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{"verseMap":{"1":[{"id":12061,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Fasting Fast","title_en":"Fasting Fast","content_ro":"<h3>FAST, FASTING<\/h3>\n<p>Eating sparingly or abstaining from food altogether, either from necessity or desire. In medical terms, fasting is the detoxification of the body through the restriction of food.<\/p>\n<p>Spiritual fasting entails setting aside activities as well as reducing the intake of food and replacing these activities with the exercise of prayer and preoccupation with spiritual concerns. The NT word that is translated “fasting” literally means one who has not eaten, one who is empty.<\/p>\n<p>Three types of fast are generally recognized: <em>normal,<\/em> in which there is no intake of food for a prescribed period of time, though there may be an intake of liquids; <em>partial,<\/em> in which the diet is limited, though some food is allowed; and <em>absolute,<\/em> in which there is a total abstinence from food and liquids in all forms.<\/p>\n<p>In the OT the fast was regarded as an act of self-renunciation designed to mollify God’s wrath and move him to act in gracious disposition. In times of emergency, the people fasted to persuade God to spare them from impending calamity (Jgs 20:26; 1 Sm 7:6; 1 Kgs 21:9; 2 Chr 20:3; Jer 36:6, 9). Individuals fasted in the hope that God would liberate them from trouble (2 Sm 12:16-20; 1 Kgs 21:27; Pss 35:13; 69:10). Fasting was accompanied by prayer (Ezr 8:21; Neh 1:4; Jer 14:12).<\/p>\n<p>Regular fasts were usually for one day, morning to evening, with food permitted at night (Jgs 20:26; 1 Sm 14:24; 2 Sm 1:12), although there are reports of longer fasts, such as Mordecai’s call for a three-day fast (night and day specified—Est 4:16) and the seven-day fast at Saul’s death (1 Sm 31:13; 2 Sm 3:35). Among special fasts were Moses’ 40 days on Mt Sinai (Ex 34:28) and Daniel’s three-week fast prior to receiving visions (Dn 9:3; 10:3, 12).<\/p>\n<p>In general, in the OT, fasting was abused. Instead of a sincere act of self-renunciation and submission to God, fasting became externalized as an empty ritual in which a pretense of piety was presented as a public image. Hence, the prophets cry out against the callousness of such hypocrisy. Jeremiah records the Lord as saying, “Though they fast, I will not hear their cry” (Jer 14:12, <span>rsv<\/span>; see Is 58:1-10).<\/p>\n<p>The setting for the NT understanding of fasting lies in the development of the rabbinic tradition that grew out of the period between the Testaments, during which fasting became the distinguishing mark of the pious Jew, even though it was largely still ritualistic. Vows were confirmed by fasting (Tb 7:12), remorse and penitence were accompanied by fasting (2 Esd 10:4), and prayer was supported by fasting (1 Macc 3:47). Special fast days were observed, some voluntarily imposed (2 Macc 13:12; 2 Esd 5:13).<\/p>\n<p>This developed into a rabbinic tradition in which fasting was viewed as meritorious and therefore became the primary act of demonstrating piety. It was, however, a false piety consisting mostly in the externals of fastidious observance of fast days, both public and private. With the exception of ascetic groups such as the disciples of John the Baptist, the prevailing mood of fasting when Jesus appeared on the scene was one of mournful sadness, an obligatory necessity, a self-imposed requirement to produce the discipline of self-denial.<\/p>\n<p>Jesus’ understanding of fasting is significant in that it represents a shift in the role of fasting. His initial attitude undoubtedly reflected the fact that he grew up participating in the regular fasts and therefore shared the prevailing teachings of his day. Yet his mature teaching about fasting breaks with the rabbinic tradition. Two accounts relating to Jesus and fasting are important: his fast as a part of his temptation in the wilderness (Mt 4:2; Lk 4:2), and his teaching about fasting in the Sermon on the Mount (Mt 6:16-18).<\/p>\n<p>His temptation was born out of the context of struggle. Immediately after his baptism, he was cast out into the wilderness by the Spirit to face the temptation of Satan. In the midst of his temptation, he fasted and prayed, thereby showing his dependence upon God.<\/p>\n<p>Jesus’ words about fasting in the Sermon on the Mount constitute a radically different approach to voluntary fasting. In condemning the type of fasting that seeks favor with men by an ostentatious display of outward piety, Jesus taught instead a robust faith that sought genuineness of relation to God through a pure heart. Jesus does not condemn fasting as such, nor does he forbid it. He does, however, give it a new meaning. Fasting is service to God.<\/p>\n<p>This new understanding of fasting is set within the context of the dawning of the time of salvation. The Bridegroom is here. It is a time of joy, not of sorrow. Consequently, the prevailing mood of fasting as mournful stress and pretended piety is inconsistent with the mood of the new age that has begun.<\/p>\n<p>Jesus’ teachings may be summarized: Fasting is transcended by the beginning of the eschatological times. The rule of the Messiah has broken the power of the evil age. Fasting would appear to be no longer consistent with the spirit of thanksgiving and joy that marks the framework of the new age, since the Christian life is not to be dominated by tragedy but by joy and happiness. Yet the kingdom is not fully realized. There is a place for fasting, properly understood. Fasting must be done within the context of the joyful thanksgiving of the new life in Christ. The context of fasting is prayer. It should conform to the same conditions as prayer: unostentatious quietness before God, arising out of gratitude, expressing thanksgiving, grounded in faith, as a means of spiritual growth.<\/p>\n<p><em>See also<\/em> Prayer.<\/p>","content_en":"<h3>FAST, FASTING<\/h3>\n<p>Eating sparingly or abstaining from food altogether, either from necessity or desire. In medical terms, fasting is the detoxification of the body through the restriction of food.<\/p>\n<p>Spiritual fasting entails setting aside activities as well as reducing the intake of food and replacing these activities with the exercise of prayer and preoccupation with spiritual concerns. The NT word that is translated “fasting” literally means one who has not eaten, one who is empty.<\/p>\n<p>Three types of fast are generally recognized: <em>normal,<\/em> in which there is no intake of food for a prescribed period of time, though there may be an intake of liquids; <em>partial,<\/em> in which the diet is limited, though some food is allowed; and <em>absolute,<\/em> in which there is a total abstinence from food and liquids in all forms.<\/p>\n<p>In the OT the fast was regarded as an act of self-renunciation designed to mollify God’s wrath and move him to act in gracious disposition. In times of emergency, the people fasted to persuade God to spare them from impending calamity (Jgs 20:26; 1 Sm 7:6; 1 Kgs 21:9; 2 Chr 20:3; Jer 36:6, 9). Individuals fasted in the hope that God would liberate them from trouble (2 Sm 12:16-20; 1 Kgs 21:27; Pss 35:13; 69:10). Fasting was accompanied by prayer (Ezr 8:21; Neh 1:4; Jer 14:12).<\/p>\n<p>Regular fasts were usually for one day, morning to evening, with food permitted at night (Jgs 20:26; 1 Sm 14:24; 2 Sm 1:12), although there are reports of longer fasts, such as Mordecai’s call for a three-day fast (night and day specified—Est 4:16) and the seven-day fast at Saul’s death (1 Sm 31:13; 2 Sm 3:35). Among special fasts were Moses’ 40 days on Mt Sinai (Ex 34:28) and Daniel’s three-week fast prior to receiving visions (Dn 9:3; 10:3, 12).<\/p>\n<p>In general, in the OT, fasting was abused. Instead of a sincere act of self-renunciation and submission to God, fasting became externalized as an empty ritual in which a pretense of piety was presented as a public image. Hence, the prophets cry out against the callousness of such hypocrisy. Jeremiah records the Lord as saying, “Though they fast, I will not hear their cry” (Jer 14:12, <span>rsv<\/span>; see Is 58:1-10).<\/p>\n<p>The setting for the NT understanding of fasting lies in the development of the rabbinic tradition that grew out of the period between the Testaments, during which fasting became the distinguishing mark of the pious Jew, even though it was largely still ritualistic. Vows were confirmed by fasting (Tb 7:12), remorse and penitence were accompanied by fasting (2 Esd 10:4), and prayer was supported by fasting (1 Macc 3:47). Special fast days were observed, some voluntarily imposed (2 Macc 13:12; 2 Esd 5:13).<\/p>\n<p>This developed into a rabbinic tradition in which fasting was viewed as meritorious and therefore became the primary act of demonstrating piety. It was, however, a false piety consisting mostly in the externals of fastidious observance of fast days, both public and private. With the exception of ascetic groups such as the disciples of John the Baptist, the prevailing mood of fasting when Jesus appeared on the scene was one of mournful sadness, an obligatory necessity, a self-imposed requirement to produce the discipline of self-denial.<\/p>\n<p>Jesus’ understanding of fasting is significant in that it represents a shift in the role of fasting. His initial attitude undoubtedly reflected the fact that he grew up participating in the regular fasts and therefore shared the prevailing teachings of his day. Yet his mature teaching about fasting breaks with the rabbinic tradition. Two accounts relating to Jesus and fasting are important: his fast as a part of his temptation in the wilderness (Mt 4:2; Lk 4:2), and his teaching about fasting in the Sermon on the Mount (Mt 6:16-18).<\/p>\n<p>His temptation was born out of the context of struggle. Immediately after his baptism, he was cast out into the wilderness by the Spirit to face the temptation of Satan. In the midst of his temptation, he fasted and prayed, thereby showing his dependence upon God.<\/p>\n<p>Jesus’ words about fasting in the Sermon on the Mount constitute a radically different approach to voluntary fasting. In condemning the type of fasting that seeks favor with men by an ostentatious display of outward piety, Jesus taught instead a robust faith that sought genuineness of relation to God through a pure heart. Jesus does not condemn fasting as such, nor does he forbid it. He does, however, give it a new meaning. Fasting is service to God.<\/p>\n<p>This new understanding of fasting is set within the context of the dawning of the time of salvation. The Bridegroom is here. It is a time of joy, not of sorrow. Consequently, the prevailing mood of fasting as mournful stress and pretended piety is inconsistent with the mood of the new age that has begun.<\/p>\n<p>Jesus’ teachings may be summarized: Fasting is transcended by the beginning of the eschatological times. The rule of the Messiah has broken the power of the evil age. Fasting would appear to be no longer consistent with the spirit of thanksgiving and joy that marks the framework of the new age, since the Christian life is not to be dominated by tragedy but by joy and happiness. Yet the kingdom is not fully realized. There is a place for fasting, properly understood. Fasting must be done within the context of the joyful thanksgiving of the new life in Christ. The context of fasting is prayer. It should conform to the same conditions as prayer: unostentatious quietness before God, arising out of gratitude, expressing thanksgiving, grounded in faith, as a means of spiritual growth.<\/p>\n<p><em>See also<\/em> Prayer.<\/p>","summary_ro":"FAST, FASTING Eating sparingly or abstaining from food altogether, either from necessity or desire. In medical terms, fasting is the detoxification of the body through the restriction of food. Spiritual fasting entails setting aside activities as well as reducing the intake of food and replacing these activities with the exercise of prayer and preoccupation with spiritual concerns. The NT word that is translated “fasting” literally means one who has not eaten, one who is empty. Three types of...","summary_en":"FAST, FASTING Eating sparingly or abstaining from food altogether, either from necessity or desire. In medical terms, fasting is the detoxification of the body through the restriction of food. Spiritual fasting entails setting aside activities as well as reducing the intake of food and replacing these activities with the exercise of prayer and preoccupation with spiritual concerns. The NT word that is translated “fasting” literally means one who has not eaten, one who is empty. Three types of...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":17891,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Isaiah","title_en":"Book of Isaiah","content_ro":"<h3>ISAIAH, Book of<\/h3>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Background<\/p>\n<p>• Literary Unity<\/p>\n<p>• Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The prophet Isaiah, whose name means “the Lord saves,” lived and ministered in Jerusalem. Because of his repeated contact with the kings of Judah, some scholars believed that Isaiah was related to the royal family, but this is not certain. According to chapters 7 and 8, Isaiah was married and had at least two sons, Shear-jashub and Maher-shalal-hash-baz, whose symbolic names illustrated God’s dealings with the nation as a whole. The “disciples” mentioned in 8:16 probably assisted Isaiah in his ministry and may have helped him record the book that bears his name.<\/p>\n<p>When Isaiah saw the Lord in the famous temple vision described in chapter 6, he was willing to go wherever God sent him, even though he would face strong opposition (6:9-10). King Ahaz proved to be particularly resistant to Isaiah’s advice (7:4-17), and the people in general ridiculed his preaching (5:10-12; 28:9-10). During the reign of the godly Hezekiah, however, Isaiah’s ministry was much appreciated, and the king consulted him eagerly during times of crisis (37:1-7, 21-35).<\/p>\n<p>Isaiah is usually regarded as the greatest of the writing prophets. Some of the chapters in his book display an unparalleled literary beauty and make use of poetic devices and a rich variety of symbols. Chapters 40–66 contain many powerful passages that underscore the grandeur of the book. It is ironic, then, that many scholars attribute these chapters to a “second” or “third” Isaiah, unknown authors who wrote much later than Isaiah in connection with the Babylonian exile. Yet elsewhere in the OT, the names of all who wrote the prophetic books are preserved, and it would be most unusual for the Jews not to know who wrote such magnificent prophecy as chapters 40–66.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Since many of the events recorded in chapters 1–39 took place during the ministry of Isaiah, most of these chapters were probably written by about 700 <span>BC<\/span> or shortly thereafter. The destruction of the Assyrian army in 701 <span>BC<\/span> represents the climax of the first half of the book, fulfilling the prophecy of 10:16, 24-34 and 30:31-33. In 37:38 Isaiah refers to the death of King Sennacherib, which did not occur until 681 <span>BC<\/span>. This means that some of the earlier chapters, along with 40–66, were probably written later, during Isaiah’s retirement years. A gap of several decades could help account for the change in subject matter that is found in the last half of the book. In these chapters Isaiah projects into the future as he addresses the Jews who would be in exile in Babylon about 550 <span>BC<\/span>.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>Isaiah’s public ministry occurred primarily from 740–700 <span>BC<\/span>, a period marked by the rapid expansion of the nation of Assyria. Under King Tiglath-pileser III (745–727 <span>BC<\/span>), the Assyrians moved to the west and south, and by 738 <span>BC<\/span> the Assyrian monarch was demanding tribute from Damascus and Israel. About 734 <span>BC<\/span> Rezin of Damascus (Syria) and Pekah of Israel organized a coalition to rebel against Assyria, and they tried to enlist the support of King Ahaz of Judah. But Ahaz refused to join, and when the kings of Damascus and Israel invaded Judah (see 7:1), Ahaz appealed directly to Tiglath-pileser for help (cf. 2 Kgs 16:7-9). With little hesitation the Assyrians returned to capture Damascus and to turn the northern kingdom of Israel into an Assyrian province.<\/p>\n<p>The puppet king Hoshea ruled over Israel from 732–723 BC but was imprisoned when he joined a revolt against Shalmaneser V, the new Assyrian king. Shalmaneser besieged the capital city of Samaria, which finally fell in 722 <span>BC<\/span>, spelling the end of the northern kingdom. Sargon succeeded Shalmaneser in 722 and had to quell a number of revolts. In 711 <span>BC<\/span> Sargon captured the Philistine city of Ashdod in a campaign that became the occasion of Isaiah’s prophecy of chapter 20.<\/p>\n\n<p>Even more important was the widespread rebellion that broke out with the accession of Sennacherib in 705 <span>BC<\/span>. King Hezekiah of Judah withheld his normal tribute payment, and by 701 <span>BC<\/span> Sennacherib had invaded Palestine to punish the rebels. The details of this campaign are given in Isaiah 36–37 and tell how city after city was captured by the Assyrians before the invaders stood at the gates of Jerusalem and demanded total surrender. With almost no hope of survival, Hezekiah nevertheless was encouraged by Isaiah to trust God, and in one night the angel of the Lord struck down 185,000 Assyrian soldiers, virtually wiping out Sennacherib’s army (Is 37:36-37).<\/p>\n<p>In an effort to befriend the enemies of Assyria, Hezekiah showed his treasures to envoys of the king of Babylon (39:1-4). Isaiah warned that someday the Babylonian armies would conquer Jerusalem and carry off those very treasures, along with the residents of the city (vv 5-7). Not only did Isaiah predict the Babylonian captivity of 586–539 <span>BC<\/span> (cf. 6:11-12), but he also foretold that Israel would be released from Babylon (48:20). The Chaldean kingdom led by Nebuchadnezzar would be God’s instrument of judgment upon Judah, but they too would suffer defeat. One of Isaiah’s most remarkable prophecies was the naming of Cyrus, king of Persia, the ruler who would conquer the Babylonians in 539 <span>BC<\/span> and release Israel from exile (cf. 44:28). Along with the Medes (cf. 13:17), Cyrus won several important victories before sending his troops against Babylon. Isaiah hailed him as one anointed by the Lord to bring deliverance for Israel (45:1-5).<\/p>\n<p class=\"h2\" id=\"LiteraryUnity\">Literary Unity<\/p>\n<p>Largely because of the references to the later kingdoms of Babylon and Persia, the unity of Isaiah has been called into question. Chapters 40–66 move abruptly into the exilic period of 550 <span>BC<\/span>, almost 150 years after Isaiah lived. Moreover, the Servant of the Lord plays a prominent role in these chapters and the messianic king fades into the background. Brilliant poetic passages are found in chapters 40, 53, 55, and 60, demonstrating remarkable depth and power.<\/p>\n<p>Although these factors are sometimes cited as a sign of disunity, there are actually strong indications for unity in the book. For example, the historical interlude (chs 36–39) forms a hinge or bridge that links chapters 1–35 and 40–66. Chapters 36–37 complete the Assyrian section, and chapters 38–39 introduce the Babylonian material. Most of the linking chapters are written in prose, while the others (in some translations) are largely poetry. From the standpoint of verbal or stylistic unity, one can point to Isaiah’s favorite title for God, “the Holy One of Israel.” This title appears 12 times in chapters 1–39, and 14 times in chapters 40–66, but only seven times in the rest of the OT. A study of the famous Servant Songs of 52:13–53:12 reveals several ties with earlier passages, especially in chapters 1–6. The servant who is smitten and wounded (53:4-5) receives the same punishment as the beaten and injured nation of 1:5-6 (also cf. 52:13 with 2:12 and 6:1).<\/p>\n<p class=\"h2\" id=\"TheologicalTeaching\">Theological Teaching<\/p>\n<p>Isaiah is to the OT as the book of Romans is to the NT—a book filled with rich theological truth. Like Romans, Isaiah unveils the sinfulness of God’s rebellious people and his gracious provision of salvation. Because God is the Holy One of Israel (1:4; 6:3), he cannot ignore sin but must punish those who are guilty. Both Israel (5:30; 42:25) and the other nations (2:11, 17, 20) experience a time of judgment known as the Day of the Lord. In anger God raises his hand against his people (cf. 5:25), but ultimately his wrath is poured out upon Babylon and the nations (cf. 13:3-5; 34:2).<\/p>\n<p>With the fall of Assyria and Babylon, the Day of the Lord becomes a day of joyous victory (10:27; 61:2). According to Isaiah 63:4, it is the year of the Lord’s redemption. Earlier, Israel had been redeemed from slavery in Egypt; now the return from the Babylonian captivity brings equal joy (52:9; 61:1). The ultimate redemption is to be accomplished through the death of Christ, and Isaiah 53 describes our Lord’s suffering and death in graphic terms. His ministry as the Suffering Servant is also introduced in 49:4 and 50:6-7; meanwhile, 49:6 states that the servant will be “a light for the Gentiles.” Looking ahead to the Second Coming, Isaiah predicts a messianic age of peace and righteousness. Nations will “beat their swords into plowshares” (2:4) and the “Prince of Peace” will rule forever (9:6-7).<\/p>\n<p>Throughout the book God is pictured as the all-powerful Creator (48:13)—the sovereign One seated on a throne, high and exalted; the King, the Lord Almighty (6:1, 5). He controls the armies of the earth (13:4) and removes rulers as he wills (40:23-24). Before him, nations “are but a drop in the bucket” (40:15, <span>nlt<\/span>), and compared with him all idols are worthless and without power (41:29; 44:6). This is the God who shows his fury to his foes and his love to his servants (66:14).<\/p>\n\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Messages of Judgment and Hope (1–12)<\/h5>\n<p>In the opening chapter Isaiah characterizes Israel (including Judah) as “a sinful nation” that has rebelled against God. Although the people regularly bring offerings to him, their worship is hypocritical, an attempt to mask their oppression of the poor and helpless. The Lord encourages the nation to repent of their sin or face the fires of judgment. After this introduction, Isaiah turns to describe the peace of the messianic age in 2:1-4. The day will come when all nations will obey God’s word and live at peace. “The mountain of the <span>Lord<\/span>”—Jerusalem—will be raised up “and all the nations shall flow to it” (2:2-3, <span>rsv<\/span>). In the meantime, however, both Israel and the nations have exalted themselves against the Lord, and he will judge them in an awesome display of power. For Israel, God’s judgment will bring great upheaval, including the loss of its leaders. Defiant and ruthless, the rulers will face either death or deportation. Chapter 3 ends by denouncing the pride and vanity of the women of Zion; they, too, will suffer disgrace. After Jerusalem is cleansed of its sin, the remnant will enjoy the rule of “the branch of the <span>Lord<\/span>,” who will protect and shield his people (4:2-6).<\/p>\n<p>In 5:1-7 Isaiah presents a short song about Israel as God’s vineyard. The Lord did everything possible to ensure a yield of good grapes, but the vineyard produced nothing but bad fruit and had to be destroyed. Isaiah then pronounces six woes against Israel, and announces that the Assyrian army will invade the land. Against the backdrop of Israel’s sin, Isaiah (ch 6) gives an account of the vision through which he was called as a prophet. Overwhelmed by the holiness of God and by his own sinfulness, Isaiah thought he was ruined, but when he was assured that his sins were forgiven, he responded positively to God’s call in spite of the stubbornness of the nation to which he was sent.<\/p>\n<p>One of the most stubborn individuals in all the nation was King Ahaz of Judah, and chapter 7 describes Isaiah’s encounter with this godless ruler. When Ahaz was threatened by Damascus and the northern kingdom, he refused to believe Isaiah’s promise that God would protect him. This was the occasion on which Isaiah gave Ahaz the sign of Immanuel (7:14). The “virgin” refers ultimately to Mary and “Immanuel” to Christ (Mt 1:23), but in the near fulfillment the child could be Isaiah’s own son Maher-shalal-hash-baz (Is 8:3). (<em>See<\/em> four interpretations of this passage in Virgin Birth of Jesus.) This name (meaning “swift to plunder and quick to spoil,” v 1, <span>nlt<\/span> mg) would be a sign that soon Judah’s enemies would fall; “Immanuel” signified that God would be with Judah (v 10, <span>nlt<\/span> mg). However, if Ahaz appealed for help to the king of Assyria, Isaiah warned him, Assyria’s powerful armies would one day invade Judah also (cf. 7:17-25; 8:6-8). The destruction brought by Assyria would plunge Judah into a time of famine and distress (8:21-22).<\/p>\n<p>Nevertheless, the gloom and darkness associated with the Assyrian invasion would not last indefinitely, and 9:1-5 speaks of a time of peace and joy. Verses 6-7 introduce a child who would become a righteous King and would rule forever. This “Prince of Peace” is the Messiah, the “Mighty God” whose kingdom is described in 2:2-4.<\/p>\n<p>For the immediate future, however, both Israel and Judah will suffer the agony of war as punishment for their sins. God is angry with his people because they are proud and arrogant, and their leaders disregard the pleas of the poor and needy. Civil war and foreign invasion will crush the hapless nation (9:8–10:4). But once Israel has been judged, God will turn his hand against Assyria, the instrument he has used to judge other nations. Because of her string of victories, Assyria is filled with pride and is eager for more triumph. Yet even at the moment when Jerusalem is about to succumb, God will cut down the Assyrian army like a cedar in Lebanon and spare his people (10:26-34).<\/p>\n<p>After Assyria’s defeat, Isaiah describes the restoration of Israel and the powerful rule of the Messiah (ch 11). Both Jews and Gentiles will be attracted to Jerusalem to enjoy an era of peace and justice. Like David, the Messiah will have the Spirit of God resting upon him as he judges the wicked and protects the needy. To conclude these opening messages, Isaiah offers two short songs of praise that celebrate God’s past deliverance and his promise of future blessing (ch 12).<\/p>\n<h5>Oracles against the Nations (13–23)<\/h5>\n<p>Although Babylon is not the major power of the day, Isaiah begins his announcements of judgment with two chapters about the destruction of Assyria’s neighbor to the south. Babylon will eventually conquer Jerusalem (between 605 and 586 <span>BC<\/span>), but the Medes (13:17) along with the Elamites will capture Babylon (539 <span>BC<\/span>). In spite of the glory to be achieved by future kings of Babylon, God will bring their pomp down to the grave (14:9-10). The chapter ends with short prophecies against Assyria and the Philistines.<\/p>\n<p>One of Israel’s oldest enemies was the nation of Moab, situated east of the Dead Sea. Even though it was a small country, Isaiah devotes two chapters to these descendants of Lot. Chapter 15 describes the extensive mourning that will overwhelm their cities. After a brief interlude urging the Moabites to submit to Israel and to her God (16:1-5), Isaiah notes that pride will lead to Moab’s downfall. Sounds of weeping fill the land as the vines and fields wither and are trampled.<\/p>\n<p>In chapter 17 the fourth oracle is directed against Damascus and Ephraim (the northern kingdom of Israel), probably reflecting their alliance against Judah about 734 <span>BC<\/span>. Both nations will face ruin, and Ephraim is condemned for abandoning the Lord, her “Savior” and “Rock” (17:10).<\/p>\n<p>In chapters 18 and 19 Isaiah turns to the south and addresses Ethiopia and Egypt, countries that had strong links from 715–633 <span>BC<\/span>, when an Ethiopian named Shabako became pharaoh in Egypt. But Egypt is plagued with disunity and suffers greatly at the hands of Assyrian kings. In spite of the supposed wisdom of her leaders, Egypt faces economic and political ruin (19:5-15). Yet the time is coming when the Egyptians will be restored and will worship the God of Israel. Along with Assyria and Israel, Egypt will become a blessing (19:24). Some interpreters think this is a prophecy of the salvation of Gentiles during the church age, but others relate this day to the peace of the millennial age (cf. 2:2-4; 11:6-9). For the immediate future, however, Isaiah announces that Assyria will take many Egyptians and Ethiopians into captivity (ch 20).<\/p>\n<p>A second oracle about Babylon (cf. 13:1–14:23) is contained in chapter 21, and Isaiah is staggered as he considers the impact of Babylon’s fall (21:3-4). When Babylon collapses, the world will know that her gods were powerless (21:9; cf. Rv 14:8; 18:2).<\/p>\n<p>Although it seems out of place among these oracles against the nations, chapter 22 condemns the city of Jerusalem. Like the nations, Jerusalem is full of revelry (22:2) but will soon experience the terrors of a siege. Since the people no longer rely on the Lord (v 11), he will hand them over to the enemy. Jerusalem’s unfaithfulness is exemplified by Shebna, a high official guilty of pride and materialism whose position will be taken by the godly Eliakim (vv 15-23).<\/p>\n<p>The last oracle (ch 23) is directed against the city of Tyre, which resisted capture until Alexander the Great conquered the island fortress in 332 <span>BC<\/span>. When Tyre fell, the economy of the entire Mediterranean world was shaken, for her ships had carried the goods of the nations far and wide.<\/p>\n<h5>Final Judgment and Blessing (24–27)<\/h5>\n<p>This section functions as a grand finale to chapters 13–23 in that it anticipates God’s judgment upon the nations and the inauguration of the kingdom of God. A defiled earth must bear its punishment (24:5-6) and even the forces of Satan face judgment (vv 21-22).<\/p>\n<p>In chapter 25 Isaiah rejoices over God’s great triumph and looks ahead to a day when death will be swallowed up and tears will be wiped from all faces (25:8). Israel’s longtime enemies, symbolized by Moab, will be laid low (vv 10-12), but Jerusalem will be a stronghold for the righteous (26:1-3). In 26:7-19 the nation prays that these promises will become a reality. Verses 20-21 indicate that the Lord will indeed respond, pouring out his wrath upon a sin-cursed earth and upon Satan himself (27:1). When that takes place, Israel will be a fruitful vineyard, a blessing to the whole world (27:2-6; contrast 5:1-7). First, however, Israel will have to endure war and exile, and then the remnant will return to Jerusalem.<\/p>\n<h5>A Series of Woes (28–33)<\/h5>\n<p>Returning to his own historical period, Isaiah pronounces a series of woes upon both the northern and southern kingdoms, as well as one upon Assyria (ch 33). Chapter 28 begins with a description of the fading power of Samaria, the capital of the northern kingdom. Verses 7-10 portray the leaders of Judah in the same light; they have disregarded Isaiah’s message and are out of touch with God. Judgment is on the way, and their false preparation (vv 15, 18) will be of no avail. God will fight against Israel (vv 21-22), and even Jerusalem will be put under siege until God in his mercy intervenes (29:1-8). Because of their hypocritical worship, the people deserve to be punished, but in the future Israel will again acknowledge the Lord and be made physically and spiritually whole (29:17-24).<\/p>\n<p>Chapters 30 and 31 denounce Judah’s proposed alliance with Egypt in the effort to thwart Assyria. God wants his people to trust him, not their unreliable neighbors to the south. The Lord promises to protect Jerusalem (30:18; 31:5) and defeat the invading Assyrian army (30:31-33; 31:8-9). None can stand before his mighty sword.<\/p>\n<p>Continuing on this positive note, Isaiah goes on to emphasize the righteous rule of the messianic king in chapters 32 and 33. Zion will enjoy peace and security at last (32:2, 17-18; 33:6), a great change from Isaiah’s own time. In eighth-century <span>BC<\/span> Judah the women might feel secure (32:9), but the Assyrian troops will devastate the crops and precipitate widespread mourning. However, the lamenting will soon end, as the prophet pronounces woe upon Assyria in 33:1. After Isaiah prays for the destruction of Assyria (33:2-9), God promises to take action (vv 10-12). Gone will be the enemy soldiers and officials, for the Lord will save his people and bring them justice and security.<\/p>\n<h5>More Judgment and Blessing (34–35)<\/h5>\n<p>This section forms a climax to chapters 28–33. Once more, cataclysmic judgment precedes a time of blessing and restoration. In chapter 34 Isaiah depicts a judgment of cosmic dimensions as he moves to a consideration of the last days. Heaven and earth endure the wrath of God that is poured out upon the nations, and verse 4 provides the basis for John’s description of the great tribulation in Revelation 6:13-14. Edom (like Moab; see Is 25:10-12) represents a world judged by the sword of the Lord in his day of vengeance.<\/p>\n<p>Chapter 35, on the other hand, speaks of joy and restoration in a passage that pulsates with life. A blooming desert corresponds to the physical and spiritual age when God will come to redeem his people. Both the return of the Israelites from the Babylonian captivity and the second coming of Christ fit this glorious scene.<\/p>\n<h5>Historical Interlude (36–39)<\/h5>\n<p>These chapters form the hinge that connects the two halves of the book. Chapters 36 and 37 contain the fulfillment of Isaiah’s prophecies about Assyria’s collapse, and chapters 38 and 39 introduce the Babylonian captivity that forms the backdrop for chapters 40–66. In 701 <span>BC<\/span> King Sennacherib of Assyria demands the unconditional surrender of Jerusalem. He sends his field commander to address the people and try to gain their submission. With persuasive words, the commander tries to convince the city that surrender is the best policy. Amazingly the people do not panic, and King Hezekiah asks Isaiah to pray for the beleaguered city. The prophet does so and announces that the proud Assyrians will not triumph. Instead, they suffer a terrible disaster as the angel of the Lord strikes down 185,000 men.<\/p>\n<p>Chapters 38 and 39 relate another crisis in Hezekiah’s life when he becomes desperately ill. Miraculously, God heals him, and Hezekiah praises the Lord for his gracious intervention. When the king of Babylon sends envoys to congratulate Hezekiah on his recovery, Hezekiah foolishly shows these messengers his royal treasures. Isaiah solemnly announces that someday the armies of Babylon will capture Jerusalem, plunder the land, and take away these treasures.<\/p>\n<h5>The Return from Babylon (40–48)<\/h5>\n<p>The Babylonian captivity eventually comes, but Isaiah promises that it will end. God, the incomparably powerful Creator, is far greater than any king, nation, or god, and he will bring his people back to Jerusalem. To accomplish this return from exile, God raises up Cyrus, the king of Persia (41:2, 25). The Lord does not forget his people, and he encourages them to take heart and to rejoice.<\/p>\n<p>In chapter 42 we are introduced to a person even more significant than Cyrus the Persian. Verses 1-7 (the first of four Servant Songs) describe the servant of the Lord, who will bring justice to the nations and will be “a light for the Gentiles” (42:6). This is the Messiah, and the redemption he will accomplish on Calvary (cf. ch 53) is greater than the release from Babylon. In light of the good news associated with the servant, Isaiah praises the Lord for punishing the wicked and rescuing his wayward people. Chapter 43 declares that nothing will stand in the way of Israel’s return, and the Lord will remember their sins no more. In fact, he will pour out his Spirit on their descendants (44:3).<\/p>\n<p>A God so great is far more powerful than any idol. In 44:6-20 Isaiah makes use of satire to show the worthlessness of man-made images. God alone has the power to create and to restore, and he will bring Cyrus on the scene to effect the release of the exiles and to begin the rebuilding of Jerusalem. Chapters 46 and 47 contrast the God of Israel and the idols of Babylon. When God raises up Cyrus, Babylon’s idols will be unable to save their nation, and the queen of kingdoms (47:5) will collapse along with her sorcerers and astrologers. The final chapter in this section (ch 48) restates God’s purpose of gaining release of the Israelites from Babylon through his chosen ally, Cyrus of Persia.<\/p>\n<h5>Salvation through the Servant of the Lord (49–57)<\/h5>\n<p>Chapters 49–53 contain the final three Servant Songs (cf. also 42:1-7), culminating in the death of the servant for the sins of the world (52:13–53:12). In the second Servant Song (49:1-7), Isaiah describes the call and ministry of the servant, noting that he will face strong opposition as he accomplishes salvation for Israel and the nations. The rest of chapter 49 deals primarily with the way God will bring Israel back from exile. Soon the land will be filled with a mighty throng (vv 19-21), and the Gentiles will acknowledge Israel and her God (vv 22-23).<\/p>\n<p>Although Israel has fully deserved the exile because of her sins (50:1-3), the suffering endured by the servant (vv 4-11; the third Servant Song) is wholly undeserved. The beating and mocking of verse 6 are prophetic of Christ’s experience (cf. Mt 27:26, 30; Mk 15:19). In verses 10-11 of Isaiah 50 the whole nation is challenged to trust in the Lord, as the servant did. There is, in fact, a believing remnant who obey the Lord (51:1-8), and the Lord promises that he will restore them to their homeland. Israel has drunk the cup of God’s wrath (vv 17, 22), but the good news of release from exile causes even the ruins of Jerusalem to burst into songs of joy (52:7-10).<\/p>\n<p>Yet the best news of all is salvation from sin; the final Servant Song (52:13–53:12) tells how Christ wins freedom for those held in bondage to sin. In this brief passage we learn how Christ suffers rejection (53:3) and even disfigurement (52:14). Led like a lamb to the slaughter (53:7), he carries our sins in his body as he dies in ignominy. The people think he is suffering for his own sins (v 4), but he is “pierced” and “crushed for our iniquities” (v 5). The first and last paragraphs of this section (52:13-15; 53:10-12) state that through his suffering the servant is highly exalted. What seems like a terrible defeat is actually victory over death and Satan and brings salvation for many.<\/p>\n<p>As a direct result of the servant’s death, great joy comes to all people. In chapter 54 this joy is reflected in Jerusalem’s new status as the Lord’s wife. Her descendants will be numerous and eager to learn from the Lord. For the first time the plural “servants of the <span>Lord<\/span>” appears (54:17), apparently including all believers, whether Jew or Gentile (cf. 65:8-9, 13-15). Joy and prosperity also characterize chapter 55, an invitation to a great spiritual banquet. All people are urged to turn to the Lord who keeps his promises to Israel. In 56:1-8, foreigners are invited to come to God’s “holy mountain” in Jerusalem, for the temple will be a house of prayer for all the nations (56:7; cf. Mt 21:13).<\/p>\n<p>Believing Gentiles are contrasted sharply with unbelieving Jews, and in 56:9–57:13 Isaiah returns again to the theme of judgment. Israel suffers because her leaders are wicked and because the people are guilty of idolatry. Spiritual healing is available, but unless individuals repent, they cannot be part of the remnant who will return from exile and enjoy peace in the Promised Land.<\/p>\n<h5>Ultimate Blessing and Final Judgment (58–66)<\/h5>\n<p>The last nine chapters of Isaiah emphasize redemption and glory, but the reality of judgment is also very much in evidence. In fact, chapters 58 and 59 bemoan the sins of Israel. The people are hypocritical in their worship; they are selfish and fail to keep the Sabbath. Lying, oppression, and murder separate the people from God. When Isaiah openly confesses these sins (59:12-13), the Lord suddenly takes action on behalf of his people. Like a mighty warrior, he rescues the believing remnant from Babylon and brings them back to Jerusalem.<\/p>\n<p>In chapter 60 the glory and wealth of Jerusalem reach new heights. Both the city and the sanctuary are adorned with splendor, matching the prosperity of Solomon’s reign. Just as the nations treated Solomon with honor, so earth’s leaders will assist and strengthen the returning exiles. While it is true that the Persian government did help the Jews repeatedly, the conditions described here will have their ultimate fulfillment during the Millennium and in connection with the new Jerusalem (cf. Rv 21:23; 22:5). The ancient ruins will be rebuilt (Is 61:4), and the Lord will fulfill the covenant made with Abraham and David (Is 61:8; cf. Gn 12:1-3; Is 55:3). Jerusalem will be the city of the holy people, the redeemed of the Lord (Is 62:12), and the Lord will take delight in her (v 4).<\/p>\n<p>In order to accomplish salvation for his people, God will have to judge the ungodly first. The great trampling of the winepress (63:2-3) graphically portrays the judgment process and is linked with the Day of the Lord (cf. 13:3; 34:2). Since God has promised to intervene on behalf of his people, Isaiah prays for the realization of that promise (63:7–64:12). He recalls God’s faithfulness in the past and pleads that he will again have mercy upon his suffering people.<\/p>\n<p>The answer to Isaiah’s prayer is found in chapter 65. God does promise to give the Holy Land back to his servants, to those who worship him and obey him. But for that segment of the nation that continues in its obstinacy, God promises anguish and destruction. The ultimate joy of God’s servants is contained in a description of new heavens and a new earth (65:17-25). Peace, long life, and prosperity will be among the blessings enjoyed in an era that seems to combine features of the Millennium and the eternal state (cf. ch 60).<\/p>\n<p>In a fitting summary, chapter 66 ties together the themes of salvation and judgment. God will comfort Jerusalem and abundantly bless her, but sinners are the objects of his wrath. Those who honor him will endure forever, but those who rebel will suffer everlasting rejection.<\/p>\n<p><em>See also<\/em> Isaiah (Person); Israel, History of; Messiah; Prophecy; Prophet, Prophetess; Servant of the Lord; Virgin Birth of Jesus.<\/p>","content_en":"<h3>ISAIAH, Book of<\/h3>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Background<\/p>\n<p>• Literary Unity<\/p>\n<p>• Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The prophet Isaiah, whose name means “the Lord saves,” lived and ministered in Jerusalem. Because of his repeated contact with the kings of Judah, some scholars believed that Isaiah was related to the royal family, but this is not certain. According to chapters 7 and 8, Isaiah was married and had at least two sons, Shear-jashub and Maher-shalal-hash-baz, whose symbolic names illustrated God’s dealings with the nation as a whole. The “disciples” mentioned in 8:16 probably assisted Isaiah in his ministry and may have helped him record the book that bears his name.<\/p>\n<p>When Isaiah saw the Lord in the famous temple vision described in chapter 6, he was willing to go wherever God sent him, even though he would face strong opposition (6:9-10). King Ahaz proved to be particularly resistant to Isaiah’s advice (7:4-17), and the people in general ridiculed his preaching (5:10-12; 28:9-10). During the reign of the godly Hezekiah, however, Isaiah’s ministry was much appreciated, and the king consulted him eagerly during times of crisis (37:1-7, 21-35).<\/p>\n<p>Isaiah is usually regarded as the greatest of the writing prophets. Some of the chapters in his book display an unparalleled literary beauty and make use of poetic devices and a rich variety of symbols. Chapters 40–66 contain many powerful passages that underscore the grandeur of the book. It is ironic, then, that many scholars attribute these chapters to a “second” or “third” Isaiah, unknown authors who wrote much later than Isaiah in connection with the Babylonian exile. Yet elsewhere in the OT, the names of all who wrote the prophetic books are preserved, and it would be most unusual for the Jews not to know who wrote such magnificent prophecy as chapters 40–66.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Since many of the events recorded in chapters 1–39 took place during the ministry of Isaiah, most of these chapters were probably written by about 700 <span>BC<\/span> or shortly thereafter. The destruction of the Assyrian army in 701 <span>BC<\/span> represents the climax of the first half of the book, fulfilling the prophecy of 10:16, 24-34 and 30:31-33. In 37:38 Isaiah refers to the death of King Sennacherib, which did not occur until 681 <span>BC<\/span>. This means that some of the earlier chapters, along with 40–66, were probably written later, during Isaiah’s retirement years. A gap of several decades could help account for the change in subject matter that is found in the last half of the book. In these chapters Isaiah projects into the future as he addresses the Jews who would be in exile in Babylon about 550 <span>BC<\/span>.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>Isaiah’s public ministry occurred primarily from 740–700 <span>BC<\/span>, a period marked by the rapid expansion of the nation of Assyria. Under King Tiglath-pileser III (745–727 <span>BC<\/span>), the Assyrians moved to the west and south, and by 738 <span>BC<\/span> the Assyrian monarch was demanding tribute from Damascus and Israel. About 734 <span>BC<\/span> Rezin of Damascus (Syria) and Pekah of Israel organized a coalition to rebel against Assyria, and they tried to enlist the support of King Ahaz of Judah. But Ahaz refused to join, and when the kings of Damascus and Israel invaded Judah (see 7:1), Ahaz appealed directly to Tiglath-pileser for help (cf. 2 Kgs 16:7-9). With little hesitation the Assyrians returned to capture Damascus and to turn the northern kingdom of Israel into an Assyrian province.<\/p>\n<p>The puppet king Hoshea ruled over Israel from 732–723 BC but was imprisoned when he joined a revolt against Shalmaneser V, the new Assyrian king. Shalmaneser besieged the capital city of Samaria, which finally fell in 722 <span>BC<\/span>, spelling the end of the northern kingdom. Sargon succeeded Shalmaneser in 722 and had to quell a number of revolts. In 711 <span>BC<\/span> Sargon captured the Philistine city of Ashdod in a campaign that became the occasion of Isaiah’s prophecy of chapter 20.<\/p>\n\n<p>Even more important was the widespread rebellion that broke out with the accession of Sennacherib in 705 <span>BC<\/span>. King Hezekiah of Judah withheld his normal tribute payment, and by 701 <span>BC<\/span> Sennacherib had invaded Palestine to punish the rebels. The details of this campaign are given in Isaiah 36–37 and tell how city after city was captured by the Assyrians before the invaders stood at the gates of Jerusalem and demanded total surrender. With almost no hope of survival, Hezekiah nevertheless was encouraged by Isaiah to trust God, and in one night the angel of the Lord struck down 185,000 Assyrian soldiers, virtually wiping out Sennacherib’s army (Is 37:36-37).<\/p>\n<p>In an effort to befriend the enemies of Assyria, Hezekiah showed his treasures to envoys of the king of Babylon (39:1-4). Isaiah warned that someday the Babylonian armies would conquer Jerusalem and carry off those very treasures, along with the residents of the city (vv 5-7). Not only did Isaiah predict the Babylonian captivity of 586–539 <span>BC<\/span> (cf. 6:11-12), but he also foretold that Israel would be released from Babylon (48:20). The Chaldean kingdom led by Nebuchadnezzar would be God’s instrument of judgment upon Judah, but they too would suffer defeat. One of Isaiah’s most remarkable prophecies was the naming of Cyrus, king of Persia, the ruler who would conquer the Babylonians in 539 <span>BC<\/span> and release Israel from exile (cf. 44:28). Along with the Medes (cf. 13:17), Cyrus won several important victories before sending his troops against Babylon. Isaiah hailed him as one anointed by the Lord to bring deliverance for Israel (45:1-5).<\/p>\n<p class=\"h2\" id=\"LiteraryUnity\">Literary Unity<\/p>\n<p>Largely because of the references to the later kingdoms of Babylon and Persia, the unity of Isaiah has been called into question. Chapters 40–66 move abruptly into the exilic period of 550 <span>BC<\/span>, almost 150 years after Isaiah lived. Moreover, the Servant of the Lord plays a prominent role in these chapters and the messianic king fades into the background. Brilliant poetic passages are found in chapters 40, 53, 55, and 60, demonstrating remarkable depth and power.<\/p>\n<p>Although these factors are sometimes cited as a sign of disunity, there are actually strong indications for unity in the book. For example, the historical interlude (chs 36–39) forms a hinge or bridge that links chapters 1–35 and 40–66. Chapters 36–37 complete the Assyrian section, and chapters 38–39 introduce the Babylonian material. Most of the linking chapters are written in prose, while the others (in some translations) are largely poetry. From the standpoint of verbal or stylistic unity, one can point to Isaiah’s favorite title for God, “the Holy One of Israel.” This title appears 12 times in chapters 1–39, and 14 times in chapters 40–66, but only seven times in the rest of the OT. A study of the famous Servant Songs of 52:13–53:12 reveals several ties with earlier passages, especially in chapters 1–6. The servant who is smitten and wounded (53:4-5) receives the same punishment as the beaten and injured nation of 1:5-6 (also cf. 52:13 with 2:12 and 6:1).<\/p>\n<p class=\"h2\" id=\"TheologicalTeaching\">Theological Teaching<\/p>\n<p>Isaiah is to the OT as the book of Romans is to the NT—a book filled with rich theological truth. Like Romans, Isaiah unveils the sinfulness of God’s rebellious people and his gracious provision of salvation. Because God is the Holy One of Israel (1:4; 6:3), he cannot ignore sin but must punish those who are guilty. Both Israel (5:30; 42:25) and the other nations (2:11, 17, 20) experience a time of judgment known as the Day of the Lord. In anger God raises his hand against his people (cf. 5:25), but ultimately his wrath is poured out upon Babylon and the nations (cf. 13:3-5; 34:2).<\/p>\n<p>With the fall of Assyria and Babylon, the Day of the Lord becomes a day of joyous victory (10:27; 61:2). According to Isaiah 63:4, it is the year of the Lord’s redemption. Earlier, Israel had been redeemed from slavery in Egypt; now the return from the Babylonian captivity brings equal joy (52:9; 61:1). The ultimate redemption is to be accomplished through the death of Christ, and Isaiah 53 describes our Lord’s suffering and death in graphic terms. His ministry as the Suffering Servant is also introduced in 49:4 and 50:6-7; meanwhile, 49:6 states that the servant will be “a light for the Gentiles.” Looking ahead to the Second Coming, Isaiah predicts a messianic age of peace and righteousness. Nations will “beat their swords into plowshares” (2:4) and the “Prince of Peace” will rule forever (9:6-7).<\/p>\n<p>Throughout the book God is pictured as the all-powerful Creator (48:13)—the sovereign One seated on a throne, high and exalted; the King, the Lord Almighty (6:1, 5). He controls the armies of the earth (13:4) and removes rulers as he wills (40:23-24). Before him, nations “are but a drop in the bucket” (40:15, <span>nlt<\/span>), and compared with him all idols are worthless and without power (41:29; 44:6). This is the God who shows his fury to his foes and his love to his servants (66:14).<\/p>\n\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Messages of Judgment and Hope (1–12)<\/h5>\n<p>In the opening chapter Isaiah characterizes Israel (including Judah) as “a sinful nation” that has rebelled against God. Although the people regularly bring offerings to him, their worship is hypocritical, an attempt to mask their oppression of the poor and helpless. The Lord encourages the nation to repent of their sin or face the fires of judgment. After this introduction, Isaiah turns to describe the peace of the messianic age in 2:1-4. The day will come when all nations will obey God’s word and live at peace. “The mountain of the <span>Lord<\/span>”—Jerusalem—will be raised up “and all the nations shall flow to it” (2:2-3, <span>rsv<\/span>). In the meantime, however, both Israel and the nations have exalted themselves against the Lord, and he will judge them in an awesome display of power. For Israel, God’s judgment will bring great upheaval, including the loss of its leaders. Defiant and ruthless, the rulers will face either death or deportation. Chapter 3 ends by denouncing the pride and vanity of the women of Zion; they, too, will suffer disgrace. After Jerusalem is cleansed of its sin, the remnant will enjoy the rule of “the branch of the <span>Lord<\/span>,” who will protect and shield his people (4:2-6).<\/p>\n<p>In 5:1-7 Isaiah presents a short song about Israel as God’s vineyard. The Lord did everything possible to ensure a yield of good grapes, but the vineyard produced nothing but bad fruit and had to be destroyed. Isaiah then pronounces six woes against Israel, and announces that the Assyrian army will invade the land. Against the backdrop of Israel’s sin, Isaiah (ch 6) gives an account of the vision through which he was called as a prophet. Overwhelmed by the holiness of God and by his own sinfulness, Isaiah thought he was ruined, but when he was assured that his sins were forgiven, he responded positively to God’s call in spite of the stubbornness of the nation to which he was sent.<\/p>\n<p>One of the most stubborn individuals in all the nation was King Ahaz of Judah, and chapter 7 describes Isaiah’s encounter with this godless ruler. When Ahaz was threatened by Damascus and the northern kingdom, he refused to believe Isaiah’s promise that God would protect him. This was the occasion on which Isaiah gave Ahaz the sign of Immanuel (7:14). The “virgin” refers ultimately to Mary and “Immanuel” to Christ (Mt 1:23), but in the near fulfillment the child could be Isaiah’s own son Maher-shalal-hash-baz (Is 8:3). (<em>See<\/em> four interpretations of this passage in Virgin Birth of Jesus.) This name (meaning “swift to plunder and quick to spoil,” v 1, <span>nlt<\/span> mg) would be a sign that soon Judah’s enemies would fall; “Immanuel” signified that God would be with Judah (v 10, <span>nlt<\/span> mg). However, if Ahaz appealed for help to the king of Assyria, Isaiah warned him, Assyria’s powerful armies would one day invade Judah also (cf. 7:17-25; 8:6-8). The destruction brought by Assyria would plunge Judah into a time of famine and distress (8:21-22).<\/p>\n<p>Nevertheless, the gloom and darkness associated with the Assyrian invasion would not last indefinitely, and 9:1-5 speaks of a time of peace and joy. Verses 6-7 introduce a child who would become a righteous King and would rule forever. This “Prince of Peace” is the Messiah, the “Mighty God” whose kingdom is described in 2:2-4.<\/p>\n<p>For the immediate future, however, both Israel and Judah will suffer the agony of war as punishment for their sins. God is angry with his people because they are proud and arrogant, and their leaders disregard the pleas of the poor and needy. Civil war and foreign invasion will crush the hapless nation (9:8–10:4). But once Israel has been judged, God will turn his hand against Assyria, the instrument he has used to judge other nations. Because of her string of victories, Assyria is filled with pride and is eager for more triumph. Yet even at the moment when Jerusalem is about to succumb, God will cut down the Assyrian army like a cedar in Lebanon and spare his people (10:26-34).<\/p>\n<p>After Assyria’s defeat, Isaiah describes the restoration of Israel and the powerful rule of the Messiah (ch 11). Both Jews and Gentiles will be attracted to Jerusalem to enjoy an era of peace and justice. Like David, the Messiah will have the Spirit of God resting upon him as he judges the wicked and protects the needy. To conclude these opening messages, Isaiah offers two short songs of praise that celebrate God’s past deliverance and his promise of future blessing (ch 12).<\/p>\n<h5>Oracles against the Nations (13–23)<\/h5>\n<p>Although Babylon is not the major power of the day, Isaiah begins his announcements of judgment with two chapters about the destruction of Assyria’s neighbor to the south. Babylon will eventually conquer Jerusalem (between 605 and 586 <span>BC<\/span>), but the Medes (13:17) along with the Elamites will capture Babylon (539 <span>BC<\/span>). In spite of the glory to be achieved by future kings of Babylon, God will bring their pomp down to the grave (14:9-10). The chapter ends with short prophecies against Assyria and the Philistines.<\/p>\n<p>One of Israel’s oldest enemies was the nation of Moab, situated east of the Dead Sea. Even though it was a small country, Isaiah devotes two chapters to these descendants of Lot. Chapter 15 describes the extensive mourning that will overwhelm their cities. After a brief interlude urging the Moabites to submit to Israel and to her God (16:1-5), Isaiah notes that pride will lead to Moab’s downfall. Sounds of weeping fill the land as the vines and fields wither and are trampled.<\/p>\n<p>In chapter 17 the fourth oracle is directed against Damascus and Ephraim (the northern kingdom of Israel), probably reflecting their alliance against Judah about 734 <span>BC<\/span>. Both nations will face ruin, and Ephraim is condemned for abandoning the Lord, her “Savior” and “Rock” (17:10).<\/p>\n<p>In chapters 18 and 19 Isaiah turns to the south and addresses Ethiopia and Egypt, countries that had strong links from 715–633 <span>BC<\/span>, when an Ethiopian named Shabako became pharaoh in Egypt. But Egypt is plagued with disunity and suffers greatly at the hands of Assyrian kings. In spite of the supposed wisdom of her leaders, Egypt faces economic and political ruin (19:5-15). Yet the time is coming when the Egyptians will be restored and will worship the God of Israel. Along with Assyria and Israel, Egypt will become a blessing (19:24). Some interpreters think this is a prophecy of the salvation of Gentiles during the church age, but others relate this day to the peace of the millennial age (cf. 2:2-4; 11:6-9). For the immediate future, however, Isaiah announces that Assyria will take many Egyptians and Ethiopians into captivity (ch 20).<\/p>\n<p>A second oracle about Babylon (cf. 13:1–14:23) is contained in chapter 21, and Isaiah is staggered as he considers the impact of Babylon’s fall (21:3-4). When Babylon collapses, the world will know that her gods were powerless (21:9; cf. Rv 14:8; 18:2).<\/p>\n<p>Although it seems out of place among these oracles against the nations, chapter 22 condemns the city of Jerusalem. Like the nations, Jerusalem is full of revelry (22:2) but will soon experience the terrors of a siege. Since the people no longer rely on the Lord (v 11), he will hand them over to the enemy. Jerusalem’s unfaithfulness is exemplified by Shebna, a high official guilty of pride and materialism whose position will be taken by the godly Eliakim (vv 15-23).<\/p>\n<p>The last oracle (ch 23) is directed against the city of Tyre, which resisted capture until Alexander the Great conquered the island fortress in 332 <span>BC<\/span>. When Tyre fell, the economy of the entire Mediterranean world was shaken, for her ships had carried the goods of the nations far and wide.<\/p>\n<h5>Final Judgment and Blessing (24–27)<\/h5>\n<p>This section functions as a grand finale to chapters 13–23 in that it anticipates God’s judgment upon the nations and the inauguration of the kingdom of God. A defiled earth must bear its punishment (24:5-6) and even the forces of Satan face judgment (vv 21-22).<\/p>\n<p>In chapter 25 Isaiah rejoices over God’s great triumph and looks ahead to a day when death will be swallowed up and tears will be wiped from all faces (25:8). Israel’s longtime enemies, symbolized by Moab, will be laid low (vv 10-12), but Jerusalem will be a stronghold for the righteous (26:1-3). In 26:7-19 the nation prays that these promises will become a reality. Verses 20-21 indicate that the Lord will indeed respond, pouring out his wrath upon a sin-cursed earth and upon Satan himself (27:1). When that takes place, Israel will be a fruitful vineyard, a blessing to the whole world (27:2-6; contrast 5:1-7). First, however, Israel will have to endure war and exile, and then the remnant will return to Jerusalem.<\/p>\n<h5>A Series of Woes (28–33)<\/h5>\n<p>Returning to his own historical period, Isaiah pronounces a series of woes upon both the northern and southern kingdoms, as well as one upon Assyria (ch 33). Chapter 28 begins with a description of the fading power of Samaria, the capital of the northern kingdom. Verses 7-10 portray the leaders of Judah in the same light; they have disregarded Isaiah’s message and are out of touch with God. Judgment is on the way, and their false preparation (vv 15, 18) will be of no avail. God will fight against Israel (vv 21-22), and even Jerusalem will be put under siege until God in his mercy intervenes (29:1-8). Because of their hypocritical worship, the people deserve to be punished, but in the future Israel will again acknowledge the Lord and be made physically and spiritually whole (29:17-24).<\/p>\n<p>Chapters 30 and 31 denounce Judah’s proposed alliance with Egypt in the effort to thwart Assyria. God wants his people to trust him, not their unreliable neighbors to the south. The Lord promises to protect Jerusalem (30:18; 31:5) and defeat the invading Assyrian army (30:31-33; 31:8-9). None can stand before his mighty sword.<\/p>\n<p>Continuing on this positive note, Isaiah goes on to emphasize the righteous rule of the messianic king in chapters 32 and 33. Zion will enjoy peace and security at last (32:2, 17-18; 33:6), a great change from Isaiah’s own time. In eighth-century <span>BC<\/span> Judah the women might feel secure (32:9), but the Assyrian troops will devastate the crops and precipitate widespread mourning. However, the lamenting will soon end, as the prophet pronounces woe upon Assyria in 33:1. After Isaiah prays for the destruction of Assyria (33:2-9), God promises to take action (vv 10-12). Gone will be the enemy soldiers and officials, for the Lord will save his people and bring them justice and security.<\/p>\n<h5>More Judgment and Blessing (34–35)<\/h5>\n<p>This section forms a climax to chapters 28–33. Once more, cataclysmic judgment precedes a time of blessing and restoration. In chapter 34 Isaiah depicts a judgment of cosmic dimensions as he moves to a consideration of the last days. Heaven and earth endure the wrath of God that is poured out upon the nations, and verse 4 provides the basis for John’s description of the great tribulation in Revelation 6:13-14. Edom (like Moab; see Is 25:10-12) represents a world judged by the sword of the Lord in his day of vengeance.<\/p>\n<p>Chapter 35, on the other hand, speaks of joy and restoration in a passage that pulsates with life. A blooming desert corresponds to the physical and spiritual age when God will come to redeem his people. Both the return of the Israelites from the Babylonian captivity and the second coming of Christ fit this glorious scene.<\/p>\n<h5>Historical Interlude (36–39)<\/h5>\n<p>These chapters form the hinge that connects the two halves of the book. Chapters 36 and 37 contain the fulfillment of Isaiah’s prophecies about Assyria’s collapse, and chapters 38 and 39 introduce the Babylonian captivity that forms the backdrop for chapters 40–66. In 701 <span>BC<\/span> King Sennacherib of Assyria demands the unconditional surrender of Jerusalem. He sends his field commander to address the people and try to gain their submission. With persuasive words, the commander tries to convince the city that surrender is the best policy. Amazingly the people do not panic, and King Hezekiah asks Isaiah to pray for the beleaguered city. The prophet does so and announces that the proud Assyrians will not triumph. Instead, they suffer a terrible disaster as the angel of the Lord strikes down 185,000 men.<\/p>\n<p>Chapters 38 and 39 relate another crisis in Hezekiah’s life when he becomes desperately ill. Miraculously, God heals him, and Hezekiah praises the Lord for his gracious intervention. When the king of Babylon sends envoys to congratulate Hezekiah on his recovery, Hezekiah foolishly shows these messengers his royal treasures. Isaiah solemnly announces that someday the armies of Babylon will capture Jerusalem, plunder the land, and take away these treasures.<\/p>\n<h5>The Return from Babylon (40–48)<\/h5>\n<p>The Babylonian captivity eventually comes, but Isaiah promises that it will end. God, the incomparably powerful Creator, is far greater than any king, nation, or god, and he will bring his people back to Jerusalem. To accomplish this return from exile, God raises up Cyrus, the king of Persia (41:2, 25). The Lord does not forget his people, and he encourages them to take heart and to rejoice.<\/p>\n<p>In chapter 42 we are introduced to a person even more significant than Cyrus the Persian. Verses 1-7 (the first of four Servant Songs) describe the servant of the Lord, who will bring justice to the nations and will be “a light for the Gentiles” (42:6). This is the Messiah, and the redemption he will accomplish on Calvary (cf. ch 53) is greater than the release from Babylon. In light of the good news associated with the servant, Isaiah praises the Lord for punishing the wicked and rescuing his wayward people. Chapter 43 declares that nothing will stand in the way of Israel’s return, and the Lord will remember their sins no more. In fact, he will pour out his Spirit on their descendants (44:3).<\/p>\n<p>A God so great is far more powerful than any idol. In 44:6-20 Isaiah makes use of satire to show the worthlessness of man-made images. God alone has the power to create and to restore, and he will bring Cyrus on the scene to effect the release of the exiles and to begin the rebuilding of Jerusalem. Chapters 46 and 47 contrast the God of Israel and the idols of Babylon. When God raises up Cyrus, Babylon’s idols will be unable to save their nation, and the queen of kingdoms (47:5) will collapse along with her sorcerers and astrologers. The final chapter in this section (ch 48) restates God’s purpose of gaining release of the Israelites from Babylon through his chosen ally, Cyrus of Persia.<\/p>\n<h5>Salvation through the Servant of the Lord (49–57)<\/h5>\n<p>Chapters 49–53 contain the final three Servant Songs (cf. also 42:1-7), culminating in the death of the servant for the sins of the world (52:13–53:12). In the second Servant Song (49:1-7), Isaiah describes the call and ministry of the servant, noting that he will face strong opposition as he accomplishes salvation for Israel and the nations. The rest of chapter 49 deals primarily with the way God will bring Israel back from exile. Soon the land will be filled with a mighty throng (vv 19-21), and the Gentiles will acknowledge Israel and her God (vv 22-23).<\/p>\n<p>Although Israel has fully deserved the exile because of her sins (50:1-3), the suffering endured by the servant (vv 4-11; the third Servant Song) is wholly undeserved. The beating and mocking of verse 6 are prophetic of Christ’s experience (cf. Mt 27:26, 30; Mk 15:19). In verses 10-11 of Isaiah 50 the whole nation is challenged to trust in the Lord, as the servant did. There is, in fact, a believing remnant who obey the Lord (51:1-8), and the Lord promises that he will restore them to their homeland. Israel has drunk the cup of God’s wrath (vv 17, 22), but the good news of release from exile causes even the ruins of Jerusalem to burst into songs of joy (52:7-10).<\/p>\n<p>Yet the best news of all is salvation from sin; the final Servant Song (52:13–53:12) tells how Christ wins freedom for those held in bondage to sin. In this brief passage we learn how Christ suffers rejection (53:3) and even disfigurement (52:14). Led like a lamb to the slaughter (53:7), he carries our sins in his body as he dies in ignominy. The people think he is suffering for his own sins (v 4), but he is “pierced” and “crushed for our iniquities” (v 5). The first and last paragraphs of this section (52:13-15; 53:10-12) state that through his suffering the servant is highly exalted. What seems like a terrible defeat is actually victory over death and Satan and brings salvation for many.<\/p>\n<p>As a direct result of the servant’s death, great joy comes to all people. In chapter 54 this joy is reflected in Jerusalem’s new status as the Lord’s wife. Her descendants will be numerous and eager to learn from the Lord. For the first time the plural “servants of the <span>Lord<\/span>” appears (54:17), apparently including all believers, whether Jew or Gentile (cf. 65:8-9, 13-15). Joy and prosperity also characterize chapter 55, an invitation to a great spiritual banquet. All people are urged to turn to the Lord who keeps his promises to Israel. In 56:1-8, foreigners are invited to come to God’s “holy mountain” in Jerusalem, for the temple will be a house of prayer for all the nations (56:7; cf. Mt 21:13).<\/p>\n<p>Believing Gentiles are contrasted sharply with unbelieving Jews, and in 56:9–57:13 Isaiah returns again to the theme of judgment. Israel suffers because her leaders are wicked and because the people are guilty of idolatry. Spiritual healing is available, but unless individuals repent, they cannot be part of the remnant who will return from exile and enjoy peace in the Promised Land.<\/p>\n<h5>Ultimate Blessing and Final Judgment (58–66)<\/h5>\n<p>The last nine chapters of Isaiah emphasize redemption and glory, but the reality of judgment is also very much in evidence. In fact, chapters 58 and 59 bemoan the sins of Israel. The people are hypocritical in their worship; they are selfish and fail to keep the Sabbath. Lying, oppression, and murder separate the people from God. When Isaiah openly confesses these sins (59:12-13), the Lord suddenly takes action on behalf of his people. Like a mighty warrior, he rescues the believing remnant from Babylon and brings them back to Jerusalem.<\/p>\n<p>In chapter 60 the glory and wealth of Jerusalem reach new heights. Both the city and the sanctuary are adorned with splendor, matching the prosperity of Solomon’s reign. Just as the nations treated Solomon with honor, so earth’s leaders will assist and strengthen the returning exiles. While it is true that the Persian government did help the Jews repeatedly, the conditions described here will have their ultimate fulfillment during the Millennium and in connection with the new Jerusalem (cf. Rv 21:23; 22:5). The ancient ruins will be rebuilt (Is 61:4), and the Lord will fulfill the covenant made with Abraham and David (Is 61:8; cf. Gn 12:1-3; Is 55:3). Jerusalem will be the city of the holy people, the redeemed of the Lord (Is 62:12), and the Lord will take delight in her (v 4).<\/p>\n<p>In order to accomplish salvation for his people, God will have to judge the ungodly first. The great trampling of the winepress (63:2-3) graphically portrays the judgment process and is linked with the Day of the Lord (cf. 13:3; 34:2). Since God has promised to intervene on behalf of his people, Isaiah prays for the realization of that promise (63:7–64:12). He recalls God’s faithfulness in the past and pleads that he will again have mercy upon his suffering people.<\/p>\n<p>The answer to Isaiah’s prayer is found in chapter 65. God does promise to give the Holy Land back to his servants, to those who worship him and obey him. But for that segment of the nation that continues in its obstinacy, God promises anguish and destruction. The ultimate joy of God’s servants is contained in a description of new heavens and a new earth (65:17-25). Peace, long life, and prosperity will be among the blessings enjoyed in an era that seems to combine features of the Millennium and the eternal state (cf. ch 60).<\/p>\n<p>In a fitting summary, chapter 66 ties together the themes of salvation and judgment. God will comfort Jerusalem and abundantly bless her, but sinners are the objects of his wrath. Those who honor him will endure forever, but those who rebel will suffer everlasting rejection.<\/p>\n<p><em>See also<\/em> Isaiah (Person); Israel, History of; Messiah; Prophecy; Prophet, Prophetess; Servant of the Lord; Virgin Birth of Jesus.<\/p>","summary_ro":"ISAIAH, Book of Preview • Author • Date • Background • Literary Unity • Theological Teaching • Content Author The prophet Isaiah, whose name means “the Lord saves,” lived and ministered in Jerusalem. Because of his repeated contact with the kings of Judah, some scholars believed that Isaiah was related to the royal family, but this is not certain. According to chapters 7 and 8, Isaiah was married and had at least two sons, Shear-jashub and Maher-shalal-hash-baz, whose symbolic names illustrat...","summary_en":"ISAIAH, Book of Preview • Author • Date • Background • Literary Unity • Theological Teaching • Content Author The prophet Isaiah, whose name means “the Lord saves,” lived and ministered in Jerusalem. Because of his repeated contact with the kings of Judah, some scholars believed that Isaiah was related to the royal family, but this is not certain. According to chapters 7 and 8, Isaiah was married and had at least two sons, Shear-jashub and Maher-shalal-hash-baz, whose symbolic names illustrat...","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":20972,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jubilee Year*","title_en":"Jubilee Year*","content_ro":"<h3>JUBILEE YEAR*<\/h3>\n<p>Year of emancipation and restoration to be kept every 50 years. For Israel, the seventh year expressed at length the values of the seventh day Sabbath (Lv 25:1-7). When a series of seven years reached the perfection of seven sevens, the 50th year was heralded by the trumpet of jubilee and a whole additional year was set aside as belonging to the Lord.<\/p>\n<p>The word “jubilee” simply means a ram’s horn; it came to mean a trumpet made from or in the shape of a ram’s horn. Such horns were exclusively for religious use. The sacred trumpet gave its name to the year of the ram’s horn, the jubilee year—a year to which the people of God were summoned in a striking and holy way. It was not simply a release from labor, not just a rest, but a year belonging to the Lord. In Leviticus 25 this exact expression occurs in connection with the seventh year rather than expressly with the jubilee year. Functionally such a year was a Sabbath rest for the land, and it brought enjoyment “to the <span>Lord<\/span>” (Lv 25:4). But nothing could more directly express the implications and orientations of the 50th year.<\/p>\n<p class=\"h2\" id=\"Lordship\">Lordship<\/p>\n<p>The first principle of the jubilee is God’s lordship over the whole earth, acknowledged by his people in their obedience to his command to set the year aside in this way. Just as the Sabbath expressed his right to order life, giving it the shape of six days’ work and one day’s rest, and just as the seventh year, linked in Deuteronomy 31:9-13 with the reading of his law, expressed his right to command the obedience of his people, so the 50th year expressed his sovereign possession of all: land, people, means of production, and life itself. Take the typical case of debtor and creditor. When God brought his people into possession of the land, he gave to each his inheritance. In a given circumstance a man might be compelled to sell his land in whole or part, but it must come back to him: “The land must never be sold on a permanent basis because it really belongs to me. You are only foreigners and tenants living with me” (Lv 25:23, <span>nlt<\/span>). In this verse “foreigners” carries the meaning “stateless persons,” “refugees,” “those who have sought political asylum”—in a word, those who have no rights except what mercy concedes. Such are the people of God and such they must acknowledge themselves to be when the jubilee year comes around. When a piece of real estate changed hands, the seller might congratulate himself on the astuteness with which he had solved his problem, and the buyer might rejoice in his skillful acquisitiveness, but in the Year of Jubilee seller and buyer alike are compelled to confess a different truth: neither is master, either of his own welfare or of the person and goods of another. Each has a Master in heaven.<\/p>\n<p class=\"h2\" id=\"Redemption\">Redemption<\/p>\n<p>According to the ordinance, the trumpet that heralded the year was sounded on the Day of Atonement (Lv 25:9). That was the day on which the Lord proclaimed his people clean before him from all their sins (16:30). Forgiveness of sins ushered in the jubilee year. The verb “to redeem” and the noun “redemption” had a strong commercial use in the recovery of property pledged against loans of money, and in the 50th year these words would have sounded and resounded as debtors confessed that they could not “redeem” and creditors forewent their “redemption” rights, each using the very vocabulary of the Lord’s action at the exodus (Ex 6:6). This is what the Lord had done for his people, and the divine action must be the norm of the human. Brotherly generosity is urged (Lv 25:35-38), liberty is granted (vv 39-43), and slavery in perpetuity is forbidden (vv 47-55) simply because the divine redemptive act makes the redeemed into brothers, brings them into the Lord’s servitude, and cancels the bondage that would otherwise be theirs forever.