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{"verseMap":{"1":[{"id":8762,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"David","title_en":"David","content_ro":"<h3>DAVID<\/h3>\n<p>Israel’s most important king. David’s kingdom represented the epitome of Israel’s power and influence during the nation’s OT history.<\/p>\n<p>The two books in the OT devoted to David’s reign are 2 Samuel and 1 Chronicles. His earlier years are recorded in 1 Samuel, beginning at chapter 16. Almost half of the biblical psalms are ascribed to David. His importance extends into the NT, where he is identified as an ancestor of Jesus Christ and forerunner of the messianic king.<\/p>\n<p>Preview<\/p>\n<p>• Early Years<\/p>\n<p>• Preparation for Kingship<\/p>\n<p>• David as King<\/p>\n<p>David’s Lasting Influence<\/p>\n<p class=\"h2\" id=\"EarlyYears\">Early Years<\/p>\n<h5>Family<\/h5>\n<p>David was the youngest son in Jesse’s family, part of Judah’s tribe. The family lived in Bethlehem, about six miles (10 kilometers) south of Jerusalem. His great-grandmother was Ruth, from the land of Moab (Ru 4:18-22). Genealogies in both the OT and the NT trace David’s lineage back to Judah, son of the patriarch Jacob (1 Chr 2:3-15; Mt 1:3-6; Lk 3:31-33).<\/p>\n<h5>Training and Talents<\/h5>\n<p>Little is known about David’s early life. As a boy, he took care of his father’s sheep, risking his life to kill attacking bears and lions. Later, David publicly acknowledged God’s help and strength in protecting the flocks under his care (1 Sm 17:34-37).<\/p>\n<p>David was an accomplished musician. He had developed his ability as a harpist so well that, when a musician was needed at the royal court of King Saul, someone immediately recommended David.<\/p>\n<p>In Jesse’s family, David was regarded as unimportant. When the nationally known prophet Samuel visited Jesse’s home, all the older sons were on hand to meet him; David was tending the sheep. Samuel had been instructed by God to anoint a king from Jesse’s family, not knowing beforehand which son to anoint. Sensing divine restraint as seven brothers passed before him, he made further inquiry. When he learned that Jesse had one other son, David was immediately summoned. David was anointed by Samuel and endowed with the Spirit of the Lord (1 Sm 16:1-13). Whatever Jesse and his family understood by that anointing, it seems to have made no immediate change in David’s pattern of living. He continued to tend the sheep.<\/p>\n<p class=\"h2\" id=\"PreparationforKingship\">Preparation for Kingship<\/p>\n<p>During his youth, David was willing to serve others, even though he had been anointed king. It was his willingness to take supplies to three of his older brothers in the army that gave him his opportunity for national fame.<\/p>\n<p>As a young man, David was also sensitive toward God. While greeting his brothers on the battlefield, he was disturbed by the Philistine Goliath’s defiance of God’s armies. Although rebuked by his brothers, David accepted the challenge to take on Goliath. He had a reasonable confidence that God, who had helped him encounter a lion and a bear, would aid him against a champion warrior. So, with faith in God and using his ability to sling stones, David killed Goliath (1 Sm 17:12-58).<\/p>\n<h5>National Fame<\/h5>\n<p>Killing Goliath made David a hero to the nation of Israel. It also brought him into close relationship with the royal family of Saul. But success and national acclaim brought on the jealousy of Saul and ultimately resulted in David’s expulsion from the land of Israel.<\/p>\n<h5>In the Royal Court<\/h5>\n<p>Saul promised his oldest daughter, Merab, to David in marriage, but then Saul went back on the promise and offered David another daughter, Michal. The dowry of trophies from dead Philistines demanded by Saul was designed to bring about David’s death at Philistine hands. But again David was victorious. Women sang praises of his exploits, intensifying Saul’s jealousy and further endangering David’s life (1 Sm 18:6-30).<\/p>\n<p>In the meantime, David and Saul’s son Jonathan developed a deep friendship. When they made a covenant, Jonathan gave David his choicest military equipment (sword, bow, and belt). Although Saul tried to turn Jonathan against David, the friendship deepened. Because Saul was trying to kill him, David had to flee from the court and live as a fugitive.<\/p>\n<p>After Jonathan had warned David of Saul’s continuing designs on his life, David went to Ramah to see the prophet Samuel. Together they went to Naioth, near Ramah. After sending several groups of men after David, Saul finally went with them himself. All his attempts to seize David were thwarted by the Spirit of God, who caused Saul and his men to prophesy all night in religious fervor (1 Sm 19).<\/p>\n<p>Conferring again with Jonathan, David realized that Saul’s jealousy had developed into hatred. Jonathan, aware that David would be the future king of Israel, requested assurance that his descendants would receive protection under David’s rule (1 Sm 20).<\/p>\n<h5>Life as a Fugitive<\/h5>\n<p>Fleeing from Saul, David stopped at Nob. By deceiving Ahimelech, who was officiating as priest there, David obtained food supplies and Goliath’s sword (kept as a trophy). An Edomite named Doeg, chief of Saul’s herdsmen, saw what happened at Nob. David continued his flight, taking refuge temporarily in Gath with King Achish (1 Sm 21), then finding shelter in the cave of Adullam, located 10 miles (16.1 kilometers) southwest of Bethlehem. There his relatives and about 400 fighting men joined him. He went to Mizpeh in Moab, appealing to the Moabite king for protection, especially for his parents. When the prophet Gad warned him not to stay there, David moved back to Judah to the Hereth woods (1 Sm 22:1-5).<\/p>\n<p>David’s freedom of movement enraged Saul, who charged his own people with conspiracy. When Doeg reported what he had witnessed at Nob, Saul executed Ahimelech and 84 other priests, then massacred all of Nob’s inhabitants. One priest named Abiathar escaped to report Saul’s atrocities to David, who assured him of protection (1 Sm 22:6-23).<\/p>\n<p>The Philistines were always ready to take advantage of any weakness in Israel. David’s reprisal after a Philistine raid on Keilah, 12 miles (19.3 kilometers) southwest of Bethlehem, gave Saul an opportunity to attack David, who escaped to the wilderness of Ziph, a desert area near Hebron. David and Jonathan met for the last time in that wilderness. Pursued by Saul’s army, David fled still farther south. He was almost encircled in uninhabited country near Maon when Saul had to march his army off to respond to a Philistine attack (1 Sm 23).<\/p>\n<p>At his next place of refuge, En-gedi, on the western shore of the Dead Sea, David was attacked by Saul with 3,000 soldiers. David had an opportunity to kill Saul but refused to harm the “Lord’s anointed” king of Israel. Learning of David’s loyalty, Saul confessed his sin in seeking David’s life (1 Sm 24).<\/p>\n<p>During the years they roamed the wilderness in the Maon\/Ziph\/En-gedi area, David’s band provided protection for Nabal, a rich man living in Maon with large flocks of sheep at Carmel. In exchange for that protection, David proposed that Nabal share some of his wealth. Nabal’s scorn angered David, but Nabal’s wife, Abigail, appealed to David not to take revenge. When Abigail told Nabal of his narrow escape, he was evidently so shocked that he had a heart seizure. He died ten days later, and Abigail later became David’s wife (1 Sm 25).<\/p>\n<p>Once more Saul came with an army of 3,000 men into the Ziph Desert to find David, and David again passed up an opportunity to harm the king. Finally realizing the folly of seeking David’s life, Saul abandoned pursuit (1 Sm 26).<\/p>\n<h5>Refuge in Philistia<\/h5>\n<p>David continued to feel unsafe in Saul’s kingdom. Returning to Gath in Philistine country, he was welcomed by King Achish. His followers were allotted the city of Ziklag, where they lived for about 16 months, attracting new recruits from Judah and the rest of Israel (1 Sm 27; 1 Chr 12:19-22).<\/p>\n<p>The Philistine army, marching up to the Megiddo Valley to fight Saul’s army, was uneasy with David’s guerrillas in their rear column, so the commanders put pressure on Achish to dismiss David. When he returned to Ziklag, David found that the city had just been raided by the Amalekites. He pursued the enemy, rescued his people and goods, and divided the spoils with those who had remained behind to guard the supplies (1 Sm 29–30). Meanwhile, the Philistines routed the Israelites at Mt Gilboa, killing Jonathan and two of Saul’s other sons in a fierce battle. Saul, badly wounded, killed himself with his own sword (ch 31).<\/p>\n\n<p class=\"h2\" id=\"DavidasKing\">David as King<\/p>\n<p>David ruled over Israel for about 40 years, although the accounts of his reign do not contain enough information for an exact chronology. He began his rule at Hebron and reigned over Judah’s territory for seven or eight years. With the death of Saul’s successor, Ishbosheth, David was recognized as king by all the tribes and made Jerusalem his capital. During the next decade, he unified Israel through military and economic expansion. Then came approximately 10 years of disruption in the royal family. The last years of David’s reign seem to have been devoted to plans for the Jerusalem temple, which was built in the reign of his son Solomon.<\/p>\n<h5>The Years in Hebron<\/h5>\n<p>David was subjected to an unusually rugged period of training for his kingship. Serving under Saul, he gained experience in military exploits against the Philistines. Then, during his fugitive wanderings in the desert area of southern Judah, he ingratiated himself with the landholders and sheep raisers by giving them protection. Being recognized as an outlaw of Israel even enabled him to negotiate diplomatic relations with Moab and Philistia.<\/p>\n<p>David was in Philistine country when news came to him that both Saul and Jonathan had been slain. In a beautiful elegy he paid tribute to his friend Jonathan as well as to King Saul (2 Sm 1).<\/p>\n<p>Sure of God’s guidance, David returned to his home, where the leaders of Judah anointed him king at Hebron. He sent a message of commendation to the men of Jabesh for providing a respectable burial for King Saul, probably also bidding for their support.<\/p>\n<p>Confusion probably swept through Israel when Saul was killed, because the Philistines occupied much of the land. Various leaders gathered whatever fighting men they could find, as old tribal loyalties reasserted themselves. David had most of Judah’s tribe firmly behind him.<\/p>\n<p>A kind of civil war broke out between the followers of David and those of Saul, with David gaining the allegiance of more and more people. Saul’s general, Abner, eventually negotiated peace with David, who requested the restoration of Michal as his wife, indicating that he held no animosity toward Saul’s dynasty. With the consent of Saul’s son Ishbosheth, whom Abner had enthroned as king, Abner went to Hebron and pledged Israel’s support for David. But Abner was killed by Joab, one of David’s captains, in a family vendetta, and soon afterward Ishbosheth was assassinated. David publicly mourned Abner’s death and had Ishbosheth’s two murderers executed. Thus, when Saul’s dynasty ended, David was seen by the people not so much as a challenger but as a logical successor. Hence, he was recognized as king by all Israel (2 Sm 2–4).<\/p>\n<h5>Consolidation in Jerusalem<\/h5>\n<p>When the Israelites turned to David as king, the Philistines became alarmed and attacked (2 Sm 5; 1 Chr 14:8-17). David was strong enough to defeat them and thus unify the people of Israel.<\/p>\n<p>In search of a more central location for his capital, David turned toward the city of Jerusalem, a Jebusite stronghold. Joab responded to his challenge to conquer the city and was rewarded by being made general of David’s army. Jerusalem became known as the “city of David” (1 Chr 11:4-9).<\/p>\n<p>In the same way that he had organized his earliest followers into an effective guerrilla band (1 Chr 11:1–12:22) at Hebron, David began organizing the whole nation (12:23-40). Once established in Jerusalem, he quickly gained recognition from the Phoenicians, contracting for their artisans to build him a magnificent palace in the new capital (14:1-2). He also made sure that Jerusalem would become Israel’s religious center (2 Sm 6; 1 Chr 13–16). His abortive attempt to move the ark of the covenant by oxcart (cf. Nm 4) reminded the powerful king that he still had to do things God’s way to be successful.<\/p>\n<p>With Jerusalem well established as the nation’s capital, David intended to build God a temple. He shared his plan with the prophet Nathan, whose immediate response was positive. That night, however, God sent a message via Nathan that David should not build the temple. David’s throne would be established eternally, the prophet said, and unlike Saul, King David would have a son to succeed him and perpetuate the kingdom; that son would build the temple (2 Sm 7; 1 Chr 17).<\/p>\n<h5>Prosperity and Supremacy<\/h5>\n<p>Little is recorded about the expansion of David’s rule from the tribal area of Judah to a vast empire stretching from the Nile River of Egypt to regions of the Tigris-Euphrates valley. Nothing in secular history negates the biblical perspective that David had the most powerful kingdom in the heart of that “Fertile Crescent” about 1000 <span>BC<\/span>.<\/p>\n<p>It is likely that skirmishes with the Philistines to the west were frequent until they finally became subservient to David and paid him tribute. In Saul’s day the Philistines had enjoyed a monopoly on the use of iron (1 Sm 13:19-21). The fact that David freely used iron near the end of his reign (1 Chr 22:3) hints at profound economic changes in Israel.<\/p>\n<p>David’s kingdom expanded southward as he built military garrisons in Edomite territory. Beyond Edom, he controlled the Moabites and Amalekites, who paid him tribute in silver and gold. To the northeast, Israelite domination was extended over the Ammonites and the Arameans, whose capital was Damascus. David’s treatment of both friends and enemies seemed to contribute to the strength of his kingdom (2 Sm 8–10). Although he was a brilliant military strategist who used all the means and resources available to bring Israel success, David was humble enough to glorify God (2 Sm 22; see Ps 18).<\/p>\n<h5>Sin in the Royal Family<\/h5>\n<p>A lengthy section of the book of 2 Samuel (chs 11–20) gives a remarkably frank account of sin, crime, and rebellion in David’s family. The king’s own imperfections are clearly portrayed; the king of Israel himself could not escape God’s judgement when he did wrong.<\/p>\n<p>Although polygamy was then a Near Eastern status symbol, it was forbidden for a king of Israel (Dt 17:17). David practiced polygamy, however; some of his marriages undoubtedly had political implications (such as his marriages to Saul’s daughter Michal and to princess Maacah of Geshur). Flagrant sins of incest, murder, and rebellion in his family brought David much suffering and almost cost him the throne.<\/p>\n<p>David’s sin of adultery with Bathsheba, committed at the height of his military success and territorial expansion, led him further into evil: he planned a strategy to have Bathsheba’s husband, Uriah, killed on the front line of battle. David seems to have excluded God from consideration in that segment of his personal life. Yet when the prophet Nathan confronted the king with his sins, David acknowledged his guilt. He confessed his sin and pleaded with God for forgiveness (as in Pss 32 and 51). God forgave him, but for nearly ten years David endured the consequences of his lack of self-restraint and his failure to exercise discipline in his family. Although unsurpassed in military and diplomatic strategy, David lacked strength of character in his domestic affairs. Evil fermented in his own house; the father’s self-indulgence was soon reflected in Amnon’s crime of incest, followed by Absalom’s murder of his brother.<\/p>\n<p>Having incurred his father’s disfavor, Absalom took refuge in Geshur with his mother’s people for three years. Joab, David’s general, was eventually able to reconcile David with his alienated son. Absalom, however, having taken advantage of his position in the royal family to gain a following, went to Hebron, staged a surprise rebellion, and proclaimed himself king throughout Israel. His strong following posed such a threat that David fled from Jerusalem. David, still a master strategist, gained time through a ruse to organize his forces and put down his son’s rebellion. Absalom was killed while trying to flee; his death plunged David into grief.<\/p>\n<p>On his return to Jerusalem, David had to work at undoing the damage caused by Absalom’s revolt. His own tribe of Judah, for example, had supported Absalom. Another rebellion, fomented by Sheba of Benjamin’s tribe, had to be suppressed by Joab before the nation could settle down.<\/p>\n<h5>David’s Last Years<\/h5>\n<p>Although David was not permitted to build the temple in Jerusalem, he made extensive preparations for that project during the last years of his reign. He stockpiled materials and organized the kingdom for efficient use of domestic and foreign labor. He also outlined details for religious worship in the new structure (1 Chr 21–29).<\/p>\n<p>The military and civic organization developed by David was probably patterned after Egyptian practice. The army, rigidly controlled by officers of proven loyalty to the king, included mercenaries. The king also appointed trusted supervisors over farms, livestock, and orchards in various parts of his empire (1 Chr 27:25-31).<\/p>\n<p>David took, or at least began, a census of Israel (2 Sm 24; 1 Chr 21). The incompleteness of the accounts leaves unanswered such questions as the reason for God’s punishment. The king overruled Joab’s objection and insisted that the census be taken. Since David later seemed keenly aware that he had sinned in taking the census, it may be that he was motivated by pride to ascertain his exact military strength (approx. 1.5 million men). God may also have been judging the people for their support of the rebellions of Absalom and Sheba.<\/p>\n<p>Through the prophet Gad, David was given a choice of punishments for his sin. He chose a three-day pestilence. As David and the elders repented, they saw an angel on the threshing floor of the Jebusite Ornan (Araunah). David offered sacrifice there and prayed for his people. Later he purchased the threshing floor, located just outside the city of Jerusalem, concluding that it should be the site for the temple to be built by his son Solomon (1 Chr 21:28–22:1).<\/p>\n<p class=\"h2\" id=\"DavidsLastingInfluence\">David’s Lasting Influence<\/p>\n<h5>The Writer of Psalms<\/h5>\n<p>The OT book of Psalms became one of the most popular books in ancient Israel, and has remained so among countless millions of people throughout the centuries. These words of praise prepared by David were intended for use in the temple worship (2 Chr 29:30). The 73 psalms ascribed to David generally grew out of his own relationship to God and to other persons.<\/p>\n\n<p>David probably compiled Book I of the book of Psalms (1–41) and Book IV (90–106), since most of those psalms were written by David himself. Other psalms of his (Pss 51–71) are in Book II (42–72), which was probably compiled by Solomon. As those psalms were used for worship in later generations, various people added others until the time of Ezra.<\/p>\n<p>David’s psalms provided much of the poetry that was set to music for Israel’s worship. His organization of the priests and Levites and his provision of instruments for worship (2 Chr 7:6; 8:14) set the pattern for generations to come in the religious life of Israel.<\/p>\n<h5>David in the Writings of the Prophets<\/h5>\n<p>David, recognized as the greatest Israelite king, is often mentioned as a standard of comparison in the writings of the OT prophets. Isaiah (as in Is 7:2, 13; 22:22) and Jeremiah often referred to their contemporary kings as belonging to the “house” or “throne” of David. Contrasting David with some of his descendants who did not honor God, both Isaiah and Jeremiah predicted a messianic ruler who would establish justice and righteousness on the throne of David forever (Is 9:7; Jer 33:15). When Isaiah described the coming ruler, he identified him as being from the lineage of Jesse, David’s father (Is 11:1-10). Predicting a period of universal peace, Isaiah saw the capital in “Zion,” identified with the city of David (2:1-4).<\/p>\n<p>Ezekiel promised the restoration of David as king in an eschatological and messianic sense (Ez 37:24-25), and of “my servant David” as Israel’s shepherd (34:23). Hosea likewise identified the future ruler as King David (Hos 3:5). Amos assured the people that God would restore the “tabernacle” of David (Am 9:11) so that they could again dwell in safety. Zechariah referred five times to the “house of David” (in Zec 12–13, <span>rsv<\/span>), encouraging the hope of a restoration of David’s glorious dynasty. The concept of the eternal throne promised to David during his reign was delineated in the message of the prophets even while they were announcing judgments to come on the rulers and people of their time.<\/p>\n<h5>David in the New Testament<\/h5>\n<p>David is frequently mentioned by the Gospel writers, who established Jesus’ identity as the “son of David.” The covenant God made with David was that an eternal king would come from David’s family (Mt 1:1; 9:27; 12:23; Mk 10:48; 12:35; Lk 18:38-39; 20:41). According to Mark 11:10 and John 7:42, the Jews of Jesus’ day expected the Messiah (Christ) to be a descendant of David. While stating that Jesus came from the lineage of David, the Gospels also clearly teach that Jesus was the Son of God (Mt 22:41-45; Mk 12:35-37; Lk 20:41-44).<\/p>\n<p>In the book of Acts, David is recognized as the recipient of God’s promises that were fulfilled in Jesus Christ. David is also seen as a prophet whom the Holy Spirit inspired to write the psalms (Acts 1:16; 2:22-36; 4:25; 13:26-39).<\/p>\n<p>In the book of Revelation, Jesus is designated as having the “key of David” (Rv 3:7), and as being “the Lion of the tribe of Judah, the Root of David” (5:5). Jesus is quoted as asserting that “I am the root and the offspring of David, the bright morning star” (22:16).<\/p>\n<p><em>See also<\/em> Christology; Chronology of the Bible (Old Testament); Israel, History of; King; Kingdom of God, Kingdom of Heaven; Messiah.<\/p>","content_en":"<h3>DAVID<\/h3>\n<p>Israel’s most important king. David’s kingdom represented the epitome of Israel’s power and influence during the nation’s OT history.<\/p>\n<p>The two books in the OT devoted to David’s reign are 2 Samuel and 1 Chronicles. His earlier years are recorded in 1 Samuel, beginning at chapter 16. Almost half of the biblical psalms are ascribed to David. His importance extends into the NT, where he is identified as an ancestor of Jesus Christ and forerunner of the messianic king.<\/p>\n<p>Preview<\/p>\n<p>• Early Years<\/p>\n<p>• Preparation for Kingship<\/p>\n<p>• David as King<\/p>\n<p>David’s Lasting Influence<\/p>\n<p class=\"h2\" id=\"EarlyYears\">Early Years<\/p>\n<h5>Family<\/h5>\n<p>David was the youngest son in Jesse’s family, part of Judah’s tribe. The family lived in Bethlehem, about six miles (10 kilometers) south of Jerusalem. His great-grandmother was Ruth, from the land of Moab (Ru 4:18-22). Genealogies in both the OT and the NT trace David’s lineage back to Judah, son of the patriarch Jacob (1 Chr 2:3-15; Mt 1:3-6; Lk 3:31-33).<\/p>\n<h5>Training and Talents<\/h5>\n<p>Little is known about David’s early life. As a boy, he took care of his father’s sheep, risking his life to kill attacking bears and lions. Later, David publicly acknowledged God’s help and strength in protecting the flocks under his care (1 Sm 17:34-37).<\/p>\n<p>David was an accomplished musician. He had developed his ability as a harpist so well that, when a musician was needed at the royal court of King Saul, someone immediately recommended David.<\/p>\n<p>In Jesse’s family, David was regarded as unimportant. When the nationally known prophet Samuel visited Jesse’s home, all the older sons were on hand to meet him; David was tending the sheep. Samuel had been instructed by God to anoint a king from Jesse’s family, not knowing beforehand which son to anoint. Sensing divine restraint as seven brothers passed before him, he made further inquiry. When he learned that Jesse had one other son, David was immediately summoned. David was anointed by Samuel and endowed with the Spirit of the Lord (1 Sm 16:1-13). Whatever Jesse and his family understood by that anointing, it seems to have made no immediate change in David’s pattern of living. He continued to tend the sheep.<\/p>\n<p class=\"h2\" id=\"PreparationforKingship\">Preparation for Kingship<\/p>\n<p>During his youth, David was willing to serve others, even though he had been anointed king. It was his willingness to take supplies to three of his older brothers in the army that gave him his opportunity for national fame.<\/p>\n<p>As a young man, David was also sensitive toward God. While greeting his brothers on the battlefield, he was disturbed by the Philistine Goliath’s defiance of God’s armies. Although rebuked by his brothers, David accepted the challenge to take on Goliath. He had a reasonable confidence that God, who had helped him encounter a lion and a bear, would aid him against a champion warrior. So, with faith in God and using his ability to sling stones, David killed Goliath (1 Sm 17:12-58).<\/p>\n<h5>National Fame<\/h5>\n<p>Killing Goliath made David a hero to the nation of Israel. It also brought him into close relationship with the royal family of Saul. But success and national acclaim brought on the jealousy of Saul and ultimately resulted in David’s expulsion from the land of Israel.<\/p>\n<h5>In the Royal Court<\/h5>\n<p>Saul promised his oldest daughter, Merab, to David in marriage, but then Saul went back on the promise and offered David another daughter, Michal. The dowry of trophies from dead Philistines demanded by Saul was designed to bring about David’s death at Philistine hands. But again David was victorious. Women sang praises of his exploits, intensifying Saul’s jealousy and further endangering David’s life (1 Sm 18:6-30).<\/p>\n<p>In the meantime, David and Saul’s son Jonathan developed a deep friendship. When they made a covenant, Jonathan gave David his choicest military equipment (sword, bow, and belt). Although Saul tried to turn Jonathan against David, the friendship deepened. Because Saul was trying to kill him, David had to flee from the court and live as a fugitive.<\/p>\n<p>After Jonathan had warned David of Saul’s continuing designs on his life, David went to Ramah to see the prophet Samuel. Together they went to Naioth, near Ramah. After sending several groups of men after David, Saul finally went with them himself. All his attempts to seize David were thwarted by the Spirit of God, who caused Saul and his men to prophesy all night in religious fervor (1 Sm 19).<\/p>\n<p>Conferring again with Jonathan, David realized that Saul’s jealousy had developed into hatred. Jonathan, aware that David would be the future king of Israel, requested assurance that his descendants would receive protection under David’s rule (1 Sm 20).<\/p>\n<h5>Life as a Fugitive<\/h5>\n<p>Fleeing from Saul, David stopped at Nob. By deceiving Ahimelech, who was officiating as priest there, David obtained food supplies and Goliath’s sword (kept as a trophy). An Edomite named Doeg, chief of Saul’s herdsmen, saw what happened at Nob. David continued his flight, taking refuge temporarily in Gath with King Achish (1 Sm 21), then finding shelter in the cave of Adullam, located 10 miles (16.1 kilometers) southwest of Bethlehem. There his relatives and about 400 fighting men joined him. He went to Mizpeh in Moab, appealing to the Moabite king for protection, especially for his parents. When the prophet Gad warned him not to stay there, David moved back to Judah to the Hereth woods (1 Sm 22:1-5).<\/p>\n<p>David’s freedom of movement enraged Saul, who charged his own people with conspiracy. When Doeg reported what he had witnessed at Nob, Saul executed Ahimelech and 84 other priests, then massacred all of Nob’s inhabitants. One priest named Abiathar escaped to report Saul’s atrocities to David, who assured him of protection (1 Sm 22:6-23).<\/p>\n<p>The Philistines were always ready to take advantage of any weakness in Israel. David’s reprisal after a Philistine raid on Keilah, 12 miles (19.3 kilometers) southwest of Bethlehem, gave Saul an opportunity to attack David, who escaped to the wilderness of Ziph, a desert area near Hebron. David and Jonathan met for the last time in that wilderness. Pursued by Saul’s army, David fled still farther south. He was almost encircled in uninhabited country near Maon when Saul had to march his army off to respond to a Philistine attack (1 Sm 23).<\/p>\n<p>At his next place of refuge, En-gedi, on the western shore of the Dead Sea, David was attacked by Saul with 3,000 soldiers. David had an opportunity to kill Saul but refused to harm the “Lord’s anointed” king of Israel. Learning of David’s loyalty, Saul confessed his sin in seeking David’s life (1 Sm 24).<\/p>\n<p>During the years they roamed the wilderness in the Maon\/Ziph\/En-gedi area, David’s band provided protection for Nabal, a rich man living in Maon with large flocks of sheep at Carmel. In exchange for that protection, David proposed that Nabal share some of his wealth. Nabal’s scorn angered David, but Nabal’s wife, Abigail, appealed to David not to take revenge. When Abigail told Nabal of his narrow escape, he was evidently so shocked that he had a heart seizure. He died ten days later, and Abigail later became David’s wife (1 Sm 25).<\/p>\n<p>Once more Saul came with an army of 3,000 men into the Ziph Desert to find David, and David again passed up an opportunity to harm the king. Finally realizing the folly of seeking David’s life, Saul abandoned pursuit (1 Sm 26).<\/p>\n<h5>Refuge in Philistia<\/h5>\n<p>David continued to feel unsafe in Saul’s kingdom. Returning to Gath in Philistine country, he was welcomed by King Achish. His followers were allotted the city of Ziklag, where they lived for about 16 months, attracting new recruits from Judah and the rest of Israel (1 Sm 27; 1 Chr 12:19-22).<\/p>\n<p>The Philistine army, marching up to the Megiddo Valley to fight Saul’s army, was uneasy with David’s guerrillas in their rear column, so the commanders put pressure on Achish to dismiss David. When he returned to Ziklag, David found that the city had just been raided by the Amalekites. He pursued the enemy, rescued his people and goods, and divided the spoils with those who had remained behind to guard the supplies (1 Sm 29–30). Meanwhile, the Philistines routed the Israelites at Mt Gilboa, killing Jonathan and two of Saul’s other sons in a fierce battle. Saul, badly wounded, killed himself with his own sword (ch 31).<\/p>\n\n<p class=\"h2\" id=\"DavidasKing\">David as King<\/p>\n<p>David ruled over Israel for about 40 years, although the accounts of his reign do not contain enough information for an exact chronology. He began his rule at Hebron and reigned over Judah’s territory for seven or eight years. With the death of Saul’s successor, Ishbosheth, David was recognized as king by all the tribes and made Jerusalem his capital. During the next decade, he unified Israel through military and economic expansion. Then came approximately 10 years of disruption in the royal family. The last years of David’s reign seem to have been devoted to plans for the Jerusalem temple, which was built in the reign of his son Solomon.<\/p>\n<h5>The Years in Hebron<\/h5>\n<p>David was subjected to an unusually rugged period of training for his kingship. Serving under Saul, he gained experience in military exploits against the Philistines. Then, during his fugitive wanderings in the desert area of southern Judah, he ingratiated himself with the landholders and sheep raisers by giving them protection. Being recognized as an outlaw of Israel even enabled him to negotiate diplomatic relations with Moab and Philistia.<\/p>\n<p>David was in Philistine country when news came to him that both Saul and Jonathan had been slain. In a beautiful elegy he paid tribute to his friend Jonathan as well as to King Saul (2 Sm 1).<\/p>\n<p>Sure of God’s guidance, David returned to his home, where the leaders of Judah anointed him king at Hebron. He sent a message of commendation to the men of Jabesh for providing a respectable burial for King Saul, probably also bidding for their support.<\/p>\n<p>Confusion probably swept through Israel when Saul was killed, because the Philistines occupied much of the land. Various leaders gathered whatever fighting men they could find, as old tribal loyalties reasserted themselves. David had most of Judah’s tribe firmly behind him.<\/p>\n<p>A kind of civil war broke out between the followers of David and those of Saul, with David gaining the allegiance of more and more people. Saul’s general, Abner, eventually negotiated peace with David, who requested the restoration of Michal as his wife, indicating that he held no animosity toward Saul’s dynasty. With the consent of Saul’s son Ishbosheth, whom Abner had enthroned as king, Abner went to Hebron and pledged Israel’s support for David. But Abner was killed by Joab, one of David’s captains, in a family vendetta, and soon afterward Ishbosheth was assassinated. David publicly mourned Abner’s death and had Ishbosheth’s two murderers executed. Thus, when Saul’s dynasty ended, David was seen by the people not so much as a challenger but as a logical successor. Hence, he was recognized as king by all Israel (2 Sm 2–4).<\/p>\n<h5>Consolidation in Jerusalem<\/h5>\n<p>When the Israelites turned to David as king, the Philistines became alarmed and attacked (2 Sm 5; 1 Chr 14:8-17). David was strong enough to defeat them and thus unify the people of Israel.<\/p>\n<p>In search of a more central location for his capital, David turned toward the city of Jerusalem, a Jebusite stronghold. Joab responded to his challenge to conquer the city and was rewarded by being made general of David’s army. Jerusalem became known as the “city of David” (1 Chr 11:4-9).<\/p>\n<p>In the same way that he had organized his earliest followers into an effective guerrilla band (1 Chr 11:1–12:22) at Hebron, David began organizing the whole nation (12:23-40). Once established in Jerusalem, he quickly gained recognition from the Phoenicians, contracting for their artisans to build him a magnificent palace in the new capital (14:1-2). He also made sure that Jerusalem would become Israel’s religious center (2 Sm 6; 1 Chr 13–16). His abortive attempt to move the ark of the covenant by oxcart (cf. Nm 4) reminded the powerful king that he still had to do things God’s way to be successful.<\/p>\n<p>With Jerusalem well established as the nation’s capital, David intended to build God a temple. He shared his plan with the prophet Nathan, whose immediate response was positive. That night, however, God sent a message via Nathan that David should not build the temple. David’s throne would be established eternally, the prophet said, and unlike Saul, King David would have a son to succeed him and perpetuate the kingdom; that son would build the temple (2 Sm 7; 1 Chr 17).<\/p>\n<h5>Prosperity and Supremacy<\/h5>\n<p>Little is recorded about the expansion of David’s rule from the tribal area of Judah to a vast empire stretching from the Nile River of Egypt to regions of the Tigris-Euphrates valley. Nothing in secular history negates the biblical perspective that David had the most powerful kingdom in the heart of that “Fertile Crescent” about 1000 <span>BC<\/span>.<\/p>\n<p>It is likely that skirmishes with the Philistines to the west were frequent until they finally became subservient to David and paid him tribute. In Saul’s day the Philistines had enjoyed a monopoly on the use of iron (1 Sm 13:19-21). The fact that David freely used iron near the end of his reign (1 Chr 22:3) hints at profound economic changes in Israel.<\/p>\n<p>David’s kingdom expanded southward as he built military garrisons in Edomite territory. Beyond Edom, he controlled the Moabites and Amalekites, who paid him tribute in silver and gold. To the northeast, Israelite domination was extended over the Ammonites and the Arameans, whose capital was Damascus. David’s treatment of both friends and enemies seemed to contribute to the strength of his kingdom (2 Sm 8–10). Although he was a brilliant military strategist who used all the means and resources available to bring Israel success, David was humble enough to glorify God (2 Sm 22; see Ps 18).<\/p>\n<h5>Sin in the Royal Family<\/h5>\n<p>A lengthy section of the book of 2 Samuel (chs 11–20) gives a remarkably frank account of sin, crime, and rebellion in David’s family. The king’s own imperfections are clearly portrayed; the king of Israel himself could not escape God’s judgement when he did wrong.<\/p>\n<p>Although polygamy was then a Near Eastern status symbol, it was forbidden for a king of Israel (Dt 17:17). David practiced polygamy, however; some of his marriages undoubtedly had political implications (such as his marriages to Saul’s daughter Michal and to princess Maacah of Geshur). Flagrant sins of incest, murder, and rebellion in his family brought David much suffering and almost cost him the throne.<\/p>\n<p>David’s sin of adultery with Bathsheba, committed at the height of his military success and territorial expansion, led him further into evil: he planned a strategy to have Bathsheba’s husband, Uriah, killed on the front line of battle. David seems to have excluded God from consideration in that segment of his personal life. Yet when the prophet Nathan confronted the king with his sins, David acknowledged his guilt. He confessed his sin and pleaded with God for forgiveness (as in Pss 32 and 51). God forgave him, but for nearly ten years David endured the consequences of his lack of self-restraint and his failure to exercise discipline in his family. Although unsurpassed in military and diplomatic strategy, David lacked strength of character in his domestic affairs. Evil fermented in his own house; the father’s self-indulgence was soon reflected in Amnon’s crime of incest, followed by Absalom’s murder of his brother.<\/p>\n<p>Having incurred his father’s disfavor, Absalom took refuge in Geshur with his mother’s people for three years. Joab, David’s general, was eventually able to reconcile David with his alienated son. Absalom, however, having taken advantage of his position in the royal family to gain a following, went to Hebron, staged a surprise rebellion, and proclaimed himself king throughout Israel. His strong following posed such a threat that David fled from Jerusalem. David, still a master strategist, gained time through a ruse to organize his forces and put down his son’s rebellion. Absalom was killed while trying to flee; his death plunged David into grief.<\/p>\n<p>On his return to Jerusalem, David had to work at undoing the damage caused by Absalom’s revolt. His own tribe of Judah, for example, had supported Absalom. Another rebellion, fomented by Sheba of Benjamin’s tribe, had to be suppressed by Joab before the nation could settle down.<\/p>\n<h5>David’s Last Years<\/h5>\n<p>Although David was not permitted to build the temple in Jerusalem, he made extensive preparations for that project during the last years of his reign. He stockpiled materials and organized the kingdom for efficient use of domestic and foreign labor. He also outlined details for religious worship in the new structure (1 Chr 21–29).<\/p>\n<p>The military and civic organization developed by David was probably patterned after Egyptian practice. The army, rigidly controlled by officers of proven loyalty to the king, included mercenaries. The king also appointed trusted supervisors over farms, livestock, and orchards in various parts of his empire (1 Chr 27:25-31).<\/p>\n<p>David took, or at least began, a census of Israel (2 Sm 24; 1 Chr 21). The incompleteness of the accounts leaves unanswered such questions as the reason for God’s punishment. The king overruled Joab’s objection and insisted that the census be taken. Since David later seemed keenly aware that he had sinned in taking the census, it may be that he was motivated by pride to ascertain his exact military strength (approx. 1.5 million men). God may also have been judging the people for their support of the rebellions of Absalom and Sheba.<\/p>\n<p>Through the prophet Gad, David was given a choice of punishments for his sin. He chose a three-day pestilence. As David and the elders repented, they saw an angel on the threshing floor of the Jebusite Ornan (Araunah). David offered sacrifice there and prayed for his people. Later he purchased the threshing floor, located just outside the city of Jerusalem, concluding that it should be the site for the temple to be built by his son Solomon (1 Chr 21:28–22:1).<\/p>\n<p class=\"h2\" id=\"DavidsLastingInfluence\">David’s Lasting Influence<\/p>\n<h5>The Writer of Psalms<\/h5>\n<p>The OT book of Psalms became one of the most popular books in ancient Israel, and has remained so among countless millions of people throughout the centuries. These words of praise prepared by David were intended for use in the temple worship (2 Chr 29:30). The 73 psalms ascribed to David generally grew out of his own relationship to God and to other persons.<\/p>\n\n<p>David probably compiled Book I of the book of Psalms (1–41) and Book IV (90–106), since most of those psalms were written by David himself. Other psalms of his (Pss 51–71) are in Book II (42–72), which was probably compiled by Solomon. As those psalms were used for worship in later generations, various people added others until the time of Ezra.<\/p>\n<p>David’s psalms provided much of the poetry that was set to music for Israel’s worship. His organization of the priests and Levites and his provision of instruments for worship (2 Chr 7:6; 8:14) set the pattern for generations to come in the religious life of Israel.<\/p>\n<h5>David in the Writings of the Prophets<\/h5>\n<p>David, recognized as the greatest Israelite king, is often mentioned as a standard of comparison in the writings of the OT prophets. Isaiah (as in Is 7:2, 13; 22:22) and Jeremiah often referred to their contemporary kings as belonging to the “house” or “throne” of David. Contrasting David with some of his descendants who did not honor God, both Isaiah and Jeremiah predicted a messianic ruler who would establish justice and righteousness on the throne of David forever (Is 9:7; Jer 33:15). When Isaiah described the coming ruler, he identified him as being from the lineage of Jesse, David’s father (Is 11:1-10). Predicting a period of universal peace, Isaiah saw the capital in “Zion,” identified with the city of David (2:1-4).<\/p>\n<p>Ezekiel promised the restoration of David as king in an eschatological and messianic sense (Ez 37:24-25), and of “my servant David” as Israel’s shepherd (34:23). Hosea likewise identified the future ruler as King David (Hos 3:5). Amos assured the people that God would restore the “tabernacle” of David (Am 9:11) so that they could again dwell in safety. Zechariah referred five times to the “house of David” (in Zec 12–13, <span>rsv<\/span>), encouraging the hope of a restoration of David’s glorious dynasty. The concept of the eternal throne promised to David during his reign was delineated in the message of the prophets even while they were announcing judgments to come on the rulers and people of their time.<\/p>\n<h5>David in the New Testament<\/h5>\n<p>David is frequently mentioned by the Gospel writers, who established Jesus’ identity as the “son of David.” The covenant God made with David was that an eternal king would come from David’s family (Mt 1:1; 9:27; 12:23; Mk 10:48; 12:35; Lk 18:38-39; 20:41). According to Mark 11:10 and John 7:42, the Jews of Jesus’ day expected the Messiah (Christ) to be a descendant of David. While stating that Jesus came from the lineage of David, the Gospels also clearly teach that Jesus was the Son of God (Mt 22:41-45; Mk 12:35-37; Lk 20:41-44).<\/p>\n<p>In the book of Acts, David is recognized as the recipient of God’s promises that were fulfilled in Jesus Christ. David is also seen as a prophet whom the Holy Spirit inspired to write the psalms (Acts 1:16; 2:22-36; 4:25; 13:26-39).<\/p>\n<p>In the book of Revelation, Jesus is designated as having the “key of David” (Rv 3:7), and as being “the Lion of the tribe of Judah, the Root of David” (5:5). Jesus is quoted as asserting that “I am the root and the offspring of David, the bright morning star” (22:16).<\/p>\n<p><em>See also<\/em> Christology; Chronology of the Bible (Old Testament); Israel, History of; King; Kingdom of God, Kingdom of Heaven; Messiah.<\/p>","summary_ro":"DAVID Israel’s most important king. David’s kingdom represented the epitome of Israel’s power and influence during the nation’s OT history. The two books in the OT devoted to David’s reign are 2 Samuel and 1 Chronicles. His earlier years are recorded in 1 Samuel, beginning at chapter 16. Almost half of the biblical psalms are ascribed to David. His importance extends into the NT, where he is identified as an ancestor of Jesus Christ and forerunner of the messianic king. Preview • Early Years ...","summary_en":"DAVID Israel’s most important king. David’s kingdom represented the epitome of Israel’s power and influence during the nation’s OT history. The two books in the OT devoted to David’s reign are 2 Samuel and 1 Chronicles. His earlier years are recorded in 1 Samuel, beginning at chapter 16. Almost half of the biblical psalms are ascribed to David. His importance extends into the NT, where he is identified as an ancestor of Jesus Christ and forerunner of the messianic king. Preview • Early Years ...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39090,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Zechariah","title_en":"Book of Zechariah","content_ro":"<h3>ZECHARIAH, Book of<\/h3>\n<p>Longest book of the Minor Prophets and the most difficult to understand. One reason for this difficulty is the numerous visions that call for an interpreter. At times an interpreting angel is present to tell what the vision means (Zec 1:9-10, 19-20; 4:1-6; 5:5-6), but at other times, when an interpretation is really needed, there is no angel to give one. The obscure meaning of many passages has spawned numerous theories concerning the date, authorship, unity, and interpretation of this book. One thing that makes the book of Zechariah significant for the Christian is its use in the NT. The last part of Zechariah (chs 9–11) is the most quoted section of the Prophets in the Gospel Passion narratives, and, other than Ezekiel, Zechariah influenced the book of Revelation more than any other OT book.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Message<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The name Zechariah probably means “the Lord remembers” or “the Lord is renowned.” Zechariah is a common name in the OT and NT. At least 30 different people in the OT are named Zechariah. There is a problem in identifying the prophet’s father. In Zechariah 1:1 and 1:7, the prophet is called “the son of Berechiah, the son of Iddo,” but in Ezra 5:1 and 6:14 he is called simply “the son of Iddo.” There was another Zechariah in Isaiah’s time whose father was named Jeberechiah (Is 8:2). Another prophet by the name of Zechariah, the son of Jehoiada the priest, lived much earlier during the reign of Joash, king of Judah (835–796 <span>BC<\/span>). This prophet was stoned to death because he proclaimed that the Lord had forsaken his people because of their sins (2 Chr 24:20-22). Jesus seemed to refer to this or a similar unrecorded incident, but he calls the prophet the son of Berechiah, the last of the martyrs among the prophets (Mt 23:35). However, Luke’s account of what Jesus said about Zechariah (Lk 11:51) does not include the words “the son of Berechiah.” Since Jesus was quoting 2 Chronicles, which was the last book in the Hebrew Bible, he was simply indicating the sweep of time from the first murder (Abel) to the last (Zechariah, the son of Jehoiada). There is no evidence that the prophet of the book of Zechariah was martyred; therefore, the best solution to the problem is to consider Berechiah the father, and Iddo the grandfather, of this prophet.