Matei 24
1 La ieşirea din Templu, pe când mergea Isus, ucenicii Lui s-au apropiat de El ca să -I arate clădirile Templului.
2 Dar Isus le-a zis: ,,Vedeţi voi toate aceste lucruri? Adevărat vă spun că nu va rămânea aici piatră pe piatră, care să nu fie dărâmată.``
3 El a şezut jos pe muntele Măslinilor. Şi ucenicii Lui au venit la El la o parte, şi I-au zis: ,,Spune-ne, când se vor întâmpla aceste lucruri? Şi care va fi semnul venirii Tale şi al sfârşitului veacului acestuia?``
4 Drept răspuns, Isus le-a zis: ,,Băgaţi de seamă să nu vă înşele cineva.
5 Fiindcă vor veni mulţi în Numele Meu, şi vor zice: ,Eu sânt Hristosul!` Şi vor înşela pe mulţi.
6 Veţi auzi de războaie şi veşti de războaie: vedeţi să nu vă spăimântaţi, căci toate aceste lucruri trebuie să se întâmple. Dar sfârşitul tot nu va fi atunci.
7 Un neam se va scula împotriva altui neam, şi o împărăţie împotriva altei împărăţii; şi, pe alocurea, vor fi cutremure de pământ, foamete şi ciumi.
8 Dar toate aceste lucruri nu vor fi decât începutul durerilor.
9 Atunci vă vor da să fiţi chinuiţi, şi vă vor omorî; şi veţi fi urîţi de toate neamurile pentru Numele Meu.
10 Atunci mulţi vor cădea, se vor vinde unii pe alţii, şi se vor urî unii pe alţii.
11 Se vor scula mulţi prooroci mincinoşi, şi vor înşela pe mulţi.
12 Şi, din pricina înmulţirii fărădelegii, dragostea celor mai mulţi se va răci.
13 Dar cine va răbda până la sfârşit, va fi mântuit.
14 Evanghelia aceasta a Împărăţiei va fi propovăduită în toată lumea, ca să slujească de mărturie tuturor neamurilor. Atunci va veni sfârşitul.
15 De aceea, când veţi vedea ,urâciunea pustiirii`, despre care a vorbit proorocul Daniel, ,aşezată în locul sfânt` -cine citeşte să înţeleagă! -
16 atunci, cei ce vor fi în Iudea, să fugă la munţi;
17 cine va fi pe acoperişul casei, să nu se pogoare să-şi ia lucrurile din casă;
18 şi cine va fi la câmp, să nu se întoarcă să-şi ia haina.
19 Vai de femeile, cari vor fi însărcinate şi de cele ce vor da ţîţă în zilele acelea!
20 Rugaţi-vă ca fuga voastră să nu fie iarna, nici într-o zi de Sabat.
21 Pentrucă atunci va fi un necaz aşa de mare, cum n-a fost niciodată dela începutul lumii până acum, şi nici nu va mai fi.
22 Şi dacă zilele acelea n-ar fi fost scurtate, nimeni n-ar scăpa; dar, din pricina celor aleşi, zilele acelea vor fi scurtate.
23 Atunci dacă vă va spune cineva: ,Iată, Hristosul este aici, sau acolo`, să nu-l credeţi.
24 Căci se vor scula Hristoşi mincinoşi şi prooroci mincinoşi; vor face semne mari şi minuni, până acolo încât să înşele, dacă va fi cu putinţă, chiar şi pe cei aleşi.
25 Iată, că v-am spus mai dinainte.
26 Deci, dacă vă vor zice: ,Iată -L în pustie`, să nu vă duceţi acolo! ,Iată -L în odăiţe ascunse`, să nu credeţi.
27 Căci, cum iese fulgerul dela răsărit şi se vede până la apus, aşa va fi şi venirea Fiului omului.
28 Oriunde va fi stârvul (Sau: hoit, mortăciune.), acolo se vor aduna vulturii.
29 Îndată după acele zile de necaz, ,soarele se va întuneca, luna nu-şi va mai da lumina ei, stelele vor cădea din cer, şi puterile cerurilor vor fi clătinate.`
30 Atunci se va arăta în cer semnul Fiului omului, toate seminţiile pământului se vor boci, şi vor vedea pe Fiul omului venind pe norii cerului cu putere şi cu o mare slavă.
31 El va trimete pe îngerii Săi cu trâmbiţa răsunătoare, şi vor aduna pe aleşii Lui din cele patru vânturi, dela o margine a cerurilor până la cealaltă.
32 Dela smochin învăţaţi pilda lui: Când îi frăgezeşte şi înfrunzeşte mlădiţia, ştiţi că vara este aproape.
33 Tot aşa, şi voi, când veţi vedea toate aceste lucruri, să ştiţi că Fiul omului este aproape, este chiar la uşi.
34 Adevărat vă spun că, nu va trece neamul acesta până se vor întâmpla toate aceste lucruri.
35 Cerul şi pământul vor trece, dar cuvintele Mele nu vor trece.
36 Despre ziua aceea şi despre ceasul acela, nu ştie nimeni: nici îngerii din ceruri, nici Fiul, ci numai Tatăl.
37 Cum s-a întâmplat în zilele lui Noe, aidoma se va întâmpla şi la venirea Fiului omului.
38 În adevăr, cum era în zilele dinainte de potop, când mâncau şi beau, se însurau şi se măritau, până în ziua când a intrat Noe în corabie,
39 şi n-au ştiut nimic, până când a venit potopul şi i-a luat pe toţi, tot aşa va fi şi la venirea Fiului omului.
40 Atunci, din doi bărbaţi cari vor fi la câmp, unul va fi luat şi altul va fi lăsat.
41 Din două femei cari vor măcina la moară, una va fi luată şi alta va fi lăsată.
42 Vegheaţi dar, pentru că nu ştiţi în ce zi va veni Domnul vostru.
43 Să ştiţi că, dacă ar şti stăpânul casei la ce strajă din noapte va veni hoţul, ar veghea şi n-ar lăsa să-i spargă casa.
44 Deaceea, şi voi fiţi gata; căci Fiul omului va veni în ceasul în care nu vă gândiţi.
45 Care este deci robul credincios şi înţelept, pe care l-a pus stăpânul său peste ceata slugilor sale, ca să le dea hrana la vremea hotărâtă?
46 Ferice de robul acela, pe care stăpânul său, la venirea lui, îl va găsi făcând aşa!
47 Adevărat vă spun că îl va pune peste toate averile sale.
48 Dar dacă este un rob rău, care zice în inima lui: ,Stăpânul meu zăboveşte să vină!`
49 Dacă va începe să bată pe tovarăşii lui de slujbă, şi să mănânce şi să bea cu beţivii,
50 stăpânul robului aceluia va veni în ziua în care el nu se aşteaptă, şi în ceasul pe care nu-l ştie,
51 îl va tăia în două, şi soarta lui va fi soarta făţarnicilor; acolo va fi plânsul şi scrîşnirea dinţilor.
{"verseMap":{"1":[{"id":2292,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Apocalyptic*","title_en":"Apocalyptic*","content_ro":"<h3>APOCALYPTIC*<\/h3>\n<p>Term derived from a Greek word meaning “revelation” and used to refer to a pattern of thought and to a form of literature, both dealing with future judgment (eschatology).<\/p>\n<p>The literature designated “apocalyptic” consists of compositions that either are or purport to be divine revelations received by their authors. The revelations were usually received in the form of visions. They were recounted in detail and accompanied by an interpretation. The second half of Daniel (chs 7–12) is filled with such visions, as is the whole of Revelation. Although revelatory visions also occurred frequently in OT prophetic literature (e.g., Is 6; Am 7–9; Zec 1–6), they were particularly prominent in apocalyptic literature and determined the basic literary form and structure of such writings. Sometimes (as in Daniel) the revelatory message was received through a dream by the apocalyptic seer. In another form of vision (as in Revelation), the apocalyptist was caught up to the heavenly world, where he saw and heard things to be transmitted to the world of men (cf. Paul’s experience, 2 Cor 12:1-4). Frequently, the apocalyptist was unable to understand the meaning of the visions he received. In such instances an “interpreting angel” clarified the meaning of the vision (Dn 8:15-26; 9:20-27; 10:18–12:4; Rv 7:13-17; 17:7-18).<\/p>\n<p>Two primary patterns of eschatological thought are found in the Bible, both centered in the conviction that God will act in the near future to save his people and punish those who oppress them. In prophetic eschatology, the dominant form in the OT, God is expected to act within history to restore man and nature to the perfect condition that existed prior to man’s fall. Apocalyptic eschatology, on the other hand, expects God to destroy the old imperfect order before restoring the world to paradise.<\/p>\n<p>In Israel, apocalyptic eschatology evidently flourished under foreign domination. From the early sixth century <span>BC<\/span>, prophetic eschatology began to decline and apocalyptic eschatology became increasingly popular. The book of Daniel, written during the sixth century <span>BC<\/span>, is the earliest example of apocalyptic literature in existence. The prophetic book of Malachi, written sometime during the fifth century <span>BC<\/span>, was the last Israelite prophetic book. Thereafter, the prophetic voice became silent in Israel until the rise of Christianity. With the exception of Daniel, all the surviving Jewish apocalyptic literature was written from the third century <span>BC<\/span> to the early second century <span>AD<\/span>.<\/p>\n<p>In apocalyptic literature, antagonism between God and Satan was sharply emphasized. All people, nations, and supernatural beings (angels, demons) were seen as allies of God or of Satan. Although Satan had always been thought of as the adversary of God and humanity (Gn 3:1-19; Jb 1:6-12; 2:1-8), his power was restrained as long as Israel remained faithful to the covenant law of God. When Israel began to experience the long national nightmare of subjugation by foreign enemies, the reality of Satan’s temporary domination of the world was brought home with great force. Though apocalyptic writers dealt with particular nations dominating Israel during one or another epoch in its history, those nations were seen as servants of Satan whose opposition to God (and God’s people) would inevitably spell their downfall.<\/p>\n<p>Apocalyptic thought was dominated by the conviction that, no matter how bad circumstances might be at any given moment, God and his people would ultimately triumph over their enemies. Apocalyptic determinism was not a fatalistic conviction that everything happened by a kind of mindless necessity; rather, it clung to hope in a sovereign God who would cause his people to experience ultimate victory over all temporal and spiritual enemies. Many apocalypses contained predictions of the future historical experience of Israel (or of the Christian church), culminating in a final and decisive victory of God and his people. In Nebuchadnezzar’s dream interpreted by Daniel, for example, a series of foreign empires was referred to under the symbolism of various parts of a gigantic image constructed of various materials; the image was destroyed by the kingdom of God, symbolized by a stone cut without hands from a mountain (Dn 2:31-45).<\/p>\n<p>A major difference between apocalyptic eschatology and prophetic eschatology was that apocalypticism nearly always envisaged a cosmic catastrophe prior to the final, decisive victory of God. In some apocalypses, such as the book of Daniel, God was expected to intervene decisively in the course of history, subdue evil, and introduce the kingdom of God. In others, such as the Revelation of John, God would first destroy the old world before creating a wholly new one (Rv 21:1; cf. 2 Pt 3:10). The general view was that things would get much worse before they got better. During the golden age of Israelite independence (10th through 7th centuries <span>BC<\/span>), the notion of future catastrophe was understandably not given much emphasis. However, after the destruction of Jerusalem in 586 <span>BC<\/span>, apocalyptists thought the Jews’ problems could be reversed only by decisive and climactic intervention of God into the affairs of men and of nations.<\/p>\n<p>A common apocalyptic notion based on both dualism and pessimism was the concept of two “ages.” “This age,” which is present and evil, was dominated by Satan and his minions, but “the age to come” would bring the blessings of the kingdom of God. A constellation of eschatological events would serve to bring the old age to a close and inaugurate the new age. When Paul spoke of the “god of this evil world” (2 Cor 4:4), he was actually referring to Satan’s domination of “this age.”<\/p>\n<p>Another characteristic of apocalypticism was its frequent expression of intense longing for God to shorten the present evil days and quickly usher in the kingdom of God. Just as Daniel could ask, “How long shall it be till the end of these wonders?” (Dn 12:6, <span>rsv<\/span>), so John could exclaim, “Come, Lord Jesus!” (Rv 22:20). The desire for God’s speedy intervention and victory made it possible to maintain hope in thoroughly adverse circumstances and encouraged God’s people to conduct their lives in a manner worthy of the coming kingdom (2 Pt 3:11-13; Rv 21:5-8).<\/p>\n<p>The book of Daniel is the only apocalypse in the OT canon of Scripture, and the book of Revelation the only apocalypse within the NT canon. Many noncanonical Jewish and Christian apocalypses survive, however. The Jewish apocalypses were written between the late third century <span>BC<\/span> and the early second century <span>AD<\/span>; the existing Christian apocalypses, from the second through the fourth centuries <span>AD<\/span>. Further, many apocalyptic literary patterns and structures are found outside the formal category of apocalyptic literature. The Olivet discourse of Jesus, for example (Mk 13; Mt 24; Lk 21), has frequently been called a little apocalypse by biblical scholars. In general, most of the features enumerated below must be present for a literary work to be considered “an apocalypse.”<\/p>\n<p>With the exception of Daniel and Revelation, most of the surviving apocalypses are pseudonymous, that is, they were written under a false name. This characteristic is such a constant feature that apocalyptic literature has been commonly referred to as “pseudepigrapha” (“false writings”). A composite apocalypse (1 Enoch) written by several unknown authors from the second century <span>BC<\/span> to probably the first century <span>AD<\/span> claimed to have been written by the Enoch who was an early descendant of Adam (Gn 5:21-24). Other Jewish apocalypses were attributed to such important OT characters as Adam and Eve, Moses, Isaiah, Baruch, Solomon, and Ezra. Since all were written after the close of the OT canon, their real authors probably thought that identification with some important OT personage was necessary for favorable reception. Early Christian apocalypses often bore the names of such important figures as Peter, Paul, and Thomas.<\/p>\n<p><em>See also<\/em> Apocrypha for a discussion on each of the books just mentioned.<\/p>","content_en":"<h3>APOCALYPTIC*<\/h3>\n<p>Term derived from a Greek word meaning “revelation” and used to refer to a pattern of thought and to a form of literature, both dealing with future judgment (eschatology).<\/p>\n<p>The literature designated “apocalyptic” consists of compositions that either are or purport to be divine revelations received by their authors. The revelations were usually received in the form of visions. They were recounted in detail and accompanied by an interpretation. The second half of Daniel (chs 7–12) is filled with such visions, as is the whole of Revelation. Although revelatory visions also occurred frequently in OT prophetic literature (e.g., Is 6; Am 7–9; Zec 1–6), they were particularly prominent in apocalyptic literature and determined the basic literary form and structure of such writings. Sometimes (as in Daniel) the revelatory message was received through a dream by the apocalyptic seer. In another form of vision (as in Revelation), the apocalyptist was caught up to the heavenly world, where he saw and heard things to be transmitted to the world of men (cf. Paul’s experience, 2 Cor 12:1-4). Frequently, the apocalyptist was unable to understand the meaning of the visions he received. In such instances an “interpreting angel” clarified the meaning of the vision (Dn 8:15-26; 9:20-27; 10:18–12:4; Rv 7:13-17; 17:7-18).<\/p>\n<p>Two primary patterns of eschatological thought are found in the Bible, both centered in the conviction that God will act in the near future to save his people and punish those who oppress them. In prophetic eschatology, the dominant form in the OT, God is expected to act within history to restore man and nature to the perfect condition that existed prior to man’s fall. Apocalyptic eschatology, on the other hand, expects God to destroy the old imperfect order before restoring the world to paradise.<\/p>\n<p>In Israel, apocalyptic eschatology evidently flourished under foreign domination. From the early sixth century <span>BC<\/span>, prophetic eschatology began to decline and apocalyptic eschatology became increasingly popular. The book of Daniel, written during the sixth century <span>BC<\/span>, is the earliest example of apocalyptic literature in existence. The prophetic book of Malachi, written sometime during the fifth century <span>BC<\/span>, was the last Israelite prophetic book. Thereafter, the prophetic voice became silent in Israel until the rise of Christianity. With the exception of Daniel, all the surviving Jewish apocalyptic literature was written from the third century <span>BC<\/span> to the early second century <span>AD<\/span>.<\/p>\n<p>In apocalyptic literature, antagonism between God and Satan was sharply emphasized. All people, nations, and supernatural beings (angels, demons) were seen as allies of God or of Satan. Although Satan had always been thought of as the adversary of God and humanity (Gn 3:1-19; Jb 1:6-12; 2:1-8), his power was restrained as long as Israel remained faithful to the covenant law of God. When Israel began to experience the long national nightmare of subjugation by foreign enemies, the reality of Satan’s temporary domination of the world was brought home with great force. Though apocalyptic writers dealt with particular nations dominating Israel during one or another epoch in its history, those nations were seen as servants of Satan whose opposition to God (and God’s people) would inevitably spell their downfall.<\/p>\n<p>Apocalyptic thought was dominated by the conviction that, no matter how bad circumstances might be at any given moment, God and his people would ultimately triumph over their enemies. Apocalyptic determinism was not a fatalistic conviction that everything happened by a kind of mindless necessity; rather, it clung to hope in a sovereign God who would cause his people to experience ultimate victory over all temporal and spiritual enemies. Many apocalypses contained predictions of the future historical experience of Israel (or of the Christian church), culminating in a final and decisive victory of God and his people. In Nebuchadnezzar’s dream interpreted by Daniel, for example, a series of foreign empires was referred to under the symbolism of various parts of a gigantic image constructed of various materials; the image was destroyed by the kingdom of God, symbolized by a stone cut without hands from a mountain (Dn 2:31-45).<\/p>\n<p>A major difference between apocalyptic eschatology and prophetic eschatology was that apocalypticism nearly always envisaged a cosmic catastrophe prior to the final, decisive victory of God. In some apocalypses, such as the book of Daniel, God was expected to intervene decisively in the course of history, subdue evil, and introduce the kingdom of God. In others, such as the Revelation of John, God would first destroy the old world before creating a wholly new one (Rv 21:1; cf. 2 Pt 3:10). The general view was that things would get much worse before they got better. During the golden age of Israelite independence (10th through 7th centuries <span>BC<\/span>), the notion of future catastrophe was understandably not given much emphasis. However, after the destruction of Jerusalem in 586 <span>BC<\/span>, apocalyptists thought the Jews’ problems could be reversed only by decisive and climactic intervention of God into the affairs of men and of nations.<\/p>\n<p>A common apocalyptic notion based on both dualism and pessimism was the concept of two “ages.” “This age,” which is present and evil, was dominated by Satan and his minions, but “the age to come” would bring the blessings of the kingdom of God. A constellation of eschatological events would serve to bring the old age to a close and inaugurate the new age. When Paul spoke of the “god of this evil world” (2 Cor 4:4), he was actually referring to Satan’s domination of “this age.”<\/p>\n<p>Another characteristic of apocalypticism was its frequent expression of intense longing for God to shorten the present evil days and quickly usher in the kingdom of God. Just as Daniel could ask, “How long shall it be till the end of these wonders?” (Dn 12:6, <span>rsv<\/span>), so John could exclaim, “Come, Lord Jesus!” (Rv 22:20). The desire for God’s speedy intervention and victory made it possible to maintain hope in thoroughly adverse circumstances and encouraged God’s people to conduct their lives in a manner worthy of the coming kingdom (2 Pt 3:11-13; Rv 21:5-8).