<\/p>\n<p class=\"h2\" id=\"Rest\">Rest<\/p>\n<p>The correlative of redemption is rest. This rest is vividly illustrated and enforced as Moses legislates rest from all the toil connected with promoting next year’s crop (Lv 25:4); rest from the toil of harvesting, for the people of God were to live hand to mouth, gathering only what and when need dictated (vv 5-7); rest from the anxious burden of debts incurred; and rest from slavery (v 10). Like the Sabbath, this rest would have meant exactly what it said: freedom from toil; relaxation, refreshment, and recreation. Very likely tiredness was as endemic among the people of God then as now, and grace drew near to give them a holiday. But equally with the Sabbath, release from the preoccupations of staying alive created time to be preoccupied with the Lord, his worship, his Word, and the life that pleases him. We can understand Isaiah 58 as binding the ideals of Sabbath and jubilee together. The Lord frees his people not for unbroken idleness but for the redirection of life toward himself. The jubilee year was thus a deliberate opting out of the rat race; it called a halt to acquisitiveness; it abandoned concern over the pressure to stay alive. It reordered priorities, giving a chance to appraise the use of time and the selection of objectives. For a whole year the people of God stood back, rested, ceased from the good in order to attain the best.<\/p>\n<p class=\"h2\" id=\"Faith\">Faith<\/p>\n<p>But this standing back from life was not in the style of a dropout. It was the action of responsible faith. No one on earth can escape questions such as “What shall we eat?” The Lord foresees and provides (Lv 25:20); grace provides so that God’s people can enjoy the ordinances of grace (cf. Ex 16:29). When he commands a year off, he enables them to take it. The 50th year was a living testimony to his faithfulness. The last season of sowing and reaping would have been the 49th year; in the final 7th year in the series the people would live off the casual growth; and in the 50th year nothing but the sheer attentive faithfulness of their God could provide for them (Lv 25:21). Here indeed their faith would be put to the test, for God spoke a word of majestic promise and called on them to believe. At the heart of their jubilee they took God at his word and found him faithful.<\/p>\n<p class=\"h2\" id=\"Obedience\">Obedience<\/p>\n<p>Biblically, it is a central characteristic of the people of God that they do what he commands for no other reason than that he commands it. In the ordinance of the 50th year the people of God must show themselves as his obedient ones, and in fact their obedience is the guarantee of continuance in the land he has granted to them. Thus, for example, Leviticus 26:34-35 teaches that loss of tenure and loss of liberty is directly related to contravention of the principle of the Sabbath, found on the seventh day, seventh year, and jubilee year. Refusal to obey goes hand in hand with loss of possession, leaving behind an empty land, which then enjoys the Sabbath rest it never received from its disobedient inhabitants.<\/p>\n<p class=\"h2\" id=\"Hope\">Hope<\/p>\n<p>In the 50th year the people lived in the light of the forgiveness of sins, walked by obedience in harmony with the God who redeemed them, and in freedom from toil, received from the ground its life-sustaining benefits without any sweat on their brows (Gn 2:16; 3:19). It was a sort of Eden restored, the curse momentarily held in abeyance—but also a prolonged foretaste of the coming day when the promises would all be fulfilled, the blood of the covenant efficacious without hindrance, the prisoners of hope (i.e., who had waited in hope for their release) freed, and the trumpet of liberation heard throughout the world (Is 27:13; Zec 9:11-14). The Year of Jubilee in a limited but real way foreshadowed what would yet be the eternal inheritance and bliss of the people of God.<\/p>\n<p><em>See also<\/em> Feasts and Festivals of Israel.<\/p>","content_en":"<h3>JUBILEE YEAR*<\/h3>\n<p>Year of emancipation and restoration to be kept every 50 years. For Israel, the seventh year expressed at length the values of the seventh day Sabbath (Lv 25:1-7). When a series of seven years reached the perfection of seven sevens, the 50th year was heralded by the trumpet of jubilee and a whole additional year was set aside as belonging to the Lord.<\/p>\n<p>The word “jubilee” simply means a ram’s horn; it came to mean a trumpet made from or in the shape of a ram’s horn. Such horns were exclusively for religious use. The sacred trumpet gave its name to the year of the ram’s horn, the jubilee year—a year to which the people of God were summoned in a striking and holy way. It was not simply a release from labor, not just a rest, but a year belonging to the Lord. In Leviticus 25 this exact expression occurs in connection with the seventh year rather than expressly with the jubilee year. Functionally such a year was a Sabbath rest for the land, and it brought enjoyment “to the <span>Lord<\/span>” (Lv 25:4). But nothing could more directly express the implications and orientations of the 50th year.<\/p>\n<p class=\"h2\" id=\"Lordship\">Lordship<\/p>\n<p>The first principle of the jubilee is God’s lordship over the whole earth, acknowledged by his people in their obedience to his command to set the year aside in this way. Just as the Sabbath expressed his right to order life, giving it the shape of six days’ work and one day’s rest, and just as the seventh year, linked in Deuteronomy 31:9-13 with the reading of his law, expressed his right to command the obedience of his people, so the 50th year expressed his sovereign possession of all: land, people, means of production, and life itself. Take the typical case of debtor and creditor. When God brought his people into possession of the land, he gave to each his inheritance. In a given circumstance a man might be compelled to sell his land in whole or part, but it must come back to him: “The land must never be sold on a permanent basis because it really belongs to me. You are only foreigners and tenants living with me” (Lv 25:23, <span>nlt<\/span>). In this verse “foreigners” carries the meaning “stateless persons,” “refugees,” “those who have sought political asylum”—in a word, those who have no rights except what mercy concedes. Such are the people of God and such they must acknowledge themselves to be when the jubilee year comes around. When a piece of real estate changed hands, the seller might congratulate himself on the astuteness with which he had solved his problem, and the buyer might rejoice in his skillful acquisitiveness, but in the Year of Jubilee seller and buyer alike are compelled to confess a different truth: neither is master, either of his own welfare or of the person and goods of another. Each has a Master in heaven.<\/p>\n<p class=\"h2\" id=\"Redemption\">Redemption<\/p>\n<p>According to the ordinance, the trumpet that heralded the year was sounded on the Day of Atonement (Lv 25:9). That was the day on which the Lord proclaimed his people clean before him from all their sins (16:30). Forgiveness of sins ushered in the jubilee year. The verb “to redeem” and the noun “redemption” had a strong commercial use in the recovery of property pledged against loans of money, and in the 50th year these words would have sounded and resounded as debtors confessed that they could not “redeem” and creditors forewent their “redemption” rights, each using the very vocabulary of the Lord’s action at the exodus (Ex 6:6). This is what the Lord had done for his people, and the divine action must be the norm of the human. Brotherly generosity is urged (Lv 25:35-38), liberty is granted (vv 39-43), and slavery in perpetuity is forbidden (vv 47-55) simply because the divine redemptive act makes the redeemed into brothers, brings them into the Lord’s servitude, and cancels the bondage that would otherwise be theirs forever.<\/p>\n<p class=\"h2\" id=\"Rest\">Rest<\/p>\n<p>The correlative of redemption is rest. This rest is vividly illustrated and enforced as Moses legislates rest from all the toil connected with promoting next year’s crop (Lv 25:4); rest from the toil of harvesting, for the people of God were to live hand to mouth, gathering only what and when need dictated (vv 5-7); rest from the anxious burden of debts incurred; and rest from slavery (v 10). Like the Sabbath, this rest would have meant exactly what it said: freedom from toil; relaxation, refreshment, and recreation. Very likely tiredness was as endemic among the people of God then as now, and grace drew near to give them a holiday. But equally with the Sabbath, release from the preoccupations of staying alive created time to be preoccupied with the Lord, his worship, his Word, and the life that pleases him. We can understand Isaiah 58 as binding the ideals of Sabbath and jubilee together. The Lord frees his people not for unbroken idleness but for the redirection of life toward himself. The jubilee year was thus a deliberate opting out of the rat race; it called a halt to acquisitiveness; it abandoned concern over the pressure to stay alive. It reordered priorities, giving a chance to appraise the use of time and the selection of objectives. For a whole year the people of God stood back, rested, ceased from the good in order to attain the best.<\/p>\n<p class=\"h2\" id=\"Faith\">Faith<\/p>\n<p>But this standing back from life was not in the style of a dropout. It was the action of responsible faith. No one on earth can escape questions such as “What shall we eat?” The Lord foresees and provides (Lv 25:20); grace provides so that God’s people can enjoy the ordinances of grace (cf. Ex 16:29). When he commands a year off, he enables them to take it. The 50th year was a living testimony to his faithfulness. The last season of sowing and reaping would have been the 49th year; in the final 7th year in the series the people would live off the casual growth; and in the 50th year nothing but the sheer attentive faithfulness of their God could provide for them (Lv 25:21). Here indeed their faith would be put to the test, for God spoke a word of majestic promise and called on them to believe. At the heart of their jubilee they took God at his word and found him faithful.<\/p>\n<p class=\"h2\" id=\"Obedience\">Obedience<\/p>\n<p>Biblically, it is a central characteristic of the people of God that they do what he commands for no other reason than that he commands it. In the ordinance of the 50th year the people of God must show themselves as his obedient ones, and in fact their obedience is the guarantee of continuance in the land he has granted to them. Thus, for example, Leviticus 26:34-35 teaches that loss of tenure and loss of liberty is directly related to contravention of the principle of the Sabbath, found on the seventh day, seventh year, and jubilee year. Refusal to obey goes hand in hand with loss of possession, leaving behind an empty land, which then enjoys the Sabbath rest it never received from its disobedient inhabitants.<\/p>\n<p class=\"h2\" id=\"Hope\">Hope<\/p>\n<p>In the 50th year the people lived in the light of the forgiveness of sins, walked by obedience in harmony with the God who redeemed them, and in freedom from toil, received from the ground its life-sustaining benefits without any sweat on their brows (Gn 2:16; 3:19). It was a sort of Eden restored, the curse momentarily held in abeyance—but also a prolonged foretaste of the coming day when the promises would all be fulfilled, the blood of the covenant efficacious without hindrance, the prisoners of hope (i.e., who had waited in hope for their release) freed, and the trumpet of liberation heard throughout the world (Is 27:13; Zec 9:11-14). The Year of Jubilee in a limited but real way foreshadowed what would yet be the eternal inheritance and bliss of the people of God.<\/p>\n<p><em>See also<\/em> Feasts and Festivals of Israel.<\/p>","summary_ro":"JUBILEE YEAR* Year of emancipation and restoration to be kept every 50 years. For Israel, the seventh year expressed at length the values of the seventh day Sabbath (Lv 25:1-7). When a series of seven years reached the perfection of seven sevens, the 50th year was heralded by the trumpet of jubilee and a whole additional year was set aside as belonging to the Lord. The word “jubilee” simply means a ram’s horn; it came to mean a trumpet made from or in the shape of a ram’s horn. Such horns wer...","summary_en":"JUBILEE YEAR* Year of emancipation and restoration to be kept every 50 years. For Israel, the seventh year expressed at length the values of the seventh day Sabbath (Lv 25:1-7). When a series of seven years reached the perfection of seven sevens, the 50th year was heralded by the trumpet of jubilee and a whole additional year was set aside as belonging to the Lord. The word “jubilee” simply means a ram’s horn; it came to mean a trumpet made from or in the shape of a ram’s horn. Such horns wer...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":51882,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 58:1","title_en":"Study Note: Isaia 58:1","content_ro":"<p><strong>58:1-4<\/strong> This is a charge against religious Israelites who were pleased with themselves because of their religious activities.<\/p>","content_en":"<p><strong>58:1-4<\/strong> This is a charge against religious Israelites who were pleased with themselves because of their religious activities.<\/p>","summary_ro":"58:1-4 This is a charge against religious Israelites who were pleased with themselves because of their religious activities.","summary_en":"58:1-4 This is a charge against religious Israelites who were pleased with themselves because of their religious activities.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79508,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 58:1","title_en":"Study Note: Isaia 58:1","content_ro":"<p><strong>58:1-4<\/strong> This is a charge against religious Israelites who were pleased with themselves because of their religious activities.<\/p>","content_en":"<p><strong>58:1-4<\/strong> This is a charge against religious Israelites who were pleased with themselves because of their religious activities.<\/p>","summary_ro":"58:1-4 This is a charge against religious Israelites who were pleased with themselves because of their religious activities.","summary_en":"58:1-4 This is a charge against religious Israelites who were pleased with themselves because of their religious activities.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107134,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 58:1","title_en":"Study Note: Isaia 58:1","content_ro":"<p><strong>58:1-4<\/strong> This is a charge against religious Israelites who were pleased with themselves because of their religious activities.<\/p>","content_en":"<p><strong>58:1-4<\/strong> This is a charge against religious Israelites who were pleased with themselves because of their religious activities.<\/p>","summary_ro":"58:1-4 This is a charge against religious Israelites who were pleased with themselves because of their religious activities.","summary_en":"58:1-4 This is a charge against religious Israelites who were pleased with themselves because of their religious activities.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134760,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 58:1","title_en":"Study Note: Isaia 58:1","content_ro":"<p><strong>58:1-4<\/strong> This is a charge against religious Israelites who were pleased with themselves because of their religious activities.<\/p>","content_en":"<p><strong>58:1-4<\/strong> This is a charge against religious Israelites who were pleased with themselves because of their religious activities.<\/p>","summary_ro":"58:1-4 This is a charge against religious Israelites who were pleased with themselves because of their religious activities.","summary_en":"58:1-4 This is a charge against religious Israelites who were pleased with themselves because of their religious activities.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"2":[{"id":51883,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 58:2","title_en":"Study Note: Isaia 58:2","content_ro":"<p><strong>58:2<\/strong> <em>they act so pious<\/em> (literally <em>they seek me<\/em>): They may have been truly committed to a religious form, but they failed to truly meet God in their religious activities.<\/p>","content_en":"<p><strong>58:2<\/strong> <em>they act so pious<\/em> (literally <em>they seek me<\/em>): They may have been truly committed to a religious form, but they failed to truly meet God in their religious activities.<\/p>","summary_ro":"58:2 they act so pious (literally they seek me): They may have been truly committed to a religious form, but they failed to truly meet God in their religious activities.","summary_en":"58:2 they act so pious (literally they seek me): They may have been truly committed to a religious form, but they failed to truly meet God in their religious activities.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79509,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 58:2","title_en":"Study Note: Isaia 58:2","content_ro":"<p><strong>58:2<\/strong> <em>they act so pious<\/em> (literally <em>they seek me<\/em>): They may have been truly committed to a religious form, but they failed to truly meet God in their religious activities.<\/p>","content_en":"<p><strong>58:2<\/strong> <em>they act so pious<\/em> (literally <em>they seek me<\/em>): They may have been truly committed to a religious form, but they failed to truly meet God in their religious activities.<\/p>","summary_ro":"58:2 they act so pious (literally they seek me): They may have been truly committed to a religious form, but they failed to truly meet God in their religious activities.","summary_en":"58:2 they act so pious (literally they seek me): They may have been truly committed to a religious form, but they failed to truly meet God in their religious activities.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107135,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 58:2","title_en":"Study Note: Isaia 58:2","content_ro":"<p><strong>58:2<\/strong> <em>they act so pious<\/em> (literally <em>they seek me<\/em>): They may have been truly committed to a religious form, but they failed to truly meet God in their religious activities.<\/p>","content_en":"<p><strong>58:2<\/strong> <em>they act so pious<\/em> (literally <em>they seek me<\/em>): They may have been truly committed to a religious form, but they failed to truly meet God in their religious activities.<\/p>","summary_ro":"58:2 they act so pious (literally they seek me): They may have been truly committed to a religious form, but they failed to truly meet God in their religious activities.","summary_en":"58:2 they act so pious (literally they seek me): They may have been truly committed to a religious form, but they failed to truly meet God in their religious activities.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134761,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 58:2","title_en":"Study Note: Isaia 58:2","content_ro":"<p><strong>58:2<\/strong> <em>they act so pious<\/em> (literally <em>they seek me<\/em>): They may have been truly committed to a religious form, but they failed to truly meet God in their religious activities.<\/p>","content_en":"<p><strong>58:2<\/strong> <em>they act so pious<\/em> (literally <em>they seek me<\/em>): They may have been truly committed to a religious form, but they failed to truly meet God in their religious activities.<\/p>","summary_ro":"58:2 they act so pious (literally they seek me): They may have been truly committed to a religious form, but they failed to truly meet God in their religious activities.","summary_en":"58:2 they act so pious (literally they seek me): They may have been truly committed to a religious form, but they failed to truly meet God in their religious activities.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63750,"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":91376,"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":119002,"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":146628,"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}],"3":[{"id":3198,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Day of Atonement","title_en":"Day of Atonement","content_ro":"<h3>ATONEMENT, D<span>ay of<\/span><\/h3>\n<p>Yom Kippur, the most important day in the religious calendar of Israel, falling on the 10th day of Tishri (the Hebrew month corresponding to mid-September through mid-October). On that day the high priest entered the Holy of Holies of the tabernacle (or temple) to atone for the sins of all Israel. The basic idea of atonement is a “covering” of sin; the purpose is to accomplish reconciliation between man and God. In the NT the Day of Atonement was referred to as the “fast” (Acts 27:9). To the rabbis, it was the “Day” or the “Great Day.”<\/p>\n<p>Although many additional rites were added over the centuries, the basic description of the original Day of Atonement is Leviticus 16. Complex and detailed ceremonies all focused on the central objective of complete atonement by sacrifice. First, the high priest removed his official garments, made for beauty and glory, and clothed himself in white linen as a symbol of repentance as he went about the duties of the day. Next, he offered a bull calf as a sin offering for the priests and himself. That done, he entered the Holy of Holies with a censer of live coals from the altar of incense, filling the area with incense. He sprinkled the bullock’s blood on the mercy seat and on the floor before the ark of the covenant. Then he cast lots over two live goats brought by the people. He killed one of the goats as a sin offering for the nation, taking the blood inside the veil and sprinkling it as before, thus atoning even for the Holy Place. He confessed the sins of the nation over the live goat as he placed his hands on its head. Finally he sent the live goat, called the scapegoat (i.e., the escape goat), into the wilderness. Symbolically it carried away the sins of the people. Then the high priest clothed himself in his usual apparel and offered a burnt offering for himself and one for the people with the fat of the sin offering. Outside the camp the flesh of the bull calf and goat was burned.<\/p>\n<p>Other OT references to the Day of Atonement include Exodus 30:10; Leviticus 23:26-32, giving the date in a list of all the annual feasts; Leviticus 25:9-16, stating that each jubilee year began on the Day of Atonement; and Numbers 29:7-11.<\/p>\n<p>The Day of Atonement became so central to Judaism that it survived the destruction of the temple in <span>AD<\/span> 70 and the end of the sacrificial system. It is the highest holy day of Judaism today. Although nowhere in the books of Moses is there an explanation of “afflicting the soul” required on the Day of Atonement (Lv 23:27-32, <span>kjv<\/span>), the Jews have continuously interpreted it as referring to fasting (cf. Ps 35:13; Is 58:3-5, 10). In biblical times, celebration of the Day of Atonement showed that Israel believed the cleansing of their sins was accomplished by the rites commanded by God. The forgiveness and grace of God were granted them and were the basis for their continued fellowship with God as his covenant people. Because it was designated as a sabbath of solemn rest (Lv 16:31; 23:32), all work was forbidden on that day as on the weekly observance of the Sabbath.<\/p>\n<p>As with all the prescribed sacrifices throughout the year, the question arises as to the need for a special time for atonement. It is clear that the ritual was meant to avert God’s wrath for sins already committed as well as to guarantee the continued presence of God. The sacrifice of the first goat and the sending away of the scapegoat were intended to cleanse the nation, the priesthood, and the sanctuary from sin. The intent of the whole sacrificial system reached its highest expression on that day, called by some the “Good Friday of the OT.” The daily, weekly, and monthly sacrifices left something undone, so that the high priest could not enter the holiest place throughout the year. On that one day, however, he was permitted to enter with sacrificial blood as he solemnly represented the nation before the bloodstained mercy seat.<\/p>\n\n<p>The underlying reason for the day was that other offerings for sin could not provide for unknown (“secret”) sins. Because of such sins the sanctuary, the land, and the nation remained ritually unclean. The Day of Atonement was instituted by God for the complete atonement of all sin (Lv 16:33). In the person of the high priest the nation was most fully represented by the access of their mediator into the very presence of God. <em>See<\/em> Atonement; Offerings and Sacrifices.<\/p>","content_en":"<h3>ATONEMENT, D<span>ay of<\/span><\/h3>\n<p>Yom Kippur, the most important day in the religious calendar of Israel, falling on the 10th day of Tishri (the Hebrew month corresponding to mid-September through mid-October). On that day the high priest entered the Holy of Holies of the tabernacle (or temple) to atone for the sins of all Israel. The basic idea of atonement is a “covering” of sin; the purpose is to accomplish reconciliation between man and God. In the NT the Day of Atonement was referred to as the “fast” (Acts 27:9). To the rabbis, it was the “Day” or the “Great Day.”<\/p>\n<p>Although many additional rites were added over the centuries, the basic description of the original Day of Atonement is Leviticus 16. Complex and detailed ceremonies all focused on the central objective of complete atonement by sacrifice. First, the high priest removed his official garments, made for beauty and glory, and clothed himself in white linen as a symbol of repentance as he went about the duties of the day. Next, he offered a bull calf as a sin offering for the priests and himself. That done, he entered the Holy of Holies with a censer of live coals from the altar of incense, filling the area with incense. He sprinkled the bullock’s blood on the mercy seat and on the floor before the ark of the covenant. Then he cast lots over two live goats brought by the people. He killed one of the goats as a sin offering for the nation, taking the blood inside the veil and sprinkling it as before, thus atoning even for the Holy Place. He confessed the sins of the nation over the live goat as he placed his hands on its head. Finally he sent the live goat, called the scapegoat (i.e., the escape goat), into the wilderness. Symbolically it carried away the sins of the people. Then the high priest clothed himself in his usual apparel and offered a burnt offering for himself and one for the people with the fat of the sin offering. Outside the camp the flesh of the bull calf and goat was burned.<\/p>\n<p>Other OT references to the Day of Atonement include Exodus 30:10; Leviticus 23:26-32, giving the date in a list of all the annual feasts; Leviticus 25:9-16, stating that each jubilee year began on the Day of Atonement; and Numbers 29:7-11.<\/p>\n<p>The Day of Atonement became so central to Judaism that it survived the destruction of the temple in <span>AD<\/span> 70 and the end of the sacrificial system. It is the highest holy day of Judaism today. Although nowhere in the books of Moses is there an explanation of “afflicting the soul” required on the Day of Atonement (Lv 23:27-32, <span>kjv<\/span>), the Jews have continuously interpreted it as referring to fasting (cf. Ps 35:13; Is 58:3-5, 10). In biblical times, celebration of the Day of Atonement showed that Israel believed the cleansing of their sins was accomplished by the rites commanded by God. The forgiveness and grace of God were granted them and were the basis for their continued fellowship with God as his covenant people. Because it was designated as a sabbath of solemn rest (Lv 16:31; 23:32), all work was forbidden on that day as on the weekly observance of the Sabbath.<\/p>\n<p>As with all the prescribed sacrifices throughout the year, the question arises as to the need for a special time for atonement. It is clear that the ritual was meant to avert God’s wrath for sins already committed as well as to guarantee the continued presence of God. The sacrifice of the first goat and the sending away of the scapegoat were intended to cleanse the nation, the priesthood, and the sanctuary from sin. The intent of the whole sacrificial system reached its highest expression on that day, called by some the “Good Friday of the OT.” The daily, weekly, and monthly sacrifices left something undone, so that the high priest could not enter the holiest place throughout the year. On that one day, however, he was permitted to enter with sacrificial blood as he solemnly represented the nation before the bloodstained mercy seat.<\/p>\n\n<p>The underlying reason for the day was that other offerings for sin could not provide for unknown (“secret”) sins. Because of such sins the sanctuary, the land, and the nation remained ritually unclean. The Day of Atonement was instituted by God for the complete atonement of all sin (Lv 16:33). In the person of the high priest the nation was most fully represented by the access of their mediator into the very presence of God. <em>See<\/em> Atonement; Offerings and Sacrifices.<\/p>","summary_ro":"ATONEMENT, Day of Yom Kippur, the most important day in the religious calendar of Israel, falling on the 10th day of Tishri (the Hebrew month corresponding to mid-September through mid-October). On that day the high priest entered the Holy of Holies of the tabernacle (or temple) to atone for the sins of all Israel. The basic idea of atonement is a “covering” of sin; the purpose is to accomplish reconciliation between man and God. In the NT the Day of Atonement was referred to as the “fast” (A...","summary_en":"ATONEMENT, Day of Yom Kippur, the most important day in the religious calendar of Israel, falling on the 10th day of Tishri (the Hebrew month corresponding to mid-September through mid-October). On that day the high priest entered the Holy of Holies of the tabernacle (or temple) to atone for the sins of all Israel. The basic idea of atonement is a “covering” of sin; the purpose is to accomplish reconciliation between man and God. In the NT the Day of Atonement was referred to as the “fast” (A...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":51884,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 58:3","title_en":"Study Note: Isaia 58:3","content_ro":"<p><strong>58:3<\/strong> <em>Fasting<\/em> should be a time of self-deprivation in order to focus on God and pleasing him (Lev 16:29; see Zech 7:5). However, these people were only interested in pleasing themselves and continuing in their sins.<\/p>","content_en":"<p><strong>58:3<\/strong> <em>Fasting<\/em> should be a time of self-deprivation in order to focus on God and pleasing him (Lev 16:29; see Zech 7:5). However, these people were only interested in pleasing themselves and continuing in their sins.<\/p>","summary_ro":"58:3 Fasting should be a time of self-deprivation in order to focus on God and pleasing him (Lev 16:29; see Zech 7:5). However, these people were only interested in pleasing themselves and continuing in their sins.","summary_en":"58:3 Fasting should be a time of self-deprivation in order to focus on God and pleasing him (Lev 16:29; see Zech 7:5). However, these people were only interested in pleasing themselves and continuing in their sins.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79510,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 58:3","title_en":"Study Note: Isaia 58:3","content_ro":"<p><strong>58:3<\/strong> <em>Fasting<\/em> should be a time of self-deprivation in order to focus on God and pleasing him (Lev 16:29; see Zech 7:5). However, these people were only interested in pleasing themselves and continuing in their sins.<\/p>","content_en":"<p><strong>58:3<\/strong> <em>Fasting<\/em> should be a time of self-deprivation in order to focus on God and pleasing him (Lev 16:29; see Zech 7:5). However, these people were only interested in pleasing themselves and continuing in their sins.<\/p>","summary_ro":"58:3 Fasting should be a time of self-deprivation in order to focus on God and pleasing him (Lev 16:29; see Zech 7:5). However, these people were only interested in pleasing themselves and continuing in their sins.","summary_en":"58:3 Fasting should be a time of self-deprivation in order to focus on God and pleasing him (Lev 16:29; see Zech 7:5). However, these people were only interested in pleasing themselves and continuing in their sins.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107136,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 58:3","title_en":"Study Note: Isaia 58:3","content_ro":"<p><strong>58:3<\/strong> <em>Fasting<\/em> should be a time of self-deprivation in order to focus on God and pleasing him (Lev 16:29; see Zech 7:5). However, these people were only interested in pleasing themselves and continuing in their sins.<\/p>","content_en":"<p><strong>58:3<\/strong> <em>Fasting<\/em> should be a time of self-deprivation in order to focus on God and pleasing him (Lev 16:29; see Zech 7:5). However, these people were only interested in pleasing themselves and continuing in their sins.<\/p>","summary_ro":"58:3 Fasting should be a time of self-deprivation in order to focus on God and pleasing him (Lev 16:29; see Zech 7:5). However, these people were only interested in pleasing themselves and continuing in their sins.","summary_en":"58:3 Fasting should be a time of self-deprivation in order to focus on God and pleasing him (Lev 16:29; see Zech 7:5). However, these people were only interested in pleasing themselves and continuing in their sins.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134762,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 58:3","title_en":"Study Note: Isaia 58:3","content_ro":"<p><strong>58:3<\/strong> <em>Fasting<\/em> should be a time of self-deprivation in order to focus on God and pleasing him (Lev 16:29; see Zech 7:5). However, these people were only interested in pleasing themselves and continuing in their sins.<\/p>","content_en":"<p><strong>58:3<\/strong> <em>Fasting<\/em> should be a time of self-deprivation in order to focus on God and pleasing him (Lev 16:29; see Zech 7:5). However, these people were only interested in pleasing themselves and continuing in their sins.<\/p>","summary_ro":"58:3 Fasting should be a time of self-deprivation in order to focus on God and pleasing him (Lev 16:29; see Zech 7:5). However, these people were only interested in pleasing themselves and continuing in their sins.","summary_en":"58:3 Fasting should be a time of self-deprivation in order to focus on God and pleasing him (Lev 16:29; see Zech 7:5). However, these people were only interested in pleasing themselves and continuing in their sins.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"4":[{"id":64657,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Social Justice","title_en":"Social Justice","content_ro":"<h3>Social Justice<\/h3>\n<p>In the Old Testament, prophets often confronted evil in society and articulated a demand for social justice. An early example of this is found in Elijah’s response to the murder of Naboth, followed by his rebuke of Ahab (1 Kgs 21:16-24, 800s <span>BC<\/span>). The social aspect of the prophetic message became even more prominent among the prophets of the 700s <span>BC<\/span> (Hosea and Amos in Israel, Micah and Isaiah in Judah), with Amos as the most articulate spokesman on this issue.<\/p>\n<p>Amos was appalled by Israel’s abuse of the powerless (Amos 2:6-8; 3:10). Unlike the surrounding nations, Israel had known God in a uniquely personal and intimate manner and then turned away from him (2:9-12; 3:1-2). The people of Israel had refused to worship God appropriately and had oppressed the powerless, so God would hold them accountable and meet them in judgment (4:12), not mercy. God wants justice to flow like a mighty river (Amos 5:24). Those who oppose it will be swept away.<\/p>\n<p>The importance of social justice is also made clear in the New Testament. Jesus drew a connection between proper worship and the practice of social justice, warning of the judgment that is coming upon those who do not express their faith in loving action toward others (see Matt 25:31-46). Right understanding must be matched by right practice, which serves as evidence of one’s faith (see Luke 10:25-37; John 13:35). Jesus’ followers recoginzed the significant role social justice needed to play within the early Christian communities (see Acts 2:44-45; Gal 2:9-10; 1 Tim 5:3-16; Jas 1:27–2:26; 1 Jn 3:17-19).<\/p>\n<p>God’s compassion for the oppressed is evidenced throughout Scripture. As followers of Christ, we must not neglect those who are in need, and like the prophets, we must confront injustice wherever it is encountered.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 23:1-12; Lev 19:9-18; Deut 10:17-20; 16:18-20; 24:10-22; 1 Kgs 21:1-24; 2 Chr 19:4-11; Pss 94:20-23; 146:3-9; Prov 22:8-9; 31:8-9; Eccl 5:8-9; Isa 1:17; 5:7; 9:6-7; 10:1-2; 42:1-4; 58:4-12; Amos 2:6-8; 5:7-17, 23-24; Matt 12:15-21; 23:23; Luke 10:25-37; Heb 1:8-9<\/p>","content_en":"<h3>Social Justice<\/h3>\n<p>In the Old Testament, prophets often confronted evil in society and articulated a demand for social justice. An early example of this is found in Elijah’s response to the murder of Naboth, followed by his rebuke of Ahab (1 Kgs 21:16-24, 800s <span>BC<\/span>). The social aspect of the prophetic message became even more prominent among the prophets of the 700s <span>BC<\/span> (Hosea and Amos in Israel, Micah and Isaiah in Judah), with Amos as the most articulate spokesman on this issue.<\/p>\n<p>Amos was appalled by Israel’s abuse of the powerless (Amos 2:6-8; 3:10). Unlike the surrounding nations, Israel had known God in a uniquely personal and intimate manner and then turned away from him (2:9-12; 3:1-2). The people of Israel had refused to worship God appropriately and had oppressed the powerless, so God would hold them accountable and meet them in judgment (4:12), not mercy. God wants justice to flow like a mighty river (Amos 5:24). Those who oppose it will be swept away.<\/p>\n<p>The importance of social justice is also made clear in the New Testament. Jesus drew a connection between proper worship and the practice of social justice, warning of the judgment that is coming upon those who do not express their faith in loving action toward others (see Matt 25:31-46). Right understanding must be matched by right practice, which serves as evidence of one’s faith (see Luke 10:25-37; John 13:35). Jesus’ followers recoginzed the significant role social justice needed to play within the early Christian communities (see Acts 2:44-45; Gal 2:9-10; 1 Tim 5:3-16; Jas 1:27–2:26; 1 Jn 3:17-19).<\/p>\n<p>God’s compassion for the oppressed is evidenced throughout Scripture. As followers of Christ, we must not neglect those who are in need, and like the prophets, we must confront injustice wherever it is encountered.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 23:1-12; Lev 19:9-18; Deut 10:17-20; 16:18-20; 24:10-22; 1 Kgs 21:1-24; 2 Chr 19:4-11; Pss 94:20-23; 146:3-9; Prov 22:8-9; 31:8-9; Eccl 5:8-9; Isa 1:17; 5:7; 9:6-7; 10:1-2; 42:1-4; 58:4-12; Amos 2:6-8; 5:7-17, 23-24; Matt 12:15-21; 23:23; Luke 10:25-37; Heb 1:8-9<\/p>","summary_ro":"Social Justice In the Old Testament, prophets often confronted evil in society and articulated a demand for social justice. An early example of this is found in Elijah’s response to the murder of Naboth, followed by his rebuke of Ahab (1 Kgs 21:16-24, 800s BC). The social aspect of the prophetic message became even more prominent among the prophets of the 700s BC (Hosea and Amos in Israel, Micah and Isaiah in Judah), with Amos as the most articulate spokesman on this issue. Amos was appalled ...","summary_en":"Social Justice In the Old Testament, prophets often confronted evil in society and articulated a demand for social justice. An early example of this is found in Elijah’s response to the murder of Naboth, followed by his rebuke of Ahab (1 Kgs 21:16-24, 800s BC). The social aspect of the prophetic message became even more prominent among the prophets of the 700s BC (Hosea and Amos in Israel, Micah and Isaiah in Judah), with Amos as the most articulate spokesman on this issue. Amos was appalled ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":92283,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Social Justice","title_en":"Social Justice","content_ro":"<h3>Social Justice<\/h3>\n<p>In the Old Testament, prophets often confronted evil in society and articulated a demand for social justice. An early example of this is found in Elijah’s response to the murder of Naboth, followed by his rebuke of Ahab (1 Kgs 21:16-24, 800s <span>BC<\/span>). The social aspect of the prophetic message became even more prominent among the prophets of the 700s <span>BC<\/span> (Hosea and Amos in Israel, Micah and Isaiah in Judah), with Amos as the most articulate spokesman on this issue.<\/p>\n<p>Amos was appalled by Israel’s abuse of the powerless (Amos 2:6-8; 3:10). Unlike the surrounding nations, Israel had known God in a uniquely personal and intimate manner and then turned away from him (2:9-12; 3:1-2). The people of Israel had refused to worship God appropriately and had oppressed the powerless, so God would hold them accountable and meet them in judgment (4:12), not mercy. God wants justice to flow like a mighty river (Amos 5:24). Those who oppose it will be swept away.<\/p>\n<p>The importance of social justice is also made clear in the New Testament. Jesus drew a connection between proper worship and the practice of social justice, warning of the judgment that is coming upon those who do not express their faith in loving action toward others (see Matt 25:31-46). Right understanding must be matched by right practice, which serves as evidence of one’s faith (see Luke 10:25-37; John 13:35). Jesus’ followers recoginzed the significant role social justice needed to play within the early Christian communities (see Acts 2:44-45; Gal 2:9-10; 1 Tim 5:3-16; Jas 1:27–2:26; 1 Jn 3:17-19).<\/p>\n<p>God’s compassion for the oppressed is evidenced throughout Scripture. As followers of Christ, we must not neglect those who are in need, and like the prophets, we must confront injustice wherever it is encountered.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 23:1-12; Lev 19:9-18; Deut 10:17-20; 16:18-20; 24:10-22; 1 Kgs 21:1-24; 2 Chr 19:4-11; Pss 94:20-23; 146:3-9; Prov 22:8-9; 31:8-9; Eccl 5:8-9; Isa 1:17; 5:7; 9:6-7; 10:1-2; 42:1-4; 58:4-12; Amos 2:6-8; 5:7-17, 23-24; Matt 12:15-21; 23:23; Luke 10:25-37; Heb 1:8-9<\/p>","content_en":"<h3>Social Justice<\/h3>\n<p>In the Old Testament, prophets often confronted evil in society and articulated a demand for social justice. An early example of this is found in Elijah’s response to the murder of Naboth, followed by his rebuke of Ahab (1 Kgs 21:16-24, 800s <span>BC<\/span>). The social aspect of the prophetic message became even more prominent among the prophets of the 700s <span>BC<\/span> (Hosea and Amos in Israel, Micah and Isaiah in Judah), with Amos as the most articulate spokesman on this issue.<\/p>\n<p>Amos was appalled by Israel’s abuse of the powerless (Amos 2:6-8; 3:10). Unlike the surrounding nations, Israel had known God in a uniquely personal and intimate manner and then turned away from him (2:9-12; 3:1-2). The people of Israel had refused to worship God appropriately and had oppressed the powerless, so God would hold them accountable and meet them in judgment (4:12), not mercy. God wants justice to flow like a mighty river (Amos 5:24). Those who oppose it will be swept away.<\/p>\n<p>The importance of social justice is also made clear in the New Testament. Jesus drew a connection between proper worship and the practice of social justice, warning of the judgment that is coming upon those who do not express their faith in loving action toward others (see Matt 25:31-46). Right understanding must be matched by right practice, which serves as evidence of one’s faith (see Luke 10:25-37; John 13:35). Jesus’ followers recoginzed the significant role social justice needed to play within the early Christian communities (see Acts 2:44-45; Gal 2:9-10; 1 Tim 5:3-16; Jas 1:27–2:26; 1 Jn 3:17-19).<\/p>\n<p>God’s compassion for the oppressed is evidenced throughout Scripture. As followers of Christ, we must not neglect those who are in need, and like the prophets, we must confront injustice wherever it is encountered.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 23:1-12; Lev 19:9-18; Deut 10:17-20; 16:18-20; 24:10-22; 1 Kgs 21:1-24; 2 Chr 19:4-11; Pss 94:20-23; 146:3-9; Prov 22:8-9; 31:8-9; Eccl 5:8-9; Isa 1:17; 5:7; 9:6-7; 10:1-2; 42:1-4; 58:4-12; Amos 2:6-8; 5:7-17, 23-24; Matt 12:15-21; 23:23; Luke 10:25-37; Heb 1:8-9<\/p>","summary_ro":"Social Justice In the Old Testament, prophets often confronted evil in society and articulated a demand for social justice. An early example of this is found in Elijah’s response to the murder of Naboth, followed by his rebuke of Ahab (1 Kgs 21:16-24, 800s BC). The social aspect of the prophetic message became even more prominent among the prophets of the 700s BC (Hosea and Amos in Israel, Micah and Isaiah in Judah), with Amos as the most articulate spokesman on this issue. Amos was appalled ...","summary_en":"Social Justice In the Old Testament, prophets often confronted evil in society and articulated a demand for social justice. An early example of this is found in Elijah’s response to the murder of Naboth, followed by his rebuke of Ahab (1 Kgs 21:16-24, 800s BC). The social aspect of the prophetic message became even more prominent among the prophets of the 700s BC (Hosea and Amos in Israel, Micah and Isaiah in Judah), with Amos as the most articulate spokesman on this issue. Amos was appalled ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119909,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Social Justice","title_en":"Social Justice","content_ro":"<h3>Social Justice<\/h3>\n<p>In the Old Testament, prophets often confronted evil in society and articulated a demand for social justice. An early example of this is found in Elijah’s response to the murder of Naboth, followed by his rebuke of Ahab (1 Kgs 21:16-24, 800s <span>BC<\/span>). The social aspect of the prophetic message became even more prominent among the prophets of the 700s <span>BC<\/span> (Hosea and Amos in Israel, Micah and Isaiah in Judah), with Amos as the most articulate spokesman on this issue.<\/p>\n<p>Amos was appalled by Israel’s abuse of the powerless (Amos 2:6-8; 3:10). Unlike the surrounding nations, Israel had known God in a uniquely personal and intimate manner and then turned away from him (2:9-12; 3:1-2). The people of Israel had refused to worship God appropriately and had oppressed the powerless, so God would hold them accountable and meet them in judgment (4:12), not mercy. God wants justice to flow like a mighty river (Amos 5:24). Those who oppose it will be swept away.<\/p>\n<p>The importance of social justice is also made clear in the New Testament. Jesus drew a connection between proper worship and the practice of social justice, warning of the judgment that is coming upon those who do not express their faith in loving action toward others (see Matt 25:31-46). Right understanding must be matched by right practice, which serves as evidence of one’s faith (see Luke 10:25-37; John 13:35). Jesus’ followers recoginzed the significant role social justice needed to play within the early Christian communities (see Acts 2:44-45; Gal 2:9-10; 1 Tim 5:3-16; Jas 1:27–2:26; 1 Jn 3:17-19).<\/p>\n<p>God’s compassion for the oppressed is evidenced throughout Scripture. As followers of Christ, we must not neglect those who are in need, and like the prophets, we must confront injustice wherever it is encountered.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 23:1-12; Lev 19:9-18; Deut 10:17-20; 16:18-20; 24:10-22; 1 Kgs 21:1-24; 2 Chr 19:4-11; Pss 94:20-23; 146:3-9; Prov 22:8-9; 31:8-9; Eccl 5:8-9; Isa 1:17; 5:7; 9:6-7; 10:1-2; 42:1-4; 58:4-12; Amos 2:6-8; 5:7-17, 23-24; Matt 12:15-21; 23:23; Luke 10:25-37; Heb 1:8-9<\/p>","content_en":"<h3>Social Justice<\/h3>\n<p>In the Old Testament, prophets often confronted evil in society and articulated a demand for social justice. An early example of this is found in Elijah’s response to the murder of Naboth, followed by his rebuke of Ahab (1 Kgs 21:16-24, 800s <span>BC<\/span>). The social aspect of the prophetic message became even more prominent among the prophets of the 700s <span>BC<\/span> (Hosea and Amos in Israel, Micah and Isaiah in Judah), with Amos as the most articulate spokesman on this issue.<\/p>\n<p>Amos was appalled by Israel’s abuse of the powerless (Amos 2:6-8; 3:10). Unlike the surrounding nations, Israel had known God in a uniquely personal and intimate manner and then turned away from him (2:9-12; 3:1-2). The people of Israel had refused to worship God appropriately and had oppressed the powerless, so God would hold them accountable and meet them in judgment (4:12), not mercy. God wants justice to flow like a mighty river (Amos 5:24). Those who oppose it will be swept away.<\/p>\n<p>The importance of social justice is also made clear in the New Testament. Jesus drew a connection between proper worship and the practice of social justice, warning of the judgment that is coming upon those who do not express their faith in loving action toward others (see Matt 25:31-46). Right understanding must be matched by right practice, which serves as evidence of one’s faith (see Luke 10:25-37; John 13:35). Jesus’ followers recoginzed the significant role social justice needed to play within the early Christian communities (see Acts 2:44-45; Gal 2:9-10; 1 Tim 5:3-16; Jas 1:27–2:26; 1 Jn 3:17-19).<\/p>\n<p>God’s compassion for the oppressed is evidenced throughout Scripture. As followers of Christ, we must not neglect those who are in need, and like the prophets, we must confront injustice wherever it is encountered.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 23:1-12; Lev 19:9-18; Deut 10:17-20; 16:18-20; 24:10-22; 1 Kgs 21:1-24; 2 Chr 19:4-11; Pss 94:20-23; 146:3-9; Prov 22:8-9; 31:8-9; Eccl 5:8-9; Isa 1:17; 5:7; 9:6-7; 10:1-2; 42:1-4; 58:4-12; Amos 2:6-8; 5:7-17, 23-24; Matt 12:15-21; 23:23; Luke 10:25-37; Heb 1:8-9<\/p>","summary_ro":"Social Justice In the Old Testament, prophets often confronted evil in society and articulated a demand for social justice. An early example of this is found in Elijah’s response to the murder of Naboth, followed by his rebuke of Ahab (1 Kgs 21:16-24, 800s BC). The social aspect of the prophetic message became even more prominent among the prophets of the 700s BC (Hosea and Amos in Israel, Micah and Isaiah in Judah), with Amos as the most articulate spokesman on this issue. Amos was appalled ...","summary_en":"Social Justice In the Old Testament, prophets often confronted evil in society and articulated a demand for social justice. An early example of this is found in Elijah’s response to the murder of Naboth, followed by his rebuke of Ahab (1 Kgs 21:16-24, 800s BC). The social aspect of the prophetic message became even more prominent among the prophets of the 700s BC (Hosea and Amos in Israel, Micah and Isaiah in Judah), with Amos as the most articulate spokesman on this issue. Amos was appalled ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":147535,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Social Justice","title_en":"Social Justice","content_ro":"<h3>Social Justice<\/h3>\n<p>In the Old Testament, prophets often confronted evil in society and articulated a demand for social justice. An early example of this is found in Elijah’s response to the murder of Naboth, followed by his rebuke of Ahab (1 Kgs 21:16-24, 800s <span>BC<\/span>). The social aspect of the prophetic message became even more prominent among the prophets of the 700s <span>BC<\/span> (Hosea and Amos in Israel, Micah and Isaiah in Judah), with Amos as the most articulate spokesman on this issue.<\/p>\n<p>Amos was appalled by Israel’s abuse of the powerless (Amos 2:6-8; 3:10). Unlike the surrounding nations, Israel had known God in a uniquely personal and intimate manner and then turned away from him (2:9-12; 3:1-2). The people of Israel had refused to worship God appropriately and had oppressed the powerless, so God would hold them accountable and meet them in judgment (4:12), not mercy. God wants justice to flow like a mighty river (Amos 5:24). Those who oppose it will be swept away.<\/p>\n<p>The importance of social justice is also made clear in the New Testament. Jesus drew a connection between proper worship and the practice of social justice, warning of the judgment that is coming upon those who do not express their faith in loving action toward others (see Matt 25:31-46). Right understanding must be matched by right practice, which serves as evidence of one’s faith (see Luke 10:25-37; John 13:35). Jesus’ followers recoginzed the significant role social justice needed to play within the early Christian communities (see Acts 2:44-45; Gal 2:9-10; 1 Tim 5:3-16; Jas 1:27–2:26; 1 Jn 3:17-19).<\/p>\n<p>God’s compassion for the oppressed is evidenced throughout Scripture. As followers of Christ, we must not neglect those who are in need, and like the prophets, we must confront injustice wherever it is encountered.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 23:1-12; Lev 19:9-18; Deut 10:17-20; 16:18-20; 24:10-22; 1 Kgs 21:1-24; 2 Chr 19:4-11; Pss 94:20-23; 146:3-9; Prov 22:8-9; 31:8-9; Eccl 5:8-9; Isa 1:17; 5:7; 9:6-7; 10:1-2; 42:1-4; 58:4-12; Amos 2:6-8; 5:7-17, 23-24; Matt 12:15-21; 23:23; Luke 10:25-37; Heb 1:8-9<\/p>","content_en":"<h3>Social Justice<\/h3>\n<p>In the Old Testament, prophets often confronted evil in society and articulated a demand for social justice. An early example of this is found in Elijah’s response to the murder of Naboth, followed by his rebuke of Ahab (1 Kgs 21:16-24, 800s <span>BC<\/span>). The social aspect of the prophetic message became even more prominent among the prophets of the 700s <span>BC<\/span> (Hosea and Amos in Israel, Micah and Isaiah in Judah), with Amos as the most articulate spokesman on this issue.<\/p>\n<p>Amos was appalled by Israel’s abuse of the powerless (Amos 2:6-8; 3:10). Unlike the surrounding nations, Israel had known God in a uniquely personal and intimate manner and then turned away from him (2:9-12; 3:1-2). The people of Israel had refused to worship God appropriately and had oppressed the powerless, so God would hold them accountable and meet them in judgment (4:12), not mercy. God wants justice to flow like a mighty river (Amos 5:24). Those who oppose it will be swept away.<\/p>\n<p>The importance of social justice is also made clear in the New Testament. Jesus drew a connection between proper worship and the practice of social justice, warning of the judgment that is coming upon those who do not express their faith in loving action toward others (see Matt 25:31-46). Right understanding must be matched by right practice, which serves as evidence of one’s faith (see Luke 10:25-37; John 13:35). Jesus’ followers recoginzed the significant role social justice needed to play within the early Christian communities (see Acts 2:44-45; Gal 2:9-10; 1 Tim 5:3-16; Jas 1:27–2:26; 1 Jn 3:17-19).<\/p>\n<p>God’s compassion for the oppressed is evidenced throughout Scripture. As followers of Christ, we must not neglect those who are in need, and like the prophets, we must confront injustice wherever it is encountered.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 23:1-12; Lev 19:9-18; Deut 10:17-20; 16:18-20; 24:10-22; 1 Kgs 21:1-24; 2 Chr 19:4-11; Pss 94:20-23; 146:3-9; Prov 22:8-9; 31:8-9; Eccl 5:8-9; Isa 1:17; 5:7; 9:6-7; 10:1-2; 42:1-4; 58:4-12; Amos 2:6-8; 5:7-17, 23-24; Matt 12:15-21; 23:23; Luke 10:25-37; Heb 1:8-9<\/p>","summary_ro":"Social Justice In the Old Testament, prophets often confronted evil in society and articulated a demand for social justice. An early example of this is found in Elijah’s response to the murder of Naboth, followed by his rebuke of Ahab (1 Kgs 21:16-24, 800s BC). The social aspect of the prophetic message became even more prominent among the prophets of the 700s BC (Hosea and Amos in Israel, Micah and Isaiah in Judah), with Amos as the most articulate spokesman on this issue. Amos was appalled ...","summary_en":"Social Justice In the Old Testament, prophets often confronted evil in society and articulated a demand for social justice. An early example of this is found in Elijah’s response to the murder of Naboth, followed by his rebuke of Ahab (1 Kgs 21:16-24, 800s BC). The social aspect of the prophetic message became even more prominent among the prophets of the 700s BC (Hosea and Amos in Israel, Micah and Isaiah in Judah), with Amos as the most articulate spokesman on this issue. Amos was appalled ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"5":[{"id":1119,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Alms","title_en":"Alms","content_ro":"<h3>ALMS<\/h3>\n<p>Charitable gifts. The practice of giving alms to the poor. The English word “alms” comes from a longer Greek word used in the Septuagint (ancient Greek translation of the OT) to translate a Hebrew word for “righteousness.” The Hebrew term, in general, is unrelated to almsgiving; consequently the OT has no literal reference to almsgiving. Nevertheless, the Israelites were expected to care for the unfortunate in their midst. The Mosaic law contains many admonitions to treat the poor justly and humanely. Important among them is Deuteronomy 15:7-11, which, while recognizing the inevitable existence of poverty, commands Israel to take alleviating action. Thus, every seventh year all fields and gardens were to remain unharvested for the benefit of the poor and disadvantaged (Ex 23:10-11). Every third year one-tenth of all produce had to be given to the Levites (a Hebrew tribe that had no property), the sojourner, the fatherless, and the widow (Dt 14:28-29). Forgotten sheaves and the gleanings from grain fields at each harvest were left for the needy and the stranger (Lv 19:9; 23:22); from every vineyard and olive grove, any fallen fruit and the imperfect and topmost clusters were reserved for them (Lv 19:10; Dt 24:20-21). Likewise, festival pilgrims were expected to share food with those in need (Dt 16:11-14).<\/p>\n\n<p>The OT prophets continued to champion the theme of benevolent treatment for the poor. The strongest expressions of the social justice theme are found in Isaiah (1:23; 3:15; 10:1-2; 11:4-5; 58:5-10) and Amos (2:6-8; 4:1; 5:11; 8:4). Similarly, the Psalms and “Wisdom Literature” (Jb; Prv; Eccl) depict the plight of the poor, holding out hope to the afflicted and appealing to others to take up their cause or to improve their condition. The appeals were based on the conviction that all human beings are created by the one God, who had commanded Israel to deal with the unfortunate in their midst with a compassion that went beyond charity to justice.<\/p>\n<p>During the intertestamental period the giving of alms acquired more importance. The general command to show loving-kindness (cf. Lv 19:18) became defined as specific individual acts believed to contribute to personal merit and security. Thus, “almsgiving atones for sin” (Ecclus 3:30) and “delivers from death” (Tb 4:10). Along with prayer and fasting, almsgiving was elevated as one of the most important expressions of Jewish piety (Tb 12:8-9).<\/p>","content_en":"<h3>ALMS<\/h3>\n<p>Charitable gifts. The practice of giving alms to the poor. The English word “alms” comes from a longer Greek word used in the Septuagint (ancient Greek translation of the OT) to translate a Hebrew word for “righteousness.” The Hebrew term, in general, is unrelated to almsgiving; consequently the OT has no literal reference to almsgiving. Nevertheless, the Israelites were expected to care for the unfortunate in their midst. The Mosaic law contains many admonitions to treat the poor justly and humanely. Important among them is Deuteronomy 15:7-11, which, while recognizing the inevitable existence of poverty, commands Israel to take alleviating action. Thus, every seventh year all fields and gardens were to remain unharvested for the benefit of the poor and disadvantaged (Ex 23:10-11). Every third year one-tenth of all produce had to be given to the Levites (a Hebrew tribe that had no property), the sojourner, the fatherless, and the widow (Dt 14:28-29). Forgotten sheaves and the gleanings from grain fields at each harvest were left for the needy and the stranger (Lv 19:9; 23:22); from every vineyard and olive grove, any fallen fruit and the imperfect and topmost clusters were reserved for them (Lv 19:10; Dt 24:20-21). Likewise, festival pilgrims were expected to share food with those in need (Dt 16:11-14).<\/p>\n\n<p>The OT prophets continued to champion the theme of benevolent treatment for the poor. The strongest expressions of the social justice theme are found in Isaiah (1:23; 3:15; 10:1-2; 11:4-5; 58:5-10) and Amos (2:6-8; 4:1; 5:11; 8:4). Similarly, the Psalms and “Wisdom Literature” (Jb; Prv; Eccl) depict the plight of the poor, holding out hope to the afflicted and appealing to others to take up their cause or to improve their condition. The appeals were based on the conviction that all human beings are created by the one God, who had commanded Israel to deal with the unfortunate in their midst with a compassion that went beyond charity to justice.<\/p>\n<p>During the intertestamental period the giving of alms acquired more importance. The general command to show loving-kindness (cf. Lv 19:18) became defined as specific individual acts believed to contribute to personal merit and security. Thus, “almsgiving atones for sin” (Ecclus 3:30) and “delivers from death” (Tb 4:10). Along with prayer and fasting, almsgiving was elevated as one of the most important expressions of Jewish piety (Tb 12:8-9).<\/p>","summary_ro":"ALMS Charitable gifts. The practice of giving alms to the poor. The English word “alms” comes from a longer Greek word used in the Septuagint (ancient Greek translation of the OT) to translate a Hebrew word for “righteousness.” The Hebrew term, in general, is unrelated to almsgiving; consequently the OT has no literal reference to almsgiving. Nevertheless, the Israelites were expected to care for the unfortunate in their midst. The Mosaic law contains many admonitions to treat the poor justly...","summary_en":"ALMS Charitable gifts. The practice of giving alms to the poor. The English word “alms” comes from a longer Greek word used in the Septuagint (ancient Greek translation of the OT) to translate a Hebrew word for “righteousness.” The Hebrew term, in general, is unrelated to almsgiving; consequently the OT has no literal reference to almsgiving. Nevertheless, the Israelites were expected to care for the unfortunate in their midst. The Mosaic law contains many admonitions to treat the poor justly...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":15557,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Head","title_en":"Head","content_ro":"<h3>HEAD<\/h3>\n<p>The uppermost portion of the body, containing the brain, major sense organs, and the mouth. It appears many times in the Bible as a physical description. The Hebrew term for <em>head<\/em> is also used figuratively in the Old Testament. Frequently, it designates prominence or authority.<\/p>\n<p>To raise one’s head was considered an act of pride (Ps 140:9) or honor (Gn 40:20; Pss 3:3; 27:6). Bowing the head signified humility (Is 58:5) or sadness (Lam 2:10). The Hebrew word is used metaphorically of mountain peaks (Gn 8:5), the tops of buildings (Gn 11:4) or trees (2 Sm 5:24), and river sources (Gn 2:10). The term was commonly used to designate positions of political, military, or familiar authority. In this sense the “head” exercised control over all those subjected to him (Jgs 10:18; 1 Sm 15:17; Ps 18:43; Is 7:8-9; Jer 31:7; Hos 1:11). David was called the “keeper of mine head” (<span>kjv<\/span>) when he served as the bodyguard of Achish (1 Sm 28:2; cf. Jgs 9:53; Ps 68:21).<\/p>\n<p>Greek philosophers used the image of the body to represent the universe. The head of this body—called Zeus or Reason—was considered responsible for the creation and sustenance of the remaining members (celestial beings, humans, animals, plants, and inanimate objects). The universe, or “body,” owed its existence to the “head.”<\/p>\n<p>Between 460 <span>BC<\/span> (the date usually ascribed to the first writings of Hippocrates) and <span>AD<\/span> 200 (the death of Galen, who developed Hippocrates’ findings), Greek medical science came to understand the head as the seat of intelligence. The body was able to operate efficiently only because the brain was capable of interpreting data received from the body (eyes, ears, skin, and so on), and because it was able to send out appropriate impulses to the various members of the body, based upon the data received. The ability of the brain to interpret and direct made the existence of the body completely dependent upon it.<\/p>\n<p>In the NT, the term refers to the actual human head (Mt 5:36; 6:17; 14:8; 26:7; Mk 6:27; 14:3; Lk 7:46; Jn 13:9; 20:7), to apocalyptic beings (Rv 1:14; 4:4; 12:1), and to animals (Rv 9:7, 17, 19; 12:3). Furthermore, it appears in such expressions as “to heap coals of fire upon the head,” meaning to return good for evil (Rom 12:20; cf. Mt 5:44); to “shear” or “anoint the head” expressing a vow (Acts 21:24); and “to lay down the head,” meaning to sleep (Mt 8:20; Lk 9:58).<\/p>\n<p>The apostle Paul drew from the OT metaphorical understanding of the term to express the headship of God over Christ, Christ over man, and man over woman (1 Cor 11:3-16; cf. Eph 5:23). In the light of these relationships, Paul encouraged women at Corinth to wear veils in worship. The veil gave a woman the authority to worship as an equal with men before God. The term is used again with the meaning “authority” to express the lordship of Christ over the universe (Eph 1:21-22; Col 2:10).<\/p>\n<p>Paul used the image of the head and body to express the relationship between Christ and his church (Eph 4:15; 5:23; cf. 1 Cor 12:12-27). In addition to the OT sense, the contributions of medical science in Paul’s day may provide insight into this image, for Christ is not only the dominant ruler over the church but also the dynamic force that provides its direction and unity. The ability of the church to exist and the focal point of its activity are rooted in the work of its “head,” Jesus Christ. In this light, various modern exegetes have argued that headship does not mean “authority” as much as it means “source,” as in the term “fountainhead.” Thus, he who is the head is the source, the supplier. These interpreters see God as being Christ’s supplier, and Christ being the church’s supplier, and man being woman’s supplier.<\/p>","content_en":"<h3>HEAD<\/h3>\n<p>The uppermost portion of the body, containing the brain, major sense organs, and the mouth. It appears many times in the Bible as a physical description. The Hebrew term for <em>head<\/em> is also used figuratively in the Old Testament. Frequently, it designates prominence or authority.<\/p>\n<p>To raise one’s head was considered an act of pride (Ps 140:9) or honor (Gn 40:20; Pss 3:3; 27:6). Bowing the head signified humility (Is 58:5) or sadness (Lam 2:10). The Hebrew word is used metaphorically of mountain peaks (Gn 8:5), the tops of buildings (Gn 11:4) or trees (2 Sm 5:24), and river sources (Gn 2:10). The term was commonly used to designate positions of political, military, or familiar authority. In this sense the “head” exercised control over all those subjected to him (Jgs 10:18; 1 Sm 15:17; Ps 18:43; Is 7:8-9; Jer 31:7; Hos 1:11). David was called the “keeper of mine head” (<span>kjv<\/span>) when he served as the bodyguard of Achish (1 Sm 28:2; cf. Jgs 9:53; Ps 68:21).<\/p>\n<p>Greek philosophers used the image of the body to represent the universe. The head of this body—called Zeus or Reason—was considered responsible for the creation and sustenance of the remaining members (celestial beings, humans, animals, plants, and inanimate objects). The universe, or “body,” owed its existence to the “head.”<\/p>\n<p>Between 460 <span>BC<\/span> (the date usually ascribed to the first writings of Hippocrates) and <span>AD<\/span> 200 (the death of Galen, who developed Hippocrates’ findings), Greek medical science came to understand the head as the seat of intelligence. The body was able to operate efficiently only because the brain was capable of interpreting data received from the body (eyes, ears, skin, and so on), and because it was able to send out appropriate impulses to the various members of the body, based upon the data received. The ability of the brain to interpret and direct made the existence of the body completely dependent upon it.<\/p>\n<p>In the NT, the term refers to the actual human head (Mt 5:36; 6:17; 14:8; 26:7; Mk 6:27; 14:3; Lk 7:46; Jn 13:9; 20:7), to apocalyptic beings (Rv 1:14; 4:4; 12:1), and to animals (Rv 9:7, 17, 19; 12:3). Furthermore, it appears in such expressions as “to heap coals of fire upon the head,” meaning to return good for evil (Rom 12:20; cf. Mt 5:44); to “shear” or “anoint the head” expressing a vow (Acts 21:24); and “to lay down the head,” meaning to sleep (Mt 8:20; Lk 9:58).<\/p>\n<p>The apostle Paul drew from the OT metaphorical understanding of the term to express the headship of God over Christ, Christ over man, and man over woman (1 Cor 11:3-16; cf. Eph 5:23). In the light of these relationships, Paul encouraged women at Corinth to wear veils in worship. The veil gave a woman the authority to worship as an equal with men before God. The term is used again with the meaning “authority” to express the lordship of Christ over the universe (Eph 1:21-22; Col 2:10).<\/p>\n<p>Paul used the image of the head and body to express the relationship between Christ and his church (Eph 4:15; 5:23; cf. 1 Cor 12:12-27). In addition to the OT sense, the contributions of medical science in Paul’s day may provide insight into this image, for Christ is not only the dominant ruler over the church but also the dynamic force that provides its direction and unity. The ability of the church to exist and the focal point of its activity are rooted in the work of its “head,” Jesus Christ. In this light, various modern exegetes have argued that headship does not mean “authority” as much as it means “source,” as in the term “fountainhead.” Thus, he who is the head is the source, the supplier. These interpreters see God as being Christ’s supplier, and Christ being the church’s supplier, and man being woman’s supplier.<\/p>","summary_ro":"HEAD The uppermost portion of the body, containing the brain, major sense organs, and the mouth. It appears many times in the Bible as a physical description. The Hebrew term for head is also used figuratively in the Old Testament. Frequently, it designates prominence or authority. To raise one’s head was considered an act of pride (Ps 140:9) or honor (Gn 40:20; Pss 3:3; 27:6). Bowing the head signified humility (Is 58:5) or sadness (Lam 2:10). The Hebrew word is used metaphorically of mounta...","summary_en":"HEAD The uppermost portion of the body, containing the brain, major sense organs, and the mouth. It appears many times in the Bible as a physical description. The Hebrew term for head is also used figuratively in the Old Testament. Frequently, it designates prominence or authority. To raise one’s head was considered an act of pride (Ps 140:9) or honor (Gn 40:20; Pss 3:3; 27:6). Bowing the head signified humility (Is 58:5) or sadness (Lam 2:10). The Hebrew word is used metaphorically of mounta...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":26476,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Mourning","title_en":"Mourning","content_ro":"<h3>MOURNING<\/h3>\n<p>Established ritual for grieving, observed by a dead person’s relatives and friends. It began with the closing of the eyes of the dead (Gn 46:4), the embracing of the body (50:1), and its preparation for burial. The hot climate necessitated that burial take place immediately (Acts 5:1-10). But detailed information about burial earlier than NT times (Mt 27:59; Jn 11:44; 19:39-40) is extremely meager. Excavations suggest that the dead were buried fully clothed but not in coffins. The Israelites practiced neither embalming nor cremation, but decent burial was essential.<\/p>\n<p>At the news of a death, it was customary to tear one’s garments (Gn 37:34; 2 Sm 1:11; Jb 1:20), put on sackcloth (2 Sm 3:31), and take off one’s shoes (2 Sm 15:30; Mi 1:8) and headdress; a man might cover his beard or veil his face (Ez 24:17, 23). Mourners put earth on their heads (Jos 7:6; 1 Sm 4:12; Neh 9:1; Jb 2:12; Ez 27:30) or rolled themselves in the dust (Jb 16:15; Mi 1:10) or sat on a heap of ashes (Est 4:3; Is 58:5; Jer 6:26; Ez 27:30). Such mourning rites as shaving the hair and the beard and making cuts on the body (Jb 1:20; Is 22:12; Jer 16:6; 41:5; 47:5; 48:37; Ez 7:18; Am 8:10) were condemned (Lv 19:27-28; Dt 14:1) because of pagan associations. Mourners refrained from washing and discontinued the use of perfumes (2 Sm 12:20; 14:2).<\/p>\n<p>Fasting was also a mourning rite (1 Sm 31:13; 2 Sm 1:12). Neighbors or friends brought mourning bread and the “cup of consolation” to the relatives of the deceased (Jer 16:7; Ez 24:17, 22). Food could not be prepared at the house of the dead because death rendered a place unclean. The dead were unclean to the extent that a priest could “profane” himself by taking part in mourning rites, except for his nearest blood relatives (mother, father, son, daughter, brother, and sister, provided she was still a virgin; Lv 21:1-4, 10-11). These mourning rites were not acts of worship directed toward the dead, nor did they constitute a cult for the dead, but rather they were expressions of grief and affection.<\/p>\n<p>At the graveside, lamentation for the dead was made (1 Kgs 13:30; Jer 6:26; Am 5:16; 8:10; Zec 12:10) by men and women in separate groups (Zec 12:11-14). These exclamations of sorrow might develop into a rhythmic lament (2 Sm 1:17-27; Am 8:10). However, professional mourners, men and especially women (Jer 9:17-19; Am 5:16), were employed. The book of Lamentations is a fine example of laments and is a reminder that among Jews mourning was not always associated with death. It expressed brokenness of spirit for sin, individual and national. National calamity also evoked great lamentation.<\/p>\n<p>These mourning rites were expressive of great grief. But some of them—tearing clothes, wearing sackcloth, disfiguring oneself with dust and ashes, self-mutilation—point to paroxysms of grief, the religious significance of which now escapes us. This was far removed from mourning as an inner feeling or a mood of the mind. It was not just an involuntary outburst of feeling but rather a deliberate, established ritual. When death occurred, the Israelite wept because it was customary and seemly. The erection of monuments or memorials was not unknown (2 Sm 18:18), but the average Israelite was too poor for this to be a common practice.<\/p>\n<p>Mourning practices in NT times differed little from those described in the OT. Mourning was associated with Christ’s second advent (Mt 24:30), with repentance (Jas 4:8-10), with Christ’s leaving the 12 (Mt 9:15), with deep spirituality (5:4), as well as with death (Mk 5:38-39; Lk 7:13; Jn 11:33).<\/p>\n<p>True, the overthrow of death by Jesus Christ robbed death of its sting and the grave of its victory (1 Cor 15:54-57), but the Christian still mourns, though not as those who have no hope (1 Thes 4:13; Rv 21:4).<\/p>\n<p><em>See also<\/em> Burial, Burial Customs; Funeral Customs.<\/p>","content_en":"<h3>MOURNING<\/h3>\n<p>Established ritual for grieving, observed by a dead person’s relatives and friends. It began with the closing of the eyes of the dead (Gn 46:4), the embracing of the body (50:1), and its preparation for burial. The hot climate necessitated that burial take place immediately (Acts 5:1-10). But detailed information about burial earlier than NT times (Mt 27:59; Jn 11:44; 19:39-40) is extremely meager. Excavations suggest that the dead were buried fully clothed but not in coffins. The Israelites practiced neither embalming nor cremation, but decent burial was essential.<\/p>\n<p>At the news of a death, it was customary to tear one’s garments (Gn 37:34; 2 Sm 1:11; Jb 1:20), put on sackcloth (2 Sm 3:31), and take off one’s shoes (2 Sm 15:30; Mi 1:8) and headdress; a man might cover his beard or veil his face (Ez 24:17, 23). Mourners put earth on their heads (Jos 7:6; 1 Sm 4:12; Neh 9:1; Jb 2:12; Ez 27:30) or rolled themselves in the dust (Jb 16:15; Mi 1:10) or sat on a heap of ashes (Est 4:3; Is 58:5; Jer 6:26; Ez 27:30). Such mourning rites as shaving the hair and the beard and making cuts on the body (Jb 1:20; Is 22:12; Jer 16:6; 41:5; 47:5; 48:37; Ez 7:18; Am 8:10) were condemned (Lv 19:27-28; Dt 14:1) because of pagan associations. Mourners refrained from washing and discontinued the use of perfumes (2 Sm 12:20; 14:2).