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>The first part of the book of Zechariah (chs 1–8) is easy to date. The first date is in the first verse, “the eighth month of the second year of Darius.” This was Darius, king of Persia (521–486 <span>BC<\/span>). The eighth month of Darius’s second year would be October 520 <span>BC<\/span>. This date seems to be the first time the “word of the Lord” came to Zechariah. The second date in Zechariah is in 1:7: “On the twenty-fourth day of the eleventh month which is the month of Shebat, in the second year of Darius . . .” (<span>rsv<\/span>). This date would be February 15, 519 <span>BC<\/span>. The word of the Lord that came to Zechariah on this date seems to include the account of eight night visions, along with some oracles, from an angel who talked with him. The third date in Zechariah is in 7:1: “In the fourth year of King Darius . . . on the fourth day of the ninth month, which is Chislev . . .” (<span>rsv<\/span>). This date would be the equivalent of December 7, 518 <span>BC<\/span>.<\/p>\n<p>There are no dates in Zechariah 9–14. Zechariah’s name is never mentioned, and neither is Darius or any king. A period of relative peace and stability gives place to war. The temple is standing (11:13; 14:20), and evidently Greek soldiers are present (9:13). Any attempt to assign specific dates to Zechariah 9–14 would be speculation.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>The temple in Jerusalem was destroyed by Nebuchadnezzar, king of Babylon, in 586 <span>BC<\/span>. Nebuchadnezzar made several raids against Jerusalem before and after it fell, taking many captives to Babylon (cf. 2 Kgs 24:1-17; Dn 1:1). On two occasions, Jeremiah had predicted that captivity would last 70 years (Jer 25:11; 29:10; cf. Dn 9:2). In the time of Zechariah, the period of 70 years since the fall of Jerusalem was coming to an end (Zec 1:12; 7:5). It had been 66 years since Jerusalem fell, when the first “word of the Lord” came to Zechariah in the second year of Darius (520 <span>BC<\/span>). The Babylonian Empire had fallen to the Persians in 538 <span>BC<\/span>, and Cyrus the first king of Persia signed a decree permitting all captives to return to their homes (2 Chr 36:23; Ezr 1:1-4). Evidently, the first contingent of Jewish captives returned to Jerusalem with Zerubbabel and Joshua the priest about 536 <span>BC<\/span>. One of the first objectives of the returnees was to rebuild the temple (Ezr 1:3), but internal strife and external opposition from the Samaritans prohibited the immediate rebuilding of the temple. After Darius I became king of Persia in 521 <span>BC<\/span>, a wave of expectation and enthusiasm swept over the Jewish communities in Jerusalem and Babylon. Two prophets, possibly from the Babylonian exiles, Haggai and Zechariah, began preaching so powerfully that work on the second temple began in 520 <span>BC<\/span> and was finished in 516 <span>BC<\/span> (Ezr 5:1, 14-15; Hg 1–2; Zec 1–8).<\/p>\n<p>The book of Zechariah opens in the second year of Darius (520 <span>BC<\/span>). Some of the captives had been back in Jerusalem for 16 years, but nothing was being done about rebuilding the temple. Zechariah’s first message called for the people to repent and not repeat the mistake of their fathers, whose sins and refusal to repent led to the exile and destruction of the temple (Zec 1:1-6). Then a series of eight night visions follows (1:7–6:8), assuring the people that the temple would be rebuilt by Zerubbabel (1:16; 4:9; 6:15). Two verses in Zechariah speak volumes concerning the hardships and difficulties in Jerusalem before the temple was rebuilt: “This is what the <span>Lord<\/span> Almighty says: Take heart and finish the task! You have heard what the prophets have been saying about building the Temple of the <span>Lord<\/span> Almighty ever since the foundation was laid. Before the work on the Temple began, there were no jobs and no wages for either people or animals. No traveler was safe from the enemy, for there were enemies on all sides. I had turned everyone against each other” (8:9-10, <span>nlt<\/span>).<\/p>\n<p>The first eight chapters of Zechariah are set against the social, political, and religious situations in Jerusalem from 520 to 518 <span>BC<\/span>. But beginning with chapter 9, historical moorings are lost. Chapter 9 opens with an oracle against Syria, including Damascus, Tyre, and Sidon, and against Philistia. Each of these places will be conquered and cleansed and will become like a clan in Judah. There is the promise of a new king coming triumphantly to Jerusalem, yet humbly riding on a donkey. His reign will be peaceful and universal. The next oracle speaks of setting the captives free, but this may not refer to the Babylonian captives, because of a reference to the Greeks. Zechariah 9–12 is almost wholly concerned with the future. Some scholars call this part apocalyptic literature. The nations attack Jerusalem and are defeated (chs 12, 14). The temple is standing (11:13), but it does not seem to have a place of great prominence in the new Jerusalem and in the kingdom of God (14:6-9).<\/p>\n<p class=\"h2\" id=\"PurposeandMessage\">Purpose and Message<\/p>\n<p>The purpose of the book is to reassure and encourage. The restored Jewish community of 520 <span>BC<\/span> needed the assurance that the temple would be rebuilt, and later groups of God’s people needed to know that ultimately the kingdom of God would come in its fullness. There are three messages in the book of Zechariah: the need for repentance (1:1–5:11); the eight night visions (1:7–6:8) signifying that the temple would be rebuilt and God’s glory would return to Jerusalem; and the coming kingdom of God (chs 9–14).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>The book of Zechariah may be divided into two main parts: chapters 1–8 and 9–14. The first part is dated between 520 <span>BC<\/span> and 518 <span>BC<\/span>. It consists of oracles and visions of Zechariah the son of Berechiah. Mainly prose, its primary concern is to assure the restored Jewish community that the temple will be rebuilt. The second part (chs 9–14) is undated. There are no references to Zechariah. The temple is standing, and much of the language is eschatological and apocalyptic. The second part itself has two parts: chapters 9–11 and 12–14. Chapters 9 and 12 begin essentially the same way: “The oracle of the word of the Lord.”<\/p>\n<p>The first part of Zechariah (chs 1–8) has four main sections: superscription and first oracle (1:1-6); eight night visions and related oracles (1:7–6:8); the symbolic crowning of Joshua (6:9-15); and the question about fasting and morality (7:1–8:23).<\/p>\n<h5>The Superscription (1:1)<\/h5>\n<p>This section is dated specifically “in the eighth month” of the Babylonian calendar, which was from mid-October to mid-November. The second year of Darius, king of Persia, was 520 <span>BC<\/span>. The date is important in relating the work of Zechariah to that of Haggai (cf. Hg 1:1, 15; 2:1, 10, 18-20) and to the reconstruction of the temple under Zerubbabel. The first oracle concerns the need for repentance. The first message of Zechariah came between Haggai’s second and third message. He, like Haggai, probably attributed the failure of the crops and other hardships to a failure to rebuild the temple (cf. Hg 1:6-11). Zechariah calls for the people to repent so that they can persevere with work on the temple.<\/p>\n<h5>The Eight Night Visions and Related Oracles (1:7–6:8)<\/h5>\n<p>These visions that Zechariah saw in Jerusalem all seem to have been given on the night of the 24th day of the 11th month (Shebat) in the second year of Darius (mid-January to mid-February 519 <span>BC<\/span>). Seven of the eight visions have essentially the same form. Four of the visions begin with the words “Then I looked up and saw” (1:18; 2:1; 5:1; 6:1). One begins, “In a vision during the night” (1:8). Another begins, “Then the angel who had been talking with me returned and woke me, as though I had been asleep. ‘What do you see now?’ he asked” (4:1-2, <span>nlt<\/span>). Still another (the seventh) vision begins, “Then the angel who was talking with me came forward and said . . .” (5:5). However, the fourth vision is different from the other seven. It begins, “Then he showed me” (3:1, cf. Am 7:1, 4, 7). This message in the third person contains no interpreting angel nor any direct message to Zechariah, as if he were merely an observer. This fourth vision is so different from the other seven that it was not a part of the original series of eight.<\/p>\n<p>An overall pattern to the eight visions is not evident. Some scholars have seen some significance in the fact that the visions move from the evening or night in the first vision to the sunrise in the last vision. Others have detected some relationships in pairs of visions. The first and last visions involve horses and riders or chariots. The second and third visions involve the restoration of Judah and Jerusalem (1:18-21; 2:1-5). The fourth and fifth deal with the place of the two leaders in the restored community: Joshua will be cleansed and restored as the high priest (3:1-5) and Zerubbabel the governor will complete the temple (4:1-14). The sixth and seventh visions involve the cleansing of the land. A flying scroll enters the house of every thief and false witness and consumes it (5:1-4). Wickedness personified as a woman will be carried in an ephah (basket) to the land of Shinar (vv 5-11). Interspersed in the vision accounts are four oracles (1:14-17; 2:8-13; 3:6-10; 4:8-14). Each of these passages begins with the messenger formula, “Thus says the Lord,” or the expression “Cry out” (1:14, 17). The first oracle assures the people that the temple, the cities, and the choice of Jerusalem will be renewed. The second oracle exhorts any exiles remaining in Babylon to return to Judah and Jerusalem (2:7-12). Zechariah 2:12-13 are interesting. Verse 12 is the only OT reference to Palestine as “the Holy Land,” and verse 13 is similar to the call to worship in Habakkuk 2:20: “Be silent before the <span>Lord<\/span>, all humanity, for he is springing into action from his holy dwelling” (Zec 2:13, <span>nlt<\/span>). The third oracle in the visionary accounts concerns Joshua the high priest as a sign of the coming of God’s servant, the Branch who removes the guilt of the land in a single day (3:6-10).<\/p>\n<h5>The Symbolic Crowning of Joshua (6:9-15)<\/h5>\n<p>Zechariah is told to go into the house of Josiah son of Zephaniah, take silver and gold from some returnees from Babylon, make a crown, and put it on the head of Joshua the priest as a symbol of the royal and priestly king, the Branch, the builder of the temple. After the ceremony the crown is to be hung in the temple as a memorial of those who gave the silver and the gold. The last verse (6:15) seems to say that just as gold and silver from exiles was used to symbolize the crowning of the coming king of the kingdom, so exiles, “those who are far off,” will also participate in the completion of the temple. Then Zechariah’s hearers will know God sent him to prophesy. This will all take place when and if they will diligently obey the voice of the Lord.<\/p>\n<h5>The Question about Fasting and Morality (7:1–8:23)<\/h5>\n<p>A delegation from Bethel (10 miles or 16.1 kilometers north of Jerusalem) came to Jerusalem in the fourth year of Darius (518 <span>BC<\/span>). Work on the temple had been going on for two years. The purpose of this visit was to entreat the favor of the Lord (7:2) and to ask the priests and the prophets if they should continue to fast as they had done since the temple was destroyed 70 years earlier (v 3). The Lord told Zechariah to ask why they were fasting—for the Lord or for selfish motives? The answer to the question of fasting seems to be that God desires truth, justice, and covenant-love more than fasting. Zechariah reiterates the message the Lord had already given his people by the former prophets. The last section in the first part of Zechariah is a decalogue of promises (8:1-23). The ten promises begin with the words “Thus says the Lord” or “The word of the Lord came to me.” The last word of God is not judgment but promise, hope, forgiveness, and restoration.<\/p>\n<h5>The Oracles of the Lord (chs 9–12)<\/h5>\n<p>The last half of the book of Zechariah (chs 9–14) falls into two nearly equal parts: chapters 9–11 (46 verses) and chapters 12–14 (44 verses). Each part begins with the words “An oracle” (9:1; 12:1). Both “oracles” are primarily eschatological. The first part (chs 9–11) is concerned with the restoration of the tribes to Palestine (9:11-17; 10:6-12). In order to accomplish this, the Lord will rid Palestine and Syria of opponents to his rule (9:1-8; 11:1-3), remove the evil shepherds (rulers; 10:2b-5; 11:4-17), and the Prince of Peace will come (9:9-10). The last “oracle” of Zechariah (12:1–14:21) is also eschatological. This time the concern is primarily that of Jerusalem and Judah. Twice Jerusalem is attacked by the nations (12:1-8; 14:1-5). Each time the Lord fights for Jerusalem, Judah, and the house of David. Jerusalem weeps and mourns for an unidentified martyr (12:10-14). The martyr could be called the “good” shepherd who is killed and his sheep scattered (13:7-9). Jesus referred to this passage in connection with his arrest (Mt 26:31; Mk 14:27). A fountain will be opened for the house of David, and the inhabitants of Jerusalem will be cleansed from sin, idolatry, and false prophets (Zec 13:1-6). The new Jerusalem will remain aloft on its site and the land around it will be turned into a plain (14:10-11). There will be no night nor extreme temperatures in the new Jerusalem. Living waters will flow from Jerusalem, and the Lord will become King of all the earth. Those who fight against Jerusalem will be destroyed, but those who survive will worship the Lord year by year by keeping the Feast of Booths.<\/p>\n<p>The last scene in the book of Zechariah is a picture of the world after Armageddon, a new world cleansed of sin. It will be a time of peace and security. When God comes to reign, everything will become holy. The warhorses will become as holy as the priest’s turban, and the ordinary cooking vessel will be as temple vessels. The Canaanite or trader will be eliminated. There will be no difference between Jew and Gentile, as long as one worships the Lord of Hosts as King.<\/p>\n<p><em>See also<\/em> Israel, History of; Postexilic Period; Prophecy; Prophet, Prophetess; Zechariah (Person) #20.<\/p>","content_en":"<h3>ZECHARIAH, Book of<\/h3>\n<p>Longest book of the Minor Prophets and the most difficult to understand. One reason for this difficulty is the numerous visions that call for an interpreter. At times an interpreting angel is present to tell what the vision means (Zec 1:9-10, 19-20; 4:1-6; 5:5-6), but at other times, when an interpretation is really needed, there is no angel to give one. The obscure meaning of many passages has spawned numerous theories concerning the date, authorship, unity, and interpretation of this book. One thing that makes the book of Zechariah significant for the Christian is its use in the NT. The last part of Zechariah (chs 9–11) is the most quoted section of the Prophets in the Gospel Passion narratives, and, other than Ezekiel, Zechariah influenced the book of Revelation more than any other OT book.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Message<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The name Zechariah probably means “the Lord remembers” or “the Lord is renowned.” Zechariah is a common name in the OT and NT. At least 30 different people in the OT are named Zechariah. There is a problem in identifying the prophet’s father. In Zechariah 1:1 and 1:7, the prophet is called “the son of Berechiah, the son of Iddo,” but in Ezra 5:1 and 6:14 he is called simply “the son of Iddo.” There was another Zechariah in Isaiah’s time whose father was named Jeberechiah (Is 8:2). Another prophet by the name of Zechariah, the son of Jehoiada the priest, lived much earlier during the reign of Joash, king of Judah (835–796 <span>BC<\/span>). This prophet was stoned to death because he proclaimed that the Lord had forsaken his people because of their sins (2 Chr 24:20-22). Jesus seemed to refer to this or a similar unrecorded incident, but he calls the prophet the son of Berechiah, the last of the martyrs among the prophets (Mt 23:35). However, Luke’s account of what Jesus said about Zechariah (Lk 11:51) does not include the words “the son of Berechiah.” Since Jesus was quoting 2 Chronicles, which was the last book in the Hebrew Bible, he was simply indicating the sweep of time from the first murder (Abel) to the last (Zechariah, the son of Jehoiada). There is no evidence that the prophet of the book of Zechariah was martyred; therefore, the best solution to the problem is to consider Berechiah the father, and Iddo the grandfather, of this prophet.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>The first part of the book of Zechariah (chs 1–8) is easy to date. The first date is in the first verse, “the eighth month of the second year of Darius.” This was Darius, king of Persia (521–486 <span>BC<\/span>). The eighth month of Darius’s second year would be October 520 <span>BC<\/span>. This date seems to be the first time the “word of the Lord” came to Zechariah. The second date in Zechariah is in 1:7: “On the twenty-fourth day of the eleventh month which is the month of Shebat, in the second year of Darius . . .” (<span>rsv<\/span>). This date would be February 15, 519 <span>BC<\/span>. The word of the Lord that came to Zechariah on this date seems to include the account of eight night visions, along with some oracles, from an angel who talked with him. The third date in Zechariah is in 7:1: “In the fourth year of King Darius . . . on the fourth day of the ninth month, which is Chislev . . .” (<span>rsv<\/span>). This date would be the equivalent of December 7, 518 <span>BC<\/span>.<\/p>\n<p>There are no dates in Zechariah 9–14. Zechariah’s name is never mentioned, and neither is Darius or any king. A period of relative peace and stability gives place to war. The temple is standing (11:13; 14:20), and evidently Greek soldiers are present (9:13). Any attempt to assign specific dates to Zechariah 9–14 would be speculation.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>The temple in Jerusalem was destroyed by Nebuchadnezzar, king of Babylon, in 586 <span>BC<\/span>. Nebuchadnezzar made several raids against Jerusalem before and after it fell, taking many captives to Babylon (cf. 2 Kgs 24:1-17; Dn 1:1). On two occasions, Jeremiah had predicted that captivity would last 70 years (Jer 25:11; 29:10; cf. Dn 9:2). In the time of Zechariah, the period of 70 years since the fall of Jerusalem was coming to an end (Zec 1:12; 7:5). It had been 66 years since Jerusalem fell, when the first “word of the Lord” came to Zechariah in the second year of Darius (520 <span>BC<\/span>). The Babylonian Empire had fallen to the Persians in 538 <span>BC<\/span>, and Cyrus the first king of Persia signed a decree permitting all captives to return to their homes (2 Chr 36:23; Ezr 1:1-4). Evidently, the first contingent of Jewish captives returned to Jerusalem with Zerubbabel and Joshua the priest about 536 <span>BC<\/span>. One of the first objectives of the returnees was to rebuild the temple (Ezr 1:3), but internal strife and external opposition from the Samaritans prohibited the immediate rebuilding of the temple. After Darius I became king of Persia in 521 <span>BC<\/span>, a wave of expectation and enthusiasm swept over the Jewish communities in Jerusalem and Babylon. Two prophets, possibly from the Babylonian exiles, Haggai and Zechariah, began preaching so powerfully that work on the second temple began in 520 <span>BC<\/span> and was finished in 516 <span>BC<\/span> (Ezr 5:1, 14-15; Hg 1–2; Zec 1–8).<\/p>\n<p>The book of Zechariah opens in the second year of Darius (520 <span>BC<\/span>). Some of the captives had been back in Jerusalem for 16 years, but nothing was being done about rebuilding the temple. Zechariah’s first message called for the people to repent and not repeat the mistake of their fathers, whose sins and refusal to repent led to the exile and destruction of the temple (Zec 1:1-6). Then a series of eight night visions follows (1:7–6:8), assuring the people that the temple would be rebuilt by Zerubbabel (1:16; 4:9; 6:15). Two verses in Zechariah speak volumes concerning the hardships and difficulties in Jerusalem before the temple was rebuilt: “This is what the <span>Lord<\/span> Almighty says: Take heart and finish the task! You have heard what the prophets have been saying about building the Temple of the <span>Lord<\/span> Almighty ever since the foundation was laid. Before the work on the Temple began, there were no jobs and no wages for either people or animals. No traveler was safe from the enemy, for there were enemies on all sides. I had turned everyone against each other” (8:9-10, <span>nlt<\/span>).<\/p>\n<p>The first eight chapters of Zechariah are set against the social, political, and religious situations in Jerusalem from 520 to 518 <span>BC<\/span>. But beginning with chapter 9, historical moorings are lost. Chapter 9 opens with an oracle against Syria, including Damascus, Tyre, and Sidon, and against Philistia. Each of these places will be conquered and cleansed and will become like a clan in Judah. There is the promise of a new king coming triumphantly to Jerusalem, yet humbly riding on a donkey. His reign will be peaceful and universal. The next oracle speaks of setting the captives free, but this may not refer to the Babylonian captives, because of a reference to the Greeks. Zechariah 9–12 is almost wholly concerned with the future. Some scholars call this part apocalyptic literature. The nations attack Jerusalem and are defeated (chs 12, 14). The temple is standing (11:13), but it does not seem to have a place of great prominence in the new Jerusalem and in the kingdom of God (14:6-9).<\/p>\n<p class=\"h2\" id=\"PurposeandMessage\">Purpose and Message<\/p>\n<p>The purpose of the book is to reassure and encourage. The restored Jewish community of 520 <span>BC<\/span> needed the assurance that the temple would be rebuilt, and later groups of God’s people needed to know that ultimately the kingdom of God would come in its fullness. There are three messages in the book of Zechariah: the need for repentance (1:1–5:11); the eight night visions (1:7–6:8) signifying that the temple would be rebuilt and God’s glory would return to Jerusalem; and the coming kingdom of God (chs 9–14).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>The book of Zechariah may be divided into two main parts: chapters 1–8 and 9–14. The first part is dated between 520 <span>BC<\/span> and 518 <span>BC<\/span>. It consists of oracles and visions of Zechariah the son of Berechiah. Mainly prose, its primary concern is to assure the restored Jewish community that the temple will be rebuilt. The second part (chs 9–14) is undated. There are no references to Zechariah. The temple is standing, and much of the language is eschatological and apocalyptic. The second part itself has two parts: chapters 9–11 and 12–14. Chapters 9 and 12 begin essentially the same way: “The oracle of the word of the Lord.”<\/p>\n<p>The first part of Zechariah (chs 1–8) has four main sections: superscription and first oracle (1:1-6); eight night visions and related oracles (1:7–6:8); the symbolic crowning of Joshua (6:9-15); and the question about fasting and morality (7:1–8:23).<\/p>\n<h5>The Superscription (1:1)<\/h5>\n<p>This section is dated specifically “in the eighth month” of the Babylonian calendar, which was from mid-October to mid-November. The second year of Darius, king of Persia, was 520 <span>BC<\/span>. The date is important in relating the work of Zechariah to that of Haggai (cf. Hg 1:1, 15; 2:1, 10, 18-20) and to the reconstruction of the temple under Zerubbabel. The first oracle concerns the need for repentance. The first message of Zechariah came between Haggai’s second and third message. He, like Haggai, probably attributed the failure of the crops and other hardships to a failure to rebuild the temple (cf. Hg 1:6-11). Zechariah calls for the people to repent so that they can persevere with work on the temple.<\/p>\n<h5>The Eight Night Visions and Related Oracles (1:7–6:8)<\/h5>\n<p>These visions that Zechariah saw in Jerusalem all seem to have been given on the night of the 24th day of the 11th month (Shebat) in the second year of Darius (mid-January to mid-February 519 <span>BC<\/span>). Seven of the eight visions have essentially the same form. Four of the visions begin with the words “Then I looked up and saw” (1:18; 2:1; 5:1; 6:1). One begins, “In a vision during the night” (1:8). Another begins, “Then the angel who had been talking with me returned and woke me, as though I had been asleep. ‘What do you see now?’ he asked” (4:1-2, <span>nlt<\/span>). Still another (the seventh) vision begins, “Then the angel who was talking with me came forward and said . . .” (5:5). However, the fourth vision is different from the other seven. It begins, “Then he showed me” (3:1, cf. Am 7:1, 4, 7). This message in the third person contains no interpreting angel nor any direct message to Zechariah, as if he were merely an observer. This fourth vision is so different from the other seven that it was not a part of the original series of eight.<\/p>\n<p>An overall pattern to the eight visions is not evident. Some scholars have seen some significance in the fact that the visions move from the evening or night in the first vision to the sunrise in the last vision. Others have detected some relationships in pairs of visions. The first and last visions involve horses and riders or chariots. The second and third visions involve the restoration of Judah and Jerusalem (1:18-21; 2:1-5). The fourth and fifth deal with the place of the two leaders in the restored community: Joshua will be cleansed and restored as the high priest (3:1-5) and Zerubbabel the governor will complete the temple (4:1-14). The sixth and seventh visions involve the cleansing of the land. A flying scroll enters the house of every thief and false witness and consumes it (5:1-4). Wickedness personified as a woman will be carried in an ephah (basket) to the land of Shinar (vv 5-11). Interspersed in the vision accounts are four oracles (1:14-17; 2:8-13; 3:6-10; 4:8-14). Each of these passages begins with the messenger formula, “Thus says the Lord,” or the expression “Cry out” (1:14, 17). The first oracle assures the people that the temple, the cities, and the choice of Jerusalem will be renewed. The second oracle exhorts any exiles remaining in Babylon to return to Judah and Jerusalem (2:7-12). Zechariah 2:12-13 are interesting. Verse 12 is the only OT reference to Palestine as “the Holy Land,” and verse 13 is similar to the call to worship in Habakkuk 2:20: “Be silent before the <span>Lord<\/span>, all humanity, for he is springing into action from his holy dwelling” (Zec 2:13, <span>nlt<\/span>). The third oracle in the visionary accounts concerns Joshua the high priest as a sign of the coming of God’s servant, the Branch who removes the guilt of the land in a single day (3:6-10).<\/p>\n<h5>The Symbolic Crowning of Joshua (6:9-15)<\/h5>\n<p>Zechariah is told to go into the house of Josiah son of Zephaniah, take silver and gold from some returnees from Babylon, make a crown, and put it on the head of Joshua the priest as a symbol of the royal and priestly king, the Branch, the builder of the temple. After the ceremony the crown is to be hung in the temple as a memorial of those who gave the silver and the gold. The last verse (6:15) seems to say that just as gold and silver from exiles was used to symbolize the crowning of the coming king of the kingdom, so exiles, “those who are far off,” will also participate in the completion of the temple. Then Zechariah’s hearers will know God sent him to prophesy. This will all take place when and if they will diligently obey the voice of the Lord.<\/p>\n<h5>The Question about Fasting and Morality (7:1–8:23)<\/h5>\n<p>A delegation from Bethel (10 miles or 16.1 kilometers north of Jerusalem) came to Jerusalem in the fourth year of Darius (518 <span>BC<\/span>). Work on the temple had been going on for two years. The purpose of this visit was to entreat the favor of the Lord (7:2) and to ask the priests and the prophets if they should continue to fast as they had done since the temple was destroyed 70 years earlier (v 3). The Lord told Zechariah to ask why they were fasting—for the Lord or for selfish motives? The answer to the question of fasting seems to be that God desires truth, justice, and covenant-love more than fasting. Zechariah reiterates the message the Lord had already given his people by the former prophets. The last section in the first part of Zechariah is a decalogue of promises (8:1-23). The ten promises begin with the words “Thus says the Lord” or “The word of the Lord came to me.” The last word of God is not judgment but promise, hope, forgiveness, and restoration.<\/p>\n<h5>The Oracles of the Lord (chs 9–12)<\/h5>\n<p>The last half of the book of Zechariah (chs 9–14) falls into two nearly equal parts: chapters 9–11 (46 verses) and chapters 12–14 (44 verses). Each part begins with the words “An oracle” (9:1; 12:1). Both “oracles” are primarily eschatological. The first part (chs 9–11) is concerned with the restoration of the tribes to Palestine (9:11-17; 10:6-12). In order to accomplish this, the Lord will rid Palestine and Syria of opponents to his rule (9:1-8; 11:1-3), remove the evil shepherds (rulers; 10:2b-5; 11:4-17), and the Prince of Peace will come (9:9-10). The last “oracle” of Zechariah (12:1–14:21) is also eschatological. This time the concern is primarily that of Jerusalem and Judah. Twice Jerusalem is attacked by the nations (12:1-8; 14:1-5). Each time the Lord fights for Jerusalem, Judah, and the house of David. Jerusalem weeps and mourns for an unidentified martyr (12:10-14). The martyr could be called the “good” shepherd who is killed and his sheep scattered (13:7-9). Jesus referred to this passage in connection with his arrest (Mt 26:31; Mk 14:27). A fountain will be opened for the house of David, and the inhabitants of Jerusalem will be cleansed from sin, idolatry, and false prophets (Zec 13:1-6). The new Jerusalem will remain aloft on its site and the land around it will be turned into a plain (14:10-11). There will be no night nor extreme temperatures in the new Jerusalem. Living waters will flow from Jerusalem, and the Lord will become King of all the earth. Those who fight against Jerusalem will be destroyed, but those who survive will worship the Lord year by year by keeping the Feast of Booths.<\/p>\n<p>The last scene in the book of Zechariah is a picture of the world after Armageddon, a new world cleansed of sin. It will be a time of peace and security. When God comes to reign, everything will become holy. The warhorses will become as holy as the priest’s turban, and the ordinary cooking vessel will be as temple vessels. The Canaanite or trader will be eliminated. There will be no difference between Jew and Gentile, as long as one worships the Lord of Hosts as King.<\/p>\n<p><em>See also<\/em> Israel, History of; Postexilic Period; Prophecy; Prophet, Prophetess; Zechariah (Person) #20.<\/p>","summary_ro":"ZECHARIAH, Book of Longest book of the Minor Prophets and the most difficult to understand. One reason for this difficulty is the numerous visions that call for an interpreter. At times an interpreting angel is present to tell what the vision means (Zec 1:9-10, 19-20; 4:1-6; 5:5-6), but at other times, when an interpretation is really needed, there is no angel to give one. The obscure meaning of many passages has spawned numerous theories concerning the date, authorship, unity, and interpreta...","summary_en":"ZECHARIAH, Book of Longest book of the Minor Prophets and the most difficult to understand. One reason for this difficulty is the numerous visions that call for an interpreter. At times an interpreting angel is present to tell what the vision means (Zec 1:9-10, 19-20; 4:1-6; 5:5-6), but at other times, when an interpretation is really needed, there is no angel to give one. The obscure meaning of many passages has spawned numerous theories concerning the date, authorship, unity, and interpreta...","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false},{"id":54390,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 12:1","title_en":"Study Note: Zaharia 12:1","content_ro":"<p><strong>12:1–14:21<\/strong> The theme of Jerusalem versus the nations binds the four messages of Zechariah’s second oracle together; the nations are gathered against Jerusalem at the beginning (12:1-9) and the end (14:1-15) of the oracle. Through the repetition of the phrase <em>on that day<\/em>, the oracle looks to the future day of the Lord. The picture it presents mixes judgment with blessing for Jerusalem. The oracle’s focal point is the cleansing of the people of Israel (13:1); it culminates with God’s universal Kingdom (14:16-21). These visions of the future encouraged the Judeans of Zechariah’s day to be faithful in spite of their seeming insignificance and helplessness.<\/p>","content_en":"<p><strong>12:1–14:21<\/strong> The theme of Jerusalem versus the nations binds the four messages of Zechariah’s second oracle together; the nations are gathered against Jerusalem at the beginning (12:1-9) and the end (14:1-15) of the oracle. Through the repetition of the phrase <em>on that day<\/em>, the oracle looks to the future day of the Lord. The picture it presents mixes judgment with blessing for Jerusalem. The oracle’s focal point is the cleansing of the people of Israel (13:1); it culminates with God’s universal Kingdom (14:16-21). These visions of the future encouraged the Judeans of Zechariah’s day to be faithful in spite of their seeming insignificance and helplessness.<\/p>","summary_ro":"12:1–14:21 The theme of Jerusalem versus the nations binds the four messages of Zechariah’s second oracle together; the nations are gathered against Jerusalem at the beginning (12:1-9) and the end (14:1-15) of the oracle. Through the repetition of the phrase on that day, the oracle looks to the future day of the Lord. The picture it presents mixes judgment with blessing for Jerusalem. The oracle’s focal point is the cleansing of the people of Israel (13:1); it culminates with God’s universal ...","summary_en":"12:1–14:21 The theme of Jerusalem versus the nations binds the four messages of Zechariah’s second oracle together; the nations are gathered against Jerusalem at the beginning (12:1-9) and the end (14:1-15) of the oracle. Through the repetition of the phrase on that day, the oracle looks to the future day of the Lord. The picture it presents mixes judgment with blessing for Jerusalem. The oracle’s focal point is the cleansing of the people of Israel (13:1); it culminates with God’s universal ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":82016,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 12:1","title_en":"Study Note: Zaharia 12:1","content_ro":"<p><strong>12:1–14:21<\/strong> The theme of Jerusalem versus the nations binds the four messages of Zechariah’s second oracle together; the nations are gathered against Jerusalem at the beginning (12:1-9) and the end (14:1-15) of the oracle. Through the repetition of the phrase <em>on that day<\/em>, the oracle looks to the future day of the Lord. The picture it presents mixes judgment with blessing for Jerusalem. The oracle’s focal point is the cleansing of the people of Israel (13:1); it culminates with God’s universal Kingdom (14:16-21). These visions of the future encouraged the Judeans of Zechariah’s day to be faithful in spite of their seeming insignificance and helplessness.<\/p>","content_en":"<p><strong>12:1–14:21<\/strong> The theme of Jerusalem versus the nations binds the four messages of Zechariah’s second oracle together; the nations are gathered against Jerusalem at the beginning (12:1-9) and the end (14:1-15) of the oracle. Through the repetition of the phrase <em>on that day<\/em>, the oracle looks to the future day of the Lord. The picture it presents mixes judgment with blessing for Jerusalem. The oracle’s focal point is the cleansing of the people of Israel (13:1); it culminates with God’s universal Kingdom (14:16-21). These visions of the future encouraged the Judeans of Zechariah’s day to be faithful in spite of their seeming insignificance and helplessness.<\/p>","summary_ro":"12:1–14:21 The theme of Jerusalem versus the nations binds the four messages of Zechariah’s second oracle together; the nations are gathered against Jerusalem at the beginning (12:1-9) and the end (14:1-15) of the oracle. Through the repetition of the phrase on that day, the oracle looks to the future day of the Lord. The picture it presents mixes judgment with blessing for Jerusalem. The oracle’s focal point is the cleansing of the people of Israel (13:1); it culminates with God’s universal ...","summary_en":"12:1–14:21 The theme of Jerusalem versus the nations binds the four messages of Zechariah’s second oracle together; the nations are gathered against Jerusalem at the beginning (12:1-9) and the end (14:1-15) of the oracle. Through the repetition of the phrase on that day, the oracle looks to the future day of the Lord. The picture it presents mixes judgment with blessing for Jerusalem. The oracle’s focal point is the cleansing of the people of Israel (13:1); it culminates with God’s universal ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":109642,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 12:1","title_en":"Study Note: Zaharia 12:1","content_ro":"<p><strong>12:1–14:21<\/strong> The theme of Jerusalem versus the nations binds the four messages of Zechariah’s second oracle together; the nations are gathered against Jerusalem at the beginning (12:1-9) and the end (14:1-15) of the oracle. Through the repetition of the phrase <em>on that day<\/em>, the oracle looks to the future day of the Lord. The picture it presents mixes judgment with blessing for Jerusalem. The oracle’s focal point is the cleansing of the people of Israel (13:1); it culminates with God’s universal Kingdom (14:16-21). These visions of the future encouraged the Judeans of Zechariah’s day to be faithful in spite of their seeming insignificance and helplessness.<\/p>","content_en":"<p><strong>12:1–14:21<\/strong> The theme of Jerusalem versus the nations binds the four messages of Zechariah’s second oracle together; the nations are gathered against Jerusalem at the beginning (12:1-9) and the end (14:1-15) of the oracle. Through the repetition of the phrase <em>on that day<\/em>, the oracle looks to the future day of the Lord. The picture it presents mixes judgment with blessing for Jerusalem. The oracle’s focal point is the cleansing of the people of Israel (13:1); it culminates with God’s universal Kingdom (14:16-21). These visions of the future encouraged the Judeans of Zechariah’s day to be faithful in spite of their seeming insignificance and helplessness.<\/p>","summary_ro":"12:1–14:21 The theme of Jerusalem versus the nations binds the four messages of Zechariah’s second oracle together; the nations are gathered against Jerusalem at the beginning (12:1-9) and the end (14:1-15) of the oracle. Through the repetition of the phrase on that day, the oracle looks to the future day of the Lord. The picture it presents mixes judgment with blessing for Jerusalem. The oracle’s focal point is the cleansing of the people of Israel (13:1); it culminates with God’s universal ...","summary_en":"12:1–14:21 The theme of Jerusalem versus the nations binds the four messages of Zechariah’s second oracle together; the nations are gathered against Jerusalem at the beginning (12:1-9) and the end (14:1-15) of the oracle. Through the repetition of the phrase on that day, the oracle looks to the future day of the Lord. The picture it presents mixes judgment with blessing for Jerusalem. The oracle’s focal point is the cleansing of the people of Israel (13:1); it culminates with God’s universal ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":137268,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 12:1","title_en":"Study Note: Zaharia 12:1","content_ro":"<p><strong>12:1–14:21<\/strong> The theme of Jerusalem versus the nations binds the four messages of Zechariah’s second oracle together; the nations are gathered against Jerusalem at the beginning (12:1-9) and the end (14:1-15) of the oracle. Through the repetition of the phrase <em>on that day<\/em>, the oracle looks to the future day of the Lord. The picture it presents mixes judgment with blessing for Jerusalem. The oracle’s focal point is the cleansing of the people of Israel (13:1); it culminates with God’s universal Kingdom (14:16-21). These visions of the future encouraged the Judeans of Zechariah’s day to be faithful in spite of their seeming insignificance and helplessness.<\/p>","content_en":"<p><strong>12:1–14:21<\/strong> The theme of Jerusalem versus the nations binds the four messages of Zechariah’s second oracle together; the nations are gathered against Jerusalem at the beginning (12:1-9) and the end (14:1-15) of the oracle. Through the repetition of the phrase <em>on that day<\/em>, the oracle looks to the future day of the Lord. The picture it presents mixes judgment with blessing for Jerusalem. The oracle’s focal point is the cleansing of the people of Israel (13:1); it culminates with God’s universal Kingdom (14:16-21). These visions of the future encouraged the Judeans of Zechariah’s day to be faithful in spite of their seeming insignificance and helplessness.<\/p>","summary_ro":"12:1–14:21 The theme of Jerusalem versus the nations binds the four messages of Zechariah’s second oracle together; the nations are gathered against Jerusalem at the beginning (12:1-9) and the end (14:1-15) of the oracle. Through the repetition of the phrase on that day, the oracle looks to the future day of the Lord. The picture it presents mixes judgment with blessing for Jerusalem. The oracle’s focal point is the cleansing of the people of Israel (13:1); it culminates with God’s universal ...","summary_en":"12:1–14:21 The theme of Jerusalem versus the nations binds the four messages of Zechariah’s second oracle together; the nations are gathered against Jerusalem at the beginning (12:1-9) and the end (14:1-15) of the oracle. Through the repetition of the phrase on that day, the oracle looks to the future day of the Lord. The picture it presents mixes judgment with blessing for Jerusalem. The oracle’s focal point is the cleansing of the people of Israel (13:1); it culminates with God’s universal ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"2":[{"id":8286,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Cup","title_en":"Cup","content_ro":"<h3>CUP<\/h3>\n<p>The word may refer either to the vessel itself or to its contents and may be intended literally or figuratively.<\/p>\n<p>1. A small drinking vessel, made of various materials (leather, metal, or pottery), sizes, and designs.<\/p>\n<li>2. A figure of speech to represent one’s portion of or participation in something. It is associated with consolation (Jer 16:7), demons (1 Cor 10:21), divination (Gn 44:2, 5), drunkenness (Prv 23:31), immorality (Rv 17:4; 18:6), inheritance (Ps 16:5), judgment (Pss 11:6; 75:8; Is 51:17, 22; Jer 49:12; Ez 23:33; Zec 12:2; Rv 14:10; 16:19; 18:6), the Lord (1 Cor 10:21), prosperity or blessing (Ps 23:5), salvation (Ps 116:13), suffering (Mt 20:22; 26:39; Mk 10:39; 14:36; Lk 22:42; Jn 18:11), and thanksgiving (1 Cor 10:16).<\/li>\n<p><em>See also<\/em> Cup of Blessing.<\/p>","content_en":"<h3>CUP<\/h3>\n<p>The word may refer either to the vessel itself or to its contents and may be intended literally or figuratively.<\/p>\n<p>1. A small drinking vessel, made of various materials (leather, metal, or pottery), sizes, and designs.<\/p>\n<li>2. A figure of speech to represent one’s portion of or participation in something. It is associated with consolation (Jer 16:7), demons (1 Cor 10:21), divination (Gn 44:2, 5), drunkenness (Prv 23:31), immorality (Rv 17:4; 18:6), inheritance (Ps 16:5), judgment (Pss 11:6; 75:8; Is 51:17, 22; Jer 49:12; Ez 23:33; Zec 12:2; Rv 14:10; 16:19; 18:6), the Lord (1 Cor 10:21), prosperity or blessing (Ps 23:5), salvation (Ps 116:13), suffering (Mt 20:22; 26:39; Mk 10:39; 14:36; Lk 22:42; Jn 18:11), and thanksgiving (1 Cor 10:16).<\/li>\n<p><em>See also<\/em> Cup of Blessing.<\/p>","summary_ro":"CUP The word may refer either to the vessel itself or to its contents and may be intended literally or figuratively. 1. A small drinking vessel, made of various materials (leather, metal, or pottery), sizes, and designs. 2. A figure of speech to represent one’s portion of or participation in something. It is associated with consolation (Jer 16:7), demons (1 Cor 10:21), divination (Gn 44:2, 5), drunkenness (Prv 23:31), immorality (Rv 17:4; 18:6), inheritance (Ps 16:5), judgment (Pss 11:6; 75:8...","summary_en":"CUP The word may refer either to the vessel itself or to its contents and may be intended literally or figuratively. 1. A small drinking vessel, made of various materials (leather, metal, or pottery), sizes, and designs. 2. A figure of speech to represent one’s portion of or participation in something. It is associated with consolation (Jer 16:7), demons (1 Cor 10:21), divination (Gn 44:2, 5), drunkenness (Prv 23:31), immorality (Rv 17:4; 18:6), inheritance (Ps 16:5), judgment (Pss 11:6; 75:8...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":54391,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 12:2","title_en":"Study Note: Zaharia 12:2","content_ro":"<p><strong>12:2<\/strong> <em>intoxicating drink<\/em> (literally <em>bowl of reeling<\/em> or <em>cup of staggering<\/em>): The cup of alcoholic drink is a metaphor for God’s judgment (Isa 51:17; Jer 25:15; Hab 2:16; Matt 26:39, 42; Rev 14:10; 16:1). Jerusalem would be instrumental in God’s judgment on <em>the nearby nations<\/em>.<\/p>","content_en":"<p><strong>12:2<\/strong> <em>intoxicating drink<\/em> (literally <em>bowl of reeling<\/em> or <em>cup of staggering<\/em>): The cup of alcoholic drink is a metaphor for God’s judgment (Isa 51:17; Jer 25:15; Hab 2:16; Matt 26:39, 42; Rev 14:10; 16:1). Jerusalem would be instrumental in God’s judgment on <em>the nearby nations<\/em>.<\/p>","summary_ro":"12:2 intoxicating drink (literally bowl of reeling or cup of staggering): The cup of alcoholic drink is a metaphor for God’s judgment (Isa 51:17; Jer 25:15; Hab 2:16; Matt 26:39, 42; Rev 14:10; 16:1). Jerusalem would be instrumental in God’s judgment on the nearby nations.","summary_en":"12:2 intoxicating drink (literally bowl of reeling or cup of staggering): The cup of alcoholic drink is a metaphor for God’s judgment (Isa 51:17; Jer 25:15; Hab 2:16; Matt 26:39, 42; Rev 14:10; 16:1). Jerusalem would be instrumental in God’s judgment on the nearby nations.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":82017,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 12:2","title_en":"Study Note: Zaharia 12:2","content_ro":"<p><strong>12:2<\/strong> <em>intoxicating drink<\/em> (literally <em>bowl of reeling<\/em> or <em>cup of staggering<\/em>): The cup of alcoholic drink is a metaphor for God’s judgment (Isa 51:17; Jer 25:15; Hab 2:16; Matt 26:39, 42; Rev 14:10; 16:1). Jerusalem would be instrumental in God’s judgment on <em>the nearby nations<\/em>.<\/p>","content_en":"<p><strong>12:2<\/strong> <em>intoxicating drink<\/em> (literally <em>bowl of reeling<\/em> or <em>cup of staggering<\/em>): The cup of alcoholic drink is a metaphor for God’s judgment (Isa 51:17; Jer 25:15; Hab 2:16; Matt 26:39, 42; Rev 14:10; 16:1). Jerusalem would be instrumental in God’s judgment on <em>the nearby nations<\/em>.<\/p>","summary_ro":"12:2 intoxicating drink (literally bowl of reeling or cup of staggering): The cup of alcoholic drink is a metaphor for God’s judgment (Isa 51:17; Jer 25:15; Hab 2:16; Matt 26:39, 42; Rev 14:10; 16:1). Jerusalem would be instrumental in God’s judgment on the nearby nations.","summary_en":"12:2 intoxicating drink (literally bowl of reeling or cup of staggering): The cup of alcoholic drink is a metaphor for God’s judgment (Isa 51:17; Jer 25:15; Hab 2:16; Matt 26:39, 42; Rev 14:10; 16:1). Jerusalem would be instrumental in God’s judgment on the nearby nations.