfavorably about Edom (Is 11:14; 34:5-17; Ez 32:29; Jl 3:19; Am 1:11-12; Mal 1:2-4). In the sixth century BC<\/span>, Edom entered a period of decline. Several cities were abandoned. At the same time Edomite colonies west of the Arabah in the southern hill country of Judah emerged, and by Roman times there was a province of Idumea, which was the descendant of the Persian province of Edom, with its administrative center at Lachish. In the old Edomite homeland, Arab groups began to move in. Finally, ancient Edom became the home of the Nabateans.<\/p>","content_en":"<h3>EDOM, EDOMITES<\/h3>\nLand and its inhabitants found on the high plateau to the south and southeast of the Dead Sea. The biblical term Edom, meaning “red,” denotes either the name of the land or the name of Esau, in remembrance of the red pottage or stew for which he exchanged his birthright (Gn 25:30; 36:1, 8, 19). The country of Edom was also known as Seir (Gn 32:3; 36:30; Nm 24:18).<\/p>\nGeography<\/p>\nThe northern boundary of Edom was the Wadi Zered, the “Brook of the Willows” (Is 15:7). In ancient geological times the area was thrust up to a considerable height, and dark-red sandstone cliffs were exposed along the western side where the land falls steeply into the Arabah, the southern extension of the deep depression in which the Dead Sea and the Jordan Valley lie. The Edom Plateau rises to over 5,000 feet (1,523.9 meters), reaching over 5,600 feet (1,706.8 meters) in places. The area divides into two unequal parts. The region of Punon forms something of a valley between the smaller northern part and the longer southern part. The northern section is not quite so high, though in a limited area near Radhadiyeh it reaches 5,300 feet (1,615.4 meters). The southern section is longer and generally higher, being over 5,000 feet (1,523.9 meters) throughout the central ridge and touching 5,687 feet (1,733.3 meters) at one point. To the east, the escarpment does not fall below 4,000 feet (1,219.1 meters), except in the north. The desert lies beyond and limits expansion eastward. To the west, the land falls away rather steeply into the Arabah. The extent of Edom to the west varied from time to time. It was comparatively easy to gain access to the Negev of southern Judah in this area, and Edomite encroachments were made from time to time. The southern frontier was marked by an extensive limestone scarp at the southern edge of the plateau. This ran eastward from Ain Gharandal in the Arabah. Beyond this barrier to the south lay rocky, uninhabitable desert, through which merchants must have journeyed to the port at Ezion-geber for trade.<\/p>\nThe land of Edom was, on the whole, inhospitable, though there were areas where farming could be undertaken, particularly to the northeast. Here herds of animals could be grazed. Edom’s wealth, however, came largely from the caravan trade that came up from the south and brought goods from India and South Arabia to the Mediterranean coast and Egypt. The important King’s Highway (Nm 21:22) passed through Edom on its way north.<\/p>\nHistory<\/p>\nBiblically, the name Edom does not appear in the genealogy in Genesis 10. It first appears in the story of Esau in Genesis 25:30. Esau was called Edom from the red color of the pottage for which he sold his birthright to his brother, Jacob. In Genesis 36 there is reference to an Edomite kingdom at a time well before the appearance of an Israelite kingdom, though it is possible that the “chiefs” of Edom were tribal chieftains or non-dynastic leaders like the Israelite judges.<\/p>\nThe earliest nonbiblical references come from Egypt and seem to confirm this. Amarna Letter 288 (early 14th century BC<\/span>) refers to the “lands of Seir,” and the crossing of the Shashu tribes of Edom into Egypt is mentioned by Seti II (1214–1208 BC<\/span>) and Ramses III (1198–1166 BC<\/span>). There are no Egyptian references to towns or rulers, only to tribal Bedouin from Seir-Edom. There is some evidence that Ramses II was in Transjordan about 1280–1270 BC<\/span>, but there is no clear evidence that there was a centralized government before the 13th century BC<\/span>. Rather, the land was occupied mainly by seminomadic people. From then on, permanent settlements began to appear, a fact that has relevance for the date of the exodus. The Song of Moses in Exodus 15 refers to the “chiefs of Edom.” By the time of the exodus, there appears to have been a kingdom of Edom (Nm 20:14, 18, 20-23; 33:37; 34:3). The Israelites skirted Edom on their journey to the Promised Land (Jgs 5:4; 11:17-18).<\/p>\nAt the time of the rise of the Israelite monarchy, Saul fought successfully against Edom (1 Sm 14:47). Doeg the Edomite was the chief of Saul’s herdsmen (21:7; 22:9, 18-22). At the beginning of the 10th century BC<\/span>, David defeated Edom in the Valley of Salt and killed many Edomites (2 Sm 8:13; 1 Chr 18:12). Thereafter, David placed garrisons in Edom, and the Edomites became his subjects (2 Sm 8:14). It is not clear whether David saw in these people a military threat or whether he was interested in the supply of copper from their land and the potential wealth that would flow from the caravan traffic passing through Edom. David’s successes resulted in the flight of a certain Hadad, who was “of the royal house of Edom” to Egypt (1 Kgs 11:14-17), where he married a member of the Egyptian royal family (vv 18-20). On David’s death, Hadad returned to Edom, where he became king. It would seem that a monarchical form of government had developed by David’s time. Solomon continued to exert influence in Edom. He had access to the port of Ezion-geber (9:26).<\/p>\nThe biblical records provide no information about Edom from the end of Solomon’s reign until the days of Jehoshaphat of Judah (872–848 BC<\/span>). Jehoshaphat was able to occupy the port of Ezion-geber, although his ships were wrecked there, possibly by the Edomites (1 Kgs 22:48; 2 Chr 20:36-37). Israel combined with Judah and Edom in an unsuccessful campaign against King Mesha of Moab (2 Kgs 3:4-27). Edom was able to throw off Judah’s authority under King Jehoram (853–841 BC<\/span>) and set up a king of its own (8:20-22). It remained independent until the days of King Amaziah of Judah (796–767 BC<\/span>), who conquered Edom as far south as Sela, defeating a large army of the Edomites in the Valley of Salt (2 Kgs 14:7; 2 Chr 25:11-13). This gave Judah control of the copper mines in the Punon area. King Uzziah of Judah (792–740 BC<\/span>) was able to push his control south to Elath (near Ezion-geber; 2 Kgs 14:22; 2 Chr 26:1-2). Before the end of the eighth century BC<\/span>, in the days of Ahaz (735–715 BC<\/span>), Edom defeated Judah and recovered Elath (2 Kgs 16:6). Thereafter, Judah lost control over Edom.<\/p>\nDuring the eighth century BC<\/span>, the Assyrians began to move into Transjordan. About 800 BC<\/span> Adad-nirari III (810–782 BC<\/span>) claimed to have conquered several of these western states and to have imposed the payment of tribute. Then Tiglath-pileser III (745–727 BC<\/span>) received tribute from Qaus-malaku of Edom. Sargon II (722–705 BC<\/span>) spoke of an unnamed ruler of Edom who was involved in the rebellion of Ashdod in 713 BC<\/span>. Sennacherib (705–681 BC<\/span>) spoke of a certain Aiarammu, who brought gifts from Edom. Esarhaddon (681–669 BC<\/span>) referred to Qaus-gabri, king of Edom, who came to Nineveh with 22 vassals to swear allegiance. Under Ashurbanipal (669–627 BC<\/span>), Edom appears on Assyrian records. Thereafter, Assyria itself was defeated by the Babylonians. Under the Babylonians, Edom seems to have remained a subservient vassal, although in 594 it joined other small nations in discussing rebellion (Jer 27). When Nebuchadnezzar attacked these, however, Moab and Edom were not involved. In the overthrow of Jerusalem in 586, Edom remained neutral and even allowed some refugees from Judah to shelter there for a time (40:11). The prophet Obadiah castigated Edom for not assisting Judah at the time of the Babylonian invasion (Ob 1:11). Instead, they raided Judah, handed over captives to Babylon, and possessed lands in the Negev area to the south (Ez 35).<\/p>\nA long history of enmity existed between Judah and Edom, and several prophets spoke unfavorably about Edom (Is 11:14; 34:5-17; Ez 32:29; Jl 3:19; Am 1:11-12; Mal 1:2-4). In the sixth century BC<\/span>, Edom entered a period of decline. Several cities were abandoned. At the same time Edomite colonies west of the Arabah in the southern hill country of Judah emerged, and by Roman times there was a province of Idumea, which was the descendant of the Persian province of Edom, with its administrative center at Lachish. In the old Edomite homeland, Arab groups began to move in. Finally, ancient Edom became the home of the Nabateans.<\/p>","summary_ro":"EDOM, EDOMITES Land and its inhabitants found on the high plateau to the south and southeast of the Dead Sea. The biblical term Edom, meaning “red,” denotes either the name of the land or the name of Esau, in remembrance of the red pottage or stew for which he exchanged his birthright (Gn 25:30; 36:1, 8, 19). The country of Edom was also known as Seir (Gn 32:3; 36:30; Nm 24:18). Geography The northern boundary of Edom was the Wadi Zered, the “Brook of the Willows” (Is 15:7). In ancient geolog...","summary_en":"EDOM, EDOMITES Land and its inhabitants found on the high plateau to the south and southeast of the Dead Sea. The biblical term Edom, meaning “red,” denotes either the name of the land or the name of Esau, in remembrance of the red pottage or stew for which he exchanged his birthright (Gn 25:30; 36:1, 8, 19). The country of Edom was also known as Seir (Gn 32:3; 36:30; Nm 24:18). Geography The northern boundary of Edom was the Wadi Zered, the “Brook of the Willows” (Is 15:7). In ancient geolog...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":12590,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Foreigner","title_en":"Foreigner","content_ro":"<h3>FOREIGNER<\/h3>\nNoncitizen or alien, temporary guest, sojourner, or stranger.<\/p>\nThe Hebrew word meaning “foreigner” is rendered correctly on all occasions in the rsv<\/span>, but the kjv<\/span> uses it in its truest sense on only two occasions (Dt 15:3; Ob 1:11). In most cases the kjv<\/span> translates the word as “alien” (Dt 14:21; Jb 19:15; Ps 69:8; Lam 5:2) or “stranger” (Gn 15:13; Ex 2:22; Lv 25:35). Another Hebrew word means “dweller” (Lv 25:35; 1 Chr 29:15; Ps 39:12) or “settler.” For the most part, however, it is rendered “foreigner.”<\/p>\nA temporary guest or sojourner was usually someone who wanted to take up temporary residence or had moved from one tribe of people to another, and then attempted to obtain certain privileges or rights belonging to the natives. A whole tribe might be sojourners in Israel. This was the case with the Gibeonites (Jos 9) and the Beerothites (2 Sm 4:3; cf. 2 Chr 2:17). The Israelites themselves were sojourners in the land of Egypt (Gn 15:13; 23:4; 26:3; 47:4; Ex 2:22; 23:9) and in other lands (Ru 1:1).<\/p>\nForeigners or sojourners had certain rights but also certain limitations while in Israel. They could offer sacrifices (Lv 17:8; 22:18) but could not enter the sanctuary unless circumcised (Ez 44:9). They were allowed to participate in the three great Jewish festivals (Dt 16:11, 14) but could not eat the Passover meal unless circumcised (Ex 12:43, 48). Foreigners were not obliged to follow the Israelite religion, but they shared in some of its benefits (Dt 14:29). They were not to work on the Sabbath or the Day of Atonement (Ex 20:10; 23:12; Lv 16:29; Dt 5:14) and could be stoned for reviling or blaspheming God’s name (Lv 24:16; Nm 15:30). Foreigners were forbidden to eat blood (Lv 17:10-12) but could eat animals that had died a natural death (Dt 14:21). Israel’s code of sexual morality also applied to the foreigner (Lv 18:26). There were prohibitions against Israelites intermarrying with foreigners, but it was nevertheless a common occurrence (Gn 34:14; Ex 34:12, 16; Dt 7:3-4; Jos 23:12).<\/p>\nCivil rights were provided for foreigners by the law of Moses (Ex 12:49; Lv 24:22), and they came under the same legal processes and penalties (Lv 20:2; 24:16, 22; Dt 1:16). They were to be treated politely (Ex 22:21; 23:9), loved as those under the love of God (Lv 19:34; Dt 10:18-19), and treated generously (Lv 19:10; 23:22; Dt 24:19-22). They could receive asylum in times of trouble (Nm 35:15; Jos 20:9). Foreign servants were to receive treatment equal to Hebrew servants (Dt 24:14). A foreigner could not take part in tribal deliberations or become a king (17:15). The prophet Ezekiel looked forward to the messianic age when the foreigner would share all the blessings of the land with God’s own people (Ez 47:22-23).<\/p>\nIn the NT, “foreigner” is often used metaphorically. On the one hand, the work of Christ allowed all foreigners (i.e., those alienated from Christ) to become members of God’s household (Eph 2:11-19). On the other hand, Christians should consider themselves foreigners in this world (Heb 11:13; 1 Pt 2:11).<\/p>\nSee also<\/em> Barbarian; Neighbor.<\/p>","content_en":"<h3>FOREIGNER<\/h3>\nNoncitizen or alien, temporary guest, sojourner, or stranger.<\/p>\nThe Hebrew word meaning “foreigner” is rendered correctly on all occasions in the rsv<\/span>, but the kjv<\/span> uses it in its truest sense on only two occasions (Dt 15:3; Ob 1:11). In most cases the kjv<\/span> translates the word as “alien” (Dt 14:21; Jb 19:15; Ps 69:8; Lam 5:2) or “stranger” (Gn 15:13; Ex 2:22; Lv 25:35). Another Hebrew word means “dweller” (Lv 25:35; 1 Chr 29:15; Ps 39:12) or “settler.” For the most part, however, it is rendered “foreigner.”<\/p>\nA temporary guest or sojourner was usually someone who wanted to take up temporary residence or had moved from one tribe of people to another, and then attempted to obtain certain privileges or rights belonging to the natives. A whole tribe might be sojourners in Israel. This was the case with the Gibeonites (Jos 9) and the Beerothites (2 Sm 4:3; cf. 2 Chr 2:17). The Israelites themselves were sojourners in the land of Egypt (Gn 15:13; 23:4; 26:3; 47:4; Ex 2:22; 23:9) and in other lands (Ru 1:1).<\/p>\nForeigners or sojourners had certain rights but also certain limitations while in Israel. They could offer sacrifices (Lv 17:8; 22:18) but could not enter the sanctuary unless circumcised (Ez 44:9). They were allowed to participate in the three great Jewish festivals (Dt 16:11, 14) but could not eat the Passover meal unless circumcised (Ex 12:43, 48). Foreigners were not obliged to follow the Israelite religion, but they shared in some of its benefits (Dt 14:29). They were not to work on the Sabbath or the Day of Atonement (Ex 20:10; 23:12; Lv 16:29; Dt 5:14) and could be stoned for reviling or blaspheming God’s name (Lv 24:16; Nm 15:30). Foreigners were forbidden to eat blood (Lv 17:10-12) but could eat animals that had died a natural death (Dt 14:21). Israel’s code of sexual morality also applied to the foreigner (Lv 18:26). There were prohibitions against Israelites intermarrying with foreigners, but it was nevertheless a common occurrence (Gn 34:14; Ex 34:12, 16; Dt 7:3-4; Jos 23:12).<\/p>\nCivil rights were provided for foreigners by the law of Moses (Ex 12:49; Lv 24:22), and they came under the same legal processes and penalties (Lv 20:2; 24:16, 22; Dt 1:16). They were to be treated politely (Ex 22:21; 23:9), loved as those under the love of God (Lv 19:34; Dt 10:18-19), and treated generously (Lv 19:10; 23:22; Dt 24:19-22). They could receive asylum in times of trouble (Nm 35:15; Jos 20:9). Foreign servants were to receive treatment equal to Hebrew servants (Dt 24:14). A foreigner could not take part in tribal deliberations or become a king (17:15). The prophet Ezekiel looked forward to the messianic age when the foreigner would share all the blessings of the land with God’s own people (Ez 47:22-23).<\/p>\nIn the NT, “foreigner” is often used metaphorically. On the one hand, the work of Christ allowed all foreigners (i.e., those alienated from Christ) to become members of God’s household (Eph 2:11-19). On the other hand, Christians should consider themselves foreigners in this world (Heb 11:13; 1 Pt 2:11).<\/p>\nSee also<\/em> Barbarian; Neighbor.<\/p>","summary_ro":"FOREIGNER Noncitizen or alien, temporary guest, sojourner, or stranger. The Hebrew word meaning “foreigner” is rendered correctly on all occasions in the rsv, but the kjv uses it in its truest sense on only two occasions (Dt 15:3; Ob 1:11). In most cases the kjv translates the word as “alien” (Dt 14:21; Jb 19:15; Ps 69:8; Lam 5:2) or “stranger” (Gn 15:13; Ex 2:22; Lv 25:35). Another Hebrew word means “dweller” (Lv 25:35; 1 Chr 29:15; Ps 39:12) or “settler.” For the most part, however, it is r...","summary_en":"FOREIGNER Noncitizen or alien, temporary guest, sojourner, or stranger. The Hebrew word meaning “foreigner” is rendered correctly on all occasions in the rsv, but the kjv uses it in its truest sense on only two occasions (Dt 15:3; Ob 1:11). In most cases the kjv translates the word as “alien” (Dt 14:21; Jb 19:15; Ps 69:8; Lam 5:2) or “stranger” (Gn 15:13; Ex 2:22; Lv 25:35). Another Hebrew word means “dweller” (Lv 25:35; 1 Chr 29:15; Ps 39:12) or “settler.” For the most part, however, it is r...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":28044,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Obadiah (Person)","title_en":"Obadiah (Person)","content_ro":"<h3>OBADIAH (Person<\/span>)<\/h3>\n<li> 1. Governor of Ahab’s house (1 Kgs 18:3-16). Elijah met him after the years of drought, and requested Obadiah to bring Ahab to him, while both Ahab and Obadiah were looking for water and grass (v 5). Obadiah was an important officer in charge of Ahab’s house. Unlike his master, Obadiah was faithful to the Lord, as he hid 100 prophets in caves and provided them with food and drink.<\/li>\n<li> 2. Descendant of David (1 Chr 3:21).<\/li>\n<li> 3. Descendant of Izrahiah from Issachar’s tribe (1 Chr 7:3).<\/li>\n<li> 4. Azel’s son and a descendant of King Saul from Benjamin’s tribe (1 Chr 8:38; 9:44).<\/li>\n<li> 5. Son of Shemaiah, who was among the first Levites returning from exile to Jerusalem. He lived in one of the villages of the Netophathites (1 Chr 9:16). He is called Abda in Nehemiah 11:17. See<\/em> Abda #2.<\/li>\n<li> 6. Gadite who joined David at his stronghold in the wilderness. He was a mighty warrior, able to handle shield and spear, and was extremely fast (1 Chr 12:8-9).<\/li>\n<li> 7. Father of Ishmaiah, commander over the forces of Zebulun (1 Chr 27:19).<\/li>\n<li> 8. Prince of Judah in Jehoshaphat’s time (2 Chr 17:7). He joined four other officers and the Levites in teaching the law throughout the cities of Judah.<\/li>\n<li> 9. Levite overseer in Josiah’s time (2 Chr 34:12), in charge of the repair of the temple.<\/li>\n<li>10. Son of Jehiel (Ezr 8:9), who joined Ezra in his journey from Babylon to Jerusalem, leading 218 men with him.<\/li>\n<li>11. Priest who signed Ezra’s covenant (Neh 10:5).<\/li>\n<li>12. Gatekeeper and Levite charged with the oversight of the storehouses by the gates in the days of Joiakim, son of Jeshua (Neh 12:25-26).<\/li>\n<li>13. Prophet who prophesied against Edom, which had rejoiced at the Babylonian victories in Jerusalem in 597 BC<\/span>. Obadiah described the behavior of the Edomites (Ob 1:11-14) in his prophecy, the shortest book in the OT, and predicted God’s judgment on Edom (vv 2-10, 15).<\/li>\nSee also<\/em> Obadiah, Book of; Prophet, Prophetess.<\/p>","content_en":"<h3>OBADIAH (Person<\/span>)<\/h3>\n<li> 1. Governor of Ahab’s house (1 Kgs 18:3-16). Elijah met him after the years of drought, and requested Obadiah to bring Ahab to him, while both Ahab and Obadiah were looking for water and grass (v 5). Obadiah was an important officer in charge of Ahab’s house. Unlike his master, Obadiah was faithful to the Lord, as he hid 100 prophets in caves and provided them with food and drink.<\/li>\n<li> 2. Descendant of David (1 Chr 3:21).<\/li>\n<li> 3. Descendant of Izrahiah from Issachar’s tribe (1 Chr 7:3).<\/li>\n<li> 4. Azel’s son and a descendant of King Saul from Benjamin’s tribe (1 Chr 8:38; 9:44).<\/li>\n<li> 5. Son of Shemaiah, who was among the first Levites returning from exile to Jerusalem. He lived in one of the villages of the Netophathites (1 Chr 9:16). He is called Abda in Nehemiah 11:17. See<\/em> Abda #2.<\/li>\n<li> 6. Gadite who joined David at his stronghold in the wilderness. He was a mighty warrior, able to handle shield and spear, and was extremely fast (1 Chr 12:8-9).<\/li>\n<li> 7. Father of Ishmaiah, commander over the forces of Zebulun (1 Chr 27:19).<\/li>\n<li> 8. Prince of Judah in Jehoshaphat’s time (2 Chr 17:7). He joined four other officers and the Levites in teaching the law throughout the cities of Judah.<\/li>\n<li> 9. Levite overseer in Josiah’s time (2 Chr 34:12), in charge of the repair of the temple.<\/li>\n<li>10. Son of Jehiel (Ezr 8:9), who joined Ezra in his journey from Babylon to Jerusalem, leading 218 men with him.<\/li>\n<li>11. Priest who signed Ezra’s covenant (Neh 10:5).<\/li>\n<li>12. Gatekeeper and Levite charged with the oversight of the storehouses by the gates in the days of Joiakim, son of Jeshua (Neh 12:25-26).<\/li>\n<li>13. Prophet who prophesied against Edom, which had rejoiced at the Babylonian victories in Jerusalem in 597 BC<\/span>. Obadiah described the behavior of the Edomites (Ob 1:11-14) in his prophecy, the shortest book in the OT, and predicted God’s judgment on Edom (vv 2-10, 15).<\/li>\nSee also<\/em> Obadiah, Book of; Prophet, Prophetess.<\/p>","summary_ro":"OBADIAH (Person) 1. Governor of Ahab’s house (1 Kgs 18:3-16). Elijah met him after the years of drought, and requested Obadiah to bring Ahab to him, while both Ahab and Obadiah were looking for water and grass (v 5). Obadiah was an important officer in charge of Ahab’s house. Unlike his master, Obadiah was faithful to the Lord, as he hid 100 prophets in caves and provided them with food and drink. 2. Descendant of David (1 Chr 3:21). 3. Descendant of Izrahiah from Issachar’s tribe (1 Chr 7:3)...","summary_en":"OBADIAH (Person) 1. Governor of Ahab’s house (1 Kgs 18:3-16). Elijah met him after the years of drought, and requested Obadiah to bring Ahab to him, while both Ahab and Obadiah were looking for water and grass (v 5). Obadiah was an important officer in charge of Ahab’s house. Unlike his master, Obadiah was faithful to the Lord, as he hid 100 prophets in caves and provided them with food and drink. 2. Descendant of David (1 Chr 3:21). 3. Descendant of Izrahiah from Issachar’s tribe (1 Chr 7:3)...","source":"Articles\/O.xml","external_url":null,"has_map":false,"has_picture":false},{"id":54018,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Obadia 1:11","title_en":"Study Note: Obadia 1:11","content_ro":"1:11<\/strong> Outside of this book, nothing specific is known of Edom’s role during the various Babylonian invasions of Judah (in 605, 597, and 586 BC<\/span>). Responsibility toward one’s neighbor is a specific requirement of God’s law (e.g., Deut 22:1-4; cp. Matt 25:41-46), especially when there is either a specific “treaty of brotherhood” (Amos 1:9) or a historical relationship that is regarded as fraternal (see study note on Obad 1:6).<\/p>","content_en":"1:11<\/strong> Outside of this book, nothing specific is known of Edom’s role during the various Babylonian invasions of Judah (in 605, 597, and 586 BC<\/span>). Responsibility toward one’s neighbor is a specific requirement of God’s law (e.g., Deut 22:1-4; cp. Matt 25:41-46), especially when there is either a specific “treaty of brotherhood” (Amos 1:9) or a historical relationship that is regarded as fraternal (see study note on Obad 1:6).<\/p>","summary_ro":"1:11 Outside of this book, nothing specific is known of Edom’s role during the various Babylonian invasions of Judah (in 605, 597, and 586 BC). Responsibility toward one’s neighbor is a specific requirement of God’s law (e.g., Deut 22:1-4; cp. Matt 25:41-46), especially when there is either a specific “treaty of brotherhood” (Amos 1:9) or a historical relationship that is regarded as fraternal (see study note on Obad 1:6).","summary_en":"1:11 Outside of this book, nothing specific is known of Edom’s role during the various Babylonian invasions of Judah (in 605, 597, and 586 BC). Responsibility toward one’s neighbor is a specific requirement of God’s law (e.g., Deut 22:1-4; cp. Matt 25:41-46), especially when there is either a specific “treaty of brotherhood” (Amos 1:9) or a historical relationship that is regarded as fraternal (see study note on Obad 1:6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":81644,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Obadia 1:11","title_en":"Study Note: Obadia 1:11","content_ro":"1:11<\/strong> Outside of this book, nothing specific is known of Edom’s role during the various Babylonian invasions of Judah (in 605, 597, and 586 BC<\/span>). Responsibility toward one’s neighbor is a specific requirement of God’s law (e.g., Deut 22:1-4; cp. Matt 25:41-46), especially when there is either a specific “treaty of brotherhood” (Amos 1:9) or a historical relationship that is regarded as fraternal (see study note on Obad 1:6).<\/p>","content_en":"1:11<\/strong> Outside of this book, nothing specific is known of Edom’s role during the various Babylonian invasions of Judah (in 605, 597, and 586 BC<\/span>). Responsibility toward one’s neighbor is a specific requirement of God’s law (e.g., Deut 22:1-4; cp. Matt 25:41-46), especially when there is either a specific “treaty of brotherhood” (Amos 1:9) or a historical relationship that is regarded as fraternal (see study note on Obad 1:6).<\/p>","summary_ro":"1:11 Outside of this book, nothing specific is known of Edom’s role during the various Babylonian invasions of Judah (in 605, 597, and 586 BC). Responsibility toward one’s neighbor is a specific requirement of God’s law (e.g., Deut 22:1-4; cp. Matt 25:41-46), especially when there is either a specific “treaty of brotherhood” (Amos 1:9) or a historical relationship that is regarded as fraternal (see study note on Obad 1:6).","summary_en":"1:11 Outside of this book, nothing specific is known of Edom’s role during the various Babylonian invasions of Judah (in 605, 597, and 586 BC). Responsibility toward one’s neighbor is a specific requirement of God’s law (e.g., Deut 22:1-4; cp. Matt 25:41-46), especially when there is either a specific “treaty of brotherhood” (Amos 1:9) or a historical relationship that is regarded as fraternal (see study note on Obad 1:6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":109270,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Obadia 1:11","title_en":"Study Note: Obadia 1:11","content_ro":"1:11<\/strong> Outside of this book, nothing specific is known of Edom’s role during the various Babylonian invasions of Judah (in 605, 597, and 586 BC<\/span>). Responsibility toward one’s neighbor is a specific requirement of God’s law (e.g., Deut 22:1-4; cp. Matt 25:41-46), especially when there is either a specific “treaty of brotherhood” (Amos 1:9) or a historical relationship that is regarded as fraternal (see study note on Obad 1:6).<\/p>","content_en":"1:11<\/strong> Outside of this book, nothing specific is known of Edom’s role during the various Babylonian invasions of Judah (in 605, 597, and 586 BC<\/span>). Responsibility toward one’s neighbor is a specific requirement of God’s law (e.g., Deut 22:1-4; cp. Matt 25:41-46), especially when there is either a specific “treaty of brotherhood” (Amos 1:9) or a historical relationship that is regarded as fraternal (see study note on Obad 1:6).<\/p>","summary_ro":"1:11 Outside of this book, nothing specific is known of Edom’s role during the various Babylonian invasions of Judah (in 605, 597, and 586 BC). Responsibility toward one’s neighbor is a specific requirement of God’s law (e.g., Deut 22:1-4; cp. Matt 25:41-46), especially when there is either a specific “treaty of brotherhood” (Amos 1:9) or a historical relationship that is regarded as fraternal (see study note on Obad 1:6).","summary_en":"1:11 Outside of this book, nothing specific is known of Edom’s role during the various Babylonian invasions of Judah (in 605, 597, and 586 BC). Responsibility toward one’s neighbor is a specific requirement of God’s law (e.g., Deut 22:1-4; cp. Matt 25:41-46), especially when there is either a specific “treaty of brotherhood” (Amos 1:9) or a historical relationship that is regarded as fraternal (see study note on Obad 1:6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":136896,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Obadia 1:11","title_en":"Study Note: Obadia 1:11","content_ro":"1:11<\/strong> Outside of this book, nothing specific is known of Edom’s role during the various Babylonian invasions of Judah (in 605, 597, and 586 BC<\/span>). Responsibility toward one’s neighbor is a specific requirement of God’s law (e.g., Deut 22:1-4; cp. Matt 25:41-46), especially when there is either a specific “treaty of brotherhood” (Amos 1:9) or a historical relationship that is regarded as fraternal (see study note on Obad 1:6).<\/p>","content_en":"1:11<\/strong> Outside of this book, nothing specific is known of Edom’s role during the various Babylonian invasions of Judah (in 605, 597, and 586 BC<\/span>). Responsibility toward one’s neighbor is a specific requirement of God’s law (e.g., Deut 22:1-4; cp. Matt 25:41-46), especially when there is either a specific “treaty of brotherhood” (Amos 1:9) or a historical relationship that is regarded as fraternal (see study note on Obad 1:6).<\/p>","summary_ro":"1:11 Outside of this book, nothing specific is known of Edom’s role during the various Babylonian invasions of Judah (in 605, 597, and 586 BC). Responsibility toward one’s neighbor is a specific requirement of God’s law (e.g., Deut 22:1-4; cp. Matt 25:41-46), especially when there is either a specific “treaty of brotherhood” (Amos 1:9) or a historical relationship that is regarded as fraternal (see study note on Obad 1:6).","summary_en":"1:11 Outside of this book, nothing specific is known of Edom’s role during the various Babylonian invasions of Judah (in 605, 597, and 586 BC). Responsibility toward one’s neighbor is a specific requirement of God’s law (e.g., Deut 22:1-4; cp. Matt 25:41-46), especially when there is either a specific “treaty of brotherhood” (Amos 1:9) or a historical relationship that is regarded as fraternal (see study note on Obad 1:6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"12":[{"id":28047,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Obadiah","title_en":"Book of Obadiah","content_ro":"<h3>OBADIAH, Book of<\/h3>\nFourth book of the Minor Prophets; shortest book in the OT.<\/p>\nPreview<\/p>\n• Author<\/p>\n• Background<\/p>\n• Content<\/p>\n• Theological Significance<\/p>\nAuthor<\/p>\nPractically nothing is known about Obadiah the prophet. Not even the name of his father or his home region is given in the superscription (Ob 1:1).<\/p>\nBackground<\/p>\nIt would seem likely that Obadiah came from Judah, because he expresses deep concern over the inroads made into his land by the Edomites in the day of Judah’s destruction (v 12). He probably had his vision concerning Edom (v 1) shortly before the fall of Jerusalem and the devastation of Judah by Nebuchadnezzar in 586 BC<\/span>. Nebuchadnezzar may have invaded Edom in 582 BC<\/span>, although no certain reference to such an invasion exists. The Babylonian king Nabonidus stayed at Teima for several years, and the town of Tell el Kheleifeh near the Gulf of Aqaba flourished early in the century. However, Edom entered a period of decline in the sixth century BC<\/span>, due to interference from its trading partners from Arabia and the south, such as Teima and Dedan.<\/p>\nContent<\/p>\nEdom’s fall is announced by the prophet (vv 1-4). Evidently, a coalition of neighboring Arab tribes was conspiring to attack Edom, which added weight to his message (v 1). Little did these tribes know that their planned assault on Edom was part of the divine plan.<\/p>\nEdom’s destruction is declared (vv 2-9) and its actual downfall is described (vv 2-4). Edom, apparently strong and safe in the rocky bastion in the high mountains (v 3), would be brought low (v 4). Edom’s overthrow would be complete (vv 5-6). As thieves and marauders ravage a place by night, so Edom would be stripped, its houses and vineyards plundered. Edom would know no merciful alleviation as sometimes happens when robbers raid a house. Even allies would prove treacherous (v 7), confederates would deceive, and guests would set snares. Taken by surprise, Edom would fall an easy prey. When the day of Edom’s doom came, the wise would be destroyed (v 8) and soldiers demoralized and slaughtered (v 9).<\/p>\nEdom’s wrongdoing is spelled out (vv 10-15). Edom showed ill will toward Judah on the day when the Babylonians attacked. Rather than helping Judah, Edom stood aloof and behaved like one of Judah’s foes. To make matters worse, Edom gloated over Judah’s misfortune, jeered at the people, and laid hands on their property. Edom collaborated with Babylon, cutting off Judah’s refugees from escape and handing them over to Judah’s enemies. Such deeds would return to Edom.<\/p>\nOn the Day of the Lord (vv 15-21), guilty Edom would be caught up in the wider scale of God’s judgment on all nations. Beyond the day of disaster endured by Jerusalem in 586 BC<\/span> stood another day, a day of vindication and judgment in Israel’s favor.<\/p>\nPositively, the remnant of Judah (vv 17, 21) would be preserved; the sacred site, Mt Zion, would be rehabilitated; and the Edomites would come under the control of the remnant of Israel. Like a fire, Israel would consume the stubble of Edom (v 18) and regain lost territories (vv 19-20).<\/p>\nTheological Significance<\/p>\nTheologically, the prophecy stresses divine sovereignty in the midst of the cruel invasion of Judah’s restricted sovereignty. The Lord of history works out his purposes in the midst of past and present events. In the future, he would execute judgment on Israel’s foes. Zion would be reestablished as the proud capital of a glorious nation, freed from pagan defilement forever.<\/p>\nSee also<\/em> Israel, History of; Prophecy; Prophet, Prophetess.<\/p>","content_en":"<h3>OBADIAH, Book of<\/h3>\nFourth book of the Minor Prophets; shortest book in the OT.<\/p>\nPreview<\/p>\n• Author<\/p>\n• Background<\/p>\n• Content<\/p>\n• Theological Significance<\/p>\nAuthor<\/p>\nPractically nothing is known about Obadiah the prophet. Not even the name of his father or his home region is given in the superscription (Ob 1:1).