<\/p>\n<p>The book of Daniel is the only apocalypse in the OT canon of Scripture, and the book of Revelation the only apocalypse within the NT canon. Many noncanonical Jewish and Christian apocalypses survive, however. The Jewish apocalypses were written between the late third century <span>BC<\/span> and the early second century <span>AD<\/span>; the existing Christian apocalypses, from the second through the fourth centuries <span>AD<\/span>. Further, many apocalyptic literary patterns and structures are found outside the formal category of apocalyptic literature. The Olivet discourse of Jesus, for example (Mk 13; Mt 24; Lk 21), has frequently been called a little apocalypse by biblical scholars. In general, most of the features enumerated below must be present for a literary work to be considered “an apocalypse.”<\/p>\n<p>With the exception of Daniel and Revelation, most of the surviving apocalypses are pseudonymous, that is, they were written under a false name. This characteristic is such a constant feature that apocalyptic literature has been commonly referred to as “pseudepigrapha” (“false writings”). A composite apocalypse (1 Enoch) written by several unknown authors from the second century <span>BC<\/span> to probably the first century <span>AD<\/span> claimed to have been written by the Enoch who was an early descendant of Adam (Gn 5:21-24). Other Jewish apocalypses were attributed to such important OT characters as Adam and Eve, Moses, Isaiah, Baruch, Solomon, and Ezra. Since all were written after the close of the OT canon, their real authors probably thought that identification with some important OT personage was necessary for favorable reception. Early Christian apocalypses often bore the names of such important figures as Peter, Paul, and Thomas.<\/p>\n<p><em>See also<\/em> Apocrypha for a discussion on each of the books just mentioned.<\/p>","summary_ro":"APOCALYPTIC* Term derived from a Greek word meaning “revelation” and used to refer to a pattern of thought and to a form of literature, both dealing with future judgment (eschatology). The literature designated “apocalyptic” consists of compositions that either are or purport to be divine revelations received by their authors. The revelations were usually received in the form of visions. They were recounted in detail and accompanied by an interpretation. The second half of Daniel (chs 7–12) i...","summary_en":"APOCALYPTIC* Term derived from a Greek word meaning “revelation” and used to refer to a pattern of thought and to a form of literature, both dealing with future judgment (eschatology). The literature designated “apocalyptic” consists of compositions that either are or purport to be divine revelations received by their authors. The revelations were usually received in the form of visions. They were recounted in detail and accompanied by an interpretation. The second half of Daniel (chs 7–12) i...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":11061,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Eschatology*","title_en":"Eschatology*","content_ro":"<h3>ESCHATOLOGY*<\/h3>\n<p>Branch of theology concerned with the study of the last things, or end times, whether in relation to the individual or the world.<\/p>\n<p class=\"h2\" id=\"TopicsofEschatology\">Topics of Eschatology<\/p>\n<h5>Death<\/h5>\n<p>The Bible teaches that all humans will die (Heb 9:27). The only exceptions will be those who are still alive when Christ returns (1 Thes 4:17). Physical death, or the “first death,” is the separation of the soul from the body. Because of the presence of sin in the world, everyone must die (Rom 5:12).<\/p>\n<h5>The Intermediate State<\/h5>\n<p>This refers to the condition of the person between the time of death and the resurrection. The traditional orthodox view is that believers experience a state of conscious bliss in the presence of the Lord, while unbelievers are tormented by separation from the presence of God. This, however, is a relatively incomplete state when compared with the final destiny of each. Some groups, such as Seventh-Day Adventists, have held a belief in a type of “soul sleep,” or unconsciousness, between death and resurrection. Still others, notably Roman Catholics, believe in a place of purging in preparation for the future life.<\/p>\n<h5>The Second Coming<\/h5>\n<p>Scripture teaches that at the end of time Christ will return in a personal, bodily form (Acts 1:11). No one knows exactly when this will occur, and it will consequently catch some by surprise, coming as a thief in the night (Lk 12:39-40). Although the time is not known, the fact that it will occur is very definite. Many of Jesus’ parables (especially in Mt 24–25) refer to this fact and to the appropriateness of alert, faithful, and intensive activity.<\/p>\n<h5>The Resurrection<\/h5>\n<p>All who have died will come to life. This will be a bodily resurrection, a resumption of the bodily existence of each person. For believers, this will take place in connection with the second coming of Christ and will involve the transformation of the body of this present flesh into a new, perfected body (1 Cor 15:35-56). The Bible also indicates a resurrection of unbelievers, unto eternal death (Jn 5:28-29).<\/p>\n<h5>The Judgment<\/h5>\n<p>There will be a time of judgment in which the Lord will determine the spiritual condition of all who have lived, based on their relationship to him. On these grounds some will be sent off to everlasting reward and others to eternal punishment. Some theologians distinguish between the times when believers and unbelievers will be judged. Some see as many as seven different judgments occurring.<\/p>\n<h5>The Final States<\/h5>\n<p>The Bible teaches the existence of heaven, a place of eternal joy, where Christians are in the presence of God. The Bible also speaks of hell (specifically Gehenna, or the lake of fire), a state of anguished separation of unbelievers from the presence of God. These are fixed states, determined by decisions made within this life.<\/p>\n<h5>The Millennium<\/h5>\n<p>Many Christians believe there will be an earthly reign of Jesus Christ, called the Millennium, immediately preceding the final judgment. This belief is based on Revelation 20:4-7. Those who hold that Christ will return personally to inaugurate this period are called premillennialists. Others, who teach that the kingdom will be established through the progressive successful preaching of the gospel, are termed postmillennialists. Still others, called amillennialists, do not believe that there will be any earthly reign of Christ at all, interpreting the 1,000 years of Revelation 20 symbolically.<\/p>\n\n<h5>The Great Tribulation<\/h5>\n<p>The Bible speaks of a time of great anguish or tribulation, which will come upon the earth, exceeding anything that has ever occurred before. Some, identifying this with the 70th week of Daniel 9:24-27, believe it will be of seven years duration. Some believe the church will be present to experience this because the Lord will not return until the end of the period. These are termed posttribulationists. Others, known as pretribulationists, believe that the Lord’s second coming will be in two stages, or phases: (1) Christ will come for his church to take the believers away before the great Tribulation; (2) Christ will then make an open display of his glory before the whole world. Still others, known as midtribulationists, believe that the church will be present for the first half of the seven years but will be removed before the severe part of the Tribulation begins.<\/p>\n<p><em>See also<\/em> Apocalyptic; Day of the Lord; Death; Eternal Life; Heaven; Hell; Intermediate State; Judgment; Last Days; Last Judgment; Millennium; Resurrection; Second Coming of Christ; Daniel, Book of; Tribulation; Wrath of God.<\/p>","content_en":"<h3>ESCHATOLOGY*<\/h3>\n<p>Branch of theology concerned with the study of the last things, or end times, whether in relation to the individual or the world.<\/p>\n<p class=\"h2\" id=\"TopicsofEschatology\">Topics of Eschatology<\/p>\n<h5>Death<\/h5>\n<p>The Bible teaches that all humans will die (Heb 9:27). The only exceptions will be those who are still alive when Christ returns (1 Thes 4:17). Physical death, or the “first death,” is the separation of the soul from the body. Because of the presence of sin in the world, everyone must die (Rom 5:12).<\/p>\n<h5>The Intermediate State<\/h5>\n<p>This refers to the condition of the person between the time of death and the resurrection. The traditional orthodox view is that believers experience a state of conscious bliss in the presence of the Lord, while unbelievers are tormented by separation from the presence of God. This, however, is a relatively incomplete state when compared with the final destiny of each. Some groups, such as Seventh-Day Adventists, have held a belief in a type of “soul sleep,” or unconsciousness, between death and resurrection. Still others, notably Roman Catholics, believe in a place of purging in preparation for the future life.<\/p>\n<h5>The Second Coming<\/h5>\n<p>Scripture teaches that at the end of time Christ will return in a personal, bodily form (Acts 1:11). No one knows exactly when this will occur, and it will consequently catch some by surprise, coming as a thief in the night (Lk 12:39-40). Although the time is not known, the fact that it will occur is very definite. Many of Jesus’ parables (especially in Mt 24–25) refer to this fact and to the appropriateness of alert, faithful, and intensive activity.<\/p>\n<h5>The Resurrection<\/h5>\n<p>All who have died will come to life. This will be a bodily resurrection, a resumption of the bodily existence of each person. For believers, this will take place in connection with the second coming of Christ and will involve the transformation of the body of this present flesh into a new, perfected body (1 Cor 15:35-56). The Bible also indicates a resurrection of unbelievers, unto eternal death (Jn 5:28-29).<\/p>\n<h5>The Judgment<\/h5>\n<p>There will be a time of judgment in which the Lord will determine the spiritual condition of all who have lived, based on their relationship to him. On these grounds some will be sent off to everlasting reward and others to eternal punishment. Some theologians distinguish between the times when believers and unbelievers will be judged. Some see as many as seven different judgments occurring.<\/p>\n<h5>The Final States<\/h5>\n<p>The Bible teaches the existence of heaven, a place of eternal joy, where Christians are in the presence of God. The Bible also speaks of hell (specifically Gehenna, or the lake of fire), a state of anguished separation of unbelievers from the presence of God. These are fixed states, determined by decisions made within this life.<\/p>\n<h5>The Millennium<\/h5>\n<p>Many Christians believe there will be an earthly reign of Jesus Christ, called the Millennium, immediately preceding the final judgment. This belief is based on Revelation 20:4-7. Those who hold that Christ will return personally to inaugurate this period are called premillennialists. Others, who teach that the kingdom will be established through the progressive successful preaching of the gospel, are termed postmillennialists. Still others, called amillennialists, do not believe that there will be any earthly reign of Christ at all, interpreting the 1,000 years of Revelation 20 symbolically.<\/p>\n\n<h5>The Great Tribulation<\/h5>\n<p>The Bible speaks of a time of great anguish or tribulation, which will come upon the earth, exceeding anything that has ever occurred before. Some, identifying this with the 70th week of Daniel 9:24-27, believe it will be of seven years duration. Some believe the church will be present to experience this because the Lord will not return until the end of the period. These are termed posttribulationists. Others, known as pretribulationists, believe that the Lord’s second coming will be in two stages, or phases: (1) Christ will come for his church to take the believers away before the great Tribulation; (2) Christ will then make an open display of his glory before the whole world. Still others, known as midtribulationists, believe that the church will be present for the first half of the seven years but will be removed before the severe part of the Tribulation begins.<\/p>\n<p><em>See also<\/em> Apocalyptic; Day of the Lord; Death; Eternal Life; Heaven; Hell; Intermediate State; Judgment; Last Days; Last Judgment; Millennium; Resurrection; Second Coming of Christ; Daniel, Book of; Tribulation; Wrath of God.<\/p>","summary_ro":"ESCHATOLOGY* Branch of theology concerned with the study of the last things, or end times, whether in relation to the individual or the world. Topics of Eschatology Death The Bible teaches that all humans will die (Heb 9:27). The only exceptions will be those who are still alive when Christ returns (1 Thes 4:17). Physical death, or the “first death,” is the separation of the soul from the body. Because of the presence of sin in the world, everyone must die (Rom 5:12). The Intermediate State T...","summary_en":"ESCHATOLOGY* Branch of theology concerned with the study of the last things, or end times, whether in relation to the individual or the world. Topics of Eschatology Death The Bible teaches that all humans will die (Heb 9:27). The only exceptions will be those who are still alive when Christ returns (1 Thes 4:17). Physical death, or the “first death,” is the separation of the soul from the body. Because of the presence of sin in the world, everyone must die (Rom 5:12). The Intermediate State T...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":12355,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jewish Revolt*, First","title_en":"Jewish Revolt*, First","content_ro":"<h3>FIRST JEWISH REVOLT*<\/h3>\n<p>Uprising in <span>AD<\/span> 66–70, which occurred as the result of a series of ineffective Roman governors in Judea. After the last Jewish king, Agrippa I (the Herod of Acts 12), died in <span>AD<\/span> 44, the next 20 years were filled with persecution and humiliation for the Jews in Palestine. The unrest needed only a spark to flame into open revolt; the spark was provided by Florus, the Roman governor appointed in <span>AD<\/span> 64. His demand for money from the temple treasury, and the slaughter and pillage by Roman soldiers, provoked the Jews into an uprising in the year 66.<\/p>\n<p>Rebellion quickly spread throughout Palestine, accompanied by a general struggle between Jews and pagans in several eastern Mediterranean cities. The revolt in Palestine was led by the Zealots, a Jewish group that had long wanted the Romans to leave Palestine. After an initial Jewish victory at the pass of Beth-horon, the emperor Nero dispatched his most able general, Vespasian, to direct the operation of punishing the rebels. By the autumn of <span>AD<\/span> 67, all of Galilee and other northern lands were back in Roman hands. In 67 and 68 further operations in Samaria and Judea left only four strongholds in Jewish control. At this point the Roman campaign slackened. Nero committed suicide in <span>AD<\/span> 68, and after three short-lived emperors, General Vespasian gained control of the empire in <span>AD<\/span> 69. His son Titus took command of the forces in Palestine and laid siege to Jerusalem in <span>AD<\/span> 70.<\/p>\n<p>The Jews in the capital might have been better prepared had they taken advantage of the turmoil in Rome to consolidate their own position and resolve disputes among warring Jewish factions. As it was, the arrival of Titus with 80,000 soldiers forced them to unify for a last defense of the city.<\/p>\n<p>The siege of the city lasted for five months. Jerusalem held out heroically against the advancing Romans, forcing a step-by-step conquest of the city. A tragic moment in Jewish history came early in August of <span>AD<\/span> 70 when for the first time in centuries the morning and evening sacrifices were not offered at the temple. About 29 August, under circumstances still not clear, the sanctuary was put to the torch and the temple destroyed, thereby fulfilling Jesus’ prophecy (Mt 24:1-2; Mk 13:1-2; Lk 19:43-44; 21:5-7). For another month some resistance continued, but by the end of September, the conflict was over in the desolated city. In all, perhaps one million Jews were killed and 900,000 taken captive during the course of the revolt.<\/p>\n<p><em>See also<\/em> Israel, History of; Jerusalem; Judaism.<\/p>","content_en":"<h3>FIRST JEWISH REVOLT*<\/h3>\n<p>Uprising in <span>AD<\/span> 66–70, which occurred as the result of a series of ineffective Roman governors in Judea. After the last Jewish king, Agrippa I (the Herod of Acts 12), died in <span>AD<\/span> 44, the next 20 years were filled with persecution and humiliation for the Jews in Palestine. The unrest needed only a spark to flame into open revolt; the spark was provided by Florus, the Roman governor appointed in <span>AD<\/span> 64. His demand for money from the temple treasury, and the slaughter and pillage by Roman soldiers, provoked the Jews into an uprising in the year 66.<\/p>\n<p>Rebellion quickly spread throughout Palestine, accompanied by a general struggle between Jews and pagans in several eastern Mediterranean cities. The revolt in Palestine was led by the Zealots, a Jewish group that had long wanted the Romans to leave Palestine. After an initial Jewish victory at the pass of Beth-horon, the emperor Nero dispatched his most able general, Vespasian, to direct the operation of punishing the rebels. By the autumn of <span>AD<\/span> 67, all of Galilee and other northern lands were back in Roman hands. In 67 and 68 further operations in Samaria and Judea left only four strongholds in Jewish control. At this point the Roman campaign slackened. Nero committed suicide in <span>AD<\/span> 68, and after three short-lived emperors, General Vespasian gained control of the empire in <span>AD<\/span> 69. His son Titus took command of the forces in Palestine and laid siege to Jerusalem in <span>AD<\/span> 70.<\/p>\n<p>The Jews in the capital might have been better prepared had they taken advantage of the turmoil in Rome to consolidate their own position and resolve disputes among warring Jewish factions. As it was, the arrival of Titus with 80,000 soldiers forced them to unify for a last defense of the city.<\/p>\n<p>The siege of the city lasted for five months. Jerusalem held out heroically against the advancing Romans, forcing a step-by-step conquest of the city. A tragic moment in Jewish history came early in August of <span>AD<\/span> 70 when for the first time in centuries the morning and evening sacrifices were not offered at the temple. About 29 August, under circumstances still not clear, the sanctuary was put to the torch and the temple destroyed, thereby fulfilling Jesus’ prophecy (Mt 24:1-2; Mk 13:1-2; Lk 19:43-44; 21:5-7). For another month some resistance continued, but by the end of September, the conflict was over in the desolated city. In all, perhaps one million Jews were killed and 900,000 taken captive during the course of the revolt.<\/p>\n<p><em>See also<\/em> Israel, History of; Jerusalem; Judaism.<\/p>","summary_ro":"FIRST JEWISH REVOLT* Uprising in AD 66–70, which occurred as the result of a series of ineffective Roman governors in Judea. After the last Jewish king, Agrippa I (the Herod of Acts 12), died in AD 44, the next 20 years were filled with persecution and humiliation for the Jews in Palestine. The unrest needed only a spark to flame into open revolt; the spark was provided by Florus, the Roman governor appointed in AD 64. His demand for money from the temple treasury, and the slaughter and pilla...","summary_en":"FIRST JEWISH REVOLT* Uprising in AD 66–70, which occurred as the result of a series of ineffective Roman governors in Judea. After the last Jewish king, Agrippa I (the Herod of Acts 12), died in AD 44, the next 20 years were filled with persecution and humiliation for the Jews in Palestine. The unrest needed only a spark to flame into open revolt; the spark was provided by Florus, the Roman governor appointed in AD 64. His demand for money from the temple treasury, and the slaughter and pilla...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":19540,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jesus Christ","title_en":"Jesus Christ","content_ro":"<h3>JESUS CHRIST<\/h3>\n<p>Messiah, Savior, and founder of the Christian church.