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":109643,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 12:2","title_en":"Study Note: Zaharia 12:2","content_ro":"<p><strong>12:2<\/strong> <em>intoxicating drink<\/em> (literally <em>bowl of reeling<\/em> or <em>cup of staggering<\/em>): The cup of alcoholic drink is a metaphor for God’s judgment (Isa 51:17; Jer 25:15; Hab 2:16; Matt 26:39, 42; Rev 14:10; 16:1). Jerusalem would be instrumental in God’s judgment on <em>the nearby nations<\/em>.<\/p>","content_en":"<p><strong>12:2<\/strong> <em>intoxicating drink<\/em> (literally <em>bowl of reeling<\/em> or <em>cup of staggering<\/em>): The cup of alcoholic drink is a metaphor for God’s judgment (Isa 51:17; Jer 25:15; Hab 2:16; Matt 26:39, 42; Rev 14:10; 16:1). Jerusalem would be instrumental in God’s judgment on <em>the nearby nations<\/em>.<\/p>","summary_ro":"12:2 intoxicating drink (literally bowl of reeling or cup of staggering): The cup of alcoholic drink is a metaphor for God’s judgment (Isa 51:17; Jer 25:15; Hab 2:16; Matt 26:39, 42; Rev 14:10; 16:1). Jerusalem would be instrumental in God’s judgment on the nearby nations.","summary_en":"12:2 intoxicating drink (literally bowl of reeling or cup of staggering): The cup of alcoholic drink is a metaphor for God’s judgment (Isa 51:17; Jer 25:15; Hab 2:16; Matt 26:39, 42; Rev 14:10; 16:1). Jerusalem would be instrumental in God’s judgment on the nearby nations.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":137269,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 12:2","title_en":"Study Note: Zaharia 12:2","content_ro":"<p><strong>12:2<\/strong> <em>intoxicating drink<\/em> (literally <em>bowl of reeling<\/em> or <em>cup of staggering<\/em>): The cup of alcoholic drink is a metaphor for God’s judgment (Isa 51:17; Jer 25:15; Hab 2:16; Matt 26:39, 42; Rev 14:10; 16:1). Jerusalem would be instrumental in God’s judgment on <em>the nearby nations<\/em>.<\/p>","content_en":"<p><strong>12:2<\/strong> <em>intoxicating drink<\/em> (literally <em>bowl of reeling<\/em> or <em>cup of staggering<\/em>): The cup of alcoholic drink is a metaphor for God’s judgment (Isa 51:17; Jer 25:15; Hab 2:16; Matt 26:39, 42; Rev 14:10; 16:1). Jerusalem would be instrumental in God’s judgment on <em>the nearby nations<\/em>.<\/p>","summary_ro":"12:2 intoxicating drink (literally bowl of reeling or cup of staggering): The cup of alcoholic drink is a metaphor for God’s judgment (Isa 51:17; Jer 25:15; Hab 2:16; Matt 26:39, 42; Rev 14:10; 16:1). Jerusalem would be instrumental in God’s judgment on the nearby nations.","summary_en":"12:2 intoxicating drink (literally bowl of reeling or cup of staggering): The cup of alcoholic drink is a metaphor for God’s judgment (Isa 51:17; Jer 25:15; Hab 2:16; Matt 26:39, 42; Rev 14:10; 16:1). Jerusalem would be instrumental in God’s judgment on the nearby nations.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"3":[{"id":54392,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 12:3","title_en":"Study Note: Zaharia 12:3","content_ro":"<p><strong>12:3<\/strong> Jerusalem will be <em>an immovable rock<\/em> that cuts and gashes those who attempt to conquer and control it, because the city was founded by the Lord, who loves it more than any other city of Israel (Ps 87:1-2). In Zechariah, imagery involving a stone is associated with the Temple (Zech 3:9; 4:7; 10:4).<\/p>","content_en":"<p><strong>12:3<\/strong> Jerusalem will be <em>an immovable rock<\/em> that cuts and gashes those who attempt to conquer and control it, because the city was founded by the Lord, who loves it more than any other city of Israel (Ps 87:1-2). In Zechariah, imagery involving a stone is associated with the Temple (Zech 3:9; 4:7; 10:4).<\/p>","summary_ro":"12:3 Jerusalem will be an immovable rock that cuts and gashes those who attempt to conquer and control it, because the city was founded by the Lord, who loves it more than any other city of Israel (Ps 87:1-2). In Zechariah, imagery involving a stone is associated with the Temple (Zech 3:9; 4:7; 10:4).","summary_en":"12:3 Jerusalem will be an immovable rock that cuts and gashes those who attempt to conquer and control it, because the city was founded by the Lord, who loves it more than any other city of Israel (Ps 87:1-2). In Zechariah, imagery involving a stone is associated with the Temple (Zech 3:9; 4:7; 10:4).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":82018,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 12:3","title_en":"Study Note: Zaharia 12:3","content_ro":"<p><strong>12:3<\/strong> Jerusalem will be <em>an immovable rock<\/em> that cuts and gashes those who attempt to conquer and control it, because the city was founded by the Lord, who loves it more than any other city of Israel (Ps 87:1-2). In Zechariah, imagery involving a stone is associated with the Temple (Zech 3:9; 4:7; 10:4).<\/p>","content_en":"<p><strong>12:3<\/strong> Jerusalem will be <em>an immovable rock<\/em> that cuts and gashes those who attempt to conquer and control it, because the city was founded by the Lord, who loves it more than any other city of Israel (Ps 87:1-2). In Zechariah, imagery involving a stone is associated with the Temple (Zech 3:9; 4:7; 10:4).<\/p>","summary_ro":"12:3 Jerusalem will be an immovable rock that cuts and gashes those who attempt to conquer and control it, because the city was founded by the Lord, who loves it more than any other city of Israel (Ps 87:1-2). In Zechariah, imagery involving a stone is associated with the Temple (Zech 3:9; 4:7; 10:4).","summary_en":"12:3 Jerusalem will be an immovable rock that cuts and gashes those who attempt to conquer and control it, because the city was founded by the Lord, who loves it more than any other city of Israel (Ps 87:1-2). In Zechariah, imagery involving a stone is associated with the Temple (Zech 3:9; 4:7; 10:4).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":109644,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 12:3","title_en":"Study Note: Zaharia 12:3","content_ro":"<p><strong>12:3<\/strong> Jerusalem will be <em>an immovable rock<\/em> that cuts and gashes those who attempt to conquer and control it, because the city was founded by the Lord, who loves it more than any other city of Israel (Ps 87:1-2). In Zechariah, imagery involving a stone is associated with the Temple (Zech 3:9; 4:7; 10:4).<\/p>","content_en":"<p><strong>12:3<\/strong> Jerusalem will be <em>an immovable rock<\/em> that cuts and gashes those who attempt to conquer and control it, because the city was founded by the Lord, who loves it more than any other city of Israel (Ps 87:1-2). In Zechariah, imagery involving a stone is associated with the Temple (Zech 3:9; 4:7; 10:4).<\/p>","summary_ro":"12:3 Jerusalem will be an immovable rock that cuts and gashes those who attempt to conquer and control it, because the city was founded by the Lord, who loves it more than any other city of Israel (Ps 87:1-2). In Zechariah, imagery involving a stone is associated with the Temple (Zech 3:9; 4:7; 10:4).","summary_en":"12:3 Jerusalem will be an immovable rock that cuts and gashes those who attempt to conquer and control it, because the city was founded by the Lord, who loves it more than any other city of Israel (Ps 87:1-2). In Zechariah, imagery involving a stone is associated with the Temple (Zech 3:9; 4:7; 10:4).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":137270,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 12:3","title_en":"Study Note: Zaharia 12:3","content_ro":"<p><strong>12:3<\/strong> Jerusalem will be <em>an immovable rock<\/em> that cuts and gashes those who attempt to conquer and control it, because the city was founded by the Lord, who loves it more than any other city of Israel (Ps 87:1-2). In Zechariah, imagery involving a stone is associated with the Temple (Zech 3:9; 4:7; 10:4).<\/p>","content_en":"<p><strong>12:3<\/strong> Jerusalem will be <em>an immovable rock<\/em> that cuts and gashes those who attempt to conquer and control it, because the city was founded by the Lord, who loves it more than any other city of Israel (Ps 87:1-2). In Zechariah, imagery involving a stone is associated with the Temple (Zech 3:9; 4:7; 10:4).<\/p>","summary_ro":"12:3 Jerusalem will be an immovable rock that cuts and gashes those who attempt to conquer and control it, because the city was founded by the Lord, who loves it more than any other city of Israel (Ps 87:1-2). In Zechariah, imagery involving a stone is associated with the Temple (Zech 3:9; 4:7; 10:4).","summary_en":"12:3 Jerusalem will be an immovable rock that cuts and gashes those who attempt to conquer and control it, because the city was founded by the Lord, who loves it more than any other city of Israel (Ps 87:1-2). In Zechariah, imagery involving a stone is associated with the Temple (Zech 3:9; 4:7; 10:4).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"4":[{"id":54393,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 12:4","title_en":"Study Note: Zaharia 12:4","content_ro":"<p><strong>12:4<\/strong> Madness, blindness, and <em>panic<\/em> were among the curses threatened against Israel for covenant disobedience (Deut 28:28). The day of the Lord will witness a reversal as these curses are turned against Israel’s enemies (see 2 Kgs 7:6-7). • <em>watch over<\/em> (literally <em>open my eyes<\/em>): The open eyes of God represent divine provision for those in desperate need (see Gen 16:13-14; 21:19-21).<\/p>","content_en":"<p><strong>12:4<\/strong> Madness, blindness, and <em>panic<\/em> were among the curses threatened against Israel for covenant disobedience (Deut 28:28). The day of the Lord will witness a reversal as these curses are turned against Israel’s enemies (see 2 Kgs 7:6-7). • <em>watch over<\/em> (literally <em>open my eyes<\/em>): The open eyes of God represent divine provision for those in desperate need (see Gen 16:13-14; 21:19-21).<\/p>","summary_ro":"12:4 Madness, blindness, and panic were among the curses threatened against Israel for covenant disobedience (Deut 28:28). The day of the Lord will witness a reversal as these curses are turned against Israel’s enemies (see 2 Kgs 7:6-7). • watch over (literally open my eyes): The open eyes of God represent divine provision for those in desperate need (see Gen 16:13-14; 21:19-21).","summary_en":"12:4 Madness, blindness, and panic were among the curses threatened against Israel for covenant disobedience (Deut 28:28). The day of the Lord will witness a reversal as these curses are turned against Israel’s enemies (see 2 Kgs 7:6-7). • watch over (literally open my eyes): The open eyes of God represent divine provision for those in desperate need (see Gen 16:13-14; 21:19-21).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":82019,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 12:4","title_en":"Study Note: Zaharia 12:4","content_ro":"<p><strong>12:4<\/strong> Madness, blindness, and <em>panic<\/em> were among the curses threatened against Israel for covenant disobedience (Deut 28:28). The day of the Lord will witness a reversal as these curses are turned against Israel’s enemies (see 2 Kgs 7:6-7). • <em>watch over<\/em> (literally <em>open my eyes<\/em>): The open eyes of God represent divine provision for those in desperate need (see Gen 16:13-14; 21:19-21).<\/p>","content_en":"<p><strong>12:4<\/strong> Madness, blindness, and <em>panic<\/em> were among the curses threatened against Israel for covenant disobedience (Deut 28:28). The day of the Lord will witness a reversal as these curses are turned against Israel’s enemies (see 2 Kgs 7:6-7). • <em>watch over<\/em> (literally <em>open my eyes<\/em>): The open eyes of God represent divine provision for those in desperate need (see Gen 16:13-14; 21:19-21).<\/p>","summary_ro":"12:4 Madness, blindness, and panic were among the curses threatened against Israel for covenant disobedience (Deut 28:28). The day of the Lord will witness a reversal as these curses are turned against Israel’s enemies (see 2 Kgs 7:6-7). • watch over (literally open my eyes): The open eyes of God represent divine provision for those in desperate need (see Gen 16:13-14; 21:19-21).","summary_en":"12:4 Madness, blindness, and panic were among the curses threatened against Israel for covenant disobedience (Deut 28:28). The day of the Lord will witness a reversal as these curses are turned against Israel’s enemies (see 2 Kgs 7:6-7). • watch over (literally open my eyes): The open eyes of God represent divine provision for those in desperate need (see Gen 16:13-14; 21:19-21).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":109645,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 12:4","title_en":"Study Note: Zaharia 12:4","content_ro":"<p><strong>12:4<\/strong> Madness, blindness, and <em>panic<\/em> were among the curses threatened against Israel for covenant disobedience (Deut 28:28). The day of the Lord will witness a reversal as these curses are turned against Israel’s enemies (see 2 Kgs 7:6-7). • <em>watch over<\/em> (literally <em>open my eyes<\/em>): The open eyes of God represent divine provision for those in desperate need (see Gen 16:13-14; 21:19-21).<\/p>","content_en":"<p><strong>12:4<\/strong> Madness, blindness, and <em>panic<\/em> were among the curses threatened against Israel for covenant disobedience (Deut 28:28). The day of the Lord will witness a reversal as these curses are turned against Israel’s enemies (see 2 Kgs 7:6-7). • <em>watch over<\/em> (literally <em>open my eyes<\/em>): The open eyes of God represent divine provision for those in desperate need (see Gen 16:13-14; 21:19-21).<\/p>","summary_ro":"12:4 Madness, blindness, and panic were among the curses threatened against Israel for covenant disobedience (Deut 28:28). The day of the Lord will witness a reversal as these curses are turned against Israel’s enemies (see 2 Kgs 7:6-7). • watch over (literally open my eyes): The open eyes of God represent divine provision for those in desperate need (see Gen 16:13-14; 21:19-21).","summary_en":"12:4 Madness, blindness, and panic were among the curses threatened against Israel for covenant disobedience (Deut 28:28). The day of the Lord will witness a reversal as these curses are turned against Israel’s enemies (see 2 Kgs 7:6-7). • watch over (literally open my eyes): The open eyes of God represent divine provision for those in desperate need (see Gen 16:13-14; 21:19-21).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":137271,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 12:4","title_en":"Study Note: Zaharia 12:4","content_ro":"<p><strong>12:4<\/strong> Madness, blindness, and <em>panic<\/em> were among the curses threatened against Israel for covenant disobedience (Deut 28:28). The day of the Lord will witness a reversal as these curses are turned against Israel’s enemies (see 2 Kgs 7:6-7). • <em>watch over<\/em> (literally <em>open my eyes<\/em>): The open eyes of God represent divine provision for those in desperate need (see Gen 16:13-14; 21:19-21).<\/p>","content_en":"<p><strong>12:4<\/strong> Madness, blindness, and <em>panic<\/em> were among the curses threatened against Israel for covenant disobedience (Deut 28:28). The day of the Lord will witness a reversal as these curses are turned against Israel’s enemies (see 2 Kgs 7:6-7). • <em>watch over<\/em> (literally <em>open my eyes<\/em>): The open eyes of God represent divine provision for those in desperate need (see Gen 16:13-14; 21:19-21).<\/p>","summary_ro":"12:4 Madness, blindness, and panic were among the curses threatened against Israel for covenant disobedience (Deut 28:28). The day of the Lord will witness a reversal as these curses are turned against Israel’s enemies (see 2 Kgs 7:6-7). • watch over (literally open my eyes): The open eyes of God represent divine provision for those in desperate need (see Gen 16:13-14; 21:19-21).","summary_en":"12:4 Madness, blindness, and panic were among the curses threatened against Israel for covenant disobedience (Deut 28:28). The day of the Lord will witness a reversal as these curses are turned against Israel’s enemies (see 2 Kgs 7:6-7). • watch over (literally open my eyes): The open eyes of God represent divine provision for those in desperate need (see Gen 16:13-14; 21:19-21).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"5":[{"id":54394,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 12:5","title_en":"Study Note: Zaharia 12:5","content_ro":"<p><strong>12:5<\/strong> <em>the<\/em> <span>Lord<\/span><em> of Heaven’s Armies:<\/em> This title emphasizes God’s irrepressible power (see study note on 1:3). The frequent repetition of this title in Zechariah’s second oracle (chs 12–14) assured his audience that the divine promises concerning Judah’s victory would certainly be fulfilled (12:7).<\/p>","content_en":"<p><strong>12:5<\/strong> <em>the<\/em> <span>Lord<\/span><em> of Heaven’s Armies:<\/em> This title emphasizes God’s irrepressible power (see study note on 1:3). The frequent repetition of this title in Zechariah’s second oracle (chs 12–14) assured his audience that the divine promises concerning Judah’s victory would certainly be fulfilled (12:7).<\/p>","summary_ro":"12:5 the Lord of Heaven’s Armies: This title emphasizes God’s irrepressible power (see study note on 1:3). The frequent repetition of this title in Zechariah’s second oracle (chs 12–14) assured his audience that the divine promises concerning Judah’s victory would certainly be fulfilled (12:7).","summary_en":"12:5 the Lord of Heaven’s Armies: This title emphasizes God’s irrepressible power (see study note on 1:3). The frequent repetition of this title in Zechariah’s second oracle (chs 12–14) assured his audience that the divine promises concerning Judah’s victory would certainly be fulfilled (12:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":82020,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 12:5","title_en":"Study Note: Zaharia 12:5","content_ro":"<p><strong>12:5<\/strong> <em>the<\/em> <span>Lord<\/span><em> of Heaven’s Armies:<\/em> This title emphasizes God’s irrepressible power (see study note on 1:3). The frequent repetition of this title in Zechariah’s second oracle (chs 12–14) assured his audience that the divine promises concerning Judah’s victory would certainly be fulfilled (12:7).<\/p>","content_en":"<p><strong>12:5<\/strong> <em>the<\/em> <span>Lord<\/span><em> of Heaven’s Armies:<\/em> This title emphasizes God’s irrepressible power (see study note on 1:3). The frequent repetition of this title in Zechariah’s second oracle (chs 12–14) assured his audience that the divine promises concerning Judah’s victory would certainly be fulfilled (12:7).<\/p>","summary_ro":"12:5 the Lord of Heaven’s Armies: This title emphasizes God’s irrepressible power (see study note on 1:3). The frequent repetition of this title in Zechariah’s second oracle (chs 12–14) assured his audience that the divine promises concerning Judah’s victory would certainly be fulfilled (12:7).","summary_en":"12:5 the Lord of Heaven’s Armies: This title emphasizes God’s irrepressible power (see study note on 1:3). The frequent repetition of this title in Zechariah’s second oracle (chs 12–14) assured his audience that the divine promises concerning Judah’s victory would certainly be fulfilled (12:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":109646,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 12:5","title_en":"Study Note: Zaharia 12:5","content_ro":"<p><strong>12:5<\/strong> <em>the<\/em> <span>Lord<\/span><em> of Heaven’s Armies:<\/em> This title emphasizes God’s irrepressible power (see study note on 1:3). The frequent repetition of this title in Zechariah’s second oracle (chs 12–14) assured his audience that the divine promises concerning Judah’s victory would certainly be fulfilled (12:7).<\/p>","content_en":"<p><strong>12:5<\/strong> <em>the<\/em> <span>Lord<\/span><em> of Heaven’s Armies:<\/em> This title emphasizes God’s irrepressible power (see study note on 1:3). The frequent repetition of this title in Zechariah’s second oracle (chs 12–14) assured his audience that the divine promises concerning Judah’s victory would certainly be fulfilled (12:7).<\/p>","summary_ro":"12:5 the Lord of Heaven’s Armies: This title emphasizes God’s irrepressible power (see study note on 1:3). The frequent repetition of this title in Zechariah’s second oracle (chs 12–14) assured his audience that the divine promises concerning Judah’s victory would certainly be fulfilled (12:7).","summary_en":"12:5 the Lord of Heaven’s Armies: This title emphasizes God’s irrepressible power (see study note on 1:3). The frequent repetition of this title in Zechariah’s second oracle (chs 12–14) assured his audience that the divine promises concerning Judah’s victory would certainly be fulfilled (12:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":137272,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 12:5","title_en":"Study Note: Zaharia 12:5","content_ro":"<p><strong>12:5<\/strong> <em>the<\/em> <span>Lord<\/span><em> of Heaven’s Armies:<\/em> This title emphasizes God’s irrepressible power (see study note on 1:3). The frequent repetition of this title in Zechariah’s second oracle (chs 12–14) assured his audience that the divine promises concerning Judah’s victory would certainly be fulfilled (12:7).<\/p>","content_en":"<p><strong>12:5<\/strong> <em>the<\/em> <span>Lord<\/span><em> of Heaven’s Armies:<\/em> This title emphasizes God’s irrepressible power (see study note on 1:3). The frequent repetition of this title in Zechariah’s second oracle (chs 12–14) assured his audience that the divine promises concerning Judah’s victory would certainly be fulfilled (12:7).<\/p>","summary_ro":"12:5 the Lord of Heaven’s Armies: This title emphasizes God’s irrepressible power (see study note on 1:3). The frequent repetition of this title in Zechariah’s second oracle (chs 12–14) assured his audience that the divine promises concerning Judah’s victory would certainly be fulfilled (12:7).","summary_en":"12:5 the Lord of Heaven’s Armies: This title emphasizes God’s irrepressible power (see study note on 1:3). The frequent repetition of this title in Zechariah’s second oracle (chs 12–14) assured his audience that the divine promises concerning Judah’s victory would certainly be fulfilled (12:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"6":[{"id":54395,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 12:6","title_en":"Study Note: Zaharia 12:6","content_ro":"<p><strong>12:6<\/strong> <em>flame<\/em> (literally <em>firepan<\/em>): Bronze or gold firepans were used to carry hot coals to and from the sacrificial altars of the Tabernacle and the Temple (Exod 27:3; 1 Kgs 7:50). God would set Israel among the nations like a burning firepan to destroy or purify them.<\/p>","content_en":"<p><strong>12:6<\/strong> <em>flame<\/em> (literally <em>firepan<\/em>): Bronze or gold firepans were used to carry hot coals to and from the sacrificial altars of the Tabernacle and the Temple (Exod 27:3; 1 Kgs 7:50). God would set Israel among the nations like a burning firepan to destroy or purify them.<\/p>","summary_ro":"12:6 flame (literally firepan): Bronze or gold firepans were used to carry hot coals to and from the sacrificial altars of the Tabernacle and the Temple (Exod 27:3; 1 Kgs 7:50). God would set Israel among the nations like a burning firepan to destroy or purify them.","summary_en":"12:6 flame (literally firepan): Bronze or gold firepans were used to carry hot coals to and from the sacrificial altars of the Tabernacle and the Temple (Exod 27:3; 1 Kgs 7:50). God would set Israel among the nations like a burning firepan to destroy or purify them.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":82021,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 12:6","title_en":"Study Note: Zaharia 12:6","content_ro":"<p><strong>12:6<\/strong> <em>flame<\/em> (literally <em>firepan<\/em>): Bronze or gold firepans were used to carry hot coals to and from the sacrificial altars of the Tabernacle and the Temple (Exod 27:3; 1 Kgs 7:50). God would set Israel among the nations like a burning firepan to destroy or purify them.<\/p>","content_en":"<p><strong>12:6<\/strong> <em>flame<\/em> (literally <em>firepan<\/em>): Bronze or gold firepans were used to carry hot coals to and from the sacrificial altars of the Tabernacle and the Temple (Exod 27:3; 1 Kgs 7:50). God would set Israel among the nations like a burning firepan to destroy or purify them.<\/p>","summary_ro":"12:6 flame (literally firepan): Bronze or gold firepans were used to carry hot coals to and from the sacrificial altars of the Tabernacle and the Temple (Exod 27:3; 1 Kgs 7:50). God would set Israel among the nations like a burning firepan to destroy or purify them.","summary_en":"12:6 flame (literally firepan): Bronze or gold firepans were used to carry hot coals to and from the sacrificial altars of the Tabernacle and the Temple (Exod 27:3; 1 Kgs 7:50). God would set Israel among the nations like a burning firepan to destroy or purify them.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":109647,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 12:6","title_en":"Study Note: Zaharia 12:6","content_ro":"<p><strong>12:6<\/strong> <em>flame<\/em> (literally <em>firepan<\/em>): Bronze or gold firepans were used to carry hot coals to and from the sacrificial altars of the Tabernacle and the Temple (Exod 27:3; 1 Kgs 7:50). God would set Israel among the nations like a burning firepan to destroy or purify them.<\/p>","content_en":"<p><strong>12:6<\/strong> <em>flame<\/em> (literally <em>firepan<\/em>): Bronze or gold firepans were used to carry hot coals to and from the sacrificial altars of the Tabernacle and the Temple (Exod 27:3; 1 Kgs 7:50). God would set Israel among the nations like a burning firepan to destroy or purify them.<\/p>","summary_ro":"12:6 flame (literally firepan): Bronze or gold firepans were used to carry hot coals to and from the sacrificial altars of the Tabernacle and the Temple (Exod 27:3; 1 Kgs 7:50). God would set Israel among the nations like a burning firepan to destroy or purify them.","summary_en":"12:6 flame (literally firepan): Bronze or gold firepans were used to carry hot coals to and from the sacrificial altars of the Tabernacle and the Temple (Exod 27:3; 1 Kgs 7:50). God would set Israel among the nations like a burning firepan to destroy or purify them.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":137273,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 12:6","title_en":"Study Note: Zaharia 12:6","content_ro":"<p><strong>12:6<\/strong> <em>flame<\/em> (literally <em>firepan<\/em>): Bronze or gold firepans were used to carry hot coals to and from the sacrificial altars of the Tabernacle and the Temple (Exod 27:3; 1 Kgs 7:50). God would set Israel among the nations like a burning firepan to destroy or purify them.<\/p>","content_en":"<p><strong>12:6<\/strong> <em>flame<\/em> (literally <em>firepan<\/em>): Bronze or gold firepans were used to carry hot coals to and from the sacrificial altars of the Tabernacle and the Temple (Exod 27:3; 1 Kgs 7:50). God would set Israel among the nations like a burning firepan to destroy or purify them.<\/p>","summary_ro":"12:6 flame (literally firepan): Bronze or gold firepans were used to carry hot coals to and from the sacrificial altars of the Tabernacle and the Temple (Exod 27:3; 1 Kgs 7:50). God would set Israel among the nations like a burning firepan to destroy or purify them.","summary_en":"12:6 flame (literally firepan): Bronze or gold firepans were used to carry hot coals to and from the sacrificial altars of the Tabernacle and the Temple (Exod 27:3; 1 Kgs 7:50). God would set Israel among the nations like a burning firepan to destroy or purify them.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"8":[{"id":54396,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 12:8","title_en":"Study Note: Zaharia 12:8","content_ro":"<p><strong>12:8<\/strong> <em>The angel of the<\/em> <span>Lord<\/span> is here equated with God, represented as a Divine Warrior, rescuer, and protector (see 1:11; 3:1; Exod 14:19; 15:3; Isa 59:15-20; 63:1-6). By divine enabling, the weak will be imbued with God’s power.<\/p>","content_en":"<p><strong>12:8<\/strong> <em>The angel of the<\/em> <span>Lord<\/span> is here equated with God, represented as a Divine Warrior, rescuer, and protector (see 1:11; 3:1; Exod 14:19; 15:3; Isa 59:15-20; 63:1-6). By divine enabling, the weak will be imbued with God’s power.<\/p>","summary_ro":"12:8 The angel of the Lord is here equated with God, represented as a Divine Warrior, rescuer, and protector (see 1:11; 3:1; Exod 14:19; 15:3; Isa 59:15-20; 63:1-6). By divine enabling, the weak will be imbued with God’s power.","summary_en":"12:8 The angel of the Lord is here equated with God, represented as a Divine Warrior, rescuer, and protector (see 1:11; 3:1; Exod 14:19; 15:3; Isa 59:15-20; 63:1-6). By divine enabling, the weak will be imbued with God’s power.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":82022,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 12:8","title_en":"Study Note: Zaharia 12:8","content_ro":"<p><strong>12:8<\/strong> <em>The angel of the<\/em> <span>Lord<\/span> is here equated with God, represented as a Divine Warrior, rescuer, and protector (see 1:11; 3:1; Exod 14:19; 15:3; Isa 59:15-20; 63:1-6). By divine enabling, the weak will be imbued with God’s power.<\/p>","content_en":"<p><strong>12:8<\/strong> <em>The angel of the<\/em> <span>Lord<\/span> is here equated with God, represented as a Divine Warrior, rescuer, and protector (see 1:11; 3:1; Exod 14:19; 15:3; Isa 59:15-20; 63:1-6). By divine enabling, the weak will be imbued with God’s power.<\/p>","summary_ro":"12:8 The angel of the Lord is here equated with God, represented as a Divine Warrior, rescuer, and protector (see 1:11; 3:1; Exod 14:19; 15:3; Isa 59:15-20; 63:1-6). By divine enabling, the weak will be imbued with God’s power.","summary_en":"12:8 The angel of the Lord is here equated with God, represented as a Divine Warrior, rescuer, and protector (see 1:11; 3:1; Exod 14:19; 15:3; Isa 59:15-20; 63:1-6). By divine enabling, the weak will be imbued with God’s power.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":109648,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 12:8","title_en":"Study Note: Zaharia 12:8","content_ro":"<p><strong>12:8<\/strong> <em>The angel of the<\/em> <span>Lord<\/span> is here equated with God, represented as a Divine Warrior, rescuer, and protector (see 1:11; 3:1; Exod 14:19; 15:3; Isa 59:15-20; 63:1-6). By divine enabling, the weak will be imbued with God’s power.<\/p>","content_en":"<p><strong>12:8<\/strong> <em>The angel of the<\/em> <span>Lord<\/span> is here equated with God, represented as a Divine Warrior, rescuer, and protector (see 1:11; 3:1; Exod 14:19; 15:3; Isa 59:15-20; 63:1-6). By divine enabling, the weak will be imbued with God’s power.<\/p>","summary_ro":"12:8 The angel of the Lord is here equated with God, represented as a Divine Warrior, rescuer, and protector (see 1:11; 3:1; Exod 14:19; 15:3; Isa 59:15-20; 63:1-6). By divine enabling, the weak will be imbued with God’s power.","summary_en":"12:8 The angel of the Lord is here equated with God, represented as a Divine Warrior, rescuer, and protector (see 1:11; 3:1; Exod 14:19; 15:3; Isa 59:15-20; 63:1-6). By divine enabling, the weak will be imbued with God’s power.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":137274,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 12:8","title_en":"Study Note: Zaharia 12:8","content_ro":"<p><strong>12:8<\/strong> <em>The angel of the<\/em> <span>Lord<\/span> is here equated with God, represented as a Divine Warrior, rescuer, and protector (see 1:11; 3:1; Exod 14:19; 15:3; Isa 59:15-20; 63:1-6). By divine enabling, the weak will be imbued with God’s power.<\/p>","content_en":"<p><strong>12:8<\/strong> <em>The angel of the<\/em> <span>Lord<\/span> is here equated with God, represented as a Divine Warrior, rescuer, and protector (see 1:11; 3:1; Exod 14:19; 15:3; Isa 59:15-20; 63:1-6). By divine enabling, the weak will be imbued with God’s power.<\/p>","summary_ro":"12:8 The angel of the Lord is here equated with God, represented as a Divine Warrior, rescuer, and protector (see 1:11; 3:1; Exod 14:19; 15:3; Isa 59:15-20; 63:1-6). By divine enabling, the weak will be imbued with God’s power.","summary_en":"12:8 The angel of the Lord is here equated with God, represented as a Divine Warrior, rescuer, and protector (see 1:11; 3:1; Exod 14:19; 15:3; Isa 59:15-20; 63:1-6). By divine enabling, the weak will be imbued with God’s power.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"9":[{"id":64819,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Return of God’s Presence with His People","title_en":"The Return of God’s Presence with His People","content_ro":"<h3>The Return of God’s Presence with His People<\/h3>\n<p>The descriptions of the Exile include the tragedy that, as part of his judgment, God withdrew his presence from his people and from the holy city of Jerusalem. This notion is perhaps most clearly demonstrated in a vision of the prophet Ezekiel, who saw a visual depiction of God’s glorious presence leaving the Temple (Ezek 10:1-22; 11:22-23). As such, when the prophets discussed the future restoration of God’s people and their return to the land, they also often spoke of the return of God’s presence (see, e.g., Isa 52:7-8; Ezek 43:1-9).<\/p>\n<p>The prophet Zechariah placed a strong emphasis on this theme of the Lord returning to his people. He was certain that God would once again live among them and that the glory of the Lord would rest in Jerusalem (1:16; 2:5, 10-11; 8:3, 23). God’s presence would return with the rebuilding of the Temple, and Israel would experience spiritual restoration and renewed agricultural bounty (1:17; 4:8-9; 6:15; see also Hag 2:19). In the future, God’s presence would rescue Jerusalem and the people of Israel from enemy nations. The Lord would be enthroned as King over all the earth, and the whole earth would worship the one true God (Zech 9:16; 10:6; 12:9; 14:9). In both the present and the future, the return of the Lord’s presence to Jerusalem was connected with the enabling work of God’s Spirit (4:6; 12:10; see also Hag 2:5).<\/p>\n<p>Zechariah’s promise of the Lord’s presence in Jerusalem anticipated the coming of Jesus the Messiah and the awesome mystery of the Word of God becoming human and living on earth among us (John 1:14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 26:3; 31:3; Exod 3:12; Deut 31:23; Josh 1:5; Judg 6:16; Isa 7:14; 43:2; 52:8; Ezek 37:27; Joel 3:21; Hag 2:5; Zech 1:16-17; 2:5, 10-11; 4:6; 8:3, 23; 14:9; John 1:14<\/p>","content_en":"<h3>The Return of God’s Presence with His People<\/h3>\n<p>The descriptions of the Exile include the tragedy that, as part of his judgment, God withdrew his presence from his people and from the holy city of Jerusalem. This notion is perhaps most clearly demonstrated in a vision of the prophet Ezekiel, who saw a visual depiction of God’s glorious presence leaving the Temple (Ezek 10:1-22; 11:22-23). As such, when the prophets discussed the future restoration of God’s people and their return to the land, they also often spoke of the return of God’s presence (see, e.g., Isa 52:7-8; Ezek 43:1-9).<\/p>\n<p>The prophet Zechariah placed a strong emphasis on this theme of the Lord returning to his people. He was certain that God would once again live among them and that the glory of the Lord would rest in Jerusalem (1:16; 2:5, 10-11; 8:3, 23). God’s presence would return with the rebuilding of the Temple, and Israel would experience spiritual restoration and renewed agricultural bounty (1:17; 4:8-9; 6:15; see also Hag 2:19). In the future, God’s presence would rescue Jerusalem and the people of Israel from enemy nations. The Lord would be enthroned as King over all the earth, and the whole earth would worship the one true God (Zech 9:16; 10:6; 12:9; 14:9). In both the present and the future, the return of the Lord’s presence to Jerusalem was connected with the enabling work of God’s Spirit (4:6; 12:10; see also Hag 2:5).<\/p>\n<p>Zechariah’s promise of the Lord’s presence in Jerusalem anticipated the coming of Jesus the Messiah and the awesome mystery of the Word of God becoming human and living on earth among us (John 1:14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 26:3; 31:3; Exod 3:12; Deut 31:23; Josh 1:5; Judg 6:16; Isa 7:14; 43:2; 52:8; Ezek 37:27; Joel 3:21; Hag 2:5; Zech 1:16-17; 2:5, 10-11; 4:6; 8:3, 23; 14:9; John 1:14<\/p>","summary_ro":"The Return of God’s Presence with His People The descriptions of the Exile include the tragedy that, as part of his judgment, God withdrew his presence from his people and from the holy city of Jerusalem. This notion is perhaps most clearly demonstrated in a vision of the prophet Ezekiel, who saw a visual depiction of God’s glorious presence leaving the Temple (Ezek 10:1-22; 11:22-23). As such, when the prophets discussed the future restoration of God’s people and their return to the land, th...","summary_en":"The Return of God’s Presence with His People The descriptions of the Exile include the tragedy that, as part of his judgment, God withdrew his presence from his people and from the holy city of Jerusalem. This notion is perhaps most clearly demonstrated in a vision of the prophet Ezekiel, who saw a visual depiction of God’s glorious presence leaving the Temple (Ezek 10:1-22; 11:22-23). As such, when the prophets discussed the future restoration of God’s people and their return to the land, th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":92445,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Return of God’s Presence with His People","title_en":"The Return of God’s Presence with His People","content_ro":"<h3>The Return of God’s Presence with His People<\/h3>\n<p>The descriptions of the Exile include the tragedy that, as part of his judgment, God withdrew his presence from his people and from the holy city of Jerusalem. This notion is perhaps most clearly demonstrated in a vision of the prophet Ezekiel, who saw a visual depiction of God’s glorious presence leaving the Temple (Ezek 10:1-22; 11:22-23). As such, when the prophets discussed the future restoration of God’s people and their return to the land, they also often spoke of the return of God’s presence (see, e.g., Isa 52:7-8; Ezek 43:1-9).<\/p>\n<p>The prophet Zechariah placed a strong emphasis on this theme of the Lord returning to his people. He was certain that God would once again live among them and that the glory of the Lord would rest in Jerusalem (1:16; 2:5, 10-11; 8:3, 23). God’s presence would return with the rebuilding of the Temple, and Israel would experience spiritual restoration and renewed agricultural bounty (1:17; 4:8-9; 6:15; see also Hag 2:19). In the future, God’s presence would rescue Jerusalem and the people of Israel from enemy nations. The Lord would be enthroned as King over all the earth, and the whole earth would worship the one true God (Zech 9:16; 10:6; 12:9; 14:9). In both the present and the future, the return of the Lord’s presence to Jerusalem was connected with the enabling work of God’s Spirit (4:6; 12:10; see also Hag 2:5).<\/p>\n<p>Zechariah’s promise of the Lord’s presence in Jerusalem anticipated the coming of Jesus the Messiah and the awesome mystery of the Word of God becoming human and living on earth among us (John 1:14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 26:3; 31:3; Exod 3:12; Deut 31:23; Josh 1:5; Judg 6:16; Isa 7:14; 43:2; 52:8; Ezek 37:27; Joel 3:21; Hag 2:5; Zech 1:16-17; 2:5, 10-11; 4:6; 8:3, 23; 14:9; John 1:14<\/p>","content_en":"<h3>The Return of God’s Presence with His People<\/h3>\n<p>The descriptions of the Exile include the tragedy that, as part of his judgment, God withdrew his presence from his people and from the holy city of Jerusalem. This notion is perhaps most clearly demonstrated in a vision of the prophet Ezekiel, who saw a visual depiction of God’s glorious presence leaving the Temple (Ezek 10:1-22; 11:22-23). As such, when the prophets discussed the future restoration of God’s people and their return to the land, they also often spoke of the return of God’s presence (see, e.g., Isa 52:7-8; Ezek 43:1-9).<\/p>\n<p>The prophet Zechariah placed a strong emphasis on this theme of the Lord returning to his people. He was certain that God would once again live among them and that the glory of the Lord would rest in Jerusalem (1:16; 2:5, 10-11; 8:3, 23). God’s presence would return with the rebuilding of the Temple, and Israel would experience spiritual restoration and renewed agricultural bounty (1:17; 4:8-9; 6:15; see also Hag 2:19). In the future, God’s presence would rescue Jerusalem and the people of Israel from enemy nations. The Lord would be enthroned as King over all the earth, and the whole earth would worship the one true God (Zech 9:16; 10:6; 12:9; 14:9). In both the present and the future, the return of the Lord’s presence to Jerusalem was connected with the enabling work of God’s Spirit (4:6; 12:10; see also Hag 2:5).<\/p>\n<p>Zechariah’s promise of the Lord’s presence in Jerusalem anticipated the coming of Jesus the Messiah and the awesome mystery of the Word of God becoming human and living on earth among us (John 1:14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 26:3; 31:3; Exod 3:12; Deut 31:23; Josh 1:5; Judg 6:16; Isa 7:14; 43:2; 52:8; Ezek 37:27; Joel 3:21; Hag 2:5; Zech 1:16-17; 2:5, 10-11; 4:6; 8:3, 23; 14:9; John 1:14<\/p>","summary_ro":"The Return of God’s Presence with His People The descriptions of the Exile include the tragedy that, as part of his judgment, God withdrew his presence from his people and from the holy city of Jerusalem. This notion is perhaps most clearly demonstrated in a vision of the prophet Ezekiel, who saw a visual depiction of God’s glorious presence leaving the Temple (Ezek 10:1-22; 11:22-23). As such, when the prophets discussed the future restoration of God’s people and their return to the land, th...","summary_en":"The Return of God’s Presence with His People The descriptions of the Exile include the tragedy that, as part of his judgment, God withdrew his presence from his people and from the holy city of Jerusalem. This notion is perhaps most clearly demonstrated in a vision of the prophet Ezekiel, who saw a visual depiction of God’s glorious presence leaving the Temple (Ezek 10:1-22; 11:22-23). As such, when the prophets discussed the future restoration of God’s people and their return to the land, th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":120071,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Return of God’s Presence with His People","title_en":"The Return of God’s Presence with His People","content_ro":"<h3>The Return of God’s Presence with His People<\/h3>\n<p>The descriptions of the Exile include the tragedy that, as part of his judgment, God withdrew his presence from his people and from the holy city of Jerusalem. This notion is perhaps most clearly demonstrated in a vision of the prophet Ezekiel, who saw a visual depiction of God’s glorious presence leaving the Temple (Ezek 10:1-22; 11:22-23). As such, when the prophets discussed the future restoration of God’s people and their return to the land, they also often spoke of the return of God’s presence (see, e.g., Isa 52:7-8; Ezek 43:1-9).<\/p>\n<p>The prophet Zechariah placed a strong emphasis on this theme of the Lord returning to his people. He was certain that God would once again live among them and that the glory of the Lord would rest in Jerusalem (1:16; 2:5, 10-11; 8:3, 23). God’s presence would return with the rebuilding of the Temple, and Israel would experience spiritual restoration and renewed agricultural bounty (1:17; 4:8-9; 6:15; see also Hag 2:19). In the future, God’s presence would rescue Jerusalem and the people of Israel from enemy nations. The Lord would be enthroned as King over all the earth, and the whole earth would worship the one true God (Zech 9:16; 10:6; 12:9; 14:9). In both the present and the future, the return of the Lord’s presence to Jerusalem was connected with the enabling work of God’s Spirit (4:6; 12:10; see also Hag 2:5).<\/p>\n<p>Zechariah’s promise of the Lord’s presence in Jerusalem anticipated the coming of Jesus the Messiah and the awesome mystery of the Word of God becoming human and living on earth among us (John 1:14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 26:3; 31:3; Exod 3:12; Deut 31:23; Josh 1:5; Judg 6:16; Isa 7:14; 43:2; 52:8; Ezek 37:27; Joel 3:21; Hag 2:5; Zech 1:16-17; 2:5, 10-11; 4:6; 8:3, 23; 14:9; John 1:14<\/p>","content_en":"<h3>The Return of God’s Presence with His People<\/h3>\n<p>The descriptions of the Exile include the tragedy that, as part of his judgment, God withdrew his presence from his people and from the holy city of Jerusalem. This notion is perhaps most clearly demonstrated in a vision of the prophet Ezekiel, who saw a visual depiction of God’s glorious presence leaving the Temple (Ezek 10:1-22; 11:22-23). As such, when the prophets discussed the future restoration of God’s people and their return to the land, they also often spoke of the return of God’s presence (see, e.g., Isa 52:7-8; Ezek 43:1-9).<\/p>\n<p>The prophet Zechariah placed a strong emphasis on this theme of the Lord returning to his people. He was certain that God would once again live among them and that the glory of the Lord would rest in Jerusalem (1:16; 2:5, 10-11; 8:3, 23). God’s presence would return with the rebuilding of the Temple, and Israel would experience spiritual restoration and renewed agricultural bounty (1:17; 4:8-9; 6:15; see also Hag 2:19). In the future, God’s presence would rescue Jerusalem and the people of Israel from enemy nations. The Lord would be enthroned as King over all the earth, and the whole earth would worship the one true God (Zech 9:16; 10:6; 12:9; 14:9). In both the present and the future, the return of the Lord’s presence to Jerusalem was connected with the enabling work of God’s Spirit (4:6; 12:10; see also Hag 2:5).<\/p>\n<p>Zechariah’s promise of the Lord’s presence in Jerusalem anticipated the coming of Jesus the Messiah and the awesome mystery of the Word of God becoming human and living on earth among us (John 1:14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 26:3; 31:3; Exod 3:12; Deut 31:23; Josh 1:5; Judg 6:16; Isa 7:14; 43:2; 52:8; Ezek 37:27; Joel 3:21; Hag 2:5; Zech 1:16-17; 2:5, 10-11; 4:6; 8:3, 23; 14:9; John 1:14<\/p>","summary_ro":"The Return of God’s Presence with His People The descriptions of the Exile include the tragedy that, as part of his judgment, God withdrew his presence from his people and from the holy city of Jerusalem. This notion is perhaps most clearly demonstrated in a vision of the prophet Ezekiel, who saw a visual depiction of God’s glorious presence leaving the Temple (Ezek 10:1-22; 11:22-23). As such, when the prophets discussed the future restoration of God’s people and their return to the land, th...","summary_en":"The Return of God’s Presence with His People The descriptions of the Exile include the tragedy that, as part of his judgment, God withdrew his presence from his people and from the holy city of Jerusalem. This notion is perhaps most clearly demonstrated in a vision of the prophet Ezekiel, who saw a visual depiction of God’s glorious presence leaving the Temple (Ezek 10:1-22; 11:22-23). As such, when the prophets discussed the future restoration of God’s people and their return to the land, th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":147697,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Return of God’s Presence with His People","title_en":"The Return of God’s Presence with His People","content_ro":"<h3>The Return of God’s Presence with His People<\/h3>\n<p>The descriptions of the Exile include the tragedy that, as part of his judgment, God withdrew his presence from his people and from the holy city of Jerusalem. This notion is perhaps most clearly demonstrated in a vision of the prophet Ezekiel, who saw a visual depiction of God’s glorious presence leaving the Temple (Ezek 10:1-22; 11:22-23). As such, when the prophets discussed the future restoration of God’s people and their return to the land, they also often spoke of the return of God’s presence (see, e.g., Isa 52:7-8; Ezek 43:1-9).