<\/p>\nBackground<\/p>\nIt would seem likely that Obadiah came from Judah, because he expresses deep concern over the inroads made into his land by the Edomites in the day of Judah’s destruction (v 12). He probably had his vision concerning Edom (v 1) shortly before the fall of Jerusalem and the devastation of Judah by Nebuchadnezzar in 586 BC<\/span>. Nebuchadnezzar may have invaded Edom in 582 BC<\/span>, although no certain reference to such an invasion exists. The Babylonian king Nabonidus stayed at Teima for several years, and the town of Tell el Kheleifeh near the Gulf of Aqaba flourished early in the century. However, Edom entered a period of decline in the sixth century BC<\/span>, due to interference from its trading partners from Arabia and the south, such as Teima and Dedan.<\/p>\nContent<\/p>\nEdom’s fall is announced by the prophet (vv 1-4). Evidently, a coalition of neighboring Arab tribes was conspiring to attack Edom, which added weight to his message (v 1). Little did these tribes know that their planned assault on Edom was part of the divine plan.<\/p>\nEdom’s destruction is declared (vv 2-9) and its actual downfall is described (vv 2-4). Edom, apparently strong and safe in the rocky bastion in the high mountains (v 3), would be brought low (v 4). Edom’s overthrow would be complete (vv 5-6). As thieves and marauders ravage a place by night, so Edom would be stripped, its houses and vineyards plundered. Edom would know no merciful alleviation as sometimes happens when robbers raid a house. Even allies would prove treacherous (v 7), confederates would deceive, and guests would set snares. Taken by surprise, Edom would fall an easy prey. When the day of Edom’s doom came, the wise would be destroyed (v 8) and soldiers demoralized and slaughtered (v 9).<\/p>\nEdom’s wrongdoing is spelled out (vv 10-15). Edom showed ill will toward Judah on the day when the Babylonians attacked. Rather than helping Judah, Edom stood aloof and behaved like one of Judah’s foes. To make matters worse, Edom gloated over Judah’s misfortune, jeered at the people, and laid hands on their property. Edom collaborated with Babylon, cutting off Judah’s refugees from escape and handing them over to Judah’s enemies. Such deeds would return to Edom.<\/p>\nOn the Day of the Lord (vv 15-21), guilty Edom would be caught up in the wider scale of God’s judgment on all nations. Beyond the day of disaster endured by Jerusalem in 586 BC<\/span> stood another day, a day of vindication and judgment in Israel’s favor.<\/p>\nPositively, the remnant of Judah (vv 17, 21) would be preserved; the sacred site, Mt Zion, would be rehabilitated; and the Edomites would come under the control of the remnant of Israel. Like a fire, Israel would consume the stubble of Edom (v 18) and regain lost territories (vv 19-20).<\/p>\nTheological Significance<\/p>\nTheologically, the prophecy stresses divine sovereignty in the midst of the cruel invasion of Judah’s restricted sovereignty. The Lord of history works out his purposes in the midst of past and present events. In the future, he would execute judgment on Israel’s foes. Zion would be reestablished as the proud capital of a glorious nation, freed from pagan defilement forever.<\/p>\nSee also<\/em> Israel, History of; Prophecy; Prophet, Prophetess.<\/p>","summary_ro":"OBADIAH, Book of Fourth book of the Minor Prophets; shortest book in the OT. Preview • Author • Background • Content • Theological Significance Author Practically nothing is known about Obadiah the prophet. Not even the name of his father or his home region is given in the superscription (Ob 1:1). Background It would seem likely that Obadiah came from Judah, because he expresses deep concern over the inroads made into his land by the Edomites in the day of Judah’s destruction (v 12). He proba...","summary_en":"OBADIAH, Book of Fourth book of the Minor Prophets; shortest book in the OT. Preview • Author • Background • Content • Theological Significance Author Practically nothing is known about Obadiah the prophet. Not even the name of his father or his home region is given in the superscription (Ob 1:1). Background It would seem likely that Obadiah came from Judah, because he expresses deep concern over the inroads made into his land by the Edomites in the day of Judah’s destruction (v 12). He proba...","source":"Articles\/O.xml","external_url":null,"has_map":false,"has_picture":false},{"id":54019,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Obadia 1:12","title_en":"Study Note: Obadia 1:12","content_ro":"1:12-14<\/strong> All societies are held accountable for sins such as those of Edom (see, e.g., the oracles against Israel’s neighbors in Amos 1:3–2:3). Among the sins that the Edomites committed against Judah were sharing with the Babylonians in plundering the land (Obad 1:13) and either killing or repatriating Judah’s fugitives (1:14).<\/p>","content_en":"1:12-14<\/strong> All societies are held accountable for sins such as those of Edom (see, e.g., the oracles against Israel’s neighbors in Amos 1:3–2:3). Among the sins that the Edomites committed against Judah were sharing with the Babylonians in plundering the land (Obad 1:13) and either killing or repatriating Judah’s fugitives (1:14).<\/p>","summary_ro":"1:12-14 All societies are held accountable for sins such as those of Edom (see, e.g., the oracles against Israel’s neighbors in Amos 1:3–2:3). Among the sins that the Edomites committed against Judah were sharing with the Babylonians in plundering the land (Obad 1:13) and either killing or repatriating Judah’s fugitives (1:14).","summary_en":"1:12-14 All societies are held accountable for sins such as those of Edom (see, e.g., the oracles against Israel’s neighbors in Amos 1:3–2:3). Among the sins that the Edomites committed against Judah were sharing with the Babylonians in plundering the land (Obad 1:13) and either killing or repatriating Judah’s fugitives (1:14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":54020,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Obadia 1:12","title_en":"Study Note: Obadia 1:12","content_ro":"1:12<\/strong> The tribes of Israel were Edom’s relatives<\/em> (literally brother;<\/em> cp. Num 20:14). • Edom and other local nations had apparently deceived themselves into thinking that rapprochement with Nebuchadnezzar in 586 BC<\/span> would bring them respite. Their time of judgment would come.<\/p>","content_en":"1:12<\/strong> The tribes of Israel were Edom’s relatives<\/em> (literally brother;<\/em> cp. Num 20:14). • Edom and other local nations had apparently deceived themselves into thinking that rapprochement with Nebuchadnezzar in 586 BC<\/span> would bring them respite. Their time of judgment would come.<\/p>","summary_ro":"1:12 The tribes of Israel were Edom’s relatives (literally brother; cp. Num 20:14). • Edom and other local nations had apparently deceived themselves into thinking that rapprochement with Nebuchadnezzar in 586 BC would bring them respite. Their time of judgment would come.","summary_en":"1:12 The tribes of Israel were Edom’s relatives (literally brother; cp. Num 20:14). • Edom and other local nations had apparently deceived themselves into thinking that rapprochement with Nebuchadnezzar in 586 BC would bring them respite. Their time of judgment would come.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":81645,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Obadia 1:12","title_en":"Study Note: Obadia 1:12","content_ro":"1:12-14<\/strong> All societies are held accountable for sins such as those of Edom (see, e.g., the oracles against Israel’s neighbors in Amos 1:3–2:3). Among the sins that the Edomites committed against Judah were sharing with the Babylonians in plundering the land (Obad 1:13) and either killing or repatriating Judah’s fugitives (1:14).<\/p>","content_en":"1:12-14<\/strong> All societies are held accountable for sins such as those of Edom (see, e.g., the oracles against Israel’s neighbors in Amos 1:3–2:3). Among the sins that the Edomites committed against Judah were sharing with the Babylonians in plundering the land (Obad 1:13) and either killing or repatriating Judah’s fugitives (1:14).<\/p>","summary_ro":"1:12-14 All societies are held accountable for sins such as those of Edom (see, e.g., the oracles against Israel’s neighbors in Amos 1:3–2:3). Among the sins that the Edomites committed against Judah were sharing with the Babylonians in plundering the land (Obad 1:13) and either killing or repatriating Judah’s fugitives (1:14).","summary_en":"1:12-14 All societies are held accountable for sins such as those of Edom (see, e.g., the oracles against Israel’s neighbors in Amos 1:3–2:3). Among the sins that the Edomites committed against Judah were sharing with the Babylonians in plundering the land (Obad 1:13) and either killing or repatriating Judah’s fugitives (1:14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":81646,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Obadia 1:12","title_en":"Study Note: Obadia 1:12","content_ro":"1:12<\/strong> The tribes of Israel were Edom’s relatives<\/em> (literally brother;<\/em> cp. Num 20:14). • Edom and other local nations had apparently deceived themselves into thinking that rapprochement with Nebuchadnezzar in 586 BC<\/span> would bring them respite. Their time of judgment would come.<\/p>","content_en":"1:12<\/strong> The tribes of Israel were Edom’s relatives<\/em> (literally brother;<\/em> cp. Num 20:14). • Edom and other local nations had apparently deceived themselves into thinking that rapprochement with Nebuchadnezzar in 586 BC<\/span> would bring them respite. Their time of judgment would come.<\/p>","summary_ro":"1:12 The tribes of Israel were Edom’s relatives (literally brother; cp. Num 20:14). • Edom and other local nations had apparently deceived themselves into thinking that rapprochement with Nebuchadnezzar in 586 BC would bring them respite. Their time of judgment would come.","summary_en":"1:12 The tribes of Israel were Edom’s relatives (literally brother; cp. Num 20:14). • Edom and other local nations had apparently deceived themselves into thinking that rapprochement with Nebuchadnezzar in 586 BC would bring them respite. Their time of judgment would come.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":109271,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Obadia 1:12","title_en":"Study Note: Obadia 1:12","content_ro":"1:12-14<\/strong> All societies are held accountable for sins such as those of Edom (see, e.g., the oracles against Israel’s neighbors in Amos 1:3–2:3). Among the sins that the Edomites committed against Judah were sharing with the Babylonians in plundering the land (Obad 1:13) and either killing or repatriating Judah’s fugitives (1:14).<\/p>","content_en":"1:12-14<\/strong> All societies are held accountable for sins such as those of Edom (see, e.g., the oracles against Israel’s neighbors in Amos 1:3–2:3). Among the sins that the Edomites committed against Judah were sharing with the Babylonians in plundering the land (Obad 1:13) and either killing or repatriating Judah’s fugitives (1:14).<\/p>","summary_ro":"1:12-14 All societies are held accountable for sins such as those of Edom (see, e.g., the oracles against Israel’s neighbors in Amos 1:3–2:3). Among the sins that the Edomites committed against Judah were sharing with the Babylonians in plundering the land (Obad 1:13) and either killing or repatriating Judah’s fugitives (1:14).","summary_en":"1:12-14 All societies are held accountable for sins such as those of Edom (see, e.g., the oracles against Israel’s neighbors in Amos 1:3–2:3). Among the sins that the Edomites committed against Judah were sharing with the Babylonians in plundering the land (Obad 1:13) and either killing or repatriating Judah’s fugitives (1:14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":109272,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Obadia 1:12","title_en":"Study Note: Obadia 1:12","content_ro":"1:12<\/strong> The tribes of Israel were Edom’s relatives<\/em> (literally brother;<\/em> cp. Num 20:14). • Edom and other local nations had apparently deceived themselves into thinking that rapprochement with Nebuchadnezzar in 586 BC<\/span> would bring them respite. Their time of judgment would come.<\/p>","content_en":"1:12<\/strong> The tribes of Israel were Edom’s relatives<\/em> (literally brother;<\/em> cp. Num 20:14). • Edom and other local nations had apparently deceived themselves into thinking that rapprochement with Nebuchadnezzar in 586 BC<\/span> would bring them respite. Their time of judgment would come.<\/p>","summary_ro":"1:12 The tribes of Israel were Edom’s relatives (literally brother; cp. Num 20:14). • Edom and other local nations had apparently deceived themselves into thinking that rapprochement with Nebuchadnezzar in 586 BC would bring them respite. Their time of judgment would come.","summary_en":"1:12 The tribes of Israel were Edom’s relatives (literally brother; cp. Num 20:14). • Edom and other local nations had apparently deceived themselves into thinking that rapprochement with Nebuchadnezzar in 586 BC would bring them respite. Their time of judgment would come.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":136897,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Obadia 1:12","title_en":"Study Note: Obadia 1:12","content_ro":"1:12-14<\/strong> All societies are held accountable for sins such as those of Edom (see, e.g., the oracles against Israel’s neighbors in Amos 1:3–2:3). Among the sins that the Edomites committed against Judah were sharing with the Babylonians in plundering the land (Obad 1:13) and either killing or repatriating Judah’s fugitives (1:14).<\/p>","content_en":"1:12-14<\/strong> All societies are held accountable for sins such as those of Edom (see, e.g., the oracles against Israel’s neighbors in Amos 1:3–2:3). Among the sins that the Edomites committed against Judah were sharing with the Babylonians in plundering the land (Obad 1:13) and either killing or repatriating Judah’s fugitives (1:14).<\/p>","summary_ro":"1:12-14 All societies are held accountable for sins such as those of Edom (see, e.g., the oracles against Israel’s neighbors in Amos 1:3–2:3). Among the sins that the Edomites committed against Judah were sharing with the Babylonians in plundering the land (Obad 1:13) and either killing or repatriating Judah’s fugitives (1:14).","summary_en":"1:12-14 All societies are held accountable for sins such as those of Edom (see, e.g., the oracles against Israel’s neighbors in Amos 1:3–2:3). Among the sins that the Edomites committed against Judah were sharing with the Babylonians in plundering the land (Obad 1:13) and either killing or repatriating Judah’s fugitives (1:14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":136898,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Obadia 1:12","title_en":"Study Note: Obadia 1:12","content_ro":"1:12<\/strong> The tribes of Israel were Edom’s relatives<\/em> (literally brother;<\/em> cp. Num 20:14). • Edom and other local nations had apparently deceived themselves into thinking that rapprochement with Nebuchadnezzar in 586 BC<\/span> would bring them respite. Their time of judgment would come.<\/p>","content_en":"1:12<\/strong> The tribes of Israel were Edom’s relatives<\/em> (literally brother;<\/em> cp. Num 20:14). • Edom and other local nations had apparently deceived themselves into thinking that rapprochement with Nebuchadnezzar in 586 BC<\/span> would bring them respite. Their time of judgment would come.<\/p>","summary_ro":"1:12 The tribes of Israel were Edom’s relatives (literally brother; cp. Num 20:14). • Edom and other local nations had apparently deceived themselves into thinking that rapprochement with Nebuchadnezzar in 586 BC would bring them respite. Their time of judgment would come.","summary_en":"1:12 The tribes of Israel were Edom’s relatives (literally brother; cp. Num 20:14). • Edom and other local nations had apparently deceived themselves into thinking that rapprochement with Nebuchadnezzar in 586 BC would bring them respite. Their time of judgment would come.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"15":[{"id":28056,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Obadiah","title_en":"Book of Obadiah","content_ro":"<h3>OBADIAH, Book of<\/h3>\nFourth book of the Minor Prophets; shortest book in the OT.<\/p>\nPreview<\/p>\n• Author<\/p>\n• Background<\/p>\n• Content<\/p>\n• Theological Significance<\/p>\nAuthor<\/p>\nPractically nothing is known about Obadiah the prophet. Not even the name of his father or his home region is given in the superscription (Ob 1:1).<\/p>\nBackground<\/p>\nIt would seem likely that Obadiah came from Judah, because he expresses deep concern over the inroads made into his land by the Edomites in the day of Judah’s destruction (v 12). He probably had his vision concerning Edom (v 1) shortly before the fall of Jerusalem and the devastation of Judah by Nebuchadnezzar in 586 BC<\/span>. Nebuchadnezzar may have invaded Edom in 582 BC<\/span>, although no certain reference to such an invasion exists. The Babylonian king Nabonidus stayed at Teima for several years, and the town of Tell el Kheleifeh near the Gulf of Aqaba flourished early in the century. However, Edom entered a period of decline in the sixth century BC<\/span>, due to interference from its trading partners from Arabia and the south, such as Teima and Dedan.<\/p>\nContent<\/p>\nEdom’s fall is announced by the prophet (vv 1-4). Evidently, a coalition of neighboring Arab tribes was conspiring to attack Edom, which added weight to his message (v 1). Little did these tribes know that their planned assault on Edom was part of the divine plan.<\/p>\nEdom’s destruction is declared (vv 2-9) and its actual downfall is described (vv 2-4). Edom, apparently strong and safe in the rocky bastion in the high mountains (v 3), would be brought low (v 4). Edom’s overthrow would be complete (vv 5-6). As thieves and marauders ravage a place by night, so Edom would be stripped, its houses and vineyards plundered. Edom would know no merciful alleviation as sometimes happens when robbers raid a house. Even allies would prove treacherous (v 7), confederates would deceive, and guests would set snares. Taken by surprise, Edom would fall an easy prey. When the day of Edom’s doom came, the wise would be destroyed (v 8) and soldiers demoralized and slaughtered (v 9).<\/p>\nEdom’s wrongdoing is spelled out (vv 10-15). Edom showed ill will toward Judah on the day when the Babylonians attacked. Rather than helping Judah, Edom stood aloof and behaved like one of Judah’s foes. To make matters worse, Edom gloated over Judah’s misfortune, jeered at the people, and laid hands on their property. Edom collaborated with Babylon, cutting off Judah’s refugees from escape and handing them over to Judah’s enemies. Such deeds would return to Edom.<\/p>\nOn the Day of the Lord (vv 15-21), guilty Edom would be caught up in the wider scale of God’s judgment on all nations. Beyond the day of disaster endured by Jerusalem in 586 BC<\/span> stood another day, a day of vindication and judgment in Israel’s favor.<\/p>\nPositively, the remnant of Judah (vv 17, 21) would be preserved; the sacred site, Mt Zion, would be rehabilitated; and the Edomites would come under the control of the remnant of Israel. Like a fire, Israel would consume the stubble of Edom (v 18) and regain lost territories (vv 19-20).<\/p>\nTheological Significance<\/p>\nTheologically, the prophecy stresses divine sovereignty in the midst of the cruel invasion of Judah’s restricted sovereignty. The Lord of history works out his purposes in the midst of past and present events. In the future, he would execute judgment on Israel’s foes. Zion would be reestablished as the proud capital of a glorious nation, freed from pagan defilement forever.<\/p>\nSee also<\/em> Israel, History of; Prophecy; Prophet, Prophetess.<\/p>","content_en":"<h3>OBADIAH, Book of<\/h3>\nFourth book of the Minor Prophets; shortest book in the OT.<\/p>\nPreview<\/p>\n• Author<\/p>\n• Background<\/p>\n• Content<\/p>\n• Theological Significance<\/p>\nAuthor<\/p>\nPractically nothing is known about Obadiah the prophet. Not even the name of his father or his home region is given in the superscription (Ob 1:1).<\/p>\nBackground<\/p>\nIt would seem likely that Obadiah came from Judah, because he expresses deep concern over the inroads made into his land by the Edomites in the day of Judah’s destruction (v 12). He probably had his vision concerning Edom (v 1) shortly before the fall of Jerusalem and the devastation of Judah by Nebuchadnezzar in 586 BC<\/span>. Nebuchadnezzar may have invaded Edom in 582 BC<\/span>, although no certain reference to such an invasion exists. The Babylonian king Nabonidus stayed at Teima for several years, and the town of Tell el Kheleifeh near the Gulf of Aqaba flourished early in the century. However, Edom entered a period of decline in the sixth century BC<\/span>, due to interference from its trading partners from Arabia and the south, such as Teima and Dedan.<\/p>\nContent<\/p>\nEdom’s fall is announced by the prophet (vv 1-4). Evidently, a coalition of neighboring Arab tribes was conspiring to attack Edom, which added weight to his message (v 1). Little did these tribes know that their planned assault on Edom was part of the divine plan.<\/p>\nEdom’s destruction is declared (vv 2-9) and its actual downfall is described (vv 2-4). Edom, apparently strong and safe in the rocky bastion in the high mountains (v 3), would be brought low (v 4). Edom’s overthrow would be complete (vv 5-6). As thieves and marauders ravage a place by night, so Edom would be stripped, its houses and vineyards plundered. Edom would know no merciful alleviation as sometimes happens when robbers raid a house. Even allies would prove treacherous (v 7), confederates would deceive, and guests would set snares. Taken by surprise, Edom would fall an easy prey. When the day of Edom’s doom came, the wise would be destroyed (v 8) and soldiers demoralized and slaughtered (v 9).<\/p>\nEdom’s wrongdoing is spelled out (vv 10-15). Edom showed ill will toward Judah on the day when the Babylonians attacked. Rather than helping Judah, Edom stood aloof and behaved like one of Judah’s foes. To make matters worse, Edom gloated over Judah’s misfortune, jeered at the people, and laid hands on their property. Edom collaborated with Babylon, cutting off Judah’s refugees from escape and handing them over to Judah’s enemies. Such deeds would return to Edom.<\/p>\nOn the Day of the Lord (vv 15-21), guilty Edom would be caught up in the wider scale of God’s judgment on all nations. Beyond the day of disaster endured by Jerusalem in 586 BC<\/span> stood another day, a day of vindication and judgment in Israel’s favor.<\/p>\nPositively, the remnant of Judah (vv 17, 21) would be preserved; the sacred site, Mt Zion, would be rehabilitated; and the Edomites would come under the control of the remnant of Israel. Like a fire, Israel would consume the stubble of Edom (v 18) and regain lost territories (vv 19-20).<\/p>\nTheological Significance<\/p>\nTheologically, the prophecy stresses divine sovereignty in the midst of the cruel invasion of Judah’s restricted sovereignty. The Lord of history works out his purposes in the midst of past and present events. In the future, he would execute judgment on Israel’s foes. Zion would be reestablished as the proud capital of a glorious nation, freed from pagan defilement forever.<\/p>\nSee also<\/em> Israel, History of; Prophecy; Prophet, Prophetess.<\/p>","summary_ro":"OBADIAH, Book of Fourth book of the Minor Prophets; shortest book in the OT. Preview • Author • Background • Content • Theological Significance Author Practically nothing is known about Obadiah the prophet. Not even the name of his father or his home region is given in the superscription (Ob 1:1). Background It would seem likely that Obadiah came from Judah, because he expresses deep concern over the inroads made into his land by the Edomites in the day of Judah’s destruction (v 12). He proba...","summary_en":"OBADIAH, Book of Fourth book of the Minor Prophets; shortest book in the OT. Preview • Author • Background • Content • Theological Significance Author Practically nothing is known about Obadiah the prophet. Not even the name of his father or his home region is given in the superscription (Ob 1:1). Background It would seem likely that Obadiah came from Judah, because he expresses deep concern over the inroads made into his land by the Edomites in the day of Judah’s destruction (v 12). He proba...","source":"Articles\/O.xml","external_url":null,"has_map":false,"has_picture":false},{"id":54021,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Obadia 1:15","title_en":"Study Note: Obadia 1:15","content_ro":"1:15-18<\/strong> The law of retribution (lex talionis<\/em>) is that we harvest what we plant. Edom’s treachery, compounded by her pride, would be more than returned when the cup of vengeance came around to her lips. Justice would bring deliverance for Israel and punishment for Edom (see also Jer 49:7-22; Ezek 32:29; Mal 1:2-5).<\/p>","content_en":"1:15-18<\/strong> The law of retribution (lex talionis<\/em>) is that we harvest what we plant. Edom’s treachery, compounded by her pride, would be more than returned when the cup of vengeance came around to her lips. Justice would bring deliverance for Israel and punishment for Edom (see also Jer 49:7-22; Ezek 32:29; Mal 1:2-5).<\/p>","summary_ro":"1:15-18 The law of retribution (lex talionis) is that we harvest what we plant. Edom’s treachery, compounded by her pride, would be more than returned when the cup of vengeance came around to her lips. Justice would bring deliverance for Israel and punishment for Edom (see also Jer 49:7-22; Ezek 32:29; Mal 1:2-5).","summary_en":"1:15-18 The law of retribution (lex talionis) is that we harvest what we plant. Edom’s treachery, compounded by her pride, would be more than returned when the cup of vengeance came around to her lips. Justice would bring deliverance for Israel and punishment for Edom (see also Jer 49:7-22; Ezek 32:29; Mal 1:2-5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":54022,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Obadia 1:15","title_en":"Study Note: Obadia 1:15","content_ro":"1:15<\/strong> The day is near when I, the<\/em> Lord<\/span>, will judge<\/em> (literally the day of the<\/em> Lord<\/em><\/span> is near<\/em>): Although the day of the Lord was sometimes a temporal event (e.g., the forthcoming destruction of Edom; Joel’s locust plague, Joel 1:15), in its final form that day encompasses God’s final retribution on all godless nations<\/em>. • As you have done:<\/em> For those who experience judgment, their evil deeds<\/em> shape their punishment.<\/p>","content_en":"1:15<\/strong> The day is near when I, the<\/em> Lord<\/span>, will judge<\/em> (literally the day of the<\/em> Lord<\/em><\/span> is near<\/em>): Although the day of the Lord was sometimes a temporal event (e.g., the forthcoming destruction of Edom; Joel’s locust plague, Joel 1:15), in its final form that day encompasses God’s final retribution on all godless nations<\/em>. • As you have done:<\/em> For those who experience judgment, their evil deeds<\/em> shape their punishment.<\/p>","summary_ro":"1:15 The day is near when I, the Lord, will judge (literally the day of the Lord is near): Although the day of the Lord was sometimes a temporal event (e.g., the forthcoming destruction of Edom; Joel’s locust plague, Joel 1:15), in its final form that day encompasses God’s final retribution on all godless nations. • As you have done: For those who experience judgment, their evil deeds shape their punishment.","summary_en":"1:15 The day is near when I, the Lord, will judge (literally the day of the Lord is near): Although the day of the Lord was sometimes a temporal event (e.g., the forthcoming destruction of Edom; Joel’s locust plague, Joel 1:15), in its final form that day encompasses God’s final retribution on all godless nations. • As you have done: For those who experience judgment, their evil deeds shape their punishment.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":81647,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Obadia 1:15","title_en":"Study Note: Obadia 1:15","content_ro":"1:15-18<\/strong> The law of retribution (lex talionis<\/em>) is that we harvest what we plant. Edom’s treachery, compounded by her pride, would be more than returned when the cup of vengeance came around to her lips. Justice would bring deliverance for Israel and punishment for Edom (see also Jer 49:7-22; Ezek 32:29; Mal 1:2-5).<\/p>","content_en":"1:15-18<\/strong> The law of retribution (lex talionis<\/em>) is that we harvest what we plant. Edom’s treachery, compounded by her pride, would be more than returned when the cup of vengeance came around to her lips. Justice would bring deliverance for Israel and punishment for Edom (see also Jer 49:7-22; Ezek 32:29; Mal 1:2-5).<\/p>","summary_ro":"1:15-18 The law of retribution (lex talionis) is that we harvest what we plant. Edom’s treachery, compounded by her pride, would be more than returned when the cup of vengeance came around to her lips. Justice would bring deliverance for Israel and punishment for Edom (see also Jer 49:7-22; Ezek 32:29; Mal 1:2-5).","summary_en":"1:15-18 The law of retribution (lex talionis) is that we harvest what we plant. Edom’s treachery, compounded by her pride, would be more than returned when the cup of vengeance came around to her lips. Justice would bring deliverance for Israel and punishment for Edom (see also Jer 49:7-22; Ezek 32:29; Mal 1:2-5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":81648,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Obadia 1:15","title_en":"Study Note: Obadia 1:15","content_ro":"1:15<\/strong> The day is near when I, the<\/em> Lord<\/span>, will judge<\/em> (literally the day of the<\/em> Lord<\/em><\/span> is near<\/em>): Although the day of the Lord was sometimes a temporal event (e.g., the forthcoming destruction of Edom; Joel’s locust plague, Joel 1:15), in its final form that day encompasses God’s final retribution on all godless nations<\/em>. • As you have done:<\/em> For those who experience judgment, their evil deeds<\/em> shape their punishment.<\/p>","content_en":"1:15<\/strong> The day is near when I, the<\/em> Lord<\/span>, will judge<\/em> (literally the day of the<\/em> Lord<\/em><\/span> is near<\/em>): Although the day of the Lord was sometimes a temporal event (e.g., the forthcoming destruction of Edom; Joel’s locust plague, Joel 1:15), in its final form that day encompasses God’s final retribution on all godless nations<\/em>. • As you have done:<\/em> For those who experience judgment, their evil deeds<\/em> shape their punishment.<\/p>","summary_ro":"1:15 The day is near when I, the Lord, will judge (literally the day of the Lord is near): Although the day of the Lord was sometimes a temporal event (e.g., the forthcoming destruction of Edom; Joel’s locust plague, Joel 1:15), in its final form that day encompasses God’s final retribution on all godless nations. • As you have done: For those who experience judgment, their evil deeds shape their punishment.","summary_en":"1:15 The day is near when I, the Lord, will judge (literally the day of the Lord is near): Although the day of the Lord was sometimes a temporal event (e.g., the forthcoming destruction of Edom; Joel’s locust plague, Joel 1:15), in its final form that day encompasses God’s final retribution on all godless nations. • As you have done: For those who experience judgment, their evil deeds shape their punishment.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":109273,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Obadia 1:15","title_en":"Study Note: Obadia 1:15","content_ro":"1:15-18<\/strong> The law of retribution (lex talionis<\/em>) is that we harvest what we plant. Edom’s treachery, compounded by her pride, would be more than returned when the cup of vengeance came around to her lips. Justice would bring deliverance for Israel and punishment for Edom (see also Jer 49:7-22; Ezek 32:29; Mal 1:2-5).<\/p>","content_en":"1:15-18<\/strong> The law of retribution (lex talionis<\/em>) is that we harvest what we plant. Edom’s treachery, compounded by her pride, would be more than returned when the cup of vengeance came around to her lips. Justice would bring deliverance for Israel and punishment for Edom (see also Jer 49:7-22; Ezek 32:29; Mal 1:2-5).<\/p>","summary_ro":"1:15-18 The law of retribution (lex talionis) is that we harvest what we plant. Edom’s treachery, compounded by her pride, would be more than returned when the cup of vengeance came around to her lips. Justice would bring deliverance for Israel and punishment for Edom (see also Jer 49:7-22; Ezek 32:29; Mal 1:2-5).","summary_en":"1:15-18 The law of retribution (lex talionis) is that we harvest what we plant. Edom’s treachery, compounded by her pride, would be more than returned when the cup of vengeance came around to her lips. Justice would bring deliverance for Israel and punishment for Edom (see also Jer 49:7-22; Ezek 32:29; Mal 1:2-5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":109274,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Obadia 1:15","title_en":"Study Note: Obadia 1:15","content_ro":"1:15<\/strong> The day is near when I, the<\/em> Lord<\/span>, will judge<\/em> (literally the day of the<\/em> Lord<\/em><\/span> is near<\/em>): Although the day of the Lord was sometimes a temporal event (e.g., the forthcoming destruction of Edom; Joel’s locust plague, Joel 1:15), in its final form that day encompasses God’s final retribution on all godless nations<\/em>. • As you have done:<\/em> For those who experience judgment, their evil deeds<\/em> shape their punishment.<\/p>","content_en":"1:15<\/strong> The day is near when I, the<\/em> Lord<\/span>, will judge<\/em> (literally the day of the<\/em> Lord<\/em><\/span> is near<\/em>): Although the day of the Lord was sometimes a temporal event (e.g., the forthcoming destruction of Edom; Joel’s locust plague, Joel 1:15), in its final form that day encompasses God’s final retribution on all godless nations<\/em>. • As you have done:<\/em> For those who experience judgment, their evil deeds<\/em> shape their punishment.