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{"verseMap":{"1":[{"id":5972,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ancient and Modern Calendars","title_en":"Ancient and Modern Calendars","content_ro":"<h3>CALENDARS, Ancient and Modern<\/h3>\n<p>Systematic arrangements showing the beginning and length of each year and its division into days, weeks, and months. The modern calendar is usually taken for granted. But without a calendar it would be extremely difficult to establish a uniform chronology (that is, a system for arranging events in the time sequence in which they actually happened). Also, accurate prediction of the coming and going of seasons would be impossible.<\/p>\n<p>Before the calendar took on its modern format, it had to progress through a number of developmental stages.<\/p>\n<p>Preview<\/p>\n<p>• Days and Their Divisions<\/p>\n<p>• Astronomy and the Calendar<\/p>\n<p>• Jewish Calendar<\/p>\n<p>• Jewish Festivals<\/p>\n<p>• Conclusion<\/p>\n<p class=\"h2\" id=\"DaysandTheirDivisions\">Days and Their Divisions<\/p>\n<p>The earliest attempt to mark off time was probably the simple counting of days, followed by the subdivision of each day into what eventually became 24 equal parts called hours. Since the Sumerians seem to have originated the measurement of time by minutes, hours, and days, they obviously also knew the narrower meaning of “day,” which for them designated a 12-hour period.<\/p>\n<p>Measurement of time in the days of King Ahaz is illustrated by reference to a sundial (2 Kgs 20:9; Is 38:8). The precise measurement of hours, however, must have been a relatively late practice. Early Europeans, like the ancient Egyptians, placed the beginning of the day at midnight, further dividing the period into two 12-hour segments. In the second century <span>BC<\/span> the Egyptian astronomer Ptolemy and his disciples devised an astronomically convenient method of calculating each day from high noon, when the sun reached its apex in the heavens. The Roman day began at sunrise, with the second part of the day commencing at sunset.<\/p>\n<p class=\"h2\" id=\"AstronomyandtheCalendar\">Astronomy and the Calendar<\/p>\n<p>Ancient peoples constructed their calendars on the basis of their observations of “cycles” of the sun and moon. The solar year is the period of time in which the earth accomplishes a complete revolution in its orbit around the sun.<\/p>\n<p>The life of ancient peoples was closely tied to the changes in temperature and in the relative length of days and nights characteristic of the four seasons. Seasonal changes result from the fact that while the earth is orbiting the sun, it is also rotating on its own axis, tipped at an angle to the plane of its path around the sun. The longest day of the year in the northern hemisphere is called the summer solstice (about June 21 on the modern calendar). At the winter solstice (December 21 or 22) the noonday sun appears lowest (farthest south) and the days are shortest. (In the southern hemisphere summer and winter are reversed by the effect of the earth’s tilt.) Halfway between, at the vernal (spring) equinox about March 21, and the autumnal (fall) equinox about September 23, the sun is directly over the equator and there are as many hours of daylight as of darkness. The term “equinox” is from the Latin words for “equal night.” A solar year could be measured by ancient peoples as the period between two similar solstices or equinoxes.<\/p>\n<p>The solar calendar marks off days by observing the period between consecutive returns of the sun to a similar position above the earth, such as its rising, setting, or highest point at midday. A “day” thus represents one complete rotation of the earth on its own axis, now divided into 24 hours. Since that rotation is not directly related to the earth’s annual orbit around the sun, calendar problems arise because the true solar year does not equal a certain whole number of days but 365 days plus a fraction of a day.<\/p>\n<p>The most significant calendar problems arise when the sun’s motion is not the only factor taken into consideration in marking off a year. Considerable difficulties were encountered in ancient attempts to reconcile solar and lunar periods, especially when subdivisions of the year (months) were made to correspond to the more irregular phases of the moon. The fact that while the moon is orbiting the earth, the earth is orbiting the sun (and rotating at the same time) produces many complications.<\/p>\n<p>The lunar calendar measured time by lunations (a lunation is the interval of time, expressed in days, between two successive new moons). Each lunar month, beginning when the thin crescent of the new moon first becomes visible at dusk, averages just over 29½ days. The moon actually orbits the earth in about 27<span>1<\/span>\/<span>3<\/span> days. Because the earth is meanwhile moving around the sun, it takes the moon two extra days to come to the same position between the sun and earth and produce a “new moon.”<\/p>\n<p>A lunar year of 12 months was approximately 11 days shorter than the solar year, so additional days were inserted to make up for the difference. The practice of insertion, known as intercalation, was a device common to several lunar calendar systems. The ancient Chinese compensated by adding an intercalary month every 30 years to their calendar, which consisted of 12 months of 29 or 30 days each. The Muslim lunar calendar, still used throughout Islam, also recognized 30 years as a cycle. Beginning with the second year within each cycle, and at subsequent intervals of three years, a “leap year” (a year of abnormal length) is observed. In that framework a leap year comprises 355 days as opposed to the ordinary Muslim year of 354 days. Calculation of the ancient Hebrew year suffered the same problems as other lunar calendars.<\/p>\n\n<p class=\"h2\" id=\"JewishCalendar\">Jewish Calendar<\/p>\n<p>It is hard to imagine a people with lives more closely bound to and regulated by the calendar than the people of ancient Israel. The Jewish calendar is dated from what is supposed to have been the Creation: 3,760 years and three months before the Christian era. Accordingly, to find the current year in the Jewish calendar, one must add 3,759 to the date in the Gregorian calendar. The system, however, will not work to the exact month, since the Jewish year (running on the civil calendar) begins in autumn rather than in midwinter.<\/p>\n<h5>Months<\/h5>\n<p>Most of the 12 months of the postexilic calendar have names adapted from the Babylonians. The months do not correspond to but overlap the months of the Roman calendar.<\/p>\n<p>The names of over half the months are mentioned in the OT: Kislev (Neh 1:1; Zec 7:1; <span>rsv<\/span> “Chislev”), Tebeth (Est 2:16), Shebat (Zec 1:7), Adar (Est 3:7, 8:12), Nisan (Neh 2:1; Est 3:7), Sivan (Est 8:9), and Elul (Neh 6:15).<\/p>\n<p>Since the Jewish month invariably began with the new moon, at intervals of approximately 29½ days, the Jewish year ran 354 days. No exact information is available to explain how the Jews originally adjusted their inaccurate lunar calendar to synchronize with the actual solar year. Late in Israel’s history an extra month was inserted between Adar and Nisan. That month, sometimes called Veader (“second Adar”), was added seven times within a 19-year cycle (at which time Adar received an extra half day).<\/p>\n<p>The names for the Jewish months as now known come from the period following the return from Babylonia to Palestine. Before the Babylonian exile at least four other names were in use: Abib (Ex 13:4), Ziv (1 Kgs 6:1, 37), Ethanim (8:2), and Bul (6:38). After the Captivity, they were renamed Nisan, Iyyar, Tishri, and Heshvan (originally Marcheshvan), respectively. The preexilic names carried agricultural connotations. For example, Abib signified the month in which the heads of the grain became ripe; Ziv was the month for desert flowers to bloom. An agricultural orientation is apparent in what is evidently the oldest Hebrew calendar, found at Gezer (southeast of Tel Aviv) in 1908 and dating from the 10th century <span>BC<\/span>. Probably the work of a Jewish schoolboy, the calendar breaks down the year by agricultural activities such as sowing, reaping, pruning, and storage.<\/p>\n<p>Primarily, however, the months were religiously significant to the Jews and enabled them to commemorate the important events of their history. Each month’s beginning was considered holy. To ancient Israel, the moon became a spiritual symbol of the nation itself; the sun eventually became symbolic of the Messiah (Mal 4:2). Since the moon produces no light of its own, the symbolism is especially appropriate: Israel was supposed to reflect the Messiah’s light to the world.<\/p>\n<p>The Jewish calendar remained unchanged during the period between the OT and NT (approximately 400 years) despite an attempt by Hellenistic rulers to introduce a modified lunar month system, presumably of Macedonian origin. According to that calendar, five days were added to the final month of the year, with each of the 12 months containing 30 days. Even then, it only approximated the solar year.<\/p>\n<h5>Reckoning of Dates<\/h5>\n<p>We know of no era in which the ancient Hebrews recorded dates by citing a month and day. Rather, dates were computed by reference to some significant event such as the accession year of the reigning king. In NT times the Jews continued the OT method of dating events by synchronizing them with events either in their religious calendar or within the secular sphere of the Roman world. Writers of the NT followed the same principle (Lk 1:5; Jn 12:1; Acts 18:12). Only as the calendar reforms of Julius Caesar became embedded in the culture did people change from that long-standing method to a more standardized system.<\/p>\n<p class=\"h2\" id=\"JewishFestivals\">Jewish Festivals<\/p>\n<p>In addition to keeping the Sabbath, Jews observe seven annual festivals.<\/p>\n<p>1. Passover (14th of Nisan) marks the deliverance from Egypt (the exodus). The first day of Nisan determines the date for Passover. Passover is observed for seven days and encompasses the Feast of Unleavened Bread, an event recalling Israel’s hasty preparation for the flight from Egypt (Ex 12:15). The festival for the firstfruits of the barley harvest immediately follows (Lv 23:10, <span>nlt<\/span>).<\/p>\n<li>2. Pentecost is celebrated 50 days after Passover. A time of joyful celebration for the people, Pentecost is the Feast of Ingathering of the firstfruits of the wheat harvest (Ex 34:22; Lv 23:15-17).<\/li>\n<li>3. Next in order is New Year’s Day, the beginning of Tishri. The first of Tishri, according to the rabbis, was the day in which the Lord created the world. It is called Rosh Hashanah, “head of the year.”<\/li>\n<li>4. On the 10th of Tishri, Israel’s most solemn day, Yom Kippur (the Day of Atonement), is observed. This holiest of days is known as “the Sabbath of Sabbaths,” and the complex ritual for its observance is set forth in the Bible (Lv 16).<\/li>\n<li>5. Succoth, the Feast of Tabernacles, occupies the 15th through the 22d of Tishri. A largely agricultural festival, it celebrates the ingathering of the autumn harvest. The apostle John referred to it simply as “the feast” (Jn 7:37). The Feast of Tabernacles, sometimes called the Feast of Booths (Shelters), is also a spiritual commemoration; it recalls God’s care over his people throughout Israel’s 40 years in the wilderness (Lv 23:39-43).<\/li>\n<li>6. Of later origin is the Festival of Hanukkah, the Feast of Dedication. It commemorates Judas Maccabeus’s decisive victory over Antiochus Epiphanes and the Syrians 150 years before Christ. Since Malachi, the last of the OT prophets, had passed from the scene long before that event, tradition alone governs the manner in which the occasion is celebrated. On the 25th of Kislev and the following seven days, joyous activities mark the Jewish calendar.<\/li>\n<li>7. Concluding the sacred festivals for the year is Purim, which falls on the 14th and 15th of Adar. The feast, which finds its origin in ancient Persia, commemorates the deliverance brought through Mordecai and Esther when they frustrated Haman’s plot to destroy the Jews (Est 9).<\/li>\n<p class=\"h2\" id=\"Conclusion\">Conclusion<\/p>\n<p>As ancient sundials and modern clocks mark the passage of minutes and hours, a calendar marks the passage of days, weeks, months, years, and even centuries. A uniform, understandable way of measuring the longer units of time aids secular enterprises such as agriculture, business, and government; it is essential to historians and brings unity to the celebration of religious rites. Development of the modern (Gregorian) calendar represents an interaction between the science of astronomy and much historical and religious tradition. The religious significance of the calendar for Christians stems partly from the biblical contrast between God’s timelessness and human mortality (Ps 90). The psalmist asked God to “teach us to number our days that we may get a heart of wisdom” (Ps 90:12, <span>rsv<\/span>).<\/p>\n<p><em>See also<\/em> Astrology; Astronomy; Day; Feasts and Festivals of Israel; Jubilee Year; Moon; Night; Sun.<\/p>","content_en":"<h3>CALENDARS, Ancient and Modern<\/h3>\n<p>Systematic arrangements showing the beginning and length of each year and its division into days, weeks, and months. The modern calendar is usually taken for granted. But without a calendar it would be extremely difficult to establish a uniform chronology (that is, a system for arranging events in the time sequence in which they actually happened). Also, accurate prediction of the coming and going of seasons would be impossible.<\/p>\n<p>Before the calendar took on its modern format, it had to progress through a number of developmental stages.<\/p>\n<p>Preview<\/p>\n<p>• Days and Their Divisions<\/p>\n<p>• Astronomy and the Calendar<\/p>\n<p>• Jewish Calendar<\/p>\n<p>• Jewish Festivals<\/p>\n<p>• Conclusion<\/p>\n<p class=\"h2\" id=\"DaysandTheirDivisions\">Days and Their Divisions<\/p>\n<p>The earliest attempt to mark off time was probably the simple counting of days, followed by the subdivision of each day into what eventually became 24 equal parts called hours. Since the Sumerians seem to have originated the measurement of time by minutes, hours, and days, they obviously also knew the narrower meaning of “day,” which for them designated a 12-hour period.<\/p>\n<p>Measurement of time in the days of King Ahaz is illustrated by reference to a sundial (2 Kgs 20:9; Is 38:8). The precise measurement of hours, however, must have been a relatively late practice. Early Europeans, like the ancient Egyptians, placed the beginning of the day at midnight, further dividing the period into two 12-hour segments. In the second century <span>BC<\/span> the Egyptian astronomer Ptolemy and his disciples devised an astronomically convenient method of calculating each day from high noon, when the sun reached its apex in the heavens. The Roman day began at sunrise, with the second part of the day commencing at sunset.<\/p>\n<p class=\"h2\" id=\"AstronomyandtheCalendar\">Astronomy and the Calendar<\/p>\n<p>Ancient peoples constructed their calendars on the basis of their observations of “cycles” of the sun and moon. The solar year is the period of time in which the earth accomplishes a complete revolution in its orbit around the sun.<\/p>\n<p>The life of ancient peoples was closely tied to the changes in temperature and in the relative length of days and nights characteristic of the four seasons. Seasonal changes result from the fact that while the earth is orbiting the sun, it is also rotating on its own axis, tipped at an angle to the plane of its path around the sun. The longest day of the year in the northern hemisphere is called the summer solstice (about June 21 on the modern calendar). At the winter solstice (December 21 or 22) the noonday sun appears lowest (farthest south) and the days are shortest. (In the southern hemisphere summer and winter are reversed by the effect of the earth’s tilt.) Halfway between, at the vernal (spring) equinox about March 21, and the autumnal (fall) equinox about September 23, the sun is directly over the equator and there are as many hours of daylight as of darkness. The term “equinox” is from the Latin words for “equal night.” A solar year could be measured by ancient peoples as the period between two similar solstices or equinoxes.<\/p>\n<p>The solar calendar marks off days by observing the period between consecutive returns of the sun to a similar position above the earth, such as its rising, setting, or highest point at midday. A “day” thus represents one complete rotation of the earth on its own axis, now divided into 24 hours. Since that rotation is not directly related to the earth’s annual orbit around the sun, calendar problems arise because the true solar year does not equal a certain whole number of days but 365 days plus a fraction of a day.<\/p>\n<p>The most significant calendar problems arise when the sun’s motion is not the only factor taken into consideration in marking off a year. Considerable difficulties were encountered in ancient attempts to reconcile solar and lunar periods, especially when subdivisions of the year (months) were made to correspond to the more irregular phases of the moon. The fact that while the moon is orbiting the earth, the earth is orbiting the sun (and rotating at the same time) produces many complications.<\/p>\n<p>The lunar calendar measured time by lunations (a lunation is the interval of time, expressed in days, between two successive new moons). Each lunar month, beginning when the thin crescent of the new moon first becomes visible at dusk, averages just over 29½ days. The moon actually orbits the earth in about 27<span>1<\/span>\/<span>3<\/span> days. Because the earth is meanwhile moving around the sun, it takes the moon two extra days to come to the same position between the sun and earth and produce a “new moon.”<\/p>\n<p>A lunar year of 12 months was approximately 11 days shorter than the solar year, so additional days were inserted to make up for the difference. The practice of insertion, known as intercalation, was a device common to several lunar calendar systems. The ancient Chinese compensated by adding an intercalary month every 30 years to their calendar, which consisted of 12 months of 29 or 30 days each. The Muslim lunar calendar, still used throughout Islam, also recognized 30 years as a cycle. Beginning with the second year within each cycle, and at subsequent intervals of three years, a “leap year” (a year of abnormal length) is observed. In that framework a leap year comprises 355 days as opposed to the ordinary Muslim year of 354 days. Calculation of the ancient Hebrew year suffered the same problems as other lunar calendars.<\/p>\n\n<p class=\"h2\" id=\"JewishCalendar\">Jewish Calendar<\/p>\n<p>It is hard to imagine a people with lives more closely bound to and regulated by the calendar than the people of ancient Israel. The Jewish calendar is dated from what is supposed to have been the Creation: 3,760 years and three months before the Christian era. Accordingly, to find the current year in the Jewish calendar, one must add 3,759 to the date in the Gregorian calendar. The system, however, will not work to the exact month, since the Jewish year (running on the civil calendar) begins in autumn rather than in midwinter.<\/p>\n<h5>Months<\/h5>\n<p>Most of the 12 months of the postexilic calendar have names adapted from the Babylonians. The months do not correspond to but overlap the months of the Roman calendar.<\/p>\n<p>The names of over half the months are mentioned in the OT: Kislev (Neh 1:1; Zec 7:1; <span>rsv<\/span> “Chislev”), Tebeth (Est 2:16), Shebat (Zec 1:7), Adar (Est 3:7, 8:12), Nisan (Neh 2:1; Est 3:7), Sivan (Est 8:9), and Elul (Neh 6:15).<\/p>\n<p>Since the Jewish month invariably began with the new moon, at intervals of approximately 29½ days, the Jewish year ran 354 days. No exact information is available to explain how the Jews originally adjusted their inaccurate lunar calendar to synchronize with the actual solar year. Late in Israel’s history an extra month was inserted between Adar and Nisan. That month, sometimes called Veader (“second Adar”), was added seven times within a 19-year cycle (at which time Adar received an extra half day).<\/p>\n<p>The names for the Jewish months as now known come from the period following the return from Babylonia to Palestine. Before the Babylonian exile at least four other names were in use: Abib (Ex 13:4), Ziv (1 Kgs 6:1, 37), Ethanim (8:2), and Bul (6:38). After the Captivity, they were renamed Nisan, Iyyar, Tishri, and Heshvan (originally Marcheshvan), respectively. The preexilic names carried agricultural connotations. For example, Abib signified the month in which the heads of the grain became ripe; Ziv was the month for desert flowers to bloom. An agricultural orientation is apparent in what is evidently the oldest Hebrew calendar, found at Gezer (southeast of Tel Aviv) in 1908 and dating from the 10th century <span>BC<\/span>. Probably the work of a Jewish schoolboy, the calendar breaks down the year by agricultural activities such as sowing, reaping, pruning, and storage.<\/p>\n<p>Primarily, however, the months were religiously significant to the Jews and enabled them to commemorate the important events of their history. Each month’s beginning was considered holy. To ancient Israel, the moon became a spiritual symbol of the nation itself; the sun eventually became symbolic of the Messiah (Mal 4:2). Since the moon produces no light of its own, the symbolism is especially appropriate: Israel was supposed to reflect the Messiah’s light to the world.<\/p>\n<p>The Jewish calendar remained unchanged during the period between the OT and NT (approximately 400 years) despite an attempt by Hellenistic rulers to introduce a modified lunar month system, presumably of Macedonian origin. According to that calendar, five days were added to the final month of the year, with each of the 12 months containing 30 days. Even then, it only approximated the solar year.<\/p>\n<h5>Reckoning of Dates<\/h5>\n<p>We know of no era in which the ancient Hebrews recorded dates by citing a month and day. Rather, dates were computed by reference to some significant event such as the accession year of the reigning king. In NT times the Jews continued the OT method of dating events by synchronizing them with events either in their religious calendar or within the secular sphere of the Roman world. Writers of the NT followed the same principle (Lk 1:5; Jn 12:1; Acts 18:12). Only as the calendar reforms of Julius Caesar became embedded in the culture did people change from that long-standing method to a more standardized system.<\/p>\n<p class=\"h2\" id=\"JewishFestivals\">Jewish Festivals<\/p>\n<p>In addition to keeping the Sabbath, Jews observe seven annual festivals.<\/p>\n<p>1. Passover (14th of Nisan) marks the deliverance from Egypt (the exodus). The first day of Nisan determines the date for Passover. Passover is observed for seven days and encompasses the Feast of Unleavened Bread, an event recalling Israel’s hasty preparation for the flight from Egypt (Ex 12:15). The festival for the firstfruits of the barley harvest immediately follows (Lv 23:10, <span>nlt<\/span>).<\/p>\n<li>2. Pentecost is celebrated 50 days after Passover. A time of joyful celebration for the people, Pentecost is the Feast of Ingathering of the firstfruits of the wheat harvest (Ex 34:22; Lv 23:15-17).<\/li>\n<li>3. Next in order is New Year’s Day, the beginning of Tishri. The first of Tishri, according to the rabbis, was the day in which the Lord created the world. It is called Rosh Hashanah, “head of the year.”<\/li>\n<li>4. On the 10th of Tishri, Israel’s most solemn day, Yom Kippur (the Day of Atonement), is observed. This holiest of days is known as “the Sabbath of Sabbaths,” and the complex ritual for its observance is set forth in the Bible (Lv 16).<\/li>\n<li>5. Succoth, the Feast of Tabernacles, occupies the 15th through the 22d of Tishri. A largely agricultural festival, it celebrates the ingathering of the autumn harvest. The apostle John referred to it simply as “the feast” (Jn 7:37). The Feast of Tabernacles, sometimes called the Feast of Booths (Shelters), is also a spiritual commemoration; it recalls God’s care over his people throughout Israel’s 40 years in the wilderness (Lv 23:39-43).<\/li>\n<li>6. Of later origin is the Festival of Hanukkah, the Feast of Dedication. It commemorates Judas Maccabeus’s decisive victory over Antiochus Epiphanes and the Syrians 150 years before Christ. Since Malachi, the last of the OT prophets, had passed from the scene long before that event, tradition alone governs the manner in which the occasion is celebrated. On the 25th of Kislev and the following seven days, joyous activities mark the Jewish calendar.<\/li>\n<li>7. Concluding the sacred festivals for the year is Purim, which falls on the 14th and 15th of Adar. The feast, which finds its origin in ancient Persia, commemorates the deliverance brought through Mordecai and Esther when they frustrated Haman’s plot to destroy the Jews (Est 9).<\/li>\n<p class=\"h2\" id=\"Conclusion\">Conclusion<\/p>\n<p>As ancient sundials and modern clocks mark the passage of minutes and hours, a calendar marks the passage of days, weeks, months, years, and even centuries. A uniform, understandable way of measuring the longer units of time aids secular enterprises such as agriculture, business, and government; it is essential to historians and brings unity to the celebration of religious rites. Development of the modern (Gregorian) calendar represents an interaction between the science of astronomy and much historical and religious tradition. The religious significance of the calendar for Christians stems partly from the biblical contrast between God’s timelessness and human mortality (Ps 90). The psalmist asked God to “teach us to number our days that we may get a heart of wisdom” (Ps 90:12, <span>rsv<\/span>).<\/p>\n<p><em>See also<\/em> Astrology; Astronomy; Day; Feasts and Festivals of Israel; Jubilee Year; Moon; Night; Sun.<\/p>","summary_ro":"CALENDARS, Ancient and Modern Systematic arrangements showing the beginning and length of each year and its division into days, weeks, and months. The modern calendar is usually taken for granted. But without a calendar it would be extremely difficult to establish a uniform chronology (that is, a system for arranging events in the time sequence in which they actually happened). Also, accurate prediction of the coming and going of seasons would be impossible. Before the calendar took on its mo...","summary_en":"CALENDARS, Ancient and Modern Systematic arrangements showing the beginning and length of each year and its division into days, weeks, and months. The modern calendar is usually taken for granted. But without a calendar it would be extremely difficult to establish a uniform chronology (that is, a system for arranging events in the time sequence in which they actually happened). Also, accurate prediction of the coming and going of seasons would be impossible. Before the calendar took on its mo...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":31482,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Prophecy","title_en":"Prophecy","content_ro":"<h3>PROPHECY<\/h3>\n<p>Term, along with its English cognates (“prophet,” “to prophesy,” “prophetism,” and “prophetic”), derived from a group of Greek words that, in secular Greek, mean “speak forth,” “proclaim,” “announce.” In biblical Greek, however, these terms always carry the connotation of speaking, proclaiming, or announcing something under the influence of spiritual inspiration.<\/p>\n<p>Preview<\/p>\n<p>• Prophecy in the Old Testament<\/p>\n<p>• Types of Old Testament Prophets<\/p>\n<p>• The Message of the Prophets<\/p>\n<p>• Prophecy in the New Testament<\/p>\n<p>• The Role of the Christian Prophet<\/p>\n<p class=\"h2\" id=\"ProphecyintheOldTestament\">Prophecy in the Old Testament<\/p>\n<p>One of the clearest and most significant statements on the nature of prophetic inspiration in the OT is found in Numbers 12:6-8: “The <span>Lord<\/span> said to them, ‘Now listen to me! Even with prophets, I the <span>Lord<\/span> communicate by visions and dreams. But that is not how I communicate with my servant Moses. He is entrusted with my entire house. I speak to him face to face, directly and not in riddles! He sees the <span>Lord<\/span> as he is’ ” (<span>nlt<\/span>). Several important insights into the nature of prophetic inspiration are found in this passage: (1) The prophetic gift of Moses was unique in that he alone received revelations directly from God. (2) Ordinarily, prophetic revelation was received through the medium of a dream or a vision. (3) The meaning of prophetic revelation is not always completely clear; prophecy is sometimes ambiguous.<\/p>\n<p>Further insight into the nature of prophetic revelation is found in Deuteronomy 18:18: “I [God] will raise up for them a prophet like you [Moses] from among their brethren; and I will put my words in his mouth, and he shall speak to them all that I command him” (<span>rsv<\/span>). While this passage is of interest because Jesus was identified as “the prophet like Moses” who came in fulfillment of this prediction (Acts 3:22; 7:37), the more immediate historical reference is to the succession of prophets that guided Israel from Joshua to Malachi. The phrase “I will put my words in his mouth” refers to the process of divine inspiration and is reminiscent of the common OT prophetic formula “the word of the Lord came to [such and such a prophet]” (for examples, see 1 Sm 15:10; 2 Sm 24:11; 1 Kgs 19:9; Jon 1:1; Hg 1:1; 2:1, 20; Zec 7:1, 8; 8:1). A true prophet is one who speaks (or repeats) all that God has told him.<\/p>\n<h5>Modes of Prophetic Inspiration<\/h5>\n<p>Dreams were a commonly recognized mode of inspiration throughout the ancient world, though they were more highly regarded in Greece than in ancient Israel. Revelatory dreams in the Bible fall into two major categories: (1) dreams whose meaning is self-evident, and (2) symbolic dreams that usually require the expertise of an interpreter of dreams. Both types normally involve both visual and auditory elements. In those dreams whose meaning is self-evident, normally a supernatural being (God or an angel) appears to the dreamer and speaks to him or her in a straightforward manner.<\/p>\n<p>More frequently, revelatory dreams have symbolic elements that require interpretation. The two great dream interpreters of the OT are Joseph and Daniel; the latter is clearly a prophet. The two symbolic dreams that Joseph himself dreamed (Gn 37:5-11) had sufficiently self-evident meaning so that his brothers and father were able to interpret them immediately. More complex were the dreams of the butler and baker (40:1-19) and of Pharaoh (41:1-36), which Joseph was able to interpret with the help of God. Similarly, Daniel was enabled to interpret the dreams of Nebuchadnezzar (Dn 2:25-45; 4:4-27). The skill in interpreting such dreams was attributed by both Joseph and Daniel to God (Gn 40:8; 41:16, 25; Dn 2:27-30; cf. 4:9). While dreams are used almost interchangeably with visions in referring to modes of prophetic inspiration (Jl 2:28), dreams do not occupy a significant part in the prophetic revelations of any of the OT prophets, with the exception of Daniel.<\/p>\n<p>One of the most characteristic modes of prophetic inspiration was the vision (Nm 12:6; 24:4, 16; Hos 12:10). The revelatory visions experienced by the prophets were not limited to visual phenomena alone but also included the auditory dimension as well. In Isaiah 1:1, the author describes his entire prophetic book as a “vision”: “These visions concerning Judah and Jerusalem came to Isaiah son of Amoz during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah—all kings of Judah” (<span>nlt<\/span>). Yet in the very next verse, Isaiah says, “Hear, O heavens! Listen, O earth! This is what the <span>Lord<\/span> says.” Again, in Amos 1:1, “The <em>words<\/em> of Amos, who was among the shepherds of Tekoa, which he <em>saw<\/em> concerning Israel” (<span>rsv<\/span>, emphasis added).<\/p>\n<h5>Manifestations of Prophetic Inspiration<\/h5>\n<p>All prophecy, whether biblical or not, presupposes that the prophet either possessed or was possessed by a personal supernatural power. The external behavioral manifestations of this possession can exhibit great variety.<\/p>\n<p>The prophetic phenomenon generally designated “ecstatic” prophecy appears to have existed in Canaan prior to the arrival of the Hebrew tribes in the 13th century <span>BC<\/span>. The first reference to ecstatic prophecy in Israel occurs in 1 Samuel 10:5-13 (11th century <span>BC<\/span>), and it persisted at least till the sixth century <span>BC<\/span> (Jer 29:26).<\/p>\n<p>The ecstatic prophet achieves a trancelike state by self-induced means. The most common devices used to achieve a state of ecstasy were musical instruments, such as the harp, tambourine, flute, and lyre (1 Sm 10:5). Among the prophets of Baal, self-flagellation was another means of inducing ecstasy (1 Kgs 18:28-29).<\/p>\n<p>This kind of prophetic ecstasy was usually practiced by groups of prophets (1 Sm 10:5), and such ecstasy was contagious. When Saul met a band of such prophets, the Spirit of God came upon him and he, too, began to prophesy (vv 10-13), a phenomenon that occurred repeatedly to various messengers sent by Saul on a later occasion (19:20-22). At that time Saul again prophesied, and his ecstatic behavior is described in 1 Samuel 19:24. When Elisha was asked to prophesy for King Jehoram of Israel, he first requested a minstrel. When the minstrel played, the power of the Lord came upon him (2 Kgs 3:15).<\/p>\n<p class=\"h2\" id=\"TypesofOldTestamentProphets\">Types of Old Testament Prophets<\/p>\n<p>There are two basic types of prophetic commission in the OT. One type is that of a narrative call by God to a particular individual whose objections to the call are gradually overcome in a dialogue between himself and God. The classic example of this type of prophetic commission is found in Jeremiah 1:4-8:<\/p>\n<p>The <span>Lord<\/span> gave me a message. He said, “I knew you before I formed you in your mother’s womb. Before you were born I set you apart and appointed you as my spokesman to the world.”<\/p>\n<blockquote><p>“O Sovereign <span>Lord<\/span>,” I said, “I can’t speak for you! I’m too young!”<\/p><\/blockquote>\n<blockquote><p>“Don’t say that,” the <span>Lord<\/span> replied, “for you must go wherever I send you and say whatever I tell you. And don’t be afraid of the people, for I will be with you and take care of you. I, the <span>Lord<\/span>, have spoken!” (<span>nlt<\/span>)<\/p><\/blockquote>\n<p>Similar prophetic commissions including such dialogues are associated with the calls of Moses (Ex 3:1–4:17) and Gideon (Jgs 6:11-17).<\/p>\n<p>The second major form of prophetic commission is the “throne vision.” An outstanding example is Isaiah 6:1-8:<\/p>\n<p>In the year King Uzziah died, I saw the Lord. He was sitting on a lofty throne, and the train of his robe filled the Temple. . . .<\/p>\n<blockquote><p>Then I said, “My destruction is sealed, for I am a sinful man and a member of a sinful race. Yet I have seen the King, the <span>Lord<\/span> Almighty!”<\/p><\/blockquote>\n<blockquote><p>Then one of the seraphim flew over to the altar, and he picked up a burning coal with a pair of tongs. He touched my lips with it and said, “See, this coal has touched your lips. Now your guilt is removed, and your sins are forgiven.”<\/p><\/blockquote>\n<blockquote><p>Then I heard the Lord asking, “Whom should I send as a messenger to my people? Who will go for us?”<\/p><\/blockquote>\n<blockquote><p>And I said, “Lord, I’ll go! Send me.” (<span>nlt<\/span>)<\/p><\/blockquote>\n<p>Here we have an account of the visionary presence of a prophet in the heavenly council; in this case, however, the prophet participates in the deliberations and thereby receives a prophetic commission. Though few prophets have left accounts of their divine commissions, most of them appear to have been conscious of having been “sent” by God (Is 48:16; Hos 8:1; Am 7:14-15). According to Jeremiah, false prophets did not receive such divine commissions (Jer 23:21, 32; 28:15).<\/p>\n<p class=\"h2\" id=\"TheMessageoftheProphets\">The Message of the Prophets<\/p>\n<h5>The Form of the Message<\/h5>\n<p>The most common introductory formula for prophetic oracles in the OT is the phrase “Thus says the Lord,” which occurs hundreds of times in prophetic contexts. This formula clearly implies that the pronouncement so introduced is not the word of the prophet who utters the oracle but of the God of Israel who delivered his word to his prophet. The use of this formula also reiterates the prophet’s sense of divine commission. In oracles introduced in this manner, God speaks in the first person. In fact, virtually all Israelite prophetic utterance is formulated as the direct speech of the God of Israel.<\/p>\n<p>The prophets used many literary forms in which to express their oracles. Two of the more widely used forms of prophetic speech are the judgment speech and the oracle of salvation. The judgment speech is composed of at least two central elements: the speech of rebuke or invective, and the pronouncement of judgment (see 2 Kgs 1:3-4). The second common prophetic speech form is the oracle of salvation (see Is 41:8-13). Other fixed forms of prophetic speech include the prophecy of salvation (43:14-21), the proclamation of salvation (41:17-20; 42:14-17; 43:16-21; 49:7-12), and the woe oracle (Is 5:8-10; 10:1-4; Am 5:18-24; 6:1-7; Mi 2:1-5).