<\/p>\n<p>The prophet Zechariah placed a strong emphasis on this theme of the Lord returning to his people. He was certain that God would once again live among them and that the glory of the Lord would rest in Jerusalem (1:16; 2:5, 10-11; 8:3, 23). God’s presence would return with the rebuilding of the Temple, and Israel would experience spiritual restoration and renewed agricultural bounty (1:17; 4:8-9; 6:15; see also Hag 2:19). In the future, God’s presence would rescue Jerusalem and the people of Israel from enemy nations. The Lord would be enthroned as King over all the earth, and the whole earth would worship the one true God (Zech 9:16; 10:6; 12:9; 14:9). In both the present and the future, the return of the Lord’s presence to Jerusalem was connected with the enabling work of God’s Spirit (4:6; 12:10; see also Hag 2:5).<\/p>\n<p>Zechariah’s promise of the Lord’s presence in Jerusalem anticipated the coming of Jesus the Messiah and the awesome mystery of the Word of God becoming human and living on earth among us (John 1:14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 26:3; 31:3; Exod 3:12; Deut 31:23; Josh 1:5; Judg 6:16; Isa 7:14; 43:2; 52:8; Ezek 37:27; Joel 3:21; Hag 2:5; Zech 1:16-17; 2:5, 10-11; 4:6; 8:3, 23; 14:9; John 1:14<\/p>","content_en":"<h3>The Return of God’s Presence with His People<\/h3>\n<p>The descriptions of the Exile include the tragedy that, as part of his judgment, God withdrew his presence from his people and from the holy city of Jerusalem. This notion is perhaps most clearly demonstrated in a vision of the prophet Ezekiel, who saw a visual depiction of God’s glorious presence leaving the Temple (Ezek 10:1-22; 11:22-23). As such, when the prophets discussed the future restoration of God’s people and their return to the land, they also often spoke of the return of God’s presence (see, e.g., Isa 52:7-8; Ezek 43:1-9).<\/p>\n<p>The prophet Zechariah placed a strong emphasis on this theme of the Lord returning to his people. He was certain that God would once again live among them and that the glory of the Lord would rest in Jerusalem (1:16; 2:5, 10-11; 8:3, 23). God’s presence would return with the rebuilding of the Temple, and Israel would experience spiritual restoration and renewed agricultural bounty (1:17; 4:8-9; 6:15; see also Hag 2:19). In the future, God’s presence would rescue Jerusalem and the people of Israel from enemy nations. The Lord would be enthroned as King over all the earth, and the whole earth would worship the one true God (Zech 9:16; 10:6; 12:9; 14:9). In both the present and the future, the return of the Lord’s presence to Jerusalem was connected with the enabling work of God’s Spirit (4:6; 12:10; see also Hag 2:5).<\/p>\n<p>Zechariah’s promise of the Lord’s presence in Jerusalem anticipated the coming of Jesus the Messiah and the awesome mystery of the Word of God becoming human and living on earth among us (John 1:14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 26:3; 31:3; Exod 3:12; Deut 31:23; Josh 1:5; Judg 6:16; Isa 7:14; 43:2; 52:8; Ezek 37:27; Joel 3:21; Hag 2:5; Zech 1:16-17; 2:5, 10-11; 4:6; 8:3, 23; 14:9; John 1:14<\/p>","summary_ro":"The Return of God’s Presence with His People The descriptions of the Exile include the tragedy that, as part of his judgment, God withdrew his presence from his people and from the holy city of Jerusalem. This notion is perhaps most clearly demonstrated in a vision of the prophet Ezekiel, who saw a visual depiction of God’s glorious presence leaving the Temple (Ezek 10:1-22; 11:22-23). As such, when the prophets discussed the future restoration of God’s people and their return to the land, th...","summary_en":"The Return of God’s Presence with His People The descriptions of the Exile include the tragedy that, as part of his judgment, God withdrew his presence from his people and from the holy city of Jerusalem. This notion is perhaps most clearly demonstrated in a vision of the prophet Ezekiel, who saw a visual depiction of God’s glorious presence leaving the Temple (Ezek 10:1-22; 11:22-23). As such, when the prophets discussed the future restoration of God’s people and their return to the land, th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"10":[{"id":8862,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Day of the Lord","title_en":"Day of the Lord","content_ro":"<h3>DAY OF THE LORD<\/h3>\n<p>Expression used by OT prophets (as early as the eighth-century <span>BC<\/span> prophet Amos) to signify a time in which God actively intervenes in history, primarily for judgment. Thus “the day of the Lord” is also called “the day of the <span>Lord<\/span>’s anger” (Zep 2:2).<\/p>\n<p>Sometimes “the day of the Lord” is used in the OT to speak of a past judgment (Lam 2:22). More often, an impending future judgment is in view (Jl 2:1-11). Ultimately, though, the term refers to climactic future judgment of the world (Jl 3:14-21; Mal 4:5). Often, prophecy of a near-future event and an end-time prophecy are merged—the immediate judgment being a preview of the final Day of the Lord. The prophecy of Isaiah against Babylon is an example (Is 13:5-10). Jesus combined events described there with other prophecies to explain his second coming (Mk 13:24-37). Another example is Joel’s prophecy of the Day of the Lord (Jl 1:15–2:11). Though the prophet initially spoke of God’s judgment on Israel by a locust plague, that judgment prompted further pronouncements about a final Day of the Lord far beyond Joel’s time (2:14-17, 31). That Day of the Lord extended even beyond the outpouring of the Holy Spirit at Pentecost predicted by Joel’s prophecy (Jl 2:28-32; Acts 2:16-21; Rv 6:12-13). The NT uses the term exclusively to mean the end time.<\/p>\n<p>The final Day of the Lord is characterized in the Bible as a day of gloom, darkness, and judgment. Associated with God’s judgment is language depicting changes in nature, especially a darkening of the sun, moon, and stars (Is 13:10; Jl 2:31; 3:15; Mt 24:29; Rv 6:12). Nations will be judged for their rebellion against God’s anointed people and king (Jl 3:19; cf. Ps 2). Israel is counseled not to be eager for that day, because it will also include judgment on the chosen nation (Am 5:18-20). But the prophets promise that a believing “remnant” will be saved by looking to the Messiah they once rejected (Jl 2:32; Zec 12:10). Following the judgment, the future Day of the Lord will be a time of prosperity, restoration, and blessing for Israel (Jl 3:18-21).<\/p>\n<p>The more explicit NT expressions—“the day of our Lord Jesus Christ” (1 Cor 1:8), “the day of the Lord Jesus” (1 Cor 5:5; 2 Cor 1:14), and “the day of Christ” (Phil 1:10; 2:16)—are more personal and more positive. They point to final events related to Christian believers, who will not experience the wrath of God (1 Thes 5:9). When the Day of the Lord comes, the earth will be renewed and purified through a judgment of fire (2 Pt 3:10-13). In the book of Revelation the final purging seems to come after the Millennium—that is, the 1,000-year reign of Christ (Rv 21:1).<\/p>\n<p><em>See also<\/em> Eschatology; Last Days; Last Judgment.<\/p>","content_en":"<h3>DAY OF THE LORD<\/h3>\n<p>Expression used by OT prophets (as early as the eighth-century <span>BC<\/span> prophet Amos) to signify a time in which God actively intervenes in history, primarily for judgment. Thus “the day of the Lord” is also called “the day of the <span>Lord<\/span>’s anger” (Zep 2:2).<\/p>\n<p>Sometimes “the day of the Lord” is used in the OT to speak of a past judgment (Lam 2:22). More often, an impending future judgment is in view (Jl 2:1-11). Ultimately, though, the term refers to climactic future judgment of the world (Jl 3:14-21; Mal 4:5). Often, prophecy of a near-future event and an end-time prophecy are merged—the immediate judgment being a preview of the final Day of the Lord. The prophecy of Isaiah against Babylon is an example (Is 13:5-10). Jesus combined events described there with other prophecies to explain his second coming (Mk 13:24-37). Another example is Joel’s prophecy of the Day of the Lord (Jl 1:15–2:11). Though the prophet initially spoke of God’s judgment on Israel by a locust plague, that judgment prompted further pronouncements about a final Day of the Lord far beyond Joel’s time (2:14-17, 31). That Day of the Lord extended even beyond the outpouring of the Holy Spirit at Pentecost predicted by Joel’s prophecy (Jl 2:28-32; Acts 2:16-21; Rv 6:12-13). The NT uses the term exclusively to mean the end time.<\/p>\n<p>The final Day of the Lord is characterized in the Bible as a day of gloom, darkness, and judgment. Associated with God’s judgment is language depicting changes in nature, especially a darkening of the sun, moon, and stars (Is 13:10; Jl 2:31; 3:15; Mt 24:29; Rv 6:12). Nations will be judged for their rebellion against God’s anointed people and king (Jl 3:19; cf. Ps 2). Israel is counseled not to be eager for that day, because it will also include judgment on the chosen nation (Am 5:18-20). But the prophets promise that a believing “remnant” will be saved by looking to the Messiah they once rejected (Jl 2:32; Zec 12:10). Following the judgment, the future Day of the Lord will be a time of prosperity, restoration, and blessing for Israel (Jl 3:18-21).<\/p>\n<p>The more explicit NT expressions—“the day of our Lord Jesus Christ” (1 Cor 1:8), “the day of the Lord Jesus” (1 Cor 5:5; 2 Cor 1:14), and “the day of Christ” (Phil 1:10; 2:16)—are more personal and more positive. They point to final events related to Christian believers, who will not experience the wrath of God (1 Thes 5:9). When the Day of the Lord comes, the earth will be renewed and purified through a judgment of fire (2 Pt 3:10-13). In the book of Revelation the final purging seems to come after the Millennium—that is, the 1,000-year reign of Christ (Rv 21:1).<\/p>\n<p><em>See also<\/em> Eschatology; Last Days; Last Judgment.<\/p>","summary_ro":"DAY OF THE LORD Expression used by OT prophets (as early as the eighth-century BC prophet Amos) to signify a time in which God actively intervenes in history, primarily for judgment. Thus “the day of the Lord” is also called “the day of the Lord’s anger” (Zep 2:2). Sometimes “the day of the Lord” is used in the OT to speak of a past judgment (Lam 2:22). More often, an impending future judgment is in view (Jl 2:1-11). Ultimately, though, the term refers to climactic future judgment of the worl...","summary_en":"DAY OF THE LORD Expression used by OT prophets (as early as the eighth-century BC prophet Amos) to signify a time in which God actively intervenes in history, primarily for judgment. Thus “the day of the Lord” is also called “the day of the Lord’s anger” (Zep 2:2). Sometimes “the day of the Lord” is used in the OT to speak of a past judgment (Lam 2:22). More often, an impending future judgment is in view (Jl 2:1-11). Ultimately, though, the term refers to climactic future judgment of the worl...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":25473,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Messiah","title_en":"Messiah","content_ro":"<h3>MESSIAH<\/h3>\n<p>Title derived from the Hebrew, <span class=\"hebrew\" lang=\"he\">mashiach<\/span><em>,<\/em> a verbal adjective meaning “anointed one.” Along with its NT equivalent, <span class=\"greek\" lang=\"el\">christos<\/span> (Christ), it refers to an act of consecration whereby an individual is set apart to serve God and then anointed with oil. The verbal root <em>(<\/em><span class=\"hebrew\" lang=\"he\">mashach<\/span><em>)<\/em> conveys this idea as well.<\/p>\n<p>Israel’s practice of ceremonially anointing with oil is present in several contexts. Priests were regularly anointed prior to their divinely given service at the altar of sacrifice (Lv 4:3). While there is evidence for a literal anointing of prophets (1 Kgs 19:16), this does not appear to have been a standard practice. The anointing of Saul and David by Samuel established the act as a significant prerequisite for Hebrew kings before they assumed their positions of royal leadership. The king was especially considered to be the Lord’s anointed and as such was viewed to hold a secure position before men (1 Sm 12:14; 2 Sm 19:21) and God (Pss 2:2; 20:6). Along with numerous messianic prophecies, these proceedings helped inform the Jews of the Anointed One, par excellence, who would eventually come to bring salvation to Israel.<\/p>\n<p>Concluding the 13 articles of Hebraic faith attributed to Moses Maimonides (13th century <span>AD<\/span>) is the statement still found in many Hebrew prayer books: “I believe with a perfect heart that the Messiah will come; and although his coming be delayed, I will still wait patiently for his speedy appearance.”<\/p>\n<p class=\"h2\" id=\"MessiahintheOldTestament\">Messiah in the Old Testament<\/p>\n<p>Jewish hope for the advent of the Messiah developed dynamically from the period of David’s reign, when it was prophesied that his kingdom would endure to the end of time (2 Sm 7:16). Israel was told that, through David’s descendants, his throne would exert a never-ending dominion over all the earth (2 Sm 22:48-51; Jer 33). It is with this aspect of messianic salvation that Jewish minds have traditionally been preoccupied (cf. Acts 1:6).<\/p>\n<p>Among Orthodox rabbis there has never been a lack of conjecture respecting the details of the Messiah’s ministry. At one time the rabbis applied no less than 456 passages of Scripture to his person and salvation. Preoccupation with the Messiah is evident in the tractate <em>Sanhedrin<\/em> (Babylonian Talmud), where passages state that the world was created for him and that all the prophets prophesied of his days (<em>Sanhedrin<\/em> 98b, 99a). By and large, Orthodoxy still retains its time-worn belief in the Messiah’s reign in Jerusalem, the rebuilding of the temple, and the reestablishment of both priesthood and sacrifice.<\/p>\n<p>While later Judaism looked for the Messiah as an eschatological figure who will reign at the end of time, modern Jewish thought has largely jettisoned the traditional notion of a personal Messiah in favor of belief in a messianic age. Prevalent liberal Judaism envisions the world ultimately perfected through the influence of the twin Judaic ideals of justice and compassion. Such conviction, ignoring the plight of fallen humans and the teaching of Scripture, substitutes humanistic thinking for miraculous heavenly intervention.<\/p>\n<p>While the Messiah’s origin is linked firmly to the house of David (2 Sm 7:14; Hos 3:5), the promise for a Messiah was given long before David lived. In fact, the hope for the Messiah is implicit in the first promise of the establishment of the kingdom of God. Addressed to Satan, Genesis 3:15 declares that God will place hostility between the serpent and the woman until, in the fullness of time, the “seed” of the woman inflicts a fatal blow to the head of the serpent.<\/p>\n<p>The nature of messianic prophecy is progressive; each prophecy casts more light on the subject. This occurs, for example, respecting the concept of the “seed”: Messiah is to be born of a woman (Gn 3:15), through the line of Shem (9:26) and specifically through Abraham (22:18). Yet even as late as Genesis 22:18, the “seed” is not clearly presented as a person, since <span class=\"hebrew\" lang=\"he\">zerah<\/span> (seed) may indicate a singular or plural object. Still less apparent in these early stages of messianic prophecy is the nature of the “bruising” that is to occur. Yet the idea of the Messiah being crushed for sin is implicit in the Genesis pronouncement, as is the violence associated with that act. Chief among the messianic prophets, Isaiah gives full range to the axiom that the Anointed One must endure extensive suffering (Is 53:1). Under the figure “the Servant of the Lord,” four “servant songs” delineate the mission of the future deliverer (Is 42:1-7; 49:1-9; 50:4-11; 52:13–53:12). While it is true that Isaiah does not explicitly link the title Messiah with the Servant of the Lord, identifying both figures as one and the same person is justifiable. Both figures are uniquely anointed (61:1); each brings light to the Gentiles (55:4; cf. 49:6); neither is pretentious in his first appearance (7:14-15; 11:1; cf. 42:3; 53:1); and the title of Davidic “branch” rests upon them both (11:1-4). Equally significant are the dual facts of their humiliation and exaltation (49:7; 52:13-15). Jewish scholars of the early Christian era in the Aramaic Targum on the prophets paraphrase Isaiah 42:1, “Behold my Servant Messiah” and begin Isaiah 53, “Behold my Servant Messiah will prosper.” While Cyrus may be spoken of as “anointed,” no final salvific work is attributed to him (45:1-5). Israel, although elect and loved by God (41:8), is ill-equipped as God’s servant to bring his redeeming work to mankind (42:18). The collapse of David’s dynasty points eloquently to Israel’s need for an anointed monarch who will heal the apostasy and disobedience (Ex 33:5; Hos 4:1). More and more, OT history presents Israel’s comprehensive moral failure. Her problem, which she shares with mankind, can only be solved by the making of a covenant whose surety and focal point is both a personal Savior and sovereign Lord (Jer 31:31-34). The advent of such a champion lives in the recorded promise of a shoot from the stump of Jesse’s fallen tree, who will bring the light of life to God’s benighted people (Is 9:2; 11:1).<\/p>\n<p>It is difficult to get away from the idea that the concept of servanthood and lowliness belongs within the sphere of royalty (Zec 9:9). The concept of the Messiah filling the complementary offices of priest and king is incontrovertible (Ps 110:1-4); a suffering priest-king is far less obvious. Some among the Talmudic writers apparently recognized the likelihood that the Messiah would have to suffer. In the Babylonian Talmud, tractate <em>Sanhedrin<\/em> 98b, the Messiah is said to bear sicknesses and pain. Among the prayers for the Day of Atonement may be found the words of Eleazar ben Qalir (perhaps as late as <span>AD<\/span> 1000): “Our righteous Messiah has departed from us; we are horror-stricken, and there is none to justify us. Our iniquities and the yoke of our transgressions he carries, and is wounded for our transgressions. He bears on his shoulders our sins to find pardon for our iniquities. May we be healed by his stripes.” In a similar vein Rabbi Eliyya de Vidas writes, “The meaning of ‘He was wounded for our transgressions, bruised for our iniquities,’ is that since the Messiah bears our iniquities, which produce the effect of His being bruised, it follows that whosoever will not admit that the Messiah thus suffers for our iniquities must endure and suffer for them himself.” For all this, it is highly doubtful that anyone imagined the Messiah would accomplish his salvational work by means of his own death (cf. Is 53:12). When rabbinic speculation failed to satisfactorily harmonize the paradoxical facts of humiliation and exaltation, some hypothesized that God would send a Messiah to suffer as well as a Messiah to reign. Biblically, it is evident that the Anointed One’s terrible ordeal of suffering is but the necessary prelude to infinite glory. He is pictured not only as a great king (52:13; 53:12) but also as humble (53:2), humiliated (52:14), rejected (53:3), and bearing the consequences of mankind’s rebellion (vv 5-6). Yet he is raised up to intercede for, and richly bless, his people (v 12). The Messiah, having accomplished that full obedience that Adam and Israel failed to achieve, will bring Israel and the nations back to God (42:18-19; 49:3, 6).<\/p>\n<p>The writings of Daniel contain important messianic data. Daniel is unique in that he boldly speaks of “Messiah the Prince” (Dn 9:25), identifies him as the “Son of Man” (7:13), and says he suffers (“cut off,” 9:26). This statement of the cutting off (i.e., death) of the Messiah makes possible his work of atonement (9:24). The doctrine of a vicarious substitutionary atonement is the only doctrine of atonement found in the Bible (cf. Lv 17:11). Israel understood that to bear sin meant enduring the consequences, or penalty, for sin (cf. Nm 14:33). The same penal substitution is evident in the working principle of the Messiah’s atoning sacrifice. He is the victim’s substitute to whom is transferred the suffering due the sinner. The penalty having been thus borne vicariously, the suppliant is fully pardoned.<\/p>\n<p>Psalm 22:1 records the plaintive cry of the Messiah bearing man’s penalty for sin (cf. Mt 27:46) as he becomes sin on behalf of his people (2 Cor 5:21). Yet his cry, “My God,” indicates an intimate relationship that cannot be radically severed. Once again the motif of messianic humiliation prior to great exaltation is in view (Ps 22:27). In the so-called “royal psalms” (e.g., 2; 72; 110) it is the priestly intercessor who is also ordained to function as monarch and judge.<\/p>\n<p>Jeremiah brings the portrait a step further. The one who will enable humans to enter into a salvational covenant with God conveys God’s imputed righteousness: the Messiah, God’s righteous branch, becomes “the Lord our Righteousness.” Paradoxically, under the law no one could be crucified who was not guilty of sin (Dt 21:22). But it is Christ the righteous one who was crucified, thereby forever undermining any supposed legalistic confidence (Dt 21:23; Gal 3:13). More than forgiven, believers are deemed righteous in him (Jer 23:5-6).<\/p>\n<p>While the birthplace of the Messiah was well established (Mi 5:2), his deity was a hotly contested matter. Although few in ancient Israel disputed the belief in a superhuman Messiah, it is doubtful that anyone imagined him to be “God with us” in the fullest sense of the expression (cf. Heb 1:3).<\/p>\n<p class=\"h2\" id=\"MessiahintheNewTestament\">Messiah in the New Testament<\/p>\n<p>The NT writers present the picture that he who was the child of supernatural origins (Is 7:14; Mi 5:2) carried the full weight of divinity (Is 9:6; Phil 2:6; Col 1:19). He is the Son of God, worthy to receive the worship of all people (Ps 45:6-7; cf. Heb 1:8-9).<\/p>\n<p>The Jews of first-century Palestine knew that the messianic promise would be fulfilled in the coming of one like Moses (Dt 18:18). Parallels between Jesus and Moses are abundant. As mediators, innovators, and propagators of new phases of spiritual life for the people, they are unexcelled. Specifically, both are miraculously spared in infancy (Ex 2; Mt 2:13-23); both renounce a royal court for the sake of serving the people of God (Phil 2:5-8; Heb 11:24-28); both exhibit intense compassion for others (Nm 27:17; Mt 9:36); both commune “face to face” with God (Ex 34:29-30; 2 Cor 3:7); and each mediates a covenant of redemption (Dt 29:1; Heb 8:6-7). But, as Luther observes, “Christ is no Moses.” In the final analysis Moses is but a household servant; the Messiah is the maker and master of all things (Heb 3:3-6; cf. Jn 1:1-2, 18).<\/p>\n<p>Family genealogies are important in Scripture. Rabbis agreed upon the absolute necessity of the Messiah’s Davidic lineage based on Hosea 3:5 and Jeremiah 30:9. The angelic announcement immediately establishes the correct lineage for Jesus (Lk 1:32-33; cf. 2:4), as does Matthew’s (Mt 1:1-17). The Lukan list, like that of Matthew, sets forth the exclusive kingly descent verifying Jesus as Messiah (Lk 3:23-38). Although variations occur between the two genealogies, there is a firm solidarity emphasizing an ancestry within the unique messianic stock. Fully aware of the messianic focus of Scripture (Jn 5:46; 8:56), Jesus acknowledged himself to be the Christ on numerous occasions. He accepted the title from blind Bartimaeus (Mk 10:46-48); from the crowds when he entered Jerusalem (Mt 21:9); from the children at the temple (v 15); and in other contexts as well (Mt 16:16-18; Mk 14:61-62; Lk 4:21; Jn 4:25-26). Nonetheless, he warned his disciples not to broadcast his mighty acts as Messiah prior to his resurrection (Mt 17:9; cf. Lk 9:20-21). Owing to the commonly held (but false) notion that the Messiah’s role was primarily that of a political liberator, Jesus actually avoided use of that term and preferred to identify himself as “the Son of Man.” It was by no means assumed that both designations referred to the same person (cf. Mk 14:61-62). Borrowing essentially from Daniel’s vision of a heavenly conqueror (Dn 7:13-14), Jesus consistently employed this less-known title and filled it with the true character and scope of messianic salvation. Jesus’ teaching in this regard enabled his disciples to correct their erroneous views concerning his mission (Mt 16:21-23). In the fullness of time they would come to see him not only as Messiah but also as the theme of the entire OT (Mt 5:17; Lk 24:27, 44; Jn 5:39; cf. Heb 10:7). When Jesus expounded the Scriptures beginning with the Torah (Lk 24:27), he did so as the living exegesis of God, the Word made flesh (Jn 1:14, 18). Legitimate messianic exposition is found in a host of texts, such as Psalms 2; 16; 22; 40; 110; Isaiah 7:14; 9:6; 11:1; 40:10-11; 50:6; 52:13–53:12; 61:1; 63:1-6; Jeremiah 23:5-6; 33:14-16; Ezekiel 34:23; 37:25; Daniel 9:24-27; Hosea 11:1; Micah 5:2; Zechariah 9:9; 11:13; 12:10; 13:7; Malachi 3:1; 4:2.<\/p>\n<p>The messiahship of Jesus is firmly proclaimed by all four evangelists (Mt 1:1; Mk 1:1; Lk 24:26; Jn 20:31). Peter on Pentecost, Philip before the Ethiopian eunuch, and Apollos in open debate all argue convincingly that Jesus is the Messiah (Acts 2:36; 8:35; 28:28). Peter says he was “made” both Lord and Christ (2:36), signifying that the resurrection rightfully confirms him as such. Similarly, the apostle Paul speaks of Jesus’ resurrection as a patent declaration of his inalienable right to the title (Rom 1:4). For the ex-Pharisee and former persecutor of the church, “Jesus the Christ” is the very heart and soul of Paul’s preaching. Nothing is worthy to be compared to the glory of the Messiah; everything pales by comparison (Phil 3:5-10). The apostle’s all-consuming passion is for others to know the fullness of God in the person of his only Son (Eph 3:14-19).<\/p>\n<p>The Holy Spirit in Scripture speaks of Jesus with wide-ranging appellatives—Holy One, Judge, Righteous One, King, Son of God, and Lord—but these are not exhaustive. In him all the lines of messianic prediction converge; he is the touchstone whereby their validity is firmly established. The Lord Jesus Christ is himself the heart and substance of that covenant through which sinful people may be reconciled to a holy God (Is 42:6; Jn 14:6). That Jesus is the Messiah of Israel, God incarnate, exhaustively fulfills prophecy, type, and symbol—all shadows of his coming. Therefore, all should trust in him, the source of all grace, the only abiding treasure (Mt 12:21; Jn 1:16-17; Col 2:3). Anointed as prophet, he leads us into all truth (Jn 6:14; 7:16); as priest he intercedes for us (Heb 7:21); and as king he reigns over us (Phil 2:9-10).<\/p>\n<p><em>See also<\/em> Atonement; Branch; Christology; Jesus Christ, Life and Teachings of; Redeemer, Redemption; Son of God; Son of Man.<\/p>","content_en":"<h3>MESSIAH<\/h3>\n<p>Title derived from the Hebrew, <span class=\"hebrew\" lang=\"he\">mashiach<\/span><em>,<\/em> a verbal adjective meaning “anointed one.” Along with its NT equivalent, <span class=\"greek\" lang=\"el\">christos<\/span> (Christ), it refers to an act of consecration whereby an individual is set apart to serve God and then anointed with oil. The verbal root <em>(<\/em><span class=\"hebrew\" lang=\"he\">mashach<\/span><em>)<\/em> conveys this idea as well.<\/p>\n<p>Israel’s practice of ceremonially anointing with oil is present in several contexts. Priests were regularly anointed prior to their divinely given service at the altar of sacrifice (Lv 4:3). While there is evidence for a literal anointing of prophets (1 Kgs 19:16), this does not appear to have been a standard practice. The anointing of Saul and David by Samuel established the act as a significant prerequisite for Hebrew kings before they assumed their positions of royal leadership. The king was especially considered to be the Lord’s anointed and as such was viewed to hold a secure position before men (1 Sm 12:14; 2 Sm 19:21) and God (Pss 2:2; 20:6). Along with numerous messianic prophecies, these proceedings helped inform the Jews of the Anointed One, par excellence, who would eventually come to bring salvation to Israel.<\/p>\n<p>Concluding the 13 articles of Hebraic faith attributed to Moses Maimonides (13th century <span>AD<\/span>) is the statement still found in many Hebrew prayer books: “I believe with a perfect heart that the Messiah will come; and although his coming be delayed, I will still wait patiently for his speedy appearance.”<\/p>\n<p class=\"h2\" id=\"MessiahintheOldTestament\">Messiah in the Old Testament<\/p>\n<p>Jewish hope for the advent of the Messiah developed dynamically from the period of David’s reign, when it was prophesied that his kingdom would endure to the end of time (2 Sm 7:16). Israel was told that, through David’s descendants, his throne would exert a never-ending dominion over all the earth (2 Sm 22:48-51; Jer 33). It is with this aspect of messianic salvation that Jewish minds have traditionally been preoccupied (cf. Acts 1:6).<\/p>\n<p>Among Orthodox rabbis there has never been a lack of conjecture respecting the details of the Messiah’s ministry. At one time the rabbis applied no less than 456 passages of Scripture to his person and salvation. Preoccupation with the Messiah is evident in the tractate <em>Sanhedrin<\/em> (Babylonian Talmud), where passages state that the world was created for him and that all the prophets prophesied of his days (<em>Sanhedrin<\/em> 98b, 99a). By and large, Orthodoxy still retains its time-worn belief in the Messiah’s reign in Jerusalem, the rebuilding of the temple, and the reestablishment of both priesthood and sacrifice.<\/p>\n<p>While later Judaism looked for the Messiah as an eschatological figure who will reign at the end of time, modern Jewish thought has largely jettisoned the traditional notion of a personal Messiah in favor of belief in a messianic age. Prevalent liberal Judaism envisions the world ultimately perfected through the influence of the twin Judaic ideals of justice and compassion. Such conviction, ignoring the plight of fallen humans and the teaching of Scripture, substitutes humanistic thinking for miraculous heavenly intervention.<\/p>\n<p>While the Messiah’s origin is linked firmly to the house of David (2 Sm 7:14; Hos 3:5), the promise for a Messiah was given long before David lived. In fact, the hope for the Messiah is implicit in the first promise of the establishment of the kingdom of God. Addressed to Satan, Genesis 3:15 declares that God will place hostility between the serpent and the woman until, in the fullness of time, the “seed” of the woman inflicts a fatal blow to the head of the serpent.<\/p>\n<p>The nature of messianic prophecy is progressive; each prophecy casts more light on the subject. This occurs, for example, respecting the concept of the “seed”: Messiah is to be born of a woman (Gn 3:15), through the line of Shem (9:26) and specifically through Abraham (22:18). Yet even as late as Genesis 22:18, the “seed” is not clearly presented as a person, since <span class=\"hebrew\" lang=\"he\">zerah<\/span> (seed) may indicate a singular or plural object. Still less apparent in these early stages of messianic prophecy is the nature of the “bruising” that is to occur. Yet the idea of the Messiah being crushed for sin is implicit in the Genesis pronouncement, as is the violence associated with that act. Chief among the messianic prophets, Isaiah gives full range to the axiom that the Anointed One must endure extensive suffering (Is 53:1). Under the figure “the Servant of the Lord,” four “servant songs” delineate the mission of the future deliverer (Is 42:1-7; 49:1-9; 50:4-11; 52:13–53:12). While it is true that Isaiah does not explicitly link the title Messiah with the Servant of the Lord, identifying both figures as one and the same person is justifiable. Both figures are uniquely anointed (61:1); each brings light to the Gentiles (55:4; cf. 49:6); neither is pretentious in his first appearance (7:14-15; 11:1; cf. 42:3; 53:1); and the title of Davidic “branch” rests upon them both (11:1-4). Equally significant are the dual facts of their humiliation and exaltation (49:7; 52:13-15). Jewish scholars of the early Christian era in the Aramaic Targum on the prophets paraphrase Isaiah 42:1, “Behold my Servant Messiah” and begin Isaiah 53, “Behold my Servant Messiah will prosper.” While Cyrus may be spoken of as “anointed,” no final salvific work is attributed to him (45:1-5). Israel, although elect and loved by God (41:8), is ill-equipped as God’s servant to bring his redeeming work to mankind (42:18). The collapse of David’s dynasty points eloquently to Israel’s need for an anointed monarch who will heal the apostasy and disobedience (Ex 33:5; Hos 4:1). More and more, OT history presents Israel’s comprehensive moral failure. Her problem, which she shares with mankind, can only be solved by the making of a covenant whose surety and focal point is both a personal Savior and sovereign Lord (Jer 31:31-34). The advent of such a champion lives in the recorded promise of a shoot from the stump of Jesse’s fallen tree, who will bring the light of life to God’s benighted people (Is 9:2; 11:1).<\/p>\n<p>It is difficult to get away from the idea that the concept of servanthood and lowliness belongs within the sphere of royalty (Zec 9:9). The concept of the Messiah filling the complementary offices of priest and king is incontrovertible (Ps 110:1-4); a suffering priest-king is far less obvious. Some among the Talmudic writers apparently recognized the likelihood that the Messiah would have to suffer. In the Babylonian Talmud, tractate <em>Sanhedrin<\/em> 98b, the Messiah is said to bear sicknesses and pain. Among the prayers for the Day of Atonement may be found the words of Eleazar ben Qalir (perhaps as late as <span>AD<\/span> 1000): “Our righteous Messiah has departed from us; we are horror-stricken, and there is none to justify us. Our iniquities and the yoke of our transgressions he carries, and is wounded for our transgressions. He bears on his shoulders our sins to find pardon for our iniquities. May we be healed by his stripes.” In a similar vein Rabbi Eliyya de Vidas writes, “The meaning of ‘He was wounded for our transgressions, bruised for our iniquities,’ is that since the Messiah bears our iniquities, which produce the effect of His being bruised, it follows that whosoever will not admit that the Messiah thus suffers for our iniquities must endure and suffer for them himself.” For all this, it is highly doubtful that anyone imagined the Messiah would accomplish his salvational work by means of his own death (cf. Is 53:12). When rabbinic speculation failed to satisfactorily harmonize the paradoxical facts of humiliation and exaltation, some hypothesized that God would send a Messiah to suffer as well as a Messiah to reign. Biblically, it is evident that the Anointed One’s terrible ordeal of suffering is but the necessary prelude to infinite glory. He is pictured not only as a great king (52:13; 53:12) but also as humble (53:2), humiliated (52:14), rejected (53:3), and bearing the consequences of mankind’s rebellion (vv 5-6). Yet he is raised up to intercede for, and richly bless, his people (v 12). The Messiah, having accomplished that full obedience that Adam and Israel failed to achieve, will bring Israel and the nations back to God (42:18-19; 49:3, 6).<\/p>\n<p>The writings of Daniel contain important messianic data. Daniel is unique in that he boldly speaks of “Messiah the Prince” (Dn 9:25), identifies him as the “Son of Man” (7:13), and says he suffers (“cut off,” 9:26). This statement of the cutting off (i.e., death) of the Messiah makes possible his work of atonement (9:24). The doctrine of a vicarious substitutionary atonement is the only doctrine of atonement found in the Bible (cf. Lv 17:11). Israel understood that to bear sin meant enduring the consequences, or penalty, for sin (cf. Nm 14:33). The same penal substitution is evident in the working principle of the Messiah’s atoning sacrifice. He is the victim’s substitute to whom is transferred the suffering due the sinner. The penalty having been thus borne vicariously, the suppliant is fully pardoned.<\/p>\n<p>Psalm 22:1 records the plaintive cry of the Messiah bearing man’s penalty for sin (cf. Mt 27:46) as he becomes sin on behalf of his people (2 Cor 5:21). Yet his cry, “My God,” indicates an intimate relationship that cannot be radically severed. Once again the motif of messianic humiliation prior to great exaltation is in view (Ps 22:27). In the so-called “royal psalms” (e.g., 2; 72; 110) it is the priestly intercessor who is also ordained to function as monarch and judge.<\/p>\n<p>Jeremiah brings the portrait a step further. The one who will enable humans to enter into a salvational covenant with God conveys God’s imputed righteousness: the Messiah, God’s righteous branch, becomes “the Lord our Righteousness.” Paradoxically, under the law no one could be crucified who was not guilty of sin (Dt 21:22). But it is Christ the righteous one who was crucified, thereby forever undermining any supposed legalistic confidence (Dt 21:23; Gal 3:13). More than forgiven, believers are deemed righteous in him (Jer 23:5-6).<\/p>\n<p>While the birthplace of the Messiah was well established (Mi 5:2), his deity was a hotly contested matter. Although few in ancient Israel disputed the belief in a superhuman Messiah, it is doubtful that anyone imagined him to be “God with us” in the fullest sense of the expression (cf. Heb 1:3).<\/p>\n<p class=\"h2\" id=\"MessiahintheNewTestament\">Messiah in the New Testament<\/p>\n<p>The NT writers present the picture that he who was the child of supernatural origins (Is 7:14; Mi 5:2) carried the full weight of divinity (Is 9:6; Phil 2:6; Col 1:19). He is the Son of God, worthy to receive the worship of all people (Ps 45:6-7; cf. Heb 1:8-9).<\/p>\n<p>The Jews of first-century Palestine knew that the messianic promise would be fulfilled in the coming of one like Moses (Dt 18:18). Parallels between Jesus and Moses are abundant. As mediators, innovators, and propagators of new phases of spiritual life for the people, they are unexcelled. Specifically, both are miraculously spared in infancy (Ex 2; Mt 2:13-23); both renounce a royal court for the sake of serving the people of God (Phil 2:5-8; Heb 11:24-28); both exhibit intense compassion for others (Nm 27:17; Mt 9:36); both commune “face to face” with God (Ex 34:29-30; 2 Cor 3:7); and each mediates a covenant of redemption (Dt 29:1; Heb 8:6-7). But, as Luther observes, “Christ is no Moses.” In the final analysis Moses is but a household servant; the Messiah is the maker and master of all things (Heb 3:3-6; cf. Jn 1:1-2, 18).<\/p>\n<p>Family genealogies are important in Scripture. Rabbis agreed upon the absolute necessity of the Messiah’s Davidic lineage based on Hosea 3:5 and Jeremiah 30:9. The angelic announcement immediately establishes the correct lineage for Jesus (Lk 1:32-33; cf. 2:4), as does Matthew’s (Mt 1:1-17). The Lukan list, like that of Matthew, sets forth the exclusive kingly descent verifying Jesus as Messiah (Lk 3:23-38). Although variations occur between the two genealogies, there is a firm solidarity emphasizing an ancestry within the unique messianic stock. Fully aware of the messianic focus of Scripture (Jn 5:46; 8:56), Jesus acknowledged himself to be the Christ on numerous occasions. He accepted the title from blind Bartimaeus (Mk 10:46-48); from the crowds when he entered Jerusalem (Mt 21:9); from the children at the temple (v 15); and in other contexts as well (Mt 16:16-18; Mk 14:61-62; Lk 4:21; Jn 4:25-26). Nonetheless, he warned his disciples not to broadcast his mighty acts as Messiah prior to his resurrection (Mt 17:9; cf. Lk 9:20-21). Owing to the commonly held (but false) notion that the Messiah’s role was primarily that of a political liberator, Jesus actually avoided use of that term and preferred to identify himself as “the Son of Man.” It was by no means assumed that both designations referred to the same person (cf. Mk 14:61-62). Borrowing essentially from Daniel’s vision of a heavenly conqueror (Dn 7:13-14), Jesus consistently employed this less-known title and filled it with the true character and scope of messianic salvation. Jesus’ teaching in this regard enabled his disciples to correct their erroneous views concerning his mission (Mt 16:21-23). In the fullness of time they would come to see him not only as Messiah but also as the theme of the entire OT (Mt 5:17; Lk 24:27, 44; Jn 5:39; cf. Heb 10:7). When Jesus expounded the Scriptures beginning with the Torah (Lk 24:27), he did so as the living exegesis of God, the Word made flesh (Jn 1:14, 18). Legitimate messianic exposition is found in a host of texts, such as Psalms 2; 16; 22; 40; 110; Isaiah 7:14; 9:6; 11:1; 40:10-11; 50:6; 52:13–53:12; 61:1; 63:1-6; Jeremiah 23:5-6; 33:14-16; Ezekiel 34:23; 37:25; Daniel 9:24-27; Hosea 11:1; Micah 5:2; Zechariah 9:9; 11:13; 12:10; 13:7; Malachi 3:1; 4:2.<\/p>\n<p>The messiahship of Jesus is firmly proclaimed by all four evangelists (Mt 1:1; Mk 1:1; Lk 24:26; Jn 20:31). Peter on Pentecost, Philip before the Ethiopian eunuch, and Apollos in open debate all argue convincingly that Jesus is the Messiah (Acts 2:36; 8:35; 28:28). Peter says he was “made” both Lord and Christ (2:36), signifying that the resurrection rightfully confirms him as such. Similarly, the apostle Paul speaks of Jesus’ resurrection as a patent declaration of his inalienable right to the title (Rom 1:4). For the ex-Pharisee and former persecutor of the church, “Jesus the Christ” is the very heart and soul of Paul’s preaching. Nothing is worthy to be compared to the glory of the Messiah; everything pales by comparison (Phil 3:5-10). The apostle’s all-consuming passion is for others to know the fullness of God in the person of his only Son (Eph 3:14-19).<\/p>\n<p>The Holy Spirit in Scripture speaks of Jesus with wide-ranging appellatives—Holy One, Judge, Righteous One, King, Son of God, and Lord—but these are not exhaustive. In him all the lines of messianic prediction converge; he is the touchstone whereby their validity is firmly established. The Lord Jesus Christ is himself the heart and substance of that covenant through which sinful people may be reconciled to a holy God (Is 42:6; Jn 14:6). That Jesus is the Messiah of Israel, God incarnate, exhaustively fulfills prophecy, type, and symbol—all shadows of his coming. Therefore, all should trust in him, the source of all grace, the only abiding treasure (Mt 12:21; Jn 1:16-17; Col 2:3). Anointed as prophet, he leads us into all truth (Jn 6:14; 7:16); as priest he intercedes for us (Heb 7:21); and as king he reigns over us (Phil 2:9-10).<\/p>\n<p><em>See also<\/em> Atonement; Branch; Christology; Jesus Christ, Life and Teachings of; Redeemer, Redemption; Son of God; Son of Man.<\/p>","summary_ro":"MESSIAH Title derived from the Hebrew, mashiach, a verbal adjective meaning “anointed one.” Along with its NT equivalent, christos (Christ), it refers to an act of consecration whereby an individual is set apart to serve God and then anointed with oil. The verbal root (mashach) conveys this idea as well. Israel’s practice of ceremonially anointing with oil is present in several contexts. Priests were regularly anointed prior to their divinely given service at the altar of sacrifice (Lv 4:3). ...","summary_en":"MESSIAH Title derived from the Hebrew, mashiach, a verbal adjective meaning “anointed one.” Along with its NT equivalent, christos (Christ), it refers to an act of consecration whereby an individual is set apart to serve God and then anointed with oil. The verbal root (mashach) conveys this idea as well. Israel’s practice of ceremonially anointing with oil is present in several contexts. Priests were regularly anointed prior to their divinely given service at the altar of sacrifice (Lv 4:3). ...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":26495,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Mourning","title_en":"Mourning","content_ro":"<h3>MOURNING<\/h3>\n<p>Established ritual for grieving, observed by a dead person’s relatives and friends. It began with the closing of the eyes of the dead (Gn 46:4), the embracing of the body (50:1), and its preparation for burial. The hot climate necessitated that burial take place immediately (Acts 5:1-10). But detailed information about burial earlier than NT times (Mt 27:59; Jn 11:44; 19:39-40) is extremely meager. Excavations suggest that the dead were buried fully clothed but not in coffins. The Israelites practiced neither embalming nor cremation, but decent burial was essential.<\/p>\n<p>At the news of a death, it was customary to tear one’s garments (Gn 37:34; 2 Sm 1:11; Jb 1:20), put on sackcloth (2 Sm 3:31), and take off one’s shoes (2 Sm 15:30; Mi 1:8) and headdress; a man might cover his beard or veil his face (Ez 24:17, 23). Mourners put earth on their heads (Jos 7:6; 1 Sm 4:12; Neh 9:1; Jb 2:12; Ez 27:30) or rolled themselves in the dust (Jb 16:15; Mi 1:10) or sat on a heap of ashes (Est 4:3; Is 58:5; Jer 6:26; Ez 27:30). Such mourning rites as shaving the hair and the beard and making cuts on the body (Jb 1:20; Is 22:12; Jer 16:6; 41:5; 47:5; 48:37; Ez 7:18; Am 8:10) were condemned (Lv 19:27-28; Dt 14:1) because of pagan associations. Mourners refrained from washing and discontinued the use of perfumes (2 Sm 12:20; 14:2).<\/p>\n<p>Fasting was also a mourning rite (1 Sm 31:13; 2 Sm 1:12). Neighbors or friends brought mourning bread and the “cup of consolation” to the relatives of the deceased (Jer 16:7; Ez 24:17, 22). Food could not be prepared at the house of the dead because death rendered a place unclean. The dead were unclean to the extent that a priest could “profane” himself by taking part in mourning rites, except for his nearest blood relatives (mother, father, son, daughter, brother, and sister, provided she was still a virgin; Lv 21:1-4, 10-11). These mourning rites were not acts of worship directed toward the dead, nor did they constitute a cult for the dead, but rather they were expressions of grief and affection.<\/p>\n<p>At the graveside, lamentation for the dead was made (1 Kgs 13:30; Jer 6:26; Am 5:16; 8:10; Zec 12:10) by men and women in separate groups (Zec 12:11-14). These exclamations of sorrow might develop into a rhythmic lament (2 Sm 1:17-27; Am 8:10). However, professional mourners, men and especially women (Jer 9:17-19; Am 5:16), were employed. The book of Lamentations is a fine example of laments and is a reminder that among Jews mourning was not always associated with death. It expressed brokenness of spirit for sin, individual and national. National calamity also evoked great lamentation.<\/p>\n<p>These mourning rites were expressive of great grief. But some of them—tearing clothes, wearing sackcloth, disfiguring oneself with dust and ashes, self-mutilation—point to paroxysms of grief, the religious significance of which now escapes us. This was far removed from mourning as an inner feeling or a mood of the mind. It was not just an involuntary outburst of feeling but rather a deliberate, established ritual. When death occurred, the Israelite wept because it was customary and seemly. The erection of monuments or memorials was not unknown (2 Sm 18:18), but the average Israelite was too poor for this to be a common practice.<\/p>\n<p>Mourning practices in NT times differed little from those described in the OT. Mourning was associated with Christ’s second advent (Mt 24:30), with repentance (Jas 4:8-10), with Christ’s leaving the 12 (Mt 9:15), with deep spirituality (5:4), as well as with death (Mk 5:38-39; Lk 7:13; Jn 11:33).<\/p>\n<p>True, the overthrow of death by Jesus Christ robbed death of its sting and the grave of its victory (1 Cor 15:54-57), but the Christian still mourns, though not as those who have no hope (1 Thes 4:13; Rv 21:4).<\/p>\n<p><em>See also<\/em> Burial, Burial Customs; Funeral Customs.<\/p>","content_en":"<h3>MOURNING<\/h3>\n<p>Established ritual for grieving, observed by a dead person’s relatives and friends. It began with the closing of the eyes of the dead (Gn 46:4), the embracing of the body (50:1), and its preparation for burial. The hot climate necessitated that burial take place immediately (Acts 5:1-10). But detailed information about burial earlier than NT times (Mt 27:59; Jn 11:44; 19:39-40) is extremely meager. Excavations suggest that the dead were buried fully clothed but not in coffins. The Israelites practiced neither embalming nor cremation, but decent burial was essential.