<\/p>","summary_ro":"1:15 The day is near when I, the Lord, will judge (literally the day of the Lord is near): Although the day of the Lord was sometimes a temporal event (e.g., the forthcoming destruction of Edom; Joel’s locust plague, Joel 1:15), in its final form that day encompasses God’s final retribution on all godless nations. • As you have done: For those who experience judgment, their evil deeds shape their punishment.","summary_en":"1:15 The day is near when I, the Lord, will judge (literally the day of the Lord is near): Although the day of the Lord was sometimes a temporal event (e.g., the forthcoming destruction of Edom; Joel’s locust plague, Joel 1:15), in its final form that day encompasses God’s final retribution on all godless nations. • As you have done: For those who experience judgment, their evil deeds shape their punishment.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":136899,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Obadia 1:15","title_en":"Study Note: Obadia 1:15","content_ro":"1:15-18<\/strong> The law of retribution (lex talionis<\/em>) is that we harvest what we plant. Edom’s treachery, compounded by her pride, would be more than returned when the cup of vengeance came around to her lips. Justice would bring deliverance for Israel and punishment for Edom (see also Jer 49:7-22; Ezek 32:29; Mal 1:2-5).<\/p>","content_en":"1:15-18<\/strong> The law of retribution (lex talionis<\/em>) is that we harvest what we plant. Edom’s treachery, compounded by her pride, would be more than returned when the cup of vengeance came around to her lips. Justice would bring deliverance for Israel and punishment for Edom (see also Jer 49:7-22; Ezek 32:29; Mal 1:2-5).<\/p>","summary_ro":"1:15-18 The law of retribution (lex talionis) is that we harvest what we plant. Edom’s treachery, compounded by her pride, would be more than returned when the cup of vengeance came around to her lips. Justice would bring deliverance for Israel and punishment for Edom (see also Jer 49:7-22; Ezek 32:29; Mal 1:2-5).","summary_en":"1:15-18 The law of retribution (lex talionis) is that we harvest what we plant. Edom’s treachery, compounded by her pride, would be more than returned when the cup of vengeance came around to her lips. Justice would bring deliverance for Israel and punishment for Edom (see also Jer 49:7-22; Ezek 32:29; Mal 1:2-5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":136900,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Obadia 1:15","title_en":"Study Note: Obadia 1:15","content_ro":"1:15<\/strong> The day is near when I, the<\/em> Lord<\/span>, will judge<\/em> (literally the day of the<\/em> Lord<\/em><\/span> is near<\/em>): Although the day of the Lord was sometimes a temporal event (e.g., the forthcoming destruction of Edom; Joel’s locust plague, Joel 1:15), in its final form that day encompasses God’s final retribution on all godless nations<\/em>. • As you have done:<\/em> For those who experience judgment, their evil deeds<\/em> shape their punishment.<\/p>","content_en":"1:15<\/strong> The day is near when I, the<\/em> Lord<\/span>, will judge<\/em> (literally the day of the<\/em> Lord<\/em><\/span> is near<\/em>): Although the day of the Lord was sometimes a temporal event (e.g., the forthcoming destruction of Edom; Joel’s locust plague, Joel 1:15), in its final form that day encompasses God’s final retribution on all godless nations<\/em>. • As you have done:<\/em> For those who experience judgment, their evil deeds<\/em> shape their punishment.<\/p>","summary_ro":"1:15 The day is near when I, the Lord, will judge (literally the day of the Lord is near): Although the day of the Lord was sometimes a temporal event (e.g., the forthcoming destruction of Edom; Joel’s locust plague, Joel 1:15), in its final form that day encompasses God’s final retribution on all godless nations. • As you have done: For those who experience judgment, their evil deeds shape their punishment.","summary_en":"1:15 The day is near when I, the Lord, will judge (literally the day of the Lord is near): Although the day of the Lord was sometimes a temporal event (e.g., the forthcoming destruction of Edom; Joel’s locust plague, Joel 1:15), in its final form that day encompasses God’s final retribution on all godless nations. • As you have done: For those who experience judgment, their evil deeds shape their punishment.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63859,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Day of the Lord","title_en":"The Day of the Lord","content_ro":"<h3>The Day of the Lord<\/h3>\nThe expression day of the<\/em> Lord<\/em><\/span> refers to a time of retribution when God judges his enemies in wrath and fury. The ungodly receive the punishment they deserve, while the righteous enter into their full salvation (see Isa 3:16–4:6). On the day of the Lord<\/span>, God manifests his awe-inspiring lordship over creation. When God comes in glory, humans experience terror (2:10, 19, 21) because all human support structures (religious, economic, military, social) come under his scrutiny.<\/p>\nThis expression first appeared in the prophecy of Amos (Amos 5:18), but evidently it did not originate with him. Amos was correcting a popular misunderstanding that the Israelites already held. They believed that the day of the Lord<\/span> would be a joyous day of salvation when God would intervene in the world to judge Israel’s enemies and reestablish Israelite rule over all of greater Canaan. But Amos warned the Israelites that the day of the Lord<\/span> would not be light for them, but darkness, for they were in rebellion against him (see Amos 5:10-12, 21-27). Self-confident Israelites assumed that God was always on their side, but their sins had, in fact, made them God’s enemies, and they deserved his full punishment.<\/p>\nThe expression became part of the standard vocabulary of the prophets, often being referred to simply as “that day” (e.g., Isa 2:11; 27:1; Zeph 1:8). In light of God’s warnings and the people’s sinfulness, the prophets envisioned that day as imminent (see, e.g., Joel 1:15; 2:1). As such, they hoped that their warnings would spur repentance among God’s people (see Zeph 2:1-3). Unfortunately, their warnings largely fell on deaf ears. The day of the Lord<\/span> came for the northern kingdom when Assyria destroyed Samaria; it came for the southern kingdom when Babylon invaded in 605–586 BC<\/span> and destroyed Jerusalem.<\/p>\nWhile the day of the Lord<\/span> is catastrophic for the ungodly—Joel compares its devastation to that of a locust plague (Joel 1:1–2:11)—it provides assurance to God’s people that God is sovereign and just, and it serves as a day of salvation for those who have listened to the prophets and turned to the Lord (see Joel 2:31-32). The same God who would bring devastation upon his enemies would be a refuge and a fortress for his people (Joel 3:11). And the nations that were used by God to bring his judgment upon Israel and Judah would later face their own day of the Lord<\/span> (see, e.g., Isa 13:4-22; Ezek 30:1-5; Obad 1:15-16).<\/p>\nWhile the judgment referred to by the Old Testament prophets was largely realized in the Exile, New Testament writers picked up the expression day of the<\/em> Lord<\/em><\/span> to speak of the return of Christ as judge of all the earth. That day will come “as unexpectedly as a thief” (2 Pet 3:10; see also 1 Thes 5:2-4), so God’s people must be prepared—or else face a similar fate to those who failed to heed the warnings of the prophets.<\/p>\nPassages for Further Study<\/strong><\/p>\nIsa 2:10-22; 4:1-6; 13:4-12; Ezek 30:1-5; Joel 1:13-15; 2:1-11, 28-32; 3:9-16; Amos 5:18-24; Obad 1:15-16; Zeph 1:2-18; Mal 4:1-5; 1 Cor 1:8; 5:5; 1 Thes 5:2; 2 Thes 2:2; 2 Tim 1:18; 2 Pet 3:10; Rev 20:1-15<\/p>","content_en":"<h3>The Day of the Lord<\/h3>\nThe expression day of the<\/em> Lord<\/em><\/span> refers to a time of retribution when God judges his enemies in wrath and fury. The ungodly receive the punishment they deserve, while the righteous enter into their full salvation (see Isa 3:16–4:6). On the day of the Lord<\/span>, God manifests his awe-inspiring lordship over creation. When God comes in glory, humans experience terror (2:10, 19, 21) because all human support structures (religious, economic, military, social) come under his scrutiny.<\/p>\nThis expression first appeared in the prophecy of Amos (Amos 5:18), but evidently it did not originate with him. Amos was correcting a popular misunderstanding that the Israelites already held. They believed that the day of the Lord<\/span> would be a joyous day of salvation when God would intervene in the world to judge Israel’s enemies and reestablish Israelite rule over all of greater Canaan. But Amos warned the Israelites that the day of the Lord<\/span> would not be light for them, but darkness, for they were in rebellion against him (see Amos 5:10-12, 21-27). Self-confident Israelites assumed that God was always on their side, but their sins had, in fact, made them God’s enemies, and they deserved his full punishment.<\/p>\nThe expression became part of the standard vocabulary of the prophets, often being referred to simply as “that day” (e.g., Isa 2:11; 27:1; Zeph 1:8). In light of God’s warnings and the people’s sinfulness, the prophets envisioned that day as imminent (see, e.g., Joel 1:15; 2:1). As such, they hoped that their warnings would spur repentance among God’s people (see Zeph 2:1-3). Unfortunately, their warnings largely fell on deaf ears. The day of the Lord<\/span> came for the northern kingdom when Assyria destroyed Samaria; it came for the southern kingdom when Babylon invaded in 605–586 BC<\/span> and destroyed Jerusalem.<\/p>\nWhile the day of the Lord<\/span> is catastrophic for the ungodly—Joel compares its devastation to that of a locust plague (Joel 1:1–2:11)—it provides assurance to God’s people that God is sovereign and just, and it serves as a day of salvation for those who have listened to the prophets and turned to the Lord (see Joel 2:31-32). The same God who would bring devastation upon his enemies would be a refuge and a fortress for his people (Joel 3:11). And the nations that were used by God to bring his judgment upon Israel and Judah would later face their own day of the Lord<\/span> (see, e.g., Isa 13:4-22; Ezek 30:1-5; Obad 1:15-16).<\/p>\nWhile the judgment referred to by the Old Testament prophets was largely realized in the Exile, New Testament writers picked up the expression day of the<\/em> Lord<\/em><\/span> to speak of the return of Christ as judge of all the earth. That day will come “as unexpectedly as a thief” (2 Pet 3:10; see also 1 Thes 5:2-4), so God’s people must be prepared—or else face a similar fate to those who failed to heed the warnings of the prophets.<\/p>\nPassages for Further Study<\/strong><\/p>\nIsa 2:10-22; 4:1-6; 13:4-12; Ezek 30:1-5; Joel 1:13-15; 2:1-11, 28-32; 3:9-16; Amos 5:18-24; Obad 1:15-16; Zeph 1:2-18; Mal 4:1-5; 1 Cor 1:8; 5:5; 1 Thes 5:2; 2 Thes 2:2; 2 Tim 1:18; 2 Pet 3:10; Rev 20:1-15<\/p>","summary_ro":"The Day of the Lord The expression day of the Lord refers to a time of retribution when God judges his enemies in wrath and fury. The ungodly receive the punishment they deserve, while the righteous enter into their full salvation (see Isa 3:16–4:6). On the day of the Lord, God manifests his awe-inspiring lordship over creation. When God comes in glory, humans experience terror (2:10, 19, 21) because all human support structures (religious, economic, military, social) come under his scrutiny....","summary_en":"The Day of the Lord The expression day of the Lord refers to a time of retribution when God judges his enemies in wrath and fury. The ungodly receive the punishment they deserve, while the righteous enter into their full salvation (see Isa 3:16–4:6). On the day of the Lord, God manifests his awe-inspiring lordship over creation. When God comes in glory, humans experience terror (2:10, 19, 21) because all human support structures (religious, economic, military, social) come under his scrutiny....","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91485,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Day of the Lord","title_en":"The Day of the Lord","content_ro":"<h3>The Day of the Lord<\/h3>\nThe expression day of the<\/em> Lord<\/em><\/span> refers to a time of retribution when God judges his enemies in wrath and fury. The ungodly receive the punishment they deserve, while the righteous enter into their full salvation (see Isa 3:16–4:6). On the day of the Lord<\/span>, God manifests his awe-inspiring lordship over creation. When God comes in glory, humans experience terror (2:10, 19, 21) because all human support structures (religious, economic, military, social) come under his scrutiny.<\/p>\nThis expression first appeared in the prophecy of Amos (Amos 5:18), but evidently it did not originate with him. Amos was correcting a popular misunderstanding that the Israelites already held. They believed that the day of the Lord<\/span> would be a joyous day of salvation when God would intervene in the world to judge Israel’s enemies and reestablish Israelite rule over all of greater Canaan. But Amos warned the Israelites that the day of the Lord<\/span> would not be light for them, but darkness, for they were in rebellion against him (see Amos 5:10-12, 21-27). Self-confident Israelites assumed that God was always on their side, but their sins had, in fact, made them God’s enemies, and they deserved his full punishment.<\/p>\nThe expression became part of the standard vocabulary of the prophets, often being referred to simply as “that day” (e.g., Isa 2:11; 27:1; Zeph 1:8). In light of God’s warnings and the people’s sinfulness, the prophets envisioned that day as imminent (see, e.g., Joel 1:15; 2:1). As such, they hoped that their warnings would spur repentance among God’s people (see Zeph 2:1-3). Unfortunately, their warnings largely fell on deaf ears. The day of the Lord<\/span> came for the northern kingdom when Assyria destroyed Samaria; it came for the southern kingdom when Babylon invaded in 605–586 BC<\/span> and destroyed Jerusalem.<\/p>\nWhile the day of the Lord<\/span> is catastrophic for the ungodly—Joel compares its devastation to that of a locust plague (Joel 1:1–2:11)—it provides assurance to God’s people that God is sovereign and just, and it serves as a day of salvation for those who have listened to the prophets and turned to the Lord (see Joel 2:31-32). The same God who would bring devastation upon his enemies would be a refuge and a fortress for his people (Joel 3:11). And the nations that were used by God to bring his judgment upon Israel and Judah would later face their own day of the Lord<\/span> (see, e.g., Isa 13:4-22; Ezek 30:1-5; Obad 1:15-16).<\/p>\nWhile the judgment referred to by the Old Testament prophets was largely realized in the Exile, New Testament writers picked up the expression day of the<\/em> Lord<\/em><\/span> to speak of the return of Christ as judge of all the earth. That day will come “as unexpectedly as a thief” (2 Pet 3:10; see also 1 Thes 5:2-4), so God’s people must be prepared—or else face a similar fate to those who failed to heed the warnings of the prophets.<\/p>\nPassages for Further Study<\/strong><\/p>\nIsa 2:10-22; 4:1-6; 13:4-12; Ezek 30:1-5; Joel 1:13-15; 2:1-11, 28-32; 3:9-16; Amos 5:18-24; Obad 1:15-16; Zeph 1:2-18; Mal 4:1-5; 1 Cor 1:8; 5:5; 1 Thes 5:2; 2 Thes 2:2; 2 Tim 1:18; 2 Pet 3:10; Rev 20:1-15<\/p>","content_en":"<h3>The Day of the Lord<\/h3>\nThe expression day of the<\/em> Lord<\/em><\/span> refers to a time of retribution when God judges his enemies in wrath and fury. The ungodly receive the punishment they deserve, while the righteous enter into their full salvation (see Isa 3:16–4:6). On the day of the Lord<\/span>, God manifests his awe-inspiring lordship over creation. When God comes in glory, humans experience terror (2:10, 19, 21) because all human support structures (religious, economic, military, social) come under his scrutiny.<\/p>\nThis expression first appeared in the prophecy of Amos (Amos 5:18), but evidently it did not originate with him. Amos was correcting a popular misunderstanding that the Israelites already held. They believed that the day of the Lord<\/span> would be a joyous day of salvation when God would intervene in the world to judge Israel’s enemies and reestablish Israelite rule over all of greater Canaan. But Amos warned the Israelites that the day of the Lord<\/span> would not be light for them, but darkness, for they were in rebellion against him (see Amos 5:10-12, 21-27). Self-confident Israelites assumed that God was always on their side, but their sins had, in fact, made them God’s enemies, and they deserved his full punishment.<\/p>\nThe expression became part of the standard vocabulary of the prophets, often being referred to simply as “that day” (e.g., Isa 2:11; 27:1; Zeph 1:8). In light of God’s warnings and the people’s sinfulness, the prophets envisioned that day as imminent (see, e.g., Joel 1:15; 2:1). As such, they hoped that their warnings would spur repentance among God’s people (see Zeph 2:1-3). Unfortunately, their warnings largely fell on deaf ears. The day of the Lord<\/span> came for the northern kingdom when Assyria destroyed Samaria; it came for the southern kingdom when Babylon invaded in 605–586 BC<\/span> and destroyed Jerusalem.<\/p>\nWhile the day of the Lord<\/span> is catastrophic for the ungodly—Joel compares its devastation to that of a locust plague (Joel 1:1–2:11)—it provides assurance to God’s people that God is sovereign and just, and it serves as a day of salvation for those who have listened to the prophets and turned to the Lord (see Joel 2:31-32). The same God who would bring devastation upon his enemies would be a refuge and a fortress for his people (Joel 3:11). And the nations that were used by God to bring his judgment upon Israel and Judah would later face their own day of the Lord<\/span> (see, e.g., Isa 13:4-22; Ezek 30:1-5; Obad 1:15-16).<\/p>\nWhile the judgment referred to by the Old Testament prophets was largely realized in the Exile, New Testament writers picked up the expression day of the<\/em> Lord<\/em><\/span> to speak of the return of Christ as judge of all the earth. That day will come “as unexpectedly as a thief” (2 Pet 3:10; see also 1 Thes 5:2-4), so God’s people must be prepared—or else face a similar fate to those who failed to heed the warnings of the prophets.<\/p>\nPassages for Further Study<\/strong><\/p>\nIsa 2:10-22; 4:1-6; 13:4-12; Ezek 30:1-5; Joel 1:13-15; 2:1-11, 28-32; 3:9-16; Amos 5:18-24; Obad 1:15-16; Zeph 1:2-18; Mal 4:1-5; 1 Cor 1:8; 5:5; 1 Thes 5:2; 2 Thes 2:2; 2 Tim 1:18; 2 Pet 3:10; Rev 20:1-15<\/p>","summary_ro":"The Day of the Lord The expression day of the Lord refers to a time of retribution when God judges his enemies in wrath and fury. The ungodly receive the punishment they deserve, while the righteous enter into their full salvation (see Isa 3:16–4:6). On the day of the Lord, God manifests his awe-inspiring lordship over creation. When God comes in glory, humans experience terror (2:10, 19, 21) because all human support structures (religious, economic, military, social) come under his scrutiny....","summary_en":"The Day of the Lord The expression day of the Lord refers to a time of retribution when God judges his enemies in wrath and fury. The ungodly receive the punishment they deserve, while the righteous enter into their full salvation (see Isa 3:16–4:6). On the day of the Lord, God manifests his awe-inspiring lordship over creation. When God comes in glory, humans experience terror (2:10, 19, 21) because all human support structures (religious, economic, military, social) come under his scrutiny....","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119111,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Day of the Lord","title_en":"The Day of the Lord","content_ro":"<h3>The Day of the Lord<\/h3>\nThe expression day of the<\/em> Lord<\/em><\/span> refers to a time of retribution when God judges his enemies in wrath and fury. The ungodly receive the punishment they deserve, while the righteous enter into their full salvation (see Isa 3:16–4:6). On the day of the Lord<\/span>, God manifests his awe-inspiring lordship over creation. When God comes in glory, humans experience terror (2:10, 19, 21) because all human support structures (religious, economic, military, social) come under his scrutiny.<\/p>\nThis expression first appeared in the prophecy of Amos (Amos 5:18), but evidently it did not originate with him. Amos was correcting a popular misunderstanding that the Israelites already held. They believed that the day of the Lord<\/span> would be a joyous day of salvation when God would intervene in the world to judge Israel’s enemies and reestablish Israelite rule over all of greater Canaan. But Amos warned the Israelites that the day of the Lord<\/span> would not be light for them, but darkness, for they were in rebellion against him (see Amos 5:10-12, 21-27). Self-confident Israelites assumed that God was always on their side, but their sins had, in fact, made them God’s enemies, and they deserved his full punishment.<\/p>\nThe expression became part of the standard vocabulary of the prophets, often being referred to simply as “that day” (e.g., Isa 2:11; 27:1; Zeph 1:8). In light of God’s warnings and the people’s sinfulness, the prophets envisioned that day as imminent (see, e.g., Joel 1:15; 2:1). As such, they hoped that their warnings would spur repentance among God’s people (see Zeph 2:1-3). Unfortunately, their warnings largely fell on deaf ears. The day of the Lord<\/span> came for the northern kingdom when Assyria destroyed Samaria; it came for the southern kingdom when Babylon invaded in 605–586 BC<\/span> and destroyed Jerusalem.<\/p>\nWhile the day of the Lord<\/span> is catastrophic for the ungodly—Joel compares its devastation to that of a locust plague (Joel 1:1–2:11)—it provides assurance to God’s people that God is sovereign and just, and it serves as a day of salvation for those who have listened to the prophets and turned to the Lord (see Joel 2:31-32). The same God who would bring devastation upon his enemies would be a refuge and a fortress for his people (Joel 3:11). And the nations that were used by God to bring his judgment upon Israel and Judah would later face their own day of the Lord<\/span> (see, e.g., Isa 13:4-22; Ezek 30:1-5; Obad 1:15-16).<\/p>\nWhile the judgment referred to by the Old Testament prophets was largely realized in the Exile, New Testament writers picked up the expression day of the<\/em> Lord<\/em><\/span> to speak of the return of Christ as judge of all the earth. That day will come “as unexpectedly as a thief” (2 Pet 3:10; see also 1 Thes 5:2-4), so God’s people must be prepared—or else face a similar fate to those who failed to heed the warnings of the prophets.<\/p>\nPassages for Further Study<\/strong><\/p>\nIsa 2:10-22; 4:1-6; 13:4-12; Ezek 30:1-5; Joel 1:13-15; 2:1-11, 28-32; 3:9-16; Amos 5:18-24; Obad 1:15-16; Zeph 1:2-18; Mal 4:1-5; 1 Cor 1:8; 5:5; 1 Thes 5:2; 2 Thes 2:2; 2 Tim 1:18; 2 Pet 3:10; Rev 20:1-15<\/p>","content_en":"<h3>The Day of the Lord<\/h3>\nThe expression day of the<\/em> Lord<\/em><\/span> refers to a time of retribution when God judges his enemies in wrath and fury. The ungodly receive the punishment they deserve, while the righteous enter into their full salvation (see Isa 3:16–4:6). On the day of the Lord<\/span>, God manifests his awe-inspiring lordship over creation. When God comes in glory, humans experience terror (2:10, 19, 21) because all human support structures (religious, economic, military, social) come under his scrutiny.<\/p>\nThis expression first appeared in the prophecy of Amos (Amos 5:18), but evidently it did not originate with him. Amos was correcting a popular misunderstanding that the Israelites already held. They believed that the day of the Lord<\/span> would be a joyous day of salvation when God would intervene in the world to judge Israel’s enemies and reestablish Israelite rule over all of greater Canaan. But Amos warned the Israelites that the day of the Lord<\/span> would not be light for them, but darkness, for they were in rebellion against him (see Amos 5:10-12, 21-27). Self-confident Israelites assumed that God was always on their side, but their sins had, in fact, made them God’s enemies, and they deserved his full punishment.<\/p>\nThe expression became part of the standard vocabulary of the prophets, often being referred to simply as “that day” (e.g., Isa 2:11; 27:1; Zeph 1:8). In light of God’s warnings and the people’s sinfulness, the prophets envisioned that day as imminent (see, e.g., Joel 1:15; 2:1). As such, they hoped that their warnings would spur repentance among God’s people (see Zeph 2:1-3). Unfortunately, their warnings largely fell on deaf ears. The day of the Lord<\/span> came for the northern kingdom when Assyria destroyed Samaria; it came for the southern kingdom when Babylon invaded in 605–586 BC<\/span> and destroyed Jerusalem.<\/p>\nWhile the day of the Lord<\/span> is catastrophic for the ungodly—Joel compares its devastation to that of a locust plague (Joel 1:1–2:11)—it provides assurance to God’s people that God is sovereign and just, and it serves as a day of salvation for those who have listened to the prophets and turned to the Lord (see Joel 2:31-32). The same God who would bring devastation upon his enemies would be a refuge and a fortress for his people (Joel 3:11). And the nations that were used by God to bring his judgment upon Israel and Judah would later face their own day of the Lord<\/span> (see, e.g., Isa 13:4-22; Ezek 30:1-5; Obad 1:15-16).<\/p>\nWhile the judgment referred to by the Old Testament prophets was largely realized in the Exile, New Testament writers picked up the expression day of the<\/em> Lord<\/em><\/span> to speak of the return of Christ as judge of all the earth. That day will come “as unexpectedly as a thief” (2 Pet 3:10; see also 1 Thes 5:2-4), so God’s people must be prepared—or else face a similar fate to those who failed to heed the warnings of the prophets.<\/p>\nPassages for Further Study<\/strong><\/p>\nIsa 2:10-22; 4:1-6; 13:4-12; Ezek 30:1-5; Joel 1:13-15; 2:1-11, 28-32; 3:9-16; Amos 5:18-24; Obad 1:15-16; Zeph 1:2-18; Mal 4:1-5; 1 Cor 1:8; 5:5; 1 Thes 5:2; 2 Thes 2:2; 2 Tim 1:18; 2 Pet 3:10; Rev 20:1-15<\/p>","summary_ro":"The Day of the Lord The expression day of the Lord refers to a time of retribution when God judges his enemies in wrath and fury. The ungodly receive the punishment they deserve, while the righteous enter into their full salvation (see Isa 3:16–4:6). On the day of the Lord, God manifests his awe-inspiring lordship over creation. When God comes in glory, humans experience terror (2:10, 19, 21) because all human support structures (religious, economic, military, social) come under his scrutiny....","summary_en":"The Day of the Lord The expression day of the Lord refers to a time of retribution when God judges his enemies in wrath and fury. The ungodly receive the punishment they deserve, while the righteous enter into their full salvation (see Isa 3:16–4:6). On the day of the Lord, God manifests his awe-inspiring lordship over creation. When God comes in glory, humans experience terror (2:10, 19, 21) because all human support structures (religious, economic, military, social) come under his scrutiny....","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146737,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Day of the Lord","title_en":"The Day of the Lord","content_ro":"<h3>The Day of the Lord<\/h3>\nThe expression day of the<\/em> Lord<\/em><\/span> refers to a time of retribution when God judges his enemies in wrath and fury. The ungodly receive the punishment they deserve, while the righteous enter into their full salvation (see Isa 3:16–4:6). On the day of the Lord<\/span>, God manifests his awe-inspiring lordship over creation. When God comes in glory, humans experience terror (2:10, 19, 21) because all human support structures (religious, economic, military, social) come under his scrutiny.<\/p>\nThis expression first appeared in the prophecy of Amos (Amos 5:18), but evidently it did not originate with him. Amos was correcting a popular misunderstanding that the Israelites already held. They believed that the day of the Lord<\/span> would be a joyous day of salvation when God would intervene in the world to judge Israel’s enemies and reestablish Israelite rule over all of greater Canaan. But Amos warned the Israelites that the day of the Lord<\/span> would not be light for them, but darkness, for they were in rebellion against him (see Amos 5:10-12, 21-27). Self-confident Israelites assumed that God was always on their side, but their sins had, in fact, made them God’s enemies, and they deserved his full punishment.<\/p>\nThe expression became part of the standard vocabulary of the prophets, often being referred to simply as “that day” (e.g., Isa 2:11; 27:1; Zeph 1:8). In light of God’s warnings and the people’s sinfulness, the prophets envisioned that day as imminent (see, e.g., Joel 1:15; 2:1). As such, they hoped that their warnings would spur repentance among God’s people (see Zeph 2:1-3). Unfortunately, their warnings largely fell on deaf ears. The day of the Lord<\/span> came for the northern kingdom when Assyria destroyed Samaria; it came for the southern kingdom when Babylon invaded in 605–586 BC<\/span> and destroyed Jerusalem.<\/p>\nWhile the day of the Lord<\/span> is catastrophic for the ungodly—Joel compares its devastation to that of a locust plague (Joel 1:1–2:11)—it provides assurance to God’s people that God is sovereign and just, and it serves as a day of salvation for those who have listened to the prophets and turned to the Lord (see Joel 2:31-32). The same God who would bring devastation upon his enemies would be a refuge and a fortress for his people (Joel 3:11). And the nations that were used by God to bring his judgment upon Israel and Judah would later face their own day of the Lord<\/span> (see, e.g., Isa 13:4-22; Ezek 30:1-5; Obad 1:15-16).<\/p>\nWhile the judgment referred to by the Old Testament prophets was largely realized in the Exile, New Testament writers picked up the expression day of the<\/em> Lord<\/em><\/span> to speak of the return of Christ as judge of all the earth. That day will come “as unexpectedly as a thief” (2 Pet 3:10; see also 1 Thes 5:2-4), so God’s people must be prepared—or else face a similar fate to those who failed to heed the warnings of the prophets.<\/p>\nPassages for Further Study<\/strong><\/p>\nIsa 2:10-22; 4:1-6; 13:4-12; Ezek 30:1-5; Joel 1:13-15; 2:1-11, 28-32; 3:9-16; Amos 5:18-24; Obad 1:15-16; Zeph 1:2-18; Mal 4:1-5; 1 Cor 1:8; 5:5; 1 Thes 5:2; 2 Thes 2:2; 2 Tim 1:18; 2 Pet 3:10; Rev 20:1-15<\/p>","content_en":"<h3>The Day of the Lord<\/h3>\nThe expression day of the<\/em> Lord<\/em><\/span> refers to a time of retribution when God judges his enemies in wrath and fury. The ungodly receive the punishment they deserve, while the righteous enter into their full salvation (see Isa 3:16–4:6). On the day of the Lord<\/span>, God manifests his awe-inspiring lordship over creation. When God comes in glory, humans experience terror (2:10, 19, 21) because all human support structures (religious, economic, military, social) come under his scrutiny.<\/p>\nThis expression first appeared in the prophecy of Amos (Amos 5:18), but evidently it did not originate with him. Amos was correcting a popular misunderstanding that the Israelites already held. They believed that the day of the Lord<\/span> would be a joyous day of salvation when God would intervene in the world to judge Israel’s enemies and reestablish Israelite rule over all of greater Canaan. But Amos warned the Israelites that the day of the Lord<\/span> would not be light for them, but darkness, for they were in rebellion against him (see Amos 5:10-12, 21-27). Self-confident Israelites assumed that God was always on their side, but their sins had, in fact, made them God’s enemies, and they deserved his full punishment.<\/p>\nThe expression became part of the standard vocabulary of the prophets, often being referred to simply as “that day” (e.g., Isa 2:11; 27:1; Zeph 1:8). In light of God’s warnings and the people’s sinfulness, the prophets envisioned that day as imminent (see, e.g., Joel 1:15; 2:1). As such, they hoped that their warnings would spur repentance among God’s people (see Zeph 2:1-3). Unfortunately, their warnings largely fell on deaf ears. The day of the Lord<\/span> came for the northern kingdom when Assyria destroyed Samaria; it came for the southern kingdom when Babylon invaded in 605–586 BC<\/span> and destroyed Jerusalem.<\/p>\nWhile the day of the Lord<\/span> is catastrophic for the ungodly—Joel compares its devastation to that of a locust plague (Joel 1:1–2:11)—it provides assurance to God’s people that God is sovereign and just, and it serves as a day of salvation for those who have listened to the prophets and turned to the Lord (see Joel 2:31-32). The same God who would bring devastation upon his enemies would be a refuge and a fortress for his people (Joel 3:11). And the nations that were used by God to bring his judgment upon Israel and Judah would later face their own day of the Lord<\/span> (see, e.g., Isa 13:4-22; Ezek 30:1-5; Obad 1:15-16).<\/p>\nWhile the judgment referred to by the Old Testament prophets was largely realized in the Exile, New Testament writers picked up the expression day of the<\/em> Lord<\/em><\/span> to speak of the return of Christ as judge of all the earth. That day will come “as unexpectedly as a thief” (2 Pet 3:10; see also 1 Thes 5:2-4), so God’s people must be prepared—or else face a similar fate to those who failed to heed the warnings of the prophets.<\/p>\nPassages for Further Study<\/strong><\/p>\nIsa 2:10-22; 4:1-6; 13:4-12; Ezek 30:1-5; Joel 1:13-15; 2:1-11, 28-32; 3:9-16; Amos 5:18-24; Obad 1:15-16; Zeph 1:2-18; Mal 4:1-5; 1 Cor 1:8; 5:5; 1 Thes 5:2; 2 Thes 2:2; 2 Tim 1:18; 2 Pet 3:10; Rev 20:1-15<\/p>","summary_ro":"The Day of the Lord The expression day of the Lord refers to a time of retribution when God judges his enemies in wrath and fury. The ungodly receive the punishment they deserve, while the righteous enter into their full salvation (see Isa 3:16–4:6). On the day of the Lord, God manifests his awe-inspiring lordship over creation. When God comes in glory, humans experience terror (2:10, 19, 21) because all human support structures (religious, economic, military, social) come under his scrutiny....","summary_en":"The Day of the Lord The expression day of the Lord refers to a time of retribution when God judges his enemies in wrath and fury. The ungodly receive the punishment they deserve, while the righteous enter into their full salvation (see Isa 3:16–4:6). On the day of the Lord, God manifests his awe-inspiring lordship over creation. When God comes in glory, humans experience terror (2:10, 19, 21) because all human support structures (religious, economic, military, social) come under his scrutiny....","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"17":[{"id":28057,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Obadiah","title_en":"Book of Obadiah","content_ro":"<h3>OBADIAH, Book of<\/h3>\nFourth book of the Minor Prophets; shortest book in the OT.