<\/p>\n<h5>The Content of the Message<\/h5>\n<p>The common adage that OT prophets were not “foretellers” but “forthtellers” is not strictly correct. All of the prophets predict the future. Such prediction, however, is based not on human curiosity of what the future will hold but rather is rooted in the future consequences of past or present violations of the covenant, or on a future act of deliverance that will provide hope for a discouraged people. Most of the prophetic speeches that have been preserved in the OT were originally delivered as public proclamations or sermons. Most of these prophetic proclamations were evoked by the iniquity and apostasy of Israel. Hosea and Jeremiah condemned Israel because she had broken the covenant (Jer 11:2-3; Hos 8:1).<\/p>\n<p>The prophets are frequently associated with social justice and social reform, and these elements were unquestionably an important dimension of their message. Amos denounced the rich who afflicted the poor (Am 2:6-8; 4:1; 5:11; 8:4-6). He railed against sexual immorality (2:6-8) and against those who take bribes (5:12). Hosea provided a list of prevalent vices, including lying, killing, stealing, adultery, and idolatry (Hos 4:2). Idolatry was a particular target for his denunciations (8:5; 11:2). The background for such heated denunciations of Israel’s behavior is God’s unquenchable love for Israel (Is 43:4; Jer 31:3; Hos 3:1; 11:1-4; 14:4; Mal 1:2), which is inseparable from his election of Israel (Is 43:1; Jer 33:24; Ez 20:5; Hos 3).<\/p>\n<p>The prophets were concerned not only with the transgressions of Israel and the historical judgment that would inevitably follow but also with the achievement of a final future time of bliss. The message of many of the prophets is thoroughly eschatological (i.e., pertaining to the end times). One such eschatological concept is that of the Day of the Lord. The concept of the Day of the Lord first appears in Amos, where the emphasis lies on the disaster that will befall Israel on that day. Amos’s emphasis on disaster notwithstanding, the Day of the Lord is a conception that had both salvific as well as judgmental overtones for Israel. While the disaster that will occur in the Day of the Lord can be viewed in terms of a literal historical fulfillment in the tragic events of 722 <span>BC<\/span> (the fall of Samaria) and 586 <span>BC<\/span> (the fall of Judah), there are nevertheless features of these predictions that transcend historical fulfillment and reach toward eschatological fulfillment.<\/p>\n<p>Since the Israelite conception of “salvation” was largely temporal in its dimensions, it included such blessings as length of life, fruitfulness of the womb and field, peace and victory over one’s enemies, the abundance of water, and so on. In harmony with this conception of salvation, the future age is conceived in precisely those terms, as in Amos 9:13-15.<\/p>\n<p>The prophets pictured a time when David himself, or someone very much like him, would return and inaugurate a golden era reminiscent of the great Davidic and Solomonic period. The covenant of God with David was not a conditional covenant but rather one that was absolutely inviolable (2 Sm 7:4-17; Ps 89; Jer 33:19-22), and it was with this knowledge that the prophets could look forward confidently to a restoration of David’s throne (Jer 17:24-26; 23:5-6; 33:14-15).<\/p>\n\n<p class=\"h2\" id=\"ProphecyintheNewTestament\">Prophecy in the New Testament<\/p>\n<p>In contrast to the few self-proclaimed prophets of the intertestamental period, early Christianity began with a flurry of prophetic activity that lasted well into the second century <span>AD<\/span>. Jesus, his disciples and followers, and the early Christians were convinced that the times in which they lived were times in which OT prophecy was being fulfilled (Mk 1:14-15; Acts 2:16-21; Rom 16:25-27; 1 Cor 10:11). Yet this era was not only one of fulfillment but also one of the renewal of the prophetic gift.<\/p>\n<h5>John the Baptist<\/h5>\n<p>John the Baptist is remembered in the NT primarily as the forerunner of Jesus whose coming was predicted by Malachi (Mal 4:5-6). Yet, in his own right, John proclaimed the imminent judgment of God with a flair of denunciation and rebuke reminiscent of the OT prophets. John’s costume, consisting of a hairy cloak and a leather girdle (Mk 1:6), was reminiscent of the typical garb of OT prophets (1 Kgs 19:19; 2 Kgs 1:8; 2:13-14; Zec 13:4). John was regarded as a prophet by people everywhere (Mt 14:5; 17:10-13; Mk 9:11-13; 11:32; Lk 1:76; 7:26). Luke reports, in a style similar to the OT prophetic narratives, that “the word of God came to John” (Lk 3:2). Two short prophetic speeches have been preserved in Matthew 3:7-10 (cf. Lk 3:7-9) and Mark 1:7-8 (cf. Mt 3:11-12; Lk 3:15-18). In the first speech, John denounced those of his generation who had transgressed the covenant law and exhorted them to change their manner of life. In the second speech, John predicted the coming of the Mighty One, Jesus (Mt 3:11; Mk 1:7; Lk 3:16; Jn 1:15, 27, 30; Acts 13:25). John’s style, however, was not precisely that of the OT prophets. His pronouncements were made on his own authority; never did he use formulas such as “thus says the Lord,” or present his prophetic utterances as if they were speeches made by God. Yet, in spite of these differences, John is appropriately regarded as the last representative of the OT prophetic tradition (Mt 11:13; Lk 16:16).<\/p>\n<h5>Jesus of Nazareth<\/h5>\n<p>Jesus was popularly regarded as a prophet (Mt 16:14; 21:10-11; Mk 6:14-15; 8:28; Lk 7:16, 39; 9:8, 19; Jn 6:14; 7:40, 52). This assessment was based as much on the mighty deeds Jesus performed as on his prophetic speeches and predictions. Though Jesus nowhere claimed prophetic status directly, that claim is implicit in Mark 6:4: “A prophet is honored everywhere except in his own hometown” (cf. Mt 13:57; Lk 4:24). It is implicit as well in Luke 13:33: “Yes, today, tomorrow, and the next day I must proceed on my way. For it wouldn’t do for a prophet of God to be killed except in Jerusalem!” (<span>nlt<\/span>). In Acts, Jesus is regarded as “the prophet like Moses” predicted in Deuteronomy 18:18 (Acts 3:22; 7:37). Matthew presents Jesus as the New Moses, but he does not particularly emphasize his prophetic role. John, however, like Luke, emphasizes Jesus’ role as the prophet (Jn 4:19; 6:14-15; 7:40).<\/p>\n<p>While the Gospels and Acts reflect the notion that Jesus was a prophet, they also emphasize the fact that he was much more than a prophet. Nevertheless, the notion of prophetism was sufficiently important in early Judaism that Jesus’ recognition as a prophet is very significant. There are 12 solid reasons for regarding Jesus as a prophet in the OT tradition: (1) The sovereign authority of Jesus’ teaching (Mk 1:27), a feature underlined by his use of the introductory formula “(Amen) I say to you,” which is reminiscent of the formula “thus says the Lord” used by the OT prophets. (2) The poetic character of many of Jesus’ sayings is unlike contemporary rabbinic teaching but is similar to the poetic rhetoric of the OT prophets. (3) Jesus experienced visions (Lk 10:18) like the ancient prophets. (4) Jesus, like the prophets, made many predictions (Mt 23:38; Mk 13:2; 14:58; Lk 13:35; etc.). (5) Like the OT prophets, Jesus performed symbolic acts (such as the cleansing of the temple, the entry into Jerusalem, and the Last Supper). (6) Jesus, like the prophets, when necessary, rejected the formal observance of religious ritual and emphasized the moral and spiritual dimensions of obedience to God. (7) Jesus announced the imminent arrival of the kingdom of God—an eschatological proclamation similar to those made by the prophets. (8) Like the OT prophets, Jesus functioned as a preacher of repentance. (9) Jesus, like many of the prophets, was conscious of a special calling of God (Mt 15:24; Mk 8:31; 9:37; 14:36; Lk 4:18-26). (10) Jesus, like the prophets, received divine revelation through intimate communion with God (Mt 11:27; Lk 10:22). (11) Like the prophets, Jesus represented God; to obey him was to obey God, to reject him was to reject God (Mk 9:37; cf. Ez 33:30-33). (12) Like the prophets, Jesus was conscious of a mission to all Israel (Mt 15:24; 19:28; Lk 22:30).<\/p>\n<p>Among the many prophetic predictions of Jesus are the following:<\/p>\n<p>1. Predictions of the imminent arrival of the kingdom of God (Mt 10:7-8, 23; 23:39; Mk 1:15; 9:1; 13:28-29)<\/p>\n<li>2. Predictions of the destruction of Jerusalem and the temple (Mt 23:37-39; 24:2; 26:61; 27:40; Mk 13:2; 14:58; 15:29; Lk 13:34-35; 21:6; Jn 2:19-21)<\/li>\n<li>3. Predictions of the coming of the Son of Man (Mt 10:23, 32-33; 12:40; 13:40-41; 16:27; 24:27, 37-39; Mk 8:38; 13:26-27; 14:62; Lk 9:26; 11:30; 12:8-9; 17:24, 26)<\/li>\n<li>4. Predictions of the end of the age. The longest prophetic section in the Gospels is the eschatological discourse of Jesus in Mark 13:1-32 (cf. Mt 24:1-36; Lk 21:5-33), in which a number of predictions concerning the destruction of Jerusalem and the end of the age are woven into a lengthy discourse to the disciples.<\/li>\n<h5>Prophecy as a Gift for the Believers<\/h5>\n<p>The beginning of prophetic activity in early Christianity, according to Acts, coincided with the outpouring of the Holy Spirit upon the earliest Christians on the Day of Pentecost (Acts 2:1-21). Peter’s sermon on the Day of Pentecost indicates that the outpouring of the Spirit fulfilled Joel’s prophecy (Acts 2:4, 17-21; cf. Jl 2:28-32). Further, since the Spirit had been poured out upon all early Christians (that Spirit being a Spirit of prophecy), all are actual or potential prophets.<\/p>\n<p>According to 1 Corinthians 12:28 (see also Rom 12:6; Eph 4:11), God has appointed in the church first apostles, second prophets, and third teachers. The names of several early Christian prophets have been preserved. These include Agabus (Acts 11:27-28; 21:10-11); Judas and Silas (15:32); Barnabas, Simeon Niger, Lucius of Cyrene, Manaen, and Paul (13:1); and the four virgin daughters of Philip the evangelist (21:8-9). John, the author of Revelation, was certainly a prophet (Rv 1:3; 22:9, 18), though he never directly assumed that title.<\/p>\n<p class=\"h2\" id=\"TheRoleoftheChristianProphet\">The Role of the Christian Prophet<\/p>\n<p>Christian prophets were leaders in early Christian communities (1 Cor 12:28; Eph 4:11), who exercised their gift in church gatherings (Acts 13:1-3; 11:27-28; 1 Cor 12–14; Rv 1:10). Since the Spirit of God was particularly active in Christian worship, prophecy was a major means whereby God communicated with his people. Prophets, like apostles and teachers, did not hold offices in local communities like bishops, elders, and deacons. Rather, they were chosen, not by individual congregations, but by divine commission and so were honored and accepted in all local communities.<\/p>\n<p>Early Christian prophets were both itinerant and settled, though itinerant prophets seem to have been more prevalent in Syria-Palestine and Asia Minor than in the European churches.<\/p>\n<h5>The Function of Prophecy<\/h5>\n<p>According to Paul, the central purpose of prophecy (as of all other spiritual gifts) is that of building up or edifying the church. According to 1 Corinthians 14:3, “one who prophesies is helping others grow in the Lord, encouraging and comforting them” (<span>nlt<\/span>). Again, in 1 Corinthians 14:4, Paul states that the “one who speaks a word of prophecy strengthens the entire church.” Paul discussed the subject of spiritual gifts, particularly tongues speaking and prophecy, because the Corinthians had placed an excessive emphasis on speaking in tongues. Paul did not object to speaking in tongues (1 Cor 14:18, 39), but he did point out that, since it was generally incomprehensible, the church could not be edified by it. Prophecy, which consisted of comprehensible speech inspired by the Spirit, contributed to the mutual edification, encouragement, and consolation of all present (1 Cor 14:20-25, 39).<\/p>\n<h5>The Content of Christian Prophecy<\/h5>\n<p>We know only a little about the content of prophecies uttered in the first-century church. Prophetic utterance occasionally provided divine guidance in making important decisions in early Christianity. Through a prophetic utterance, Paul and Barnabas were selected for a particular mission (Acts 13:1-3; cf. 1 Tm 1:18; 4:14). Probably through prophetic utterance, Paul and Timothy were forbidden to preach the gospel in Asia (Acts 16:6), and they were similarly forbidden by the Spirit of Jesus to go into Bithynia (v 7). Perhaps the most frequent use of prophecy is the prediction of the future. Agabus predicted a universal famine (11:28) and the imminent arrest of Paul (21:11). Other prophets had also predicted his impending imprisonment (20:23). The prophecies contained in the Revelation of John are all oriented toward the future events that will gradually unfold in the last days. Yet the purpose of John’s elaborate prophecy is not to satisfy the curiosity of his audience but rather to comfort and encourage them in the midst of persecution.<\/p>\n<h5>The Form of Christian Prophecy<\/h5>\n<p>Unlike the prophets of the OT, Christian prophets did not always present their message in the form of a direct speech from God or Jesus. There are few, if any, formal indicators of the presence of prophetic speech in early Christian literature. The book of Revelation is one notable exception.<\/p>\n<p><em>See also<\/em> Dreams; Oracle; Promise; Prophet, Prophetess; Prophets, False; Visions.<\/p>","content_en":"<h3>PROPHECY<\/h3>\n<p>Term, along with its English cognates (“prophet,” “to prophesy,” “prophetism,” and “prophetic”), derived from a group of Greek words that, in secular Greek, mean “speak forth,” “proclaim,” “announce.” In biblical Greek, however, these terms always carry the connotation of speaking, proclaiming, or announcing something under the influence of spiritual inspiration.<\/p>\n<p>Preview<\/p>\n<p>• Prophecy in the Old Testament<\/p>\n<p>• Types of Old Testament Prophets<\/p>\n<p>• The Message of the Prophets<\/p>\n<p>• Prophecy in the New Testament<\/p>\n<p>• The Role of the Christian Prophet<\/p>\n<p class=\"h2\" id=\"ProphecyintheOldTestament\">Prophecy in the Old Testament<\/p>\n<p>One of the clearest and most significant statements on the nature of prophetic inspiration in the OT is found in Numbers 12:6-8: “The <span>Lord<\/span> said to them, ‘Now listen to me! Even with prophets, I the <span>Lord<\/span> communicate by visions and dreams. But that is not how I communicate with my servant Moses. He is entrusted with my entire house. I speak to him face to face, directly and not in riddles! He sees the <span>Lord<\/span> as he is’ ” (<span>nlt<\/span>). Several important insights into the nature of prophetic inspiration are found in this passage: (1) The prophetic gift of Moses was unique in that he alone received revelations directly from God. (2) Ordinarily, prophetic revelation was received through the medium of a dream or a vision. (3) The meaning of prophetic revelation is not always completely clear; prophecy is sometimes ambiguous.<\/p>\n<p>Further insight into the nature of prophetic revelation is found in Deuteronomy 18:18: “I [God] will raise up for them a prophet like you [Moses] from among their brethren; and I will put my words in his mouth, and he shall speak to them all that I command him” (<span>rsv<\/span>). While this passage is of interest because Jesus was identified as “the prophet like Moses” who came in fulfillment of this prediction (Acts 3:22; 7:37), the more immediate historical reference is to the succession of prophets that guided Israel from Joshua to Malachi. The phrase “I will put my words in his mouth” refers to the process of divine inspiration and is reminiscent of the common OT prophetic formula “the word of the Lord came to [such and such a prophet]” (for examples, see 1 Sm 15:10; 2 Sm 24:11; 1 Kgs 19:9; Jon 1:1; Hg 1:1; 2:1, 20; Zec 7:1, 8; 8:1). A true prophet is one who speaks (or repeats) all that God has told him.<\/p>\n<h5>Modes of Prophetic Inspiration<\/h5>\n<p>Dreams were a commonly recognized mode of inspiration throughout the ancient world, though they were more highly regarded in Greece than in ancient Israel. Revelatory dreams in the Bible fall into two major categories: (1) dreams whose meaning is self-evident, and (2) symbolic dreams that usually require the expertise of an interpreter of dreams. Both types normally involve both visual and auditory elements. In those dreams whose meaning is self-evident, normally a supernatural being (God or an angel) appears to the dreamer and speaks to him or her in a straightforward manner.<\/p>\n<p>More frequently, revelatory dreams have symbolic elements that require interpretation. The two great dream interpreters of the OT are Joseph and Daniel; the latter is clearly a prophet. The two symbolic dreams that Joseph himself dreamed (Gn 37:5-11) had sufficiently self-evident meaning so that his brothers and father were able to interpret them immediately. More complex were the dreams of the butler and baker (40:1-19) and of Pharaoh (41:1-36), which Joseph was able to interpret with the help of God. Similarly, Daniel was enabled to interpret the dreams of Nebuchadnezzar (Dn 2:25-45; 4:4-27). The skill in interpreting such dreams was attributed by both Joseph and Daniel to God (Gn 40:8; 41:16, 25; Dn 2:27-30; cf. 4:9). While dreams are used almost interchangeably with visions in referring to modes of prophetic inspiration (Jl 2:28), dreams do not occupy a significant part in the prophetic revelations of any of the OT prophets, with the exception of Daniel.<\/p>\n<p>One of the most characteristic modes of prophetic inspiration was the vision (Nm 12:6; 24:4, 16; Hos 12:10). The revelatory visions experienced by the prophets were not limited to visual phenomena alone but also included the auditory dimension as well. In Isaiah 1:1, the author describes his entire prophetic book as a “vision”: “These visions concerning Judah and Jerusalem came to Isaiah son of Amoz during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah—all kings of Judah” (<span>nlt<\/span>). Yet in the very next verse, Isaiah says, “Hear, O heavens! Listen, O earth! This is what the <span>Lord<\/span> says.” Again, in Amos 1:1, “The <em>words<\/em> of Amos, who was among the shepherds of Tekoa, which he <em>saw<\/em> concerning Israel” (<span>rsv<\/span>, emphasis added).<\/p>\n<h5>Manifestations of Prophetic Inspiration<\/h5>\n<p>All prophecy, whether biblical or not, presupposes that the prophet either possessed or was possessed by a personal supernatural power. The external behavioral manifestations of this possession can exhibit great variety.<\/p>\n<p>The prophetic phenomenon generally designated “ecstatic” prophecy appears to have existed in Canaan prior to the arrival of the Hebrew tribes in the 13th century <span>BC<\/span>. The first reference to ecstatic prophecy in Israel occurs in 1 Samuel 10:5-13 (11th century <span>BC<\/span>), and it persisted at least till the sixth century <span>BC<\/span> (Jer 29:26).<\/p>\n<p>The ecstatic prophet achieves a trancelike state by self-induced means. The most common devices used to achieve a state of ecstasy were musical instruments, such as the harp, tambourine, flute, and lyre (1 Sm 10:5). Among the prophets of Baal, self-flagellation was another means of inducing ecstasy (1 Kgs 18:28-29).<\/p>\n<p>This kind of prophetic ecstasy was usually practiced by groups of prophets (1 Sm 10:5), and such ecstasy was contagious. When Saul met a band of such prophets, the Spirit of God came upon him and he, too, began to prophesy (vv 10-13), a phenomenon that occurred repeatedly to various messengers sent by Saul on a later occasion (19:20-22). At that time Saul again prophesied, and his ecstatic behavior is described in 1 Samuel 19:24. When Elisha was asked to prophesy for King Jehoram of Israel, he first requested a minstrel. When the minstrel played, the power of the Lord came upon him (2 Kgs 3:15).<\/p>\n<p class=\"h2\" id=\"TypesofOldTestamentProphets\">Types of Old Testament Prophets<\/p>\n<p>There are two basic types of prophetic commission in the OT. One type is that of a narrative call by God to a particular individual whose objections to the call are gradually overcome in a dialogue between himself and God. The classic example of this type of prophetic commission is found in Jeremiah 1:4-8:<\/p>\n<p>The <span>Lord<\/span> gave me a message. He said, “I knew you before I formed you in your mother’s womb. Before you were born I set you apart and appointed you as my spokesman to the world.”<\/p>\n<blockquote><p>“O Sovereign <span>Lord<\/span>,” I said, “I can’t speak for you! I’m too young!”<\/p><\/blockquote>\n<blockquote><p>“Don’t say that,” the <span>Lord<\/span> replied, “for you must go wherever I send you and say whatever I tell you. And don’t be afraid of the people, for I will be with you and take care of you. I, the <span>Lord<\/span>, have spoken!” (<span>nlt<\/span>)<\/p><\/blockquote>\n<p>Similar prophetic commissions including such dialogues are associated with the calls of Moses (Ex 3:1–4:17) and Gideon (Jgs 6:11-17).<\/p>\n<p>The second major form of prophetic commission is the “throne vision.” An outstanding example is Isaiah 6:1-8:<\/p>\n<p>In the year King Uzziah died, I saw the Lord. He was sitting on a lofty throne, and the train of his robe filled the Temple. . . .<\/p>\n<blockquote><p>Then I said, “My destruction is sealed, for I am a sinful man and a member of a sinful race. Yet I have seen the King, the <span>Lord<\/span> Almighty!”<\/p><\/blockquote>\n<blockquote><p>Then one of the seraphim flew over to the altar, and he picked up a burning coal with a pair of tongs. He touched my lips with it and said, “See, this coal has touched your lips. Now your guilt is removed, and your sins are forgiven.”<\/p><\/blockquote>\n<blockquote><p>Then I heard the Lord asking, “Whom should I send as a messenger to my people? Who will go for us?”<\/p><\/blockquote>\n<blockquote><p>And I said, “Lord, I’ll go! Send me.” (<span>nlt<\/span>)<\/p><\/blockquote>\n<p>Here we have an account of the visionary presence of a prophet in the heavenly council; in this case, however, the prophet participates in the deliberations and thereby receives a prophetic commission. Though few prophets have left accounts of their divine commissions, most of them appear to have been conscious of having been “sent” by God (Is 48:16; Hos 8:1; Am 7:14-15). According to Jeremiah, false prophets did not receive such divine commissions (Jer 23:21, 32; 28:15).<\/p>\n<p class=\"h2\" id=\"TheMessageoftheProphets\">The Message of the Prophets<\/p>\n<h5>The Form of the Message<\/h5>\n<p>The most common introductory formula for prophetic oracles in the OT is the phrase “Thus says the Lord,” which occurs hundreds of times in prophetic contexts. This formula clearly implies that the pronouncement so introduced is not the word of the prophet who utters the oracle but of the God of Israel who delivered his word to his prophet. The use of this formula also reiterates the prophet’s sense of divine commission. In oracles introduced in this manner, God speaks in the first person. In fact, virtually all Israelite prophetic utterance is formulated as the direct speech of the God of Israel.<\/p>\n<p>The prophets used many literary forms in which to express their oracles. Two of the more widely used forms of prophetic speech are the judgment speech and the oracle of salvation. The judgment speech is composed of at least two central elements: the speech of rebuke or invective, and the pronouncement of judgment (see 2 Kgs 1:3-4). The second common prophetic speech form is the oracle of salvation (see Is 41:8-13). Other fixed forms of prophetic speech include the prophecy of salvation (43:14-21), the proclamation of salvation (41:17-20; 42:14-17; 43:16-21; 49:7-12), and the woe oracle (Is 5:8-10; 10:1-4; Am 5:18-24; 6:1-7; Mi 2:1-5).<\/p>\n<h5>The Content of the Message<\/h5>\n<p>The common adage that OT prophets were not “foretellers” but “forthtellers” is not strictly correct. All of the prophets predict the future. Such prediction, however, is based not on human curiosity of what the future will hold but rather is rooted in the future consequences of past or present violations of the covenant, or on a future act of deliverance that will provide hope for a discouraged people. Most of the prophetic speeches that have been preserved in the OT were originally delivered as public proclamations or sermons. Most of these prophetic proclamations were evoked by the iniquity and apostasy of Israel. Hosea and Jeremiah condemned Israel because she had broken the covenant (Jer 11:2-3; Hos 8:1).<\/p>\n<p>The prophets are frequently associated with social justice and social reform, and these elements were unquestionably an important dimension of their message. Amos denounced the rich who afflicted the poor (Am 2:6-8; 4:1; 5:11; 8:4-6). He railed against sexual immorality (2:6-8) and against those who take bribes (5:12). Hosea provided a list of prevalent vices, including lying, killing, stealing, adultery, and idolatry (Hos 4:2). Idolatry was a particular target for his denunciations (8:5; 11:2). The background for such heated denunciations of Israel’s behavior is God’s unquenchable love for Israel (Is 43:4; Jer 31:3; Hos 3:1; 11:1-4; 14:4; Mal 1:2), which is inseparable from his election of Israel (Is 43:1; Jer 33:24; Ez 20:5; Hos 3).<\/p>\n<p>The prophets were concerned not only with the transgressions of Israel and the historical judgment that would inevitably follow but also with the achievement of a final future time of bliss. The message of many of the prophets is thoroughly eschatological (i.e., pertaining to the end times). One such eschatological concept is that of the Day of the Lord. The concept of the Day of the Lord first appears in Amos, where the emphasis lies on the disaster that will befall Israel on that day. Amos’s emphasis on disaster notwithstanding, the Day of the Lord is a conception that had both salvific as well as judgmental overtones for Israel. While the disaster that will occur in the Day of the Lord can be viewed in terms of a literal historical fulfillment in the tragic events of 722 <span>BC<\/span> (the fall of Samaria) and 586 <span>BC<\/span> (the fall of Judah), there are nevertheless features of these predictions that transcend historical fulfillment and reach toward eschatological fulfillment.<\/p>\n<p>Since the Israelite conception of “salvation” was largely temporal in its dimensions, it included such blessings as length of life, fruitfulness of the womb and field, peace and victory over one’s enemies, the abundance of water, and so on. In harmony with this conception of salvation, the future age is conceived in precisely those terms, as in Amos 9:13-15.<\/p>\n<p>The prophets pictured a time when David himself, or someone very much like him, would return and inaugurate a golden era reminiscent of the great Davidic and Solomonic period. The covenant of God with David was not a conditional covenant but rather one that was absolutely inviolable (2 Sm 7:4-17; Ps 89; Jer 33:19-22), and it was with this knowledge that the prophets could look forward confidently to a restoration of David’s throne (Jer 17:24-26; 23:5-6; 33:14-15).<\/p>\n\n<p class=\"h2\" id=\"ProphecyintheNewTestament\">Prophecy in the New Testament<\/p>\n<p>In contrast to the few self-proclaimed prophets of the intertestamental period, early Christianity began with a flurry of prophetic activity that lasted well into the second century <span>AD<\/span>. Jesus, his disciples and followers, and the early Christians were convinced that the times in which they lived were times in which OT prophecy was being fulfilled (Mk 1:14-15; Acts 2:16-21; Rom 16:25-27; 1 Cor 10:11). Yet this era was not only one of fulfillment but also one of the renewal of the prophetic gift.<\/p>\n<h5>John the Baptist<\/h5>\n<p>John the Baptist is remembered in the NT primarily as the forerunner of Jesus whose coming was predicted by Malachi (Mal 4:5-6). Yet, in his own right, John proclaimed the imminent judgment of God with a flair of denunciation and rebuke reminiscent of the OT prophets. John’s costume, consisting of a hairy cloak and a leather girdle (Mk 1:6), was reminiscent of the typical garb of OT prophets (1 Kgs 19:19; 2 Kgs 1:8; 2:13-14; Zec 13:4). John was regarded as a prophet by people everywhere (Mt 14:5; 17:10-13; Mk 9:11-13; 11:32; Lk 1:76; 7:26). Luke reports, in a style similar to the OT prophetic narratives, that “the word of God came to John” (Lk 3:2). Two short prophetic speeches have been preserved in Matthew 3:7-10 (cf. Lk 3:7-9) and Mark 1:7-8 (cf. Mt 3:11-12; Lk 3:15-18). In the first speech, John denounced those of his generation who had transgressed the covenant law and exhorted them to change their manner of life. In the second speech, John predicted the coming of the Mighty One, Jesus (Mt 3:11; Mk 1:7; Lk 3:16; Jn 1:15, 27, 30; Acts 13:25). John’s style, however, was not precisely that of the OT prophets. His pronouncements were made on his own authority; never did he use formulas such as “thus says the Lord,” or present his prophetic utterances as if they were speeches made by God. Yet, in spite of these differences, John is appropriately regarded as the last representative of the OT prophetic tradition (Mt 11:13; Lk 16:16).<\/p>\n<h5>Jesus of Nazareth<\/h5>\n<p>Jesus was popularly regarded as a prophet (Mt 16:14; 21:10-11; Mk 6:14-15; 8:28; Lk 7:16, 39; 9:8, 19; Jn 6:14; 7:40, 52). This assessment was based as much on the mighty deeds Jesus performed as on his prophetic speeches and predictions. Though Jesus nowhere claimed prophetic status directly, that claim is implicit in Mark 6:4: “A prophet is honored everywhere except in his own hometown” (cf. Mt 13:57; Lk 4:24). It is implicit as well in Luke 13:33: “Yes, today, tomorrow, and the next day I must proceed on my way. For it wouldn’t do for a prophet of God to be killed except in Jerusalem!” (<span>nlt<\/span>). In Acts, Jesus is regarded as “the prophet like Moses” predicted in Deuteronomy 18:18 (Acts 3:22; 7:37). Matthew presents Jesus as the New Moses, but he does not particularly emphasize his prophetic role. John, however, like Luke, emphasizes Jesus’ role as the prophet (Jn 4:19; 6:14-15; 7:40).<\/p>\n<p>While the Gospels and Acts reflect the notion that Jesus was a prophet, they also emphasize the fact that he was much more than a prophet. Nevertheless, the notion of prophetism was sufficiently important in early Judaism that Jesus’ recognition as a prophet is very significant. There are 12 solid reasons for regarding Jesus as a prophet in the OT tradition: (1) The sovereign authority of Jesus’ teaching (Mk 1:27), a feature underlined by his use of the introductory formula “(Amen) I say to you,” which is reminiscent of the formula “thus says the Lord” used by the OT prophets. (2) The poetic character of many of Jesus’ sayings is unlike contemporary rabbinic teaching but is similar to the poetic rhetoric of the OT prophets. (3) Jesus experienced visions (Lk 10:18) like the ancient prophets. (4) Jesus, like the prophets, made many predictions (Mt 23:38; Mk 13:2; 14:58; Lk 13:35; etc.). (5) Like the OT prophets, Jesus performed symbolic acts (such as the cleansing of the temple, the entry into Jerusalem, and the Last Supper). (6) Jesus, like the prophets, when necessary, rejected the formal observance of religious ritual and emphasized the moral and spiritual dimensions of obedience to God. (7) Jesus announced the imminent arrival of the kingdom of God—an eschatological proclamation similar to those made by the prophets. (8) Like the OT prophets, Jesus functioned as a preacher of repentance. (9) Jesus, like many of the prophets, was conscious of a special calling of God (Mt 15:24; Mk 8:31; 9:37; 14:36; Lk 4:18-26). (10) Jesus, like the prophets, received divine revelation through intimate communion with God (Mt 11:27; Lk 10:22). (11) Like the prophets, Jesus represented God; to obey him was to obey God, to reject him was to reject God (Mk 9:37; cf. Ez 33:30-33). (12) Like the prophets, Jesus was conscious of a mission to all Israel (Mt 15:24; 19:28; Lk 22:30).<\/p>\n<p>Among the many prophetic predictions of Jesus are the following:<\/p>\n<p>1. Predictions of the imminent arrival of the kingdom of God (Mt 10:7-8, 23; 23:39; Mk 1:15; 9:1; 13:28-29)<\/p>\n<li>2. Predictions of the destruction of Jerusalem and the temple (Mt 23:37-39; 24:2; 26:61; 27:40; Mk 13:2; 14:58; 15:29; Lk 13:34-35; 21:6; Jn 2:19-21)<\/li>\n<li>3. Predictions of the coming of the Son of Man (Mt 10:23, 32-33; 12:40; 13:40-41; 16:27; 24:27, 37-39; Mk 8:38; 13:26-27; 14:62; Lk 9:26; 11:30; 12:8-9; 17:24, 26)<\/li>\n<li>4. Predictions of the end of the age. The longest prophetic section in the Gospels is the eschatological discourse of Jesus in Mark 13:1-32 (cf. Mt 24:1-36; Lk 21:5-33), in which a number of predictions concerning the destruction of Jerusalem and the end of the age are woven into a lengthy discourse to the disciples.<\/li>\n<h5>Prophecy as a Gift for the Believers<\/h5>\n<p>The beginning of prophetic activity in early Christianity, according to Acts, coincided with the outpouring of the Holy Spirit upon the earliest Christians on the Day of Pentecost (Acts 2:1-21). Peter’s sermon on the Day of Pentecost indicates that the outpouring of the Spirit fulfilled Joel’s prophecy (Acts 2:4, 17-21; cf. Jl 2:28-32). Further, since the Spirit had been poured out upon all early Christians (that Spirit being a Spirit of prophecy), all are actual or potential prophets.<\/p>\n<p>According to 1 Corinthians 12:28 (see also Rom 12:6; Eph 4:11), God has appointed in the church first apostles, second prophets, and third teachers. The names of several early Christian prophets have been preserved. These include Agabus (Acts 11:27-28; 21:10-11); Judas and Silas (15:32); Barnabas, Simeon Niger, Lucius of Cyrene, Manaen, and Paul (13:1); and the four virgin daughters of Philip the evangelist (21:8-9). John, the author of Revelation, was certainly a prophet (Rv 1:3; 22:9, 18), though he never directly assumed that title.<\/p>\n<p class=\"h2\" id=\"TheRoleoftheChristianProphet\">The Role of the Christian Prophet<\/p>\n<p>Christian prophets were leaders in early Christian communities (1 Cor 12:28; Eph 4:11), who exercised their gift in church gatherings (Acts 13:1-3; 11:27-28; 1 Cor 12–14; Rv 1:10). Since the Spirit of God was particularly active in Christian worship, prophecy was a major means whereby God communicated with his people. Prophets, like apostles and teachers, did not hold offices in local communities like bishops, elders, and deacons. Rather, they were chosen, not by individual congregations, but by divine commission and so were honored and accepted in all local communities.<\/p>\n<p>Early Christian prophets were both itinerant and settled, though itinerant prophets seem to have been more prevalent in Syria-Palestine and Asia Minor than in the European churches.<\/p>\n<h5>The Function of Prophecy<\/h5>\n<p>According to Paul, the central purpose of prophecy (as of all other spiritual gifts) is that of building up or edifying the church. According to 1 Corinthians 14:3, “one who prophesies is helping others grow in the Lord, encouraging and comforting them” (<span>nlt<\/span>). Again, in 1 Corinthians 14:4, Paul states that the “one who speaks a word of prophecy strengthens the entire church.” Paul discussed the subject of spiritual gifts, particularly tongues speaking and prophecy, because the Corinthians had placed an excessive emphasis on speaking in tongues. Paul did not object to speaking in tongues (1 Cor 14:18, 39), but he did point out that, since it was generally incomprehensible, the church could not be edified by it. Prophecy, which consisted of comprehensible speech inspired by the Spirit, contributed to the mutual edification, encouragement, and consolation of all present (1 Cor 14:20-25, 39).<\/p>\n<h5>The Content of Christian Prophecy<\/h5>\n<p>We know only a little about the content of prophecies uttered in the first-century church. Prophetic utterance occasionally provided divine guidance in making important decisions in early Christianity. Through a prophetic utterance, Paul and Barnabas were selected for a particular mission (Acts 13:1-3; cf. 1 Tm 1:18; 4:14). Probably through prophetic utterance, Paul and Timothy were forbidden to preach the gospel in Asia (Acts 16:6), and they were similarly forbidden by the Spirit of Jesus to go into Bithynia (v 7). Perhaps the most frequent use of prophecy is the prediction of the future. Agabus predicted a universal famine (11:28) and the imminent arrest of Paul (21:11). Other prophets had also predicted his impending imprisonment (20:23). The prophecies contained in the Revelation of John are all oriented toward the future events that will gradually unfold in the last days. Yet the purpose of John’s elaborate prophecy is not to satisfy the curiosity of his audience but rather to comfort and encourage them in the midst of persecution.<\/p>\n<h5>The Form of Christian Prophecy<\/h5>\n<p>Unlike the prophets of the OT, Christian prophets did not always present their message in the form of a direct speech from God or Jesus. There are few, if any, formal indicators of the presence of prophetic speech in early Christian literature. The book of Revelation is one notable exception.<\/p>\n<p><em>See also<\/em> Dreams; Oracle; Promise; Prophet, Prophetess; Prophets, False; Visions.