<\/p>\n<p>At the news of a death, it was customary to tear one’s garments (Gn 37:34; 2 Sm 1:11; Jb 1:20), put on sackcloth (2 Sm 3:31), and take off one’s shoes (2 Sm 15:30; Mi 1:8) and headdress; a man might cover his beard or veil his face (Ez 24:17, 23). Mourners put earth on their heads (Jos 7:6; 1 Sm 4:12; Neh 9:1; Jb 2:12; Ez 27:30) or rolled themselves in the dust (Jb 16:15; Mi 1:10) or sat on a heap of ashes (Est 4:3; Is 58:5; Jer 6:26; Ez 27:30). Such mourning rites as shaving the hair and the beard and making cuts on the body (Jb 1:20; Is 22:12; Jer 16:6; 41:5; 47:5; 48:37; Ez 7:18; Am 8:10) were condemned (Lv 19:27-28; Dt 14:1) because of pagan associations. Mourners refrained from washing and discontinued the use of perfumes (2 Sm 12:20; 14:2).<\/p>\n<p>Fasting was also a mourning rite (1 Sm 31:13; 2 Sm 1:12). Neighbors or friends brought mourning bread and the “cup of consolation” to the relatives of the deceased (Jer 16:7; Ez 24:17, 22). Food could not be prepared at the house of the dead because death rendered a place unclean. The dead were unclean to the extent that a priest could “profane” himself by taking part in mourning rites, except for his nearest blood relatives (mother, father, son, daughter, brother, and sister, provided she was still a virgin; Lv 21:1-4, 10-11). These mourning rites were not acts of worship directed toward the dead, nor did they constitute a cult for the dead, but rather they were expressions of grief and affection.<\/p>\n<p>At the graveside, lamentation for the dead was made (1 Kgs 13:30; Jer 6:26; Am 5:16; 8:10; Zec 12:10) by men and women in separate groups (Zec 12:11-14). These exclamations of sorrow might develop into a rhythmic lament (2 Sm 1:17-27; Am 8:10). However, professional mourners, men and especially women (Jer 9:17-19; Am 5:16), were employed. The book of Lamentations is a fine example of laments and is a reminder that among Jews mourning was not always associated with death. It expressed brokenness of spirit for sin, individual and national. National calamity also evoked great lamentation.<\/p>\n<p>These mourning rites were expressive of great grief. But some of them—tearing clothes, wearing sackcloth, disfiguring oneself with dust and ashes, self-mutilation—point to paroxysms of grief, the religious significance of which now escapes us. This was far removed from mourning as an inner feeling or a mood of the mind. It was not just an involuntary outburst of feeling but rather a deliberate, established ritual. When death occurred, the Israelite wept because it was customary and seemly. The erection of monuments or memorials was not unknown (2 Sm 18:18), but the average Israelite was too poor for this to be a common practice.<\/p>\n<p>Mourning practices in NT times differed little from those described in the OT. Mourning was associated with Christ’s second advent (Mt 24:30), with repentance (Jas 4:8-10), with Christ’s leaving the 12 (Mt 9:15), with deep spirituality (5:4), as well as with death (Mk 5:38-39; Lk 7:13; Jn 11:33).<\/p>\n<p>True, the overthrow of death by Jesus Christ robbed death of its sting and the grave of its victory (1 Cor 15:54-57), but the Christian still mourns, though not as those who have no hope (1 Thes 4:13; Rv 21:4).<\/p>\n<p><em>See also<\/em> Burial, Burial Customs; Funeral Customs.<\/p>","summary_ro":"MOURNING Established ritual for grieving, observed by a dead person’s relatives and friends. It began with the closing of the eyes of the dead (Gn 46:4), the embracing of the body (50:1), and its preparation for burial. The hot climate necessitated that burial take place immediately (Acts 5:1-10). But detailed information about burial earlier than NT times (Mt 27:59; Jn 11:44; 19:39-40) is extremely meager. Excavations suggest that the dead were buried fully clothed but not in coffins. The Is...","summary_en":"MOURNING Established ritual for grieving, observed by a dead person’s relatives and friends. It began with the closing of the eyes of the dead (Gn 46:4), the embracing of the body (50:1), and its preparation for burial. The hot climate necessitated that burial take place immediately (Acts 5:1-10). But detailed information about burial earlier than NT times (Mt 27:59; Jn 11:44; 19:39-40) is extremely meager. Excavations suggest that the dead were buried fully clothed but not in coffins. The Is...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":36076,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Spirit of God","title_en":"Spirit of God","content_ro":"<h3>SPIRIT OF GOD<\/h3>\n<p>Description of God in action, God in motion. The word “spirit” (Hebrew, <span class=\"hebrew\" lang=\"he\">ruach<\/span><em>;<\/em> Greek, <span class=\"greek\" lang=\"el\">pneuma<\/span>) is the word used from ancient times to describe and explain the experience of divine power working in, upon, and around people.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>There are three basic meanings evident in the use of “spirit” from the earliest Hebrew writings: It was a wind from God, it was the breath of life, and it was a spirit of ecstasy.<\/p>\n<p>First, it was a wind from God (the same Hebrew word translated “Spirit” in Gn 1:2) that caused the waters of the Flood to subside (8:1). A wind from God blew locusts over Egypt (Ex 10:13) and quail over the camp of Israel. The blast of his nostrils separated the waters of the Red Sea at the exodus (14:21).<\/p>\n<p>Second, it was the breath of God that made man a living being (Gn 2:7). It is one of the earliest perceptions of Hebrew faith that humans live only because of the stirring of the divine breath or spirit within them (Gn 6:3; Jb 33:4; 34:14-15; Ps 104:29-30). Later, a clearer distinction was drawn between divine Spirit and human spirit, and between spirit and soul, but at the earliest stage these were all more or less perceived to be synonymous manifestations of the same divine power, the source of all life—animal as well as human (Gn 7:15, 22; see Eccl 3:19-21).<\/p>\n<p>Third, there were occasions when this divine power seemed to overtake and possess an individual fully, so that his or her words or actions far transcended those of normal behavior. Such a person was clearly marked as an agent of God’s purpose and given respect. This was apparently how leaders were recognized in the premonarchy period—Othniel (Jgs 3:10), Gideon (6:34), Jephthah (11:29), and the first king, Saul (1 Sm 11:6), as well. So, too, the earliest prophets were those whose inspiration came in ecstasy (1 Sm 19:20-24).<\/p>\n<p>In the earlier stages of Hebrew thought, ecstatic experience was seen as the direct effect of divine power. This was true even when the ecstasy was recognized as evil in character, as in the case of Saul’s seizure by the Spirit (1 Sm 16:14-16). A spirit from God could be for evil as well as for good (see Jgs 9:23; 1 Kgs 22:19-23).<\/p>\n<h5>In the Writings of the Prophets<\/h5>\n<p>For Isaiah, the spirit was that which characterized God and distinguished him and his actions from human affairs (Is 31:3). Later, the adjective “holy” appeared as that which distinguished the Spirit of God from any other spirit, human or divine (Ps 51:11; Is 63:10-11).<\/p>\n<p>The problem of false prophecy emphasized the danger of assuming that every message delivered in ecstasy was the word of the Lord. Thus, tests of prophecy evaluated the content of the message delivered or the character of the prophet’s life, not the degree or quality of inspiration (see Dt 13:1-5; 18:22; Jer 23:14; Mi 3:5). This sense of a need to discriminate between true and false inspiration and to distinguish the word of God from the merely ecstatic oracle may help to explain the otherwise puzzling reluctance of the major eighth- and seventh-century <span>BC<\/span> prophets to attribute their inspiration to the Spirit.<\/p>\n<h5>In the Exilic and Postexilic Writings<\/h5>\n<p>In exilic and postexilic literature, the role of the Spirit is narrowed to two major functions: that of the prophetic Spirit and that of the Spirit of the age to come.<\/p>\n<p>The later prophets again spoke of the Spirit in explicit terms as the inspirer of prophecy (see Ez 3:1-4, 22-24; Hg 2:5; Zec 4:6). As they looked back to the preexilic period, these prophets freely attributed the inspiration of “the former prophets” to the Spirit as well (Zec 7:12).<\/p>\n<p>This tendency to exalt the Spirit’s role as the inspirer of prophecy became steadily stronger in the period between the OT and NT, until in rabbinic Judaism the Spirit was almost exclusively the inspirer of the prophetic writings now regarded as Scripture.<\/p>\n<p>The other understanding of the Spirit’s role during exilic and postexilic times was that the Spirit would be the manifestation of the power of God in the age to come. That eschatological hope of divine power effecting a final cleansing and a renewed creation is rooted principally in Isaiah’s prophecies (Is 4:4; 32:15; 44:3-4). Isaiah speaks of one anointed by the Spirit to accomplish complete and final salvation (11:2; 42:1; 61:1). Elsewhere, the same longing is expressed in terms of the Spirit being freely dispensed to all Israel (Ez 39:29; Jl 2:28-29; Zec 12:10) in the new covenant (Jer 31:31-34; Ez 36:26-27).<\/p>\n<p>In the period prior to Jesus, the understanding of the Spirit as the Spirit of prophecy and as the Spirit of the age to come had developed into the widespread dogma that the Spirit was no longer to be experienced in the present. The Spirit had been known in the past as the inspirer of prophetic writings, but after Haggai, Zechariah, and Malachi, the Spirit had withdrawn (1 Macc 4:44-46; 9:27; 2 Bar 85:1-3; see also Ps 74:9; Zec 13:2-6). The Spirit would be known again in the age of the Messiah, but in the interim the Spirit was absent from Israel. Even the great Hillel (learned Jewish leader and teacher, 60? <span>BC<\/span>–<span>AD<\/span> 20?), a near contemporary of Jesus, had not received the Spirit—though if anyone was worthy of the Spirit, it was he. There is a tradition that at a meeting of Hillel and other wise men, a voice from heaven said, “Among those here present is one who would have deserved the Holy Spirit to rest upon him, if his time had been worthy of it.” The wise men all looked at Hillel.<\/p>\n<p>The consequence of this accepted dearth of the Spirit was that the Spirit in effect became subordinated to the law. The Spirit was the inspirer of the law, but since the Spirit could no longer be experienced directly, the law became the sole voice of the Spirit. It was this increasing dominance of the law and its authoritative interpreters that provided the background for the mission of Jesus and the initial spread of Christianity.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>If we are to understand the NT’s teaching on the Spirit, we must recognize both its continuity and discontinuity with the OT. At many points NT usage cannot be fully understood except against the background of OT concepts or passages. For example, the ambiguity of John 3:8 (“wind,” “Spirit”), 2 Thessalonians 2:8 (“breath”), and Revelation 11:11 (“breath of life”) takes us back to the basic Hebrew meanings of “spirit.” Acts 8:39 and Revelation 17:3 and 21:10 reflect the same conception of the Spirit that we find in 1 Kings 18:12, 2 Kings 2:16, and Ezekiel 3:14. The NT writers generally share the rabbinic view that Scripture has the authority of the Spirit behind it (see Mk 12:36; Acts 28:25; Heb 3:7; 2 Pt 1:21). The principal continuity is that the NT brings the fulfillment of what the OT writers looked forward to. At the same time, Christianity is not simply fulfilled Judaism. Jesus’ coming and his giving of his Spirit to live within his believers marks off the new faith as something new and distinct.<\/p>\n<h5>The Spirit of the New Age<\/h5>\n<p>The most striking feature of Jesus’ ministry and of the message of the earliest Christians was their conviction and proclamation that the blessings of the new age were already present, that the eschatological Spirit had already been poured out. With the exception of the Essenes at Qumran, no other group or individual within the Jewish religion of that time had dared to make such a bold claim. The prophets and the rabbis looked for a messianic age yet to come, and the apocalyptic writers warned of its imminent arrival, but none thought of it as already present. Even John the Baptist spoke only of one about to come and of the Spirit’s operation in the imminent future (Mk 1:8). But for Jesus and first-century Christians, the longed for hope was a living reality, and the claim carried with it the exciting sense of being in “the last days.” Without some recognition of that eschatological dimension of the Christians’ faith and life, we cannot understand this teaching on, and experience of, the Spirit.<\/p>\n<p>Jesus clearly thought of his teachings and healings as fulfillment of the prophetic hope (Mt 12:41-42; 13:16-17; Lk 17:20-21). In particular, he saw himself as the one anointed by the Spirit to provide salvation (Mt 5:3-6; 11:5; Lk 4:17-19). So, too, Jesus understood his exorcisms as the effect of the power of God and as manifestations of the end-time rule of God (Mt 12:27-28; Mk 3:22-26). The Gospel writers, especially Luke, emphasize the eschatological character of Jesus’ life and ministry by stressing the role of the Spirit in his birth (Mt 1:18; Lk 1:35, 41, 67; 2:25-27), his baptism (Mk 1:9-10; Acts 10:38), and his ministry (Mt 4:1; 12:18; Mk 1:12; Lk 4:1, 14; 10:21; Jn 3:34).<\/p>\n<p>The Christian church began with the in-breathing of the Holy Spirit on the day of Christ’s resurrection (Jn 20:22), followed by the outpouring of the Spirit at Pentecost “in the last days.” The overwhelming experience of vision and inspired utterance was taken as proof positive that the new age prophesied by Joel had now arrived (Acts 2:2-5, 17-18). Similarly, in Hebrews the gift of the Spirit is spoken of as “the powers of the age to come” (Heb 6:4-5). More striking still is Paul’s understanding of the Spirit as the guarantee of God’s complete salvation (2 Cor 1:22; 5:5; Eph 1:13-14), and as the first installment of the believer’s inheritance of God’s kingdom (Rom 8:15-17; 1 Cor 6:9-11; 15:42-50; Gal 4:6-7; 5:16-18, 21-23; Eph 1:13-14). The Spirit is here again thought of as the power of the age to come, as that power (which will characterize God’s rule at the end of time) already shaping and transforming the lives of believers.<\/p>\n<p>For Paul, this means also that the gift of the Spirit is but the beginning of a lifelong process that will not end until the believer’s whole person is brought under the Spirit’s power (Rom 8:11, 23; 1 Cor 15:44-49; 2 Cor 3:18; 5:1-5). It also means that the present experience of faith is one of lifelong tension between what God has already begun to bring about in the believer’s life and what has not yet been brought under God’s grace (Phil 1:6). It is this tension between life “in the Spirit” and life “in the flesh” (see Gal 2:20) that comes to poignant expression in Romans 7:24 and 2 Corinthians 5:2-4.<\/p>\n<h5>The Spirit of New Life<\/h5>\n<p>Since the Spirit is the mark of the new age, it is not surprising that the NT writers understood the gift of the Spirit to be that which brings an individual into the new age. John the Baptist described the way the coming one would baptize with the Holy Spirit and with fire (Mt 3:11). According to Acts 1:5 and 11:16, this imagery was taken up by Jesus, and the promise is seen as fulfilled at Pentecost—the outpouring of the Spirit here being understood as the risen Christ’s action in drawing his disciples into the new age (Acts 2:17, 33).<\/p>\n<p>It seems to be one of Luke’s aims in the book of Acts to highlight the central importance of the gift of the Spirit in conversion-initiation—it is that decisive “gift of the Holy Spirit” that makes one a Christian (Acts 2:38-39). People could have been followers of Jesus on earth, but it was only when they received the gift of the Spirit that they could be said to have “believed in the Lord Jesus Christ” (11:16-17). When the Spirit’s presence was manifested in and upon a person’s life, that was recognized by Peter as proof enough that God had accepted that person, even though he or she had not yet made any formal profession of faith or been baptized (10:44-48; 11:15-18; 15:7-9). So too Apollos, already aglow with the Spirit (18:25), even though his knowledge of “the way of God” was slightly defective (vv 24-26), apparently was not required to supplement his “baptism of John” with Christian baptism. However, the 12 so-called disciples at Ephesus proved by their very ignorance of the Spirit that they were not yet disciples of the Lord Jesus (19:1-6). Paul asked these 12 men, “Did you receive the Holy Spirit when you believed?” (19:2).<\/p>\n<p>This accords with Paul’s emphasis in his letters. Belief and reception of the Spirit go together: to receive the Spirit is to begin the Christian life (Gal 3:2-3); to be baptized in the Spirit is to become a member of the body of Christ (1 Cor 12:13); to “have the Spirit of Christ” is to belong to Christ (Rom 8:9-11); to receive the Spirit is tantamount to becoming a child of God (Rom 8:14-17; Gal 4:6-7). The Spirit so characterizes the new age and the life of the new age that only the gift of the Spirit can bring a person into the new age to experience the life of the new age. For the Spirit is distinctively and peculiarly the life-giver; the Spirit indeed <em>is<\/em> the life of the new age (Rom 8:2, 6, 10; 1 Cor 15:45; 2 Cor 3:6; Gal 5:25).<\/p>\n<p>In just the same way in John’s writings, the Spirit is characteristically the life-giving Spirit (Jn 6:63), the power from above, the seed of divine life that brings about the new birth (Jn 3:3-8; 1 Jn 3:9), and a river of living water that brings life when one believes in Christ (Jn 7:37-39; so also 4:10, 14). Or again, reception of the Spirit in John 20:22 is depicted as a new creation analogous to Genesis 2:7. Consequently, in 1 John 3:24 and 4:13, possession and experience of the Spirit count as one of the “tests of life” listed in that letter.<\/p>\n<h5>Manifestations of the Spirit<\/h5>\n<p>It will be clear from what has already been said that when the first Christians, like the ancient Hebrews, spoke of the Spirit, they were thinking of experiences of divine power. In the NT, as in the OT, “Spirit” is the word used to explain the experience of new life and vitality (see above), of liberation from legalism (e.g., Rom 8:2; 2 Cor 3:17), of spiritual refreshing and renewal (cf. e.g., Is 32:15; Ez 39:29 with Jn 7:37-39; Rom 5:5; 1 Cor 12:13; 1 Tm 3:5-6). It is important to realize how wide a range of experiences were attributed to the Spirit: ecstatic experiences (Acts 2:24; 10:43-47; 19:6; cf. 10:10; 22:17—“in ecstasy”; 2 Cor 12:1-4; Rv 1:10), emotional experiences (e.g., love—Rom 5:5; joy—Acts 13:52; 1 Thes 1:6; see also Gal 5:22; Phil 2:1-2), experiences of illumination (2 Cor 3:14-17; Eph 1:17-18; Heb 6:4-5; 1 Jn 2:20-21), and experiences issuing in moral transformation (1 Cor 6:9-11). Likewise, when Paul speaks of spiritual gifts, called <span class=\"greek\" lang=\"el\">charismata<\/span> (acts or words that bring divine grace to concrete expression), he evidently has a wide range of actual events in mind: inspired speech (1 Cor 12:8-10; 1 Thes 1:5), miracles and healings (1 Cor 12:9; Gal 3:5; cf. Heb 2:4), and various acts of service and help, of counsel and administration, and of aid and mercy (Rom 12:7-8; 1 Cor 12:28).<\/p>\n<p>In talking thus of the Spirit in terms of experience, we should not overemphasize particular experiences or manifestations, as though earliest Christianity consisted of a sequence of mountaintop experiences or spiritual highs. There clearly were such experiences, indeed a wide range of experiences, but no one experience is singled out to be sought by all (except prophecy). There is no distinctively second (or third) experience of the Spirit in the NT, and Paul warned against overvaluing particular manifestations of the Spirit (1 Cor 14:6-19; 2 Cor 12:1-10; cf. Mk 8:11-13). Where particular experiences are valued, it is as manifestations of a more sustained experience, particular expressions of an underlying relationship (cf. Acts 6:3-5; 11:24—“full of the Spirit”; Eph 5:18). What we are in touch with here is the vigor of the experiential dimension of earliest Christianity. If the Spirit is the breath of the new life in Christ (cf. Ez 37:9-10, 14; Jn 20:22; 1 Cor 15:45), then presumably the analogy extends further, and the experience of the Spirit is like the experience of breathing: one is not conscious of it all the time, but if one is not conscious of it, at least sometimes, something is wrong.<\/p>\n<h5>The Fellowship of the Spirit<\/h5>\n<p>It was out of this shared experience of the Spirit that the earliest Christian community grew and developed, for this is what “the fellowship [<span class=\"greek\" lang=\"el\">koinonia<\/span>] of the Spirit” properly means: common participation in the same Spirit (Phil 2:1; cf. Acts 2:42; 1 Cor 1:4-9). It was the gift of the Spirit that brought those in Samaria, Caesarea, and elsewhere effectively into the community of the Spirit (Act 8, 10). So also, it was the experience of the one Spirit that provided the unifying bond in the churches of Paul’s mission (1 Cor 12:13; Eph 4:3-4; Phil 2:1-2). Here we see the real importance of the divine manifestations of the Spirit for Paul: it is out of the diversity of these particular manifestations that the body of Christ grows in unity (Rom 12:4-8; 1 Cor 12:12-17; Eph 4:4-16).<\/p>","content_en":"<h3>SPIRIT OF GOD<\/h3>\n<p>Description of God in action, God in motion. The word “spirit” (Hebrew, <span class=\"hebrew\" lang=\"he\">ruach<\/span><em>;<\/em> Greek, <span class=\"greek\" lang=\"el\">pneuma<\/span>) is the word used from ancient times to describe and explain the experience of divine power working in, upon, and around people.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>There are three basic meanings evident in the use of “spirit” from the earliest Hebrew writings: It was a wind from God, it was the breath of life, and it was a spirit of ecstasy.<\/p>\n<p>First, it was a wind from God (the same Hebrew word translated “Spirit” in Gn 1:2) that caused the waters of the Flood to subside (8:1). A wind from God blew locusts over Egypt (Ex 10:13) and quail over the camp of Israel. The blast of his nostrils separated the waters of the Red Sea at the exodus (14:21).<\/p>\n<p>Second, it was the breath of God that made man a living being (Gn 2:7). It is one of the earliest perceptions of Hebrew faith that humans live only because of the stirring of the divine breath or spirit within them (Gn 6:3; Jb 33:4; 34:14-15; Ps 104:29-30). Later, a clearer distinction was drawn between divine Spirit and human spirit, and between spirit and soul, but at the earliest stage these were all more or less perceived to be synonymous manifestations of the same divine power, the source of all life—animal as well as human (Gn 7:15, 22; see Eccl 3:19-21).<\/p>\n<p>Third, there were occasions when this divine power seemed to overtake and possess an individual fully, so that his or her words or actions far transcended those of normal behavior. Such a person was clearly marked as an agent of God’s purpose and given respect. This was apparently how leaders were recognized in the premonarchy period—Othniel (Jgs 3:10), Gideon (6:34), Jephthah (11:29), and the first king, Saul (1 Sm 11:6), as well. So, too, the earliest prophets were those whose inspiration came in ecstasy (1 Sm 19:20-24).<\/p>\n<p>In the earlier stages of Hebrew thought, ecstatic experience was seen as the direct effect of divine power. This was true even when the ecstasy was recognized as evil in character, as in the case of Saul’s seizure by the Spirit (1 Sm 16:14-16). A spirit from God could be for evil as well as for good (see Jgs 9:23; 1 Kgs 22:19-23).<\/p>\n<h5>In the Writings of the Prophets<\/h5>\n<p>For Isaiah, the spirit was that which characterized God and distinguished him and his actions from human affairs (Is 31:3). Later, the adjective “holy” appeared as that which distinguished the Spirit of God from any other spirit, human or divine (Ps 51:11; Is 63:10-11).<\/p>\n<p>The problem of false prophecy emphasized the danger of assuming that every message delivered in ecstasy was the word of the Lord. Thus, tests of prophecy evaluated the content of the message delivered or the character of the prophet’s life, not the degree or quality of inspiration (see Dt 13:1-5; 18:22; Jer 23:14; Mi 3:5). This sense of a need to discriminate between true and false inspiration and to distinguish the word of God from the merely ecstatic oracle may help to explain the otherwise puzzling reluctance of the major eighth- and seventh-century <span>BC<\/span> prophets to attribute their inspiration to the Spirit.<\/p>\n<h5>In the Exilic and Postexilic Writings<\/h5>\n<p>In exilic and postexilic literature, the role of the Spirit is narrowed to two major functions: that of the prophetic Spirit and that of the Spirit of the age to come.<\/p>\n<p>The later prophets again spoke of the Spirit in explicit terms as the inspirer of prophecy (see Ez 3:1-4, 22-24; Hg 2:5; Zec 4:6). As they looked back to the preexilic period, these prophets freely attributed the inspiration of “the former prophets” to the Spirit as well (Zec 7:12).<\/p>\n<p>This tendency to exalt the Spirit’s role as the inspirer of prophecy became steadily stronger in the period between the OT and NT, until in rabbinic Judaism the Spirit was almost exclusively the inspirer of the prophetic writings now regarded as Scripture.<\/p>\n<p>The other understanding of the Spirit’s role during exilic and postexilic times was that the Spirit would be the manifestation of the power of God in the age to come. That eschatological hope of divine power effecting a final cleansing and a renewed creation is rooted principally in Isaiah’s prophecies (Is 4:4; 32:15; 44:3-4). Isaiah speaks of one anointed by the Spirit to accomplish complete and final salvation (11:2; 42:1; 61:1). Elsewhere, the same longing is expressed in terms of the Spirit being freely dispensed to all Israel (Ez 39:29; Jl 2:28-29; Zec 12:10) in the new covenant (Jer 31:31-34; Ez 36:26-27).<\/p>\n<p>In the period prior to Jesus, the understanding of the Spirit as the Spirit of prophecy and as the Spirit of the age to come had developed into the widespread dogma that the Spirit was no longer to be experienced in the present. The Spirit had been known in the past as the inspirer of prophetic writings, but after Haggai, Zechariah, and Malachi, the Spirit had withdrawn (1 Macc 4:44-46; 9:27; 2 Bar 85:1-3; see also Ps 74:9; Zec 13:2-6). The Spirit would be known again in the age of the Messiah, but in the interim the Spirit was absent from Israel. Even the great Hillel (learned Jewish leader and teacher, 60? <span>BC<\/span>–<span>AD<\/span> 20?), a near contemporary of Jesus, had not received the Spirit—though if anyone was worthy of the Spirit, it was he. There is a tradition that at a meeting of Hillel and other wise men, a voice from heaven said, “Among those here present is one who would have deserved the Holy Spirit to rest upon him, if his time had been worthy of it.” The wise men all looked at Hillel.<\/p>\n<p>The consequence of this accepted dearth of the Spirit was that the Spirit in effect became subordinated to the law. The Spirit was the inspirer of the law, but since the Spirit could no longer be experienced directly, the law became the sole voice of the Spirit. It was this increasing dominance of the law and its authoritative interpreters that provided the background for the mission of Jesus and the initial spread of Christianity.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>If we are to understand the NT’s teaching on the Spirit, we must recognize both its continuity and discontinuity with the OT. At many points NT usage cannot be fully understood except against the background of OT concepts or passages. For example, the ambiguity of John 3:8 (“wind,” “Spirit”), 2 Thessalonians 2:8 (“breath”), and Revelation 11:11 (“breath of life”) takes us back to the basic Hebrew meanings of “spirit.” Acts 8:39 and Revelation 17:3 and 21:10 reflect the same conception of the Spirit that we find in 1 Kings 18:12, 2 Kings 2:16, and Ezekiel 3:14. The NT writers generally share the rabbinic view that Scripture has the authority of the Spirit behind it (see Mk 12:36; Acts 28:25; Heb 3:7; 2 Pt 1:21). The principal continuity is that the NT brings the fulfillment of what the OT writers looked forward to. At the same time, Christianity is not simply fulfilled Judaism. Jesus’ coming and his giving of his Spirit to live within his believers marks off the new faith as something new and distinct.<\/p>\n<h5>The Spirit of the New Age<\/h5>\n<p>The most striking feature of Jesus’ ministry and of the message of the earliest Christians was their conviction and proclamation that the blessings of the new age were already present, that the eschatological Spirit had already been poured out. With the exception of the Essenes at Qumran, no other group or individual within the Jewish religion of that time had dared to make such a bold claim. The prophets and the rabbis looked for a messianic age yet to come, and the apocalyptic writers warned of its imminent arrival, but none thought of it as already present. Even John the Baptist spoke only of one about to come and of the Spirit’s operation in the imminent future (Mk 1:8). But for Jesus and first-century Christians, the longed for hope was a living reality, and the claim carried with it the exciting sense of being in “the last days.” Without some recognition of that eschatological dimension of the Christians’ faith and life, we cannot understand this teaching on, and experience of, the Spirit.<\/p>\n<p>Jesus clearly thought of his teachings and healings as fulfillment of the prophetic hope (Mt 12:41-42; 13:16-17; Lk 17:20-21). In particular, he saw himself as the one anointed by the Spirit to provide salvation (Mt 5:3-6; 11:5; Lk 4:17-19). So, too, Jesus understood his exorcisms as the effect of the power of God and as manifestations of the end-time rule of God (Mt 12:27-28; Mk 3:22-26). The Gospel writers, especially Luke, emphasize the eschatological character of Jesus’ life and ministry by stressing the role of the Spirit in his birth (Mt 1:18; Lk 1:35, 41, 67; 2:25-27), his baptism (Mk 1:9-10; Acts 10:38), and his ministry (Mt 4:1; 12:18; Mk 1:12; Lk 4:1, 14; 10:21; Jn 3:34).<\/p>\n<p>The Christian church began with the in-breathing of the Holy Spirit on the day of Christ’s resurrection (Jn 20:22), followed by the outpouring of the Spirit at Pentecost “in the last days.” The overwhelming experience of vision and inspired utterance was taken as proof positive that the new age prophesied by Joel had now arrived (Acts 2:2-5, 17-18). Similarly, in Hebrews the gift of the Spirit is spoken of as “the powers of the age to come” (Heb 6:4-5). More striking still is Paul’s understanding of the Spirit as the guarantee of God’s complete salvation (2 Cor 1:22; 5:5; Eph 1:13-14), and as the first installment of the believer’s inheritance of God’s kingdom (Rom 8:15-17; 1 Cor 6:9-11; 15:42-50; Gal 4:6-7; 5:16-18, 21-23; Eph 1:13-14). The Spirit is here again thought of as the power of the age to come, as that power (which will characterize God’s rule at the end of time) already shaping and transforming the lives of believers.<\/p>\n<p>For Paul, this means also that the gift of the Spirit is but the beginning of a lifelong process that will not end until the believer’s whole person is brought under the Spirit’s power (Rom 8:11, 23; 1 Cor 15:44-49; 2 Cor 3:18; 5:1-5). It also means that the present experience of faith is one of lifelong tension between what God has already begun to bring about in the believer’s life and what has not yet been brought under God’s grace (Phil 1:6). It is this tension between life “in the Spirit” and life “in the flesh” (see Gal 2:20) that comes to poignant expression in Romans 7:24 and 2 Corinthians 5:2-4.<\/p>\n<h5>The Spirit of New Life<\/h5>\n<p>Since the Spirit is the mark of the new age, it is not surprising that the NT writers understood the gift of the Spirit to be that which brings an individual into the new age. John the Baptist described the way the coming one would baptize with the Holy Spirit and with fire (Mt 3:11). According to Acts 1:5 and 11:16, this imagery was taken up by Jesus, and the promise is seen as fulfilled at Pentecost—the outpouring of the Spirit here being understood as the risen Christ’s action in drawing his disciples into the new age (Acts 2:17, 33).<\/p>\n<p>It seems to be one of Luke’s aims in the book of Acts to highlight the central importance of the gift of the Spirit in conversion-initiation—it is that decisive “gift of the Holy Spirit” that makes one a Christian (Acts 2:38-39). People could have been followers of Jesus on earth, but it was only when they received the gift of the Spirit that they could be said to have “believed in the Lord Jesus Christ” (11:16-17). When the Spirit’s presence was manifested in and upon a person’s life, that was recognized by Peter as proof enough that God had accepted that person, even though he or she had not yet made any formal profession of faith or been baptized (10:44-48; 11:15-18; 15:7-9). So too Apollos, already aglow with the Spirit (18:25), even though his knowledge of “the way of God” was slightly defective (vv 24-26), apparently was not required to supplement his “baptism of John” with Christian baptism. However, the 12 so-called disciples at Ephesus proved by their very ignorance of the Spirit that they were not yet disciples of the Lord Jesus (19:1-6). Paul asked these 12 men, “Did you receive the Holy Spirit when you believed?” (19:2).<\/p>\n<p>This accords with Paul’s emphasis in his letters. Belief and reception of the Spirit go together: to receive the Spirit is to begin the Christian life (Gal 3:2-3); to be baptized in the Spirit is to become a member of the body of Christ (1 Cor 12:13); to “have the Spirit of Christ” is to belong to Christ (Rom 8:9-11); to receive the Spirit is tantamount to becoming a child of God (Rom 8:14-17; Gal 4:6-7). The Spirit so characterizes the new age and the life of the new age that only the gift of the Spirit can bring a person into the new age to experience the life of the new age. For the Spirit is distinctively and peculiarly the life-giver; the Spirit indeed <em>is<\/em> the life of the new age (Rom 8:2, 6, 10; 1 Cor 15:45; 2 Cor 3:6; Gal 5:25).<\/p>\n<p>In just the same way in John’s writings, the Spirit is characteristically the life-giving Spirit (Jn 6:63), the power from above, the seed of divine life that brings about the new birth (Jn 3:3-8; 1 Jn 3:9), and a river of living water that brings life when one believes in Christ (Jn 7:37-39; so also 4:10, 14). Or again, reception of the Spirit in John 20:22 is depicted as a new creation analogous to Genesis 2:7. Consequently, in 1 John 3:24 and 4:13, possession and experience of the Spirit count as one of the “tests of life” listed in that letter.<\/p>\n<h5>Manifestations of the Spirit<\/h5>\n<p>It will be clear from what has already been said that when the first Christians, like the ancient Hebrews, spoke of the Spirit, they were thinking of experiences of divine power. In the NT, as in the OT, “Spirit” is the word used to explain the experience of new life and vitality (see above), of liberation from legalism (e.g., Rom 8:2; 2 Cor 3:17), of spiritual refreshing and renewal (cf. e.g., Is 32:15; Ez 39:29 with Jn 7:37-39; Rom 5:5; 1 Cor 12:13; 1 Tm 3:5-6). It is important to realize how wide a range of experiences were attributed to the Spirit: ecstatic experiences (Acts 2:24; 10:43-47; 19:6; cf. 10:10; 22:17—“in ecstasy”; 2 Cor 12:1-4; Rv 1:10), emotional experiences (e.g., love—Rom 5:5; joy—Acts 13:52; 1 Thes 1:6; see also Gal 5:22; Phil 2:1-2), experiences of illumination (2 Cor 3:14-17; Eph 1:17-18; Heb 6:4-5; 1 Jn 2:20-21), and experiences issuing in moral transformation (1 Cor 6:9-11). Likewise, when Paul speaks of spiritual gifts, called <span class=\"greek\" lang=\"el\">charismata<\/span> (acts or words that bring divine grace to concrete expression), he evidently has a wide range of actual events in mind: inspired speech (1 Cor 12:8-10; 1 Thes 1:5), miracles and healings (1 Cor 12:9; Gal 3:5; cf. Heb 2:4), and various acts of service and help, of counsel and administration, and of aid and mercy (Rom 12:7-8; 1 Cor 12:28).<\/p>\n<p>In talking thus of the Spirit in terms of experience, we should not overemphasize particular experiences or manifestations, as though earliest Christianity consisted of a sequence of mountaintop experiences or spiritual highs. There clearly were such experiences, indeed a wide range of experiences, but no one experience is singled out to be sought by all (except prophecy). There is no distinctively second (or third) experience of the Spirit in the NT, and Paul warned against overvaluing particular manifestations of the Spirit (1 Cor 14:6-19; 2 Cor 12:1-10; cf. Mk 8:11-13). Where particular experiences are valued, it is as manifestations of a more sustained experience, particular expressions of an underlying relationship (cf. Acts 6:3-5; 11:24—“full of the Spirit”; Eph 5:18). What we are in touch with here is the vigor of the experiential dimension of earliest Christianity. If the Spirit is the breath of the new life in Christ (cf. Ez 37:9-10, 14; Jn 20:22; 1 Cor 15:45), then presumably the analogy extends further, and the experience of the Spirit is like the experience of breathing: one is not conscious of it all the time, but if one is not conscious of it, at least sometimes, something is wrong.<\/p>\n<h5>The Fellowship of the Spirit<\/h5>\n<p>It was out of this shared experience of the Spirit that the earliest Christian community grew and developed, for this is what “the fellowship [<span class=\"greek\" lang=\"el\">koinonia<\/span>] of the Spirit” properly means: common participation in the same Spirit (Phil 2:1; cf. Acts 2:42; 1 Cor 1:4-9). It was the gift of the Spirit that brought those in Samaria, Caesarea, and elsewhere effectively into the community of the Spirit (Act 8, 10). So also, it was the experience of the one Spirit that provided the unifying bond in the churches of Paul’s mission (1 Cor 12:13; Eph 4:3-4; Phil 2:1-2). Here we see the real importance of the divine manifestations of the Spirit for Paul: it is out of the diversity of these particular manifestations that the body of Christ grows in unity (Rom 12:4-8; 1 Cor 12:12-17; Eph 4:4-16).<\/p>","summary_ro":"SPIRIT OF GOD Description of God in action, God in motion. The word “spirit” (Hebrew, ruach; Greek, pneuma) is the word used from ancient times to describe and explain the experience of divine power working in, upon, and around people. In the Old Testament There are three basic meanings evident in the use of “spirit” from the earliest Hebrew writings: It was a wind from God, it was the breath of life, and it was a spirit of ecstasy. First, it was a wind from God (the same Hebrew word translat...","summary_en":"SPIRIT OF GOD Description of God in action, God in motion. The word “spirit” (Hebrew, ruach; Greek, pneuma) is the word used from ancient times to describe and explain the experience of divine power working in, upon, and around people. In the Old Testament There are three basic meanings evident in the use of “spirit” from the earliest Hebrew writings: It was a wind from God, it was the breath of life, and it was a spirit of ecstasy. First, it was a wind from God (the same Hebrew word translat...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39118,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Zechariah","title_en":"Book of Zechariah","content_ro":"<h3>ZECHARIAH, Book of<\/h3>\n<p>Longest book of the Minor Prophets and the most difficult to understand. One reason for this difficulty is the numerous visions that call for an interpreter. At times an interpreting angel is present to tell what the vision means (Zec 1:9-10, 19-20; 4:1-6; 5:5-6), but at other times, when an interpretation is really needed, there is no angel to give one. The obscure meaning of many passages has spawned numerous theories concerning the date, authorship, unity, and interpretation of this book. One thing that makes the book of Zechariah significant for the Christian is its use in the NT. The last part of Zechariah (chs 9–11) is the most quoted section of the Prophets in the Gospel Passion narratives, and, other than Ezekiel, Zechariah influenced the book of Revelation more than any other OT book.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Message<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The name Zechariah probably means “the Lord remembers” or “the Lord is renowned.” Zechariah is a common name in the OT and NT. At least 30 different people in the OT are named Zechariah. There is a problem in identifying the prophet’s father. In Zechariah 1:1 and 1:7, the prophet is called “the son of Berechiah, the son of Iddo,” but in Ezra 5:1 and 6:14 he is called simply “the son of Iddo.” There was another Zechariah in Isaiah’s time whose father was named Jeberechiah (Is 8:2). Another prophet by the name of Zechariah, the son of Jehoiada the priest, lived much earlier during the reign of Joash, king of Judah (835–796 <span>BC<\/span>). This prophet was stoned to death because he proclaimed that the Lord had forsaken his people because of their sins (2 Chr 24:20-22). Jesus seemed to refer to this or a similar unrecorded incident, but he calls the prophet the son of Berechiah, the last of the martyrs among the prophets (Mt 23:35). However, Luke’s account of what Jesus said about Zechariah (Lk 11:51) does not include the words “the son of Berechiah.” Since Jesus was quoting 2 Chronicles, which was the last book in the Hebrew Bible, he was simply indicating the sweep of time from the first murder (Abel) to the last (Zechariah, the son of Jehoiada). There is no evidence that the prophet of the book of Zechariah was martyred; therefore, the best solution to the problem is to consider Berechiah the father, and Iddo the grandfather, of this prophet.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>The first part of the book of Zechariah (chs 1–8) is easy to date. The first date is in the first verse, “the eighth month of the second year of Darius.” This was Darius, king of Persia (521–486 <span>BC<\/span>). The eighth month of Darius’s second year would be October 520 <span>BC<\/span>. This date seems to be the first time the “word of the Lord” came to Zechariah. The second date in Zechariah is in 1:7: “On the twenty-fourth day of the eleventh month which is the month of Shebat, in the second year of Darius . . .” (<span>rsv<\/span>). This date would be February 15, 519 <span>BC<\/span>. The word of the Lord that came to Zechariah on this date seems to include the account of eight night visions, along with some oracles, from an angel who talked with him. The third date in Zechariah is in 7:1: “In the fourth year of King Darius . . . on the fourth day of the ninth month, which is Chislev . . .” (<span>rsv<\/span>). This date would be the equivalent of December 7, 518 <span>BC<\/span>.<\/p>\n<p>There are no dates in Zechariah 9–14. Zechariah’s name is never mentioned, and neither is Darius or any king. A period of relative peace and stability gives place to war. The temple is standing (11:13; 14:20), and evidently Greek soldiers are present (9:13). Any attempt to assign specific dates to Zechariah 9–14 would be speculation.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>The temple in Jerusalem was destroyed by Nebuchadnezzar, king of Babylon, in 586 <span>BC<\/span>. Nebuchadnezzar made several raids against Jerusalem before and after it fell, taking many captives to Babylon (cf. 2 Kgs 24:1-17; Dn 1:1). On two occasions, Jeremiah had predicted that captivity would last 70 years (Jer 25:11; 29:10; cf. Dn 9:2). In the time of Zechariah, the period of 70 years since the fall of Jerusalem was coming to an end (Zec 1:12; 7:5). It had been 66 years since Jerusalem fell, when the first “word of the Lord” came to Zechariah in the second year of Darius (520 <span>BC<\/span>). The Babylonian Empire had fallen to the Persians in 538 <span>BC<\/span>, and Cyrus the first king of Persia signed a decree permitting all captives to return to their homes (2 Chr 36:23; Ezr 1:1-4). Evidently, the first contingent of Jewish captives returned to Jerusalem with Zerubbabel and Joshua the priest about 536 <span>BC<\/span>. One of the first objectives of the returnees was to rebuild the temple (Ezr 1:3), but internal strife and external opposition from the Samaritans prohibited the immediate rebuilding of the temple. After Darius I became king of Persia in 521 <span>BC<\/span>, a wave of expectation and enthusiasm swept over the Jewish communities in Jerusalem and Babylon. Two prophets, possibly from the Babylonian exiles, Haggai and Zechariah, began preaching so powerfully that work on the second temple began in 520 <span>BC<\/span> and was finished in 516 <span>BC<\/span> (Ezr 5:1, 14-15; Hg 1–2; Zec 1–8).<\/p>\n<p>The book of Zechariah opens in the second year of Darius (520 <span>BC<\/span>). Some of the captives had been back in Jerusalem for 16 years, but nothing was being done about rebuilding the temple. Zechariah’s first message called for the people to repent and not repeat the mistake of their fathers, whose sins and refusal to repent led to the exile and destruction of the temple (Zec 1:1-6). Then a series of eight night visions follows (1:7–6:8), assuring the people that the temple would be rebuilt by Zerubbabel (1:16; 4:9; 6:15). Two verses in Zechariah speak volumes concerning the hardships and difficulties in Jerusalem before the temple was rebuilt: “This is what the <span>Lord<\/span> Almighty says: Take heart and finish the task! You have heard what the prophets have been saying about building the Temple of the <span>Lord<\/span> Almighty ever since the foundation was laid. Before the work on the Temple began, there were no jobs and no wages for either people or animals. No traveler was safe from the enemy, for there were enemies on all sides. I had turned everyone against each other” (8:9-10, <span>nlt<\/span>).<\/p>\n<p>The first eight chapters of Zechariah are set against the social, political, and religious situations in Jerusalem from 520 to 518 <span>BC<\/span>. But beginning with chapter 9, historical moorings are lost. Chapter 9 opens with an oracle against Syria, including Damascus, Tyre, and Sidon, and against Philistia. Each of these places will be conquered and cleansed and will become like a clan in Judah. There is the promise of a new king coming triumphantly to Jerusalem, yet humbly riding on a donkey. His reign will be peaceful and universal. The next oracle speaks of setting the captives free, but this may not refer to the Babylonian captives, because of a reference to the Greeks. Zechariah 9–12 is almost wholly concerned with the future. Some scholars call this part apocalyptic literature. The nations attack Jerusalem and are defeated (chs 12, 14). The temple is standing (11:13), but it does not seem to have a place of great prominence in the new Jerusalem and in the kingdom of God (14:6-9).<\/p>\n<p class=\"h2\" id=\"PurposeandMessage\">Purpose and Message<\/p>\n<p>The purpose of the book is to reassure and encourage. The restored Jewish community of 520 <span>BC<\/span> needed the assurance that the temple would be rebuilt, and later groups of God’s people needed to know that ultimately the kingdom of God would come in its fullness. There are three messages in the book of Zechariah: the need for repentance (1:1–5:11); the eight night visions (1:7–6:8) signifying that the temple would be rebuilt and God’s glory would return to Jerusalem; and the coming kingdom of God (chs 9–14).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>The book of Zechariah may be divided into two main parts: chapters 1–8 and 9–14. The first part is dated between 520 <span>BC<\/span> and 518 <span>BC<\/span>. It consists of oracles and visions of Zechariah the son of Berechiah. Mainly prose, its primary concern is to assure the restored Jewish community that the temple will be rebuilt. The second part (chs 9–14) is undated. There are no references to Zechariah. The temple is standing, and much of the language is eschatological and apocalyptic. The second part itself has two parts: chapters 9–11 and 12–14. Chapters 9 and 12 begin essentially the same way: “The oracle of the word of the Lord.”