<\/p>\nPreview<\/p>\n• Author<\/p>\n• Background<\/p>\n• Content<\/p>\n• Theological Significance<\/p>\nAuthor<\/p>\nPractically nothing is known about Obadiah the prophet. Not even the name of his father or his home region is given in the superscription (Ob 1:1).<\/p>\nBackground<\/p>\nIt would seem likely that Obadiah came from Judah, because he expresses deep concern over the inroads made into his land by the Edomites in the day of Judah’s destruction (v 12). He probably had his vision concerning Edom (v 1) shortly before the fall of Jerusalem and the devastation of Judah by Nebuchadnezzar in 586 BC<\/span>. Nebuchadnezzar may have invaded Edom in 582 BC<\/span>, although no certain reference to such an invasion exists. The Babylonian king Nabonidus stayed at Teima for several years, and the town of Tell el Kheleifeh near the Gulf of Aqaba flourished early in the century. However, Edom entered a period of decline in the sixth century BC<\/span>, due to interference from its trading partners from Arabia and the south, such as Teima and Dedan.<\/p>\nContent<\/p>\nEdom’s fall is announced by the prophet (vv 1-4). Evidently, a coalition of neighboring Arab tribes was conspiring to attack Edom, which added weight to his message (v 1). Little did these tribes know that their planned assault on Edom was part of the divine plan.<\/p>\nEdom’s destruction is declared (vv 2-9) and its actual downfall is described (vv 2-4). Edom, apparently strong and safe in the rocky bastion in the high mountains (v 3), would be brought low (v 4). Edom’s overthrow would be complete (vv 5-6). As thieves and marauders ravage a place by night, so Edom would be stripped, its houses and vineyards plundered. Edom would know no merciful alleviation as sometimes happens when robbers raid a house. Even allies would prove treacherous (v 7), confederates would deceive, and guests would set snares. Taken by surprise, Edom would fall an easy prey. When the day of Edom’s doom came, the wise would be destroyed (v 8) and soldiers demoralized and slaughtered (v 9).<\/p>\nEdom’s wrongdoing is spelled out (vv 10-15). Edom showed ill will toward Judah on the day when the Babylonians attacked. Rather than helping Judah, Edom stood aloof and behaved like one of Judah’s foes. To make matters worse, Edom gloated over Judah’s misfortune, jeered at the people, and laid hands on their property. Edom collaborated with Babylon, cutting off Judah’s refugees from escape and handing them over to Judah’s enemies. Such deeds would return to Edom.<\/p>\nOn the Day of the Lord (vv 15-21), guilty Edom would be caught up in the wider scale of God’s judgment on all nations. Beyond the day of disaster endured by Jerusalem in 586 BC<\/span> stood another day, a day of vindication and judgment in Israel’s favor.<\/p>\nPositively, the remnant of Judah (vv 17, 21) would be preserved; the sacred site, Mt Zion, would be rehabilitated; and the Edomites would come under the control of the remnant of Israel. Like a fire, Israel would consume the stubble of Edom (v 18) and regain lost territories (vv 19-20).<\/p>\nTheological Significance<\/p>\nTheologically, the prophecy stresses divine sovereignty in the midst of the cruel invasion of Judah’s restricted sovereignty. The Lord of history works out his purposes in the midst of past and present events. In the future, he would execute judgment on Israel’s foes. Zion would be reestablished as the proud capital of a glorious nation, freed from pagan defilement forever.<\/p>\nSee also<\/em> Israel, History of; Prophecy; Prophet, Prophetess.<\/p>","content_en":"<h3>OBADIAH, Book of<\/h3>\nFourth book of the Minor Prophets; shortest book in the OT.<\/p>\nPreview<\/p>\n• Author<\/p>\n• Background<\/p>\n• Content<\/p>\n• Theological Significance<\/p>\nAuthor<\/p>\nPractically nothing is known about Obadiah the prophet. Not even the name of his father or his home region is given in the superscription (Ob 1:1).<\/p>\nBackground<\/p>\nIt would seem likely that Obadiah came from Judah, because he expresses deep concern over the inroads made into his land by the Edomites in the day of Judah’s destruction (v 12). He probably had his vision concerning Edom (v 1) shortly before the fall of Jerusalem and the devastation of Judah by Nebuchadnezzar in 586 BC<\/span>. Nebuchadnezzar may have invaded Edom in 582 BC<\/span>, although no certain reference to such an invasion exists. The Babylonian king Nabonidus stayed at Teima for several years, and the town of Tell el Kheleifeh near the Gulf of Aqaba flourished early in the century. However, Edom entered a period of decline in the sixth century BC<\/span>, due to interference from its trading partners from Arabia and the south, such as Teima and Dedan.<\/p>\nContent<\/p>\nEdom’s fall is announced by the prophet (vv 1-4). Evidently, a coalition of neighboring Arab tribes was conspiring to attack Edom, which added weight to his message (v 1). Little did these tribes know that their planned assault on Edom was part of the divine plan.<\/p>\nEdom’s destruction is declared (vv 2-9) and its actual downfall is described (vv 2-4). Edom, apparently strong and safe in the rocky bastion in the high mountains (v 3), would be brought low (v 4). Edom’s overthrow would be complete (vv 5-6). As thieves and marauders ravage a place by night, so Edom would be stripped, its houses and vineyards plundered. Edom would know no merciful alleviation as sometimes happens when robbers raid a house. Even allies would prove treacherous (v 7), confederates would deceive, and guests would set snares. Taken by surprise, Edom would fall an easy prey. When the day of Edom’s doom came, the wise would be destroyed (v 8) and soldiers demoralized and slaughtered (v 9).<\/p>\nEdom’s wrongdoing is spelled out (vv 10-15). Edom showed ill will toward Judah on the day when the Babylonians attacked. Rather than helping Judah, Edom stood aloof and behaved like one of Judah’s foes. To make matters worse, Edom gloated over Judah’s misfortune, jeered at the people, and laid hands on their property. Edom collaborated with Babylon, cutting off Judah’s refugees from escape and handing them over to Judah’s enemies. Such deeds would return to Edom.<\/p>\nOn the Day of the Lord (vv 15-21), guilty Edom would be caught up in the wider scale of God’s judgment on all nations. Beyond the day of disaster endured by Jerusalem in 586 BC<\/span> stood another day, a day of vindication and judgment in Israel’s favor.<\/p>\nPositively, the remnant of Judah (vv 17, 21) would be preserved; the sacred site, Mt Zion, would be rehabilitated; and the Edomites would come under the control of the remnant of Israel. Like a fire, Israel would consume the stubble of Edom (v 18) and regain lost territories (vv 19-20).<\/p>\nTheological Significance<\/p>\nTheologically, the prophecy stresses divine sovereignty in the midst of the cruel invasion of Judah’s restricted sovereignty. The Lord of history works out his purposes in the midst of past and present events. In the future, he would execute judgment on Israel’s foes. Zion would be reestablished as the proud capital of a glorious nation, freed from pagan defilement forever.<\/p>\nSee also<\/em> Israel, History of; Prophecy; Prophet, Prophetess.<\/p>","summary_ro":"OBADIAH, Book of Fourth book of the Minor Prophets; shortest book in the OT. Preview • Author • Background • Content • Theological Significance Author Practically nothing is known about Obadiah the prophet. Not even the name of his father or his home region is given in the superscription (Ob 1:1). Background It would seem likely that Obadiah came from Judah, because he expresses deep concern over the inroads made into his land by the Edomites in the day of Judah’s destruction (v 12). He proba...","summary_en":"OBADIAH, Book of Fourth book of the Minor Prophets; shortest book in the OT. Preview • Author • Background • Content • Theological Significance Author Practically nothing is known about Obadiah the prophet. Not even the name of his father or his home region is given in the superscription (Ob 1:1). Background It would seem likely that Obadiah came from Judah, because he expresses deep concern over the inroads made into his land by the Edomites in the day of Judah’s destruction (v 12). He proba...","source":"Articles\/O.xml","external_url":null,"has_map":false,"has_picture":false},{"id":54023,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Obadia 1:17","title_en":"Study Note: Obadia 1:17","content_ro":"1:17<\/strong> Jerusalem<\/em> would become a refuge for those who escape<\/em>. A remnant of Judah remained in Jerusalem (see Jer 40:11-12). The Lord’s mountain of refuge sharply contrasts with Edom’s failed cliff fortresses. • their inheritance:<\/em> The land God gave to Abraham (Gen 12:1-7) would be returned to his descendants in perpetuity. • the people of Israel:<\/em> This promise of a return for the people of Judah but not for the Edomites was picked up by the prophet Malachi (Mal 1:4-5).<\/p>","content_en":"1:17<\/strong> Jerusalem<\/em> would become a refuge for those who escape<\/em>. A remnant of Judah remained in Jerusalem (see Jer 40:11-12). The Lord’s mountain of refuge sharply contrasts with Edom’s failed cliff fortresses. • their inheritance:<\/em> The land God gave to Abraham (Gen 12:1-7) would be returned to his descendants in perpetuity. • the people of Israel:<\/em> This promise of a return for the people of Judah but not for the Edomites was picked up by the prophet Malachi (Mal 1:4-5).<\/p>","summary_ro":"1:17 Jerusalem would become a refuge for those who escape. A remnant of Judah remained in Jerusalem (see Jer 40:11-12). The Lord’s mountain of refuge sharply contrasts with Edom’s failed cliff fortresses. • their inheritance: The land God gave to Abraham (Gen 12:1-7) would be returned to his descendants in perpetuity. • the people of Israel: This promise of a return for the people of Judah but not for the Edomites was picked up by the prophet Malachi (Mal 1:4-5).","summary_en":"1:17 Jerusalem would become a refuge for those who escape. A remnant of Judah remained in Jerusalem (see Jer 40:11-12). The Lord’s mountain of refuge sharply contrasts with Edom’s failed cliff fortresses. • their inheritance: The land God gave to Abraham (Gen 12:1-7) would be returned to his descendants in perpetuity. • the people of Israel: This promise of a return for the people of Judah but not for the Edomites was picked up by the prophet Malachi (Mal 1:4-5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":81649,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Obadia 1:17","title_en":"Study Note: Obadia 1:17","content_ro":"1:17<\/strong> Jerusalem<\/em> would become a refuge for those who escape<\/em>. A remnant of Judah remained in Jerusalem (see Jer 40:11-12). The Lord’s mountain of refuge sharply contrasts with Edom’s failed cliff fortresses. • their inheritance:<\/em> The land God gave to Abraham (Gen 12:1-7) would be returned to his descendants in perpetuity. • the people of Israel:<\/em> This promise of a return for the people of Judah but not for the Edomites was picked up by the prophet Malachi (Mal 1:4-5).<\/p>","content_en":"1:17<\/strong> Jerusalem<\/em> would become a refuge for those who escape<\/em>. A remnant of Judah remained in Jerusalem (see Jer 40:11-12). The Lord’s mountain of refuge sharply contrasts with Edom’s failed cliff fortresses. • their inheritance:<\/em> The land God gave to Abraham (Gen 12:1-7) would be returned to his descendants in perpetuity. • the people of Israel:<\/em> This promise of a return for the people of Judah but not for the Edomites was picked up by the prophet Malachi (Mal 1:4-5).<\/p>","summary_ro":"1:17 Jerusalem would become a refuge for those who escape. A remnant of Judah remained in Jerusalem (see Jer 40:11-12). The Lord’s mountain of refuge sharply contrasts with Edom’s failed cliff fortresses. • their inheritance: The land God gave to Abraham (Gen 12:1-7) would be returned to his descendants in perpetuity. • the people of Israel: This promise of a return for the people of Judah but not for the Edomites was picked up by the prophet Malachi (Mal 1:4-5).","summary_en":"1:17 Jerusalem would become a refuge for those who escape. A remnant of Judah remained in Jerusalem (see Jer 40:11-12). The Lord’s mountain of refuge sharply contrasts with Edom’s failed cliff fortresses. • their inheritance: The land God gave to Abraham (Gen 12:1-7) would be returned to his descendants in perpetuity. • the people of Israel: This promise of a return for the people of Judah but not for the Edomites was picked up by the prophet Malachi (Mal 1:4-5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":109275,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Obadia 1:17","title_en":"Study Note: Obadia 1:17","content_ro":"1:17<\/strong> Jerusalem<\/em> would become a refuge for those who escape<\/em>. A remnant of Judah remained in Jerusalem (see Jer 40:11-12). The Lord’s mountain of refuge sharply contrasts with Edom’s failed cliff fortresses. • their inheritance:<\/em> The land God gave to Abraham (Gen 12:1-7) would be returned to his descendants in perpetuity. • the people of Israel:<\/em> This promise of a return for the people of Judah but not for the Edomites was picked up by the prophet Malachi (Mal 1:4-5).<\/p>","content_en":"1:17<\/strong> Jerusalem<\/em> would become a refuge for those who escape<\/em>. A remnant of Judah remained in Jerusalem (see Jer 40:11-12). The Lord’s mountain of refuge sharply contrasts with Edom’s failed cliff fortresses. • their inheritance:<\/em> The land God gave to Abraham (Gen 12:1-7) would be returned to his descendants in perpetuity. • the people of Israel:<\/em> This promise of a return for the people of Judah but not for the Edomites was picked up by the prophet Malachi (Mal 1:4-5).<\/p>","summary_ro":"1:17 Jerusalem would become a refuge for those who escape. A remnant of Judah remained in Jerusalem (see Jer 40:11-12). The Lord’s mountain of refuge sharply contrasts with Edom’s failed cliff fortresses. • their inheritance: The land God gave to Abraham (Gen 12:1-7) would be returned to his descendants in perpetuity. • the people of Israel: This promise of a return for the people of Judah but not for the Edomites was picked up by the prophet Malachi (Mal 1:4-5).","summary_en":"1:17 Jerusalem would become a refuge for those who escape. A remnant of Judah remained in Jerusalem (see Jer 40:11-12). The Lord’s mountain of refuge sharply contrasts with Edom’s failed cliff fortresses. • their inheritance: The land God gave to Abraham (Gen 12:1-7) would be returned to his descendants in perpetuity. • the people of Israel: This promise of a return for the people of Judah but not for the Edomites was picked up by the prophet Malachi (Mal 1:4-5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":136901,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Obadia 1:17","title_en":"Study Note: Obadia 1:17","content_ro":"1:17<\/strong> Jerusalem<\/em> would become a refuge for those who escape<\/em>. A remnant of Judah remained in Jerusalem (see Jer 40:11-12). The Lord’s mountain of refuge sharply contrasts with Edom’s failed cliff fortresses. • their inheritance:<\/em> The land God gave to Abraham (Gen 12:1-7) would be returned to his descendants in perpetuity. • the people of Israel:<\/em> This promise of a return for the people of Judah but not for the Edomites was picked up by the prophet Malachi (Mal 1:4-5).<\/p>","content_en":"1:17<\/strong> Jerusalem<\/em> would become a refuge for those who escape<\/em>. A remnant of Judah remained in Jerusalem (see Jer 40:11-12). The Lord’s mountain of refuge sharply contrasts with Edom’s failed cliff fortresses. • their inheritance:<\/em> The land God gave to Abraham (Gen 12:1-7) would be returned to his descendants in perpetuity. • the people of Israel:<\/em> This promise of a return for the people of Judah but not for the Edomites was picked up by the prophet Malachi (Mal 1:4-5).<\/p>","summary_ro":"1:17 Jerusalem would become a refuge for those who escape. A remnant of Judah remained in Jerusalem (see Jer 40:11-12). The Lord’s mountain of refuge sharply contrasts with Edom’s failed cliff fortresses. • their inheritance: The land God gave to Abraham (Gen 12:1-7) would be returned to his descendants in perpetuity. • the people of Israel: This promise of a return for the people of Judah but not for the Edomites was picked up by the prophet Malachi (Mal 1:4-5).","summary_en":"1:17 Jerusalem would become a refuge for those who escape. A remnant of Judah remained in Jerusalem (see Jer 40:11-12). The Lord’s mountain of refuge sharply contrasts with Edom’s failed cliff fortresses. • their inheritance: The land God gave to Abraham (Gen 12:1-7) would be returned to his descendants in perpetuity. • the people of Israel: This promise of a return for the people of Judah but not for the Edomites was picked up by the prophet Malachi (Mal 1:4-5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"18":[{"id":40745,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Joseph","title_en":"Joseph","content_ro":"<h3>Joseph<\/h3>\nJoseph is known for his dreams and for the beautiful coat his father, Jacob, gave him. He is an example of faith, prudence, and administrative ability. Despite overwhelming difficulties, Joseph saved Canaan, Egypt, and his own family from starvation during seven years of drought.<\/p>\nJoseph was Jacob’s eleventh son, the first child of Jacob’s favorite wife, Rachel. Joseph’s name means “may he add,” expressing Rachel’s desire that God give her another son (Gen 30:24). Rachel later died at the birth of Benjamin, Joseph’s only full brother.<\/p>\nJoseph’s brothers resented him because of his dreams. They sold him to a passing caravan and led Jacob to believe an animal had killed him. In Egypt, Joseph quickly rose in prominence, until he was jailed when his master’s wife falsely accused him. In prison he correctly interpreted dreams for fellow inmates and was later summoned when Pharaoh couldn’t understand his own dreams. Joseph interpreted Pharaoh’s dreams—which were about an upcoming famine—with insight and wisdom, so Pharaoh released him (thirteen years after he had been brought to Egypt as a slave) and appointed him to lead the nation in preparation for the famine. When Joseph’s brothers had to buy grain in Egypt, they appeared before him, but they did not recognize him. Later, their remorse and Judah’s intercession provoked Joseph to disclose his identity. The family was reconciled and reunited when Jacob came to live in Egypt.<\/p>\nBecause Jacob blessed Joseph’s sons, Ephraim and Manasseh, and took them as his own (48:5-20), each was considered a separate tribe later in Israel. Ephraim, whom Jacob put first and to whom he gave the birthright (48:17-20), became one of the strongest tribes of Israel and the leading tribe in the northern kingdom after the division during Rehoboam’s reign (see 1 Kgs 11:26–12:33). Several of the prophets refer to the northern kingdom under the names Ephraim (e.g., Ezek 37:15-19; Hos 5:3-5) and Joseph (e.g., Obad 1:18).<\/p>\nJoseph had faith that the Israelites would someday return to the land God had promised them, so his dying wish was that his bones be buried in Canaan when they left Egypt (Gen 50:24-26; see Exod 13:19; Josh 24:32). Joseph’s story dramatizes the life of a man of faith and godly character who fulfilled God’s plan. His name is mentioned frequently in Scripture, showing that he was highly regarded by later Israelites. His story is summarized in the Psalms (Ps 105:16-22) and in Stephen’s speech just prior to his martyrdom (Acts 7:9-14).<\/p>\nJoseph’s life confirms God’s control of the long course of history even when bad things happen (Gen 50:20). God expresses his sovereign power through his provident, faithful love for his people. Joseph also models for us a firm faith in the sovereign God and personal integrity in the face of adversity.<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 30:22-24; 37:2-36; 39:1–45:28; 48:1-22; 49:22-26; 50:1-26; Exod 13:19; Deut 33:13-17; Josh 24:32; Ps 105:16-22; Acts 7:9-14<\/p>","content_en":"<h3>Joseph<\/h3>\nJoseph is known for his dreams and for the beautiful coat his father, Jacob, gave him. He is an example of faith, prudence, and administrative ability. Despite overwhelming difficulties, Joseph saved Canaan, Egypt, and his own family from starvation during seven years of drought.<\/p>\nJoseph was Jacob’s eleventh son, the first child of Jacob’s favorite wife, Rachel. Joseph’s name means “may he add,” expressing Rachel’s desire that God give her another son (Gen 30:24). Rachel later died at the birth of Benjamin, Joseph’s only full brother.<\/p>\nJoseph’s brothers resented him because of his dreams. They sold him to a passing caravan and led Jacob to believe an animal had killed him. In Egypt, Joseph quickly rose in prominence, until he was jailed when his master’s wife falsely accused him. In prison he correctly interpreted dreams for fellow inmates and was later summoned when Pharaoh couldn’t understand his own dreams. Joseph interpreted Pharaoh’s dreams—which were about an upcoming famine—with insight and wisdom, so Pharaoh released him (thirteen years after he had been brought to Egypt as a slave) and appointed him to lead the nation in preparation for the famine. When Joseph’s brothers had to buy grain in Egypt, they appeared before him, but they did not recognize him. Later, their remorse and Judah’s intercession provoked Joseph to disclose his identity. The family was reconciled and reunited when Jacob came to live in Egypt.<\/p>\nBecause Jacob blessed Joseph’s sons, Ephraim and Manasseh, and took them as his own (48:5-20), each was considered a separate tribe later in Israel. Ephraim, whom Jacob put first and to whom he gave the birthright (48:17-20), became one of the strongest tribes of Israel and the leading tribe in the northern kingdom after the division during Rehoboam’s reign (see 1 Kgs 11:26–12:33). Several of the prophets refer to the northern kingdom under the names Ephraim (e.g., Ezek 37:15-19; Hos 5:3-5) and Joseph (e.g., Obad 1:18).<\/p>\nJoseph had faith that the Israelites would someday return to the land God had promised them, so his dying wish was that his bones be buried in Canaan when they left Egypt (Gen 50:24-26; see Exod 13:19; Josh 24:32). Joseph’s story dramatizes the life of a man of faith and godly character who fulfilled God’s plan. His name is mentioned frequently in Scripture, showing that he was highly regarded by later Israelites. His story is summarized in the Psalms (Ps 105:16-22) and in Stephen’s speech just prior to his martyrdom (Acts 7:9-14).<\/p>\nJoseph’s life confirms God’s control of the long course of history even when bad things happen (Gen 50:20). God expresses his sovereign power through his provident, faithful love for his people. Joseph also models for us a firm faith in the sovereign God and personal integrity in the face of adversity.<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 30:22-24; 37:2-36; 39:1–45:28; 48:1-22; 49:22-26; 50:1-26; Exod 13:19; Deut 33:13-17; Josh 24:32; Ps 105:16-22; Acts 7:9-14<\/p>","summary_ro":"Joseph Joseph is known for his dreams and for the beautiful coat his father, Jacob, gave him. He is an example of faith, prudence, and administrative ability. Despite overwhelming difficulties, Joseph saved Canaan, Egypt, and his own family from starvation during seven years of drought. Joseph was Jacob’s eleventh son, the first child of Jacob’s favorite wife, Rachel. Joseph’s name means “may he add,” expressing Rachel’s desire that God give her another son (Gen 30:24). Rachel later died at t...","summary_en":"Joseph Joseph is known for his dreams and for the beautiful coat his father, Jacob, gave him. He is an example of faith, prudence, and administrative ability. Despite overwhelming difficulties, Joseph saved Canaan, Egypt, and his own family from starvation during seven years of drought. Joseph was Jacob’s eleventh son, the first child of Jacob’s favorite wife, Rachel. Joseph’s name means “may he add,” expressing Rachel’s desire that God give her another son (Gen 30:24). Rachel later died at t...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68371,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Joseph","title_en":"Joseph","content_ro":"<h3>Joseph<\/h3>\nJoseph is known for his dreams and for the beautiful coat his father, Jacob, gave him. He is an example of faith, prudence, and administrative ability. Despite overwhelming difficulties, Joseph saved Canaan, Egypt, and his own family from starvation during seven years of drought.<\/p>\nJoseph was Jacob’s eleventh son, the first child of Jacob’s favorite wife, Rachel. Joseph’s name means “may he add,” expressing Rachel’s desire that God give her another son (Gen 30:24). Rachel later died at the birth of Benjamin, Joseph’s only full brother.<\/p>\nJoseph’s brothers resented him because of his dreams. They sold him to a passing caravan and led Jacob to believe an animal had killed him. In Egypt, Joseph quickly rose in prominence, until he was jailed when his master’s wife falsely accused him. In prison he correctly interpreted dreams for fellow inmates and was later summoned when Pharaoh couldn’t understand his own dreams. Joseph interpreted Pharaoh’s dreams—which were about an upcoming famine—with insight and wisdom, so Pharaoh released him (thirteen years after he had been brought to Egypt as a slave) and appointed him to lead the nation in preparation for the famine. When Joseph’s brothers had to buy grain in Egypt, they appeared before him, but they did not recognize him. Later, their remorse and Judah’s intercession provoked Joseph to disclose his identity. The family was reconciled and reunited when Jacob came to live in Egypt.<\/p>\nBecause Jacob blessed Joseph’s sons, Ephraim and Manasseh, and took them as his own (48:5-20), each was considered a separate tribe later in Israel. Ephraim, whom Jacob put first and to whom he gave the birthright (48:17-20), became one of the strongest tribes of Israel and the leading tribe in the northern kingdom after the division during Rehoboam’s reign (see 1 Kgs 11:26–12:33). Several of the prophets refer to the northern kingdom under the names Ephraim (e.g., Ezek 37:15-19; Hos 5:3-5) and Joseph (e.g., Obad 1:18).<\/p>\nJoseph had faith that the Israelites would someday return to the land God had promised them, so his dying wish was that his bones be buried in Canaan when they left Egypt (Gen 50:24-26; see Exod 13:19; Josh 24:32). Joseph’s story dramatizes the life of a man of faith and godly character who fulfilled God’s plan. His name is mentioned frequently in Scripture, showing that he was highly regarded by later Israelites. His story is summarized in the Psalms (Ps 105:16-22) and in Stephen’s speech just prior to his martyrdom (Acts 7:9-14).<\/p>\nJoseph’s life confirms God’s control of the long course of history even when bad things happen (Gen 50:20). God expresses his sovereign power through his provident, faithful love for his people. Joseph also models for us a firm faith in the sovereign God and personal integrity in the face of adversity.<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 30:22-24; 37:2-36; 39:1–45:28; 48:1-22; 49:22-26; 50:1-26; Exod 13:19; Deut 33:13-17; Josh 24:32; Ps 105:16-22; Acts 7:9-14<\/p>","content_en":"<h3>Joseph<\/h3>\nJoseph is known for his dreams and for the beautiful coat his father, Jacob, gave him. He is an example of faith, prudence, and administrative ability. Despite overwhelming difficulties, Joseph saved Canaan, Egypt, and his own family from starvation during seven years of drought.<\/p>\nJoseph was Jacob’s eleventh son, the first child of Jacob’s favorite wife, Rachel. Joseph’s name means “may he add,” expressing Rachel’s desire that God give her another son (Gen 30:24). Rachel later died at the birth of Benjamin, Joseph’s only full brother.<\/p>\nJoseph’s brothers resented him because of his dreams. They sold him to a passing caravan and led Jacob to believe an animal had killed him. In Egypt, Joseph quickly rose in prominence, until he was jailed when his master’s wife falsely accused him. In prison he correctly interpreted dreams for fellow inmates and was later summoned when Pharaoh couldn’t understand his own dreams. Joseph interpreted Pharaoh’s dreams—which were about an upcoming famine—with insight and wisdom, so Pharaoh released him (thirteen years after he had been brought to Egypt as a slave) and appointed him to lead the nation in preparation for the famine. When Joseph’s brothers had to buy grain in Egypt, they appeared before him, but they did not recognize him. Later, their remorse and Judah’s intercession provoked Joseph to disclose his identity. The family was reconciled and reunited when Jacob came to live in Egypt.<\/p>\nBecause Jacob blessed Joseph’s sons, Ephraim and Manasseh, and took them as his own (48:5-20), each was considered a separate tribe later in Israel. Ephraim, whom Jacob put first and to whom he gave the birthright (48:17-20), became one of the strongest tribes of Israel and the leading tribe in the northern kingdom after the division during Rehoboam’s reign (see 1 Kgs 11:26–12:33). Several of the prophets refer to the northern kingdom under the names Ephraim (e.g., Ezek 37:15-19; Hos 5:3-5) and Joseph (e.g., Obad 1:18).<\/p>\nJoseph had faith that the Israelites would someday return to the land God had promised them, so his dying wish was that his bones be buried in Canaan when they left Egypt (Gen 50:24-26; see Exod 13:19; Josh 24:32). Joseph’s story dramatizes the life of a man of faith and godly character who fulfilled God’s plan. His name is mentioned frequently in Scripture, showing that he was highly regarded by later Israelites. His story is summarized in the Psalms (Ps 105:16-22) and in Stephen’s speech just prior to his martyrdom (Acts 7:9-14).<\/p>\nJoseph’s life confirms God’s control of the long course of history even when bad things happen (Gen 50:20). God expresses his sovereign power through his provident, faithful love for his people. Joseph also models for us a firm faith in the sovereign God and personal integrity in the face of adversity.<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 30:22-24; 37:2-36; 39:1–45:28; 48:1-22; 49:22-26; 50:1-26; Exod 13:19; Deut 33:13-17; Josh 24:32; Ps 105:16-22; Acts 7:9-14<\/p>","summary_ro":"Joseph Joseph is known for his dreams and for the beautiful coat his father, Jacob, gave him. He is an example of faith, prudence, and administrative ability. Despite overwhelming difficulties, Joseph saved Canaan, Egypt, and his own family from starvation during seven years of drought. Joseph was Jacob’s eleventh son, the first child of Jacob’s favorite wife, Rachel. Joseph’s name means “may he add,” expressing Rachel’s desire that God give her another son (Gen 30:24). Rachel later died at t...","summary_en":"Joseph Joseph is known for his dreams and for the beautiful coat his father, Jacob, gave him. He is an example of faith, prudence, and administrative ability. Despite overwhelming difficulties, Joseph saved Canaan, Egypt, and his own family from starvation during seven years of drought. Joseph was Jacob’s eleventh son, the first child of Jacob’s favorite wife, Rachel. Joseph’s name means “may he add,” expressing Rachel’s desire that God give her another son (Gen 30:24). Rachel later died at t...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95997,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Joseph","title_en":"Joseph","content_ro":"<h3>Joseph<\/h3>\nJoseph is known for his dreams and for the beautiful coat his father, Jacob, gave him. He is an example of faith, prudence, and administrative ability. Despite overwhelming difficulties, Joseph saved Canaan, Egypt, and his own family from starvation during seven years of drought.<\/p>\nJoseph was Jacob’s eleventh son, the first child of Jacob’s favorite wife, Rachel. Joseph’s name means “may he add,” expressing Rachel’s desire that God give her another son (Gen 30:24). Rachel later died at the birth of Benjamin, Joseph’s only full brother.<\/p>\nJoseph’s brothers resented him because of his dreams. They sold him to a passing caravan and led Jacob to believe an animal had killed him. In Egypt, Joseph quickly rose in prominence, until he was jailed when his master’s wife falsely accused him. In prison he correctly interpreted dreams for fellow inmates and was later summoned when Pharaoh couldn’t understand his own dreams. Joseph interpreted Pharaoh’s dreams—which were about an upcoming famine—with insight and wisdom, so Pharaoh released him (thirteen years after he had been brought to Egypt as a slave) and appointed him to lead the nation in preparation for the famine. When Joseph’s brothers had to buy grain in Egypt, they appeared before him, but they did not recognize him. Later, their remorse and Judah’s intercession provoked Joseph to disclose his identity. The family was reconciled and reunited when Jacob came to live in Egypt.<\/p>\nBecause Jacob blessed Joseph’s sons, Ephraim and Manasseh, and took them as his own (48:5-20), each was considered a separate tribe later in Israel. Ephraim, whom Jacob put first and to whom he gave the birthright (48:17-20), became one of the strongest tribes of Israel and the leading tribe in the northern kingdom after the division during Rehoboam’s reign (see 1 Kgs 11:26–12:33). Several of the prophets refer to the northern kingdom under the names Ephraim (e.g., Ezek 37:15-19; Hos 5:3-5) and Joseph (e.g., Obad 1:18).<\/p>\nJoseph had faith that the Israelites would someday return to the land God had promised them, so his dying wish was that his bones be buried in Canaan when they left Egypt (Gen 50:24-26; see Exod 13:19; Josh 24:32). Joseph’s story dramatizes the life of a man of faith and godly character who fulfilled God’s plan. His name is mentioned frequently in Scripture, showing that he was highly regarded by later Israelites. His story is summarized in the Psalms (Ps 105:16-22) and in Stephen’s speech just prior to his martyrdom (Acts 7:9-14).