<\/p>","summary_ro":"PROPHECY Term, along with its English cognates (“prophet,” “to prophesy,” “prophetism,” and “prophetic”), derived from a group of Greek words that, in secular Greek, mean “speak forth,” “proclaim,” “announce.” In biblical Greek, however, these terms always carry the connotation of speaking, proclaiming, or announcing something under the influence of spiritual inspiration. Preview • Prophecy in the Old Testament • Types of Old Testament Prophets • The Message of the Prophets • Prophecy in the ...","summary_en":"PROPHECY Term, along with its English cognates (“prophet,” “to prophesy,” “prophetism,” and “prophetic”), derived from a group of Greek words that, in secular Greek, mean “speak forth,” “proclaim,” “announce.” In biblical Greek, however, these terms always carry the connotation of speaking, proclaiming, or announcing something under the influence of spiritual inspiration. Preview • Prophecy in the Old Testament • Types of Old Testament Prophets • The Message of the Prophets • Prophecy in the ...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39045,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Zechariah (Person)","title_en":"Zechariah (Person)","content_ro":"<h3>ZECHARIAH (P<span>erson<\/span>)<\/h3>\n<p>Extremely popular name in the Bible; it means “the Lord remembers.”<\/p>\n<p> 1. Son of King Jeroboam II; the 15th king of Israel and the last of Jehu’s dynasty. Beginning his rule in 753 <span>BC<\/span>, the 38th year of Azariah’s reign in Judah (792–740 <span>BC<\/span>), Zechariah ruled in Samaria for only six months before he was murdered at Ibleam in a conspiracy masterminded by Shallum, his successor (2 Kgs 14:29; 15:8-11). The Lord’s promise to Jehu, that his descendants would rule to the fourth generation (10:30), was fulfilled with Zechariah’s reign.<\/p>\n<li> 2. Father of Abi (or Abijah, 2 Chr 29:1). Abi was the mother of Hezekiah, who later ruled Judah for 29 years (2 Kgs 18:2).<\/li>\n<li> 3. Reubenite and leader of his tribe (1 Chr 5:7).<\/li>\n<li> 4. Korahite Levite, firstborn of Meshelemiah’s seven sons and a wise counselor, selected by lot to oversee the gatekeepers of the sanctuary’s northern entrance during David’s reign (1 Chr 9:21; 26:2, 14).<\/li>\n<li> 5. Benjaminite and descendant of Jeiel (1 Chr 9:37). He is alternately called Zeker, perhaps an abbreviation of Zechariah, in 1 Chronicles 8:31.<\/li>\n<li> 6. One of the eight Levites assigned to play a harp before the ark of God in the procession led by David when the ark was brought from Obed-edom’s house to Jerusalem (1 Chr 15:18, 20; 16:5).<\/li>\n<li> 7. One of the priests assigned to blow a trumpet in the procession led by David when the ark was brought to Jerusalem (1 Chr 15:24).<\/li>\n<li> 8. Levite and a descendant of Isshiah, who served in the sanctuary during David’s reign (1 Chr 24:25).<\/li>\n<li> 9. Merarite Levite and Hosah’s son, who served as one of the gatekeepers of the sanctuary’s western entrance, at the gate of Halleketh, during David’s reign (1 Chr 26:11-12, 16).<\/li>\n<li>10. Father of Iddo. Iddo was the chief officer of the half-tribe of Manasseh in Gilead during David’s reign (1 Chr 27:21).<\/li>\n<li>11. One of the officials sent by King Jehoshaphat (872–848 <span>BC<\/span>) to teach the law in the cities of Judah (2 Chr 17:7).<\/li>\n<li>12. Gershonite Levite and Jahaziel’s father (2 Chr 20:14).<\/li>\n<li>13. One of King Jehoshaphat’s seven sons and the brother of Jehoram. Jehoram became sole regent of Judah (848–841 <span>BC<\/span>) at his father’s death (2 Chr 21:2).<\/li>\n<li>14. Son of Jehoiada the priest, who rebuked the princes of Judah for turning against the Lord and worshiping false gods. Enraged by Zechariah’s rebuff, they conspired against him, and at King Joash’s command, stoned him to death in the court of the sanctuary (2 Chr 24:20-22). The Lord, however, avenged Zechariah’s death by allowing the Syrians to defeat Judah, kill the princes, and severely wound Joash, who was subsequently killed by two of his own servants.<\/li>\n<p>In his castigation of his own generation of Jewish leaders, Jesus alluded to Zechariah’s shameful murder in the temple’s sacred precincts: “You will become guilty of murdering all the godly people from righteous Abel to Zechariah son of Barachiah, whom you murdered in the Temple between the altar and the sanctuary” (Mt 23:35, <span>nlt<\/span>). Abel was the first and Zechariah the last of the recorded prophets of God who were unjustly slain, according to the OT.<\/p>\n<li>15. Man who counseled King Uzziah of Judah to walk in the fear of God (2 Chr 26:5).<\/li>\n<li>16. Abijah’s father. Abijah was the mother of King Hezekiah of Judah (2 Chr 29:1).<\/li>\n<li>17. Gershonite Levite descended from Asaph, who along with Mattaniah his kinsman was chosen by King Hezekiah to help cleanse the house of the Lord (2 Chr 29:13).<\/li>\n<li>18. Kohathite Levite who was appointed to oversee the repair of the temple during King Josiah’s reign (2 Chr 34:12).<\/li>\n<li>19. One of the chief officers of the house of God who generously gave animals to the priests for the celebration of the Passover feast during King Josiah’s reign (2 Chr 35:8).<\/li>\n<li>20. Prophet, Berechiah’s son and the grandson of Iddo, who began prophesying as a young man in 520 <span>BC<\/span> during the reign of King Darius I of Persia (Zec 1:1; cf. 2:4). Little is known about the prophet. He ministered with Haggai, his contemporary, in postexilic Jerusalem during the days of Zerubbabel, the governor, and Jeshua, the high priest (Ezr 5:1). He exhorted the Jews to finish building the second temple (6:14) and headed Iddo’s priestly family during Joiakim’s term as high priest (Neh 12:16). Like Jeremiah and Ezekiel, Zechariah served as both priest and prophet (Zec 1:1, 7; 7:1, 8).<\/li>\n<p>Numerous suggestions have been offered to resolve the discrepancy of Zechariah’s pedigree. In the Ezra and Nehemiah passages, Iddo is listed as his father, whereas in Zechariah, Berechiah is the father. Some conclude that Berechiah and Iddo were different names for the same person, or that Berechiah’s name (Zec 1:1, 7) was a later scribal emendation that confused Jeberechiah’s son with Iddo’s son (cf. Is 8:2). A more plausible theory identifies Iddo as Zechariah’s grandfather, the renowned head of his family, who returned to Jerusalem from exile in 538 <span>BC<\/span>. Either by Berechiah’s early death or by the precedence of his grandfather’s name, Zechariah was considered Iddo’s successor.<\/p>\n<p><em>See also<\/em> Prophet, Prophetess; Zechariah, Book of.<\/p>\n<li>21. Parosh’s descendant and the head of his father’s household. He returned with Ezra to Judah following the exile during the reign of King Artaxerxes I of Persia (Ezr 8:3).<\/li>\n<li>22. Bebai’s son and the head of a household. He returned with Ezra to Judah following the exile during the reign of King Artaxerxes I of Persia (Ezr 8:11).<\/li>\n<li>23. One of the Jewish leaders whom Ezra sent to Iddo, the man in charge at Casiphia, to gather Levites and temple servants for the caravan of Jews returning to Palestine from Babylon (Ezr 8:15-17).<\/li>\n<li>24. One of the six descendants of Elam who was encouraged by Ezra to divorce his foreign wife during the postexilic period (Ezr 10:26).<\/li>\n<li>25. One of the men who stood to Ezra’s left when Ezra read the law to the people (Neh 8:4).<\/li>\n<li>26. Descendant of Perez and an ancestor of a Judahite family headed by Athaiah living in Jerusalem during the postexilic period (Neh 11:4).<\/li>\n<li>27. Descendant of Shelah and an ancestor of a Judahite family headed by Maaseiah living in Jerusalem during the postexilic era (Neh 11:5).<\/li>\n<li>28. Priest, descendant of Malkijah and an ancestor of a family of priests headed by Adaiah living in Jerusalem during the postexilic period (Neh 11:12).<\/li>\n<li>29. Jonathan’s son, a descendant of Asaph. He led a group of the priestly musicians who played trumpets at the dedication of the Jerusalem wall in Nehemiah’s day (Neh 12:35).<\/li>\n<li>30. Priest who played a trumpet at the Jerusalem wall’s dedication (Neh 12:41).<\/li>\n<li>31. Jeberechiah’s son and undoubtedly a man of distinction who, along with Uriah the priest, publicly witnessed Isaiah’s writing of the puzzling expression “Maher-shalal-hash-baz,” which later prophetically revealed God’s intended judgment on Damascus and Samaria (Is 8:2).<\/li>\n<li>32. John the Baptist’s father, priest of Abijah’s division, and the husband of Elizabeth, a woman of priestly descent. His story is recounted in Luke 1. They lived in the Judean hill country during King Herod the Great’s reign (37–4 <span>BC<\/span>; Lk 1:5). Zechariah and Elizabeth both lived righteous and pious lives; however, they were advanced in years and still had no children.<\/li>\n<p>As priest, Zechariah was one of the men chosen to represent his division in its yearly appointed session of service in the Jerusalem temple (the priests of Israel were divided into 24 orders, each being assigned an annual two-week period of service in the temple). One day while serving in Jerusalem, Zechariah was selected by lot to burn incense in the temple’s Holy Place, a privilege granted to a priest only once in his lifetime. While performing this temple duty, the angel Gabriel appeared to him, telling him that Elizabeth his wife, though barren, would bear him a son, whose name would be called John and who would prepare the way for the Messiah. As a sign confirming the angel’s report, Zechariah was made mute for his disbelief that, in their old age, he and Elizabeth would produce a child. When Zechariah returned to the temple court, the gathered multitude perceived that the gesturing priest had seen a vision.<\/p>\n<p>Elizabeth became pregnant as promised and in her sixth month was visited by her relative Mary, who was also with child. Later, shortly after the baby’s birth, Zechariah affirmed that his son’s name would be John, at which time his speech was restored and he was filled with the Holy Spirit, prophesying and praising God for the work that he was about to do in Israel.<\/p>\n<li>33. Original name proposed for John the Baptist after his father’s name (Lk 1:59). <em>See<\/em> John the Baptist.<\/li>","content_en":"<h3>ZECHARIAH (P<span>erson<\/span>)<\/h3>\n<p>Extremely popular name in the Bible; it means “the Lord remembers.”<\/p>\n<p> 1. Son of King Jeroboam II; the 15th king of Israel and the last of Jehu’s dynasty. Beginning his rule in 753 <span>BC<\/span>, the 38th year of Azariah’s reign in Judah (792–740 <span>BC<\/span>), Zechariah ruled in Samaria for only six months before he was murdered at Ibleam in a conspiracy masterminded by Shallum, his successor (2 Kgs 14:29; 15:8-11). The Lord’s promise to Jehu, that his descendants would rule to the fourth generation (10:30), was fulfilled with Zechariah’s reign.<\/p>\n<li> 2. Father of Abi (or Abijah, 2 Chr 29:1). Abi was the mother of Hezekiah, who later ruled Judah for 29 years (2 Kgs 18:2).<\/li>\n<li> 3. Reubenite and leader of his tribe (1 Chr 5:7).<\/li>\n<li> 4. Korahite Levite, firstborn of Meshelemiah’s seven sons and a wise counselor, selected by lot to oversee the gatekeepers of the sanctuary’s northern entrance during David’s reign (1 Chr 9:21; 26:2, 14).<\/li>\n<li> 5. Benjaminite and descendant of Jeiel (1 Chr 9:37). He is alternately called Zeker, perhaps an abbreviation of Zechariah, in 1 Chronicles 8:31.<\/li>\n<li> 6. One of the eight Levites assigned to play a harp before the ark of God in the procession led by David when the ark was brought from Obed-edom’s house to Jerusalem (1 Chr 15:18, 20; 16:5).<\/li>\n<li> 7. One of the priests assigned to blow a trumpet in the procession led by David when the ark was brought to Jerusalem (1 Chr 15:24).<\/li>\n<li> 8. Levite and a descendant of Isshiah, who served in the sanctuary during David’s reign (1 Chr 24:25).<\/li>\n<li> 9. Merarite Levite and Hosah’s son, who served as one of the gatekeepers of the sanctuary’s western entrance, at the gate of Halleketh, during David’s reign (1 Chr 26:11-12, 16).<\/li>\n<li>10. Father of Iddo. Iddo was the chief officer of the half-tribe of Manasseh in Gilead during David’s reign (1 Chr 27:21).<\/li>\n<li>11. One of the officials sent by King Jehoshaphat (872–848 <span>BC<\/span>) to teach the law in the cities of Judah (2 Chr 17:7).<\/li>\n<li>12. Gershonite Levite and Jahaziel’s father (2 Chr 20:14).<\/li>\n<li>13. One of King Jehoshaphat’s seven sons and the brother of Jehoram. Jehoram became sole regent of Judah (848–841 <span>BC<\/span>) at his father’s death (2 Chr 21:2).<\/li>\n<li>14. Son of Jehoiada the priest, who rebuked the princes of Judah for turning against the Lord and worshiping false gods. Enraged by Zechariah’s rebuff, they conspired against him, and at King Joash’s command, stoned him to death in the court of the sanctuary (2 Chr 24:20-22). The Lord, however, avenged Zechariah’s death by allowing the Syrians to defeat Judah, kill the princes, and severely wound Joash, who was subsequently killed by two of his own servants.<\/li>\n<p>In his castigation of his own generation of Jewish leaders, Jesus alluded to Zechariah’s shameful murder in the temple’s sacred precincts: “You will become guilty of murdering all the godly people from righteous Abel to Zechariah son of Barachiah, whom you murdered in the Temple between the altar and the sanctuary” (Mt 23:35, <span>nlt<\/span>). Abel was the first and Zechariah the last of the recorded prophets of God who were unjustly slain, according to the OT.<\/p>\n<li>15. Man who counseled King Uzziah of Judah to walk in the fear of God (2 Chr 26:5).<\/li>\n<li>16. Abijah’s father. Abijah was the mother of King Hezekiah of Judah (2 Chr 29:1).<\/li>\n<li>17. Gershonite Levite descended from Asaph, who along with Mattaniah his kinsman was chosen by King Hezekiah to help cleanse the house of the Lord (2 Chr 29:13).<\/li>\n<li>18. Kohathite Levite who was appointed to oversee the repair of the temple during King Josiah’s reign (2 Chr 34:12).<\/li>\n<li>19. One of the chief officers of the house of God who generously gave animals to the priests for the celebration of the Passover feast during King Josiah’s reign (2 Chr 35:8).<\/li>\n<li>20. Prophet, Berechiah’s son and the grandson of Iddo, who began prophesying as a young man in 520 <span>BC<\/span> during the reign of King Darius I of Persia (Zec 1:1; cf. 2:4). Little is known about the prophet. He ministered with Haggai, his contemporary, in postexilic Jerusalem during the days of Zerubbabel, the governor, and Jeshua, the high priest (Ezr 5:1). He exhorted the Jews to finish building the second temple (6:14) and headed Iddo’s priestly family during Joiakim’s term as high priest (Neh 12:16). Like Jeremiah and Ezekiel, Zechariah served as both priest and prophet (Zec 1:1, 7; 7:1, 8).<\/li>\n<p>Numerous suggestions have been offered to resolve the discrepancy of Zechariah’s pedigree. In the Ezra and Nehemiah passages, Iddo is listed as his father, whereas in Zechariah, Berechiah is the father. Some conclude that Berechiah and Iddo were different names for the same person, or that Berechiah’s name (Zec 1:1, 7) was a later scribal emendation that confused Jeberechiah’s son with Iddo’s son (cf. Is 8:2). A more plausible theory identifies Iddo as Zechariah’s grandfather, the renowned head of his family, who returned to Jerusalem from exile in 538 <span>BC<\/span>. Either by Berechiah’s early death or by the precedence of his grandfather’s name, Zechariah was considered Iddo’s successor.<\/p>\n<p><em>See also<\/em> Prophet, Prophetess; Zechariah, Book of.<\/p>\n<li>21. Parosh’s descendant and the head of his father’s household. He returned with Ezra to Judah following the exile during the reign of King Artaxerxes I of Persia (Ezr 8:3).<\/li>\n<li>22. Bebai’s son and the head of a household. He returned with Ezra to Judah following the exile during the reign of King Artaxerxes I of Persia (Ezr 8:11).<\/li>\n<li>23. One of the Jewish leaders whom Ezra sent to Iddo, the man in charge at Casiphia, to gather Levites and temple servants for the caravan of Jews returning to Palestine from Babylon (Ezr 8:15-17).<\/li>\n<li>24. One of the six descendants of Elam who was encouraged by Ezra to divorce his foreign wife during the postexilic period (Ezr 10:26).<\/li>\n<li>25. One of the men who stood to Ezra’s left when Ezra read the law to the people (Neh 8:4).<\/li>\n<li>26. Descendant of Perez and an ancestor of a Judahite family headed by Athaiah living in Jerusalem during the postexilic period (Neh 11:4).<\/li>\n<li>27. Descendant of Shelah and an ancestor of a Judahite family headed by Maaseiah living in Jerusalem during the postexilic era (Neh 11:5).<\/li>\n<li>28. Priest, descendant of Malkijah and an ancestor of a family of priests headed by Adaiah living in Jerusalem during the postexilic period (Neh 11:12).<\/li>\n<li>29. Jonathan’s son, a descendant of Asaph. He led a group of the priestly musicians who played trumpets at the dedication of the Jerusalem wall in Nehemiah’s day (Neh 12:35).<\/li>\n<li>30. Priest who played a trumpet at the Jerusalem wall’s dedication (Neh 12:41).<\/li>\n<li>31. Jeberechiah’s son and undoubtedly a man of distinction who, along with Uriah the priest, publicly witnessed Isaiah’s writing of the puzzling expression “Maher-shalal-hash-baz,” which later prophetically revealed God’s intended judgment on Damascus and Samaria (Is 8:2).<\/li>\n<li>32. John the Baptist’s father, priest of Abijah’s division, and the husband of Elizabeth, a woman of priestly descent. His story is recounted in Luke 1. They lived in the Judean hill country during King Herod the Great’s reign (37–4 <span>BC<\/span>; Lk 1:5). Zechariah and Elizabeth both lived righteous and pious lives; however, they were advanced in years and still had no children.<\/li>\n<p>As priest, Zechariah was one of the men chosen to represent his division in its yearly appointed session of service in the Jerusalem temple (the priests of Israel were divided into 24 orders, each being assigned an annual two-week period of service in the temple). One day while serving in Jerusalem, Zechariah was selected by lot to burn incense in the temple’s Holy Place, a privilege granted to a priest only once in his lifetime. While performing this temple duty, the angel Gabriel appeared to him, telling him that Elizabeth his wife, though barren, would bear him a son, whose name would be called John and who would prepare the way for the Messiah. As a sign confirming the angel’s report, Zechariah was made mute for his disbelief that, in their old age, he and Elizabeth would produce a child. When Zechariah returned to the temple court, the gathered multitude perceived that the gesturing priest had seen a vision.<\/p>\n<p>Elizabeth became pregnant as promised and in her sixth month was visited by her relative Mary, who was also with child. Later, shortly after the baby’s birth, Zechariah affirmed that his son’s name would be John, at which time his speech was restored and he was filled with the Holy Spirit, prophesying and praising God for the work that he was about to do in Israel.<\/p>\n<li>33. Original name proposed for John the Baptist after his father’s name (Lk 1:59). <em>See<\/em> John the Baptist.<\/li>","summary_ro":"ZECHARIAH (Person) Extremely popular name in the Bible; it means “the Lord remembers.” 1. Son of King Jeroboam II; the 15th king of Israel and the last of Jehu’s dynasty. Beginning his rule in 753 BC, the 38th year of Azariah’s reign in Judah (792–740 BC), Zechariah ruled in Samaria for only six months before he was murdered at Ibleam in a conspiracy masterminded by Shallum, his successor (2 Kgs 14:29; 15:8-11). The Lord’s promise to Jehu, that his descendants would rule to the fourth generat...","summary_en":"ZECHARIAH (Person) Extremely popular name in the Bible; it means “the Lord remembers.” 1. Son of King Jeroboam II; the 15th king of Israel and the last of Jehu’s dynasty. Beginning his rule in 753 BC, the 38th year of Azariah’s reign in Judah (792–740 BC), Zechariah ruled in Samaria for only six months before he was murdered at Ibleam in a conspiracy masterminded by Shallum, his successor (2 Kgs 14:29; 15:8-11). The Lord’s promise to Jehu, that his descendants would rule to the fourth generat...","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39072,"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":54315,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 7:1","title_en":"Study Note: Zaharia 7:1","content_ro":"<p><strong>7:1–8:23<\/strong> These sermons provide a transition between the visions of the present (chs 1–6) and those of the near future (chs 9–11) and the more distant future (chs 12–14). Chapter 7 discusses fasting over past disasters; chapter 8 focuses on feasting over future blessings.<\/p>","content_en":"<p><strong>7:1–8:23<\/strong> These sermons provide a transition between the visions of the present (chs 1–6) and those of the near future (chs 9–11) and the more distant future (chs 12–14). Chapter 7 discusses fasting over past disasters; chapter 8 focuses on feasting over future blessings.<\/p>","summary_ro":"7:1–8:23 These sermons provide a transition between the visions of the present (chs 1–6) and those of the near future (chs 9–11) and the more distant future (chs 12–14). Chapter 7 discusses fasting over past disasters; chapter 8 focuses on feasting over future blessings.","summary_en":"7:1–8:23 These sermons provide a transition between the visions of the present (chs 1–6) and those of the near future (chs 9–11) and the more distant future (chs 12–14). Chapter 7 discusses fasting over past disasters; chapter 8 focuses on feasting over future blessings.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":54316,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 7:1","title_en":"Study Note: Zaharia 7:1","content_ro":"<p><strong>7:1-14<\/strong> Zechariah’s sermons were prompted by delegates from Bethel who posed a practical question (7:2-3). Although Zechariah answered the question later (8:18-19), he responded first with rhetorical questions that focused on the people’s self-centered motives (7:5-6). Zechariah then outlined God’s expectations for Israel (7:8-10; see Jer 22:3) and recounted what had happened to those who disobeyed previously (Zech 7:11-14).<\/p>","content_en":"<p><strong>7:1-14<\/strong> Zechariah’s sermons were prompted by delegates from Bethel who posed a practical question (7:2-3). Although Zechariah answered the question later (8:18-19), he responded first with rhetorical questions that focused on the people’s self-centered motives (7:5-6). Zechariah then outlined God’s expectations for Israel (7:8-10; see Jer 22:3) and recounted what had happened to those who disobeyed previously (Zech 7:11-14).<\/p>","summary_ro":"7:1-14 Zechariah’s sermons were prompted by delegates from Bethel who posed a practical question (7:2-3). Although Zechariah answered the question later (8:18-19), he responded first with rhetorical questions that focused on the people’s self-centered motives (7:5-6). Zechariah then outlined God’s expectations for Israel (7:8-10; see Jer 22:3) and recounted what had happened to those who disobeyed previously (Zech 7:11-14).","summary_en":"7:1-14 Zechariah’s sermons were prompted by delegates from Bethel who posed a practical question (7:2-3). Although Zechariah answered the question later (8:18-19), he responded first with rhetorical questions that focused on the people’s self-centered motives (7:5-6). Zechariah then outlined God’s expectations for Israel (7:8-10; see Jer 22:3) and recounted what had happened to those who disobeyed previously (Zech 7:11-14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":54317,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 7:1","title_en":"Study Note: Zaharia 7:1","content_ro":"<p><strong>7:1<\/strong> <em>of the fourth year of King Darius’s reign:<\/em> The two sermons of chs 7–8 came almost two years after the visions of chs 1–6.<\/p>","content_en":"<p><strong>7:1<\/strong> <em>of the fourth year of King Darius’s reign:<\/em> The two sermons of chs 7–8 came almost two years after the visions of chs 1–6.<\/p>","summary_ro":"7:1 of the fourth year of King Darius’s reign: The two sermons of chs 7–8 came almost two years after the visions of chs 1–6.","summary_en":"7:1 of the fourth year of King Darius’s reign: The two sermons of chs 7–8 came almost two years after the visions of chs 1–6.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":81941,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 7:1","title_en":"Study Note: Zaharia 7:1","content_ro":"<p><strong>7:1–8:23<\/strong> These sermons provide a transition between the visions of the present (chs 1–6) and those of the near future (chs 9–11) and the more distant future (chs 12–14). Chapter 7 discusses fasting over past disasters; chapter 8 focuses on feasting over future blessings.<\/p>","content_en":"<p><strong>7:1–8:23<\/strong> These sermons provide a transition between the visions of the present (chs 1–6) and those of the near future (chs 9–11) and the more distant future (chs 12–14). Chapter 7 discusses fasting over past disasters; chapter 8 focuses on feasting over future blessings.<\/p>","summary_ro":"7:1–8:23 These sermons provide a transition between the visions of the present (chs 1–6) and those of the near future (chs 9–11) and the more distant future (chs 12–14). Chapter 7 discusses fasting over past disasters; chapter 8 focuses on feasting over future blessings.","summary_en":"7:1–8:23 These sermons provide a transition between the visions of the present (chs 1–6) and those of the near future (chs 9–11) and the more distant future (chs 12–14). Chapter 7 discusses fasting over past disasters; chapter 8 focuses on feasting over future blessings.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":81942,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 7:1","title_en":"Study Note: Zaharia 7:1","content_ro":"<p><strong>7:1-14<\/strong> Zechariah’s sermons were prompted by delegates from Bethel who posed a practical question (7:2-3). Although Zechariah answered the question later (8:18-19), he responded first with rhetorical questions that focused on the people’s self-centered motives (7:5-6). Zechariah then outlined God’s expectations for Israel (7:8-10; see Jer 22:3) and recounted what had happened to those who disobeyed previously (Zech 7:11-14).<\/p>","content_en":"<p><strong>7:1-14<\/strong> Zechariah’s sermons were prompted by delegates from Bethel who posed a practical question (7:2-3). Although Zechariah answered the question later (8:18-19), he responded first with rhetorical questions that focused on the people’s self-centered motives (7:5-6). Zechariah then outlined God’s expectations for Israel (7:8-10; see Jer 22:3) and recounted what had happened to those who disobeyed previously (Zech 7:11-14).<\/p>","summary_ro":"7:1-14 Zechariah’s sermons were prompted by delegates from Bethel who posed a practical question (7:2-3). Although Zechariah answered the question later (8:18-19), he responded first with rhetorical questions that focused on the people’s self-centered motives (7:5-6). Zechariah then outlined God’s expectations for Israel (7:8-10; see Jer 22:3) and recounted what had happened to those who disobeyed previously (Zech 7:11-14).","summary_en":"7:1-14 Zechariah’s sermons were prompted by delegates from Bethel who posed a practical question (7:2-3). Although Zechariah answered the question later (8:18-19), he responded first with rhetorical questions that focused on the people’s self-centered motives (7:5-6). Zechariah then outlined God’s expectations for Israel (7:8-10; see Jer 22:3) and recounted what had happened to those who disobeyed previously (Zech 7:11-14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":81943,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 7:1","title_en":"Study Note: Zaharia 7:1","content_ro":"<p><strong>7:1<\/strong> <em>of the fourth year of King Darius’s reign:<\/em> The two sermons of chs 7–8 came almost two years after the visions of chs 1–6.<\/p>","content_en":"<p><strong>7:1<\/strong> <em>of the fourth year of King Darius’s reign:<\/em> The two sermons of chs 7–8 came almost two years after the visions of chs 1–6.<\/p>","summary_ro":"7:1 of the fourth year of King Darius’s reign: The two sermons of chs 7–8 came almost two years after the visions of chs 1–6.","summary_en":"7:1 of the fourth year of King Darius’s reign: The two sermons of chs 7–8 came almost two years after the visions of chs 1–6.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":109567,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 7:1","title_en":"Study Note: Zaharia 7:1","content_ro":"<p><strong>7:1–8:23<\/strong> These sermons provide a transition between the visions of the present (chs 1–6) and those of the near future (chs 9–11) and the more distant future (chs 12–14). Chapter 7 discusses fasting over past disasters; chapter 8 focuses on feasting over future blessings.<\/p>","content_en":"<p><strong>7:1–8:23<\/strong> These sermons provide a transition between the visions of the present (chs 1–6) and those of the near future (chs 9–11) and the more distant future (chs 12–14). Chapter 7 discusses fasting over past disasters; chapter 8 focuses on feasting over future blessings.<\/p>","summary_ro":"7:1–8:23 These sermons provide a transition between the visions of the present (chs 1–6) and those of the near future (chs 9–11) and the more distant future (chs 12–14). Chapter 7 discusses fasting over past disasters; chapter 8 focuses on feasting over future blessings.","summary_en":"7:1–8:23 These sermons provide a transition between the visions of the present (chs 1–6) and those of the near future (chs 9–11) and the more distant future (chs 12–14). Chapter 7 discusses fasting over past disasters; chapter 8 focuses on feasting over future blessings.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":109568,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 7:1","title_en":"Study Note: Zaharia 7:1","content_ro":"<p><strong>7:1-14<\/strong> Zechariah’s sermons were prompted by delegates from Bethel who posed a practical question (7:2-3). Although Zechariah answered the question later (8:18-19), he responded first with rhetorical questions that focused on the people’s self-centered motives (7:5-6). Zechariah then outlined God’s expectations for Israel (7:8-10; see Jer 22:3) and recounted what had happened to those who disobeyed previously (Zech 7:11-14).<\/p>","content_en":"<p><strong>7:1-14<\/strong> Zechariah’s sermons were prompted by delegates from Bethel who posed a practical question (7:2-3). Although Zechariah answered the question later (8:18-19), he responded first with rhetorical questions that focused on the people’s self-centered motives (7:5-6). Zechariah then outlined God’s expectations for Israel (7:8-10; see Jer 22:3) and recounted what had happened to those who disobeyed previously (Zech 7:11-14).<\/p>","summary_ro":"7:1-14 Zechariah’s sermons were prompted by delegates from Bethel who posed a practical question (7:2-3). Although Zechariah answered the question later (8:18-19), he responded first with rhetorical questions that focused on the people’s self-centered motives (7:5-6). Zechariah then outlined God’s expectations for Israel (7:8-10; see Jer 22:3) and recounted what had happened to those who disobeyed previously (Zech 7:11-14).","summary_en":"7:1-14 Zechariah’s sermons were prompted by delegates from Bethel who posed a practical question (7:2-3). Although Zechariah answered the question later (8:18-19), he responded first with rhetorical questions that focused on the people’s self-centered motives (7:5-6). Zechariah then outlined God’s expectations for Israel (7:8-10; see Jer 22:3) and recounted what had happened to those who disobeyed previously (Zech 7:11-14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":109569,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 7:1","title_en":"Study Note: Zaharia 7:1","content_ro":"<p><strong>7:1<\/strong> <em>of the fourth year of King Darius’s reign:<\/em> The two sermons of chs 7–8 came almost two years after the visions of chs 1–6.<\/p>","content_en":"<p><strong>7:1<\/strong> <em>of the fourth year of King Darius’s reign:<\/em> The two sermons of chs 7–8 came almost two years after the visions of chs 1–6.<\/p>","summary_ro":"7:1 of the fourth year of King Darius’s reign: The two sermons of chs 7–8 came almost two years after the visions of chs 1–6.","summary_en":"7:1 of the fourth year of King Darius’s reign: The two sermons of chs 7–8 came almost two years after the visions of chs 1–6.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":137193,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 7:1","title_en":"Study Note: Zaharia 7:1","content_ro":"<p><strong>7:1–8:23<\/strong> These sermons provide a transition between the visions of the present (chs 1–6) and those of the near future (chs 9–11) and the more distant future (chs 12–14). Chapter 7 discusses fasting over past disasters; chapter 8 focuses on feasting over future blessings.<\/p>","content_en":"<p><strong>7:1–8:23<\/strong> These sermons provide a transition between the visions of the present (chs 1–6) and those of the near future (chs 9–11) and the more distant future (chs 12–14). Chapter 7 discusses fasting over past disasters; chapter 8 focuses on feasting over future blessings.<\/p>","summary_ro":"7:1–8:23 These sermons provide a transition between the visions of the present (chs 1–6) and those of the near future (chs 9–11) and the more distant future (chs 12–14). Chapter 7 discusses fasting over past disasters; chapter 8 focuses on feasting over future blessings.","summary_en":"7:1–8:23 These sermons provide a transition between the visions of the present (chs 1–6) and those of the near future (chs 9–11) and the more distant future (chs 12–14). Chapter 7 discusses fasting over past disasters; chapter 8 focuses on feasting over future blessings.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":137194,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 7:1","title_en":"Study Note: Zaharia 7:1","content_ro":"<p><strong>7:1-14<\/strong> Zechariah’s sermons were prompted by delegates from Bethel who posed a practical question (7:2-3). Although Zechariah answered the question later (8:18-19), he responded first with rhetorical questions that focused on the people’s self-centered motives (7:5-6). Zechariah then outlined God’s expectations for Israel (7:8-10; see Jer 22:3) and recounted what had happened to those who disobeyed previously (Zech 7:11-14).<\/p>","content_en":"<p><strong>7:1-14<\/strong> Zechariah’s sermons were prompted by delegates from Bethel who posed a practical question (7:2-3). Although Zechariah answered the question later (8:18-19), he responded first with rhetorical questions that focused on the people’s self-centered motives (7:5-6). Zechariah then outlined God’s expectations for Israel (7:8-10; see Jer 22:3) and recounted what had happened to those who disobeyed previously (Zech 7:11-14).<\/p>","summary_ro":"7:1-14 Zechariah’s sermons were prompted by delegates from Bethel who posed a practical question (7:2-3). Although Zechariah answered the question later (8:18-19), he responded first with rhetorical questions that focused on the people’s self-centered motives (7:5-6). Zechariah then outlined God’s expectations for Israel (7:8-10; see Jer 22:3) and recounted what had happened to those who disobeyed previously (Zech 7:11-14).","summary_en":"7:1-14 Zechariah’s sermons were prompted by delegates from Bethel who posed a practical question (7:2-3). Although Zechariah answered the question later (8:18-19), he responded first with rhetorical questions that focused on the people’s self-centered motives (7:5-6). Zechariah then outlined God’s expectations for Israel (7:8-10; see Jer 22:3) and recounted what had happened to those who disobeyed previously (Zech 7:11-14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":137195,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 7:1","title_en":"Study Note: Zaharia 7:1","content_ro":"<p><strong>7:1<\/strong> <em>of the fourth year of King Darius’s reign:<\/em> The two sermons of chs 7–8 came almost two years after the visions of chs 1–6.<\/p>","content_en":"<p><strong>7:1<\/strong> <em>of the fourth year of King Darius’s reign:<\/em> The two sermons of chs 7–8 came almost two years after the visions of chs 1–6.<\/p>","summary_ro":"7:1 of the fourth year of King Darius’s reign: The two sermons of chs 7–8 came almost two years after the visions of chs 1–6.","summary_en":"7:1 of the fourth year of King Darius’s reign: The two sermons of chs 7–8 came almost two years after the visions of chs 1–6.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"2":[{"id":4437,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Bethel (God)","title_en":"Bethel (God)","content_ro":"<h3>BETHEL (G<span>od<\/span>)<\/h3>\n<p>Pagan deity mentioned in ancient texts and thought by some to have biblical reference (Jer 48:13; Am 5:5; Zec 7:2). <em>See<\/em> Canaanite Deities and Religion.<\/p>","content_en":"<h3>BETHEL (G<span>od<\/span>)<\/h3>\n<p>Pagan deity mentioned in ancient texts and thought by some to have biblical reference (Jer 48:13; Am 5:5; Zec 7:2). <em>See<\/em> Canaanite Deities and Religion.<\/p>","summary_ro":"BETHEL (God) Pagan deity mentioned in ancient texts and thought by some to have biblical reference (Jer 48:13; Am 5:5; Zec 7:2). See Canaanite Deities and Religion.","summary_en":"BETHEL (God) Pagan deity mentioned in ancient texts and thought by some to have biblical reference (Jer 48:13; Am 5:5; Zec 7:2). See Canaanite Deities and Religion.","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32590,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Regemmelech","title_en":"Regemmelech","content_ro":"<h3>REGEMMELECH<\/h3>\n<p>One of the delegation sent to inquire whether fasting to commemorate the temple destruction should continue (Zec 7:2). The name may refer to a person or could be a title meaning “friend of the king.”<\/p>","content_en":"<h3>REGEMMELECH<\/h3>\n<p>One of the delegation sent to inquire whether fasting to commemorate the temple destruction should continue (Zec 7:2). The name may refer to a person or could be a title meaning “friend of the king.”