<\/p>\n<p>The first part of Zechariah (chs 1–8) has four main sections: superscription and first oracle (1:1-6); eight night visions and related oracles (1:7–6:8); the symbolic crowning of Joshua (6:9-15); and the question about fasting and morality (7:1–8:23).<\/p>\n<h5>The Superscription (1:1)<\/h5>\n<p>This section is dated specifically “in the eighth month” of the Babylonian calendar, which was from mid-October to mid-November. The second year of Darius, king of Persia, was 520 <span>BC<\/span>. The date is important in relating the work of Zechariah to that of Haggai (cf. Hg 1:1, 15; 2:1, 10, 18-20) and to the reconstruction of the temple under Zerubbabel. The first oracle concerns the need for repentance. The first message of Zechariah came between Haggai’s second and third message. He, like Haggai, probably attributed the failure of the crops and other hardships to a failure to rebuild the temple (cf. Hg 1:6-11). Zechariah calls for the people to repent so that they can persevere with work on the temple.<\/p>\n<h5>The Eight Night Visions and Related Oracles (1:7–6:8)<\/h5>\n<p>These visions that Zechariah saw in Jerusalem all seem to have been given on the night of the 24th day of the 11th month (Shebat) in the second year of Darius (mid-January to mid-February 519 <span>BC<\/span>). Seven of the eight visions have essentially the same form. Four of the visions begin with the words “Then I looked up and saw” (1:18; 2:1; 5:1; 6:1). One begins, “In a vision during the night” (1:8). Another begins, “Then the angel who had been talking with me returned and woke me, as though I had been asleep. ‘What do you see now?’ he asked” (4:1-2, <span>nlt<\/span>). Still another (the seventh) vision begins, “Then the angel who was talking with me came forward and said . . .” (5:5). However, the fourth vision is different from the other seven. It begins, “Then he showed me” (3:1, cf. Am 7:1, 4, 7). This message in the third person contains no interpreting angel nor any direct message to Zechariah, as if he were merely an observer. This fourth vision is so different from the other seven that it was not a part of the original series of eight.<\/p>\n<p>An overall pattern to the eight visions is not evident. Some scholars have seen some significance in the fact that the visions move from the evening or night in the first vision to the sunrise in the last vision. Others have detected some relationships in pairs of visions. The first and last visions involve horses and riders or chariots. The second and third visions involve the restoration of Judah and Jerusalem (1:18-21; 2:1-5). The fourth and fifth deal with the place of the two leaders in the restored community: Joshua will be cleansed and restored as the high priest (3:1-5) and Zerubbabel the governor will complete the temple (4:1-14). The sixth and seventh visions involve the cleansing of the land. A flying scroll enters the house of every thief and false witness and consumes it (5:1-4). Wickedness personified as a woman will be carried in an ephah (basket) to the land of Shinar (vv 5-11). Interspersed in the vision accounts are four oracles (1:14-17; 2:8-13; 3:6-10; 4:8-14). Each of these passages begins with the messenger formula, “Thus says the Lord,” or the expression “Cry out” (1:14, 17). The first oracle assures the people that the temple, the cities, and the choice of Jerusalem will be renewed. The second oracle exhorts any exiles remaining in Babylon to return to Judah and Jerusalem (2:7-12). Zechariah 2:12-13 are interesting. Verse 12 is the only OT reference to Palestine as “the Holy Land,” and verse 13 is similar to the call to worship in Habakkuk 2:20: “Be silent before the <span>Lord<\/span>, all humanity, for he is springing into action from his holy dwelling” (Zec 2:13, <span>nlt<\/span>). The third oracle in the visionary accounts concerns Joshua the high priest as a sign of the coming of God’s servant, the Branch who removes the guilt of the land in a single day (3:6-10).<\/p>\n<h5>The Symbolic Crowning of Joshua (6:9-15)<\/h5>\n<p>Zechariah is told to go into the house of Josiah son of Zephaniah, take silver and gold from some returnees from Babylon, make a crown, and put it on the head of Joshua the priest as a symbol of the royal and priestly king, the Branch, the builder of the temple. After the ceremony the crown is to be hung in the temple as a memorial of those who gave the silver and the gold. The last verse (6:15) seems to say that just as gold and silver from exiles was used to symbolize the crowning of the coming king of the kingdom, so exiles, “those who are far off,” will also participate in the completion of the temple. Then Zechariah’s hearers will know God sent him to prophesy. This will all take place when and if they will diligently obey the voice of the Lord.<\/p>\n<h5>The Question about Fasting and Morality (7:1–8:23)<\/h5>\n<p>A delegation from Bethel (10 miles or 16.1 kilometers north of Jerusalem) came to Jerusalem in the fourth year of Darius (518 <span>BC<\/span>). Work on the temple had been going on for two years. The purpose of this visit was to entreat the favor of the Lord (7:2) and to ask the priests and the prophets if they should continue to fast as they had done since the temple was destroyed 70 years earlier (v 3). The Lord told Zechariah to ask why they were fasting—for the Lord or for selfish motives? The answer to the question of fasting seems to be that God desires truth, justice, and covenant-love more than fasting. Zechariah reiterates the message the Lord had already given his people by the former prophets. The last section in the first part of Zechariah is a decalogue of promises (8:1-23). The ten promises begin with the words “Thus says the Lord” or “The word of the Lord came to me.” The last word of God is not judgment but promise, hope, forgiveness, and restoration.<\/p>\n<h5>The Oracles of the Lord (chs 9–12)<\/h5>\n<p>The last half of the book of Zechariah (chs 9–14) falls into two nearly equal parts: chapters 9–11 (46 verses) and chapters 12–14 (44 verses). Each part begins with the words “An oracle” (9:1; 12:1). Both “oracles” are primarily eschatological. The first part (chs 9–11) is concerned with the restoration of the tribes to Palestine (9:11-17; 10:6-12). In order to accomplish this, the Lord will rid Palestine and Syria of opponents to his rule (9:1-8; 11:1-3), remove the evil shepherds (rulers; 10:2b-5; 11:4-17), and the Prince of Peace will come (9:9-10). The last “oracle” of Zechariah (12:1–14:21) is also eschatological. This time the concern is primarily that of Jerusalem and Judah. Twice Jerusalem is attacked by the nations (12:1-8; 14:1-5). Each time the Lord fights for Jerusalem, Judah, and the house of David. Jerusalem weeps and mourns for an unidentified martyr (12:10-14). The martyr could be called the “good” shepherd who is killed and his sheep scattered (13:7-9). Jesus referred to this passage in connection with his arrest (Mt 26:31; Mk 14:27). A fountain will be opened for the house of David, and the inhabitants of Jerusalem will be cleansed from sin, idolatry, and false prophets (Zec 13:1-6). The new Jerusalem will remain aloft on its site and the land around it will be turned into a plain (14:10-11). There will be no night nor extreme temperatures in the new Jerusalem. Living waters will flow from Jerusalem, and the Lord will become King of all the earth. Those who fight against Jerusalem will be destroyed, but those who survive will worship the Lord year by year by keeping the Feast of Booths.<\/p>\n<p>The last scene in the book of Zechariah is a picture of the world after Armageddon, a new world cleansed of sin. It will be a time of peace and security. When God comes to reign, everything will become holy. The warhorses will become as holy as the priest’s turban, and the ordinary cooking vessel will be as temple vessels. The Canaanite or trader will be eliminated. There will be no difference between Jew and Gentile, as long as one worships the Lord of Hosts as King.<\/p>\n<p><em>See also<\/em> Israel, History of; Postexilic Period; Prophecy; Prophet, Prophetess; Zechariah (Person) #20.<\/p>","content_en":"<h3>ZECHARIAH, Book of<\/h3>\n<p>Longest book of the Minor Prophets and the most difficult to understand. One reason for this difficulty is the numerous visions that call for an interpreter. At times an interpreting angel is present to tell what the vision means (Zec 1:9-10, 19-20; 4:1-6; 5:5-6), but at other times, when an interpretation is really needed, there is no angel to give one. The obscure meaning of many passages has spawned numerous theories concerning the date, authorship, unity, and interpretation of this book. One thing that makes the book of Zechariah significant for the Christian is its use in the NT. The last part of Zechariah (chs 9–11) is the most quoted section of the Prophets in the Gospel Passion narratives, and, other than Ezekiel, Zechariah influenced the book of Revelation more than any other OT book.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Message<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The name Zechariah probably means “the Lord remembers” or “the Lord is renowned.” Zechariah is a common name in the OT and NT. At least 30 different people in the OT are named Zechariah. There is a problem in identifying the prophet’s father. In Zechariah 1:1 and 1:7, the prophet is called “the son of Berechiah, the son of Iddo,” but in Ezra 5:1 and 6:14 he is called simply “the son of Iddo.” There was another Zechariah in Isaiah’s time whose father was named Jeberechiah (Is 8:2). Another prophet by the name of Zechariah, the son of Jehoiada the priest, lived much earlier during the reign of Joash, king of Judah (835–796 <span>BC<\/span>). This prophet was stoned to death because he proclaimed that the Lord had forsaken his people because of their sins (2 Chr 24:20-22). Jesus seemed to refer to this or a similar unrecorded incident, but he calls the prophet the son of Berechiah, the last of the martyrs among the prophets (Mt 23:35). However, Luke’s account of what Jesus said about Zechariah (Lk 11:51) does not include the words “the son of Berechiah.” Since Jesus was quoting 2 Chronicles, which was the last book in the Hebrew Bible, he was simply indicating the sweep of time from the first murder (Abel) to the last (Zechariah, the son of Jehoiada). There is no evidence that the prophet of the book of Zechariah was martyred; therefore, the best solution to the problem is to consider Berechiah the father, and Iddo the grandfather, of this prophet.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>The first part of the book of Zechariah (chs 1–8) is easy to date. The first date is in the first verse, “the eighth month of the second year of Darius.” This was Darius, king of Persia (521–486 <span>BC<\/span>). The eighth month of Darius’s second year would be October 520 <span>BC<\/span>. This date seems to be the first time the “word of the Lord” came to Zechariah. The second date in Zechariah is in 1:7: “On the twenty-fourth day of the eleventh month which is the month of Shebat, in the second year of Darius . . .” (<span>rsv<\/span>). This date would be February 15, 519 <span>BC<\/span>. The word of the Lord that came to Zechariah on this date seems to include the account of eight night visions, along with some oracles, from an angel who talked with him. The third date in Zechariah is in 7:1: “In the fourth year of King Darius . . . on the fourth day of the ninth month, which is Chislev . . .” (<span>rsv<\/span>). This date would be the equivalent of December 7, 518 <span>BC<\/span>.<\/p>\n<p>There are no dates in Zechariah 9–14. Zechariah’s name is never mentioned, and neither is Darius or any king. A period of relative peace and stability gives place to war. The temple is standing (11:13; 14:20), and evidently Greek soldiers are present (9:13). Any attempt to assign specific dates to Zechariah 9–14 would be speculation.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>The temple in Jerusalem was destroyed by Nebuchadnezzar, king of Babylon, in 586 <span>BC<\/span>. Nebuchadnezzar made several raids against Jerusalem before and after it fell, taking many captives to Babylon (cf. 2 Kgs 24:1-17; Dn 1:1). On two occasions, Jeremiah had predicted that captivity would last 70 years (Jer 25:11; 29:10; cf. Dn 9:2). In the time of Zechariah, the period of 70 years since the fall of Jerusalem was coming to an end (Zec 1:12; 7:5). It had been 66 years since Jerusalem fell, when the first “word of the Lord” came to Zechariah in the second year of Darius (520 <span>BC<\/span>). The Babylonian Empire had fallen to the Persians in 538 <span>BC<\/span>, and Cyrus the first king of Persia signed a decree permitting all captives to return to their homes (2 Chr 36:23; Ezr 1:1-4). Evidently, the first contingent of Jewish captives returned to Jerusalem with Zerubbabel and Joshua the priest about 536 <span>BC<\/span>. One of the first objectives of the returnees was to rebuild the temple (Ezr 1:3), but internal strife and external opposition from the Samaritans prohibited the immediate rebuilding of the temple. After Darius I became king of Persia in 521 <span>BC<\/span>, a wave of expectation and enthusiasm swept over the Jewish communities in Jerusalem and Babylon. Two prophets, possibly from the Babylonian exiles, Haggai and Zechariah, began preaching so powerfully that work on the second temple began in 520 <span>BC<\/span> and was finished in 516 <span>BC<\/span> (Ezr 5:1, 14-15; Hg 1–2; Zec 1–8).<\/p>\n<p>The book of Zechariah opens in the second year of Darius (520 <span>BC<\/span>). Some of the captives had been back in Jerusalem for 16 years, but nothing was being done about rebuilding the temple. Zechariah’s first message called for the people to repent and not repeat the mistake of their fathers, whose sins and refusal to repent led to the exile and destruction of the temple (Zec 1:1-6). Then a series of eight night visions follows (1:7–6:8), assuring the people that the temple would be rebuilt by Zerubbabel (1:16; 4:9; 6:15). Two verses in Zechariah speak volumes concerning the hardships and difficulties in Jerusalem before the temple was rebuilt: “This is what the <span>Lord<\/span> Almighty says: Take heart and finish the task! You have heard what the prophets have been saying about building the Temple of the <span>Lord<\/span> Almighty ever since the foundation was laid. Before the work on the Temple began, there were no jobs and no wages for either people or animals. No traveler was safe from the enemy, for there were enemies on all sides. I had turned everyone against each other” (8:9-10, <span>nlt<\/span>).<\/p>\n<p>The first eight chapters of Zechariah are set against the social, political, and religious situations in Jerusalem from 520 to 518 <span>BC<\/span>. But beginning with chapter 9, historical moorings are lost. Chapter 9 opens with an oracle against Syria, including Damascus, Tyre, and Sidon, and against Philistia. Each of these places will be conquered and cleansed and will become like a clan in Judah. There is the promise of a new king coming triumphantly to Jerusalem, yet humbly riding on a donkey. His reign will be peaceful and universal. The next oracle speaks of setting the captives free, but this may not refer to the Babylonian captives, because of a reference to the Greeks. Zechariah 9–12 is almost wholly concerned with the future. Some scholars call this part apocalyptic literature. The nations attack Jerusalem and are defeated (chs 12, 14). The temple is standing (11:13), but it does not seem to have a place of great prominence in the new Jerusalem and in the kingdom of God (14:6-9).<\/p>\n<p class=\"h2\" id=\"PurposeandMessage\">Purpose and Message<\/p>\n<p>The purpose of the book is to reassure and encourage. The restored Jewish community of 520 <span>BC<\/span> needed the assurance that the temple would be rebuilt, and later groups of God’s people needed to know that ultimately the kingdom of God would come in its fullness. There are three messages in the book of Zechariah: the need for repentance (1:1–5:11); the eight night visions (1:7–6:8) signifying that the temple would be rebuilt and God’s glory would return to Jerusalem; and the coming kingdom of God (chs 9–14).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>The book of Zechariah may be divided into two main parts: chapters 1–8 and 9–14. The first part is dated between 520 <span>BC<\/span> and 518 <span>BC<\/span>. It consists of oracles and visions of Zechariah the son of Berechiah. Mainly prose, its primary concern is to assure the restored Jewish community that the temple will be rebuilt. The second part (chs 9–14) is undated. There are no references to Zechariah. The temple is standing, and much of the language is eschatological and apocalyptic. The second part itself has two parts: chapters 9–11 and 12–14. Chapters 9 and 12 begin essentially the same way: “The oracle of the word of the Lord.”<\/p>\n<p>The first part of Zechariah (chs 1–8) has four main sections: superscription and first oracle (1:1-6); eight night visions and related oracles (1:7–6:8); the symbolic crowning of Joshua (6:9-15); and the question about fasting and morality (7:1–8:23).<\/p>\n<h5>The Superscription (1:1)<\/h5>\n<p>This section is dated specifically “in the eighth month” of the Babylonian calendar, which was from mid-October to mid-November. The second year of Darius, king of Persia, was 520 <span>BC<\/span>. The date is important in relating the work of Zechariah to that of Haggai (cf. Hg 1:1, 15; 2:1, 10, 18-20) and to the reconstruction of the temple under Zerubbabel. The first oracle concerns the need for repentance. The first message of Zechariah came between Haggai’s second and third message. He, like Haggai, probably attributed the failure of the crops and other hardships to a failure to rebuild the temple (cf. Hg 1:6-11). Zechariah calls for the people to repent so that they can persevere with work on the temple.<\/p>\n<h5>The Eight Night Visions and Related Oracles (1:7–6:8)<\/h5>\n<p>These visions that Zechariah saw in Jerusalem all seem to have been given on the night of the 24th day of the 11th month (Shebat) in the second year of Darius (mid-January to mid-February 519 <span>BC<\/span>). Seven of the eight visions have essentially the same form. Four of the visions begin with the words “Then I looked up and saw” (1:18; 2:1; 5:1; 6:1). One begins, “In a vision during the night” (1:8). Another begins, “Then the angel who had been talking with me returned and woke me, as though I had been asleep. ‘What do you see now?’ he asked” (4:1-2, <span>nlt<\/span>). Still another (the seventh) vision begins, “Then the angel who was talking with me came forward and said . . .” (5:5). However, the fourth vision is different from the other seven. It begins, “Then he showed me” (3:1, cf. Am 7:1, 4, 7). This message in the third person contains no interpreting angel nor any direct message to Zechariah, as if he were merely an observer. This fourth vision is so different from the other seven that it was not a part of the original series of eight.<\/p>\n<p>An overall pattern to the eight visions is not evident. Some scholars have seen some significance in the fact that the visions move from the evening or night in the first vision to the sunrise in the last vision. Others have detected some relationships in pairs of visions. The first and last visions involve horses and riders or chariots. The second and third visions involve the restoration of Judah and Jerusalem (1:18-21; 2:1-5). The fourth and fifth deal with the place of the two leaders in the restored community: Joshua will be cleansed and restored as the high priest (3:1-5) and Zerubbabel the governor will complete the temple (4:1-14). The sixth and seventh visions involve the cleansing of the land. A flying scroll enters the house of every thief and false witness and consumes it (5:1-4). Wickedness personified as a woman will be carried in an ephah (basket) to the land of Shinar (vv 5-11). Interspersed in the vision accounts are four oracles (1:14-17; 2:8-13; 3:6-10; 4:8-14). Each of these passages begins with the messenger formula, “Thus says the Lord,” or the expression “Cry out” (1:14, 17). The first oracle assures the people that the temple, the cities, and the choice of Jerusalem will be renewed. The second oracle exhorts any exiles remaining in Babylon to return to Judah and Jerusalem (2:7-12). Zechariah 2:12-13 are interesting. Verse 12 is the only OT reference to Palestine as “the Holy Land,” and verse 13 is similar to the call to worship in Habakkuk 2:20: “Be silent before the <span>Lord<\/span>, all humanity, for he is springing into action from his holy dwelling” (Zec 2:13, <span>nlt<\/span>). The third oracle in the visionary accounts concerns Joshua the high priest as a sign of the coming of God’s servant, the Branch who removes the guilt of the land in a single day (3:6-10).<\/p>\n<h5>The Symbolic Crowning of Joshua (6:9-15)<\/h5>\n<p>Zechariah is told to go into the house of Josiah son of Zephaniah, take silver and gold from some returnees from Babylon, make a crown, and put it on the head of Joshua the priest as a symbol of the royal and priestly king, the Branch, the builder of the temple. After the ceremony the crown is to be hung in the temple as a memorial of those who gave the silver and the gold. The last verse (6:15) seems to say that just as gold and silver from exiles was used to symbolize the crowning of the coming king of the kingdom, so exiles, “those who are far off,” will also participate in the completion of the temple. Then Zechariah’s hearers will know God sent him to prophesy. This will all take place when and if they will diligently obey the voice of the Lord.<\/p>\n<h5>The Question about Fasting and Morality (7:1–8:23)<\/h5>\n<p>A delegation from Bethel (10 miles or 16.1 kilometers north of Jerusalem) came to Jerusalem in the fourth year of Darius (518 <span>BC<\/span>). Work on the temple had been going on for two years. The purpose of this visit was to entreat the favor of the Lord (7:2) and to ask the priests and the prophets if they should continue to fast as they had done since the temple was destroyed 70 years earlier (v 3). The Lord told Zechariah to ask why they were fasting—for the Lord or for selfish motives? The answer to the question of fasting seems to be that God desires truth, justice, and covenant-love more than fasting. Zechariah reiterates the message the Lord had already given his people by the former prophets. The last section in the first part of Zechariah is a decalogue of promises (8:1-23). The ten promises begin with the words “Thus says the Lord” or “The word of the Lord came to me.” The last word of God is not judgment but promise, hope, forgiveness, and restoration.<\/p>\n<h5>The Oracles of the Lord (chs 9–12)<\/h5>\n<p>The last half of the book of Zechariah (chs 9–14) falls into two nearly equal parts: chapters 9–11 (46 verses) and chapters 12–14 (44 verses). Each part begins with the words “An oracle” (9:1; 12:1). Both “oracles” are primarily eschatological. The first part (chs 9–11) is concerned with the restoration of the tribes to Palestine (9:11-17; 10:6-12). In order to accomplish this, the Lord will rid Palestine and Syria of opponents to his rule (9:1-8; 11:1-3), remove the evil shepherds (rulers; 10:2b-5; 11:4-17), and the Prince of Peace will come (9:9-10). The last “oracle” of Zechariah (12:1–14:21) is also eschatological. This time the concern is primarily that of Jerusalem and Judah. Twice Jerusalem is attacked by the nations (12:1-8; 14:1-5). Each time the Lord fights for Jerusalem, Judah, and the house of David. Jerusalem weeps and mourns for an unidentified martyr (12:10-14). The martyr could be called the “good” shepherd who is killed and his sheep scattered (13:7-9). Jesus referred to this passage in connection with his arrest (Mt 26:31; Mk 14:27). A fountain will be opened for the house of David, and the inhabitants of Jerusalem will be cleansed from sin, idolatry, and false prophets (Zec 13:1-6). The new Jerusalem will remain aloft on its site and the land around it will be turned into a plain (14:10-11). There will be no night nor extreme temperatures in the new Jerusalem. Living waters will flow from Jerusalem, and the Lord will become King of all the earth. Those who fight against Jerusalem will be destroyed, but those who survive will worship the Lord year by year by keeping the Feast of Booths.<\/p>\n<p>The last scene in the book of Zechariah is a picture of the world after Armageddon, a new world cleansed of sin. It will be a time of peace and security. When God comes to reign, everything will become holy. The warhorses will become as holy as the priest’s turban, and the ordinary cooking vessel will be as temple vessels. The Canaanite or trader will be eliminated. There will be no difference between Jew and Gentile, as long as one worships the Lord of Hosts as King.<\/p>\n<p><em>See also<\/em> Israel, History of; Postexilic Period; Prophecy; Prophet, Prophetess; Zechariah (Person) #20.<\/p>","summary_ro":"ZECHARIAH, Book of Longest book of the Minor Prophets and the most difficult to understand. One reason for this difficulty is the numerous visions that call for an interpreter. At times an interpreting angel is present to tell what the vision means (Zec 1:9-10, 19-20; 4:1-6; 5:5-6), but at other times, when an interpretation is really needed, there is no angel to give one. The obscure meaning of many passages has spawned numerous theories concerning the date, authorship, unity, and interpreta...","summary_en":"ZECHARIAH, Book of Longest book of the Minor Prophets and the most difficult to understand. One reason for this difficulty is the numerous visions that call for an interpreter. At times an interpreting angel is present to tell what the vision means (Zec 1:9-10, 19-20; 4:1-6; 5:5-6), but at other times, when an interpretation is really needed, there is no angel to give one. The obscure meaning of many passages has spawned numerous theories concerning the date, authorship, unity, and interpreta...","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false},{"id":54397,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 12:10","title_en":"Study Note: Zaharia 12:10","content_ro":"<p><strong>12:10<\/strong> <em>pour out:<\/em> This word describes the outpouring of God’s spirit of prophecy upon Israel and all people on the day of the Lord (cp. Ezek 39:28-29; Joel 2:28-29) and God’s judgment upon the wicked (Lam 2:4; Hos 5:10; Zeph 3:8). • <em>a spirit of grace:<\/em> God’s unmerited and unsought favor persuades God’s people to seek him in contrite and repentant <em>prayer<\/em> (see Ps 86:15-16). • <em>me whom they have pierced:<\/em> The New Testament understands the piercing of God as a reference to the piercing of the Messiah, Jesus of Nazareth (John 19:34-37; Rev 1:7).<\/p>","content_en":"<p><strong>12:10<\/strong> <em>pour out:<\/em> This word describes the outpouring of God’s spirit of prophecy upon Israel and all people on the day of the Lord (cp. Ezek 39:28-29; Joel 2:28-29) and God’s judgment upon the wicked (Lam 2:4; Hos 5:10; Zeph 3:8). • <em>a spirit of grace:<\/em> God’s unmerited and unsought favor persuades God’s people to seek him in contrite and repentant <em>prayer<\/em> (see Ps 86:15-16). • <em>me whom they have pierced:<\/em> The New Testament understands the piercing of God as a reference to the piercing of the Messiah, Jesus of Nazareth (John 19:34-37; Rev 1:7).<\/p>","summary_ro":"12:10 pour out: This word describes the outpouring of God’s spirit of prophecy upon Israel and all people on the day of the Lord (cp. Ezek 39:28-29; Joel 2:28-29) and God’s judgment upon the wicked (Lam 2:4; Hos 5:10; Zeph 3:8). • a spirit of grace: God’s unmerited and unsought favor persuades God’s people to seek him in contrite and repentant prayer (see Ps 86:15-16). • me whom they have pierced: The New Testament understands the piercing of God as a reference to the piercing of the Messiah,...","summary_en":"12:10 pour out: This word describes the outpouring of God’s spirit of prophecy upon Israel and all people on the day of the Lord (cp. Ezek 39:28-29; Joel 2:28-29) and God’s judgment upon the wicked (Lam 2:4; Hos 5:10; Zeph 3:8). • a spirit of grace: God’s unmerited and unsought favor persuades God’s people to seek him in contrite and repentant prayer (see Ps 86:15-16). • me whom they have pierced: The New Testament understands the piercing of God as a reference to the piercing of the Messiah,...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":82023,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 12:10","title_en":"Study Note: Zaharia 12:10","content_ro":"<p><strong>12:10<\/strong> <em>pour out:<\/em> This word describes the outpouring of God’s spirit of prophecy upon Israel and all people on the day of the Lord (cp. Ezek 39:28-29; Joel 2:28-29) and God’s judgment upon the wicked (Lam 2:4; Hos 5:10; Zeph 3:8). • <em>a spirit of grace:<\/em> God’s unmerited and unsought favor persuades God’s people to seek him in contrite and repentant <em>prayer<\/em> (see Ps 86:15-16). • <em>me whom they have pierced:<\/em> The New Testament understands the piercing of God as a reference to the piercing of the Messiah, Jesus of Nazareth (John 19:34-37; Rev 1:7).<\/p>","content_en":"<p><strong>12:10<\/strong> <em>pour out:<\/em> This word describes the outpouring of God’s spirit of prophecy upon Israel and all people on the day of the Lord (cp. Ezek 39:28-29; Joel 2:28-29) and God’s judgment upon the wicked (Lam 2:4; Hos 5:10; Zeph 3:8). • <em>a spirit of grace:<\/em> God’s unmerited and unsought favor persuades God’s people to seek him in contrite and repentant <em>prayer<\/em> (see Ps 86:15-16). • <em>me whom they have pierced:<\/em> The New Testament understands the piercing of God as a reference to the piercing of the Messiah, Jesus of Nazareth (John 19:34-37; Rev 1:7).<\/p>","summary_ro":"12:10 pour out: This word describes the outpouring of God’s spirit of prophecy upon Israel and all people on the day of the Lord (cp. Ezek 39:28-29; Joel 2:28-29) and God’s judgment upon the wicked (Lam 2:4; Hos 5:10; Zeph 3:8). • a spirit of grace: God’s unmerited and unsought favor persuades God’s people to seek him in contrite and repentant prayer (see Ps 86:15-16). • me whom they have pierced: The New Testament understands the piercing of God as a reference to the piercing of the Messiah,...","summary_en":"12:10 pour out: This word describes the outpouring of God’s spirit of prophecy upon Israel and all people on the day of the Lord (cp. Ezek 39:28-29; Joel 2:28-29) and God’s judgment upon the wicked (Lam 2:4; Hos 5:10; Zeph 3:8). • a spirit of grace: God’s unmerited and unsought favor persuades God’s people to seek him in contrite and repentant prayer (see Ps 86:15-16). • me whom they have pierced: The New Testament understands the piercing of God as a reference to the piercing of the Messiah,...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":109649,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 12:10","title_en":"Study Note: Zaharia 12:10","content_ro":"<p><strong>12:10<\/strong> <em>pour out:<\/em> This word describes the outpouring of God’s spirit of prophecy upon Israel and all people on the day of the Lord (cp. Ezek 39:28-29; Joel 2:28-29) and God’s judgment upon the wicked (Lam 2:4; Hos 5:10; Zeph 3:8). • <em>a spirit of grace:<\/em> God’s unmerited and unsought favor persuades God’s people to seek him in contrite and repentant <em>prayer<\/em> (see Ps 86:15-16). • <em>me whom they have pierced:<\/em> The New Testament understands the piercing of God as a reference to the piercing of the Messiah, Jesus of Nazareth (John 19:34-37; Rev 1:7).<\/p>","content_en":"<p><strong>12:10<\/strong> <em>pour out:<\/em> This word describes the outpouring of God’s spirit of prophecy upon Israel and all people on the day of the Lord (cp. Ezek 39:28-29; Joel 2:28-29) and God’s judgment upon the wicked (Lam 2:4; Hos 5:10; Zeph 3:8). • <em>a spirit of grace:<\/em> God’s unmerited and unsought favor persuades God’s people to seek him in contrite and repentant <em>prayer<\/em> (see Ps 86:15-16). • <em>me whom they have pierced:<\/em> The New Testament understands the piercing of God as a reference to the piercing of the Messiah, Jesus of Nazareth (John 19:34-37; Rev 1:7).<\/p>","summary_ro":"12:10 pour out: This word describes the outpouring of God’s spirit of prophecy upon Israel and all people on the day of the Lord (cp. Ezek 39:28-29; Joel 2:28-29) and God’s judgment upon the wicked (Lam 2:4; Hos 5:10; Zeph 3:8). • a spirit of grace: God’s unmerited and unsought favor persuades God’s people to seek him in contrite and repentant prayer (see Ps 86:15-16). • me whom they have pierced: The New Testament understands the piercing of God as a reference to the piercing of the Messiah,...","summary_en":"12:10 pour out: This word describes the outpouring of God’s spirit of prophecy upon Israel and all people on the day of the Lord (cp. Ezek 39:28-29; Joel 2:28-29) and God’s judgment upon the wicked (Lam 2:4; Hos 5:10; Zeph 3:8). • a spirit of grace: God’s unmerited and unsought favor persuades God’s people to seek him in contrite and repentant prayer (see Ps 86:15-16). • me whom they have pierced: The New Testament understands the piercing of God as a reference to the piercing of the Messiah,...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":137275,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 12:10","title_en":"Study Note: Zaharia 12:10","content_ro":"<p><strong>12:10<\/strong> <em>pour out:<\/em> This word describes the outpouring of God’s spirit of prophecy upon Israel and all people on the day of the Lord (cp. Ezek 39:28-29; Joel 2:28-29) and God’s judgment upon the wicked (Lam 2:4; Hos 5:10; Zeph 3:8). • <em>a spirit of grace:<\/em> God’s unmerited and unsought favor persuades God’s people to seek him in contrite and repentant <em>prayer<\/em> (see Ps 86:15-16). • <em>me whom they have pierced:<\/em> The New Testament understands the piercing of God as a reference to the piercing of the Messiah, Jesus of Nazareth (John 19:34-37; Rev 1:7).<\/p>","content_en":"<p><strong>12:10<\/strong> <em>pour out:<\/em> This word describes the outpouring of God’s spirit of prophecy upon Israel and all people on the day of the Lord (cp. Ezek 39:28-29; Joel 2:28-29) and God’s judgment upon the wicked (Lam 2:4; Hos 5:10; Zeph 3:8). • <em>a spirit of grace:<\/em> God’s unmerited and unsought favor persuades God’s people to seek him in contrite and repentant <em>prayer<\/em> (see Ps 86:15-16). • <em>me whom they have pierced:<\/em> The New Testament understands the piercing of God as a reference to the piercing of the Messiah, Jesus of Nazareth (John 19:34-37; Rev 1:7).<\/p>","summary_ro":"12:10 pour out: This word describes the outpouring of God’s spirit of prophecy upon Israel and all people on the day of the Lord (cp. Ezek 39:28-29; Joel 2:28-29) and God’s judgment upon the wicked (Lam 2:4; Hos 5:10; Zeph 3:8). • a spirit of grace: God’s unmerited and unsought favor persuades God’s people to seek him in contrite and repentant prayer (see Ps 86:15-16). • me whom they have pierced: The New Testament understands the piercing of God as a reference to the piercing of the Messiah,...","summary_en":"12:10 pour out: This word describes the outpouring of God’s spirit of prophecy upon Israel and all people on the day of the Lord (cp. Ezek 39:28-29; Joel 2:28-29) and God’s judgment upon the wicked (Lam 2:4; Hos 5:10; Zeph 3:8). • a spirit of grace: God’s unmerited and unsought favor persuades God’s people to seek him in contrite and repentant prayer (see Ps 86:15-16). • me whom they have pierced: The New Testament understands the piercing of God as a reference to the piercing of the Messiah,...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":64822,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Return of God’s Presence with His People","title_en":"The Return of God’s Presence with His People","content_ro":"<h3>The Return of God’s Presence with His People<\/h3>\n<p>The descriptions of the Exile include the tragedy that, as part of his judgment, God withdrew his presence from his people and from the holy city of Jerusalem. This notion is perhaps most clearly demonstrated in a vision of the prophet Ezekiel, who saw a visual depiction of God’s glorious presence leaving the Temple (Ezek 10:1-22; 11:22-23). As such, when the prophets discussed the future restoration of God’s people and their return to the land, they also often spoke of the return of God’s presence (see, e.g., Isa 52:7-8; Ezek 43:1-9).<\/p>\n<p>The prophet Zechariah placed a strong emphasis on this theme of the Lord returning to his people. He was certain that God would once again live among them and that the glory of the Lord would rest in Jerusalem (1:16; 2:5, 10-11; 8:3, 23). God’s presence would return with the rebuilding of the Temple, and Israel would experience spiritual restoration and renewed agricultural bounty (1:17; 4:8-9; 6:15; see also Hag 2:19). In the future, God’s presence would rescue Jerusalem and the people of Israel from enemy nations. The Lord would be enthroned as King over all the earth, and the whole earth would worship the one true God (Zech 9:16; 10:6; 12:9; 14:9). In both the present and the future, the return of the Lord’s presence to Jerusalem was connected with the enabling work of God’s Spirit (4:6; 12:10; see also Hag 2:5).<\/p>\n<p>Zechariah’s promise of the Lord’s presence in Jerusalem anticipated the coming of Jesus the Messiah and the awesome mystery of the Word of God becoming human and living on earth among us (John 1:14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 26:3; 31:3; Exod 3:12; Deut 31:23; Josh 1:5; Judg 6:16; Isa 7:14; 43:2; 52:8; Ezek 37:27; Joel 3:21; Hag 2:5; Zech 1:16-17; 2:5, 10-11; 4:6; 8:3, 23; 14:9; John 1:14<\/p>","content_en":"<h3>The Return of God’s Presence with His People<\/h3>\n<p>The descriptions of the Exile include the tragedy that, as part of his judgment, God withdrew his presence from his people and from the holy city of Jerusalem. This notion is perhaps most clearly demonstrated in a vision of the prophet Ezekiel, who saw a visual depiction of God’s glorious presence leaving the Temple (Ezek 10:1-22; 11:22-23). As such, when the prophets discussed the future restoration of God’s people and their return to the land, they also often spoke of the return of God’s presence (see, e.g., Isa 52:7-8; Ezek 43:1-9).<\/p>\n<p>The prophet Zechariah placed a strong emphasis on this theme of the Lord returning to his people. He was certain that God would once again live among them and that the glory of the Lord would rest in Jerusalem (1:16; 2:5, 10-11; 8:3, 23). God’s presence would return with the rebuilding of the Temple, and Israel would experience spiritual restoration and renewed agricultural bounty (1:17; 4:8-9; 6:15; see also Hag 2:19). In the future, God’s presence would rescue Jerusalem and the people of Israel from enemy nations. The Lord would be enthroned as King over all the earth, and the whole earth would worship the one true God (Zech 9:16; 10:6; 12:9; 14:9). In both the present and the future, the return of the Lord’s presence to Jerusalem was connected with the enabling work of God’s Spirit (4:6; 12:10; see also Hag 2:5).<\/p>\n<p>Zechariah’s promise of the Lord’s presence in Jerusalem anticipated the coming of Jesus the Messiah and the awesome mystery of the Word of God becoming human and living on earth among us (John 1:14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 26:3; 31:3; Exod 3:12; Deut 31:23; Josh 1:5; Judg 6:16; Isa 7:14; 43:2; 52:8; Ezek 37:27; Joel 3:21; Hag 2:5; Zech 1:16-17; 2:5, 10-11; 4:6; 8:3, 23; 14:9; John 1:14<\/p>","summary_ro":"The Return of God’s Presence with His People The descriptions of the Exile include the tragedy that, as part of his judgment, God withdrew his presence from his people and from the holy city of Jerusalem. This notion is perhaps most clearly demonstrated in a vision of the prophet Ezekiel, who saw a visual depiction of God’s glorious presence leaving the Temple (Ezek 10:1-22; 11:22-23). As such, when the prophets discussed the future restoration of God’s people and their return to the land, th...","summary_en":"The Return of God’s Presence with His People The descriptions of the Exile include the tragedy that, as part of his judgment, God withdrew his presence from his people and from the holy city of Jerusalem. This notion is perhaps most clearly demonstrated in a vision of the prophet Ezekiel, who saw a visual depiction of God’s glorious presence leaving the Temple (Ezek 10:1-22; 11:22-23). As such, when the prophets discussed the future restoration of God’s people and their return to the land, th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":65637,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Jesus’ Final Night","title_en":"Jesus’ Final Night","content_ro":"<h3>Jesus’ Final Night<\/h3>\n<p>When Jesus went into Jerusalem to celebrate the Passover, he knew it was his final night. He had come to Jerusalem to “suffer many terrible things and . . . be killed” (Mark 8:31). His disciples had prepared the meal, but he needed to prepare them for what was coming.<\/p>\n<p>So Jesus celebrated the Passover with his disciples. At this meal, Jesus demonstrated true servanthood by washing his disciples’ feet (John 13:1-20). He gave his final teachings to the disciples, informed them about the coming of the Holy Spirit, and prayed for his followers (John 14:1–17:26). Jesus also established the new covenant (Mark 14:22-24). Jesus was now the Passover Lamb—his body and blood are now the sacrifice that saves his people from judgment, fulfilling the same purpose as the lamb at the first Passover.<\/p>\n<p>It was on Passover that God had struck down all the firstborn males of Egypt but had spared those of Israel. Now Jesus would be struck down so that his people could be spared—just as the prophets had predicted (e.g., Zech 12:10; 13:7). Jesus warned his disciples that this was about to happen and that they were about to desert him (Mark 14:27). Jesus also warned his disciples that he would be betrayed by one of them (Mark 14:18).<\/p>\n<p>After the meal, Jesus and his disciples walked to the Garden of Gethsemane on the Mount of Olives, where Jesus prayed in agony, submitting his will to the Father (Mark 14:26-42). Judas, the disciple who betrayed Jesus, then approached with a group of soldiers, who arrested Jesus (Mark 14:43-49). Jesus’ disciples fled (Mark 14:50-52), and Jesus was taken to the house of the high priest for an overnight trial, during which Peter denied Jesus three times (Mark 14:53-72).<\/p>\n<p>While Jesus’ final night was marked by tragedy, nothing that happened was outside of his foreknowledge. Everything occurred according to God’s plan and was necessary in order to fulfill Scripture and to usher in the events which followed (his death and resurrection).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 26:17-56; Mark 14:12-52; Luke 22:7-46; John 13:1–18:11; 1 Cor 11:23-34<\/p>","content_en":"<h3>Jesus’ Final Night<\/h3>\n<p>When Jesus went into Jerusalem to celebrate the Passover, he knew it was his final night. He had come to Jerusalem to “suffer many terrible things and . . . be killed” (Mark 8:31). His disciples had prepared the meal, but he needed to prepare them for what was coming.<\/p>\n<p>So Jesus celebrated the Passover with his disciples. At this meal, Jesus demonstrated true servanthood by washing his disciples’ feet (John 13:1-20). He gave his final teachings to the disciples, informed them about the coming of the Holy Spirit, and prayed for his followers (John 14:1–17:26). Jesus also established the new covenant (Mark 14:22-24). Jesus was now the Passover Lamb—his body and blood are now the sacrifice that saves his people from judgment, fulfilling the same purpose as the lamb at the first Passover.<\/p>\n<p>It was on Passover that God had struck down all the firstborn males of Egypt but had spared those of Israel. Now Jesus would be struck down so that his people could be spared—just as the prophets had predicted (e.g., Zech 12:10; 13:7). Jesus warned his disciples that this was about to happen and that they were about to desert him (Mark 14:27). Jesus also warned his disciples that he would be betrayed by one of them (Mark 14:18).<\/p>\n<p>After the meal, Jesus and his disciples walked to the Garden of Gethsemane on the Mount of Olives, where Jesus prayed in agony, submitting his will to the Father (Mark 14:26-42). Judas, the disciple who betrayed Jesus, then approached with a group of soldiers, who arrested Jesus (Mark 14:43-49). Jesus’ disciples fled (Mark 14:50-52), and Jesus was taken to the house of the high priest for an overnight trial, during which Peter denied Jesus three times (Mark 14:53-72).<\/p>\n<p>While Jesus’ final night was marked by tragedy, nothing that happened was outside of his foreknowledge. Everything occurred according to God’s plan and was necessary in order to fulfill Scripture and to usher in the events which followed (his death and resurrection).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 26:17-56; Mark 14:12-52; Luke 22:7-46; John 13:1–18:11; 1 Cor 11:23-34<\/p>","summary_ro":"Jesus’ Final Night When Jesus went into Jerusalem to celebrate the Passover, he knew it was his final night. He had come to Jerusalem to “suffer many terrible things and . . . be killed” (Mark 8:31). His disciples had prepared the meal, but he needed to prepare them for what was coming. So Jesus celebrated the Passover with his disciples. At this meal, Jesus demonstrated true servanthood by washing his disciples’ feet (John 13:1-20). He gave his final teachings to the disciples, informed them...","summary_en":"Jesus’ Final Night When Jesus went into Jerusalem to celebrate the Passover, he knew it was his final night. He had come to Jerusalem to “suffer many terrible things and . . . be killed” (Mark 8:31). His disciples had prepared the meal, but he needed to prepare them for what was coming. So Jesus celebrated the Passover with his disciples. At this meal, Jesus demonstrated true servanthood by washing his disciples’ feet (John 13:1-20). He gave his final teachings to the disciples, informed them...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":92448,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Return of God’s Presence with His People","title_en":"The Return of God’s Presence with His People","content_ro":"<h3>The Return of God’s Presence with His People<\/h3>\n<p>The descriptions of the Exile include the tragedy that, as part of his judgment, God withdrew his presence from his people and from the holy city of Jerusalem. This notion is perhaps most clearly demonstrated in a vision of the prophet Ezekiel, who saw a visual depiction of God’s glorious presence leaving the Temple (Ezek 10:1-22; 11:22-23). As such, when the prophets discussed the future restoration of God’s people and their return to the land, they also often spoke of the return of God’s presence (see, e.g., Isa 52:7-8; Ezek 43:1-9).<\/p>\n<p>The prophet Zechariah placed a strong emphasis on this theme of the Lord returning to his people. He was certain that God would once again live among them and that the glory of the Lord would rest in Jerusalem (1:16; 2:5, 10-11; 8:3, 23). God’s presence would return with the rebuilding of the Temple, and Israel would experience spiritual restoration and renewed agricultural bounty (1:17; 4:8-9; 6:15; see also Hag 2:19). In the future, God’s presence would rescue Jerusalem and the people of Israel from enemy nations. The Lord would be enthroned as King over all the earth, and the whole earth would worship the one true God (Zech 9:16; 10:6; 12:9; 14:9). In both the present and the future, the return of the Lord’s presence to Jerusalem was connected with the enabling work of God’s Spirit (4:6; 12:10; see also Hag 2:5).<\/p>\n<p>Zechariah’s promise of the Lord’s presence in Jerusalem anticipated the coming of Jesus the Messiah and the awesome mystery of the Word of God becoming human and living on earth among us (John 1:14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 26:3; 31:3; Exod 3:12; Deut 31:23; Josh 1:5; Judg 6:16; Isa 7:14; 43:2; 52:8; Ezek 37:27; Joel 3:21; Hag 2:5; Zech 1:16-17; 2:5, 10-11; 4:6; 8:3, 23; 14:9; John 1:14<\/p>","content_en":"<h3>The Return of God’s Presence with His People<\/h3>\n<p>The descriptions of the Exile include the tragedy that, as part of his judgment, God withdrew his presence from his people and from the holy city of Jerusalem. This notion is perhaps most clearly demonstrated in a vision of the prophet Ezekiel, who saw a visual depiction of God’s glorious presence leaving the Temple (Ezek 10:1-22; 11:22-23). As such, when the prophets discussed the future restoration of God’s people and their return to the land, they also often spoke of the return of God’s presence (see, e.g., Isa 52:7-8; Ezek 43:1-9).