<\/p>\nJoseph’s life confirms God’s control of the long course of history even when bad things happen (Gen 50:20). God expresses his sovereign power through his provident, faithful love for his people. Joseph also models for us a firm faith in the sovereign God and personal integrity in the face of adversity.<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 30:22-24; 37:2-36; 39:1–45:28; 48:1-22; 49:22-26; 50:1-26; Exod 13:19; Deut 33:13-17; Josh 24:32; Ps 105:16-22; Acts 7:9-14<\/p>","content_en":"<h3>Joseph<\/h3>\nJoseph is known for his dreams and for the beautiful coat his father, Jacob, gave him. He is an example of faith, prudence, and administrative ability. Despite overwhelming difficulties, Joseph saved Canaan, Egypt, and his own family from starvation during seven years of drought.<\/p>\nJoseph was Jacob’s eleventh son, the first child of Jacob’s favorite wife, Rachel. Joseph’s name means “may he add,” expressing Rachel’s desire that God give her another son (Gen 30:24). Rachel later died at the birth of Benjamin, Joseph’s only full brother.<\/p>\nJoseph’s brothers resented him because of his dreams. They sold him to a passing caravan and led Jacob to believe an animal had killed him. In Egypt, Joseph quickly rose in prominence, until he was jailed when his master’s wife falsely accused him. In prison he correctly interpreted dreams for fellow inmates and was later summoned when Pharaoh couldn’t understand his own dreams. Joseph interpreted Pharaoh’s dreams—which were about an upcoming famine—with insight and wisdom, so Pharaoh released him (thirteen years after he had been brought to Egypt as a slave) and appointed him to lead the nation in preparation for the famine. When Joseph’s brothers had to buy grain in Egypt, they appeared before him, but they did not recognize him. Later, their remorse and Judah’s intercession provoked Joseph to disclose his identity. The family was reconciled and reunited when Jacob came to live in Egypt.<\/p>\nBecause Jacob blessed Joseph’s sons, Ephraim and Manasseh, and took them as his own (48:5-20), each was considered a separate tribe later in Israel. Ephraim, whom Jacob put first and to whom he gave the birthright (48:17-20), became one of the strongest tribes of Israel and the leading tribe in the northern kingdom after the division during Rehoboam’s reign (see 1 Kgs 11:26–12:33). Several of the prophets refer to the northern kingdom under the names Ephraim (e.g., Ezek 37:15-19; Hos 5:3-5) and Joseph (e.g., Obad 1:18).<\/p>\nJoseph had faith that the Israelites would someday return to the land God had promised them, so his dying wish was that his bones be buried in Canaan when they left Egypt (Gen 50:24-26; see Exod 13:19; Josh 24:32). Joseph’s story dramatizes the life of a man of faith and godly character who fulfilled God’s plan. His name is mentioned frequently in Scripture, showing that he was highly regarded by later Israelites. His story is summarized in the Psalms (Ps 105:16-22) and in Stephen’s speech just prior to his martyrdom (Acts 7:9-14).<\/p>\nJoseph’s life confirms God’s control of the long course of history even when bad things happen (Gen 50:20). God expresses his sovereign power through his provident, faithful love for his people. Joseph also models for us a firm faith in the sovereign God and personal integrity in the face of adversity.<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 30:22-24; 37:2-36; 39:1–45:28; 48:1-22; 49:22-26; 50:1-26; Exod 13:19; Deut 33:13-17; Josh 24:32; Ps 105:16-22; Acts 7:9-14<\/p>","summary_ro":"Joseph Joseph is known for his dreams and for the beautiful coat his father, Jacob, gave him. He is an example of faith, prudence, and administrative ability. Despite overwhelming difficulties, Joseph saved Canaan, Egypt, and his own family from starvation during seven years of drought. Joseph was Jacob’s eleventh son, the first child of Jacob’s favorite wife, Rachel. Joseph’s name means “may he add,” expressing Rachel’s desire that God give her another son (Gen 30:24). Rachel later died at t...","summary_en":"Joseph Joseph is known for his dreams and for the beautiful coat his father, Jacob, gave him. He is an example of faith, prudence, and administrative ability. Despite overwhelming difficulties, Joseph saved Canaan, Egypt, and his own family from starvation during seven years of drought. Joseph was Jacob’s eleventh son, the first child of Jacob’s favorite wife, Rachel. Joseph’s name means “may he add,” expressing Rachel’s desire that God give her another son (Gen 30:24). Rachel later died at t...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123623,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Joseph","title_en":"Joseph","content_ro":"<h3>Joseph<\/h3>\nJoseph is known for his dreams and for the beautiful coat his father, Jacob, gave him. He is an example of faith, prudence, and administrative ability. Despite overwhelming difficulties, Joseph saved Canaan, Egypt, and his own family from starvation during seven years of drought.<\/p>\nJoseph was Jacob’s eleventh son, the first child of Jacob’s favorite wife, Rachel. Joseph’s name means “may he add,” expressing Rachel’s desire that God give her another son (Gen 30:24). Rachel later died at the birth of Benjamin, Joseph’s only full brother.<\/p>\nJoseph’s brothers resented him because of his dreams. They sold him to a passing caravan and led Jacob to believe an animal had killed him. In Egypt, Joseph quickly rose in prominence, until he was jailed when his master’s wife falsely accused him. In prison he correctly interpreted dreams for fellow inmates and was later summoned when Pharaoh couldn’t understand his own dreams. Joseph interpreted Pharaoh’s dreams—which were about an upcoming famine—with insight and wisdom, so Pharaoh released him (thirteen years after he had been brought to Egypt as a slave) and appointed him to lead the nation in preparation for the famine. When Joseph’s brothers had to buy grain in Egypt, they appeared before him, but they did not recognize him. Later, their remorse and Judah’s intercession provoked Joseph to disclose his identity. The family was reconciled and reunited when Jacob came to live in Egypt.<\/p>\nBecause Jacob blessed Joseph’s sons, Ephraim and Manasseh, and took them as his own (48:5-20), each was considered a separate tribe later in Israel. Ephraim, whom Jacob put first and to whom he gave the birthright (48:17-20), became one of the strongest tribes of Israel and the leading tribe in the northern kingdom after the division during Rehoboam’s reign (see 1 Kgs 11:26–12:33). Several of the prophets refer to the northern kingdom under the names Ephraim (e.g., Ezek 37:15-19; Hos 5:3-5) and Joseph (e.g., Obad 1:18).<\/p>\nJoseph had faith that the Israelites would someday return to the land God had promised them, so his dying wish was that his bones be buried in Canaan when they left Egypt (Gen 50:24-26; see Exod 13:19; Josh 24:32). Joseph’s story dramatizes the life of a man of faith and godly character who fulfilled God’s plan. His name is mentioned frequently in Scripture, showing that he was highly regarded by later Israelites. His story is summarized in the Psalms (Ps 105:16-22) and in Stephen’s speech just prior to his martyrdom (Acts 7:9-14).<\/p>\nJoseph’s life confirms God’s control of the long course of history even when bad things happen (Gen 50:20). God expresses his sovereign power through his provident, faithful love for his people. Joseph also models for us a firm faith in the sovereign God and personal integrity in the face of adversity.<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 30:22-24; 37:2-36; 39:1–45:28; 48:1-22; 49:22-26; 50:1-26; Exod 13:19; Deut 33:13-17; Josh 24:32; Ps 105:16-22; Acts 7:9-14<\/p>","content_en":"<h3>Joseph<\/h3>\nJoseph is known for his dreams and for the beautiful coat his father, Jacob, gave him. He is an example of faith, prudence, and administrative ability. Despite overwhelming difficulties, Joseph saved Canaan, Egypt, and his own family from starvation during seven years of drought.<\/p>\nJoseph was Jacob’s eleventh son, the first child of Jacob’s favorite wife, Rachel. Joseph’s name means “may he add,” expressing Rachel’s desire that God give her another son (Gen 30:24). Rachel later died at the birth of Benjamin, Joseph’s only full brother.<\/p>\nJoseph’s brothers resented him because of his dreams. They sold him to a passing caravan and led Jacob to believe an animal had killed him. In Egypt, Joseph quickly rose in prominence, until he was jailed when his master’s wife falsely accused him. In prison he correctly interpreted dreams for fellow inmates and was later summoned when Pharaoh couldn’t understand his own dreams. Joseph interpreted Pharaoh’s dreams—which were about an upcoming famine—with insight and wisdom, so Pharaoh released him (thirteen years after he had been brought to Egypt as a slave) and appointed him to lead the nation in preparation for the famine. When Joseph’s brothers had to buy grain in Egypt, they appeared before him, but they did not recognize him. Later, their remorse and Judah’s intercession provoked Joseph to disclose his identity. The family was reconciled and reunited when Jacob came to live in Egypt.<\/p>\nBecause Jacob blessed Joseph’s sons, Ephraim and Manasseh, and took them as his own (48:5-20), each was considered a separate tribe later in Israel. Ephraim, whom Jacob put first and to whom he gave the birthright (48:17-20), became one of the strongest tribes of Israel and the leading tribe in the northern kingdom after the division during Rehoboam’s reign (see 1 Kgs 11:26–12:33). Several of the prophets refer to the northern kingdom under the names Ephraim (e.g., Ezek 37:15-19; Hos 5:3-5) and Joseph (e.g., Obad 1:18).<\/p>\nJoseph had faith that the Israelites would someday return to the land God had promised them, so his dying wish was that his bones be buried in Canaan when they left Egypt (Gen 50:24-26; see Exod 13:19; Josh 24:32). Joseph’s story dramatizes the life of a man of faith and godly character who fulfilled God’s plan. His name is mentioned frequently in Scripture, showing that he was highly regarded by later Israelites. His story is summarized in the Psalms (Ps 105:16-22) and in Stephen’s speech just prior to his martyrdom (Acts 7:9-14).<\/p>\nJoseph’s life confirms God’s control of the long course of history even when bad things happen (Gen 50:20). God expresses his sovereign power through his provident, faithful love for his people. Joseph also models for us a firm faith in the sovereign God and personal integrity in the face of adversity.<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 30:22-24; 37:2-36; 39:1–45:28; 48:1-22; 49:22-26; 50:1-26; Exod 13:19; Deut 33:13-17; Josh 24:32; Ps 105:16-22; Acts 7:9-14<\/p>","summary_ro":"Joseph Joseph is known for his dreams and for the beautiful coat his father, Jacob, gave him. He is an example of faith, prudence, and administrative ability. Despite overwhelming difficulties, Joseph saved Canaan, Egypt, and his own family from starvation during seven years of drought. Joseph was Jacob’s eleventh son, the first child of Jacob’s favorite wife, Rachel. Joseph’s name means “may he add,” expressing Rachel’s desire that God give her another son (Gen 30:24). Rachel later died at t...","summary_en":"Joseph Joseph is known for his dreams and for the beautiful coat his father, Jacob, gave him. He is an example of faith, prudence, and administrative ability. Despite overwhelming difficulties, Joseph saved Canaan, Egypt, and his own family from starvation during seven years of drought. Joseph was Jacob’s eleventh son, the first child of Jacob’s favorite wife, Rachel. Joseph’s name means “may he add,” expressing Rachel’s desire that God give her another son (Gen 30:24). Rachel later died at t...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":28058,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Obadiah","title_en":"Book of Obadiah","content_ro":"<h3>OBADIAH, Book of<\/h3>\nFourth book of the Minor Prophets; shortest book in the OT.<\/p>\nPreview<\/p>\n• Author<\/p>\n• Background<\/p>\n• Content<\/p>\n• Theological Significance<\/p>\nAuthor<\/p>\nPractically nothing is known about Obadiah the prophet. Not even the name of his father or his home region is given in the superscription (Ob 1:1).<\/p>\nBackground<\/p>\nIt would seem likely that Obadiah came from Judah, because he expresses deep concern over the inroads made into his land by the Edomites in the day of Judah’s destruction (v 12). He probably had his vision concerning Edom (v 1) shortly before the fall of Jerusalem and the devastation of Judah by Nebuchadnezzar in 586 BC<\/span>. Nebuchadnezzar may have invaded Edom in 582 BC<\/span>, although no certain reference to such an invasion exists. The Babylonian king Nabonidus stayed at Teima for several years, and the town of Tell el Kheleifeh near the Gulf of Aqaba flourished early in the century. However, Edom entered a period of decline in the sixth century BC<\/span>, due to interference from its trading partners from Arabia and the south, such as Teima and Dedan.<\/p>\nContent<\/p>\nEdom’s fall is announced by the prophet (vv 1-4). Evidently, a coalition of neighboring Arab tribes was conspiring to attack Edom, which added weight to his message (v 1). Little did these tribes know that their planned assault on Edom was part of the divine plan.<\/p>\nEdom’s destruction is declared (vv 2-9) and its actual downfall is described (vv 2-4). Edom, apparently strong and safe in the rocky bastion in the high mountains (v 3), would be brought low (v 4). Edom’s overthrow would be complete (vv 5-6). As thieves and marauders ravage a place by night, so Edom would be stripped, its houses and vineyards plundered. Edom would know no merciful alleviation as sometimes happens when robbers raid a house. Even allies would prove treacherous (v 7), confederates would deceive, and guests would set snares. Taken by surprise, Edom would fall an easy prey. When the day of Edom’s doom came, the wise would be destroyed (v 8) and soldiers demoralized and slaughtered (v 9).<\/p>\nEdom’s wrongdoing is spelled out (vv 10-15). Edom showed ill will toward Judah on the day when the Babylonians attacked. Rather than helping Judah, Edom stood aloof and behaved like one of Judah’s foes. To make matters worse, Edom gloated over Judah’s misfortune, jeered at the people, and laid hands on their property. Edom collaborated with Babylon, cutting off Judah’s refugees from escape and handing them over to Judah’s enemies. Such deeds would return to Edom.<\/p>\nOn the Day of the Lord (vv 15-21), guilty Edom would be caught up in the wider scale of God’s judgment on all nations. Beyond the day of disaster endured by Jerusalem in 586 BC<\/span> stood another day, a day of vindication and judgment in Israel’s favor.<\/p>\nPositively, the remnant of Judah (vv 17, 21) would be preserved; the sacred site, Mt Zion, would be rehabilitated; and the Edomites would come under the control of the remnant of Israel. Like a fire, Israel would consume the stubble of Edom (v 18) and regain lost territories (vv 19-20).<\/p>\nTheological Significance<\/p>\nTheologically, the prophecy stresses divine sovereignty in the midst of the cruel invasion of Judah’s restricted sovereignty. The Lord of history works out his purposes in the midst of past and present events. In the future, he would execute judgment on Israel’s foes. Zion would be reestablished as the proud capital of a glorious nation, freed from pagan defilement forever.<\/p>\nSee also<\/em> Israel, History of; Prophecy; Prophet, Prophetess.<\/p>","content_en":"<h3>OBADIAH, Book of<\/h3>\nFourth book of the Minor Prophets; shortest book in the OT.<\/p>\nPreview<\/p>\n• Author<\/p>\n• Background<\/p>\n• Content<\/p>\n• Theological Significance<\/p>\nAuthor<\/p>\nPractically nothing is known about Obadiah the prophet. Not even the name of his father or his home region is given in the superscription (Ob 1:1).<\/p>\nBackground<\/p>\nIt would seem likely that Obadiah came from Judah, because he expresses deep concern over the inroads made into his land by the Edomites in the day of Judah’s destruction (v 12). He probably had his vision concerning Edom (v 1) shortly before the fall of Jerusalem and the devastation of Judah by Nebuchadnezzar in 586 BC<\/span>. Nebuchadnezzar may have invaded Edom in 582 BC<\/span>, although no certain reference to such an invasion exists. The Babylonian king Nabonidus stayed at Teima for several years, and the town of Tell el Kheleifeh near the Gulf of Aqaba flourished early in the century. However, Edom entered a period of decline in the sixth century BC<\/span>, due to interference from its trading partners from Arabia and the south, such as Teima and Dedan.<\/p>\nContent<\/p>\nEdom’s fall is announced by the prophet (vv 1-4). Evidently, a coalition of neighboring Arab tribes was conspiring to attack Edom, which added weight to his message (v 1). Little did these tribes know that their planned assault on Edom was part of the divine plan.<\/p>\nEdom’s destruction is declared (vv 2-9) and its actual downfall is described (vv 2-4). Edom, apparently strong and safe in the rocky bastion in the high mountains (v 3), would be brought low (v 4). Edom’s overthrow would be complete (vv 5-6). As thieves and marauders ravage a place by night, so Edom would be stripped, its houses and vineyards plundered. Edom would know no merciful alleviation as sometimes happens when robbers raid a house. Even allies would prove treacherous (v 7), confederates would deceive, and guests would set snares. Taken by surprise, Edom would fall an easy prey. When the day of Edom’s doom came, the wise would be destroyed (v 8) and soldiers demoralized and slaughtered (v 9).<\/p>\nEdom’s wrongdoing is spelled out (vv 10-15). Edom showed ill will toward Judah on the day when the Babylonians attacked. Rather than helping Judah, Edom stood aloof and behaved like one of Judah’s foes. To make matters worse, Edom gloated over Judah’s misfortune, jeered at the people, and laid hands on their property. Edom collaborated with Babylon, cutting off Judah’s refugees from escape and handing them over to Judah’s enemies. Such deeds would return to Edom.<\/p>\nOn the Day of the Lord (vv 15-21), guilty Edom would be caught up in the wider scale of God’s judgment on all nations. Beyond the day of disaster endured by Jerusalem in 586 BC<\/span> stood another day, a day of vindication and judgment in Israel’s favor.<\/p>\nPositively, the remnant of Judah (vv 17, 21) would be preserved; the sacred site, Mt Zion, would be rehabilitated; and the Edomites would come under the control of the remnant of Israel. Like a fire, Israel would consume the stubble of Edom (v 18) and regain lost territories (vv 19-20).<\/p>\nTheological Significance<\/p>\nTheologically, the prophecy stresses divine sovereignty in the midst of the cruel invasion of Judah’s restricted sovereignty. The Lord of history works out his purposes in the midst of past and present events. In the future, he would execute judgment on Israel’s foes. Zion would be reestablished as the proud capital of a glorious nation, freed from pagan defilement forever.<\/p>\nSee also<\/em> Israel, History of; Prophecy; Prophet, Prophetess.<\/p>","summary_ro":"OBADIAH, Book of Fourth book of the Minor Prophets; shortest book in the OT. Preview • Author • Background • Content • Theological Significance Author Practically nothing is known about Obadiah the prophet. Not even the name of his father or his home region is given in the superscription (Ob 1:1). Background It would seem likely that Obadiah came from Judah, because he expresses deep concern over the inroads made into his land by the Edomites in the day of Judah’s destruction (v 12). He proba...","summary_en":"OBADIAH, Book of Fourth book of the Minor Prophets; shortest book in the OT. Preview • Author • Background • Content • Theological Significance Author Practically nothing is known about Obadiah the prophet. Not even the name of his father or his home region is given in the superscription (Ob 1:1). Background It would seem likely that Obadiah came from Judah, because he expresses deep concern over the inroads made into his land by the Edomites in the day of Judah’s destruction (v 12). He proba...","source":"Articles\/O.xml","external_url":null,"has_map":false,"has_picture":false},{"id":54024,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Obadia 1:18","title_en":"Study Note: Obadia 1:18","content_ro":"1:18<\/strong> The principle of retribution is expressed in the vivid image of a raging fire<\/em> burning Edom to extinction. Edomite cities were burned by Babylonian king Nabonidus in 553 BC<\/span>.<\/p>","content_en":"1:18<\/strong> The principle of retribution is expressed in the vivid image of a raging fire<\/em> burning Edom to extinction. Edomite cities were burned by Babylonian king Nabonidus in 553 BC<\/span>.<\/p>","summary_ro":"1:18 The principle of retribution is expressed in the vivid image of a raging fire burning Edom to extinction. Edomite cities were burned by Babylonian king Nabonidus in 553 BC.","summary_en":"1:18 The principle of retribution is expressed in the vivid image of a raging fire burning Edom to extinction. Edomite cities were burned by Babylonian king Nabonidus in 553 BC.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":81650,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Obadia 1:18","title_en":"Study Note: Obadia 1:18","content_ro":"1:18<\/strong> The principle of retribution is expressed in the vivid image of a raging fire<\/em> burning Edom to extinction. Edomite cities were burned by Babylonian king Nabonidus in 553 BC<\/span>.<\/p>","content_en":"1:18<\/strong> The principle of retribution is expressed in the vivid image of a raging fire<\/em> burning Edom to extinction. Edomite cities were burned by Babylonian king Nabonidus in 553 BC<\/span>.<\/p>","summary_ro":"1:18 The principle of retribution is expressed in the vivid image of a raging fire burning Edom to extinction. Edomite cities were burned by Babylonian king Nabonidus in 553 BC.","summary_en":"1:18 The principle of retribution is expressed in the vivid image of a raging fire burning Edom to extinction. Edomite cities were burned by Babylonian king Nabonidus in 553 BC.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":109276,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Obadia 1:18","title_en":"Study Note: Obadia 1:18","content_ro":"1:18<\/strong> The principle of retribution is expressed in the vivid image of a raging fire<\/em> burning Edom to extinction. Edomite cities were burned by Babylonian king Nabonidus in 553 BC<\/span>.<\/p>","content_en":"1:18<\/strong> The principle of retribution is expressed in the vivid image of a raging fire<\/em> burning Edom to extinction. Edomite cities were burned by Babylonian king Nabonidus in 553 BC<\/span>.<\/p>","summary_ro":"1:18 The principle of retribution is expressed in the vivid image of a raging fire burning Edom to extinction. Edomite cities were burned by Babylonian king Nabonidus in 553 BC.","summary_en":"1:18 The principle of retribution is expressed in the vivid image of a raging fire burning Edom to extinction. Edomite cities were burned by Babylonian king Nabonidus in 553 BC.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":136902,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Obadia 1:18","title_en":"Study Note: Obadia 1:18","content_ro":"1:18<\/strong> The principle of retribution is expressed in the vivid image of a raging fire<\/em> burning Edom to extinction. Edomite cities were burned by Babylonian king Nabonidus in 553 BC<\/span>.<\/p>","content_en":"1:18<\/strong> The principle of retribution is expressed in the vivid image of a raging fire<\/em> burning Edom to extinction. Edomite cities were burned by Babylonian king Nabonidus in 553 BC<\/span>.<\/p>","summary_ro":"1:18 The principle of retribution is expressed in the vivid image of a raging fire burning Edom to extinction. Edomite cities were burned by Babylonian king Nabonidus in 553 BC.","summary_en":"1:18 The principle of retribution is expressed in the vivid image of a raging fire burning Edom to extinction. Edomite cities were burned by Babylonian king Nabonidus in 553 BC.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"19":[{"id":28059,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Obadiah","title_en":"Book of Obadiah","content_ro":"<h3>OBADIAH, Book of<\/h3>\nFourth book of the Minor Prophets; shortest book in the OT.<\/p>\nPreview<\/p>\n• Author<\/p>\n• Background<\/p>\n• Content<\/p>\n• Theological Significance<\/p>\nAuthor<\/p>\nPractically nothing is known about Obadiah the prophet. Not even the name of his father or his home region is given in the superscription (Ob 1:1).<\/p>\nBackground<\/p>\nIt would seem likely that Obadiah came from Judah, because he expresses deep concern over the inroads made into his land by the Edomites in the day of Judah’s destruction (v 12). He probably had his vision concerning Edom (v 1) shortly before the fall of Jerusalem and the devastation of Judah by Nebuchadnezzar in 586 BC<\/span>. Nebuchadnezzar may have invaded Edom in 582 BC<\/span>, although no certain reference to such an invasion exists. The Babylonian king Nabonidus stayed at Teima for several years, and the town of Tell el Kheleifeh near the Gulf of Aqaba flourished early in the century. However, Edom entered a period of decline in the sixth century BC<\/span>, due to interference from its trading partners from Arabia and the south, such as Teima and Dedan.<\/p>\nContent<\/p>\nEdom’s fall is announced by the prophet (vv 1-4). Evidently, a coalition of neighboring Arab tribes was conspiring to attack Edom, which added weight to his message (v 1). Little did these tribes know that their planned assault on Edom was part of the divine plan.<\/p>\nEdom’s destruction is declared (vv 2-9) and its actual downfall is described (vv 2-4). Edom, apparently strong and safe in the rocky bastion in the high mountains (v 3), would be brought low (v 4). Edom’s overthrow would be complete (vv 5-6). As thieves and marauders ravage a place by night, so Edom would be stripped, its houses and vineyards plundered. Edom would know no merciful alleviation as sometimes happens when robbers raid a house. Even allies would prove treacherous (v 7), confederates would deceive, and guests would set snares. Taken by surprise, Edom would fall an easy prey. When the day of Edom’s doom came, the wise would be destroyed (v 8) and soldiers demoralized and slaughtered (v 9).<\/p>\nEdom’s wrongdoing is spelled out (vv 10-15). Edom showed ill will toward Judah on the day when the Babylonians attacked. Rather than helping Judah, Edom stood aloof and behaved like one of Judah’s foes. To make matters worse, Edom gloated over Judah’s misfortune, jeered at the people, and laid hands on their property. Edom collaborated with Babylon, cutting off Judah’s refugees from escape and handing them over to Judah’s enemies. Such deeds would return to Edom.<\/p>\nOn the Day of the Lord (vv 15-21), guilty Edom would be caught up in the wider scale of God’s judgment on all nations. Beyond the day of disaster endured by Jerusalem in 586 BC<\/span> stood another day, a day of vindication and judgment in Israel’s favor.<\/p>\nPositively, the remnant of Judah (vv 17, 21) would be preserved; the sacred site, Mt Zion, would be rehabilitated; and the Edomites would come under the control of the remnant of Israel. Like a fire, Israel would consume the stubble of Edom (v 18) and regain lost territories (vv 19-20).<\/p>\nTheological Significance<\/p>\nTheologically, the prophecy stresses divine sovereignty in the midst of the cruel invasion of Judah’s restricted sovereignty. The Lord of history works out his purposes in the midst of past and present events. In the future, he would execute judgment on Israel’s foes. Zion would be reestablished as the proud capital of a glorious nation, freed from pagan defilement forever.<\/p>\nSee also<\/em> Israel, History of; Prophecy; Prophet, Prophetess.<\/p>","content_en":"<h3>OBADIAH, Book of<\/h3>\nFourth book of the Minor Prophets; shortest book in the OT.<\/p>\nPreview<\/p>\n• Author<\/p>\n• Background<\/p>\n• Content<\/p>\n• Theological Significance<\/p>\nAuthor<\/p>\nPractically nothing is known about Obadiah the prophet. Not even the name of his father or his home region is given in the superscription (Ob 1:1).<\/p>\nBackground<\/p>\nIt would seem likely that Obadiah came from Judah, because he expresses deep concern over the inroads made into his land by the Edomites in the day of Judah’s destruction (v 12). He probably had his vision concerning Edom (v 1) shortly before the fall of Jerusalem and the devastation of Judah by Nebuchadnezzar in 586 BC<\/span>. Nebuchadnezzar may have invaded Edom in 582 BC<\/span>, although no certain reference to such an invasion exists. The Babylonian king Nabonidus stayed at Teima for several years, and the town of Tell el Kheleifeh near the Gulf of Aqaba flourished early in the century. However, Edom entered a period of decline in the sixth century BC<\/span>, due to interference from its trading partners from Arabia and the south, such as Teima and Dedan.<\/p>\nContent<\/p>\nEdom’s fall is announced by the prophet (vv 1-4). Evidently, a coalition of neighboring Arab tribes was conspiring to attack Edom, which added weight to his message (v 1). Little did these tribes know that their planned assault on Edom was part of the divine plan.<\/p>\nEdom’s destruction is declared (vv 2-9) and its actual downfall is described (vv 2-4). Edom, apparently strong and safe in the rocky bastion in the high mountains (v 3), would be brought low (v 4). Edom’s overthrow would be complete (vv 5-6). As thieves and marauders ravage a place by night, so Edom would be stripped, its houses and vineyards plundered. Edom would know no merciful alleviation as sometimes happens when robbers raid a house. Even allies would prove treacherous (v 7), confederates would deceive, and guests would set snares. Taken by surprise, Edom would fall an easy prey. When the day of Edom’s doom came, the wise would be destroyed (v 8) and soldiers demoralized and slaughtered (v 9).<\/p>\nEdom’s wrongdoing is spelled out (vv 10-15). Edom showed ill will toward Judah on the day when the Babylonians attacked. Rather than helping Judah, Edom stood aloof and behaved like one of Judah’s foes. To make matters worse, Edom gloated over Judah’s misfortune, jeered at the people, and laid hands on their property. Edom collaborated with Babylon, cutting off Judah’s refugees from escape and handing them over to Judah’s enemies. Such deeds would return to Edom.<\/p>\nOn the Day of the Lord (vv 15-21), guilty Edom would be caught up in the wider scale of God’s judgment on all nations. Beyond the day of disaster endured by Jerusalem in 586 BC<\/span> stood another day, a day of vindication and judgment in Israel’s favor.<\/p>\nPositively, the remnant of Judah (vv 17, 21) would be preserved; the sacred site, Mt Zion, would be rehabilitated; and the Edomites would come under the control of the remnant of Israel. Like a fire, Israel would consume the stubble of Edom (v 18) and regain lost territories (vv 19-20).<\/p>\nTheological Significance<\/p>\nTheologically, the prophecy stresses divine sovereignty in the midst of the cruel invasion of Judah’s restricted sovereignty. The Lord of history works out his purposes in the midst of past and present events. In the future, he would execute judgment on Israel’s foes. Zion would be reestablished as the proud capital of a glorious nation, freed from pagan defilement forever.<\/p>\nSee also<\/em> Israel, History of; Prophecy; Prophet, Prophetess.<\/p>","summary_ro":"OBADIAH, Book of Fourth book of the Minor Prophets; shortest book in the OT. Preview • Author • Background • Content • Theological Significance Author Practically nothing is known about Obadiah the prophet. Not even the name of his father or his home region is given in the superscription (Ob 1:1). Background It would seem likely that Obadiah came from Judah, because he expresses deep concern over the inroads made into his land by the Edomites in the day of Judah’s destruction (v 12). He proba...","summary_en":"OBADIAH, Book of Fourth book of the Minor Prophets; shortest book in the OT. Preview • Author • Background • Content • Theological Significance Author Practically nothing is known about Obadiah the prophet. Not even the name of his father or his home region is given in the superscription (Ob 1:1). Background It would seem likely that Obadiah came from Judah, because he expresses deep concern over the inroads made into his land by the Edomites in the day of Judah’s destruction (v 12). He proba...","source":"Articles\/O.xml","external_url":null,"has_map":false,"has_picture":false},{"id":54025,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Obadia 1:19","title_en":"Study Note: Obadia 1:19","content_ro":"1:19-21<\/strong> History yields to the day when the entire world will belong to the Lord as his kingdom. This message encourages God’s people and warns the nations that forget God.<\/p>","content_en":"1:19-21<\/strong> History yields to the day when the entire world will belong to the Lord as his kingdom. This message encourages God’s people and warns the nations that forget God.<\/p>","summary_ro":"1:19-21 History yields to the day when the entire world will belong to the Lord as his kingdom. This message encourages God’s people and warns the nations that forget God.","summary_en":"1:19-21 History yields to the day when the entire world will belong to the Lord as his kingdom. This message encourages God’s people and warns the nations that forget God.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":54026,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Obadia 1:19","title_en":"Study Note: Obadia 1:19","content_ro":"1:19-20<\/strong> God’s people living in the Negev<\/em>,<\/em> the foothills of Judah<\/em>,<\/em> and Benjamin<\/em> (three regions of Judah) would possess<\/em> territories of their neighbors (Edom<\/em>,<\/em> the Philistine plains<\/em>,<\/em> Gilead<\/em>). Restored Israel would recover Ephraim and Samaria<\/em> (territory lost in 722–721 BC<\/span> to Assyria) and expand its borders to those lands promised in the conquest (the Philistine plains<\/em>,<\/em> the land of Gilead<\/em>,<\/em> the Phoenician coast<\/em>). See also Ezek 47:13-23.