<\/p>\n<p>In providing a biography of Jesus Christ it must be borne in mind that each of the Gospels has its own distinctive purpose. Matthew, for instance, presents Jesus as the messianic King, whereas the emphasis in Mark is more on Jesus as the servant of all. Luke tends to present Jesus in a softer light, showing particularly his amazing compassion to the less fortunate, whereas John plunges the reader into a deeper and more spiritual understanding of Jesus. These different aims caused the four Evangelists to select and arrange the events of Jesus’ life differently, resulting in a fourfold portrait of the same man. It was undoubtedly for this reason that the Christian church preserved four Gospels instead of only one.<\/p>\n<p>The following sections present the main events in what may be regarded as the chief stages of the life of Jesus. These stages show a definite progression from Christ’s incarnation to his cross. The amount of space devoted to each stage in each of the Gospels is dictated by theological rather than biographical interest. The whole presentation of Christ’s life centers on the cross and the subsequent triumphant resurrection and is more an account of God’s message to humanity than a plain historic account of the life of Jesus.<\/p>\n<p>Preview<\/p>\n<p>• The Incarnation<\/p>\n<p>• The Birth of Jesus<\/p>\n<p>• Life in Nazareth<\/p>\n<p>• Preparatory Events<\/p>\n<p>• The Early Ministry of Jesus in Judea and Samaria<\/p>\n<p>• The Period of the Galilean Ministry<\/p>\n<p>• On the Way to Jerusalem<\/p>\n<p>• The Final Days in Jerusalem<\/p>\n<p>• The Betrayal and Arrest<\/p>\n<p>• The Trial<\/p>\n<p>• The Crucifixion<\/p>\n<p>• The Burial, Resurrection, and Ascension<\/p>\n<p class=\"h2\" id=\"TheIncarnation\">The Incarnation<\/p>\n<p>The major event of this initial stage was the Incarnation. Only Matthew and Luke give accounts of Jesus’ birth. John goes back and reflects on what preceded the birth.<\/p>\n<p>It may seem strange that John began his Gospel with a reference to the Word (Jn 1:1), but it is in this way that he delivers to the reader an exalted view of Jesus. John saw Jesus as existing even before the creation of the world (v 2). In fact, he saw him as having a part in the act of creation (v 3). Therefore, when Jesus was born, it was both an act of humiliation and an act of illumination. The light shone, but the world preferred to remain in darkness (vv 4-5, 10). Therefore, anyone coming to John’s records of the life of Jesus would know at once, before even being introduced to the man named Jesus, that here was the record of no ordinary man. The account of his life and teachings that followed could not be properly understood except against this background of his preexistence.<\/p>\n<p class=\"h2\" id=\"TheBirthofJesus\">The Birth of Jesus<\/p>\n<p>John simply wrote that the Word became flesh and dwelt among us. Matthew and Luke fill in some of the details of how this happened. There is little in common between the two accounts. Each approaches the subject from a different point of view, but the supernatural is evident in both. The coming of Jesus is announced beforehand, through dreams to Joseph in Matthew’s account (Mt 1:20-21) and through an angel to Mary in Luke’s account (Lk 1:26-33). Matthew leaves his readers in no doubt that the one to be born had a mission to accomplish—to save people from their sins (Mt 1:21). Luke sets his story of Jesus’ coming in an atmosphere of great rejoicing. This is seen in the inclusion of some exquisite songs, which have formed part of the church’s worship ever since (Lk 1:46-55, 68-79). The homage of the wise men in Matthew 2:1-12 is significant because it sets the scene for a universalistic emphasis that links the beginning of the Gospel to its ending (cf. Mt 28:19-20). A similar emphasis is introduced in the angel’s announcement to the shepherds in Luke 2:14 and in Simeon’s song (Lk 2:32), where he predicts that Jesus would be a light for Gentiles as well as a glory for Israel. The flight into Egypt for safety (Mt 2:13-15) shows the contribution of a gentile nation in providing protection for a Jewish child.<\/p>\n<p>One feature of the birth stories in Matthew and Luke is that they are both linked to genealogies. It is difficult to harmonize these genealogies since they appear to be drawn from different sources, but the purpose in both cases is to show that Jesus was descended from Abraham and David. The latter fact gave rise to Jesus’ title Son of David.<\/p>\n<p>Luke was the only Gospel writer who attempted to link the coming of Jesus with events in secular history. Although problems arise over the dating of the census of Quirinius (Lk 2:1-2), the firm setting of the contemporary scene is highly significant because the Christian faith is a historic faith centered on a historic person.<\/p>\n<p class=\"h2\" id=\"LifeinNazareth\">Life in Nazareth<\/p>\n<p>The years of Jesus Christ’s human development are given only a few lines in the Gospels. Details are given of only one incident belonging to the period of childhood, the discussion of the 12-year-old Jesus with the Jewish teachers in the temple (Lk 2:41-50). This event is a pointer to one of the most characteristic features of Jesus’ later ministry: his display of irrefutable wisdom in dialogue with his Jewish contemporaries. It also reveals that at an early age Jesus was acutely aware of a divine mission. Nevertheless, Luke notes that in Jesus’ formative years he was obedient to his parents (v 51). It is assumed that during 30 years at Nazareth Jesus learned the carpenter’s trade from Joseph and became the village carpenter after Joseph’s death. However, there is no account of this period in the Gospels. This has led to many fantastic imaginings about Jesus’ childhood. Many of these fables are recorded in apocryphal gospels, but Luke’s account is unembellished. Its remarkable reserve is a strong indication of its historical reliability.<\/p>\n<p class=\"h2\" id=\"PreparatoryEvents\">Preparatory Events<\/p>\n<p>All four Gospels refer to a brief preparatory period that immediately preceded the commencement of Christ’s public ministry. This period focused on three important events.<\/p>\n<h5>The Preaching of John the Baptist<\/h5>\n<p>John the Baptist appeared in the wilderness and caused an immediate stir in Judea, particularly as a result of his call to repentance and to baptism (Mt 3:1-6). John was like one of the OT prophets, but he disclaimed any importance in his own office except as the herald of a greater person to come. His stern appearance and uncompromising moral challenge effectively prepared the way for the public appearance of Jesus (Lk 3:4-6). It is important to note that John the Baptist’s announcement of the imminent coming of the kingdom (Mt 3:2) was the same theme with which Jesus began his own ministry (4:17). This shows that John the Baptist’s work was an integral part of the preparation for the public ministry of Jesus. The same may be said of the rite of baptism, although John recognized that Jesus would add a new dimension in that he would baptize with the Holy Spirit and with fire (3:11). As the forerunner of Jesus Christ, John proclaimed that the one to follow would not only be greater than he but would also come with high standards of judgment (v 12). The stage was therefore set in stern terms for the initial public act of Jesus—his willingness to be baptized (Mt 3:13-15; Lk 3:21).<\/p>\n<h5>The Baptism of Jesus<\/h5>\n<p>John’s baptism was a baptism of repentance. Since Jesus submitted to this, are we to suppose that Jesus himself needed to repent? If this were the case, it would involve the assumption that Jesus had sinned. This is contrary to other evidence in the NT. But if Jesus did not need to repent, what was the point of his requesting baptism at the hands of John? Jesus had come on a mission to others, and it is possible that he deliberately submitted to John’s baptism in order to show that he was prepared to take the place of others. This explanation is in line with Paul’s later understanding of the work of Jesus Christ (2 Cor 5:21). Matthew is the one Evangelist who records John’s hesitation to baptize Jesus (Mt 3:14-15).<\/p>\n<p>The most important part of the baptism of Jesus was the heavenly voice, which declared pleasure in the beloved Son (Mt 3:17). This announcement by God was the real starting point of the public ministry of Jesus. It revealed that the ministry was no accident or sudden inspiration on the part of Jesus. He went into his work with the full approval of the Father. A further important feature is the part played by the Holy Spirit in this scene. The dovelike description is full of symbolic meaning (v 16). It was not just an inner experience that Jesus had. The activity of the Spirit in the ministry of Jesus, although not much emphasized in the Gospels, is nevertheless sufficiently evident to be indispensable to a true understanding of Jesus Christ.<\/p>\n<h5>The Temptation of Jesus<\/h5>\n<p>Jesus’ baptism showed the nature of his mission. The temptation showed the nature of the environment in which he was to minister (Mt 4:1; Lk 4:1-2). Confrontation with adverse spiritual forces characterized Jesus’ whole ministry. Only Matthew and Luke record details of the temptations to which Jesus was subjected by the devil. All these temptations present shortcuts that, if pursued, would have deflected Jesus from his vocation. The record leaves us in no doubt that Jesus gained the victory. Both Gospels show that he accomplished this by appealing to Scripture. Jesus is also seen in this event as a genuine human who, like all other humans, was subject to temptation. The writer of the Letter to the Hebrews notes that this fact qualified Jesus to act as High Priest and to intercede on behalf of his people (Heb 2:18; 4:15).<\/p>\n<p class=\"h2\" id=\"TheEarlyMinistryofJesusinJudeaandSamaria\">The Early Ministry of Jesus in Judea and Samaria<\/p>\n<p>Only John’s Gospel tells of the work of Jesus in Judea following his baptism. It first describes his calling of two disciples, John and Andrew (Jn 1:35-39). This event is set against the background of John the Baptist’s announcement of Jesus as the Lamb of God who was to take away the sin of the world (v 29). These first two disciples were soon joined by three others: Peter, Philip, and Nathanael (vv 41-51). These five formed part of the nucleus of Jesus’ followers who came to be known as the Twelve. One feature of John’s account is the early recognition by the disciples of Jesus as Messiah (Jn 1:41) and Son of God (v 49).<\/p>\n<p>Soon after Jesus began his ministry in Jerusalem, John relates an incident at Cana in Galilee in which water was turned into wine (Jn 2:1-10). This event is important in John’s account because it is the first of the signs that he records (v 11). He saw Jesus’ miracles as “signs” of the truth of the gospel rather than as mere wonders.<\/p>\n<p>John sets two incidents at Jerusalem in this initial period. The first is the cleansing of the temple (Jn 2:13-16). Matthew, Mark, and Luke all place this event just before Jesus’ trial, but John places it at this early stage. The moral intention of Jesus’ work is seen in his driving out the money changers who were profiting from worshipers more than was appropriate. This was apparently acceptable to Judaism but was unacceptable to Jesus. The other Evangelists imply that this authoritative act was the event that sparked the final hostility of his opponents. John tells the story for a theological reason; to him, the cleansing of the temple was a parable telling of what Jesus had come to do.<\/p>\n<p>The other incident in Jerusalem is the meeting between Jesus and Nicodemus (Jn 3). Nicodemus was closely associated with Judaism, yet he was also searching for truth. He was unable to understand, however, the spiritual truth about being born again through the Spirit.<\/p>\n<p>John’s story then moves from Judea to Samaria and the story of the Samaritan woman at the well (Jn 4:1-42). Jesus used her physical thirst to point to her deeper spiritual thirst. She realized that Jesus had something to offer her that she had not previously known. As a result of this woman’s experience and testimony, many of the Samaritan people came to believe in Jesus as the Savior of the world (v 42). In this case John intends that his readers would appreciate the fuller significance of the words of Jesus by viewing them in the light of the resurrection.<\/p>\n<p class=\"h2\" id=\"ThePeriodoftheGalileanMinistry\">The Period of the Galilean Ministry<\/p>\n\n<p>Almost all the information on this period is found in the synoptic Gospels (Matthew, Mark, and Luke.) It may be conveniently divided into three sections. The first briefly outlines the events leading up to the choosing of the Twelve; the second deals with Jesus’ withdrawal from northern Galilee; and the third deals with his departure for Jerusalem. While the synoptic Gospels concentrate exclusively on the events in Galilee, John’s account indicates that there were some visits by Jesus to Jerusalem during this period. Also, John records another incident at Cana, where the son of a Capernaum official was healed. This is noted as the second of Jesus’ signs (Jn 4:54). It is chiefly important because of the extraordinary faith of the father, who was prepared to take Jesus at his word.<\/p>\n<h5>The Calling of the Disciples<\/h5>\n<p>In the synoptic Gospels there is an account of the initial call to four of the disciples to leave their fishing boats and to become fishers of men (Mt 4:18-22; Mk 1:16-20; Lk 5:1-11). They had already met Jesus and must have had some idea what was involved in following him. Jesus did not at this time appoint them to be apostles, but this call was an indispensable step toward the establishment of the Twelve as a group. Setting apart a particular number of disciples formed an important part of the ministry of Jesus. The miraculous catch of fish, which preceded the call of the disciples in Luke’s account, served to highlight the superiority of the spiritual task of catching people rather than fish.<\/p>\n<p>Another significant call came to Levi, otherwise known as Matthew (Mt 9:9; Mk 2:13-14; Lk 5:27-28). As a tax collector, he was of a different type from most of the other disciples. He would certainly have been despised by his Jewish contemporaries because of his profession. But his inclusion in the special circle of Jesus’ disciples shows the broad basis on which these men were chosen. One of the others, Simon the Zealot, may have belonged to a group of revolutionaries who were religious as well as political. Even a man like Judas Iscariot was numbered among the Twelve, and he would later betray Jesus to his enemies for a small sum of money. Jesus accepted them as they were and molded them into men who later came to learn how to be totally dependent on God and the power of his Spirit.<\/p>\n<h5>Sermon on the Mount<\/h5>\n<p>The Gospel of Matthew presents a substantial sample of Jesus’ teachings commonly called the Sermon on the Mount (Mt 5:1–7:29). Some of the same material occurs in Luke in a different context and different arrangement. It is possible that Jesus often repeated his teachings on different occasions and with different combinations. Matthew’s record of the Sermon on the Mount presents an impressive body of teaching, mainly of an ethical character. In it Jesus upholds the Mosaic law and at the same time goes beyond it. The beginning of this sermon has been called the Beatitudes (5:3-12). It commends moral and spiritual values. The teachings recorded in this section were radical, but not in a political sense. The Sermon on the Mount may be taken as a fair sample of the kind of discourses that must have abounded in the ministry of Jesus.<\/p>\n<h5>Jesus as Healer<\/h5>\n<p>Throughout the Gospels there are records of miracles involving Jesus healing people. There are more of these miracles than any other type. In a section in Matthew devoted to a sequence of healings (Mt 8:1–9:34), a leper, a centurion’s servant, Peter’s mother-in-law, a demoniac, a paralytic, a woman with a hemorrhage, blind men, and a man who was mute—all were healed. In addition, Jairus’s daughter was raised from the dead. This concentration of healings focuses on Jesus as a miracle worker, but throughout the Gospels there is no suggestion that Jesus healed by magical means. In some cases an individual’s faith was acknowledged (8:10; 9:22). In at least one incident, the healing was accompanied by an announcement of the forgiveness of the sins of the one healed (Mt 9:2; Mk 2:5). This shows that Jesus considered spiritual needs to be of greater consequence than the physical problems.<\/p>\n<p>In view of the widespread belief in the powerful influence of evil spirits over human lives, it is of great significance that Jesus is seen exercising his power of exorcism over demons. Jesus’ ministry was set in an atmosphere of spiritual conflict, so the confrontations between the forces of darkness and the Light of the World were to be expected. Those who explain away these cases of demon-possession in psychiatric terms miss this key feature of Jesus’ ministry. Each time he exorcised a demon, he was demonstrating victory, which reached its most dramatic expression in his victory over death at his resurrection.<\/p>\n<p>In addition to the healing miracles in this early section, one nature miracle is recorded, that of the stilling of the storm (Mt 8:23-27; Mk 4:35-41; Lk 8:22-25). This miracle focused both on the lack of faith in the disciples and the mysterious power of the presence of Jesus.<\/p>\n<h5>The Reaction to Jesus by His Contemporaries<\/h5>\n<p>In the early stages of his ministry, Jesus was very popular with the ordinary people. There are several notices to this effect (Mt 4:23-25; Mk 3:7-8). This popularity showed no appreciation of the spiritual purpose of Jesus’ mission (Lk 13:17). Nevertheless, it stands in stark contrast to the nit-picking opposition of the religious leaders, who even plotted to kill Jesus in the early period of his ministry (Mk 3:6).<\/p>\n<p>Jesus and the religious leaders often clashed over the observance of the Sabbath (Mt 12:1-14; Lk 13:10-17; Jn 5:9-18). Jesus adopted a more liberal view than the rigid and often illogical interpretation of some of his religious contemporaries—as in the instances when he was criticized for healing on the Sabbath even though the Jewish law allowed the rescuing of trapped animals on the Sabbath (Mt 12:11; Lk 13:15). To the Pharisaic mind, Jesus was a lawbreaker. The Pharisees feared that it would undermine their authority if his teaching were permitted to permeate popular opinion.<\/p>\n<h5>Preparing the Twelve<\/h5>\n<p>The synoptic Gospels supply lists of the names of the 12 apostles (Mt 10:2-4; Mk 3:16-19; Lk 6:14-16). Both Matthew and Mark name them in the context of their exercising authority over evil spirits, thereby showing that these men were being called to enter the same spiritual conflict as Jesus.<\/p>\n<p>The synoptic Gospels also give details of the instructions Jesus gave to these disciples before sending them to minister in Israel (Mt 10:5-42; Mk 6:7-13; Lk 9:1-6). Matthew included material in his discourse that appears in a different context in Mark and Luke, but the discourse still shows the concern of Jesus to prepare his disciples for their future work. They were to proclaim the kingdom as he had done, but they were not to suppose that all would respond to it. They were warned about coming hostility and even persecution. It is important to note that Jesus warned his disciples against encumbering themselves with material possessions. Although the instructions given related immediately to a ministry tour, he was laying the foundation for the future work of the church.<\/p>\n<h5>The Relationship between Jesus and John the Baptist<\/h5>\n<p>For a while there were parallel preaching and parallel baptisms by John the Baptist with his followers and Jesus with his disciples (Jn 4:1-2). After John the Baptist was imprisoned by Herod because of his uncompromising condemnation of Herod’s marriage to Herodias, his brother’s wife (Mt 14:3-4), John began to have doubts about Jesus (Mt 11:1-19; Lk 7:18-35). He may have been expecting Jesus, if he really was the Messiah, to come to his rescue. When John sent his disciples to Jesus to express his doubts, Jesus took the opportunity to tell the crowds of the greatness of John the Baptist. He said there was none born of women who was greater than John.