<\/p>\n<p>Fasting was also a mourning rite (1 Sm 31:13; 2 Sm 1:12). Neighbors or friends brought mourning bread and the “cup of consolation” to the relatives of the deceased (Jer 16:7; Ez 24:17, 22). Food could not be prepared at the house of the dead because death rendered a place unclean. The dead were unclean to the extent that a priest could “profane” himself by taking part in mourning rites, except for his nearest blood relatives (mother, father, son, daughter, brother, and sister, provided she was still a virgin; Lv 21:1-4, 10-11). These mourning rites were not acts of worship directed toward the dead, nor did they constitute a cult for the dead, but rather they were expressions of grief and affection.<\/p>\n<p>At the graveside, lamentation for the dead was made (1 Kgs 13:30; Jer 6:26; Am 5:16; 8:10; Zec 12:10) by men and women in separate groups (Zec 12:11-14). These exclamations of sorrow might develop into a rhythmic lament (2 Sm 1:17-27; Am 8:10). However, professional mourners, men and especially women (Jer 9:17-19; Am 5:16), were employed. The book of Lamentations is a fine example of laments and is a reminder that among Jews mourning was not always associated with death. It expressed brokenness of spirit for sin, individual and national. National calamity also evoked great lamentation.<\/p>\n<p>These mourning rites were expressive of great grief. But some of them—tearing clothes, wearing sackcloth, disfiguring oneself with dust and ashes, self-mutilation—point to paroxysms of grief, the religious significance of which now escapes us. This was far removed from mourning as an inner feeling or a mood of the mind. It was not just an involuntary outburst of feeling but rather a deliberate, established ritual. When death occurred, the Israelite wept because it was customary and seemly. The erection of monuments or memorials was not unknown (2 Sm 18:18), but the average Israelite was too poor for this to be a common practice.<\/p>\n<p>Mourning practices in NT times differed little from those described in the OT. Mourning was associated with Christ’s second advent (Mt 24:30), with repentance (Jas 4:8-10), with Christ’s leaving the 12 (Mt 9:15), with deep spirituality (5:4), as well as with death (Mk 5:38-39; Lk 7:13; Jn 11:33).<\/p>\n<p>True, the overthrow of death by Jesus Christ robbed death of its sting and the grave of its victory (1 Cor 15:54-57), but the Christian still mourns, though not as those who have no hope (1 Thes 4:13; Rv 21:4).<\/p>\n<p><em>See also<\/em> Burial, Burial Customs; Funeral Customs.<\/p>","summary_ro":"MOURNING Established ritual for grieving, observed by a dead person’s relatives and friends. It began with the closing of the eyes of the dead (Gn 46:4), the embracing of the body (50:1), and its preparation for burial. The hot climate necessitated that burial take place immediately (Acts 5:1-10). But detailed information about burial earlier than NT times (Mt 27:59; Jn 11:44; 19:39-40) is extremely meager. Excavations suggest that the dead were buried fully clothed but not in coffins. The Is...","summary_en":"MOURNING Established ritual for grieving, observed by a dead person’s relatives and friends. It began with the closing of the eyes of the dead (Gn 46:4), the embracing of the body (50:1), and its preparation for burial. The hot climate necessitated that burial take place immediately (Acts 5:1-10). But detailed information about burial earlier than NT times (Mt 27:59; Jn 11:44; 19:39-40) is extremely meager. Excavations suggest that the dead were buried fully clothed but not in coffins. The Is...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":30703,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Plants","title_en":"Plants","content_ro":"<h3>PLANTS<\/h3>\n<p>Identifying biblical plants has always been a difficult task, partly because people continue to identify the biblical elm, sycamore, lily, rose, and vine with modern plants, and also because they assume that all the plants now growing in the Holy Land were there in ancient biblical days, or that the plants referred to in the Bible are still to be found there today. Unfortunately, many plants now quite common in the Holy Land were not there in biblical days. Many plants that once grew in abundance in the Holy Land are now extinct. Some have been driven out by foreign invaders; others have been exterminated or nearly exterminated by overcultivation of the land, the destruction of forests, and the resulting changes in climatic and other environmental conditions. At one time the Holy Land was a land of palm trees, with the date palm as abundant and characteristic there as it was in Egypt, but today the date palm is much less common. Similarly, in antiquity, the towering cedars clothed the slopes of Lebanon and other mountain ranges. Now the few remaining specimens must be carefully fenced in to protect them against trampling and the ravages of goats.<\/p>\n<p>Preview<\/p>\n<p>• Acacia<\/p>\n<p>• Acanthus<\/p>\n<p>• Algum<\/p>\n<p>• Almond<\/p>\n<p>• Almug<\/p>\n<p>• Aloe<\/p>\n<p>• Apple<\/p>\n<p>• Apricot<\/p>\n<p>• Ash<\/p>\n<p>• Aspen<\/p>\n<p>• Balm<\/p>\n<p>• Barley<\/p>\n<p>• Bdellium<\/p>\n<p>• Bean<\/p>\n<p>• Bitter Herbs<\/p>\n<p>• Boxthorn, European<\/p>\n<p>• Box Tree<\/p>\n<p>• Bramble<\/p>\n<p>• Broom<\/p>\n<p>• Buckthorn<\/p>\n<p>• Bush<\/p>\n<p>• Buttercup<\/p>\n<p>• Calamus<\/p>\n<p>• Cane<\/p>\n<p>• Caper Plant<\/p>\n<p>• Carob Tree<\/p>\n<p>• Cassia<\/p>\n<p>• Castor Oil Plant<\/p>\n<p>• Cedar<\/p>\n<p>• Chicory<\/p>\n<p>• Cinnamon<\/p>\n<p>• Citron Tree<\/p>\n<p>• Coriander<\/p>\n<p>• Cotton<\/p>\n<p>• Cucumber<\/p>\n<p>• Cummin<\/p>\n<p>• Cypress<\/p>\n<p>• Dandelion<\/p>\n<p>• Darnel Grass<\/p>\n<p>• Dill<\/p>\n<p>• Ebony<\/p>\n<p>• Endive<\/p>\n<p>• Fig, Fig Tree<\/p>\n<p>• Fir Tree<\/p>\n<p>• Flax<\/p>\n<p>• Frankincense<\/p>\n<p>• Galbanum<\/p>\n<p>• Garlic<\/p>\n<p>• Gourd, Wild<\/p>\n<p>• Hedge<\/p>\n<p>• Henna<\/p>\n<p>• Hyacinth<\/p>\n<p>• Hyssop<\/p>\n<p>• Juniper<\/p>\n<p>• Laurel or Sweet Bay<\/p>\n<p>• Leek<\/p>\n<p>• Lentil<\/p>\n<p>• Lettuce<\/p>\n<p>• Lily<\/p>\n<p>• Lotus Bush<\/p>\n<p>• Mallow<\/p>\n<p>• Mandrake<\/p>\n<p>• Melon<\/p>\n<p>• Millet<\/p>\n<p>• Mint<\/p>\n<p>• Mulberry<\/p>\n<p>• Mustard<\/p>\n<p>• Myrrh<\/p>\n<p>• Myrtle<\/p>\n<p>• Narcissus<\/p>\n<p>• Nard<\/p>\n<p>• Nettle<\/p>\n<p>• Nutmeg Flower<\/p>\n<p>• Oak<\/p>\n<p>• Oil Tree, Oleaster<\/p>\n<p>• Oleander<\/p>\n<p>• Olive, Olive Tree<\/p>\n<p>• Onion<\/p>\n<p>• Palm<\/p>\n<p>• Papyrus<\/p>\n<p>• Pine Tree<\/p>\n<p>• Pistachio<\/p>\n<p>• Plane Tree<\/p>\n<p>• Pomegranate<\/p>\n<p>• Poplar<\/p>\n<p>• Quince<\/p>\n<p>• Reed<\/p>\n<p>• Rue<\/p>\n<p>• Rush<\/p>\n<p>• Saffron<\/p>\n<p>• Sage<\/p>\n<p>• Spelt<\/p>\n<p>• Storax Tree<\/p>\n<p>• Sycamore<\/p>\n<p>• Tamarisk<\/p>\n<p>• Terebinth<\/p>\n<p>• Thistle, Thorn<\/p>\n<p>• Tulip<\/p>\n<p>• Tumbleweed<\/p>\n<p>• Vegetable<\/p>\n<p>• Vine<\/p>\n<p>• Walnut<\/p>\n<p>• Water Lily<\/p>\n<p>• Wheat<\/p>\n<p>• Wormwood<\/p>\n<p class=\"h2\" id=\"Acacia\">Acacia <em>(Acacia tortilis<\/em> and <em>A. seyal)<\/em><\/p>\n<p>Any tree or shrub of the mimosa family of plants growing in warm regions. The plant referred to in the <span>kjv<\/span> as “shittah” (singular) or “shittim” (plural) is undoubtedly the acacia tree, the only timber tree of any considerable size in the Arabian desert. <em>Acacia tortilis<\/em> is by far the largest and most common tree in the desert in which the Israelites wandered for 40 years. It is especially conspicuous on Mt Sinai and was probably the species used for the tabernacle furnishings. <em>A. seyal<\/em> is less common, at least today. It can grow as high as 25 feet (7.6 meters), and bears yellow flowers on twisted branches. The wood is close grained, heavy and hard, orange-brown in color, and much valued in cabinetwork. The ancient Egyptians clamped shut mummy coffins with acacia wood.<\/p>\n<p class=\"h2\" id=\"Acanthus\">Acanthus <em>(Acanthus syriacus)<\/em><\/p>\n<p>The acanthus, perhaps referred to in Job 30:7 and Zephaniah 2:9, is a perennial thistlelike herb or small shrub about three feet (.9 meter) tall, and is a common weed in all Eastern countries. It has been used since time immemorial as a model for the leaf or scroll decorations in art.<\/p>\n<p class=\"h2\" id=\"Algum\">Algum <em>(Juniperus excelsa Bieb)<\/em><\/p>\n<p>The timber from Lebanon referred to in 2 Chronicles 2:8 is probably the juniper. Some translators hold, however, that algum and almug are Hebrew variants for the same tree (see <span>nlt<\/span> mg, 2 Chr 2:8).<\/p>\n<p><em>See also<\/em> Almug (below).<\/p>\n<p class=\"h2\" id=\"Almond\">Almond <em>(Amygdalus communis)<\/em><\/p>\n<p>The almond is a peachlike tree with saw-toothed pointed leaves and gray bark. It grows to a height of from 10 to 25 feet (3 to 7.6 meters). It blooms very early in the year; its Hebrew name has its roots in “watch for.” To the Jews it was a welcome harbinger of spring (Jer 1:11).<\/p>\n\n<p class=\"h2\" id=\"Almug\">Almug <em>(Pterocarpus santalinus)<\/em><\/p>\n<p>The precious wood imported by King Solomon and used in making the pillars for the temple and for making harps and psalteries (1 Kgs 10:11-12). This timber was brought by sea from Ophir to Ezion-geber, near Elath. Modern authorities suggest that Ophir was either in Arabia, India, or East Africa near Mozambique. The reference to “algum“ in 2 Chronicles 2:8 is possibly to this tree. <em>See<\/em> Algum (above).<\/p>\n<p class=\"h2\" id=\"Aloe\">Aloe <em>(Aloe succotrina, Aquilaria agallocha)<\/em><\/p>\n<p>Chiefly African, lilylike plant of the genus <em>Aloes,<\/em> certain species of which yield a drug and a fiber. Aloe is an aromatic substance mentioned in the Bible, together with myrrh, balm, and other fragrant plants (Ps 45:8; Prv 7:17; Sg 4:14; Jn 19:39). Most scholars think these passages refer to two different plants. The OT plant is likely to have been <em>Aquilaria agallocha,<\/em> the eaglewood, a large tree growing up to 120 feet (36.6 meters) tall with a trunk 12 feet (3.7 meters) in circumference. It is native to northern India, Malaya, and Indochina. The decaying wood is highly fragrant, and as such is highly valued as perfume and incense and for fumigation.<\/p>\n<p>The aloe of John 19:39 is thought to be the true aloe <em>(Aloe succotrina),<\/em> the juice of which was used by the Egyptians in embalming. Its smell, however, is not very agreeable, and it has a bitter taste. It is sometimes used by veterinarians as a horse medicine.<\/p>\n<p class=\"h2\" id=\"Apple\">Apple <em>(Malus sylvestris)<\/em><\/p>\n<p>The identity of the fruit identified by the Hebrew word <span class=\"hebrew\" lang=\"he\">tappuach<\/span> (Prv 25:11; Sg 2:3, 5; 7:8; 8:5) continues to be debated. In most English translations it has been rendered “apple” because of its close linguistic tie to the Arabic word <em>tuffah.<\/em> Many scholars identify this tree as the apricot, questioning whether apples fit the biblical description “apples of gold” and whether the apple tree was cultivated in ancient Palestine. Recent excavations at Kadesh-barnea, however, have uncovered carbonized apples, probably a crab apple <em>(Malus sylvestris),<\/em> dating to the ninth century <span>BC<\/span>. This would certainly allow for this ornamental apple’s cultivation in Solomon’s gardens.<\/p>\n<p><em>See also<\/em> Apricot (below).<\/p>\n<p class=\"h2\" id=\"Apricot\">Apricot <em>(Prunus armeniaca)<\/em><\/p>\n<p>The identification of the Hebrew word <span class=\"hebrew\" lang=\"he\">tappuach<\/span> with the apricot continues to be debated. The apricot tree produces yellow-orange peachlike edible fruit and is native to western Asia and Africa. It is abundant in the Holy Land and probably has been so since early biblical times. The tree is a round-headed reddish-barked tree growing 30 feet (9.1 meters) tall. Most translations render this Hebrew word “apple,” though many scholars identify it with the apricot because of its descriptions in the biblical text (see Prv 25:11; Sg 2:3, 5; 7:8; 8:5; Jl 1:12).<\/p>\n<p><em>See also<\/em> Apple (above).<\/p>\n<p class=\"h2\" id=\"Ash\">Ash <em>(Alhagi maurorum, Fraxinus ornus, Tamarix mannifera)<\/em><\/p>\n<p>There are several ash trees found in the Near East. One of these, the prickly alhagi <em>(Alhagi maurorum),<\/em> is a member of the pea family. It is a low, many-stemmed, much-branched shrub growing about three feet (.9 meter) tall with somewhat hairy twigs and pealike flowers. During the heat of the day, leaves exude a sweet, gummy substance that hardens in the air and is collected by shaking the bushes over a spread-out cloth.<\/p>\n<p>The manna tamarisk <em>(Tamarix mannifera)<\/em> is a multibranched shrub or a small tree 9 to 15 feet (2.7 to 4.6 meters) tall with rigid branches that have tiny pink flowers. It is found on deserts from the Holy Land to Arabia and the Sinai.<\/p>\n<p>The flowering or manna ash <em>(Fraxinus ornus)<\/em> is a tree that grows from 15 to 50 feet (4.6 to 15.2 meters) tall. The fruits are very similar to those produced by our species of ash. The ash of Isaiah 44:14 (<span>kjv<\/span>) is believed to be the Aleppo pine.<\/p>\n<p class=\"h2\" id=\"Aspen\">Aspen <em>(Populus euphratica<\/em> or <em>P. tremula)<\/em><\/p>\n<p>Any of several trees of the genus <em>Populus<\/em> with leaves attached by flattened leafstalks so that they tremble or “quake” in the wind.<\/p>\n<p class=\"h2\" id=\"Balm\">Balm <em>(Balanites aegyptiaca, Pistacia lentiscus, Commiphora opobalsamum<\/em><em>)<\/em><\/p>\n<p>An oily aromatic resin exuded by chiefly tropical trees and shrubs and used medicinally; trees and shrubs producing this substance. References in Genesis 37:25, Jeremiah 8:22, 46:11, and 51:8 are thought to be either the Jericho balsam <em>(Balanites aegyptiaca)<\/em> or the lentisk or mastic tree <em>(Pistacia lentiscus).<\/em> The Jericho balsam is very common in Egypt, North Africa, the plains of Jericho, and the hot plains bordering on the Dead Sea. It is a small desert-loving plant, 9 to 15 feet (2.7 to 4.6 meters) tall, with slender, thorny branches and small clusters of green flowers.<\/p>\n<p>The lentisk or mastic tree is native to the Holy Land, and the reference in Genesis 43:11 is probably to this plant, since the implication is that this is a native product of the Holy Land unknown in Egypt at the time. This tree is a shrubby or bushy tree 3 to 10 feet (.9 to 3 meters) tall with evergreen leaves. The “balm” is a fragrant gummy exudation of the sap secured by making incisions in the stems and branches, usually in August. The best grades are in the form of yellow-white translucent tears or drops; they are employed in medicine as an astringent. The poorer grades are used extensively as a varnish. Children in the East use it as chewing gum.<\/p>\n<p>References to spices in 1 Kings 10:10, 2 Kings 20:13, Song of Songs 3:6, Isaiah 39:2, and Ezekiel 27:17 are thought to be the balm of Gilead <em>(Commiphora opobalsamum),<\/em> which in spite of its name is not a native of Gilead or even of the Holy Land but is indigenous to Arabia, especially the mountainous regions of Yemen. The trees were still in existence on the plain of Jericho at the time of the Roman conquest. The Roman conquerors carried branches to Rome as trophies of their victory over the Jews.<\/p>\n<p>This tree is a small, stiff-branched evergreen tree seldom more than 15 feet (4.6 meters) high with straggling branches. The “balm” is obtained by making incisions in the stem and branches of the tree. The sap soon hardens into small irregular nodules that are collected. Gum is also procured from green and ripe fruit.<\/p>\n<p><em>See also<\/em> Myrrh (below).<\/p>\n<p class=\"h2\" id=\"Barley\">Barley <em>(Hordeum distichon)<\/em><\/p>\n<p>A cereal grass bearing bearded flower spikes and edible seeds. The common barley <em>(Hordeum distichon),<\/em> the winter barley <em>(H. hex<\/em><em>astichon),<\/em> and the spring barley <em>(H. vulgare)<\/em> have been cultivated in temperate regions of the world since time immemorial and today still constitute one of the principal grain foods. Barley and wheat were the two staple cereal crops of Egypt and the Holy Land. Being less expensive, barley was mostly used for feeding cattle, although it was also used by itself or mixed with wheat and other seed as food for man (Ez 4:9-12). Barley is mentioned in the Bible over 30 times, either as a plant growing in the fields or in reference to products made from it, such as barley meal, barley bread, barley cakes, and barley loaves. As the common food of the poor, barley was also regarded as a symbol of poverty and cheapness or worthlessness (Hos 3:2).<\/p>\n<p class=\"h2\" id=\"Bdellium\">Bdellium <em>(Commiphora africana)<\/em><\/p>\n<p>Aromatic gum resin similar to myrrh, produced by various trees of the genus <em>Commiphora<\/em> of Africa and western Asia. The reference in Genesis 2:12 and Numbers 11:7 to bdellium is thought by most scholars today to refer to a gum resin, obtained from a shrub, <em>Commiphora africana<\/em>, that grows in south Arabia and northeastern Africa. The resin is yellowish, transparent, and fragrant, and looks like a pearl.<\/p>\n<p class=\"h2\" id=\"Bean\">Bean <em>(Faba vulgaris)<\/em><\/p>\n<p>The references in 2 Samuel 17:27-28 and Ezekiel 4:9 are generally regarded as referring to the broad bean. This species, an annual plant, is thought originally to have grown in northern Persia, but it was extensively cultivated in western Asia in very early times as a food plant. Beans have been found in the mummy coffins of Egyptian tombs, and they were also cultivated by the Greeks and Romans.<\/p>\n<p class=\"h2\" id=\"BitterHerbs\">Bitter Herbs <em>(Cichorium endivia, Taraxacum officinale, Lactuca sativa)<\/em><\/p>\n<p>The “bitter herbs” of Exodus 12:8 and Numbers 9:11 seem to have been plants like endive <em>(Cichorium endivia),<\/em> the common chicory <em>(Cichorium intybus),<\/em> lettuce <em>(Lactuca sativa),<\/em> or the common dandelion <em>(Taraxacum officinale).<\/em> These are all weedy plants common in modern Egypt and western Asia and are still eaten by people living there. The leaves of the ordinary garden lettuce are intensely bitter when bleached. This is also true of the common dandelion. Others suggest that the bitter herbs were derived from thorns and thistles.<\/p>\n<p class=\"h2\" id=\"BoxthornEuropean\">Boxthorn, European <em>(Lycium europaeum)<\/em><\/p>\n<p>Various thorny shrubs, some species of which bear purplish flowers and brightly colored berries. The reference in Judges 9:14-15 is thought to be to the European boxthorn or desert-thorn. It is a thorny shrub 6 to 12 feet (1.8 to 3.7 meters) tall with clustered leaves and small violet flowers eventually producing small globular red berries. It is native to and common throughout the Holy Land, especially in the region from Lebanon to the Dead Sea.<\/p>\n<p class=\"h2\" id=\"BoxTree\">Box Tree <em>(Buxus longifolia)<\/em><\/p>\n<p>The long-leaved box tree is a hardy evergreen tree found in the mountainous regions of the northern part of the Holy Land, the Galilean hills, and Lebanon. It grows to a height of about 20 feet (6.1 meters) with a slender trunk seldom more than six to eight inches (15.2 to 20.3 centimeters) in diameter. Its wood is very hard and takes a fine polish. It was cultivated by the Romans for its hard wood, which they inlaid with ivory for cabinets and jewel caskets. Scriptural references include Isaiah 41:19 and 60:13.<\/p>\n<p class=\"h2\" id=\"Bramble\">Bramble <em>(Rubus sanctus, R. ulmifolius)<\/em><\/p>\n<p>The Palestinian bramble <em>(Rubus sanctus)<\/em> and the closely related elm-leaf bramble <em>(R. ulmifolius)<\/em> are prickly evergreen shrubs that spread by means of suckers. The stems and young shoots are covered with a characteristic bloom or whitish powder and short hairs. The prickles are strong, erect, and hairy. The flowers are white, pink, rose, or purple in color, and the fruit is round and black.<\/p>\n<p><em>See also<\/em> Thistle, Thorn (below).<\/p>\n<p class=\"h2\" id=\"Broom\">Broom <em>(Retama raetam)<\/em><\/p>\n<p>A shrub native to Eurasia. The word translated “juniper” in the <span>kjv<\/span> has nothing to do with the true junipers but refers rather to a species of broom, known as the white broom <em>(Retama raetam).<\/em> Its branches are longer and flexible, forming an erect, dense bush 3 to 12 feet (.9 to 3.7 meters) tall. The leaves are small and sparse, yet it forms an agreeable shade in a desert region. The white pealike flowers are sweet and very fragrant and are borne in clusters along the twigs. It is a beautiful shrub that grows in the desert regions of Palestine, Syria, and Persia. In many desert areas it is the only bush that affords any shade (1 Kgs 19:4-5).<\/p>\n<p>The “juniper roots” of Job 30:4 are not the roots of either the juniper or white broom. The roots of the latter are very nauseating and could not be eaten in the manner described by Job. Job’s “juniper roots” were probably an edible parasitic plant <em>(Cynomorium coccineum).<\/em> This plant grows in salt marshes and maritime sands. It is frequently eaten in times of food scarcity and at one time was highly prized for its supposed medicinal value in the treatment of dysentery.<\/p>\n<p class=\"h2\" id=\"Buckthorn\">Buckthorn <em>(Rhamnus palaestina)<\/em><\/p>\n<p>The Palestinian buckthorn is a shrub or small tree attaining a height of three to six feet (.9 to 1.8 meters) with velvety, thorny branches, evergreen leaves, and clusters of small flowers blooming in March or April. It grows in thickets and on hillsides from Syria and Lebanon through the Holy Land to Arabia and the Sinai.<\/p>\n<p class=\"h2\" id=\"Bush\">Bush <em>(Acacia nilotica, Loranthus acaciae)<\/em><\/p>\n<p>Low, branching, woody plant, usually smaller than a tree. There are differences of opinion in regard to the bush out of which the Lord appeared to Moses (Ex 3:2-4). From the biblical account, it seems most likely that the event was a miraculous one. However, some seek a natural explanation and believe that the burning bush may have been the crimson-flowered mistletoe or acacia strap flower <em>(Loranthus acaciae),<\/em> which grows in great profusion as a partial parasite on the various acacia shrubs, such as the thorny acacia <em>(Acacia nilotica),<\/em> in the Holy Land and Sinai. When in full bloom, the mistletoe imparts to the shrub or tree the appearance of being on fire because its brilliant flame-colored blossoms stand out against the green foliage and yellow flowers of the host plants.<\/p>\n<p class=\"h2\" id=\"Buttercup\">Buttercup <em>(Ranunculus asiaticus)<\/em><\/p>\n<p>The Persian buttercup is one of the flowers or grasses of the field (Mt 6:28-30). It is a showy plant blooming in all brilliant colors except blue, with double flowers sometimes measuring two inches (5.1 centimeters) across.<\/p>\n<p class=\"h2\" id=\"Calamus\">Calamus <em>(Acorus calamus, Andropogon aroma<\/em><em>ticus)<\/em><\/p>\n<p>A plant, or its aromatic root; any of a variety of tropical Asiatic palms. One of the plants that grew in Solomon’s garden (Sg 4:14). The sweet flag <em>(Acorus<\/em> <em>calamus)<\/em> and the beardgrass <em>(Andropogon aromaticus)<\/em> have been suggested as the plants from which calamus came. The sweet flag is highly aromatic and grows in Europe and Asia, but it is not known in the Holy Land. Indigenous to India, beardgrass is highly odoriferous when bruised and is thought to have furnished the calamus of the Bible. It yields an oil known as ginger-grass oil.<\/p>\n<p class=\"h2\" id=\"Cane\">Cane <em>(Saccharum officinarum)<\/em><\/p>\n<p>It is thought that there were two species of sugarcane indigenous to and growing wild in the Holy Land. One of these, <em>Saccharum sara,<\/em> is known to be only from Lebanon. The other native species is <em>S. biflorum,<\/em> which grows on the banks of ditches and streams from Syria and Lebanon through the Holy Land south to Stony Arabia and the Sinai. This may be the wild cane familiar to the Jews. Most authorities, however, think that the “sweet cane” of Isaiah 43:24 was the true sugarcane <em>(S. officinarum).<\/em> This plant is thought to have originated in the tropics of the eastern hemisphere. It has been cultivated by people since time immemorial and is not now known in the wild state anywhere. It is a tall, stout perennial grass, maizelike in aspect with many jointed stems and a large plumelike terminal cluster of flowers.<\/p>\n<p class=\"h2\" id=\"CaperPlant\">Caper Plant <em>(Capparis sincula)<\/em><\/p>\n<p>Spiny, trailing shrub of Mediterranean region; the flower bud of this shrub. The word “desire” in Ecclesiastes 12:5 may actually refer to the caper berry. The common caper or caper berry grows profusely in Syria, Lebanon, the Holy Land, and in the mountain valleys of Sinai. The plant may sometimes grow upright but more generally spreads itself weakly over the ground like a vine, covering rocks, ruins, and old walls like ivy. The young flower buds, pickled in vinegar, were used by the ancients as a condiment for meat. The berries were also used in cooking.<\/p>\n<p class=\"h2\" id=\"CarobTree\">Carob Tree <em>(Ceratonia siliqua)<\/em><\/p>\n<p>Evergreen of the Mediterranean region having edible pods. Scholars generally agree that the pods of the carob or locust tree were the “husks” of Jesus’ parable of the prodigal son (Lk 15:16). The carob is an attractive evergreen leguminous tree that is very common throughout the Holy Land, Syria, and Egypt. The pods are most abundant in April and May and contain numerous pealike seeds embedded in an agreeably flavored mucilaginous sweetish pulp. The pods are also used abundantly now as they were in antiquity for feeding cattle, horses, and pigs. In time of scarcity, they are used as human food and perhaps even regularly by the very poor. The carob is frequently mentioned in the Talmud as a source of good food for domestic animals. The seeds of the carob were formerly employed as a standard of weight and are the source of the term “carat.” Some commentators suggest that the “locusts” eaten by John the Baptist (Mt 3:4) were not insects but the fruit of the carob tree.<\/p>\n<p class=\"h2\" id=\"Cassia\">Cassia <em>(Cinnamomum cassia, Saussurea lappa)<\/em><\/p>\n<p>Tree of tropical Asia with bark similar but inferior to cinnamon. The “cassia” of Exodus 30:24 and Ezekiel 27:19 is the cassia bark tree, <em>Cinnamomum cassia.<\/em> In Psalm 45:8 the reference seems to be to the Indian orris, <em>Saussurea lappa.<\/em><\/p>\n<p class=\"h2\" id=\"CastorOilPlant\">Castor Oil Plant <em>(Ricinus communis)<\/em><\/p>\n<p>Large plant, native to tropical Africa and Asia, cultivated for ornamental reasons and for extraction of oil from its seeds. The gourd of Jonah 4:6-7 was probably the ordinary castor bean. The castor bean is a tender shrub, growing 3 to 12 or more feet (.9 to 3.7 meters) tall with huge leaves that resemble the outstretched human hand. The castor bean plant is found in waste places, especially near water, in both Lebanon and the Holy Land and often is cultivated. In hot climates it becomes treelike and affords a dense shade by the abundance of its huge, umbrella-like leaves. It is known in the Orient for the rapidity of its growth. The oil extracted from the seeds of the castor bean was used by the Jews in ceremonial rites and is mentioned among the five kinds of oil that rabbinical tradition sanctioned for such use. The seeds themselves are poisonous when eaten.<\/p>\n<p class=\"h2\" id=\"Cedar\">Cedar <em>(Cedrus libani)<\/em><\/p>\n<p>Any of several coniferous evergreen trees of the genus native to the Old World. With few exceptions, the references to “cedar” are to the well-known cedar of Lebanon. This is a noble tree, the tallest and most massive with which the Israelites were acquainted. It grows quite rapidly, attaining a height of up to 120 feet (36.6 meters) with a trunk diameter of as much as 8 feet (2.4 meters). In Solomon’s day these trees were obviously abundant on the mountains of Lebanon, but now, because of excessive lumbering, they are very rare. The cedar of Lebanon was held in high esteem not only for its vigor, beauty, and age but also for the fragrance and remarkable lasting qualities of the wood. It symbolizes grandeur, might, majesty, dignity, lofty stature, and wide expansion. References in Ezekiel 17:3, 22-24, and 31:3-18 beautifully illustrate how these lofty kings of the forest symbolize and typify worldly strength, power, and glory.<\/p>\n<p class=\"h2\" id=\"Chicory\">Chicory <em>(Cichorium intybus)<\/em><\/p>\n<p><em>See<\/em> Bitter Herbs (above).<\/p>\n<p class=\"h2\" id=\"Cinnamon\">Cinnamon <em>(Cinnamomum zeylanicum)<\/em><\/p>\n<p>Two varieties of trees of this genus, native to tropical Asia, with aromatic bark that, when ground, is used as a spice. The cinnamon of Exodus 30:23, Proverbs 7:17, Song of Songs 4:14, and Revelation 18:13 is undoubtedly <em>Cinnamomum zeylanicum.<\/em> The tree is a rather low-growing one, never getting more than 30 feet (9.1 meters) high, with a smooth, ash-colored bark and widespread branches and white flowers. Its shiny, beautifully veined evergreen leaves grow about nine inches (22.9 centimeters) long and two inches (5.1 centimeters) wide.<\/p>\n<p>The Jews always regarded cinnamon as a deliciously fragrant substance and valued it highly as a spice and a perfume. It was one of the principal ingredients used in the manufacture of the precious ointments, or “holy oil,” that Moses was commanded to use in the tabernacle for anointing the sacred vessels and officiating priests. It was undoubtedly very costly and precious.<\/p>\n<p class=\"h2\" id=\"CitronTree\">Citron Tree <em>(Tetraclinis articulata)<\/em><\/p>\n<p>Tree native to Asia bearing lemonlike fruit with a thick, fragrant rind. It seldom exceeds a height of 30 feet (9.1 meters) and has hard, dark-colored, durable, fragrant wood that takes a fine polish. The wood was one of the most highly prized woods of the ancients, who employed it extensively for cabinetwork. It was commonly referred to as being worth its weight in gold. The wood, owing to its resinous properties, is slow to decay and remains practically uninjured by insects.<\/p>\n<p class=\"h2\" id=\"Coriander\">Coriander <em>(Coriandrum sativum)<\/em><\/p>\n<p>The references in Exodus 16:31 and Numbers 11:7 are clearly to the common coriander plant. The coriander was found quite commonly growing along with grain in cultivated fields throughout the Holy Land. It grows wild in Egypt and was used by the ancients both as condiment and as a medicine. The leaves are quite aromatic and are used in soups and for flavoring puddings, curries, and wines. The coriander is still used today as a spice by the Arabs. In Scripture it is mentioned only in connection with manna, which was said to resemble coriander seeds in size, shape, and color.<\/p>\n<p class=\"h2\" id=\"Cotton\">Cotton <em>(Gossypium herbaceum)<\/em><\/p>\n<p>Any of various plants or shrubs of this genus grown in warm climates for the soft white fiber attached to their seeds and the oil from these seeds. The “green” of the <span>kjv<\/span> in Esther 1:6 is undoubtedly a reference to the Levant cotton <em>(Gossypium herbaceum)<\/em> that was cultivated since time immemorial in the Far East. Alexander the Great brought it back from India. It is probable that the Jews became acquainted with cotton during the period of their Persian captivity under King Ahasuerus.<\/p>\n<p class=\"h2\" id=\"Cucumber\">Cucumber <em>(Cucumis chate, C. sativus)<\/em><\/p>\n<p>The cucumber is an annual climbing or trailing vine, the origin of which is unknown. It has been cultivated in all the warm countries of the Old World since prehistoric times. Cucumbers are usually eaten raw; a cucumber and a barley cake or some other kind of bread often constitute a meal. The reference to “a lodge in a garden of cucumbers” (Is 1:8) refers to the crudely built small house or lodge often set up in Palestinian cucumber fields and vineyards.<\/p>\n<p class=\"h2\" id=\"Cummin\">Cummin <em>(Cuminum cyminum)<\/em><\/p>\n<p>The references in Isaiah 28:25-27 and Matthew 23:23 are clearly to the cummin—a common, annual plant of the carrot family said to be native to Egypt and the region of the eastern Mediterranean. It has long been cultivated for its powerfully aromatic and pungent seeds, which are similar to caraway seeds but larger. They do not have as agreeable a taste as caraway seeds but nevertheless were used extensively as a flavor or spice and sometimes were even mixed with flour in making bread. Cummin was also used medicinally and as a condiment with fish and meats.<\/p>\n<p class=\"h2\" id=\"Cypress\">Cypress <em>(Cupressus sempervirens horizontalis)<\/em><\/p>\n<p>The cypress is a massive, tall-growing evergreen with scalelike leaves and is widely distributed in the mountainous regions of the Holy Land. On Mt Lebanon and Mt Hermon it grows together with the cedar and oak. Its usual height is 50 to 60 feet (15.2 to 18.3 meters), but it may grow as tall as 80 feet (24.2 meters). It is said to have been used extensively in shipbuilding by the Phoenicians, Cretans, and Greeks. There is general agreement that the “gopher wood” of Genesis 6:14 is cypress because the wood is very durable.<\/p>\n<p class=\"h2\" id=\"Dandelion\">Dandelion <em>(Taraxacum officinale)<\/em><\/p>\n<p><em>See<\/em> Bitter Herbs (above).<\/p>\n<p class=\"h2\" id=\"DarnelGrass\">Darnel Grass <em>(Lolium temulentum)<\/em><\/p>\n<p>It is generally agreed that the “tares” of the <span>kjv<\/span> (Mt 13:24-30) are the annual or bearded darnel grass. It is a strong grass closely resembling wheat or rye in appearance. The seeds are much smaller than those of wheat or rye, but it is extremely difficult to distinguish it from wheat or rye in its early stages. If it is not eradicated early but is left until the time of harvest, it is cut down with the wheat and the two are subsequently very difficult to separate. The seeds are poisonous, either due to some chemicals naturally present or because of a fungus that grows within the seeds.<\/p>\n<p class=\"h2\" id=\"Dill\">Dill <em>(Anethum graveolens)<\/em><\/p>\n<p>Dill is a weedy annual plant resembling parsley and fennel, 12 to 20 inches (30.5 to 50.8 centimeters) tall with yellow flowers. The reference in Matthew 23:23 (<span>kjv<\/span>) to anise is probably a reference to dill. This plant is widely cultivated for seeds that are aromatic and carminative.<\/p>\n<p class=\"h2\" id=\"Ebony\">Ebony <em>(Diospyros ebenaster, D. ebenum, D. mela<\/em><em>noxylon)<\/em><\/p>\n<p>Chiefly tropical tree of southern Asia with hard, dark-colored heartwood. Ebony comes from the date plum or date tree <em>(Diospyros ebenaster<\/em> and <em>D. melanoxylon)<\/em> of India and is quite different from the date palm. It was sent by Phoenician ships across the Arabian Sea and up the Red Sea to the market in Tyre, from which it was carried overland by camel caravans. The outer wood of these trees is white and soft, but when old, the interior wood becomes hard, black, heavy, and durable and still constitutes most of the costly ebony of commerce. Ebony takes on a fine polish and is highly valued for cabinetwork, for turnery, for the manufacture of fancy ornamental articles and instruments, and as a veneer for other woods.<\/p>\n<p>Ezekiel mentions ivory and ebony together (Ez 27:15). Ebony was and still is frequently inlaid with ivory, with which it contrasts so strikingly in color.<\/p>\n<p class=\"h2\" id=\"Endive\">Endive <em>(Cichorium endivia)<\/em><\/p>\n<p><em>See<\/em> Bitter Herbs (above).<\/p>\n<p class=\"h2\" id=\"FigFigTree\">Fig, Fig Tree <em>(Ficus carica)<\/em><\/p>\n<p>Any of several trees or shrubs of this genus, native to the Mediterranean region; its edible fruit. The common fig, mentioned some 60 times in the Bible, is one of the most important Bible plants. Its leaves are spoken of first in Genesis 3:7. The fig is generally regarded as native to southwestern Asia and Syria, but already in early times it was also cultivated extensively in Egypt and the Holy Land, where it was one of the principal foods. First Samuel 25:18 states that a part of the gift sent by Abigail to David consisted of 200 cakes of figs.<\/p>\n<p>The fig tree has a very peculiar type of fruit called a syconium, which is actually a very much enlarged and fleshy receptacle. It is pollinated by a wasp, without which it cannot get its fruit; this was discovered when it was first transplanted to California.<\/p>\n<p>The fig puts out its earliest fruit buds before its leaves, the former in February and the latter in April or May. When the leaves are out, the fruit ought to be ripe (Mt 21:19).<\/p>\n<p>Whenever the prophets of old berated the people for their wickedness, they often threatened that the vine and the fig crops would be destroyed. And when they held out the promise of great rewards, they said that the vine and fig crop would be restored (Jer 8:13; Hos 2:12; Jl 1:7, 12; Mi 4:4; Zec 3:10).<\/p>\n<p class=\"h2\" id=\"FirTree\">Fir Tree <em>(Abies cilicica)<\/em><\/p>\n<p>This a generic term for various evergreen trees having flat needles and erect cones. In all probability, most of the references in Scripture to the fir are references to the pine, cypress, or juniper. The only true fir in the Holy Land grows in the higher parts of Lebanon and the mountains northward. It attains a height of 30 to 75 feet (9.1 to 22.9 meters) and is widely cultivated.<\/p>\n<p class=\"h2\" id=\"Flax\">Flax <em>(Linum usitatissimum)<\/em><\/p>\n<p>Any of several plants of this genus, one particularly being widely cultivated for the linseed oil from its seeds and the fine textile fibers from its stems. Flax is the oldest known of the textile fibers. Cotton is identified only once in the Bible (Est 1:6). There is no mention of any other fiber plant being cultivated in Egypt or the Holy Land in biblical days, and for that reason it is thought that linen was the material out of which clothes other than woolen ones were made. Linen was also used for domestic purposes such as towels (Jn 13:4-5), napkins (11:44), girdles and undergarments (Is 3:23; Mk 14:51), nets (Is 19:8-9), and measuring lines (Ez 40:3). The priests serving in the temple were to wear nothing but linen clothes; a mixed cloth of wool and flax together was strictly forbidden to the Jews (Lv 19:19; Dt 22:11).<\/p>\n<p>At least three kinds of linen were used in biblical times, and apparently there were particular uses for each kind. Ordinary linen of coarsest texture is mentioned in Leviticus 6:10, Ezekiel 9:2, Daniel 10:5, and Revelation 15:6. The second type of linen of superior quality is mentioned in Exodus 26:1 and 39:27. A third type of linen of finest texture and high cost is mentioned in 1 Chronicles 15:27, Esther 8:15, and Revelation 19:8.<\/p>\n<p>The common flax plant grows from one to four feet (.3 to 1.2 meters) tall with a simple, slender, wirelike stem and numerous small, pale, lancelike green leaves. The failure of the flax crop is listed as one of God’s punishments (Hos 2:9). The manufacture of linen from flax fibers was a domestic industry of Jewish women (Prv 31:13, 19), ranging from ordinary clothing to the robes and aprons worn by the priest and temple attendants. Linen was also used for wicks in lamps (Is 42:3).<\/p>\n<p class=\"h2\" id=\"Frankincense\">Frankincense <em>(Boswellia)<\/em><\/p>\n<p>Aromatic genus resin used chiefly as incense. Frankincense is obtained from three species of a single genus of plants that grow in southern Arabia, Ethiopia, Somaliland, India, and the East Indies. The trees are large in size, related to the turpentine or terebinth tree and to those that produce balsam and myrrh. The gum has a bitter taste and gives off a strong odor in the form of a volatile oil when warmed or burned. It is obtained by successive incisions in the bark of the trunk and in the branches of living trees. It is thought that the Hebrews imported all their frankincense from Arabia, especially from the region about Sheba.<\/p>\n<p>Frankincense is mentioned 21 times in the Bible (e.g., Ex 30:34; 1 Chr 9:29; Neh 13:9; Sg 3:6; 4:6, 14; Mt 2:11; Rv 18:13) and was probably employed almost exclusively in the sacrificial services of the tabernacle and temple until the time of Solomon. It has always been the most important incense resin in the world.<\/p>\n<p class=\"h2\" id=\"Galbanum\">Galbanum <em>(Ferula galbaniflua)<\/em><\/p>\n<p>Galbanum is a malodorous yellowish or brownish gum resin containing the chemical substance umbelliferone, obtained from several species of plants related to the fennel, native to Syria and Persia. The gum is a natural exudation of the stem or is obtained by making a transverse incision in the young stem a few inches above the ground. The milky juice soon hardens and forms one of the kinds of commercial galbanum. Its odor is strongly balsamic, pungent, and disagreeable when burned. Galbanum was one of the ingredients used to form the “holy incense” (Ex 30:34).<\/p>\n<p class=\"h2\" id=\"Garlic\">Garlic <em>(Allium sativum)<\/em><\/p>\n<p><em>See<\/em> Onion (below).<\/p>\n<p class=\"h2\" id=\"GourdWild\">Gourd, Wild <em>(Citrullus colocynthis)<\/em><\/p>\n<p>There has been considerable difference of opinion regarding the meaning of the words translated “wild gourds” (2 Kgs 4:39) or “gall” (Dt 29:18; 32:32; Ps 69:21; Jer 8:14; 9:15; 23:15; Lam 3:5, 19; Am 6:12; Mt 27:34; Acts 8:23). Most scholars today believe the plant referred to was the colocynth, a cucumber-like vine that trails on the ground or climbs over shrubs and fences. The fruit contains a soft spongy pulp, which is intensely bitter, strongly cathartic, and sometimes poisonous.<\/p>\n<p class=\"h2\" id=\"Hedge\">Hedge <em>(Rhamnus palaestina, Balanites aegyptiaca, Lycium europaeum)<\/em><\/p>\n<p>Row of closely planted shrubs or low-growing trees forming a fence or boundary. A number of plants were used to provide hedges in Bible times. One of these was the Palestine buckthorn, <em>Rhamnus palaestina.<\/em> This plant is a shrub or a small tree growing from three to six feet (.9 to 1.8 meters) tall with velvety, thorny branches, evergreen leaves, and clusters of small flowers blooming in March and April. It grows in thickets and on hillsides from Syria through the Holy Land to Arabia and the Sinai. The Jericho balsam <em>(Balanites aegyptiaca)<\/em> and the European boxthorn <em>(Lycium europaeum)<\/em> are also prickly shrubs widely used as hedges in the Holy Land and may be the plants referred to in Proverbs 15:19 and Hosea 2:6.<\/p>\n<p class=\"h2\" id=\"Henna\">Henna <em>(Lawsonia inermis)<\/em><\/p>\n<p>Tree or shrub of Asia and northern Africa with fragrant reddish or white flowers and leaves from which a reddish dye is made. The plant referred to in Song of Songs 1:14 and 4:13 and translated as “camphire” (<span>kjv<\/span>) is thought by scholars today to refer to the henna plant. It is a native of northern India and grows wild in the Sudan, Egypt, Arabia, Syria, Lebanon, and the Holy Land. It grows from 4 to 12 feet (1.2 to 3.7 meters) tall, and its scent is similar to that of roses.<\/p>\n<p>Henna leaves are dried, crushed into a powder, mixed with water, and made into a paste that has been used since time immemorial as a cosmetic. A number of mummies have been found decorated with henna. Henna was used to provide a bright yellow, orange, or red color to the fingernails, toenails, the tips of the fingers, the palms of the hand, and the soles of the feet of young girls. Men also used it for coloring their beards and the manes and tails of horses. The dye had to be renewed once every two or three weeks. This use of henna as a cosmetic was common in Egypt at the time the children of Israel were there as slaves; they were undoubtedly familiar with it.<\/p>\n<p class=\"h2\" id=\"Hyacinth\">Hyacinth <em>(Hyacinthus orientalis)<\/em><\/p>\n<p>The lily referred to in Song of Songs 2:1-2, 16; 4:5; and 6:2-4 may well be the garden hyacinth. It is native to, and very common in, the fields and rocky places in the Holy Land, Lebanon, and northward. Its flowers in the wild form are always deep blue and very fragrant.<\/p>\n<p><em>See also<\/em> Lily (below).<\/p>\n<p class=\"h2\" id=\"Hyssop\">Hyssop <em>(Origanum maru)<\/em><\/p>\n<p>Woody plant native to Asia with spikes of small blue flowers and aromatic leaves used as a condiment and in perfumery. There is little agreement among botanists as to the exact identity of the biblical “hyssop.” Some have suggested <em>Hyssopus offici<\/em><em>nalis,<\/em> the well-known garden herb now called hyssop. However, this plant is not native either to the Holy Land or Egypt, being found only in southern Europe. Moreover, it does not fit the requirements of the biblical plant.<\/p>\n<p>The “hyssop” of the OT is likely the Syrian or Egyptian marjoram <em>(Origanum maru).<\/em> It is referred to in Exodus 12:22; Leviticus 14:4-6, 52; Numbers 19:6, 18; 1 Kings 4:33; Psalm 51:7; and Hebrews 9:19. The marjorams are mints growing (under favorable conditions) about two or three feet (.6 to .9 meter) tall, but more often are dwarfed when growing in rock crevices and walls (cf. 1 Kgs 4:33). An aromatic substance is obtained from the crushed and dried leaves. If gathered together in a bunch with leaves and flowers, the hairy stems of the marjoram would hold liquid very well and would make an excellent sprinkler.<\/p>\n\n<p>The hyssop of the crucifixion passage in the NT (Jn 19:29) is probably the sorghum, a tall cereal plant grown primarily for food but also used for brushes and mops.<\/p>\n<p class=\"h2\" id=\"Juniper\">Juniper <em>(Juniperus)<\/em><\/p>\n<p>Variety of evergreen tree or shrub. The plant referred to in Jeremiah 17:6 and 48:6 and translated in the <span>kjv<\/span> “heath” is probably the savin or Phoenician juniper. The Phoenician juniper, <em>Juniperus phoenicia,<\/em> is found in the hills and rocky places of Arabia. The savin juniper, <em>J. sabina,<\/em> is common throughout the deserts, plains, and rocky places of Syria and Palestine. These references are to the brown-berried cedar, or sharp cedar.<\/p>\n<p class=\"h2\" id=\"LaurelorSweetBay\">Laurel or Sweet Bay <em>(Laurus nobilis)<\/em><\/p>\n<p>Shrub or tree native to the Mediterranean region. While the reference in Psalm 37:35 may be to the cedar of Lebanon, most scholars refer the “green bay tree” (<span>kjv<\/span>) of the psalmist to the sweet bay, a native of the Holy Land, inhabiting thickets and woods from the coast to the middle montane zone. It is an evergreen tree attaining a height from 40 to 60 feet (12.2 to 18.3 meters).<\/p>\n<p>Even though the tree is abundant on Mt Carmel and around Hebron, it is generally not common in the Holy Land. Its leaves are still used as a condiment, and its fruit, leaves, and bark have long been used in medicine.<\/p>\n<p class=\"h2\" id=\"Leek\">Leek <em>(Allium porrum)<\/em><\/p>\n<p><em>See<\/em> Onion (below).<\/p>\n<p class=\"h2\" id=\"Lentil\">Lentil <em>(Lens esculenta)<\/em><\/p>\n<p>The lentil plant to which Genesis 25:29-34, 2 Samuel 17:27-29, 23:11, and Ezekiel 4:9 refer is a small, erect, annual, vetchlike plant with slender stems and tendril-bearing leaves. It produces small, white, violet-striped flowers with flat, pealike pods in which the lentils are borne.<\/p>\n<p class=\"h2\" id=\"Lettuce\">Lettuce <em>(Lactuca sativa)<\/em><\/p>\n<p><em>See<\/em> Bitter Herbs (above).<\/p>\n<p class=\"h2\" id=\"Lily\">Lily <em>(Lilium)<\/em><\/p>\n<p>Any of various plants of the genus <em>Lilium<\/em> having large, variously colored, trumpet-shaped flowers; and related plants. The lily is one of the most famous of all the plants in the Bible, but it is also one about which there has been considerable difference of opinion. It seems probable that several kinds of plants, perhaps five or six, are called lilies in the <span>kjv<\/span>. Most authorities regard the Palestine anemone or wind flower, <em>Anemone coronaria,<\/em> as the “lily of the field” (Mt 6:28, <span>kjv<\/span>) that surpassed Solomon in all his glory. These flowers are found in every part of the Holy Land in profusion; the most common forms are scarlet or yellow, but the Palestine anemone may also be blue, purple, rose, or white in color. The flower attains a diameter of two and three-quarter inches (7 centimeters).<\/p>\n<p>An alternative suggestion is the Palestinian chamomile, <em>Anthemis palaestina,<\/em> a common, white, daisylike plant. The chamomile is gathered like dry grass and thrown into the furnace when it dries up.<\/p>\n<p>Another proposed plant is <em>Lilium chalcedonicum,<\/em> the scarlet or Martagon lily. The statement in Song of Songs 5:13—“his lips like lilies”—would better fit this plant than the Palestine anemone. The reference is apparently to a rare plant of exceptional beauty. The scarlet lily is rare in the Holy Land; indeed, some botanists doubt that it lives there.<\/p>\n<p>The references in 1 Kings 7:19, 22, 26 and 2 Chronicles 4:5 are probably to the water lily, <em>Nymphaea alba,<\/em> which served as the pattern. The water lily is quite common in Europe and also in the Holy Land and northern Africa.<\/p>\n<p class=\"h2\" id=\"LotusBush\">Lotus Bush <em>(Zizyphus lotus)<\/em><\/p>\n<p>The “shady trees” of Job 40:21-22 (<span>kjv<\/span>; cf. <span>nlt<\/span> “lotus plants”) may refer to the lotus bush of the Middle East, <em>Zizyphus lotus,<\/em> a shrub or low tree that grows to a height of about five feet (1.5 meters) with smooth, zigzag, whitish branches.<\/p>\n<p>Other commentators believe that the shady trees of Job are large-leafed trees such as the plane tree, <em>Platanus orientalis,<\/em> or the oleander, <em>Nerium oleander.<\/em> This suggestion is based on the assumption that the animal described in Job 40 is the hippopotamus, and it seems unlikely that the hippopotamus would live under a lotus bush or even be found in places where this shrub grows. These individuals regard the plane tree or the oleander as more likely.<\/p>\n<p class=\"h2\" id=\"Mallow\">Mallow <em>(Atriplex)<\/em><\/p>\n<p>The Hebrew word used in Job 30:4 implies saltiness, and for this reason botanists believe that it refers to one of the species of the saltwort or orach. Twenty-one species of saltwort occur in the Holy Land, almost all of which are common and could well meet the requirements of the text. <em>Atriplex halimus<\/em> is the species usually suggested, a strong-growing bushy shrub related to the spinach.<\/p>\n<p class=\"h2\" id=\"Mandrake\">Mandrake <em>(Mandragora officinarum)<\/em><\/p>\n<p>The mandrake or love apple is a stemless herbaceous perennial related to the nightshade, potato, and tomato. It has a large, beetlike, often forked taproot from the top of which arise many dark leaves about a foot (30.5 centimeters) long and four inches (10.2 centimeters) wide. The plant is slightly poisonous, and the thick taproots have some resemblance in shape to the lower parts of the human body. For this reason certain aphrodisiac properties were ascribed to it (cf. Gn 30:14-16).<\/p>\n<p>The love apple was a common plant in deserted fields throughout the Holy Land. It is native to the entire Mediterranean region, southern Europe, and Asia Minor. The mandrake is mentioned in Song of Songs 7:13, though some scholars believe the writer may actually have been referring to the citron or to the common edible field mushroom, <em>Agaricus campestris.<\/em><\/p>\n<p class=\"h2\" id=\"Melon\">Melon <em>(Cucumis melo, Citrullus vulgaris)<\/em><\/p>\n<p>Any of several varieties of these two related vines having a hard rind and juicy flesh. The melons of Numbers 11:5 may be either the muskmelon <em>(Cucumis melo)<\/em> or the watermelon <em>(Citrullus vulgaris).<\/em> It may be that both fruits are referred to.<\/p>\n\n<p class=\"h2\" id=\"Millet\">Millet <em>(Panicum miliaceum)<\/em><\/p>\n<p>A grass grown in Eurasia for its edible seed. Millet seeds are the smallest of all the grass seeds cultivated as food but are produced profusely. Millet is an annual grass seldom more that two feet (.6 meter) tall. The small seeds of the millet are used on cakes and eaten uncooked by the poor of the land.<\/p>\n<p class=\"h2\" id=\"Mint\">Mint <em>(Mentha)<\/em><\/p>\n<p>Any of various plants of this family with aromatic foliage that is processed for flavoring. Quite a few mints are common in the Holy Land, but the horse mint <em>(Mentha longifolia)<\/em> is probably the one referred to in Matthew 23:23 and Luke 11:42. Mints were employed by the ancient Hebrews, Greeks, and Romans for flavoring, as a carminative in medicine, and as a condiment in cooking.<\/p>\n<p class=\"h2\" id=\"Mulberry\">Mulberry <em>(Morus nigra)<\/em><\/p>\n<p>Any tree of this family, some bearing dark-purple fruit and one bearing white fruit, having leaves used as food for silkworms. The sycamine tree of Luke 17:6 (<span>kjv<\/span>) is evidently the black mulberry, <em>Morus nigra.<\/em> It is a low-growing, thick-crowned, stiff-branched tree standing from 24 to 35 feet (7.3 to 10.7 meters) tall, though rarely more than 30 feet (9.1 meters) tall. Originally native to northern Persia, it is now cultivated throughout the Middle East for its fruit. The Chinese or Indian species, <em>M. alba,<\/em> was until recently widely cultivated in Syria and the Holy Land but is not indigenous.<\/p>\n<p class=\"h2\" id=\"Mustard\">Mustard <em>(Brassica nigra, B. arvensis)<\/em><\/p>\n<p>Various plants of this genus are native to Eurasia, some of which are cultivated for their edible seeds. While there is disagreement about the identity of the “mustard” of Matthew 13:31-32, 17:20, Mark 4:31, Luke 13:19, and 17:6, it is generally thought to be the ordinary black mustard, <em>Brassica nigra.<\/em><\/p>\n<p>The mustard Jesus referred to may be the charlock or wild mustard, <em>B. arvensis,<\/em> which normally grows from one to three feet (.3 to .9 meter) tall. Some have suggested that it was actually <em>Salvadora persica,<\/em> found in thickets around the Dead Sea. The plant has a pleasant aromatic taste resembling that of mustard, and if taken in considerable quantity, it will produce an irritation of the nose and eyes similar to that of mustard. However, this plant does not grow as far north as Galilee, and the fruits are rather large and stony, thus hardly fitting the description of the parable.<\/p>\n<p>While the seeds of the mustard are not the smallest known, they were probably the smallest familiar to the common people who comprised Jesus’ audience in Galilee.<\/p>\n<p class=\"h2\" id=\"Myrrh\">Myrrh <em>(Commiphora myrrha, C. kataf)<\/em><\/p>\n<p>Shrub or tree exuding an aromatic gum resin used in perfume and incense. Most of the references in Scripture to myrrh are to <em>Commiphora myrrha,<\/em> although <em>C. kataf<\/em> may also be involved since it grows in the same region and is similar. The two trees are native to Arabia, Ethiopia, and the Somali coast of east Africa. They yield a gummy exudation that constitutes most of the myrrh of commerce. Both species are low, scrubby, thick- and stiff-branched thorny shrubs or small trees that grow in rocky places, especially on limestone hills. In the East it is highly regarded as an aromatic substance, perfume, and medicine. The ancient Egyptians burned it in their temples and embalmed their dead with it; the Jews also used it for embalming (Jn 19:39). The Hebrews held it in high regard as a perfume (Ps 45:8).<\/p>\n\n<p class=\"h2\" id=\"Myrtle\">Myrtle <em>(Myrtus communis)<\/em><\/p>\n<p>The myrtle tree is common in the Holy Land, especially around Bethlehem, Lebanon, Hebron, and the slopes of Mt Carmel and Mt Tabor. It is native to western Asia and in good environments grows into a small evergreen tree 20 to 30 feet (6.2 to 9.1 meters) tall. More often, however, it is a straggling bush 1½ to 4 feet (.5 to 1.2 meters) tall.<\/p>\n<p>In the Bible, myrtle is referred to chiefly as a symbol of God’s generosity. Branches of myrtle trees were included among those that Nehemiah ordered to be gathered for the Feast of Tabernacles (Neh 8:15). The myrtle was symbolic not only of peace but also of justice.<\/p>\n\n<p class=\"h2\" id=\"Narcissus\">Narcissus <em>(Narcissus tazetta)<\/em><\/p>\n<p>Widely cultivated plant of this family with narrow leaves and usually white or yellow flowers with a cup-crown or trumpet-shaped crown. The polyanthus narcissus <em>(Narcissus tazetta)<\/em> appears to be the plant referred to in Isaiah 35:1. This narcissus grows abundantly on the plains of Sharon and elsewhere in Palestine. Being sweet-smelling, it is a great favorite.<\/p>\n<p class=\"h2\" id=\"Nard\">Nard <em>(Nardostachys jatamansi)<\/em><\/p>\n<p>The nard is a perennial herb with strong, pleasantly scented roots. It is native to high altitudes in the Himalayas, and its range extends from there into western Asia. The roots and spikelike wooly young stems are dried before the leaves unfold and are used for making perfume. It is still used in India as a perfume for the hair, and there is every reason to believe that the spikenard of Scripture (Sg 1:12; 4:13-14; Mk 14:3; Jn 12:3) came originally from India.<\/p>\n<p class=\"h2\" id=\"Nettle\">Nettle <em>(Urtica)<\/em><\/p>\n<p>Plant of this genus having toothed leaves covered with hairs that exude a stinging flush. Four species of nettle are found in the Holy Land: the common or great nettle, <em>Urtica dioica;<\/em> the Roman nettle, <em>U. pilulifera;<\/em> the small nettle, <em>U. urens;<\/em> and <em>U. caudata,<\/em> which is similar to the small nettle. Some nettles attain a height of five to six feet (1.5 to 1.8 meters). They are common pests of waste places and fields. They are often seen occupying ground that was once cultivated but has since been neglected (Is 34:13; Hos 9:6).<\/p>\n<p class=\"h2\" id=\"NutmegFlower\">Nutmeg Flower <em>(Nigella sativa)<\/em><\/p>\n<p>The “fitches” of Isaiah 28:25-27 (<span>kjv<\/span>) are probably the nutmeg flower, an annual plant of the buttercup family. The plant grows wild in southern Europe, Syria, Egypt, north Africa, and other Mediterranean lands, where it is extensively cultivated for its strongly pungent, pepperlike aromatic seeds. These are sprinkled over some kinds of bread and cakes in the East and are used for flavoring curries and other dishes in the Holy Land and Egypt. Cummin and nutmeg flowers are still gathered in the Holy Land in the same way described by Isaiah.<\/p>\n<p class=\"h2\" id=\"Oak\">Oak <em>(Quercus)<\/em><\/p>\n<p>At least five species of oaks are found in Palestine. One of these is the kermes oak <em>(Quercus coccifera),<\/em> the host of the insect <em>Coccus ilicis,<\/em> which produces the scarlet dye used in coloring linen and wool (Gn 38:28-30; Ex 25:4; 26:1; 28:33; 35:23; 39:24; Lv 14:4-6, 51-52; Nm 19:6; 2 Chr 2:7, 14; 3:14; Is 1:18; Heb 9:19; Rv 18:12). The kermes oak grows from 6 to 35 feet (1.8 to 10.7 meters) tall and is found in the mountainous regions of Syria, Lebanon, and the Holy Land. When it grows alone, the kermes oak often becomes a large tree. It was regularly planted by tombs in the East. The oak was always respected and even venerated in biblical times for its large size and strength, and great men were usually buried in its shade. Abraham’s oak in Hebron is an example.<\/p>\n<p>A second oak is the valonia oak <em>(Q. aegilops),<\/em> perhaps the oak of Isaiah 2:13 and 44:14. It is common in the middle montane zones and probably was abundant in the area around Bashan. The oak of Genesis 35:4, 8 is thought to have been the holm oak <em>(Q. ilex),<\/em> an evergreen oak that grows to a height of 60 feet (18.3 meters). Still another oak is <em>Q. lusitanica,<\/em> the cypress oak, a small deciduous tree seldom more than 20 feet (6.1 meters) tall. The very large acorns of this tree were sometimes eaten.<\/p>\n<p>The word translated “plain” (<span>kjv<\/span>) in Genesis 12:6, 13:18, 14:13, and 18:1 should probably be translated “oak.”<\/p>\n<p>The many references to “groves” in the OT, usually in connection with the worship of Baal or other heathen gods (Ex 34:13; Dt 16:21; Jgs 3:7; 1 Kgs 14:23; 18:19; 2 Kgs 17:16—all <span>kjv<\/span>), were probably groves of sacred oak trees.<\/p>\n<p class=\"h2\" id=\"OilTreeOleaster\">Oil Tree, Oleaster <em>(Elaeagnus angustifolia)<\/em><\/p>\n<p>Small Eurasian tree with oblong silvery leaves, greenish flowers, and olivelike fruit. There is question as to which tree is referred to when 1 Kings 6:23, 31-33 and 1 Chronicles 27:28 refer to “olive trees.” The same word occurs in Isaiah 41:19 and Micah 6:7. The plant referred to is probably the narrow-leaved oleaster <em>(Elaeagnus angustifolia),<\/em> a small stiff-branched tree or graceful shrub growing from 15 to 20 feet (4.6 to 6.1 meters) tall, common in all parts of the Holy Land except in the Jordan Valley. At one time it was particularly common on Mt Tabor and at Hebron and Samaria. The wood is hard and fine-grained and therefore well suited for carving of images and figures. The oil that it yields is a rather inferior type used in medication but not for food; this may be the oil of Micah 6:7.<\/p>\n<p class=\"h2\" id=\"Oleander\">Oleander <em>(Nerium oleander)<\/em><\/p>\n<p>Any poisonous evergreen shrub of this genus growing in warm climates. One of the suggestions for the plants identified as “roses” in various translations (Ecclus 24:14, <span>kjv<\/span>) is the oleander. This plant, originally native to the East Indies, has been cultivated throughout the warm regions of the world for centuries. It flourishes in the Holy Land today and forms dense thickets in some parts of the Jordan Valley. It is usually a shrub from 3 to 12 feet (.9 to 3.7 meters) tall. Every part of the plant is dangerously poisonous.<\/p>\n<p class=\"h2\" id=\"OliveOliveTree\">Olive, Olive Tree <em>(Olea europaea)<\/em><\/p>\n<p>Old world semitropical evergreen tree bearing edible fruit. The olive, <em>Olea europaea,<\/em> was unquestionably one of the most valuable trees known to the Jews. There are innumerable references to it in Scripture, as well as to olive oil, which was used for anointing. The tree is quite common in the Holy Land, and in many places it is the only tree of any substantial size. The branches of the wild olive are rather stiff and spinescent, and the typical cultivated tree is a multi-branched evergreen, 20 or more feet (6.1 meters) tall, with a gnarled trunk and smooth, ash-colored bark. The leaves are leathery and the flowers are small, yellow or white. The fruits are large, black or violet, ripening in September, and it is the outer fleshy parts of the fruit that yield the valuable olive oil of commerce. Thirty-one percent of the ripe fruit is oil. The ripe fruit is eaten raw, as is the green, unripe fruit. The wood of the trunk and limbs is hard, rich yellow or amber in color, and fine-grained, often handsomely variegated. It is still used today for the finest cabinetwork and turnery. The tree grows very slowly, but it attains a great age. It is difficult to kill the olive tree by cutting it down, because new sprouts are sent up from the root and all around the margins of the old stump, often forming a grove of two to five trunks, all from a single root that originally supported only one tree.<\/p>\n<p class=\"h3\" id=\"Onion\">Onion <em>(Allium)<\/em><\/p>\n<p>The onions referred to in Numbers 11:5 are undoubtedly <em>Allium cepa,<\/em> the Egyptian onion, which is made up of a compact coated bulb formed of layers consisting of broad fleshy bases of closely overlapping leaves. The leaves are slender and hollow. The entire plant has a characteristic pungent taste and odor.<\/p>\n\n<p>Closely related to the onion is the garlic, <em>A. sativum.<\/em> The common garlic is a hardy, bulbous perennial plant that is cultivated in Europe, western Asia, and Egypt. The leaves are narrow, flat, and ribbonlike. It is extremely popular with people of the Mediterranean region.<\/p>\n<p>Still another one of the onions is the leek, <em>A. porrum.<\/em> The bulb of the leek differs from that of the onion and garlic in that it is slender, cylindrical, and more than six inches (15.2 centimeters) in length. The flavor resembles that of the onion but is more pungent. The leaves are eaten as a relish or are cooked in soups. The bulbs are cut into small pieces and employed as seasoning for meat.<\/p>\n<p class=\"h2\" id=\"Palm\">Palm <em>(Phoenix dactylifera)<\/em><\/p>\n<p>The palm tree of the Bible is undoubtedly the date palm. At one time it was as characteristic of the Holy Land as it is still today of Egypt. It is characterized by a branchless, tapering stem of up to 80 feet (24.2 meters) or more in height and a large terminal cluster of feathery leaves, each six to nine feet (1.8 to 2.7 meters) or more long. Because of its height and unusual structure, it was natural that it should be used as a form of ornamentation in Eastern architecture. The stem and leaves were favorite subjects of architectural embellishment. The immense, branchlike leaves that are referred to as branches in the Bible were symbols of triumph and were used on occasions of great rejoicing (Jn 12:13; Rv 7:9). The large leaves are still used to cover the roofs and sides of houses and to give solidity to reed fences. Mats, baskets, and even dishes are made of them. Small leaves are used as dusters, and the wood of the trunk is used for timber. Rope is made from the weblike integument in the crown. The fruit, borne in an immense drooping cluster, which may weigh from 30 to 50 pounds (13.6 to 22.7 kilograms), is the chief food of many natives of Arabia and north Africa. A single tree may yield up to 200 pounds (90.7 kilograms) of dates a year. They may be dried for future use.<\/p>\n<p class=\"h2\" id=\"Papyrus\">Papyrus <em>(Cyperus papyrus)<\/em><\/p>\n<p>The Egyptian bulrush or papyrus (Ex 2:3-5; Jb 8:11; Is 18:2; 19:6-7; 35:7; 58:5) has smooth three-sided stems ordinarily attaining a height of 8 to 10 feet (2.4 to 3 meters), but sometimes even 16 feet (4.9 meters), and a thickness of two to three inches (5.1 to 7.6 centimeters) at the base with a large tuft of florets at the end. The papyrus formerly grew in great abundance along the banks of the Nile, forming what was almost a dense jungle. Today it is practically extinct in lower Egypt, although it is still found along the White Nile and in the Sudan. The papyrus still grows in parts of the Holy Land, especially around the north end of the plain of Galilee and the Huleh swamps.<\/p>\n\n<p>In addition to being used for making small vessels to float in water (Ex 2:3), for mats, and for various other domestic purposes, it is best known as the source of ancient paper. In manufacturing paper from papyrus, the stems of the plant were first peeled and the pitch then cut longitudinally into thin slices that were laid side by side. These were then sprinkled with water and pressed to unite the whole into one piece. The sheet was then dried and cut into pieces of the required size. In the better grades of papyrus paper, several layers of stem slices were laid crosswise on each other.<\/p>\n<p>The pale, fawn-colored, tassel-like inflorescences at the summit of the stems were used to adorn Egyptian temples and to crown the statues of gods. They were also worn as crowns by famous men and national heroes.<\/p>\n<p class=\"h2\" id=\"PineTree\">Pine Tree <em>(Pinus brutia, P. halepensis)<\/em><\/p>\n<p>Various evergreen trees of this family with needle-shaped leaves in clusters and seed-bearing cones. While there is considerable confusion concerning the conifers of the Bible, it seems apparent that pines are referred to in such passages as Leviticus 23:40; Nehemiah 8:15; Isaiah 41:19; and 60:13. One of the Holy Land’s pines is the Brutian pine <em>(Pinus brutia),<\/em> a mountain-inhabiting species of the northern regions of Palestine. It attains a height of 10 to 35 feet (3 to 10.7 meters) with a rather diffuse growth and branches in whorls.<\/p>\n<p>Another of the pines is the Aleppo pine, <em>Pinus halepensis.<\/em> Most of the instances of the occurrence of “fir” or “fir tree” in the <span>kjv<\/span> probably refer to the Aleppo pine (2 Sm 6:5; 1 Kgs 5:8, 10; 6:34; 2 Kgs 19:23; 2 Chr 2:8; Ps 104:17; Sg 1:17; Is 14:8; 37:24; 55:13; 60:13; Ez 27:5; 31:8; Hos 14:8; Na 2:3; Zec 11:2). It grows from 9 to 60 feet (2.7 to 18.3 meters) tall with diffuse ascending branches and yellowish or brownish branchlets.<\/p>\n<p class=\"h2\" id=\"Pistachio\">Pistachio <em>(Pistacia terebinthus, P. vera)<\/em><\/p>\n<p>The Palestine terebinth or turpentine tree is a large deciduous tree with straggling boughs. In the winter, without its leaves, it looks much like the oak. It grows from 12 to 25 feet (3.7 to 7.6 meters) tall. Every part of the tree contains a fragrant, resinous juice. It is common on the lower slopes of the hills throughout Syria, Lebanon, Palestine, and Arabia, generally growing as a solitary tree and found mostly in localities too warm or too dry for the oak that it generally replaces. Since it is native to Gilead, it is quite probable that its resinous juice formed part of the spicery that the Israelites carried to Egypt from Gilead (Gn 37:25).<\/p>\n<p>The nuts of Genesis 43:11 are apparently pistachio nuts from the pistachio tree, <em>Pistacia vera,<\/em> closely related to the terebinth. It attains a height of 10 to 30 feet (3 to 9.1 meters) with a spreading top. It is found wild in many rocky parts of Lebanon and the Holy Land. The nut has a light-colored shell and the kernel has a sweet delicate flavor much relished wherever it grows.<\/p>\n<p class=\"h2\" id=\"PlaneTree\">Plane Tree <em>(Platanus orientalis)<\/em><\/p>\n<p>Any of several trees of this family with bell-shaped fruit clusters and usually an outer bark that flakes off in patches or strips. The references in Genesis 30:37 and Ezekiel 31:8 are apparently not to the chestnut tree, which is not indigenous to Palestine, but to the oriental plane tree, <em>Platanus orientalis.<\/em><\/p>\n<p>The plane tree is a massive tree 60 feet (18.3 meters) or more tall with a trunk often of vast circumference, sometimes as much as 40 feet (12.2 meters). The outer bark peels off in sheets or scales, thus exposing a smooth whitish or yellowish inner bark. The tree is common throughout Lebanon, Syria, and the Holy Land, growing even in subalpine regions. However, it is primarily a tree of the plains and lowlands, growing on the edges of streams and lakes and in marshy places.<\/p>\n<p class=\"h2\" id=\"Pomegranate\">Pomegranate <em>(Punica granatum)<\/em><\/p>\n<p>The pomegranate is usually a small, bushlike tree but may occasionally become a large, branching shrub or small tree reaching a height of 20 to 30 feet (6.1 to 9.1 meters). The branches are often thorny. The showy bell-like flowers are usually scarlet, though sometimes yellow or white. The globular fruit is as large as an orange or medium-size apple. It has a hard rind of a bright red or yellowish color when ripe and is surmounted by the dry sepals that resemble a crown. The fruit itself is a crimson juicy pulp in which many red seeds are imbedded. The flowers of the pomegranate undoubtedly served as a pattern for the golden bells referred to in Exodus 28:33-34 and 39:24-26, and the open flowers of 1 Kings 6:32. The erect calyx lobes on the fruit served as a model for crowns of kings.<\/p>\n<p>The pomegranate is native to Asia, but it has been cultivated since prehistoric times and is now quite common in the Holy Land, in Egypt, and along the shores of the Mediterranean. It is listed as one of the pleasant fruits of Egypt (Nm 20:5) and one of the promised blessings of the Holy Land (Dt 8:8).<\/p>\n<p class=\"h2\" id=\"Poplar\">Poplar <em>(Populus euphratica, P. alba)<\/em><\/p>\n<p>Fast-growing deciduous tree of the same genus as the aspen and cottonwood. The <span>kjv<\/span> references in 2 Samuel 5:23-24 and 1 Chronicles 14:14-15 to mulberry trees are more probably to the Euphrates poplar or aspen, <em>Populus euphratica.<\/em> This tree grows to a height of 30 to 45 feet (9.1 to 13.7 meters) with spreading branches. The Euphrates aspen is found only on rivers and stream banks throughout the area from Syria through the Holy Land to Stony Arabia. It is especially common in the Jordan Valley.<\/p>\n<p>The white poplar <em>(Populus alba)<\/em> is common in wet places in Syria, Lebanon, the Holy Land, and Sinai. It attains a height of 30 to 60 feet (9.1 to 18.3 meters) with spreading branches. Some suggest that the altars of various pagan religions were usually erected on the top of a hill and in the shade of a poplar grove.<\/p>\n<p class=\"h2\" id=\"Quince\">Quince <em>(Cydonia oblonga)<\/em><\/p>\n<p>Tree native to western Asia, having white flowers and applelike fruit that is edible when cooked. Some believe that the “apples” of the OT were quinces, <em>Cydonia oblonga.<\/em> The quince tree is quite common in the Holy Land, though chiefly as a cultivated tree. It may occur wild in the northern parts of Syria. It is native to northern Persia and Asia Minor. The fruit is yellowish and highly fragrant, and it is the fragrance that caused it to be held in high regard by the ancients.<\/p>\n<p class=\"h2\" id=\"Reed\">Reed <em>(Juncus, Scirpus, Typha angustata, Arundo donax)<\/em><\/p>\n<p>Numerous species of the rush and bulrush grow in the Holy Land. There are at least 21 varieties of rushes. The common soft rush or bog rush <em>(Juncus effusus)<\/em> is found in wet places, even in the Sinai and other deserts. The sea or hard rush <em>(J. maritimus)<\/em> is found in damp places throughout the Holy Land and even in Sinai.<\/p>\n<p>At least 15 kinds of bulrushes <em>(Scirpus)<\/em> are known in the Holy Land. The cluster-headed club rush <em>(Scirpus holoschoenus)<\/em> is common in damp places throughout the Holy Land to the Sinai. The lake club rush or tall bulrush <em>(S. lacustris)<\/em> is found in swamps and ditches throughout northern Africa to the Dead Sea. The sea club rush or salt marsh club rush <em>(S. maritimus)<\/em> is found in ditches and swamps in many places of the Holy Land. Any of these species may be the one referred to in Job 8:11; Isaiah 9:14; 19:6, 15.<\/p>\n<p>The reference in Genesis 41:2 to the feeding of cattle in the meadow seems to be to the tall reed <em>(Arundo donax),<\/em> which grows 18 feet (5.5 meters) or more in height. This plant is also known as the Persian reed and is common throughout the Holy Land, Syria, and the Sinai peninsula. It is a gigantic grass that may have a stem diameter of two or three inches (5.1 to 7.6 centimeters) at the base and is terminated by a plume of white flowers similar to those of the sugarcane or pampas grass. The plant was used for many purposes by the ancients: for walking sticks, fishing rods, measuring rods, and musical pipes. It is, therefore, quite possible that the “reed” of Matthew 27:48 and Mark 15:36 was a carpenter’s reed or measuring rod.<\/p>\n<p><em>See also<\/em> Papyrus.<\/p>\n<p class=\"h2\" id=\"Rue\">Rue <em>(Ruta chalepensis, R. graveolens)<\/em><\/p>\n<p>Aromatic Eurasian plant with evergreen leaves that yield an acrid, volatile oil once used in medicine. There is little question as to the correctness of the translation of “rue” in Luke 11:42, but there is some doubt as to the exact species. Most writers think that it was the common rue <em>(Rue graveolens),<\/em> a perennial shrubby plant with erect stems two to three feet (.6 to .9 meter) tall and deeply cut leaves. A very strong odor emanates from the foliage. This species is native to the Mediterranean region and grows wild in the Holy Land, especially on Mt Tabor.<\/p>\n<p>Rue was highly thought of by the ancients as a medicinal, supposed to prevent dizziness, dumbness, epilepsy, eye inflammations, insanity, and the “evil eye.” Rue was also used for seasoning dishes.<\/p>\n<p class=\"h2\" id=\"Rush\">Rush <em>(Butomus umbellatus)<\/em><\/p>\n<p>Generic term for any of various grasslike marsh plants having pliant, hollow, or pithy stems. There is considerable uncertainty about the identification of the plant referred to in Genesis 41:2 translated in the <span>kjv<\/span> as “meadow,” and in Job 8:11 as “flag.” Since it is mentioned along with the papyrus in the Job passage, it seems that it refers to a specific kind of plant rather than to an aggregate of plants in a meadow. From the description in Genesis as being a plant on which Pharaoh’s cattle might feed along the banks of the Nile and yet not the papyrus, it may refer to the flowering rush or water gladiola <em>(Butomus umbellatus),<\/em> which flourishes both in Egypt and in the Holy Land, along with the papyrus.<\/p>\n<p><em>See also<\/em> Reed.<\/p>\n<p class=\"h2\" id=\"Saffron\">Saffron <em>(Crocus sativus)<\/em><\/p>\n<p>Saffron, referred to in Song of Songs 4:14, is the product of several species of <em>Crocus,<\/em> especially of the blue-flowered saffron crocus <em>(C. sativus),<\/em> which is native to Greece and Asia Minor. The commercial product consists of the stigma and upper portions of the style, the top parts of the flower ovary, which are collected shortly after the flower opens. It requires at least 4,000 stigmas to make an ounce of saffron. After being gathered, the stigmas are dried in the sun, pounded, and made into small cakes. Saffron is used principally as a yellow dye and also as a fruit coloring for curries and stews.<\/p>\n<p>Another, entirely different kind of dye-producing plant <em>(Carthamus tinctorius)<\/em> called carthamine, bastard saffron, or safflower is a member of the thistle family. Its red florets yield a dye used extensively for coloring silk, in cooking, and for adulterating genuine saffron. It is an annual spiny plant three to four and a half feet (1.4 meters) tall, native to Syria and Egypt. In Egypt the grave clothes of mummies were dyed with this material, and it is quite possible that this plant may also have been the saffron of the Bible.