<\/p>","summary_ro":"REGEMMELECH One of the delegation sent to inquire whether fasting to commemorate the temple destruction should continue (Zec 7:2). The name may refer to a person or could be a title meaning “friend of the king.”","summary_en":"REGEMMELECH One of the delegation sent to inquire whether fasting to commemorate the temple destruction should continue (Zec 7:2). The name may refer to a person or could be a title meaning “friend of the king.”","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":34672,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Sharezer","title_en":"Sharezer","content_ro":"<h3>SHAREZER<\/h3>\n<li>1. One of the sons of Sennacherib, the king of Assyria. In 681 <span>BC<\/span> he, along with his brother Adrammelech, killed Sennacherib while he was praying in the house of Nisroch (2 Kgs 19:37; Is 37:38).<\/li>\n<li>2. One who was sent from Bethel to inquire of the priests and prophets as to whether or not the mourning and feasting in commemoration of the destruction of the temple should be confined to the fifth month of that year. Since the temple was nearing its restoration, there was some question about the commemoration on the part of the populace at Bethel (Zec 7:2-3).<\/li>","content_en":"<h3>SHAREZER<\/h3>\n<li>1. One of the sons of Sennacherib, the king of Assyria. In 681 <span>BC<\/span> he, along with his brother Adrammelech, killed Sennacherib while he was praying in the house of Nisroch (2 Kgs 19:37; Is 37:38).<\/li>\n<li>2. One who was sent from Bethel to inquire of the priests and prophets as to whether or not the mourning and feasting in commemoration of the destruction of the temple should be confined to the fifth month of that year. Since the temple was nearing its restoration, there was some question about the commemoration on the part of the populace at Bethel (Zec 7:2-3).<\/li>","summary_ro":"SHAREZER 1. One of the sons of Sennacherib, the king of Assyria. In 681 BC he, along with his brother Adrammelech, killed Sennacherib while he was praying in the house of Nisroch (2 Kgs 19:37; Is 37:38). 2. One who was sent from Bethel to inquire of the priests and prophets as to whether or not the mourning and feasting in commemoration of the destruction of the temple should be confined to the fifth month of that year. Since the temple was nearing its restoration, there was some question abo...","summary_en":"SHAREZER 1. One of the sons of Sennacherib, the king of Assyria. In 681 BC he, along with his brother Adrammelech, killed Sennacherib while he was praying in the house of Nisroch (2 Kgs 19:37; Is 37:38). 2. One who was sent from Bethel to inquire of the priests and prophets as to whether or not the mourning and feasting in commemoration of the destruction of the temple should be confined to the fifth month of that year. Since the temple was nearing its restoration, there was some question abo...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39109,"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":54318,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 7:2","title_en":"Study Note: Zaharia 7:2","content_ro":"<p><strong>7:2<\/strong> <em>to seek the<\/em> <span>Lord<\/span><em>’s favor<\/em> (literally <em>to soften the face of the<\/em> <span><em>Lord<\/em><\/span>): They were asking God to grant a petition or to rule on a question. Their request was probably accompanied by a sacrifice or offering.<\/p>","content_en":"<p><strong>7:2<\/strong> <em>to seek the<\/em> <span>Lord<\/span><em>’s favor<\/em> (literally <em>to soften the face of the<\/em> <span><em>Lord<\/em><\/span>): They were asking God to grant a petition or to rule on a question. Their request was probably accompanied by a sacrifice or offering.<\/p>","summary_ro":"7:2 to seek the Lord’s favor (literally to soften the face of the Lord): They were asking God to grant a petition or to rule on a question. Their request was probably accompanied by a sacrifice or offering.","summary_en":"7:2 to seek the Lord’s favor (literally to soften the face of the Lord): They were asking God to grant a petition or to rule on a question. Their request was probably accompanied by a sacrifice or offering.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":81944,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 7:2","title_en":"Study Note: Zaharia 7:2","content_ro":"<p><strong>7:2<\/strong> <em>to seek the<\/em> <span>Lord<\/span><em>’s favor<\/em> (literally <em>to soften the face of the<\/em> <span><em>Lord<\/em><\/span>): They were asking God to grant a petition or to rule on a question. Their request was probably accompanied by a sacrifice or offering.<\/p>","content_en":"<p><strong>7:2<\/strong> <em>to seek the<\/em> <span>Lord<\/span><em>’s favor<\/em> (literally <em>to soften the face of the<\/em> <span><em>Lord<\/em><\/span>): They were asking God to grant a petition or to rule on a question. Their request was probably accompanied by a sacrifice or offering.<\/p>","summary_ro":"7:2 to seek the Lord’s favor (literally to soften the face of the Lord): They were asking God to grant a petition or to rule on a question. Their request was probably accompanied by a sacrifice or offering.","summary_en":"7:2 to seek the Lord’s favor (literally to soften the face of the Lord): They were asking God to grant a petition or to rule on a question. Their request was probably accompanied by a sacrifice or offering.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":109570,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 7:2","title_en":"Study Note: Zaharia 7:2","content_ro":"<p><strong>7:2<\/strong> <em>to seek the<\/em> <span>Lord<\/span><em>’s favor<\/em> (literally <em>to soften the face of the<\/em> <span><em>Lord<\/em><\/span>): They were asking God to grant a petition or to rule on a question. Their request was probably accompanied by a sacrifice or offering.<\/p>","content_en":"<p><strong>7:2<\/strong> <em>to seek the<\/em> <span>Lord<\/span><em>’s favor<\/em> (literally <em>to soften the face of the<\/em> <span><em>Lord<\/em><\/span>): They were asking God to grant a petition or to rule on a question. Their request was probably accompanied by a sacrifice or offering.<\/p>","summary_ro":"7:2 to seek the Lord’s favor (literally to soften the face of the Lord): They were asking God to grant a petition or to rule on a question. Their request was probably accompanied by a sacrifice or offering.","summary_en":"7:2 to seek the Lord’s favor (literally to soften the face of the Lord): They were asking God to grant a petition or to rule on a question. Their request was probably accompanied by a sacrifice or offering.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":137196,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 7:2","title_en":"Study Note: Zaharia 7:2","content_ro":"<p><strong>7:2<\/strong> <em>to seek the<\/em> <span>Lord<\/span><em>’s favor<\/em> (literally <em>to soften the face of the<\/em> <span><em>Lord<\/em><\/span>): They were asking God to grant a petition or to rule on a question. Their request was probably accompanied by a sacrifice or offering.<\/p>","content_en":"<p><strong>7:2<\/strong> <em>to seek the<\/em> <span>Lord<\/span><em>’s favor<\/em> (literally <em>to soften the face of the<\/em> <span><em>Lord<\/em><\/span>): They were asking God to grant a petition or to rule on a question. Their request was probably accompanied by a sacrifice or offering.<\/p>","summary_ro":"7:2 to seek the Lord’s favor (literally to soften the face of the Lord): They were asking God to grant a petition or to rule on a question. Their request was probably accompanied by a sacrifice or offering.","summary_en":"7:2 to seek the Lord’s favor (literally to soften the face of the Lord): They were asking God to grant a petition or to rule on a question. Their request was probably accompanied by a sacrifice or offering.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"3":[{"id":39110,"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":54319,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 7:3","title_en":"Study Note: Zaharia 7:3","content_ro":"<p><strong>7:3<\/strong> The delegation from Bethel posed a practical procedural <em>question<\/em>.<\/p>","content_en":"<p><strong>7:3<\/strong> The delegation from Bethel posed a practical procedural <em>question<\/em>.<\/p>","summary_ro":"7:3 The delegation from Bethel posed a practical procedural question.","summary_en":"7:3 The delegation from Bethel posed a practical procedural question.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":81945,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 7:3","title_en":"Study Note: Zaharia 7:3","content_ro":"<p><strong>7:3<\/strong> The delegation from Bethel posed a practical procedural <em>question<\/em>.<\/p>","content_en":"<p><strong>7:3<\/strong> The delegation from Bethel posed a practical procedural <em>question<\/em>.<\/p>","summary_ro":"7:3 The delegation from Bethel posed a practical procedural question.","summary_en":"7:3 The delegation from Bethel posed a practical procedural question.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":109571,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 7:3","title_en":"Study Note: Zaharia 7:3","content_ro":"<p><strong>7:3<\/strong> The delegation from Bethel posed a practical procedural <em>question<\/em>.<\/p>","content_en":"<p><strong>7:3<\/strong> The delegation from Bethel posed a practical procedural <em>question<\/em>.<\/p>","summary_ro":"7:3 The delegation from Bethel posed a practical procedural question.","summary_en":"7:3 The delegation from Bethel posed a practical procedural question.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":137197,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 7:3","title_en":"Study Note: Zaharia 7:3","content_ro":"<p><strong>7:3<\/strong> The delegation from Bethel posed a practical procedural <em>question<\/em>.<\/p>","content_en":"<p><strong>7:3<\/strong> The delegation from Bethel posed a practical procedural <em>question<\/em>.<\/p>","summary_ro":"7:3 The delegation from Bethel posed a practical procedural question.","summary_en":"7:3 The delegation from Bethel posed a practical procedural question.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"4":[{"id":54320,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 7:4","title_en":"Study Note: Zaharia 7:4","content_ro":"<p><strong>7:4-7<\/strong> Rather than answering the question right away, Zechariah first confronted his hearers with their selfish motives and hypocrisy. The most important issue was whether or not their heart’s desire was really to please God and do his will; if not, it made no difference whether or not they kept a fast.<\/p>","content_en":"<p><strong>7:4-7<\/strong> Rather than answering the question right away, Zechariah first confronted his hearers with their selfish motives and hypocrisy. The most important issue was whether or not their heart’s desire was really to please God and do his will; if not, it made no difference whether or not they kept a fast.<\/p>","summary_ro":"7:4-7 Rather than answering the question right away, Zechariah first confronted his hearers with their selfish motives and hypocrisy. The most important issue was whether or not their heart’s desire was really to please God and do his will; if not, it made no difference whether or not they kept a fast.","summary_en":"7:4-7 Rather than answering the question right away, Zechariah first confronted his hearers with their selfish motives and hypocrisy. The most important issue was whether or not their heart’s desire was really to please God and do his will; if not, it made no difference whether or not they kept a fast.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":81946,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 7:4","title_en":"Study Note: Zaharia 7:4","content_ro":"<p><strong>7:4-7<\/strong> Rather than answering the question right away, Zechariah first confronted his hearers with their selfish motives and hypocrisy. The most important issue was whether or not their heart’s desire was really to please God and do his will; if not, it made no difference whether or not they kept a fast.<\/p>","content_en":"<p><strong>7:4-7<\/strong> Rather than answering the question right away, Zechariah first confronted his hearers with their selfish motives and hypocrisy. The most important issue was whether or not their heart’s desire was really to please God and do his will; if not, it made no difference whether or not they kept a fast.<\/p>","summary_ro":"7:4-7 Rather than answering the question right away, Zechariah first confronted his hearers with their selfish motives and hypocrisy. The most important issue was whether or not their heart’s desire was really to please God and do his will; if not, it made no difference whether or not they kept a fast.","summary_en":"7:4-7 Rather than answering the question right away, Zechariah first confronted his hearers with their selfish motives and hypocrisy. The most important issue was whether or not their heart’s desire was really to please God and do his will; if not, it made no difference whether or not they kept a fast.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":109572,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 7:4","title_en":"Study Note: Zaharia 7:4","content_ro":"<p><strong>7:4-7<\/strong> Rather than answering the question right away, Zechariah first confronted his hearers with their selfish motives and hypocrisy. The most important issue was whether or not their heart’s desire was really to please God and do his will; if not, it made no difference whether or not they kept a fast.<\/p>","content_en":"<p><strong>7:4-7<\/strong> Rather than answering the question right away, Zechariah first confronted his hearers with their selfish motives and hypocrisy. The most important issue was whether or not their heart’s desire was really to please God and do his will; if not, it made no difference whether or not they kept a fast.<\/p>","summary_ro":"7:4-7 Rather than answering the question right away, Zechariah first confronted his hearers with their selfish motives and hypocrisy. The most important issue was whether or not their heart’s desire was really to please God and do his will; if not, it made no difference whether or not they kept a fast.","summary_en":"7:4-7 Rather than answering the question right away, Zechariah first confronted his hearers with their selfish motives and hypocrisy. The most important issue was whether or not their heart’s desire was really to please God and do his will; if not, it made no difference whether or not they kept a fast.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":137198,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 7:4","title_en":"Study Note: Zaharia 7:4","content_ro":"<p><strong>7:4-7<\/strong> Rather than answering the question right away, Zechariah first confronted his hearers with their selfish motives and hypocrisy. The most important issue was whether or not their heart’s desire was really to please God and do his will; if not, it made no difference whether or not they kept a fast.<\/p>","content_en":"<p><strong>7:4-7<\/strong> Rather than answering the question right away, Zechariah first confronted his hearers with their selfish motives and hypocrisy. The most important issue was whether or not their heart’s desire was really to please God and do his will; if not, it made no difference whether or not they kept a fast.<\/p>","summary_ro":"7:4-7 Rather than answering the question right away, Zechariah first confronted his hearers with their selfish motives and hypocrisy. The most important issue was whether or not their heart’s desire was really to please God and do his will; if not, it made no difference whether or not they kept a fast.","summary_en":"7:4-7 Rather than answering the question right away, Zechariah first confronted his hearers with their selfish motives and hypocrisy. The most important issue was whether or not their heart’s desire was really to please God and do his will; if not, it made no difference whether or not they kept a fast.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"5":[{"id":39082,"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":54321,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 7:5","title_en":"Study Note: Zaharia 7:5","content_ro":"<p><strong>7:5<\/strong> According to Jeremiah, <em>seventy years of exile<\/em> in Babylon (see Jer 25:11-12; 29:10) were to make up the Sabbath years of rest for the land that had gone unobserved for nearly 500 years (2 Chr 36:21; see Exod 23:10-11; Lev 26:34-35). • While the <em>summer<\/em> fast lamented the destruction of Solomon’s Temple (Zech 7:3), the <em>early autumn<\/em> fast either commemorated the assassination of Gedaliah, governor of Judah (see 2 Kgs 25:22-25; Jer 41:1-3), or it was the Day of Atonement (Lev 23:26-32).<\/p>","content_en":"<p><strong>7:5<\/strong> According to Jeremiah, <em>seventy years of exile<\/em> in Babylon (see Jer 25:11-12; 29:10) were to make up the Sabbath years of rest for the land that had gone unobserved for nearly 500 years (2 Chr 36:21; see Exod 23:10-11; Lev 26:34-35). • While the <em>summer<\/em> fast lamented the destruction of Solomon’s Temple (Zech 7:3), the <em>early autumn<\/em> fast either commemorated the assassination of Gedaliah, governor of Judah (see 2 Kgs 25:22-25; Jer 41:1-3), or it was the Day of Atonement (Lev 23:26-32).<\/p>","summary_ro":"7:5 According to Jeremiah, seventy years of exile in Babylon (see Jer 25:11-12; 29:10) were to make up the Sabbath years of rest for the land that had gone unobserved for nearly 500 years (2 Chr 36:21; see Exod 23:10-11; Lev 26:34-35). • While the summer fast lamented the destruction of Solomon’s Temple (Zech 7:3), the early autumn fast either commemorated the assassination of Gedaliah, governor of Judah (see 2 Kgs 25:22-25; Jer 41:1-3), or it was the Day of Atonement (Lev 23:26-32).","summary_en":"7:5 According to Jeremiah, seventy years of exile in Babylon (see Jer 25:11-12; 29:10) were to make up the Sabbath years of rest for the land that had gone unobserved for nearly 500 years (2 Chr 36:21; see Exod 23:10-11; Lev 26:34-35). • While the summer fast lamented the destruction of Solomon’s Temple (Zech 7:3), the early autumn fast either commemorated the assassination of Gedaliah, governor of Judah (see 2 Kgs 25:22-25; Jer 41:1-3), or it was the Day of Atonement (Lev 23:26-32).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":81947,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 7:5","title_en":"Study Note: Zaharia 7:5","content_ro":"<p><strong>7:5<\/strong> According to Jeremiah, <em>seventy years of exile<\/em> in Babylon (see Jer 25:11-12; 29:10) were to make up the Sabbath years of rest for the land that had gone unobserved for nearly 500 years (2 Chr 36:21; see Exod 23:10-11; Lev 26:34-35). • While the <em>summer<\/em> fast lamented the destruction of Solomon’s Temple (Zech 7:3), the <em>early autumn<\/em> fast either commemorated the assassination of Gedaliah, governor of Judah (see 2 Kgs 25:22-25; Jer 41:1-3), or it was the Day of Atonement (Lev 23:26-32).<\/p>","content_en":"<p><strong>7:5<\/strong> According to Jeremiah, <em>seventy years of exile<\/em> in Babylon (see Jer 25:11-12; 29:10) were to make up the Sabbath years of rest for the land that had gone unobserved for nearly 500 years (2 Chr 36:21; see Exod 23:10-11; Lev 26:34-35). • While the <em>summer<\/em> fast lamented the destruction of Solomon’s Temple (Zech 7:3), the <em>early autumn<\/em> fast either commemorated the assassination of Gedaliah, governor of Judah (see 2 Kgs 25:22-25; Jer 41:1-3), or it was the Day of Atonement (Lev 23:26-32).<\/p>","summary_ro":"7:5 According to Jeremiah, seventy years of exile in Babylon (see Jer 25:11-12; 29:10) were to make up the Sabbath years of rest for the land that had gone unobserved for nearly 500 years (2 Chr 36:21; see Exod 23:10-11; Lev 26:34-35). • While the summer fast lamented the destruction of Solomon’s Temple (Zech 7:3), the early autumn fast either commemorated the assassination of Gedaliah, governor of Judah (see 2 Kgs 25:22-25; Jer 41:1-3), or it was the Day of Atonement (Lev 23:26-32).","summary_en":"7:5 According to Jeremiah, seventy years of exile in Babylon (see Jer 25:11-12; 29:10) were to make up the Sabbath years of rest for the land that had gone unobserved for nearly 500 years (2 Chr 36:21; see Exod 23:10-11; Lev 26:34-35). • While the summer fast lamented the destruction of Solomon’s Temple (Zech 7:3), the early autumn fast either commemorated the assassination of Gedaliah, governor of Judah (see 2 Kgs 25:22-25; Jer 41:1-3), or it was the Day of Atonement (Lev 23:26-32).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":109573,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 7:5","title_en":"Study Note: Zaharia 7:5","content_ro":"<p><strong>7:5<\/strong> According to Jeremiah, <em>seventy years of exile<\/em> in Babylon (see Jer 25:11-12; 29:10) were to make up the Sabbath years of rest for the land that had gone unobserved for nearly 500 years (2 Chr 36:21; see Exod 23:10-11; Lev 26:34-35). • While the <em>summer<\/em> fast lamented the destruction of Solomon’s Temple (Zech 7:3), the <em>early autumn<\/em> fast either commemorated the assassination of Gedaliah, governor of Judah (see 2 Kgs 25:22-25; Jer 41:1-3), or it was the Day of Atonement (Lev 23:26-32).<\/p>","content_en":"<p><strong>7:5<\/strong> According to Jeremiah, <em>seventy years of exile<\/em> in Babylon (see Jer 25:11-12; 29:10) were to make up the Sabbath years of rest for the land that had gone unobserved for nearly 500 years (2 Chr 36:21; see Exod 23:10-11; Lev 26:34-35). • While the <em>summer<\/em> fast lamented the destruction of Solomon’s Temple (Zech 7:3), the <em>early autumn<\/em> fast either commemorated the assassination of Gedaliah, governor of Judah (see 2 Kgs 25:22-25; Jer 41:1-3), or it was the Day of Atonement (Lev 23:26-32).<\/p>","summary_ro":"7:5 According to Jeremiah, seventy years of exile in Babylon (see Jer 25:11-12; 29:10) were to make up the Sabbath years of rest for the land that had gone unobserved for nearly 500 years (2 Chr 36:21; see Exod 23:10-11; Lev 26:34-35). • While the summer fast lamented the destruction of Solomon’s Temple (Zech 7:3), the early autumn fast either commemorated the assassination of Gedaliah, governor of Judah (see 2 Kgs 25:22-25; Jer 41:1-3), or it was the Day of Atonement (Lev 23:26-32).","summary_en":"7:5 According to Jeremiah, seventy years of exile in Babylon (see Jer 25:11-12; 29:10) were to make up the Sabbath years of rest for the land that had gone unobserved for nearly 500 years (2 Chr 36:21; see Exod 23:10-11; Lev 26:34-35). • While the summer fast lamented the destruction of Solomon’s Temple (Zech 7:3), the early autumn fast either commemorated the assassination of Gedaliah, governor of Judah (see 2 Kgs 25:22-25; Jer 41:1-3), or it was the Day of Atonement (Lev 23:26-32).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":137199,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 7:5","title_en":"Study Note: Zaharia 7:5","content_ro":"<p><strong>7:5<\/strong> According to Jeremiah, <em>seventy years of exile<\/em> in Babylon (see Jer 25:11-12; 29:10) were to make up the Sabbath years of rest for the land that had gone unobserved for nearly 500 years (2 Chr 36:21; see Exod 23:10-11; Lev 26:34-35). • While the <em>summer<\/em> fast lamented the destruction of Solomon’s Temple (Zech 7:3), the <em>early autumn<\/em> fast either commemorated the assassination of Gedaliah, governor of Judah (see 2 Kgs 25:22-25; Jer 41:1-3), or it was the Day of Atonement (Lev 23:26-32).<\/p>","content_en":"<p><strong>7:5<\/strong> According to Jeremiah, <em>seventy years of exile<\/em> in Babylon (see Jer 25:11-12; 29:10) were to make up the Sabbath years of rest for the land that had gone unobserved for nearly 500 years (2 Chr 36:21; see Exod 23:10-11; Lev 26:34-35). • While the <em>summer<\/em> fast lamented the destruction of Solomon’s Temple (Zech 7:3), the <em>early autumn<\/em> fast either commemorated the assassination of Gedaliah, governor of Judah (see 2 Kgs 25:22-25; Jer 41:1-3), or it was the Day of Atonement (Lev 23:26-32).<\/p>","summary_ro":"7:5 According to Jeremiah, seventy years of exile in Babylon (see Jer 25:11-12; 29:10) were to make up the Sabbath years of rest for the land that had gone unobserved for nearly 500 years (2 Chr 36:21; see Exod 23:10-11; Lev 26:34-35). • While the summer fast lamented the destruction of Solomon’s Temple (Zech 7:3), the early autumn fast either commemorated the assassination of Gedaliah, governor of Judah (see 2 Kgs 25:22-25; Jer 41:1-3), or it was the Day of Atonement (Lev 23:26-32).","summary_en":"7:5 According to Jeremiah, seventy years of exile in Babylon (see Jer 25:11-12; 29:10) were to make up the Sabbath years of rest for the land that had gone unobserved for nearly 500 years (2 Chr 36:21; see Exod 23:10-11; Lev 26:34-35). • While the summer fast lamented the destruction of Solomon’s Temple (Zech 7:3), the early autumn fast either commemorated the assassination of Gedaliah, governor of Judah (see 2 Kgs 25:22-25; Jer 41:1-3), or it was the Day of Atonement (Lev 23:26-32).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63757,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Religious Hypocrisy","title_en":"Religious Hypocrisy","content_ro":"<h3>Religious Hypocrisy<\/h3>\n<p>Religious hypocrisy can result from selective obedience, from lip service to God’s law without a change of heart and life to back it up. People who parade their piety for others to see often have little desire to truly obey God.<\/p>\n<p>Isaiah preached to what seemed to be a very religious people. They fasted, said prayers, celebrated holy days, and brought their sacrifices to Jerusalem. Yet God rejected these practices. Why? These acts had value—the Lord himself had prescribed them! But the people’s worship was not from the heart, and it was not accompanied by the personal holiness and social justice that God requires (see, e.g., Lev 19:13-17). The people of Judah had fallen into the trap of religious hypocrisy.<\/p>\n<p>Many years after Isaiah, Jesus confronted this kind of hypocrisy in the Pharisees. He challenged them to be better doers of God’s <em>whole<\/em> revelation rather than just the parts that brought them acclaim (Matt 23:1-36, especially Matt 23:23). The apostles Paul and James also distinguished between mere religiosity and true spirituality (1 Cor 3:1-23; Jas 1:21–2:13). Jesus’ rebuke of the Pharisees also serves as a warning to us: We are not to be like them (see Matt 6:1-18; 1 Pet 2:1). Instead, Jesus calls us to be authentic before God and with others, to obey his entire word, and to go beyond mere formalities and appearances in our devotion to God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ps 50:16-23; Prov 15:8; 26:23; Isa 1:11-15; 29:13-15; 58:2-7; Jer 7:4-10; 12:2; Ezek 33:30-31; Hos 8:13; Amos 5:21-24; Mic 3:11; Zech 7:5-6; Mal 2:13-14; Matt 6:1-18; 23:1-36; Titus 1:15-16; Jas 1:21-27; 1 Pet 2:1; 1 Jn 2:4, 9; 4:20<\/p>","content_en":"<h3>Religious Hypocrisy<\/h3>\n<p>Religious hypocrisy can result from selective obedience, from lip service to God’s law without a change of heart and life to back it up. People who parade their piety for others to see often have little desire to truly obey God.<\/p>\n<p>Isaiah preached to what seemed to be a very religious people. They fasted, said prayers, celebrated holy days, and brought their sacrifices to Jerusalem. Yet God rejected these practices. Why? These acts had value—the Lord himself had prescribed them! But the people’s worship was not from the heart, and it was not accompanied by the personal holiness and social justice that God requires (see, e.g., Lev 19:13-17). The people of Judah had fallen into the trap of religious hypocrisy.<\/p>\n<p>Many years after Isaiah, Jesus confronted this kind of hypocrisy in the Pharisees. He challenged them to be better doers of God’s <em>whole<\/em> revelation rather than just the parts that brought them acclaim (Matt 23:1-36, especially Matt 23:23). The apostles Paul and James also distinguished between mere religiosity and true spirituality (1 Cor 3:1-23; Jas 1:21–2:13). Jesus’ rebuke of the Pharisees also serves as a warning to us: We are not to be like them (see Matt 6:1-18; 1 Pet 2:1). Instead, Jesus calls us to be authentic before God and with others, to obey his entire word, and to go beyond mere formalities and appearances in our devotion to God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ps 50:16-23; Prov 15:8; 26:23; Isa 1:11-15; 29:13-15; 58:2-7; Jer 7:4-10; 12:2; Ezek 33:30-31; Hos 8:13; Amos 5:21-24; Mic 3:11; Zech 7:5-6; Mal 2:13-14; Matt 6:1-18; 23:1-36; Titus 1:15-16; Jas 1:21-27; 1 Pet 2:1; 1 Jn 2:4, 9; 4:20<\/p>","summary_ro":"Religious Hypocrisy Religious hypocrisy can result from selective obedience, from lip service to God’s law without a change of heart and life to back it up. People who parade their piety for others to see often have little desire to truly obey God. Isaiah preached to what seemed to be a very religious people. They fasted, said prayers, celebrated holy days, and brought their sacrifices to Jerusalem. Yet God rejected these practices. Why? These acts had value—the Lord himself had prescribed th...","summary_en":"Religious Hypocrisy Religious hypocrisy can result from selective obedience, from lip service to God’s law without a change of heart and life to back it up. People who parade their piety for others to see often have little desire to truly obey God. Isaiah preached to what seemed to be a very religious people. They fasted, said prayers, celebrated holy days, and brought their sacrifices to Jerusalem. Yet God rejected these practices. Why? These acts had value—the Lord himself had prescribed th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91383,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Religious Hypocrisy","title_en":"Religious Hypocrisy","content_ro":"<h3>Religious Hypocrisy<\/h3>\n<p>Religious hypocrisy can result from selective obedience, from lip service to God’s law without a change of heart and life to back it up. People who parade their piety for others to see often have little desire to truly obey God.<\/p>\n<p>Isaiah preached to what seemed to be a very religious people. They fasted, said prayers, celebrated holy days, and brought their sacrifices to Jerusalem. Yet God rejected these practices. Why? These acts had value—the Lord himself had prescribed them! But the people’s worship was not from the heart, and it was not accompanied by the personal holiness and social justice that God requires (see, e.g., Lev 19:13-17). The people of Judah had fallen into the trap of religious hypocrisy.<\/p>\n<p>Many years after Isaiah, Jesus confronted this kind of hypocrisy in the Pharisees. He challenged them to be better doers of God’s <em>whole<\/em> revelation rather than just the parts that brought them acclaim (Matt 23:1-36, especially Matt 23:23). The apostles Paul and James also distinguished between mere religiosity and true spirituality (1 Cor 3:1-23; Jas 1:21–2:13). Jesus’ rebuke of the Pharisees also serves as a warning to us: We are not to be like them (see Matt 6:1-18; 1 Pet 2:1). Instead, Jesus calls us to be authentic before God and with others, to obey his entire word, and to go beyond mere formalities and appearances in our devotion to God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ps 50:16-23; Prov 15:8; 26:23; Isa 1:11-15; 29:13-15; 58:2-7; Jer 7:4-10; 12:2; Ezek 33:30-31; Hos 8:13; Amos 5:21-24; Mic 3:11; Zech 7:5-6; Mal 2:13-14; Matt 6:1-18; 23:1-36; Titus 1:15-16; Jas 1:21-27; 1 Pet 2:1; 1 Jn 2:4, 9; 4:20<\/p>","content_en":"<h3>Religious Hypocrisy<\/h3>\n<p>Religious hypocrisy can result from selective obedience, from lip service to God’s law without a change of heart and life to back it up. People who parade their piety for others to see often have little desire to truly obey God.<\/p>\n<p>Isaiah preached to what seemed to be a very religious people. They fasted, said prayers, celebrated holy days, and brought their sacrifices to Jerusalem. Yet God rejected these practices. Why? These acts had value—the Lord himself had prescribed them! But the people’s worship was not from the heart, and it was not accompanied by the personal holiness and social justice that God requires (see, e.g., Lev 19:13-17). The people of Judah had fallen into the trap of religious hypocrisy.<\/p>\n<p>Many years after Isaiah, Jesus confronted this kind of hypocrisy in the Pharisees. He challenged them to be better doers of God’s <em>whole<\/em> revelation rather than just the parts that brought them acclaim (Matt 23:1-36, especially Matt 23:23). The apostles Paul and James also distinguished between mere religiosity and true spirituality (1 Cor 3:1-23; Jas 1:21–2:13). Jesus’ rebuke of the Pharisees also serves as a warning to us: We are not to be like them (see Matt 6:1-18; 1 Pet 2:1). Instead, Jesus calls us to be authentic before God and with others, to obey his entire word, and to go beyond mere formalities and appearances in our devotion to God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ps 50:16-23; Prov 15:8; 26:23; Isa 1:11-15; 29:13-15; 58:2-7; Jer 7:4-10; 12:2; Ezek 33:30-31; Hos 8:13; Amos 5:21-24; Mic 3:11; Zech 7:5-6; Mal 2:13-14; Matt 6:1-18; 23:1-36; Titus 1:15-16; Jas 1:21-27; 1 Pet 2:1; 1 Jn 2:4, 9; 4:20<\/p>","summary_ro":"Religious Hypocrisy Religious hypocrisy can result from selective obedience, from lip service to God’s law without a change of heart and life to back it up. People who parade their piety for others to see often have little desire to truly obey God. Isaiah preached to what seemed to be a very religious people. They fasted, said prayers, celebrated holy days, and brought their sacrifices to Jerusalem. Yet God rejected these practices. Why? These acts had value—the Lord himself had prescribed th...","summary_en":"Religious Hypocrisy Religious hypocrisy can result from selective obedience, from lip service to God’s law without a change of heart and life to back it up. People who parade their piety for others to see often have little desire to truly obey God. Isaiah preached to what seemed to be a very religious people. They fasted, said prayers, celebrated holy days, and brought their sacrifices to Jerusalem. Yet God rejected these practices. Why? These acts had value—the Lord himself had prescribed th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119009,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Religious Hypocrisy","title_en":"Religious Hypocrisy","content_ro":"<h3>Religious Hypocrisy<\/h3>\n<p>Religious hypocrisy can result from selective obedience, from lip service to God’s law without a change of heart and life to back it up. People who parade their piety for others to see often have little desire to truly obey God.<\/p>\n<p>Isaiah preached to what seemed to be a very religious people. They fasted, said prayers, celebrated holy days, and brought their sacrifices to Jerusalem. Yet God rejected these practices. Why? These acts had value—the Lord himself had prescribed them! But the people’s worship was not from the heart, and it was not accompanied by the personal holiness and social justice that God requires (see, e.g., Lev 19:13-17). The people of Judah had fallen into the trap of religious hypocrisy.<\/p>\n<p>Many years after Isaiah, Jesus confronted this kind of hypocrisy in the Pharisees. He challenged them to be better doers of God’s <em>whole<\/em> revelation rather than just the parts that brought them acclaim (Matt 23:1-36, especially Matt 23:23). The apostles Paul and James also distinguished between mere religiosity and true spirituality (1 Cor 3:1-23; Jas 1:21–2:13). Jesus’ rebuke of the Pharisees also serves as a warning to us: We are not to be like them (see Matt 6:1-18; 1 Pet 2:1). Instead, Jesus calls us to be authentic before God and with others, to obey his entire word, and to go beyond mere formalities and appearances in our devotion to God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ps 50:16-23; Prov 15:8; 26:23; Isa 1:11-15; 29:13-15; 58:2-7; Jer 7:4-10; 12:2; Ezek 33:30-31; Hos 8:13; Amos 5:21-24; Mic 3:11; Zech 7:5-6; Mal 2:13-14; Matt 6:1-18; 23:1-36; Titus 1:15-16; Jas 1:21-27; 1 Pet 2:1; 1 Jn 2:4, 9; 4:20<\/p>","content_en":"<h3>Religious Hypocrisy<\/h3>\n<p>Religious hypocrisy can result from selective obedience, from lip service to God’s law without a change of heart and life to back it up. People who parade their piety for others to see often have little desire to truly obey God.<\/p>\n<p>Isaiah preached to what seemed to be a very religious people. They fasted, said prayers, celebrated holy days, and brought their sacrifices to Jerusalem. Yet God rejected these practices. Why? These acts had value—the Lord himself had prescribed them! But the people’s worship was not from the heart, and it was not accompanied by the personal holiness and social justice that God requires (see, e.g., Lev 19:13-17). The people of Judah had fallen into the trap of religious hypocrisy.