<\/p>\n<p>The prophet Zechariah placed a strong emphasis on this theme of the Lord returning to his people. He was certain that God would once again live among them and that the glory of the Lord would rest in Jerusalem (1:16; 2:5, 10-11; 8:3, 23). God’s presence would return with the rebuilding of the Temple, and Israel would experience spiritual restoration and renewed agricultural bounty (1:17; 4:8-9; 6:15; see also Hag 2:19). In the future, God’s presence would rescue Jerusalem and the people of Israel from enemy nations. The Lord would be enthroned as King over all the earth, and the whole earth would worship the one true God (Zech 9:16; 10:6; 12:9; 14:9). In both the present and the future, the return of the Lord’s presence to Jerusalem was connected with the enabling work of God’s Spirit (4:6; 12:10; see also Hag 2:5).<\/p>\n<p>Zechariah’s promise of the Lord’s presence in Jerusalem anticipated the coming of Jesus the Messiah and the awesome mystery of the Word of God becoming human and living on earth among us (John 1:14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 26:3; 31:3; Exod 3:12; Deut 31:23; Josh 1:5; Judg 6:16; Isa 7:14; 43:2; 52:8; Ezek 37:27; Joel 3:21; Hag 2:5; Zech 1:16-17; 2:5, 10-11; 4:6; 8:3, 23; 14:9; John 1:14<\/p>","summary_ro":"The Return of God’s Presence with His People The descriptions of the Exile include the tragedy that, as part of his judgment, God withdrew his presence from his people and from the holy city of Jerusalem. This notion is perhaps most clearly demonstrated in a vision of the prophet Ezekiel, who saw a visual depiction of God’s glorious presence leaving the Temple (Ezek 10:1-22; 11:22-23). As such, when the prophets discussed the future restoration of God’s people and their return to the land, th...","summary_en":"The Return of God’s Presence with His People The descriptions of the Exile include the tragedy that, as part of his judgment, God withdrew his presence from his people and from the holy city of Jerusalem. This notion is perhaps most clearly demonstrated in a vision of the prophet Ezekiel, who saw a visual depiction of God’s glorious presence leaving the Temple (Ezek 10:1-22; 11:22-23). As such, when the prophets discussed the future restoration of God’s people and their return to the land, th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":93263,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Jesus’ Final Night","title_en":"Jesus’ Final Night","content_ro":"<h3>Jesus’ Final Night<\/h3>\n<p>When Jesus went into Jerusalem to celebrate the Passover, he knew it was his final night. He had come to Jerusalem to “suffer many terrible things and . . . be killed” (Mark 8:31). His disciples had prepared the meal, but he needed to prepare them for what was coming.<\/p>\n<p>So Jesus celebrated the Passover with his disciples. At this meal, Jesus demonstrated true servanthood by washing his disciples’ feet (John 13:1-20). He gave his final teachings to the disciples, informed them about the coming of the Holy Spirit, and prayed for his followers (John 14:1–17:26). Jesus also established the new covenant (Mark 14:22-24). Jesus was now the Passover Lamb—his body and blood are now the sacrifice that saves his people from judgment, fulfilling the same purpose as the lamb at the first Passover.<\/p>\n<p>It was on Passover that God had struck down all the firstborn males of Egypt but had spared those of Israel. Now Jesus would be struck down so that his people could be spared—just as the prophets had predicted (e.g., Zech 12:10; 13:7). Jesus warned his disciples that this was about to happen and that they were about to desert him (Mark 14:27). Jesus also warned his disciples that he would be betrayed by one of them (Mark 14:18).<\/p>\n<p>After the meal, Jesus and his disciples walked to the Garden of Gethsemane on the Mount of Olives, where Jesus prayed in agony, submitting his will to the Father (Mark 14:26-42). Judas, the disciple who betrayed Jesus, then approached with a group of soldiers, who arrested Jesus (Mark 14:43-49). Jesus’ disciples fled (Mark 14:50-52), and Jesus was taken to the house of the high priest for an overnight trial, during which Peter denied Jesus three times (Mark 14:53-72).<\/p>\n<p>While Jesus’ final night was marked by tragedy, nothing that happened was outside of his foreknowledge. Everything occurred according to God’s plan and was necessary in order to fulfill Scripture and to usher in the events which followed (his death and resurrection).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 26:17-56; Mark 14:12-52; Luke 22:7-46; John 13:1–18:11; 1 Cor 11:23-34<\/p>","content_en":"<h3>Jesus’ Final Night<\/h3>\n<p>When Jesus went into Jerusalem to celebrate the Passover, he knew it was his final night. He had come to Jerusalem to “suffer many terrible things and . . . be killed” (Mark 8:31). His disciples had prepared the meal, but he needed to prepare them for what was coming.<\/p>\n<p>So Jesus celebrated the Passover with his disciples. At this meal, Jesus demonstrated true servanthood by washing his disciples’ feet (John 13:1-20). He gave his final teachings to the disciples, informed them about the coming of the Holy Spirit, and prayed for his followers (John 14:1–17:26). Jesus also established the new covenant (Mark 14:22-24). Jesus was now the Passover Lamb—his body and blood are now the sacrifice that saves his people from judgment, fulfilling the same purpose as the lamb at the first Passover.<\/p>\n<p>It was on Passover that God had struck down all the firstborn males of Egypt but had spared those of Israel. Now Jesus would be struck down so that his people could be spared—just as the prophets had predicted (e.g., Zech 12:10; 13:7). Jesus warned his disciples that this was about to happen and that they were about to desert him (Mark 14:27). Jesus also warned his disciples that he would be betrayed by one of them (Mark 14:18).<\/p>\n<p>After the meal, Jesus and his disciples walked to the Garden of Gethsemane on the Mount of Olives, where Jesus prayed in agony, submitting his will to the Father (Mark 14:26-42). Judas, the disciple who betrayed Jesus, then approached with a group of soldiers, who arrested Jesus (Mark 14:43-49). Jesus’ disciples fled (Mark 14:50-52), and Jesus was taken to the house of the high priest for an overnight trial, during which Peter denied Jesus three times (Mark 14:53-72).<\/p>\n<p>While Jesus’ final night was marked by tragedy, nothing that happened was outside of his foreknowledge. Everything occurred according to God’s plan and was necessary in order to fulfill Scripture and to usher in the events which followed (his death and resurrection).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 26:17-56; Mark 14:12-52; Luke 22:7-46; John 13:1–18:11; 1 Cor 11:23-34<\/p>","summary_ro":"Jesus’ Final Night When Jesus went into Jerusalem to celebrate the Passover, he knew it was his final night. He had come to Jerusalem to “suffer many terrible things and . . . be killed” (Mark 8:31). His disciples had prepared the meal, but he needed to prepare them for what was coming. So Jesus celebrated the Passover with his disciples. At this meal, Jesus demonstrated true servanthood by washing his disciples’ feet (John 13:1-20). He gave his final teachings to the disciples, informed them...","summary_en":"Jesus’ Final Night When Jesus went into Jerusalem to celebrate the Passover, he knew it was his final night. He had come to Jerusalem to “suffer many terrible things and . . . be killed” (Mark 8:31). His disciples had prepared the meal, but he needed to prepare them for what was coming. So Jesus celebrated the Passover with his disciples. At this meal, Jesus demonstrated true servanthood by washing his disciples’ feet (John 13:1-20). He gave his final teachings to the disciples, informed them...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":120074,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Return of God’s Presence with His People","title_en":"The Return of God’s Presence with His People","content_ro":"<h3>The Return of God’s Presence with His People<\/h3>\n<p>The descriptions of the Exile include the tragedy that, as part of his judgment, God withdrew his presence from his people and from the holy city of Jerusalem. This notion is perhaps most clearly demonstrated in a vision of the prophet Ezekiel, who saw a visual depiction of God’s glorious presence leaving the Temple (Ezek 10:1-22; 11:22-23). As such, when the prophets discussed the future restoration of God’s people and their return to the land, they also often spoke of the return of God’s presence (see, e.g., Isa 52:7-8; Ezek 43:1-9).<\/p>\n<p>The prophet Zechariah placed a strong emphasis on this theme of the Lord returning to his people. He was certain that God would once again live among them and that the glory of the Lord would rest in Jerusalem (1:16; 2:5, 10-11; 8:3, 23). God’s presence would return with the rebuilding of the Temple, and Israel would experience spiritual restoration and renewed agricultural bounty (1:17; 4:8-9; 6:15; see also Hag 2:19). In the future, God’s presence would rescue Jerusalem and the people of Israel from enemy nations. The Lord would be enthroned as King over all the earth, and the whole earth would worship the one true God (Zech 9:16; 10:6; 12:9; 14:9). In both the present and the future, the return of the Lord’s presence to Jerusalem was connected with the enabling work of God’s Spirit (4:6; 12:10; see also Hag 2:5).<\/p>\n<p>Zechariah’s promise of the Lord’s presence in Jerusalem anticipated the coming of Jesus the Messiah and the awesome mystery of the Word of God becoming human and living on earth among us (John 1:14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 26:3; 31:3; Exod 3:12; Deut 31:23; Josh 1:5; Judg 6:16; Isa 7:14; 43:2; 52:8; Ezek 37:27; Joel 3:21; Hag 2:5; Zech 1:16-17; 2:5, 10-11; 4:6; 8:3, 23; 14:9; John 1:14<\/p>","content_en":"<h3>The Return of God’s Presence with His People<\/h3>\n<p>The descriptions of the Exile include the tragedy that, as part of his judgment, God withdrew his presence from his people and from the holy city of Jerusalem. This notion is perhaps most clearly demonstrated in a vision of the prophet Ezekiel, who saw a visual depiction of God’s glorious presence leaving the Temple (Ezek 10:1-22; 11:22-23). As such, when the prophets discussed the future restoration of God’s people and their return to the land, they also often spoke of the return of God’s presence (see, e.g., Isa 52:7-8; Ezek 43:1-9).<\/p>\n<p>The prophet Zechariah placed a strong emphasis on this theme of the Lord returning to his people. He was certain that God would once again live among them and that the glory of the Lord would rest in Jerusalem (1:16; 2:5, 10-11; 8:3, 23). God’s presence would return with the rebuilding of the Temple, and Israel would experience spiritual restoration and renewed agricultural bounty (1:17; 4:8-9; 6:15; see also Hag 2:19). In the future, God’s presence would rescue Jerusalem and the people of Israel from enemy nations. The Lord would be enthroned as King over all the earth, and the whole earth would worship the one true God (Zech 9:16; 10:6; 12:9; 14:9). In both the present and the future, the return of the Lord’s presence to Jerusalem was connected with the enabling work of God’s Spirit (4:6; 12:10; see also Hag 2:5).<\/p>\n<p>Zechariah’s promise of the Lord’s presence in Jerusalem anticipated the coming of Jesus the Messiah and the awesome mystery of the Word of God becoming human and living on earth among us (John 1:14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 26:3; 31:3; Exod 3:12; Deut 31:23; Josh 1:5; Judg 6:16; Isa 7:14; 43:2; 52:8; Ezek 37:27; Joel 3:21; Hag 2:5; Zech 1:16-17; 2:5, 10-11; 4:6; 8:3, 23; 14:9; John 1:14<\/p>","summary_ro":"The Return of God’s Presence with His People The descriptions of the Exile include the tragedy that, as part of his judgment, God withdrew his presence from his people and from the holy city of Jerusalem. This notion is perhaps most clearly demonstrated in a vision of the prophet Ezekiel, who saw a visual depiction of God’s glorious presence leaving the Temple (Ezek 10:1-22; 11:22-23). As such, when the prophets discussed the future restoration of God’s people and their return to the land, th...","summary_en":"The Return of God’s Presence with His People The descriptions of the Exile include the tragedy that, as part of his judgment, God withdrew his presence from his people and from the holy city of Jerusalem. This notion is perhaps most clearly demonstrated in a vision of the prophet Ezekiel, who saw a visual depiction of God’s glorious presence leaving the Temple (Ezek 10:1-22; 11:22-23). As such, when the prophets discussed the future restoration of God’s people and their return to the land, th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":120889,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Jesus’ Final Night","title_en":"Jesus’ Final Night","content_ro":"<h3>Jesus’ Final Night<\/h3>\n<p>When Jesus went into Jerusalem to celebrate the Passover, he knew it was his final night. He had come to Jerusalem to “suffer many terrible things and . . . be killed” (Mark 8:31). His disciples had prepared the meal, but he needed to prepare them for what was coming.<\/p>\n<p>So Jesus celebrated the Passover with his disciples. At this meal, Jesus demonstrated true servanthood by washing his disciples’ feet (John 13:1-20). He gave his final teachings to the disciples, informed them about the coming of the Holy Spirit, and prayed for his followers (John 14:1–17:26). Jesus also established the new covenant (Mark 14:22-24). Jesus was now the Passover Lamb—his body and blood are now the sacrifice that saves his people from judgment, fulfilling the same purpose as the lamb at the first Passover.<\/p>\n<p>It was on Passover that God had struck down all the firstborn males of Egypt but had spared those of Israel. Now Jesus would be struck down so that his people could be spared—just as the prophets had predicted (e.g., Zech 12:10; 13:7). Jesus warned his disciples that this was about to happen and that they were about to desert him (Mark 14:27). Jesus also warned his disciples that he would be betrayed by one of them (Mark 14:18).<\/p>\n<p>After the meal, Jesus and his disciples walked to the Garden of Gethsemane on the Mount of Olives, where Jesus prayed in agony, submitting his will to the Father (Mark 14:26-42). Judas, the disciple who betrayed Jesus, then approached with a group of soldiers, who arrested Jesus (Mark 14:43-49). Jesus’ disciples fled (Mark 14:50-52), and Jesus was taken to the house of the high priest for an overnight trial, during which Peter denied Jesus three times (Mark 14:53-72).<\/p>\n<p>While Jesus’ final night was marked by tragedy, nothing that happened was outside of his foreknowledge. Everything occurred according to God’s plan and was necessary in order to fulfill Scripture and to usher in the events which followed (his death and resurrection).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 26:17-56; Mark 14:12-52; Luke 22:7-46; John 13:1–18:11; 1 Cor 11:23-34<\/p>","content_en":"<h3>Jesus’ Final Night<\/h3>\n<p>When Jesus went into Jerusalem to celebrate the Passover, he knew it was his final night. He had come to Jerusalem to “suffer many terrible things and . . . be killed” (Mark 8:31). His disciples had prepared the meal, but he needed to prepare them for what was coming.<\/p>\n<p>So Jesus celebrated the Passover with his disciples. At this meal, Jesus demonstrated true servanthood by washing his disciples’ feet (John 13:1-20). He gave his final teachings to the disciples, informed them about the coming of the Holy Spirit, and prayed for his followers (John 14:1–17:26). Jesus also established the new covenant (Mark 14:22-24). Jesus was now the Passover Lamb—his body and blood are now the sacrifice that saves his people from judgment, fulfilling the same purpose as the lamb at the first Passover.<\/p>\n<p>It was on Passover that God had struck down all the firstborn males of Egypt but had spared those of Israel. Now Jesus would be struck down so that his people could be spared—just as the prophets had predicted (e.g., Zech 12:10; 13:7). Jesus warned his disciples that this was about to happen and that they were about to desert him (Mark 14:27). Jesus also warned his disciples that he would be betrayed by one of them (Mark 14:18).<\/p>\n<p>After the meal, Jesus and his disciples walked to the Garden of Gethsemane on the Mount of Olives, where Jesus prayed in agony, submitting his will to the Father (Mark 14:26-42). Judas, the disciple who betrayed Jesus, then approached with a group of soldiers, who arrested Jesus (Mark 14:43-49). Jesus’ disciples fled (Mark 14:50-52), and Jesus was taken to the house of the high priest for an overnight trial, during which Peter denied Jesus three times (Mark 14:53-72).<\/p>\n<p>While Jesus’ final night was marked by tragedy, nothing that happened was outside of his foreknowledge. Everything occurred according to God’s plan and was necessary in order to fulfill Scripture and to usher in the events which followed (his death and resurrection).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 26:17-56; Mark 14:12-52; Luke 22:7-46; John 13:1–18:11; 1 Cor 11:23-34<\/p>","summary_ro":"Jesus’ Final Night When Jesus went into Jerusalem to celebrate the Passover, he knew it was his final night. He had come to Jerusalem to “suffer many terrible things and . . . be killed” (Mark 8:31). His disciples had prepared the meal, but he needed to prepare them for what was coming. So Jesus celebrated the Passover with his disciples. At this meal, Jesus demonstrated true servanthood by washing his disciples’ feet (John 13:1-20). He gave his final teachings to the disciples, informed them...","summary_en":"Jesus’ Final Night When Jesus went into Jerusalem to celebrate the Passover, he knew it was his final night. He had come to Jerusalem to “suffer many terrible things and . . . be killed” (Mark 8:31). His disciples had prepared the meal, but he needed to prepare them for what was coming. So Jesus celebrated the Passover with his disciples. At this meal, Jesus demonstrated true servanthood by washing his disciples’ feet (John 13:1-20). He gave his final teachings to the disciples, informed them...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":147700,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Return of God’s Presence with His People","title_en":"The Return of God’s Presence with His People","content_ro":"<h3>The Return of God’s Presence with His People<\/h3>\n<p>The descriptions of the Exile include the tragedy that, as part of his judgment, God withdrew his presence from his people and from the holy city of Jerusalem. This notion is perhaps most clearly demonstrated in a vision of the prophet Ezekiel, who saw a visual depiction of God’s glorious presence leaving the Temple (Ezek 10:1-22; 11:22-23). As such, when the prophets discussed the future restoration of God’s people and their return to the land, they also often spoke of the return of God’s presence (see, e.g., Isa 52:7-8; Ezek 43:1-9).<\/p>\n<p>The prophet Zechariah placed a strong emphasis on this theme of the Lord returning to his people. He was certain that God would once again live among them and that the glory of the Lord would rest in Jerusalem (1:16; 2:5, 10-11; 8:3, 23). God’s presence would return with the rebuilding of the Temple, and Israel would experience spiritual restoration and renewed agricultural bounty (1:17; 4:8-9; 6:15; see also Hag 2:19). In the future, God’s presence would rescue Jerusalem and the people of Israel from enemy nations. The Lord would be enthroned as King over all the earth, and the whole earth would worship the one true God (Zech 9:16; 10:6; 12:9; 14:9). In both the present and the future, the return of the Lord’s presence to Jerusalem was connected with the enabling work of God’s Spirit (4:6; 12:10; see also Hag 2:5).<\/p>\n<p>Zechariah’s promise of the Lord’s presence in Jerusalem anticipated the coming of Jesus the Messiah and the awesome mystery of the Word of God becoming human and living on earth among us (John 1:14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 26:3; 31:3; Exod 3:12; Deut 31:23; Josh 1:5; Judg 6:16; Isa 7:14; 43:2; 52:8; Ezek 37:27; Joel 3:21; Hag 2:5; Zech 1:16-17; 2:5, 10-11; 4:6; 8:3, 23; 14:9; John 1:14<\/p>","content_en":"<h3>The Return of God’s Presence with His People<\/h3>\n<p>The descriptions of the Exile include the tragedy that, as part of his judgment, God withdrew his presence from his people and from the holy city of Jerusalem. This notion is perhaps most clearly demonstrated in a vision of the prophet Ezekiel, who saw a visual depiction of God’s glorious presence leaving the Temple (Ezek 10:1-22; 11:22-23). As such, when the prophets discussed the future restoration of God’s people and their return to the land, they also often spoke of the return of God’s presence (see, e.g., Isa 52:7-8; Ezek 43:1-9).<\/p>\n<p>The prophet Zechariah placed a strong emphasis on this theme of the Lord returning to his people. He was certain that God would once again live among them and that the glory of the Lord would rest in Jerusalem (1:16; 2:5, 10-11; 8:3, 23). God’s presence would return with the rebuilding of the Temple, and Israel would experience spiritual restoration and renewed agricultural bounty (1:17; 4:8-9; 6:15; see also Hag 2:19). In the future, God’s presence would rescue Jerusalem and the people of Israel from enemy nations. The Lord would be enthroned as King over all the earth, and the whole earth would worship the one true God (Zech 9:16; 10:6; 12:9; 14:9). In both the present and the future, the return of the Lord’s presence to Jerusalem was connected with the enabling work of God’s Spirit (4:6; 12:10; see also Hag 2:5).<\/p>\n<p>Zechariah’s promise of the Lord’s presence in Jerusalem anticipated the coming of Jesus the Messiah and the awesome mystery of the Word of God becoming human and living on earth among us (John 1:14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 26:3; 31:3; Exod 3:12; Deut 31:23; Josh 1:5; Judg 6:16; Isa 7:14; 43:2; 52:8; Ezek 37:27; Joel 3:21; Hag 2:5; Zech 1:16-17; 2:5, 10-11; 4:6; 8:3, 23; 14:9; John 1:14<\/p>","summary_ro":"The Return of God’s Presence with His People The descriptions of the Exile include the tragedy that, as part of his judgment, God withdrew his presence from his people and from the holy city of Jerusalem. This notion is perhaps most clearly demonstrated in a vision of the prophet Ezekiel, who saw a visual depiction of God’s glorious presence leaving the Temple (Ezek 10:1-22; 11:22-23). As such, when the prophets discussed the future restoration of God’s people and their return to the land, th...","summary_en":"The Return of God’s Presence with His People The descriptions of the Exile include the tragedy that, as part of his judgment, God withdrew his presence from his people and from the holy city of Jerusalem. This notion is perhaps most clearly demonstrated in a vision of the prophet Ezekiel, who saw a visual depiction of God’s glorious presence leaving the Temple (Ezek 10:1-22; 11:22-23). As such, when the prophets discussed the future restoration of God’s people and their return to the land, th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":148515,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Jesus’ Final Night","title_en":"Jesus’ Final Night","content_ro":"<h3>Jesus’ Final Night<\/h3>\n<p>When Jesus went into Jerusalem to celebrate the Passover, he knew it was his final night. He had come to Jerusalem to “suffer many terrible things and . . . be killed” (Mark 8:31). His disciples had prepared the meal, but he needed to prepare them for what was coming.<\/p>\n<p>So Jesus celebrated the Passover with his disciples. At this meal, Jesus demonstrated true servanthood by washing his disciples’ feet (John 13:1-20). He gave his final teachings to the disciples, informed them about the coming of the Holy Spirit, and prayed for his followers (John 14:1–17:26). Jesus also established the new covenant (Mark 14:22-24). Jesus was now the Passover Lamb—his body and blood are now the sacrifice that saves his people from judgment, fulfilling the same purpose as the lamb at the first Passover.<\/p>\n<p>It was on Passover that God had struck down all the firstborn males of Egypt but had spared those of Israel. Now Jesus would be struck down so that his people could be spared—just as the prophets had predicted (e.g., Zech 12:10; 13:7). Jesus warned his disciples that this was about to happen and that they were about to desert him (Mark 14:27). Jesus also warned his disciples that he would be betrayed by one of them (Mark 14:18).<\/p>\n<p>After the meal, Jesus and his disciples walked to the Garden of Gethsemane on the Mount of Olives, where Jesus prayed in agony, submitting his will to the Father (Mark 14:26-42). Judas, the disciple who betrayed Jesus, then approached with a group of soldiers, who arrested Jesus (Mark 14:43-49). Jesus’ disciples fled (Mark 14:50-52), and Jesus was taken to the house of the high priest for an overnight trial, during which Peter denied Jesus three times (Mark 14:53-72).<\/p>\n<p>While Jesus’ final night was marked by tragedy, nothing that happened was outside of his foreknowledge. Everything occurred according to God’s plan and was necessary in order to fulfill Scripture and to usher in the events which followed (his death and resurrection).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 26:17-56; Mark 14:12-52; Luke 22:7-46; John 13:1–18:11; 1 Cor 11:23-34<\/p>","content_en":"<h3>Jesus’ Final Night<\/h3>\n<p>When Jesus went into Jerusalem to celebrate the Passover, he knew it was his final night. He had come to Jerusalem to “suffer many terrible things and . . . be killed” (Mark 8:31). His disciples had prepared the meal, but he needed to prepare them for what was coming.<\/p>\n<p>So Jesus celebrated the Passover with his disciples. At this meal, Jesus demonstrated true servanthood by washing his disciples’ feet (John 13:1-20). He gave his final teachings to the disciples, informed them about the coming of the Holy Spirit, and prayed for his followers (John 14:1–17:26). Jesus also established the new covenant (Mark 14:22-24). Jesus was now the Passover Lamb—his body and blood are now the sacrifice that saves his people from judgment, fulfilling the same purpose as the lamb at the first Passover.<\/p>\n<p>It was on Passover that God had struck down all the firstborn males of Egypt but had spared those of Israel. Now Jesus would be struck down so that his people could be spared—just as the prophets had predicted (e.g., Zech 12:10; 13:7). Jesus warned his disciples that this was about to happen and that they were about to desert him (Mark 14:27). Jesus also warned his disciples that he would be betrayed by one of them (Mark 14:18).<\/p>\n<p>After the meal, Jesus and his disciples walked to the Garden of Gethsemane on the Mount of Olives, where Jesus prayed in agony, submitting his will to the Father (Mark 14:26-42). Judas, the disciple who betrayed Jesus, then approached with a group of soldiers, who arrested Jesus (Mark 14:43-49). Jesus’ disciples fled (Mark 14:50-52), and Jesus was taken to the house of the high priest for an overnight trial, during which Peter denied Jesus three times (Mark 14:53-72).<\/p>\n<p>While Jesus’ final night was marked by tragedy, nothing that happened was outside of his foreknowledge. Everything occurred according to God’s plan and was necessary in order to fulfill Scripture and to usher in the events which followed (his death and resurrection).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 26:17-56; Mark 14:12-52; Luke 22:7-46; John 13:1–18:11; 1 Cor 11:23-34<\/p>","summary_ro":"Jesus’ Final Night When Jesus went into Jerusalem to celebrate the Passover, he knew it was his final night. He had come to Jerusalem to “suffer many terrible things and . . . be killed” (Mark 8:31). His disciples had prepared the meal, but he needed to prepare them for what was coming. So Jesus celebrated the Passover with his disciples. At this meal, Jesus demonstrated true servanthood by washing his disciples’ feet (John 13:1-20). He gave his final teachings to the disciples, informed them...","summary_en":"Jesus’ Final Night When Jesus went into Jerusalem to celebrate the Passover, he knew it was his final night. He had come to Jerusalem to “suffer many terrible things and . . . be killed” (Mark 8:31). His disciples had prepared the meal, but he needed to prepare them for what was coming. So Jesus celebrated the Passover with his disciples. At this meal, Jesus demonstrated true servanthood by washing his disciples’ feet (John 13:1-20). He gave his final teachings to the disciples, informed them...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"11":[{"id":14387,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gods and Goddesses","title_en":"Gods and Goddesses","content_ro":"<h3>GODS AND GODDESSES<\/h3>\n<p>Male and female deities worshiped by pagans. Although the Bible teaches that there is only one God (Is 45:18, 21-22; Mk 12:32), heathen people in ancient times quickly developed a belief in large numbers of so-called gods (Jer 10:11) and goddesses. Eventually each nation created and worshiped its own deities, usually more than one. Many of these “foreign gods” (1 Sm 7:3) are named in the Bible, and in most cases we are told to what nation each belonged. The list from Mesopotamia, a center of idol worship, is the longest: Adrammelech and Anammelech (2 Kgs 17:31), Bel (also known as Marduk, Is 46:1; Jer 50:2; 51:44), Kaiwan (Am 5:26), Nebo or Nabu (Is 46:1), Nergal (2 Kgs 17:30), Nisroch (19:37; Is 37:38), Rephan (Acts 7:43), Sakkuth (Am 5:26), Succoth-benoth (2 Kgs 17:30), Tammuz (Ez 8:14), and Tartak (2 Kgs 17:31). The Syrians were devoted to Ashima (v 30) and Rimmon (5:18), who was also worshiped under the compound name Hadad-rimmon (Zec 12:11). Israel’s eastern neighbors, Ammon and Moab, worshiped Milcom or Molech (1 Kgs 11:5-7, 33; 2 Kgs 23:13) and Chemosh, respectively, although the Moabites also worshiped a local manifestation of Baal (Nm 25:3-5). The Philistine gods were Dagon and Baal-zebub (2 Kgs 1:2-3, 6, 16), who is the equivalent of the NT Beelzebul (Mt 12:24; Lk 11:15). One Canaanite god, Baal, and two Canaanite goddesses, Asherah and Ashtoreth, are mentioned frequently in the OT; Ashtoreth was the same as the Mesopotamian Ishtar, also known as the “Queen of Heaven” (Jer 7:18; 44:17-19, 25). The gods of Egypt are represented by only two names in the Bible: Amon (Jer 46:25) and Apis (v 15). Nibhaz (2 Kgs 17:31) was probably an Elamite god.<\/p>\n<p>At least three Greco-Roman deities are mentioned in the NT: the Greek goddess Artemis (Acts 19:24-28, 34-35), known as Diana by the Romans, and the Greek gods Zeus and Hermes (Acts 14:12-13), known as Jupiter and Mercury, respectively, by the Romans.<\/p>\n<p>The Bible clearly teaches that the gods of the nations have no objective reality (Jer 2:11), even though their worshipers sincerely believe that they actually exist (v 28). But the Lord proclaims that “they are no gods,” (Jer 2:11; 16:20) or “gods that are not gods” (5:7, <span>niv<\/span>). The NT further declares of idols that “an idol has no real existence” (1 Cor 8:4) and that “gods made with hands are not gods” (Acts 19:26). It is not surprising, then, that when the Israelites began to encounter other nations in significant ways—that is, as early as the time of the exodus—they were told repeatedly that the Lord is greater than all other gods (Ex 15:11; 18:11; Dt 10:17; 1 Chr 16:25; 2 Chr 2:5; Pss 86:8; 95:3; 96:4-5; 97:7-9; 135:5, 136:2; Dn 2:47; Zep 2:11).<\/p>\n<p>Such so-called gods were not worthy of Israel’s attention or veneration. Since there is only one God, other gods could not claim and did not deserve Israel’s worship (Ex 20:3; Dt 5:7). The Hebrew language did not even have a word for “goddess” and therefore had to use its word for “god” to express that concept (see 1 Kgs 11:5, 33). The Israelites were to make no images (Ex 20:4, 23; Lv 19:4; Dt 5:8) or mention (Ex 23:13; Jos 23:7) of the gods and goddesses of their heathen neighbors.<\/p>\n<p>Yet despite all God’s warnings, idolatry was Israel’s besetting sin from the earliest times. During the patriarchal period, God’s people were attracted to the “household idols” (Gn 31:32) of their relatives, and they continued to worship other gods throughout most of their history (Ex 32:1-4, 8, 23, 31; 34:15; Hos 11:2). Idolatry eventually led to the destruction of the northern kingdom (2 Kgs 17:7-18) in 722 <span>BC<\/span> and of the southern kingdom (2 Kgs 22:17; cf. Dt 29:25-28) in 586 <span>BC<\/span>. During their time of exile in Babylonia, the Jewish people saw idolatry at its worst and turned away from it, but their ancestors could have avoided untold agony if they had simply followed the example of Joshua: “As for me and my house, we will serve the <span>Lord<\/span>” (Jos 24:15).<\/p>\n<p><em>See also<\/em> Canaanite Deities and Religion; Idols, Idolatry; High Place.<\/p>","content_en":"<h3>GODS AND GODDESSES<\/h3>\n<p>Male and female deities worshiped by pagans. Although the Bible teaches that there is only one God (Is 45:18, 21-22; Mk 12:32), heathen people in ancient times quickly developed a belief in large numbers of so-called gods (Jer 10:11) and goddesses. Eventually each nation created and worshiped its own deities, usually more than one. Many of these “foreign gods” (1 Sm 7:3) are named in the Bible, and in most cases we are told to what nation each belonged. The list from Mesopotamia, a center of idol worship, is the longest: Adrammelech and Anammelech (2 Kgs 17:31), Bel (also known as Marduk, Is 46:1; Jer 50:2; 51:44), Kaiwan (Am 5:26), Nebo or Nabu (Is 46:1), Nergal (2 Kgs 17:30), Nisroch (19:37; Is 37:38), Rephan (Acts 7:43), Sakkuth (Am 5:26), Succoth-benoth (2 Kgs 17:30), Tammuz (Ez 8:14), and Tartak (2 Kgs 17:31). The Syrians were devoted to Ashima (v 30) and Rimmon (5:18), who was also worshiped under the compound name Hadad-rimmon (Zec 12:11). Israel’s eastern neighbors, Ammon and Moab, worshiped Milcom or Molech (1 Kgs 11:5-7, 33; 2 Kgs 23:13) and Chemosh, respectively, although the Moabites also worshiped a local manifestation of Baal (Nm 25:3-5). The Philistine gods were Dagon and Baal-zebub (2 Kgs 1:2-3, 6, 16), who is the equivalent of the NT Beelzebul (Mt 12:24; Lk 11:15). One Canaanite god, Baal, and two Canaanite goddesses, Asherah and Ashtoreth, are mentioned frequently in the OT; Ashtoreth was the same as the Mesopotamian Ishtar, also known as the “Queen of Heaven” (Jer 7:18; 44:17-19, 25). The gods of Egypt are represented by only two names in the Bible: Amon (Jer 46:25) and Apis (v 15). Nibhaz (2 Kgs 17:31) was probably an Elamite god.<\/p>\n<p>At least three Greco-Roman deities are mentioned in the NT: the Greek goddess Artemis (Acts 19:24-28, 34-35), known as Diana by the Romans, and the Greek gods Zeus and Hermes (Acts 14:12-13), known as Jupiter and Mercury, respectively, by the Romans.<\/p>\n<p>The Bible clearly teaches that the gods of the nations have no objective reality (Jer 2:11), even though their worshipers sincerely believe that they actually exist (v 28). But the Lord proclaims that “they are no gods,” (Jer 2:11; 16:20) or “gods that are not gods” (5:7, <span>niv<\/span>). The NT further declares of idols that “an idol has no real existence” (1 Cor 8:4) and that “gods made with hands are not gods” (Acts 19:26). It is not surprising, then, that when the Israelites began to encounter other nations in significant ways—that is, as early as the time of the exodus—they were told repeatedly that the Lord is greater than all other gods (Ex 15:11; 18:11; Dt 10:17; 1 Chr 16:25; 2 Chr 2:5; Pss 86:8; 95:3; 96:4-5; 97:7-9; 135:5, 136:2; Dn 2:47; Zep 2:11).<\/p>\n<p>Such so-called gods were not worthy of Israel’s attention or veneration. Since there is only one God, other gods could not claim and did not deserve Israel’s worship (Ex 20:3; Dt 5:7). The Hebrew language did not even have a word for “goddess” and therefore had to use its word for “god” to express that concept (see 1 Kgs 11:5, 33). The Israelites were to make no images (Ex 20:4, 23; Lv 19:4; Dt 5:8) or mention (Ex 23:13; Jos 23:7) of the gods and goddesses of their heathen neighbors.<\/p>\n<p>Yet despite all God’s warnings, idolatry was Israel’s besetting sin from the earliest times. During the patriarchal period, God’s people were attracted to the “household idols” (Gn 31:32) of their relatives, and they continued to worship other gods throughout most of their history (Ex 32:1-4, 8, 23, 31; 34:15; Hos 11:2). Idolatry eventually led to the destruction of the northern kingdom (2 Kgs 17:7-18) in 722 <span>BC<\/span> and of the southern kingdom (2 Kgs 22:17; cf. Dt 29:25-28) in 586 <span>BC<\/span>. During their time of exile in Babylonia, the Jewish people saw idolatry at its worst and turned away from it, but their ancestors could have avoided untold agony if they had simply followed the example of Joshua: “As for me and my house, we will serve the <span>Lord<\/span>” (Jos 24:15).<\/p>\n<p><em>See also<\/em> Canaanite Deities and Religion; Idols, Idolatry; High Place.<\/p>","summary_ro":"GODS AND GODDESSES Male and female deities worshiped by pagans. Although the Bible teaches that there is only one God (Is 45:18, 21-22; Mk 12:32), heathen people in ancient times quickly developed a belief in large numbers of so-called gods (Jer 10:11) and goddesses. Eventually each nation created and worshiped its own deities, usually more than one. Many of these “foreign gods” (1 Sm 7:3) are named in the Bible, and in most cases we are told to what nation each belonged. The list from Mesopo...","summary_en":"GODS AND GODDESSES Male and female deities worshiped by pagans. Although the Bible teaches that there is only one God (Is 45:18, 21-22; Mk 12:32), heathen people in ancient times quickly developed a belief in large numbers of so-called gods (Jer 10:11) and goddesses. Eventually each nation created and worshiped its own deities, usually more than one. Many of these “foreign gods” (1 Sm 7:3) are named in the Bible, and in most cases we are told to what nation each belonged. The list from Mesopo...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":14949,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hadad-Rimmon","title_en":"Hadad-Rimmon","content_ro":"<h3>HADAD-RIMMON<\/h3>\n<p>Combination of two storm deities, Hadad (mentioned in the Ugaritic texts) and Rimmon (Babylonian storm god). Hadad-rimmon was formerly thought to be a place. The Ras Shamra material equated Hadad with the vegetation god Baal, who was worshiped in an effort to ensure agricultural productivity. Canaanite fertility rituals included periodic mourning for the deceased Baal by the goddess Anat, his consort. It is to that rite that Zechariah 12:11 alludes. The messianic reference in the previous verse likens the grief in Jerusalem to the lamentation for Hadad-rimmon at the rites near Megiddo.<\/p>\n<p><em>See also<\/em> Canaanite Deities and Religion.<\/p>","content_en":"<h3>HADAD-RIMMON<\/h3>\n<p>Combination of two storm deities, Hadad (mentioned in the Ugaritic texts) and Rimmon (Babylonian storm god). Hadad-rimmon was formerly thought to be a place. The Ras Shamra material equated Hadad with the vegetation god Baal, who was worshiped in an effort to ensure agricultural productivity. Canaanite fertility rituals included periodic mourning for the deceased Baal by the goddess Anat, his consort. It is to that rite that Zechariah 12:11 alludes. The messianic reference in the previous verse likens the grief in Jerusalem to the lamentation for Hadad-rimmon at the rites near Megiddo.<\/p>\n<p><em>See also<\/em> Canaanite Deities and Religion.<\/p>","summary_ro":"HADAD-RIMMON Combination of two storm deities, Hadad (mentioned in the Ugaritic texts) and Rimmon (Babylonian storm god). Hadad-rimmon was formerly thought to be a place. The Ras Shamra material equated Hadad with the vegetation god Baal, who was worshiped in an effort to ensure agricultural productivity. Canaanite fertility rituals included periodic mourning for the deceased Baal by the goddess Anat, his consort. It is to that rite that Zechariah 12:11 alludes. The messianic reference in the...","summary_en":"HADAD-RIMMON Combination of two storm deities, Hadad (mentioned in the Ugaritic texts) and Rimmon (Babylonian storm god). Hadad-rimmon was formerly thought to be a place. The Ras Shamra material equated Hadad with the vegetation god Baal, who was worshiped in an effort to ensure agricultural productivity. Canaanite fertility rituals included periodic mourning for the deceased Baal by the goddess Anat, his consort. It is to that rite that Zechariah 12:11 alludes. The messianic reference in the...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":19870,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jezreel Valley","title_en":"Jezreel Valley","content_ro":"<h3>JEZREEL VALLEY<\/h3>\n<p>Largest and richest valley in the land of Israel. It was named after Jezreel, and it was apparently the only town on the plain where the Israelites had gained a foothold in the early stages of their conquest (cf. Jgs 1:27-30). The form of the name in later Greek sources is Esdraelon (Jdt 1:8); some scholars have wrongly applied the latter term to the great western plain and the former to the narrow valley leading eastward to Beth-shan. Comparison of Joshua 17:16 with Judges 1:27-28 and Joshua 17:11 shows that the Beth-shan area was considered as a separate entity from the valley of Jezreel, which included the cities of Taanach and Megiddo among others (cf. also Hos 1:5).<\/p>\n<p>The Midianites camped there, between the hill of Moreh and Mt Tabor (Jgs 6:33; 7:1); Barak defeated the army of Sisera and Jabin there, near Endor (Ps 83:9-10), and later the Philistines gathered there to oppose Saul (1 Sm 29:1, 11; 2 Sm 4:4). Under the monarchy, the valley was an administrative district (2 Sm 2:9; 1 Kgs 4:12). Another name, perhaps applicable only to the southern half of the valley, is the plain of Megiddo (2 Chr 35:22; Zec 12:11).<\/p>\n\n<p>The valley figures in the wars of Thutmose III and Amenhotep II, and the towns there, especially Megiddo, were under Egyptian control in the late Bronze Age. The southwestern side was famous as a military assembly ground, probably called Harosheth-haggoyim (Jgs 4:2, 13-16).<\/p>\n<p><em>See also<\/em> Palestine.<\/p>","content_en":"<h3>JEZREEL VALLEY<\/h3>\n<p>Largest and richest valley in the land of Israel. It was named after Jezreel, and it was apparently the only town on the plain where the Israelites had gained a foothold in the early stages of their conquest (cf. Jgs 1:27-30). The form of the name in later Greek sources is Esdraelon (Jdt 1:8); some scholars have wrongly applied the latter term to the great western plain and the former to the narrow valley leading eastward to Beth-shan. Comparison of Joshua 17:16 with Judges 1:27-28 and Joshua 17:11 shows that the Beth-shan area was considered as a separate entity from the valley of Jezreel, which included the cities of Taanach and Megiddo among others (cf. also Hos 1:5).<\/p>\n<p>The Midianites camped there, between the hill of Moreh and Mt Tabor (Jgs 6:33; 7:1); Barak defeated the army of Sisera and Jabin there, near Endor (Ps 83:9-10), and later the Philistines gathered there to oppose Saul (1 Sm 29:1, 11; 2 Sm 4:4). Under the monarchy, the valley was an administrative district (2 Sm 2:9; 1 Kgs 4:12). Another name, perhaps applicable only to the southern half of the valley, is the plain of Megiddo (2 Chr 35:22; Zec 12:11).<\/p>\n\n<p>The valley figures in the wars of Thutmose III and Amenhotep II, and the towns there, especially Megiddo, were under Egyptian control in the late Bronze Age. The southwestern side was famous as a military assembly ground, probably called Harosheth-haggoyim (Jgs 4:2, 13-16).<\/p>\n<p><em>See also<\/em> Palestine.<\/p>","summary_ro":"JEZREEL VALLEY Largest and richest valley in the land of Israel. It was named after Jezreel, and it was apparently the only town on the plain where the Israelites had gained a foothold in the early stages of their conquest (cf. Jgs 1:27-30). The form of the name in later Greek sources is Esdraelon (Jdt 1:8); some scholars have wrongly applied the latter term to the great western plain and the former to the narrow valley leading eastward to Beth-shan. Comparison of Joshua 17:16 with Judges 1:2...","summary_en":"JEZREEL VALLEY Largest and richest valley in the land of Israel. It was named after Jezreel, and it was apparently the only town on the plain where the Israelites had gained a foothold in the early stages of their conquest (cf. Jgs 1:27-30). The form of the name in later Greek sources is Esdraelon (Jdt 1:8); some scholars have wrongly applied the latter term to the great western plain and the former to the narrow valley leading eastward to Beth-shan. Comparison of Joshua 17:16 with Judges 1:2...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":24996,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Megiddo, Megiddon*","title_en":"Megiddo, Megiddon*","content_ro":"<h3>MEGIDDO, MEGIDDON*<\/h3>\n\n<p>City standing at the southwest edge of the plain of Esdraelon on the main route between Mesopotamia and Egypt. It overlooks the historic route where a pass through the Mt Carmel range led from the plain of Sharon into the plain of Jezreel. This strategic position made Megiddo one of the most important commercial and military centers of Palestine in the second millennium and the early first millennium <span>BC<\/span>. From earliest times, the environs have been the scene of major battles. Great military men, such as Thutmose III of 15th-century <span>BC<\/span> Egypt, Napoleon in 1799, and General Allenby during World War I, have fought for mastery there.<\/p>\n<p>At the time of the conquest, Joshua defeated the king of Megiddo but did not take the city (Jos 12:21). In the subsequent allotments to the tribes of Israel, Megiddo was assigned to Manasseh, but they could not conquer it from the Canaanites (Jos 17:11-12; Jgs 1:27). During the days of the judges, Deborah and Barak defeated the forces of Hazor under the command of Sisera near Megiddo (Jgs 4:15; 5:19) but did not take the city either. Perhaps David conquered it as part of his program for establishing the kingdom. At any rate, by the time of Solomon, Megiddo served as the headquarters of one of his 12 administrative regions (1 Kgs 4:12). Solomon rebuilt it to serve as one of his chariot and garrison cities (9:15-19).<\/p>\n<p>King Ahaziah of Judah died there (841 <span>BC<\/span>) after being wounded by Jehu while on a visit to the northern kingdom (2 Kgs 9:27). King Josiah of Judah met and intercepted Pharaoh Neco of Egypt (609 <span>BC<\/span>) at Megiddo in a vain effort to prevent him from going north to aid the Assyrians; he was mortally wounded in the battle (23:29-30). The plain of Megiddo (<span>kjv<\/span> “valley of Megiddon”) is referred to in Zechariah’s prophecies of restoration for Israel and Jerusalem (Zec 12:11). Revelation predicts a great future war that will take place at Armageddon (Har Megiddon, the “mount of Megiddo,” Rv 16:16).<\/p>","content_en":"<h3>MEGIDDO, MEGIDDON*<\/h3>\n\n<p>City standing at the southwest edge of the plain of Esdraelon on the main route between Mesopotamia and Egypt. It overlooks the historic route where a pass through the Mt Carmel range led from the plain of Sharon into the plain of Jezreel. This strategic position made Megiddo one of the most important commercial and military centers of Palestine in the second millennium and the early first millennium <span>BC<\/span>. From earliest times, the environs have been the scene of major battles. Great military men, such as Thutmose III of 15th-century <span>BC<\/span> Egypt, Napoleon in 1799, and General Allenby during World War I, have fought for mastery there.<\/p>\n<p>At the time of the conquest, Joshua defeated the king of Megiddo but did not take the city (Jos 12:21). In the subsequent allotments to the tribes of Israel, Megiddo was assigned to Manasseh, but they could not conquer it from the Canaanites (Jos 17:11-12; Jgs 1:27). During the days of the judges, Deborah and Barak defeated the forces of Hazor under the command of Sisera near Megiddo (Jgs 4:15; 5:19) but did not take the city either. Perhaps David conquered it as part of his program for establishing the kingdom. At any rate, by the time of Solomon, Megiddo served as the headquarters of one of his 12 administrative regions (1 Kgs 4:12). Solomon rebuilt it to serve as one of his chariot and garrison cities (9:15-19).