<\/p>","content_en":"1:19-20<\/strong> God’s people living in the Negev<\/em>,<\/em> the foothills of Judah<\/em>,<\/em> and Benjamin<\/em> (three regions of Judah) would possess<\/em> territories of their neighbors (Edom<\/em>,<\/em> the Philistine plains<\/em>,<\/em> Gilead<\/em>). Restored Israel would recover Ephraim and Samaria<\/em> (territory lost in 722–721 BC<\/span> to Assyria) and expand its borders to those lands promised in the conquest (the Philistine plains<\/em>,<\/em> the land of Gilead<\/em>,<\/em> the Phoenician coast<\/em>). See also Ezek 47:13-23.<\/p>","summary_ro":"1:19-20 God’s people living in the Negev, the foothills of Judah, and Benjamin (three regions of Judah) would possess territories of their neighbors (Edom, the Philistine plains, Gilead). Restored Israel would recover Ephraim and Samaria (territory lost in 722–721 BC to Assyria) and expand its borders to those lands promised in the conquest (the Philistine plains, the land of Gilead, the Phoenician coast). See also Ezek 47:13-23.","summary_en":"1:19-20 God’s people living in the Negev, the foothills of Judah, and Benjamin (three regions of Judah) would possess territories of their neighbors (Edom, the Philistine plains, Gilead). Restored Israel would recover Ephraim and Samaria (territory lost in 722–721 BC to Assyria) and expand its borders to those lands promised in the conquest (the Philistine plains, the land of Gilead, the Phoenician coast). See also Ezek 47:13-23.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":81651,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Obadia 1:19","title_en":"Study Note: Obadia 1:19","content_ro":"1:19-21<\/strong> History yields to the day when the entire world will belong to the Lord as his kingdom. This message encourages God’s people and warns the nations that forget God.<\/p>","content_en":"1:19-21<\/strong> History yields to the day when the entire world will belong to the Lord as his kingdom. This message encourages God’s people and warns the nations that forget God.<\/p>","summary_ro":"1:19-21 History yields to the day when the entire world will belong to the Lord as his kingdom. This message encourages God’s people and warns the nations that forget God.","summary_en":"1:19-21 History yields to the day when the entire world will belong to the Lord as his kingdom. This message encourages God’s people and warns the nations that forget God.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":81652,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Obadia 1:19","title_en":"Study Note: Obadia 1:19","content_ro":"1:19-20<\/strong> God’s people living in the Negev<\/em>,<\/em> the foothills of Judah<\/em>,<\/em> and Benjamin<\/em> (three regions of Judah) would possess<\/em> territories of their neighbors (Edom<\/em>,<\/em> the Philistine plains<\/em>,<\/em> Gilead<\/em>). Restored Israel would recover Ephraim and Samaria<\/em> (territory lost in 722–721 BC<\/span> to Assyria) and expand its borders to those lands promised in the conquest (the Philistine plains<\/em>,<\/em> the land of Gilead<\/em>,<\/em> the Phoenician coast<\/em>). See also Ezek 47:13-23.<\/p>","content_en":"1:19-20<\/strong> God’s people living in the Negev<\/em>,<\/em> the foothills of Judah<\/em>,<\/em> and Benjamin<\/em> (three regions of Judah) would possess<\/em> territories of their neighbors (Edom<\/em>,<\/em> the Philistine plains<\/em>,<\/em> Gilead<\/em>). Restored Israel would recover Ephraim and Samaria<\/em> (territory lost in 722–721 BC<\/span> to Assyria) and expand its borders to those lands promised in the conquest (the Philistine plains<\/em>,<\/em> the land of Gilead<\/em>,<\/em> the Phoenician coast<\/em>). See also Ezek 47:13-23.<\/p>","summary_ro":"1:19-20 God’s people living in the Negev, the foothills of Judah, and Benjamin (three regions of Judah) would possess territories of their neighbors (Edom, the Philistine plains, Gilead). Restored Israel would recover Ephraim and Samaria (territory lost in 722–721 BC to Assyria) and expand its borders to those lands promised in the conquest (the Philistine plains, the land of Gilead, the Phoenician coast). See also Ezek 47:13-23.","summary_en":"1:19-20 God’s people living in the Negev, the foothills of Judah, and Benjamin (three regions of Judah) would possess territories of their neighbors (Edom, the Philistine plains, Gilead). Restored Israel would recover Ephraim and Samaria (territory lost in 722–721 BC to Assyria) and expand its borders to those lands promised in the conquest (the Philistine plains, the land of Gilead, the Phoenician coast). See also Ezek 47:13-23.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":109277,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Obadia 1:19","title_en":"Study Note: Obadia 1:19","content_ro":"1:19-21<\/strong> History yields to the day when the entire world will belong to the Lord as his kingdom. This message encourages God’s people and warns the nations that forget God.<\/p>","content_en":"1:19-21<\/strong> History yields to the day when the entire world will belong to the Lord as his kingdom. This message encourages God’s people and warns the nations that forget God.<\/p>","summary_ro":"1:19-21 History yields to the day when the entire world will belong to the Lord as his kingdom. This message encourages God’s people and warns the nations that forget God.","summary_en":"1:19-21 History yields to the day when the entire world will belong to the Lord as his kingdom. This message encourages God’s people and warns the nations that forget God.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":109278,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Obadia 1:19","title_en":"Study Note: Obadia 1:19","content_ro":"1:19-20<\/strong> God’s people living in the Negev<\/em>,<\/em> the foothills of Judah<\/em>,<\/em> and Benjamin<\/em> (three regions of Judah) would possess<\/em> territories of their neighbors (Edom<\/em>,<\/em> the Philistine plains<\/em>,<\/em> Gilead<\/em>). Restored Israel would recover Ephraim and Samaria<\/em> (territory lost in 722–721 BC<\/span> to Assyria) and expand its borders to those lands promised in the conquest (the Philistine plains<\/em>,<\/em> the land of Gilead<\/em>,<\/em> the Phoenician coast<\/em>). See also Ezek 47:13-23.<\/p>","content_en":"1:19-20<\/strong> God’s people living in the Negev<\/em>,<\/em> the foothills of Judah<\/em>,<\/em> and Benjamin<\/em> (three regions of Judah) would possess<\/em> territories of their neighbors (Edom<\/em>,<\/em> the Philistine plains<\/em>,<\/em> Gilead<\/em>). Restored Israel would recover Ephraim and Samaria<\/em> (territory lost in 722–721 BC<\/span> to Assyria) and expand its borders to those lands promised in the conquest (the Philistine plains<\/em>,<\/em> the land of Gilead<\/em>,<\/em> the Phoenician coast<\/em>). See also Ezek 47:13-23.<\/p>","summary_ro":"1:19-20 God’s people living in the Negev, the foothills of Judah, and Benjamin (three regions of Judah) would possess territories of their neighbors (Edom, the Philistine plains, Gilead). Restored Israel would recover Ephraim and Samaria (territory lost in 722–721 BC to Assyria) and expand its borders to those lands promised in the conquest (the Philistine plains, the land of Gilead, the Phoenician coast). See also Ezek 47:13-23.","summary_en":"1:19-20 God’s people living in the Negev, the foothills of Judah, and Benjamin (three regions of Judah) would possess territories of their neighbors (Edom, the Philistine plains, Gilead). Restored Israel would recover Ephraim and Samaria (territory lost in 722–721 BC to Assyria) and expand its borders to those lands promised in the conquest (the Philistine plains, the land of Gilead, the Phoenician coast). See also Ezek 47:13-23.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":136903,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Obadia 1:19","title_en":"Study Note: Obadia 1:19","content_ro":"1:19-21<\/strong> History yields to the day when the entire world will belong to the Lord as his kingdom. This message encourages God’s people and warns the nations that forget God.<\/p>","content_en":"1:19-21<\/strong> History yields to the day when the entire world will belong to the Lord as his kingdom. This message encourages God’s people and warns the nations that forget God.<\/p>","summary_ro":"1:19-21 History yields to the day when the entire world will belong to the Lord as his kingdom. This message encourages God’s people and warns the nations that forget God.","summary_en":"1:19-21 History yields to the day when the entire world will belong to the Lord as his kingdom. This message encourages God’s people and warns the nations that forget God.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":136904,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Obadia 1:19","title_en":"Study Note: Obadia 1:19","content_ro":"1:19-20<\/strong> God’s people living in the Negev<\/em>,<\/em> the foothills of Judah<\/em>,<\/em> and Benjamin<\/em> (three regions of Judah) would possess<\/em> territories of their neighbors (Edom<\/em>,<\/em> the Philistine plains<\/em>,<\/em> Gilead<\/em>). Restored Israel would recover Ephraim and Samaria<\/em> (territory lost in 722–721 BC<\/span> to Assyria) and expand its borders to those lands promised in the conquest (the Philistine plains<\/em>,<\/em> the land of Gilead<\/em>,<\/em> the Phoenician coast<\/em>). See also Ezek 47:13-23.<\/p>","content_en":"1:19-20<\/strong> God’s people living in the Negev<\/em>,<\/em> the foothills of Judah<\/em>,<\/em> and Benjamin<\/em> (three regions of Judah) would possess<\/em> territories of their neighbors (Edom<\/em>,<\/em> the Philistine plains<\/em>,<\/em> Gilead<\/em>). Restored Israel would recover Ephraim and Samaria<\/em> (territory lost in 722–721 BC<\/span> to Assyria) and expand its borders to those lands promised in the conquest (the Philistine plains<\/em>,<\/em> the land of Gilead<\/em>,<\/em> the Phoenician coast<\/em>). See also Ezek 47:13-23.<\/p>","summary_ro":"1:19-20 God’s people living in the Negev, the foothills of Judah, and Benjamin (three regions of Judah) would possess territories of their neighbors (Edom, the Philistine plains, Gilead). Restored Israel would recover Ephraim and Samaria (territory lost in 722–721 BC to Assyria) and expand its borders to those lands promised in the conquest (the Philistine plains, the land of Gilead, the Phoenician coast). See also Ezek 47:13-23.","summary_en":"1:19-20 God’s people living in the Negev, the foothills of Judah, and Benjamin (three regions of Judah) would possess territories of their neighbors (Edom, the Philistine plains, Gilead). Restored Israel would recover Ephraim and Samaria (territory lost in 722–721 BC to Assyria) and expand its borders to those lands promised in the conquest (the Philistine plains, the land of Gilead, the Phoenician coast). See also Ezek 47:13-23.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"20":[{"id":34347,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Sepharad*","title_en":"Sepharad*","content_ro":"<h3>SEPHARAD*<\/h3>\nPlace of exile for the Jews of Jerusalem (Ob 1:20, nlt<\/span> mg). Its location is not certain; however, good evidence is available to support Sardis, the capital of Lydia, in Asia Minor as the place of captivity. Other less feasible suggestions are Saparda in eastern Assyria, where Sargon transported Jews, and Spain, as mentioned in the Targum of Jonathan.<\/p>","content_en":"<h3>SEPHARAD*<\/h3>\nPlace of exile for the Jews of Jerusalem (Ob 1:20, nlt<\/span> mg). Its location is not certain; however, good evidence is available to support Sardis, the capital of Lydia, in Asia Minor as the place of captivity. Other less feasible suggestions are Saparda in eastern Assyria, where Sargon transported Jews, and Spain, as mentioned in the Targum of Jonathan.<\/p>","summary_ro":"SEPHARAD* Place of exile for the Jews of Jerusalem (Ob 1:20, nlt mg). Its location is not certain; however, good evidence is available to support Sardis, the capital of Lydia, in Asia Minor as the place of captivity. Other less feasible suggestions are Saparda in eastern Assyria, where Sargon transported Jews, and Spain, as mentioned in the Targum of Jonathan.","summary_en":"SEPHARAD* Place of exile for the Jews of Jerusalem (Ob 1:20, nlt mg). Its location is not certain; however, good evidence is available to support Sardis, the capital of Lydia, in Asia Minor as the place of captivity. Other less feasible suggestions are Saparda in eastern Assyria, where Sargon transported Jews, and Spain, as mentioned in the Targum of Jonathan.","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":38918,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Zarephath","title_en":"Zarephath","content_ro":"<h3>ZAREPHATH<\/h3>\nVillage where the woman who provided food and lodging for Elijah lived (1 Kgs 17:9-10; Lk 4:26). Obadiah later prophesied that the Israelite exiles of Halah would “possess Phoenicia as far as Zarephath” (Ob 1:20). Zarephath was under the control of Sidon at the time Elijah visited, thus serving as a safe haven from King Ahab of Israel. Zarephath is likely identifiable with modern Surafend, where a chapel marks the traditional site for the widow’s house.<\/p>","content_en":"<h3>ZAREPHATH<\/h3>\nVillage where the woman who provided food and lodging for Elijah lived (1 Kgs 17:9-10; Lk 4:26). Obadiah later prophesied that the Israelite exiles of Halah would “possess Phoenicia as far as Zarephath” (Ob 1:20). Zarephath was under the control of Sidon at the time Elijah visited, thus serving as a safe haven from King Ahab of Israel. Zarephath is likely identifiable with modern Surafend, where a chapel marks the traditional site for the widow’s house.<\/p>","summary_ro":"ZAREPHATH Village where the woman who provided food and lodging for Elijah lived (1 Kgs 17:9-10; Lk 4:26). Obadiah later prophesied that the Israelite exiles of Halah would “possess Phoenicia as far as Zarephath” (Ob 1:20). Zarephath was under the control of Sidon at the time Elijah visited, thus serving as a safe haven from King Ahab of Israel. Zarephath is likely identifiable with modern Surafend, where a chapel marks the traditional site for the widow’s house.","summary_en":"ZAREPHATH Village where the woman who provided food and lodging for Elijah lived (1 Kgs 17:9-10; Lk 4:26). Obadiah later prophesied that the Israelite exiles of Halah would “possess Phoenicia as far as Zarephath” (Ob 1:20). Zarephath was under the control of Sidon at the time Elijah visited, thus serving as a safe haven from King Ahab of Israel. Zarephath is likely identifiable with modern Surafend, where a chapel marks the traditional site for the widow’s house.","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false},{"id":54027,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Obadia 1:20","title_en":"Study Note: Obadia 1:20","content_ro":"1:20<\/strong> in the north:<\/em> Hebrew in Sepharad,<\/em> probably a colony of Jewish exiles in Asia Minor who would return to the Negev. The scene corresponds with some actual events but looks beyond any single movement of refugees to the end times.<\/p>","content_en":"1:20<\/strong> in the north:<\/em> Hebrew in Sepharad,<\/em> probably a colony of Jewish exiles in Asia Minor who would return to the Negev. The scene corresponds with some actual events but looks beyond any single movement of refugees to the end times.<\/p>","summary_ro":"1:20 in the north: Hebrew in Sepharad, probably a colony of Jewish exiles in Asia Minor who would return to the Negev. The scene corresponds with some actual events but looks beyond any single movement of refugees to the end times.","summary_en":"1:20 in the north: Hebrew in Sepharad, probably a colony of Jewish exiles in Asia Minor who would return to the Negev. The scene corresponds with some actual events but looks beyond any single movement of refugees to the end times.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":81653,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Obadia 1:20","title_en":"Study Note: Obadia 1:20","content_ro":"1:20<\/strong> in the north:<\/em> Hebrew in Sepharad,<\/em> probably a colony of Jewish exiles in Asia Minor who would return to the Negev. The scene corresponds with some actual events but looks beyond any single movement of refugees to the end times.<\/p>","content_en":"1:20<\/strong> in the north:<\/em> Hebrew in Sepharad,<\/em> probably a colony of Jewish exiles in Asia Minor who would return to the Negev. The scene corresponds with some actual events but looks beyond any single movement of refugees to the end times.<\/p>","summary_ro":"1:20 in the north: Hebrew in Sepharad, probably a colony of Jewish exiles in Asia Minor who would return to the Negev. The scene corresponds with some actual events but looks beyond any single movement of refugees to the end times.","summary_en":"1:20 in the north: Hebrew in Sepharad, probably a colony of Jewish exiles in Asia Minor who would return to the Negev. The scene corresponds with some actual events but looks beyond any single movement of refugees to the end times.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":109279,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Obadia 1:20","title_en":"Study Note: Obadia 1:20","content_ro":"1:20<\/strong> in the north:<\/em> Hebrew in Sepharad,<\/em> probably a colony of Jewish exiles in Asia Minor who would return to the Negev. The scene corresponds with some actual events but looks beyond any single movement of refugees to the end times.<\/p>","content_en":"1:20<\/strong> in the north:<\/em> Hebrew in Sepharad,<\/em> probably a colony of Jewish exiles in Asia Minor who would return to the Negev. The scene corresponds with some actual events but looks beyond any single movement of refugees to the end times.<\/p>","summary_ro":"1:20 in the north: Hebrew in Sepharad, probably a colony of Jewish exiles in Asia Minor who would return to the Negev. The scene corresponds with some actual events but looks beyond any single movement of refugees to the end times.","summary_en":"1:20 in the north: Hebrew in Sepharad, probably a colony of Jewish exiles in Asia Minor who would return to the Negev. The scene corresponds with some actual events but looks beyond any single movement of refugees to the end times.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":136905,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Obadia 1:20","title_en":"Study Note: Obadia 1:20","content_ro":"1:20<\/strong> in the north:<\/em> Hebrew in Sepharad,<\/em> probably a colony of Jewish exiles in Asia Minor who would return to the Negev. The scene corresponds with some actual events but looks beyond any single movement of refugees to the end times.<\/p>","content_en":"1:20<\/strong> in the north:<\/em> Hebrew in Sepharad,<\/em> probably a colony of Jewish exiles in Asia Minor who would return to the Negev. The scene corresponds with some actual events but looks beyond any single movement of refugees to the end times.<\/p>","summary_ro":"1:20 in the north: Hebrew in Sepharad, probably a colony of Jewish exiles in Asia Minor who would return to the Negev. The scene corresponds with some actual events but looks beyond any single movement of refugees to the end times.","summary_en":"1:20 in the north: Hebrew in Sepharad, probably a colony of Jewish exiles in Asia Minor who would return to the Negev. The scene corresponds with some actual events but looks beyond any single movement of refugees to the end times.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"21":[{"id":21839,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Kingdom of Heaven Kingdom of God","title_en":"Kingdom of Heaven Kingdom of God","content_ro":"<h3>KINGDOM OF GOD, KINGDOM OF HEAVEN<\/h3>\nThe sovereign rule of God, initiated by Christ’s earthly ministry and consummated when the kingdom of the world becomes the kingdom of our Lord and of his Christ (Rv 11:15).<\/p>\nPreview<\/p>\n• Introduction<\/p>\n• Old Testament Background<\/p>\n• In the New Testament<\/p>\nIntroduction<\/p>\nAccording to the testimony of the first three Gospels, the proclamation of the kingdom of God was Jesus’ central message. Matthew summarizes the Galilean ministry with the words “Jesus traveled throughout Galilee teaching in the synagogues, preaching everywhere the Good News about the Kingdom” (Mt 4:23, nlt<\/span>). The Sermon on the Mount is concerned with the righteousness that qualifies people to enter the kingdom of God (5:20). The collection of parables in Matthew 13 and Mark 4 illustrate the “mystery” of the kingdom of God (Mt 13:11; Mk 4:11). The establishment of the Lord’s Supper looks forward to the establishment of the kingdom of God (Mt 26:29; Mk 14:25).<\/p>\nThe NT reports two different forms of the expression: “the kingdom of God” and “the kingdom of the heavens.” The latter is found only in Matthew, but Matthew also has “the kingdom of God” four times (Mt 12:28; 19:24; 21:31, 43). “The kingdom of heaven” is a Semitic phrase that would have been meaningful to Jews but not to Greeks. The Jews, out of reverence for God, avoided uttering the divine name, and contemporary literature gives examples of substituting the word “heaven” for God (1 Macc 3:18, 50; 4:10; see Lk 15:18).<\/p>\nThe key to an understanding of the kingdom of God is that the basic meaning of the Greek word basileia<\/span>,<\/em> as also of the Hebrew malkut<\/span>,<\/em> is rule, reign, dominion. We frequently find in the OT the expression “in the year of the kingdom of . . . ,” meaning in the year of the reign of a given king (e.g., 1 Chr 26:31; 2 Chr 3:2; 15:10; Ezr 7:1; 8:1; Est 2:16; Jer 10:7; 52:31). When we read that Solomon’s kingdom was firmly established (1 Kgs 2:12), we are to understand that his authority to reign was settled. To “turn the kingdom of Saul over to [David]” (1 Chr 12:23, kjv<\/span>) indicates that the authority that had been Saul’s was given to David. As a result of having received legal authority, David became king. This abstract idea of malkut<\/span> is evident when it is found in parallelisms with such ideas as power, might, glory, and dominion (Dn 4:34; 7:14).<\/p>\nWhen malkut<\/span> is used of God, it almost always refers to his authority or to his rule as the heavenly King. “They will talk together about the glory of your kingdom; they will celebrate examples of your power. . . . For your kingdom is an everlasting kingdom. You rule generation after generation” (Ps 145:11, 13, nlt<\/span>).<\/p>\nFurther, if a king rules, there must be a realm or sphere over which he reigns. This is also called malkut<\/span>.<\/em> “So the realm of Jehoshaphat was quiet, for his God gave him rest round about” (2 Chr 20:30, rsv<\/span>; see Est 3:6; Jer 10:7; Dn 9:1; 11:9).<\/p>\nThis same twofold use of basileia<\/span> is found in the NT. In fact, basileia<\/span> could be translated by the expression “kingly power” in Luke 23:42 (niv<\/span> mg) and by “kingship” in John 18:36. When a nobleman went into a far country to get a “kingdom” (Luke 19:12, nasb<\/span>) he went to the governing authority to get an appointment as king. When Jesus said, “My kingship is not of this world” (Jn 18:36, rsv<\/span>), he did not mean to say that his rule has nothing to do with the world but rather that his kingship—his dominion—does not come from man but from God. Therefore, he rejects the use of worldly fighting to gain his ends.<\/p>\nThis central meaning of basileia<\/span> makes it easy to understand many sayings in the Gospels. In the Lord’s Prayer the petition “Thy kingdom come” (Mt 6:10) is a prayer for God to manifest his reign so that his will may be done on earth as it is in heaven. When we read that we are to “receive the kingdom of God like a child” (Mk 10:15, rsv<\/span>), we must open our hearts and lives to the rule of God.<\/p>\nAlso in the NT are sayings about being in<\/em> the kingdom or of entering<\/em> the kingdom (Mt 8:11; Mk 9:47; 10:23-25; Lk 13:28). There is no philological or theological objection to understanding “the kingdom of God” first as the divine reign or rule and second as the sphere of blessing in which that reign is experienced.<\/p>\nOld Testament Background<\/p>\nThe expression “the kingdom of God” is not found in the OT, but the idea appears throughout the prophets. God is frequently spoken of as the King, both of Israel (Ex 15:18; Nm 23:21; Dt 33:5; Is 43:15) and of all the earth (2 Kgs 19:15; Pss 29:10; 47:2; 93:1-2; 96:10; 97:1-9; 99:1-4; 145:11-13; Is 6:5; Jer 46:18). Although God is not the earthly King of Israel, other references speak of a day when God shall become King and shall rule over his people (Is 24:23; 33:22; 52:7; Ob 1:21; Zep 3:15; Zec 14:9-11).<\/p>\nThis brief summary of God’s kingship provides the outline for the entire OT concept. While God is King over all the earth, he is in a special way King over his people, Israel. God’s rule is therefore something realized in Israel’s history. However, it is only partially and imperfectly realized. Israel again and again rebelled against the divine sovereignty. Furthermore, Israel was constantly plagued by wars with its pagan neighbors in which it was not always victorious. Again, there are evils in nature and the physical world that often bring suffering to God’s people. Therefore, the prophets look forward to a day when God’s rule will be fully experienced, not by Israel alone, but by all the world. The main emphasis of the prophets is on hope, the establishing of God’s perfect rule in the world.<\/p>\nThe prophets describe the final establishment of God’s kingdom in terms of a theophany—a divine visitation (Mi 1:3-4). Zechariah foresees a “Day of the Lord” when all nations will be gathered in battle against Jerusalem, when the Lord will go forth and fight against those nations (Zec 14:3, 5). Israel will be visited by the Lord (Is 29:6) and delivered from its enemies (35:4; 59:20). God’s coming will also mean judgment (2:21; 26:21). This final coming of God will mean the salvation of the Gentiles as well as of Israel (Zec 2:10-11; cf. Is 66:18-24).<\/p>\nBehind this language is a distinct theology of “the God who comes.” It is a fact widely recognized in contemporary OT theology that the God of the OT is not a nature god, like the gods of other peoples, but a God of history—a God who visits his people in history to bless or to judge them. God visited Israel in Egypt to deliver them from bondage and to constitute them as his people. The rescue from Egypt was not merely an act of deliverance; it was an act through which God made himself known and through which Israel was to know and serve him.<\/p>\nBecause God has visited his people again and again in their history, he must finally come to them in the future to judge wickedness and to establish his kingdom. Israel’s hope is thus rooted in history, or rather in the God who works in history. God will finally break into history in a glorious theophany to establish his rule in all the earth. The source of the kingdom is not history itself but God.<\/p>\nWhile the prophets visualize the kingdom as coming from God, the kingdom is always on earth. The divine irruption into the natural order is not designed to accomplish its destruction but to make way for a new, perfect order arising out of the old, imperfect one. The prophets do not present a single consistent picture of the new order. Sometimes the new order is described very much in this-worldly terms. “The terraced vineyards on the hills of Israel will drip with sweet wine” (Am 9:13, nlt<\/span>). On the other hand, God will create new heavens and a new earth (Is 65:17; 66:22), where there will be untroubled joy, prosperity, peace, and righteousness. The final visitation of God will mean the redemption of the world, for a redeemed earth is the scene of the kingdom of God. The prophets look forward again and again to the deliverance of creation “from the bondage to decay.” The description is often couched in simple physical terms. The wilderness will become fruitful (32:15); the desert will blossom (35:2); sorrow and sighing will flee away (v 10). The burning sands will be cooled and the dry places become springs of water (v 7); peace will return to the animal world so that all injury and destruction are done away with (11:6). All this results because the earth becomes full of the knowledge of God (v 9).<\/p>\nSuch language is not mere poetry but reflects a profound theology of creation. Humans as creatures were made to dwell on the earth, and the earth shares in human destiny. The main point is that creation as such is good and not a hindrance to true spirituality, as was often true in Greek thought. Redemption always includes redemption of the earth, which then becomes the blessed environment God intended it to be. Salvation does not mean deliverance from creaturehood, for this is not an evil thing but an essential and permanent element of true, human existence. Salvation does not mean escape from bodily creaturely existence, as in some Greek thought. On the contrary, ultimate redemption will mean the redemption of the whole person. The emergence of the doctrine of bodily resurrection is a reflection of this theology of creaturehood. The corollary of this is that creation in its entirety must share in the blessing of redemption.<\/p>\nA distinctive element in prophetic eschatology is the tension between history and eschatology. That is, as the prophets looked into the future, they saw an immediate historical judgment as well as a more remote eschatological visitation. For Amos, the Day of the Lord is both the immediate judgment of Israel by the Assyrians and a final eschatological salvation. Joel sees an imminent historical visitation of drought and locusts, but beyond this he sees the eschatological Day of the Lord. Zephaniah sees an imminent Day of the Lord in some undesignated historical visitation (Zep 1:2-18), but beyond it he sees the salvation of the Gentiles (3:9). The same God who acts in history to bless and judge his people will act at the end of history in an eschatological act of judgment and salvation. The prophets do not sharply distinguish between these two days, for it is one and the same God who is concerned to judge and save his people.<\/p>\nThe eschatological hope of the prophets is always an ethical hope. That is to say, the prophets are not interested in the future for its own sake but for the impact of the future on the present. The prophetic predictions were given that, in light of future judgment and salvation, Israel might be confronted in the present by the will of God. “Prepare to meet your God as he comes in judgment, you people of Israel” (Am 4:12, nlt<\/span>) might well be taken as the keynote of all the prophets.<\/p>\nIn the New Testament<\/p>\n<h5>The Synoptic Gospels<\/h5>\nJesus’ teachings about the kingdom of God embodied the same contrast between the present order and the future age as that of the prophets, and he expressed it in the idiom “this age and the age to come.” This fact is obscured in the kjv<\/span>, which translates the word for “age” by “world.” These are, however, two different concepts. A rich man asked Jesus what he must do to inherit eternal life (Mk 10:17). The context makes it clear that he was asking about eschatological life—the life of the resurrection (Dn 12:2). Jesus speaks of the difficulty of entering the kingdom of God. (The parallel passage in Matthew 19:23-24 has both “kingdom of God” and “kingdom of heaven,” proving that they are interchangeable terms.) In their reaction the disciples ask, “Then who can be saved?” Jesus’ answer contrasts the lot of his disciples “in this time” with the “age to come” (Mk 10:29-30) when they would inherit eternal life. It is clear from this passage that in some sense the kingdom of God, the kingdom of heaven, salvation, and eternal life all belong to the age to come. So far as this saying is concerned, God’s people will not experience eternal life until they do so in the new age.<\/p>\nMatthew alone records the expression “the close of the age.” This age will be terminated by the coming of the Son of Man (Mt 24:3) and by the judgment of humanity (13:39-42). Then the righteous will be separated from the wicked (v 49). The same expression occurs in the promise of the risen Jesus assuring his disciples of his presence until the consummation of the age (28:20). It follows that if this age is to come to its consummation, it must be followed by another age—the age to come.<\/p>\nThe eschatological kingdom will be inaugurated by an apocalyptic event—the glorious coming of the Son of Man. This is made clear by two of the parables about the kingdom of God. In the parable of the tares, “the Son of man will send his angels, and they will gather out of his kingdom all causes of sin and all evildoers, and throw them into the furnace of fire” (Mt 13:41-42, rsv<\/span>). The parable of the sheep and goats reflects the same eschatology. When the Son of Man comes in his glory, he will sit on his glorious throne to judge the nations, separating the sheep from the goats. The righteous—the sheep—are to “inherit the kingdom prepared for you from the foundation of the world”; and entrance into the kingdom is synonymous with entrance into life (25:31-46, rsv<\/span>).<\/p>\nThe eschatological character of the kingdom of God is seen also in the other two parables of Matthew 25. “The kingdom of heaven shall be compared to ten maidens who took their lamps and went to meet the bridegroom” (v 1, rsv<\/span>). However, five of them were foolish and did not provide an adequate supply of oil for their lamps. Thus they were late for the wedding and were excluded from the wedding feast—a symbol of the eschatological kingdom—while those properly prepared entered the kingdom. In the same way the two faithful servants who had been “faithful over a little” were granted to “enter into the joy of your master” (vv 21, 23), while the unfaithful servant was excluded from the kingdom and cast into outer darkness.<\/p>\nJesus almost never showed any interest in descriptions of the eschatological kingdom, but it is clear that its coming was constantly in his thoughts. The pure in heart will see God (Mt 5:8). The harvest will take place and the grain will be gathered into the barn (13:30, 39; Mk 4:29). Jesus frequently used the metaphor of a feast or table fellowship to describe life in the eschatological kingdom. He will drink wine again with his disciples in the kingdom of God. They will eat and drink at Jesus’ table in the kingdom (Lk 22:30). People will be gathered from all corners of the earth to sit at a table with the OT saints (Mt 8:11-12; Lk 13:29). The consummation is likened to a wedding feast (Mt 22:1-14) and a banquet (Lk 14:16-24). All of these metaphors picture the restoration of communion between God and people, a union that had been broken by sin.