<\/p>\n<p>Many years after Isaiah, Jesus confronted this kind of hypocrisy in the Pharisees. He challenged them to be better doers of God’s <em>whole<\/em> revelation rather than just the parts that brought them acclaim (Matt 23:1-36, especially Matt 23:23). The apostles Paul and James also distinguished between mere religiosity and true spirituality (1 Cor 3:1-23; Jas 1:21–2:13). Jesus’ rebuke of the Pharisees also serves as a warning to us: We are not to be like them (see Matt 6:1-18; 1 Pet 2:1). Instead, Jesus calls us to be authentic before God and with others, to obey his entire word, and to go beyond mere formalities and appearances in our devotion to God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ps 50:16-23; Prov 15:8; 26:23; Isa 1:11-15; 29:13-15; 58:2-7; Jer 7:4-10; 12:2; Ezek 33:30-31; Hos 8:13; Amos 5:21-24; Mic 3:11; Zech 7:5-6; Mal 2:13-14; Matt 6:1-18; 23:1-36; Titus 1:15-16; Jas 1:21-27; 1 Pet 2:1; 1 Jn 2:4, 9; 4:20<\/p>","summary_ro":"Religious Hypocrisy Religious hypocrisy can result from selective obedience, from lip service to God’s law without a change of heart and life to back it up. People who parade their piety for others to see often have little desire to truly obey God. Isaiah preached to what seemed to be a very religious people. They fasted, said prayers, celebrated holy days, and brought their sacrifices to Jerusalem. Yet God rejected these practices. Why? These acts had value—the Lord himself had prescribed th...","summary_en":"Religious Hypocrisy Religious hypocrisy can result from selective obedience, from lip service to God’s law without a change of heart and life to back it up. People who parade their piety for others to see often have little desire to truly obey God. Isaiah preached to what seemed to be a very religious people. They fasted, said prayers, celebrated holy days, and brought their sacrifices to Jerusalem. Yet God rejected these practices. Why? These acts had value—the Lord himself had prescribed th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146635,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Religious Hypocrisy","title_en":"Religious Hypocrisy","content_ro":"<h3>Religious Hypocrisy<\/h3>\n<p>Religious hypocrisy can result from selective obedience, from lip service to God’s law without a change of heart and life to back it up. People who parade their piety for others to see often have little desire to truly obey God.<\/p>\n<p>Isaiah preached to what seemed to be a very religious people. They fasted, said prayers, celebrated holy days, and brought their sacrifices to Jerusalem. Yet God rejected these practices. Why? These acts had value—the Lord himself had prescribed them! But the people’s worship was not from the heart, and it was not accompanied by the personal holiness and social justice that God requires (see, e.g., Lev 19:13-17). The people of Judah had fallen into the trap of religious hypocrisy.<\/p>\n<p>Many years after Isaiah, Jesus confronted this kind of hypocrisy in the Pharisees. He challenged them to be better doers of God’s <em>whole<\/em> revelation rather than just the parts that brought them acclaim (Matt 23:1-36, especially Matt 23:23). The apostles Paul and James also distinguished between mere religiosity and true spirituality (1 Cor 3:1-23; Jas 1:21–2:13). Jesus’ rebuke of the Pharisees also serves as a warning to us: We are not to be like them (see Matt 6:1-18; 1 Pet 2:1). Instead, Jesus calls us to be authentic before God and with others, to obey his entire word, and to go beyond mere formalities and appearances in our devotion to God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ps 50:16-23; Prov 15:8; 26:23; Isa 1:11-15; 29:13-15; 58:2-7; Jer 7:4-10; 12:2; Ezek 33:30-31; Hos 8:13; Amos 5:21-24; Mic 3:11; Zech 7:5-6; Mal 2:13-14; Matt 6:1-18; 23:1-36; Titus 1:15-16; Jas 1:21-27; 1 Pet 2:1; 1 Jn 2:4, 9; 4:20<\/p>","content_en":"<h3>Religious Hypocrisy<\/h3>\n<p>Religious hypocrisy can result from selective obedience, from lip service to God’s law without a change of heart and life to back it up. People who parade their piety for others to see often have little desire to truly obey God.<\/p>\n<p>Isaiah preached to what seemed to be a very religious people. They fasted, said prayers, celebrated holy days, and brought their sacrifices to Jerusalem. Yet God rejected these practices. Why? These acts had value—the Lord himself had prescribed them! But the people’s worship was not from the heart, and it was not accompanied by the personal holiness and social justice that God requires (see, e.g., Lev 19:13-17). The people of Judah had fallen into the trap of religious hypocrisy.<\/p>\n<p>Many years after Isaiah, Jesus confronted this kind of hypocrisy in the Pharisees. He challenged them to be better doers of God’s <em>whole<\/em> revelation rather than just the parts that brought them acclaim (Matt 23:1-36, especially Matt 23:23). The apostles Paul and James also distinguished between mere religiosity and true spirituality (1 Cor 3:1-23; Jas 1:21–2:13). Jesus’ rebuke of the Pharisees also serves as a warning to us: We are not to be like them (see Matt 6:1-18; 1 Pet 2:1). Instead, Jesus calls us to be authentic before God and with others, to obey his entire word, and to go beyond mere formalities and appearances in our devotion to God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ps 50:16-23; Prov 15:8; 26:23; Isa 1:11-15; 29:13-15; 58:2-7; Jer 7:4-10; 12:2; Ezek 33:30-31; Hos 8:13; Amos 5:21-24; Mic 3:11; Zech 7:5-6; Mal 2:13-14; Matt 6:1-18; 23:1-36; Titus 1:15-16; Jas 1:21-27; 1 Pet 2:1; 1 Jn 2:4, 9; 4:20<\/p>","summary_ro":"Religious Hypocrisy Religious hypocrisy can result from selective obedience, from lip service to God’s law without a change of heart and life to back it up. People who parade their piety for others to see often have little desire to truly obey God. Isaiah preached to what seemed to be a very religious people. They fasted, said prayers, celebrated holy days, and brought their sacrifices to Jerusalem. Yet God rejected these practices. Why? These acts had value—the Lord himself had prescribed th...","summary_en":"Religious Hypocrisy Religious hypocrisy can result from selective obedience, from lip service to God’s law without a change of heart and life to back it up. People who parade their piety for others to see often have little desire to truly obey God. Isaiah preached to what seemed to be a very religious people. They fasted, said prayers, celebrated holy days, and brought their sacrifices to Jerusalem. Yet God rejected these practices. Why? These acts had value—the Lord himself had prescribed th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"7":[{"id":54322,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 7:7","title_en":"Study Note: Zaharia 7:7","content_ro":"<p><strong>7:7<\/strong> <em>Isn’t this the same message:<\/em> E.g., see Isa 1:11-20; 58:3-7.<\/p>","content_en":"<p><strong>7:7<\/strong> <em>Isn’t this the same message:<\/em> E.g., see Isa 1:11-20; 58:3-7.<\/p>","summary_ro":"7:7 Isn’t this the same message: E.g., see Isa 1:11-20; 58:3-7.","summary_en":"7:7 Isn’t this the same message: E.g., see Isa 1:11-20; 58:3-7.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":81948,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 7:7","title_en":"Study Note: Zaharia 7:7","content_ro":"<p><strong>7:7<\/strong> <em>Isn’t this the same message:<\/em> E.g., see Isa 1:11-20; 58:3-7.<\/p>","content_en":"<p><strong>7:7<\/strong> <em>Isn’t this the same message:<\/em> E.g., see Isa 1:11-20; 58:3-7.<\/p>","summary_ro":"7:7 Isn’t this the same message: E.g., see Isa 1:11-20; 58:3-7.","summary_en":"7:7 Isn’t this the same message: E.g., see Isa 1:11-20; 58:3-7.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":109574,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 7:7","title_en":"Study Note: Zaharia 7:7","content_ro":"<p><strong>7:7<\/strong> <em>Isn’t this the same message:<\/em> E.g., see Isa 1:11-20; 58:3-7.<\/p>","content_en":"<p><strong>7:7<\/strong> <em>Isn’t this the same message:<\/em> E.g., see Isa 1:11-20; 58:3-7.<\/p>","summary_ro":"7:7 Isn’t this the same message: E.g., see Isa 1:11-20; 58:3-7.","summary_en":"7:7 Isn’t this the same message: E.g., see Isa 1:11-20; 58:3-7.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":137200,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 7:7","title_en":"Study Note: Zaharia 7:7","content_ro":"<p><strong>7:7<\/strong> <em>Isn’t this the same message:<\/em> E.g., see Isa 1:11-20; 58:3-7.<\/p>","content_en":"<p><strong>7:7<\/strong> <em>Isn’t this the same message:<\/em> E.g., see Isa 1:11-20; 58:3-7.<\/p>","summary_ro":"7:7 Isn’t this the same message: E.g., see Isa 1:11-20; 58:3-7.","summary_en":"7:7 Isn’t this the same message: E.g., see Isa 1:11-20; 58:3-7.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"9":[{"id":25227,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Mercy","title_en":"Mercy","content_ro":"<h3>MERCY<\/h3>\n<p>A divine quality by which God faithfully keeps his promises and maintains his covenant relationship with his chosen people despite their unworthiness and unfaithfulness (Dt 30:1-6; Is 14:1; Ez 39:25-29; Rom 9:15-16, 23; 11:32; Eph 2:4).<\/p>\n<p>The biblical meaning of mercy is exceedingly rich and complex, as evidenced by the fact that several Hebrew and Greek words were used to express the concept. Consequently, there are many synonyms employed in translation to express the dimensions of meaning involved, such as “kindness,” “lovingkindness,” “goodness,” “grace,” “favor,” “pity,” “compassion,” and “steadfast love.” Prominent in the concept of mercy is the compassionate disposition to forgive offenders or adversaries and to help or spare them in their sorry plight.<\/p>\n<p class=\"h2\" id=\"TheologicalSignificance\">Theological Significance<\/p>\n<p>At the heart of the concept of mercy is the love of God, which is freely manifested in his gracious saving acts on behalf of those to whom he has pledged himself in covenant relationship. In the OT it was his chosen people Israel whom he elected to be his own and to whom he showed mercy (Ex 33:19; Is 54:10; 63:9). God persistently puts up with his disobedient and wayward people and continuously seeks them out to draw them back to himself. The psalmist describes God as a father who pities his children who revere and trust him (Ps 103:13). Hosea pictures God as a loving father who looks down from heaven with a yearning heart of compassion upon his rebellious and wayward people (Hos 11; cf. Jer 31:20). He also regards Israel as an unfaithful and adulterous wife whom God loves as a faithful husband in spite of her apostate and sinful condition (Hos 1–3; cf. Is 54:4-8). Isaiah depicts God as a mother who has compassion on the son of her womb (Is 49:15). These pictures reveal God’s mercy in rich and different ways. Other dimensions include forgiveness and restoration to favor (2 Kgs 13:23; Is 54:8; Jl 2:18-32; Mi 7:18-20), and deliverance from distress and perils (Neh 9:19-21; Pss 40:11-17; 69:16-36; 79:8-9; Is 49:10).<\/p>\n<p>Because of what Israel as a covenant nation had learned about the steadfast love and faithfulness of God, devout Jews instinctively lifted their voices in petition for divine mercy and forgiveness in times of need, eloquently expressed in the penitential psalms (Pss 6; 32; 38; 51; 102; 130; 143), as well as other OT passages (Ex 34:6; Neh 9:17; Pss 57; 79; 86; 123; Is 33:1-6; Dn 9:3-19; Jl 2:13). It is the remembrance of God’s mercy that gives the repentant person the hope and assurance of divine favor and of reconciliation with the offended Lord.<\/p>\n<p>In the NT a very descriptive Greek word is used for Jesus’ mercy toward the needy (Mt 9:36; 14:14; 20:34). It expresses his pity and compassion by means of an intense verb literally translated “to be moved in one’s bowels.” The Hebrews regarded the bowels as the center of the affections, especially that of the most tender kindness. Jesus was described as being deeply moved in his inner feeling of benevolence toward the needy and spontaneously acting to relieve their suffering—to heal (Mt 20:34; Mk 1:41), to raise the dead (Lk 7:13), and to feed the hungry (Mt 15:32).<\/p>\n<p>The OT concept of God’s mercy expressed in his faithfulness to the covenant people is found also in the NT (Lk 1:50, 54, 72, 78; Eph 2:4; 1 Tm 1:2; 1 Pt 1:3; 2:10). The most characteristic use of mercy in the NT is that of God’s provision of salvation for mankind in Jesus Christ (Rom 11:30-32; Eph 2:4). God is “the Father of mercies” (2 Cor 1:3), which he bestows on those who believe in his Son. It is because he is “so rich in mercy” that he saved those who are spiritually dead and doomed by their sins (Eph 2:4-6). It is out of God’s mercy that one is forgiven and granted eternal life (1 Tm 1:13-16).<\/p>\n<p class=\"h2\" id=\"PeoplesResponsibilitytoShowMercytoOthers\">People’s Responsibility to Show Mercy to Others<\/p>\n<p>Because God has freely extended his mercy irrespective of worthiness or faithfulness, people are to respond by showing mercy to others, even though they do not deserve it or seek it. Indeed, people are commanded to be merciful, especially to the poor, the needy, widows, and orphans (Prv 14:31; 19:17; Mi 6:8; Zec 7:9-10; Col 3:12). God regards mercy more than the ritual sacrifice (Mt 9:13). God’s mercy in Christ actually puts people under obligation to act toward others as God himself has acted toward them. The Lord made mercy a foundation for his teaching (Mt 5:7; 9:13; 12:7; 23:23; Lk 6:36; 10:37; Jas 3:17). His coming was anticipated and announced in the context of the mercy that would characterize his mission (Lk 1:50, 54, 72, 78).<\/p>\n<p>Members of the Christian church are to show compassion and practical concern for each other. They are to give aid and relief, love and comfort to one another, as Christ freely gave to them in their need. The apostle James teaches the essential nature of such good works as being of the very essence of genuine faith (Jas 2:14-26). It was the mercy that the good Samaritan had toward the man who was beaten and robbed that was singled out by the Lord for special commendation (Lk 10:36-37). To be full of mercy is a distinguishing virtue of the citizens of the kingdom of heaven (Mt 5:7).<\/p>\n<p><em>See also<\/em> God, Being and Attributes of; Grace; Love.<\/p>","content_en":"<h3>MERCY<\/h3>\n<p>A divine quality by which God faithfully keeps his promises and maintains his covenant relationship with his chosen people despite their unworthiness and unfaithfulness (Dt 30:1-6; Is 14:1; Ez 39:25-29; Rom 9:15-16, 23; 11:32; Eph 2:4).<\/p>\n<p>The biblical meaning of mercy is exceedingly rich and complex, as evidenced by the fact that several Hebrew and Greek words were used to express the concept. Consequently, there are many synonyms employed in translation to express the dimensions of meaning involved, such as “kindness,” “lovingkindness,” “goodness,” “grace,” “favor,” “pity,” “compassion,” and “steadfast love.” Prominent in the concept of mercy is the compassionate disposition to forgive offenders or adversaries and to help or spare them in their sorry plight.<\/p>\n<p class=\"h2\" id=\"TheologicalSignificance\">Theological Significance<\/p>\n<p>At the heart of the concept of mercy is the love of God, which is freely manifested in his gracious saving acts on behalf of those to whom he has pledged himself in covenant relationship. In the OT it was his chosen people Israel whom he elected to be his own and to whom he showed mercy (Ex 33:19; Is 54:10; 63:9). God persistently puts up with his disobedient and wayward people and continuously seeks them out to draw them back to himself. The psalmist describes God as a father who pities his children who revere and trust him (Ps 103:13). Hosea pictures God as a loving father who looks down from heaven with a yearning heart of compassion upon his rebellious and wayward people (Hos 11; cf. Jer 31:20). He also regards Israel as an unfaithful and adulterous wife whom God loves as a faithful husband in spite of her apostate and sinful condition (Hos 1–3; cf. Is 54:4-8). Isaiah depicts God as a mother who has compassion on the son of her womb (Is 49:15). These pictures reveal God’s mercy in rich and different ways. Other dimensions include forgiveness and restoration to favor (2 Kgs 13:23; Is 54:8; Jl 2:18-32; Mi 7:18-20), and deliverance from distress and perils (Neh 9:19-21; Pss 40:11-17; 69:16-36; 79:8-9; Is 49:10).<\/p>\n<p>Because of what Israel as a covenant nation had learned about the steadfast love and faithfulness of God, devout Jews instinctively lifted their voices in petition for divine mercy and forgiveness in times of need, eloquently expressed in the penitential psalms (Pss 6; 32; 38; 51; 102; 130; 143), as well as other OT passages (Ex 34:6; Neh 9:17; Pss 57; 79; 86; 123; Is 33:1-6; Dn 9:3-19; Jl 2:13). It is the remembrance of God’s mercy that gives the repentant person the hope and assurance of divine favor and of reconciliation with the offended Lord.<\/p>\n<p>In the NT a very descriptive Greek word is used for Jesus’ mercy toward the needy (Mt 9:36; 14:14; 20:34). It expresses his pity and compassion by means of an intense verb literally translated “to be moved in one’s bowels.” The Hebrews regarded the bowels as the center of the affections, especially that of the most tender kindness. Jesus was described as being deeply moved in his inner feeling of benevolence toward the needy and spontaneously acting to relieve their suffering—to heal (Mt 20:34; Mk 1:41), to raise the dead (Lk 7:13), and to feed the hungry (Mt 15:32).<\/p>\n<p>The OT concept of God’s mercy expressed in his faithfulness to the covenant people is found also in the NT (Lk 1:50, 54, 72, 78; Eph 2:4; 1 Tm 1:2; 1 Pt 1:3; 2:10). The most characteristic use of mercy in the NT is that of God’s provision of salvation for mankind in Jesus Christ (Rom 11:30-32; Eph 2:4). God is “the Father of mercies” (2 Cor 1:3), which he bestows on those who believe in his Son. It is because he is “so rich in mercy” that he saved those who are spiritually dead and doomed by their sins (Eph 2:4-6). It is out of God’s mercy that one is forgiven and granted eternal life (1 Tm 1:13-16).<\/p>\n<p class=\"h2\" id=\"PeoplesResponsibilitytoShowMercytoOthers\">People’s Responsibility to Show Mercy to Others<\/p>\n<p>Because God has freely extended his mercy irrespective of worthiness or faithfulness, people are to respond by showing mercy to others, even though they do not deserve it or seek it. Indeed, people are commanded to be merciful, especially to the poor, the needy, widows, and orphans (Prv 14:31; 19:17; Mi 6:8; Zec 7:9-10; Col 3:12). God regards mercy more than the ritual sacrifice (Mt 9:13). God’s mercy in Christ actually puts people under obligation to act toward others as God himself has acted toward them. The Lord made mercy a foundation for his teaching (Mt 5:7; 9:13; 12:7; 23:23; Lk 6:36; 10:37; Jas 3:17). His coming was anticipated and announced in the context of the mercy that would characterize his mission (Lk 1:50, 54, 72, 78).<\/p>\n<p>Members of the Christian church are to show compassion and practical concern for each other. They are to give aid and relief, love and comfort to one another, as Christ freely gave to them in their need. The apostle James teaches the essential nature of such good works as being of the very essence of genuine faith (Jas 2:14-26). It was the mercy that the good Samaritan had toward the man who was beaten and robbed that was singled out by the Lord for special commendation (Lk 10:36-37). To be full of mercy is a distinguishing virtue of the citizens of the kingdom of heaven (Mt 5:7).<\/p>\n<p><em>See also<\/em> God, Being and Attributes of; Grace; Love.<\/p>","summary_ro":"MERCY A divine quality by which God faithfully keeps his promises and maintains his covenant relationship with his chosen people despite their unworthiness and unfaithfulness (Dt 30:1-6; Is 14:1; Ez 39:25-29; Rom 9:15-16, 23; 11:32; Eph 2:4). The biblical meaning of mercy is exceedingly rich and complex, as evidenced by the fact that several Hebrew and Greek words were used to express the concept. Consequently, there are many synonyms employed in translation to express the dimensions of meani...","summary_en":"MERCY A divine quality by which God faithfully keeps his promises and maintains his covenant relationship with his chosen people despite their unworthiness and unfaithfulness (Dt 30:1-6; Is 14:1; Ez 39:25-29; Rom 9:15-16, 23; 11:32; Eph 2:4). The biblical meaning of mercy is exceedingly rich and complex, as evidenced by the fact that several Hebrew and Greek words were used to express the concept. Consequently, there are many synonyms employed in translation to express the dimensions of meani...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63937,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Justice","title_en":"God’s Justice","content_ro":"<h3>God’s Justice<\/h3>\n<p>God is just (Ps 9:7-8); he detests sin and rewards people and nations justly in accordance with what they do (Ps 67:4; Isa 1:27; Jer 46:28; Joel 3:1-8; Acts 17:31). God is in sovereign control of the natural world (Nah 1:4-6, 8) and of all nations (1:3, 6-10, 15), and the world and its inhabitants stand helpless when opposing him (Job 41:10-11; Isa 40:22-24).<\/p>\n<p>The Lord’s justice (Hebrew <span class=\"hebrew\" lang=\"he\">mishpat<\/span>) is part of his divine order. A world without justice is a place where people set aside the order planned by the Creator. Since the Creator himself is just (Deut 32:4), it follows that his rule will be just and righteous. His Messiah will usher in a just world (Isa 9:7; 11:2-5; 16:5; 32:1-2), and his Spirit will transform the world into a place of justice, righteousness, and peace (32:15-17). This is good news for the oppressed, whose rights have been denied by the powerful of society (see 25:4-5).<\/p>\n<p>God’s justice may sometimes seem slow in coming (Nah 1:3). This seemingly delayed judgment is the result of his patience and mercy toward people (Jon 3–4; 2 Pet 3:9-15). God does not execute justice with rigid disinterest; he gives justice with love and seeks to bring those who deserve judgment into a relationship with him.<\/p>\n<p>The theme of God’s justice is notably prominent throughout the prophets, and particularly in the book of Isaiah. God expects his people to act justly toward others (Mic 6:8; Zech 7:9; Isa 1:17; 5:7; 58:6-7), and he repeately censures the people of Israel for their injustice, particularly toward the poor and needy (e.g., Amos 5:11-12; Mal 3:5; Isa 3:12-15; 5:7-8; 10:1-4; 29:21). Many of Israel’s prophets proclaim God’s judgment on his people in relation to their injustice. They also relay a number of prophecies against other oppressive, proud, unjust nations. God’s retribution for such behavior is just (see Isa 3:9-11; 13:11; 59:18).<\/p>\n<p>The book of Nahum is specifically filled with the expression of God’s justice toward Nineveh (1:14; 2:13; 3:4). Nahum’s “good news” (Nah 1:15) is that all who trust in God will one day enjoy the peace and well-being that come with the final defeat of evil (see also Isa 11:1-9; Zeph 3:13). The ultimate fulfillment of this promise was inaugurated in the life, death, and resurrection of Jesus Christ (Acts 10:34-43; Rom 10:9-15). Those who believe in the Lord Jesus experience a measure of the blessings of salvation in the present as they await God’s final judgment of evil and the coming of his Kingdom in its fullness (see Rev 20:7–22:5).<\/p>\n<p>In reality, all humanity stands condemned before the just and holy God. Yet God also provides undeserved grace. In Jesus Christ, God poured out his just judgment on a willing substitute, whose death calls people to turn away from their sin and live by God’s righteousness (Rom 6:22-23; 1 Pet 3:18). And when God’s kingdom is fully established through Christ, the world, too, will be just and righteous (Isa 1:26; 28:6; 2 Pet 3:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:17-19, 25; Exod 34:6-7; Lev 19:15; Deut 16:18-20; 17:8-13; 32:4; Pss 9:7-8; 67:4; 89:14; 119:75; Prov 21:3; Eccl 12:14; Isa 1:17-28; 5:7; 11:1-9; 16:5; 32:1-2, 16-17; 40:22-24; 61:8; Jer 46:27-28; Lam 3:25-39; Ezek 34:15-16; 36:22-36; 37:24-27; Joel 3:1-2; Amos 5:21-24; Jon 3:1–4:11; Mic 6:6-8; Nah 1:3-10; 3:4; Zech 7:9-10; Matt 5:6, 10, 20; Luke 1:74-75; Acts 10:34-43; 17:30-31; 2 Pet 3:11-14; Rev 20:11-15<\/p>","content_en":"<h3>God’s Justice<\/h3>\n<p>God is just (Ps 9:7-8); he detests sin and rewards people and nations justly in accordance with what they do (Ps 67:4; Isa 1:27; Jer 46:28; Joel 3:1-8; Acts 17:31). God is in sovereign control of the natural world (Nah 1:4-6, 8) and of all nations (1:3, 6-10, 15), and the world and its inhabitants stand helpless when opposing him (Job 41:10-11; Isa 40:22-24).<\/p>\n<p>The Lord’s justice (Hebrew <span class=\"hebrew\" lang=\"he\">mishpat<\/span>) is part of his divine order. A world without justice is a place where people set aside the order planned by the Creator. Since the Creator himself is just (Deut 32:4), it follows that his rule will be just and righteous. His Messiah will usher in a just world (Isa 9:7; 11:2-5; 16:5; 32:1-2), and his Spirit will transform the world into a place of justice, righteousness, and peace (32:15-17). This is good news for the oppressed, whose rights have been denied by the powerful of society (see 25:4-5).<\/p>\n<p>God’s justice may sometimes seem slow in coming (Nah 1:3). This seemingly delayed judgment is the result of his patience and mercy toward people (Jon 3–4; 2 Pet 3:9-15). God does not execute justice with rigid disinterest; he gives justice with love and seeks to bring those who deserve judgment into a relationship with him.<\/p>\n<p>The theme of God’s justice is notably prominent throughout the prophets, and particularly in the book of Isaiah. God expects his people to act justly toward others (Mic 6:8; Zech 7:9; Isa 1:17; 5:7; 58:6-7), and he repeately censures the people of Israel for their injustice, particularly toward the poor and needy (e.g., Amos 5:11-12; Mal 3:5; Isa 3:12-15; 5:7-8; 10:1-4; 29:21). Many of Israel’s prophets proclaim God’s judgment on his people in relation to their injustice. They also relay a number of prophecies against other oppressive, proud, unjust nations. God’s retribution for such behavior is just (see Isa 3:9-11; 13:11; 59:18).<\/p>\n<p>The book of Nahum is specifically filled with the expression of God’s justice toward Nineveh (1:14; 2:13; 3:4). Nahum’s “good news” (Nah 1:15) is that all who trust in God will one day enjoy the peace and well-being that come with the final defeat of evil (see also Isa 11:1-9; Zeph 3:13). The ultimate fulfillment of this promise was inaugurated in the life, death, and resurrection of Jesus Christ (Acts 10:34-43; Rom 10:9-15). Those who believe in the Lord Jesus experience a measure of the blessings of salvation in the present as they await God’s final judgment of evil and the coming of his Kingdom in its fullness (see Rev 20:7–22:5).<\/p>\n<p>In reality, all humanity stands condemned before the just and holy God. Yet God also provides undeserved grace. In Jesus Christ, God poured out his just judgment on a willing substitute, whose death calls people to turn away from their sin and live by God’s righteousness (Rom 6:22-23; 1 Pet 3:18). And when God’s kingdom is fully established through Christ, the world, too, will be just and righteous (Isa 1:26; 28:6; 2 Pet 3:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:17-19, 25; Exod 34:6-7; Lev 19:15; Deut 16:18-20; 17:8-13; 32:4; Pss 9:7-8; 67:4; 89:14; 119:75; Prov 21:3; Eccl 12:14; Isa 1:17-28; 5:7; 11:1-9; 16:5; 32:1-2, 16-17; 40:22-24; 61:8; Jer 46:27-28; Lam 3:25-39; Ezek 34:15-16; 36:22-36; 37:24-27; Joel 3:1-2; Amos 5:21-24; Jon 3:1–4:11; Mic 6:6-8; Nah 1:3-10; 3:4; Zech 7:9-10; Matt 5:6, 10, 20; Luke 1:74-75; Acts 10:34-43; 17:30-31; 2 Pet 3:11-14; Rev 20:11-15<\/p>","summary_ro":"God’s Justice God is just (Ps 9:7-8); he detests sin and rewards people and nations justly in accordance with what they do (Ps 67:4; Isa 1:27; Jer 46:28; Joel 3:1-8; Acts 17:31). God is in sovereign control of the natural world (Nah 1:4-6, 8) and of all nations (1:3, 6-10, 15), and the world and its inhabitants stand helpless when opposing him (Job 41:10-11; Isa 40:22-24). The Lord’s justice (Hebrew mishpat) is part of his divine order. A world without justice is a place where people set asid...","summary_en":"God’s Justice God is just (Ps 9:7-8); he detests sin and rewards people and nations justly in accordance with what they do (Ps 67:4; Isa 1:27; Jer 46:28; Joel 3:1-8; Acts 17:31). God is in sovereign control of the natural world (Nah 1:4-6, 8) and of all nations (1:3, 6-10, 15), and the world and its inhabitants stand helpless when opposing him (Job 41:10-11; Isa 40:22-24). The Lord’s justice (Hebrew mishpat) is part of his divine order. A world without justice is a place where people set asid...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":64796,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Returning to the Lord","title_en":"Returning to the Lord","content_ro":"<h3>Returning to the <span>Lord<\/span><\/h3>\n<p>The Old Testament prophets often communicated—both before and after the Exile—the need for the people of Israel to return to the Lord (see, e.g., Isa 55:6-7; Hos 6:1-3; Hag 1:12; Mal 3:7). Their abandonment of the true God—and their turning toward other gods—precipitated his judgment, which culminated in the destruction of the Temple and exile from their land. The future restoration and blessing of God’s people was dependent on their returning to him.<\/p>\n<p>This is the core message of Zechariah to those returning to Jerusalem from exile, as seen in his opening statement: “Return to me, and I will return to you, says the <span>Lord<\/span> of Heaven’s Armies” (Zech 1:3). Zechariah’s call to repentance was a call for the people of Israel to renew their commitment to their covenant relationship with God. Zechariah warned his audience to learn from their ancestors’ past violation of the covenant, which had devastating consequences (7:11-14).<\/p>\n<p>Zechariah’s interest in Israel’s covenant relationship with God extended to issues of social justice. Returning to the Lord leads naturally to obedience and to the practice of justice, honesty, fairness, mercy, and kindness (7:9-10; 8:16-17). Zechariah’s concern for right relationship with God and others anticipated Jesus’ later teaching on the most important commandments: to love God above all, and to love one’s neighbor as oneself (Matt 22:34-40).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 7:2-11; Isa 1:16-20; 55:7; Hos 6:1-3; 14:1-7; Hag 1:12; Zech 1:3; 7:9-14; 8:16-17; Mal 3:7; Matt 3:2-10; 22:34-40; Acts 17:24-31<\/p>","content_en":"<h3>Returning to the <span>Lord<\/span><\/h3>\n<p>The Old Testament prophets often communicated—both before and after the Exile—the need for the people of Israel to return to the Lord (see, e.g., Isa 55:6-7; Hos 6:1-3; Hag 1:12; Mal 3:7). Their abandonment of the true God—and their turning toward other gods—precipitated his judgment, which culminated in the destruction of the Temple and exile from their land. The future restoration and blessing of God’s people was dependent on their returning to him.<\/p>\n<p>This is the core message of Zechariah to those returning to Jerusalem from exile, as seen in his opening statement: “Return to me, and I will return to you, says the <span>Lord<\/span> of Heaven’s Armies” (Zech 1:3). Zechariah’s call to repentance was a call for the people of Israel to renew their commitment to their covenant relationship with God. Zechariah warned his audience to learn from their ancestors’ past violation of the covenant, which had devastating consequences (7:11-14).<\/p>\n<p>Zechariah’s interest in Israel’s covenant relationship with God extended to issues of social justice. Returning to the Lord leads naturally to obedience and to the practice of justice, honesty, fairness, mercy, and kindness (7:9-10; 8:16-17). Zechariah’s concern for right relationship with God and others anticipated Jesus’ later teaching on the most important commandments: to love God above all, and to love one’s neighbor as oneself (Matt 22:34-40).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 7:2-11; Isa 1:16-20; 55:7; Hos 6:1-3; 14:1-7; Hag 1:12; Zech 1:3; 7:9-14; 8:16-17; Mal 3:7; Matt 3:2-10; 22:34-40; Acts 17:24-31<\/p>","summary_ro":"Returning to the Lord The Old Testament prophets often communicated—both before and after the Exile—the need for the people of Israel to return to the Lord (see, e.g., Isa 55:6-7; Hos 6:1-3; Hag 1:12; Mal 3:7). Their abandonment of the true God—and their turning toward other gods—precipitated his judgment, which culminated in the destruction of the Temple and exile from their land. The future restoration and blessing of God’s people was dependent on their returning to him. This is the core me...","summary_en":"Returning to the Lord The Old Testament prophets often communicated—both before and after the Exile—the need for the people of Israel to return to the Lord (see, e.g., Isa 55:6-7; Hos 6:1-3; Hag 1:12; Mal 3:7). Their abandonment of the true God—and their turning toward other gods—precipitated his judgment, which culminated in the destruction of the Temple and exile from their land. The future restoration and blessing of God’s people was dependent on their returning to him. This is the core me...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91563,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Justice","title_en":"God’s Justice","content_ro":"<h3>God’s Justice<\/h3>\n<p>God is just (Ps 9:7-8); he detests sin and rewards people and nations justly in accordance with what they do (Ps 67:4; Isa 1:27; Jer 46:28; Joel 3:1-8; Acts 17:31). God is in sovereign control of the natural world (Nah 1:4-6, 8) and of all nations (1:3, 6-10, 15), and the world and its inhabitants stand helpless when opposing him (Job 41:10-11; Isa 40:22-24).<\/p>\n<p>The Lord’s justice (Hebrew <span class=\"hebrew\" lang=\"he\">mishpat<\/span>) is part of his divine order. A world without justice is a place where people set aside the order planned by the Creator. Since the Creator himself is just (Deut 32:4), it follows that his rule will be just and righteous. His Messiah will usher in a just world (Isa 9:7; 11:2-5; 16:5; 32:1-2), and his Spirit will transform the world into a place of justice, righteousness, and peace (32:15-17). This is good news for the oppressed, whose rights have been denied by the powerful of society (see 25:4-5).<\/p>\n<p>God’s justice may sometimes seem slow in coming (Nah 1:3). This seemingly delayed judgment is the result of his patience and mercy toward people (Jon 3–4; 2 Pet 3:9-15). God does not execute justice with rigid disinterest; he gives justice with love and seeks to bring those who deserve judgment into a relationship with him.<\/p>\n<p>The theme of God’s justice is notably prominent throughout the prophets, and particularly in the book of Isaiah. God expects his people to act justly toward others (Mic 6:8; Zech 7:9; Isa 1:17; 5:7; 58:6-7), and he repeately censures the people of Israel for their injustice, particularly toward the poor and needy (e.g., Amos 5:11-12; Mal 3:5; Isa 3:12-15; 5:7-8; 10:1-4; 29:21). Many of Israel’s prophets proclaim God’s judgment on his people in relation to their injustice. They also relay a number of prophecies against other oppressive, proud, unjust nations. God’s retribution for such behavior is just (see Isa 3:9-11; 13:11; 59:18).<\/p>\n<p>The book of Nahum is specifically filled with the expression of God’s justice toward Nineveh (1:14; 2:13; 3:4). Nahum’s “good news” (Nah 1:15) is that all who trust in God will one day enjoy the peace and well-being that come with the final defeat of evil (see also Isa 11:1-9; Zeph 3:13). The ultimate fulfillment of this promise was inaugurated in the life, death, and resurrection of Jesus Christ (Acts 10:34-43; Rom 10:9-15). Those who believe in the Lord Jesus experience a measure of the blessings of salvation in the present as they await God’s final judgment of evil and the coming of his Kingdom in its fullness (see Rev 20:7–22:5).<\/p>\n<p>In reality, all humanity stands condemned before the just and holy God. Yet God also provides undeserved grace. In Jesus Christ, God poured out his just judgment on a willing substitute, whose death calls people to turn away from their sin and live by God’s righteousness (Rom 6:22-23; 1 Pet 3:18). And when God’s kingdom is fully established through Christ, the world, too, will be just and righteous (Isa 1:26; 28:6; 2 Pet 3:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:17-19, 25; Exod 34:6-7; Lev 19:15; Deut 16:18-20; 17:8-13; 32:4; Pss 9:7-8; 67:4; 89:14; 119:75; Prov 21:3; Eccl 12:14; Isa 1:17-28; 5:7; 11:1-9; 16:5; 32:1-2, 16-17; 40:22-24; 61:8; Jer 46:27-28; Lam 3:25-39; Ezek 34:15-16; 36:22-36; 37:24-27; Joel 3:1-2; Amos 5:21-24; Jon 3:1–4:11; Mic 6:6-8; Nah 1:3-10; 3:4; Zech 7:9-10; Matt 5:6, 10, 20; Luke 1:74-75; Acts 10:34-43; 17:30-31; 2 Pet 3:11-14; Rev 20:11-15<\/p>","content_en":"<h3>God’s Justice<\/h3>\n<p>God is just (Ps 9:7-8); he detests sin and rewards people and nations justly in accordance with what they do (Ps 67:4; Isa 1:27; Jer 46:28; Joel 3:1-8; Acts 17:31). God is in sovereign control of the natural world (Nah 1:4-6, 8) and of all nations (1:3, 6-10, 15), and the world and its inhabitants stand helpless when opposing him (Job 41:10-11; Isa 40:22-24).<\/p>\n<p>The Lord’s justice (Hebrew <span class=\"hebrew\" lang=\"he\">mishpat<\/span>) is part of his divine order. A world without justice is a place where people set aside the order planned by the Creator. Since the Creator himself is just (Deut 32:4), it follows that his rule will be just and righteous. His Messiah will usher in a just world (Isa 9:7; 11:2-5; 16:5; 32:1-2), and his Spirit will transform the world into a place of justice, righteousness, and peace (32:15-17). This is good news for the oppressed, whose rights have been denied by the powerful of society (see 25:4-5).<\/p>\n<p>God’s justice may sometimes seem slow in coming (Nah 1:3). This seemingly delayed judgment is the result of his patience and mercy toward people (Jon 3–4; 2 Pet 3:9-15). God does not execute justice with rigid disinterest; he gives justice with love and seeks to bring those who deserve judgment into a relationship with him.<\/p>\n<p>The theme of God’s justice is notably prominent throughout the prophets, and particularly in the book of Isaiah. God expects his people to act justly toward others (Mic 6:8; Zech 7:9; Isa 1:17; 5:7; 58:6-7), and he repeately censures the people of Israel for their injustice, particularly toward the poor and needy (e.g., Amos 5:11-12; Mal 3:5; Isa 3:12-15; 5:7-8; 10:1-4; 29:21). Many of Israel’s prophets proclaim God’s judgment on his people in relation to their injustice. They also relay a number of prophecies against other oppressive, proud, unjust nations. God’s retribution for such behavior is just (see Isa 3:9-11; 13:11; 59:18).