<\/p>\n<h5>Various Controversies<\/h5>\n<p>Jesus did not hesitate to confront his contemporaries on issues that involved moral or religious questions. The controversy recorded in John’s Gospel concerning the keeping of the Sabbath that arose when a lame man was healed on that day (Jn 5:1-18) shows once again that ritual observance of the Sabbath was regarded as of greater importance than a compassionate concern for the physical welfare of the lame man. This was typical of the Jewish approach and led at once to a persecuting attitude toward Jesus, particularly because he claimed to be doing the work of God.<\/p>\n<p>A similar conflict arose after Jesus’ disciples had plucked grain in the fields on the Sabbath day (Mt 12:1-8). The Pharisees assumed that this act constituted work and saw it as a sufficient reason to plot how to destroy Jesus. After this event, he healed a paralytic on the same Sabbath day (vv 9-14). The Jewish leaders clearly regarded him as a direct threat to their position among the people.<\/p>\n<p>The rising opposition did not deter Jesus from further healings (Mt 12:15-32), which Matthew depicts as the fulfillment of Scripture. But when Jesus healed a blind and mute demoniac, the Pharisees charged him with casting out demons by Beelzebub, the prince of the demons. Jesus told them that to blaspheme the Holy Spirit was an unforgivable sin. This incident not only brings out the perversity of the religious leaders but also shows that the ministry of Jesus was under the direct control of the Spirit. Other notable miracles were the healing of the centurion’s servant, as recorded by Luke (Lk 7:1-10), and the raising from the dead of the widow’s son at Nain (vv 11-17). The former of these is notable because of the remarkable faith of a Gentile.<\/p>\n<p>Another example of the Pharisees’ criticism was when Jesus attended a meal in Simon the Pharisee’s house (Lk 7:36-50). His host had not provided for the usual courtesies toward guests and yet was critical of Jesus for allowing an immoral woman to wash his feet with tears, dry them with her hair, and anoint them with ointment. There is no doubt that most of Simon’s colleagues would have shared his reaction, but Jesus did not stop the woman because he knew that the motive impelling her to do it was love. He told Simon a parable to press home his point.<\/p>\n<p>John records two visits by Jesus to Jerusalem. These are difficult to date, but they probably occurred during the early period of the ministry. He attended the Feast of Tabernacles (Jn 7:2) and the Feast of Dedication (10:22). At these times Jesus taught in the temple area and entered into dialogue with the religious leaders. The chief priests became alarmed at his presence and sent officers to arrest him (7:32). They were unable to do so; instead, they themselves were captivated by his teachings. More discussions with the Jewish leaders followed. They charged Jesus with being demon-possessed (8:48). Both in this case and in the event of the healing of the blind man (ch 9), the hostility of the Jewish leaders to Jesus surfaces. When Jesus spoke of himself as the Shepherd, his teaching again raised the anger of his Jewish hearers, who took up stones to kill him (10:31).<\/p>\n<h5>Teaching in Parables<\/h5>\n<p>Matthew’s Gospel gives a sample of a continuous discourse by Jesus (Mt 5:1–7:29), but Jesus more often spoke in parables. Matthew collected into a group some of the parables that concern the theme of the kingdom (ch 13). Luke tends to preserve parables of a different kind that are not specially linked to the kingdom. Mark has the least number of parables among the synoptic Gospels, but his writing shows little interest in Jesus as a teacher. John does not relate any parables, although he does preserve two allegories—the Sheepfold and the Vine—which could be regarded as extended parables. The parable was a form of teaching particularly characteristic of Jesus. In addition, Jesus interspersed even his discourses with metaphors akin to the parabolic form. The parable was valuable because it could stimulate thought and challenge the hearer. This is because the form of the parable is easy to retain in the mind. Jesus did not speak in parables in order to obscure his meaning. This would be contrary to all that he aimed to do through his work and teaching.<\/p>\n<h5>Significant Events in Galilee<\/h5>\n<p>In Nazareth there was a striking instance of the unwillingness to respond to the ministry of Jesus. The people of his hometown proved so hostile that he could perform very few miracles there (Mt 13:53-58; Mk 6:1-6). This incident is important because it shows that faith was especially necessary for people to receive his healing miracles.<\/p>\n<p>The one miracle performed by Jesus that all four Evangelists describe is the feeding of the 5,000 (Mt 14:13-21; Mk 6:30-44; Lk 9:10-17; Jn 6:1-15). This occasion shows the great popularity of Jesus at this stage of his ministry. It also reveals that he was not unmindful of the physical needs of people. After this miracle, some wanted to make Jesus king. This casts considerable light on their real motives. They were more concerned with material and political expediency than with spiritual truth. This is why Jesus immediately withdrew from them. When the people found him the next day, he proceeded to instruct them about the spiritual bread that comes from heaven (Jn 6:25-40).<\/p>\n<p>At this point in John’s Gospel, Jesus is often seen in dialogue with his opponents. This style of teaching is different from the synoptic parables but familiar in Jewish-style debate. Many of the people found the spiritual themes in the teaching of Jesus too difficult to accept and consequently ceased to be his disciples (Jn 6:51-52, 60, 66). This incident demonstrates the unique challenge presented by Jesus and his teaching. Another miracle closely linked with this is when Jesus walked on the water, demonstrating his power in the natural world. Many have sought to rationalize the event by supposing that Jesus was really walking on the shore, and that the disciples did not realize this in the haze. But this miracle is no more extraordinary than the massive multiplication of loaves and fishes, nor is it inconceivable if the miracle worker was all that he claimed to be.<\/p>\n<h5>Leaving Northern Galilee<\/h5>\n<p>Jesus spent a brief time in the region of Tyre and Sidon, where he performed further healings and made it clear that his main mission was to the house of Israel (Mt 15:21-28). He then moved on to Caesarea Philippi; this was the turning point of his ministry (Mt 16:13-20; Mk 8:27-38; Lk 9:18-27). It was there that Jesus asked his disciples: “Who do people say the Son of Man is?” This caused Peter to confess: “You are the Christ, the Son of the living God.” This impressive confession led Jesus to promise that he would build his church on “this rock.” There has been much discussion about the meaning of this saying. It is open to some doubt whether Jesus intended to build his church on Peter, on his confession, or on Peter making the confession. Historically, Peter was the instrument God used for the entrance into the church of both Jews and Gentiles (Acts 2, 10). There is no doubt about Jesus’ intention to found a church, since the word occurs again in Matthew 18:17. Despite the glorious revelation of Jesus on this occasion, he took it as an opportunity to begin to inform his disciples of his death and resurrection (Mt 16:21-23).<\/p>\n<p>This revelation of Jesus was considerably reinforced by the event known as the Transfiguration, when Jesus was transformed in the presence of three of his disciples (Mt 17:1-8). It was natural for them to want to keep this glorious vision of Jesus for themselves, but the vision vanished as rapidly as it came. Its purpose was evidently to show the three leading disciples something of the nature of Jesus, which was obscured by his normal human form. A further feature of the vision was the appearance with Jesus of Moses and Elijah, representatives of the Law and the Prophets.<\/p>\n<p>After the Transfiguration, Jesus made two predictions concerning his approaching death. These announcements were a total perplexity to the disciples. In Matthew 16, when Jesus mentioned his death, Peter attempted to rebuke Jesus and was rebuked by Jesus in kind. When Jesus mentioned his death again in chapter 17, Matthew noted that the disciples were greatly distressed (Mt 17:23), while Mark and Luke mentioned the disciples’ lack of understanding (Mk 9:32; Lk 9:45). Jesus was approaching the cross with no support from those closest to him. It is not surprising that when the hour arrived they all forsook him.<\/p>\n<p>After the Transfiguration revealed that Jesus was greater than Moses and Elijah and in fact was the beloved Son of God, he was asked to pay the temple tax (Mt 17:24-27). This incident illustrates the attitude of Jesus toward the authorities and practical responsibilities. He paid the tax, although he did not acknowledge any obligation to do so. The method of payment was extraordinary, for it involved the miracle of the coin in the fish. But the greater importance of the incident is the light it throws on Jesus’ independence from the Jewish law.<\/p>\n<p>Luke devotes more than half his Gospel to the period that begins with Jesus leaving Galilee and ends with his death and resurrection in Jerusalem. In this section of his Gospel, Luke introduces a great deal of material that does not occur elsewhere. We can do no more than summarize some of the more striking items that throw light on the life of Jesus.<\/p>\n<p>In addition to the mission of the Twelve, Luke records the mission of the Seventy (or Seventy-two—see Lk 10:17-20). Special parables are recorded by Luke in this section—the Good Samaritan (vv 29-37), the lost sheep (15:3-7), the lost coin (vv 8-10), and the prodigal son (vv 11-32). As Jesus moved toward Jerusalem, he was concerned with developing the spiritual life of his disciples. He was mindful of the fact that he would not be with them long and wished to prepare them for the future. He taught them about prayer (11:1-13), the Father’s care for them (12:13-34), and preparation for the coming of the Son of Man (vv 35-56).<\/p>\n<p class=\"h2\" id=\"OntheWaytoJerusalem\">On the Way to Jerusalem<\/p>\n<p>On the approach to Jerusalem, Jesus visited both Jericho and Bethany. At Jericho he healed Bartimaeus (Lk 18:35-43) and had a fruitful encounter with Zacchaeus, who reformed his ways as a tax collector (19:1-10). Bethany was the home of Mary, Martha, and their brother, Lazarus, whom Jesus had raised from the dead (Jn 11). Jesus spent his remaining days in Jerusalem but returned each night to stay at Simon the Leper’s house in Bethany in the presence of those who loved him (Mt 26:6). It was there that a woman anointed his body with costly ointment. This was a controversial and prophetic act preparing Jesus for his burial and enhancing the gospel with loving consecration (vv 6-13).<\/p>\n\n<p class=\"h2\" id=\"TheFinalDaysinJerusalem\">The Final Days in Jerusalem<\/p>\n<p>All four Gospels relate the entry of Jesus into Jerusalem (Mt 21:1-11; Mk 11:1-10; Lk 19:29-38; Jn 12:12-15). At this time multitudes greeted Jesus with praises acclaiming him as their king. This welcome stands in stark contrast with the crowd’s later cry for his crucifixion. In fact, it was the second crowd that was doing God’s bidding, since Jesus had not come to Jerusalem to reign but to die.<\/p>\n<p>The synoptic Gospels place the cleansing of the temple as the first main event following Jesus’ entry into the city (Mt 21:12-13; Mk 11:15-17; Lk 19:45-46). The clouds of opposition had been thickening, but the audacity of Jesus in clearing out the money changers from the temple area was too much for the authorities (Mk 11:18; Lk 19:47). The die was cast and the Crucifixion loomed closer.<\/p>\n<p>It was during this period that further controversies developed between Jesus and the Pharisees and Sadducees (Mt 21:23–22:45). In several cases trick questions were posed in order to trap Jesus, but with consummate skill he turned their questions against them. His opposers eventually reached the point where they dared not ask him any more questions (22:46).<\/p>\n<p>Nearing his final hour, Jesus took the opportunity to instruct his disciples about future events, especially the end of the world. He reiterated the certainty of his return and mentioned various signs that would precede that coming (Mt 24–25; Mk 13; Lk 21). The purpose of this teaching was to provide a challenge to the disciples to be watchful (Mt 25:13) and diligent (vv 14-30). This section prepares the way for the events of the arrest, the trial, the scourging, and the cross carrying and crucifixion that followed soon after. But first we must note the importance of the Last Supper.<\/p>\n<p>When Jesus sat at the table with his disciples on the night before he died, he wished to give them a simple means by which the significance of his death could be grasped (Mt 26:26-30; Mk 14:22-25; Lk 22:19-20; 1 Cor 11:23-26). The use of the bread and wine for this purpose was a happy choice because they were basic elements in everyday life. Through this symbolic significance Jesus gave an interpretation of his approaching death—his body broken and his blood poured out for others. It was necessary for Jesus to provide this reminder that his sacrificial death would seal a completely new covenant. It was to be an authentic memorial to prevent the church from losing sight of the centrality of the cross.<\/p>\n<p>John’s Gospel does not relate the institution of the Last Supper. Nevertheless, it does record a significant act in which Jesus washed the feet of the disciples as an example of humility (Jn 13:1-20). He impressed on the disciples the principle of service to others. John follows this display of humility with a series of teachings Jesus gave on the eve of the Passion (chs 14–16). The most important feature of this teaching was the promise of the coming of the Holy Spirit to the disciples after Jesus had gone. Even with his mind occupied by thoughts of approaching death, Jesus showed himself more concerned about his disciples than about himself. This is evident in the prayer of Jesus in John 17. All the Evangelists refer in advance to the betrayal by Judas (Mt 26:21-25; Mk 14:18-21; Lk 22:21-23; Jn 13:21-30), which prepares readers for the final stages of the way of Jesus to the cross.<\/p>\n<p class=\"h2\" id=\"TheBetrayalandArrest\">The Betrayal and Arrest<\/p>\n<p>There is a sense in which the whole gospel story has been working up to a climax of rejection. The various outbursts of popular support were soon over and the determined opposition emerged as seemingly in control. In John’s Gospel the sense of approaching climax is expressed in terms of “his hour” (Jn 13:1). When this at length comes, the betrayal and arrest are seen as part of a larger plan. From the upper room where the Last Supper was eaten, Jesus went straight to the Garden of Gethsemane (Mt 26:36-46; Mk 14:32-42; Lk 22:40-46), where he prayed to his Father with deep intensity and agony. In this we see part of what it cost Jesus to identify himself with man’s need. He prayed for the cup of suffering to pass from him but at the same time submitted to the Father’s will. The three disciples he took with him all fell asleep, while one of his other disciples, having betrayed his master, appeared at the gates at the head of the group who had come to arrest him. At the moment of confrontation with Judas, Jesus exhibits an amazing dignity when he addressed the betrayer as his “friend” (Mt 26:50). He offered no resistance when he was arrested and chided the crowd of people for their swords and clubs (v 55).<\/p>\n<p class=\"h2\" id=\"TheTrial\">The Trial<\/p>\n<p>Jesus was first taken to the house of Annas, one of the high priests, for a preliminary examination (Jn 18:13). During his trial, he was scorned by his enemies, and one of his disciples, Peter, denied him three times (Mt 26:69-75; Mk 14:66-72; Lk 22:54-62; Jn 18:15-27), as Jesus predicted he would (Mt 26:34; Mk 14:30; Jn 13:38). The official trial before the Sanhedrin was presided over by Caiaphas, who was nonplussed when Jesus at first refused to speak. At length Jesus predicted that the Son of Man would come on the clouds of heaven; this was enough to make the high priest charge him with blasphemy (Mk 14:62-64). Although he was spat upon and his face was struck, Jesus remained calm and dignified. He showed how much greater he was than those who were treating him with contempt.<\/p>\n<p>The further examinations before Pilate (Mt 27:1-2; Mk 15:1; Lk 23:1; Jn 18:28) and Herod (Lk 23:7-12) were no better examples of impartial justice. Again Jesus did not answer when asked about the charges before either Pilate (Mt 27:14) or Herod (Lk 23:9). He remained majestically silent, except to make a comment to Pilate about the true nature of his kingship (Jn 18:33-38). The pathetic governor declared Jesus innocent, offered the crowds the release of either Jesus or Barabbas, and then publicly disclaimed responsibility by washing his hands. Pilate then cruelly scourged Jesus and handed him over to be crucified. This judge has ever since been judged by the prisoner.<\/p>\n\n<p class=\"h2\" id=\"TheCrucifixion\">The Crucifixion<\/p>\n<p>The reader of this scene cannot help but see man’s inhumanity to man—even the man of all men, Jesus Christ. The soldiers’ ribald mockery of Jesus (Mt 27:27-30), mixing a royal robe with a hurtful crown of thorns (Mk 15:17), compelling a passerby to carry the cross (Lk 23:26), the cruel procedure of nailing Jesus to the cross, the callous casting of lots for his garment (Jn 19:23-24), and the scornful challenge to him to use his power to escape (Mt 27:40-44)—all expose the cruelty of Jesus opponents. But against this is Jesus’ concern about the repentant criminal who was crucified with him (Lk 23:39-43), his concern for his mother (Jn 19:25-27), his prayer for forgiveness for those responsible for the Crucifixion (Lk 23:34), and his final triumphant cry (Mk 15:37)—all of which show a nobility of mind that contrasted strongly with the meanness of those about him. A few observers showed a better appreciation, like the centurion who was convinced of Jesus’ innocence (Mk 15:39) and the women who followed him and stood at a distance (Mt 27:55-56). There was one dark moment, as far as Jesus was concerned—his forsaken cry, which quickly passed (Mk 15:34). There was an accompanying darkness and an earthquake, as if nature itself were acknowledging the significance of the event. Even the temple veil was torn in two, as if it had no longer any right to bar the way into the Holy of Holies (Mt 27:51).<\/p>\n<p class=\"h2\" id=\"TheBurialResurrectionandAscension\">The Burial, Resurrection, and Ascension<\/p>\n<p>Jesus’ body was placed in a tomb that belonged to Joseph of Arimathea, who was assisted by Nicodemus in laying the body to rest (Mt 27:57-60; Jn 19:39). But the tomb played only an incidental part in the resurrection. The Evangelists concentrate on the appearances of Jesus not only on the day of resurrection but also subsequently. The disciples were convinced that Jesus was alive. Some, like Thomas, had doubts to overcome (Jn 20:24-29). Others, like John, were more ready to believe when they saw the empty tomb (vv 2-10). It is not without significance that the first to see the risen Lord was a woman, Mary Magdalene (Mt 27:61; 28:1, 5-9), whose presence at the cross put to shame those disciples who had run away (Mt 26:56; Jn 19:25).<\/p>\n<p>We may note that in his glorified, risen state Jesus was in a human form, although he was not at once recognized (Jn 20:15-16). There was a definite continuity with the Jesus the disciples had known. The appearances were occasions of both joy and instruction (cf. Lk 24:44 and Acts 1:3). The resurrection, in fact, had transformed the Crucifixion from a tragedy into a triumph. Forty days after his resurrection, Jesus ascended into heaven to join his Father in glory (Lk 24:51; Jn 20:17; Acts 1:9-11).<\/p>","content_en":"<h3>JESUS CHRIST<\/h3>\n<p>Messiah, Savior, and founder of the Christian church.