<\/p>\nIn most of the sayings cited to illustrate the future character of the kingdom, “kingdom” refers to the eschatological order—the eschaton, the age to come. However, when Jesus taught his disciples to pray “Thy kingdom come” (Mt 6:10), he was not referring to the new eschatological order; he was referring to the kingdom as God’s kingly rule, his reign. It is a prayer that God will effectively establish his sovereign rule in the world.<\/p>\nIn his teaching about the kingdom of God as the apocalyptic consummation, Jesus does not differ essentially from the OT prophets. The most distinctive element in Jesus’ teaching—indeed, the fact that characterizes his entire mission and message—is the fact that in some real sense of the word, the kingdom of God has come in history in an utterly unexpected way. This sets Jesus’ teaching apart from all contemporary Jewish thought.<\/p>\nThis is seen first of all in his repeated teaching that his mission is a fulfillment of the OT messianic prophets. Mark summarizes Jesus’ message with the words “The Kingdom of God is near! Turn from your sins and believe this Good News!” (Mk 1:15, nlt<\/span>). This saying can have one of two meanings. It may refer to the imminent coming of the apocalyptic kingdom. Matthew summarizes the message of John the Baptist with nearly the same words: “Turn from your sins and turn to God, because the Kingdom of Heaven is near” (Mt 3:2, nlt<\/span>). The Baptist expounds what he means by the approach of the kingdom of God: “He is ready to separate the chaff from the grain with his winnowing fork. Then he will clean up the threshing area, storing the grain in his barn but burning the chaff with never-ending fire” (v 12, nlt<\/span>). John proclaimed an apocalyptic act; “unquenchable fire” can mean no strictly historical event but only an apocalyptic judgment. John expected Jesus to be the one in whom the cosmic event expected by the prophets would be carried out.<\/p>\nIt is possible that this was also Jesus’ meaning. However, another interpretation is possible that is better supported by the actual course of his mission: “The time is fulfilled.” The messianic promises of the prophets were not only about to be fulfilled; they were actually in process of fulfillment in his mission. In Jesus, God was visiting his people. The hope of the prophets in some real sense was being realized.<\/p>\nThe meaning of this can be seen in Luke’s introduction of Jesus’ ministry. Luke selects an event that occurred in Nazareth later in Jesus’ ministry (Lk 4:16-21) and places it at the beginning of his Gospel in order to sound this note of fulfillment. Jesus read from Isaiah a promise that looked forward to the messianic salvation: “The Spirit of the Lord is upon me, for he has appointed me to preach Good News to the poor. He has sent me to proclaim that captives will be released, that the blind will see, that the downtrodden will be freed from their oppressors, and that the time of the Lord’s favor has come” (vv 18-19, nlt<\/span>). Then Jesus astonished his audience by the assertion “This Scripture has come true today before your very eyes!” (v 21, nlt<\/span>).<\/p>\nHere was an amazing claim. John the Baptist had announced an apocalyptic visitation of God that would mean the fulfillment of the eschatological hope and the consummation of the messianic age. Jesus proclaimed that the messianic promise was actually being fulfilled in his person. This is no apocalyptic kingdom but a present salvation. In these words Jesus did not proclaim the imminence of the apocalyptic kingdom. Rather, he boldly announced that the kingdom of God had come. The presence of the kingdom was a happening, an event, the gracious action of God. This was no new theology or new idea or new promise; it was a new event in history.<\/p>\nThe note of fulfillment is again sounded in Jesus’ answer to the question about fasting. “Do wedding guests fast while celebrating with the groom? Of course not. They can’t fast while they are with the groom” (Mk 2:19, nlt<\/span>). The marriage feast had become a metaphor in Judaism for the messianic consummation. In these words Jesus announced the presence of the messianic time of salvation. It would be a contradiction in terms for the disciples to fast when they were enjoying the blessings of the messianic age. The time of fulfillment had come.<\/p>\nA saying found in different contexts in Matthew and Luke touches this central note of the fulfillment in history of the OT hope: “Blessed are the eyes which see what you see! For I tell you that many prophets and kings desired to see what you see, and did not see it, and to hear what you hear, and did not hear it” (Lk 10:23-24, rsv<\/span>; cf. Mt 13:16-17). Both Matthew and Luke associate this saying with the kingdom of God, and both agree that the hope of former generations has become an object of experience. Many prophets and kings looked forward to something, but they looked in vain, for it did not come to them. What they longed for has now come, and this can be nothing less than the promised messianic salvation.<\/p>\nFulfillment in history is again asserted in Jesus’ answer to John’s question about the one who is to come (Mt 11:2-3). “The deeds of the Christ” (Messiah) were not the deeds John had announced. Wicked rulers like Herod were not being judged in fire. Instead, Jesus was helping people, not bringing an apocalyptic kingdom. Jesus replied in words that echo the promise of the messianic salvation in Isaiah 35:5-6: “Go and tell John what you hear and see: the blind receive their sight and the lame walk, lepers are cleansed and the deaf hear, and the dead are raised up, and the poor have the gospel preached to them” (Mt 11:4-5, rsv<\/span>). In these words Jesus claimed that the blessings of the messianic salvation are present. There was indeed reason for John’s perplexity, for the fulfillment was not taking place along expected lines. The apocalyptic consummation did not appear to be on the horizon. The point of Jesus’ answer was that fulfillment was taking place without the eschatological consummation. Therefore, Jesus pronounced a special blessing upon those who were not offended by the character of the messianic fulfillment (v 6). The fulfillment was indeed taking place, but not the apocalyptic consummation.<\/p>\nThe most unambiguous statement of the presence of the kingdom is found in the words about the binding of Satan. One of Jesus’ most characteristic acts was the exorcism of demons—deliverance from satanic power. The Pharisees admitted his power but attributed it to Satan. Jesus replied, “If Satan casts out Satan, he is divided against himself; how then will his kingdom stand? . . . But if it is by the Spirit of God that I cast out demons, then the kingdom of God is come upon you” (Mt 12:26, 28, rsv<\/span>). Here the verb has the clear meaning “to come, to arrive” (cf. Rom 9:30; 2 Cor 10:14; Phil 3:16). Here is a clear affirmation that the kingdom of God has come among men.<\/p>\nIn explanation Jesus said, “Or how can one enter a strong man’s house and plunder his goods, unless he first binds the strong man? Then indeed he may plunder his house” (Mt 12:29, rsv<\/span>). The strong man is Satan; this “present evil age” (Gal 1:4) is his “house”; his “goods” are demon-possessed men and women. Jesus has invaded the strong man’s house to snatch away from him men and women whom he has in his power, and this is the work of the kingdom of God. The kingly reign of God has come into history in the person of Jesus before the apocalyptic consummation when Satan will be destroyed, to render Satan a preliminary defeat. Jesus has already “bound” Satan (i.e., curbed his power). This has been accomplished by the presence of the kingdom of God in the mission of Jesus.<\/p>\nA similar saying is found in Luke 10:18. Jesus had sent a band of his disciples on a preaching mission. Like Jesus, they were to proclaim the nearness of the kingdom of God (Lk 10:9). They, too, were to exorcize demons. When they returned to Jesus to report their success, Jesus said, “I saw Satan fall like lightning from heaven” (v 18, rsv<\/span>). This again is metaphorical language that asserts that in the mission of Jesus’ disciples, as well as in Jesus himself, Satan has fallen from his place of power. Both “binding” and “falling” are metaphors that describe the same truth: the victory of the kingdom of God over Satan.<\/p>\nHere is the element that sets Jesus apart from the OT and from all of contemporary Judaism. The prophets conceived of the kingdom being established by a heavenly supernatural being (Dn 7) or ruled by a powerful Davidic messianic king (Is 9, 11). The fulfillment of the messianic hope is everywhere in the prophets an eschatological hope. The same is true of the Jewish writers who despaired of history and cast all hope into the future.<\/p>\nIn contrast to all that had gone before him, Jesus proclaimed the kingdom of God as an event taking place in his own person and mission. God had again assumed the initiative; God was acting. No first-century Jew had any idea of the kingdom of God coming into history in the person of an ordinary man—a teacher who was meek and lowly.<\/p>\nThe presence of the kingdom is further seen in the fact that the rule of God, present in Jesus, is a gift to be received. This is also true of the kingdom in its eschatological consummation, where the kingdom is freely inherited by the righteous (Mt 25:34). In answer to the young man’s question about inheriting eternal life (Mk 10:17), Jesus spoke of entering the kingdom (vv 23-24) and receiving the gift of eternal life (v 30) as though they were synonymous. The kingdom is a gift that the Father is pleased to bestow upon the little flock of Jesus’ disciples (Lk 12:32).<\/p>\nIf God’s eschatological rule brings to his people the blessings of that kingdom, and if God’s kingdom is his rule invading history before the eschatological consummation, then we may expect God’s rule in the present to bring a preliminary blessing to his people. This fact is reflected in numerous sayings. The kingdom is something to be sought here and now (Mt 6:33) and to be received as children receive a gift (Mk 10:15; Lk 18:16-17). Although it is present in an unexpected form, the kingdom of God in Jesus’ person is like a hidden treasure or a pearl of great price whose possession outranks all other goods (Mt 13:44-46). The gift of the kingdom is also seen in that the deaf hear, the blind see, lepers are cleansed, and the poor have good news preached to them (11:5).<\/p>\n<h5>John’s Gospel<\/h5>\nIn the Gospel of John the concept of eternal life takes the place of the kingdom of God in Jesus’ teaching. The kingdom of God is mentioned twice (Jn 3:3, 5), and it is placed in connection with eternal life. The kingdom of God is here the eschatological kingdom, and eternal life is the life of the kingdom. Thus, as the kingdom of God in the synoptic Gospels is both future and present, so eternal life is both the life of the age to come (12:25) and also a present blessing (3:16, etc.).<\/p>\n<h5>Acts<\/h5>\nIn Acts it seems the earliest disciples generally failed to understand Jesus’ message about the kingdom of God as a present spiritual blessing. They gathered together to await the coming of the eschatological kingdom to Israel (Acts 1:6). Acts relates that the disciples continued to preach the kingdom of God, but usually it is an eschatological blessing (8:12; 14:22; 19:8; 20:25; 28:23, 31). However, the last two references make the kingdom of God synonymous with the gospel about Jesus Christ.<\/p>\nOne important theme in Acts is linked to that of the kingdom of God. On the Day of Pentecost, Peter announces that God has seated Jesus at his right hand in fulfillment of Psalm 110:1 (Acts 2:33-35). In the Psalms this is a prophecy of the enthronement of the Davidic king in Jerusalem. Peter asserts that this prophecy is now fulfilled in the heavenly reign of Jesus. Therefore, he has been made both Lord and Christ (Messiah). These are interchangeable terms, “Lord” meaning absolute sovereign, “Christ” meaning the messianic king.<\/p>\n<h5>Paul’s Writings<\/h5>\nPaul carried further this theme of the heavenly rule of Christ, the anointed King. The kingdom is both an eschatological inheritance (1 Cor 6:9; 15:50; Gal 5:21; Eph 5:5; 1 Thes 2:12; 2 Thes 1:5; 2 Tm 4:1, 18) and a present blessing into which believers now enter (Rom 14:17; Col 1:13). The key to this is the interchangeable character of lordship and messianic kingship. Jesus is now exalted as Lord over all (Phil 2:11), and even as his lordship is invisible, it will become manifest to all at his second coming. In the same way, he has been enthroned as messianic King by virtue of his resurrection and heavenly session, and he must reign as King until he has put all his enemies under his feet (1 Cor 15:25; Eph 1:22). The last enemy to be destroyed is death.<\/p>\n<h5>Revelation<\/h5>\nThe central message of the Revelation to John is the consummation of God’s redemptive purpose, when the kingdom of this world becomes the kingdom of our Lord and of his Christ (Rv 11:15). Revelation pictures the plight of a persecuted church in a hostile world, but it assures the church that Christ has already won a victory over the powers of evil (5:5), by virtue of which he can finally destroy them (19:11–20:14). Again, the last enemy to be destroyed is death (20:13-14). Revelation closes with a highly symbolic picture of the kingdom of God (chs 21–22) when God comes to dwell among his people, and “they shall see his face” (22:4). Thus the NT ends: divine order is restored to a disordered world. This is the kingdom of God.<\/p>\nSee also<\/em> Jesus Christ, Teachings of; King; Parable.<\/p>","content_en":"<h3>KINGDOM OF GOD, KINGDOM OF HEAVEN<\/h3>\nThe sovereign rule of God, initiated by Christ’s earthly ministry and consummated when the kingdom of the world becomes the kingdom of our Lord and of his Christ (Rv 11:15).<\/p>\nPreview<\/p>\n• Introduction<\/p>\n• Old Testament Background<\/p>\n• In the New Testament<\/p>\nIntroduction<\/p>\nAccording to the testimony of the first three Gospels, the proclamation of the kingdom of God was Jesus’ central message. Matthew summarizes the Galilean ministry with the words “Jesus traveled throughout Galilee teaching in the synagogues, preaching everywhere the Good News about the Kingdom” (Mt 4:23, nlt<\/span>). The Sermon on the Mount is concerned with the righteousness that qualifies people to enter the kingdom of God (5:20). The collection of parables in Matthew 13 and Mark 4 illustrate the “mystery” of the kingdom of God (Mt 13:11; Mk 4:11). The establishment of the Lord’s Supper looks forward to the establishment of the kingdom of God (Mt 26:29; Mk 14:25).<\/p>\nThe NT reports two different forms of the expression: “the kingdom of God” and “the kingdom of the heavens.” The latter is found only in Matthew, but Matthew also has “the kingdom of God” four times (Mt 12:28; 19:24; 21:31, 43). “The kingdom of heaven” is a Semitic phrase that would have been meaningful to Jews but not to Greeks. The Jews, out of reverence for God, avoided uttering the divine name, and contemporary literature gives examples of substituting the word “heaven” for God (1 Macc 3:18, 50; 4:10; see Lk 15:18).<\/p>\nThe key to an understanding of the kingdom of God is that the basic meaning of the Greek word basileia<\/span>,<\/em> as also of the Hebrew malkut<\/span>,<\/em> is rule, reign, dominion. We frequently find in the OT the expression “in the year of the kingdom of . . . ,” meaning in the year of the reign of a given king (e.g., 1 Chr 26:31; 2 Chr 3:2; 15:10; Ezr 7:1; 8:1; Est 2:16; Jer 10:7; 52:31). When we read that Solomon’s kingdom was firmly established (1 Kgs 2:12), we are to understand that his authority to reign was settled. To “turn the kingdom of Saul over to [David]” (1 Chr 12:23, kjv<\/span>) indicates that the authority that had been Saul’s was given to David. As a result of having received legal authority, David became king. This abstract idea of malkut<\/span> is evident when it is found in parallelisms with such ideas as power, might, glory, and dominion (Dn 4:34; 7:14).<\/p>\nWhen malkut<\/span> is used of God, it almost always refers to his authority or to his rule as the heavenly King. “They will talk together about the glory of your kingdom; they will celebrate examples of your power. . . . For your kingdom is an everlasting kingdom. You rule generation after generation” (Ps 145:11, 13, nlt<\/span>).<\/p>\nFurther, if a king rules, there must be a realm or sphere over which he reigns. This is also called malkut<\/span>.<\/em> “So the realm of Jehoshaphat was quiet, for his God gave him rest round about” (2 Chr 20:30, rsv<\/span>; see Est 3:6; Jer 10:7; Dn 9:1; 11:9).<\/p>\nThis same twofold use of basileia<\/span> is found in the NT. In fact, basileia<\/span> could be translated by the expression “kingly power” in Luke 23:42 (niv<\/span> mg) and by “kingship” in John 18:36. When a nobleman went into a far country to get a “kingdom” (Luke 19:12, nasb<\/span>) he went to the governing authority to get an appointment as king. When Jesus said, “My kingship is not of this world” (Jn 18:36, rsv<\/span>), he did not mean to say that his rule has nothing to do with the world but rather that his kingship—his dominion—does not come from man but from God. Therefore, he rejects the use of worldly fighting to gain his ends.<\/p>\nThis central meaning of basileia<\/span> makes it easy to understand many sayings in the Gospels. In the Lord’s Prayer the petition “Thy kingdom come” (Mt 6:10) is a prayer for God to manifest his reign so that his will may be done on earth as it is in heaven. When we read that we are to “receive the kingdom of God like a child” (Mk 10:15, rsv<\/span>), we must open our hearts and lives to the rule of God.<\/p>\nAlso in the NT are sayings about being in<\/em> the kingdom or of entering<\/em> the kingdom (Mt 8:11; Mk 9:47; 10:23-25; Lk 13:28). There is no philological or theological objection to understanding “the kingdom of God” first as the divine reign or rule and second as the sphere of blessing in which that reign is experienced.<\/p>\nOld Testament Background<\/p>\nThe expression “the kingdom of God” is not found in the OT, but the idea appears throughout the prophets. God is frequently spoken of as the King, both of Israel (Ex 15:18; Nm 23:21; Dt 33:5; Is 43:15) and of all the earth (2 Kgs 19:15; Pss 29:10; 47:2; 93:1-2; 96:10; 97:1-9; 99:1-4; 145:11-13; Is 6:5; Jer 46:18). Although God is not the earthly King of Israel, other references speak of a day when God shall become King and shall rule over his people (Is 24:23; 33:22; 52:7; Ob 1:21; Zep 3:15; Zec 14:9-11).<\/p>\nThis brief summary of God’s kingship provides the outline for the entire OT concept. While God is King over all the earth, he is in a special way King over his people, Israel. God’s rule is therefore something realized in Israel’s history. However, it is only partially and imperfectly realized. Israel again and again rebelled against the divine sovereignty. Furthermore, Israel was constantly plagued by wars with its pagan neighbors in which it was not always victorious. Again, there are evils in nature and the physical world that often bring suffering to God’s people. Therefore, the prophets look forward to a day when God’s rule will be fully experienced, not by Israel alone, but by all the world. The main emphasis of the prophets is on hope, the establishing of God’s perfect rule in the world.<\/p>\nThe prophets describe the final establishment of God’s kingdom in terms of a theophany—a divine visitation (Mi 1:3-4). Zechariah foresees a “Day of the Lord” when all nations will be gathered in battle against Jerusalem, when the Lord will go forth and fight against those nations (Zec 14:3, 5). Israel will be visited by the Lord (Is 29:6) and delivered from its enemies (35:4; 59:20). God’s coming will also mean judgment (2:21; 26:21). This final coming of God will mean the salvation of the Gentiles as well as of Israel (Zec 2:10-11; cf. Is 66:18-24).<\/p>\nBehind this language is a distinct theology of “the God who comes.” It is a fact widely recognized in contemporary OT theology that the God of the OT is not a nature god, like the gods of other peoples, but a God of history—a God who visits his people in history to bless or to judge them. God visited Israel in Egypt to deliver them from bondage and to constitute them as his people. The rescue from Egypt was not merely an act of deliverance; it was an act through which God made himself known and through which Israel was to know and serve him.<\/p>\nBecause God has visited his people again and again in their history, he must finally come to them in the future to judge wickedness and to establish his kingdom. Israel’s hope is thus rooted in history, or rather in the God who works in history. God will finally break into history in a glorious theophany to establish his rule in all the earth. The source of the kingdom is not history itself but God.<\/p>\nWhile the prophets visualize the kingdom as coming from God, the kingdom is always on earth. The divine irruption into the natural order is not designed to accomplish its destruction but to make way for a new, perfect order arising out of the old, imperfect one. The prophets do not present a single consistent picture of the new order. Sometimes the new order is described very much in this-worldly terms. “The terraced vineyards on the hills of Israel will drip with sweet wine” (Am 9:13, nlt<\/span>). On the other hand, God will create new heavens and a new earth (Is 65:17; 66:22), where there will be untroubled joy, prosperity, peace, and righteousness. The final visitation of God will mean the redemption of the world, for a redeemed earth is the scene of the kingdom of God. The prophets look forward again and again to the deliverance of creation “from the bondage to decay.” The description is often couched in simple physical terms. The wilderness will become fruitful (32:15); the desert will blossom (35:2); sorrow and sighing will flee away (v 10). The burning sands will be cooled and the dry places become springs of water (v 7); peace will return to the animal world so that all injury and destruction are done away with (11:6). All this results because the earth becomes full of the knowledge of God (v 9).<\/p>\nSuch language is not mere poetry but reflects a profound theology of creation. Humans as creatures were made to dwell on the earth, and the earth shares in human destiny. The main point is that creation as such is good and not a hindrance to true spirituality, as was often true in Greek thought. Redemption always includes redemption of the earth, which then becomes the blessed environment God intended it to be. Salvation does not mean deliverance from creaturehood, for this is not an evil thing but an essential and permanent element of true, human existence. Salvation does not mean escape from bodily creaturely existence, as in some Greek thought. On the contrary, ultimate redemption will mean the redemption of the whole person. The emergence of the doctrine of bodily resurrection is a reflection of this theology of creaturehood. The corollary of this is that creation in its entirety must share in the blessing of redemption.<\/p>\nA distinctive element in prophetic eschatology is the tension between history and eschatology. That is, as the prophets looked into the future, they saw an immediate historical judgment as well as a more remote eschatological visitation. For Amos, the Day of the Lord is both the immediate judgment of Israel by the Assyrians and a final eschatological salvation. Joel sees an imminent historical visitation of drought and locusts, but beyond this he sees the eschatological Day of the Lord. Zephaniah sees an imminent Day of the Lord in some undesignated historical visitation (Zep 1:2-18), but beyond it he sees the salvation of the Gentiles (3:9). The same God who acts in history to bless and judge his people will act at the end of history in an eschatological act of judgment and salvation. The prophets do not sharply distinguish between these two days, for it is one and the same God who is concerned to judge and save his people.<\/p>\nThe eschatological hope of the prophets is always an ethical hope. That is to say, the prophets are not interested in the future for its own sake but for the impact of the future on the present. The prophetic predictions were given that, in light of future judgment and salvation, Israel might be confronted in the present by the will of God. “Prepare to meet your God as he comes in judgment, you people of Israel” (Am 4:12, nlt<\/span>) might well be taken as the keynote of all the prophets.<\/p>\nIn the New Testament<\/p>\n<h5>The Synoptic Gospels<\/h5>\nJesus’ teachings about the kingdom of God embodied the same contrast between the present order and the future age as that of the prophets, and he expressed it in the idiom “this age and the age to come.” This fact is obscured in the kjv<\/span>, which translates the word for “age” by “world.” These are, however, two different concepts. A rich man asked Jesus what he must do to inherit eternal life (Mk 10:17). The context makes it clear that he was asking about eschatological life—the life of the resurrection (Dn 12:2). Jesus speaks of the difficulty of entering the kingdom of God. (The parallel passage in Matthew 19:23-24 has both “kingdom of God” and “kingdom of heaven,” proving that they are interchangeable terms.) In their reaction the disciples ask, “Then who can be saved?” Jesus’ answer contrasts the lot of his disciples “in this time” with the “age to come” (Mk 10:29-30) when they would inherit eternal life. It is clear from this passage that in some sense the kingdom of God, the kingdom of heaven, salvation, and eternal life all belong to the age to come. So far as this saying is concerned, God’s people will not experience eternal life until they do so in the new age.<\/p>\nMatthew alone records the expression “the close of the age.” This age will be terminated by the coming of the Son of Man (Mt 24:3) and by the judgment of humanity (13:39-42). Then the righteous will be separated from the wicked (v 49). The same expression occurs in the promise of the risen Jesus assuring his disciples of his presence until the consummation of the age (28:20). It follows that if this age is to come to its consummation, it must be followed by another age—the age to come.<\/p>\nThe eschatological kingdom will be inaugurated by an apocalyptic event—the glorious coming of the Son of Man. This is made clear by two of the parables about the kingdom of God. In the parable of the tares, “the Son of man will send his angels, and they will gather out of his kingdom all causes of sin and all evildoers, and throw them into the furnace of fire” (Mt 13:41-42, rsv<\/span>). The parable of the sheep and goats reflects the same eschatology. When the Son of Man comes in his glory, he will sit on his glorious throne to judge the nations, separating the sheep from the goats. The righteous—the sheep—are to “inherit the kingdom prepared for you from the foundation of the world”; and entrance into the kingdom is synonymous with entrance into life (25:31-46, rsv<\/span>).<\/p>\nThe eschatological character of the kingdom of God is seen also in the other two parables of Matthew 25. “The kingdom of heaven shall be compared to ten maidens who took their lamps and went to meet the bridegroom” (v 1, rsv<\/span>). However, five of them were foolish and did not provide an adequate supply of oil for their lamps. Thus they were late for the wedding and were excluded from the wedding feast—a symbol of the eschatological kingdom—while those properly prepared entered the kingdom. In the same way the two faithful servants who had been “faithful over a little” were granted to “enter into the joy of your master” (vv 21, 23), while the unfaithful servant was excluded from the kingdom and cast into outer darkness.<\/p>\nJesus almost never showed any interest in descriptions of the eschatological kingdom, but it is clear that its coming was constantly in his thoughts. The pure in heart will see God (Mt 5:8). The harvest will take place and the grain will be gathered into the barn (13:30, 39; Mk 4:29). Jesus frequently used the metaphor of a feast or table fellowship to describe life in the eschatological kingdom. He will drink wine again with his disciples in the kingdom of God. They will eat and drink at Jesus’ table in the kingdom (Lk 22:30). People will be gathered from all corners of the earth to sit at a table with the OT saints (Mt 8:11-12; Lk 13:29). The consummation is likened to a wedding feast (Mt 22:1-14) and a banquet (Lk 14:16-24). All of these metaphors picture the restoration of communion between God and people, a union that had been broken by sin.<\/p>\nIn most of the sayings cited to illustrate the future character of the kingdom, “kingdom” refers to the eschatological order—the eschaton, the age to come. However, when Jesus taught his disciples to pray “Thy kingdom come” (Mt 6:10), he was not referring to the new eschatological order; he was referring to the kingdom as God’s kingly rule, his reign. It is a prayer that God will effectively establish his sovereign rule in the world.<\/p>\nIn his teaching about the kingdom of God as the apocalyptic consummation, Jesus does not differ essentially from the OT prophets. The most distinctive element in Jesus’ teaching—indeed, the fact that characterizes his entire mission and message—is the fact that in some real sense of the word, the kingdom of God has come in history in an utterly unexpected way. This sets Jesus’ teaching apart from all contemporary Jewish thought.<\/p>\nThis is seen first of all in his repeated teaching that his mission is a fulfillment of the OT messianic prophets. Mark summarizes Jesus’ message with the words “The Kingdom of God is near! Turn from your sins and believe this Good News!” (Mk 1:15, nlt<\/span>). This saying can have one of two meanings. It may refer to the imminent coming of the apocalyptic kingdom. Matthew summarizes the message of John the Baptist with nearly the same words: “Turn from your sins and turn to God, because the Kingdom of Heaven is near” (Mt 3:2, nlt<\/span>). The Baptist expounds what he means by the approach of the kingdom of God: “He is ready to separate the chaff from the grain with his winnowing fork. Then he will clean up the threshing area, storing the grain in his barn but burning the chaff with never-ending fire” (v 12, nlt<\/span>). John proclaimed an apocalyptic act; “unquenchable fire” can mean no strictly historical event but only an apocalyptic judgment. John expected Jesus to be the one in whom the cosmic event expected by the prophets would be carried out.<\/p>\nIt is possible that this was also Jesus’ meaning. However, another interpretation is possible that is better supported by the actual course of his mission: “The time is fulfilled.” The messianic promises of the prophets were not only about to be fulfilled; they were actually in process of fulfillment in his mission. In Jesus, God was visiting his people. The hope of the prophets in some real sense was being realized.<\/p>\nThe meaning of this can be seen in Luke’s introduction of Jesus’ ministry. Luke selects an event that occurred in Nazareth later in Jesus’ ministry (Lk 4:16-21) and places it at the beginning of his Gospel in order to sound this note of fulfillment. Jesus read from Isaiah a promise that looked forward to the messianic salvation: “The Spirit of the Lord is upon me, for he has appointed me to preach Good News to the poor. He has sent me to proclaim that captives will be released, that the blind will see, that the downtrodden will be freed from their oppressors, and that the time of the Lord’s favor has come” (vv 18-19, nlt<\/span>). Then Jesus astonished his audience by the assertion “This Scripture has come true today before your very eyes!” (v 21, nlt<\/span>).<\/p>\nHere was an amazing claim. John the Baptist had announced an apocalyptic visitation of God that would mean the fulfillment of the eschatological hope and the consummation of the messianic age. Jesus proclaimed that the messianic promise was actually being fulfilled in his person. This is no apocalyptic kingdom but a present salvation. In these words Jesus did not proclaim the imminence of the apocalyptic kingdom. Rather, he boldly announced that the kingdom of God had come. The presence of the kingdom was a happening, an event, the gracious action of God. This was no new theology or new idea or new promise; it was a new event in history.<\/p>\nThe note of fulfillment is again sounded in Jesus’ answer to the question about fasting. “Do wedding guests fast while celebrating with the groom? Of course not. They can’t fast while they are with the groom” (Mk 2:19, nlt<\/span>). The marriage feast had become a metaphor in Judaism for the messianic consummation. In these words Jesus announced the presence of the messianic time of salvation. It would be a contradiction in terms for the disciples to fast when they were enjoying the blessings of the messianic age. The time of fulfillment had come.<\/p>\nA saying found in different contexts in Matthew and Luke touches this central note of the fulfillment in history of the OT hope: “Blessed are the eyes which see what you see! For I tell you that many prophets and kings desired to see what you see, and did not see it, and to hear what you hear, and did not hear it” (Lk 10:23-24, rsv<\/span>; cf. Mt 13:16-17). Both Matthew and Luke associate this saying with the kingdom of God, and both agree that the hope of former generations has become an object of experience. Many prophets and kings looked forward to something, but they looked in vain, for it did not come to them. What they longed for has now come, and this can be nothing less than the promised messianic salvation.