<\/p>\n<p>The book of Nahum is specifically filled with the expression of God’s justice toward Nineveh (1:14; 2:13; 3:4). Nahum’s “good news” (Nah 1:15) is that all who trust in God will one day enjoy the peace and well-being that come with the final defeat of evil (see also Isa 11:1-9; Zeph 3:13). The ultimate fulfillment of this promise was inaugurated in the life, death, and resurrection of Jesus Christ (Acts 10:34-43; Rom 10:9-15). Those who believe in the Lord Jesus experience a measure of the blessings of salvation in the present as they await God’s final judgment of evil and the coming of his Kingdom in its fullness (see Rev 20:7–22:5).<\/p>\n<p>In reality, all humanity stands condemned before the just and holy God. Yet God also provides undeserved grace. In Jesus Christ, God poured out his just judgment on a willing substitute, whose death calls people to turn away from their sin and live by God’s righteousness (Rom 6:22-23; 1 Pet 3:18). And when God’s kingdom is fully established through Christ, the world, too, will be just and righteous (Isa 1:26; 28:6; 2 Pet 3:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:17-19, 25; Exod 34:6-7; Lev 19:15; Deut 16:18-20; 17:8-13; 32:4; Pss 9:7-8; 67:4; 89:14; 119:75; Prov 21:3; Eccl 12:14; Isa 1:17-28; 5:7; 11:1-9; 16:5; 32:1-2, 16-17; 40:22-24; 61:8; Jer 46:27-28; Lam 3:25-39; Ezek 34:15-16; 36:22-36; 37:24-27; Joel 3:1-2; Amos 5:21-24; Jon 3:1–4:11; Mic 6:6-8; Nah 1:3-10; 3:4; Zech 7:9-10; Matt 5:6, 10, 20; Luke 1:74-75; Acts 10:34-43; 17:30-31; 2 Pet 3:11-14; Rev 20:11-15<\/p>","summary_ro":"God’s Justice God is just (Ps 9:7-8); he detests sin and rewards people and nations justly in accordance with what they do (Ps 67:4; Isa 1:27; Jer 46:28; Joel 3:1-8; Acts 17:31). God is in sovereign control of the natural world (Nah 1:4-6, 8) and of all nations (1:3, 6-10, 15), and the world and its inhabitants stand helpless when opposing him (Job 41:10-11; Isa 40:22-24). The Lord’s justice (Hebrew mishpat) is part of his divine order. A world without justice is a place where people set asid...","summary_en":"God’s Justice God is just (Ps 9:7-8); he detests sin and rewards people and nations justly in accordance with what they do (Ps 67:4; Isa 1:27; Jer 46:28; Joel 3:1-8; Acts 17:31). God is in sovereign control of the natural world (Nah 1:4-6, 8) and of all nations (1:3, 6-10, 15), and the world and its inhabitants stand helpless when opposing him (Job 41:10-11; Isa 40:22-24). The Lord’s justice (Hebrew mishpat) is part of his divine order. A world without justice is a place where people set asid...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":92422,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Returning to the Lord","title_en":"Returning to the Lord","content_ro":"<h3>Returning to the <span>Lord<\/span><\/h3>\n<p>The Old Testament prophets often communicated—both before and after the Exile—the need for the people of Israel to return to the Lord (see, e.g., Isa 55:6-7; Hos 6:1-3; Hag 1:12; Mal 3:7). Their abandonment of the true God—and their turning toward other gods—precipitated his judgment, which culminated in the destruction of the Temple and exile from their land. The future restoration and blessing of God’s people was dependent on their returning to him.<\/p>\n<p>This is the core message of Zechariah to those returning to Jerusalem from exile, as seen in his opening statement: “Return to me, and I will return to you, says the <span>Lord<\/span> of Heaven’s Armies” (Zech 1:3). Zechariah’s call to repentance was a call for the people of Israel to renew their commitment to their covenant relationship with God. Zechariah warned his audience to learn from their ancestors’ past violation of the covenant, which had devastating consequences (7:11-14).<\/p>\n<p>Zechariah’s interest in Israel’s covenant relationship with God extended to issues of social justice. Returning to the Lord leads naturally to obedience and to the practice of justice, honesty, fairness, mercy, and kindness (7:9-10; 8:16-17). Zechariah’s concern for right relationship with God and others anticipated Jesus’ later teaching on the most important commandments: to love God above all, and to love one’s neighbor as oneself (Matt 22:34-40).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 7:2-11; Isa 1:16-20; 55:7; Hos 6:1-3; 14:1-7; Hag 1:12; Zech 1:3; 7:9-14; 8:16-17; Mal 3:7; Matt 3:2-10; 22:34-40; Acts 17:24-31<\/p>","content_en":"<h3>Returning to the <span>Lord<\/span><\/h3>\n<p>The Old Testament prophets often communicated—both before and after the Exile—the need for the people of Israel to return to the Lord (see, e.g., Isa 55:6-7; Hos 6:1-3; Hag 1:12; Mal 3:7). Their abandonment of the true God—and their turning toward other gods—precipitated his judgment, which culminated in the destruction of the Temple and exile from their land. The future restoration and blessing of God’s people was dependent on their returning to him.<\/p>\n<p>This is the core message of Zechariah to those returning to Jerusalem from exile, as seen in his opening statement: “Return to me, and I will return to you, says the <span>Lord<\/span> of Heaven’s Armies” (Zech 1:3). Zechariah’s call to repentance was a call for the people of Israel to renew their commitment to their covenant relationship with God. Zechariah warned his audience to learn from their ancestors’ past violation of the covenant, which had devastating consequences (7:11-14).<\/p>\n<p>Zechariah’s interest in Israel’s covenant relationship with God extended to issues of social justice. Returning to the Lord leads naturally to obedience and to the practice of justice, honesty, fairness, mercy, and kindness (7:9-10; 8:16-17). Zechariah’s concern for right relationship with God and others anticipated Jesus’ later teaching on the most important commandments: to love God above all, and to love one’s neighbor as oneself (Matt 22:34-40).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 7:2-11; Isa 1:16-20; 55:7; Hos 6:1-3; 14:1-7; Hag 1:12; Zech 1:3; 7:9-14; 8:16-17; Mal 3:7; Matt 3:2-10; 22:34-40; Acts 17:24-31<\/p>","summary_ro":"Returning to the Lord The Old Testament prophets often communicated—both before and after the Exile—the need for the people of Israel to return to the Lord (see, e.g., Isa 55:6-7; Hos 6:1-3; Hag 1:12; Mal 3:7). Their abandonment of the true God—and their turning toward other gods—precipitated his judgment, which culminated in the destruction of the Temple and exile from their land. The future restoration and blessing of God’s people was dependent on their returning to him. This is the core me...","summary_en":"Returning to the Lord The Old Testament prophets often communicated—both before and after the Exile—the need for the people of Israel to return to the Lord (see, e.g., Isa 55:6-7; Hos 6:1-3; Hag 1:12; Mal 3:7). Their abandonment of the true God—and their turning toward other gods—precipitated his judgment, which culminated in the destruction of the Temple and exile from their land. The future restoration and blessing of God’s people was dependent on their returning to him. This is the core me...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119189,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Justice","title_en":"God’s Justice","content_ro":"<h3>God’s Justice<\/h3>\n<p>God is just (Ps 9:7-8); he detests sin and rewards people and nations justly in accordance with what they do (Ps 67:4; Isa 1:27; Jer 46:28; Joel 3:1-8; Acts 17:31). God is in sovereign control of the natural world (Nah 1:4-6, 8) and of all nations (1:3, 6-10, 15), and the world and its inhabitants stand helpless when opposing him (Job 41:10-11; Isa 40:22-24).<\/p>\n<p>The Lord’s justice (Hebrew <span class=\"hebrew\" lang=\"he\">mishpat<\/span>) is part of his divine order. A world without justice is a place where people set aside the order planned by the Creator. Since the Creator himself is just (Deut 32:4), it follows that his rule will be just and righteous. His Messiah will usher in a just world (Isa 9:7; 11:2-5; 16:5; 32:1-2), and his Spirit will transform the world into a place of justice, righteousness, and peace (32:15-17). This is good news for the oppressed, whose rights have been denied by the powerful of society (see 25:4-5).<\/p>\n<p>God’s justice may sometimes seem slow in coming (Nah 1:3). This seemingly delayed judgment is the result of his patience and mercy toward people (Jon 3–4; 2 Pet 3:9-15). God does not execute justice with rigid disinterest; he gives justice with love and seeks to bring those who deserve judgment into a relationship with him.<\/p>\n<p>The theme of God’s justice is notably prominent throughout the prophets, and particularly in the book of Isaiah. God expects his people to act justly toward others (Mic 6:8; Zech 7:9; Isa 1:17; 5:7; 58:6-7), and he repeately censures the people of Israel for their injustice, particularly toward the poor and needy (e.g., Amos 5:11-12; Mal 3:5; Isa 3:12-15; 5:7-8; 10:1-4; 29:21). Many of Israel’s prophets proclaim God’s judgment on his people in relation to their injustice. They also relay a number of prophecies against other oppressive, proud, unjust nations. God’s retribution for such behavior is just (see Isa 3:9-11; 13:11; 59:18).<\/p>\n<p>The book of Nahum is specifically filled with the expression of God’s justice toward Nineveh (1:14; 2:13; 3:4). Nahum’s “good news” (Nah 1:15) is that all who trust in God will one day enjoy the peace and well-being that come with the final defeat of evil (see also Isa 11:1-9; Zeph 3:13). The ultimate fulfillment of this promise was inaugurated in the life, death, and resurrection of Jesus Christ (Acts 10:34-43; Rom 10:9-15). Those who believe in the Lord Jesus experience a measure of the blessings of salvation in the present as they await God’s final judgment of evil and the coming of his Kingdom in its fullness (see Rev 20:7–22:5).<\/p>\n<p>In reality, all humanity stands condemned before the just and holy God. Yet God also provides undeserved grace. In Jesus Christ, God poured out his just judgment on a willing substitute, whose death calls people to turn away from their sin and live by God’s righteousness (Rom 6:22-23; 1 Pet 3:18). And when God’s kingdom is fully established through Christ, the world, too, will be just and righteous (Isa 1:26; 28:6; 2 Pet 3:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:17-19, 25; Exod 34:6-7; Lev 19:15; Deut 16:18-20; 17:8-13; 32:4; Pss 9:7-8; 67:4; 89:14; 119:75; Prov 21:3; Eccl 12:14; Isa 1:17-28; 5:7; 11:1-9; 16:5; 32:1-2, 16-17; 40:22-24; 61:8; Jer 46:27-28; Lam 3:25-39; Ezek 34:15-16; 36:22-36; 37:24-27; Joel 3:1-2; Amos 5:21-24; Jon 3:1–4:11; Mic 6:6-8; Nah 1:3-10; 3:4; Zech 7:9-10; Matt 5:6, 10, 20; Luke 1:74-75; Acts 10:34-43; 17:30-31; 2 Pet 3:11-14; Rev 20:11-15<\/p>","content_en":"<h3>God’s Justice<\/h3>\n<p>God is just (Ps 9:7-8); he detests sin and rewards people and nations justly in accordance with what they do (Ps 67:4; Isa 1:27; Jer 46:28; Joel 3:1-8; Acts 17:31). God is in sovereign control of the natural world (Nah 1:4-6, 8) and of all nations (1:3, 6-10, 15), and the world and its inhabitants stand helpless when opposing him (Job 41:10-11; Isa 40:22-24).<\/p>\n<p>The Lord’s justice (Hebrew <span class=\"hebrew\" lang=\"he\">mishpat<\/span>) is part of his divine order. A world without justice is a place where people set aside the order planned by the Creator. Since the Creator himself is just (Deut 32:4), it follows that his rule will be just and righteous. His Messiah will usher in a just world (Isa 9:7; 11:2-5; 16:5; 32:1-2), and his Spirit will transform the world into a place of justice, righteousness, and peace (32:15-17). This is good news for the oppressed, whose rights have been denied by the powerful of society (see 25:4-5).<\/p>\n<p>God’s justice may sometimes seem slow in coming (Nah 1:3). This seemingly delayed judgment is the result of his patience and mercy toward people (Jon 3–4; 2 Pet 3:9-15). God does not execute justice with rigid disinterest; he gives justice with love and seeks to bring those who deserve judgment into a relationship with him.<\/p>\n<p>The theme of God’s justice is notably prominent throughout the prophets, and particularly in the book of Isaiah. God expects his people to act justly toward others (Mic 6:8; Zech 7:9; Isa 1:17; 5:7; 58:6-7), and he repeately censures the people of Israel for their injustice, particularly toward the poor and needy (e.g., Amos 5:11-12; Mal 3:5; Isa 3:12-15; 5:7-8; 10:1-4; 29:21). Many of Israel’s prophets proclaim God’s judgment on his people in relation to their injustice. They also relay a number of prophecies against other oppressive, proud, unjust nations. God’s retribution for such behavior is just (see Isa 3:9-11; 13:11; 59:18).<\/p>\n<p>The book of Nahum is specifically filled with the expression of God’s justice toward Nineveh (1:14; 2:13; 3:4). Nahum’s “good news” (Nah 1:15) is that all who trust in God will one day enjoy the peace and well-being that come with the final defeat of evil (see also Isa 11:1-9; Zeph 3:13). The ultimate fulfillment of this promise was inaugurated in the life, death, and resurrection of Jesus Christ (Acts 10:34-43; Rom 10:9-15). Those who believe in the Lord Jesus experience a measure of the blessings of salvation in the present as they await God’s final judgment of evil and the coming of his Kingdom in its fullness (see Rev 20:7–22:5).<\/p>\n<p>In reality, all humanity stands condemned before the just and holy God. Yet God also provides undeserved grace. In Jesus Christ, God poured out his just judgment on a willing substitute, whose death calls people to turn away from their sin and live by God’s righteousness (Rom 6:22-23; 1 Pet 3:18). And when God’s kingdom is fully established through Christ, the world, too, will be just and righteous (Isa 1:26; 28:6; 2 Pet 3:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:17-19, 25; Exod 34:6-7; Lev 19:15; Deut 16:18-20; 17:8-13; 32:4; Pss 9:7-8; 67:4; 89:14; 119:75; Prov 21:3; Eccl 12:14; Isa 1:17-28; 5:7; 11:1-9; 16:5; 32:1-2, 16-17; 40:22-24; 61:8; Jer 46:27-28; Lam 3:25-39; Ezek 34:15-16; 36:22-36; 37:24-27; Joel 3:1-2; Amos 5:21-24; Jon 3:1–4:11; Mic 6:6-8; Nah 1:3-10; 3:4; Zech 7:9-10; Matt 5:6, 10, 20; Luke 1:74-75; Acts 10:34-43; 17:30-31; 2 Pet 3:11-14; Rev 20:11-15<\/p>","summary_ro":"God’s Justice God is just (Ps 9:7-8); he detests sin and rewards people and nations justly in accordance with what they do (Ps 67:4; Isa 1:27; Jer 46:28; Joel 3:1-8; Acts 17:31). God is in sovereign control of the natural world (Nah 1:4-6, 8) and of all nations (1:3, 6-10, 15), and the world and its inhabitants stand helpless when opposing him (Job 41:10-11; Isa 40:22-24). The Lord’s justice (Hebrew mishpat) is part of his divine order. A world without justice is a place where people set asid...","summary_en":"God’s Justice God is just (Ps 9:7-8); he detests sin and rewards people and nations justly in accordance with what they do (Ps 67:4; Isa 1:27; Jer 46:28; Joel 3:1-8; Acts 17:31). God is in sovereign control of the natural world (Nah 1:4-6, 8) and of all nations (1:3, 6-10, 15), and the world and its inhabitants stand helpless when opposing him (Job 41:10-11; Isa 40:22-24). The Lord’s justice (Hebrew mishpat) is part of his divine order. A world without justice is a place where people set asid...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":120048,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Returning to the Lord","title_en":"Returning to the Lord","content_ro":"<h3>Returning to the <span>Lord<\/span><\/h3>\n<p>The Old Testament prophets often communicated—both before and after the Exile—the need for the people of Israel to return to the Lord (see, e.g., Isa 55:6-7; Hos 6:1-3; Hag 1:12; Mal 3:7). Their abandonment of the true God—and their turning toward other gods—precipitated his judgment, which culminated in the destruction of the Temple and exile from their land. The future restoration and blessing of God’s people was dependent on their returning to him.<\/p>\n<p>This is the core message of Zechariah to those returning to Jerusalem from exile, as seen in his opening statement: “Return to me, and I will return to you, says the <span>Lord<\/span> of Heaven’s Armies” (Zech 1:3). Zechariah’s call to repentance was a call for the people of Israel to renew their commitment to their covenant relationship with God. Zechariah warned his audience to learn from their ancestors’ past violation of the covenant, which had devastating consequences (7:11-14).<\/p>\n<p>Zechariah’s interest in Israel’s covenant relationship with God extended to issues of social justice. Returning to the Lord leads naturally to obedience and to the practice of justice, honesty, fairness, mercy, and kindness (7:9-10; 8:16-17). Zechariah’s concern for right relationship with God and others anticipated Jesus’ later teaching on the most important commandments: to love God above all, and to love one’s neighbor as oneself (Matt 22:34-40).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 7:2-11; Isa 1:16-20; 55:7; Hos 6:1-3; 14:1-7; Hag 1:12; Zech 1:3; 7:9-14; 8:16-17; Mal 3:7; Matt 3:2-10; 22:34-40; Acts 17:24-31<\/p>","content_en":"<h3>Returning to the <span>Lord<\/span><\/h3>\n<p>The Old Testament prophets often communicated—both before and after the Exile—the need for the people of Israel to return to the Lord (see, e.g., Isa 55:6-7; Hos 6:1-3; Hag 1:12; Mal 3:7). Their abandonment of the true God—and their turning toward other gods—precipitated his judgment, which culminated in the destruction of the Temple and exile from their land. The future restoration and blessing of God’s people was dependent on their returning to him.<\/p>\n<p>This is the core message of Zechariah to those returning to Jerusalem from exile, as seen in his opening statement: “Return to me, and I will return to you, says the <span>Lord<\/span> of Heaven’s Armies” (Zech 1:3). Zechariah’s call to repentance was a call for the people of Israel to renew their commitment to their covenant relationship with God. Zechariah warned his audience to learn from their ancestors’ past violation of the covenant, which had devastating consequences (7:11-14).<\/p>\n<p>Zechariah’s interest in Israel’s covenant relationship with God extended to issues of social justice. Returning to the Lord leads naturally to obedience and to the practice of justice, honesty, fairness, mercy, and kindness (7:9-10; 8:16-17). Zechariah’s concern for right relationship with God and others anticipated Jesus’ later teaching on the most important commandments: to love God above all, and to love one’s neighbor as oneself (Matt 22:34-40).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 7:2-11; Isa 1:16-20; 55:7; Hos 6:1-3; 14:1-7; Hag 1:12; Zech 1:3; 7:9-14; 8:16-17; Mal 3:7; Matt 3:2-10; 22:34-40; Acts 17:24-31<\/p>","summary_ro":"Returning to the Lord The Old Testament prophets often communicated—both before and after the Exile—the need for the people of Israel to return to the Lord (see, e.g., Isa 55:6-7; Hos 6:1-3; Hag 1:12; Mal 3:7). Their abandonment of the true God—and their turning toward other gods—precipitated his judgment, which culminated in the destruction of the Temple and exile from their land. The future restoration and blessing of God’s people was dependent on their returning to him. This is the core me...","summary_en":"Returning to the Lord The Old Testament prophets often communicated—both before and after the Exile—the need for the people of Israel to return to the Lord (see, e.g., Isa 55:6-7; Hos 6:1-3; Hag 1:12; Mal 3:7). Their abandonment of the true God—and their turning toward other gods—precipitated his judgment, which culminated in the destruction of the Temple and exile from their land. The future restoration and blessing of God’s people was dependent on their returning to him. This is the core me...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146815,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Justice","title_en":"God’s Justice","content_ro":"<h3>God’s Justice<\/h3>\n<p>God is just (Ps 9:7-8); he detests sin and rewards people and nations justly in accordance with what they do (Ps 67:4; Isa 1:27; Jer 46:28; Joel 3:1-8; Acts 17:31). God is in sovereign control of the natural world (Nah 1:4-6, 8) and of all nations (1:3, 6-10, 15), and the world and its inhabitants stand helpless when opposing him (Job 41:10-11; Isa 40:22-24).<\/p>\n<p>The Lord’s justice (Hebrew <span class=\"hebrew\" lang=\"he\">mishpat<\/span>) is part of his divine order. A world without justice is a place where people set aside the order planned by the Creator. Since the Creator himself is just (Deut 32:4), it follows that his rule will be just and righteous. His Messiah will usher in a just world (Isa 9:7; 11:2-5; 16:5; 32:1-2), and his Spirit will transform the world into a place of justice, righteousness, and peace (32:15-17). This is good news for the oppressed, whose rights have been denied by the powerful of society (see 25:4-5).<\/p>\n<p>God’s justice may sometimes seem slow in coming (Nah 1:3). This seemingly delayed judgment is the result of his patience and mercy toward people (Jon 3–4; 2 Pet 3:9-15). God does not execute justice with rigid disinterest; he gives justice with love and seeks to bring those who deserve judgment into a relationship with him.<\/p>\n<p>The theme of God’s justice is notably prominent throughout the prophets, and particularly in the book of Isaiah. God expects his people to act justly toward others (Mic 6:8; Zech 7:9; Isa 1:17; 5:7; 58:6-7), and he repeately censures the people of Israel for their injustice, particularly toward the poor and needy (e.g., Amos 5:11-12; Mal 3:5; Isa 3:12-15; 5:7-8; 10:1-4; 29:21). Many of Israel’s prophets proclaim God’s judgment on his people in relation to their injustice. They also relay a number of prophecies against other oppressive, proud, unjust nations. God’s retribution for such behavior is just (see Isa 3:9-11; 13:11; 59:18).<\/p>\n<p>The book of Nahum is specifically filled with the expression of God’s justice toward Nineveh (1:14; 2:13; 3:4). Nahum’s “good news” (Nah 1:15) is that all who trust in God will one day enjoy the peace and well-being that come with the final defeat of evil (see also Isa 11:1-9; Zeph 3:13). The ultimate fulfillment of this promise was inaugurated in the life, death, and resurrection of Jesus Christ (Acts 10:34-43; Rom 10:9-15). Those who believe in the Lord Jesus experience a measure of the blessings of salvation in the present as they await God’s final judgment of evil and the coming of his Kingdom in its fullness (see Rev 20:7–22:5).<\/p>\n<p>In reality, all humanity stands condemned before the just and holy God. Yet God also provides undeserved grace. In Jesus Christ, God poured out his just judgment on a willing substitute, whose death calls people to turn away from their sin and live by God’s righteousness (Rom 6:22-23; 1 Pet 3:18). And when God’s kingdom is fully established through Christ, the world, too, will be just and righteous (Isa 1:26; 28:6; 2 Pet 3:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:17-19, 25; Exod 34:6-7; Lev 19:15; Deut 16:18-20; 17:8-13; 32:4; Pss 9:7-8; 67:4; 89:14; 119:75; Prov 21:3; Eccl 12:14; Isa 1:17-28; 5:7; 11:1-9; 16:5; 32:1-2, 16-17; 40:22-24; 61:8; Jer 46:27-28; Lam 3:25-39; Ezek 34:15-16; 36:22-36; 37:24-27; Joel 3:1-2; Amos 5:21-24; Jon 3:1–4:11; Mic 6:6-8; Nah 1:3-10; 3:4; Zech 7:9-10; Matt 5:6, 10, 20; Luke 1:74-75; Acts 10:34-43; 17:30-31; 2 Pet 3:11-14; Rev 20:11-15<\/p>","content_en":"<h3>God’s Justice<\/h3>\n<p>God is just (Ps 9:7-8); he detests sin and rewards people and nations justly in accordance with what they do (Ps 67:4; Isa 1:27; Jer 46:28; Joel 3:1-8; Acts 17:31). God is in sovereign control of the natural world (Nah 1:4-6, 8) and of all nations (1:3, 6-10, 15), and the world and its inhabitants stand helpless when opposing him (Job 41:10-11; Isa 40:22-24).<\/p>\n<p>The Lord’s justice (Hebrew <span class=\"hebrew\" lang=\"he\">mishpat<\/span>) is part of his divine order. A world without justice is a place where people set aside the order planned by the Creator. Since the Creator himself is just (Deut 32:4), it follows that his rule will be just and righteous. His Messiah will usher in a just world (Isa 9:7; 11:2-5; 16:5; 32:1-2), and his Spirit will transform the world into a place of justice, righteousness, and peace (32:15-17). This is good news for the oppressed, whose rights have been denied by the powerful of society (see 25:4-5).<\/p>\n<p>God’s justice may sometimes seem slow in coming (Nah 1:3). This seemingly delayed judgment is the result of his patience and mercy toward people (Jon 3–4; 2 Pet 3:9-15). God does not execute justice with rigid disinterest; he gives justice with love and seeks to bring those who deserve judgment into a relationship with him.<\/p>\n<p>The theme of God’s justice is notably prominent throughout the prophets, and particularly in the book of Isaiah. God expects his people to act justly toward others (Mic 6:8; Zech 7:9; Isa 1:17; 5:7; 58:6-7), and he repeately censures the people of Israel for their injustice, particularly toward the poor and needy (e.g., Amos 5:11-12; Mal 3:5; Isa 3:12-15; 5:7-8; 10:1-4; 29:21). Many of Israel’s prophets proclaim God’s judgment on his people in relation to their injustice. They also relay a number of prophecies against other oppressive, proud, unjust nations. God’s retribution for such behavior is just (see Isa 3:9-11; 13:11; 59:18).<\/p>\n<p>The book of Nahum is specifically filled with the expression of God’s justice toward Nineveh (1:14; 2:13; 3:4). Nahum’s “good news” (Nah 1:15) is that all who trust in God will one day enjoy the peace and well-being that come with the final defeat of evil (see also Isa 11:1-9; Zeph 3:13). The ultimate fulfillment of this promise was inaugurated in the life, death, and resurrection of Jesus Christ (Acts 10:34-43; Rom 10:9-15). Those who believe in the Lord Jesus experience a measure of the blessings of salvation in the present as they await God’s final judgment of evil and the coming of his Kingdom in its fullness (see Rev 20:7–22:5).<\/p>\n<p>In reality, all humanity stands condemned before the just and holy God. Yet God also provides undeserved grace. In Jesus Christ, God poured out his just judgment on a willing substitute, whose death calls people to turn away from their sin and live by God’s righteousness (Rom 6:22-23; 1 Pet 3:18). And when God’s kingdom is fully established through Christ, the world, too, will be just and righteous (Isa 1:26; 28:6; 2 Pet 3:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:17-19, 25; Exod 34:6-7; Lev 19:15; Deut 16:18-20; 17:8-13; 32:4; Pss 9:7-8; 67:4; 89:14; 119:75; Prov 21:3; Eccl 12:14; Isa 1:17-28; 5:7; 11:1-9; 16:5; 32:1-2, 16-17; 40:22-24; 61:8; Jer 46:27-28; Lam 3:25-39; Ezek 34:15-16; 36:22-36; 37:24-27; Joel 3:1-2; Amos 5:21-24; Jon 3:1–4:11; Mic 6:6-8; Nah 1:3-10; 3:4; Zech 7:9-10; Matt 5:6, 10, 20; Luke 1:74-75; Acts 10:34-43; 17:30-31; 2 Pet 3:11-14; Rev 20:11-15<\/p>","summary_ro":"God’s Justice God is just (Ps 9:7-8); he detests sin and rewards people and nations justly in accordance with what they do (Ps 67:4; Isa 1:27; Jer 46:28; Joel 3:1-8; Acts 17:31). God is in sovereign control of the natural world (Nah 1:4-6, 8) and of all nations (1:3, 6-10, 15), and the world and its inhabitants stand helpless when opposing him (Job 41:10-11; Isa 40:22-24). The Lord’s justice (Hebrew mishpat) is part of his divine order. A world without justice is a place where people set asid...","summary_en":"God’s Justice God is just (Ps 9:7-8); he detests sin and rewards people and nations justly in accordance with what they do (Ps 67:4; Isa 1:27; Jer 46:28; Joel 3:1-8; Acts 17:31). God is in sovereign control of the natural world (Nah 1:4-6, 8) and of all nations (1:3, 6-10, 15), and the world and its inhabitants stand helpless when opposing him (Job 41:10-11; Isa 40:22-24). The Lord’s justice (Hebrew mishpat) is part of his divine order. A world without justice is a place where people set asid...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":147674,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Returning to the Lord","title_en":"Returning to the Lord","content_ro":"<h3>Returning to the <span>Lord<\/span><\/h3>\n<p>The Old Testament prophets often communicated—both before and after the Exile—the need for the people of Israel to return to the Lord (see, e.g., Isa 55:6-7; Hos 6:1-3; Hag 1:12; Mal 3:7). Their abandonment of the true God—and their turning toward other gods—precipitated his judgment, which culminated in the destruction of the Temple and exile from their land. The future restoration and blessing of God’s people was dependent on their returning to him.<\/p>\n<p>This is the core message of Zechariah to those returning to Jerusalem from exile, as seen in his opening statement: “Return to me, and I will return to you, says the <span>Lord<\/span> of Heaven’s Armies” (Zech 1:3). Zechariah’s call to repentance was a call for the people of Israel to renew their commitment to their covenant relationship with God. Zechariah warned his audience to learn from their ancestors’ past violation of the covenant, which had devastating consequences (7:11-14).<\/p>\n<p>Zechariah’s interest in Israel’s covenant relationship with God extended to issues of social justice. Returning to the Lord leads naturally to obedience and to the practice of justice, honesty, fairness, mercy, and kindness (7:9-10; 8:16-17). Zechariah’s concern for right relationship with God and others anticipated Jesus’ later teaching on the most important commandments: to love God above all, and to love one’s neighbor as oneself (Matt 22:34-40).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 7:2-11; Isa 1:16-20; 55:7; Hos 6:1-3; 14:1-7; Hag 1:12; Zech 1:3; 7:9-14; 8:16-17; Mal 3:7; Matt 3:2-10; 22:34-40; Acts 17:24-31<\/p>","content_en":"<h3>Returning to the <span>Lord<\/span><\/h3>\n<p>The Old Testament prophets often communicated—both before and after the Exile—the need for the people of Israel to return to the Lord (see, e.g., Isa 55:6-7; Hos 6:1-3; Hag 1:12; Mal 3:7). Their abandonment of the true God—and their turning toward other gods—precipitated his judgment, which culminated in the destruction of the Temple and exile from their land. The future restoration and blessing of God’s people was dependent on their returning to him.<\/p>\n<p>This is the core message of Zechariah to those returning to Jerusalem from exile, as seen in his opening statement: “Return to me, and I will return to you, says the <span>Lord<\/span> of Heaven’s Armies” (Zech 1:3). Zechariah’s call to repentance was a call for the people of Israel to renew their commitment to their covenant relationship with God. Zechariah warned his audience to learn from their ancestors’ past violation of the covenant, which had devastating consequences (7:11-14).<\/p>\n<p>Zechariah’s interest in Israel’s covenant relationship with God extended to issues of social justice. Returning to the Lord leads naturally to obedience and to the practice of justice, honesty, fairness, mercy, and kindness (7:9-10; 8:16-17). Zechariah’s concern for right relationship with God and others anticipated Jesus’ later teaching on the most important commandments: to love God above all, and to love one’s neighbor as oneself (Matt 22:34-40).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 7:2-11; Isa 1:16-20; 55:7; Hos 6:1-3; 14:1-7; Hag 1:12; Zech 1:3; 7:9-14; 8:16-17; Mal 3:7; Matt 3:2-10; 22:34-40; Acts 17:24-31<\/p>","summary_ro":"Returning to the Lord The Old Testament prophets often communicated—both before and after the Exile—the need for the people of Israel to return to the Lord (see, e.g., Isa 55:6-7; Hos 6:1-3; Hag 1:12; Mal 3:7). Their abandonment of the true God—and their turning toward other gods—precipitated his judgment, which culminated in the destruction of the Temple and exile from their land. The future restoration and blessing of God’s people was dependent on their returning to him. This is the core me...","summary_en":"Returning to the Lord The Old Testament prophets often communicated—both before and after the Exile—the need for the people of Israel to return to the Lord (see, e.g., Isa 55:6-7; Hos 6:1-3; Hag 1:12; Mal 3:7). Their abandonment of the true God—and their turning toward other gods—precipitated his judgment, which culminated in the destruction of the Temple and exile from their land. The future restoration and blessing of God’s people was dependent on their returning to him. This is the core me...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"10":[{"id":28644,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Orphan","title_en":"Orphan","content_ro":"<h3>ORPHAN<\/h3>\n<p>Word coming from a Hebrew root meaning “to be alone” or “bereaved,” often rendered as “fatherless.” The idea describes any person who is without legal standing in the covenant community of Israel, who is unprotected or needy, and who is especially exposed to oppression. It also speaks of one who is bereft of one or both earthly parents (cf. Lam 5:3).<\/p>\n<p>Since God has a special concern for the fatherless (Ex 22:22-24; Dt 10:18; Pss 10:14, 18; 27:10; 68:5; 146:9; Is 1:17; Hos 14:3), OT legislation made special provision for them by protecting their rights of inheritance (Nm 27:7-11; Dt 24:17; Prv 23:10), ensuring their freedom to glean the fields and vineyards (Dt 24:19-21), allowing their participation in the great annual feasts (16:11, 14), and allotting them a portion of the tithe crops collected every three years (14:29; 26:12). Strong condemnation awaits those who oppress them (Dt 24:17; 27:19; Mal 3:5).<\/p>\n<p>While the orphans of Israel were sometimes aided by friends and relatives (Jb 29:12; 31:17), there was general failure to meet the requirements of the law, as is witnessed by the accusations of the inspired writers (Jb 6:27; 22:9; 24:3, 9; Ps 94:6; Is 1:23; 10:2; Jer 5:28; Ez 22:7). Consequently, the prophets never tire of pleading the orphan’s cause (Jer 7:6; 22:3; Zec 7:10).<\/p>\n<p>The word is used only twice in the NT—once in a general sense to describe those who are “desolate” or “comfortless” (Jn 14:18), and once in the specific sense to describe the “fatherless” (Jas 1:27). In the spirit of an OT prophet, James declares that true religion involves the care of orphans.<\/p>","content_en":"<h3>ORPHAN<\/h3>\n<p>Word coming from a Hebrew root meaning “to be alone” or “bereaved,” often rendered as “fatherless.” The idea describes any person who is without legal standing in the covenant community of Israel, who is unprotected or needy, and who is especially exposed to oppression. It also speaks of one who is bereft of one or both earthly parents (cf. Lam 5:3).<\/p>\n<p>Since God has a special concern for the fatherless (Ex 22:22-24; Dt 10:18; Pss 10:14, 18; 27:10; 68:5; 146:9; Is 1:17; Hos 14:3), OT legislation made special provision for them by protecting their rights of inheritance (Nm 27:7-11; Dt 24:17; Prv 23:10), ensuring their freedom to glean the fields and vineyards (Dt 24:19-21), allowing their participation in the great annual feasts (16:11, 14), and allotting them a portion of the tithe crops collected every three years (14:29; 26:12). Strong condemnation awaits those who oppress them (Dt 24:17; 27:19; Mal 3:5).<\/p>\n<p>While the orphans of Israel were sometimes aided by friends and relatives (Jb 29:12; 31:17), there was general failure to meet the requirements of the law, as is witnessed by the accusations of the inspired writers (Jb 6:27; 22:9; 24:3, 9; Ps 94:6; Is 1:23; 10:2; Jer 5:28; Ez 22:7). Consequently, the prophets never tire of pleading the orphan’s cause (Jer 7:6; 22:3; Zec 7:10).<\/p>\n<p>The word is used only twice in the NT—once in a general sense to describe those who are “desolate” or “comfortless” (Jn 14:18), and once in the specific sense to describe the “fatherless” (Jas 1:27). In the spirit of an OT prophet, James declares that true religion involves the care of orphans.<\/p>","summary_ro":"ORPHAN Word coming from a Hebrew root meaning “to be alone” or “bereaved,” often rendered as “fatherless.” The idea describes any person who is without legal standing in the covenant community of Israel, who is unprotected or needy, and who is especially exposed to oppression. It also speaks of one who is bereft of one or both earthly parents (cf. Lam 5:3). Since God has a special concern for the fatherless (Ex 22:22-24; Dt 10:18; Pss 10:14, 18; 27:10; 68:5; 146:9; Is 1:17; Hos 14:3), OT legi...","summary_en":"ORPHAN Word coming from a Hebrew root meaning “to be alone” or “bereaved,” often rendered as “fatherless.” The idea describes any person who is without legal standing in the covenant community of Israel, who is unprotected or needy, and who is especially exposed to oppression. It also speaks of one who is bereft of one or both earthly parents (cf. Lam 5:3). Since God has a special concern for the fatherless (Ex 22:22-24; Dt 10:18; Pss 10:14, 18; 27:10; 68:5; 146:9; Is 1:17; Hos 14:3), OT legi...","source":"Articles\/O.xml","external_url":null,"has_map":false,"has_picture":false},{"id":54323,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 7:10","title_en":"Study Note: Zaharia 7:10","content_ro":"<p><strong>7:10<\/strong> <em>Widows, orphans, foreigners, and the poor<\/em> often did not have access to the legal protection afforded the average citizen (cp. Deut 24:14, 17-18). Fasting and social justice should go hand in hand (see Isa 58:6-7).<\/p>","content_en":"<p><strong>7:10<\/strong> <em>Widows, orphans, foreigners, and the poor<\/em> often did not have access to the legal protection afforded the average citizen (cp. Deut 24:14, 17-18). Fasting and social justice should go hand in hand (see Isa 58:6-7).