<\/p>\n<p>In providing a biography of Jesus Christ it must be borne in mind that each of the Gospels has its own distinctive purpose. Matthew, for instance, presents Jesus as the messianic King, whereas the emphasis in Mark is more on Jesus as the servant of all. Luke tends to present Jesus in a softer light, showing particularly his amazing compassion to the less fortunate, whereas John plunges the reader into a deeper and more spiritual understanding of Jesus. These different aims caused the four Evangelists to select and arrange the events of Jesus’ life differently, resulting in a fourfold portrait of the same man. It was undoubtedly for this reason that the Christian church preserved four Gospels instead of only one.<\/p>\n<p>The following sections present the main events in what may be regarded as the chief stages of the life of Jesus. These stages show a definite progression from Christ’s incarnation to his cross. The amount of space devoted to each stage in each of the Gospels is dictated by theological rather than biographical interest. The whole presentation of Christ’s life centers on the cross and the subsequent triumphant resurrection and is more an account of God’s message to humanity than a plain historic account of the life of Jesus.<\/p>\n<p>Preview<\/p>\n<p>• The Incarnation<\/p>\n<p>• The Birth of Jesus<\/p>\n<p>• Life in Nazareth<\/p>\n<p>• Preparatory Events<\/p>\n<p>• The Early Ministry of Jesus in Judea and Samaria<\/p>\n<p>• The Period of the Galilean Ministry<\/p>\n<p>• On the Way to Jerusalem<\/p>\n<p>• The Final Days in Jerusalem<\/p>\n<p>• The Betrayal and Arrest<\/p>\n<p>• The Trial<\/p>\n<p>• The Crucifixion<\/p>\n<p>• The Burial, Resurrection, and Ascension<\/p>\n<p class=\"h2\" id=\"TheIncarnation\">The Incarnation<\/p>\n<p>The major event of this initial stage was the Incarnation. Only Matthew and Luke give accounts of Jesus’ birth. John goes back and reflects on what preceded the birth.<\/p>\n<p>It may seem strange that John began his Gospel with a reference to the Word (Jn 1:1), but it is in this way that he delivers to the reader an exalted view of Jesus. John saw Jesus as existing even before the creation of the world (v 2). In fact, he saw him as having a part in the act of creation (v 3). Therefore, when Jesus was born, it was both an act of humiliation and an act of illumination. The light shone, but the world preferred to remain in darkness (vv 4-5, 10). Therefore, anyone coming to John’s records of the life of Jesus would know at once, before even being introduced to the man named Jesus, that here was the record of no ordinary man. The account of his life and teachings that followed could not be properly understood except against this background of his preexistence.<\/p>\n<p class=\"h2\" id=\"TheBirthofJesus\">The Birth of Jesus<\/p>\n<p>John simply wrote that the Word became flesh and dwelt among us. Matthew and Luke fill in some of the details of how this happened. There is little in common between the two accounts. Each approaches the subject from a different point of view, but the supernatural is evident in both. The coming of Jesus is announced beforehand, through dreams to Joseph in Matthew’s account (Mt 1:20-21) and through an angel to Mary in Luke’s account (Lk 1:26-33). Matthew leaves his readers in no doubt that the one to be born had a mission to accomplish—to save people from their sins (Mt 1:21). Luke sets his story of Jesus’ coming in an atmosphere of great rejoicing. This is seen in the inclusion of some exquisite songs, which have formed part of the church’s worship ever since (Lk 1:46-55, 68-79). The homage of the wise men in Matthew 2:1-12 is significant because it sets the scene for a universalistic emphasis that links the beginning of the Gospel to its ending (cf. Mt 28:19-20). A similar emphasis is introduced in the angel’s announcement to the shepherds in Luke 2:14 and in Simeon’s song (Lk 2:32), where he predicts that Jesus would be a light for Gentiles as well as a glory for Israel. The flight into Egypt for safety (Mt 2:13-15) shows the contribution of a gentile nation in providing protection for a Jewish child.<\/p>\n<p>One feature of the birth stories in Matthew and Luke is that they are both linked to genealogies. It is difficult to harmonize these genealogies since they appear to be drawn from different sources, but the purpose in both cases is to show that Jesus was descended from Abraham and David. The latter fact gave rise to Jesus’ title Son of David.<\/p>\n<p>Luke was the only Gospel writer who attempted to link the coming of Jesus with events in secular history. Although problems arise over the dating of the census of Quirinius (Lk 2:1-2), the firm setting of the contemporary scene is highly significant because the Christian faith is a historic faith centered on a historic person.<\/p>\n<p class=\"h2\" id=\"LifeinNazareth\">Life in Nazareth<\/p>\n<p>The years of Jesus Christ’s human development are given only a few lines in the Gospels. Details are given of only one incident belonging to the period of childhood, the discussion of the 12-year-old Jesus with the Jewish teachers in the temple (Lk 2:41-50). This event is a pointer to one of the most characteristic features of Jesus’ later ministry: his display of irrefutable wisdom in dialogue with his Jewish contemporaries. It also reveals that at an early age Jesus was acutely aware of a divine mission. Nevertheless, Luke notes that in Jesus’ formative years he was obedient to his parents (v 51). It is assumed that during 30 years at Nazareth Jesus learned the carpenter’s trade from Joseph and became the village carpenter after Joseph’s death. However, there is no account of this period in the Gospels. This has led to many fantastic imaginings about Jesus’ childhood. Many of these fables are recorded in apocryphal gospels, but Luke’s account is unembellished. Its remarkable reserve is a strong indication of its historical reliability.<\/p>\n<p class=\"h2\" id=\"PreparatoryEvents\">Preparatory Events<\/p>\n<p>All four Gospels refer to a brief preparatory period that immediately preceded the commencement of Christ’s public ministry. This period focused on three important events.<\/p>\n<h5>The Preaching of John the Baptist<\/h5>\n<p>John the Baptist appeared in the wilderness and caused an immediate stir in Judea, particularly as a result of his call to repentance and to baptism (Mt 3:1-6). John was like one of the OT prophets, but he disclaimed any importance in his own office except as the herald of a greater person to come. His stern appearance and uncompromising moral challenge effectively prepared the way for the public appearance of Jesus (Lk 3:4-6). It is important to note that John the Baptist’s announcement of the imminent coming of the kingdom (Mt 3:2) was the same theme with which Jesus began his own ministry (4:17). This shows that John the Baptist’s work was an integral part of the preparation for the public ministry of Jesus. The same may be said of the rite of baptism, although John recognized that Jesus would add a new dimension in that he would baptize with the Holy Spirit and with fire (3:11). As the forerunner of Jesus Christ, John proclaimed that the one to follow would not only be greater than he but would also come with high standards of judgment (v 12). The stage was therefore set in stern terms for the initial public act of Jesus—his willingness to be baptized (Mt 3:13-15; Lk 3:21).<\/p>\n<h5>The Baptism of Jesus<\/h5>\n<p>John’s baptism was a baptism of repentance. Since Jesus submitted to this, are we to suppose that Jesus himself needed to repent? If this were the case, it would involve the assumption that Jesus had sinned. This is contrary to other evidence in the NT. But if Jesus did not need to repent, what was the point of his requesting baptism at the hands of John? Jesus had come on a mission to others, and it is possible that he deliberately submitted to John’s baptism in order to show that he was prepared to take the place of others. This explanation is in line with Paul’s later understanding of the work of Jesus Christ (2 Cor 5:21). Matthew is the one Evangelist who records John’s hesitation to baptize Jesus (Mt 3:14-15).<\/p>\n<p>The most important part of the baptism of Jesus was the heavenly voice, which declared pleasure in the beloved Son (Mt 3:17). This announcement by God was the real starting point of the public ministry of Jesus. It revealed that the ministry was no accident or sudden inspiration on the part of Jesus. He went into his work with the full approval of the Father. A further important feature is the part played by the Holy Spirit in this scene. The dovelike description is full of symbolic meaning (v 16). It was not just an inner experience that Jesus had. The activity of the Spirit in the ministry of Jesus, although not much emphasized in the Gospels, is nevertheless sufficiently evident to be indispensable to a true understanding of Jesus Christ.<\/p>\n<h5>The Temptation of Jesus<\/h5>\n<p>Jesus’ baptism showed the nature of his mission. The temptation showed the nature of the environment in which he was to minister (Mt 4:1; Lk 4:1-2). Confrontation with adverse spiritual forces characterized Jesus’ whole ministry. Only Matthew and Luke record details of the temptations to which Jesus was subjected by the devil. All these temptations present shortcuts that, if pursued, would have deflected Jesus from his vocation. The record leaves us in no doubt that Jesus gained the victory. Both Gospels show that he accomplished this by appealing to Scripture. Jesus is also seen in this event as a genuine human who, like all other humans, was subject to temptation. The writer of the Letter to the Hebrews notes that this fact qualified Jesus to act as High Priest and to intercede on behalf of his people (Heb 2:18; 4:15).<\/p>\n<p class=\"h2\" id=\"TheEarlyMinistryofJesusinJudeaandSamaria\">The Early Ministry of Jesus in Judea and Samaria<\/p>\n<p>Only John’s Gospel tells of the work of Jesus in Judea following his baptism. It first describes his calling of two disciples, John and Andrew (Jn 1:35-39). This event is set against the background of John the Baptist’s announcement of Jesus as the Lamb of God who was to take away the sin of the world (v 29). These first two disciples were soon joined by three others: Peter, Philip, and Nathanael (vv 41-51). These five formed part of the nucleus of Jesus’ followers who came to be known as the Twelve. One feature of John’s account is the early recognition by the disciples of Jesus as Messiah (Jn 1:41) and Son of God (v 49).<\/p>\n<p>Soon after Jesus began his ministry in Jerusalem, John relates an incident at Cana in Galilee in which water was turned into wine (Jn 2:1-10). This event is important in John’s account because it is the first of the signs that he records (v 11). He saw Jesus’ miracles as “signs” of the truth of the gospel rather than as mere wonders.<\/p>\n<p>John sets two incidents at Jerusalem in this initial period. The first is the cleansing of the temple (Jn 2:13-16). Matthew, Mark, and Luke all place this event just before Jesus’ trial, but John places it at this early stage. The moral intention of Jesus’ work is seen in his driving out the money changers who were profiting from worshipers more than was appropriate. This was apparently acceptable to Judaism but was unacceptable to Jesus. The other Evangelists imply that this authoritative act was the event that sparked the final hostility of his opponents. John tells the story for a theological reason; to him, the cleansing of the temple was a parable telling of what Jesus had come to do.<\/p>\n<p>The other incident in Jerusalem is the meeting between Jesus and Nicodemus (Jn 3). Nicodemus was closely associated with Judaism, yet he was also searching for truth. He was unable to understand, however, the spiritual truth about being born again through the Spirit.<\/p>\n<p>John’s story then moves from Judea to Samaria and the story of the Samaritan woman at the well (Jn 4:1-42). Jesus used her physical thirst to point to her deeper spiritual thirst. She realized that Jesus had something to offer her that she had not previously known. As a result of this woman’s experience and testimony, many of the Samaritan people came to believe in Jesus as the Savior of the world (v 42). In this case John intends that his readers would appreciate the fuller significance of the words of Jesus by viewing them in the light of the resurrection.<\/p>\n<p class=\"h2\" id=\"ThePeriodoftheGalileanMinistry\">The Period of the Galilean Ministry<\/p>\n\n<p>Almost all the information on this period is found in the synoptic Gospels (Matthew, Mark, and Luke.) It may be conveniently divided into three sections. The first briefly outlines the events leading up to the choosing of the Twelve; the second deals with Jesus’ withdrawal from northern Galilee; and the third deals with his departure for Jerusalem. While the synoptic Gospels concentrate exclusively on the events in Galilee, John’s account indicates that there were some visits by Jesus to Jerusalem during this period. Also, John records another incident at Cana, where the son of a Capernaum official was healed. This is noted as the second of Jesus’ signs (Jn 4:54). It is chiefly important because of the extraordinary faith of the father, who was prepared to take Jesus at his word.<\/p>\n<h5>The Calling of the Disciples<\/h5>\n<p>In the synoptic Gospels there is an account of the initial call to four of the disciples to leave their fishing boats and to become fishers of men (Mt 4:18-22; Mk 1:16-20; Lk 5:1-11). They had already met Jesus and must have had some idea what was involved in following him. Jesus did not at this time appoint them to be apostles, but this call was an indispensable step toward the establishment of the Twelve as a group. Setting apart a particular number of disciples formed an important part of the ministry of Jesus. The miraculous catch of fish, which preceded the call of the disciples in Luke’s account, served to highlight the superiority of the spiritual task of catching people rather than fish.<\/p>\n<p>Another significant call came to Levi, otherwise known as Matthew (Mt 9:9; Mk 2:13-14; Lk 5:27-28). As a tax collector, he was of a different type from most of the other disciples. He would certainly have been despised by his Jewish contemporaries because of his profession. But his inclusion in the special circle of Jesus’ disciples shows the broad basis on which these men were chosen. One of the others, Simon the Zealot, may have belonged to a group of revolutionaries who were religious as well as political. Even a man like Judas Iscariot was numbered among the Twelve, and he would later betray Jesus to his enemies for a small sum of money. Jesus accepted them as they were and molded them into men who later came to learn how to be totally dependent on God and the power of his Spirit.<\/p>\n<h5>Sermon on the Mount<\/h5>\n<p>The Gospel of Matthew presents a substantial sample of Jesus’ teachings commonly called the Sermon on the Mount (Mt 5:1–7:29). Some of the same material occurs in Luke in a different context and different arrangement. It is possible that Jesus often repeated his teachings on different occasions and with different combinations. Matthew’s record of the Sermon on the Mount presents an impressive body of teaching, mainly of an ethical character. In it Jesus upholds the Mosaic law and at the same time goes beyond it. The beginning of this sermon has been called the Beatitudes (5:3-12). It commends moral and spiritual values. The teachings recorded in this section were radical, but not in a political sense. The Sermon on the Mount may be taken as a fair sample of the kind of discourses that must have abounded in the ministry of Jesus.<\/p>\n<h5>Jesus as Healer<\/h5>\n<p>Throughout the Gospels there are records of miracles involving Jesus healing people. There are more of these miracles than any other type. In a section in Matthew devoted to a sequence of healings (Mt 8:1–9:34), a leper, a centurion’s servant, Peter’s mother-in-law, a demoniac, a paralytic, a woman with a hemorrhage, blind men, and a man who was mute—all were healed. In addition, Jairus’s daughter was raised from the dead. This concentration of healings focuses on Jesus as a miracle worker, but throughout the Gospels there is no suggestion that Jesus healed by magical means. In some cases an individual’s faith was acknowledged (8:10; 9:22). In at least one incident, the healing was accompanied by an announcement of the forgiveness of the sins of the one healed (Mt 9:2; Mk 2:5). This shows that Jesus considered spiritual needs to be of greater consequence than the physical problems.<\/p>\n<p>In view of the widespread belief in the powerful influence of evil spirits over human lives, it is of great significance that Jesus is seen exercising his power of exorcism over demons. Jesus’ ministry was set in an atmosphere of spiritual conflict, so the confrontations between the forces of darkness and the Light of the World were to be expected. Those who explain away these cases of demon-possession in psychiatric terms miss this key feature of Jesus’ ministry. Each time he exorcised a demon, he was demonstrating victory, which reached its most dramatic expression in his victory over death at his resurrection.<\/p>\n<p>In addition to the healing miracles in this early section, one nature miracle is recorded, that of the stilling of the storm (Mt 8:23-27; Mk 4:35-41; Lk 8:22-25). This miracle focused both on the lack of faith in the disciples and the mysterious power of the presence of Jesus.<\/p>\n<h5>The Reaction to Jesus by His Contemporaries<\/h5>\n<p>In the early stages of his ministry, Jesus was very popular with the ordinary people. There are several notices to this effect (Mt 4:23-25; Mk 3:7-8). This popularity showed no appreciation of the spiritual purpose of Jesus’ mission (Lk 13:17). Nevertheless, it stands in stark contrast to the nit-picking opposition of the religious leaders, who even plotted to kill Jesus in the early period of his ministry (Mk 3:6).<\/p>\n<p>Jesus and the religious leaders often clashed over the observance of the Sabbath (Mt 12:1-14; Lk 13:10-17; Jn 5:9-18). Jesus adopted a more liberal view than the rigid and often illogical interpretation of some of his religious contemporaries—as in the instances when he was criticized for healing on the Sabbath even though the Jewish law allowed the rescuing of trapped animals on the Sabbath (Mt 12:11; Lk 13:15). To the Pharisaic mind, Jesus was a lawbreaker. The Pharisees feared that it would undermine their authority if his teaching were permitted to permeate popular opinion.<\/p>\n<h5>Preparing the Twelve<\/h5>\n<p>The synoptic Gospels supply lists of the names of the 12 apostles (Mt 10:2-4; Mk 3:16-19; Lk 6:14-16). Both Matthew and Mark name them in the context of their exercising authority over evil spirits, thereby showing that these men were being called to enter the same spiritual conflict as Jesus.<\/p>\n<p>The synoptic Gospels also give details of the instructions Jesus gave to these disciples before sending them to minister in Israel (Mt 10:5-42; Mk 6:7-13; Lk 9:1-6). Matthew included material in his discourse that appears in a different context in Mark and Luke, but the discourse still shows the concern of Jesus to prepare his disciples for their future work. They were to proclaim the kingdom as he had done, but they were not to suppose that all would respond to it. They were warned about coming hostility and even persecution. It is important to note that Jesus warned his disciples against encumbering themselves with material possessions. Although the instructions given related immediately to a ministry tour, he was laying the foundation for the future work of the church.<\/p>\n<h5>The Relationship between Jesus and John the Baptist<\/h5>\n<p>For a while there were parallel preaching and parallel baptisms by John the Baptist with his followers and Jesus with his disciples (Jn 4:1-2). After John the Baptist was imprisoned by Herod because of his uncompromising condemnation of Herod’s marriage to Herodias, his brother’s wife (Mt 14:3-4), John began to have doubts about Jesus (Mt 11:1-19; Lk 7:18-35). He may have been expecting Jesus, if he really was the Messiah, to come to his rescue. When John sent his disciples to Jesus to express his doubts, Jesus took the opportunity to tell the crowds of the greatness of John the Baptist. He said there was none born of women who was greater than John.