<\/p>\n<p class=\"h2\" id=\"Sage\">Sage <em>(Salvia judaica)<\/em><\/p>\n<p>The Judean sage grows to three feet (.9 meter) tall in the mountains and hills of Palestine. Its stems are four-angled, stiff, and rough. The plant grows from Syria south through Nazareth, Hebron, Tiberius, Samaria, and Judea.<\/p>\n<p>This plant is the origin of the design of the seven-branched lampstand of Exodus 37:17-18, which is known as the menorah, the traditional Jewish symbol. The inflorescence of the plant, when pressed flat, has almost exactly the same shape and form as the seven-branched candlestick, with its central spike and three pairs of side branches each bending upward and inward in a symmetrical fashion. On each branch of the plant’s inflorescence are whorls or buds that perhaps give the idea for the “knops” (<span>kjv<\/span>) or “knobs” on the biblical golden candlesticks.<\/p>\n<p class=\"h2\" id=\"Spelt\">Spelt <em>(Triticum aestivum)<\/em><\/p>\n<p>Hardy member of the wheat family. The rye of Exodus 9:32 and Isaiah 28:25, as well as the fitches of Ezekiel 4:9 (all <span>kjv<\/span>) are thought to be spelt. It is a hard-grained species of wheat with loose ears and grains triangular in cross-section, and was the most common form of wheat in early times. It has a stouter stem than wheat and strong spikes of grain. Bread made of its flour is much inferior to that made from wheat, but spelt will thrive in almost any kind of soil and will yield a crop on land that is unfit for wheat. The ancients preferred it to barley for bread.<\/p>\n<p class=\"h2\" id=\"StoraxTree\">Storax Tree <em>(Styrax officinalis)<\/em><\/p>\n<p>Various trees of this genus yielding an aromatic resin. Today it is thought that the stacte of Exodus 30:34 was derived from the storax tree. It is an irregularly stiff-branched shrub or small tree 9 to 20 feet (2.7 to 6.1 meters) tall. This tree is abundant on low hills and rocky places from Lebanon through the Holy Land. Its gum is obtained by making incisions in the stems and branches. It is highly perfumed and is still prized today as a perfume.<\/p>\n<p class=\"h2\" id=\"Sycamore\">Sycamore-fig <em>(Ficus sycomorus)<\/em><\/p>\n<p>Tree of northeastern Africa and adjacent Asia, related to the fig. The word translated “sycamore” in 1 Kings 10:27; 1 Chronicles 27:28; 2 Chronicles 1:15; 9:27; Psalm 78:47; Isaiah 9:10; Amos 7:14; and Luke 19:4 undoubtedly refers to the well-known sycamore-fig, which is also known as the mulberry-fig or fig-mulberry. It should not be confused with the common sycamore of the North American continent, which is actually a plane tree. The sycamore-fig of the Bible is a strong-growing, robust, wide-spreading tree growing 30 to 40 feet (9.1 to 12.2 meters) tall and sometimes attaining a trunk circumference of 20 feet (6.1 meters) or more with a crown 120 feet (36.6 meters) in diameter. It is a tree that is easily climbed and is frequently planted along roadsides, which accounts for the reference in Luke 19:4. It produces an abundant amount of fruit in clusters on all parts of the tree, on both young and old branches and even on the trunk itself. It is very similar to the common fig, only smaller and much inferior in quality. In David’s day it was so valuable that he appointed a special overseer for the sycamore trees (1 Chr 27:28). It is thought that Amos was not a gatherer of sycamore fruit but rather a dresser of sycamore trees.<\/p>\n<p class=\"h2\" id=\"Tamarisk\">Tamarisk <em>(Tamarix)<\/em><\/p>\n<p>The references in Genesis 21:33 and 1 Samuel 22:6 and 31:13 seem to be to the tamarisk. These trees or shrubs are small and fast-growing with a durable wood. They are abundant in deserts, dunes, and salt marshes. <em>Tamarix aphylla<\/em> is leafless and has small white flowers. These trees or shrubs often provide a soothing touch of green foliage and a promise of cooling shade to the traveler. Tamarisks are able to survive because they either have small, scalelike leaves, which lose little moisture by transpiration, or no leaves at all. The larger of the tamarisks are valued for their wood in a region where wood is scarce. The wood was used for building and also as a source of an excellent type of charcoal.<\/p>\n<p class=\"h2\" id=\"Terebinth\">Terebinth <em>(Pistacia terebinthus)<\/em><\/p>\n<p><em>See<\/em> Pistachio (above).<\/p>\n<p class=\"h2\" id=\"ThistleThorn\">Thistle, Thorn <em>(Lycium europaeum, Solanum incanum, Centaurea, Silybum marianum, Ruscus aculeatus, Agrostemma githago, Paliurus spina-christi, Zizyphus spina-christi)<\/em><\/p>\n<p>There are 22 different Hebrew and Greek words used in Scripture to refer to spiny or prickly shrubs or weeds, and these are translated as “bramble,” “brier,” “cockle,” “thorn,” and “thistle.” At present, there are about 125 species of thorns and thistles that grow in the Holy Land.<\/p>\n<p>The bramble in the allegory of Judges 9:14-15 is believed to refer to the European boxthorn or desert-thorn, <em>Lycium europaeum.<\/em><\/p>\n<p>The general consensus is that the “briers” of Isaiah 10:17, 55:13, Micah 7:4, and Hebrews 6:8 are the Palestine nightshade <em>(Solanum incanum),<\/em> or “Jericho potato.”<\/p>\n<p>The thistles of Genesis 3:17-18, 2 Kings 14:9, 2 Chronicles 25:18, Hosea 10:8, and Matthew 7:16, as well as the thorns of Matthew 13:7 and Hebrews 6:8, are thought to be one of the species of the thistle, <em>Centaurea.<\/em> Among the more common thistles in the Holy Land are the true star-thistle <em>(Centaurea calcitrapa),<\/em> the dwarf centaury <em>(C. verutum),<\/em> the Iberian centaury <em>(C. iberica),<\/em> and the lady’s thistle <em>(Silybum marianum).<\/em> Some thistles attain a height of five to six feet (.9 to 1.8 meters). Thistles are characteristic of an area that is uncultivated and neglected. Many have beautiful flowers, but all are covered with sharp spines.<\/p>\n<p>The references in Ezekiel 2:6 to “briers” and Ezekiel 28:24 to a “pricking brier” may be to the prickly butchers-broom or knee-holly, <em>Ruscus aculeatus.<\/em> The plant is common in rocky woods in the northern regions of the Holy Land, especially around Mt Tabor and Mt Carmel.<\/p>\n<p>The cockle of Job 31:40 (<span>nlt<\/span> “weeds”) perhaps refers to the corn cockle, <em>Agrostemma githago.<\/em> This plant is common in grainfields throughout the Holy Land. It is a strong-growing and troublesome weed in grainfields, growing from one to three feet (.3 to .9 meter) tall.<\/p>\n<p>Many commentators think that the “thorns” out of which the crown of thorns (Mt 27:29; Jn 19:2) was made were from the Christ-thorn <em>(Paliurus spina-christi).<\/em> This belief has led to its specific name; the Christ-thorn is a spiny plant that ordinarily grows as a straggling shrub three to nine feet (.9 to 2.7 meters) tall. The flexible branches are armed at the base of each leaf with a pair of unequal, stiff, sharp spines. The unusual pliable texture of the young branches renders it particularly easy to plait into a crownlike wreath.<\/p>\n<p>The thorns of Judges 8:7, Isaiah 7:19, 9:18, 55:13, and Matthew 7:16 may refer to the Syrian Christ-thorn <em>(Zizyphus spina-christi),<\/em> a shrub or small tree 9 to 15 feet (2.7 to 4.6 meters) tall, sometimes growing into a 40-foot (12.2-meter) tree with smooth white branches bearing a pair of stout, unequal, recurved spines at the back of each leaf.<\/p>\n<p><em>See also<\/em> Bramble; Buckthorn (above).<\/p>\n<p class=\"h2\" id=\"Tulip\">Tulip <em>(Tulipa montana, T. sharonensis)<\/em><\/p>\n<p>Any of several bulbous plants of this family native to Asia. The rose of Sharon in Song of Songs 2:1 may be the mountain tulip, <em>Tulipa montana,<\/em> or the closely related Sharon tulip, <em>T. sharonensis.<\/em> The former is an attractive plant that grows from a bulb and has leaves that are often wavy-margined. The species is common in the mountainous regions of Syria, Lebanon, and the Anti-Lebanon. It is primarily a mountainous species. The Sharon tulip <em>(T. sharonensis)<\/em> is found in sandy places on the Sharon coastal plains.<\/p>\n<p class=\"h2\" id=\"Tumbleweed\">Tumbleweed <em>(Gundelia tournefortii, Anastatica hierochuntica)<\/em><\/p>\n<p>The references in Psalm 83:13 to “whirling dust” and in Isaiah 17:13 to “wheel” or “rolling thing” (<span>niv<\/span> “tumbleweed”) seem to be to the Palestinian tumbleweed <em>(Gundelia tournefortii),<\/em> a member of the thistle family. It is a prickly herb with milky juice. It rolls over the land and gathers in tremendous heaps in hollows.<\/p>\n<p class=\"h2\" id=\"Vegetable\">Vegetable<\/p>\n<p>Scriptural references to vegetables are probably, in most cases, to the dried leguminous seeds of beans and lentils.<\/p>\n<p class=\"h2\" id=\"Vine\">Vine <em>(Vitis vinifera)<\/em><\/p>\n<p>Any plant with a flexible stem that climbs, twines, or creeps along a surface or support. The common grapevine <em>(Vitis vinifera)<\/em> is mentioned throughout the Bible. The fruitful vine (Ez 17:5-10) and the vine brought out of Egypt (Ps 80:8) were symbolic of the Jewish people. Jesus compares himself to the true vine, of which his disciples were the branches (Jn 15:1-6).<\/p>\n<p>The grapevine of the Old World sometimes assumes the characteristics of a tree, with stems up to a foot and a half (45.7 centimeters) in diameter, the branches then being trained on a trellis and bearing bunches of grapes 10 to 12 pounds (4.5 to 5.4 kilograms) in weight, with the individual grapes the size of small plums. Bunches have been produced weighing as much as 26 pounds (11.8 kilograms). The vines of the Holy Land were always renowned both for the luxuriance of their growth and for the immense clusters of grapes they produced. Thus it does not seem improbable that the spies sent to the Promised Land should have employed a pole to transport some of the clusters home (Nm 13:23-24).<\/p>\n<p>The wild grape <em>(Vitis orientalis)<\/em> is referred to in Isaiah 5:2-4, Jeremiah 2:21, and Ezekiel 15:2-6. It is known as the native wild fox grape and has small, black, acidic berries about the size of currants with little juice.<\/p>\n<p class=\"h2\" id=\"Walnut\">Walnut <em>(Juglans regia)<\/em><\/p>\n<p>Any of several trees of this genus having round, sticky fruit enclosing an edible nut. The reference in Song of Songs 6:11 to “nuts” is thought to refer to the Persian or common walnut, <em>Juglans regia.<\/em> The tree is believed to have been indigenous to northern Persia, but it is actually found wild in many parts of northern India, eastward as far as China, and westward through Persia. At the time of Solomon, it was widely cultivated for its fruit throughout the East. Perhaps Solomon’s garden of nuts was a part of his extensive gardens at Etham, six miles (9.7 kilometers) from Jerusalem.<\/p>\n<p class=\"h2\" id=\"WaterLily\">Water Lily <em>(Nymphaea)<\/em><\/p>\n<p>Any of numerous aquatic plants of this genus with floating leaves and showy flowers. The carved lily ornamentation of 1 Kings 7:19-26 and 2 Chronicles 4:5 was probably patterned after the flowers of the water lily. Few flowers can equal the Egyptian lotus or water lily <em>(Nymphaea lotus)<\/em> in beauty. It looks very much like a large white rose and at one time floated in profusion on the waters of the Nile.<\/p>\n<p>The common European white water lily <em>(N. alba)<\/em> was also familiar to the children of Israel. It grows not only in Europe but also in the Holy Land and North Africa. It is, however, not as common in Egypt as is the white lotus.<\/p>\n<p>Another water lily with which the Israelites were probably familiar is the blue lotus, <em>N. caerulea.<\/em> Its leaves are 12 to 16 inches (30.5 to 40.6 centimeters) across and it has light-blue flowers that are three to six inches (7.6 to 15.2 centimeters) in diameter.<\/p>\n<p class=\"h2\" id=\"Wheat\">Wheat <em>(Triticum aestivum, T. compositum)<\/em><\/p>\n<p>Various cereal grasses of this family widely cultivated for its edible grain. Five kinds of wheat are native to—and still wild in—the Holy Land, and at least eight others are cultivated there today; probably most, if not all, were known in Bible times. The wild varieties were probably more abundant then than they are today. Among these are the einkorn <em>(T. monococcum),<\/em> the thaoudar <em>(T. thaoudar),<\/em> and the wild emmer <em>(T. dicoccoides).<\/em> The composite wheat <em>(T. compositum),<\/em> with its branched spikes, often bearing as many as seven heads per stalk, is definitely referred to in Genesis 41:5-57. It is depicted on numerous Egyptian monuments and on inscriptions and is still commonly seen in the Nile Delta, where it is known as “mummy wheat.” It is also cultivated in the Holy Land.<\/p>\n<p>The most frequently mentioned wheat of the Bible is undoubtedly the commonly cultivated summer and winter wheat, <em>Triticum aestivum.<\/em> It is an abundant annual grass cultivated in Egypt and other Eastern lands since earliest times. The exact place of its origin is unknown. Grains of wheat have been found in the most ancient Egyptian tombs and in the remains of prehistoric lake dwellings in Switzerland. It was certainly the chief grain of Mesopotamia in Jacob’s time (Gn 30:14).<\/p>\n<p>Corn in biblical days often included a mixture of peas, beans, lentils, cummin, barley, millet, and spelt, but wheat was always its main constituent. Egypt was a great grain-producing country, and Abram (Gn 12:10) and Joseph’s brothers (ch 42) naturally turned to Egypt for wheat when famine visited Canaan.<\/p>\n<p>The mills, millstones, granaries, and threshing floors mentioned in the Bible all refer to equipment employed in processing grain to produce flour. The fine flour of which the showbread loaves were made (Lv 24:5) was unquestionably wheat flour. Wheat intended for home consumption was often stored in the central part of the house; this explains the story told in 2 Samuel 4:6. It was also sometimes stored in dry wells (2 Sm 17:19).<\/p>\n<p class=\"h2\" id=\"Wormwood\">Wormwood <em>(Artemisia judaica, A. herba-alba)<\/em><\/p>\n<p>Wormwood is a general name given to a group of woody plants with a strong aromatic odor. Wormwood plants have a strong, bitter taste, and their young shoots and branch tips furnish the “wormwood” of commerce. Its bitter taste accounts for its being spoken of with gall—as being symbolic of bitter calamity and sorrow (Prv 5:4; Jer 9:15; 23:15; Lam 3:15, 19). <em>Artemisia herba-alba<\/em> is the common species of wormwood in the Holy Land today. It is strongly aromatic, smelling like camphor, and bitter. <em>A. judaica<\/em> occurs only in the Sinai.<\/p>\n<p>Absinthe is made from species of this group. It first leads to greater activity and pleasant sensations and fills the mind with grandiose ideas (Lam 3:15). The habitual use of it, however, brings on a stupor and gradual diminution of intellectual faculties, ending in delirium and even death. Perhaps the hemlock of Amos 6:12 was wormwood.<\/p>","content_en":"<h3>PLANTS<\/h3>\n<p>Identifying biblical plants has always been a difficult task, partly because people continue to identify the biblical elm, sycamore, lily, rose, and vine with modern plants, and also because they assume that all the plants now growing in the Holy Land were there in ancient biblical days, or that the plants referred to in the Bible are still to be found there today. Unfortunately, many plants now quite common in the Holy Land were not there in biblical days. Many plants that once grew in abundance in the Holy Land are now extinct. Some have been driven out by foreign invaders; others have been exterminated or nearly exterminated by overcultivation of the land, the destruction of forests, and the resulting changes in climatic and other environmental conditions. At one time the Holy Land was a land of palm trees, with the date palm as abundant and characteristic there as it was in Egypt, but today the date palm is much less common. Similarly, in antiquity, the towering cedars clothed the slopes of Lebanon and other mountain ranges. Now the few remaining specimens must be carefully fenced in to protect them against trampling and the ravages of goats.<\/p>\n<p>Preview<\/p>\n<p>• Acacia<\/p>\n<p>• Acanthus<\/p>\n<p>• Algum<\/p>\n<p>• Almond<\/p>\n<p>• Almug<\/p>\n<p>• Aloe<\/p>\n<p>• Apple<\/p>\n<p>• Apricot<\/p>\n<p>• Ash<\/p>\n<p>• Aspen<\/p>\n<p>• Balm<\/p>\n<p>• Barley<\/p>\n<p>• Bdellium<\/p>\n<p>• Bean<\/p>\n<p>• Bitter Herbs<\/p>\n<p>• Boxthorn, European<\/p>\n<p>• Box Tree<\/p>\n<p>• Bramble<\/p>\n<p>• Broom<\/p>\n<p>• Buckthorn<\/p>\n<p>• Bush<\/p>\n<p>• Buttercup<\/p>\n<p>• Calamus<\/p>\n<p>• Cane<\/p>\n<p>• Caper Plant<\/p>\n<p>• Carob Tree<\/p>\n<p>• Cassia<\/p>\n<p>• Castor Oil Plant<\/p>\n<p>• Cedar<\/p>\n<p>• Chicory<\/p>\n<p>• Cinnamon<\/p>\n<p>• Citron Tree<\/p>\n<p>• Coriander<\/p>\n<p>• Cotton<\/p>\n<p>• Cucumber<\/p>\n<p>• Cummin<\/p>\n<p>• Cypress<\/p>\n<p>• Dandelion<\/p>\n<p>• Darnel Grass<\/p>\n<p>• Dill<\/p>\n<p>• Ebony<\/p>\n<p>• Endive<\/p>\n<p>• Fig, Fig Tree<\/p>\n<p>• Fir Tree<\/p>\n<p>• Flax<\/p>\n<p>• Frankincense<\/p>\n<p>• Galbanum<\/p>\n<p>• Garlic<\/p>\n<p>• Gourd, Wild<\/p>\n<p>• Hedge<\/p>\n<p>• Henna<\/p>\n<p>• Hyacinth<\/p>\n<p>• Hyssop<\/p>\n<p>• Juniper<\/p>\n<p>• Laurel or Sweet Bay<\/p>\n<p>• Leek<\/p>\n<p>• Lentil<\/p>\n<p>• Lettuce<\/p>\n<p>• Lily<\/p>\n<p>• Lotus Bush<\/p>\n<p>• Mallow<\/p>\n<p>• Mandrake<\/p>\n<p>• Melon<\/p>\n<p>• Millet<\/p>\n<p>• Mint<\/p>\n<p>• Mulberry<\/p>\n<p>• Mustard<\/p>\n<p>• Myrrh<\/p>\n<p>• Myrtle<\/p>\n<p>• Narcissus<\/p>\n<p>• Nard<\/p>\n<p>• Nettle<\/p>\n<p>• Nutmeg Flower<\/p>\n<p>• Oak<\/p>\n<p>• Oil Tree, Oleaster<\/p>\n<p>• Oleander<\/p>\n<p>• Olive, Olive Tree<\/p>\n<p>• Onion<\/p>\n<p>• Palm<\/p>\n<p>• Papyrus<\/p>\n<p>• Pine Tree<\/p>\n<p>• Pistachio<\/p>\n<p>• Plane Tree<\/p>\n<p>• Pomegranate<\/p>\n<p>• Poplar<\/p>\n<p>• Quince<\/p>\n<p>• Reed<\/p>\n<p>• Rue<\/p>\n<p>• Rush<\/p>\n<p>• Saffron<\/p>\n<p>• Sage<\/p>\n<p>• Spelt<\/p>\n<p>• Storax Tree<\/p>\n<p>• Sycamore<\/p>\n<p>• Tamarisk<\/p>\n<p>• Terebinth<\/p>\n<p>• Thistle, Thorn<\/p>\n<p>• Tulip<\/p>\n<p>• Tumbleweed<\/p>\n<p>• Vegetable<\/p>\n<p>• Vine<\/p>\n<p>• Walnut<\/p>\n<p>• Water Lily<\/p>\n<p>• Wheat<\/p>\n<p>• Wormwood<\/p>\n<p class=\"h2\" id=\"Acacia\">Acacia <em>(Acacia tortilis<\/em> and <em>A. seyal)<\/em><\/p>\n<p>Any tree or shrub of the mimosa family of plants growing in warm regions. The plant referred to in the <span>kjv<\/span> as “shittah” (singular) or “shittim” (plural) is undoubtedly the acacia tree, the only timber tree of any considerable size in the Arabian desert. <em>Acacia tortilis<\/em> is by far the largest and most common tree in the desert in which the Israelites wandered for 40 years. It is especially conspicuous on Mt Sinai and was probably the species used for the tabernacle furnishings. <em>A. seyal<\/em> is less common, at least today. It can grow as high as 25 feet (7.6 meters), and bears yellow flowers on twisted branches. The wood is close grained, heavy and hard, orange-brown in color, and much valued in cabinetwork. The ancient Egyptians clamped shut mummy coffins with acacia wood.<\/p>\n<p class=\"h2\" id=\"Acanthus\">Acanthus <em>(Acanthus syriacus)<\/em><\/p>\n<p>The acanthus, perhaps referred to in Job 30:7 and Zephaniah 2:9, is a perennial thistlelike herb or small shrub about three feet (.9 meter) tall, and is a common weed in all Eastern countries. It has been used since time immemorial as a model for the leaf or scroll decorations in art.<\/p>\n<p class=\"h2\" id=\"Algum\">Algum <em>(Juniperus excelsa Bieb)<\/em><\/p>\n<p>The timber from Lebanon referred to in 2 Chronicles 2:8 is probably the juniper. Some translators hold, however, that algum and almug are Hebrew variants for the same tree (see <span>nlt<\/span> mg, 2 Chr 2:8).<\/p>\n<p><em>See also<\/em> Almug (below).<\/p>\n<p class=\"h2\" id=\"Almond\">Almond <em>(Amygdalus communis)<\/em><\/p>\n<p>The almond is a peachlike tree with saw-toothed pointed leaves and gray bark. It grows to a height of from 10 to 25 feet (3 to 7.6 meters). It blooms very early in the year; its Hebrew name has its roots in “watch for.” To the Jews it was a welcome harbinger of spring (Jer 1:11).<\/p>\n\n<p class=\"h2\" id=\"Almug\">Almug <em>(Pterocarpus santalinus)<\/em><\/p>\n<p>The precious wood imported by King Solomon and used in making the pillars for the temple and for making harps and psalteries (1 Kgs 10:11-12). This timber was brought by sea from Ophir to Ezion-geber, near Elath. Modern authorities suggest that Ophir was either in Arabia, India, or East Africa near Mozambique. The reference to “algum“ in 2 Chronicles 2:8 is possibly to this tree. <em>See<\/em> Algum (above).<\/p>\n<p class=\"h2\" id=\"Aloe\">Aloe <em>(Aloe succotrina, Aquilaria agallocha)<\/em><\/p>\n<p>Chiefly African, lilylike plant of the genus <em>Aloes,<\/em> certain species of which yield a drug and a fiber. Aloe is an aromatic substance mentioned in the Bible, together with myrrh, balm, and other fragrant plants (Ps 45:8; Prv 7:17; Sg 4:14; Jn 19:39). Most scholars think these passages refer to two different plants. The OT plant is likely to have been <em>Aquilaria agallocha,<\/em> the eaglewood, a large tree growing up to 120 feet (36.6 meters) tall with a trunk 12 feet (3.7 meters) in circumference. It is native to northern India, Malaya, and Indochina. The decaying wood is highly fragrant, and as such is highly valued as perfume and incense and for fumigation.<\/p>\n<p>The aloe of John 19:39 is thought to be the true aloe <em>(Aloe succotrina),<\/em> the juice of which was used by the Egyptians in embalming. Its smell, however, is not very agreeable, and it has a bitter taste. It is sometimes used by veterinarians as a horse medicine.<\/p>\n<p class=\"h2\" id=\"Apple\">Apple <em>(Malus sylvestris)<\/em><\/p>\n<p>The identity of the fruit identified by the Hebrew word <span class=\"hebrew\" lang=\"he\">tappuach<\/span> (Prv 25:11; Sg 2:3, 5; 7:8; 8:5) continues to be debated. In most English translations it has been rendered “apple” because of its close linguistic tie to the Arabic word <em>tuffah.<\/em> Many scholars identify this tree as the apricot, questioning whether apples fit the biblical description “apples of gold” and whether the apple tree was cultivated in ancient Palestine. Recent excavations at Kadesh-barnea, however, have uncovered carbonized apples, probably a crab apple <em>(Malus sylvestris),<\/em> dating to the ninth century <span>BC<\/span>. This would certainly allow for this ornamental apple’s cultivation in Solomon’s gardens.<\/p>\n<p><em>See also<\/em> Apricot (below).<\/p>\n<p class=\"h2\" id=\"Apricot\">Apricot <em>(Prunus armeniaca)<\/em><\/p>\n<p>The identification of the Hebrew word <span class=\"hebrew\" lang=\"he\">tappuach<\/span> with the apricot continues to be debated. The apricot tree produces yellow-orange peachlike edible fruit and is native to western Asia and Africa. It is abundant in the Holy Land and probably has been so since early biblical times. The tree is a round-headed reddish-barked tree growing 30 feet (9.1 meters) tall. Most translations render this Hebrew word “apple,” though many scholars identify it with the apricot because of its descriptions in the biblical text (see Prv 25:11; Sg 2:3, 5; 7:8; 8:5; Jl 1:12).<\/p>\n<p><em>See also<\/em> Apple (above).<\/p>\n<p class=\"h2\" id=\"Ash\">Ash <em>(Alhagi maurorum, Fraxinus ornus, Tamarix mannifera)<\/em><\/p>\n<p>There are several ash trees found in the Near East. One of these, the prickly alhagi <em>(Alhagi maurorum),<\/em> is a member of the pea family. It is a low, many-stemmed, much-branched shrub growing about three feet (.9 meter) tall with somewhat hairy twigs and pealike flowers. During the heat of the day, leaves exude a sweet, gummy substance that hardens in the air and is collected by shaking the bushes over a spread-out cloth.<\/p>\n<p>The manna tamarisk <em>(Tamarix mannifera)<\/em> is a multibranched shrub or a small tree 9 to 15 feet (2.7 to 4.6 meters) tall with rigid branches that have tiny pink flowers. It is found on deserts from the Holy Land to Arabia and the Sinai.<\/p>\n<p>The flowering or manna ash <em>(Fraxinus ornus)<\/em> is a tree that grows from 15 to 50 feet (4.6 to 15.2 meters) tall. The fruits are very similar to those produced by our species of ash. The ash of Isaiah 44:14 (<span>kjv<\/span>) is believed to be the Aleppo pine.<\/p>\n<p class=\"h2\" id=\"Aspen\">Aspen <em>(Populus euphratica<\/em> or <em>P. tremula)<\/em><\/p>\n<p>Any of several trees of the genus <em>Populus<\/em> with leaves attached by flattened leafstalks so that they tremble or “quake” in the wind.<\/p>\n<p class=\"h2\" id=\"Balm\">Balm <em>(Balanites aegyptiaca, Pistacia lentiscus, Commiphora opobalsamum<\/em><em>)<\/em><\/p>\n<p>An oily aromatic resin exuded by chiefly tropical trees and shrubs and used medicinally; trees and shrubs producing this substance. References in Genesis 37:25, Jeremiah 8:22, 46:11, and 51:8 are thought to be either the Jericho balsam <em>(Balanites aegyptiaca)<\/em> or the lentisk or mastic tree <em>(Pistacia lentiscus).<\/em> The Jericho balsam is very common in Egypt, North Africa, the plains of Jericho, and the hot plains bordering on the Dead Sea. It is a small desert-loving plant, 9 to 15 feet (2.7 to 4.6 meters) tall, with slender, thorny branches and small clusters of green flowers.<\/p>\n<p>The lentisk or mastic tree is native to the Holy Land, and the reference in Genesis 43:11 is probably to this plant, since the implication is that this is a native product of the Holy Land unknown in Egypt at the time. This tree is a shrubby or bushy tree 3 to 10 feet (.9 to 3 meters) tall with evergreen leaves. The “balm” is a fragrant gummy exudation of the sap secured by making incisions in the stems and branches, usually in August. The best grades are in the form of yellow-white translucent tears or drops; they are employed in medicine as an astringent. The poorer grades are used extensively as a varnish. Children in the East use it as chewing gum.<\/p>\n<p>References to spices in 1 Kings 10:10, 2 Kings 20:13, Song of Songs 3:6, Isaiah 39:2, and Ezekiel 27:17 are thought to be the balm of Gilead <em>(Commiphora opobalsamum),<\/em> which in spite of its name is not a native of Gilead or even of the Holy Land but is indigenous to Arabia, especially the mountainous regions of Yemen. The trees were still in existence on the plain of Jericho at the time of the Roman conquest. The Roman conquerors carried branches to Rome as trophies of their victory over the Jews.<\/p>\n<p>This tree is a small, stiff-branched evergreen tree seldom more than 15 feet (4.6 meters) high with straggling branches. The “balm” is obtained by making incisions in the stem and branches of the tree. The sap soon hardens into small irregular nodules that are collected. Gum is also procured from green and ripe fruit.<\/p>\n<p><em>See also<\/em> Myrrh (below).<\/p>\n<p class=\"h2\" id=\"Barley\">Barley <em>(Hordeum distichon)<\/em><\/p>\n<p>A cereal grass bearing bearded flower spikes and edible seeds. The common barley <em>(Hordeum distichon),<\/em> the winter barley <em>(H. hex<\/em><em>astichon),<\/em> and the spring barley <em>(H. vulgare)<\/em> have been cultivated in temperate regions of the world since time immemorial and today still constitute one of the principal grain foods. Barley and wheat were the two staple cereal crops of Egypt and the Holy Land. Being less expensive, barley was mostly used for feeding cattle, although it was also used by itself or mixed with wheat and other seed as food for man (Ez 4:9-12). Barley is mentioned in the Bible over 30 times, either as a plant growing in the fields or in reference to products made from it, such as barley meal, barley bread, barley cakes, and barley loaves. As the common food of the poor, barley was also regarded as a symbol of poverty and cheapness or worthlessness (Hos 3:2).<\/p>\n<p class=\"h2\" id=\"Bdellium\">Bdellium <em>(Commiphora africana)<\/em><\/p>\n<p>Aromatic gum resin similar to myrrh, produced by various trees of the genus <em>Commiphora<\/em> of Africa and western Asia. The reference in Genesis 2:12 and Numbers 11:7 to bdellium is thought by most scholars today to refer to a gum resin, obtained from a shrub, <em>Commiphora africana<\/em>, that grows in south Arabia and northeastern Africa. The resin is yellowish, transparent, and fragrant, and looks like a pearl.<\/p>\n<p class=\"h2\" id=\"Bean\">Bean <em>(Faba vulgaris)<\/em><\/p>\n<p>The references in 2 Samuel 17:27-28 and Ezekiel 4:9 are generally regarded as referring to the broad bean. This species, an annual plant, is thought originally to have grown in northern Persia, but it was extensively cultivated in western Asia in very early times as a food plant. Beans have been found in the mummy coffins of Egyptian tombs, and they were also cultivated by the Greeks and Romans.<\/p>\n<p class=\"h2\" id=\"BitterHerbs\">Bitter Herbs <em>(Cichorium endivia, Taraxacum officinale, Lactuca sativa)<\/em><\/p>\n<p>The “bitter herbs” of Exodus 12:8 and Numbers 9:11 seem to have been plants like endive <em>(Cichorium endivia),<\/em> the common chicory <em>(Cichorium intybus),<\/em> lettuce <em>(Lactuca sativa),<\/em> or the common dandelion <em>(Taraxacum officinale).<\/em> These are all weedy plants common in modern Egypt and western Asia and are still eaten by people living there. The leaves of the ordinary garden lettuce are intensely bitter when bleached. This is also true of the common dandelion. Others suggest that the bitter herbs were derived from thorns and thistles.<\/p>\n<p class=\"h2\" id=\"BoxthornEuropean\">Boxthorn, European <em>(Lycium europaeum)<\/em><\/p>\n<p>Various thorny shrubs, some species of which bear purplish flowers and brightly colored berries. The reference in Judges 9:14-15 is thought to be to the European boxthorn or desert-thorn. It is a thorny shrub 6 to 12 feet (1.8 to 3.7 meters) tall with clustered leaves and small violet flowers eventually producing small globular red berries. It is native to and common throughout the Holy Land, especially in the region from Lebanon to the Dead Sea.<\/p>\n<p class=\"h2\" id=\"BoxTree\">Box Tree <em>(Buxus longifolia)<\/em><\/p>\n<p>The long-leaved box tree is a hardy evergreen tree found in the mountainous regions of the northern part of the Holy Land, the Galilean hills, and Lebanon. It grows to a height of about 20 feet (6.1 meters) with a slender trunk seldom more than six to eight inches (15.2 to 20.3 centimeters) in diameter. Its wood is very hard and takes a fine polish. It was cultivated by the Romans for its hard wood, which they inlaid with ivory for cabinets and jewel caskets. Scriptural references include Isaiah 41:19 and 60:13.<\/p>\n<p class=\"h2\" id=\"Bramble\">Bramble <em>(Rubus sanctus, R. ulmifolius)<\/em><\/p>\n<p>The Palestinian bramble <em>(Rubus sanctus)<\/em> and the closely related elm-leaf bramble <em>(R. ulmifolius)<\/em> are prickly evergreen shrubs that spread by means of suckers. The stems and young shoots are covered with a characteristic bloom or whitish powder and short hairs. The prickles are strong, erect, and hairy. The flowers are white, pink, rose, or purple in color, and the fruit is round and black.<\/p>\n<p><em>See also<\/em> Thistle, Thorn (below).<\/p>\n<p class=\"h2\" id=\"Broom\">Broom <em>(Retama raetam)<\/em><\/p>\n<p>A shrub native to Eurasia. The word translated “juniper” in the <span>kjv<\/span> has nothing to do with the true junipers but refers rather to a species of broom, known as the white broom <em>(Retama raetam).<\/em> Its branches are longer and flexible, forming an erect, dense bush 3 to 12 feet (.9 to 3.7 meters) tall. The leaves are small and sparse, yet it forms an agreeable shade in a desert region. The white pealike flowers are sweet and very fragrant and are borne in clusters along the twigs. It is a beautiful shrub that grows in the desert regions of Palestine, Syria, and Persia. In many desert areas it is the only bush that affords any shade (1 Kgs 19:4-5).<\/p>\n<p>The “juniper roots” of Job 30:4 are not the roots of either the juniper or white broom. The roots of the latter are very nauseating and could not be eaten in the manner described by Job. Job’s “juniper roots” were probably an edible parasitic plant <em>(Cynomorium coccineum).<\/em> This plant grows in salt marshes and maritime sands. It is frequently eaten in times of food scarcity and at one time was highly prized for its supposed medicinal value in the treatment of dysentery.<\/p>\n<p class=\"h2\" id=\"Buckthorn\">Buckthorn <em>(Rhamnus palaestina)<\/em><\/p>\n<p>The Palestinian buckthorn is a shrub or small tree attaining a height of three to six feet (.9 to 1.8 meters) with velvety, thorny branches, evergreen leaves, and clusters of small flowers blooming in March or April. It grows in thickets and on hillsides from Syria and Lebanon through the Holy Land to Arabia and the Sinai.<\/p>\n<p class=\"h2\" id=\"Bush\">Bush <em>(Acacia nilotica, Loranthus acaciae)<\/em><\/p>\n<p>Low, branching, woody plant, usually smaller than a tree. There are differences of opinion in regard to the bush out of which the Lord appeared to Moses (Ex 3:2-4). From the biblical account, it seems most likely that the event was a miraculous one. However, some seek a natural explanation and believe that the burning bush may have been the crimson-flowered mistletoe or acacia strap flower <em>(Loranthus acaciae),<\/em> which grows in great profusion as a partial parasite on the various acacia shrubs, such as the thorny acacia <em>(Acacia nilotica),<\/em> in the Holy Land and Sinai. When in full bloom, the mistletoe imparts to the shrub or tree the appearance of being on fire because its brilliant flame-colored blossoms stand out against the green foliage and yellow flowers of the host plants.<\/p>\n<p class=\"h2\" id=\"Buttercup\">Buttercup <em>(Ranunculus asiaticus)<\/em><\/p>\n<p>The Persian buttercup is one of the flowers or grasses of the field (Mt 6:28-30). It is a showy plant blooming in all brilliant colors except blue, with double flowers sometimes measuring two inches (5.1 centimeters) across.<\/p>\n<p class=\"h2\" id=\"Calamus\">Calamus <em>(Acorus calamus, Andropogon aroma<\/em><em>ticus)<\/em><\/p>\n<p>A plant, or its aromatic root; any of a variety of tropical Asiatic palms. One of the plants that grew in Solomon’s garden (Sg 4:14). The sweet flag <em>(Acorus<\/em> <em>calamus)<\/em> and the beardgrass <em>(Andropogon aromaticus)<\/em> have been suggested as the plants from which calamus came. The sweet flag is highly aromatic and grows in Europe and Asia, but it is not known in the Holy Land. Indigenous to India, beardgrass is highly odoriferous when bruised and is thought to have furnished the calamus of the Bible. It yields an oil known as ginger-grass oil.<\/p>\n<p class=\"h2\" id=\"Cane\">Cane <em>(Saccharum officinarum)<\/em><\/p>\n<p>It is thought that there were two species of sugarcane indigenous to and growing wild in the Holy Land. One of these, <em>Saccharum sara,<\/em> is known to be only from Lebanon. The other native species is <em>S. biflorum,<\/em> which grows on the banks of ditches and streams from Syria and Lebanon through the Holy Land south to Stony Arabia and the Sinai. This may be the wild cane familiar to the Jews. Most authorities, however, think that the “sweet cane” of Isaiah 43:24 was the true sugarcane <em>(S. officinarum).<\/em> This plant is thought to have originated in the tropics of the eastern hemisphere. It has been cultivated by people since time immemorial and is not now known in the wild state anywhere. It is a tall, stout perennial grass, maizelike in aspect with many jointed stems and a large plumelike terminal cluster of flowers.<\/p>\n<p class=\"h2\" id=\"CaperPlant\">Caper Plant <em>(Capparis sincula)<\/em><\/p>\n<p>Spiny, trailing shrub of Mediterranean region; the flower bud of this shrub. The word “desire” in Ecclesiastes 12:5 may actually refer to the caper berry. The common caper or caper berry grows profusely in Syria, Lebanon, the Holy Land, and in the mountain valleys of Sinai. The plant may sometimes grow upright but more generally spreads itself weakly over the ground like a vine, covering rocks, ruins, and old walls like ivy. The young flower buds, pickled in vinegar, were used by the ancients as a condiment for meat. The berries were also used in cooking.<\/p>\n<p class=\"h2\" id=\"CarobTree\">Carob Tree <em>(Ceratonia siliqua)<\/em><\/p>\n<p>Evergreen of the Mediterranean region having edible pods. Scholars generally agree that the pods of the carob or locust tree were the “husks” of Jesus’ parable of the prodigal son (Lk 15:16). The carob is an attractive evergreen leguminous tree that is very common throughout the Holy Land, Syria, and Egypt. The pods are most abundant in April and May and contain numerous pealike seeds embedded in an agreeably flavored mucilaginous sweetish pulp. The pods are also used abundantly now as they were in antiquity for feeding cattle, horses, and pigs. In time of scarcity, they are used as human food and perhaps even regularly by the very poor. The carob is frequently mentioned in the Talmud as a source of good food for domestic animals. The seeds of the carob were formerly employed as a standard of weight and are the source of the term “carat.” Some commentators suggest that the “locusts” eaten by John the Baptist (Mt 3:4) were not insects but the fruit of the carob tree.<\/p>\n<p class=\"h2\" id=\"Cassia\">Cassia <em>(Cinnamomum cassia, Saussurea lappa)<\/em><\/p>\n<p>Tree of tropical Asia with bark similar but inferior to cinnamon. The “cassia” of Exodus 30:24 and Ezekiel 27:19 is the cassia bark tree, <em>Cinnamomum cassia.<\/em> In Psalm 45:8 the reference seems to be to the Indian orris, <em>Saussurea lappa.<\/em><\/p>\n<p class=\"h2\" id=\"CastorOilPlant\">Castor Oil Plant <em>(Ricinus communis)<\/em><\/p>\n<p>Large plant, native to tropical Africa and Asia, cultivated for ornamental reasons and for extraction of oil from its seeds. The gourd of Jonah 4:6-7 was probably the ordinary castor bean. The castor bean is a tender shrub, growing 3 to 12 or more feet (.9 to 3.7 meters) tall with huge leaves that resemble the outstretched human hand. The castor bean plant is found in waste places, especially near water, in both Lebanon and the Holy Land and often is cultivated. In hot climates it becomes treelike and affords a dense shade by the abundance of its huge, umbrella-like leaves. It is known in the Orient for the rapidity of its growth. The oil extracted from the seeds of the castor bean was used by the Jews in ceremonial rites and is mentioned among the five kinds of oil that rabbinical tradition sanctioned for such use. The seeds themselves are poisonous when eaten.<\/p>\n<p class=\"h2\" id=\"Cedar\">Cedar <em>(Cedrus libani)<\/em><\/p>\n<p>Any of several coniferous evergreen trees of the genus native to the Old World. With few exceptions, the references to “cedar” are to the well-known cedar of Lebanon. This is a noble tree, the tallest and most massive with which the Israelites were acquainted. It grows quite rapidly, attaining a height of up to 120 feet (36.6 meters) with a trunk diameter of as much as 8 feet (2.4 meters). In Solomon’s day these trees were obviously abundant on the mountains of Lebanon, but now, because of excessive lumbering, they are very rare. The cedar of Lebanon was held in high esteem not only for its vigor, beauty, and age but also for the fragrance and remarkable lasting qualities of the wood. It symbolizes grandeur, might, majesty, dignity, lofty stature, and wide expansion. References in Ezekiel 17:3, 22-24, and 31:3-18 beautifully illustrate how these lofty kings of the forest symbolize and typify worldly strength, power, and glory.<\/p>\n<p class=\"h2\" id=\"Chicory\">Chicory <em>(Cichorium intybus)<\/em><\/p>\n<p><em>See<\/em> Bitter Herbs (above).<\/p>\n<p class=\"h2\" id=\"Cinnamon\">Cinnamon <em>(Cinnamomum zeylanicum)<\/em><\/p>\n<p>Two varieties of trees of this genus, native to tropical Asia, with aromatic bark that, when ground, is used as a spice. The cinnamon of Exodus 30:23, Proverbs 7:17, Song of Songs 4:14, and Revelation 18:13 is undoubtedly <em>Cinnamomum zeylanicum.<\/em> The tree is a rather low-growing one, never getting more than 30 feet (9.1 meters) high, with a smooth, ash-colored bark and widespread branches and white flowers. Its shiny, beautifully veined evergreen leaves grow about nine inches (22.9 centimeters) long and two inches (5.1 centimeters) wide.<\/p>\n<p>The Jews always regarded cinnamon as a deliciously fragrant substance and valued it highly as a spice and a perfume. It was one of the principal ingredients used in the manufacture of the precious ointments, or “holy oil,” that Moses was commanded to use in the tabernacle for anointing the sacred vessels and officiating priests. It was undoubtedly very costly and precious.<\/p>\n<p class=\"h2\" id=\"CitronTree\">Citron Tree <em>(Tetraclinis articulata)<\/em><\/p>\n<p>Tree native to Asia bearing lemonlike fruit with a thick, fragrant rind. It seldom exceeds a height of 30 feet (9.1 meters) and has hard, dark-colored, durable, fragrant wood that takes a fine polish. The wood was one of the most highly prized woods of the ancients, who employed it extensively for cabinetwork. It was commonly referred to as being worth its weight in gold. The wood, owing to its resinous properties, is slow to decay and remains practically uninjured by insects.<\/p>\n<p class=\"h2\" id=\"Coriander\">Coriander <em>(Coriandrum sativum)<\/em><\/p>\n<p>The references in Exodus 16:31 and Numbers 11:7 are clearly to the common coriander plant. The coriander was found quite commonly growing along with grain in cultivated fields throughout the Holy Land. It grows wild in Egypt and was used by the ancients both as condiment and as a medicine. The leaves are quite aromatic and are used in soups and for flavoring puddings, curries, and wines. The coriander is still used today as a spice by the Arabs. In Scripture it is mentioned only in connection with manna, which was said to resemble coriander seeds in size, shape, and color.<\/p>\n<p class=\"h2\" id=\"Cotton\">Cotton <em>(Gossypium herbaceum)<\/em><\/p>\n<p>Any of various plants or shrubs of this genus grown in warm climates for the soft white fiber attached to their seeds and the oil from these seeds. The “green” of the <span>kjv<\/span> in Esther 1:6 is undoubtedly a reference to the Levant cotton <em>(Gossypium herbaceum)<\/em> that was cultivated since time immemorial in the Far East. Alexander the Great brought it back from India. It is probable that the Jews became acquainted with cotton during the period of their Persian captivity under King Ahasuerus.<\/p>\n<p class=\"h2\" id=\"Cucumber\">Cucumber <em>(Cucumis chate, C. sativus)<\/em><\/p>\n<p>The cucumber is an annual climbing or trailing vine, the origin of which is unknown. It has been cultivated in all the warm countries of the Old World since prehistoric times. Cucumbers are usually eaten raw; a cucumber and a barley cake or some other kind of bread often constitute a meal. The reference to “a lodge in a garden of cucumbers” (Is 1:8) refers to the crudely built small house or lodge often set up in Palestinian cucumber fields and vineyards.<\/p>\n<p class=\"h2\" id=\"Cummin\">Cummin <em>(Cuminum cyminum)<\/em><\/p>\n<p>The references in Isaiah 28:25-27 and Matthew 23:23 are clearly to the cummin—a common, annual plant of the carrot family said to be native to Egypt and the region of the eastern Mediterranean. It has long been cultivated for its powerfully aromatic and pungent seeds, which are similar to caraway seeds but larger. They do not have as agreeable a taste as caraway seeds but nevertheless were used extensively as a flavor or spice and sometimes were even mixed with flour in making bread. Cummin was also used medicinally and as a condiment with fish and meats.<\/p>\n<p class=\"h2\" id=\"Cypress\">Cypress <em>(Cupressus sempervirens horizontalis)<\/em><\/p>\n<p>The cypress is a massive, tall-growing evergreen with scalelike leaves and is widely distributed in the mountainous regions of the Holy Land. On Mt Lebanon and Mt Hermon it grows together with the cedar and oak. Its usual height is 50 to 60 feet (15.2 to 18.3 meters), but it may grow as tall as 80 feet (24.2 meters). It is said to have been used extensively in shipbuilding by the Phoenicians, Cretans, and Greeks. There is general agreement that the “gopher wood” of Genesis 6:14 is cypress because the wood is very durable.<\/p>\n<p class=\"h2\" id=\"Dandelion\">Dandelion <em>(Taraxacum officinale)<\/em><\/p>\n<p><em>See<\/em> Bitter Herbs (above).<\/p>\n<p class=\"h2\" id=\"DarnelGrass\">Darnel Grass <em>(Lolium temulentum)<\/em><\/p>\n<p>It is generally agreed that the “tares” of the <span>kjv<\/span> (Mt 13:24-30) are the annual or bearded darnel grass. It is a strong grass closely resembling wheat or rye in appearance. The seeds are much smaller than those of wheat or rye, but it is extremely difficult to distinguish it from wheat or rye in its early stages. If it is not eradicated early but is left until the time of harvest, it is cut down with the wheat and the two are subsequently very difficult to separate. The seeds are poisonous, either due to some chemicals naturally present or because of a fungus that grows within the seeds.<\/p>\n<p class=\"h2\" id=\"Dill\">Dill <em>(Anethum graveolens)<\/em><\/p>\n<p>Dill is a weedy annual plant resembling parsley and fennel, 12 to 20 inches (30.5 to 50.8 centimeters) tall with yellow flowers. The reference in Matthew 23:23 (<span>kjv<\/span>) to anise is probably a reference to dill. This plant is widely cultivated for seeds that are aromatic and carminative.<\/p>\n<p class=\"h2\" id=\"Ebony\">Ebony <em>(Diospyros ebenaster, D. ebenum, D. mela<\/em><em>noxylon)<\/em><\/p>\n<p>Chiefly tropical tree of southern Asia with hard, dark-colored heartwood. Ebony comes from the date plum or date tree <em>(Diospyros ebenaster<\/em> and <em>D. melanoxylon)<\/em> of India and is quite different from the date palm. It was sent by Phoenician ships across the Arabian Sea and up the Red Sea to the market in Tyre, from which it was carried overland by camel caravans. The outer wood of these trees is white and soft, but when old, the interior wood becomes hard, black, heavy, and durable and still constitutes most of the costly ebony of commerce. Ebony takes on a fine polish and is highly valued for cabinetwork, for turnery, for the manufacture of fancy ornamental articles and instruments, and as a veneer for other woods.<\/p>\n<p>Ezekiel mentions ivory and ebony together (Ez 27:15). Ebony was and still is frequently inlaid with ivory, with which it contrasts so strikingly in color.<\/p>\n<p class=\"h2\" id=\"Endive\">Endive <em>(Cichorium endivia)<\/em><\/p>\n<p><em>See<\/em> Bitter Herbs (above).<\/p>\n<p class=\"h2\" id=\"FigFigTree\">Fig, Fig Tree <em>(Ficus carica)<\/em><\/p>\n<p>Any of several trees or shrubs of this genus, native to the Mediterranean region; its edible fruit. The common fig, mentioned some 60 times in the Bible, is one of the most important Bible plants. Its leaves are spoken of first in Genesis 3:7. The fig is generally regarded as native to southwestern Asia and Syria, but already in early times it was also cultivated extensively in Egypt and the Holy Land, where it was one of the principal foods. First Samuel 25:18 states that a part of the gift sent by Abigail to David consisted of 200 cakes of figs.<\/p>\n<p>The fig tree has a very peculiar type of fruit called a syconium, which is actually a very much enlarged and fleshy receptacle. It is pollinated by a wasp, without which it cannot get its fruit; this was discovered when it was first transplanted to California.<\/p>\n<p>The fig puts out its earliest fruit buds before its leaves, the former in February and the latter in April or May. When the leaves are out, the fruit ought to be ripe (Mt 21:19).<\/p>\n<p>Whenever the prophets of old berated the people for their wickedness, they often threatened that the vine and the fig crops would be destroyed. And when they held out the promise of great rewards, they said that the vine and fig crop would be restored (Jer 8:13; Hos 2:12; Jl 1:7, 12; Mi 4:4; Zec 3:10).<\/p>\n<p class=\"h2\" id=\"FirTree\">Fir Tree <em>(Abies cilicica)<\/em><\/p>\n<p>This a generic term for various evergreen trees having flat needles and erect cones. In all probability, most of the references in Scripture to the fir are references to the pine, cypress, or juniper. The only true fir in the Holy Land grows in the higher parts of Lebanon and the mountains northward. It attains a height of 30 to 75 feet (9.1 to 22.9 meters) and is widely cultivated.<\/p>\n<p class=\"h2\" id=\"Flax\">Flax <em>(Linum usitatissimum)<\/em><\/p>\n<p>Any of several plants of this genus, one particularly being widely cultivated for the linseed oil from its seeds and the fine textile fibers from its stems. Flax is the oldest known of the textile fibers. Cotton is identified only once in the Bible (Est 1:6). There is no mention of any other fiber plant being cultivated in Egypt or the Holy Land in biblical days, and for that reason it is thought that linen was the material out of which clothes other than woolen ones were made. Linen was also used for domestic purposes such as towels (Jn 13:4-5), napkins (11:44), girdles and undergarments (Is 3:23; Mk 14:51), nets (Is 19:8-9), and measuring lines (Ez 40:3). The priests serving in the temple were to wear nothing but linen clothes; a mixed cloth of wool and flax together was strictly forbidden to the Jews (Lv 19:19; Dt 22:11).<\/p>\n<p>At least three kinds of linen were used in biblical times, and apparently there were particular uses for each kind. Ordinary linen of coarsest texture is mentioned in Leviticus 6:10, Ezekiel 9:2, Daniel 10:5, and Revelation 15:6. The second type of linen of superior quality is mentioned in Exodus 26:1 and 39:27. A third type of linen of finest texture and high cost is mentioned in 1 Chronicles 15:27, Esther 8:15, and Revelation 19:8.<\/p>\n<p>The common flax plant grows from one to four feet (.3 to 1.2 meters) tall with a simple, slender, wirelike stem and numerous small, pale, lancelike green leaves. The failure of the flax crop is listed as one of God’s punishments (Hos 2:9). The manufacture of linen from flax fibers was a domestic industry of Jewish women (Prv 31:13, 19), ranging from ordinary clothing to the robes and aprons worn by the priest and temple attendants. Linen was also used for wicks in lamps (Is 42:3).<\/p>\n<p class=\"h2\" id=\"Frankincense\">Frankincense <em>(Boswellia)<\/em><\/p>\n<p>Aromatic genus resin used chiefly as incense. Frankincense is obtained from three species of a single genus of plants that grow in southern Arabia, Ethiopia, Somaliland, India, and the East Indies. The trees are large in size, related to the turpentine or terebinth tree and to those that produce balsam and myrrh. The gum has a bitter taste and gives off a strong odor in the form of a volatile oil when warmed or burned. It is obtained by successive incisions in the bark of the trunk and in the branches of living trees. It is thought that the Hebrews imported all their frankincense from Arabia, especially from the region about Sheba.<\/p>\n<p>Frankincense is mentioned 21 times in the Bible (e.g., Ex 30:34; 1 Chr 9:29; Neh 13:9; Sg 3:6; 4:6, 14; Mt 2:11; Rv 18:13) and was probably employed almost exclusively in the sacrificial services of the tabernacle and temple until the time of Solomon. It has always been the most important incense resin in the world.<\/p>\n<p class=\"h2\" id=\"Galbanum\">Galbanum <em>(Ferula galbaniflua)<\/em><\/p>\n<p>Galbanum is a malodorous yellowish or brownish gum resin containing the chemical substance umbelliferone, obtained from several species of plants related to the fennel, native to Syria and Persia. The gum is a natural exudation of the stem or is obtained by making a transverse incision in the young stem a few inches above the ground. The milky juice soon hardens and forms one of the kinds of commercial galbanum. Its odor is strongly balsamic, pungent, and disagreeable when burned. Galbanum was one of the ingredients used to form the “holy incense” (Ex 30:34).<\/p>\n<p class=\"h2\" id=\"Garlic\">Garlic <em>(Allium sativum)<\/em><\/p>\n<p><em>See<\/em> Onion (below).<\/p>\n<p class=\"h2\" id=\"GourdWild\">Gourd, Wild <em>(Citrullus colocynthis)<\/em><\/p>\n<p>There has been considerable difference of opinion regarding the meaning of the words translated “wild gourds” (2 Kgs 4:39) or “gall” (Dt 29:18; 32:32; Ps 69:21; Jer 8:14; 9:15; 23:15; Lam 3:5, 19; Am 6:12; Mt 27:34; Acts 8:23). Most scholars today believe the plant referred to was the colocynth, a cucumber-like vine that trails on the ground or climbs over shrubs and fences. The fruit contains a soft spongy pulp, which is intensely bitter, strongly cathartic, and sometimes poisonous.<\/p>\n<p class=\"h2\" id=\"Hedge\">Hedge <em>(Rhamnus palaestina, Balanites aegyptiaca, Lycium europaeum)<\/em><\/p>\n<p>Row of closely planted shrubs or low-growing trees forming a fence or boundary. A number of plants were used to provide hedges in Bible times. One of these was the Palestine buckthorn, <em>Rhamnus palaestina.<\/em> This plant is a shrub or a small tree growing from three to six feet (.9 to 1.8 meters) tall with velvety, thorny branches, evergreen leaves, and clusters of small flowers blooming in March and April. It grows in thickets and on hillsides from Syria through the Holy Land to Arabia and the Sinai. The Jericho balsam <em>(Balanites aegyptiaca)<\/em> and the European boxthorn <em>(Lycium europaeum)<\/em> are also prickly shrubs widely used as hedges in the Holy Land and may be the plants referred to in Proverbs 15:19 and Hosea 2:6.<\/p>\n<p class=\"h2\" id=\"Henna\">Henna <em>(Lawsonia inermis)<\/em><\/p>\n<p>Tree or shrub of Asia and northern Africa with fragrant reddish or white flowers and leaves from which a reddish dye is made. The plant referred to in Song of Songs 1:14 and 4:13 and translated as “camphire” (<span>kjv<\/span>) is thought by scholars today to refer to the henna plant. It is a native of northern India and grows wild in the Sudan, Egypt, Arabia, Syria, Lebanon, and the Holy Land. It grows from 4 to 12 feet (1.2 to 3.7 meters) tall, and its scent is similar to that of roses.<\/p>\n<p>Henna leaves are dried, crushed into a powder, mixed with water, and made into a paste that has been used since time immemorial as a cosmetic. A number of mummies have been found decorated with henna. Henna was used to provide a bright yellow, orange, or red color to the fingernails, toenails, the tips of the fingers, the palms of the hand, and the soles of the feet of young girls. Men also used it for coloring their beards and the manes and tails of horses. The dye had to be renewed once every two or three weeks. This use of henna as a cosmetic was common in Egypt at the time the children of Israel were there as slaves; they were undoubtedly familiar with it.<\/p>\n<p class=\"h2\" id=\"Hyacinth\">Hyacinth <em>(Hyacinthus orientalis)<\/em><\/p>\n<p>The lily referred to in Song of Songs 2:1-2, 16; 4:5; and 6:2-4 may well be the garden hyacinth. It is native to, and very common in, the fields and rocky places in the Holy Land, Lebanon, and northward. Its flowers in the wild form are always deep blue and very fragrant.<\/p>\n<p><em>See also<\/em> Lily (below).<\/p>\n<p class=\"h2\" id=\"Hyssop\">Hyssop <em>(Origanum maru)<\/em><\/p>\n<p>Woody plant native to Asia with spikes of small blue flowers and aromatic leaves used as a condiment and in perfumery. There is little agreement among botanists as to the exact identity of the biblical “hyssop.” Some have suggested <em>Hyssopus offici<\/em><em>nalis,<\/em> the well-known garden herb now called hyssop. However, this plant is not native either to the Holy Land or Egypt, being found only in southern Europe. Moreover, it does not fit the requirements of the biblical plant.<\/p>\n<p>The “hyssop” of the OT is likely the Syrian or Egyptian marjoram <em>(Origanum maru).<\/em> It is referred to in Exodus 12:22; Leviticus 14:4-6, 52; Numbers 19:6, 18; 1 Kings 4:33; Psalm 51:7; and Hebrews 9:19. The marjorams are mints growing (under favorable conditions) about two or three feet (.6 to .9 meter) tall, but more often are dwarfed when growing in rock crevices and walls (cf. 1 Kgs 4:33). An aromatic substance is obtained from the crushed and dried leaves. If gathered together in a bunch with leaves and flowers, the hairy stems of the marjoram would hold liquid very well and would make an excellent sprinkler.<\/p>\n\n<p>The hyssop of the crucifixion passage in the NT (Jn 19:29) is probably the sorghum, a tall cereal plant grown primarily for food but also used for brushes and mops.<\/p>\n<p class=\"h2\" id=\"Juniper\">Juniper <em>(Juniperus)<\/em><\/p>\n<p>Variety of evergreen tree or shrub. The plant referred to in Jeremiah 17:6 and 48:6 and translated in the <span>kjv<\/span> “heath” is probably the savin or Phoenician juniper. The Phoenician juniper, <em>Juniperus phoenicia,<\/em> is found in the hills and rocky places of Arabia. The savin juniper, <em>J. sabina,<\/em> is common throughout the deserts, plains, and rocky places of Syria and Palestine. These references are to the brown-berried cedar, or sharp cedar.<\/p>\n<p class=\"h2\" id=\"LaurelorSweetBay\">Laurel or Sweet Bay <em>(Laurus nobilis)<\/em><\/p>\n<p>Shrub or tree native to the Mediterranean region. While the reference in Psalm 37:35 may be to the cedar of Lebanon, most scholars refer the “green bay tree” (<span>kjv<\/span>) of the psalmist to the sweet bay, a native of the Holy Land, inhabiting thickets and woods from the coast to the middle montane zone. It is an evergreen tree attaining a height from 40 to 60 feet (12.2 to 18.3 meters).<\/p>\n<p>Even though the tree is abundant on Mt Carmel and around Hebron, it is generally not common in the Holy Land. Its leaves are still used as a condiment, and its fruit, leaves, and bark have long been used in medicine.<\/p>\n<p class=\"h2\" id=\"Leek\">Leek <em>(Allium porrum)<\/em><\/p>\n<p><em>See<\/em> Onion (below).<\/p>\n<p class=\"h2\" id=\"Lentil\">Lentil <em>(Lens esculenta)<\/em><\/p>\n<p>The lentil plant to which Genesis 25:29-34, 2 Samuel 17:27-29, 23:11, and Ezekiel 4:9 refer is a small, erect, annual, vetchlike plant with slender stems and tendril-bearing leaves. It produces small, white, violet-striped flowers with flat, pealike pods in which the lentils are borne.<\/p>\n<p class=\"h2\" id=\"Lettuce\">Lettuce <em>(Lactuca sativa)<\/em><\/p>\n<p><em>See<\/em> Bitter Herbs (above).<\/p>\n<p class=\"h2\" id=\"Lily\">Lily <em>(Lilium)<\/em><\/p>\n<p>Any of various plants of the genus <em>Lilium<\/em> having large, variously colored, trumpet-shaped flowers; and related plants. The lily is one of the most famous of all the plants in the Bible, but it is also one about which there has been considerable difference of opinion. It seems probable that several kinds of plants, perhaps five or six, are called lilies in the <span>kjv<\/span>. Most authorities regard the Palestine anemone or wind flower, <em>Anemone coronaria,<\/em> as the “lily of the field” (Mt 6:28, <span>kjv<\/span>) that surpassed Solomon in all his glory. These flowers are found in every part of the Holy Land in profusion; the most common forms are scarlet or yellow, but the Palestine anemone may also be blue, purple, rose, or white in color. The flower attains a diameter of two and three-quarter inches (7 centimeters).<\/p>\n<p>An alternative suggestion is the Palestinian chamomile, <em>Anthemis palaestina,<\/em> a common, white, daisylike plant. The chamomile is gathered like dry grass and thrown into the furnace when it dries up.<\/p>\n<p>Another proposed plant is <em>Lilium chalcedonicum,<\/em> the scarlet or Martagon lily. The statement in Song of Songs 5:13—“his lips like lilies”—would better fit this plant than the Palestine anemone. The reference is apparently to a rare plant of exceptional beauty. The scarlet lily is rare in the Holy Land; indeed, some botanists doubt that it lives there.<\/p>\n<p>The references in 1 Kings 7:19, 22, 26 and 2 Chronicles 4:5 are probably to the water lily, <em>Nymphaea alba,<\/em> which served as the pattern. The water lily is quite common in Europe and also in the Holy Land and northern Africa.<\/p>\n<p class=\"h2\" id=\"LotusBush\">Lotus Bush <em>(Zizyphus lotus)<\/em><\/p>\n<p>The “shady trees” of Job 40:21-22 (<span>kjv<\/span>; cf. <span>nlt<\/span> “lotus plants”) may refer to the lotus bush of the Middle East, <em>Zizyphus lotus,<\/em> a shrub or low tree that grows to a height of about five feet (1.5 meters) with smooth, zigzag, whitish branches.<\/p>\n<p>Other commentators believe that the shady trees of Job are large-leafed trees such as the plane tree, <em>Platanus orientalis,<\/em> or the oleander, <em>Nerium oleander.<\/em> This suggestion is based on the assumption that the animal described in Job 40 is the hippopotamus, and it seems unlikely that the hippopotamus would live under a lotus bush or even be found in places where this shrub grows. These individuals regard the plane tree or the oleander as more likely.<\/p>\n<p class=\"h2\" id=\"Mallow\">Mallow <em>(Atriplex)<\/em><\/p>\n<p>The Hebrew word used in Job 30:4 implies saltiness, and for this reason botanists believe that it refers to one of the species of the saltwort or orach. Twenty-one species of saltwort occur in the Holy Land, almost all of which are common and could well meet the requirements of the text. <em>Atriplex halimus<\/em> is the species usually suggested, a strong-growing bushy shrub related to the spinach.<\/p>\n<p class=\"h2\" id=\"Mandrake\">Mandrake <em>(Mandragora officinarum)<\/em><\/p>\n<p>The mandrake or love apple is a stemless herbaceous perennial related to the nightshade, potato, and tomato. It has a large, beetlike, often forked taproot from the top of which arise many dark leaves about a foot (30.5 centimeters) long and four inches (10.2 centimeters) wide. The plant is slightly poisonous, and the thick taproots have some resemblance in shape to the lower parts of the human body. For this reason certain aphrodisiac properties were ascribed to it (cf. Gn 30:14-16).<\/p>\n<p>The love apple was a common plant in deserted fields throughout the Holy Land. It is native to the entire Mediterranean region, southern Europe, and Asia Minor. The mandrake is mentioned in Song of Songs 7:13, though some scholars believe the writer may actually have been referring to the citron or to the common edible field mushroom, <em>Agaricus campestris.<\/em><\/p>\n<p class=\"h2\" id=\"Melon\">Melon <em>(Cucumis melo, Citrullus vulgaris)<\/em><\/p>\n<p>Any of several varieties of these two related vines having a hard rind and juicy flesh. The melons of Numbers 11:5 may be either the muskmelon <em>(Cucumis melo)<\/em> or the watermelon <em>(Citrullus vulgaris).<\/em> It may be that both fruits are referred to.<\/p>\n\n<p class=\"h2\" id=\"Millet\">Millet <em>(Panicum miliaceum)<\/em><\/p>\n<p>A grass grown in Eurasia for its edible seed. Millet seeds are the smallest of all the grass seeds cultivated as food but are produced profusely. Millet is an annual grass seldom more that two feet (.6 meter) tall. The small seeds of the millet are used on cakes and eaten uncooked by the poor of the land.<\/p>\n<p class=\"h2\" id=\"Mint\">Mint <em>(Mentha)<\/em><\/p>\n<p>Any of various plants of this family with aromatic foliage that is processed for flavoring. Quite a few mints are common in the Holy Land, but the horse mint <em>(Mentha longifolia)<\/em> is probably the one referred to in Matthew 23:23 and Luke 11:42. Mints were employed by the ancient Hebrews, Greeks, and Romans for flavoring, as a carminative in medicine, and as a condiment in cooking.<\/p>\n<p class=\"h2\" id=\"Mulberry\">Mulberry <em>(Morus nigra)<\/em><\/p>\n<p>Any tree of this family, some bearing dark-purple fruit and one bearing white fruit, having leaves used as food for silkworms. The sycamine tree of Luke 17:6 (<span>kjv<\/span>) is evidently the black mulberry, <em>Morus nigra.<\/em> It is a low-growing, thick-crowned, stiff-branched tree standing from 24 to 35 feet (7.3 to 10.7 meters) tall, though rarely more than 30 feet (9.1 meters) tall. Originally native to northern Persia, it is now cultivated throughout the Middle East for its fruit. The Chinese or Indian species, <em>M. alba,<\/em> was until recently widely cultivated in Syria and the Holy Land but is not indigenous.<\/p>\n<p class=\"h2\" id=\"Mustard\">Mustard <em>(Brassica nigra, B. arvensis)<\/em><\/p>\n<p>Various plants of this genus are native to Eurasia, some of which are cultivated for their edible seeds. While there is disagreement about the identity of the “mustard” of Matthew 13:31-32, 17:20, Mark 4:31, Luke 13:19, and 17:6, it is generally thought to be the ordinary black mustard, <em>Brassica nigra.<\/em><\/p>\n<p>The mustard Jesus referred to may be the charlock or wild mustard, <em>B. arvensis,<\/em> which normally grows from one to three feet (.3 to .9 meter) tall. Some have suggested that it was actually <em>Salvadora persica,<\/em> found in thickets around the Dead Sea. The plant has a pleasant aromatic taste resembling that of mustard, and if taken in considerable quantity, it will produce an irritation of the nose and eyes similar to that of mustard. However, this plant does not grow as far north as Galilee, and the fruits are rather large and stony, thus hardly fitting the description of the parable.<\/p>\n<p>While the seeds of the mustard are not the smallest known, they were probably the smallest familiar to the common people who comprised Jesus’ audience in Galilee.<\/p>\n<p class=\"h2\" id=\"Myrrh\">Myrrh <em>(Commiphora myrrha, C. kataf)<\/em><\/p>\n<p>Shrub or tree exuding an aromatic gum resin used in perfume and incense. Most of the references in Scripture to myrrh are to <em>Commiphora myrrha,<\/em> although <em>C. kataf<\/em> may also be involved since it grows in the same region and is similar. The two trees are native to Arabia, Ethiopia, and the Somali coast of east Africa. They yield a gummy exudation that constitutes most of the myrrh of commerce. Both species are low, scrubby, thick- and stiff-branched thorny shrubs or small trees that grow in rocky places, especially on limestone hills. In the East it is highly regarded as an aromatic substance, perfume, and medicine. The ancient Egyptians burned it in their temples and embalmed their dead with it; the Jews also used it for embalming (Jn 19:39). The Hebrews held it in high regard as a perfume (Ps 45:8).<\/p>\n\n<p class=\"h2\" id=\"Myrtle\">Myrtle <em>(Myrtus communis)<\/em><\/p>\n<p>The myrtle tree is common in the Holy Land, especially around Bethlehem, Lebanon, Hebron, and the slopes of Mt Carmel and Mt Tabor. It is native to western Asia and in good environments grows into a small evergreen tree 20 to 30 feet (6.2 to 9.1 meters) tall. More often, however, it is a straggling bush 1½ to 4 feet (.5 to 1.2 meters) tall.<\/p>\n<p>In the Bible, myrtle is referred to chiefly as a symbol of God’s generosity. Branches of myrtle trees were included among those that Nehemiah ordered to be gathered for the Feast of Tabernacles (Neh 8:15). The myrtle was symbolic not only of peace but also of justice.<\/p>\n\n<p class=\"h2\" id=\"Narcissus\">Narcissus <em>(Narcissus tazetta)<\/em><\/p>\n<p>Widely cultivated plant of this family with narrow leaves and usually white or yellow flowers with a cup-crown or trumpet-shaped crown. The polyanthus narcissus <em>(Narcissus tazetta)<\/em> appears to be the plant referred to in Isaiah 35:1. This narcissus grows abundantly on the plains of Sharon and elsewhere in Palestine. Being sweet-smelling, it is a great favorite.<\/p>\n<p class=\"h2\" id=\"Nard\">Nard <em>(Nardostachys jatamansi)<\/em><\/p>\n<p>The nard is a perennial herb with strong, pleasantly scented roots. It is native to high altitudes in the Himalayas, and its range extends from there into western Asia. The roots and spikelike wooly young stems are dried before the leaves unfold and are used for making perfume. It is still used in India as a perfume for the hair, and there is every reason to believe that the spikenard of Scripture (Sg 1:12; 4:13-14; Mk 14:3; Jn 12:3) came originally from India.<\/p>\n<p class=\"h2\" id=\"Nettle\">Nettle <em>(Urtica)<\/em><\/p>\n<p>Plant of this genus having toothed leaves covered with hairs that exude a stinging flush. Four species of nettle are found in the Holy Land: the common or great nettle, <em>Urtica dioica;<\/em> the Roman nettle, <em>U. pilulifera;<\/em> the small nettle, <em>U. urens;<\/em> and <em>U. caudata,<\/em> which is similar to the small nettle. Some nettles attain a height of five to six feet (1.5 to 1.8 meters). They are common pests of waste places and fields. They are often seen occupying ground that was once cultivated but has since been neglected (Is 34:13; Hos 9:6).<\/p>\n<p class=\"h2\" id=\"NutmegFlower\">Nutmeg Flower <em>(Nigella sativa)<\/em><\/p>\n<p>The “fitches” of Isaiah 28:25-27 (<span>kjv<\/span>) are probably the nutmeg flower, an annual plant of the buttercup family. The plant grows wild in southern Europe, Syria, Egypt, north Africa, and other Mediterranean lands, where it is extensively cultivated for its strongly pungent, pepperlike aromatic seeds. These are sprinkled over some kinds of bread and cakes in the East and are used for flavoring curries and other dishes in the Holy Land and Egypt. Cummin and nutmeg flowers are still gathered in the Holy Land in the same way described by Isaiah.<\/p>\n<p class=\"h2\" id=\"Oak\">Oak <em>(Quercus)<\/em><\/p>\n<p>At least five species of oaks are found in Palestine. One of these is the kermes oak <em>(Quercus coccifera),<\/em> the host of the insect <em>Coccus ilicis,<\/em> which produces the scarlet dye used in coloring linen and wool (Gn 38:28-30; Ex 25:4; 26:1; 28:33; 35:23; 39:24; Lv 14:4-6, 51-52; Nm 19:6; 2 Chr 2:7, 14; 3:14; Is 1:18; Heb 9:19; Rv 18:12). The kermes oak grows from 6 to 35 feet (1.8 to 10.7 meters) tall and is found in the mountainous regions of Syria, Lebanon, and the Holy Land. When it grows alone, the kermes oak often becomes a large tree. It was regularly planted by tombs in the East. The oak was always respected and even venerated in biblical times for its large size and strength, and great men were usually buried in its shade. Abraham’s oak in Hebron is an example.<\/p>\n<p>A second oak is the valonia oak <em>(Q. aegilops),<\/em> perhaps the oak of Isaiah 2:13 and 44:14. It is common in the middle montane zones and probably was abundant in the area around Bashan. The oak of Genesis 35:4, 8 is thought to have been the holm oak <em>(Q. ilex),<\/em> an evergreen oak that grows to a height of 60 feet (18.3 meters). Still another oak is <em>Q. lusitanica,<\/em> the cypress oak, a small deciduous tree seldom more than 20 feet (6.1 meters) tall. The very large acorns of this tree were sometimes eaten.<\/p>\n<p>The word translated “plain” (<span>kjv<\/span>) in Genesis 12:6, 13:18, 14:13, and 18:1 should probably be translated “oak.”<\/p>\n<p>The many references to “groves” in the OT, usually in connection with the worship of Baal or other heathen gods (Ex 34:13; Dt 16:21; Jgs 3:7; 1 Kgs 14:23; 18:19; 2 Kgs 17:16—all <span>kjv<\/span>), were probably groves of sacred oak trees.<\/p>\n<p class=\"h2\" id=\"OilTreeOleaster\">Oil Tree, Oleaster <em>(Elaeagnus angustifolia)<\/em><\/p>\n<p>Small Eurasian tree with oblong silvery leaves, greenish flowers, and olivelike fruit. There is question as to which tree is referred to when 1 Kings 6:23, 31-33 and 1 Chronicles 27:28 refer to “olive trees.” The same word occurs in Isaiah 41:19 and Micah 6:7. The plant referred to is probably the narrow-leaved oleaster <em>(Elaeagnus angustifolia),<\/em> a small stiff-branched tree or graceful shrub growing from 15 to 20 feet (4.6 to 6.1 meters) tall, common in all parts of the Holy Land except in the Jordan Valley. At one time it was particularly common on Mt Tabor and at Hebron and Samaria. The wood is hard and fine-grained and therefore well suited for carving of images and figures. The oil that it yields is a rather inferior type used in medication but not for food; this may be the oil of Micah 6:7.<\/p>\n<p class=\"h2\" id=\"Oleander\">Oleander <em>(Nerium oleander)<\/em><\/p>\n<p>Any poisonous evergreen shrub of this genus growing in warm climates. One of the suggestions for the plants identified as “roses” in various translations (Ecclus 24:14, <span>kjv<\/span>) is the oleander. This plant, originally native to the East Indies, has been cultivated throughout the warm regions of the world for centuries. It flourishes in the Holy Land today and forms dense thickets in some parts of the Jordan Valley. It is usually a shrub from 3 to 12 feet (.9 to 3.7 meters) tall. Every part of the plant is dangerously poisonous.<\/p>\n<p class=\"h2\" id=\"OliveOliveTree\">Olive, Olive Tree <em>(Olea europaea)<\/em><\/p>\n<p>Old world semitropical evergreen tree bearing edible fruit. The olive, <em>Olea europaea,<\/em> was unquestionably one of the most valuable trees known to the Jews. There are innumerable references to it in Scripture, as well as to olive oil, which was used for anointing. The tree is quite common in the Holy Land, and in many places it is the only tree of any substantial size. The branches of the wild olive are rather stiff and spinescent, and the typical cultivated tree is a multi-branched evergreen, 20 or more feet (6.1 meters) tall, with a gnarled trunk and smooth, ash-colored bark. The leaves are leathery and the flowers are small, yellow or white. The fruits are large, black or violet, ripening in September, and it is the outer fleshy parts of the fruit that yield the valuable olive oil of commerce. Thirty-one percent of the ripe fruit is oil. The ripe fruit is eaten raw, as is the green, unripe fruit. The wood of the trunk and limbs is hard, rich yellow or amber in color, and fine-grained, often handsomely variegated. It is still used today for the finest cabinetwork and turnery. The tree grows very slowly, but it attains a great age. It is difficult to kill the olive tree by cutting it down, because new sprouts are sent up from the root and all around the margins of the old stump, often forming a grove of two to five trunks, all from a single root that originally supported only one tree.<\/p>\n<p class=\"h3\" id=\"Onion\">Onion <em>(Allium)<\/em><\/p>\n<p>The onions referred to in Numbers 11:5 are undoubtedly <em>Allium cepa,<\/em> the Egyptian onion, which is made up of a compact coated bulb formed of layers consisting of broad fleshy bases of closely overlapping leaves. The leaves are slender and hollow. The entire plant has a characteristic pungent taste and odor.<\/p>\n\n<p>Closely related to the onion is the garlic, <em>A. sativum.<\/em> The common garlic is a hardy, bulbous perennial plant that is cultivated in Europe, western Asia, and Egypt. The leaves are narrow, flat, and ribbonlike. It is extremely popular with people of the Mediterranean region.<\/p>\n<p>Still another one of the onions is the leek, <em>A. porrum.<\/em> The bulb of the leek differs from that of the onion and garlic in that it is slender, cylindrical, and more than six inches (15.2 centimeters) in length. The flavor resembles that of the onion but is more pungent. The leaves are eaten as a relish or are cooked in soups. The bulbs are cut into small pieces and employed as seasoning for meat.<\/p>\n<p class=\"h2\" id=\"Palm\">Palm <em>(Phoenix dactylifera)<\/em><\/p>\n<p>The palm tree of the Bible is undoubtedly the date palm. At one time it was as characteristic of the Holy Land as it is still today of Egypt. It is characterized by a branchless, tapering stem of up to 80 feet (24.2 meters) or more in height and a large terminal cluster of feathery leaves, each six to nine feet (1.8 to 2.7 meters) or more long. Because of its height and unusual structure, it was natural that it should be used as a form of ornamentation in Eastern architecture. The stem and leaves were favorite subjects of architectural embellishment. The immense, branchlike leaves that are referred to as branches in the Bible were symbols of triumph and were used on occasions of great rejoicing (Jn 12:13; Rv 7:9). The large leaves are still used to cover the roofs and sides of houses and to give solidity to reed fences. Mats, baskets, and even dishes are made of them. Small leaves are used as dusters, and the wood of the trunk is used for timber. Rope is made from the weblike integument in the crown. The fruit, borne in an immense drooping cluster, which may weigh from 30 to 50 pounds (13.6 to 22.7 kilograms), is the chief food of many natives of Arabia and north Africa. A single tree may yield up to 200 pounds (90.7 kilograms) of dates a year. They may be dried for future use.<\/p>\n<p class=\"h2\" id=\"Papyrus\">Papyrus <em>(Cyperus papyrus)<\/em><\/p>\n<p>The Egyptian bulrush or papyrus (Ex 2:3-5; Jb 8:11; Is 18:2; 19:6-7; 35:7; 58:5) has smooth three-sided stems ordinarily attaining a height of 8 to 10 feet (2.4 to 3 meters), but sometimes even 16 feet (4.9 meters), and a thickness of two to three inches (5.1 to 7.6 centimeters) at the base with a large tuft of florets at the end. The papyrus formerly grew in great abundance along the banks of the Nile, forming what was almost a dense jungle. Today it is practically extinct in lower Egypt, although it is still found along the White Nile and in the Sudan. The papyrus still grows in parts of the Holy Land, especially around the north end of the plain of Galilee and the Huleh swamps.