<\/p>\nFulfillment in history is again asserted in Jesus’ answer to John’s question about the one who is to come (Mt 11:2-3). “The deeds of the Christ” (Messiah) were not the deeds John had announced. Wicked rulers like Herod were not being judged in fire. Instead, Jesus was helping people, not bringing an apocalyptic kingdom. Jesus replied in words that echo the promise of the messianic salvation in Isaiah 35:5-6: “Go and tell John what you hear and see: the blind receive their sight and the lame walk, lepers are cleansed and the deaf hear, and the dead are raised up, and the poor have the gospel preached to them” (Mt 11:4-5, rsv<\/span>). In these words Jesus claimed that the blessings of the messianic salvation are present. There was indeed reason for John’s perplexity, for the fulfillment was not taking place along expected lines. The apocalyptic consummation did not appear to be on the horizon. The point of Jesus’ answer was that fulfillment was taking place without the eschatological consummation. Therefore, Jesus pronounced a special blessing upon those who were not offended by the character of the messianic fulfillment (v 6). The fulfillment was indeed taking place, but not the apocalyptic consummation.<\/p>\nThe most unambiguous statement of the presence of the kingdom is found in the words about the binding of Satan. One of Jesus’ most characteristic acts was the exorcism of demons—deliverance from satanic power. The Pharisees admitted his power but attributed it to Satan. Jesus replied, “If Satan casts out Satan, he is divided against himself; how then will his kingdom stand? . . . But if it is by the Spirit of God that I cast out demons, then the kingdom of God is come upon you” (Mt 12:26, 28, rsv<\/span>). Here the verb has the clear meaning “to come, to arrive” (cf. Rom 9:30; 2 Cor 10:14; Phil 3:16). Here is a clear affirmation that the kingdom of God has come among men.<\/p>\nIn explanation Jesus said, “Or how can one enter a strong man’s house and plunder his goods, unless he first binds the strong man? Then indeed he may plunder his house” (Mt 12:29, rsv<\/span>). The strong man is Satan; this “present evil age” (Gal 1:4) is his “house”; his “goods” are demon-possessed men and women. Jesus has invaded the strong man’s house to snatch away from him men and women whom he has in his power, and this is the work of the kingdom of God. The kingly reign of God has come into history in the person of Jesus before the apocalyptic consummation when Satan will be destroyed, to render Satan a preliminary defeat. Jesus has already “bound” Satan (i.e., curbed his power). This has been accomplished by the presence of the kingdom of God in the mission of Jesus.<\/p>\nA similar saying is found in Luke 10:18. Jesus had sent a band of his disciples on a preaching mission. Like Jesus, they were to proclaim the nearness of the kingdom of God (Lk 10:9). They, too, were to exorcize demons. When they returned to Jesus to report their success, Jesus said, “I saw Satan fall like lightning from heaven” (v 18, rsv<\/span>). This again is metaphorical language that asserts that in the mission of Jesus’ disciples, as well as in Jesus himself, Satan has fallen from his place of power. Both “binding” and “falling” are metaphors that describe the same truth: the victory of the kingdom of God over Satan.<\/p>\nHere is the element that sets Jesus apart from the OT and from all of contemporary Judaism. The prophets conceived of the kingdom being established by a heavenly supernatural being (Dn 7) or ruled by a powerful Davidic messianic king (Is 9, 11). The fulfillment of the messianic hope is everywhere in the prophets an eschatological hope. The same is true of the Jewish writers who despaired of history and cast all hope into the future.<\/p>\nIn contrast to all that had gone before him, Jesus proclaimed the kingdom of God as an event taking place in his own person and mission. God had again assumed the initiative; God was acting. No first-century Jew had any idea of the kingdom of God coming into history in the person of an ordinary man—a teacher who was meek and lowly.<\/p>\nThe presence of the kingdom is further seen in the fact that the rule of God, present in Jesus, is a gift to be received. This is also true of the kingdom in its eschatological consummation, where the kingdom is freely inherited by the righteous (Mt 25:34). In answer to the young man’s question about inheriting eternal life (Mk 10:17), Jesus spoke of entering the kingdom (vv 23-24) and receiving the gift of eternal life (v 30) as though they were synonymous. The kingdom is a gift that the Father is pleased to bestow upon the little flock of Jesus’ disciples (Lk 12:32).<\/p>\nIf God’s eschatological rule brings to his people the blessings of that kingdom, and if God’s kingdom is his rule invading history before the eschatological consummation, then we may expect God’s rule in the present to bring a preliminary blessing to his people. This fact is reflected in numerous sayings. The kingdom is something to be sought here and now (Mt 6:33) and to be received as children receive a gift (Mk 10:15; Lk 18:16-17). Although it is present in an unexpected form, the kingdom of God in Jesus’ person is like a hidden treasure or a pearl of great price whose possession outranks all other goods (Mt 13:44-46). The gift of the kingdom is also seen in that the deaf hear, the blind see, lepers are cleansed, and the poor have good news preached to them (11:5).<\/p>\n<h5>John’s Gospel<\/h5>\nIn the Gospel of John the concept of eternal life takes the place of the kingdom of God in Jesus’ teaching. The kingdom of God is mentioned twice (Jn 3:3, 5), and it is placed in connection with eternal life. The kingdom of God is here the eschatological kingdom, and eternal life is the life of the kingdom. Thus, as the kingdom of God in the synoptic Gospels is both future and present, so eternal life is both the life of the age to come (12:25) and also a present blessing (3:16, etc.).<\/p>\n<h5>Acts<\/h5>\nIn Acts it seems the earliest disciples generally failed to understand Jesus’ message about the kingdom of God as a present spiritual blessing. They gathered together to await the coming of the eschatological kingdom to Israel (Acts 1:6). Acts relates that the disciples continued to preach the kingdom of God, but usually it is an eschatological blessing (8:12; 14:22; 19:8; 20:25; 28:23, 31). However, the last two references make the kingdom of God synonymous with the gospel about Jesus Christ.<\/p>\nOne important theme in Acts is linked to that of the kingdom of God. On the Day of Pentecost, Peter announces that God has seated Jesus at his right hand in fulfillment of Psalm 110:1 (Acts 2:33-35). In the Psalms this is a prophecy of the enthronement of the Davidic king in Jerusalem. Peter asserts that this prophecy is now fulfilled in the heavenly reign of Jesus. Therefore, he has been made both Lord and Christ (Messiah). These are interchangeable terms, “Lord” meaning absolute sovereign, “Christ” meaning the messianic king.<\/p>\n<h5>Paul’s Writings<\/h5>\nPaul carried further this theme of the heavenly rule of Christ, the anointed King. The kingdom is both an eschatological inheritance (1 Cor 6:9; 15:50; Gal 5:21; Eph 5:5; 1 Thes 2:12; 2 Thes 1:5; 2 Tm 4:1, 18) and a present blessing into which believers now enter (Rom 14:17; Col 1:13). The key to this is the interchangeable character of lordship and messianic kingship. Jesus is now exalted as Lord over all (Phil 2:11), and even as his lordship is invisible, it will become manifest to all at his second coming. In the same way, he has been enthroned as messianic King by virtue of his resurrection and heavenly session, and he must reign as King until he has put all his enemies under his feet (1 Cor 15:25; Eph 1:22). The last enemy to be destroyed is death.<\/p>\n<h5>Revelation<\/h5>\nThe central message of the Revelation to John is the consummation of God’s redemptive purpose, when the kingdom of this world becomes the kingdom of our Lord and of his Christ (Rv 11:15). Revelation pictures the plight of a persecuted church in a hostile world, but it assures the church that Christ has already won a victory over the powers of evil (5:5), by virtue of which he can finally destroy them (19:11–20:14). Again, the last enemy to be destroyed is death (20:13-14). Revelation closes with a highly symbolic picture of the kingdom of God (chs 21–22) when God comes to dwell among his people, and “they shall see his face” (22:4). Thus the NT ends: divine order is restored to a disordered world. This is the kingdom of God.<\/p>\nSee also<\/em> Jesus Christ, Teachings of; King; Parable.<\/p>","summary_ro":"KINGDOM OF GOD, KINGDOM OF HEAVEN The sovereign rule of God, initiated by Christ’s earthly ministry and consummated when the kingdom of the world becomes the kingdom of our Lord and of his Christ (Rv 11:15). Preview • Introduction • Old Testament Background • In the New Testament Introduction According to the testimony of the first three Gospels, the proclamation of the kingdom of God was Jesus’ central message. Matthew summarizes the Galilean ministry with the words “Jesus traveled throughou...","summary_en":"KINGDOM OF GOD, KINGDOM OF HEAVEN The sovereign rule of God, initiated by Christ’s earthly ministry and consummated when the kingdom of the world becomes the kingdom of our Lord and of his Christ (Rv 11:15). Preview • Introduction • Old Testament Background • In the New Testament Introduction According to the testimony of the first three Gospels, the proclamation of the kingdom of God was Jesus’ central message. Matthew summarizes the Galilean ministry with the words “Jesus traveled throughou...","source":"Articles\/K.xml","external_url":null,"has_map":false,"has_picture":false},{"id":54028,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Obadia 1:21","title_en":"Study Note: Obadia 1:21","content_ro":"1:21<\/strong> to Mount Zion:<\/em> God’s people would ascend his holy mountain to rule over<\/em> (or to judge<\/em>) the mountains of their ancient foe Edom as a precursor to the coming universal Kingdom.<\/p>","content_en":"1:21<\/strong> to Mount Zion:<\/em> God’s people would ascend his holy mountain to rule over<\/em> (or to judge<\/em>) the mountains of their ancient foe Edom as a precursor to the coming universal Kingdom.<\/p>","summary_ro":"1:21 to Mount Zion: God’s people would ascend his holy mountain to rule over (or to judge) the mountains of their ancient foe Edom as a precursor to the coming universal Kingdom.","summary_en":"1:21 to Mount Zion: God’s people would ascend his holy mountain to rule over (or to judge) the mountains of their ancient foe Edom as a precursor to the coming universal Kingdom.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":81654,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Obadia 1:21","title_en":"Study Note: Obadia 1:21","content_ro":"1:21<\/strong> to Mount Zion:<\/em> God’s people would ascend his holy mountain to rule over<\/em> (or to judge<\/em>) the mountains of their ancient foe Edom as a precursor to the coming universal Kingdom.<\/p>","content_en":"1:21<\/strong> to Mount Zion:<\/em> God’s people would ascend his holy mountain to rule over<\/em> (or to judge<\/em>) the mountains of their ancient foe Edom as a precursor to the coming universal Kingdom.<\/p>","summary_ro":"1:21 to Mount Zion: God’s people would ascend his holy mountain to rule over (or to judge) the mountains of their ancient foe Edom as a precursor to the coming universal Kingdom.","summary_en":"1:21 to Mount Zion: God’s people would ascend his holy mountain to rule over (or to judge) the mountains of their ancient foe Edom as a precursor to the coming universal Kingdom.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":109280,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Obadia 1:21","title_en":"Study Note: Obadia 1:21","content_ro":"1:21<\/strong> to Mount Zion:<\/em> God’s people would ascend his holy mountain to rule over<\/em> (or to judge<\/em>) the mountains of their ancient foe Edom as a precursor to the coming universal Kingdom.<\/p>","content_en":"1:21<\/strong> to Mount Zion:<\/em> God’s people would ascend his holy mountain to rule over<\/em> (or to judge<\/em>) the mountains of their ancient foe Edom as a precursor to the coming universal Kingdom.<\/p>","summary_ro":"1:21 to Mount Zion: God’s people would ascend his holy mountain to rule over (or to judge) the mountains of their ancient foe Edom as a precursor to the coming universal Kingdom.","summary_en":"1:21 to Mount Zion: God’s people would ascend his holy mountain to rule over (or to judge) the mountains of their ancient foe Edom as a precursor to the coming universal Kingdom.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":136906,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Obadia 1:21","title_en":"Study Note: Obadia 1:21","content_ro":"1:21<\/strong> to Mount Zion:<\/em> God’s people would ascend his holy mountain to rule over<\/em> (or to judge<\/em>) the mountains of their ancient foe Edom as a precursor to the coming universal Kingdom.<\/p>","content_en":"1:21<\/strong> to Mount Zion:<\/em> God’s people would ascend his holy mountain to rule over<\/em> (or to judge<\/em>) the mountains of their ancient foe Edom as a precursor to the coming universal Kingdom.<\/p>","summary_ro":"1:21 to Mount Zion: God’s people would ascend his holy mountain to rule over (or to judge) the mountains of their ancient foe Edom as a precursor to the coming universal Kingdom.","summary_en":"1:21 to Mount Zion: God’s people would ascend his holy mountain to rule over (or to judge) the mountains of their ancient foe Edom as a precursor to the coming universal Kingdom.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62968,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Zion","title_en":"Zion","content_ro":"<h3>Zion<\/h3>\nZion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates Zion<\/em> as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 BC<\/span> (see 102:13; 126:1; 137:1) and again in AD<\/span> 70.<\/p>\nZion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, the city in which he dwells (74:2; 76:2; 84:7; 135:21; see Isa 26). This city embodies trust, justice, righteousness, and commitment, for the Lord does not tolerate impurity, uncleanness, idolatry, injustice, or unrighteousness (Isa 1:21-28). The prophets and poets of Israel speak of the city of God as being more extensive than the physical city. The citizens of this city come from Judah, Israel, and the nations (see Ps 87:5-6; Heb 12:22-24). Zion is on a high mountain (Ps 48:2) at the center of God’s kingdom on earth (99:2; 132:13), and God’s throne is there (9:11). Therefore, godly prayers and praise focus on Zion (53:6; 65:1; 147:12; 149:2), and redemption is sought there (14:7; 20:2; 50:2; 53:6). David’s descendants are the legitimate heirs who rule over Zion to establish God’s universal kingdom (2:6; 110:2).<\/p>\nZion is symbolic of God’s protection and blessings (Pss 46:4-11; 48:1-14; 51:18; 128:5; 134:3). Anyone who trusts in the Lord is as secure as Mount Zion (125:1), but those who reject the Lord also reject the security of Zion and have no future (129:5-8).<\/p>\nThe New Testament speaks of Mount Zion as a heavenly Jerusalem, the spiritual home of those from all nations who have been reborn through faith in Jesus Christ (Heb 12:22-24; see also Gal 4:24-26; Rev 3:12; 21:2-4). Abraham looked forward in faith to “a city with eternal foundations” (Heb 11:10), a city in which all men and women of faith are citizens (Heb 12:22-24). Because the Lord knows no geographical limitations (1 Kgs 8:27), the true Zion he inhabits is the hearts of all who worship him.<\/p>\nPassages for Further Study<\/strong><\/p>\n2 Sam 5:7; 1 Kgs 8:1; Pss 14:7; 48:1-14; 50:2; 51:18; 68:16; 78:68; 87:2, 5; 125:1; 128:5; 132:13; 133:3; 135:21; 147:12; Isa 1:27; 2:3; 3:16-17, 26; 4:3-5; 8:18; 10:12, 24, 32; 16:1; 24:23; 29:8; 30:19; 31:4, 9; 33:20; 37:22, 32; 40:9; 41:27; 52:1-2; 60:14; 62:1; 64:10; Jer 26:18; 51:35; Lam 2:13; Joel 2:32; 3:16-17; Amos 1:2; Obad 1:21; Mic 3:12; 4:2; Zeph 3:14, 16; Zech 1:14, 17; 2:7; 8:2-3; 9:9; Heb 12:22; Rev 14:1<\/p>","content_en":"<h3>Zion<\/h3>\nZion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates Zion<\/em> as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 BC<\/span> (see 102:13; 126:1; 137:1) and again in AD<\/span> 70.<\/p>\nZion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, the city in which he dwells (74:2; 76:2; 84:7; 135:21; see Isa 26). This city embodies trust, justice, righteousness, and commitment, for the Lord does not tolerate impurity, uncleanness, idolatry, injustice, or unrighteousness (Isa 1:21-28). The prophets and poets of Israel speak of the city of God as being more extensive than the physical city. The citizens of this city come from Judah, Israel, and the nations (see Ps 87:5-6; Heb 12:22-24). Zion is on a high mountain (Ps 48:2) at the center of God’s kingdom on earth (99:2; 132:13), and God’s throne is there (9:11). Therefore, godly prayers and praise focus on Zion (53:6; 65:1; 147:12; 149:2), and redemption is sought there (14:7; 20:2; 50:2; 53:6). David’s descendants are the legitimate heirs who rule over Zion to establish God’s universal kingdom (2:6; 110:2).<\/p>\nZion is symbolic of God’s protection and blessings (Pss 46:4-11; 48:1-14; 51:18; 128:5; 134:3). Anyone who trusts in the Lord is as secure as Mount Zion (125:1), but those who reject the Lord also reject the security of Zion and have no future (129:5-8).<\/p>\nThe New Testament speaks of Mount Zion as a heavenly Jerusalem, the spiritual home of those from all nations who have been reborn through faith in Jesus Christ (Heb 12:22-24; see also Gal 4:24-26; Rev 3:12; 21:2-4). Abraham looked forward in faith to “a city with eternal foundations” (Heb 11:10), a city in which all men and women of faith are citizens (Heb 12:22-24). Because the Lord knows no geographical limitations (1 Kgs 8:27), the true Zion he inhabits is the hearts of all who worship him.<\/p>\nPassages for Further Study<\/strong><\/p>\n2 Sam 5:7; 1 Kgs 8:1; Pss 14:7; 48:1-14; 50:2; 51:18; 68:16; 78:68; 87:2, 5; 125:1; 128:5; 132:13; 133:3; 135:21; 147:12; Isa 1:27; 2:3; 3:16-17, 26; 4:3-5; 8:18; 10:12, 24, 32; 16:1; 24:23; 29:8; 30:19; 31:4, 9; 33:20; 37:22, 32; 40:9; 41:27; 52:1-2; 60:14; 62:1; 64:10; Jer 26:18; 51:35; Lam 2:13; Joel 2:32; 3:16-17; Amos 1:2; Obad 1:21; Mic 3:12; 4:2; Zeph 3:14, 16; Zech 1:14, 17; 2:7; 8:2-3; 9:9; Heb 12:22; Rev 14:1<\/p>","summary_ro":"Zion Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates Zion as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 BC (see 102:13; 126:1; 137:1) and again in AD 70. Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, t...","summary_en":"Zion Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates Zion as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 BC (see 102:13; 126:1; 137:1) and again in AD 70. Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, t...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90594,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Zion","title_en":"Zion","content_ro":"<h3>Zion<\/h3>\nZion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates Zion<\/em> as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 BC<\/span> (see 102:13; 126:1; 137:1) and again in AD<\/span> 70.<\/p>\nZion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, the city in which he dwells (74:2; 76:2; 84:7; 135:21; see Isa 26). This city embodies trust, justice, righteousness, and commitment, for the Lord does not tolerate impurity, uncleanness, idolatry, injustice, or unrighteousness (Isa 1:21-28). The prophets and poets of Israel speak of the city of God as being more extensive than the physical city. The citizens of this city come from Judah, Israel, and the nations (see Ps 87:5-6; Heb 12:22-24). Zion is on a high mountain (Ps 48:2) at the center of God’s kingdom on earth (99:2; 132:13), and God’s throne is there (9:11). Therefore, godly prayers and praise focus on Zion (53:6; 65:1; 147:12; 149:2), and redemption is sought there (14:7; 20:2; 50:2; 53:6). David’s descendants are the legitimate heirs who rule over Zion to establish God’s universal kingdom (2:6; 110:2).<\/p>\nZion is symbolic of God’s protection and blessings (Pss 46:4-11; 48:1-14; 51:18; 128:5; 134:3). Anyone who trusts in the Lord is as secure as Mount Zion (125:1), but those who reject the Lord also reject the security of Zion and have no future (129:5-8).<\/p>\nThe New Testament speaks of Mount Zion as a heavenly Jerusalem, the spiritual home of those from all nations who have been reborn through faith in Jesus Christ (Heb 12:22-24; see also Gal 4:24-26; Rev 3:12; 21:2-4). Abraham looked forward in faith to “a city with eternal foundations” (Heb 11:10), a city in which all men and women of faith are citizens (Heb 12:22-24). Because the Lord knows no geographical limitations (1 Kgs 8:27), the true Zion he inhabits is the hearts of all who worship him.<\/p>\nPassages for Further Study<\/strong><\/p>\n2 Sam 5:7; 1 Kgs 8:1; Pss 14:7; 48:1-14; 50:2; 51:18; 68:16; 78:68; 87:2, 5; 125:1; 128:5; 132:13; 133:3; 135:21; 147:12; Isa 1:27; 2:3; 3:16-17, 26; 4:3-5; 8:18; 10:12, 24, 32; 16:1; 24:23; 29:8; 30:19; 31:4, 9; 33:20; 37:22, 32; 40:9; 41:27; 52:1-2; 60:14; 62:1; 64:10; Jer 26:18; 51:35; Lam 2:13; Joel 2:32; 3:16-17; Amos 1:2; Obad 1:21; Mic 3:12; 4:2; Zeph 3:14, 16; Zech 1:14, 17; 2:7; 8:2-3; 9:9; Heb 12:22; Rev 14:1<\/p>","content_en":"<h3>Zion<\/h3>\nZion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates Zion<\/em> as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 BC<\/span> (see 102:13; 126:1; 137:1) and again in AD<\/span> 70.<\/p>\nZion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, the city in which he dwells (74:2; 76:2; 84:7; 135:21; see Isa 26). This city embodies trust, justice, righteousness, and commitment, for the Lord does not tolerate impurity, uncleanness, idolatry, injustice, or unrighteousness (Isa 1:21-28). The prophets and poets of Israel speak of the city of God as being more extensive than the physical city. The citizens of this city come from Judah, Israel, and the nations (see Ps 87:5-6; Heb 12:22-24). Zion is on a high mountain (Ps 48:2) at the center of God’s kingdom on earth (99:2; 132:13), and God’s throne is there (9:11). Therefore, godly prayers and praise focus on Zion (53:6; 65:1; 147:12; 149:2), and redemption is sought there (14:7; 20:2; 50:2; 53:6). David’s descendants are the legitimate heirs who rule over Zion to establish God’s universal kingdom (2:6; 110:2).<\/p>\nZion is symbolic of God’s protection and blessings (Pss 46:4-11; 48:1-14; 51:18; 128:5; 134:3). Anyone who trusts in the Lord is as secure as Mount Zion (125:1), but those who reject the Lord also reject the security of Zion and have no future (129:5-8).<\/p>\nThe New Testament speaks of Mount Zion as a heavenly Jerusalem, the spiritual home of those from all nations who have been reborn through faith in Jesus Christ (Heb 12:22-24; see also Gal 4:24-26; Rev 3:12; 21:2-4). Abraham looked forward in faith to “a city with eternal foundations” (Heb 11:10), a city in which all men and women of faith are citizens (Heb 12:22-24). Because the Lord knows no geographical limitations (1 Kgs 8:27), the true Zion he inhabits is the hearts of all who worship him.<\/p>\nPassages for Further Study<\/strong><\/p>\n2 Sam 5:7; 1 Kgs 8:1; Pss 14:7; 48:1-14; 50:2; 51:18; 68:16; 78:68; 87:2, 5; 125:1; 128:5; 132:13; 133:3; 135:21; 147:12; Isa 1:27; 2:3; 3:16-17, 26; 4:3-5; 8:18; 10:12, 24, 32; 16:1; 24:23; 29:8; 30:19; 31:4, 9; 33:20; 37:22, 32; 40:9; 41:27; 52:1-2; 60:14; 62:1; 64:10; Jer 26:18; 51:35; Lam 2:13; Joel 2:32; 3:16-17; Amos 1:2; Obad 1:21; Mic 3:12; 4:2; Zeph 3:14, 16; Zech 1:14, 17; 2:7; 8:2-3; 9:9; Heb 12:22; Rev 14:1<\/p>","summary_ro":"Zion Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates Zion as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 BC (see 102:13; 126:1; 137:1) and again in AD 70. Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, t...","summary_en":"Zion Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates Zion as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 BC (see 102:13; 126:1; 137:1) and again in AD 70. Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, t...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118220,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Zion","title_en":"Zion","content_ro":"<h3>Zion<\/h3>\nZion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates Zion<\/em> as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 BC<\/span> (see 102:13; 126:1; 137:1) and again in AD<\/span> 70.<\/p>\nZion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, the city in which he dwells (74:2; 76:2; 84:7; 135:21; see Isa 26). This city embodies trust, justice, righteousness, and commitment, for the Lord does not tolerate impurity, uncleanness, idolatry, injustice, or unrighteousness (Isa 1:21-28). The prophets and poets of Israel speak of the city of God as being more extensive than the physical city. The citizens of this city come from Judah, Israel, and the nations (see Ps 87:5-6; Heb 12:22-24). Zion is on a high mountain (Ps 48:2) at the center of God’s kingdom on earth (99:2; 132:13), and God’s throne is there (9:11). Therefore, godly prayers and praise focus on Zion (53:6; 65:1; 147:12; 149:2), and redemption is sought there (14:7; 20:2; 50:2; 53:6). David’s descendants are the legitimate heirs who rule over Zion to establish God’s universal kingdom (2:6; 110:2).<\/p>\nZion is symbolic of God’s protection and blessings (Pss 46:4-11; 48:1-14; 51:18; 128:5; 134:3). Anyone who trusts in the Lord is as secure as Mount Zion (125:1), but those who reject the Lord also reject the security of Zion and have no future (129:5-8).<\/p>\nThe New Testament speaks of Mount Zion as a heavenly Jerusalem, the spiritual home of those from all nations who have been reborn through faith in Jesus Christ (Heb 12:22-24; see also Gal 4:24-26; Rev 3:12; 21:2-4). Abraham looked forward in faith to “a city with eternal foundations” (Heb 11:10), a city in which all men and women of faith are citizens (Heb 12:22-24). Because the Lord knows no geographical limitations (1 Kgs 8:27), the true Zion he inhabits is the hearts of all who worship him.<\/p>\nPassages for Further Study<\/strong><\/p>\n2 Sam 5:7; 1 Kgs 8:1; Pss 14:7; 48:1-14; 50:2; 51:18; 68:16; 78:68; 87:2, 5; 125:1; 128:5; 132:13; 133:3; 135:21; 147:12; Isa 1:27; 2:3; 3:16-17, 26; 4:3-5; 8:18; 10:12, 24, 32; 16:1; 24:23; 29:8; 30:19; 31:4, 9; 33:20; 37:22, 32; 40:9; 41:27; 52:1-2; 60:14; 62:1; 64:10; Jer 26:18; 51:35; Lam 2:13; Joel 2:32; 3:16-17; Amos 1:2; Obad 1:21; Mic 3:12; 4:2; Zeph 3:14, 16; Zech 1:14, 17; 2:7; 8:2-3; 9:9; Heb 12:22; Rev 14:1<\/p>","content_en":"<h3>Zion<\/h3>\nZion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates Zion<\/em> as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 BC<\/span> (see 102:13; 126:1; 137:1) and again in AD<\/span> 70.<\/p>\nZion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, the city in which he dwells (74:2; 76:2; 84:7; 135:21; see Isa 26). This city embodies trust, justice, righteousness, and commitment, for the Lord does not tolerate impurity, uncleanness, idolatry, injustice, or unrighteousness (Isa 1:21-28). The prophets and poets of Israel speak of the city of God as being more extensive than the physical city. The citizens of this city come from Judah, Israel, and the nations (see Ps 87:5-6; Heb 12:22-24). Zion is on a high mountain (Ps 48:2) at the center of God’s kingdom on earth (99:2; 132:13), and God’s throne is there (9:11). Therefore, godly prayers and praise focus on Zion (53:6; 65:1; 147:12; 149:2), and redemption is sought there (14:7; 20:2; 50:2; 53:6). David’s descendants are the legitimate heirs who rule over Zion to establish God’s universal kingdom (2:6; 110:2).<\/p>\nZion is symbolic of God’s protection and blessings (Pss 46:4-11; 48:1-14; 51:18; 128:5; 134:3). Anyone who trusts in the Lord is as secure as Mount Zion (125:1), but those who reject the Lord also reject the security of Zion and have no future (129:5-8).<\/p>\nThe New Testament speaks of Mount Zion as a heavenly Jerusalem, the spiritual home of those from all nations who have been reborn through faith in Jesus Christ (Heb 12:22-24; see also Gal 4:24-26; Rev 3:12; 21:2-4). Abraham looked forward in faith to “a city with eternal foundations” (Heb 11:10), a city in which all men and women of faith are citizens (Heb 12:22-24). Because the Lord knows no geographical limitations (1 Kgs 8:27), the true Zion he inhabits is the hearts of all who worship him.<\/p>\nPassages for Further Study<\/strong><\/p>\n2 Sam 5:7; 1 Kgs 8:1; Pss 14:7; 48:1-14; 50:2; 51:18; 68:16; 78:68; 87:2, 5; 125:1; 128:5; 132:13; 133:3; 135:21; 147:12; Isa 1:27; 2:3; 3:16-17, 26; 4:3-5; 8:18; 10:12, 24, 32; 16:1; 24:23; 29:8; 30:19; 31:4, 9; 33:20; 37:22, 32; 40:9; 41:27; 52:1-2; 60:14; 62:1; 64:10; Jer 26:18; 51:35; Lam 2:13; Joel 2:32; 3:16-17; Amos 1:2; Obad 1:21; Mic 3:12; 4:2; Zeph 3:14, 16; Zech 1:14, 17; 2:7; 8:2-3; 9:9; Heb 12:22; Rev 14:1<\/p>","summary_ro":"Zion Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates Zion as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 BC (see 102:13; 126:1; 137:1) and again in AD 70. Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, t...","summary_en":"Zion Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates Zion as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 BC (see 102:13; 126:1; 137:1) and again in AD 70. Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, t...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145846,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Zion","title_en":"Zion","content_ro":"<h3>Zion<\/h3>\nZion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates Zion<\/em> as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 BC<\/span> (see 102:13; 126:1; 137:1) and again in AD<\/span> 70.<\/p>\nZion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, the city in which he dwells (74:2; 76:2; 84:7; 135:21; see Isa 26). This city embodies trust, justice, righteousness, and commitment, for the Lord does not tolerate impurity, uncleanness, idolatry, injustice, or unrighteousness (Isa 1:21-28). The prophets and poets of Israel speak of the city of God as being more extensive than the physical city. The citizens of this city come from Judah, Israel, and the nations (see Ps 87:5-6; Heb 12:22-24). Zion is on a high mountain (Ps 48:2) at the center of God’s kingdom on earth (99:2; 132:13), and God’s throne is there (9:11). Therefore, godly prayers and praise focus on Zion (53:6; 65:1; 147:12; 149:2), and redemption is sought there (14:7; 20:2; 50:2; 53:6). David’s descendants are the legitimate heirs who rule over Zion to establish God’s universal kingdom (2:6; 110:2).<\/p>\nZion is symbolic of God’s protection and blessings (Pss 46:4-11; 48:1-14; 51:18; 128:5; 134:3). Anyone who trusts in the Lord is as secure as Mount Zion (125:1), but those who reject the Lord also reject the security of Zion and have no future (129:5-8).<\/p>\nThe New Testament speaks of Mount Zion as a heavenly Jerusalem, the spiritual home of those from all nations who have been reborn through faith in Jesus Christ (Heb 12:22-24; see also Gal 4:24-26; Rev 3:12; 21:2-4). Abraham looked forward in faith to “a city with eternal foundations” (Heb 11:10), a city in which all men and women of faith are citizens (Heb 12:22-24). Because the Lord knows no geographical limitations (1 Kgs 8:27), the true Zion he inhabits is the hearts of all who worship him.<\/p>\nPassages for Further Study<\/strong><\/p>\n2 Sam 5:7; 1 Kgs 8:1; Pss 14:7; 48:1-14; 50:2; 51:18; 68:16; 78:68; 87:2, 5; 125:1; 128:5; 132:13; 133:3; 135:21; 147:12; Isa 1:27; 2:3; 3:16-17, 26; 4:3-5; 8:18; 10:12, 24, 32; 16:1; 24:23; 29:8; 30:19; 31:4, 9; 33:20; 37:22, 32; 40:9; 41:27; 52:1-2; 60:14; 62:1; 64:10; Jer 26:18; 51:35; Lam 2:13; Joel 2:32; 3:16-17; Amos 1:2; Obad 1:21; Mic 3:12; 4:2; Zeph 3:14, 16; Zech 1:14, 17; 2:7; 8:2-3; 9:9; Heb 12:22; Rev 14:1<\/p>","content_en":"<h3>Zion<\/h3>\nZion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates Zion<\/em> as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 BC<\/span> (see 102:13; 126:1; 137:1) and again in AD<\/span> 70.<\/p>\nZion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, the city in which he dwells (74:2; 76:2; 84:7; 135:21; see Isa 26). This city embodies trust, justice, righteousness, and commitment, for the Lord does not tolerate impurity, uncleanness, idolatry, injustice, or unrighteousness (Isa 1:21-28). The prophets and poets of Israel speak of the city of God as being more extensive than the physical city. The citizens of this city come from Judah, Israel, and the nations (see Ps 87:5-6; Heb 12:22-24). Zion is on a high mountain (Ps 48:2) at the center of God’s kingdom on earth (99:2; 132:13), and God’s throne is there (9:11). Therefore, godly prayers and praise focus on Zion (53:6; 65:1; 147:12; 149:2), and redemption is sought there (14:7; 20:2; 50:2; 53:6). David’s descendants are the legitimate heirs who rule over Zion to establish God’s universal kingdom (2:6; 110:2).<\/p>\nZion is symbolic of God’s protection and blessings (Pss 46:4-11; 48:1-14; 51:18; 128:5; 134:3). Anyone who trusts in the Lord is as secure as Mount Zion (125:1), but those who reject the Lord also reject the security of Zion and have no future (129:5-8).<\/p>\nThe New Testament speaks of Mount Zion as a heavenly Jerusalem, the spiritual home of those from all nations who have been reborn through faith in Jesus Christ (Heb 12:22-24; see also Gal 4:24-26; Rev 3:12; 21:2-4). Abraham looked forward in faith to “a city with eternal foundations” (Heb 11:10), a city in which all men and women of faith are citizens (Heb 12:22-24). Because the Lord knows no geographical limitations (1 Kgs 8:27), the true Zion he inhabits is the hearts of all who worship him.<\/p>\nPassages for Further Study<\/strong><\/p>\n2 Sam 5:7; 1 Kgs 8:1; Pss 14:7; 48:1-14; 50:2; 51:18; 68:16; 78:68; 87:2, 5; 125:1; 128:5; 132:13; 133:3; 135:21; 147:12; Isa 1:27; 2:3; 3:16-17, 26; 4:3-5; 8:18; 10:12, 24, 32; 16:1; 24:23; 29:8; 30:19; 31:4, 9; 33:20; 37:22, 32; 40:9; 41:27; 52:1-2; 60:14; 62:1; 64:10; Jer 26:18; 51:35; Lam 2:13; Joel 2:32; 3:16-17; Amos 1:2; Obad 1:21; Mic 3:12; 4:2; Zeph 3:14, 16; Zech 1:14, 17; 2:7; 8:2-3; 9:9; Heb 12:22; Rev 14:1<\/p>","summary_ro":"Zion Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates Zion as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 BC (see 102:13; 126:1; 137:1) and again in AD 70. Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, t...","summary_en":"Zion Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates Zion as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 BC (see 102:13; 126:1; 137:1) and again in AD 70. Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, t...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}]},"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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