<\/p>","summary_ro":"7:10 Widows, orphans, foreigners, and the poor often did not have access to the legal protection afforded the average citizen (cp. Deut 24:14, 17-18). Fasting and social justice should go hand in hand (see Isa 58:6-7).","summary_en":"7:10 Widows, orphans, foreigners, and the poor often did not have access to the legal protection afforded the average citizen (cp. Deut 24:14, 17-18). Fasting and social justice should go hand in hand (see Isa 58:6-7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":81949,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 7:10","title_en":"Study Note: Zaharia 7:10","content_ro":"<p><strong>7:10<\/strong> <em>Widows, orphans, foreigners, and the poor<\/em> often did not have access to the legal protection afforded the average citizen (cp. Deut 24:14, 17-18). Fasting and social justice should go hand in hand (see Isa 58:6-7).<\/p>","content_en":"<p><strong>7:10<\/strong> <em>Widows, orphans, foreigners, and the poor<\/em> often did not have access to the legal protection afforded the average citizen (cp. Deut 24:14, 17-18). Fasting and social justice should go hand in hand (see Isa 58:6-7).<\/p>","summary_ro":"7:10 Widows, orphans, foreigners, and the poor often did not have access to the legal protection afforded the average citizen (cp. Deut 24:14, 17-18). Fasting and social justice should go hand in hand (see Isa 58:6-7).","summary_en":"7:10 Widows, orphans, foreigners, and the poor often did not have access to the legal protection afforded the average citizen (cp. Deut 24:14, 17-18). Fasting and social justice should go hand in hand (see Isa 58:6-7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":109575,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 7:10","title_en":"Study Note: Zaharia 7:10","content_ro":"<p><strong>7:10<\/strong> <em>Widows, orphans, foreigners, and the poor<\/em> often did not have access to the legal protection afforded the average citizen (cp. Deut 24:14, 17-18). Fasting and social justice should go hand in hand (see Isa 58:6-7).<\/p>","content_en":"<p><strong>7:10<\/strong> <em>Widows, orphans, foreigners, and the poor<\/em> often did not have access to the legal protection afforded the average citizen (cp. Deut 24:14, 17-18). Fasting and social justice should go hand in hand (see Isa 58:6-7).<\/p>","summary_ro":"7:10 Widows, orphans, foreigners, and the poor often did not have access to the legal protection afforded the average citizen (cp. Deut 24:14, 17-18). Fasting and social justice should go hand in hand (see Isa 58:6-7).","summary_en":"7:10 Widows, orphans, foreigners, and the poor often did not have access to the legal protection afforded the average citizen (cp. Deut 24:14, 17-18). Fasting and social justice should go hand in hand (see Isa 58:6-7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":137201,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 7:10","title_en":"Study Note: Zaharia 7:10","content_ro":"<p><strong>7:10<\/strong> <em>Widows, orphans, foreigners, and the poor<\/em> often did not have access to the legal protection afforded the average citizen (cp. Deut 24:14, 17-18). Fasting and social justice should go hand in hand (see Isa 58:6-7).<\/p>","content_en":"<p><strong>7:10<\/strong> <em>Widows, orphans, foreigners, and the poor<\/em> often did not have access to the legal protection afforded the average citizen (cp. Deut 24:14, 17-18). Fasting and social justice should go hand in hand (see Isa 58:6-7).<\/p>","summary_ro":"7:10 Widows, orphans, foreigners, and the poor often did not have access to the legal protection afforded the average citizen (cp. Deut 24:14, 17-18). Fasting and social justice should go hand in hand (see Isa 58:6-7).","summary_en":"7:10 Widows, orphans, foreigners, and the poor often did not have access to the legal protection afforded the average citizen (cp. Deut 24:14, 17-18). Fasting and social justice should go hand in hand (see Isa 58:6-7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"11":[{"id":54324,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 7:11","title_en":"Study Note: Zaharia 7:11","content_ro":"<p><strong>7:11<\/strong> <em>Your ancestors refused to listen:<\/em> They ignored God’s commands (see Jer 11:10). • <em>stubbornly turned away<\/em> (or <em>set a defiant shoulder<\/em>): The idiom signifies haughty stubbornness (see Neh 9:29). • <em>Put their fingers in their ears<\/em> places full responsibility upon the people for their obstinacy (cp. Isa 6:10). The same expression is used of Pharaoh when he “became stubborn” (or “hardened his heart”) against God and refused to release the Hebrews (Exod 8:32).<\/p>","content_en":"<p><strong>7:11<\/strong> <em>Your ancestors refused to listen:<\/em> They ignored God’s commands (see Jer 11:10). • <em>stubbornly turned away<\/em> (or <em>set a defiant shoulder<\/em>): The idiom signifies haughty stubbornness (see Neh 9:29). • <em>Put their fingers in their ears<\/em> places full responsibility upon the people for their obstinacy (cp. Isa 6:10). The same expression is used of Pharaoh when he “became stubborn” (or “hardened his heart”) against God and refused to release the Hebrews (Exod 8:32).<\/p>","summary_ro":"7:11 Your ancestors refused to listen: They ignored God’s commands (see Jer 11:10). • stubbornly turned away (or set a defiant shoulder): The idiom signifies haughty stubbornness (see Neh 9:29). • Put their fingers in their ears places full responsibility upon the people for their obstinacy (cp. Isa 6:10). The same expression is used of Pharaoh when he “became stubborn” (or “hardened his heart”) against God and refused to release the Hebrews (Exod 8:32).","summary_en":"7:11 Your ancestors refused to listen: They ignored God’s commands (see Jer 11:10). • stubbornly turned away (or set a defiant shoulder): The idiom signifies haughty stubbornness (see Neh 9:29). • Put their fingers in their ears places full responsibility upon the people for their obstinacy (cp. Isa 6:10). The same expression is used of Pharaoh when he “became stubborn” (or “hardened his heart”) against God and refused to release the Hebrews (Exod 8:32).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":81950,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 7:11","title_en":"Study Note: Zaharia 7:11","content_ro":"<p><strong>7:11<\/strong> <em>Your ancestors refused to listen:<\/em> They ignored God’s commands (see Jer 11:10). • <em>stubbornly turned away<\/em> (or <em>set a defiant shoulder<\/em>): The idiom signifies haughty stubbornness (see Neh 9:29). • <em>Put their fingers in their ears<\/em> places full responsibility upon the people for their obstinacy (cp. Isa 6:10). The same expression is used of Pharaoh when he “became stubborn” (or “hardened his heart”) against God and refused to release the Hebrews (Exod 8:32).<\/p>","content_en":"<p><strong>7:11<\/strong> <em>Your ancestors refused to listen:<\/em> They ignored God’s commands (see Jer 11:10). • <em>stubbornly turned away<\/em> (or <em>set a defiant shoulder<\/em>): The idiom signifies haughty stubbornness (see Neh 9:29). • <em>Put their fingers in their ears<\/em> places full responsibility upon the people for their obstinacy (cp. Isa 6:10). The same expression is used of Pharaoh when he “became stubborn” (or “hardened his heart”) against God and refused to release the Hebrews (Exod 8:32).<\/p>","summary_ro":"7:11 Your ancestors refused to listen: They ignored God’s commands (see Jer 11:10). • stubbornly turned away (or set a defiant shoulder): The idiom signifies haughty stubbornness (see Neh 9:29). • Put their fingers in their ears places full responsibility upon the people for their obstinacy (cp. Isa 6:10). The same expression is used of Pharaoh when he “became stubborn” (or “hardened his heart”) against God and refused to release the Hebrews (Exod 8:32).","summary_en":"7:11 Your ancestors refused to listen: They ignored God’s commands (see Jer 11:10). • stubbornly turned away (or set a defiant shoulder): The idiom signifies haughty stubbornness (see Neh 9:29). • Put their fingers in their ears places full responsibility upon the people for their obstinacy (cp. Isa 6:10). The same expression is used of Pharaoh when he “became stubborn” (or “hardened his heart”) against God and refused to release the Hebrews (Exod 8:32).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":109576,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 7:11","title_en":"Study Note: Zaharia 7:11","content_ro":"<p><strong>7:11<\/strong> <em>Your ancestors refused to listen:<\/em> They ignored God’s commands (see Jer 11:10). • <em>stubbornly turned away<\/em> (or <em>set a defiant shoulder<\/em>): The idiom signifies haughty stubbornness (see Neh 9:29). • <em>Put their fingers in their ears<\/em> places full responsibility upon the people for their obstinacy (cp. Isa 6:10). The same expression is used of Pharaoh when he “became stubborn” (or “hardened his heart”) against God and refused to release the Hebrews (Exod 8:32).<\/p>","content_en":"<p><strong>7:11<\/strong> <em>Your ancestors refused to listen:<\/em> They ignored God’s commands (see Jer 11:10). • <em>stubbornly turned away<\/em> (or <em>set a defiant shoulder<\/em>): The idiom signifies haughty stubbornness (see Neh 9:29). • <em>Put their fingers in their ears<\/em> places full responsibility upon the people for their obstinacy (cp. Isa 6:10). The same expression is used of Pharaoh when he “became stubborn” (or “hardened his heart”) against God and refused to release the Hebrews (Exod 8:32).<\/p>","summary_ro":"7:11 Your ancestors refused to listen: They ignored God’s commands (see Jer 11:10). • stubbornly turned away (or set a defiant shoulder): The idiom signifies haughty stubbornness (see Neh 9:29). • Put their fingers in their ears places full responsibility upon the people for their obstinacy (cp. Isa 6:10). The same expression is used of Pharaoh when he “became stubborn” (or “hardened his heart”) against God and refused to release the Hebrews (Exod 8:32).","summary_en":"7:11 Your ancestors refused to listen: They ignored God’s commands (see Jer 11:10). • stubbornly turned away (or set a defiant shoulder): The idiom signifies haughty stubbornness (see Neh 9:29). • Put their fingers in their ears places full responsibility upon the people for their obstinacy (cp. Isa 6:10). The same expression is used of Pharaoh when he “became stubborn” (or “hardened his heart”) against God and refused to release the Hebrews (Exod 8:32).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":137202,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 7:11","title_en":"Study Note: Zaharia 7:11","content_ro":"<p><strong>7:11<\/strong> <em>Your ancestors refused to listen:<\/em> They ignored God’s commands (see Jer 11:10). • <em>stubbornly turned away<\/em> (or <em>set a defiant shoulder<\/em>): The idiom signifies haughty stubbornness (see Neh 9:29). • <em>Put their fingers in their ears<\/em> places full responsibility upon the people for their obstinacy (cp. Isa 6:10). The same expression is used of Pharaoh when he “became stubborn” (or “hardened his heart”) against God and refused to release the Hebrews (Exod 8:32).<\/p>","content_en":"<p><strong>7:11<\/strong> <em>Your ancestors refused to listen:<\/em> They ignored God’s commands (see Jer 11:10). • <em>stubbornly turned away<\/em> (or <em>set a defiant shoulder<\/em>): The idiom signifies haughty stubbornness (see Neh 9:29). • <em>Put their fingers in their ears<\/em> places full responsibility upon the people for their obstinacy (cp. Isa 6:10). The same expression is used of Pharaoh when he “became stubborn” (or “hardened his heart”) against God and refused to release the Hebrews (Exod 8:32).<\/p>","summary_ro":"7:11 Your ancestors refused to listen: They ignored God’s commands (see Jer 11:10). • stubbornly turned away (or set a defiant shoulder): The idiom signifies haughty stubbornness (see Neh 9:29). • Put their fingers in their ears places full responsibility upon the people for their obstinacy (cp. Isa 6:10). The same expression is used of Pharaoh when he “became stubborn” (or “hardened his heart”) against God and refused to release the Hebrews (Exod 8:32).","summary_en":"7:11 Your ancestors refused to listen: They ignored God’s commands (see Jer 11:10). • stubbornly turned away (or set a defiant shoulder): The idiom signifies haughty stubbornness (see Neh 9:29). • Put their fingers in their ears places full responsibility upon the people for their obstinacy (cp. Isa 6:10). The same expression is used of Pharaoh when he “became stubborn” (or “hardened his heart”) against God and refused to release the Hebrews (Exod 8:32).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":64795,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Returning to the Lord","title_en":"Returning to the Lord","content_ro":"<h3>Returning to the <span>Lord<\/span><\/h3>\n<p>The Old Testament prophets often communicated—both before and after the Exile—the need for the people of Israel to return to the Lord (see, e.g., Isa 55:6-7; Hos 6:1-3; Hag 1:12; Mal 3:7). Their abandonment of the true God—and their turning toward other gods—precipitated his judgment, which culminated in the destruction of the Temple and exile from their land. The future restoration and blessing of God’s people was dependent on their returning to him.<\/p>\n<p>This is the core message of Zechariah to those returning to Jerusalem from exile, as seen in his opening statement: “Return to me, and I will return to you, says the <span>Lord<\/span> of Heaven’s Armies” (Zech 1:3). Zechariah’s call to repentance was a call for the people of Israel to renew their commitment to their covenant relationship with God. Zechariah warned his audience to learn from their ancestors’ past violation of the covenant, which had devastating consequences (7:11-14).<\/p>\n<p>Zechariah’s interest in Israel’s covenant relationship with God extended to issues of social justice. Returning to the Lord leads naturally to obedience and to the practice of justice, honesty, fairness, mercy, and kindness (7:9-10; 8:16-17). Zechariah’s concern for right relationship with God and others anticipated Jesus’ later teaching on the most important commandments: to love God above all, and to love one’s neighbor as oneself (Matt 22:34-40).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 7:2-11; Isa 1:16-20; 55:7; Hos 6:1-3; 14:1-7; Hag 1:12; Zech 1:3; 7:9-14; 8:16-17; Mal 3:7; Matt 3:2-10; 22:34-40; Acts 17:24-31<\/p>","content_en":"<h3>Returning to the <span>Lord<\/span><\/h3>\n<p>The Old Testament prophets often communicated—both before and after the Exile—the need for the people of Israel to return to the Lord (see, e.g., Isa 55:6-7; Hos 6:1-3; Hag 1:12; Mal 3:7). Their abandonment of the true God—and their turning toward other gods—precipitated his judgment, which culminated in the destruction of the Temple and exile from their land. The future restoration and blessing of God’s people was dependent on their returning to him.<\/p>\n<p>This is the core message of Zechariah to those returning to Jerusalem from exile, as seen in his opening statement: “Return to me, and I will return to you, says the <span>Lord<\/span> of Heaven’s Armies” (Zech 1:3). Zechariah’s call to repentance was a call for the people of Israel to renew their commitment to their covenant relationship with God. Zechariah warned his audience to learn from their ancestors’ past violation of the covenant, which had devastating consequences (7:11-14).<\/p>\n<p>Zechariah’s interest in Israel’s covenant relationship with God extended to issues of social justice. Returning to the Lord leads naturally to obedience and to the practice of justice, honesty, fairness, mercy, and kindness (7:9-10; 8:16-17). Zechariah’s concern for right relationship with God and others anticipated Jesus’ later teaching on the most important commandments: to love God above all, and to love one’s neighbor as oneself (Matt 22:34-40).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 7:2-11; Isa 1:16-20; 55:7; Hos 6:1-3; 14:1-7; Hag 1:12; Zech 1:3; 7:9-14; 8:16-17; Mal 3:7; Matt 3:2-10; 22:34-40; Acts 17:24-31<\/p>","summary_ro":"Returning to the Lord The Old Testament prophets often communicated—both before and after the Exile—the need for the people of Israel to return to the Lord (see, e.g., Isa 55:6-7; Hos 6:1-3; Hag 1:12; Mal 3:7). Their abandonment of the true God—and their turning toward other gods—precipitated his judgment, which culminated in the destruction of the Temple and exile from their land. The future restoration and blessing of God’s people was dependent on their returning to him. This is the core me...","summary_en":"Returning to the Lord The Old Testament prophets often communicated—both before and after the Exile—the need for the people of Israel to return to the Lord (see, e.g., Isa 55:6-7; Hos 6:1-3; Hag 1:12; Mal 3:7). Their abandonment of the true God—and their turning toward other gods—precipitated his judgment, which culminated in the destruction of the Temple and exile from their land. The future restoration and blessing of God’s people was dependent on their returning to him. This is the core me...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":92421,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Returning to the Lord","title_en":"Returning to the Lord","content_ro":"<h3>Returning to the <span>Lord<\/span><\/h3>\n<p>The Old Testament prophets often communicated—both before and after the Exile—the need for the people of Israel to return to the Lord (see, e.g., Isa 55:6-7; Hos 6:1-3; Hag 1:12; Mal 3:7). Their abandonment of the true God—and their turning toward other gods—precipitated his judgment, which culminated in the destruction of the Temple and exile from their land. The future restoration and blessing of God’s people was dependent on their returning to him.<\/p>\n<p>This is the core message of Zechariah to those returning to Jerusalem from exile, as seen in his opening statement: “Return to me, and I will return to you, says the <span>Lord<\/span> of Heaven’s Armies” (Zech 1:3). Zechariah’s call to repentance was a call for the people of Israel to renew their commitment to their covenant relationship with God. Zechariah warned his audience to learn from their ancestors’ past violation of the covenant, which had devastating consequences (7:11-14).<\/p>\n<p>Zechariah’s interest in Israel’s covenant relationship with God extended to issues of social justice. Returning to the Lord leads naturally to obedience and to the practice of justice, honesty, fairness, mercy, and kindness (7:9-10; 8:16-17). Zechariah’s concern for right relationship with God and others anticipated Jesus’ later teaching on the most important commandments: to love God above all, and to love one’s neighbor as oneself (Matt 22:34-40).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 7:2-11; Isa 1:16-20; 55:7; Hos 6:1-3; 14:1-7; Hag 1:12; Zech 1:3; 7:9-14; 8:16-17; Mal 3:7; Matt 3:2-10; 22:34-40; Acts 17:24-31<\/p>","content_en":"<h3>Returning to the <span>Lord<\/span><\/h3>\n<p>The Old Testament prophets often communicated—both before and after the Exile—the need for the people of Israel to return to the Lord (see, e.g., Isa 55:6-7; Hos 6:1-3; Hag 1:12; Mal 3:7). Their abandonment of the true God—and their turning toward other gods—precipitated his judgment, which culminated in the destruction of the Temple and exile from their land. The future restoration and blessing of God’s people was dependent on their returning to him.<\/p>\n<p>This is the core message of Zechariah to those returning to Jerusalem from exile, as seen in his opening statement: “Return to me, and I will return to you, says the <span>Lord<\/span> of Heaven’s Armies” (Zech 1:3). Zechariah’s call to repentance was a call for the people of Israel to renew their commitment to their covenant relationship with God. Zechariah warned his audience to learn from their ancestors’ past violation of the covenant, which had devastating consequences (7:11-14).<\/p>\n<p>Zechariah’s interest in Israel’s covenant relationship with God extended to issues of social justice. Returning to the Lord leads naturally to obedience and to the practice of justice, honesty, fairness, mercy, and kindness (7:9-10; 8:16-17). Zechariah’s concern for right relationship with God and others anticipated Jesus’ later teaching on the most important commandments: to love God above all, and to love one’s neighbor as oneself (Matt 22:34-40).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 7:2-11; Isa 1:16-20; 55:7; Hos 6:1-3; 14:1-7; Hag 1:12; Zech 1:3; 7:9-14; 8:16-17; Mal 3:7; Matt 3:2-10; 22:34-40; Acts 17:24-31<\/p>","summary_ro":"Returning to the Lord The Old Testament prophets often communicated—both before and after the Exile—the need for the people of Israel to return to the Lord (see, e.g., Isa 55:6-7; Hos 6:1-3; Hag 1:12; Mal 3:7). Their abandonment of the true God—and their turning toward other gods—precipitated his judgment, which culminated in the destruction of the Temple and exile from their land. The future restoration and blessing of God’s people was dependent on their returning to him. This is the core me...","summary_en":"Returning to the Lord The Old Testament prophets often communicated—both before and after the Exile—the need for the people of Israel to return to the Lord (see, e.g., Isa 55:6-7; Hos 6:1-3; Hag 1:12; Mal 3:7). Their abandonment of the true God—and their turning toward other gods—precipitated his judgment, which culminated in the destruction of the Temple and exile from their land. The future restoration and blessing of God’s people was dependent on their returning to him. This is the core me...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":120047,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Returning to the Lord","title_en":"Returning to the Lord","content_ro":"<h3>Returning to the <span>Lord<\/span><\/h3>\n<p>The Old Testament prophets often communicated—both before and after the Exile—the need for the people of Israel to return to the Lord (see, e.g., Isa 55:6-7; Hos 6:1-3; Hag 1:12; Mal 3:7). Their abandonment of the true God—and their turning toward other gods—precipitated his judgment, which culminated in the destruction of the Temple and exile from their land. The future restoration and blessing of God’s people was dependent on their returning to him.<\/p>\n<p>This is the core message of Zechariah to those returning to Jerusalem from exile, as seen in his opening statement: “Return to me, and I will return to you, says the <span>Lord<\/span> of Heaven’s Armies” (Zech 1:3). Zechariah’s call to repentance was a call for the people of Israel to renew their commitment to their covenant relationship with God. Zechariah warned his audience to learn from their ancestors’ past violation of the covenant, which had devastating consequences (7:11-14).<\/p>\n<p>Zechariah’s interest in Israel’s covenant relationship with God extended to issues of social justice. Returning to the Lord leads naturally to obedience and to the practice of justice, honesty, fairness, mercy, and kindness (7:9-10; 8:16-17). Zechariah’s concern for right relationship with God and others anticipated Jesus’ later teaching on the most important commandments: to love God above all, and to love one’s neighbor as oneself (Matt 22:34-40).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 7:2-11; Isa 1:16-20; 55:7; Hos 6:1-3; 14:1-7; Hag 1:12; Zech 1:3; 7:9-14; 8:16-17; Mal 3:7; Matt 3:2-10; 22:34-40; Acts 17:24-31<\/p>","content_en":"<h3>Returning to the <span>Lord<\/span><\/h3>\n<p>The Old Testament prophets often communicated—both before and after the Exile—the need for the people of Israel to return to the Lord (see, e.g., Isa 55:6-7; Hos 6:1-3; Hag 1:12; Mal 3:7). Their abandonment of the true God—and their turning toward other gods—precipitated his judgment, which culminated in the destruction of the Temple and exile from their land. The future restoration and blessing of God’s people was dependent on their returning to him.<\/p>\n<p>This is the core message of Zechariah to those returning to Jerusalem from exile, as seen in his opening statement: “Return to me, and I will return to you, says the <span>Lord<\/span> of Heaven’s Armies” (Zech 1:3). Zechariah’s call to repentance was a call for the people of Israel to renew their commitment to their covenant relationship with God. Zechariah warned his audience to learn from their ancestors’ past violation of the covenant, which had devastating consequences (7:11-14).<\/p>\n<p>Zechariah’s interest in Israel’s covenant relationship with God extended to issues of social justice. Returning to the Lord leads naturally to obedience and to the practice of justice, honesty, fairness, mercy, and kindness (7:9-10; 8:16-17). Zechariah’s concern for right relationship with God and others anticipated Jesus’ later teaching on the most important commandments: to love God above all, and to love one’s neighbor as oneself (Matt 22:34-40).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 7:2-11; Isa 1:16-20; 55:7; Hos 6:1-3; 14:1-7; Hag 1:12; Zech 1:3; 7:9-14; 8:16-17; Mal 3:7; Matt 3:2-10; 22:34-40; Acts 17:24-31<\/p>","summary_ro":"Returning to the Lord The Old Testament prophets often communicated—both before and after the Exile—the need for the people of Israel to return to the Lord (see, e.g., Isa 55:6-7; Hos 6:1-3; Hag 1:12; Mal 3:7). Their abandonment of the true God—and their turning toward other gods—precipitated his judgment, which culminated in the destruction of the Temple and exile from their land. The future restoration and blessing of God’s people was dependent on their returning to him. This is the core me...","summary_en":"Returning to the Lord The Old Testament prophets often communicated—both before and after the Exile—the need for the people of Israel to return to the Lord (see, e.g., Isa 55:6-7; Hos 6:1-3; Hag 1:12; Mal 3:7). Their abandonment of the true God—and their turning toward other gods—precipitated his judgment, which culminated in the destruction of the Temple and exile from their land. The future restoration and blessing of God’s people was dependent on their returning to him. This is the core me...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":147673,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Returning to the Lord","title_en":"Returning to the Lord","content_ro":"<h3>Returning to the <span>Lord<\/span><\/h3>\n<p>The Old Testament prophets often communicated—both before and after the Exile—the need for the people of Israel to return to the Lord (see, e.g., Isa 55:6-7; Hos 6:1-3; Hag 1:12; Mal 3:7). Their abandonment of the true God—and their turning toward other gods—precipitated his judgment, which culminated in the destruction of the Temple and exile from their land. The future restoration and blessing of God’s people was dependent on their returning to him.<\/p>\n<p>This is the core message of Zechariah to those returning to Jerusalem from exile, as seen in his opening statement: “Return to me, and I will return to you, says the <span>Lord<\/span> of Heaven’s Armies” (Zech 1:3). Zechariah’s call to repentance was a call for the people of Israel to renew their commitment to their covenant relationship with God. Zechariah warned his audience to learn from their ancestors’ past violation of the covenant, which had devastating consequences (7:11-14).<\/p>\n<p>Zechariah’s interest in Israel’s covenant relationship with God extended to issues of social justice. Returning to the Lord leads naturally to obedience and to the practice of justice, honesty, fairness, mercy, and kindness (7:9-10; 8:16-17). Zechariah’s concern for right relationship with God and others anticipated Jesus’ later teaching on the most important commandments: to love God above all, and to love one’s neighbor as oneself (Matt 22:34-40).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 7:2-11; Isa 1:16-20; 55:7; Hos 6:1-3; 14:1-7; Hag 1:12; Zech 1:3; 7:9-14; 8:16-17; Mal 3:7; Matt 3:2-10; 22:34-40; Acts 17:24-31<\/p>","content_en":"<h3>Returning to the <span>Lord<\/span><\/h3>\n<p>The Old Testament prophets often communicated—both before and after the Exile—the need for the people of Israel to return to the Lord (see, e.g., Isa 55:6-7; Hos 6:1-3; Hag 1:12; Mal 3:7). Their abandonment of the true God—and their turning toward other gods—precipitated his judgment, which culminated in the destruction of the Temple and exile from their land. The future restoration and blessing of God’s people was dependent on their returning to him.<\/p>\n<p>This is the core message of Zechariah to those returning to Jerusalem from exile, as seen in his opening statement: “Return to me, and I will return to you, says the <span>Lord<\/span> of Heaven’s Armies” (Zech 1:3). Zechariah’s call to repentance was a call for the people of Israel to renew their commitment to their covenant relationship with God. Zechariah warned his audience to learn from their ancestors’ past violation of the covenant, which had devastating consequences (7:11-14).<\/p>\n<p>Zechariah’s interest in Israel’s covenant relationship with God extended to issues of social justice. Returning to the Lord leads naturally to obedience and to the practice of justice, honesty, fairness, mercy, and kindness (7:9-10; 8:16-17). Zechariah’s concern for right relationship with God and others anticipated Jesus’ later teaching on the most important commandments: to love God above all, and to love one’s neighbor as oneself (Matt 22:34-40).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 7:2-11; Isa 1:16-20; 55:7; Hos 6:1-3; 14:1-7; Hag 1:12; Zech 1:3; 7:9-14; 8:16-17; Mal 3:7; Matt 3:2-10; 22:34-40; Acts 17:24-31<\/p>","summary_ro":"Returning to the Lord The Old Testament prophets often communicated—both before and after the Exile—the need for the people of Israel to return to the Lord (see, e.g., Isa 55:6-7; Hos 6:1-3; Hag 1:12; Mal 3:7). Their abandonment of the true God—and their turning toward other gods—precipitated his judgment, which culminated in the destruction of the Temple and exile from their land. The future restoration and blessing of God’s people was dependent on their returning to him. This is the core me...","summary_en":"Returning to the Lord The Old Testament prophets often communicated—both before and after the Exile—the need for the people of Israel to return to the Lord (see, e.g., Isa 55:6-7; Hos 6:1-3; Hag 1:12; Mal 3:7). Their abandonment of the true God—and their turning toward other gods—precipitated his judgment, which culminated in the destruction of the Temple and exile from their land. The future restoration and blessing of God’s people was dependent on their returning to him. This is the core me...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"12":[{"id":31228,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"the Presence of God","title_en":"the Presence of God","content_ro":"<h3>PRESENCE OF GOD, T<span>he<\/span><\/h3>\n<p>God’s manifestation of his spiritual being. Since God is spirit, believers experience him by sensing his invisible presence. God also makes himself known in other ways. He appears in nature, particularly in catastrophic forces—fire, lightning, and earthquake (1 Kgs 19:11-13). He also appears in human form (Gn 18; 32:22-32). So God, who cannot be seen, has chosen ways to reveal himself.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<h5>The Angel of the Lord<\/h5>\n<p>The angel of the Lord was God’s emissary and Israel’s special helper, although it is not said that the same angel is meant in every instance (Ex 14:19; 23:20; 33:2). After the angel vanishes, Hagar insists that she had seen God himself (Gn 16:13). In Jacob’s experience the angel identifies himself with God (31:11-13); while in Genesis 21:18, 22:11, Numbers 22:35, the “I” of deity signified God’s presence in the angel. There is also oscillation between God and the angel in Exodus 12:23 and Genesis 48:15-16. Here God was temporarily incarnating himself within the form of the angel, assuring his own that he was immediately present with them.<\/p>\n<h5>The Glory of God<\/h5>\n<p>Glory is what God possesses in his own right, a visible extension of his nature, a “concrete” form of his divine presence. The heavens are a visible form of God’s presence (Pss 8; 19:1-6; 136:5), for they are his glory. The glory that appeared to Israel as devouring fire on Sinai (Ex 29:43) filled the tabernacle (40:34-38). By it God consecrated the tabernacle as the place of his presence. In Isaiah 6 the glory appears as the normal expression of the divine presence. In Ezekiel the glory is identical with God (Ez 9:3-4). Throughout the OT the glory of God is the transcendent God making his presence and nearness visible to his own.<\/p>\n<h5>The Face of God<\/h5>\n<p>In the OT “presence” is used to represent the Hebrew word for “face”; when “face” is conjoined with a preposition, it means “in the presence of.” In Genesis 32:30 Jacob saw God “face to face.” A man’s personality and character are made visible on his face. In this sense a man’s face is the man. So, “the angel of his presence [face]” (Is 63:9) may mean “the angel who is his face,” since the prophet may have intended the identification. The face of God is the revelation of the grace of God. So, when he hides his face, he is withholding his grace. But when he makes his face shine (Ps 31:16), there is blessing (44:3). The face of God, then, is the presence of God (Ex 33:14). To pray to God in a holy place was to “seek God’s face” (Ps 24:6), his personal presence. Indeed, this sums up temple worship and private prayer in Israel (63:1-3; 100:2). The blessing of God consisted in his face shining upon them (Nm 6:25; Ps 80:3, 7, 19).<\/p>\n<h5>The Name of God<\/h5>\n<p>Among Semites, the equation of the name and the person was a common idea. So also, the name of God was an interchangeable term for God himself, a symbol of his activity in revelation. The linking of man’s worship of God with the divine name of God was the medium of his operation (Pss 44:5; 89:24; Is 30:27), a designation for the power of God that radiates help and energy universally. God could act by his name. The angel of the Lord’s authority and power functioned because God’s name was in him (Ex 23:20-21). As bearer of the divine name, he made real the hidden presence of God. The temple was the dwelling place of the name (1 Kgs 11:36), not only because God’s name was invoked there but also because God’s presence—God himself—dwelt there.<\/p>\n<h5>The Spirit of God<\/h5>\n<p>In the Holy Spirit the transcendent God draws near to his people. The Spirit is the medium through whom God’s presence becomes real among his people (Is 63:11-14; Zec 7:12) and by whom God’s gifts and powers operate among them (2 Chr 15:1; 20:14; 24:20; Zec 4:6; 6:1-8). The Spirit was the presence and power of God with his people—God himself acting in accordance with his essential nature. The sinner cannot be in the presence of God without the aid of God’s Holy Spirit; to be deprived of the Holy Spirit is to be deprived of God’s presence (Ps 51:11). Without the Spirit, communion between God and humans is not possible.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>In the NT a new mode of God’s presence is revealed. It is in Jesus Christ the incarnate Word that God is present among his own (Jn 1:14-18; 17:6, 26). Jesus’ mission was to reveal God to humanity. This he did through his whole life’s work as well as through his words. His revelation of the name of God was expressed in his own name—Jesus (“The Lord Is Salvation”). And in the person of Jesus the function of the name of God found fulfillment. Christ was the new temple (Jn 1:14; 2:21; Col 2:9). He was the locus of the tabernacling presence of God. But that was only a first installment of the unveiling of God’s presence.<\/p>\n<p>The church now constitutes the temple of God in the NT. Christianity is essentially the religion of the presence of God and of communion with God. The body of Christ, “the spiritual temple” (Eph 2:22), made of “living stones” (1 Pt 2:5), is the residence of the presence of the glorious God.<\/p>\n<p>And now, the individual Christian is also a temple of God (1 Cor 3:16-17; 6:19; 2 Cor 6:16). God is especially present in the Christian’s spirit; there God reigns, for there is his kingdom; there he is worshiped, for there his glory and his presence have consecrated the inner being into a temple (see Jn 14:23).<\/p>\n<p><em>See also<\/em> God, Being and Attributes of.<\/p>","content_en":"<h3>PRESENCE OF GOD, T<span>he<\/span><\/h3>\n<p>God’s manifestation of his spiritual being. Since God is spirit, believers experience him by sensing his invisible presence. God also makes himself known in other ways. He appears in nature, particularly in catastrophic forces—fire, lightning, and earthquake (1 Kgs 19:11-13). He also appears in human form (Gn 18; 32:22-32). So God, who cannot be seen, has chosen ways to reveal himself.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<h5>The Angel of the Lord<\/h5>\n<p>The angel of the Lord was God’s emissary and Israel’s special helper, although it is not said that the same angel is meant in every instance (Ex 14:19; 23:20; 33:2). After the angel vanishes, Hagar insists that she had seen God himself (Gn 16:13). In Jacob’s experience the angel identifies himself with God (31:11-13); while in Genesis 21:18, 22:11, Numbers 22:35, the “I” of deity signified God’s presence in the angel. There is also oscillation between God and the angel in Exodus 12:23 and Genesis 48:15-16. Here God was temporarily incarnating himself within the form of the angel, assuring his own that he was immediately present with them.<\/p>\n<h5>The Glory of God<\/h5>\n<p>Glory is what God possesses in his own right, a visible extension of his nature, a “concrete” form of his divine presence. The heavens are a visible form of God’s presence (Pss 8; 19:1-6; 136:5), for they are his glory. The glory that appeared to Israel as devouring fire on Sinai (Ex 29:43) filled the tabernacle (40:34-38). By it God consecrated the tabernacle as the place of his presence. In Isaiah 6 the glory appears as the normal expression of the divine presence. In Ezekiel the glory is identical with God (Ez 9:3-4). Throughout the OT the glory of God is the transcendent God making his presence and nearness visible to his own.