<\/p>\n\n<p>In addition to being used for making small vessels to float in water (Ex 2:3), for mats, and for various other domestic purposes, it is best known as the source of ancient paper. In manufacturing paper from papyrus, the stems of the plant were first peeled and the pitch then cut longitudinally into thin slices that were laid side by side. These were then sprinkled with water and pressed to unite the whole into one piece. The sheet was then dried and cut into pieces of the required size. In the better grades of papyrus paper, several layers of stem slices were laid crosswise on each other.<\/p>\n<p>The pale, fawn-colored, tassel-like inflorescences at the summit of the stems were used to adorn Egyptian temples and to crown the statues of gods. They were also worn as crowns by famous men and national heroes.<\/p>\n<p class=\"h2\" id=\"PineTree\">Pine Tree <em>(Pinus brutia, P. halepensis)<\/em><\/p>\n<p>Various evergreen trees of this family with needle-shaped leaves in clusters and seed-bearing cones. While there is considerable confusion concerning the conifers of the Bible, it seems apparent that pines are referred to in such passages as Leviticus 23:40; Nehemiah 8:15; Isaiah 41:19; and 60:13. One of the Holy Land’s pines is the Brutian pine <em>(Pinus brutia),<\/em> a mountain-inhabiting species of the northern regions of Palestine. It attains a height of 10 to 35 feet (3 to 10.7 meters) with a rather diffuse growth and branches in whorls.<\/p>\n<p>Another of the pines is the Aleppo pine, <em>Pinus halepensis.<\/em> Most of the instances of the occurrence of “fir” or “fir tree” in the <span>kjv<\/span> probably refer to the Aleppo pine (2 Sm 6:5; 1 Kgs 5:8, 10; 6:34; 2 Kgs 19:23; 2 Chr 2:8; Ps 104:17; Sg 1:17; Is 14:8; 37:24; 55:13; 60:13; Ez 27:5; 31:8; Hos 14:8; Na 2:3; Zec 11:2). It grows from 9 to 60 feet (2.7 to 18.3 meters) tall with diffuse ascending branches and yellowish or brownish branchlets.<\/p>\n<p class=\"h2\" id=\"Pistachio\">Pistachio <em>(Pistacia terebinthus, P. vera)<\/em><\/p>\n<p>The Palestine terebinth or turpentine tree is a large deciduous tree with straggling boughs. In the winter, without its leaves, it looks much like the oak. It grows from 12 to 25 feet (3.7 to 7.6 meters) tall. Every part of the tree contains a fragrant, resinous juice. It is common on the lower slopes of the hills throughout Syria, Lebanon, Palestine, and Arabia, generally growing as a solitary tree and found mostly in localities too warm or too dry for the oak that it generally replaces. Since it is native to Gilead, it is quite probable that its resinous juice formed part of the spicery that the Israelites carried to Egypt from Gilead (Gn 37:25).<\/p>\n<p>The nuts of Genesis 43:11 are apparently pistachio nuts from the pistachio tree, <em>Pistacia vera,<\/em> closely related to the terebinth. It attains a height of 10 to 30 feet (3 to 9.1 meters) with a spreading top. It is found wild in many rocky parts of Lebanon and the Holy Land. The nut has a light-colored shell and the kernel has a sweet delicate flavor much relished wherever it grows.<\/p>\n<p class=\"h2\" id=\"PlaneTree\">Plane Tree <em>(Platanus orientalis)<\/em><\/p>\n<p>Any of several trees of this family with bell-shaped fruit clusters and usually an outer bark that flakes off in patches or strips. The references in Genesis 30:37 and Ezekiel 31:8 are apparently not to the chestnut tree, which is not indigenous to Palestine, but to the oriental plane tree, <em>Platanus orientalis.<\/em><\/p>\n<p>The plane tree is a massive tree 60 feet (18.3 meters) or more tall with a trunk often of vast circumference, sometimes as much as 40 feet (12.2 meters). The outer bark peels off in sheets or scales, thus exposing a smooth whitish or yellowish inner bark. The tree is common throughout Lebanon, Syria, and the Holy Land, growing even in subalpine regions. However, it is primarily a tree of the plains and lowlands, growing on the edges of streams and lakes and in marshy places.<\/p>\n<p class=\"h2\" id=\"Pomegranate\">Pomegranate <em>(Punica granatum)<\/em><\/p>\n<p>The pomegranate is usually a small, bushlike tree but may occasionally become a large, branching shrub or small tree reaching a height of 20 to 30 feet (6.1 to 9.1 meters). The branches are often thorny. The showy bell-like flowers are usually scarlet, though sometimes yellow or white. The globular fruit is as large as an orange or medium-size apple. It has a hard rind of a bright red or yellowish color when ripe and is surmounted by the dry sepals that resemble a crown. The fruit itself is a crimson juicy pulp in which many red seeds are imbedded. The flowers of the pomegranate undoubtedly served as a pattern for the golden bells referred to in Exodus 28:33-34 and 39:24-26, and the open flowers of 1 Kings 6:32. The erect calyx lobes on the fruit served as a model for crowns of kings.<\/p>\n<p>The pomegranate is native to Asia, but it has been cultivated since prehistoric times and is now quite common in the Holy Land, in Egypt, and along the shores of the Mediterranean. It is listed as one of the pleasant fruits of Egypt (Nm 20:5) and one of the promised blessings of the Holy Land (Dt 8:8).<\/p>\n<p class=\"h2\" id=\"Poplar\">Poplar <em>(Populus euphratica, P. alba)<\/em><\/p>\n<p>Fast-growing deciduous tree of the same genus as the aspen and cottonwood. The <span>kjv<\/span> references in 2 Samuel 5:23-24 and 1 Chronicles 14:14-15 to mulberry trees are more probably to the Euphrates poplar or aspen, <em>Populus euphratica.<\/em> This tree grows to a height of 30 to 45 feet (9.1 to 13.7 meters) with spreading branches. The Euphrates aspen is found only on rivers and stream banks throughout the area from Syria through the Holy Land to Stony Arabia. It is especially common in the Jordan Valley.<\/p>\n<p>The white poplar <em>(Populus alba)<\/em> is common in wet places in Syria, Lebanon, the Holy Land, and Sinai. It attains a height of 30 to 60 feet (9.1 to 18.3 meters) with spreading branches. Some suggest that the altars of various pagan religions were usually erected on the top of a hill and in the shade of a poplar grove.<\/p>\n<p class=\"h2\" id=\"Quince\">Quince <em>(Cydonia oblonga)<\/em><\/p>\n<p>Tree native to western Asia, having white flowers and applelike fruit that is edible when cooked. Some believe that the “apples” of the OT were quinces, <em>Cydonia oblonga.<\/em> The quince tree is quite common in the Holy Land, though chiefly as a cultivated tree. It may occur wild in the northern parts of Syria. It is native to northern Persia and Asia Minor. The fruit is yellowish and highly fragrant, and it is the fragrance that caused it to be held in high regard by the ancients.<\/p>\n<p class=\"h2\" id=\"Reed\">Reed <em>(Juncus, Scirpus, Typha angustata, Arundo donax)<\/em><\/p>\n<p>Numerous species of the rush and bulrush grow in the Holy Land. There are at least 21 varieties of rushes. The common soft rush or bog rush <em>(Juncus effusus)<\/em> is found in wet places, even in the Sinai and other deserts. The sea or hard rush <em>(J. maritimus)<\/em> is found in damp places throughout the Holy Land and even in Sinai.<\/p>\n<p>At least 15 kinds of bulrushes <em>(Scirpus)<\/em> are known in the Holy Land. The cluster-headed club rush <em>(Scirpus holoschoenus)<\/em> is common in damp places throughout the Holy Land to the Sinai. The lake club rush or tall bulrush <em>(S. lacustris)<\/em> is found in swamps and ditches throughout northern Africa to the Dead Sea. The sea club rush or salt marsh club rush <em>(S. maritimus)<\/em> is found in ditches and swamps in many places of the Holy Land. Any of these species may be the one referred to in Job 8:11; Isaiah 9:14; 19:6, 15.<\/p>\n<p>The reference in Genesis 41:2 to the feeding of cattle in the meadow seems to be to the tall reed <em>(Arundo donax),<\/em> which grows 18 feet (5.5 meters) or more in height. This plant is also known as the Persian reed and is common throughout the Holy Land, Syria, and the Sinai peninsula. It is a gigantic grass that may have a stem diameter of two or three inches (5.1 to 7.6 centimeters) at the base and is terminated by a plume of white flowers similar to those of the sugarcane or pampas grass. The plant was used for many purposes by the ancients: for walking sticks, fishing rods, measuring rods, and musical pipes. It is, therefore, quite possible that the “reed” of Matthew 27:48 and Mark 15:36 was a carpenter’s reed or measuring rod.<\/p>\n<p><em>See also<\/em> Papyrus.<\/p>\n<p class=\"h2\" id=\"Rue\">Rue <em>(Ruta chalepensis, R. graveolens)<\/em><\/p>\n<p>Aromatic Eurasian plant with evergreen leaves that yield an acrid, volatile oil once used in medicine. There is little question as to the correctness of the translation of “rue” in Luke 11:42, but there is some doubt as to the exact species. Most writers think that it was the common rue <em>(Rue graveolens),<\/em> a perennial shrubby plant with erect stems two to three feet (.6 to .9 meter) tall and deeply cut leaves. A very strong odor emanates from the foliage. This species is native to the Mediterranean region and grows wild in the Holy Land, especially on Mt Tabor.<\/p>\n<p>Rue was highly thought of by the ancients as a medicinal, supposed to prevent dizziness, dumbness, epilepsy, eye inflammations, insanity, and the “evil eye.” Rue was also used for seasoning dishes.<\/p>\n<p class=\"h2\" id=\"Rush\">Rush <em>(Butomus umbellatus)<\/em><\/p>\n<p>Generic term for any of various grasslike marsh plants having pliant, hollow, or pithy stems. There is considerable uncertainty about the identification of the plant referred to in Genesis 41:2 translated in the <span>kjv<\/span> as “meadow,” and in Job 8:11 as “flag.” Since it is mentioned along with the papyrus in the Job passage, it seems that it refers to a specific kind of plant rather than to an aggregate of plants in a meadow. From the description in Genesis as being a plant on which Pharaoh’s cattle might feed along the banks of the Nile and yet not the papyrus, it may refer to the flowering rush or water gladiola <em>(Butomus umbellatus),<\/em> which flourishes both in Egypt and in the Holy Land, along with the papyrus.<\/p>\n<p><em>See also<\/em> Reed.<\/p>\n<p class=\"h2\" id=\"Saffron\">Saffron <em>(Crocus sativus)<\/em><\/p>\n<p>Saffron, referred to in Song of Songs 4:14, is the product of several species of <em>Crocus,<\/em> especially of the blue-flowered saffron crocus <em>(C. sativus),<\/em> which is native to Greece and Asia Minor. The commercial product consists of the stigma and upper portions of the style, the top parts of the flower ovary, which are collected shortly after the flower opens. It requires at least 4,000 stigmas to make an ounce of saffron. After being gathered, the stigmas are dried in the sun, pounded, and made into small cakes. Saffron is used principally as a yellow dye and also as a fruit coloring for curries and stews.<\/p>\n<p>Another, entirely different kind of dye-producing plant <em>(Carthamus tinctorius)<\/em> called carthamine, bastard saffron, or safflower is a member of the thistle family. Its red florets yield a dye used extensively for coloring silk, in cooking, and for adulterating genuine saffron. It is an annual spiny plant three to four and a half feet (1.4 meters) tall, native to Syria and Egypt. In Egypt the grave clothes of mummies were dyed with this material, and it is quite possible that this plant may also have been the saffron of the Bible.<\/p>\n<p class=\"h2\" id=\"Sage\">Sage <em>(Salvia judaica)<\/em><\/p>\n<p>The Judean sage grows to three feet (.9 meter) tall in the mountains and hills of Palestine. Its stems are four-angled, stiff, and rough. The plant grows from Syria south through Nazareth, Hebron, Tiberius, Samaria, and Judea.<\/p>\n<p>This plant is the origin of the design of the seven-branched lampstand of Exodus 37:17-18, which is known as the menorah, the traditional Jewish symbol. The inflorescence of the plant, when pressed flat, has almost exactly the same shape and form as the seven-branched candlestick, with its central spike and three pairs of side branches each bending upward and inward in a symmetrical fashion. On each branch of the plant’s inflorescence are whorls or buds that perhaps give the idea for the “knops” (<span>kjv<\/span>) or “knobs” on the biblical golden candlesticks.<\/p>\n<p class=\"h2\" id=\"Spelt\">Spelt <em>(Triticum aestivum)<\/em><\/p>\n<p>Hardy member of the wheat family. The rye of Exodus 9:32 and Isaiah 28:25, as well as the fitches of Ezekiel 4:9 (all <span>kjv<\/span>) are thought to be spelt. It is a hard-grained species of wheat with loose ears and grains triangular in cross-section, and was the most common form of wheat in early times. It has a stouter stem than wheat and strong spikes of grain. Bread made of its flour is much inferior to that made from wheat, but spelt will thrive in almost any kind of soil and will yield a crop on land that is unfit for wheat. The ancients preferred it to barley for bread.<\/p>\n<p class=\"h2\" id=\"StoraxTree\">Storax Tree <em>(Styrax officinalis)<\/em><\/p>\n<p>Various trees of this genus yielding an aromatic resin. Today it is thought that the stacte of Exodus 30:34 was derived from the storax tree. It is an irregularly stiff-branched shrub or small tree 9 to 20 feet (2.7 to 6.1 meters) tall. This tree is abundant on low hills and rocky places from Lebanon through the Holy Land. Its gum is obtained by making incisions in the stems and branches. It is highly perfumed and is still prized today as a perfume.<\/p>\n<p class=\"h2\" id=\"Sycamore\">Sycamore-fig <em>(Ficus sycomorus)<\/em><\/p>\n<p>Tree of northeastern Africa and adjacent Asia, related to the fig. The word translated “sycamore” in 1 Kings 10:27; 1 Chronicles 27:28; 2 Chronicles 1:15; 9:27; Psalm 78:47; Isaiah 9:10; Amos 7:14; and Luke 19:4 undoubtedly refers to the well-known sycamore-fig, which is also known as the mulberry-fig or fig-mulberry. It should not be confused with the common sycamore of the North American continent, which is actually a plane tree. The sycamore-fig of the Bible is a strong-growing, robust, wide-spreading tree growing 30 to 40 feet (9.1 to 12.2 meters) tall and sometimes attaining a trunk circumference of 20 feet (6.1 meters) or more with a crown 120 feet (36.6 meters) in diameter. It is a tree that is easily climbed and is frequently planted along roadsides, which accounts for the reference in Luke 19:4. It produces an abundant amount of fruit in clusters on all parts of the tree, on both young and old branches and even on the trunk itself. It is very similar to the common fig, only smaller and much inferior in quality. In David’s day it was so valuable that he appointed a special overseer for the sycamore trees (1 Chr 27:28). It is thought that Amos was not a gatherer of sycamore fruit but rather a dresser of sycamore trees.<\/p>\n<p class=\"h2\" id=\"Tamarisk\">Tamarisk <em>(Tamarix)<\/em><\/p>\n<p>The references in Genesis 21:33 and 1 Samuel 22:6 and 31:13 seem to be to the tamarisk. These trees or shrubs are small and fast-growing with a durable wood. They are abundant in deserts, dunes, and salt marshes. <em>Tamarix aphylla<\/em> is leafless and has small white flowers. These trees or shrubs often provide a soothing touch of green foliage and a promise of cooling shade to the traveler. Tamarisks are able to survive because they either have small, scalelike leaves, which lose little moisture by transpiration, or no leaves at all. The larger of the tamarisks are valued for their wood in a region where wood is scarce. The wood was used for building and also as a source of an excellent type of charcoal.<\/p>\n<p class=\"h2\" id=\"Terebinth\">Terebinth <em>(Pistacia terebinthus)<\/em><\/p>\n<p><em>See<\/em> Pistachio (above).<\/p>\n<p class=\"h2\" id=\"ThistleThorn\">Thistle, Thorn <em>(Lycium europaeum, Solanum incanum, Centaurea, Silybum marianum, Ruscus aculeatus, Agrostemma githago, Paliurus spina-christi, Zizyphus spina-christi)<\/em><\/p>\n<p>There are 22 different Hebrew and Greek words used in Scripture to refer to spiny or prickly shrubs or weeds, and these are translated as “bramble,” “brier,” “cockle,” “thorn,” and “thistle.” At present, there are about 125 species of thorns and thistles that grow in the Holy Land.<\/p>\n<p>The bramble in the allegory of Judges 9:14-15 is believed to refer to the European boxthorn or desert-thorn, <em>Lycium europaeum.<\/em><\/p>\n<p>The general consensus is that the “briers” of Isaiah 10:17, 55:13, Micah 7:4, and Hebrews 6:8 are the Palestine nightshade <em>(Solanum incanum),<\/em> or “Jericho potato.”<\/p>\n<p>The thistles of Genesis 3:17-18, 2 Kings 14:9, 2 Chronicles 25:18, Hosea 10:8, and Matthew 7:16, as well as the thorns of Matthew 13:7 and Hebrews 6:8, are thought to be one of the species of the thistle, <em>Centaurea.<\/em> Among the more common thistles in the Holy Land are the true star-thistle <em>(Centaurea calcitrapa),<\/em> the dwarf centaury <em>(C. verutum),<\/em> the Iberian centaury <em>(C. iberica),<\/em> and the lady’s thistle <em>(Silybum marianum).<\/em> Some thistles attain a height of five to six feet (.9 to 1.8 meters). Thistles are characteristic of an area that is uncultivated and neglected. Many have beautiful flowers, but all are covered with sharp spines.<\/p>\n<p>The references in Ezekiel 2:6 to “briers” and Ezekiel 28:24 to a “pricking brier” may be to the prickly butchers-broom or knee-holly, <em>Ruscus aculeatus.<\/em> The plant is common in rocky woods in the northern regions of the Holy Land, especially around Mt Tabor and Mt Carmel.<\/p>\n<p>The cockle of Job 31:40 (<span>nlt<\/span> “weeds”) perhaps refers to the corn cockle, <em>Agrostemma githago.<\/em> This plant is common in grainfields throughout the Holy Land. It is a strong-growing and troublesome weed in grainfields, growing from one to three feet (.3 to .9 meter) tall.<\/p>\n<p>Many commentators think that the “thorns” out of which the crown of thorns (Mt 27:29; Jn 19:2) was made were from the Christ-thorn <em>(Paliurus spina-christi).<\/em> This belief has led to its specific name; the Christ-thorn is a spiny plant that ordinarily grows as a straggling shrub three to nine feet (.9 to 2.7 meters) tall. The flexible branches are armed at the base of each leaf with a pair of unequal, stiff, sharp spines. The unusual pliable texture of the young branches renders it particularly easy to plait into a crownlike wreath.<\/p>\n<p>The thorns of Judges 8:7, Isaiah 7:19, 9:18, 55:13, and Matthew 7:16 may refer to the Syrian Christ-thorn <em>(Zizyphus spina-christi),<\/em> a shrub or small tree 9 to 15 feet (2.7 to 4.6 meters) tall, sometimes growing into a 40-foot (12.2-meter) tree with smooth white branches bearing a pair of stout, unequal, recurved spines at the back of each leaf.<\/p>\n<p><em>See also<\/em> Bramble; Buckthorn (above).<\/p>\n<p class=\"h2\" id=\"Tulip\">Tulip <em>(Tulipa montana, T. sharonensis)<\/em><\/p>\n<p>Any of several bulbous plants of this family native to Asia. The rose of Sharon in Song of Songs 2:1 may be the mountain tulip, <em>Tulipa montana,<\/em> or the closely related Sharon tulip, <em>T. sharonensis.<\/em> The former is an attractive plant that grows from a bulb and has leaves that are often wavy-margined. The species is common in the mountainous regions of Syria, Lebanon, and the Anti-Lebanon. It is primarily a mountainous species. The Sharon tulip <em>(T. sharonensis)<\/em> is found in sandy places on the Sharon coastal plains.<\/p>\n<p class=\"h2\" id=\"Tumbleweed\">Tumbleweed <em>(Gundelia tournefortii, Anastatica hierochuntica)<\/em><\/p>\n<p>The references in Psalm 83:13 to “whirling dust” and in Isaiah 17:13 to “wheel” or “rolling thing” (<span>niv<\/span> “tumbleweed”) seem to be to the Palestinian tumbleweed <em>(Gundelia tournefortii),<\/em> a member of the thistle family. It is a prickly herb with milky juice. It rolls over the land and gathers in tremendous heaps in hollows.<\/p>\n<p class=\"h2\" id=\"Vegetable\">Vegetable<\/p>\n<p>Scriptural references to vegetables are probably, in most cases, to the dried leguminous seeds of beans and lentils.<\/p>\n<p class=\"h2\" id=\"Vine\">Vine <em>(Vitis vinifera)<\/em><\/p>\n<p>Any plant with a flexible stem that climbs, twines, or creeps along a surface or support. The common grapevine <em>(Vitis vinifera)<\/em> is mentioned throughout the Bible. The fruitful vine (Ez 17:5-10) and the vine brought out of Egypt (Ps 80:8) were symbolic of the Jewish people. Jesus compares himself to the true vine, of which his disciples were the branches (Jn 15:1-6).<\/p>\n<p>The grapevine of the Old World sometimes assumes the characteristics of a tree, with stems up to a foot and a half (45.7 centimeters) in diameter, the branches then being trained on a trellis and bearing bunches of grapes 10 to 12 pounds (4.5 to 5.4 kilograms) in weight, with the individual grapes the size of small plums. Bunches have been produced weighing as much as 26 pounds (11.8 kilograms). The vines of the Holy Land were always renowned both for the luxuriance of their growth and for the immense clusters of grapes they produced. Thus it does not seem improbable that the spies sent to the Promised Land should have employed a pole to transport some of the clusters home (Nm 13:23-24).<\/p>\n<p>The wild grape <em>(Vitis orientalis)<\/em> is referred to in Isaiah 5:2-4, Jeremiah 2:21, and Ezekiel 15:2-6. It is known as the native wild fox grape and has small, black, acidic berries about the size of currants with little juice.<\/p>\n<p class=\"h2\" id=\"Walnut\">Walnut <em>(Juglans regia)<\/em><\/p>\n<p>Any of several trees of this genus having round, sticky fruit enclosing an edible nut. The reference in Song of Songs 6:11 to “nuts” is thought to refer to the Persian or common walnut, <em>Juglans regia.<\/em> The tree is believed to have been indigenous to northern Persia, but it is actually found wild in many parts of northern India, eastward as far as China, and westward through Persia. At the time of Solomon, it was widely cultivated for its fruit throughout the East. Perhaps Solomon’s garden of nuts was a part of his extensive gardens at Etham, six miles (9.7 kilometers) from Jerusalem.<\/p>\n<p class=\"h2\" id=\"WaterLily\">Water Lily <em>(Nymphaea)<\/em><\/p>\n<p>Any of numerous aquatic plants of this genus with floating leaves and showy flowers. The carved lily ornamentation of 1 Kings 7:19-26 and 2 Chronicles 4:5 was probably patterned after the flowers of the water lily. Few flowers can equal the Egyptian lotus or water lily <em>(Nymphaea lotus)<\/em> in beauty. It looks very much like a large white rose and at one time floated in profusion on the waters of the Nile.<\/p>\n<p>The common European white water lily <em>(N. alba)<\/em> was also familiar to the children of Israel. It grows not only in Europe but also in the Holy Land and North Africa. It is, however, not as common in Egypt as is the white lotus.<\/p>\n<p>Another water lily with which the Israelites were probably familiar is the blue lotus, <em>N. caerulea.<\/em> Its leaves are 12 to 16 inches (30.5 to 40.6 centimeters) across and it has light-blue flowers that are three to six inches (7.6 to 15.2 centimeters) in diameter.<\/p>\n<p class=\"h2\" id=\"Wheat\">Wheat <em>(Triticum aestivum, T. compositum)<\/em><\/p>\n<p>Various cereal grasses of this family widely cultivated for its edible grain. Five kinds of wheat are native to—and still wild in—the Holy Land, and at least eight others are cultivated there today; probably most, if not all, were known in Bible times. The wild varieties were probably more abundant then than they are today. Among these are the einkorn <em>(T. monococcum),<\/em> the thaoudar <em>(T. thaoudar),<\/em> and the wild emmer <em>(T. dicoccoides).<\/em> The composite wheat <em>(T. compositum),<\/em> with its branched spikes, often bearing as many as seven heads per stalk, is definitely referred to in Genesis 41:5-57. It is depicted on numerous Egyptian monuments and on inscriptions and is still commonly seen in the Nile Delta, where it is known as “mummy wheat.” It is also cultivated in the Holy Land.<\/p>\n<p>The most frequently mentioned wheat of the Bible is undoubtedly the commonly cultivated summer and winter wheat, <em>Triticum aestivum.<\/em> It is an abundant annual grass cultivated in Egypt and other Eastern lands since earliest times. The exact place of its origin is unknown. Grains of wheat have been found in the most ancient Egyptian tombs and in the remains of prehistoric lake dwellings in Switzerland. It was certainly the chief grain of Mesopotamia in Jacob’s time (Gn 30:14).<\/p>\n<p>Corn in biblical days often included a mixture of peas, beans, lentils, cummin, barley, millet, and spelt, but wheat was always its main constituent. Egypt was a great grain-producing country, and Abram (Gn 12:10) and Joseph’s brothers (ch 42) naturally turned to Egypt for wheat when famine visited Canaan.<\/p>\n<p>The mills, millstones, granaries, and threshing floors mentioned in the Bible all refer to equipment employed in processing grain to produce flour. The fine flour of which the showbread loaves were made (Lv 24:5) was unquestionably wheat flour. Wheat intended for home consumption was often stored in the central part of the house; this explains the story told in 2 Samuel 4:6. It was also sometimes stored in dry wells (2 Sm 17:19).<\/p>\n<p class=\"h2\" id=\"Wormwood\">Wormwood <em>(Artemisia judaica, A. herba-alba)<\/em><\/p>\n<p>Wormwood is a general name given to a group of woody plants with a strong aromatic odor. Wormwood plants have a strong, bitter taste, and their young shoots and branch tips furnish the “wormwood” of commerce. Its bitter taste accounts for its being spoken of with gall—as being symbolic of bitter calamity and sorrow (Prv 5:4; Jer 9:15; 23:15; Lam 3:15, 19). <em>Artemisia herba-alba<\/em> is the common species of wormwood in the Holy Land today. It is strongly aromatic, smelling like camphor, and bitter. <em>A. judaica<\/em> occurs only in the Sinai.<\/p>\n<p>Absinthe is made from species of this group. It first leads to greater activity and pleasant sensations and fills the mind with grandiose ideas (Lam 3:15). The habitual use of it, however, brings on a stupor and gradual diminution of intellectual faculties, ending in delirium and even death. Perhaps the hemlock of Amos 6:12 was wormwood.<\/p>","summary_ro":"PLANTS Identifying biblical plants has always been a difficult task, partly because people continue to identify the biblical elm, sycamore, lily, rose, and vine with modern plants, and also because they assume that all the plants now growing in the Holy Land were there in ancient biblical days, or that the plants referred to in the Bible are still to be found there today. Unfortunately, many plants now quite common in the Holy Land were not there in biblical days. Many plants that once grew i...","summary_en":"PLANTS Identifying biblical plants has always been a difficult task, partly because people continue to identify the biblical elm, sycamore, lily, rose, and vine with modern plants, and also because they assume that all the plants now growing in the Holy Land were there in ancient biblical days, or that the plants referred to in the Bible are still to be found there today. Unfortunately, many plants now quite common in the Holy Land were not there in biblical days. Many plants that once grew i...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":51885,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 58:5","title_en":"Study Note: Isaia 58:5","content_ro":"<p><strong>58:5<\/strong> This is a satirical portrayal of the people’s fasting as mere external piety without repentance and righteous acts. Ritualistic and insincere fasting is nothing but pomp. • Wearing <em>burlap<\/em> and <em>ashes<\/em> are expressions of sorrow and mourning. • <em>please the<\/em> <span>Lord<\/span><em>?<\/em> The people erroneously believed that the Lord would bless them, if only they performed the right rituals.<\/p>","content_en":"<p><strong>58:5<\/strong> This is a satirical portrayal of the people’s fasting as mere external piety without repentance and righteous acts. Ritualistic and insincere fasting is nothing but pomp. • Wearing <em>burlap<\/em> and <em>ashes<\/em> are expressions of sorrow and mourning. • <em>please the<\/em> <span>Lord<\/span><em>?<\/em> The people erroneously believed that the Lord would bless them, if only they performed the right rituals.<\/p>","summary_ro":"58:5 This is a satirical portrayal of the people’s fasting as mere external piety without repentance and righteous acts. Ritualistic and insincere fasting is nothing but pomp. • Wearing burlap and ashes are expressions of sorrow and mourning. • please the Lord? The people erroneously believed that the Lord would bless them, if only they performed the right rituals.","summary_en":"58:5 This is a satirical portrayal of the people’s fasting as mere external piety without repentance and righteous acts. Ritualistic and insincere fasting is nothing but pomp. • Wearing burlap and ashes are expressions of sorrow and mourning. • please the Lord? The people erroneously believed that the Lord would bless them, if only they performed the right rituals.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79511,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 58:5","title_en":"Study Note: Isaia 58:5","content_ro":"<p><strong>58:5<\/strong> This is a satirical portrayal of the people’s fasting as mere external piety without repentance and righteous acts. Ritualistic and insincere fasting is nothing but pomp. • Wearing <em>burlap<\/em> and <em>ashes<\/em> are expressions of sorrow and mourning. • <em>please the<\/em> <span>Lord<\/span><em>?<\/em> The people erroneously believed that the Lord would bless them, if only they performed the right rituals.<\/p>","content_en":"<p><strong>58:5<\/strong> This is a satirical portrayal of the people’s fasting as mere external piety without repentance and righteous acts. Ritualistic and insincere fasting is nothing but pomp. • Wearing <em>burlap<\/em> and <em>ashes<\/em> are expressions of sorrow and mourning. • <em>please the<\/em> <span>Lord<\/span><em>?<\/em> The people erroneously believed that the Lord would bless them, if only they performed the right rituals.<\/p>","summary_ro":"58:5 This is a satirical portrayal of the people’s fasting as mere external piety without repentance and righteous acts. Ritualistic and insincere fasting is nothing but pomp. • Wearing burlap and ashes are expressions of sorrow and mourning. • please the Lord? The people erroneously believed that the Lord would bless them, if only they performed the right rituals.","summary_en":"58:5 This is a satirical portrayal of the people’s fasting as mere external piety without repentance and righteous acts. Ritualistic and insincere fasting is nothing but pomp. • Wearing burlap and ashes are expressions of sorrow and mourning. • please the Lord? The people erroneously believed that the Lord would bless them, if only they performed the right rituals.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107137,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 58:5","title_en":"Study Note: Isaia 58:5","content_ro":"<p><strong>58:5<\/strong> This is a satirical portrayal of the people’s fasting as mere external piety without repentance and righteous acts. Ritualistic and insincere fasting is nothing but pomp. • Wearing <em>burlap<\/em> and <em>ashes<\/em> are expressions of sorrow and mourning. • <em>please the<\/em> <span>Lord<\/span><em>?<\/em> The people erroneously believed that the Lord would bless them, if only they performed the right rituals.<\/p>","content_en":"<p><strong>58:5<\/strong> This is a satirical portrayal of the people’s fasting as mere external piety without repentance and righteous acts. Ritualistic and insincere fasting is nothing but pomp. • Wearing <em>burlap<\/em> and <em>ashes<\/em> are expressions of sorrow and mourning. • <em>please the<\/em> <span>Lord<\/span><em>?<\/em> The people erroneously believed that the Lord would bless them, if only they performed the right rituals.<\/p>","summary_ro":"58:5 This is a satirical portrayal of the people’s fasting as mere external piety without repentance and righteous acts. Ritualistic and insincere fasting is nothing but pomp. • Wearing burlap and ashes are expressions of sorrow and mourning. • please the Lord? The people erroneously believed that the Lord would bless them, if only they performed the right rituals.","summary_en":"58:5 This is a satirical portrayal of the people’s fasting as mere external piety without repentance and righteous acts. Ritualistic and insincere fasting is nothing but pomp. • Wearing burlap and ashes are expressions of sorrow and mourning. • please the Lord? The people erroneously believed that the Lord would bless them, if only they performed the right rituals.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134763,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 58:5","title_en":"Study Note: Isaia 58:5","content_ro":"<p><strong>58:5<\/strong> This is a satirical portrayal of the people’s fasting as mere external piety without repentance and righteous acts. Ritualistic and insincere fasting is nothing but pomp. • Wearing <em>burlap<\/em> and <em>ashes<\/em> are expressions of sorrow and mourning. • <em>please the<\/em> <span>Lord<\/span><em>?<\/em> The people erroneously believed that the Lord would bless them, if only they performed the right rituals.<\/p>","content_en":"<p><strong>58:5<\/strong> This is a satirical portrayal of the people’s fasting as mere external piety without repentance and righteous acts. Ritualistic and insincere fasting is nothing but pomp. • Wearing <em>burlap<\/em> and <em>ashes<\/em> are expressions of sorrow and mourning. • <em>please the<\/em> <span>Lord<\/span><em>?<\/em> The people erroneously believed that the Lord would bless them, if only they performed the right rituals.<\/p>","summary_ro":"58:5 This is a satirical portrayal of the people’s fasting as mere external piety without repentance and righteous acts. Ritualistic and insincere fasting is nothing but pomp. • Wearing burlap and ashes are expressions of sorrow and mourning. • please the Lord? The people erroneously believed that the Lord would bless them, if only they performed the right rituals.","summary_en":"58:5 This is a satirical portrayal of the people’s fasting as mere external piety without repentance and righteous acts. Ritualistic and insincere fasting is nothing but pomp. • Wearing burlap and ashes are expressions of sorrow and mourning. • please the Lord? The people erroneously believed that the Lord would bless them, if only they performed the right rituals.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"6":[{"id":38658,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Work","title_en":"Work","content_ro":"<h3>WORK<\/h3>\n<p>A term referring either to God’s activity or to people’s regular occupation or employment.<\/p>\n<p class=\"h2\" id=\"TheValueofWork\">The Value of Work<\/p>\n<p>The Bible’s positive outlook on work is rooted in its teaching about God. Unlike other ancient religious writings, which regarded creation as something beneath the dignity of the Supreme Being, Scripture unashamedly describes God as a worker. Like a manual laborer, he made the universe as “the work of his fingers” (Ps 8:3). He worked with his raw material just as a potter works with the clay (Is 45:9). The intricate development of the unborn child in the womb and the vast, magnificent spread of the sky both display his supreme craftsmanship (Pss 139:13-16; 19:1). In fact, all creation bears witness to his wisdom and skill (104:24). The almighty Creator even had his rest day (Gn 2:2-3) and enjoyed job satisfaction when surveying his achievements at the end of the week (1:31).<\/p>\n<p>This vivid biblical description of a working God reaches its climax with the incarnation of Jesus. The “work” that Jesus was given to do (Jn 4:34) was, of course, the unique task of redemption. But he was also a worker in the ordinary sense. His contemporaries knew him as “a carpenter” (Mk 6:3). In NT times carpentry and joinery were muscle-building trades. So the Jesus who stormed through the temple, overturning tables and driving out the men and animals (Jn 2:14-16), was no pale weakling but a workingman whose hands had been hardened by years of toil with the ax, saw, and hammer. Hard, physical labor was not beneath the dignity of the Son of God.<\/p>\n<p>If the Bible’s teaching about God enhances work’s dignity, its account of mankind’s creation gives all human labor the mark of normality. God “took the man and put him in the Garden of Eden to till it and keep it” (Gn 2:15). And God’s first command, to “fill the earth and subdue it” (1:28), implied a great deal of work for both man and woman. In an important sense, people today are obeying that command of their Creator when they do their daily work, whether they acknowledge him or not. Work did not, therefore, arrive in the world as a direct result of the fall into sin (though sin did spoil working conditions, 3:17-19). Work was planned by God from the dawn of history for mankind’s good—as natural to men and women as sunset is to day (Ps 104:19-23).<\/p>\n<p>With this firm emphasis on the dignity and normality of labor, it is no surprise to find that Scripture strongly condemns idleness. “Go to the ant, O sluggard; consider her ways, and be wise” (Prv 6:6, <span>rsv<\/span>). Paul is equally blunt: “If any one will not work, let him not eat” (2 Thes 3:10, <span>rsv<\/span>). He set a good example (Acts 20:33-35; 1 Thes 2:9). Those who refuse to work, he insists, even for spiritual reasons, earn no respect from non-Christian onlookers by depending on others to pay their bills (1 Thes 4:11-12). Wage earners, on the other hand, have the material resources of Christian service (Eph 4:28).<\/p>\n<p class=\"h2\" id=\"Vocations\">Vocations<\/p>\n<p>In biblical times the Greeks and Romans catalogued jobs according to importance or desirability. Routine manual labor, for example, was considered inferior to work involving mental activity.<\/p>\n<p>Jewish teaching contrasts strongly with this attitude. “Hate not laborious work,” taught the rabbis (Ecclus 7:15). Even the scholar had to spend some time in manual work. A few trades, like that of the tanner, were regarded as undesirable (a taboo broken very quickly by the early church—see Acts 9:43), but there is no indication in the Bible that some jobs are more worthwhile than others in God’s sight. The Lord calls craftsmen into his service (Ex 31:1-11), just as much as prophets (Is 6:8-9). So Amos was summoned from his fruit-picking to prophesy (Am 7:14-15), but with no suggestion that he was being promoted to a superior role. The important thing was not the nature of the occupation but the readiness to obey God’s call and to witness faithfully to him, whatever the job.<\/p>\n<p>The Bible has some poignant things to say about the relationship between employer and employee. The OT prophets voice the strongest criticism. God is especially concerned to see that the weak get justice (Is 1:17; Mi 6:8). So, naturally, his spokesmen declare his anger when employers exploit their laborers and cheat them of their wages (Jer 22:13; Mal 3:5; cf. Jas 5:4). A person who wants to please God must “stop oppressing those who work for [him] and treat them fairly and give them what they earn” (Is 58:6, <span>tlb<\/span>).<\/p>\n<p>In Bible times, the scales were weighted heavily in favor of the employer. But Scripture is not blind to the existence of selfish, greedy employees. Every worker deserves a just wage (Lk 10:7), but those with special power must not try to increase their pay by threats and violence (3:14).<\/p>\n<p class=\"h2\" id=\"WorkingforChrist\">Working for Christ<\/p>\n<p>God is a working God who is pleased when his people work hard and conscientiously. That conviction lies at the heart of the Bible’s teaching about Christian attitudes toward secular employment. And quite naturally, the NT extends the same positive emphasis to cover all Christian service, paid or unpaid. The world is God’s harvest field, said Jesus, waiting for Christian reapers to move in and evangelize (Mt 9:37-38). Paul used the same agricultural illustration and added another from the building trade to describe the Lord’s work of evangelism and teaching (1 Cor 3:6-15). Church leaders must work especially hard, he said (1 Thes 5:12), to stimulate <em>all<\/em> God’s people to be involved in the Lord’s work (1 Cor 15:58). All Christians should see themselves as “God’s coworkers” (3:9).<\/p>","content_en":"<h3>WORK<\/h3>\n<p>A term referring either to God’s activity or to people’s regular occupation or employment.<\/p>\n<p class=\"h2\" id=\"TheValueofWork\">The Value of Work<\/p>\n<p>The Bible’s positive outlook on work is rooted in its teaching about God. Unlike other ancient religious writings, which regarded creation as something beneath the dignity of the Supreme Being, Scripture unashamedly describes God as a worker. Like a manual laborer, he made the universe as “the work of his fingers” (Ps 8:3). He worked with his raw material just as a potter works with the clay (Is 45:9). The intricate development of the unborn child in the womb and the vast, magnificent spread of the sky both display his supreme craftsmanship (Pss 139:13-16; 19:1). In fact, all creation bears witness to his wisdom and skill (104:24). The almighty Creator even had his rest day (Gn 2:2-3) and enjoyed job satisfaction when surveying his achievements at the end of the week (1:31).<\/p>\n<p>This vivid biblical description of a working God reaches its climax with the incarnation of Jesus. The “work” that Jesus was given to do (Jn 4:34) was, of course, the unique task of redemption. But he was also a worker in the ordinary sense. His contemporaries knew him as “a carpenter” (Mk 6:3). In NT times carpentry and joinery were muscle-building trades. So the Jesus who stormed through the temple, overturning tables and driving out the men and animals (Jn 2:14-16), was no pale weakling but a workingman whose hands had been hardened by years of toil with the ax, saw, and hammer. Hard, physical labor was not beneath the dignity of the Son of God.<\/p>\n<p>If the Bible’s teaching about God enhances work’s dignity, its account of mankind’s creation gives all human labor the mark of normality. God “took the man and put him in the Garden of Eden to till it and keep it” (Gn 2:15). And God’s first command, to “fill the earth and subdue it” (1:28), implied a great deal of work for both man and woman. In an important sense, people today are obeying that command of their Creator when they do their daily work, whether they acknowledge him or not. Work did not, therefore, arrive in the world as a direct result of the fall into sin (though sin did spoil working conditions, 3:17-19). Work was planned by God from the dawn of history for mankind’s good—as natural to men and women as sunset is to day (Ps 104:19-23).<\/p>\n<p>With this firm emphasis on the dignity and normality of labor, it is no surprise to find that Scripture strongly condemns idleness. “Go to the ant, O sluggard; consider her ways, and be wise” (Prv 6:6, <span>rsv<\/span>). Paul is equally blunt: “If any one will not work, let him not eat” (2 Thes 3:10, <span>rsv<\/span>). He set a good example (Acts 20:33-35; 1 Thes 2:9). Those who refuse to work, he insists, even for spiritual reasons, earn no respect from non-Christian onlookers by depending on others to pay their bills (1 Thes 4:11-12). Wage earners, on the other hand, have the material resources of Christian service (Eph 4:28).<\/p>\n<p class=\"h2\" id=\"Vocations\">Vocations<\/p>\n<p>In biblical times the Greeks and Romans catalogued jobs according to importance or desirability. Routine manual labor, for example, was considered inferior to work involving mental activity.<\/p>\n<p>Jewish teaching contrasts strongly with this attitude. “Hate not laborious work,” taught the rabbis (Ecclus 7:15). Even the scholar had to spend some time in manual work. A few trades, like that of the tanner, were regarded as undesirable (a taboo broken very quickly by the early church—see Acts 9:43), but there is no indication in the Bible that some jobs are more worthwhile than others in God’s sight. The Lord calls craftsmen into his service (Ex 31:1-11), just as much as prophets (Is 6:8-9). So Amos was summoned from his fruit-picking to prophesy (Am 7:14-15), but with no suggestion that he was being promoted to a superior role. The important thing was not the nature of the occupation but the readiness to obey God’s call and to witness faithfully to him, whatever the job.<\/p>\n<p>The Bible has some poignant things to say about the relationship between employer and employee. The OT prophets voice the strongest criticism. God is especially concerned to see that the weak get justice (Is 1:17; Mi 6:8). So, naturally, his spokesmen declare his anger when employers exploit their laborers and cheat them of their wages (Jer 22:13; Mal 3:5; cf. Jas 5:4). A person who wants to please God must “stop oppressing those who work for [him] and treat them fairly and give them what they earn” (Is 58:6, <span>tlb<\/span>).<\/p>\n<p>In Bible times, the scales were weighted heavily in favor of the employer. But Scripture is not blind to the existence of selfish, greedy employees. Every worker deserves a just wage (Lk 10:7), but those with special power must not try to increase their pay by threats and violence (3:14).<\/p>\n<p class=\"h2\" id=\"WorkingforChrist\">Working for Christ<\/p>\n<p>God is a working God who is pleased when his people work hard and conscientiously. That conviction lies at the heart of the Bible’s teaching about Christian attitudes toward secular employment. And quite naturally, the NT extends the same positive emphasis to cover all Christian service, paid or unpaid. The world is God’s harvest field, said Jesus, waiting for Christian reapers to move in and evangelize (Mt 9:37-38). Paul used the same agricultural illustration and added another from the building trade to describe the Lord’s work of evangelism and teaching (1 Cor 3:6-15). Church leaders must work especially hard, he said (1 Thes 5:12), to stimulate <em>all<\/em> God’s people to be involved in the Lord’s work (1 Cor 15:58). All Christians should see themselves as “God’s coworkers” (3:9).<\/p>","summary_ro":"WORK A term referring either to God’s activity or to people’s regular occupation or employment. The Value of Work The Bible’s positive outlook on work is rooted in its teaching about God. Unlike other ancient religious writings, which regarded creation as something beneath the dignity of the Supreme Being, Scripture unashamedly describes God as a worker. Like a manual laborer, he made the universe as “the work of his fingers” (Ps 8:3). He worked with his raw material just as a potter works wi...","summary_en":"WORK A term referring either to God’s activity or to people’s regular occupation or employment. The Value of Work The Bible’s positive outlook on work is rooted in its teaching about God. Unlike other ancient religious writings, which regarded creation as something beneath the dignity of the Supreme Being, Scripture unashamedly describes God as a worker. Like a manual laborer, he made the universe as “the work of his fingers” (Ps 8:3). He worked with his raw material just as a potter works wi...","source":"Articles\/W.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39564,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Yoke","title_en":"Yoke","content_ro":"<h3>YOKE<\/h3>\n<p>The wooden bar that allowed two (or more) draft animals to be coupled (yoked) so that they might effectively work together (Nm 19:2; 1 Kgs 19:19; Jb 1:3). In addition to this literal usage, the Bible frequently uses the term metaphorically to refer to work or bondage (Lv 26:13). The yoke of bondage was applied not only by foreign oppressors but often by Israel’s own kings as well (1 Kgs 12:4-14; 2 Chr 10:4-14). In prophetic writings, the yoke of bondage was generally associated with divine judgment (Lam 1:14), so that deliverance was represented as God breaking the yoke that had enslaved Israel (Is 9:4; 10:27; 14:25; 58:6; Jer 2:20; 5:5). The yoke of bondage figured prominently in Jeremiah’s dispute with Hananiah’s prophecy concerning Judah’s imminent release from Babylonian captivity (Jer 27:8-11; 28:1-17). In the NT, Jesus transforms “yoke” into a positive term by calling on people to take up his yoke, which is not burdensome, and he will give them rest for their souls (Mt 11:29-30).<\/p>","content_en":"<h3>YOKE<\/h3>\n<p>The wooden bar that allowed two (or more) draft animals to be coupled (yoked) so that they might effectively work together (Nm 19:2; 1 Kgs 19:19; Jb 1:3). In addition to this literal usage, the Bible frequently uses the term metaphorically to refer to work or bondage (Lv 26:13). The yoke of bondage was applied not only by foreign oppressors but often by Israel’s own kings as well (1 Kgs 12:4-14; 2 Chr 10:4-14). In prophetic writings, the yoke of bondage was generally associated with divine judgment (Lam 1:14), so that deliverance was represented as God breaking the yoke that had enslaved Israel (Is 9:4; 10:27; 14:25; 58:6; Jer 2:20; 5:5). The yoke of bondage figured prominently in Jeremiah’s dispute with Hananiah’s prophecy concerning Judah’s imminent release from Babylonian captivity (Jer 27:8-11; 28:1-17). In the NT, Jesus transforms “yoke” into a positive term by calling on people to take up his yoke, which is not burdensome, and he will give them rest for their souls (Mt 11:29-30).<\/p>","summary_ro":"YOKE The wooden bar that allowed two (or more) draft animals to be coupled (yoked) so that they might effectively work together (Nm 19:2; 1 Kgs 19:19; Jb 1:3). In addition to this literal usage, the Bible frequently uses the term metaphorically to refer to work or bondage (Lv 26:13). The yoke of bondage was applied not only by foreign oppressors but often by Israel’s own kings as well (1 Kgs 12:4-14; 2 Chr 10:4-14). In prophetic writings, the yoke of bondage was generally associated with divi...","summary_en":"YOKE The wooden bar that allowed two (or more) draft animals to be coupled (yoked) so that they might effectively work together (Nm 19:2; 1 Kgs 19:19; Jb 1:3). In addition to this literal usage, the Bible frequently uses the term metaphorically to refer to work or bondage (Lv 26:13). The yoke of bondage was applied not only by foreign oppressors but often by Israel’s own kings as well (1 Kgs 12:4-14; 2 Chr 10:4-14). In prophetic writings, the yoke of bondage was generally associated with divi...","source":"Articles\/XY.xml","external_url":null,"has_map":false,"has_picture":false},{"id":51886,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 58:6","title_en":"Study Note: Isaia 58:6","content_ro":"<p><strong>58:6-7<\/strong> True fasting creates an awareness of injustice and oppression and prompts the practitioner to reach out to help the needy in their struggles (see 42:7; Matt 25:35-36; Jas 1:27).<\/p>","content_en":"<p><strong>58:6-7<\/strong> True fasting creates an awareness of injustice and oppression and prompts the practitioner to reach out to help the needy in their struggles (see 42:7; Matt 25:35-36; Jas 1:27).<\/p>","summary_ro":"58:6-7 True fasting creates an awareness of injustice and oppression and prompts the practitioner to reach out to help the needy in their struggles (see 42:7; Matt 25:35-36; Jas 1:27).","summary_en":"58:6-7 True fasting creates an awareness of injustice and oppression and prompts the practitioner to reach out to help the needy in their struggles (see 42:7; Matt 25:35-36; Jas 1:27).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79512,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 58:6","title_en":"Study Note: Isaia 58:6","content_ro":"<p><strong>58:6-7<\/strong> True fasting creates an awareness of injustice and oppression and prompts the practitioner to reach out to help the needy in their struggles (see 42:7; Matt 25:35-36; Jas 1:27).<\/p>","content_en":"<p><strong>58:6-7<\/strong> True fasting creates an awareness of injustice and oppression and prompts the practitioner to reach out to help the needy in their struggles (see 42:7; Matt 25:35-36; Jas 1:27).<\/p>","summary_ro":"58:6-7 True fasting creates an awareness of injustice and oppression and prompts the practitioner to reach out to help the needy in their struggles (see 42:7; Matt 25:35-36; Jas 1:27).","summary_en":"58:6-7 True fasting creates an awareness of injustice and oppression and prompts the practitioner to reach out to help the needy in their struggles (see 42:7; Matt 25:35-36; Jas 1:27).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107138,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 58:6","title_en":"Study Note: Isaia 58:6","content_ro":"<p><strong>58:6-7<\/strong> True fasting creates an awareness of injustice and oppression and prompts the practitioner to reach out to help the needy in their struggles (see 42:7; Matt 25:35-36; Jas 1:27).<\/p>","content_en":"<p><strong>58:6-7<\/strong> True fasting creates an awareness of injustice and oppression and prompts the practitioner to reach out to help the needy in their struggles (see 42:7; Matt 25:35-36; Jas 1:27).<\/p>","summary_ro":"58:6-7 True fasting creates an awareness of injustice and oppression and prompts the practitioner to reach out to help the needy in their struggles (see 42:7; Matt 25:35-36; Jas 1:27).","summary_en":"58:6-7 True fasting creates an awareness of injustice and oppression and prompts the practitioner to reach out to help the needy in their struggles (see 42:7; Matt 25:35-36; Jas 1:27).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134764,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 58:6","title_en":"Study Note: Isaia 58:6","content_ro":"<p><strong>58:6-7<\/strong> True fasting creates an awareness of injustice and oppression and prompts the practitioner to reach out to help the needy in their struggles (see 42:7; Matt 25:35-36; Jas 1:27).<\/p>","content_en":"<p><strong>58:6-7<\/strong> True fasting creates an awareness of injustice and oppression and prompts the practitioner to reach out to help the needy in their struggles (see 42:7; Matt 25:35-36; Jas 1:27).<\/p>","summary_ro":"58:6-7 True fasting creates an awareness of injustice and oppression and prompts the practitioner to reach out to help the needy in their struggles (see 42:7; Matt 25:35-36; Jas 1:27).","summary_en":"58:6-7 True fasting creates an awareness of injustice and oppression and prompts the practitioner to reach out to help the needy in their struggles (see 42:7; Matt 25:35-36; Jas 1:27).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63940,"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":91566,"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":119192,"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":146818,"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}],"8":[{"id":51887,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 58:8","title_en":"Study Note: Isaia 58:8","content_ro":"<p><strong>58:8<\/strong> <em>your salvation<\/em> (literally <em>your light<\/em>): The light of the coming age (see 42:6-7; 60:1-3) will <em>dawn<\/em> on those who turn fully to the Lord. The night of divine judgment and oppression will be over. • <em>your wounds:<\/em> The nation of Israel was wounded when they were conquered and sent into exile. • <em>protect you from behind:<\/em> See also 52:12.<\/p>","content_en":"<p><strong>58:8<\/strong> <em>your salvation<\/em> (literally <em>your light<\/em>): The light of the coming age (see 42:6-7; 60:1-3) will <em>dawn<\/em> on those who turn fully to the Lord. The night of divine judgment and oppression will be over. • <em>your wounds:<\/em> The nation of Israel was wounded when they were conquered and sent into exile. • <em>protect you from behind:<\/em> See also 52:12.<\/p>","summary_ro":"58:8 your salvation (literally your light): The light of the coming age (see 42:6-7; 60:1-3) will dawn on those who turn fully to the Lord. The night of divine judgment and oppression will be over. • your wounds: The nation of Israel was wounded when they were conquered and sent into exile. • protect you from behind: See also 52:12.","summary_en":"58:8 your salvation (literally your light): The light of the coming age (see 42:6-7; 60:1-3) will dawn on those who turn fully to the Lord. The night of divine judgment and oppression will be over. • your wounds: The nation of Israel was wounded when they were conquered and sent into exile. • protect you from behind: See also 52:12.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79513,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 58:8","title_en":"Study Note: Isaia 58:8","content_ro":"<p><strong>58:8<\/strong> <em>your salvation<\/em> (literally <em>your light<\/em>): The light of the coming age (see 42:6-7; 60:1-3) will <em>dawn<\/em> on those who turn fully to the Lord. The night of divine judgment and oppression will be over. • <em>your wounds:<\/em> The nation of Israel was wounded when they were conquered and sent into exile. • <em>protect you from behind:<\/em> See also 52:12.<\/p>","content_en":"<p><strong>58:8<\/strong> <em>your salvation<\/em> (literally <em>your light<\/em>): The light of the coming age (see 42:6-7; 60:1-3) will <em>dawn<\/em> on those who turn fully to the Lord. The night of divine judgment and oppression will be over. • <em>your wounds:<\/em> The nation of Israel was wounded when they were conquered and sent into exile. • <em>protect you from behind:<\/em> See also 52:12.<\/p>","summary_ro":"58:8 your salvation (literally your light): The light of the coming age (see 42:6-7; 60:1-3) will dawn on those who turn fully to the Lord. The night of divine judgment and oppression will be over. • your wounds: The nation of Israel was wounded when they were conquered and sent into exile. • protect you from behind: See also 52:12.","summary_en":"58:8 your salvation (literally your light): The light of the coming age (see 42:6-7; 60:1-3) will dawn on those who turn fully to the Lord. The night of divine judgment and oppression will be over. • your wounds: The nation of Israel was wounded when they were conquered and sent into exile. • protect you from behind: See also 52:12.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107139,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 58:8","title_en":"Study Note: Isaia 58:8","content_ro":"<p><strong>58:8<\/strong> <em>your salvation<\/em> (literally <em>your light<\/em>): The light of the coming age (see 42:6-7; 60:1-3) will <em>dawn<\/em> on those who turn fully to the Lord. The night of divine judgment and oppression will be over. • <em>your wounds:<\/em> The nation of Israel was wounded when they were conquered and sent into exile. • <em>protect you from behind:<\/em> See also 52:12.<\/p>","content_en":"<p><strong>58:8<\/strong> <em>your salvation<\/em> (literally <em>your light<\/em>): The light of the coming age (see 42:6-7; 60:1-3) will <em>dawn<\/em> on those who turn fully to the Lord. The night of divine judgment and oppression will be over. • <em>your wounds:<\/em> The nation of Israel was wounded when they were conquered and sent into exile. • <em>protect you from behind:<\/em> See also 52:12.<\/p>","summary_ro":"58:8 your salvation (literally your light): The light of the coming age (see 42:6-7; 60:1-3) will dawn on those who turn fully to the Lord. The night of divine judgment and oppression will be over. • your wounds: The nation of Israel was wounded when they were conquered and sent into exile. • protect you from behind: See also 52:12.","summary_en":"58:8 your salvation (literally your light): The light of the coming age (see 42:6-7; 60:1-3) will dawn on those who turn fully to the Lord. The night of divine judgment and oppression will be over. • your wounds: The nation of Israel was wounded when they were conquered and sent into exile. • protect you from behind: See also 52:12.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134765,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 58:8","title_en":"Study Note: Isaia 58:8","content_ro":"<p><strong>58:8<\/strong> <em>your salvation<\/em> (literally <em>your light<\/em>): The light of the coming age (see 42:6-7; 60:1-3) will <em>dawn<\/em> on those who turn fully to the Lord. The night of divine judgment and oppression will be over. • <em>your wounds:<\/em> The nation of Israel was wounded when they were conquered and sent into exile. • <em>protect you from behind:<\/em> See also 52:12.<\/p>","content_en":"<p><strong>58:8<\/strong> <em>your salvation<\/em> (literally <em>your light<\/em>): The light of the coming age (see 42:6-7; 60:1-3) will <em>dawn<\/em> on those who turn fully to the Lord. The night of divine judgment and oppression will be over. • <em>your wounds:<\/em> The nation of Israel was wounded when they were conquered and sent into exile. • <em>protect you from behind:<\/em> See also 52:12.<\/p>","summary_ro":"58:8 your salvation (literally your light): The light of the coming age (see 42:6-7; 60:1-3) will dawn on those who turn fully to the Lord. The night of divine judgment and oppression will be over. • your wounds: The nation of Israel was wounded when they were conquered and sent into exile. • protect you from behind: See also 52:12.","summary_en":"58:8 your salvation (literally your light): The light of the coming age (see 42:6-7; 60:1-3) will dawn on those who turn fully to the Lord. The night of divine judgment and oppression will be over. • your wounds: The nation of Israel was wounded when they were conquered and sent into exile. • protect you from behind: See also 52:12.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":64040,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Promise of a Second Exodus","title_en":"The Promise of a Second Exodus","content_ro":"<h3>The Promise of a Second Exodus<\/h3>\n<p>Like the exodus from Egypt, Israel’s return from exile would restore God’s people to the land. Just as they had left Egypt many years before, the people of Israel would leave Babylon (Isa 48:20-21). This time they would have to be cleansed (52:11) and would not rush their departure (52:12).<\/p>\n<p>Both the experience in exile and the journey are likened to a desert (see 35:1) from which the Lord would bring rescue. He prepares a road through the desert (43:19), transforms the desert into a watering hole with vegetation and animals (43:19-20), removes obstacles along the way (42:16; 49:11), guides his people through the desert (42:16; 58:11; 63:13), feeds them (49:10), protects them from the desert heat (49:10), and strengthens them (58:11). He changes the experience of the exiles from sorrow to great joy (51:3) and pours out his Spirit on them (44:3-4).<\/p>\n<p>An exodus of sorts also occurs for all those who believe in Christ—an exodus from sin and death through Christ’s death and the power of his resurrection. The Holy Spirit enables believers to live in newness of life and to serve God with joy as they await the coming of his kingdom in all its fullness.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 35:8-10; 42:14-16; 43:18-21; 44:3-4; 48:20-21; 49:9-12; 52:11-12; 58:8-12; Jer 31:2-17; Joel 3:17-21; Luke 1:78-79; John 7:38; 15:19; 2 Cor 5:17; 6:17-18; Eph 5:8; Col 1:13; Heb 13:12-14; Rev 7:16<\/p>","content_en":"<h3>The Promise of a Second Exodus<\/h3>\n<p>Like the exodus from Egypt, Israel’s return from exile would restore God’s people to the land. Just as they had left Egypt many years before, the people of Israel would leave Babylon (Isa 48:20-21). This time they would have to be cleansed (52:11) and would not rush their departure (52:12).<\/p>\n<p>Both the experience in exile and the journey are likened to a desert (see 35:1) from which the Lord would bring rescue. He prepares a road through the desert (43:19), transforms the desert into a watering hole with vegetation and animals (43:19-20), removes obstacles along the way (42:16; 49:11), guides his people through the desert (42:16; 58:11; 63:13), feeds them (49:10), protects them from the desert heat (49:10), and strengthens them (58:11). He changes the experience of the exiles from sorrow to great joy (51:3) and pours out his Spirit on them (44:3-4).<\/p>\n<p>An exodus of sorts also occurs for all those who believe in Christ—an exodus from sin and death through Christ’s death and the power of his resurrection. The Holy Spirit enables believers to live in newness of life and to serve God with joy as they await the coming of his kingdom in all its fullness.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 35:8-10; 42:14-16; 43:18-21; 44:3-4; 48:20-21; 49:9-12; 52:11-12; 58:8-12; Jer 31:2-17; Joel 3:17-21; Luke 1:78-79; John 7:38; 15:19; 2 Cor 5:17; 6:17-18; Eph 5:8; Col 1:13; Heb 13:12-14; Rev 7:16<\/p>","summary_ro":"The Promise of a Second Exodus Like the exodus from Egypt, Israel’s return from exile would restore God’s people to the land. Just as they had left Egypt many years before, the people of Israel would leave Babylon (Isa 48:20-21). This time they would have to be cleansed (52:11) and would not rush their departure (52:12). Both the experience in exile and the journey are likened to a desert (see 35:1) from which the Lord would bring rescue. He prepares a road through the desert (43:19), transfo...","summary_en":"The Promise of a Second Exodus Like the exodus from Egypt, Israel’s return from exile would restore God’s people to the land. Just as they had left Egypt many years before, the people of Israel would leave Babylon (Isa 48:20-21). This time they would have to be cleansed (52:11) and would not rush their departure (52:12). Both the experience in exile and the journey are likened to a desert (see 35:1) from which the Lord would bring rescue. He prepares a road through the desert (43:19), transfo...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":64361,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Glory with His People","title_en":"God’s Glory with His People","content_ro":"<h3>God’s Glory with His People<\/h3>\n<p>In ancient Israel, God’s glory was particularly manifest at the central sanctuaries that had been built for him. When the Israelites completed construction of the Tabernacle, that sacred space became filled with the glory of the Lord (Exod 40:34-35). Likewise, after the Temple was completed and the Ark of the Covenant was brought in, God’s glorious presence filled the Temple (1 Kgs 8:10-11).<\/p>\n<p>The presence and absence of God’s glory is a central theme in the book of Ezekiel. God’s glory appears to the prophet Ezekiel while he is exiled in Babylon, meaning that his glory was no longer present at the Temple in Jerusalem. The reason God’s glory had departed from the Temple at that time becomes clear in Ezekiel’s vision in Ezekiel 8–11, in which the prophet sees the abominations that had polluted the Temple in Jerusalem. Without God’s presence, the Temple had become an empty shell awaiting destruction. God was not forcibly evicted by the superior might of the Babylonian army; he voluntarily departed because his people were defiled. Their sin drove him away from the land he had promised to Abraham, Isaac, and Jacob. For a time, the Lord went from Jerusalem to Babylon to become a sanctuary for the exiles there (see 11:16).<\/p>\n<p>God would not abandon his Temple forever. After pouring out his wrath in full measure, he would restore a remnant to their land and sanctify them by his Spirit so that he could once again dwell in their midst in a new sanctuary (37:26). God’s glory, dwelling among his people forever (43:1-5), is at the heart of Ezekiel’s vision of their restoration.<\/p>\n<p>The glory of God has come to live among us fully in the person of Jesus Christ. As John testifies, “We have seen his glory, the glory of the Father’s one and only Son” (John 1:14). The aged Simeon saw the baby Jesus brought to the Temple and described him as “a light to reveal God to the nations, and . . . the glory of your people Israel” (Luke 2:32). Jesus’ glory was veiled while he was on earth, though for a moment on the Mount of Transfiguration his radiance was revealed to his closest disciples (Matt 17:2). He experienced his own abandonment by God as he hung on the cross, bearing the curse for our sin (Matt 27:46). Now, as the exalted and glorified Lord, he sits at God’s right hand (Eph 1:19-20). By his Spirit, he has promised never to abandon us, but to be with us to the end of time (Matt 28:20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 15:11; 33:18–34:8; 40:34; Ps 19:1-11; Isa 4:5-6; 6:3; 40:5; 42:8; 43:7; 58:8; 60:1-2; Ezek 1:1-28; 11:16; 37:26; 43:1-5; 44:4; Hab 2:14; Matt 17:2; 28:20; Luke 2:32; John 1:14; 2 Cor 4:4-6; Heb 1:3; Rev 21:10-11, 23<\/p>","content_en":"<h3>God’s Glory with His People<\/h3>\n<p>In ancient Israel, God’s glory was particularly manifest at the central sanctuaries that had been built for him. When the Israelites completed construction of the Tabernacle, that sacred space became filled with the glory of the Lord (Exod 40:34-35). Likewise, after the Temple was completed and the Ark of the Covenant was brought in, God’s glorious presence filled the Temple (1 Kgs 8:10-11).<\/p>\n<p>The presence and absence of God’s glory is a central theme in the book of Ezekiel. God’s glory appears to the prophet Ezekiel while he is exiled in Babylon, meaning that his glory was no longer present at the Temple in Jerusalem. The reason God’s glory had departed from the Temple at that time becomes clear in Ezekiel’s vision in Ezekiel 8–11, in which the prophet sees the abominations that had polluted the Temple in Jerusalem. Without God’s presence, the Temple had become an empty shell awaiting destruction. God was not forcibly evicted by the superior might of the Babylonian army; he voluntarily departed because his people were defiled. Their sin drove him away from the land he had promised to Abraham, Isaac, and Jacob. For a time, the Lord went from Jerusalem to Babylon to become a sanctuary for the exiles there (see 11:16).<\/p>\n<p>God would not abandon his Temple forever. After pouring out his wrath in full measure, he would restore a remnant to their land and sanctify them by his Spirit so that he could once again dwell in their midst in a new sanctuary (37:26). God’s glory, dwelling among his people forever (43:1-5), is at the heart of Ezekiel’s vision of their restoration.<\/p>\n<p>The glory of God has come to live among us fully in the person of Jesus Christ. As John testifies, “We have seen his glory, the glory of the Father’s one and only Son” (John 1:14). The aged Simeon saw the baby Jesus brought to the Temple and described him as “a light to reveal God to the nations, and . . . the glory of your people Israel” (Luke 2:32). Jesus’ glory was veiled while he was on earth, though for a moment on the Mount of Transfiguration his radiance was revealed to his closest disciples (Matt 17:2). He experienced his own abandonment by God as he hung on the cross, bearing the curse for our sin (Matt 27:46). Now, as the exalted and glorified Lord, he sits at God’s right hand (Eph 1:19-20). By his Spirit, he has promised never to abandon us, but to be with us to the end of time (Matt 28:20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 15:11; 33:18–34:8; 40:34; Ps 19:1-11; Isa 4:5-6; 6:3; 40:5; 42:8; 43:7; 58:8; 60:1-2; Ezek 1:1-28; 11:16; 37:26; 43:1-5; 44:4; Hab 2:14; Matt 17:2; 28:20; Luke 2:32; John 1:14; 2 Cor 4:4-6; Heb 1:3; Rev 21:10-11, 23<\/p>","summary_ro":"God’s Glory with His People In ancient Israel, God’s glory was particularly manifest at the central sanctuaries that had been built for him. When the Israelites completed construction of the Tabernacle, that sacred space became filled with the glory of the Lord (Exod 40:34-35). Likewise, after the Temple was completed and the Ark of the Covenant was brought in, God’s glorious presence filled the Temple (1 Kgs 8:10-11). The presence and absence of God’s glory is a central theme in the book of ...","summary_en":"God’s Glory with His People In ancient Israel, God’s glory was particularly manifest at the central sanctuaries that had been built for him. When the Israelites completed construction of the Tabernacle, that sacred space became filled with the glory of the Lord (Exod 40:34-35). Likewise, after the Temple was completed and the Ark of the Covenant was brought in, God’s glorious presence filled the Temple (1 Kgs 8:10-11). The presence and absence of God’s glory is a central theme in the book of ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91666,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Promise of a Second Exodus","title_en":"The Promise of a Second Exodus","content_ro":"<h3>The Promise of a Second Exodus<\/h3>\n<p>Like the exodus from Egypt, Israel’s return from exile would restore God’s people to the land. Just as they had left Egypt many years before, the people of Israel would leave Babylon (Isa 48:20-21). This time they would have to be cleansed (52:11) and would not rush their departure (52:12).<\/p>\n<p>Both the experience in exile and the journey are likened to a desert (see 35:1) from which the Lord would bring rescue. He prepares a road through the desert (43:19), transforms the desert into a watering hole with vegetation and animals (43:19-20), removes obstacles along the way (42:16; 49:11), guides his people through the desert (42:16; 58:11; 63:13), feeds them (49:10), protects them from the desert heat (49:10), and strengthens them (58:11). He changes the experience of the exiles from sorrow to great joy (51:3) and pours out his Spirit on them (44:3-4).<\/p>\n<p>An exodus of sorts also occurs for all those who believe in Christ—an exodus from sin and death through Christ’s death and the power of his resurrection. The Holy Spirit enables believers to live in newness of life and to serve God with joy as they await the coming of his kingdom in all its fullness.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 35:8-10; 42:14-16; 43:18-21; 44:3-4; 48:20-21; 49:9-12; 52:11-12; 58:8-12; Jer 31:2-17; Joel 3:17-21; Luke 1:78-79; John 7:38; 15:19; 2 Cor 5:17; 6:17-18; Eph 5:8; Col 1:13; Heb 13:12-14; Rev 7:16<\/p>","content_en":"<h3>The Promise of a Second Exodus<\/h3>\n<p>Like the exodus from Egypt, Israel’s return from exile would restore God’s people to the land. Just as they had left Egypt many years before, the people of Israel would leave Babylon (Isa 48:20-21). This time they would have to be cleansed (52:11) and would not rush their departure (52:12).<\/p>\n<p>Both the experience in exile and the journey are likened to a desert (see 35:1) from which the Lord would bring rescue. He prepares a road through the desert (43:19), transforms the desert into a watering hole with vegetation and animals (43:19-20), removes obstacles along the way (42:16; 49:11), guides his people through the desert (42:16; 58:11; 63:13), feeds them (49:10), protects them from the desert heat (49:10), and strengthens them (58:11). He changes the experience of the exiles from sorrow to great joy (51:3) and pours out his Spirit on them (44:3-4).<\/p>\n<p>An exodus of sorts also occurs for all those who believe in Christ—an exodus from sin and death through Christ’s death and the power of his resurrection. The Holy Spirit enables believers to live in newness of life and to serve God with joy as they await the coming of his kingdom in all its fullness.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 35:8-10; 42:14-16; 43:18-21; 44:3-4; 48:20-21; 49:9-12; 52:11-12; 58:8-12; Jer 31:2-17; Joel 3:17-21; Luke 1:78-79; John 7:38; 15:19; 2 Cor 5:17; 6:17-18; Eph 5:8; Col 1:13; Heb 13:12-14; Rev 7:16<\/p>","summary_ro":"The Promise of a Second Exodus Like the exodus from Egypt, Israel’s return from exile would restore God’s people to the land. Just as they had left Egypt many years before, the people of Israel would leave Babylon (Isa 48:20-21). This time they would have to be cleansed (52:11) and would not rush their departure (52:12). Both the experience in exile and the journey are likened to a desert (see 35:1) from which the Lord would bring rescue. He prepares a road through the desert (43:19), transfo...","summary_en":"The Promise of a Second Exodus Like the exodus from Egypt, Israel’s return from exile would restore God’s people to the land. Just as they had left Egypt many years before, the people of Israel would leave Babylon (Isa 48:20-21). This time they would have to be cleansed (52:11) and would not rush their departure (52:12). Both the experience in exile and the journey are likened to a desert (see 35:1) from which the Lord would bring rescue. He prepares a road through the desert (43:19), transfo...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91987,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Glory with His People","title_en":"God’s Glory with His People","content_ro":"<h3>God’s Glory with His People<\/h3>\n<p>In ancient Israel, God’s glory was particularly manifest at the central sanctuaries that had been built for him. When the Israelites completed construction of the Tabernacle, that sacred space became filled with the glory of the Lord (Exod 40:34-35). Likewise, after the Temple was completed and the Ark of the Covenant was brought in, God’s glorious presence filled the Temple (1 Kgs 8:10-11).<\/p>\n<p>The presence and absence of God’s glory is a central theme in the book of Ezekiel. God’s glory appears to the prophet Ezekiel while he is exiled in Babylon, meaning that his glory was no longer present at the Temple in Jerusalem. The reason God’s glory had departed from the Temple at that time becomes clear in Ezekiel’s vision in Ezekiel 8–11, in which the prophet sees the abominations that had polluted the Temple in Jerusalem. Without God’s presence, the Temple had become an empty shell awaiting destruction. God was not forcibly evicted by the superior might of the Babylonian army; he voluntarily departed because his people were defiled. Their sin drove him away from the land he had promised to Abraham, Isaac, and Jacob. For a time, the Lord went from Jerusalem to Babylon to become a sanctuary for the exiles there (see 11:16).