<\/p>\n<h5>Various Controversies<\/h5>\n<p>Jesus did not hesitate to confront his contemporaries on issues that involved moral or religious questions. The controversy recorded in John’s Gospel concerning the keeping of the Sabbath that arose when a lame man was healed on that day (Jn 5:1-18) shows once again that ritual observance of the Sabbath was regarded as of greater importance than a compassionate concern for the physical welfare of the lame man. This was typical of the Jewish approach and led at once to a persecuting attitude toward Jesus, particularly because he claimed to be doing the work of God.<\/p>\n<p>A similar conflict arose after Jesus’ disciples had plucked grain in the fields on the Sabbath day (Mt 12:1-8). The Pharisees assumed that this act constituted work and saw it as a sufficient reason to plot how to destroy Jesus. After this event, he healed a paralytic on the same Sabbath day (vv 9-14). The Jewish leaders clearly regarded him as a direct threat to their position among the people.<\/p>\n<p>The rising opposition did not deter Jesus from further healings (Mt 12:15-32), which Matthew depicts as the fulfillment of Scripture. But when Jesus healed a blind and mute demoniac, the Pharisees charged him with casting out demons by Beelzebub, the prince of the demons. Jesus told them that to blaspheme the Holy Spirit was an unforgivable sin. This incident not only brings out the perversity of the religious leaders but also shows that the ministry of Jesus was under the direct control of the Spirit. Other notable miracles were the healing of the centurion’s servant, as recorded by Luke (Lk 7:1-10), and the raising from the dead of the widow’s son at Nain (vv 11-17). The former of these is notable because of the remarkable faith of a Gentile.<\/p>\n<p>Another example of the Pharisees’ criticism was when Jesus attended a meal in Simon the Pharisee’s house (Lk 7:36-50). His host had not provided for the usual courtesies toward guests and yet was critical of Jesus for allowing an immoral woman to wash his feet with tears, dry them with her hair, and anoint them with ointment. There is no doubt that most of Simon’s colleagues would have shared his reaction, but Jesus did not stop the woman because he knew that the motive impelling her to do it was love. He told Simon a parable to press home his point.<\/p>\n<p>John records two visits by Jesus to Jerusalem. These are difficult to date, but they probably occurred during the early period of the ministry. He attended the Feast of Tabernacles (Jn 7:2) and the Feast of Dedication (10:22). At these times Jesus taught in the temple area and entered into dialogue with the religious leaders. The chief priests became alarmed at his presence and sent officers to arrest him (7:32). They were unable to do so; instead, they themselves were captivated by his teachings. More discussions with the Jewish leaders followed. They charged Jesus with being demon-possessed (8:48). Both in this case and in the event of the healing of the blind man (ch 9), the hostility of the Jewish leaders to Jesus surfaces. When Jesus spoke of himself as the Shepherd, his teaching again raised the anger of his Jewish hearers, who took up stones to kill him (10:31).<\/p>\n<h5>Teaching in Parables<\/h5>\n<p>Matthew’s Gospel gives a sample of a continuous discourse by Jesus (Mt 5:1–7:29), but Jesus more often spoke in parables. Matthew collected into a group some of the parables that concern the theme of the kingdom (ch 13). Luke tends to preserve parables of a different kind that are not specially linked to the kingdom. Mark has the least number of parables among the synoptic Gospels, but his writing shows little interest in Jesus as a teacher. John does not relate any parables, although he does preserve two allegories—the Sheepfold and the Vine—which could be regarded as extended parables. The parable was a form of teaching particularly characteristic of Jesus. In addition, Jesus interspersed even his discourses with metaphors akin to the parabolic form. The parable was valuable because it could stimulate thought and challenge the hearer. This is because the form of the parable is easy to retain in the mind. Jesus did not speak in parables in order to obscure his meaning. This would be contrary to all that he aimed to do through his work and teaching.<\/p>\n<h5>Significant Events in Galilee<\/h5>\n<p>In Nazareth there was a striking instance of the unwillingness to respond to the ministry of Jesus. The people of his hometown proved so hostile that he could perform very few miracles there (Mt 13:53-58; Mk 6:1-6). This incident is important because it shows that faith was especially necessary for people to receive his healing miracles.<\/p>\n<p>The one miracle performed by Jesus that all four Evangelists describe is the feeding of the 5,000 (Mt 14:13-21; Mk 6:30-44; Lk 9:10-17; Jn 6:1-15). This occasion shows the great popularity of Jesus at this stage of his ministry. It also reveals that he was not unmindful of the physical needs of people. After this miracle, some wanted to make Jesus king. This casts considerable light on their real motives. They were more concerned with material and political expediency than with spiritual truth. This is why Jesus immediately withdrew from them. When the people found him the next day, he proceeded to instruct them about the spiritual bread that comes from heaven (Jn 6:25-40).<\/p>\n<p>At this point in John’s Gospel, Jesus is often seen in dialogue with his opponents. This style of teaching is different from the synoptic parables but familiar in Jewish-style debate. Many of the people found the spiritual themes in the teaching of Jesus too difficult to accept and consequently ceased to be his disciples (Jn 6:51-52, 60, 66). This incident demonstrates the unique challenge presented by Jesus and his teaching. Another miracle closely linked with this is when Jesus walked on the water, demonstrating his power in the natural world. Many have sought to rationalize the event by supposing that Jesus was really walking on the shore, and that the disciples did not realize this in the haze. But this miracle is no more extraordinary than the massive multiplication of loaves and fishes, nor is it inconceivable if the miracle worker was all that he claimed to be.<\/p>\n<h5>Leaving Northern Galilee<\/h5>\n<p>Jesus spent a brief time in the region of Tyre and Sidon, where he performed further healings and made it clear that his main mission was to the house of Israel (Mt 15:21-28). He then moved on to Caesarea Philippi; this was the turning point of his ministry (Mt 16:13-20; Mk 8:27-38; Lk 9:18-27). It was there that Jesus asked his disciples: “Who do people say the Son of Man is?” This caused Peter to confess: “You are the Christ, the Son of the living God.” This impressive confession led Jesus to promise that he would build his church on “this rock.” There has been much discussion about the meaning of this saying. It is open to some doubt whether Jesus intended to build his church on Peter, on his confession, or on Peter making the confession. Historically, Peter was the instrument God used for the entrance into the church of both Jews and Gentiles (Acts 2, 10). There is no doubt about Jesus’ intention to found a church, since the word occurs again in Matthew 18:17. Despite the glorious revelation of Jesus on this occasion, he took it as an opportunity to begin to inform his disciples of his death and resurrection (Mt 16:21-23).<\/p>\n<p>This revelation of Jesus was considerably reinforced by the event known as the Transfiguration, when Jesus was transformed in the presence of three of his disciples (Mt 17:1-8). It was natural for them to want to keep this glorious vision of Jesus for themselves, but the vision vanished as rapidly as it came. Its purpose was evidently to show the three leading disciples something of the nature of Jesus, which was obscured by his normal human form. A further feature of the vision was the appearance with Jesus of Moses and Elijah, representatives of the Law and the Prophets.<\/p>\n<p>After the Transfiguration, Jesus made two predictions concerning his approaching death. These announcements were a total perplexity to the disciples. In Matthew 16, when Jesus mentioned his death, Peter attempted to rebuke Jesus and was rebuked by Jesus in kind. When Jesus mentioned his death again in chapter 17, Matthew noted that the disciples were greatly distressed (Mt 17:23), while Mark and Luke mentioned the disciples’ lack of understanding (Mk 9:32; Lk 9:45). Jesus was approaching the cross with no support from those closest to him. It is not surprising that when the hour arrived they all forsook him.<\/p>\n<p>After the Transfiguration revealed that Jesus was greater than Moses and Elijah and in fact was the beloved Son of God, he was asked to pay the temple tax (Mt 17:24-27). This incident illustrates the attitude of Jesus toward the authorities and practical responsibilities. He paid the tax, although he did not acknowledge any obligation to do so. The method of payment was extraordinary, for it involved the miracle of the coin in the fish. But the greater importance of the incident is the light it throws on Jesus’ independence from the Jewish law.<\/p>\n<p>Luke devotes more than half his Gospel to the period that begins with Jesus leaving Galilee and ends with his death and resurrection in Jerusalem. In this section of his Gospel, Luke introduces a great deal of material that does not occur elsewhere. We can do no more than summarize some of the more striking items that throw light on the life of Jesus.<\/p>\n<p>In addition to the mission of the Twelve, Luke records the mission of the Seventy (or Seventy-two—see Lk 10:17-20). Special parables are recorded by Luke in this section—the Good Samaritan (vv 29-37), the lost sheep (15:3-7), the lost coin (vv 8-10), and the prodigal son (vv 11-32). As Jesus moved toward Jerusalem, he was concerned with developing the spiritual life of his disciples. He was mindful of the fact that he would not be with them long and wished to prepare them for the future. He taught them about prayer (11:1-13), the Father’s care for them (12:13-34), and preparation for the coming of the Son of Man (vv 35-56).<\/p>\n<p class=\"h2\" id=\"OntheWaytoJerusalem\">On the Way to Jerusalem<\/p>\n<p>On the approach to Jerusalem, Jesus visited both Jericho and Bethany. At Jericho he healed Bartimaeus (Lk 18:35-43) and had a fruitful encounter with Zacchaeus, who reformed his ways as a tax collector (19:1-10). Bethany was the home of Mary, Martha, and their brother, Lazarus, whom Jesus had raised from the dead (Jn 11). Jesus spent his remaining days in Jerusalem but returned each night to stay at Simon the Leper’s house in Bethany in the presence of those who loved him (Mt 26:6). It was there that a woman anointed his body with costly ointment. This was a controversial and prophetic act preparing Jesus for his burial and enhancing the gospel with loving consecration (vv 6-13).<\/p>\n\n<p class=\"h2\" id=\"TheFinalDaysinJerusalem\">The Final Days in Jerusalem<\/p>\n<p>All four Gospels relate the entry of Jesus into Jerusalem (Mt 21:1-11; Mk 11:1-10; Lk 19:29-38; Jn 12:12-15). At this time multitudes greeted Jesus with praises acclaiming him as their king. This welcome stands in stark contrast with the crowd’s later cry for his crucifixion. In fact, it was the second crowd that was doing God’s bidding, since Jesus had not come to Jerusalem to reign but to die.<\/p>\n<p>The synoptic Gospels place the cleansing of the temple as the first main event following Jesus’ entry into the city (Mt 21:12-13; Mk 11:15-17; Lk 19:45-46). The clouds of opposition had been thickening, but the audacity of Jesus in clearing out the money changers from the temple area was too much for the authorities (Mk 11:18; Lk 19:47). The die was cast and the Crucifixion loomed closer.<\/p>\n<p>It was during this period that further controversies developed between Jesus and the Pharisees and Sadducees (Mt 21:23–22:45). In several cases trick questions were posed in order to trap Jesus, but with consummate skill he turned their questions against them. His opposers eventually reached the point where they dared not ask him any more questions (22:46).<\/p>\n<p>Nearing his final hour, Jesus took the opportunity to instruct his disciples about future events, especially the end of the world. He reiterated the certainty of his return and mentioned various signs that would precede that coming (Mt 24–25; Mk 13; Lk 21). The purpose of this teaching was to provide a challenge to the disciples to be watchful (Mt 25:13) and diligent (vv 14-30). This section prepares the way for the events of the arrest, the trial, the scourging, and the cross carrying and crucifixion that followed soon after. But first we must note the importance of the Last Supper.<\/p>\n<p>When Jesus sat at the table with his disciples on the night before he died, he wished to give them a simple means by which the significance of his death could be grasped (Mt 26:26-30; Mk 14:22-25; Lk 22:19-20; 1 Cor 11:23-26). The use of the bread and wine for this purpose was a happy choice because they were basic elements in everyday life. Through this symbolic significance Jesus gave an interpretation of his approaching death—his body broken and his blood poured out for others. It was necessary for Jesus to provide this reminder that his sacrificial death would seal a completely new covenant. It was to be an authentic memorial to prevent the church from losing sight of the centrality of the cross.<\/p>\n<p>John’s Gospel does not relate the institution of the Last Supper. Nevertheless, it does record a significant act in which Jesus washed the feet of the disciples as an example of humility (Jn 13:1-20). He impressed on the disciples the principle of service to others. John follows this display of humility with a series of teachings Jesus gave on the eve of the Passion (chs 14–16). The most important feature of this teaching was the promise of the coming of the Holy Spirit to the disciples after Jesus had gone. Even with his mind occupied by thoughts of approaching death, Jesus showed himself more concerned about his disciples than about himself. This is evident in the prayer of Jesus in John 17. All the Evangelists refer in advance to the betrayal by Judas (Mt 26:21-25; Mk 14:18-21; Lk 22:21-23; Jn 13:21-30), which prepares readers for the final stages of the way of Jesus to the cross.<\/p>\n<p class=\"h2\" id=\"TheBetrayalandArrest\">The Betrayal and Arrest<\/p>\n<p>There is a sense in which the whole gospel story has been working up to a climax of rejection. The various outbursts of popular support were soon over and the determined opposition emerged as seemingly in control. In John’s Gospel the sense of approaching climax is expressed in terms of “his hour” (Jn 13:1). When this at length comes, the betrayal and arrest are seen as part of a larger plan. From the upper room where the Last Supper was eaten, Jesus went straight to the Garden of Gethsemane (Mt 26:36-46; Mk 14:32-42; Lk 22:40-46), where he prayed to his Father with deep intensity and agony. In this we see part of what it cost Jesus to identify himself with man’s need. He prayed for the cup of suffering to pass from him but at the same time submitted to the Father’s will. The three disciples he took with him all fell asleep, while one of his other disciples, having betrayed his master, appeared at the gates at the head of the group who had come to arrest him. At the moment of confrontation with Judas, Jesus exhibits an amazing dignity when he addressed the betrayer as his “friend” (Mt 26:50). He offered no resistance when he was arrested and chided the crowd of people for their swords and clubs (v 55).<\/p>\n<p class=\"h2\" id=\"TheTrial\">The Trial<\/p>\n<p>Jesus was first taken to the house of Annas, one of the high priests, for a preliminary examination (Jn 18:13). During his trial, he was scorned by his enemies, and one of his disciples, Peter, denied him three times (Mt 26:69-75; Mk 14:66-72; Lk 22:54-62; Jn 18:15-27), as Jesus predicted he would (Mt 26:34; Mk 14:30; Jn 13:38). The official trial before the Sanhedrin was presided over by Caiaphas, who was nonplussed when Jesus at first refused to speak. At length Jesus predicted that the Son of Man would come on the clouds of heaven; this was enough to make the high priest charge him with blasphemy (Mk 14:62-64). Although he was spat upon and his face was struck, Jesus remained calm and dignified. He showed how much greater he was than those who were treating him with contempt.<\/p>\n<p>The further examinations before Pilate (Mt 27:1-2; Mk 15:1; Lk 23:1; Jn 18:28) and Herod (Lk 23:7-12) were no better examples of impartial justice. Again Jesus did not answer when asked about the charges before either Pilate (Mt 27:14) or Herod (Lk 23:9). He remained majestically silent, except to make a comment to Pilate about the true nature of his kingship (Jn 18:33-38). The pathetic governor declared Jesus innocent, offered the crowds the release of either Jesus or Barabbas, and then publicly disclaimed responsibility by washing his hands. Pilate then cruelly scourged Jesus and handed him over to be crucified. This judge has ever since been judged by the prisoner.<\/p>\n\n<p class=\"h2\" id=\"TheCrucifixion\">The Crucifixion<\/p>\n<p>The reader of this scene cannot help but see man’s inhumanity to man—even the man of all men, Jesus Christ. The soldiers’ ribald mockery of Jesus (Mt 27:27-30), mixing a royal robe with a hurtful crown of thorns (Mk 15:17), compelling a passerby to carry the cross (Lk 23:26), the cruel procedure of nailing Jesus to the cross, the callous casting of lots for his garment (Jn 19:23-24), and the scornful challenge to him to use his power to escape (Mt 27:40-44)—all expose the cruelty of Jesus opponents. But against this is Jesus’ concern about the repentant criminal who was crucified with him (Lk 23:39-43), his concern for his mother (Jn 19:25-27), his prayer for forgiveness for those responsible for the Crucifixion (Lk 23:34), and his final triumphant cry (Mk 15:37)—all of which show a nobility of mind that contrasted strongly with the meanness of those about him. A few observers showed a better appreciation, like the centurion who was convinced of Jesus’ innocence (Mk 15:39) and the women who followed him and stood at a distance (Mt 27:55-56). There was one dark moment, as far as Jesus was concerned—his forsaken cry, which quickly passed (Mk 15:34). There was an accompanying darkness and an earthquake, as if nature itself were acknowledging the significance of the event. Even the temple veil was torn in two, as if it had no longer any right to bar the way into the Holy of Holies (Mt 27:51).<\/p>\n<p class=\"h2\" id=\"TheBurialResurrectionandAscension\">The Burial, Resurrection, and Ascension<\/p>\n<p>Jesus’ body was placed in a tomb that belonged to Joseph of Arimathea, who was assisted by Nicodemus in laying the body to rest (Mt 27:57-60; Jn 19:39). But the tomb played only an incidental part in the resurrection. The Evangelists concentrate on the appearances of Jesus not only on the day of resurrection but also subsequently. The disciples were convinced that Jesus was alive. Some, like Thomas, had doubts to overcome (Jn 20:24-29). Others, like John, were more ready to believe when they saw the empty tomb (vv 2-10). It is not without significance that the first to see the risen Lord was a woman, Mary Magdalene (Mt 27:61; 28:1, 5-9), whose presence at the cross put to shame those disciples who had run away (Mt 26:56; Jn 19:25).<\/p>\n<p>We may note that in his glorified, risen state Jesus was in a human form, although he was not at once recognized (Jn 20:15-16). There was a definite continuity with the Jesus the disciples had known. The appearances were occasions of both joy and instruction (cf. Lk 24:44 and Acts 1:3). The resurrection, in fact, had transformed the Crucifixion from a tragedy into a triumph. Forty days after his resurrection, Jesus ascended into heaven to join his Father in glory (Lk 24:51; Jn 20:17; Acts 1:9-11).