<\/p>\n<h5>The Face of God<\/h5>\n<p>In the OT “presence” is used to represent the Hebrew word for “face”; when “face” is conjoined with a preposition, it means “in the presence of.” In Genesis 32:30 Jacob saw God “face to face.” A man’s personality and character are made visible on his face. In this sense a man’s face is the man. So, “the angel of his presence [face]” (Is 63:9) may mean “the angel who is his face,” since the prophet may have intended the identification. The face of God is the revelation of the grace of God. So, when he hides his face, he is withholding his grace. But when he makes his face shine (Ps 31:16), there is blessing (44:3). The face of God, then, is the presence of God (Ex 33:14). To pray to God in a holy place was to “seek God’s face” (Ps 24:6), his personal presence. Indeed, this sums up temple worship and private prayer in Israel (63:1-3; 100:2). The blessing of God consisted in his face shining upon them (Nm 6:25; Ps 80:3, 7, 19).<\/p>\n<h5>The Name of God<\/h5>\n<p>Among Semites, the equation of the name and the person was a common idea. So also, the name of God was an interchangeable term for God himself, a symbol of his activity in revelation. The linking of man’s worship of God with the divine name of God was the medium of his operation (Pss 44:5; 89:24; Is 30:27), a designation for the power of God that radiates help and energy universally. God could act by his name. The angel of the Lord’s authority and power functioned because God’s name was in him (Ex 23:20-21). As bearer of the divine name, he made real the hidden presence of God. The temple was the dwelling place of the name (1 Kgs 11:36), not only because God’s name was invoked there but also because God’s presence—God himself—dwelt there.<\/p>\n<h5>The Spirit of God<\/h5>\n<p>In the Holy Spirit the transcendent God draws near to his people. The Spirit is the medium through whom God’s presence becomes real among his people (Is 63:11-14; Zec 7:12) and by whom God’s gifts and powers operate among them (2 Chr 15:1; 20:14; 24:20; Zec 4:6; 6:1-8). The Spirit was the presence and power of God with his people—God himself acting in accordance with his essential nature. The sinner cannot be in the presence of God without the aid of God’s Holy Spirit; to be deprived of the Holy Spirit is to be deprived of God’s presence (Ps 51:11). Without the Spirit, communion between God and humans is not possible.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>In the NT a new mode of God’s presence is revealed. It is in Jesus Christ the incarnate Word that God is present among his own (Jn 1:14-18; 17:6, 26). Jesus’ mission was to reveal God to humanity. This he did through his whole life’s work as well as through his words. His revelation of the name of God was expressed in his own name—Jesus (“The Lord Is Salvation”). And in the person of Jesus the function of the name of God found fulfillment. Christ was the new temple (Jn 1:14; 2:21; Col 2:9). He was the locus of the tabernacling presence of God. But that was only a first installment of the unveiling of God’s presence.<\/p>\n<p>The church now constitutes the temple of God in the NT. Christianity is essentially the religion of the presence of God and of communion with God. The body of Christ, “the spiritual temple” (Eph 2:22), made of “living stones” (1 Pt 2:5), is the residence of the presence of the glorious God.<\/p>\n<p>And now, the individual Christian is also a temple of God (1 Cor 3:16-17; 6:19; 2 Cor 6:16). God is especially present in the Christian’s spirit; there God reigns, for there is his kingdom; there he is worshiped, for there his glory and his presence have consecrated the inner being into a temple (see Jn 14:23).<\/p>\n<p><em>See also<\/em> God, Being and Attributes of.<\/p>","summary_ro":"PRESENCE OF GOD, The God’s manifestation of his spiritual being. Since God is spirit, believers experience him by sensing his invisible presence. God also makes himself known in other ways. He appears in nature, particularly in catastrophic forces—fire, lightning, and earthquake (1 Kgs 19:11-13). He also appears in human form (Gn 18; 32:22-32). So God, who cannot be seen, has chosen ways to reveal himself. In the Old Testament The Angel of the Lord The angel of the Lord was God’s emissary and...","summary_en":"PRESENCE OF GOD, The God’s manifestation of his spiritual being. Since God is spirit, believers experience him by sensing his invisible presence. God also makes himself known in other ways. He appears in nature, particularly in catastrophic forces—fire, lightning, and earthquake (1 Kgs 19:11-13). He also appears in human form (Gn 18; 32:22-32). So God, who cannot be seen, has chosen ways to reveal himself. In the Old Testament The Angel of the Lord The angel of the Lord was God’s emissary and...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":36067,"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":54325,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 7:12","title_en":"Study Note: Zaharia 7:12","content_ro":"<p><strong>7:12<\/strong> To make one’s heart <em>as hard as stone<\/em> is to steel one’s will against the will of God (see Jer 17:1; cp. Ezek 3:9). • <em>Instructions<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">torah<\/span>) refers to God’s laws and commands as taught and interpreted by the prophets.<\/p>","content_en":"<p><strong>7:12<\/strong> To make one’s heart <em>as hard as stone<\/em> is to steel one’s will against the will of God (see Jer 17:1; cp. Ezek 3:9). • <em>Instructions<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">torah<\/span>) refers to God’s laws and commands as taught and interpreted by the prophets.<\/p>","summary_ro":"7:12 To make one’s heart as hard as stone is to steel one’s will against the will of God (see Jer 17:1; cp. Ezek 3:9). • Instructions (Hebrew torah) refers to God’s laws and commands as taught and interpreted by the prophets.","summary_en":"7:12 To make one’s heart as hard as stone is to steel one’s will against the will of God (see Jer 17:1; cp. Ezek 3:9). • Instructions (Hebrew torah) refers to God’s laws and commands as taught and interpreted by the prophets.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":81951,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 7:12","title_en":"Study Note: Zaharia 7:12","content_ro":"<p><strong>7:12<\/strong> To make one’s heart <em>as hard as stone<\/em> is to steel one’s will against the will of God (see Jer 17:1; cp. Ezek 3:9). • <em>Instructions<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">torah<\/span>) refers to God’s laws and commands as taught and interpreted by the prophets.<\/p>","content_en":"<p><strong>7:12<\/strong> To make one’s heart <em>as hard as stone<\/em> is to steel one’s will against the will of God (see Jer 17:1; cp. Ezek 3:9). • <em>Instructions<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">torah<\/span>) refers to God’s laws and commands as taught and interpreted by the prophets.<\/p>","summary_ro":"7:12 To make one’s heart as hard as stone is to steel one’s will against the will of God (see Jer 17:1; cp. Ezek 3:9). • Instructions (Hebrew torah) refers to God’s laws and commands as taught and interpreted by the prophets.","summary_en":"7:12 To make one’s heart as hard as stone is to steel one’s will against the will of God (see Jer 17:1; cp. Ezek 3:9). • Instructions (Hebrew torah) refers to God’s laws and commands as taught and interpreted by the prophets.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":109577,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 7:12","title_en":"Study Note: Zaharia 7:12","content_ro":"<p><strong>7:12<\/strong> To make one’s heart <em>as hard as stone<\/em> is to steel one’s will against the will of God (see Jer 17:1; cp. Ezek 3:9). • <em>Instructions<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">torah<\/span>) refers to God’s laws and commands as taught and interpreted by the prophets.<\/p>","content_en":"<p><strong>7:12<\/strong> To make one’s heart <em>as hard as stone<\/em> is to steel one’s will against the will of God (see Jer 17:1; cp. Ezek 3:9). • <em>Instructions<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">torah<\/span>) refers to God’s laws and commands as taught and interpreted by the prophets.<\/p>","summary_ro":"7:12 To make one’s heart as hard as stone is to steel one’s will against the will of God (see Jer 17:1; cp. Ezek 3:9). • Instructions (Hebrew torah) refers to God’s laws and commands as taught and interpreted by the prophets.","summary_en":"7:12 To make one’s heart as hard as stone is to steel one’s will against the will of God (see Jer 17:1; cp. Ezek 3:9). • Instructions (Hebrew torah) refers to God’s laws and commands as taught and interpreted by the prophets.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":137203,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 7:12","title_en":"Study Note: Zaharia 7:12","content_ro":"<p><strong>7:12<\/strong> To make one’s heart <em>as hard as stone<\/em> is to steel one’s will against the will of God (see Jer 17:1; cp. Ezek 3:9). • <em>Instructions<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">torah<\/span>) refers to God’s laws and commands as taught and interpreted by the prophets.<\/p>","content_en":"<p><strong>7:12<\/strong> To make one’s heart <em>as hard as stone<\/em> is to steel one’s will against the will of God (see Jer 17:1; cp. Ezek 3:9). • <em>Instructions<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">torah<\/span>) refers to God’s laws and commands as taught and interpreted by the prophets.<\/p>","summary_ro":"7:12 To make one’s heart as hard as stone is to steel one’s will against the will of God (see Jer 17:1; cp. Ezek 3:9). • Instructions (Hebrew torah) refers to God’s laws and commands as taught and interpreted by the prophets.","summary_en":"7:12 To make one’s heart as hard as stone is to steel one’s will against the will of God (see Jer 17:1; cp. Ezek 3:9). • Instructions (Hebrew torah) refers to God’s laws and commands as taught and interpreted by the prophets.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":64836,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Commitment to His People","title_en":"God’s Commitment to His People","content_ro":"<h3>God’s Commitment to His People<\/h3>\n<p>Sometimes, from the perspective of God’s people, it seems that God is being slow to fulfill his promises. Abraham and Sarah had to wait twenty-five years from the time God first promised to make of them a great nation until their son Isaac was born. After God promised the kingship to David, David had to endure many trials under the reign of Saul before God finally established him as king. And though God had promised to bring a remnant back to the Promised Land after the Exile, the Jewish captives had to wait seventy years to return. Yet in each case, God indeed brought about the fulfillment of his promises.<\/p>\n<p>Zechariah prophesied around the time that the Temple was being rebuilt after the Exile. At one point during the reconstruction, God told Zechariah not to “despise these small beginnings” (Zech 4:10). God had acted in the past for the ultimate good of his people, even in the exile to Babylon (see 7:12-14). God would accomplish his purposes for Israel’s well-being in his own time and his own way. The people of Israel could take courage in the present and have hope for the future because God keeps his word and fulfills his promises (4:9).<\/p>\n<p>God wants patience and faith from his people, not a strident voice. God kept his word and fulfilled the promises he made indicating that his people would return to Jerusalem and that the Temple would be rebuilt. About five hundred years after Zechariah, God fulfilled the promises that he would bring salvation for all people, by sending Jesus the Messiah into the world. Likewise, Jesus’ words that he will one day return and fully establish his Kingdom can be trusted (see Matt 24:27, 30; see also Acts 1:6-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 15:29; 2 Sam 7:28-29; 2 Chr 36:21; Isa 42:1-9; 49:15; Zech 2:13; 4:9-10; 14:3; John 14:1-4; 17:17; Acts 1:6-11; Titus 1:2; Rev 21:5<\/p>","content_en":"<h3>God’s Commitment to His People<\/h3>\n<p>Sometimes, from the perspective of God’s people, it seems that God is being slow to fulfill his promises. Abraham and Sarah had to wait twenty-five years from the time God first promised to make of them a great nation until their son Isaac was born. After God promised the kingship to David, David had to endure many trials under the reign of Saul before God finally established him as king. And though God had promised to bring a remnant back to the Promised Land after the Exile, the Jewish captives had to wait seventy years to return. Yet in each case, God indeed brought about the fulfillment of his promises.<\/p>\n<p>Zechariah prophesied around the time that the Temple was being rebuilt after the Exile. At one point during the reconstruction, God told Zechariah not to “despise these small beginnings” (Zech 4:10). God had acted in the past for the ultimate good of his people, even in the exile to Babylon (see 7:12-14). God would accomplish his purposes for Israel’s well-being in his own time and his own way. The people of Israel could take courage in the present and have hope for the future because God keeps his word and fulfills his promises (4:9).<\/p>\n<p>God wants patience and faith from his people, not a strident voice. God kept his word and fulfilled the promises he made indicating that his people would return to Jerusalem and that the Temple would be rebuilt. About five hundred years after Zechariah, God fulfilled the promises that he would bring salvation for all people, by sending Jesus the Messiah into the world. Likewise, Jesus’ words that he will one day return and fully establish his Kingdom can be trusted (see Matt 24:27, 30; see also Acts 1:6-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 15:29; 2 Sam 7:28-29; 2 Chr 36:21; Isa 42:1-9; 49:15; Zech 2:13; 4:9-10; 14:3; John 14:1-4; 17:17; Acts 1:6-11; Titus 1:2; Rev 21:5<\/p>","summary_ro":"God’s Commitment to His People Sometimes, from the perspective of God’s people, it seems that God is being slow to fulfill his promises. Abraham and Sarah had to wait twenty-five years from the time God first promised to make of them a great nation until their son Isaac was born. After God promised the kingship to David, David had to endure many trials under the reign of Saul before God finally established him as king. And though God had promised to bring a remnant back to the Promised Land a...","summary_en":"God’s Commitment to His People Sometimes, from the perspective of God’s people, it seems that God is being slow to fulfill his promises. Abraham and Sarah had to wait twenty-five years from the time God first promised to make of them a great nation until their son Isaac was born. After God promised the kingship to David, David had to endure many trials under the reign of Saul before God finally established him as king. And though God had promised to bring a remnant back to the Promised Land a...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":92462,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Commitment to His People","title_en":"God’s Commitment to His People","content_ro":"<h3>God’s Commitment to His People<\/h3>\n<p>Sometimes, from the perspective of God’s people, it seems that God is being slow to fulfill his promises. Abraham and Sarah had to wait twenty-five years from the time God first promised to make of them a great nation until their son Isaac was born. After God promised the kingship to David, David had to endure many trials under the reign of Saul before God finally established him as king. And though God had promised to bring a remnant back to the Promised Land after the Exile, the Jewish captives had to wait seventy years to return. Yet in each case, God indeed brought about the fulfillment of his promises.<\/p>\n<p>Zechariah prophesied around the time that the Temple was being rebuilt after the Exile. At one point during the reconstruction, God told Zechariah not to “despise these small beginnings” (Zech 4:10). God had acted in the past for the ultimate good of his people, even in the exile to Babylon (see 7:12-14). God would accomplish his purposes for Israel’s well-being in his own time and his own way. The people of Israel could take courage in the present and have hope for the future because God keeps his word and fulfills his promises (4:9).<\/p>\n<p>God wants patience and faith from his people, not a strident voice. God kept his word and fulfilled the promises he made indicating that his people would return to Jerusalem and that the Temple would be rebuilt. About five hundred years after Zechariah, God fulfilled the promises that he would bring salvation for all people, by sending Jesus the Messiah into the world. Likewise, Jesus’ words that he will one day return and fully establish his Kingdom can be trusted (see Matt 24:27, 30; see also Acts 1:6-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 15:29; 2 Sam 7:28-29; 2 Chr 36:21; Isa 42:1-9; 49:15; Zech 2:13; 4:9-10; 14:3; John 14:1-4; 17:17; Acts 1:6-11; Titus 1:2; Rev 21:5<\/p>","content_en":"<h3>God’s Commitment to His People<\/h3>\n<p>Sometimes, from the perspective of God’s people, it seems that God is being slow to fulfill his promises. Abraham and Sarah had to wait twenty-five years from the time God first promised to make of them a great nation until their son Isaac was born. After God promised the kingship to David, David had to endure many trials under the reign of Saul before God finally established him as king. And though God had promised to bring a remnant back to the Promised Land after the Exile, the Jewish captives had to wait seventy years to return. Yet in each case, God indeed brought about the fulfillment of his promises.<\/p>\n<p>Zechariah prophesied around the time that the Temple was being rebuilt after the Exile. At one point during the reconstruction, God told Zechariah not to “despise these small beginnings” (Zech 4:10). God had acted in the past for the ultimate good of his people, even in the exile to Babylon (see 7:12-14). God would accomplish his purposes for Israel’s well-being in his own time and his own way. The people of Israel could take courage in the present and have hope for the future because God keeps his word and fulfills his promises (4:9).<\/p>\n<p>God wants patience and faith from his people, not a strident voice. God kept his word and fulfilled the promises he made indicating that his people would return to Jerusalem and that the Temple would be rebuilt. About five hundred years after Zechariah, God fulfilled the promises that he would bring salvation for all people, by sending Jesus the Messiah into the world. Likewise, Jesus’ words that he will one day return and fully establish his Kingdom can be trusted (see Matt 24:27, 30; see also Acts 1:6-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 15:29; 2 Sam 7:28-29; 2 Chr 36:21; Isa 42:1-9; 49:15; Zech 2:13; 4:9-10; 14:3; John 14:1-4; 17:17; Acts 1:6-11; Titus 1:2; Rev 21:5<\/p>","summary_ro":"God’s Commitment to His People Sometimes, from the perspective of God’s people, it seems that God is being slow to fulfill his promises. Abraham and Sarah had to wait twenty-five years from the time God first promised to make of them a great nation until their son Isaac was born. After God promised the kingship to David, David had to endure many trials under the reign of Saul before God finally established him as king. And though God had promised to bring a remnant back to the Promised Land a...","summary_en":"God’s Commitment to His People Sometimes, from the perspective of God’s people, it seems that God is being slow to fulfill his promises. Abraham and Sarah had to wait twenty-five years from the time God first promised to make of them a great nation until their son Isaac was born. After God promised the kingship to David, David had to endure many trials under the reign of Saul before God finally established him as king. And though God had promised to bring a remnant back to the Promised Land a...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":120088,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Commitment to His People","title_en":"God’s Commitment to His People","content_ro":"<h3>God’s Commitment to His People<\/h3>\n<p>Sometimes, from the perspective of God’s people, it seems that God is being slow to fulfill his promises. Abraham and Sarah had to wait twenty-five years from the time God first promised to make of them a great nation until their son Isaac was born. After God promised the kingship to David, David had to endure many trials under the reign of Saul before God finally established him as king. And though God had promised to bring a remnant back to the Promised Land after the Exile, the Jewish captives had to wait seventy years to return. Yet in each case, God indeed brought about the fulfillment of his promises.<\/p>\n<p>Zechariah prophesied around the time that the Temple was being rebuilt after the Exile. At one point during the reconstruction, God told Zechariah not to “despise these small beginnings” (Zech 4:10). God had acted in the past for the ultimate good of his people, even in the exile to Babylon (see 7:12-14). God would accomplish his purposes for Israel’s well-being in his own time and his own way. The people of Israel could take courage in the present and have hope for the future because God keeps his word and fulfills his promises (4:9).<\/p>\n<p>God wants patience and faith from his people, not a strident voice. God kept his word and fulfilled the promises he made indicating that his people would return to Jerusalem and that the Temple would be rebuilt. About five hundred years after Zechariah, God fulfilled the promises that he would bring salvation for all people, by sending Jesus the Messiah into the world. Likewise, Jesus’ words that he will one day return and fully establish his Kingdom can be trusted (see Matt 24:27, 30; see also Acts 1:6-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 15:29; 2 Sam 7:28-29; 2 Chr 36:21; Isa 42:1-9; 49:15; Zech 2:13; 4:9-10; 14:3; John 14:1-4; 17:17; Acts 1:6-11; Titus 1:2; Rev 21:5<\/p>","content_en":"<h3>God’s Commitment to His People<\/h3>\n<p>Sometimes, from the perspective of God’s people, it seems that God is being slow to fulfill his promises. Abraham and Sarah had to wait twenty-five years from the time God first promised to make of them a great nation until their son Isaac was born. After God promised the kingship to David, David had to endure many trials under the reign of Saul before God finally established him as king. And though God had promised to bring a remnant back to the Promised Land after the Exile, the Jewish captives had to wait seventy years to return. Yet in each case, God indeed brought about the fulfillment of his promises.<\/p>\n<p>Zechariah prophesied around the time that the Temple was being rebuilt after the Exile. At one point during the reconstruction, God told Zechariah not to “despise these small beginnings” (Zech 4:10). God had acted in the past for the ultimate good of his people, even in the exile to Babylon (see 7:12-14). God would accomplish his purposes for Israel’s well-being in his own time and his own way. The people of Israel could take courage in the present and have hope for the future because God keeps his word and fulfills his promises (4:9).<\/p>\n<p>God wants patience and faith from his people, not a strident voice. God kept his word and fulfilled the promises he made indicating that his people would return to Jerusalem and that the Temple would be rebuilt. About five hundred years after Zechariah, God fulfilled the promises that he would bring salvation for all people, by sending Jesus the Messiah into the world. Likewise, Jesus’ words that he will one day return and fully establish his Kingdom can be trusted (see Matt 24:27, 30; see also Acts 1:6-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 15:29; 2 Sam 7:28-29; 2 Chr 36:21; Isa 42:1-9; 49:15; Zech 2:13; 4:9-10; 14:3; John 14:1-4; 17:17; Acts 1:6-11; Titus 1:2; Rev 21:5<\/p>","summary_ro":"God’s Commitment to His People Sometimes, from the perspective of God’s people, it seems that God is being slow to fulfill his promises. Abraham and Sarah had to wait twenty-five years from the time God first promised to make of them a great nation until their son Isaac was born. After God promised the kingship to David, David had to endure many trials under the reign of Saul before God finally established him as king. And though God had promised to bring a remnant back to the Promised Land a...","summary_en":"God’s Commitment to His People Sometimes, from the perspective of God’s people, it seems that God is being slow to fulfill his promises. Abraham and Sarah had to wait twenty-five years from the time God first promised to make of them a great nation until their son Isaac was born. After God promised the kingship to David, David had to endure many trials under the reign of Saul before God finally established him as king. And though God had promised to bring a remnant back to the Promised Land a...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":147714,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Commitment to His People","title_en":"God’s Commitment to His People","content_ro":"<h3>God’s Commitment to His People<\/h3>\n<p>Sometimes, from the perspective of God’s people, it seems that God is being slow to fulfill his promises. Abraham and Sarah had to wait twenty-five years from the time God first promised to make of them a great nation until their son Isaac was born. After God promised the kingship to David, David had to endure many trials under the reign of Saul before God finally established him as king. And though God had promised to bring a remnant back to the Promised Land after the Exile, the Jewish captives had to wait seventy years to return. Yet in each case, God indeed brought about the fulfillment of his promises.<\/p>\n<p>Zechariah prophesied around the time that the Temple was being rebuilt after the Exile. At one point during the reconstruction, God told Zechariah not to “despise these small beginnings” (Zech 4:10). God had acted in the past for the ultimate good of his people, even in the exile to Babylon (see 7:12-14). God would accomplish his purposes for Israel’s well-being in his own time and his own way. The people of Israel could take courage in the present and have hope for the future because God keeps his word and fulfills his promises (4:9).<\/p>\n<p>God wants patience and faith from his people, not a strident voice. God kept his word and fulfilled the promises he made indicating that his people would return to Jerusalem and that the Temple would be rebuilt. About five hundred years after Zechariah, God fulfilled the promises that he would bring salvation for all people, by sending Jesus the Messiah into the world. Likewise, Jesus’ words that he will one day return and fully establish his Kingdom can be trusted (see Matt 24:27, 30; see also Acts 1:6-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 15:29; 2 Sam 7:28-29; 2 Chr 36:21; Isa 42:1-9; 49:15; Zech 2:13; 4:9-10; 14:3; John 14:1-4; 17:17; Acts 1:6-11; Titus 1:2; Rev 21:5<\/p>","content_en":"<h3>God’s Commitment to His People<\/h3>\n<p>Sometimes, from the perspective of God’s people, it seems that God is being slow to fulfill his promises. Abraham and Sarah had to wait twenty-five years from the time God first promised to make of them a great nation until their son Isaac was born. After God promised the kingship to David, David had to endure many trials under the reign of Saul before God finally established him as king. And though God had promised to bring a remnant back to the Promised Land after the Exile, the Jewish captives had to wait seventy years to return. Yet in each case, God indeed brought about the fulfillment of his promises.<\/p>\n<p>Zechariah prophesied around the time that the Temple was being rebuilt after the Exile. At one point during the reconstruction, God told Zechariah not to “despise these small beginnings” (Zech 4:10). God had acted in the past for the ultimate good of his people, even in the exile to Babylon (see 7:12-14). God would accomplish his purposes for Israel’s well-being in his own time and his own way. The people of Israel could take courage in the present and have hope for the future because God keeps his word and fulfills his promises (4:9).<\/p>\n<p>God wants patience and faith from his people, not a strident voice. God kept his word and fulfilled the promises he made indicating that his people would return to Jerusalem and that the Temple would be rebuilt. About five hundred years after Zechariah, God fulfilled the promises that he would bring salvation for all people, by sending Jesus the Messiah into the world. Likewise, Jesus’ words that he will one day return and fully establish his Kingdom can be trusted (see Matt 24:27, 30; see also Acts 1:6-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 15:29; 2 Sam 7:28-29; 2 Chr 36:21; Isa 42:1-9; 49:15; Zech 2:13; 4:9-10; 14:3; John 14:1-4; 17:17; Acts 1:6-11; Titus 1:2; Rev 21:5<\/p>","summary_ro":"God’s Commitment to His People Sometimes, from the perspective of God’s people, it seems that God is being slow to fulfill his promises. Abraham and Sarah had to wait twenty-five years from the time God first promised to make of them a great nation until their son Isaac was born. After God promised the kingship to David, David had to endure many trials under the reign of Saul before God finally established him as king. And though God had promised to bring a remnant back to the Promised Land a...","summary_en":"God’s Commitment to His People Sometimes, from the perspective of God’s people, it seems that God is being slow to fulfill his promises. Abraham and Sarah had to wait twenty-five years from the time God first promised to make of them a great nation until their son Isaac was born. After God promised the kingship to David, David had to endure many trials under the reign of Saul before God finally established him as king. And though God had promised to bring a remnant back to the Promised Land a...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"14":[{"id":54326,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 7:14","title_en":"Study Note: Zaharia 7:14","content_ro":"<p><strong>7:14<\/strong> <em>As with a whirlwind, I scattered them:<\/em> The scattering of the Hebrews among the nations was one of the curses for violating the Mosaic covenant (Deut 28:36-37, 64). • The <em>pleasant land<\/em> was the land of God’s covenant promise (Ps 106:24; Jer 3:19). • <em>Their land became . . . desolate<\/em> through divine judgment on their covenant unfaithfulness and idolatry (Jer 12:10).<\/p>","content_en":"<p><strong>7:14<\/strong> <em>As with a whirlwind, I scattered them:<\/em> The scattering of the Hebrews among the nations was one of the curses for violating the Mosaic covenant (Deut 28:36-37, 64). • The <em>pleasant land<\/em> was the land of God’s covenant promise (Ps 106:24; Jer 3:19). • <em>Their land became . . . desolate<\/em> through divine judgment on their covenant unfaithfulness and idolatry (Jer 12:10).<\/p>","summary_ro":"7:14 As with a whirlwind, I scattered them: The scattering of the Hebrews among the nations was one of the curses for violating the Mosaic covenant (Deut 28:36-37, 64). • The pleasant land was the land of God’s covenant promise (Ps 106:24; Jer 3:19). • Their land became . . . desolate through divine judgment on their covenant unfaithfulness and idolatry (Jer 12:10).","summary_en":"7:14 As with a whirlwind, I scattered them: The scattering of the Hebrews among the nations was one of the curses for violating the Mosaic covenant (Deut 28:36-37, 64). • The pleasant land was the land of God’s covenant promise (Ps 106:24; Jer 3:19). • Their land became . . . desolate through divine judgment on their covenant unfaithfulness and idolatry (Jer 12:10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":81952,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 7:14","title_en":"Study Note: Zaharia 7:14","content_ro":"<p><strong>7:14<\/strong> <em>As with a whirlwind, I scattered them:<\/em> The scattering of the Hebrews among the nations was one of the curses for violating the Mosaic covenant (Deut 28:36-37, 64). • The <em>pleasant land<\/em> was the land of God’s covenant promise (Ps 106:24; Jer 3:19). • <em>Their land became . . . desolate<\/em> through divine judgment on their covenant unfaithfulness and idolatry (Jer 12:10).<\/p>","content_en":"<p><strong>7:14<\/strong> <em>As with a whirlwind, I scattered them:<\/em> The scattering of the Hebrews among the nations was one of the curses for violating the Mosaic covenant (Deut 28:36-37, 64). • The <em>pleasant land<\/em> was the land of God’s covenant promise (Ps 106:24; Jer 3:19). • <em>Their land became . . . desolate<\/em> through divine judgment on their covenant unfaithfulness and idolatry (Jer 12:10).<\/p>","summary_ro":"7:14 As with a whirlwind, I scattered them: The scattering of the Hebrews among the nations was one of the curses for violating the Mosaic covenant (Deut 28:36-37, 64). • The pleasant land was the land of God’s covenant promise (Ps 106:24; Jer 3:19). • Their land became . . . desolate through divine judgment on their covenant unfaithfulness and idolatry (Jer 12:10).","summary_en":"7:14 As with a whirlwind, I scattered them: The scattering of the Hebrews among the nations was one of the curses for violating the Mosaic covenant (Deut 28:36-37, 64). • The pleasant land was the land of God’s covenant promise (Ps 106:24; Jer 3:19). • Their land became . . . desolate through divine judgment on their covenant unfaithfulness and idolatry (Jer 12:10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":109578,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 7:14","title_en":"Study Note: Zaharia 7:14","content_ro":"<p><strong>7:14<\/strong> <em>As with a whirlwind, I scattered them:<\/em> The scattering of the Hebrews among the nations was one of the curses for violating the Mosaic covenant (Deut 28:36-37, 64). • The <em>pleasant land<\/em> was the land of God’s covenant promise (Ps 106:24; Jer 3:19). • <em>Their land became . . . desolate<\/em> through divine judgment on their covenant unfaithfulness and idolatry (Jer 12:10).<\/p>","content_en":"<p><strong>7:14<\/strong> <em>As with a whirlwind, I scattered them:<\/em> The scattering of the Hebrews among the nations was one of the curses for violating the Mosaic covenant (Deut 28:36-37, 64). • The <em>pleasant land<\/em> was the land of God’s covenant promise (Ps 106:24; Jer 3:19). • <em>Their land became . . . desolate<\/em> through divine judgment on their covenant unfaithfulness and idolatry (Jer 12:10).<\/p>","summary_ro":"7:14 As with a whirlwind, I scattered them: The scattering of the Hebrews among the nations was one of the curses for violating the Mosaic covenant (Deut 28:36-37, 64). • The pleasant land was the land of God’s covenant promise (Ps 106:24; Jer 3:19). • Their land became . . . desolate through divine judgment on their covenant unfaithfulness and idolatry (Jer 12:10).","summary_en":"7:14 As with a whirlwind, I scattered them: The scattering of the Hebrews among the nations was one of the curses for violating the Mosaic covenant (Deut 28:36-37, 64). • The pleasant land was the land of God’s covenant promise (Ps 106:24; Jer 3:19). • Their land became . . . desolate through divine judgment on their covenant unfaithfulness and idolatry (Jer 12:10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":137204,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Zaharia 7:14","title_en":"Study Note: Zaharia 7:14","content_ro":"<p><strong>7:14<\/strong> <em>As with a whirlwind, I scattered them:<\/em> The scattering of the Hebrews among the nations was one of the curses for violating the Mosaic covenant (Deut 28:36-37, 64). • The <em>pleasant land<\/em> was the land of God’s covenant promise (Ps 106:24; Jer 3:19). • <em>Their land became . . . desolate<\/em> through divine judgment on their covenant unfaithfulness and idolatry (Jer 12:10).<\/p>","content_en":"<p><strong>7:14<\/strong> <em>As with a whirlwind, I scattered them:<\/em> The scattering of the Hebrews among the nations was one of the curses for violating the Mosaic covenant (Deut 28:36-37, 64). • The <em>pleasant land<\/em> was the land of God’s covenant promise (Ps 106:24; Jer 3:19). • <em>Their land became . . . desolate<\/em> through divine judgment on their covenant unfaithfulness and idolatry (Jer 12:10).<\/p>","summary_ro":"7:14 As with a whirlwind, I scattered them: The scattering of the Hebrews among the nations was one of the curses for violating the Mosaic covenant (Deut 28:36-37, 64). • The pleasant land was the land of God’s covenant promise (Ps 106:24; Jer 3:19). • Their land became . . . desolate through divine judgment on their covenant unfaithfulness and idolatry (Jer 12:10).","summary_en":"7:14 As with a whirlwind, I scattered them: The scattering of the Hebrews among the nations was one of the curses for violating the Mosaic covenant (Deut 28:36-37, 64). • The pleasant land was the land of God’s covenant promise (Ps 106:24; Jer 3:19). • Their land became . . . desolate through divine judgment on their covenant unfaithfulness and idolatry (Jer 12:10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}]},"labels":{"article":"Articol","map":"Hartă","chart":"Diagramă","textbox":"Notă explicativă","picture":"Imagine","profile":"Profil","study_note":"Notă de studiu","theme_note":"Temă biblică"},"icons":{"article":"📖","map":"🗺️","chart":"📊","textbox":"💡","picture":"🖼️","profile":"👤","study_note":"📝","theme_note":"🎯"},"typeColors":{"article":"#d4af37","map":"#2d7d46","chart":"#3b82f6","textbox":"#8b5cf6","picture":"#ec4899","profile":"#f59e0b","study_note":"#06b6d4","theme_note":"#ef4444"}}