<\/p>\n<p>God would not abandon his Temple forever. After pouring out his wrath in full measure, he would restore a remnant to their land and sanctify them by his Spirit so that he could once again dwell in their midst in a new sanctuary (37:26). God’s glory, dwelling among his people forever (43:1-5), is at the heart of Ezekiel’s vision of their restoration.<\/p>\n<p>The glory of God has come to live among us fully in the person of Jesus Christ. As John testifies, “We have seen his glory, the glory of the Father’s one and only Son” (John 1:14). The aged Simeon saw the baby Jesus brought to the Temple and described him as “a light to reveal God to the nations, and . . . the glory of your people Israel” (Luke 2:32). Jesus’ glory was veiled while he was on earth, though for a moment on the Mount of Transfiguration his radiance was revealed to his closest disciples (Matt 17:2). He experienced his own abandonment by God as he hung on the cross, bearing the curse for our sin (Matt 27:46). Now, as the exalted and glorified Lord, he sits at God’s right hand (Eph 1:19-20). By his Spirit, he has promised never to abandon us, but to be with us to the end of time (Matt 28:20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 15:11; 33:18–34:8; 40:34; Ps 19:1-11; Isa 4:5-6; 6:3; 40:5; 42:8; 43:7; 58:8; 60:1-2; Ezek 1:1-28; 11:16; 37:26; 43:1-5; 44:4; Hab 2:14; Matt 17:2; 28:20; Luke 2:32; John 1:14; 2 Cor 4:4-6; Heb 1:3; Rev 21:10-11, 23<\/p>","content_en":"<h3>God’s Glory with His People<\/h3>\n<p>In ancient Israel, God’s glory was particularly manifest at the central sanctuaries that had been built for him. When the Israelites completed construction of the Tabernacle, that sacred space became filled with the glory of the Lord (Exod 40:34-35). Likewise, after the Temple was completed and the Ark of the Covenant was brought in, God’s glorious presence filled the Temple (1 Kgs 8:10-11).<\/p>\n<p>The presence and absence of God’s glory is a central theme in the book of Ezekiel. God’s glory appears to the prophet Ezekiel while he is exiled in Babylon, meaning that his glory was no longer present at the Temple in Jerusalem. The reason God’s glory had departed from the Temple at that time becomes clear in Ezekiel’s vision in Ezekiel 8–11, in which the prophet sees the abominations that had polluted the Temple in Jerusalem. Without God’s presence, the Temple had become an empty shell awaiting destruction. God was not forcibly evicted by the superior might of the Babylonian army; he voluntarily departed because his people were defiled. Their sin drove him away from the land he had promised to Abraham, Isaac, and Jacob. For a time, the Lord went from Jerusalem to Babylon to become a sanctuary for the exiles there (see 11:16).<\/p>\n<p>God would not abandon his Temple forever. After pouring out his wrath in full measure, he would restore a remnant to their land and sanctify them by his Spirit so that he could once again dwell in their midst in a new sanctuary (37:26). God’s glory, dwelling among his people forever (43:1-5), is at the heart of Ezekiel’s vision of their restoration.<\/p>\n<p>The glory of God has come to live among us fully in the person of Jesus Christ. As John testifies, “We have seen his glory, the glory of the Father’s one and only Son” (John 1:14). The aged Simeon saw the baby Jesus brought to the Temple and described him as “a light to reveal God to the nations, and . . . the glory of your people Israel” (Luke 2:32). Jesus’ glory was veiled while he was on earth, though for a moment on the Mount of Transfiguration his radiance was revealed to his closest disciples (Matt 17:2). He experienced his own abandonment by God as he hung on the cross, bearing the curse for our sin (Matt 27:46). Now, as the exalted and glorified Lord, he sits at God’s right hand (Eph 1:19-20). By his Spirit, he has promised never to abandon us, but to be with us to the end of time (Matt 28:20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 15:11; 33:18–34:8; 40:34; Ps 19:1-11; Isa 4:5-6; 6:3; 40:5; 42:8; 43:7; 58:8; 60:1-2; Ezek 1:1-28; 11:16; 37:26; 43:1-5; 44:4; Hab 2:14; Matt 17:2; 28:20; Luke 2:32; John 1:14; 2 Cor 4:4-6; Heb 1:3; Rev 21:10-11, 23<\/p>","summary_ro":"God’s Glory with His People In ancient Israel, God’s glory was particularly manifest at the central sanctuaries that had been built for him. When the Israelites completed construction of the Tabernacle, that sacred space became filled with the glory of the Lord (Exod 40:34-35). Likewise, after the Temple was completed and the Ark of the Covenant was brought in, God’s glorious presence filled the Temple (1 Kgs 8:10-11). The presence and absence of God’s glory is a central theme in the book of ...","summary_en":"God’s Glory with His People In ancient Israel, God’s glory was particularly manifest at the central sanctuaries that had been built for him. When the Israelites completed construction of the Tabernacle, that sacred space became filled with the glory of the Lord (Exod 40:34-35). Likewise, after the Temple was completed and the Ark of the Covenant was brought in, God’s glorious presence filled the Temple (1 Kgs 8:10-11). The presence and absence of God’s glory is a central theme in the book of ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119292,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Promise of a Second Exodus","title_en":"The Promise of a Second Exodus","content_ro":"<h3>The Promise of a Second Exodus<\/h3>\n<p>Like the exodus from Egypt, Israel’s return from exile would restore God’s people to the land. Just as they had left Egypt many years before, the people of Israel would leave Babylon (Isa 48:20-21). This time they would have to be cleansed (52:11) and would not rush their departure (52:12).<\/p>\n<p>Both the experience in exile and the journey are likened to a desert (see 35:1) from which the Lord would bring rescue. He prepares a road through the desert (43:19), transforms the desert into a watering hole with vegetation and animals (43:19-20), removes obstacles along the way (42:16; 49:11), guides his people through the desert (42:16; 58:11; 63:13), feeds them (49:10), protects them from the desert heat (49:10), and strengthens them (58:11). He changes the experience of the exiles from sorrow to great joy (51:3) and pours out his Spirit on them (44:3-4).<\/p>\n<p>An exodus of sorts also occurs for all those who believe in Christ—an exodus from sin and death through Christ’s death and the power of his resurrection. The Holy Spirit enables believers to live in newness of life and to serve God with joy as they await the coming of his kingdom in all its fullness.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 35:8-10; 42:14-16; 43:18-21; 44:3-4; 48:20-21; 49:9-12; 52:11-12; 58:8-12; Jer 31:2-17; Joel 3:17-21; Luke 1:78-79; John 7:38; 15:19; 2 Cor 5:17; 6:17-18; Eph 5:8; Col 1:13; Heb 13:12-14; Rev 7:16<\/p>","content_en":"<h3>The Promise of a Second Exodus<\/h3>\n<p>Like the exodus from Egypt, Israel’s return from exile would restore God’s people to the land. Just as they had left Egypt many years before, the people of Israel would leave Babylon (Isa 48:20-21). This time they would have to be cleansed (52:11) and would not rush their departure (52:12).<\/p>\n<p>Both the experience in exile and the journey are likened to a desert (see 35:1) from which the Lord would bring rescue. He prepares a road through the desert (43:19), transforms the desert into a watering hole with vegetation and animals (43:19-20), removes obstacles along the way (42:16; 49:11), guides his people through the desert (42:16; 58:11; 63:13), feeds them (49:10), protects them from the desert heat (49:10), and strengthens them (58:11). He changes the experience of the exiles from sorrow to great joy (51:3) and pours out his Spirit on them (44:3-4).<\/p>\n<p>An exodus of sorts also occurs for all those who believe in Christ—an exodus from sin and death through Christ’s death and the power of his resurrection. The Holy Spirit enables believers to live in newness of life and to serve God with joy as they await the coming of his kingdom in all its fullness.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 35:8-10; 42:14-16; 43:18-21; 44:3-4; 48:20-21; 49:9-12; 52:11-12; 58:8-12; Jer 31:2-17; Joel 3:17-21; Luke 1:78-79; John 7:38; 15:19; 2 Cor 5:17; 6:17-18; Eph 5:8; Col 1:13; Heb 13:12-14; Rev 7:16<\/p>","summary_ro":"The Promise of a Second Exodus Like the exodus from Egypt, Israel’s return from exile would restore God’s people to the land. Just as they had left Egypt many years before, the people of Israel would leave Babylon (Isa 48:20-21). This time they would have to be cleansed (52:11) and would not rush their departure (52:12). Both the experience in exile and the journey are likened to a desert (see 35:1) from which the Lord would bring rescue. He prepares a road through the desert (43:19), transfo...","summary_en":"The Promise of a Second Exodus Like the exodus from Egypt, Israel’s return from exile would restore God’s people to the land. Just as they had left Egypt many years before, the people of Israel would leave Babylon (Isa 48:20-21). This time they would have to be cleansed (52:11) and would not rush their departure (52:12). Both the experience in exile and the journey are likened to a desert (see 35:1) from which the Lord would bring rescue. He prepares a road through the desert (43:19), transfo...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119613,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Glory with His People","title_en":"God’s Glory with His People","content_ro":"<h3>God’s Glory with His People<\/h3>\n<p>In ancient Israel, God’s glory was particularly manifest at the central sanctuaries that had been built for him. When the Israelites completed construction of the Tabernacle, that sacred space became filled with the glory of the Lord (Exod 40:34-35). Likewise, after the Temple was completed and the Ark of the Covenant was brought in, God’s glorious presence filled the Temple (1 Kgs 8:10-11).<\/p>\n<p>The presence and absence of God’s glory is a central theme in the book of Ezekiel. God’s glory appears to the prophet Ezekiel while he is exiled in Babylon, meaning that his glory was no longer present at the Temple in Jerusalem. The reason God’s glory had departed from the Temple at that time becomes clear in Ezekiel’s vision in Ezekiel 8–11, in which the prophet sees the abominations that had polluted the Temple in Jerusalem. Without God’s presence, the Temple had become an empty shell awaiting destruction. God was not forcibly evicted by the superior might of the Babylonian army; he voluntarily departed because his people were defiled. Their sin drove him away from the land he had promised to Abraham, Isaac, and Jacob. For a time, the Lord went from Jerusalem to Babylon to become a sanctuary for the exiles there (see 11:16).<\/p>\n<p>God would not abandon his Temple forever. After pouring out his wrath in full measure, he would restore a remnant to their land and sanctify them by his Spirit so that he could once again dwell in their midst in a new sanctuary (37:26). God’s glory, dwelling among his people forever (43:1-5), is at the heart of Ezekiel’s vision of their restoration.<\/p>\n<p>The glory of God has come to live among us fully in the person of Jesus Christ. As John testifies, “We have seen his glory, the glory of the Father’s one and only Son” (John 1:14). The aged Simeon saw the baby Jesus brought to the Temple and described him as “a light to reveal God to the nations, and . . . the glory of your people Israel” (Luke 2:32). Jesus’ glory was veiled while he was on earth, though for a moment on the Mount of Transfiguration his radiance was revealed to his closest disciples (Matt 17:2). He experienced his own abandonment by God as he hung on the cross, bearing the curse for our sin (Matt 27:46). Now, as the exalted and glorified Lord, he sits at God’s right hand (Eph 1:19-20). By his Spirit, he has promised never to abandon us, but to be with us to the end of time (Matt 28:20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 15:11; 33:18–34:8; 40:34; Ps 19:1-11; Isa 4:5-6; 6:3; 40:5; 42:8; 43:7; 58:8; 60:1-2; Ezek 1:1-28; 11:16; 37:26; 43:1-5; 44:4; Hab 2:14; Matt 17:2; 28:20; Luke 2:32; John 1:14; 2 Cor 4:4-6; Heb 1:3; Rev 21:10-11, 23<\/p>","content_en":"<h3>God’s Glory with His People<\/h3>\n<p>In ancient Israel, God’s glory was particularly manifest at the central sanctuaries that had been built for him. When the Israelites completed construction of the Tabernacle, that sacred space became filled with the glory of the Lord (Exod 40:34-35). Likewise, after the Temple was completed and the Ark of the Covenant was brought in, God’s glorious presence filled the Temple (1 Kgs 8:10-11).<\/p>\n<p>The presence and absence of God’s glory is a central theme in the book of Ezekiel. God’s glory appears to the prophet Ezekiel while he is exiled in Babylon, meaning that his glory was no longer present at the Temple in Jerusalem. The reason God’s glory had departed from the Temple at that time becomes clear in Ezekiel’s vision in Ezekiel 8–11, in which the prophet sees the abominations that had polluted the Temple in Jerusalem. Without God’s presence, the Temple had become an empty shell awaiting destruction. God was not forcibly evicted by the superior might of the Babylonian army; he voluntarily departed because his people were defiled. Their sin drove him away from the land he had promised to Abraham, Isaac, and Jacob. For a time, the Lord went from Jerusalem to Babylon to become a sanctuary for the exiles there (see 11:16).<\/p>\n<p>God would not abandon his Temple forever. After pouring out his wrath in full measure, he would restore a remnant to their land and sanctify them by his Spirit so that he could once again dwell in their midst in a new sanctuary (37:26). God’s glory, dwelling among his people forever (43:1-5), is at the heart of Ezekiel’s vision of their restoration.<\/p>\n<p>The glory of God has come to live among us fully in the person of Jesus Christ. As John testifies, “We have seen his glory, the glory of the Father’s one and only Son” (John 1:14). The aged Simeon saw the baby Jesus brought to the Temple and described him as “a light to reveal God to the nations, and . . . the glory of your people Israel” (Luke 2:32). Jesus’ glory was veiled while he was on earth, though for a moment on the Mount of Transfiguration his radiance was revealed to his closest disciples (Matt 17:2). He experienced his own abandonment by God as he hung on the cross, bearing the curse for our sin (Matt 27:46). Now, as the exalted and glorified Lord, he sits at God’s right hand (Eph 1:19-20). By his Spirit, he has promised never to abandon us, but to be with us to the end of time (Matt 28:20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 15:11; 33:18–34:8; 40:34; Ps 19:1-11; Isa 4:5-6; 6:3; 40:5; 42:8; 43:7; 58:8; 60:1-2; Ezek 1:1-28; 11:16; 37:26; 43:1-5; 44:4; Hab 2:14; Matt 17:2; 28:20; Luke 2:32; John 1:14; 2 Cor 4:4-6; Heb 1:3; Rev 21:10-11, 23<\/p>","summary_ro":"God’s Glory with His People In ancient Israel, God’s glory was particularly manifest at the central sanctuaries that had been built for him. When the Israelites completed construction of the Tabernacle, that sacred space became filled with the glory of the Lord (Exod 40:34-35). Likewise, after the Temple was completed and the Ark of the Covenant was brought in, God’s glorious presence filled the Temple (1 Kgs 8:10-11). The presence and absence of God’s glory is a central theme in the book of ...","summary_en":"God’s Glory with His People In ancient Israel, God’s glory was particularly manifest at the central sanctuaries that had been built for him. When the Israelites completed construction of the Tabernacle, that sacred space became filled with the glory of the Lord (Exod 40:34-35). Likewise, after the Temple was completed and the Ark of the Covenant was brought in, God’s glorious presence filled the Temple (1 Kgs 8:10-11). The presence and absence of God’s glory is a central theme in the book of ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146918,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Promise of a Second Exodus","title_en":"The Promise of a Second Exodus","content_ro":"<h3>The Promise of a Second Exodus<\/h3>\n<p>Like the exodus from Egypt, Israel’s return from exile would restore God’s people to the land. Just as they had left Egypt many years before, the people of Israel would leave Babylon (Isa 48:20-21). This time they would have to be cleansed (52:11) and would not rush their departure (52:12).<\/p>\n<p>Both the experience in exile and the journey are likened to a desert (see 35:1) from which the Lord would bring rescue. He prepares a road through the desert (43:19), transforms the desert into a watering hole with vegetation and animals (43:19-20), removes obstacles along the way (42:16; 49:11), guides his people through the desert (42:16; 58:11; 63:13), feeds them (49:10), protects them from the desert heat (49:10), and strengthens them (58:11). He changes the experience of the exiles from sorrow to great joy (51:3) and pours out his Spirit on them (44:3-4).<\/p>\n<p>An exodus of sorts also occurs for all those who believe in Christ—an exodus from sin and death through Christ’s death and the power of his resurrection. The Holy Spirit enables believers to live in newness of life and to serve God with joy as they await the coming of his kingdom in all its fullness.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 35:8-10; 42:14-16; 43:18-21; 44:3-4; 48:20-21; 49:9-12; 52:11-12; 58:8-12; Jer 31:2-17; Joel 3:17-21; Luke 1:78-79; John 7:38; 15:19; 2 Cor 5:17; 6:17-18; Eph 5:8; Col 1:13; Heb 13:12-14; Rev 7:16<\/p>","content_en":"<h3>The Promise of a Second Exodus<\/h3>\n<p>Like the exodus from Egypt, Israel’s return from exile would restore God’s people to the land. Just as they had left Egypt many years before, the people of Israel would leave Babylon (Isa 48:20-21). This time they would have to be cleansed (52:11) and would not rush their departure (52:12).<\/p>\n<p>Both the experience in exile and the journey are likened to a desert (see 35:1) from which the Lord would bring rescue. He prepares a road through the desert (43:19), transforms the desert into a watering hole with vegetation and animals (43:19-20), removes obstacles along the way (42:16; 49:11), guides his people through the desert (42:16; 58:11; 63:13), feeds them (49:10), protects them from the desert heat (49:10), and strengthens them (58:11). He changes the experience of the exiles from sorrow to great joy (51:3) and pours out his Spirit on them (44:3-4).<\/p>\n<p>An exodus of sorts also occurs for all those who believe in Christ—an exodus from sin and death through Christ’s death and the power of his resurrection. The Holy Spirit enables believers to live in newness of life and to serve God with joy as they await the coming of his kingdom in all its fullness.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 35:8-10; 42:14-16; 43:18-21; 44:3-4; 48:20-21; 49:9-12; 52:11-12; 58:8-12; Jer 31:2-17; Joel 3:17-21; Luke 1:78-79; John 7:38; 15:19; 2 Cor 5:17; 6:17-18; Eph 5:8; Col 1:13; Heb 13:12-14; Rev 7:16<\/p>","summary_ro":"The Promise of a Second Exodus Like the exodus from Egypt, Israel’s return from exile would restore God’s people to the land. Just as they had left Egypt many years before, the people of Israel would leave Babylon (Isa 48:20-21). This time they would have to be cleansed (52:11) and would not rush their departure (52:12). Both the experience in exile and the journey are likened to a desert (see 35:1) from which the Lord would bring rescue. He prepares a road through the desert (43:19), transfo...","summary_en":"The Promise of a Second Exodus Like the exodus from Egypt, Israel’s return from exile would restore God’s people to the land. Just as they had left Egypt many years before, the people of Israel would leave Babylon (Isa 48:20-21). This time they would have to be cleansed (52:11) and would not rush their departure (52:12). Both the experience in exile and the journey are likened to a desert (see 35:1) from which the Lord would bring rescue. He prepares a road through the desert (43:19), transfo...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":147239,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Glory with His People","title_en":"God’s Glory with His People","content_ro":"<h3>God’s Glory with His People<\/h3>\n<p>In ancient Israel, God’s glory was particularly manifest at the central sanctuaries that had been built for him. When the Israelites completed construction of the Tabernacle, that sacred space became filled with the glory of the Lord (Exod 40:34-35). Likewise, after the Temple was completed and the Ark of the Covenant was brought in, God’s glorious presence filled the Temple (1 Kgs 8:10-11).<\/p>\n<p>The presence and absence of God’s glory is a central theme in the book of Ezekiel. God’s glory appears to the prophet Ezekiel while he is exiled in Babylon, meaning that his glory was no longer present at the Temple in Jerusalem. The reason God’s glory had departed from the Temple at that time becomes clear in Ezekiel’s vision in Ezekiel 8–11, in which the prophet sees the abominations that had polluted the Temple in Jerusalem. Without God’s presence, the Temple had become an empty shell awaiting destruction. God was not forcibly evicted by the superior might of the Babylonian army; he voluntarily departed because his people were defiled. Their sin drove him away from the land he had promised to Abraham, Isaac, and Jacob. For a time, the Lord went from Jerusalem to Babylon to become a sanctuary for the exiles there (see 11:16).<\/p>\n<p>God would not abandon his Temple forever. After pouring out his wrath in full measure, he would restore a remnant to their land and sanctify them by his Spirit so that he could once again dwell in their midst in a new sanctuary (37:26). God’s glory, dwelling among his people forever (43:1-5), is at the heart of Ezekiel’s vision of their restoration.<\/p>\n<p>The glory of God has come to live among us fully in the person of Jesus Christ. As John testifies, “We have seen his glory, the glory of the Father’s one and only Son” (John 1:14). The aged Simeon saw the baby Jesus brought to the Temple and described him as “a light to reveal God to the nations, and . . . the glory of your people Israel” (Luke 2:32). Jesus’ glory was veiled while he was on earth, though for a moment on the Mount of Transfiguration his radiance was revealed to his closest disciples (Matt 17:2). He experienced his own abandonment by God as he hung on the cross, bearing the curse for our sin (Matt 27:46). Now, as the exalted and glorified Lord, he sits at God’s right hand (Eph 1:19-20). By his Spirit, he has promised never to abandon us, but to be with us to the end of time (Matt 28:20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 15:11; 33:18–34:8; 40:34; Ps 19:1-11; Isa 4:5-6; 6:3; 40:5; 42:8; 43:7; 58:8; 60:1-2; Ezek 1:1-28; 11:16; 37:26; 43:1-5; 44:4; Hab 2:14; Matt 17:2; 28:20; Luke 2:32; John 1:14; 2 Cor 4:4-6; Heb 1:3; Rev 21:10-11, 23<\/p>","content_en":"<h3>God’s Glory with His People<\/h3>\n<p>In ancient Israel, God’s glory was particularly manifest at the central sanctuaries that had been built for him. When the Israelites completed construction of the Tabernacle, that sacred space became filled with the glory of the Lord (Exod 40:34-35). Likewise, after the Temple was completed and the Ark of the Covenant was brought in, God’s glorious presence filled the Temple (1 Kgs 8:10-11).<\/p>\n<p>The presence and absence of God’s glory is a central theme in the book of Ezekiel. God’s glory appears to the prophet Ezekiel while he is exiled in Babylon, meaning that his glory was no longer present at the Temple in Jerusalem. The reason God’s glory had departed from the Temple at that time becomes clear in Ezekiel’s vision in Ezekiel 8–11, in which the prophet sees the abominations that had polluted the Temple in Jerusalem. Without God’s presence, the Temple had become an empty shell awaiting destruction. God was not forcibly evicted by the superior might of the Babylonian army; he voluntarily departed because his people were defiled. Their sin drove him away from the land he had promised to Abraham, Isaac, and Jacob. For a time, the Lord went from Jerusalem to Babylon to become a sanctuary for the exiles there (see 11:16).<\/p>\n<p>God would not abandon his Temple forever. After pouring out his wrath in full measure, he would restore a remnant to their land and sanctify them by his Spirit so that he could once again dwell in their midst in a new sanctuary (37:26). God’s glory, dwelling among his people forever (43:1-5), is at the heart of Ezekiel’s vision of their restoration.<\/p>\n<p>The glory of God has come to live among us fully in the person of Jesus Christ. As John testifies, “We have seen his glory, the glory of the Father’s one and only Son” (John 1:14). The aged Simeon saw the baby Jesus brought to the Temple and described him as “a light to reveal God to the nations, and . . . the glory of your people Israel” (Luke 2:32). Jesus’ glory was veiled while he was on earth, though for a moment on the Mount of Transfiguration his radiance was revealed to his closest disciples (Matt 17:2). He experienced his own abandonment by God as he hung on the cross, bearing the curse for our sin (Matt 27:46). Now, as the exalted and glorified Lord, he sits at God’s right hand (Eph 1:19-20). By his Spirit, he has promised never to abandon us, but to be with us to the end of time (Matt 28:20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 15:11; 33:18–34:8; 40:34; Ps 19:1-11; Isa 4:5-6; 6:3; 40:5; 42:8; 43:7; 58:8; 60:1-2; Ezek 1:1-28; 11:16; 37:26; 43:1-5; 44:4; Hab 2:14; Matt 17:2; 28:20; Luke 2:32; John 1:14; 2 Cor 4:4-6; Heb 1:3; Rev 21:10-11, 23<\/p>","summary_ro":"God’s Glory with His People In ancient Israel, God’s glory was particularly manifest at the central sanctuaries that had been built for him. When the Israelites completed construction of the Tabernacle, that sacred space became filled with the glory of the Lord (Exod 40:34-35). Likewise, after the Temple was completed and the Ark of the Covenant was brought in, God’s glorious presence filled the Temple (1 Kgs 8:10-11). The presence and absence of God’s glory is a central theme in the book of ...","summary_en":"God’s Glory with His People In ancient Israel, God’s glory was particularly manifest at the central sanctuaries that had been built for him. When the Israelites completed construction of the Tabernacle, that sacred space became filled with the glory of the Lord (Exod 40:34-35). Likewise, after the Temple was completed and the Ark of the Covenant was brought in, God’s glorious presence filled the Temple (1 Kgs 8:10-11). The presence and absence of God’s glory is a central theme in the book of ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"9":[{"id":51888,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 58:9","title_en":"Study Note: Isaia 58:9","content_ro":"<p><strong>58:9<\/strong> <em>the<\/em> <span>Lord<\/span><em> will answer:<\/em> Cp. 1:15; see also 19:22. • <em>Stop . . . spreading vicious rumors:<\/em> God calls for an end to acts and words that destroy relationships (see Prov 6:12-14).<\/p>","content_en":"<p><strong>58:9<\/strong> <em>the<\/em> <span>Lord<\/span><em> will answer:<\/em> Cp. 1:15; see also 19:22. • <em>Stop . . . spreading vicious rumors:<\/em> God calls for an end to acts and words that destroy relationships (see Prov 6:12-14).<\/p>","summary_ro":"58:9 the Lord will answer: Cp. 1:15; see also 19:22. • Stop . . . spreading vicious rumors: God calls for an end to acts and words that destroy relationships (see Prov 6:12-14).","summary_en":"58:9 the Lord will answer: Cp. 1:15; see also 19:22. • Stop . . . spreading vicious rumors: God calls for an end to acts and words that destroy relationships (see Prov 6:12-14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79514,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 58:9","title_en":"Study Note: Isaia 58:9","content_ro":"<p><strong>58:9<\/strong> <em>the<\/em> <span>Lord<\/span><em> will answer:<\/em> Cp. 1:15; see also 19:22. • <em>Stop . . . spreading vicious rumors:<\/em> God calls for an end to acts and words that destroy relationships (see Prov 6:12-14).<\/p>","content_en":"<p><strong>58:9<\/strong> <em>the<\/em> <span>Lord<\/span><em> will answer:<\/em> Cp. 1:15; see also 19:22. • <em>Stop . . . spreading vicious rumors:<\/em> God calls for an end to acts and words that destroy relationships (see Prov 6:12-14).<\/p>","summary_ro":"58:9 the Lord will answer: Cp. 1:15; see also 19:22. • Stop . . . spreading vicious rumors: God calls for an end to acts and words that destroy relationships (see Prov 6:12-14).","summary_en":"58:9 the Lord will answer: Cp. 1:15; see also 19:22. • Stop . . . spreading vicious rumors: God calls for an end to acts and words that destroy relationships (see Prov 6:12-14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107140,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 58:9","title_en":"Study Note: Isaia 58:9","content_ro":"<p><strong>58:9<\/strong> <em>the<\/em> <span>Lord<\/span><em> will answer:<\/em> Cp. 1:15; see also 19:22. • <em>Stop . . . spreading vicious rumors:<\/em> God calls for an end to acts and words that destroy relationships (see Prov 6:12-14).<\/p>","content_en":"<p><strong>58:9<\/strong> <em>the<\/em> <span>Lord<\/span><em> will answer:<\/em> Cp. 1:15; see also 19:22. • <em>Stop . . . spreading vicious rumors:<\/em> God calls for an end to acts and words that destroy relationships (see Prov 6:12-14).<\/p>","summary_ro":"58:9 the Lord will answer: Cp. 1:15; see also 19:22. • Stop . . . spreading vicious rumors: God calls for an end to acts and words that destroy relationships (see Prov 6:12-14).","summary_en":"58:9 the Lord will answer: Cp. 1:15; see also 19:22. • Stop . . . spreading vicious rumors: God calls for an end to acts and words that destroy relationships (see Prov 6:12-14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134766,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 58:9","title_en":"Study Note: Isaia 58:9","content_ro":"<p><strong>58:9<\/strong> <em>the<\/em> <span>Lord<\/span><em> will answer:<\/em> Cp. 1:15; see also 19:22. • <em>Stop . . . spreading vicious rumors:<\/em> God calls for an end to acts and words that destroy relationships (see Prov 6:12-14).<\/p>","content_en":"<p><strong>58:9<\/strong> <em>the<\/em> <span>Lord<\/span><em> will answer:<\/em> Cp. 1:15; see also 19:22. • <em>Stop . . . spreading vicious rumors:<\/em> God calls for an end to acts and words that destroy relationships (see Prov 6:12-14).<\/p>","summary_ro":"58:9 the Lord will answer: Cp. 1:15; see also 19:22. • Stop . . . spreading vicious rumors: God calls for an end to acts and words that destroy relationships (see Prov 6:12-14).","summary_en":"58:9 the Lord will answer: Cp. 1:15; see also 19:22. • Stop . . . spreading vicious rumors: God calls for an end to acts and words that destroy relationships (see Prov 6:12-14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"10":[{"id":51889,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 58:10","title_en":"Study Note: Isaia 58:10","content_ro":"<p><strong>58:10<\/strong> <em>your light . . . as bright as noon:<\/em> God would rescue and vindicate his people (see Job 11:17; Ps 37:6).<\/p>","content_en":"<p><strong>58:10<\/strong> <em>your light . . . as bright as noon:<\/em> God would rescue and vindicate his people (see Job 11:17; Ps 37:6).<\/p>","summary_ro":"58:10 your light . . . as bright as noon: God would rescue and vindicate his people (see Job 11:17; Ps 37:6).","summary_en":"58:10 your light . . . as bright as noon: God would rescue and vindicate his people (see Job 11:17; Ps 37:6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79515,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 58:10","title_en":"Study Note: Isaia 58:10","content_ro":"<p><strong>58:10<\/strong> <em>your light . . . as bright as noon:<\/em> God would rescue and vindicate his people (see Job 11:17; Ps 37:6).<\/p>","content_en":"<p><strong>58:10<\/strong> <em>your light . . . as bright as noon:<\/em> God would rescue and vindicate his people (see Job 11:17; Ps 37:6).<\/p>","summary_ro":"58:10 your light . . . as bright as noon: God would rescue and vindicate his people (see Job 11:17; Ps 37:6).","summary_en":"58:10 your light . . . as bright as noon: God would rescue and vindicate his people (see Job 11:17; Ps 37:6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107141,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 58:10","title_en":"Study Note: Isaia 58:10","content_ro":"<p><strong>58:10<\/strong> <em>your light . . . as bright as noon:<\/em> God would rescue and vindicate his people (see Job 11:17; Ps 37:6).<\/p>","content_en":"<p><strong>58:10<\/strong> <em>your light . . . as bright as noon:<\/em> God would rescue and vindicate his people (see Job 11:17; Ps 37:6).<\/p>","summary_ro":"58:10 your light . . . as bright as noon: God would rescue and vindicate his people (see Job 11:17; Ps 37:6).","summary_en":"58:10 your light . . . as bright as noon: God would rescue and vindicate his people (see Job 11:17; Ps 37:6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134767,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 58:10","title_en":"Study Note: Isaia 58:10","content_ro":"<p><strong>58:10<\/strong> <em>your light . . . as bright as noon:<\/em> God would rescue and vindicate his people (see Job 11:17; Ps 37:6).<\/p>","content_en":"<p><strong>58:10<\/strong> <em>your light . . . as bright as noon:<\/em> God would rescue and vindicate his people (see Job 11:17; Ps 37:6).<\/p>","summary_ro":"58:10 your light . . . as bright as noon: God would rescue and vindicate his people (see Job 11:17; Ps 37:6).","summary_en":"58:10 your light . . . as bright as noon: God would rescue and vindicate his people (see Job 11:17; Ps 37:6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"11":[{"id":4808,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"of the Old Testament in the New Testament Bible*, Quotations","title_en":"of the Old Testament in the New Testament Bible*, Quotations","content_ro":"<h3>BIBLE*, Q<span>uotations of the Old Testament in the New Testament<\/span><\/h3>\n<p>OT passages cited or alluded to in the NT writings.<\/p>\n<p>One of the most complex problems in interpreting the Bible is in understanding how NT writers quoted the OT. Obviously nothing is so formative and authoritative for the NT writers as Scripture. However, the way that they used OT passages often seems strange to modern readers.<\/p>\n<p>The OT has provided the words and ideas for much of the NT. Unless one has a Bible that prints OT quotations in distinctive print, this may not be easily seen, for the NT writers often weave the OT words into their own without indicating they are borrowing from the OT. There are over 400 passages of the OT that are explicitly cited in the NT. Almost half of these are introduced by a statement like “Scripture says” to draw attention to the fact that the authority and thought of the OT is being implemented. For the others, however, the OT words are woven into the fabric of the author’s own statement.<\/p>\n<p>In addition to the over 400 passages cited explicitly, there are well over 1,000 places where there is an allusion to an OT text, event, or person. The difference between a quotation and an allusion is sometimes debated for particular texts, but usually the distinction is that in a quotation the author consciously uses the words of an OT passage, whereas with an allusion he has the texts in mind but is not consciously trying to use the words.<\/p>\n<p>Quotations are easy to identify if there is an introductory formula such as “the Scripture says” (as in Rom 10:11; cf. Is 28:16). Where there is no introductory formula, it is easy to overlook explicit quotations (Rom 10:13; cf. Jl 2:32). The allusions are, of course, harder still to recognize, but they often provide the key to interpretation. For example, John 1:14-18—with its mention of glory, grace and truth, Moses, and the fact that no one has seen God—is much more easily and profoundly understood when read in connection with Exodus 33:17–34:8. In the Exodus passage the glory of God and his grace and truth are revealed to Moses. The author was showing that a much more complete revelation of God was given in Jesus than was given Moses in the account recorded in Exodus.<\/p>\n<p>In addition, significant light is shed on many NT passages from OT passages with similar ideas and words even where the NT author may not have been consciously alluding to those texts (e.g. Mt 16:19; Is 22:22). What was behind the author’s thinking is not certain, but in such cases the NT reflects the thinking, the culture, and language of the OT period.<\/p>\n<p class=\"h2\" id=\"DistributionofOldTestamentQuotations\">Distribution of Old Testament Quotations<\/p>\n<p>The books of the NT that show the most dependence on the OT are Matthew, John, Romans, Hebrews, 1 Peter, and Revelation. Such a statement can be misleading, however, because the writers have different methods.<\/p>\n<p>Matthew quotes or consciously reflects the wording of OT passages about 62 times, almost half of which have an introductory formula. The book of Revelation, on the other hand, never quotes the OT and never has an introductory formula but is probably more dependent on the OT than any other NT book. The book of Hebrews quotes or consciously reflects the OT about 59 times, again half of which have an introductory formula, but the Gospel of John does so only 18 times, nearly always with an introductory formula. However, the allusions to the OT are present on virtually every page of John’s Gospel, so much so that some scholars have argued that he has modeled his account on the exodus narrative, the Jewish feasts, or OT persons and images. Paul’s Letter to the Romans uses the OT 54 times (about three-fourths of which have introductory formulas), but nowhere else so frequently (e.g., 1 Cor 16 times, Gal 11 times, Phil one time, 1 Thes one time).<\/p>\n<p>In addition to the indication that Philippians and 1 Thessalonians use the OT only once each, some other books make explicit use of the OT rarely or never. Colossians, Titus, Philemon, and the Johannine letters do not use the OT at all; 2 Timothy and Jude use the OT only once; while 2 Peter and 1 Timothy make use of it twice.<\/p>\n<p>The important point is to realize that the OT is used most frequently in circumstances where the audience is familiar with the OT or where the OT is essential for describing the events relating to Christ and the church. The books using the OT most frequently (Mt, Jn, Rom, Heb, 1 Pt, Rv) either stem from or are addressed to a Jewish context or, as in the case of Romans and John, deal specifically with the relation of Jews and Christians. The Gospels make rather extensive use of the OT because the language of the OT is necessary to convey the identity and importance of Jesus in the purposes of God. Similarly 1 Peter uses the OT frequently because the author is trying to convey to his persecuted audience that they are the people of God and the inheritors of the promises of God.<\/p>\n<p class=\"h2\" id=\"DifficultiesinInterpretation\">Difficulties in Interpretation<\/p>\n<p>Often when people think of quotations of the OT in the NT they think only in terms of prophecy. Some have been guilty of counting up the OT statements that the NT applies to Christ and the church and then claiming these OT texts as predictions that prove Jesus is the Messiah. Such a procedure is filled with problems because it is too simplistic and does not do justice to either the OT or to the way the NT uses it. Of course, the early church used the OT to show that Jesus fulfilled the promises of God and did God’s work, but the use the church made of the OT was quite varied and much of it cannot be classified as predictive prophecy. Prophecy itself is too complex to be limited to predictive thinking.<\/p>\n<p>Some of the most obvious examples of the difficulties appear in Matthew’s Gospel, although they are by no means confined there. Matthew 2:15—“Out of Egypt I called my son”—is a quotation of Hosea 11:1, but in Hosea these words do not refer to the Messiah. They refer to the nation of Israel. Similarly Matthew 2:18 quotes Jeremiah 31:15 (“A voice is heard in Ramah, weeping and great mourning, Rachel weeping for her children and refusing to be comforted, because they are no more,” <span>niv<\/span>) as fulfilled in the slaughter of the innocent babies in Bethlehem, but in Jeremiah the weeping is over the destruction of Jerusalem. John 12:40 views Isaiah 6:10 as fulfilled in Jesus’ ministry, but this verse deals with the call of Isaiah and is not a prediction concerning the ministry of the Messiah. The examples could be multiplied but these should be sufficient to illustrate the problem. For this reason the NT writers have often been accused of twisting the Scriptures, but this charge is as simplistic as the thought that all prophecy is predictive and in fact springs from the same error. Therefore, any attempt to understand the use of the OT in the NT will have to deal with the variety of ways in which the OT is used and with the methods employed by the NT writers.<\/p>\n<p>There are other difficulties that are encountered as well. Sometimes the NT writer will indicate that some fact related to Christ is a fulfillment of the OT but the explicit text that he had in mind cannot be identified. For example, John 7:38 introduces the words “Out of his heart shall flow rivers of living water” with the statement “as Scripture has said.” No OT text reads this way. Possibly the allusion is to the rock that provided water in the wilderness (Ex 17:1), or to the waters that flowed from the new temple (Zec 14:8) or, more generally, it may be a reference to Isaiah 58:11. Similarly, the difficulty in determining the OT text behind the prophecy that Christ will be called a Nazarene (Mt 2:23) is notorious. Probably the reference is to Isaiah 11:1 and the Hebrew word there translated as “branch,” but the connection is not easily made and is not certain. A third example of this kind of difficulty is in 1 Corinthians 14:34, where Paul indicates that women should be in submission just as the Law says, but there is no OT text expressing this idea. His statement in probably to be understood as a summary rather than a quotation or allusion. Similarly on a few occasions an OT text is seemingly attributed to the wrong OT book. In Mark 1:2-3 an OT quotation is attributed to Isaiah but the quotation is really a conflation (or mixing) of Exodus 23:20, Malachi 3:1, and Isaiah 40:3. Matthew 27:9-10 quotes a passage that is said to be from Jeremiah, when really it is dependent on Zechariah 11:13 and might best be described as a summary of Zechariah 11:12-13, with certain words included from Jeremiah 32:6-9. These two examples do not create a major problem, however, for the determination of the origin of the words may be due to their use in collections of quotations from various prophets, in which case the more prominent prophets would be used to designate origin.<\/p>\n<p>The wording of the quotations of the OT text does not always conform to the modern form of the OT. Just as today there are numerous translations of the Bible, when the NT was being written there were various forms of the OT text. With regard to the Hebrew text (for the OT was written mostly in Hebrew), there were different traditions. Such differences in the Hebrew traditions would have been relatively small. Because of the increasing importance of Aramaic after the Babylonian captivity and of Greek after the conquests of Alexander the Great, the OT was also known and used in both these languages when the NT was being written. In fact, the Jews found it necessary in their synagogue services after reading the Hebrew OT to paraphrase the reading in Aramaic so that all could understand. These paraphrases were later written down and are known as Targums. The Greek translation of the OT that stems from the third century <span>BC<\/span> is known as the Septuagint, but there were also other Greek translations in use. This being the case, the wording of a NT quotation is not identical in every detail to the text of the Hebrew OT.<\/p>\n<p>Added to the fact that there were various forms of the text known in first-century <span>AD<\/span> Palestine is the complicating factor that NT writers often did not intend to quote the OT exactly. The use of formal quotation marks is a modern device, and ancient writers were not so taken by technical precision. They were more concerned with the intention of a text and consequently might copy or quote it verbatim, quote it from memory, use or adapt part of a verse, or even change certain words as they borrowed the verse to express their points. (The NT writers often use the OT words describing God’s actions in the past to explain what he has done in their time.) The importance of any differences between the NT quotation and the OT depends on the use to which the quotation is put and the degree to which the use is dependent on textual differences.<\/p>\n<p>Some examples should illustrate the nature of these difficulties. Ephesians 4:8 quotes Psalm 68:18. Whereas the Hebrew and Septuagint read, “You ascended to the heights, you lead captivity captive, you received gifts among mankind,” Ephesians records the verse as “After he ascended into the heights, <em>he<\/em> led captivity captive; he <em>gave<\/em> gifts to men.” Paul is stressing that Christ has given grace to people for ministry. He has either adapted the wording of the OT to make his point or he quoted a variant reading, <em>“he gave<\/em> gifts.” Some versions do have this reading. In fact, the Targum understands this verse as Moses giving the words of the law to the children of men, and Paul may well be adapting this understanding to the new revelation that has come in Christ.<\/p>\n<p>Matthew 1:23 quotes Isaiah 7:14, but there are distinct differences between the Hebrew text and the wording in Matthew. The Hebrew reads, “Behold the young woman will become pregnant and will bear a son and you will call his name Immanuel,” whereas Matthew’s text records “Behold, the <em>virgin<\/em> will become pregnant and will bear a son, and <em>they<\/em> will call his name Immanuel.” The Septuagint does have the specific word “virgin,” like Matthew, but is not the source of Matthew’s quotation since other differences exist. Some have argued that the change from “you will call” to “they will call” was made by Matthew when he applied the words to Jesus. However, there are several traditions known for this part of the quotation and partial support for the reading in Matthew is provided by the text of Isaiah found among the Dead Sea Scrolls.<\/p>\n<p>Romans 11:26-27 is a conflation of Isaiah 59:20-21 and part of Isaiah 27:9, but there are important differences. One of these is that the OT has “the redeemer will come to Zion,” whereas Romans has “the deliverer will come <em>from<\/em> Zion.” The change to “from Zion” could indicate that Paul had a different textual tradition, could be the result of an intentional change by Paul, or more probably, could reflect the wording of Psalm 14:7.<\/p>\n<p>An awareness of the difficulties involved in the quotations of the OT by the NT writers will prohibit a simplistic approach and will prevent hasty conclusions. Care to ask not only which text was used but also which form of the text was used and how is obviously essential in any serious study. In addition it is necessary to allow for the possibility that the NT writers knew forms of a text that are now lost.<\/p>\n<p class=\"h2\" id=\"TheMethodsoftheNewTestamentWriters\">The Methods of the New Testament Writers<\/p>\n<p>The methods used by the NT writers were not unique to them. Many of these methods were also employed in first-century Judaism. In fact, both the technique used in quoting and the understanding of the OT text itself in many cases are paralleled in Judaism. For example, from the standpoint of technique used in quoting, the same kinds of formula introductions are used in the Dead Sea Scrolls, the rabbinic writings, and elsewhere. The rabbinic technique of “pearl stringing,” that is, of applying verses from various parts of the OT (the Law, the Prophets, the Writings) to a subject, can be seen especially in Paul’s writings (note Rom 9:12-19 or 11:8-10). Somewhat related is the practice of using quotations that all contain a key word or key words (note 1 Pt 2:6-8, which draws together quotations using the word “stone,” or Rom 15:9-12, which joins OT verses referring to the “nations”).<\/p>\n<p>The methods used in the NT to interpret an OT text are also displayed in Judaism. Some passages interpret the OT “literally,” such as Jesus’ replies during temptation (see the quotations of Dt 8:3; 6:16; 6:13; in Mt 4:3-10), his teachings on marriage based on Genesis 2:24 (Mt 19:5), or Paul’s use of Habakkuk 2:4 (Rom 1:17) or Genesis 15:6 (Rom 4:3-9). Many such examples could be given. With regard to prophecy, some of these statements are fulfilled in a “literal” or “direct” way in keeping with the intention of the OT (e.g., Mi 5:2, Bethlehem as the birthplace of the Messiah; Mt 2:4-6). Jeremiah 31:31-34, the promise of the new covenant, is viewed as directly fulfilled in Christ (Heb 8:7-13). The prophecy of Joel 2:28-32 concerning the pouring out of the Spirit of the Lord is directly fulfilled in the Pentecost event (Acts 2:17-21), but the changing of the sun to darkness and the moon to blood are certainly not understood literally in connection with this event.<\/p>\n<p>A different method of interpretation is based on the concept of <em>corporate solidarity.<\/em> This technical expression is an attempt to convey the idea that the individuals among God’s people are not merely individuals; they are part of a larger whole. Consequently, what is said about the individual can apply to the whole and vice versa. This is the reason the Servant of the Lord in Isaiah is seen both as the nation (44:1) and as an individual (52:13–53:12). Also the king is sometimes viewed as representative of the nation. The easiest places to see the concept of corporate solidarity are in the effect of the sin of Achan on all the people (Jos 7) or the sin of David in numbering the people (1 Chr 21:3-8).<\/p>\n<p><em>Correspondence in history<\/em> is not so much a method of interpretation as it is a way of thinking about God. It assumes that the things that happen to God’s people are the things that have happened to previous generations and that God is faithful and operates in the present as he has in the past. Consequently, the trials and deliverance of God’s people are often expressed with words borrowed from the previous accounts of God’s people. Isaiah describes the anticipated deliverance in terms of a second exodus (11:15-16). Ezekiel describes the king set up over the people in terms of a second David (Ez 37:25). In the NT, Revelation 22 describes the new heavens and the new earth in terms of the Garden of Eden (Gn 2–3). Sometimes this technique is described as “typology,” but this term has been used for so many questionable interpretations that it is misleading. The most important thing about this concept is that it is a view of God and his working among his people.<\/p>\n<p>With these two concepts, the way that the OT is quoted in the NT can be understood. The conviction that Jesus was the promised deliverer and that the last days had dawned in his ministry are evident everywhere. The quotation of Hosea 11:1 can be used in Matthew 2:15 because of corporate solidarity and correspondence in history. What was said of the nation is true of the one who is its representative, and there is correspondence in their respective histories. Jeremiah 31:15 can be used in Matthew 2:18 because of correspondence in history and especially because Jeremiah looked forward to God’s intention for Israel and prophesied a new covenant (31:17, 31-34). Matthew saw not only the correspondence in history but believed that in Jesus this promised salvation had been granted. John 12:40 can quote Isaiah 6:10 of Jesus’ ministry, not because he twists the meaning of the OT text, but because he saw that what had happened with God’s messenger before happened again and even <em>ultimately<\/em> in Jesus’ ministry. The instances of such correspondences in history are numerous.<\/p>\n<p>There are other texts where there seems to be an <em>actualization<\/em> of the OT text. Some quotations seem to be “lived out” in the ministry of Jesus. Because of their conviction about Jesus and his kingdom, the NT writers often saw certain OT texts as appropriated and made alive by Jesus. Psalm 118:22 was not intended as a prophecy of the Messiah, but Jesus saw it as descriptive of his ministry (Mt 21:42), and the early church saw this verse as actualized in his death and resurrection (Acts 4:11). Isaiah 53 is another text that the NT views as actualized in Jesus’ ministry (see Acts 8:32-35 and 1 Pt 2:22-25). Some Christians would view Psalm 22 as a prophecy of the crucifixion of Jesus, but it seems instead to be the lament of a righteous OT sufferer. Through correspondence in history, and because Christians saw so much of the psalmist’s plight actualized in Jesus’ crucifixion, the psalm became the easiest way to describe what once again had happened to God’s righteous sufferer. The words of Isaiah 40:3 describe the ministry of John the Baptist (Mt 3:3). Jews had come to see this verse as a prophecy of God’s end-time salvation, and the early church saw John the Baptist fulfilling this forerunner’s task. Luke made this identification (Lk 3:4-6), but he applied the same role to Jesus’ disciples (9:52; 10:1). This seems to be a further example of actualization and correspondence in history. In other places the church has applied to Christians ideas that were previously understood of Christ (e.g., the stone in 1 Pt 2:4-5; the ministry of the Suffering Servant in Acts 13:46-47).<\/p>\n<p>The most convenient term to describe the way the OT is “fulfilled” in Christ is to say that the OT finds its climax in Jesus. Even where actual quotations are not involved, the OT ideas such as prophet, priest, or king are climaxed in him as the ideal and embodiment of all the OT models. He could tell religious authorities that “one greater than Solomon is here” (Mt 12:42) or “one greater than the temple is here” (Mt 12:6). Those passages involving correspondence in history or actualization also lead to the conviction that he is the climax of the OT Scriptures.<\/p>\n<p class=\"h2\" id=\"ThePurposesoftheUseoftheOldTestament\">The Purposes of the Use of the Old Testament<\/p>\n<p>The variety of methods of interpretation and application of the OT parallels the fact that the OT was used for a variety of purposes. People tend to think only in terms of the use of the OT to show that Jesus was the Messiah, but there are a number of other uses with a variety of goals. Many OT texts are used to show Jesus is the Messiah, the fulfillment of the OT promises (Lk 4:16-21). Without lessening the fulfillment emphasis, however, other verses are applied to Jesus for other purposes: to evangelize (Acts 8:32-25); to demonstrate or convince (Acts 13:33-35); to rebuke (Mk 7:6-7; Rom 11:7-10); and to describe (Rv 1:12-15). On the other hand, many quotations of the OT in the NT are not directly related to the Messiah. OT passages are adapted to provide a word from God on some aspect of life or ethics. For example, Jesus used Genesis 2:24 to substantiate his teaching on divorce as he attempted to deal with the issues raised by the civil regulation of divorce (Dt 24:1; Mt 19:1-12). The stress on the OT commandments shows their importance for Christians (Mt 19:16-22; Rom 13:8-10). Often OT statements deal with specific problems. The problem of pride at Corinth is solved by the quotation of Jeremiah 9:24 (“Let the one boasting, boast in the Lord,” 1 Cor 1:31). First Peter 3:10-12 incorporates Psalm 34:12-16 as ethical instructions, and 3:14-15 borrows from Isaiah 8:12-13 to address the fear of suffering. The spiritual armor in Ephesians 6:14-17 is derived largely from OT passages. Such examples are so numerous that there can be no doubt that the OT is used to describe Christian existence. In fact, nearly every subject discussed in the NT is presented somewhere via OT terms and quotations. Frequently OT passages are used to describe the church as God’s end-time community. Hosea 2:23 is used to show that those who formerly were not God’s people now are (Rom 9:25-26; 1 Pt 2:10). Several OT texts contribute to the description of the church in 1 Peter 2:9. OT texts that speak of the word of God describe the apostles’ preaching (Rom 10:8; 1 Pt 1:24-25). OT quotations describe the sinful condition of humanity (Rom 3:10-20). Salvation is explained through OT concepts and symbols and is based on OT statements (Jn 6:31-33; Gal 3:6-13). The words of Daniel describe the Second Coming (7:13-14; cf. Mt 24:30). Even the worship of early Christians was expressed through use of the OT (see Acts 4:24; Rom 11:34-35).<\/p>","content_en":"<h3>BIBLE*, Q<span>uotations of the Old Testament in the New Testament<\/span><\/h3>\n<p>OT passages cited or alluded to in the NT writings.<\/p>\n<p>One of the most complex problems in interpreting the Bible is in understanding how NT writers quoted the OT. Obviously nothing is so formative and authoritative for the NT writers as Scripture. However, the way that they used OT passages often seems strange to modern readers.<\/p>\n<p>The OT has provided the words and ideas for much of the NT. Unless one has a Bible that prints OT quotations in distinctive print, this may not be easily seen, for the NT writers often weave the OT words into their own without indicating they are borrowing from the OT. There are over 400 passages of the OT that are explicitly cited in the NT. Almost half of these are introduced by a statement like “Scripture says” to draw attention to the fact that the authority and thought of the OT is being implemented. For the others, however, the OT words are woven into the fabric of the author’s own statement.<\/p>\n<p>In addition to the over 400 passages cited explicitly, there are well over 1,000 places where there is an allusion to an OT text, event, or person. The difference between a quotation and an allusion is sometimes debated for particular texts, but usually the distinction is that in a quotation the author consciously uses the words of an OT passage, whereas with an allusion he has the texts in mind but is not consciously trying to use the words.<\/p>\n<p>Quotations are easy to identify if there is an introductory formula such as “the Scripture says” (as in Rom 10:11; cf. Is 28:16). Where there is no introductory formula, it is easy to overlook explicit quotations (Rom 10:13; cf. Jl 2:32). The allusions are, of course, harder still to recognize, but they often provide the key to interpretation. For example, John 1:14-18—with its mention of glory, grace and truth, Moses, and the fact that no one has seen God—is much more easily and profoundly understood when read in connection with Exodus 33:17–34:8. In the Exodus passage the glory of God and his grace and truth are revealed to Moses. The author was showing that a much more complete revelation of God was given in Jesus than was given Moses in the account recorded in Exodus.<\/p>\n<p>In addition, significant light is shed on many NT passages from OT passages with similar ideas and words even where the NT author may not have been consciously alluding to those texts (e.g. Mt 16:19; Is 22:22). What was behind the author’s thinking is not certain, but in such cases the NT reflects the thinking, the culture, and language of the OT period.<\/p>\n<p class=\"h2\" id=\"DistributionofOldTestamentQuotations\">Distribution of Old Testament Quotations<\/p>\n<p>The books of the NT that show the most dependence on the OT are Matthew, John, Romans, Hebrews, 1 Peter, and Revelation. Such a statement can be misleading, however, because the writers have different methods.<\/p>\n<p>Matthew quotes or consciously reflects the wording of OT passages about 62 times, almost half of which have an introductory formula. The book of Revelation, on the other hand, never quotes the OT and never has an introductory formula but is probably more dependent on the OT than any other NT book. The book of Hebrews quotes or consciously reflects the OT about 59 times, again half of which have an introductory formula, but the Gospel of John does so only 18 times, nearly always with an introductory formula. However, the allusions to the OT are present on virtually every page of John’s Gospel, so much so that some scholars have argued that he has modeled his account on the exodus narrative, the Jewish feasts, or OT persons and images. Paul’s Letter to the Romans uses the OT 54 times (about three-fourths of which have introductory formulas), but nowhere else so frequently (e.g., 1 Cor 16 times, Gal 11 times, Phil one time, 1 Thes one time).<\/p>\n<p>In addition to the indication that Philippians and 1 Thessalonians use the OT only once each, some other books make explicit use of the OT rarely or never. Colossians, Titus, Philemon, and the Johannine letters do not use the OT at all; 2 Timothy and Jude use the OT only once; while 2 Peter and 1 Timothy make use of it twice.<\/p>\n<p>The important point is to realize that the OT is used most frequently in circumstances where the audience is familiar with the OT or where the OT is essential for describing the events relating to Christ and the church. The books using the OT most frequently (Mt, Jn, Rom, Heb, 1 Pt, Rv) either stem from or are addressed to a Jewish context or, as in the case of Romans and John, deal specifically with the relation of Jews and Christians. The Gospels make rather extensive use of the OT because the language of the OT is necessary to convey the identity and importance of Jesus in the purposes of God. Similarly 1 Peter uses the OT frequently because the author is trying to convey to his persecuted audience that they are the people of God and the inheritors of the promises of God.<\/p>\n<p class=\"h2\" id=\"DifficultiesinInterpretation\">Difficulties in Interpretation<\/p>\n<p>Often when people think of quotations of the OT in the NT they think only in terms of prophecy. Some have been guilty of counting up the OT statements that the NT applies to Christ and the church and then claiming these OT texts as predictions that prove Jesus is the Messiah. Such a procedure is filled with problems because it is too simplistic and does not do justice to either the OT or to the way the NT uses it. Of course, the early church used the OT to show that Jesus fulfilled the promises of God and did God’s work, but the use the church made of the OT was quite varied and much of it cannot be classified as predictive prophecy. Prophecy itself is too complex to be limited to predictive thinking.<\/p>\n<p>Some of the most obvious examples of the difficulties appear in Matthew’s Gospel, although they are by no means confined there. Matthew 2:15—“Out of Egypt I called my son”—is a quotation of Hosea 11:1, but in Hosea these words do not refer to the Messiah. They refer to the nation of Israel. Similarly Matthew 2:18 quotes Jeremiah 31:15 (“A voice is heard in Ramah, weeping and great mourning, Rachel weeping for her children and refusing to be comforted, because they are no more,” <span>niv<\/span>) as fulfilled in the slaughter of the innocent babies in Bethlehem, but in Jeremiah the weeping is over the destruction of Jerusalem. John 12:40 views Isaiah 6:10 as fulfilled in Jesus’ ministry, but this verse deals with the call of Isaiah and is not a prediction concerning the ministry of the Messiah. The examples could be multiplied but these should be sufficient to illustrate the problem. For this reason the NT writers have often been accused of twisting the Scriptures, but this charge is as simplistic as the thought that all prophecy is predictive and in fact springs from the same error. Therefore, any attempt to understand the use of the OT in the NT will have to deal with the variety of ways in which the OT is used and with the methods employed by the NT writers.<\/p>\n<p>There are other difficulties that are encountered as well. Sometimes the NT writer will indicate that some fact related to Christ is a fulfillment of the OT but the explicit text that he had in mind cannot be identified. For example, John 7:38 introduces the words “Out of his heart shall flow rivers of living water” with the statement “as Scripture has said.” No OT text reads this way. Possibly the allusion is to the rock that provided water in the wilderness (Ex 17:1), or to the waters that flowed from the new temple (Zec 14:8) or, more generally, it may be a reference to Isaiah 58:11. Similarly, the difficulty in determining the OT text behind the prophecy that Christ will be called a Nazarene (Mt 2:23) is notorious. Probably the reference is to Isaiah 11:1 and the Hebrew word there translated as “branch,” but the connection is not easily made and is not certain. A third example of this kind of difficulty is in 1 Corinthians 14:34, where Paul indicates that women should be in submission just as the Law says, but there is no OT text expressing this idea. His statement in probably to be understood as a summary rather than a quotation or allusion. Similarly on a few occasions an OT text is seemingly attributed to the wrong OT book. In Mark 1:2-3 an OT quotation is attributed to Isaiah but the quotation is really a conflation (or mixing) of Exodus 23:20, Malachi 3:1, and Isaiah 40:3. Matthew 27:9-10 quotes a passage that is said to be from Jeremiah, when really it is dependent on Zechariah 11:13 and might best be described as a summary of Zechariah 11:12-13, with certain words included from Jeremiah 32:6-9. These two examples do not create a major problem, however, for the determination of the origin of the words may be due to their use in collections of quotations from various prophets, in which case the more prominent prophets would be used to designate origin.<\/p>\n<p>The wording of the quotations of the OT text does not always conform to the modern form of the OT. Just as today there are numerous translations of the Bible, when the NT was being written there were various forms of the OT text. With regard to the Hebrew text (for the OT was written mostly in Hebrew), there were different traditions. Such differences in the Hebrew traditions would have been relatively small. Because of the increasing importance of Aramaic after the Babylonian captivity and of Greek after the conquests of Alexander the Great, the OT was also known and used in both these languages when the NT was being written. In fact, the Jews found it necessary in their synagogue services after reading the Hebrew OT to paraphrase the reading in Aramaic so that all could understand. These paraphrases were later written down and are known as Targums. The Greek translation of the OT that stems from the third century <span>BC<\/span> is known as the Septuagint, but there were also other Greek translations in use. This being the case, the wording of a NT quotation is not identical in every detail to the text of the Hebrew OT.<\/p>\n<p>Added to the fact that there were various forms of the text known in first-century <span>AD<\/span> Palestine is the complicating factor that NT writers often did not intend to quote the OT exactly. The use of formal quotation marks is a modern device, and ancient writers were not so taken by technical precision. They were more concerned with the intention of a text and consequently might copy or quote it verbatim, quote it from memory, use or adapt part of a verse, or even change certain words as they borrowed the verse to express their points. (The NT writers often use the OT words describing God’s actions in the past to explain what he has done in their time.) The importance of any differences between the NT quotation and the OT depends on the use to which the quotation is put and the degree to which the use is dependent on textual differences.<\/p>\n<p>Some examples should illustrate the nature of these difficulties. Ephesians 4:8 quotes Psalm 68:18. Whereas the Hebrew and Septuagint read, “You ascended to the heights, you lead captivity captive, you received gifts among mankind,” Ephesians records the verse as “After he ascended into the heights, <em>he<\/em> led captivity captive; he <em>gave<\/em> gifts to men.” Paul is stressing that Christ has given grace to people for ministry. He has either adapted the wording of the OT to make his point or he quoted a variant reading, <em>“he gave<\/em> gifts.” Some versions do have this reading. In fact, the Targum understands this verse as Moses giving the words of the law to the children of men, and Paul may well be adapting this understanding to the new revelation that has come in Christ.<\/p>\n<p>Matthew 1:23 quotes Isaiah 7:14, but there are distinct differences between the Hebrew text and the wording in Matthew. The Hebrew reads, “Behold the young woman will become pregnant and will bear a son and you will call his name Immanuel,” whereas Matthew’s text records “Behold, the <em>virgin<\/em> will become pregnant and will bear a son, and <em>they<\/em> will call his name Immanuel.” The Septuagint does have the specific word “virgin,” like Matthew, but is not the source of Matthew’s quotation since other differences exist. Some have argued that the change from “you will call” to “they will call” was made by Matthew when he applied the words to Jesus. However, there are several traditions known for this part of the quotation and partial support for the reading in Matthew is provided by the text of Isaiah found among the Dead Sea Scrolls.<\/p>\n<p>Romans 11:26-27 is a conflation of Isaiah 59:20-21 and part of Isaiah 27:9, but there are important differences. One of these is that the OT has “the redeemer will come to Zion,” whereas Romans has “the deliverer will come <em>from<\/em> Zion.” The change to “from Zion” could indicate that Paul had a different textual tradition, could be the result of an intentional change by Paul, or more probably, could reflect the wording of Psalm 14:7.<\/p>\n<p>An awareness of the difficulties involved in the quotations of the OT by the NT writers will prohibit a simplistic approach and will prevent hasty conclusions. Care to ask not only which text was used but also which form of the text was used and how is obviously essential in any serious study. In addition it is necessary to allow for the possibility that the NT writers knew forms of a text that are now lost.<\/p>\n<p class=\"h2\" id=\"TheMethodsoftheNewTestamentWriters\">The Methods of the New Testament Writers<\/p>\n<p>The methods used by the NT writers were not unique to them. Many of these methods were also employed in first-century Judaism. In fact, both the technique used in quoting and the understanding of the OT text itself in many cases are paralleled in Judaism. For example, from the standpoint of technique used in quoting, the same kinds of formula introductions are used in the Dead Sea Scrolls, the rabbinic writings, and elsewhere. The rabbinic technique of “pearl stringing,” that is, of applying verses from various parts of the OT (the Law, the Prophets, the Writings) to a subject, can be seen especially in Paul’s writings (note Rom 9:12-19 or 11:8-10). Somewhat related is the practice of using quotations that all contain a key word or key words (note 1 Pt 2:6-8, which draws together quotations using the word “stone,” or Rom 15:9-12, which joins OT verses referring to the “nations”).<\/p>\n<p>The methods used in the NT to interpret an OT text are also displayed in Judaism. Some passages interpret the OT “literally,” such as Jesus’ replies during temptation (see the quotations of Dt 8:3; 6:16; 6:13; in Mt 4:3-10), his teachings on marriage based on Genesis 2:24 (Mt 19:5), or Paul’s use of Habakkuk 2:4 (Rom 1:17) or Genesis 15:6 (Rom 4:3-9). Many such examples could be given. With regard to prophecy, some of these statements are fulfilled in a “literal” or “direct” way in keeping with the intention of the OT (e.g., Mi 5:2, Bethlehem as the birthplace of the Messiah; Mt 2:4-6). Jeremiah 31:31-34, the promise of the new covenant, is viewed as directly fulfilled in Christ (Heb 8:7-13). The prophecy of Joel 2:28-32 concerning the pouring out of the Spirit of the Lord is directly fulfilled in the Pentecost event (Acts 2:17-21), but the changing of the sun to darkness and the moon to blood are certainly not understood literally in connection with this event.<\/p>\n<p>A different method of interpretation is based on the concept of <em>corporate solidarity.<\/em> This technical expression is an attempt to convey the idea that the individuals among God’s people are not merely individuals; they are part of a larger whole. Consequently, what is said about the individual can apply to the whole and vice versa. This is the reason the Servant of the Lord in Isaiah is seen both as the nation (44:1) and as an individual (52:13–53:12). Also the king is sometimes viewed as representative of the nation. The easiest places to see the concept of corporate solidarity are in the effect of the sin of Achan on all the people (Jos 7) or the sin of David in numbering the people (1 Chr 21:3-8).<\/p>\n<p><em>Correspondence in history<\/em> is not so much a method of interpretation as it is a way of thinking about God. It assumes that the things that happen to God’s people are the things that have happened to previous generations and that God is faithful and operates in the present as he has in the past. Consequently, the trials and deliverance of God’s people are often expressed with words borrowed from the previous accounts of God’s people. Isaiah describes the anticipated deliverance in terms of a second exodus (11:15-16). Ezekiel describes the king set up over the people in terms of a second David (Ez 37:25). In the NT, Revelation 22 describes the new heavens and the new earth in terms of the Garden of Eden (Gn 2–3). Sometimes this technique is described as “typology,” but this term has been used for so many questionable interpretations that it is misleading. The most important thing about this concept is that it is a view of God and his working among his people.<\/p>\n<p>With these two concepts, the way that the OT is quoted in the NT can be understood. The conviction that Jesus was the promised deliverer and that the last days had dawned in his ministry are evident everywhere. The quotation of Hosea 11:1 can be used in Matthew 2:15 because of corporate solidarity and correspondence in history. What was said of the nation is true of the one who is its representative, and there is correspondence in their respective histories. Jeremiah 31:15 can be used in Matthew 2:18 because of correspondence in history and especially because Jeremiah looked forward to God’s intention for Israel and prophesied a new covenant (31:17, 31-34). Matthew saw not only the correspondence in history but believed that in Jesus this promised salvation had been granted. John 12:40 can quote Isaiah 6:10 of Jesus’ ministry, not because he twists the meaning of the OT text, but because he saw that what had happened with God’s messenger before happened again and even <em>ultimately<\/em> in Jesus’ ministry. The instances of such correspondences in history are numerous.<\/p>\n<p>There are other texts where there seems to be an <em>actualization<\/em> of the OT text. Some quotations seem to be “lived out” in the ministry of Jesus. Because of their conviction about Jesus and his kingdom, the NT writers often saw certain OT texts as appropriated and made alive by Jesus. Psalm 118:22 was not intended as a prophecy of the Messiah, but Jesus saw it as descriptive of his ministry (Mt 21:42), and the early church saw this verse as actualized in his death and resurrection (Acts 4:11). Isaiah 53 is another text that the NT views as actualized in Jesus’ ministry (see Acts 8:32-35 and 1 Pt 2:22-25). Some Christians would view Psalm 22 as a prophecy of the crucifixion of Jesus, but it seems instead to be the lament of a righteous OT sufferer. Through correspondence in history, and because Christians saw so much of the psalmist’s plight actualized in Jesus’ crucifixion, the psalm became the easiest way to describe what once again had happened to God’s righteous sufferer. The words of Isaiah 40:3 describe the ministry of John the Baptist (Mt 3:3). Jews had come to see this verse as a prophecy of God’s end-time salvation, and the early church saw John the Baptist fulfilling this forerunner’s task. Luke made this identification (Lk 3:4-6), but he applied the same role to Jesus’ disciples (9:52; 10:1). This seems to be a further example of actualization and correspondence in history. In other places the church has applied to Christians ideas that were previously understood of Christ (e.g., the stone in 1 Pt 2:4-5; the ministry of the Suffering Servant in Acts 13:46-47).<\/p>\n<p>The most convenient term to describe the way the OT is “fulfilled” in Christ is to say that the OT finds its climax in Jesus. Even where actual quotations are not involved, the OT ideas such as prophet, priest, or king are climaxed in him as the ideal and embodiment of all the OT models. He could tell religious authorities that “one greater than Solomon is here” (Mt 12:42) or “one greater than the temple is here” (Mt 12:6). Those passages involving correspondence in history or actualization also lead to the conviction that he is the climax of the OT Scriptures.