<\/p>","summary_ro":"JESUS CHRIST Messiah, Savior, and founder of the Christian church. In providing a biography of Jesus Christ it must be borne in mind that each of the Gospels has its own distinctive purpose. Matthew, for instance, presents Jesus as the messianic King, whereas the emphasis in Mark is more on Jesus as the servant of all. Luke tends to present Jesus in a softer light, showing particularly his amazing compassion to the less fortunate, whereas John plunges the reader into a deeper and more spiritu...","summary_en":"JESUS CHRIST Messiah, Savior, and founder of the Christian church. In providing a biography of Jesus Christ it must be borne in mind that each of the Gospels has its own distinctive purpose. Matthew, for instance, presents Jesus as the messianic King, whereas the emphasis in Mark is more on Jesus as the servant of all. Luke tends to present Jesus in a softer light, showing particularly his amazing compassion to the less fortunate, whereas John plunges the reader into a deeper and more spiritu...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":19634,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Teachings of Jesus Christ","title_en":"Teachings of Jesus Christ","content_ro":"<h3>JESUS CHRIST, Teachings of<\/h3>\n<p>Because of the wide variety of forms in which the teachings of Jesus have been preserved, it is difficult to bring out the essence of that teaching in a systematic way. Jesus did not present us with a theological system. His words were essentially practical in intent. Yet from all the variety of sayings it is possible to extract a clear idea of what Jesus thought about a number of important issues. What was his teaching about God? What did he think about himself? What did he mean when he spoke about the kingdom? What light does his teaching throw on the meaning of his death? What did he say about the Holy Spirit? How did he describe human beings and their needs? Did he anticipate the Christian church? Did he teach anything about the end of the world? What were the main features of his moral teaching? The following sections will seek to answer these important questions.<\/p>\n<p>Preview<\/p>\n<p>• Teachings about God<\/p>\n<p>• Teachings about Himself<\/p>\n<p>• Teachings about the Kingdom of God<\/p>\n<p>• Teachings about His Own Death<\/p>\n<p>• Teachings about the Holy Spirit<\/p>\n<p>• Teachings about Humanity<\/p>\n<p>• Teachings about the Church<\/p>\n<p>• Teachings about the Future<\/p>\n<p>• Teachings about Moral Issues<\/p>\n<p class=\"h2\" id=\"TeachingsaboutGod\">Teachings about God<\/p>\n<p>Anyone who comes to the teachings of Jesus after reading the OT will at once recognize that much of his teaching about God is the same. Since Jesus, as all orthodox Jews of his day, accepted the testimony of the OT as inspired, it is not surprising that his approach to God was similar. This is especially true of his assumption that God was Creator. He taught a special providential care over the created order and affirmed that God watched over such small creatures as the sparrow (Mt 10:29). There is no support in the teachings of Jesus for the view that God is uninterested in the world he made.<\/p>\n<p>One of the most characteristic titles Jesus used for God was Father. This was not new, for the idea occurs in the OT, where God is seen as Father of his people Israel. This kind of fatherhood was national rather than personal. In the intertestamental period the Jews came to regard God as so holy that he was removed from direct contact with human affairs. There had to be mediators between God and people. This exalted notion of God was not conducive to the idea of God as Father, and it is against this background that the uniqueness of the personal fatherhood of God in the teaching of Jesus must be seen. There is some evidence in Judaism that prayer to God as “Our Father” was known, but what distinguishes Jesus’ teachings from that of his contemporaries is that the fatherhood of God was central to what he taught.<\/p>\n<p>The father-son relationship is particularly vivid in John’s Gospel, where Jesus as Son is seen to be in close communion with God as Father. This comes out strongly in Jesus’ prayer in John 17 and in the frequent assertions that the Father had sent the Son and that the Son was doing the will of the Father. It is this strong relationship between God and Jesus in terms of fatherhood and sonship that led Jesus to teach men to approach God in the same way. The Lord’s Prayer at once recognizes this in its opening words. It is particularly important to note that “Our Father” precedes “hallowed be thy name,” for the more intimate idea prepares the way for the more remote. Jesus never taught men to approach God with terror.<\/p>\n<p>Although there is a connection between the way in which Jesus addressed God as Father and the way in which he taught his disciples to approach God, there is also a distinction. Jesus spoke of “my Father and your Father” when he appeared to Mary Magdalene after his resurrection (Jn 20:17), but he did not say “our Father.” His sonship was unique, for he claimed that he and the Father were one (Jn 10:30).<\/p>\n<p>In the Sermon on the Mount, Jesus assured his followers that their heavenly Father knows about their needs (Mt 6:32; Lk 12:30), on the strength of which they are exhorted not to be anxious. This gives some insight into the way in which Jesus’ teachings about God has a bearing on practical issues.<\/p>\n<p class=\"h2\" id=\"TeachingsaboutHimself\">Teachings about Himself<\/p>\n<p>What Jesus said about himself is of great importance, for this undoubtedly formed the basis of what the early church came to teach about him.<\/p>\n<p>Jesus used certain titles of himself or accepted them as descriptions of himself when they were used by others. The most widely used is Son of Man. This title was used by Jesus to refer to himself but was not used by anyone else. It was used, moreover, in several different kinds of sayings. Sometimes the sayings related directly to the public ministry of Jesus, like the saying that the Son of Man was Lord of the Sabbath (Mk 2:28), or that the Son of Man had authority to forgive sins (v 10). Sometimes the sayings had a direct bearing on the Passion, as when Jesus said that the Son of Man must suffer many things (Mk 8:31; note that Mt 16:21 has “he” instead of “Son of Man”). At other times the reference is to a future appearance, as when Jesus declared to the high priest that he would see the Son of Man sitting at the right hand of Power and coming on the clouds of heaven (Mk 14:62). What did Jesus mean by the title, and why did he use it?<\/p>\n<p>The title “Son of Man” had been used before. The phrase occurs in Psalm 8:4, where it refers to man or humans. Again, the expression is used many times in Ezekiel as a mode of address to the prophet, but here also it means man. A rather different use occurs in Daniel 7:13, where one like a son of man comes with the clouds before the Ancient of Days. There is a strong similarity between this passage and the words of Jesus in Mark 14:62. But an important difference is that whereas Son of Man becomes a title in Mark, it is not so in Daniel. There is some evidence for the title in Jewish apocalyptic literature (e.g., in the Similitudes of Enoch), where it represents a preexistent being who will come to judge and overthrow the enemies of God. It seems evident from this that Jesus’ use of Son of Man as a title is unique.<\/p>\n<p>The Son of Man sayings are distributed throughout the four Gospels, and there are no appreciable differences in their uses. What is at first astonishing is that though the title is so widespread in the Gospels on the lips of Jesus, it never became a name by which Jesus was known by the early Christians. In fact, only in Acts 7:56 does the title appear, in this case used by Stephen. It is clear, therefore, that it had a special meaning for Jesus that it did not have for others. There is no doubt that he was referring to himself and not to someone else, as a careful study of all the Son of Man sayings shows. Those who think that Jesus was referring to someone else arrive at this conclusion only after first dispensing with some of the sayings. The most probable reason why he used the title Son of Man was because he wanted to avoid a term like Messiah, which carried with it too many political overtones. But what did Son of Man mean to Jesus? It is rich with the idea of humanness, possibly allusions to Daniel’s “son of man,” and perhaps a touch of the Suffering Servant idea from Isaiah 53. It is most likely that Jesus saw it in terms of his mission in a way that his hearers could not fully appreciate. It is also probable that the early church preferred Messiah because this title carried the meaning of a royal deliverer; also, after the death of Jesus, there would be no further fear of political misunderstanding.<\/p>\n<p>The term Messiah, or Christ, does not belong strictly to the teachings of Jesus, since he himself never used it. The most striking instance where he accepted the ascription of Messiah was in Peter’s confession at Caesarea Philippi. All the synoptic Gospels record the confession “You are the Christ,” while Matthew adds the significant comment by Jesus that flesh and blood had not revealed it but “my Father who is in heaven” (Mt 16:17). He certainly accepted the confession and regarded it as revelation. One other case in the Synoptics where he does not specifically refute messiahship is his answer to the high priest’s question “Are you the Messiah?” (Mk 14:61). In John’s Gospel, Andrew tells Peter that he had found the Messiah (Jn 1:41); the woman at Samaria talks to Jesus, and he reveals that he is the Messiah (4:25-26). There was a widespread expectation among the Jews that a deliverer would come to overthrow their political enemies, the Romans. There were various ideas about his origin (a military leader or a heavenly warrior) and his methods (the Zealots believed that deliverance could come only through armed revolution). The reticence of Jesus concerning messiahship is therefore readily understandable.<\/p>\n<p>Another title of utmost importance is Son of God, although it occurs mainly in John’s Gospel. That both Mark and John regarded Jesus in this light is clear from explicit statements in their Gospels (cf. Mk 1:1; Jn 20:30-31). There are certainly passages where Messiah is linked with Son of God and where Jesus rejects neither title (cf. Mt 16:16). But in the teachings of Jesus one passage makes abundantly clear the special relationship that Jesus had with God as Son—namely, Matthew 11:27 (also Lk 10:22, a parallel passage), where Jesus implies that he is the Son of the Father.<\/p>\n<p>Many similar passages in John’s Gospel are, however, more explicit. The Son is unquestionably preexistent, because he knows he came from the Father and returns to the Father. It is not possible from the many references to sonship in John’s Gospel to come to any other conclusion than that Jesus regarded himself as divine. It is particularly important to note that it is also in this Gospel that Jesus is portrayed most clearly in his human nature with its attendant weaknesses. Nowhere in the teachings of Jesus did he explain how God could become man, but he assumed this as a fact. He taught with the authority of God.<\/p>\n<p class=\"h2\" id=\"TeachingsabouttheKingdomofGod\">Teachings about the Kingdom of God<\/p>\n<p>No one can read the synoptic Gospels without being impressed with the frequency with which the expression “kingdom of God” (or of heaven) occurs. It was clearly an important theme in the whole teaching of Jesus. It is less evident in John’s Gospel but is nevertheless still present. Many of the parables of Jesus are specifically called parables of the kingdom. Jesus’ concept of the kingdom provided a foundational idea to the Christian gospel.<\/p>\n<p>The main idea is the rule of God over people rather than a realm that belongs to God. In other words, the emphasis is on the active reigning of the King. This is important because it means that the kingdom is inextricably affected by relationships between the members and the King. It also means the kingdom will not be expressed in institutional terms.<\/p>\n<p>There is one problem with the kingdom teachings that must be faced: its timing. Some sayings imply that it is already present, while others suggest that it will not come until the future. Some scholars disavow the idea that present and future can be held together; therefore, they reject one and concentrate on the other. Those who maintain a present understanding of the kingdom developed the idea of a social gospel, since Christianity was defined as the establishment of the kingdom of God on earth. According to this view, there is no place for a future arrival of the kingdom. On the other hand, some have denied altogether the present aspect and concentrate on the future. In this case, it is difficult to see in what sense the kingdom teachings are relevant.<\/p>\n<p>Yet others have insisted that since both present and future aspects are found in the Gospel records, no explanation is satisfying that denies one at the expense of the other. One possible solution is to regard the present aspects as applying to this age but as not reaching their fulfillment until the future establishment of the kingdom. A similar solution, expressed differently, is to maintain that the reality is a future kingdom but that it has spilled over into the present. Jesus intentionally included both present and future aspects.<\/p>\n<p>That the kingdom was a theme of common interest is clear from Luke 17:20-21, where the Pharisees asked Jesus when it was coming. His answer, that it was among them, shows unmistakably a present idea. This is equally true of the statement that in the exorcism of evil spirits the kingdom had arrived (Mt 12:28; Lk 11:20). Moreover, Jesus mentioned that the kingdom has been forcefully advancing (Mt 11:12), by which he did not mean by revolutionary methods, although he clearly implied that something dynamic was already happening. This idea of dynamic power is one of the most characteristic features of the kingdom. Jesus spoke of binding the strong, armed man (Lk 11:21-22), which shows that in his ministry he expected to give a powerful demonstration against the forces of darkness.<\/p>\n<p>It is evident that the kingdom Jesus proclaimed was a kingdom in which God was supreme. It was inseparably linked with his redemptive mission, in which God was bringing spiritual deliverance to his people. Moreover, the kingdom teachings of Jesus cannot be regarded in isolation. It is part of the total message; no part of that message can be divorced from any other part without distorting the whole.<\/p>\n<p>The clearest teachings on the future aspect of the kingdom are to be found in some of the parables (Mt 13) and in the discourse on the Mt of Olives (Mt 24–25; Mk 13; Lk 21). In the latter, Jesus spoke of the future using imagery drawn from Jewish literature, like the references to clouds, to glory, and to angels in relation to the coming of the Son of Man (Mk 13:26-27). In Matthew’s account there is reference to a trumpet call, another familiar feature (Mt 24:31).<\/p>\n<p>Various features from the kingdom parables give the clearest idea of the nature of the kingdom. Membership in the kingdom is not considered to be universal, for in the parable of the sower not all the soils are productive. The same separation is seen in the parable of the tares and the parable of the dragnet. The tares are destroyed and only the wheat is harvested, while the bad fish are discarded. The members of the kingdom are those who hear and understand the word of the kingdom (Mt 13:23). It is clear, therefore, that a response is necessary if the benefits of the kingdom are to be enjoyed.<\/p>\n<p>There is an emphasis on growth in the parable of the mustard seed, where rapid development occurs from small beginnings. The parables of the treasure and the pearl are intended to underline the value of the kingdom. The universal character of the kingdom comes out sharply in the parable of the vineyard, where the kingdom is said to be taken away from the Jews and given to another “nation,” presumably an allusion to the Gentiles (Mt 21:43). This is in line with the great commission Jesus gave to his disciples to preach to all nations (28:19). A universal kingdom would certainly be entirely different from the messianic kingdom idea of Judaism, in which Israel was to be the central unit. It is not easy to appreciate how revolutionary the idea was of a worldwide kingdom with Gentiles and Jews on the same footing.<\/p>\n<p class=\"h2\" id=\"TeachingsaboutHisOwnDeath\">Teachings about His Own Death<\/p>\n<p>The announcement of the kingdom must be linked with Jesus’ approach to his own death. Did Jesus see his death as an integral part of his mission? Some have maintained that he ended his life in disillusionment, but a brief survey of his teaching about his own destiny is sufficient to dispel such a theory. To the further question, “What meaning did Jesus attach to his forthcoming death?” he gave a series of passing indications that, when taken together, supply us with a basis on which to reconstruct some idea of the place of his death within the entire range of his mission.<\/p>\n<p>It is important to note that many times Jesus showed his awareness that details of his life were a fulfillment of Scripture (cf. Mt 26:24, 56; Mk 9:12; Lk 18:31; 24:25-27, 44-45). In all the instances cited, the suffering of Jesus is referred to as the subject of OT prophecy. This must mean that he had reflected on OT predictions and recognized that they could be fulfilled only through his own sufferings. In this case the Passion must be regarded as an indispensable part of Jesus’ consciousness of his own mission.<\/p>\n<p>This emphasis on fulfillment of Scripture is also seen in John’s Gospel. His statement that the Son of Man must be lifted up even as Moses lifted up the serpent (Jn 3:14) illustrates this point. Most of the passages where fulfillment of Scripture is mentioned are the comments of the Evangelist, John. But there can be no doubt that the fulfillment motive played a vital part both in Jesus’ own understanding of his mission and in the early Christians’ understanding of his death. In this connection, some hold that John puts more stress on the Incarnation as a means of salvation in that he sees it as an illumination of the mind. But this is only part of the truth, for there is more on the meaning of the death of Jesus in John’s Gospel than in the others.<\/p>\n<p>The Gospels emphasize the divine necessity of the death of Jesus. In addition to the fulfillment motive, the idea of necessity is strong in the first prediction by Jesus of his approaching death. In John’s Gospel Jesus speaks of his “hour” several times in the earlier stages of his ministry as “not yet,” but in the later stages as having arrived. There is a sense of definite movement toward a climax, the hour undoubtedly being the hour of the Passion (cf. Jn 17:1). There is not room for any disillusionment here. Jesus knew that only through the hour of death could the Father be glorified. The climax was according to an orderly plan.<\/p>\n<p>Jesus evidently regarded his death as in some ways a sacrifice. The clearest indication of this is in the words of institution at the Last Supper. The cup is connected with the blood of the new covenant, which is said to be for the “remission of sins” (Mt 26:26-28). No explanation is given of the way in which the coming death, signified by the broken bread and poured-out wine, would bring about forgiveness of sins. But the immediate realization by the early church that Christ died for our sins (cf. 1 Cor 15:3) shows that the importance of what Jesus said had been clearly grasped. The new covenant idea is parallel to the old covenant, which according to Exodus 24 was sealed with sacrificial blood; there can be little doubt that Jesus had this in mind when he spoke the words about the new covenant. It was also akin to the ideas expressed in Jeremiah 31, referring to a covenant written on the heart rather than graven in stone.<\/p>\n<p>Another aspect of the death of Christ seen especially in John’s Gospel is the sense of completion that went with it. In Jesus’ prayer in John 17, as he faces the cross, he declares that he has finished the work that the Father had given him to do (Jn 17:4). This is reinforced by the cry from the cross, “It is finished,” which only John records (19:30). This sense of accomplishment gives an air of triumph to what might otherwise have been considered a disaster.