<\/p>\n<p>King Ahaziah of Judah died there (841 <span>BC<\/span>) after being wounded by Jehu while on a visit to the northern kingdom (2 Kgs 9:27). King Josiah of Judah met and intercepted Pharaoh Neco of Egypt (609 <span>BC<\/span>) at Megiddo in a vain effort to prevent him from going north to aid the Assyrians; he was mortally wounded in the battle (23:29-30). The plain of Megiddo (<span>kjv<\/span> “valley of Megiddon”) is referred to in Zechariah’s prophecies of restoration for Israel and Jerusalem (Zec 12:11). Revelation predicts a great future war that will take place at Armageddon (Har Megiddon, the “mount of Megiddo,” Rv 16:16).<\/p>","summary_ro":"MEGIDDO, MEGIDDON* City standing at the southwest edge of the plain of Esdraelon on the main route between Mesopotamia and Egypt. It overlooks the historic route where a pass through the Mt Carmel range led from the plain of Sharon into the plain of Jezreel. This strategic position made Megiddo one of the most important commercial and military centers of Palestine in the second millennium and the early first millennium BC. From earliest times, the environs have been the scene of major battles...","summary_en":"MEGIDDO, MEGIDDON* City standing at the southwest edge of the plain of Esdraelon on the main route between Mesopotamia and Egypt. It overlooks the historic route where a pass through the Mt Carmel range led from the plain of Sharon into the plain of Jezreel. This strategic position made Megiddo one of the most important commercial and military centers of Palestine in the second millennium and the early first millennium BC. From earliest times, the environs have been the scene of major battles...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":26496,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Mourning","title_en":"Mourning","content_ro":"<h3>MOURNING<\/h3>\n<p>Established ritual for grieving, observed by a dead person’s relatives and friends. It began with the closing of the eyes of the dead (Gn 46:4), the embracing of the body (50:1), and its preparation for burial. The hot climate necessitated that burial take place immediately (Acts 5:1-10). But detailed information about burial earlier than NT times (Mt 27:59; Jn 11:44; 19:39-40) is extremely meager. Excavations suggest that the dead were buried fully clothed but not in coffins. The Israelites practiced neither embalming nor cremation, but decent burial was essential.<\/p>\n<p>At the news of a death, it was customary to tear one’s garments (Gn 37:34; 2 Sm 1:11; Jb 1:20), put on sackcloth (2 Sm 3:31), and take off one’s shoes (2 Sm 15:30; Mi 1:8) and headdress; a man might cover his beard or veil his face (Ez 24:17, 23). Mourners put earth on their heads (Jos 7:6; 1 Sm 4:12; Neh 9:1; Jb 2:12; Ez 27:30) or rolled themselves in the dust (Jb 16:15; Mi 1:10) or sat on a heap of ashes (Est 4:3; Is 58:5; Jer 6:26; Ez 27:30). Such mourning rites as shaving the hair and the beard and making cuts on the body (Jb 1:20; Is 22:12; Jer 16:6; 41:5; 47:5; 48:37; Ez 7:18; Am 8:10) were condemned (Lv 19:27-28; Dt 14:1) because of pagan associations. Mourners refrained from washing and discontinued the use of perfumes (2 Sm 12:20; 14:2).<\/p>\n<p>Fasting was also a mourning rite (1 Sm 31:13; 2 Sm 1:12). Neighbors or friends brought mourning bread and the “cup of consolation” to the relatives of the deceased (Jer 16:7; Ez 24:17, 22). Food could not be prepared at the house of the dead because death rendered a place unclean. The dead were unclean to the extent that a priest could “profane” himself by taking part in mourning rites, except for his nearest blood relatives (mother, father, son, daughter, brother, and sister, provided she was still a virgin; Lv 21:1-4, 10-11). These mourning rites were not acts of worship directed toward the dead, nor did they constitute a cult for the dead, but rather they were expressions of grief and affection.<\/p>\n<p>At the graveside, lamentation for the dead was made (1 Kgs 13:30; Jer 6:26; Am 5:16; 8:10; Zec 12:10) by men and women in separate groups (Zec 12:11-14). These exclamations of sorrow might develop into a rhythmic lament (2 Sm 1:17-27; Am 8:10). However, professional mourners, men and especially women (Jer 9:17-19; Am 5:16), were employed. The book of Lamentations is a fine example of laments and is a reminder that among Jews mourning was not always associated with death. It expressed brokenness of spirit for sin, individual and national. National calamity also evoked great lamentation.<\/p>\n<p>These mourning rites were expressive of great grief. But some of them—tearing clothes, wearing sackcloth, disfiguring oneself with dust and ashes, self-mutilation—point to paroxysms of grief, the religious significance of which now escapes us. This was far removed from mourning as an inner feeling or a mood of the mind. It was not just an involuntary outburst of feeling but rather a deliberate, established ritual. When death occurred, the Israelite wept because it was customary and seemly. The erection of monuments or memorials was not unknown (2 Sm 18:18), but the average Israelite was too poor for this to be a common practice.<\/p>\n<p>Mourning practices in NT times differed little from those described in the OT. Mourning was associated with Christ’s second advent (Mt 24:30), with repentance (Jas 4:8-10), with Christ’s leaving the 12 (Mt 9:15), with deep spirituality (5:4), as well as with death (Mk 5:38-39; Lk 7:13; Jn 11:33).<\/p>\n<p>True, the overthrow of death by Jesus Christ robbed death of its sting and the grave of its victory (1 Cor 15:54-57), but the Christian still mourns, though not as those who have no hope (1 Thes 4:13; Rv 21:4).<\/p>\n<p><em>See also<\/em> Burial, Burial Customs; Funeral Customs.<\/p>","content_en":"<h3>MOURNING<\/h3>\n<p>Established ritual for grieving, observed by a dead person’s relatives and friends. It began with the closing of the eyes of the dead (Gn 46:4), the embracing of the body (50:1), and its preparation for burial. The hot climate necessitated that burial take place immediately (Acts 5:1-10). But detailed information about burial earlier than NT times (Mt 27:59; Jn 11:44; 19:39-40) is extremely meager. Excavations suggest that the dead were buried fully clothed but not in coffins. The Israelites practiced neither embalming nor cremation, but decent burial was essential.<\/p>\n<p>At the news of a death, it was customary to tear one’s garments (Gn 37:34; 2 Sm 1:11; Jb 1:20), put on sackcloth (2 Sm 3:31), and take off one’s shoes (2 Sm 15:30; Mi 1:8) and headdress; a man might cover his beard or veil his face (Ez 24:17, 23). Mourners put earth on their heads (Jos 7:6; 1 Sm 4:12; Neh 9:1; Jb 2:12; Ez 27:30) or rolled themselves in the dust (Jb 16:15; Mi 1:10) or sat on a heap of ashes (Est 4:3; Is 58:5; Jer 6:26; Ez 27:30). Such mourning rites as shaving the hair and the beard and making cuts on the body (Jb 1:20; Is 22:12; Jer 16:6; 41:5; 47:5; 48:37; Ez 7:18; Am 8:10) were condemned (Lv 19:27-28; Dt 14:1) because of pagan associations. Mourners refrained from washing and discontinued the use of perfumes (2 Sm 12:20; 14:2).<\/p>\n<p>Fasting was also a mourning rite (1 Sm 31:13; 2 Sm 1:12). Neighbors or friends brought mourning bread and the “cup of consolation” to the relatives of the deceased (Jer 16:7; Ez 24:17, 22). Food could not be prepared at the house of the dead because death rendered a place unclean. The dead were unclean to the extent that a priest could “profane” himself by taking part in mourning rites, except for his nearest blood relatives (mother, father, son, daughter, brother, and sister, provided she was still a virgin; Lv 21:1-4, 10-11). These mourning rites were not acts of worship directed toward the dead, nor did they constitute a cult for the dead, but rather they were expressions of grief and affection.<\/p>\n<p>At the graveside, lamentation for the dead was made (1 Kgs 13:30; Jer 6:26; Am 5:16; 8:10; Zec 12:10) by men and women in separate groups (Zec 12:11-14). These exclamations of sorrow might develop into a rhythmic lament (2 Sm 1:17-27; Am 8:10). However, professional mourners, men and especially women (Jer 9:17-19; Am 5:16), were employed. The book of Lamentations is a fine example of laments and is a reminder that among Jews mourning was not always associated with death. It expressed brokenness of spirit for sin, individual and national. National calamity also evoked great lamentation.<\/p>\n<p>These mourning rites were expressive of great grief. But some of them—tearing clothes, wearing sackcloth, disfiguring oneself with dust and ashes, self-mutilation—point to paroxysms of grief, the religious significance of which now escapes us. This was far removed from mourning as an inner feeling or a mood of the mind. It was not just an involuntary outburst of feeling but rather a deliberate, established ritual. When death occurred, the Israelite wept because it was customary and seemly. The erection of monuments or memorials was not unknown (2 Sm 18:18), but the average Israelite was too poor for this to be a common practice.<\/p>\n<p>Mourning practices in NT times differed little from those described in the OT. Mourning was associated with Christ’s second advent (Mt 24:30), with repentance (Jas 4:8-10), with Christ’s leaving the 12 (Mt 9:15), with deep spirituality (5:4), as well as with death (Mk 5:38-39; Lk 7:13; Jn 11:33).<\/p>\n<p>True, the overthrow of death by Jesus Christ robbed death of its sting and the grave of its victory (1 Cor 15:54-57), but the Christian still mourns, though not as those who have no hope (1 Thes 4:13; Rv 21:4).<\/p>\n<p><em>See also<\/em> Burial, Burial Customs; Funeral Customs.<\/p>","summary_ro":"MOURNING Established ritual for grieving, observed by a dead person’s relatives and friends. It began with the closing of the eyes of the dead (Gn 46:4), the embracing of the body (50:1), and its preparation for burial. The hot climate necessitated that burial take place immediately (Acts 5:1-10). But detailed information about burial earlier than NT times (Mt 27:59; Jn 11:44; 19:39-40) is extremely meager. Excavations suggest that the dead were buried fully clothed but not in coffins. The Is...","summary_en":"MOURNING Established ritual for grieving, observed by a dead person’s relatives and friends. It began with the closing of the eyes of the dead (Gn 46:4), the embracing of the body (50:1), and its preparation for burial. The hot climate necessitated that burial take place immediately (Acts 5:1-10). But detailed information about burial earlier than NT times (Mt 27:59; Jn 11:44; 19:39-40) is extremely meager. Excavations suggest that the dead were buried fully clothed but not in coffins. The Is...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":54398,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 12:11","title_en":"Study Note: Zaharia 12:11","content_ro":"<p><strong>12:11<\/strong> The name <em>Hadad-rimmon<\/em> combines the names of two Syrian deities, the storm-god Hadad and the thunder-god Rimmon. The <em>great mourning<\/em> for these gods may be similar to the weeping for Tammuz, one of the rituals practiced in the Mesopotamian fertility cults. • Joshua captured <em>Megiddo<\/em> (Josh 12:21), a major city on the southwest edge of the Jezreel Valley; it was allotted to the tribe of Manasseh (Josh 17:11). Megiddo controlled a key pass on the great highway from Egypt to Mesopotamia, and so was of great strategic importance. It was a district capital during Solomon’s reign (1 Kgs 4:12). King Josiah was mortally wounded in a battle against Pharaoh Neco and the Egyptians on the plain of Megiddo (2 Chr 35:22-23), and the mountain of Megiddo is the site of the great battle depicted in Rev 16:16.<\/p>","content_en":"<p><strong>12:11<\/strong> The name <em>Hadad-rimmon<\/em> combines the names of two Syrian deities, the storm-god Hadad and the thunder-god Rimmon. The <em>great mourning<\/em> for these gods may be similar to the weeping for Tammuz, one of the rituals practiced in the Mesopotamian fertility cults. • Joshua captured <em>Megiddo<\/em> (Josh 12:21), a major city on the southwest edge of the Jezreel Valley; it was allotted to the tribe of Manasseh (Josh 17:11). Megiddo controlled a key pass on the great highway from Egypt to Mesopotamia, and so was of great strategic importance. It was a district capital during Solomon’s reign (1 Kgs 4:12). King Josiah was mortally wounded in a battle against Pharaoh Neco and the Egyptians on the plain of Megiddo (2 Chr 35:22-23), and the mountain of Megiddo is the site of the great battle depicted in Rev 16:16.<\/p>","summary_ro":"12:11 The name Hadad-rimmon combines the names of two Syrian deities, the storm-god Hadad and the thunder-god Rimmon. The great mourning for these gods may be similar to the weeping for Tammuz, one of the rituals practiced in the Mesopotamian fertility cults. • Joshua captured Megiddo (Josh 12:21), a major city on the southwest edge of the Jezreel Valley; it was allotted to the tribe of Manasseh (Josh 17:11). Megiddo controlled a key pass on the great highway from Egypt to Mesopotamia, and so...","summary_en":"12:11 The name Hadad-rimmon combines the names of two Syrian deities, the storm-god Hadad and the thunder-god Rimmon. The great mourning for these gods may be similar to the weeping for Tammuz, one of the rituals practiced in the Mesopotamian fertility cults. • Joshua captured Megiddo (Josh 12:21), a major city on the southwest edge of the Jezreel Valley; it was allotted to the tribe of Manasseh (Josh 17:11). Megiddo controlled a key pass on the great highway from Egypt to Mesopotamia, and so...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":82024,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 12:11","title_en":"Study Note: Zaharia 12:11","content_ro":"<p><strong>12:11<\/strong> The name <em>Hadad-rimmon<\/em> combines the names of two Syrian deities, the storm-god Hadad and the thunder-god Rimmon. The <em>great mourning<\/em> for these gods may be similar to the weeping for Tammuz, one of the rituals practiced in the Mesopotamian fertility cults. • Joshua captured <em>Megiddo<\/em> (Josh 12:21), a major city on the southwest edge of the Jezreel Valley; it was allotted to the tribe of Manasseh (Josh 17:11). Megiddo controlled a key pass on the great highway from Egypt to Mesopotamia, and so was of great strategic importance. It was a district capital during Solomon’s reign (1 Kgs 4:12). King Josiah was mortally wounded in a battle against Pharaoh Neco and the Egyptians on the plain of Megiddo (2 Chr 35:22-23), and the mountain of Megiddo is the site of the great battle depicted in Rev 16:16.<\/p>","content_en":"<p><strong>12:11<\/strong> The name <em>Hadad-rimmon<\/em> combines the names of two Syrian deities, the storm-god Hadad and the thunder-god Rimmon. The <em>great mourning<\/em> for these gods may be similar to the weeping for Tammuz, one of the rituals practiced in the Mesopotamian fertility cults. • Joshua captured <em>Megiddo<\/em> (Josh 12:21), a major city on the southwest edge of the Jezreel Valley; it was allotted to the tribe of Manasseh (Josh 17:11). Megiddo controlled a key pass on the great highway from Egypt to Mesopotamia, and so was of great strategic importance. It was a district capital during Solomon’s reign (1 Kgs 4:12). King Josiah was mortally wounded in a battle against Pharaoh Neco and the Egyptians on the plain of Megiddo (2 Chr 35:22-23), and the mountain of Megiddo is the site of the great battle depicted in Rev 16:16.<\/p>","summary_ro":"12:11 The name Hadad-rimmon combines the names of two Syrian deities, the storm-god Hadad and the thunder-god Rimmon. The great mourning for these gods may be similar to the weeping for Tammuz, one of the rituals practiced in the Mesopotamian fertility cults. • Joshua captured Megiddo (Josh 12:21), a major city on the southwest edge of the Jezreel Valley; it was allotted to the tribe of Manasseh (Josh 17:11). Megiddo controlled a key pass on the great highway from Egypt to Mesopotamia, and so...","summary_en":"12:11 The name Hadad-rimmon combines the names of two Syrian deities, the storm-god Hadad and the thunder-god Rimmon. The great mourning for these gods may be similar to the weeping for Tammuz, one of the rituals practiced in the Mesopotamian fertility cults. • Joshua captured Megiddo (Josh 12:21), a major city on the southwest edge of the Jezreel Valley; it was allotted to the tribe of Manasseh (Josh 17:11). Megiddo controlled a key pass on the great highway from Egypt to Mesopotamia, and so...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":109650,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 12:11","title_en":"Study Note: Zaharia 12:11","content_ro":"<p><strong>12:11<\/strong> The name <em>Hadad-rimmon<\/em> combines the names of two Syrian deities, the storm-god Hadad and the thunder-god Rimmon. The <em>great mourning<\/em> for these gods may be similar to the weeping for Tammuz, one of the rituals practiced in the Mesopotamian fertility cults. • Joshua captured <em>Megiddo<\/em> (Josh 12:21), a major city on the southwest edge of the Jezreel Valley; it was allotted to the tribe of Manasseh (Josh 17:11). Megiddo controlled a key pass on the great highway from Egypt to Mesopotamia, and so was of great strategic importance. It was a district capital during Solomon’s reign (1 Kgs 4:12). King Josiah was mortally wounded in a battle against Pharaoh Neco and the Egyptians on the plain of Megiddo (2 Chr 35:22-23), and the mountain of Megiddo is the site of the great battle depicted in Rev 16:16.<\/p>","content_en":"<p><strong>12:11<\/strong> The name <em>Hadad-rimmon<\/em> combines the names of two Syrian deities, the storm-god Hadad and the thunder-god Rimmon. The <em>great mourning<\/em> for these gods may be similar to the weeping for Tammuz, one of the rituals practiced in the Mesopotamian fertility cults. • Joshua captured <em>Megiddo<\/em> (Josh 12:21), a major city on the southwest edge of the Jezreel Valley; it was allotted to the tribe of Manasseh (Josh 17:11). Megiddo controlled a key pass on the great highway from Egypt to Mesopotamia, and so was of great strategic importance. It was a district capital during Solomon’s reign (1 Kgs 4:12). King Josiah was mortally wounded in a battle against Pharaoh Neco and the Egyptians on the plain of Megiddo (2 Chr 35:22-23), and the mountain of Megiddo is the site of the great battle depicted in Rev 16:16.<\/p>","summary_ro":"12:11 The name Hadad-rimmon combines the names of two Syrian deities, the storm-god Hadad and the thunder-god Rimmon. The great mourning for these gods may be similar to the weeping for Tammuz, one of the rituals practiced in the Mesopotamian fertility cults. • Joshua captured Megiddo (Josh 12:21), a major city on the southwest edge of the Jezreel Valley; it was allotted to the tribe of Manasseh (Josh 17:11). Megiddo controlled a key pass on the great highway from Egypt to Mesopotamia, and so...","summary_en":"12:11 The name Hadad-rimmon combines the names of two Syrian deities, the storm-god Hadad and the thunder-god Rimmon. The great mourning for these gods may be similar to the weeping for Tammuz, one of the rituals practiced in the Mesopotamian fertility cults. • Joshua captured Megiddo (Josh 12:21), a major city on the southwest edge of the Jezreel Valley; it was allotted to the tribe of Manasseh (Josh 17:11). Megiddo controlled a key pass on the great highway from Egypt to Mesopotamia, and so...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":137276,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 12:11","title_en":"Study Note: Zaharia 12:11","content_ro":"<p><strong>12:11<\/strong> The name <em>Hadad-rimmon<\/em> combines the names of two Syrian deities, the storm-god Hadad and the thunder-god Rimmon. The <em>great mourning<\/em> for these gods may be similar to the weeping for Tammuz, one of the rituals practiced in the Mesopotamian fertility cults. • Joshua captured <em>Megiddo<\/em> (Josh 12:21), a major city on the southwest edge of the Jezreel Valley; it was allotted to the tribe of Manasseh (Josh 17:11). Megiddo controlled a key pass on the great highway from Egypt to Mesopotamia, and so was of great strategic importance. It was a district capital during Solomon’s reign (1 Kgs 4:12). King Josiah was mortally wounded in a battle against Pharaoh Neco and the Egyptians on the plain of Megiddo (2 Chr 35:22-23), and the mountain of Megiddo is the site of the great battle depicted in Rev 16:16.<\/p>","content_en":"<p><strong>12:11<\/strong> The name <em>Hadad-rimmon<\/em> combines the names of two Syrian deities, the storm-god Hadad and the thunder-god Rimmon. The <em>great mourning<\/em> for these gods may be similar to the weeping for Tammuz, one of the rituals practiced in the Mesopotamian fertility cults. • Joshua captured <em>Megiddo<\/em> (Josh 12:21), a major city on the southwest edge of the Jezreel Valley; it was allotted to the tribe of Manasseh (Josh 17:11). Megiddo controlled a key pass on the great highway from Egypt to Mesopotamia, and so was of great strategic importance. It was a district capital during Solomon’s reign (1 Kgs 4:12). King Josiah was mortally wounded in a battle against Pharaoh Neco and the Egyptians on the plain of Megiddo (2 Chr 35:22-23), and the mountain of Megiddo is the site of the great battle depicted in Rev 16:16.<\/p>","summary_ro":"12:11 The name Hadad-rimmon combines the names of two Syrian deities, the storm-god Hadad and the thunder-god Rimmon. The great mourning for these gods may be similar to the weeping for Tammuz, one of the rituals practiced in the Mesopotamian fertility cults. • Joshua captured Megiddo (Josh 12:21), a major city on the southwest edge of the Jezreel Valley; it was allotted to the tribe of Manasseh (Josh 17:11). Megiddo controlled a key pass on the great highway from Egypt to Mesopotamia, and so...","summary_en":"12:11 The name Hadad-rimmon combines the names of two Syrian deities, the storm-god Hadad and the thunder-god Rimmon. The great mourning for these gods may be similar to the weeping for Tammuz, one of the rituals practiced in the Mesopotamian fertility cults. • Joshua captured Megiddo (Josh 12:21), a major city on the southwest edge of the Jezreel Valley; it was allotted to the tribe of Manasseh (Josh 17:11). Megiddo controlled a key pass on the great highway from Egypt to Mesopotamia, and so...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"12":[{"id":26995,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Nathan","title_en":"Nathan","content_ro":"<h3>NATHAN<\/h3>\n<li>1. Son of David by Bathsheba, the third son to be born in Jerusalem (2 Sm 5:14; 1 Chr 3:5; 14:4). Nathan, Solomon’s older brother, is featured in the apocalyptic oracle of Zechariah 12:12 and Christ’s line of descent via Joseph (Lk 3:31).<\/li>\n<p><em>See also<\/em> Genealogy of Jesus Christ.<\/p>\n<li>2. One of the early prophets and adviser of David. When David’s military campaigns were almost completed, he shared with Nathan his desire to erect a suitable dwelling place for God. Nathan’s immediate reaction was favorable, but on receiving direct instructions from the Lord, he countermanded his initial approval. He foretold that one of David’s sons would build God a house, and that God would establish a house (dynasty) for David through his son Solomon. The prophecy includes not only the Davidic line but also the messianic king. Nathan’s oracle, therefore, was of vital importance, since it dealt with two great institutions, the temple and the Davidic monarchy (2 Sm 7:1-7; 1 Chr 17:1-15).<\/li>\n<p>During the Ammonite war, David, having fathered an illegitimate child, tried to cover his sin by involving the woman’s husband, Uriah (2 Sm 11:1-13; 23:39). When this attempt failed, he had Joab, the general of the army, engineer Uriah’s death, whereupon David took Bathsheba openly as his wife (11:14-27). Nathan confronted the king, courageously exposing the enormity of David’s crime by a parable that provoked the king’s righteous anger and turned the finger of condemnation upon David himself (12:1-9). Nathan foretold the fearful consequences for David’s family resulting from his sin and evil example (vv 10-12). This prophecy was fulfilled in rape, the deaths of three of David’s sons, and civil war (2 Sm 13–18; 1 Kgs 1). Bathsheba’s child also would not live (2 Sm 12:14).<\/p>\n<p>When David was near death, one of his sons, Adonijah, seized power (1 Kgs 1:1, 10). Nathan prompted Bathsheba to remind David of an earlier promise concerning Solomon’s succession, supporting her by his own timely intervention (vv 10-27). David immediately authorized Solomon’s coronation (vv 28-53).<\/p>\n<p>Nathan was an important chronicler (1 Chr 29:29; 2 Chr 9:29). With David he played a vital part in developing the musical aspects of temple worship (2 Chr 29:25).<\/p>\n<li>3. Man of Zobah and the father of Igal, one of David’s 30 heroes (2 Sm 23:36). He was possibly the Nathan noted as the brother of Joel (1 Chr 11:38).<\/li>\n<li>4. Father of two important court officials (1 Kgs 4:5); probably either the prophet or David’s son.<\/li>\n<li>5. Descendant of Judah, in the clan of Jerahmeel, the son of Attai and the father of Zabad (1 Chr 2:36).<\/li>\n<li>6. One of a deputation sent by Ezra to secure Levitical reinforcements for the Israelites returning to Jerusalem (Ezr 8:16). Possibly Nathan was among those who covenanted to divorce their foreign wives (10:39), but the name, meaning “gift,” was a very common one.<\/li>","content_en":"<h3>NATHAN<\/h3>\n<li>1. Son of David by Bathsheba, the third son to be born in Jerusalem (2 Sm 5:14; 1 Chr 3:5; 14:4). Nathan, Solomon’s older brother, is featured in the apocalyptic oracle of Zechariah 12:12 and Christ’s line of descent via Joseph (Lk 3:31).<\/li>\n<p><em>See also<\/em> Genealogy of Jesus Christ.<\/p>\n<li>2. One of the early prophets and adviser of David. When David’s military campaigns were almost completed, he shared with Nathan his desire to erect a suitable dwelling place for God. Nathan’s immediate reaction was favorable, but on receiving direct instructions from the Lord, he countermanded his initial approval. He foretold that one of David’s sons would build God a house, and that God would establish a house (dynasty) for David through his son Solomon. The prophecy includes not only the Davidic line but also the messianic king. Nathan’s oracle, therefore, was of vital importance, since it dealt with two great institutions, the temple and the Davidic monarchy (2 Sm 7:1-7; 1 Chr 17:1-15).<\/li>\n<p>During the Ammonite war, David, having fathered an illegitimate child, tried to cover his sin by involving the woman’s husband, Uriah (2 Sm 11:1-13; 23:39). When this attempt failed, he had Joab, the general of the army, engineer Uriah’s death, whereupon David took Bathsheba openly as his wife (11:14-27). Nathan confronted the king, courageously exposing the enormity of David’s crime by a parable that provoked the king’s righteous anger and turned the finger of condemnation upon David himself (12:1-9). Nathan foretold the fearful consequences for David’s family resulting from his sin and evil example (vv 10-12). This prophecy was fulfilled in rape, the deaths of three of David’s sons, and civil war (2 Sm 13–18; 1 Kgs 1). Bathsheba’s child also would not live (2 Sm 12:14).<\/p>\n<p>When David was near death, one of his sons, Adonijah, seized power (1 Kgs 1:1, 10). Nathan prompted Bathsheba to remind David of an earlier promise concerning Solomon’s succession, supporting her by his own timely intervention (vv 10-27). David immediately authorized Solomon’s coronation (vv 28-53).<\/p>\n<p>Nathan was an important chronicler (1 Chr 29:29; 2 Chr 9:29). With David he played a vital part in developing the musical aspects of temple worship (2 Chr 29:25).<\/p>\n<li>3. Man of Zobah and the father of Igal, one of David’s 30 heroes (2 Sm 23:36). He was possibly the Nathan noted as the brother of Joel (1 Chr 11:38).<\/li>\n<li>4. Father of two important court officials (1 Kgs 4:5); probably either the prophet or David’s son.<\/li>\n<li>5. Descendant of Judah, in the clan of Jerahmeel, the son of Attai and the father of Zabad (1 Chr 2:36).<\/li>\n<li>6. One of a deputation sent by Ezra to secure Levitical reinforcements for the Israelites returning to Jerusalem (Ezr 8:16). Possibly Nathan was among those who covenanted to divorce their foreign wives (10:39), but the name, meaning “gift,” was a very common one.<\/li>","summary_ro":"NATHAN 1. Son of David by Bathsheba, the third son to be born in Jerusalem (2 Sm 5:14; 1 Chr 3:5; 14:4). Nathan, Solomon’s older brother, is featured in the apocalyptic oracle of Zechariah 12:12 and Christ’s line of descent via Joseph (Lk 3:31). See also Genealogy of Jesus Christ. 2. One of the early prophets and adviser of David. When David’s military campaigns were almost completed, he shared with Nathan his desire to erect a suitable dwelling place for God. Nathan’s immediate reaction was ...","summary_en":"NATHAN 1. Son of David by Bathsheba, the third son to be born in Jerusalem (2 Sm 5:14; 1 Chr 3:5; 14:4). Nathan, Solomon’s older brother, is featured in the apocalyptic oracle of Zechariah 12:12 and Christ’s line of descent via Joseph (Lk 3:31). See also Genealogy of Jesus Christ. 2. One of the early prophets and adviser of David. When David’s military campaigns were almost completed, he shared with Nathan his desire to erect a suitable dwelling place for God. Nathan’s immediate reaction was ...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":54399,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 12:12","title_en":"Study Note: Zaharia 12:12","content_ro":"<p><strong>12:12-14<\/strong> <em>The clan of David . . . Nathan . . . Levi, and . . . Shimei:<\/em> Zechariah might be referring to the royal families (David and his son Nathan; see 1 Chr 14:4) and the priestly families (Levi and his grandson Shimei; see Num 3:16-18; 1 Chr 6:16-17). Alternatively, the four families might represent the four principal classes of leadership in Old Testament times: the king (David, 1 Sam 16:1-13; the prophet (Nathan, 2 Sam 7:2), the priest (Levi, Deut 33:8-11), and the tribal leader (Shimei, 1 Kgs 1:8; 4:18). The first interpretation correlates with Zechariah’s emphasis on the Branch that will be both king and priest (see Zech 6:12-13). • <em>each clan by itself:<\/em> This separation depicts the depth and totality of Israel’s mourning.<\/p>","content_en":"<p><strong>12:12-14<\/strong> <em>The clan of David . . . Nathan . . . Levi, and . . . Shimei:<\/em> Zechariah might be referring to the royal families (David and his son Nathan; see 1 Chr 14:4) and the priestly families (Levi and his grandson Shimei; see Num 3:16-18; 1 Chr 6:16-17). Alternatively, the four families might represent the four principal classes of leadership in Old Testament times: the king (David, 1 Sam 16:1-13; the prophet (Nathan, 2 Sam 7:2), the priest (Levi, Deut 33:8-11), and the tribal leader (Shimei, 1 Kgs 1:8; 4:18). The first interpretation correlates with Zechariah’s emphasis on the Branch that will be both king and priest (see Zech 6:12-13). • <em>each clan by itself:<\/em> This separation depicts the depth and totality of Israel’s mourning.<\/p>","summary_ro":"12:12-14 The clan of David . . . Nathan . . . Levi, and . . . Shimei: Zechariah might be referring to the royal families (David and his son Nathan; see 1 Chr 14:4) and the priestly families (Levi and his grandson Shimei; see Num 3:16-18; 1 Chr 6:16-17). Alternatively, the four families might represent the four principal classes of leadership in Old Testament times: the king (David, 1 Sam 16:1-13; the prophet (Nathan, 2 Sam 7:2), the priest (Levi, Deut 33:8-11), and the tribal leader (Shimei, ...","summary_en":"12:12-14 The clan of David . . . Nathan . . . Levi, and . . . Shimei: Zechariah might be referring to the royal families (David and his son Nathan; see 1 Chr 14:4) and the priestly families (Levi and his grandson Shimei; see Num 3:16-18; 1 Chr 6:16-17). Alternatively, the four families might represent the four principal classes of leadership in Old Testament times: the king (David, 1 Sam 16:1-13; the prophet (Nathan, 2 Sam 7:2), the priest (Levi, Deut 33:8-11), and the tribal leader (Shimei, ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":82025,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 12:12","title_en":"Study Note: Zaharia 12:12","content_ro":"<p><strong>12:12-14<\/strong> <em>The clan of David . . . Nathan . . . Levi, and . . . Shimei:<\/em> Zechariah might be referring to the royal families (David and his son Nathan; see 1 Chr 14:4) and the priestly families (Levi and his grandson Shimei; see Num 3:16-18; 1 Chr 6:16-17). Alternatively, the four families might represent the four principal classes of leadership in Old Testament times: the king (David, 1 Sam 16:1-13; the prophet (Nathan, 2 Sam 7:2), the priest (Levi, Deut 33:8-11), and the tribal leader (Shimei, 1 Kgs 1:8; 4:18). The first interpretation correlates with Zechariah’s emphasis on the Branch that will be both king and priest (see Zech 6:12-13). • <em>each clan by itself:<\/em> This separation depicts the depth and totality of Israel’s mourning.<\/p>","content_en":"<p><strong>12:12-14<\/strong> <em>The clan of David . . . Nathan . . . Levi, and . . . Shimei:<\/em> Zechariah might be referring to the royal families (David and his son Nathan; see 1 Chr 14:4) and the priestly families (Levi and his grandson Shimei; see Num 3:16-18; 1 Chr 6:16-17). Alternatively, the four families might represent the four principal classes of leadership in Old Testament times: the king (David, 1 Sam 16:1-13; the prophet (Nathan, 2 Sam 7:2), the priest (Levi, Deut 33:8-11), and the tribal leader (Shimei, 1 Kgs 1:8; 4:18). The first interpretation correlates with Zechariah’s emphasis on the Branch that will be both king and priest (see Zech 6:12-13). • <em>each clan by itself:<\/em> This separation depicts the depth and totality of Israel’s mourning.<\/p>","summary_ro":"12:12-14 The clan of David . . . Nathan . . . Levi, and . . . Shimei: Zechariah might be referring to the royal families (David and his son Nathan; see 1 Chr 14:4) and the priestly families (Levi and his grandson Shimei; see Num 3:16-18; 1 Chr 6:16-17). Alternatively, the four families might represent the four principal classes of leadership in Old Testament times: the king (David, 1 Sam 16:1-13; the prophet (Nathan, 2 Sam 7:2), the priest (Levi, Deut 33:8-11), and the tribal leader (Shimei, ...","summary_en":"12:12-14 The clan of David . . . Nathan . . . Levi, and . . . Shimei: Zechariah might be referring to the royal families (David and his son Nathan; see 1 Chr 14:4) and the priestly families (Levi and his grandson Shimei; see Num 3:16-18; 1 Chr 6:16-17). Alternatively, the four families might represent the four principal classes of leadership in Old Testament times: the king (David, 1 Sam 16:1-13; the prophet (Nathan, 2 Sam 7:2), the priest (Levi, Deut 33:8-11), and the tribal leader (Shimei, ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":109651,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 12:12","title_en":"Study Note: Zaharia 12:12","content_ro":"<p><strong>12:12-14<\/strong> <em>The clan of David . . . Nathan . . . Levi, and . . . Shimei:<\/em> Zechariah might be referring to the royal families (David and his son Nathan; see 1 Chr 14:4) and the priestly families (Levi and his grandson Shimei; see Num 3:16-18; 1 Chr 6:16-17). Alternatively, the four families might represent the four principal classes of leadership in Old Testament times: the king (David, 1 Sam 16:1-13; the prophet (Nathan, 2 Sam 7:2), the priest (Levi, Deut 33:8-11), and the tribal leader (Shimei, 1 Kgs 1:8; 4:18). The first interpretation correlates with Zechariah’s emphasis on the Branch that will be both king and priest (see Zech 6:12-13). • <em>each clan by itself:<\/em> This separation depicts the depth and totality of Israel’s mourning.<\/p>","content_en":"<p><strong>12:12-14<\/strong> <em>The clan of David . . . Nathan . . . Levi, and . . . Shimei:<\/em> Zechariah might be referring to the royal families (David and his son Nathan; see 1 Chr 14:4) and the priestly families (Levi and his grandson Shimei; see Num 3:16-18; 1 Chr 6:16-17). Alternatively, the four families might represent the four principal classes of leadership in Old Testament times: the king (David, 1 Sam 16:1-13; the prophet (Nathan, 2 Sam 7:2), the priest (Levi, Deut 33:8-11), and the tribal leader (Shimei, 1 Kgs 1:8; 4:18). The first interpretation correlates with Zechariah’s emphasis on the Branch that will be both king and priest (see Zech 6:12-13). • <em>each clan by itself:<\/em> This separation depicts the depth and totality of Israel’s mourning.<\/p>","summary_ro":"12:12-14 The clan of David . . . Nathan . . . Levi, and . . . Shimei: Zechariah might be referring to the royal families (David and his son Nathan; see 1 Chr 14:4) and the priestly families (Levi and his grandson Shimei; see Num 3:16-18; 1 Chr 6:16-17). Alternatively, the four families might represent the four principal classes of leadership in Old Testament times: the king (David, 1 Sam 16:1-13; the prophet (Nathan, 2 Sam 7:2), the priest (Levi, Deut 33:8-11), and the tribal leader (Shimei, ...","summary_en":"12:12-14 The clan of David . . . Nathan . . . Levi, and . . . Shimei: Zechariah might be referring to the royal families (David and his son Nathan; see 1 Chr 14:4) and the priestly families (Levi and his grandson Shimei; see Num 3:16-18; 1 Chr 6:16-17). Alternatively, the four families might represent the four principal classes of leadership in Old Testament times: the king (David, 1 Sam 16:1-13; the prophet (Nathan, 2 Sam 7:2), the priest (Levi, Deut 33:8-11), and the tribal leader (Shimei, ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":137277,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 12:12","title_en":"Study Note: Zaharia 12:12","content_ro":"<p><strong>12:12-14<\/strong> <em>The clan of David . . . Nathan . . . Levi, and . . . Shimei:<\/em> Zechariah might be referring to the royal families (David and his son Nathan; see 1 Chr 14:4) and the priestly families (Levi and his grandson Shimei; see Num 3:16-18; 1 Chr 6:16-17). Alternatively, the four families might represent the four principal classes of leadership in Old Testament times: the king (David, 1 Sam 16:1-13; the prophet (Nathan, 2 Sam 7:2), the priest (Levi, Deut 33:8-11), and the tribal leader (Shimei, 1 Kgs 1:8; 4:18). The first interpretation correlates with Zechariah’s emphasis on the Branch that will be both king and priest (see Zech 6:12-13). • <em>each clan by itself:<\/em> This separation depicts the depth and totality of Israel’s mourning.<\/p>","content_en":"<p><strong>12:12-14<\/strong> <em>The clan of David . . . Nathan . . . Levi, and . . . Shimei:<\/em> Zechariah might be referring to the royal families (David and his son Nathan; see 1 Chr 14:4) and the priestly families (Levi and his grandson Shimei; see Num 3:16-18; 1 Chr 6:16-17). Alternatively, the four families might represent the four principal classes of leadership in Old Testament times: the king (David, 1 Sam 16:1-13; the prophet (Nathan, 2 Sam 7:2), the priest (Levi, Deut 33:8-11), and the tribal leader (Shimei, 1 Kgs 1:8; 4:18). The first interpretation correlates with Zechariah’s emphasis on the Branch that will be both king and priest (see Zech 6:12-13). • <em>each clan by itself:<\/em> This separation depicts the depth and totality of Israel’s mourning.<\/p>","summary_ro":"12:12-14 The clan of David . . . Nathan . . . Levi, and . . . Shimei: Zechariah might be referring to the royal families (David and his son Nathan; see 1 Chr 14:4) and the priestly families (Levi and his grandson Shimei; see Num 3:16-18; 1 Chr 6:16-17). Alternatively, the four families might represent the four principal classes of leadership in Old Testament times: the king (David, 1 Sam 16:1-13; the prophet (Nathan, 2 Sam 7:2), the priest (Levi, Deut 33:8-11), and the tribal leader (Shimei, ...","summary_en":"12:12-14 The clan of David . . . Nathan . . . Levi, and . . . Shimei: Zechariah might be referring to the royal families (David and his son Nathan; see 1 Chr 14:4) and the priestly families (Levi and his grandson Shimei; see Num 3:16-18; 1 Chr 6:16-17). Alternatively, the four families might represent the four principal classes of leadership in Old Testament times: the king (David, 1 Sam 16:1-13; the prophet (Nathan, 2 Sam 7:2), the priest (Levi, Deut 33:8-11), and the tribal leader (Shimei, ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"13":[{"id":35102,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Shimei","title_en":"Shimei","content_ro":"<h3>SHIMEI<\/h3>\n<li>1. Son of Gershon, the grandson of Levi, and the brother of Libni (Ex 6:17; Nm 3:18; 1 Chr 6:17). He was the father of four sons and the founder of the Shimeite family (Nm 3:21; 1 Chr 23:7, 10; Zech 12:13).<\/li>\n<li>2. Benjaminite, and the son of Gera from the house of Saul. He met King David at the village of Bahurim during the king’s journey from Jerusalem to Mahanaim. Here Shimei bitterly opposed David, cursing him for the ruin of Saul’s house (2 Sm 16:5-13). Later, Shimei repented of his shameful behavior, entreated David’s forgiveness, and received the king’s pardon (19:16-23). After David’s death, King Solomon ordered Shimei to settle in Jerusalem and never to leave the city for any reason. Shimei disobeyed the decree and was killed (1 Kgs 2:8, 36-44).<\/li>\n<li> 3. Brother of David and the father of Jonathan (2 Sm 21:21); alternately called Shammah in 1 Samuel 16:9. <em>See<\/em> Shammah #2.<\/li>\n<li> 4. One of David’s court officials who did not support Adonijah’s attempt to set himself up as king (1 Kgs 1:8).<\/li>\n<li> 5. Benjaminite, the son of Ela and one of King Solomon’s officials who oversaw the royal household (1 Kgs 4:18); perhaps identical with #4 above.<\/li>\n<li> 6. Judahite, the son of Pedaiah, the brother of Zerubbabel, and a descendant of David through Solomon’s line (1 Chr 3:19).<\/li>\n<li> 7. Simeonite, the son of Zaccur and the father of 16 sons and 6 daughters (1 Chr 4:26-27).<\/li>\n<li> 8. Reubenite, the son of Gog and the father of Micah (1 Chr 5:4).<\/li>\n<li> 9. Son of Libni, the father of Uzzah, and a descendant of Levi through Merari’s line (1 Chr 6:29).<\/li>\n<li>10. Gershonite Levite, the son of Jahath, the father of Zimmah, and an ancestor of Asaph who served as a leader of the musicians in the sanctuary during David’s reign (1 Chr 6:42).<\/li>\n<li>11. Benjaminite, the father of nine sons and a head of his father’s house (1 Chr 8:21); alternately called Shema in verse 13. <em>See<\/em> Shema (Person) #3.<\/li>\n<li>12. Gershonite Levite, and the father of three sons in the house of Ladan (1 Chr 23:9).<\/li>\n<li>13. Son of Jeduthun and the leader of the 10th of 24 divisions of musicians trained for service in the sanctuary during David’s reign (1 Chr 25:3, 17).<\/li>\n<li>14. Ramathite, and a member of King David’s staff who had charge of David’s vineyards (1 Chr 27:27).<\/li>\n<li>15. Son of Heman, the brother of Jehuel, and one of the Levites selected to cleanse the house of the Lord during King Hezekiah’s reign (715–686 <span>BC<\/span>; 2 Chr 29:14).<\/li>\n<li>16. Levite, and the brother of Conaniah appointed by King Hezekiah of Judah to oversee the administration of the temple contributions in Jerusalem (2 Chr 31:12-13).<\/li>\n<li>17–19. Three men, a Levite, Hashum’s son, and Binnui’s son, who were encouraged by Ezra to divorce their foreign wives during the postexilic era (Ezr 10:23, 33, 38)<\/li>\n<li>20. Son of Kish and grandfather of Mordecai (Est 2:5).<\/li>","content_en":"<h3>SHIMEI<\/h3>\n<li>1. Son of Gershon, the grandson of Levi, and the brother of Libni (Ex 6:17; Nm 3:18; 1 Chr 6:17). He was the father of four sons and the founder of the Shimeite family (Nm 3:21; 1 Chr 23:7, 10; Zech 12:13).<\/li>\n<li>2. Benjaminite, and the son of Gera from the house of Saul. He met King David at the village of Bahurim during the king’s journey from Jerusalem to Mahanaim. Here Shimei bitterly opposed David, cursing him for the ruin of Saul’s house (2 Sm 16:5-13). Later, Shimei repented of his shameful behavior, entreated David’s forgiveness, and received the king’s pardon (19:16-23). After David’s death, King Solomon ordered Shimei to settle in Jerusalem and never to leave the city for any reason. Shimei disobeyed the decree and was killed (1 Kgs 2:8, 36-44).<\/li>\n<li> 3. Brother of David and the father of Jonathan (2 Sm 21:21); alternately called Shammah in 1 Samuel 16:9. <em>See<\/em> Shammah #2.<\/li>\n<li> 4. One of David’s court officials who did not support Adonijah’s attempt to set himself up as king (1 Kgs 1:8).<\/li>\n<li> 5. Benjaminite, the son of Ela and one of King Solomon’s officials who oversaw the royal household (1 Kgs 4:18); perhaps identical with #4 above.<\/li>\n<li> 6. Judahite, the son of Pedaiah, the brother of Zerubbabel, and a descendant of David through Solomon’s line (1 Chr 3:19).<\/li>\n<li> 7. Simeonite, the son of Zaccur and the father of 16 sons and 6 daughters (1 Chr 4:26-27).<\/li>\n<li> 8. Reubenite, the son of Gog and the father of Micah (1 Chr 5:4).<\/li>\n<li> 9. Son of Libni, the father of Uzzah, and a descendant of Levi through Merari’s line (1 Chr 6:29).<\/li>\n<li>10. Gershonite Levite, the son of Jahath, the father of Zimmah, and an ancestor of Asaph who served as a leader of the musicians in the sanctuary during David’s reign (1 Chr 6:42).<\/li>\n<li>11. Benjaminite, the father of nine sons and a head of his father’s house (1 Chr 8:21); alternately called Shema in verse 13. <em>See<\/em> Shema (Person) #3.<\/li>\n<li>12. Gershonite Levite, and the father of three sons in the house of Ladan (1 Chr 23:9).<\/li>\n<li>13. Son of Jeduthun and the leader of the 10th of 24 divisions of musicians trained for service in the sanctuary during David’s reign (1 Chr 25:3, 17).<\/li>\n<li>14. Ramathite, and a member of King David’s staff who had charge of David’s vineyards (1 Chr 27:27).<\/li>\n<li>15. Son of Heman, the brother of Jehuel, and one of the Levites selected to cleanse the house of the Lord during King Hezekiah’s reign (715–686 <span>BC<\/span>; 2 Chr 29:14).<\/li>\n<li>16. Levite, and the brother of Conaniah appointed by King Hezekiah of Judah to oversee the administration of the temple contributions in Jerusalem (2 Chr 31:12-13).<\/li>\n<li>17–19. Three men, a Levite, Hashum’s son, and Binnui’s son, who were encouraged by Ezra to divorce their foreign wives during the postexilic era (Ezr 10:23, 33, 38)<\/li>\n<li>20. Son of Kish and grandfather of Mordecai (Est 2:5).<\/li>","summary_ro":"SHIMEI 1. Son of Gershon, the grandson of Levi, and the brother of Libni (Ex 6:17; Nm 3:18; 1 Chr 6:17). He was the father of four sons and the founder of the Shimeite family (Nm 3:21; 1 Chr 23:7, 10; Zech 12:13). 2. Benjaminite, and the son of Gera from the house of Saul. He met King David at the village of Bahurim during the king’s journey from Jerusalem to Mahanaim. Here Shimei bitterly opposed David, cursing him for the ruin of Saul’s house (2 Sm 16:5-13). Later, Shimei repented of his sh...","summary_en":"SHIMEI 1. Son of Gershon, the grandson of Levi, and the brother of Libni (Ex 6:17; Nm 3:18; 1 Chr 6:17). He was the father of four sons and the founder of the Shimeite family (Nm 3:21; 1 Chr 23:7, 10; Zech 12:13). 2. Benjaminite, and the son of Gera from the house of Saul. He met King David at the village of Bahurim during the king’s journey from Jerusalem to Mahanaim. Here Shimei bitterly opposed David, cursing him for the ruin of Saul’s house (2 Sm 16:5-13). Later, Shimei repented of his sh...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":35125,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Shimeite*","title_en":"Shimeite*","content_ro":"<h3>SHIMEITE*<\/h3>\n<p>Family of Levites founded by Shimei, Gershon’s descendant (Nm 3:21; Zec 12:13). <em>See<\/em> Shimei #1.<\/p>","content_en":"<h3>SHIMEITE*<\/h3>\n<p>Family of Levites founded by Shimei, Gershon’s descendant (Nm 3:21; Zec 12:13). <em>See<\/em> Shimei #1.<\/p>","summary_ro":"SHIMEITE* Family of Levites founded by Shimei, Gershon’s descendant (Nm 3:21; Zec 12:13). See Shimei #1.","summary_en":"SHIMEITE* Family of Levites founded by Shimei, Gershon’s descendant (Nm 3:21; Zec 12:13). See Shimei #1.","source":"Articles\/S.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"}}