<\/p>\n<p class=\"h2\" id=\"ThePurposesoftheUseoftheOldTestament\">The Purposes of the Use of the Old Testament<\/p>\n<p>The variety of methods of interpretation and application of the OT parallels the fact that the OT was used for a variety of purposes. People tend to think only in terms of the use of the OT to show that Jesus was the Messiah, but there are a number of other uses with a variety of goals. Many OT texts are used to show Jesus is the Messiah, the fulfillment of the OT promises (Lk 4:16-21). Without lessening the fulfillment emphasis, however, other verses are applied to Jesus for other purposes: to evangelize (Acts 8:32-25); to demonstrate or convince (Acts 13:33-35); to rebuke (Mk 7:6-7; Rom 11:7-10); and to describe (Rv 1:12-15). On the other hand, many quotations of the OT in the NT are not directly related to the Messiah. OT passages are adapted to provide a word from God on some aspect of life or ethics. For example, Jesus used Genesis 2:24 to substantiate his teaching on divorce as he attempted to deal with the issues raised by the civil regulation of divorce (Dt 24:1; Mt 19:1-12). The stress on the OT commandments shows their importance for Christians (Mt 19:16-22; Rom 13:8-10). Often OT statements deal with specific problems. The problem of pride at Corinth is solved by the quotation of Jeremiah 9:24 (“Let the one boasting, boast in the Lord,” 1 Cor 1:31). First Peter 3:10-12 incorporates Psalm 34:12-16 as ethical instructions, and 3:14-15 borrows from Isaiah 8:12-13 to address the fear of suffering. The spiritual armor in Ephesians 6:14-17 is derived largely from OT passages. Such examples are so numerous that there can be no doubt that the OT is used to describe Christian existence. In fact, nearly every subject discussed in the NT is presented somewhere via OT terms and quotations. Frequently OT passages are used to describe the church as God’s end-time community. Hosea 2:23 is used to show that those who formerly were not God’s people now are (Rom 9:25-26; 1 Pt 2:10). Several OT texts contribute to the description of the church in 1 Peter 2:9. OT texts that speak of the word of God describe the apostles’ preaching (Rom 10:8; 1 Pt 1:24-25). OT quotations describe the sinful condition of humanity (Rom 3:10-20). Salvation is explained through OT concepts and symbols and is based on OT statements (Jn 6:31-33; Gal 3:6-13). The words of Daniel describe the Second Coming (7:13-14; cf. Mt 24:30). Even the worship of early Christians was expressed through use of the OT (see Acts 4:24; Rom 11:34-35).<\/p>","summary_ro":"BIBLE*, Quotations of the Old Testament in the New Testament OT passages cited or alluded to in the NT writings. One of the most complex problems in interpreting the Bible is in understanding how NT writers quoted the OT. Obviously nothing is so formative and authoritative for the NT writers as Scripture. However, the way that they used OT passages often seems strange to modern readers. The OT has provided the words and ideas for much of the NT. Unless one has a Bible that prints OT quotation...","summary_en":"BIBLE*, Quotations of the Old Testament in the New Testament OT passages cited or alluded to in the NT writings. One of the most complex problems in interpreting the Bible is in understanding how NT writers quoted the OT. Obviously nothing is so formative and authoritative for the NT writers as Scripture. However, the way that they used OT passages often seems strange to modern readers. The OT has provided the words and ideas for much of the NT. Unless one has a Bible that prints OT quotation...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":64031,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Promise of a Second Exodus","title_en":"The Promise of a Second Exodus","content_ro":"<h3>The Promise of a Second Exodus<\/h3>\n<p>Like the exodus from Egypt, Israel’s return from exile would restore God’s people to the land. Just as they had left Egypt many years before, the people of Israel would leave Babylon (Isa 48:20-21). This time they would have to be cleansed (52:11) and would not rush their departure (52:12).<\/p>\n<p>Both the experience in exile and the journey are likened to a desert (see 35:1) from which the Lord would bring rescue. He prepares a road through the desert (43:19), transforms the desert into a watering hole with vegetation and animals (43:19-20), removes obstacles along the way (42:16; 49:11), guides his people through the desert (42:16; 58:11; 63:13), feeds them (49:10), protects them from the desert heat (49:10), and strengthens them (58:11). He changes the experience of the exiles from sorrow to great joy (51:3) and pours out his Spirit on them (44:3-4).<\/p>\n<p>An exodus of sorts also occurs for all those who believe in Christ—an exodus from sin and death through Christ’s death and the power of his resurrection. The Holy Spirit enables believers to live in newness of life and to serve God with joy as they await the coming of his kingdom in all its fullness.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 35:8-10; 42:14-16; 43:18-21; 44:3-4; 48:20-21; 49:9-12; 52:11-12; 58:8-12; Jer 31:2-17; Joel 3:17-21; Luke 1:78-79; John 7:38; 15:19; 2 Cor 5:17; 6:17-18; Eph 5:8; Col 1:13; Heb 13:12-14; Rev 7:16<\/p>","content_en":"<h3>The Promise of a Second Exodus<\/h3>\n<p>Like the exodus from Egypt, Israel’s return from exile would restore God’s people to the land. Just as they had left Egypt many years before, the people of Israel would leave Babylon (Isa 48:20-21). This time they would have to be cleansed (52:11) and would not rush their departure (52:12).<\/p>\n<p>Both the experience in exile and the journey are likened to a desert (see 35:1) from which the Lord would bring rescue. He prepares a road through the desert (43:19), transforms the desert into a watering hole with vegetation and animals (43:19-20), removes obstacles along the way (42:16; 49:11), guides his people through the desert (42:16; 58:11; 63:13), feeds them (49:10), protects them from the desert heat (49:10), and strengthens them (58:11). He changes the experience of the exiles from sorrow to great joy (51:3) and pours out his Spirit on them (44:3-4).<\/p>\n<p>An exodus of sorts also occurs for all those who believe in Christ—an exodus from sin and death through Christ’s death and the power of his resurrection. The Holy Spirit enables believers to live in newness of life and to serve God with joy as they await the coming of his kingdom in all its fullness.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 35:8-10; 42:14-16; 43:18-21; 44:3-4; 48:20-21; 49:9-12; 52:11-12; 58:8-12; Jer 31:2-17; Joel 3:17-21; Luke 1:78-79; John 7:38; 15:19; 2 Cor 5:17; 6:17-18; Eph 5:8; Col 1:13; Heb 13:12-14; Rev 7:16<\/p>","summary_ro":"The Promise of a Second Exodus Like the exodus from Egypt, Israel’s return from exile would restore God’s people to the land. Just as they had left Egypt many years before, the people of Israel would leave Babylon (Isa 48:20-21). This time they would have to be cleansed (52:11) and would not rush their departure (52:12). Both the experience in exile and the journey are likened to a desert (see 35:1) from which the Lord would bring rescue. He prepares a road through the desert (43:19), transfo...","summary_en":"The Promise of a Second Exodus Like the exodus from Egypt, Israel’s return from exile would restore God’s people to the land. Just as they had left Egypt many years before, the people of Israel would leave Babylon (Isa 48:20-21). This time they would have to be cleansed (52:11) and would not rush their departure (52:12). Both the experience in exile and the journey are likened to a desert (see 35:1) from which the Lord would bring rescue. He prepares a road through the desert (43:19), transfo...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91657,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Promise of a Second Exodus","title_en":"The Promise of a Second Exodus","content_ro":"<h3>The Promise of a Second Exodus<\/h3>\n<p>Like the exodus from Egypt, Israel’s return from exile would restore God’s people to the land. Just as they had left Egypt many years before, the people of Israel would leave Babylon (Isa 48:20-21). This time they would have to be cleansed (52:11) and would not rush their departure (52:12).<\/p>\n<p>Both the experience in exile and the journey are likened to a desert (see 35:1) from which the Lord would bring rescue. He prepares a road through the desert (43:19), transforms the desert into a watering hole with vegetation and animals (43:19-20), removes obstacles along the way (42:16; 49:11), guides his people through the desert (42:16; 58:11; 63:13), feeds them (49:10), protects them from the desert heat (49:10), and strengthens them (58:11). He changes the experience of the exiles from sorrow to great joy (51:3) and pours out his Spirit on them (44:3-4).<\/p>\n<p>An exodus of sorts also occurs for all those who believe in Christ—an exodus from sin and death through Christ’s death and the power of his resurrection. The Holy Spirit enables believers to live in newness of life and to serve God with joy as they await the coming of his kingdom in all its fullness.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 35:8-10; 42:14-16; 43:18-21; 44:3-4; 48:20-21; 49:9-12; 52:11-12; 58:8-12; Jer 31:2-17; Joel 3:17-21; Luke 1:78-79; John 7:38; 15:19; 2 Cor 5:17; 6:17-18; Eph 5:8; Col 1:13; Heb 13:12-14; Rev 7:16<\/p>","content_en":"<h3>The Promise of a Second Exodus<\/h3>\n<p>Like the exodus from Egypt, Israel’s return from exile would restore God’s people to the land. Just as they had left Egypt many years before, the people of Israel would leave Babylon (Isa 48:20-21). This time they would have to be cleansed (52:11) and would not rush their departure (52:12).<\/p>\n<p>Both the experience in exile and the journey are likened to a desert (see 35:1) from which the Lord would bring rescue. He prepares a road through the desert (43:19), transforms the desert into a watering hole with vegetation and animals (43:19-20), removes obstacles along the way (42:16; 49:11), guides his people through the desert (42:16; 58:11; 63:13), feeds them (49:10), protects them from the desert heat (49:10), and strengthens them (58:11). He changes the experience of the exiles from sorrow to great joy (51:3) and pours out his Spirit on them (44:3-4).<\/p>\n<p>An exodus of sorts also occurs for all those who believe in Christ—an exodus from sin and death through Christ’s death and the power of his resurrection. The Holy Spirit enables believers to live in newness of life and to serve God with joy as they await the coming of his kingdom in all its fullness.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 35:8-10; 42:14-16; 43:18-21; 44:3-4; 48:20-21; 49:9-12; 52:11-12; 58:8-12; Jer 31:2-17; Joel 3:17-21; Luke 1:78-79; John 7:38; 15:19; 2 Cor 5:17; 6:17-18; Eph 5:8; Col 1:13; Heb 13:12-14; Rev 7:16<\/p>","summary_ro":"The Promise of a Second Exodus Like the exodus from Egypt, Israel’s return from exile would restore God’s people to the land. Just as they had left Egypt many years before, the people of Israel would leave Babylon (Isa 48:20-21). This time they would have to be cleansed (52:11) and would not rush their departure (52:12). Both the experience in exile and the journey are likened to a desert (see 35:1) from which the Lord would bring rescue. He prepares a road through the desert (43:19), transfo...","summary_en":"The Promise of a Second Exodus Like the exodus from Egypt, Israel’s return from exile would restore God’s people to the land. Just as they had left Egypt many years before, the people of Israel would leave Babylon (Isa 48:20-21). This time they would have to be cleansed (52:11) and would not rush their departure (52:12). Both the experience in exile and the journey are likened to a desert (see 35:1) from which the Lord would bring rescue. He prepares a road through the desert (43:19), transfo...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119283,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Promise of a Second Exodus","title_en":"The Promise of a Second Exodus","content_ro":"<h3>The Promise of a Second Exodus<\/h3>\n<p>Like the exodus from Egypt, Israel’s return from exile would restore God’s people to the land. Just as they had left Egypt many years before, the people of Israel would leave Babylon (Isa 48:20-21). This time they would have to be cleansed (52:11) and would not rush their departure (52:12).<\/p>\n<p>Both the experience in exile and the journey are likened to a desert (see 35:1) from which the Lord would bring rescue. He prepares a road through the desert (43:19), transforms the desert into a watering hole with vegetation and animals (43:19-20), removes obstacles along the way (42:16; 49:11), guides his people through the desert (42:16; 58:11; 63:13), feeds them (49:10), protects them from the desert heat (49:10), and strengthens them (58:11). He changes the experience of the exiles from sorrow to great joy (51:3) and pours out his Spirit on them (44:3-4).<\/p>\n<p>An exodus of sorts also occurs for all those who believe in Christ—an exodus from sin and death through Christ’s death and the power of his resurrection. The Holy Spirit enables believers to live in newness of life and to serve God with joy as they await the coming of his kingdom in all its fullness.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 35:8-10; 42:14-16; 43:18-21; 44:3-4; 48:20-21; 49:9-12; 52:11-12; 58:8-12; Jer 31:2-17; Joel 3:17-21; Luke 1:78-79; John 7:38; 15:19; 2 Cor 5:17; 6:17-18; Eph 5:8; Col 1:13; Heb 13:12-14; Rev 7:16<\/p>","content_en":"<h3>The Promise of a Second Exodus<\/h3>\n<p>Like the exodus from Egypt, Israel’s return from exile would restore God’s people to the land. Just as they had left Egypt many years before, the people of Israel would leave Babylon (Isa 48:20-21). This time they would have to be cleansed (52:11) and would not rush their departure (52:12).<\/p>\n<p>Both the experience in exile and the journey are likened to a desert (see 35:1) from which the Lord would bring rescue. He prepares a road through the desert (43:19), transforms the desert into a watering hole with vegetation and animals (43:19-20), removes obstacles along the way (42:16; 49:11), guides his people through the desert (42:16; 58:11; 63:13), feeds them (49:10), protects them from the desert heat (49:10), and strengthens them (58:11). He changes the experience of the exiles from sorrow to great joy (51:3) and pours out his Spirit on them (44:3-4).<\/p>\n<p>An exodus of sorts also occurs for all those who believe in Christ—an exodus from sin and death through Christ’s death and the power of his resurrection. The Holy Spirit enables believers to live in newness of life and to serve God with joy as they await the coming of his kingdom in all its fullness.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 35:8-10; 42:14-16; 43:18-21; 44:3-4; 48:20-21; 49:9-12; 52:11-12; 58:8-12; Jer 31:2-17; Joel 3:17-21; Luke 1:78-79; John 7:38; 15:19; 2 Cor 5:17; 6:17-18; Eph 5:8; Col 1:13; Heb 13:12-14; Rev 7:16<\/p>","summary_ro":"The Promise of a Second Exodus Like the exodus from Egypt, Israel’s return from exile would restore God’s people to the land. Just as they had left Egypt many years before, the people of Israel would leave Babylon (Isa 48:20-21). This time they would have to be cleansed (52:11) and would not rush their departure (52:12). Both the experience in exile and the journey are likened to a desert (see 35:1) from which the Lord would bring rescue. He prepares a road through the desert (43:19), transfo...","summary_en":"The Promise of a Second Exodus Like the exodus from Egypt, Israel’s return from exile would restore God’s people to the land. Just as they had left Egypt many years before, the people of Israel would leave Babylon (Isa 48:20-21). This time they would have to be cleansed (52:11) and would not rush their departure (52:12). Both the experience in exile and the journey are likened to a desert (see 35:1) from which the Lord would bring rescue. He prepares a road through the desert (43:19), transfo...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146909,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Promise of a Second Exodus","title_en":"The Promise of a Second Exodus","content_ro":"<h3>The Promise of a Second Exodus<\/h3>\n<p>Like the exodus from Egypt, Israel’s return from exile would restore God’s people to the land. Just as they had left Egypt many years before, the people of Israel would leave Babylon (Isa 48:20-21). This time they would have to be cleansed (52:11) and would not rush their departure (52:12).<\/p>\n<p>Both the experience in exile and the journey are likened to a desert (see 35:1) from which the Lord would bring rescue. He prepares a road through the desert (43:19), transforms the desert into a watering hole with vegetation and animals (43:19-20), removes obstacles along the way (42:16; 49:11), guides his people through the desert (42:16; 58:11; 63:13), feeds them (49:10), protects them from the desert heat (49:10), and strengthens them (58:11). He changes the experience of the exiles from sorrow to great joy (51:3) and pours out his Spirit on them (44:3-4).<\/p>\n<p>An exodus of sorts also occurs for all those who believe in Christ—an exodus from sin and death through Christ’s death and the power of his resurrection. The Holy Spirit enables believers to live in newness of life and to serve God with joy as they await the coming of his kingdom in all its fullness.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 35:8-10; 42:14-16; 43:18-21; 44:3-4; 48:20-21; 49:9-12; 52:11-12; 58:8-12; Jer 31:2-17; Joel 3:17-21; Luke 1:78-79; John 7:38; 15:19; 2 Cor 5:17; 6:17-18; Eph 5:8; Col 1:13; Heb 13:12-14; Rev 7:16<\/p>","content_en":"<h3>The Promise of a Second Exodus<\/h3>\n<p>Like the exodus from Egypt, Israel’s return from exile would restore God’s people to the land. Just as they had left Egypt many years before, the people of Israel would leave Babylon (Isa 48:20-21). This time they would have to be cleansed (52:11) and would not rush their departure (52:12).<\/p>\n<p>Both the experience in exile and the journey are likened to a desert (see 35:1) from which the Lord would bring rescue. He prepares a road through the desert (43:19), transforms the desert into a watering hole with vegetation and animals (43:19-20), removes obstacles along the way (42:16; 49:11), guides his people through the desert (42:16; 58:11; 63:13), feeds them (49:10), protects them from the desert heat (49:10), and strengthens them (58:11). He changes the experience of the exiles from sorrow to great joy (51:3) and pours out his Spirit on them (44:3-4).<\/p>\n<p>An exodus of sorts also occurs for all those who believe in Christ—an exodus from sin and death through Christ’s death and the power of his resurrection. The Holy Spirit enables believers to live in newness of life and to serve God with joy as they await the coming of his kingdom in all its fullness.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 35:8-10; 42:14-16; 43:18-21; 44:3-4; 48:20-21; 49:9-12; 52:11-12; 58:8-12; Jer 31:2-17; Joel 3:17-21; Luke 1:78-79; John 7:38; 15:19; 2 Cor 5:17; 6:17-18; Eph 5:8; Col 1:13; Heb 13:12-14; Rev 7:16<\/p>","summary_ro":"The Promise of a Second Exodus Like the exodus from Egypt, Israel’s return from exile would restore God’s people to the land. Just as they had left Egypt many years before, the people of Israel would leave Babylon (Isa 48:20-21). This time they would have to be cleansed (52:11) and would not rush their departure (52:12). Both the experience in exile and the journey are likened to a desert (see 35:1) from which the Lord would bring rescue. He prepares a road through the desert (43:19), transfo...","summary_en":"The Promise of a Second Exodus Like the exodus from Egypt, Israel’s return from exile would restore God’s people to the land. Just as they had left Egypt many years before, the people of Israel would leave Babylon (Isa 48:20-21). This time they would have to be cleansed (52:11) and would not rush their departure (52:12). Both the experience in exile and the journey are likened to a desert (see 35:1) from which the Lord would bring rescue. He prepares a road through the desert (43:19), transfo...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"12":[{"id":51890,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 58:12","title_en":"Study Note: Isaia 58:12","content_ro":"<p><strong>58:12<\/strong> <em>a rebuilder of walls:<\/em> Nehemiah would later fulfill this promise (see Neh 2:17).<\/p>","content_en":"<p><strong>58:12<\/strong> <em>a rebuilder of walls:<\/em> Nehemiah would later fulfill this promise (see Neh 2:17).<\/p>","summary_ro":"58:12 a rebuilder of walls: Nehemiah would later fulfill this promise (see Neh 2:17).","summary_en":"58:12 a rebuilder of walls: Nehemiah would later fulfill this promise (see Neh 2:17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79516,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 58:12","title_en":"Study Note: Isaia 58:12","content_ro":"<p><strong>58:12<\/strong> <em>a rebuilder of walls:<\/em> Nehemiah would later fulfill this promise (see Neh 2:17).<\/p>","content_en":"<p><strong>58:12<\/strong> <em>a rebuilder of walls:<\/em> Nehemiah would later fulfill this promise (see Neh 2:17).<\/p>","summary_ro":"58:12 a rebuilder of walls: Nehemiah would later fulfill this promise (see Neh 2:17).","summary_en":"58:12 a rebuilder of walls: Nehemiah would later fulfill this promise (see Neh 2:17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107142,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 58:12","title_en":"Study Note: Isaia 58:12","content_ro":"<p><strong>58:12<\/strong> <em>a rebuilder of walls:<\/em> Nehemiah would later fulfill this promise (see Neh 2:17).<\/p>","content_en":"<p><strong>58:12<\/strong> <em>a rebuilder of walls:<\/em> Nehemiah would later fulfill this promise (see Neh 2:17).<\/p>","summary_ro":"58:12 a rebuilder of walls: Nehemiah would later fulfill this promise (see Neh 2:17).","summary_en":"58:12 a rebuilder of walls: Nehemiah would later fulfill this promise (see Neh 2:17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134768,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 58:12","title_en":"Study Note: Isaia 58:12","content_ro":"<p><strong>58:12<\/strong> <em>a rebuilder of walls:<\/em> Nehemiah would later fulfill this promise (see Neh 2:17).<\/p>","content_en":"<p><strong>58:12<\/strong> <em>a rebuilder of walls:<\/em> Nehemiah would later fulfill this promise (see Neh 2:17).<\/p>","summary_ro":"58:12 a rebuilder of walls: Nehemiah would later fulfill this promise (see Neh 2:17).","summary_en":"58:12 a rebuilder of walls: Nehemiah would later fulfill this promise (see Neh 2:17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"13":[{"id":12139,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Feasts and Festivals of Israel","title_en":"Feasts and Festivals of Israel","content_ro":"<h3>FEASTS AND FESTIVALS OF ISRAEL<\/h3>\n<p>Occasions of public or private rejoicing to commemorate some significant event or personage. The element of celebration has a special meaning in the cycle of religious occasions and the rites and ceremonies associated with these particular days. While the idea of a feast commonly implies a banquet with plenteous food and drink, this element is not indispensable. Sometimes there is only a token amount, as in the celebration of Holy Communion.<\/p>\n\n<p>In contemporary usage “festival” usually refers to activities extending over a period of time, while “feast” indicates one part of the celebration, often a meal. However, in religious usage, both ancient and modern, the two words are used interchangeably. The ancient Hebrews employed the words <span class=\"hebrew\" lang=\"he\">mo’ed<\/span> (“seasons”) and <span class=\"hebrew\" lang=\"he\">hag<\/span> for their great public celebrations, while feasts of a more private nature were commonly described by the term <span class=\"hebrew\" lang=\"he\">mishteh<\/span><em>.<\/em> The majority of English translations of Scripture do not differentiate between these words.<\/p>\n<p class=\"h2\" id=\"FeastsandTheirFunctions\">Feasts and Their Functions<\/p>\n<p>Each festival places great emphasis on community participation and on the continuity of social or religious tradition, especially where the celebrations are elements of a regular civil or religious calendar. Without community backing, even in a family celebration, no festival can be successful. When there is communal participation, a festival can reinforce the individual and community memory of specific occasions, and can perpetuate that store of recollection over years and generations. Such shared memory has a cohesive effect upon a cooperating community, large or small, and serves to establish the traditions by which the group lives. If the festival commemorates a particular event or celebrates some lofty ideal, that theme becomes more firmly embedded in the minds of the participants by being associated repeatedly with the rites and ceremonies performed. The feasts of the ancient Hebrews had this positive function. The great festivals of their religious calendar commemorated specific occasions when God had reached out in power to intervene for his people or had provided for them in their distress. By celebrating these feasts on a regular basis, the Hebrews continually affirmed that their God had directed their destiny. Their repeated rehearsal of God’s help and love for them reminded them that he was still able to sustain them. Especially in times of hardship, it pointed to the reality of God’s presence and activity among them. Faith sustained by this means furnished an invaluable spiritual dimension to the life of the nation and provided a sense of continuity under divine provision and guidance. Only when corrupt or pagan elements were introduced into festive occasions did this important ingredient of national life begin to lose its vitality.<\/p>\n<p class=\"h2\" id=\"OldTestamentFestivals\">Old Testament Festivals<\/p>\n<h5>General Festivals<\/h5>\n<p>These occasions were surprisingly numerous in Israel, considering the rather austere mode of life reflected in much of the OT. No doubt such celebrations offset or compensated for the hardships and insecurities of existence in the ancient Near East, and the Israelites made the most of every opportunity. A wedding was one of the most obvious occasions for celebration, and it is not surprising that a feast was prepared for the marriage of Rachel and Jacob (Gn 29:22) in which the whole neighborhood participated. Just how long this particular feast lasted is unknown, but some marriage festivals continued for a week, as in the case of the marriage between Samson and the woman of Timnah (Jgs 14:17). Wine that makes glad man’s heart (Ps 104:15) was consumed freely on such occasions.<\/p>\n<p>Birthdays were often observed in a festive spirit, especially where a royal person was concerned (Gn 40:20). Solomon’s dream was commemorated with a feast provided for his servants (1 Kgs 3:15), and when the temple was dedicated, the occasion was celebrated for a full week (8:65). Kings and queens held feasts periodically to mark certain occasions or to express goodwill (cf. Est 1:3; 2:18; 5:4, 14; 7:2, 7; Dn 5:1). Herdsmen traditionally made a feast for the shearing of the first sheep (Dt 18:4).<\/p>\n<h5>Preexilic Festivals<\/h5>\n<p>In addition to the general festivals, which were frequently of a secular nature, communal feasts were prescribed for the Israelites that had a specifically spiritual significance. They were meant to emphasize the activity of God on behalf of his people and to remind them that continued divine blessing depended upon their obedience to his will. The catalog of festivals in Leviticus 23:2 began with an injunction to observe the Sabbath. The seventh day, in which God ceased from creating (Gn 2:3), was holy, though it is difficult to determine the extent to which it was kept until the time of Moses (Ex 20:8-11). From that time on, Sabbath observance stressed refraining from all work so as to commemorate properly God’s own rest from creative activity (31:17) and his deliverance of his people from bondage in Egypt (Dt 5:12-15). Sabbath celebration was the sign of a special relationship between God and the Israelites. During this 24-hour period, even trivial tasks like making a fire (Ex 35:3) or gathering wood (Nm 15:32-33) were prohibited on pain of death. Journeys of any distance also came under the Sabbath ban (Ex 16:29). Special offerings were part of the observance (Nm 28:9-10), and the bread of the Presence was replaced in the tabernacle (Lv 24:5-8). Despite the restrictions on activity, the Sabbath was meant to symbolize a time of happiness and security in the presence of God (cf. Is 58:13-14), since its observance would bring blessing to the individual and to the whole land.<\/p>\n<h6>Festival of the New Moon<\/h6>\n<p>The new moon was a monthly celebration based on the lunar calendar. It was especially appropriate for an agricultural people, since everyone could tell when the moon was new. Special offerings were prescribed for this festival, consisting of a burnt sacrifice, a grain offering, and a drink offering (Nm 28:11-15). In addition, a male goat was sacrificed to God as a sin offering, and trumpet blasts were sounded over the sacrificial offerings as a memorial before God (10:10). The sacrifices prescribed for the new moon festival were significantly greater than those required in Numbers 28:9-10 for the weekly Sabbath.<\/p>\n<p>This lunar feast was popular throughout Israelite history. During the monarchy, the Levites were required to assist the Aaronic priests at the new moon festival, as well as on the Sabbath (1 Chr 23:29-31). The preexilic prophets may well have taken advantage of the large gatherings to give guidance to the people or proclaim prophetic oracles (cf. 2 Kgs 4:23), though to what extent this was done is uncertain. Not everyone found the period of rest and celebration valuable, however, and Amos (Am 8:5) complained about those avaricious Israelites who felt that such observances interfered with the business of making a living. The feast could not be observed when the Judeans were in exile in Babylonia (cf. Hos 2:11), but under Ezra and Nehemiah, its observance was restored (Neh 10:33). In Isaiah 66:22-23 it was related to Israel’s final destiny and was an accepted part of the ordinances for Ezekiel’s ideal temple (Ez 45:17).<\/p>\n<p>The purpose of the festival was to enhance the unity of national life by reminding the Israelites that God’s covenant with their ancestors was permanent and still binding upon the nation. It also stressed the loving nature and providence of a God who could begin such a relationship and carry out his promises with complete faithfulness (cf. Ps 104:19).<\/p>\n<h6>The Festival of Trumpets<\/h6>\n<p>The Festival of Trumpets was celebrated on the first day of the seventh new moon. This month, subsequently named Tishri, was especially holy, and for this reason was governed by certain regulations different from those of ordinary new moon festivals. The trumpets were blown on the first day (Lv 23:24) as the animal and cereal sacrifices were offered. From Numbers 29:2-6 it appears that the offerings required for this particular feast exceeded those prescribed for normal Sabbath sacrifice, but were somewhat less than those required for the regular new moon festival (cf. Nm 28:11). This feast was to be observed as a day of solemn rest and as a holy convocation, and the trumpets were sounded as a triumphant memorial to God’s great provision for his people through the Sinai covenant.<\/p>\n<p>The seventh month was particularly sacred, partly because of its place in the hallowed cycle of sevens, but also because the Day of Atonement (or Yom Kippur) and the Feast of Tabernacles, or Booths (Shelters), occurred during this period. The latter feast followed the Day of Atonement by some five days (Lv 23:33), and its joyful character served to offset somewhat the solemnity of the annual penitential occasion when the nation confessed its collective sins and saw them banished symbolically into the wilderness as the scapegoat was driven from the congregation.<\/p>\n<h6>The Sabbatical Year<\/h6>\n<p>Another festival closely connected with the institution of the Sabbath was the sabbatical year. At the end of each cycle of six years, the following 12 months were observed as a “sabbath of rest for the land.” During this interval, the ground was to lie fallow (Ex 23:11) without any form of cultivation, and whatever sprouted and grew from it naturally was assigned to the poor and needy (Lv 25:6). This provision for the land itself constituted one of the most important ecological principles of Scripture. Like God’s people, the land was holy, and just as they needed to have regular intervals of rest from daily work in order to regain their energy and spiritual vitality through worship, so the ground needed to rest and recuperate from the strain of constant cultivation. The festival reminded the Israelites that the land on which they lived had been given to them by God in fulfillment of his covenant undertaking to provide richly for their physical needs (cf. Dt 8:7-10). To keep the Israelites from experiencing any shortages or other hardships during the Year of Sabbath, God promised that in the year immediately preceding the sabbatical period, the land would bear fruit to suffice for the next three years (Lv 25:21). This assurance was based upon the experience of the wilderness wanderings, when on the sixth day of the week sufficient manna appeared to last through the Sabbath (Ex 16:5).<\/p>\n<p>In this festival period, God’s absolute claim over the land was reaffirmed (cf. Lv 25:23), and the faith of the nation in God’s ability to provide for future needs was reinforced. The provisions that freed the land for a year from agricultural bondage were paralleled in the seventh year of rest by those requiring liberation of slaves and debtors. These underprivileged members of society were to be released from their obligations of servitude. As a result, men and women who had become slaves for one reason or another were given personal liberty (Ex 21:2-6), and under proclamation of the Lord’s release, the provisions applying to debt were rescinded (Dt 15:1-6). The sabbatical year seems to have been a regular part of preexilic Israelite life, although some abuses were noted in Jeremiah 34:8-22. There the prophet took advantage of the opportunity presented to instruct the people in the nature and purpose of the sabbatical year ordinance. He also warned the wayward Judeans that because they had disobeyed the commands of God in denying proper liberty to their slaves, they would have their own freedom taken away in a far more serious manner by being carried captive to Babylonia after seeing their land destroyed. The lesson was not lost upon those who returned from exile, for under the administration of Nehemiah, the Jews bound themselves by a covenant to observe the principle of the sabbatical year (Neh 10:31). This undertaking evidently took its impetus from the reading of the law of Moses at the Feast of Booths (Shelters), which coincidentally occurred at the beginning of the sabbatical year (Neh 8:13-18).<\/p>\n<h6>Jubilee<\/h6>\n<p>Still another feast based on the principle of the sabbath was the Year of Jubilee, or Pentecostal year (Lv 25:8-55; 27:17-24). As the sabbatical year was related to the concept of the seventh day, so the Pentecostal (50th) year marked the completion of a cycle of seven sabbatical years. The commencement of a jubilee year was proclaimed on the Day of Atonement throughout the land by means of trumpet blasts (Lv 25:9). The activities that took place during the Pentecostal year were similar to those prescribed for the sabbatical year. A special feature was that land that had been sold during the preceding 49 years was returned to its original owners, a procedure that sometimes involved financial adjustments. To prevent abuse of the process through opportunism or speculation, the Hebrews were instructed to deal fairly and honestly with one another in the fear of God, who was the real owner of the land (Lv 25:14-17). As with the sabbatical year, God promised to make provision before the jubilee year so that no one would suffer hardship. It was during the Year of Jubilee that those who were slaves in Hebrew households were given their liberty, so that everyone in the land would commence a new cycle of sabbatical years on the same footing, as free persons under God.<\/p>\n<h5>Seasonal Festivals<\/h5>\n<p>Three annual festivals that followed the seasons of the year rather than phases of the moon furnished important occasions for commemorating God’s power and provision in national life. These festivals were designated by the term <span class=\"hebrew\" lang=\"he\">hag<\/span><em>,<\/em> indicating a festival usually observed by some sort of pilgrimage. These three festivals were prescribed in Exodus 23:14-17 and Deuteronomy 16:16, and consisted of the Feast of Passover and Unleavened Bread, the Feast of Weeks (Pentecost), and the Festival of Booths (Tabernacles). On these occasions, all the males of Israel were commanded to make pilgrimage to the sanctuary and celebrate these festivals (Ex 12:14). The Passover and the Feast of Unleavened Bread were originally separate ordinances, but since the latter always followed immediately upon the Passover rite, they naturally blended into a single festival.<\/p>\n<h6>Passover<\/h6>\n<p>The Passover was of supreme theological significance for the Israelites, since it marked one of the most momentous acts of divine intervention in their history, the beginning of their deliverance from bondage in Egypt when, in the final plague, God destroyed the firstborn of the Egyptians but spared those Israelites whose homes had blood smeared on the doorposts (Ex 12:11-30). God commanded that the day was to be observed as a memorial feast (v 14), and the next Passover celebration occurred in the Sinai Desert (Nm 9:1-5). In the Hebrew calendar the Passover festival came in the first month, called Abib in Deuteronomy 16:1, but known after the exile as Nisan (cf. Neh 2:1). The Passover rite took place the 14th evening (Lv 23:5), and this was followed by a seven-day period during which nothing leavened was to be eaten. The principle for removing all leaven from bread was similar to that underlying the draining of blood from animal flesh. Both leaven and blood had quickening power and were to be kept separate as an offering to God. The first and seventh days of this period were marked by a holy assembly, during which the only work permitted was the preparation of food (Ex 12:16). This period when unleavened bread was eaten was described as a festival because it opened the seven-week period of grain harvest (Dt 16:9). During this feast, special burnt sacrifices were offered, followed with a sheaf of newly harvested barley at the Feast of Firstfruits. By NT times the festivals of Passover and Unleavened Bread were well-attended celebrations and were known as the “days of unleavened bread” (Lk 22:1; Acts 12:3). The theme of Israel’s deliverance from the power of Egypt by divine intervention assured the Israelites that God was always ready to act on behalf of a faithful and obedient covenant people. It also reminded them that they had once been slaves (Dt 16:12). In Israelite life the early Passover and Unleavened Bread observances were comparatively simple in character, but during the monarchy more elaborate Passover rituals came into use (cf. 2 Kgs 23:21-23; 2 Chr 35:1-19).<\/p>\n<h6>Pentecost<\/h6>\n<p>The second great festival, Pentecost (or Weeks) lasted one day only and was observed on the 50th day after the newly harvested barley sheaf had been waved before the Lord at the end of the Feast of Unleavened Bread (Dt 16:9-12). The festival marked the end of the barley harvest and the beginning of the wheat harvest, the beginning of the period when firstfruits could be offered (cf. Ex 23:16; 34:22; Nm 28:26). The feast day was marked by the presentation of two wheat-flour loaves along with sacrifices of seven lambs, two rams, and a bull (Lv 23:15-20). Freewill gifts to God were presented to reflect gratitude for his blessings, and the entire occasion was one of communal rejoicing (Dt 16:10-11). Since Pentecost was essentially a harvest festival (Ex 23:16), the Israelites were called on to recognize that they depended entirely upon God for their material prosperity. In Deuteronomy 26, specific instructions were given for the ritual of presenting firstfruits from the harvest. It comprised a great confession of faith set within the framework of Israel’s history, and it recounted God’s deliverance of the nation from Egyptian oppression and his provision of a land that could amply supply the needs of his people.<\/p>\n<h6>Festival of Tabernacles<\/h6>\n<p>This festival, known variously as the Feast of Booths, Tabernacles, Shelters (Lv 23:34; Dt 16:13), or Ingathering (Ex 34:22), was the third great occasion that all Hebrew males were required to observe annually. It began on the 15th day of the seventh month (Tishri), shortly after the observance of the Day of Atonement, which fell on the 10th day. The Feast of Booths lasted for one week and involved pilgrimage. It was associated initially with the end of the year (Ex 34:22), when the agricultural work had been completed. The first day was marked by a symbolic cessation from all activity, after which burnt offerings were presented to the Lord. The eighth day was also one on which the congregation of Israel abstained from manual work and again offered burnt sacrifices. Leviticus 23:39-43 furnished details for the rituals that gave the festival its special name of booths or shelters or tabernacles. The fruit of “goodly trees” was to be gathered on the first day of the feast, along with palm fronds, willow branches, and boughs from trees in full leaf. From these, rough shelters or booths were to be constructed in which the people lived for the week of the feast. Every seventh year the observances were marked by a public recital of the covenant provisions to which the Israelites under Moses had committed themselves, a procedure designed to keep fresh in their minds the obligations as well as the blessings of the covenant relationship. A particularly significant observance of the Feast of Tabernacles took place in the time of Ezra, when the Judean community returned from Babylon—a celebration of a kind unknown for centuries (Neh 8:13-18). From the context it appears that observance of the feast had lapsed during the monarchy. The feast at Shiloh where Hannah was mistaken for a drunken woman and the feast referred to in Judges 21:19 were evidently the Feast of Booths. In a prophetic vision in which he saw all nations coming to Jerusalem to observe the Festival of Booths, Zechariah warned that those who did not continue this tradition could expect hardship and shortages of food (Zec 14:16-19).<\/p>\n<h5>Postexilic Festivals<\/h5>\n<p>There are a few minor festivals that were created in the period after the Jews returned from exile; some of these festivals had their origin in specific historical occasions.<\/p>\n<h6>The Festival of Purim<\/h6>\n<p>The Festival of Purim, also known as the Festival of Lots, was a joyful occasion occurring on the 14th day of the 12th month (Adar). It celebrated the way in which Esther and Mordecai were used by God to deliver his people in the Persian Empire from extermination by Haman (Est 9:21, 24-28). The feast was observed on the 14th day of Adar by those living in villages, and on the 15th by the inhabitants of walled towns and cities. The explanation of the name of the festival is given in Esther 9:24-26, and its observance reminded the Hebrews of God’s ability to save them during a time of anti-Semitic activity in Persia. The deliverance memorialized in this festival has consoled the Jews on other occasions when they have suffered persecution. Traditionally the scroll of Esther was read aloud in the synagogue on the evening before the feast, and there was a great outcry, especially among the children present, whenever the names of the hated Haman and his sons were mentioned.<\/p>\n<h6>Festival of the Dedication of the Temple<\/h6>\n<p>Another joyous festival that lasted for eight days was the Feast of the Dedication of the Temple (1 Macc 4:52-59; 2 Macc 10:6-8), familiar to modern readers as Hanukkah, or the Festival of Lights. The specific dedication that prompted the feast occurred in 164 <span>BC<\/span>, when Judas Maccabeus reconsecrated the temple in Jerusalem after it had been defiled by Antiochus IV Epiphanes. The celebrations commenced on the 25th day of the ninth month (Kislev) and were marked at night by blazing lights and lanterns. The stories of brave opposition by the Maccabees to the crushing forces of paganism were recounted, and the feast was one of praise to God for his marvelous deliverance of the Jews during the Maccabean period.<\/p>\n<p class=\"h2\" id=\"NewTestamentFestivals\">New Testament Festivals<\/p>\n<p>In Christ’s time the Sabbath was observed rigorously and was the occasion for synagogue worship (cf. Lk 4:16; Acts 13:14; 18:4). Pharisaic law prohibited all work, and Jesus came into conflict with the authorities periodically for breaches of the Sabbath regulations (cf. Mt 12:1-4; Mk 3:1-5; Lk 13:10-17). In the primitive church, worship occurred on “the first day of the week” (i.e., Sunday) to commemorate Christ’s resurrection. The early Christians initially participated in Jewish ceremonies (cf. Acts 20:16; 1 Cor 16:8). It was during the Feast of Pentecost, after Christ’s resurrection and ascension, that the Spirit was poured out (Acts 2:1-4), fulfilling Joel 2:28-32 and commencing the history of the Christian church as such.<\/p>\n<p>The Passover and Feast of Unleavened Bread were of great significance in the life of Christ (cf. Jn 4:45; 5:1; 6:4; 12:1-26), for the occasion was a very popular one in NT times (cf. 12:20). On the Passover, Pilate had instituted the custom of clemency to a prisoner nominated by the populace (Mt 27:15; Mk 15:6). Jesus participated actively in the Passover rituals (cf. Lk 2:42; Jn 2:13; 6:4). The Last Supper with his disciples occurred just prior to the Passover (Jn 13:1), when Judas Iscariot betrayed Jesus to the Pharisees (Lk 22:4-6). The breaking of bread and the drinking of wine at that Passover celebration (Mk 14:22-25) were related directly to Christ’s forthcoming death on the cross in a sacramental manner. Christ’s disciples were instructed to observe this rite as a memorial of his suffering and death for human sin (1 Cor 11:24-26) and as a proclamation of the power of the cross until the Lord returns in glory. Some scholars have suggested that Christ was actually hanging on the cross when the Passover lamb was being slaughtered, and if that chronology is correct, it would represent Jesus graphically as the “Lamb of God, who takes away the sin of the world” (Jn 1:29, <span>rsv<\/span>). Jesus was also present once when the Feast of Tabernacles was celebrated (7:10). In his day water was carried in procession from the pool of Siloam as an offering to God, and the ceremony most probably prompted Christ’s discourse on living water and eternal life (vv 37-39). On at least one occasion Jesus was in Jerusalem when the Festival of Lights occurred (Jn 10:22) and narrowly missed death by stoning.<\/p>\n<p>Jesus was entertained occasionally at private feasts (cf. Lk 5:29), and once remedied an emergency situation when the wine ran out at a wedding ceremony (Jn 2:8-10). He was critical of the Pharisees for securing the chief seats at feasts (Mt 23:6; Mk 12:39; Lk 20:46) and taught that festivals ought to benefit the poor (Lk 14:13).<\/p>\n<p class=\"h2\" id=\"SymbolismofFeasts\">Symbolism of Feasts<\/p>\n<p>Many aspects of the ancient Hebrew feasts were interpreted symbolically in the early church. Paul regarded the earliest Hebrew Christians as the firstfruits of the Israel of God (Rom 11:16). In Romans 8:23, the Holy Spirit as possessed by Christians was regarded as only a token of what was to come, and as such was the firstfruit of the Spirit. Christians themselves were described in James 1:18 as the firstfruits of God’s creatures who were brought forth by the Word of Truth. The resurrection of Jesus was considered by Paul to be the firstfruits of those who slept (1 Cor 15:20, 23). In an allusion to OT festivals, Paul spoke of the Sabbaths, new moons, and feasts as merely being a shadow of good things to come (Col 2:16-17). The Passover was used figuratively to emphasize that Christ our Passover Lamb had been sacrificed for us. Believers were urged to keep the feast with the unleavened bread of sincerity and truth, and not with the old leaven of malice and evil (1 Cor 5:7-8).<\/p>\n<p><em>See also<\/em> Calendars, Ancient and Modern; Offerings and Sacrifices; Tabernacle; Temple.<\/p>","content_en":"<h3>FEASTS AND FESTIVALS OF ISRAEL<\/h3>\n<p>Occasions of public or private rejoicing to commemorate some significant event or personage. The element of celebration has a special meaning in the cycle of religious occasions and the rites and ceremonies associated with these particular days. While the idea of a feast commonly implies a banquet with plenteous food and drink, this element is not indispensable. Sometimes there is only a token amount, as in the celebration of Holy Communion.<\/p>\n\n<p>In contemporary usage “festival” usually refers to activities extending over a period of time, while “feast” indicates one part of the celebration, often a meal. However, in religious usage, both ancient and modern, the two words are used interchangeably. The ancient Hebrews employed the words <span class=\"hebrew\" lang=\"he\">mo’ed<\/span> (“seasons”) and <span class=\"hebrew\" lang=\"he\">hag<\/span> for their great public celebrations, while feasts of a more private nature were commonly described by the term <span class=\"hebrew\" lang=\"he\">mishteh<\/span><em>.<\/em> The majority of English translations of Scripture do not differentiate between these words.<\/p>\n<p class=\"h2\" id=\"FeastsandTheirFunctions\">Feasts and Their Functions<\/p>\n<p>Each festival places great emphasis on community participation and on the continuity of social or religious tradition, especially where the celebrations are elements of a regular civil or religious calendar. Without community backing, even in a family celebration, no festival can be successful. When there is communal participation, a festival can reinforce the individual and community memory of specific occasions, and can perpetuate that store of recollection over years and generations. Such shared memory has a cohesive effect upon a cooperating community, large or small, and serves to establish the traditions by which the group lives. If the festival commemorates a particular event or celebrates some lofty ideal, that theme becomes more firmly embedded in the minds of the participants by being associated repeatedly with the rites and ceremonies performed. The feasts of the ancient Hebrews had this positive function. The great festivals of their religious calendar commemorated specific occasions when God had reached out in power to intervene for his people or had provided for them in their distress. By celebrating these feasts on a regular basis, the Hebrews continually affirmed that their God had directed their destiny. Their repeated rehearsal of God’s help and love for them reminded them that he was still able to sustain them. Especially in times of hardship, it pointed to the reality of God’s presence and activity among them. Faith sustained by this means furnished an invaluable spiritual dimension to the life of the nation and provided a sense of continuity under divine provision and guidance. Only when corrupt or pagan elements were introduced into festive occasions did this important ingredient of national life begin to lose its vitality.<\/p>\n<p class=\"h2\" id=\"OldTestamentFestivals\">Old Testament Festivals<\/p>\n<h5>General Festivals<\/h5>\n<p>These occasions were surprisingly numerous in Israel, considering the rather austere mode of life reflected in much of the OT. No doubt such celebrations offset or compensated for the hardships and insecurities of existence in the ancient Near East, and the Israelites made the most of every opportunity. A wedding was one of the most obvious occasions for celebration, and it is not surprising that a feast was prepared for the marriage of Rachel and Jacob (Gn 29:22) in which the whole neighborhood participated. Just how long this particular feast lasted is unknown, but some marriage festivals continued for a week, as in the case of the marriage between Samson and the woman of Timnah (Jgs 14:17). Wine that makes glad man’s heart (Ps 104:15) was consumed freely on such occasions.<\/p>\n<p>Birthdays were often observed in a festive spirit, especially where a royal person was concerned (Gn 40:20). Solomon’s dream was commemorated with a feast provided for his servants (1 Kgs 3:15), and when the temple was dedicated, the occasion was celebrated for a full week (8:65). Kings and queens held feasts periodically to mark certain occasions or to express goodwill (cf. Est 1:3; 2:18; 5:4, 14; 7:2, 7; Dn 5:1). Herdsmen traditionally made a feast for the shearing of the first sheep (Dt 18:4).<\/p>\n<h5>Preexilic Festivals<\/h5>\n<p>In addition to the general festivals, which were frequently of a secular nature, communal feasts were prescribed for the Israelites that had a specifically spiritual significance. They were meant to emphasize the activity of God on behalf of his people and to remind them that continued divine blessing depended upon their obedience to his will. The catalog of festivals in Leviticus 23:2 began with an injunction to observe the Sabbath. The seventh day, in which God ceased from creating (Gn 2:3), was holy, though it is difficult to determine the extent to which it was kept until the time of Moses (Ex 20:8-11). From that time on, Sabbath observance stressed refraining from all work so as to commemorate properly God’s own rest from creative activity (31:17) and his deliverance of his people from bondage in Egypt (Dt 5:12-15). Sabbath celebration was the sign of a special relationship between God and the Israelites. During this 24-hour period, even trivial tasks like making a fire (Ex 35:3) or gathering wood (Nm 15:32-33) were prohibited on pain of death. Journeys of any distance also came under the Sabbath ban (Ex 16:29). Special offerings were part of the observance (Nm 28:9-10), and the bread of the Presence was replaced in the tabernacle (Lv 24:5-8). Despite the restrictions on activity, the Sabbath was meant to symbolize a time of happiness and security in the presence of God (cf. Is 58:13-14), since its observance would bring blessing to the individual and to the whole land.<\/p>\n<h6>Festival of the New Moon<\/h6>\n<p>The new moon was a monthly celebration based on the lunar calendar. It was especially appropriate for an agricultural people, since everyone could tell when the moon was new. Special offerings were prescribed for this festival, consisting of a burnt sacrifice, a grain offering, and a drink offering (Nm 28:11-15). In addition, a male goat was sacrificed to God as a sin offering, and trumpet blasts were sounded over the sacrificial offerings as a memorial before God (10:10). The sacrifices prescribed for the new moon festival were significantly greater than those required in Numbers 28:9-10 for the weekly Sabbath.<\/p>\n<p>This lunar feast was popular throughout Israelite history. During the monarchy, the Levites were required to assist the Aaronic priests at the new moon festival, as well as on the Sabbath (1 Chr 23:29-31). The preexilic prophets may well have taken advantage of the large gatherings to give guidance to the people or proclaim prophetic oracles (cf. 2 Kgs 4:23), though to what extent this was done is uncertain. Not everyone found the period of rest and celebration valuable, however, and Amos (Am 8:5) complained about those avaricious Israelites who felt that such observances interfered with the business of making a living. The feast could not be observed when the Judeans were in exile in Babylonia (cf. Hos 2:11), but under Ezra and Nehemiah, its observance was restored (Neh 10:33). In Isaiah 66:22-23 it was related to Israel’s final destiny and was an accepted part of the ordinances for Ezekiel’s ideal temple (Ez 45:17).<\/p>\n<p>The purpose of the festival was to enhance the unity of national life by reminding the Israelites that God’s covenant with their ancestors was permanent and still binding upon the nation. It also stressed the loving nature and providence of a God who could begin such a relationship and carry out his promises with complete faithfulness (cf. Ps 104:19).<\/p>\n<h6>The Festival of Trumpets<\/h6>\n<p>The Festival of Trumpets was celebrated on the first day of the seventh new moon. This month, subsequently named Tishri, was especially holy, and for this reason was governed by certain regulations different from those of ordinary new moon festivals. The trumpets were blown on the first day (Lv 23:24) as the animal and cereal sacrifices were offered. From Numbers 29:2-6 it appears that the offerings required for this particular feast exceeded those prescribed for normal Sabbath sacrifice, but were somewhat less than those required for the regular new moon festival (cf. Nm 28:11). This feast was to be observed as a day of solemn rest and as a holy convocation, and the trumpets were sounded as a triumphant memorial to God’s great provision for his people through the Sinai covenant.<\/p>\n<p>The seventh month was particularly sacred, partly because of its place in the hallowed cycle of sevens, but also because the Day of Atonement (or Yom Kippur) and the Feast of Tabernacles, or Booths (Shelters), occurred during this period. The latter feast followed the Day of Atonement by some five days (Lv 23:33), and its joyful character served to offset somewhat the solemnity of the annual penitential occasion when the nation confessed its collective sins and saw them banished symbolically into the wilderness as the scapegoat was driven from the congregation.<\/p>\n<h6>The Sabbatical Year<\/h6>\n<p>Another festival closely connected with the institution of the Sabbath was the sabbatical year. At the end of each cycle of six years, the following 12 months were observed as a “sabbath of rest for the land.” During this interval, the ground was to lie fallow (Ex 23:11) without any form of cultivation, and whatever sprouted and grew from it naturally was assigned to the poor and needy (Lv 25:6). This provision for the land itself constituted one of the most important ecological principles of Scripture. Like God’s people, the land was holy, and just as they needed to have regular intervals of rest from daily work in order to regain their energy and spiritual vitality through worship, so the ground needed to rest and recuperate from the strain of constant cultivation. The festival reminded the Israelites that the land on which they lived had been given to them by God in fulfillment of his covenant undertaking to provide richly for their physical needs (cf. Dt 8:7-10). To keep the Israelites from experiencing any shortages or other hardships during the Year of Sabbath, God promised that in the year immediately preceding the sabbatical period, the land would bear fruit to suffice for the next three years (Lv 25:21). This assurance was based upon the experience of the wilderness wanderings, when on the sixth day of the week sufficient manna appeared to last through the Sabbath (Ex 16:5).<\/p>\n<p>In this festival period, God’s absolute claim over the land was reaffirmed (cf. Lv 25:23), and the faith of the nation in God’s ability to provide for future needs was reinforced. The provisions that freed the land for a year from agricultural bondage were paralleled in the seventh year of rest by those requiring liberation of slaves and debtors. These underprivileged members of society were to be released from their obligations of servitude. As a result, men and women who had become slaves for one reason or another were given personal liberty (Ex 21:2-6), and under proclamation of the Lord’s release, the provisions applying to debt were rescinded (Dt 15:1-6). The sabbatical year seems to have been a regular part of preexilic Israelite life, although some abuses were noted in Jeremiah 34:8-22. There the prophet took advantage of the opportunity presented to instruct the people in the nature and purpose of the sabbatical year ordinance. He also warned the wayward Judeans that because they had disobeyed the commands of God in denying proper liberty to their slaves, they would have their own freedom taken away in a far more serious manner by being carried captive to Babylonia after seeing their land destroyed. The lesson was not lost upon those who returned from exile, for under the administration of Nehemiah, the Jews bound themselves by a covenant to observe the principle of the sabbatical year (Neh 10:31). This undertaking evidently took its impetus from the reading of the law of Moses at the Feast of Booths (Shelters), which coincidentally occurred at the beginning of the sabbatical year (Neh 8:13-18).<\/p>\n<h6>Jubilee<\/h6>\n<p>Still another feast based on the principle of the sabbath was the Year of Jubilee, or Pentecostal year (Lv 25:8-55; 27:17-24). As the sabbatical year was related to the concept of the seventh day, so the Pentecostal (50th) year marked the completion of a cycle of seven sabbatical years. The commencement of a jubilee year was proclaimed on the Day of Atonement throughout the land by means of trumpet blasts (Lv 25:9). The activities that took place during the Pentecostal year were similar to those prescribed for the sabbatical year. A special feature was that land that had been sold during the preceding 49 years was returned to its original owners, a procedure that sometimes involved financial adjustments. To prevent abuse of the process through opportunism or speculation, the Hebrews were instructed to deal fairly and honestly with one another in the fear of God, who was the real owner of the land (Lv 25:14-17). As with the sabbatical year, God promised to make provision before the jubilee year so that no one would suffer hardship. It was during the Year of Jubilee that those who were slaves in Hebrew households were given their liberty, so that everyone in the land would commence a new cycle of sabbatical years on the same footing, as free persons under God.<\/p>\n<h5>Seasonal Festivals<\/h5>\n<p>Three annual festivals that followed the seasons of the year rather than phases of the moon furnished important occasions for commemorating God’s power and provision in national life. These festivals were designated by the term <span class=\"hebrew\" lang=\"he\">hag<\/span><em>,<\/em> indicating a festival usually observed by some sort of pilgrimage. These three festivals were prescribed in Exodus 23:14-17 and Deuteronomy 16:16, and consisted of the Feast of Passover and Unleavened Bread, the Feast of Weeks (Pentecost), and the Festival of Booths (Tabernacles). On these occasions, all the males of Israel were commanded to make pilgrimage to the sanctuary and celebrate these festivals (Ex 12:14). The Passover and the Feast of Unleavened Bread were originally separate ordinances, but since the latter always followed immediately upon the Passover rite, they naturally blended into a single festival.<\/p>\n<h6>Passover<\/h6>\n<p>The Passover was of supreme theological significance for the Israelites, since it marked one of the most momentous acts of divine intervention in their history, the beginning of their deliverance from bondage in Egypt when, in the final plague, God destroyed the firstborn of the Egyptians but spared those Israelites whose homes had blood smeared on the doorposts (Ex 12:11-30). God commanded that the day was to be observed as a memorial feast (v 14), and the next Passover celebration occurred in the Sinai Desert (Nm 9:1-5). In the Hebrew calendar the Passover festival came in the first month, called Abib in Deuteronomy 16:1, but known after the exile as Nisan (cf. Neh 2:1). The Passover rite took place the 14th evening (Lv 23:5), and this was followed by a seven-day period during which nothing leavened was to be eaten. The principle for removing all leaven from bread was similar to that underlying the draining of blood from animal flesh. Both leaven and blood had quickening power and were to be kept separate as an offering to God. The first and seventh days of this period were marked by a holy assembly, during which the only work permitted was the preparation of food (Ex 12:16). This period when unleavened bread was eaten was described as a festival because it opened the seven-week period of grain harvest (Dt 16:9). During this feast, special burnt sacrifices were offered, followed with a sheaf of newly harvested barley at the Feast of Firstfruits. By NT times the festivals of Passover and Unleavened Bread were well-attended celebrations and were known as the “days of unleavened bread” (Lk 22:1; Acts 12:3). The theme of Israel’s deliverance from the power of Egypt by divine intervention assured the Israelites that God was always ready to act on behalf of a faithful and obedient covenant people. It also reminded them that they had once been slaves (Dt 16:12). In Israelite life the early Passover and Unleavened Bread observances were comparatively simple in character, but during the monarchy more elaborate Passover rituals came into use (cf. 2 Kgs 23:21-23; 2 Chr 35:1-19).<\/p>\n<h6>Pentecost<\/h6>\n<p>The second great festival, Pentecost (or Weeks) lasted one day only and was observed on the 50th day after the newly harvested barley sheaf had been waved before the Lord at the end of the Feast of Unleavened Bread (Dt 16:9-12). The festival marked the end of the barley harvest and the beginning of the wheat harvest, the beginning of the period when firstfruits could be offered (cf. Ex 23:16; 34:22; Nm 28:26). The feast day was marked by the presentation of two wheat-flour loaves along with sacrifices of seven lambs, two rams, and a bull (Lv 23:15-20). Freewill gifts to God were presented to reflect gratitude for his blessings, and the entire occasion was one of communal rejoicing (Dt 16:10-11). Since Pentecost was essentially a harvest festival (Ex 23:16), the Israelites were called on to recognize that they depended entirely upon God for their material prosperity. In Deuteronomy 26, specific instructions were given for the ritual of presenting firstfruits from the harvest. It comprised a great confession of faith set within the framework of Israel’s history, and it recounted God’s deliverance of the nation from Egyptian oppression and his provision of a land that could amply supply the needs of his people.<\/p>\n<h6>Festival of Tabernacles<\/h6>\n<p>This festival, known variously as the Feast of Booths, Tabernacles, Shelters (Lv 23:34; Dt 16:13), or Ingathering (Ex 34:22), was the third great occasion that all Hebrew males were required to observe annually. It began on the 15th day of the seventh month (Tishri), shortly after the observance of the Day of Atonement, which fell on the 10th day. The Feast of Booths lasted for one week and involved pilgrimage. It was associated initially with the end of the year (Ex 34:22), when the agricultural work had been completed. The first day was marked by a symbolic cessation from all activity, after which burnt offerings were presented to the Lord. The eighth day was also one on which the congregation of Israel abstained from manual work and again offered burnt sacrifices. Leviticus 23:39-43 furnished details for the rituals that gave the festival its special name of booths or shelters or tabernacles. The fruit of “goodly trees” was to be gathered on the first day of the feast, along with palm fronds, willow branches, and boughs from trees in full leaf. From these, rough shelters or booths were to be constructed in which the people lived for the week of the feast. Every seventh year the observances were marked by a public recital of the covenant provisions to which the Israelites under Moses had committed themselves, a procedure designed to keep fresh in their minds the obligations as well as the blessings of the covenant relationship. A particularly significant observance of the Feast of Tabernacles took place in the time of Ezra, when the Judean community returned from Babylon—a celebration of a kind unknown for centuries (Neh 8:13-18). From the context it appears that observance of the feast had lapsed during the monarchy. The feast at Shiloh where Hannah was mistaken for a drunken woman and the feast referred to in Judges 21:19 were evidently the Feast of Booths. In a prophetic vision in which he saw all nations coming to Jerusalem to observe the Festival of Booths, Zechariah warned that those who did not continue this tradition could expect hardship and shortages of food (Zec 14:16-19).<\/p>\n<h5>Postexilic Festivals<\/h5>\n<p>There are a few minor festivals that were created in the period after the Jews returned from exile; some of these festivals had their origin in specific historical occasions.<\/p>\n<h6>The Festival of Purim<\/h6>\n<p>The Festival of Purim, also known as the Festival of Lots, was a joyful occasion occurring on the 14th day of the 12th month (Adar). It celebrated the way in which Esther and Mordecai were used by God to deliver his people in the Persian Empire from extermination by Haman (Est 9:21, 24-28). The feast was observed on the 14th day of Adar by those living in villages, and on the 15th by the inhabitants of walled towns and cities. The explanation of the name of the festival is given in Esther 9:24-26, and its observance reminded the Hebrews of God’s ability to save them during a time of anti-Semitic activity in Persia. The deliverance memorialized in this festival has consoled the Jews on other occasions when they have suffered persecution. Traditionally the scroll of Esther was read aloud in the synagogue on the evening before the feast, and there was a great outcry, especially among the children present, whenever the names of the hated Haman and his sons were mentioned.<\/p>\n<h6>Festival of the Dedication of the Temple<\/h6>\n<p>Another joyous festival that lasted for eight days was the Feast of the Dedication of the Temple (1 Macc 4:52-59; 2 Macc 10:6-8), familiar to modern readers as Hanukkah, or the Festival of Lights. The specific dedication that prompted the feast occurred in 164 <span>BC<\/span>, when Judas Maccabeus reconsecrated the temple in Jerusalem after it had been defiled by Antiochus IV Epiphanes. The celebrations commenced on the 25th day of the ninth month (Kislev) and were marked at night by blazing lights and lanterns. The stories of brave opposition by the Maccabees to the crushing forces of paganism were recounted, and the feast was one of praise to God for his marvelous deliverance of the Jews during the Maccabean period.<\/p>\n<p class=\"h2\" id=\"NewTestamentFestivals\">New Testament Festivals<\/p>\n<p>In Christ’s time the Sabbath was observed rigorously and was the occasion for synagogue worship (cf. Lk 4:16; Acts 13:14; 18:4). Pharisaic law prohibited all work, and Jesus came into conflict with the authorities periodically for breaches of the Sabbath regulations (cf. Mt 12:1-4; Mk 3:1-5; Lk 13:10-17). In the primitive church, worship occurred on “the first day of the week” (i.e., Sunday) to commemorate Christ’s resurrection. The early Christians initially participated in Jewish ceremonies (cf. Acts 20:16; 1 Cor 16:8). It was during the Feast of Pentecost, after Christ’s resurrection and ascension, that the Spirit was poured out (Acts 2:1-4), fulfilling Joel 2:28-32 and commencing the history of the Christian church as such.<\/p>\n<p>The Passover and Feast of Unleavened Bread were of great significance in the life of Christ (cf. Jn 4:45; 5:1; 6:4; 12:1-26), for the occasion was a very popular one in NT times (cf. 12:20). On the Passover, Pilate had instituted the custom of clemency to a prisoner nominated by the populace (Mt 27:15; Mk 15:6). Jesus participated actively in the Passover rituals (cf. Lk 2:42; Jn 2:13; 6:4). The Last Supper with his disciples occurred just prior to the Passover (Jn 13:1), when Judas Iscariot betrayed Jesus to the Pharisees (Lk 22:4-6). The breaking of bread and the drinking of wine at that Passover celebration (Mk 14:22-25) were related directly to Christ’s forthcoming death on the cross in a sacramental manner. Christ’s disciples were instructed to observe this rite as a memorial of his suffering and death for human sin (1 Cor 11:24-26) and as a proclamation of the power of the cross until the Lord returns in glory. Some scholars have suggested that Christ was actually hanging on the cross when the Passover lamb was being slaughtered, and if that chronology is correct, it would represent Jesus graphically as the “Lamb of God, who takes away the sin of the world” (Jn 1:29, <span>rsv<\/span>). Jesus was also present once when the Feast of Tabernacles was celebrated (7:10). In his day water was carried in procession from the pool of Siloam as an offering to God, and the ceremony most probably prompted Christ’s discourse on living water and eternal life (vv 37-39). On at least one occasion Jesus was in Jerusalem when the Festival of Lights occurred (Jn 10:22) and narrowly missed death by stoning.<\/p>\n<p>Jesus was entertained occasionally at private feasts (cf. Lk 5:29), and once remedied an emergency situation when the wine ran out at a wedding ceremony (Jn 2:8-10). He was critical of the Pharisees for securing the chief seats at feasts (Mt 23:6; Mk 12:39; Lk 20:46) and taught that festivals ought to benefit the poor (Lk 14:13).<\/p>\n<p class=\"h2\" id=\"SymbolismofFeasts\">Symbolism of Feasts<\/p>\n<p>Many aspects of the ancient Hebrew feasts were interpreted symbolically in the early church. Paul regarded the earliest Hebrew Christians as the firstfruits of the Israel of God (Rom 11:16). In Romans 8:23, the Holy Spirit as possessed by Christians was regarded as only a token of what was to come, and as such was the firstfruit of the Spirit. Christians themselves were described in James 1:18 as the firstfruits of God’s creatures who were brought forth by the Word of Truth. The resurrection of Jesus was considered by Paul to be the firstfruits of those who slept (1 Cor 15:20, 23). In an allusion to OT festivals, Paul spoke of the Sabbaths, new moons, and feasts as merely being a shadow of good things to come (Col 2:16-17). The Passover was used figuratively to emphasize that Christ our Passover Lamb had been sacrificed for us. Believers were urged to keep the feast with the unleavened bread of sincerity and truth, and not with the old leaven of malice and evil (1 Cor 5:7-8).<\/p>\n<p><em>See also<\/em> Calendars, Ancient and Modern; Offerings and Sacrifices; Tabernacle; Temple.<\/p>","summary_ro":"FEASTS AND FESTIVALS OF ISRAEL Occasions of public or private rejoicing to commemorate some significant event or personage. The element of celebration has a special meaning in the cycle of religious occasions and the rites and ceremonies associated with these particular days. While the idea of a feast commonly implies a banquet with plenteous food and drink, this element is not indispensable. Sometimes there is only a token amount, as in the celebration of Holy Communion. In contemporary usag...","summary_en":"FEASTS AND FESTIVALS OF ISRAEL Occasions of public or private rejoicing to commemorate some significant event or personage. The element of celebration has a special meaning in the cycle of religious occasions and the rites and ceremonies associated with these particular days. While the idea of a feast commonly implies a banquet with plenteous food and drink, this element is not indispensable. Sometimes there is only a token amount, as in the celebration of Holy Communion. In contemporary usag...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":33420,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Sabbath","title_en":"Sabbath","content_ro":"<h3>SABBATH<\/h3>\n<p>Derivation of a Hebrew word that means “cease” or “desist.” The Sabbath was a day (from Friday evening until Saturday evening in Jesus’ time) when all ordinary work stopped. The Scriptures relate that God gave his people the Sabbath as an opportunity to serve him and as a reminder of two great truths in the Bible—Creation and redemption.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>The relationship between Creation and the Sabbath is first expressed in Genesis 2:2-3. God “ceased” his work in Creation after six days and then “blessed” the seventh day and “declared it holy.” In the fourth commandment (Ex 20:8-11), God’s “blessing” and “setting aside” of the seventh day after Creation (the words used are the same as those in Genesis) form the basis of his demand that people should observe the seventh day as a day of Sabbath rest.<\/p>\n<p>The idea of God resting from his work is a startling one. It comes across even more vividly in Exodus 31:17, where the Lord tells Moses how he was refreshed by his day of rest. This picture of the Creator as a manual laborer is one the Bible often paints. No doubt it is presented in vividly human terms in Exodus to reinforce the fundamental Sabbath lesson that people must follow the pattern their Creator has set for them. One day’s rest in seven is a necessity for individuals, families, households, and even animals (Ex 20:10).<\/p>\n<p>The Sabbath’s setting in the biblical account of Creation implies that it is one of those OT standards that are meant for all people and not just for Israel. The inclusion of the Sabbath law in the Ten Commandments underlines this important truth. The Decalogue occupied a special place in OT law. Alone of all God’s instructions, it was spoken by his audible voice (Ex 20:1), written by his finger (31:18), and placed in the tabernacle ark at the heart of Israel’s worship (25:16). The NT, too, confirms the strong impression that the Decalogue as a whole embodies principles that are permanently valid for all people in all places at all times. Whether or not Sunday is recognized as the Christian Sabbath, one is obliged to accept the central principle of this biblical teaching as far as the Sabbath is concerned. God’s instructions require people to observe a regular weekly break from work.<\/p>\n<p>Significantly, the second main strand of the Bible’s Sabbath teaching—that of redemption—also features in a list of the Ten Commandments. The Sabbath law (already noted in Ex 20:8-11) reappears in Deuteronomy 5:12-15, but here a different reason is attached to its observance: “Remember that you were once slaves in Egypt and that the <span>Lord<\/span> your God brought you out with amazing power and mighty deeds. That is why the <span>Lord<\/span> your God has commanded you to observe the Sabbath day” (v 15, <span>nlt<\/span>).<\/p>\n<p>The differences between these two accounts of the fourth commandment are important. The first (Ex 20) is addressed, <em>through<\/em> Israel, to all people as created beings. The second (Dt 5) is directed <em>to<\/em> Israel as God’s redeemed people. So the Sabbath is God’s signpost, pointing not only to his goodness toward all people as their Creator but also to his mercy toward his chosen people as their Redeemer.<\/p>\n<p>There is one other significant point in Deuteronomy’s version of the Sabbath commandment that must not be missed. The prohibition of all work on the Sabbath day is followed by an explanatory note—“On that day no one in your household may do any kind of work. This includes you, your sons and daughters, your male and female servants, your oxen and donkeys and other livestock, and any foreigners living among you. All your male and female servants must rest as you do” (Dt 5:14, <span>nlt<\/span>). Practical concern for others is a feature of all the OT’s covenant teaching. So God’s loving concern for Israel in her Egyptian slavery must be matched by the Israelite family’s loving concern for those who served them. The Sabbath offered an ideal outlet for the practical expression of that concern. Jesus was especially keen to rescue this humanitarian side of Sabbath observance from the mass of callous regulations that threatened to suffocate it in his day (see, e.g., Mk 3:1-5).<\/p>\n<p>The OT’s provision for a “sabbatical year” develops this humanitarian theme further (see Ex 23:10-12; Lv 25:1-7; Dt 15:1-11; also the regulations for the “year of jubilee” in Lv 25:8-55). Every seventh year the land was to lie fallow and be uncultivated (Lv 25:4). It needed a regular rest just as much as the people it sustained. The primary purpose of this law was benevolent: “But you, your male and female slaves, your hired servants, and any foreigners who live with you may eat the produce that grows naturally during the Sabbath year. And your livestock and the wild animals will also be allowed to eat of the land’s bounty” (vv 6-7, <span>nlt<\/span>). Deuteronomy 15:1-11 extends the same humanitarian principle into the world of commerce. The sabbatical year must see the canceling of all debts within God’s redeemed community. For the tight-fisted who might be tempted to refuse a loan if the sabbatical year was imminent, the law added a warning and a promise: “Do not be mean-spirited and refuse someone a loan because the year of release is close at hand. If you refuse to make the loan and the needy person cries out to the <span>Lord<\/span>, you will be considered guilty of sin. Give freely without begrudging it, and the <span>Lord<\/span> your God will bless you in everything you do” (Dt 15:9-10, <span>nlt<\/span>).<\/p>\n<p>Observing the sabbatical year was obviously a great test of the people’s obedience to God and of their willingness to depend on him for their livelihood. Sometimes the temptation to turn a blind eye was too strong. But history testifies to Israel’s courage in observing the letter of this law on many occasions, despite threats of invasion and famine. Both Alexander the Great and the Romans excused Jews from paying taxes every seventh year in recognition of the depth of their religious convictions.<\/p>\n<p>Returning from the seventh year to the seventh day, the OT law codes go to considerable lengths to buttress the Sabbath ban on work by defining what may and may not be done by God’s people on the Sabbath day. The prohibitions were not meant to rule out activity of any kind. Their aim was to stop regular, everyday work, because if God had set aside the Sabbath (Ex 20:11), the most obvious way of profaning it was to treat it just like any other day. Rules were spelled out in specific terms that the farmer (34:21), the salesman (Jer 17:27), and even the housewife (Ex 35:2-3) would understand.<\/p>\n<p>The details may seem trivial, but obedience to the Sabbath law was seen as the main test of the people’s allegiance to the Lord. It was made quite clear that willful disobedience was a capital offense (Ex 35:2), and the fate of the person found gathering wood in defiance of Sabbath regulations showed that this was no idle threat (Nm 15:32-36).<\/p>\n<p>Hemmed in by so many rules and regulations (and with the death penalty overhanging all), the Sabbath easily could have become a day of fear—a day when the people were more afraid of committing an offense than worshiping the Lord and enjoying a weekly rest. But the Sabbath was intended to be a blessing, not a burden. Above everything else, it was a weekly sign that the Lord loved his people and wanted to draw them into an ever-closer relationship with himself. Those who valued that relationship enjoyed the Sabbath, calling it a delight (Is 58:13-14). Nowhere does the OT express its sheer joy in Sabbath worship more exuberantly than in Psalm 92, which has the title “A Song for the Sabbath.”<\/p>\n<p>The later prophets, were, however, far from blind to the darker side of human nature. They knew that a great deal of Sabbath observance was a sham. Many people treated the Sabbath day more as holiday than holy day, an opportunity for self-indulgence rather than delighting in the Lord (Is 58:13). Some greedy tradesmen found its restrictions an annoying irritant (Am 8:5).<\/p>\n<p>As God’s spokesman, the prophets did not shrink from exposing such neglect and abuse (Ez 22:26). Those who go through the motions of Sabbath worship with unrepentant hearts nauseate the Lord, Isaiah said (Is 1:10-15). As a symptom of rebellion against God, Jerusalem’s Sabbath breaking will bring destruction on the city, thunders Jeremiah (Jer 17:27). The Lord has been very forbearing with his people, warned Ezekiel, but prolonged neglect of his Sabbath makes judgment a certainty (Ez 20:12-24).<\/p>\n<p>When the ax of judgment fell (in the exile to Babylon, 586 <span>BC<\/span>), the surviving remnant of the nation took the lesson to heart. Sabbath keeping was one of the few distinctive marks faithful Jews could retain in a foreign land, so it assumed extra significance. At the prompting of prophets like Ezekiel, who set out rules for Sabbath worship in the rebuilt temple at Jerusalem (Ez 44:24; 45:17; 46:3), and under the leadership of men like Nehemiah, the returning exiles were more careful than their predecessors in observing the Sabbath day (Neh 10:31; 13:15-22).<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Prior to the first century, some Jews in Palestine developed several rules for promoting the observance of the Sabbath. Two tractates of the Mishnah are devoted exclusively to these Sabbath rules and regulations. Their main purpose is to define work (one tractate does so under 39 headings) in an attempt to show every Israelite what is and is not permitted on the Sabbath. Unfortunately, this led to such hairsplitting complexities and evasions that ecclesiastical lawyers often differed among themselves in their interpretations, with the inevitable result that the main purpose of the Sabbath became lost beneath a mass of legalistic detail. The rabbis themselves were aware of how much they were adding to the straightforward teaching of the OT. As one of them put it, “The rules about the sabbath . . . are as mountains hanging by a hair, for Scripture is scanty and the rules many.”<\/p>\n<p>Jesus had many confrontations with the Jewish religious leaders over Sabbath observances. From their perspective, Jesus was a Sabbath breaker and therefore a lawbreaker. Jesus, however, never saw himself as a Sabbath breaker. He went to synagogue regularly on the Sabbath day (Lk 4:16). He read the lesson, preached, and taught (Mk 1:21; Lk 13:10). He clearly accepted the principle that the Sabbath was an appropriate day for worship.<\/p>\n<p>His point of collision with the Pharisees was the point at which their tradition departed from biblical teaching. He made this clear when he defended his disciples by appealing to Scripture, after they had been accused of breaking Sabbath tradition by walking through grainfields and breaking off heads of wheat (which fell into the category of “harvesting,” according to the Pharisees; Mk 2:23-26). He followed this up with a remark that took his hearers straight back to God’s Creation purpose for the Sabbath: “The Sabbath was made to benefit people, and not people to benefit the Sabbath” (Mk 2:27, <span>nlt<\/span>).<\/p>\n<p>Rabbinic tradition had exalted the institution above the people it was meant to serve. By making it an end in itself, the Pharisees had effectively robbed the Sabbath of one of its main purposes. Jesus’ words must have sounded uncomfortably familiar in his opponents’ ears. A famous rabbi had once said, “The Sabbath is given over to you, but you are not given over to the Sabbath.”<\/p>\n<p>More than anything else, Jesus’ Sabbath healings put him on a collision course with rabbinic restrictions. The OT does not forbid cures on the Sabbath day, but the rabbis labeled all healing as work, which must always be avoided on the Sabbath unless life was at risk. Jesus fearlessly exposed the callousness and absurd inconsistencies to which this attitude led. How, he asked, could it be right to circumcise a baby or lead an animal to water on the Sabbath day (which tradition allowed) but wrong to heal a chronically handicapped woman and a crippled man, even if their lives were not in immediate danger (Lk 13:10-17; Jn 7:21-24)? The Sabbath, he taught, was a particularly appropriate day for acts of mercy (Mk 3:4-5).<\/p>\n<p>Jesus, the man from heaven, claimed that he was Lord of the Sabbath (Mk 2:28; cf. Mt 12:5-8). Just as God kept working, despite his Creation rest, to sustain the world in his mercy, so Jesus would continue to teach and to heal on the Sabbath day (Jn 5:2-17). But one day his redemptive work would be complete, and then the Sabbath’s purpose as a sign of redemption would be accomplished.<\/p>\n<p>Living on the other side of Jesus’ death and resurrection, Paul was quick to grasp the significance of both for Sabbath observance. He did not go so far as to ban all observance of the Jewish Sabbath. Indeed, he attended many Sabbath synagogue services himself in his evangelistic travels (see, e.g., Acts 13:14-16). Jewish Christians who insisted on keeping up their Sabbath practices were free to do so, provided they respected the opinions of those who differed (Rom 14:5-6, 13). But any suggestion that observing the Jewish calendar was necessary for salvation must be resisted (Gal 4:8-11). For Paul considered the Sabbath to be a shadow, while Christ himself is the reality of that shadow (Col 2:17).<\/p>\n<p>Finally, it is the writer of the Letter to the Hebrews who explains how the twin biblical “sabbath themes” of creation and redemption find their joint fulfillment in Christ. He did so by linking together the ideas of God’s rest after Creation and his redemptive act in bringing Israel to her “rest” in Canaan, and by showing how both relate to the present and future rest that Christians can and do enjoy in Jesus (Heb 4:1-11).<\/p>\n<p>God intends all his people to share his rest—that is, his promise (Heb 4:1). He showed this intention clearly when he brought Israel to the Promised Land, but that did not mark the complete fulfillment of his promise. The full, complete rest still waiting for the people of God is in heaven. Christ has already entered there. He is resting from his work, just as God did after the Creation. And because of his redeeming work, he invites all those who believe in him to share that same “sabbath rest” now (v 9).<\/p>\n<p><em>See also<\/em> Lord’s Day, The; Sabbath Day’s Journey; Commandments, The Ten.<\/p>","content_en":"<h3>SABBATH<\/h3>\n<p>Derivation of a Hebrew word that means “cease” or “desist.” The Sabbath was a day (from Friday evening until Saturday evening in Jesus’ time) when all ordinary work stopped. The Scriptures relate that God gave his people the Sabbath as an opportunity to serve him and as a reminder of two great truths in the Bible—Creation and redemption.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>The relationship between Creation and the Sabbath is first expressed in Genesis 2:2-3. God “ceased” his work in Creation after six days and then “blessed” the seventh day and “declared it holy.” In the fourth commandment (Ex 20:8-11), God’s “blessing” and “setting aside” of the seventh day after Creation (the words used are the same as those in Genesis) form the basis of his demand that people should observe the seventh day as a day of Sabbath rest.<\/p>\n<p>The idea of God resting from his work is a startling one. It comes across even more vividly in Exodus 31:17, where the Lord tells Moses how he was refreshed by his day of rest. This picture of the Creator as a manual laborer is one the Bible often paints. No doubt it is presented in vividly human terms in Exodus to reinforce the fundamental Sabbath lesson that people must follow the pattern their Creator has set for them. One day’s rest in seven is a necessity for individuals, families, households, and even animals (Ex 20:10).<\/p>\n<p>The Sabbath’s setting in the biblical account of Creation implies that it is one of those OT standards that are meant for all people and not just for Israel. The inclusion of the Sabbath law in the Ten Commandments underlines this important truth. The Decalogue occupied a special place in OT law. Alone of all God’s instructions, it was spoken by his audible voice (Ex 20:1), written by his finger (31:18), and placed in the tabernacle ark at the heart of Israel’s worship (25:16). The NT, too, confirms the strong impression that the Decalogue as a whole embodies principles that are permanently valid for all people in all places at all times. Whether or not Sunday is recognized as the Christian Sabbath, one is obliged to accept the central principle of this biblical teaching as far as the Sabbath is concerned. God’s instructions require people to observe a regular weekly break from work.<\/p>\n<p>Significantly, the second main strand of the Bible’s Sabbath teaching—that of redemption—also features in a list of the Ten Commandments. The Sabbath law (already noted in Ex 20:8-11) reappears in Deuteronomy 5:12-15, but here a different reason is attached to its observance: “Remember that you were once slaves in Egypt and that the <span>Lord<\/span> your God brought you out with amazing power and mighty deeds. That is why the <span>Lord<\/span> your God has commanded you to observe the Sabbath day” (v 15, <span>nlt<\/span>).<\/p>\n<p>The differences between these two accounts of the fourth commandment are important. The first (Ex 20) is addressed, <em>through<\/em> Israel, to all people as created beings. The second (Dt 5) is directed <em>to<\/em> Israel as God’s redeemed people. So the Sabbath is God’s signpost, pointing not only to his goodness toward all people as their Creator but also to his mercy toward his chosen people as their Redeemer.<\/p>\n<p>There is one other significant point in Deuteronomy’s version of the Sabbath commandment that must not be missed. The prohibition of all work on the Sabbath day is followed by an explanatory note—“On that day no one in your household may do any kind of work. This includes you, your sons and daughters, your male and female servants, your oxen and donkeys and other livestock, and any foreigners living among you. All your male and female servants must rest as you do” (Dt 5:14, <span>nlt<\/span>). Practical concern for others is a feature of all the OT’s covenant teaching. So God’s loving concern for Israel in her Egyptian slavery must be matched by the Israelite family’s loving concern for those who served them. The Sabbath offered an ideal outlet for the practical expression of that concern. Jesus was especially keen to rescue this humanitarian side of Sabbath observance from the mass of callous regulations that threatened to suffocate it in his day (see, e.g., Mk 3:1-5).<\/p>\n<p>The OT’s provision for a “sabbatical year” develops this humanitarian theme further (see Ex 23:10-12; Lv 25:1-7; Dt 15:1-11; also the regulations for the “year of jubilee” in Lv 25:8-55). Every seventh year the land was to lie fallow and be uncultivated (Lv 25:4). It needed a regular rest just as much as the people it sustained. The primary purpose of this law was benevolent: “But you, your male and female slaves, your hired servants, and any foreigners who live with you may eat the produce that grows naturally during the Sabbath year. And your livestock and the wild animals will also be allowed to eat of the land’s bounty” (vv 6-7, <span>nlt<\/span>). Deuteronomy 15:1-11 extends the same humanitarian principle into the world of commerce. The sabbatical year must see the canceling of all debts within God’s redeemed community. For the tight-fisted who might be tempted to refuse a loan if the sabbatical year was imminent, the law added a warning and a promise: “Do not be mean-spirited and refuse someone a loan because the year of release is close at hand. If you refuse to make the loan and the needy person cries out to the <span>Lord<\/span>, you will be considered guilty of sin. Give freely without begrudging it, and the <span>Lord<\/span> your God will bless you in everything you do” (Dt 15:9-10, <span>nlt<\/span>).<\/p>\n<p>Observing the sabbatical year was obviously a great test of the people’s obedience to God and of their willingness to depend on him for their livelihood. Sometimes the temptation to turn a blind eye was too strong. But history testifies to Israel’s courage in observing the letter of this law on many occasions, despite threats of invasion and famine. Both Alexander the Great and the Romans excused Jews from paying taxes every seventh year in recognition of the depth of their religious convictions.<\/p>\n<p>Returning from the seventh year to the seventh day, the OT law codes go to considerable lengths to buttress the Sabbath ban on work by defining what may and may not be done by God’s people on the Sabbath day. The prohibitions were not meant to rule out activity of any kind. Their aim was to stop regular, everyday work, because if God had set aside the Sabbath (Ex 20:11), the most obvious way of profaning it was to treat it just like any other day. Rules were spelled out in specific terms that the farmer (34:21), the salesman (Jer 17:27), and even the housewife (Ex 35:2-3) would understand.<\/p>\n<p>The details may seem trivial, but obedience to the Sabbath law was seen as the main test of the people’s allegiance to the Lord. It was made quite clear that willful disobedience was a capital offense (Ex 35:2), and the fate of the person found gathering wood in defiance of Sabbath regulations showed that this was no idle threat (Nm 15:32-36).<\/p>\n<p>Hemmed in by so many rules and regulations (and with the death penalty overhanging all), the Sabbath easily could have become a day of fear—a day when the people were more afraid of committing an offense than worshiping the Lord and enjoying a weekly rest. But the Sabbath was intended to be a blessing, not a burden. Above everything else, it was a weekly sign that the Lord loved his people and wanted to draw them into an ever-closer relationship with himself. Those who valued that relationship enjoyed the Sabbath, calling it a delight (Is 58:13-14). Nowhere does the OT express its sheer joy in Sabbath worship more exuberantly than in Psalm 92, which has the title “A Song for the Sabbath.”<\/p>\n<p>The later prophets, were, however, far from blind to the darker side of human nature. They knew that a great deal of Sabbath observance was a sham. Many people treated the Sabbath day more as holiday than holy day, an opportunity for self-indulgence rather than delighting in the Lord (Is 58:13). Some greedy tradesmen found its restrictions an annoying irritant (Am 8:5).<\/p>\n<p>As God’s spokesman, the prophets did not shrink from exposing such neglect and abuse (Ez 22:26). Those who go through the motions of Sabbath worship with unrepentant hearts nauseate the Lord, Isaiah said (Is 1:10-15). As a symptom of rebellion against God, Jerusalem’s Sabbath breaking will bring destruction on the city, thunders Jeremiah (Jer 17:27). The Lord has been very forbearing with his people, warned Ezekiel, but prolonged neglect of his Sabbath makes judgment a certainty (Ez 20:12-24).<\/p>\n<p>When the ax of judgment fell (in the exile to Babylon, 586 <span>BC<\/span>), the surviving remnant of the nation took the lesson to heart. Sabbath keeping was one of the few distinctive marks faithful Jews could retain in a foreign land, so it assumed extra significance. At the prompting of prophets like Ezekiel, who set out rules for Sabbath worship in the rebuilt temple at Jerusalem (Ez 44:24; 45:17; 46:3), and under the leadership of men like Nehemiah, the returning exiles were more careful than their predecessors in observing the Sabbath day (Neh 10:31; 13:15-22).<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Prior to the first century, some Jews in Palestine developed several rules for promoting the observance of the Sabbath. Two tractates of the Mishnah are devoted exclusively to these Sabbath rules and regulations. Their main purpose is to define work (one tractate does so under 39 headings) in an attempt to show every Israelite what is and is not permitted on the Sabbath. Unfortunately, this led to such hairsplitting complexities and evasions that ecclesiastical lawyers often differed among themselves in their interpretations, with the inevitable result that the main purpose of the Sabbath became lost beneath a mass of legalistic detail. The rabbis themselves were aware of how much they were adding to the straightforward teaching of the OT. As one of them put it, “The rules about the sabbath . . . are as mountains hanging by a hair, for Scripture is scanty and the rules many.”<\/p>\n<p>Jesus had many confrontations with the Jewish religious leaders over Sabbath observances. From their perspective, Jesus was a Sabbath breaker and therefore a lawbreaker. Jesus, however, never saw himself as a Sabbath breaker. He went to synagogue regularly on the Sabbath day (Lk 4:16). He read the lesson, preached, and taught (Mk 1:21; Lk 13:10). He clearly accepted the principle that the Sabbath was an appropriate day for worship.<\/p>\n<p>His point of collision with the Pharisees was the point at which their tradition departed from biblical teaching. He made this clear when he defended his disciples by appealing to Scripture, after they had been accused of breaking Sabbath tradition by walking through grainfields and breaking off heads of wheat (which fell into the category of “harvesting,” according to the Pharisees; Mk 2:23-26). He followed this up with a remark that took his hearers straight back to God’s Creation purpose for the Sabbath: “The Sabbath was made to benefit people, and not people to benefit the Sabbath” (Mk 2:27, <span>nlt<\/span>).<\/p>\n<p>Rabbinic tradition had exalted the institution above the people it was meant to serve. By making it an end in itself, the Pharisees had effectively robbed the Sabbath of one of its main purposes. Jesus’ words must have sounded uncomfortably familiar in his opponents’ ears. A famous rabbi had once said, “The Sabbath is given over to you, but you are not given over to the Sabbath.”<\/p>\n<p>More than anything else, Jesus’ Sabbath healings put him on a collision course with rabbinic restrictions. The OT does not forbid cures on the Sabbath day, but the rabbis labeled all healing as work, which must always be avoided on the Sabbath unless life was at risk. Jesus fearlessly exposed the callousness and absurd inconsistencies to which this attitude led. How, he asked, could it be right to circumcise a baby or lead an animal to water on the Sabbath day (which tradition allowed) but wrong to heal a chronically handicapped woman and a crippled man, even if their lives were not in immediate danger (Lk 13:10-17; Jn 7:21-24)? The Sabbath, he taught, was a particularly appropriate day for acts of mercy (Mk 3:4-5).<\/p>\n<p>Jesus, the man from heaven, claimed that he was Lord of the Sabbath (Mk 2:28; cf. Mt 12:5-8). Just as God kept working, despite his Creation rest, to sustain the world in his mercy, so Jesus would continue to teach and to heal on the Sabbath day (Jn 5:2-17). But one day his redemptive work would be complete, and then the Sabbath’s purpose as a sign of redemption would be accomplished.<\/p>\n<p>Living on the other side of Jesus’ death and resurrection, Paul was quick to grasp the significance of both for Sabbath observance. He did not go so far as to ban all observance of the Jewish Sabbath. Indeed, he attended many Sabbath synagogue services himself in his evangelistic travels (see, e.g., Acts 13:14-16). Jewish Christians who insisted on keeping up their Sabbath practices were free to do so, provided they respected the opinions of those who differed (Rom 14:5-6, 13). But any suggestion that observing the Jewish calendar was necessary for salvation must be resisted (Gal 4:8-11). For Paul considered the Sabbath to be a shadow, while Christ himself is the reality of that shadow (Col 2:17).<\/p>\n<p>Finally, it is the writer of the Letter to the Hebrews who explains how the twin biblical “sabbath themes” of creation and redemption find their joint fulfillment in Christ. He did so by linking together the ideas of God’s rest after Creation and his redemptive act in bringing Israel to her “rest” in Canaan, and by showing how both relate to the present and future rest that Christians can and do enjoy in Jesus (Heb 4:1-11).<\/p>\n<p>God intends all his people to share his rest—that is, his promise (Heb 4:1). He showed this intention clearly when he brought Israel to the Promised Land, but that did not mark the complete fulfillment of his promise. The full, complete rest still waiting for the people of God is in heaven. Christ has already entered there. He is resting from his work, just as God did after the Creation. And because of his redeeming work, he invites all those who believe in him to share that same “sabbath rest” now (v 9).<\/p>\n<p><em>See also<\/em> Lord’s Day, The; Sabbath Day’s Journey; Commandments, The Ten.<\/p>","summary_ro":"SABBATH Derivation of a Hebrew word that means “cease” or “desist.” The Sabbath was a day (from Friday evening until Saturday evening in Jesus’ time) when all ordinary work stopped. The Scriptures relate that God gave his people the Sabbath as an opportunity to serve him and as a reminder of two great truths in the Bible—Creation and redemption. In the Old Testament The relationship between Creation and the Sabbath is first expressed in Genesis 2:2-3. God “ceased” his work in Creation after s...","summary_en":"SABBATH Derivation of a Hebrew word that means “cease” or “desist.” The Sabbath was a day (from Friday evening until Saturday evening in Jesus’ time) when all ordinary work stopped. The Scriptures relate that God gave his people the Sabbath as an opportunity to serve him and as a reminder of two great truths in the Bible—Creation and redemption. In the Old Testament The relationship between Creation and the Sabbath is first expressed in Genesis 2:2-3. God “ceased” his work in Creation after s...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":51891,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 58:13","title_en":"Study Note: Isaia 58:13","content_ro":"<p><strong>58:13<\/strong> Like the practice of fasting, <em>the Sabbath<\/em> was intended to be an expression of self-denial and worship. It consists of delighting in the Lord, trusting him to provide for one’s needs while abstaining from work, and living in obedience to his will.<\/p>","content_en":"<p><strong>58:13<\/strong> Like the practice of fasting, <em>the Sabbath<\/em> was intended to be an expression of self-denial and worship. It consists of delighting in the Lord, trusting him to provide for one’s needs while abstaining from work, and living in obedience to his will.<\/p>","summary_ro":"58:13 Like the practice of fasting, the Sabbath was intended to be an expression of self-denial and worship. It consists of delighting in the Lord, trusting him to provide for one’s needs while abstaining from work, and living in obedience to his will.","summary_en":"58:13 Like the practice of fasting, the Sabbath was intended to be an expression of self-denial and worship. It consists of delighting in the Lord, trusting him to provide for one’s needs while abstaining from work, and living in obedience to his will.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79517,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 58:13","title_en":"Study Note: Isaia 58:13","content_ro":"<p><strong>58:13<\/strong> Like the practice of fasting, <em>the Sabbath<\/em> was intended to be an expression of self-denial and worship. It consists of delighting in the Lord, trusting him to provide for one’s needs while abstaining from work, and living in obedience to his will.<\/p>","content_en":"<p><strong>58:13<\/strong> Like the practice of fasting, <em>the Sabbath<\/em> was intended to be an expression of self-denial and worship. It consists of delighting in the Lord, trusting him to provide for one’s needs while abstaining from work, and living in obedience to his will.<\/p>","summary_ro":"58:13 Like the practice of fasting, the Sabbath was intended to be an expression of self-denial and worship. It consists of delighting in the Lord, trusting him to provide for one’s needs while abstaining from work, and living in obedience to his will.","summary_en":"58:13 Like the practice of fasting, the Sabbath was intended to be an expression of self-denial and worship. It consists of delighting in the Lord, trusting him to provide for one’s needs while abstaining from work, and living in obedience to his will.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107143,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 58:13","title_en":"Study Note: Isaia 58:13","content_ro":"<p><strong>58:13<\/strong> Like the practice of fasting, <em>the Sabbath<\/em> was intended to be an expression of self-denial and worship. It consists of delighting in the Lord, trusting him to provide for one’s needs while abstaining from work, and living in obedience to his will.<\/p>","content_en":"<p><strong>58:13<\/strong> Like the practice of fasting, <em>the Sabbath<\/em> was intended to be an expression of self-denial and worship. It consists of delighting in the Lord, trusting him to provide for one’s needs while abstaining from work, and living in obedience to his will.<\/p>","summary_ro":"58:13 Like the practice of fasting, the Sabbath was intended to be an expression of self-denial and worship. It consists of delighting in the Lord, trusting him to provide for one’s needs while abstaining from work, and living in obedience to his will.","summary_en":"58:13 Like the practice of fasting, the Sabbath was intended to be an expression of self-denial and worship. It consists of delighting in the Lord, trusting him to provide for one’s needs while abstaining from work, and living in obedience to his will.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134769,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 58:13","title_en":"Study Note: Isaia 58:13","content_ro":"<p><strong>58:13<\/strong> Like the practice of fasting, <em>the Sabbath<\/em> was intended to be an expression of self-denial and worship. It consists of delighting in the Lord, trusting him to provide for one’s needs while abstaining from work, and living in obedience to his will.<\/p>","content_en":"<p><strong>58:13<\/strong> Like the practice of fasting, <em>the Sabbath<\/em> was intended to be an expression of self-denial and worship. It consists of delighting in the Lord, trusting him to provide for one’s needs while abstaining from work, and living in obedience to his will.<\/p>","summary_ro":"58:13 Like the practice of fasting, the Sabbath was intended to be an expression of self-denial and worship. It consists of delighting in the Lord, trusting him to provide for one’s needs while abstaining from work, and living in obedience to his will.","summary_en":"58:13 Like the practice of fasting, the Sabbath was intended to be an expression of self-denial and worship. It consists of delighting in the Lord, trusting him to provide for one’s needs while abstaining from work, and living in obedience to his will.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67649,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Sabbath Rest","title_en":"God’s Sabbath Rest","content_ro":"<h3>God’s Sabbath Rest<\/h3>\n<p>The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience.<\/p>\n<p>But what is this “rest” they failed to enter, which still remains for the people of God (Heb 4:1-3)? The author of Hebrews clearly had more in mind than the physical land of Canaan as the place of “special rest” (4:8-9). Genesis 2:2 speaks of God’s rest as something that he prepared from the foundation of the world (Heb 4:3-4). God’s rest relates to ceasing from one’s own work as God did from his (4:10). This rest can be entered by those who “hear his voice,” don’t harden their hearts, and believe the Good News (4:1-3, 7).<\/p>\n<p>In the Old Testament, the Day of Atonement is called a “Sabbath day of complete rest” (Lev 16:29-31). On that day, people ceased completely from their own work. In the new covenant, Jesus as our Great High Priest has offered a once-for-all sacrifice that decisively dealt with sin (9:7-28). He has provided the ultimate atoning sacrifice, and he thus offers people a spiritual rest, which they enter by believing this Good News.<\/p>\n<p>God’s rest that is available through Jesus has two aspects. First, those who believe in him have ceased from their own works—that is, they no longer work for God’s acceptance, but they trust in Christ’s finished work (Eph 2:8-9) and enjoy the blessings of peace with God (John 14:27; Acts 10:36; Rom 5:1; 2 Cor 5:19-21). Second, they look forward to an eternal life of rest and enjoyment in God’s presence (Isa 26:19; Rev 14:13). Jesus Christ gives complete and perfect rest (Matt 11:28-30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:1-3; Exod 16:21-29; 20:8-11; 31:13-16; Lev 16:29-31; Isa 52:7; 54:13-14; 56:2, 4; 57:2, 21; 58:13; Ezek 20:20; Matt 11:28-30; Mark 2:23-28; Luke 8:48; John 14:27; Acts 10:36; Rom 5:1; 15:13; 2 Cor 5:19-21; Eph 2:17; Col 1:20; 2:16; 3:15; Heb 4:1-11; 2 Pet 1:2<\/p>","content_en":"<h3>God’s Sabbath Rest<\/h3>\n<p>The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience.<\/p>\n<p>But what is this “rest” they failed to enter, which still remains for the people of God (Heb 4:1-3)? The author of Hebrews clearly had more in mind than the physical land of Canaan as the place of “special rest” (4:8-9). Genesis 2:2 speaks of God’s rest as something that he prepared from the foundation of the world (Heb 4:3-4). God’s rest relates to ceasing from one’s own work as God did from his (4:10). This rest can be entered by those who “hear his voice,” don’t harden their hearts, and believe the Good News (4:1-3, 7).<\/p>\n<p>In the Old Testament, the Day of Atonement is called a “Sabbath day of complete rest” (Lev 16:29-31). On that day, people ceased completely from their own work. In the new covenant, Jesus as our Great High Priest has offered a once-for-all sacrifice that decisively dealt with sin (9:7-28). He has provided the ultimate atoning sacrifice, and he thus offers people a spiritual rest, which they enter by believing this Good News.<\/p>\n<p>God’s rest that is available through Jesus has two aspects. First, those who believe in him have ceased from their own works—that is, they no longer work for God’s acceptance, but they trust in Christ’s finished work (Eph 2:8-9) and enjoy the blessings of peace with God (John 14:27; Acts 10:36; Rom 5:1; 2 Cor 5:19-21). Second, they look forward to an eternal life of rest and enjoyment in God’s presence (Isa 26:19; Rev 14:13). Jesus Christ gives complete and perfect rest (Matt 11:28-30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:1-3; Exod 16:21-29; 20:8-11; 31:13-16; Lev 16:29-31; Isa 52:7; 54:13-14; 56:2, 4; 57:2, 21; 58:13; Ezek 20:20; Matt 11:28-30; Mark 2:23-28; Luke 8:48; John 14:27; Acts 10:36; Rom 5:1; 15:13; 2 Cor 5:19-21; Eph 2:17; Col 1:20; 2:16; 3:15; Heb 4:1-11; 2 Pet 1:2<\/p>","summary_ro":"God’s Sabbath Rest The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience. But wha...","summary_en":"God’s Sabbath Rest The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience. But wha...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95275,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Sabbath Rest","title_en":"God’s Sabbath Rest","content_ro":"<h3>God’s Sabbath Rest<\/h3>\n<p>The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience.<\/p>\n<p>But what is this “rest” they failed to enter, which still remains for the people of God (Heb 4:1-3)? The author of Hebrews clearly had more in mind than the physical land of Canaan as the place of “special rest” (4:8-9). Genesis 2:2 speaks of God’s rest as something that he prepared from the foundation of the world (Heb 4:3-4). God’s rest relates to ceasing from one’s own work as God did from his (4:10). This rest can be entered by those who “hear his voice,” don’t harden their hearts, and believe the Good News (4:1-3, 7).<\/p>\n<p>In the Old Testament, the Day of Atonement is called a “Sabbath day of complete rest” (Lev 16:29-31). On that day, people ceased completely from their own work. In the new covenant, Jesus as our Great High Priest has offered a once-for-all sacrifice that decisively dealt with sin (9:7-28). He has provided the ultimate atoning sacrifice, and he thus offers people a spiritual rest, which they enter by believing this Good News.<\/p>\n<p>God’s rest that is available through Jesus has two aspects. First, those who believe in him have ceased from their own works—that is, they no longer work for God’s acceptance, but they trust in Christ’s finished work (Eph 2:8-9) and enjoy the blessings of peace with God (John 14:27; Acts 10:36; Rom 5:1; 2 Cor 5:19-21). Second, they look forward to an eternal life of rest and enjoyment in God’s presence (Isa 26:19; Rev 14:13). Jesus Christ gives complete and perfect rest (Matt 11:28-30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:1-3; Exod 16:21-29; 20:8-11; 31:13-16; Lev 16:29-31; Isa 52:7; 54:13-14; 56:2, 4; 57:2, 21; 58:13; Ezek 20:20; Matt 11:28-30; Mark 2:23-28; Luke 8:48; John 14:27; Acts 10:36; Rom 5:1; 15:13; 2 Cor 5:19-21; Eph 2:17; Col 1:20; 2:16; 3:15; Heb 4:1-11; 2 Pet 1:2<\/p>","content_en":"<h3>God’s Sabbath Rest<\/h3>\n<p>The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience.<\/p>\n<p>But what is this “rest” they failed to enter, which still remains for the people of God (Heb 4:1-3)? The author of Hebrews clearly had more in mind than the physical land of Canaan as the place of “special rest” (4:8-9). Genesis 2:2 speaks of God’s rest as something that he prepared from the foundation of the world (Heb 4:3-4). God’s rest relates to ceasing from one’s own work as God did from his (4:10). This rest can be entered by those who “hear his voice,” don’t harden their hearts, and believe the Good News (4:1-3, 7).<\/p>\n<p>In the Old Testament, the Day of Atonement is called a “Sabbath day of complete rest” (Lev 16:29-31). On that day, people ceased completely from their own work. In the new covenant, Jesus as our Great High Priest has offered a once-for-all sacrifice that decisively dealt with sin (9:7-28). He has provided the ultimate atoning sacrifice, and he thus offers people a spiritual rest, which they enter by believing this Good News.<\/p>\n<p>God’s rest that is available through Jesus has two aspects. First, those who believe in him have ceased from their own works—that is, they no longer work for God’s acceptance, but they trust in Christ’s finished work (Eph 2:8-9) and enjoy the blessings of peace with God (John 14:27; Acts 10:36; Rom 5:1; 2 Cor 5:19-21). Second, they look forward to an eternal life of rest and enjoyment in God’s presence (Isa 26:19; Rev 14:13). Jesus Christ gives complete and perfect rest (Matt 11:28-30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:1-3; Exod 16:21-29; 20:8-11; 31:13-16; Lev 16:29-31; Isa 52:7; 54:13-14; 56:2, 4; 57:2, 21; 58:13; Ezek 20:20; Matt 11:28-30; Mark 2:23-28; Luke 8:48; John 14:27; Acts 10:36; Rom 5:1; 15:13; 2 Cor 5:19-21; Eph 2:17; Col 1:20; 2:16; 3:15; Heb 4:1-11; 2 Pet 1:2<\/p>","summary_ro":"God’s Sabbath Rest The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience. But wha...","summary_en":"God’s Sabbath Rest The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience. But wha...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122901,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Sabbath Rest","title_en":"God’s Sabbath Rest","content_ro":"<h3>God’s Sabbath Rest<\/h3>\n<p>The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience.<\/p>\n<p>But what is this “rest” they failed to enter, which still remains for the people of God (Heb 4:1-3)? The author of Hebrews clearly had more in mind than the physical land of Canaan as the place of “special rest” (4:8-9). Genesis 2:2 speaks of God’s rest as something that he prepared from the foundation of the world (Heb 4:3-4). God’s rest relates to ceasing from one’s own work as God did from his (4:10). This rest can be entered by those who “hear his voice,” don’t harden their hearts, and believe the Good News (4:1-3, 7).<\/p>\n<p>In the Old Testament, the Day of Atonement is called a “Sabbath day of complete rest” (Lev 16:29-31). On that day, people ceased completely from their own work. In the new covenant, Jesus as our Great High Priest has offered a once-for-all sacrifice that decisively dealt with sin (9:7-28). He has provided the ultimate atoning sacrifice, and he thus offers people a spiritual rest, which they enter by believing this Good News.<\/p>\n<p>God’s rest that is available through Jesus has two aspects. First, those who believe in him have ceased from their own works—that is, they no longer work for God’s acceptance, but they trust in Christ’s finished work (Eph 2:8-9) and enjoy the blessings of peace with God (John 14:27; Acts 10:36; Rom 5:1; 2 Cor 5:19-21). Second, they look forward to an eternal life of rest and enjoyment in God’s presence (Isa 26:19; Rev 14:13). Jesus Christ gives complete and perfect rest (Matt 11:28-30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:1-3; Exod 16:21-29; 20:8-11; 31:13-16; Lev 16:29-31; Isa 52:7; 54:13-14; 56:2, 4; 57:2, 21; 58:13; Ezek 20:20; Matt 11:28-30; Mark 2:23-28; Luke 8:48; John 14:27; Acts 10:36; Rom 5:1; 15:13; 2 Cor 5:19-21; Eph 2:17; Col 1:20; 2:16; 3:15; Heb 4:1-11; 2 Pet 1:2<\/p>","content_en":"<h3>God’s Sabbath Rest<\/h3>\n<p>The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience.<\/p>\n<p>But what is this “rest” they failed to enter, which still remains for the people of God (Heb 4:1-3)? The author of Hebrews clearly had more in mind than the physical land of Canaan as the place of “special rest” (4:8-9). Genesis 2:2 speaks of God’s rest as something that he prepared from the foundation of the world (Heb 4:3-4). God’s rest relates to ceasing from one’s own work as God did from his (4:10). This rest can be entered by those who “hear his voice,” don’t harden their hearts, and believe the Good News (4:1-3, 7).<\/p>\n<p>In the Old Testament, the Day of Atonement is called a “Sabbath day of complete rest” (Lev 16:29-31). On that day, people ceased completely from their own work. In the new covenant, Jesus as our Great High Priest has offered a once-for-all sacrifice that decisively dealt with sin (9:7-28). He has provided the ultimate atoning sacrifice, and he thus offers people a spiritual rest, which they enter by believing this Good News.<\/p>\n<p>God’s rest that is available through Jesus has two aspects. First, those who believe in him have ceased from their own works—that is, they no longer work for God’s acceptance, but they trust in Christ’s finished work (Eph 2:8-9) and enjoy the blessings of peace with God (John 14:27; Acts 10:36; Rom 5:1; 2 Cor 5:19-21). Second, they look forward to an eternal life of rest and enjoyment in God’s presence (Isa 26:19; Rev 14:13). Jesus Christ gives complete and perfect rest (Matt 11:28-30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:1-3; Exod 16:21-29; 20:8-11; 31:13-16; Lev 16:29-31; Isa 52:7; 54:13-14; 56:2, 4; 57:2, 21; 58:13; Ezek 20:20; Matt 11:28-30; Mark 2:23-28; Luke 8:48; John 14:27; Acts 10:36; Rom 5:1; 15:13; 2 Cor 5:19-21; Eph 2:17; Col 1:20; 2:16; 3:15; Heb 4:1-11; 2 Pet 1:2<\/p>","summary_ro":"God’s Sabbath Rest The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience. But wha...","summary_en":"God’s Sabbath Rest The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience. But wha...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150527,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Sabbath Rest","title_en":"God’s Sabbath Rest","content_ro":"<h3>God’s Sabbath Rest<\/h3>\n<p>The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience.<\/p>\n<p>But what is this “rest” they failed to enter, which still remains for the people of God (Heb 4:1-3)? The author of Hebrews clearly had more in mind than the physical land of Canaan as the place of “special rest” (4:8-9). Genesis 2:2 speaks of God’s rest as something that he prepared from the foundation of the world (Heb 4:3-4). God’s rest relates to ceasing from one’s own work as God did from his (4:10). This rest can be entered by those who “hear his voice,” don’t harden their hearts, and believe the Good News (4:1-3, 7).<\/p>\n<p>In the Old Testament, the Day of Atonement is called a “Sabbath day of complete rest” (Lev 16:29-31). On that day, people ceased completely from their own work. In the new covenant, Jesus as our Great High Priest has offered a once-for-all sacrifice that decisively dealt with sin (9:7-28). He has provided the ultimate atoning sacrifice, and he thus offers people a spiritual rest, which they enter by believing this Good News.<\/p>\n<p>God’s rest that is available through Jesus has two aspects. First, those who believe in him have ceased from their own works—that is, they no longer work for God’s acceptance, but they trust in Christ’s finished work (Eph 2:8-9) and enjoy the blessings of peace with God (John 14:27; Acts 10:36; Rom 5:1; 2 Cor 5:19-21). Second, they look forward to an eternal life of rest and enjoyment in God’s presence (Isa 26:19; Rev 14:13). Jesus Christ gives complete and perfect rest (Matt 11:28-30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:1-3; Exod 16:21-29; 20:8-11; 31:13-16; Lev 16:29-31; Isa 52:7; 54:13-14; 56:2, 4; 57:2, 21; 58:13; Ezek 20:20; Matt 11:28-30; Mark 2:23-28; Luke 8:48; John 14:27; Acts 10:36; Rom 5:1; 15:13; 2 Cor 5:19-21; Eph 2:17; Col 1:20; 2:16; 3:15; Heb 4:1-11; 2 Pet 1:2<\/p>","content_en":"<h3>God’s Sabbath Rest<\/h3>\n<p>The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience.<\/p>\n<p>But what is this “rest” they failed to enter, which still remains for the people of God (Heb 4:1-3)? The author of Hebrews clearly had more in mind than the physical land of Canaan as the place of “special rest” (4:8-9). Genesis 2:2 speaks of God’s rest as something that he prepared from the foundation of the world (Heb 4:3-4). God’s rest relates to ceasing from one’s own work as God did from his (4:10). This rest can be entered by those who “hear his voice,” don’t harden their hearts, and believe the Good News (4:1-3, 7).<\/p>\n<p>In the Old Testament, the Day of Atonement is called a “Sabbath day of complete rest” (Lev 16:29-31). On that day, people ceased completely from their own work. In the new covenant, Jesus as our Great High Priest has offered a once-for-all sacrifice that decisively dealt with sin (9:7-28). He has provided the ultimate atoning sacrifice, and he thus offers people a spiritual rest, which they enter by believing this Good News.<\/p>\n<p>God’s rest that is available through Jesus has two aspects. First, those who believe in him have ceased from their own works—that is, they no longer work for God’s acceptance, but they trust in Christ’s finished work (Eph 2:8-9) and enjoy the blessings of peace with God (John 14:27; Acts 10:36; Rom 5:1; 2 Cor 5:19-21). Second, they look forward to an eternal life of rest and enjoyment in God’s presence (Isa 26:19; Rev 14:13). Jesus Christ gives complete and perfect rest (Matt 11:28-30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:1-3; Exod 16:21-29; 20:8-11; 31:13-16; Lev 16:29-31; Isa 52:7; 54:13-14; 56:2, 4; 57:2, 21; 58:13; Ezek 20:20; Matt 11:28-30; Mark 2:23-28; Luke 8:48; John 14:27; Acts 10:36; Rom 5:1; 15:13; 2 Cor 5:19-21; Eph 2:17; Col 1:20; 2:16; 3:15; Heb 4:1-11; 2 Pet 1:2<\/p>","summary_ro":"God’s Sabbath Rest The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience. But wha...","summary_en":"God’s Sabbath Rest The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience. But wha...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"14":[{"id":17486,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Inheritance","title_en":"Inheritance","content_ro":"<h3>INHERITANCE<\/h3>\n<p>Legacy or bequest. Inheritance plays an unusually significant role in the Scriptures when it is used to convey theological truths. As we might expect, these theological applications reflect legal customs in force during OT and NT times.<\/p>\n<p class=\"h2\" id=\"LegalandHistoricalAspect\">Legal and Historical Aspect<\/p>\n<h5>The Patriarchs<\/h5>\n<p>We learn something of early-second-millennium <span>BC<\/span> practices from the patriarchal stories in Genesis. For example, the narrative indicates that the firstborn could normally expect to receive the birthright. Yet exceptions abound. Ishmael (Gn 16:15; 17:15-21), Esau (25:23), and Reuben (49:3-4) did not receive the birthright. Another item of special interest is Abraham’s suggestion that, in the absence of a son, his servant Eliezer might be regarded as the heir (15:2-5); scholars have found confirmation of this practice in Hurrian legal documents of the second millennium.<\/p>\n<h5>The Hebrew Nation<\/h5>\n<p>According to Deuteronomy 21:15-17, Hebrew firstborns were legally entitled to a double portion of the inheritance. Israelite law also made provision for widows through the practice of levirate marriage (Dt 25:5; see Gn 38:8; Ru 4:5).<\/p>\n<p>According to Numbers 27:1-11, the daughters of Zelophehad argued that they should receive the inheritance since their father had died without sons. Consequently, God decreed that if a man died without sons, the inheritance should be transferred to his daughter; if he had no daughter, to his brothers; if he had no brothers, to his nearest relatives. This particular incident also illustrates the importance of preserving tribal possessions: the daughters of Zelophehad were not allowed to marry outside the tribe of Manasseh, for this would mean transferral of the property to another tribe (Nm 36).<\/p>\n<p>How highly the Israelites valued their family’s inherited possessions may be gathered from Leviticus 25:25-28. If an individual sold his land for financial reasons, provision must be made for a relative to redeem it; if he had no near relative, he could still purchase it back at a later time, and even if he could not afford to do so, the land automatically reverted to him in the Year of Jubilee, when all debts were canceled (note also Lv 27:14-25).<\/p>\n<h5>In the New Testament<\/h5>\n<p>Apart from the reference to levirate marriage in Matthew 22:23-33 (Mk 12:18-27; Lk 20:27-40), the NT has little to say about principles of property transferral during Roman times.<\/p>\n<p>In the parable of the prodigal son, the younger son in the family requested his share of the inheritance (Lk 15:12). One should also note that the elder son, who with false piety looked down on his brother’s behavior, had not protested when his brother asked for the inheritance; on the contrary, the elder brother too, without complaining, received his share—presumably a double portion.<\/p>\n<p>In another significant passage (Gal 4:1-2) Paul, seeking to illustrate a theological point, refers to secular practices. An heir, he tells us, is subject to guardians and managers during his childhood, up to the time he actually inherits. The point Paul wants to establish is clear enough, but the illustration does not coincide with what we know of Roman law and unfortunately scholars have been unable to identify the precise social custom in view. It may be that Paul was making reference, in general rather than strict legal terms, to some practice with which he and the Galatians were familiar.<\/p>\n<p class=\"h2\" id=\"TheologicalAspect\">Theological Aspect<\/p>\n<h5>Canaan as Israel’s Inheritance<\/h5>\n<p>The conviction that God gave Palestine to the Israelites for their inheritance serves as a bridge between the historical and the theological data. The historical element lies in the obvious fact that the Promised Land, a physical entity, was certainly occupied by the Hebrews and distributed among their tribes. Theologically, however, the Scriptures speak of this occupation as a divine gift; in effect, even the method of distribution was based on the concept that the land belongs to God (Lv 25:23; see Ex 15:17; Jos 22:27; Ez 38:16; Jl 1:6).<\/p>\n<p>The theme goes back to Genesis 12:1-3. God, in choosing Abraham, instructed him to move to a new country and promised to make him a great and blessed nation (Heb 11:8). The significance of the land in this Abrahamic promise is made more explicit later, when we are told that God promised to give Canaan to Abraham’s descendants after four centuries of Egyptian bondage (Gn 15:12-21; see Acts 7:5).<\/p>\n<p>Since Canaan was occupied by wicked inhabitants, the land was to be taken by force; to inherit the land therefore really means <em>to take possession<\/em> of it. Israel must trust God, whose land it is, to give them the victory (Jos 1:1-9; 21:43-45; Jgs 7:2; Ps 44:1-3; Acts 13:19). Once they conquered the land, it was apportioned among the tribes according to their size (following the instructions in Nm 26:52-54). God further commanded the people to divide the land by lot (vv 55-56). Thus, from the initial promise to Abraham, to the actual apportionment of the land and even with reference to the future (Is 60:21; Ez 45:1-8; 47:13–48:29), the people were made fully aware that their inheritance lay in the hands of a sovereign Lord.<\/p>\n<h5>The Believer’s Inheritance<\/h5>\n<p>In the OT we find the concept of inheritance transferred from the purely physical to the spiritual. The tribe of Levi, which constituted the priestly clan, received no inheritance, because “the Lord is their inheritance” (Dt 18:1-2; see Nm 18:8-24). The Levites, in other words, received no land apportionment, but in their service to God they could begin to enjoy the fuller blessings to which the land inheritance pointed.<\/p>\n<p>That this truth could not be restricted to Levites is hinted at in Exodus 19:6, where the whole nation is called “a kingdom of priests” (see 1 Pt 2:9). Psalm 16 makes it clear that no one understood more clearly than David what those words entailed. Even if he were deprived of Israel’s physical inheritance, he had received by lot a more beautiful heritage, the Lord himself, in whose presence he found full joy and everlasting pleasures (Ps 16:5-6, 11; see also Pss 73:25-26; 142:5; Is 58:14; Lam 3:24).<\/p>\n<p>In later Judaism, during and after the intertestamental period, the figure was extended considerably. For example, the rabbis began to speak of the law as the inheritance of the faithful. Further, they might give the idea a negative turn, as when the wicked are said to inherit hell (cf. Jb 27:13). Neither of these figures is found in the NT.<\/p>\n<p>We also read in Jewish literature statements about inheriting the age to come, the kingdom, eternal life; these ideas occur frequently in the NT (Mt 19:29; 25:34; Lk 10:25; 18:18; 1 Cor 6:9-10; 15:50; Gal 5:21; Eph 5:5; Ti 3:7; Jas 2:5). Such an inheritance, however, belongs only to those who are sanctified by God’s word (Acts 20:32; 26:18; Col 1:12; note also Jn 17:17; Col 3:23-24). These future blessings do not exclude the physical (Mt 5:5; note Ps 37:11, 29; Is 60:21; Rom 4:13; 2 Pt 3:13), but they certainly exclude human frailty, for God’s inheritance is imperishable (1 Cor 15:50). In short, our heritage is nothing less than full salvation (Heb 1:14; 11:7), which God carefully guards for us in heaven (1 Pt 1:4).<\/p>\n<p>Doubtless, the most significant feature in the NT is its emphasis that, as a result of the work of Christ, his people begin even <em>now<\/em> to receive the promised inheritance. The Gospel of John frequently stresses the present reality of eternal life, as does the Letter to the Hebrews (cf. 6:12-17 with 9:15 and 11:13, 39-40).<\/p>\n<p>Paul treats this whole matter thoroughly in Galatians 3:7–4:7. In response to the Judaizers, who claim that the Abrahamic inheritance is restricted to those who become Jews through circumcision, Paul argues vigorously that Abraham’s true children are those who believe, whether Jew or Gentile (3:7; see Acts 26:16-18; Eph 3:6). They become heirs of God’s promise, for they receive the Spirit (Gal 3:14). The principle of inheritance is promise, not the Law (v 18). Those who believe are brought into union with Christ (vv 27-29); but then they are not merely Abraham’s children but God’s (v 26), for Christ is the Son of God and God has determined to send the Spirit of his Son to believers so that they too may call God <em>Father<\/em> (Gal 4:4-7; see also Rom 8:15-16).<\/p>\n<p>Indeed, Christ himself as the Son is the true heir (Mt 21:38; Mk 12:7; Lk 20:14); he has inherited a name above every name (Phil 2:9; Heb 1:4) and has been appointed heir of all things (Heb 1:2; see Ps 2:7-8; Mt 28:18). But by his grace, all who become his through faith are counted joint heirs with him (Rom 8:17).<\/p>\n<h5>God’s Inheritance<\/h5>\n<p>With a bold shift in the metaphor, the Scriptures speak of believers as God’s inheritance. In the beautiful “Song of Moses” the author speaks of God as the Israelites’ Father (Dt 32:6), who has taken special interest in their inheritance (v 8). Then we are told why God cares: “For the <span>Lord<\/span>’s portion is his people, Jacob his allotted inheritance” (Dt 32:9, <span>niv<\/span>). This theme becomes very prominent throughout the OT (e.g., Dt 9:26-29; 1 Kgs 8:51-53; Pss 28:9; 33:12; 74:2; Is 19:25; Jer 10:16; Zec 2:12). Elsewhere, Israel is spoken of as God’s special possession (e.g., Ex 19:5; Dt 7:6).<\/p>\n<p>In Ephesians 1:14 “the redemption of the possession” refers to the final salvation of believers, who are God’s treasure. Further, “we have obtained an inheritance” (Eph 1:11) may well be translated, “we have been made an inheritance,” that is, been “chosen as God’s portion,” a view supported by verse 18. No more fundamental idea than this can be found in Scripture, and its essence is expressed by the words of the One who sits on the throne: “He who conquers shall have this heritage, and I will be his God and he shall be my son” (Rv 21:7, <span>rsv<\/span>; see Lv 26:11-12; 2 Sm 7:14).<\/p>\n<p><em>See also<\/em> Adoption; Birthright; Firstborn; Heir.<\/p>","content_en":"<h3>INHERITANCE<\/h3>\n<p>Legacy or bequest. Inheritance plays an unusually significant role in the Scriptures when it is used to convey theological truths. As we might expect, these theological applications reflect legal customs in force during OT and NT times.<\/p>\n<p class=\"h2\" id=\"LegalandHistoricalAspect\">Legal and Historical Aspect<\/p>\n<h5>The Patriarchs<\/h5>\n<p>We learn something of early-second-millennium <span>BC<\/span> practices from the patriarchal stories in Genesis. For example, the narrative indicates that the firstborn could normally expect to receive the birthright. Yet exceptions abound. Ishmael (Gn 16:15; 17:15-21), Esau (25:23), and Reuben (49:3-4) did not receive the birthright. Another item of special interest is Abraham’s suggestion that, in the absence of a son, his servant Eliezer might be regarded as the heir (15:2-5); scholars have found confirmation of this practice in Hurrian legal documents of the second millennium.<\/p>\n<h5>The Hebrew Nation<\/h5>\n<p>According to Deuteronomy 21:15-17, Hebrew firstborns were legally entitled to a double portion of the inheritance. Israelite law also made provision for widows through the practice of levirate marriage (Dt 25:5; see Gn 38:8; Ru 4:5).<\/p>\n<p>According to Numbers 27:1-11, the daughters of Zelophehad argued that they should receive the inheritance since their father had died without sons. Consequently, God decreed that if a man died without sons, the inheritance should be transferred to his daughter; if he had no daughter, to his brothers; if he had no brothers, to his nearest relatives. This particular incident also illustrates the importance of preserving tribal possessions: the daughters of Zelophehad were not allowed to marry outside the tribe of Manasseh, for this would mean transferral of the property to another tribe (Nm 36).<\/p>\n<p>How highly the Israelites valued their family’s inherited possessions may be gathered from Leviticus 25:25-28. If an individual sold his land for financial reasons, provision must be made for a relative to redeem it; if he had no near relative, he could still purchase it back at a later time, and even if he could not afford to do so, the land automatically reverted to him in the Year of Jubilee, when all debts were canceled (note also Lv 27:14-25).<\/p>\n<h5>In the New Testament<\/h5>\n<p>Apart from the reference to levirate marriage in Matthew 22:23-33 (Mk 12:18-27; Lk 20:27-40), the NT has little to say about principles of property transferral during Roman times.<\/p>\n<p>In the parable of the prodigal son, the younger son in the family requested his share of the inheritance (Lk 15:12). One should also note that the elder son, who with false piety looked down on his brother’s behavior, had not protested when his brother asked for the inheritance; on the contrary, the elder brother too, without complaining, received his share—presumably a double portion.<\/p>\n<p>In another significant passage (Gal 4:1-2) Paul, seeking to illustrate a theological point, refers to secular practices. An heir, he tells us, is subject to guardians and managers during his childhood, up to the time he actually inherits. The point Paul wants to establish is clear enough, but the illustration does not coincide with what we know of Roman law and unfortunately scholars have been unable to identify the precise social custom in view. It may be that Paul was making reference, in general rather than strict legal terms, to some practice with which he and the Galatians were familiar.<\/p>\n<p class=\"h2\" id=\"TheologicalAspect\">Theological Aspect<\/p>\n<h5>Canaan as Israel’s Inheritance<\/h5>\n<p>The conviction that God gave Palestine to the Israelites for their inheritance serves as a bridge between the historical and the theological data. The historical element lies in the obvious fact that the Promised Land, a physical entity, was certainly occupied by the Hebrews and distributed among their tribes. Theologically, however, the Scriptures speak of this occupation as a divine gift; in effect, even the method of distribution was based on the concept that the land belongs to God (Lv 25:23; see Ex 15:17; Jos 22:27; Ez 38:16; Jl 1:6).<\/p>\n<p>The theme goes back to Genesis 12:1-3. God, in choosing Abraham, instructed him to move to a new country and promised to make him a great and blessed nation (Heb 11:8). The significance of the land in this Abrahamic promise is made more explicit later, when we are told that God promised to give Canaan to Abraham’s descendants after four centuries of Egyptian bondage (Gn 15:12-21; see Acts 7:5).<\/p>\n<p>Since Canaan was occupied by wicked inhabitants, the land was to be taken by force; to inherit the land therefore really means <em>to take possession<\/em> of it. Israel must trust God, whose land it is, to give them the victory (Jos 1:1-9; 21:43-45; Jgs 7:2; Ps 44:1-3; Acts 13:19). Once they conquered the land, it was apportioned among the tribes according to their size (following the instructions in Nm 26:52-54). God further commanded the people to divide the land by lot (vv 55-56). Thus, from the initial promise to Abraham, to the actual apportionment of the land and even with reference to the future (Is 60:21; Ez 45:1-8; 47:13–48:29), the people were made fully aware that their inheritance lay in the hands of a sovereign Lord.<\/p>\n<h5>The Believer’s Inheritance<\/h5>\n<p>In the OT we find the concept of inheritance transferred from the purely physical to the spiritual. The tribe of Levi, which constituted the priestly clan, received no inheritance, because “the Lord is their inheritance” (Dt 18:1-2; see Nm 18:8-24). The Levites, in other words, received no land apportionment, but in their service to God they could begin to enjoy the fuller blessings to which the land inheritance pointed.<\/p>\n<p>That this truth could not be restricted to Levites is hinted at in Exodus 19:6, where the whole nation is called “a kingdom of priests” (see 1 Pt 2:9). Psalm 16 makes it clear that no one understood more clearly than David what those words entailed. Even if he were deprived of Israel’s physical inheritance, he had received by lot a more beautiful heritage, the Lord himself, in whose presence he found full joy and everlasting pleasures (Ps 16:5-6, 11; see also Pss 73:25-26; 142:5; Is 58:14; Lam 3:24).<\/p>\n<p>In later Judaism, during and after the intertestamental period, the figure was extended considerably. For example, the rabbis began to speak of the law as the inheritance of the faithful. Further, they might give the idea a negative turn, as when the wicked are said to inherit hell (cf. Jb 27:13). Neither of these figures is found in the NT.<\/p>\n<p>We also read in Jewish literature statements about inheriting the age to come, the kingdom, eternal life; these ideas occur frequently in the NT (Mt 19:29; 25:34; Lk 10:25; 18:18; 1 Cor 6:9-10; 15:50; Gal 5:21; Eph 5:5; Ti 3:7; Jas 2:5). Such an inheritance, however, belongs only to those who are sanctified by God’s word (Acts 20:32; 26:18; Col 1:12; note also Jn 17:17; Col 3:23-24). These future blessings do not exclude the physical (Mt 5:5; note Ps 37:11, 29; Is 60:21; Rom 4:13; 2 Pt 3:13), but they certainly exclude human frailty, for God’s inheritance is imperishable (1 Cor 15:50). In short, our heritage is nothing less than full salvation (Heb 1:14; 11:7), which God carefully guards for us in heaven (1 Pt 1:4).<\/p>\n<p>Doubtless, the most significant feature in the NT is its emphasis that, as a result of the work of Christ, his people begin even <em>now<\/em> to receive the promised inheritance. The Gospel of John frequently stresses the present reality of eternal life, as does the Letter to the Hebrews (cf. 6:12-17 with 9:15 and 11:13, 39-40).<\/p>\n<p>Paul treats this whole matter thoroughly in Galatians 3:7–4:7. In response to the Judaizers, who claim that the Abrahamic inheritance is restricted to those who become Jews through circumcision, Paul argues vigorously that Abraham’s true children are those who believe, whether Jew or Gentile (3:7; see Acts 26:16-18; Eph 3:6). They become heirs of God’s promise, for they receive the Spirit (Gal 3:14). The principle of inheritance is promise, not the Law (v 18). Those who believe are brought into union with Christ (vv 27-29); but then they are not merely Abraham’s children but God’s (v 26), for Christ is the Son of God and God has determined to send the Spirit of his Son to believers so that they too may call God <em>Father<\/em> (Gal 4:4-7; see also Rom 8:15-16).<\/p>\n<p>Indeed, Christ himself as the Son is the true heir (Mt 21:38; Mk 12:7; Lk 20:14); he has inherited a name above every name (Phil 2:9; Heb 1:4) and has been appointed heir of all things (Heb 1:2; see Ps 2:7-8; Mt 28:18). But by his grace, all who become his through faith are counted joint heirs with him (Rom 8:17).<\/p>\n<h5>God’s Inheritance<\/h5>\n<p>With a bold shift in the metaphor, the Scriptures speak of believers as God’s inheritance. In the beautiful “Song of Moses” the author speaks of God as the Israelites’ Father (Dt 32:6), who has taken special interest in their inheritance (v 8). Then we are told why God cares: “For the <span>Lord<\/span>’s portion is his people, Jacob his allotted inheritance” (Dt 32:9, <span>niv<\/span>). This theme becomes very prominent throughout the OT (e.g., Dt 9:26-29; 1 Kgs 8:51-53; Pss 28:9; 33:12; 74:2; Is 19:25; Jer 10:16; Zec 2:12). Elsewhere, Israel is spoken of as God’s special possession (e.g., Ex 19:5; Dt 7:6).<\/p>\n<p>In Ephesians 1:14 “the redemption of the possession” refers to the final salvation of believers, who are God’s treasure. Further, “we have obtained an inheritance” (Eph 1:11) may well be translated, “we have been made an inheritance,” that is, been “chosen as God’s portion,” a view supported by verse 18. No more fundamental idea than this can be found in Scripture, and its essence is expressed by the words of the One who sits on the throne: “He who conquers shall have this heritage, and I will be his God and he shall be my son” (Rv 21:7, <span>rsv<\/span>; see Lv 26:11-12; 2 Sm 7:14).<\/p>\n<p><em>See also<\/em> Adoption; Birthright; Firstborn; Heir.<\/p>","summary_ro":"INHERITANCE Legacy or bequest. Inheritance plays an unusually significant role in the Scriptures when it is used to convey theological truths. As we might expect, these theological applications reflect legal customs in force during OT and NT times. Legal and Historical Aspect The Patriarchs We learn something of early-second-millennium BC practices from the patriarchal stories in Genesis. For example, the narrative indicates that the firstborn could normally expect to receive the birthright. ...","summary_en":"INHERITANCE Legacy or bequest. Inheritance plays an unusually significant role in the Scriptures when it is used to convey theological truths. As we might expect, these theological applications reflect legal customs in force during OT and NT times. Legal and Historical Aspect The Patriarchs We learn something of early-second-millennium BC practices from the patriarchal stories in Genesis. For example, the narrative indicates that the firstborn could normally expect to receive the birthright. ...","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":51892,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 58:14","title_en":"Study Note: Isaia 58:14","content_ro":"<p><strong>58:14<\/strong> As people <em>honor<\/em> God through obedience, they themselves will be honored by God. • <em>the inheritance I promised to your ancestor Jacob:<\/em> The promised inheritance includes living with many descendants in the holy land and enjoying God’s presence, blessing, and protection (Gen 31:3; 35:9-12).<\/p>","content_en":"<p><strong>58:14<\/strong> As people <em>honor<\/em> God through obedience, they themselves will be honored by God. • <em>the inheritance I promised to your ancestor Jacob:<\/em> The promised inheritance includes living with many descendants in the holy land and enjoying God’s presence, blessing, and protection (Gen 31:3; 35:9-12).<\/p>","summary_ro":"58:14 As people honor God through obedience, they themselves will be honored by God. • the inheritance I promised to your ancestor Jacob: The promised inheritance includes living with many descendants in the holy land and enjoying God’s presence, blessing, and protection (Gen 31:3; 35:9-12).","summary_en":"58:14 As people honor God through obedience, they themselves will be honored by God. • the inheritance I promised to your ancestor Jacob: The promised inheritance includes living with many descendants in the holy land and enjoying God’s presence, blessing, and protection (Gen 31:3; 35:9-12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79518,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 58:14","title_en":"Study Note: Isaia 58:14","content_ro":"<p><strong>58:14<\/strong> As people <em>honor<\/em> God through obedience, they themselves will be honored by God. • <em>the inheritance I promised to your ancestor Jacob:<\/em> The promised inheritance includes living with many descendants in the holy land and enjoying God’s presence, blessing, and protection (Gen 31:3; 35:9-12).<\/p>","content_en":"<p><strong>58:14<\/strong> As people <em>honor<\/em> God through obedience, they themselves will be honored by God. • <em>the inheritance I promised to your ancestor Jacob:<\/em> The promised inheritance includes living with many descendants in the holy land and enjoying God’s presence, blessing, and protection (Gen 31:3; 35:9-12).<\/p>","summary_ro":"58:14 As people honor God through obedience, they themselves will be honored by God. • the inheritance I promised to your ancestor Jacob: The promised inheritance includes living with many descendants in the holy land and enjoying God’s presence, blessing, and protection (Gen 31:3; 35:9-12).","summary_en":"58:14 As people honor God through obedience, they themselves will be honored by God. • the inheritance I promised to your ancestor Jacob: The promised inheritance includes living with many descendants in the holy land and enjoying God’s presence, blessing, and protection (Gen 31:3; 35:9-12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107144,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 58:14","title_en":"Study Note: Isaia 58:14","content_ro":"<p><strong>58:14<\/strong> As people <em>honor<\/em> God through obedience, they themselves will be honored by God. • <em>the inheritance I promised to your ancestor Jacob:<\/em> The promised inheritance includes living with many descendants in the holy land and enjoying God’s presence, blessing, and protection (Gen 31:3; 35:9-12).<\/p>","content_en":"<p><strong>58:14<\/strong> As people <em>honor<\/em> God through obedience, they themselves will be honored by God. • <em>the inheritance I promised to your ancestor Jacob:<\/em> The promised inheritance includes living with many descendants in the holy land and enjoying God’s presence, blessing, and protection (Gen 31:3; 35:9-12).<\/p>","summary_ro":"58:14 As people honor God through obedience, they themselves will be honored by God. • the inheritance I promised to your ancestor Jacob: The promised inheritance includes living with many descendants in the holy land and enjoying God’s presence, blessing, and protection (Gen 31:3; 35:9-12).","summary_en":"58:14 As people honor God through obedience, they themselves will be honored by God. • the inheritance I promised to your ancestor Jacob: The promised inheritance includes living with many descendants in the holy land and enjoying God’s presence, blessing, and protection (Gen 31:3; 35:9-12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134770,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 58:14","title_en":"Study Note: Isaia 58:14","content_ro":"<p><strong>58:14<\/strong> As people <em>honor<\/em> God through obedience, they themselves will be honored by God. • <em>the inheritance I promised to your ancestor Jacob:<\/em> The promised inheritance includes living with many descendants in the holy land and enjoying God’s presence, blessing, and protection (Gen 31:3; 35:9-12).<\/p>","content_en":"<p><strong>58:14<\/strong> As people <em>honor<\/em> God through obedience, they themselves will be honored by God. • <em>the inheritance I promised to your ancestor Jacob:<\/em> The promised inheritance includes living with many descendants in the holy land and enjoying God’s presence, blessing, and protection (Gen 31:3; 35:9-12).<\/p>","summary_ro":"58:14 As people honor God through obedience, they themselves will be honored by God. • the inheritance I promised to your ancestor Jacob: The promised inheritance includes living with many descendants in the holy land and enjoying God’s presence, blessing, and protection (Gen 31:3; 35:9-12).","summary_en":"58:14 As people honor God through obedience, they themselves will be honored by God. • the inheritance I promised to your ancestor Jacob: The promised inheritance includes living with many descendants in the holy land and enjoying God’s presence, blessing, and protection (Gen 31:3; 35:9-12).","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"}}