<\/p>\n<p class=\"h2\" id=\"TeachingsabouttheHolySpirit\">Teachings about the Holy Spirit<\/p>\n<p>At several of the major events in the life of Jesus, the Evangelists note the activity of the Spirit (e.g., the Virgin Birth, the Baptism, the Temptation). It is to be expected, therefore, that Jesus would have instructed his disciples about the Spirit. However, there is surprisingly little in the synoptic Gospels on this theme. Most of the teachings come from John’s Gospel.<\/p>\n<p>When Jesus began his preaching ministry in Nazareth, according to Luke, he read the statement in Isaiah 61:1-2 about the Spirit of God and applied it to himself. He saw his ministry as being inaugurated by the Spirit. This becomes clear in the way in which he responded to the charge that he cast out demons by means of Beelzebub, prince of the demons. He identified the reality of the coming of the kingdom by the fact that he was casting out evil spirits by the Spirit of God (Mt 12:28). He was, moreover, sensitive to the seriousness of blaspheming the Spirit, which he implies his accusers were in danger of doing. Whatever he did in his ministry he saw as an activity of the Spirit, and this was especially so in the contest with evil spirits.<\/p>\n<p>While warning his disciples that they would meet with opposition, Jesus assured them of the Spirit’s support when they were forced to appear before kings or governors (Mt 10:19-20; Mk 13:11). Indeed, he told them that the Spirit would speak through them, thus emphasizing that he expected a continuation of the Spirit’s activity in the future. Luke records one instance in which Jesus comments on what fathers will do for their children and asks whether God will not give the Holy Spirit to those who ask (Lk 11:13). The assumption is that God regards the Holy Spirit as the best gift to give his children. On yet another occasion, Jesus recognized that David was inspired by the Holy Spirit when he wrote Psalm 110 (Mk 12:36), reflecting Jesus’ belief in the Spirit’s agency in the production of Scripture.<\/p>\n<p>The Gospel of John provides a more detailed development of what Jesus taught about the Spirit. Teachings about the Spirit are usually linked to Jesus’ teachings about giving eternal life to those who believe in him and receive him. At the same time he spoke of the new birth and eternal life to Nicodemus, Jesus also spoke of the Spirit (Jn 3:3-8, 15-16). When he spoke of water of life to the Samaritan woman, he also spoke of the Spirit (4:14, 23-24). The same holds true for the discourses on the bread of life (6:48-63) and river of life (7:37-39). Throughout the Gospel, Jesus declares to various people that he can give them eternal life if they would believe in him. He promises them the water of life, the bread of life, and the light of life, but no one could really partake of these until after the Lord was resurrected. As a foretaste, as a sample, they could receive a certain measure of life via the Lord’s words, because his words were themselves spirit and life (6:63), but it was not until the Spirit would become available that the believers could actually become the recipients of the divine, eternal life.<\/p>\n<p>After the Lord’s discourse in John 6 (a discourse that was very troubling and offensive to most of his disciples), Jesus said, “It is the Spirit who gives eternal life” (6:63). When the Spirit became available, they could have life. Again, Jesus offered the water of life—even life flowing like rivers of living water—to the Jews assembled at the Feast of Tabernacles. He told them to come and drink of him. But no one could, then and there, come and drink of him. So John added a note: “This He spoke of the Spirit, . . . for the Spirit was not yet given, because Jesus was not yet glorified” (7:39, <span>nasb<\/span>). Once Jesus would be glorified through resurrection, the Spirit of the glorified Jesus would be available for men to drink. In John 6, Jesus offered himself as the bread of life to be eaten by men; and in John 7, he offered himself as the water of life to refresh men. But no one could eat of him or drink of him until the Spirit of the glorified Jesus was made available, as was intimated in John 6:63 and then stated plainly in John 7:39.<\/p>\n<p>In John 14:16-18, Jesus went one step further in identifying himself with the Spirit. He told the disciples that he would give them another Comforter. Then he told them that they should know who this Comforter was because he was, then and there, abiding with them and would, in the near future, be in them. Who else but Jesus was abiding with them at that time? Then after telling the disciples that the Comforter would come to them, he said, “I am coming to you.” First he said that the Comforter would come to them and abide in them, and then in the same breath he said that he would come to them and abide in them (see 14:20). In short, the coming of the Comforter to the disciples was one and the same as the coming of Jesus to the disciples. The Comforter who was dwelling with the disciples that night was the Spirit in Christ; the Comforter who would be in the disciples (after the resurrection) would be Christ in the Spirit.<\/p>\n<p>On the evening of the resurrection, the Lord Jesus appeared to the disciples and then breathed into them the Holy Spirit. This inbreathing, reminiscent of God’s breathing into Adam the breath of life (Gn 2:7), became the fulfillment of all that had been promised and anticipated earlier in John’s Gospel. Through this impartation, the disciples were regenerated and indwelt by the Spirit of Jesus Christ. This historical event marked the genesis of the new creation. Jesus could now be realized as the bread of life, the water of life, and the light of life. The believers now possessed his divine, eternal, risen life. From that time forward, Christ as Spirit indwelt his believers. Thus, in his first epistle John could say, “We know he lives in us because the Holy Spirit lives in us” (1 Jn 3:24).<\/p>\n<p>The indwelling Spirit helped the disciples remember Jesus’ words and actions (Jn 14:26) so that they could teach and write about them with acumen. This means that Jesus did not intend that the preservation of his teachings should be left to chance. All too often theories attempting to explain the way in which the traditions about Jesus and his teachings were transmitted in the period before there were any written Gospels are suggested without any reference to the Holy Spirit. It is not acceptable to concentrate on so-called laws of oral tradition and pay no attention to the unique factor in this case—the Holy Spirit. It is part of the Spirit’s mission to preserve and transmit the teaching of Jesus. What Jesus says in this passage about the Spirit has far-reaching significance for the formation of the Gospels.<\/p>\n<p>Another important function is the activity of the Spirit in the world. Jesus made it clear that the Spirit would convict of sin, of righteousness, and of judgment (Jn 16:8). Without the activity of the Spirit, there would be no possibility of the disciples making any impact on the world. Nevertheless, Jesus warned that the world could not receive the Spirit because it did not know him (14:17). The mystery of the Spirit is that he dwells in every believer. This indwelling aspect is of great importance and was particularly developed in the writings of Paul.<\/p>\n<p class=\"h2\" id=\"TeachingsaboutHumanity\">Teachings about Humanity<\/p>\n<p>Jesus taught about God’s providential care over all human beings. A person’s hairs are all numbered (Mt 10:30), which is a vivid way of saying that God is concerned about the details of human life. But God is far more concerned with the eternal soul. Jesus made it clear that it would be unprofitable for anyone to gain the world and to lose his or her soul (Mt 16:26; Mk 8:36; Lk 9:25). The focus falls on what a person is and not what he or she has. Jesus even said that a maimed body was preferable to a forfeited life (Mk 9:43-47). One’s total fulfillment depends more on one’s spiritual condition than on one’s environment or physical well-being. He was not, of course, unconcerned about people’s physical state, as his many healings show, but his major concern was with people’s relationship with God.<\/p>\n<p>Jesus never viewed humans as isolated individuals. Within God’s community people were expected to have responsibility toward one another. The Sermon on the Mount illustrated this social emphasis in the teaching of Jesus. Those who are merciful to others will obtain mercy (Mt 5:7). There is special commendation for peacemakers (v 9). The disciples of Jesus are expected to bring light to others (v 16). They are expected to give more than expected (v 40). Jesus is clearly saying that people have responsibility beyond themselves.<\/p>\n<p>The relation of people to God is one of dependence. Jesus taught men and women to pray to God for daily bread (Mt 6:11) as a reminder that they cannot be wholly self-sufficient. He allowed no place in his teaching for humans to boast in their own achievements.<\/p>\n<p>Jesus had some specific things to say about home life. He accepted the sanctity of the marriage contract (Mt 5:31-32; cf. 19:3-9) and therefore showed a high regard for the honor and rights of the wife. It was more in his actions and attitudes rather than his specific teachings that Jesus showed his regard for the status of women. When he spoke of men, he often used the term in the sense of people, including both men and women. There is no suggestion that in matters of faith women were in the least inferior to men. Moreover, Luke points out how many women supported Jesus and his disciples in their travels.<\/p>\n<p>Jesus had a high view of the human potential but also acknowledged their present condition. The stress on repentance (Mt 4:17) shows a sinfulness of which people need to repent. This sense of need is implicit in the instances where Jesus pronounces forgiveness (e.g., to the paralytic, Mt 9:1-8; and to the woman who anointed him, Lk 7:47-48). In the Lord’s Prayer, Jesus instructs his disciples to pray for forgiveness (Mt 6:12; Lk 11:4). He takes for granted that they need it and desire to obtain it.<\/p>\n<p>Jesus gives no support to any self-righteousness in men or women. This is the burden of his criticism of the religious leaders in various sayings, but particularly in Matthew 23. He was critical of Jewish teachers because they placed so much importance on works of merit as contributing to salvation. His whole approach depended on humans casting themselves on the mercy of God. This is vividly illustrated in the parable about the Pharisee and the tax collector at prayer (Lk 18:10-14). It was the latter who threw himself on the mercy of God and who was commended by Jesus.<\/p>\n<p>Undoubtedly, Jesus regarded sin as universal. He never suggested that there was anyone who was exempt from it. The major concept of sin in his teachings was alienation from God. This comes out clearly in John’s Gospel, with its strong antithesis between light and darkness, life and death (cf. Jn 5:24). Indeed, the “world” in John’s Gospel represents the system that takes no account of God. But sin is also seen as enslavement to Satan. The life and teachings of Jesus are seen against the background of spiritual conflict. Jesus can even say to his opponents, “You are of your father the devil” (Jn 8:44). He assumes throughout that there are hostile forces bringing man into subjection.<\/p>\n<p>In the parable of the prodigal son, sin against God is linked with sin before the father. In other words, it is regarded in terms of rebellion and revolt (Lk 15:21). This is a different assessment of the son’s offense than the one arrived at by the elder brother, who could see it only in terms of property. The view that humans are essentially in a state of rebellion against God is a basic tenet of Paul’s theological position, and it is important to note that it finds its root in the teachings of Jesus.<\/p>\n<p>There is no question that Jesus had much to say about condemnation. Those who did not believe and were therefore outside the provision of salvation that Jesus had made are declared to be already condemned (Jn 3:18). At various times Jesus mentioned judgment to come, which shows that a person’s destiny is related to his or her present spiritual condition. Against this background of humanity’s spiritual need, the whole mission of Jesus must be seen. A person, if left to himself or herself, would be totally unable to achieve salvation, but Jesus came to offer eternal life to those who believe in him (Jn 3:16).<\/p>\n<p class=\"h2\" id=\"TeachingsabouttheChurch\">Teachings about the Church<\/p>\n<p>Some have supposed that Jesus did not predict that there would be a church. But on two occasions he used the word “church,” which means a people called out by God. On one of the occasions—at Caesarea Philippi—Jesus told Peter that he would build his church upon the rock (Mt 16:16-19). It seems most probable that “rock” was intended to link the foundation of the church to Peter’s particular confession about Jesus. It is certain that the later church was a community that affirmed that Jesus was the Christ, the Son of the living God. It is important to note that it is Christ himself who is the builder of the church. He assured his disciples that it would be impregnable (the gates of hades would not overcome it). Moreover, one of the functions of the church was to proclaim forgiveness of sins, and this is implied in what Jesus said to Peter. That the words were not intended to refer exclusively to him is clear from Matthew 18:18, where similar words were addressed to all the disciples. The church, according to Matthew 18:17, was to be a community that could settle disputes between believers.<\/p>\n<p>In addition to these specific references to the church, Jesus assumed that his followers would meet together in his name (Mt 18:19-20). In his final words in Matthew’s account, he commissioned them to teach what he had taught them and to baptize new disciples (Mt 28:19-20). He promised his presence would be with them. The command to baptize was reinforced by Jesus’ own example in submitting to John’s baptism. One other special rite that Jesus expected his disciples to observe was the Lord’s Supper. His instructions about this presuppose a later community that could observe it. Since the form of words used in the institution point to the meaning of the death of Christ, it is clear that Jesus intended the future community to be frequently reminded of the center of the faith. The Christian church was to be a group of people who knew that through Christ they had entered into a new relationship with God.<\/p>\n<p>Although there are no references to the church in John’s Gospel, there are certainly hints that support the community idea. Jesus introduced himself as the Shepherd and spoke of his followers as forming a flock (Jn 10:16). The sheep imagery occurs again in this Gospel when Peter is instructed three times by the risen Lord to feed the sheep (Jn 21:15-17). Another figure of speech that Jesus used to bring out the group idea is that of the many branches that draw their life from the vine, and therefore belong to each other because of their common life in the vine.<\/p>\n<p>Jesus recognized that the future community would need the aid of the Spirit. His teachings on this subject laid the foundation for the evident dependence of the early church on the Spirit, as seen in the book of Acts. Finally, it should be noted that there is a close connection between the church and the kingdom, although they are not identical. The kingdom is more comprehensive than the church, which is included within it.<\/p>\n<p class=\"h2\" id=\"TeachingsabouttheFuture\">Teachings about the Future<\/p>\n<p>Jesus thought of the kingdom in terms of both present realization and future hope. The future aspect is related to the end of the age. Although he did not spell it out in specific terms, Jesus did not leave his disciples without any knowledge of how the present age would end. He gave firm assurance that he would return at some time in the future.<\/p>\n<p>He told the disciples that the Son of Man would come with his angels in his Father’s glory (Mt 16:27). In the discourse in which he answers the disciples’ question about the end of the world, he speaks again of the Son of Man coming in clouds with power and glory (Mk 13:26), probably drawn from the familiar language of Daniel 7. Jesus described various signs that would precede his own coming. He spoke of wars, conflicts, earthquakes, famines, and disturbances in the heavens. The gospel was to be preached to all nations. At the same time many false Christs would arise.<\/p>\n<p>Jesus gave such details about his return to encourage his disciples in the face of persecution. The future hope had a definitely practical purpose. The disciples were urged to watch. The coming would happen as unexpectedly as a thief in the night. Jesus said that even he himself did not know when the coming would take place (Mk 13:32).<\/p>\n<p>Another important theme affecting the future is emphasized in Jesus’ teachings about resurrection. The Sadducees did not believe in the resurrection of the body. They attempted to trap Jesus with a question about a woman who had been married seven times. They wanted to know whose husband she would be at the resurrection (Mk 12:18-27). Jesus pointed out that there would be no marriage when the dead rise. The Sadducees’ idea about resurrection was clearly wrong. Jesus’ teaching was that the resurrected would be like the angels. There is no doubt about the resurrection of the dead, although no information is given about the resurrection body. Jesus told a story about a rich man and a poor man who both died (Lk 16:19-31). In the afterlife the rich man cries out in torment, while the poor man enjoys a state of blessedness. What is most clear from this is the certainty of the afterlife and the fact of a distinction between the two men, although we are not told on what grounds the distinction is made. Elsewhere in his teachings, Jesus suggested that the most vital requirement is faith in himself. The conversation between Jesus and the dying thief on the cross suggests that paradise for the latter consisted in an awareness of the presence of Jesus (Lk 23:42-43).<\/p>\n<p>The theme of rewards and punishment occurs in many passages. In Matthew 16:27 Jesus says that the Son of Man will reward everyone according to what he or she has done. Those who are worthless are promised punishment in darkness (Mt 25:30). Moreover, Jesus spoke of a day of judgment on which men and women must give an account, even of all their careless words (12:36-37). In the parable of the sheep and the goats, he spoke of a separation that the Son of Man will make when he comes. Those commended are those who have shown concern for the believers (25:31-46).<\/p>\n<p>Among Jesus’ most solemn statements are those that speak of hell. There is no way of getting around his teachings about eternal punishment for the unrighteous (as in Mt 25:41, 46), which is opposite to the eternal life promised to the righteous. He taught that his disciples would have a place prepared for them in heaven (Jn 14:2), and spoke of a Book of Life in which the names of his disciples were written (Lk 10:20).<\/p>\n<p class=\"h2\" id=\"TeachingsaboutMoralIssues\">Teachings about Moral Issues<\/p>\n<p>Much of the teaching of Jesus is concerned with moral issues—so much so that some scholars have concluded that this was the main burden of his teaching. But the moral teachings cannot be considered apart from the many facets of his teachings outlined above. It has been said that there are close parallels between the teachings of Jesus and the moral teachings of Judaism. What is distinctive about Jesus’ teachings about morality is that the motive and power behind moral conduct is not conceived in terms of laws that must be obeyed. Right conduct is seen to be the result of a right relationship with God.<\/p>\n<p>Jesus was himself the pattern for moral behavior. He made clear that his aim was to fulfill the will of God. There is no sense of legalism in his approach to ethical decisions. When—in the Sermon on the Mount—he compared his own teaching with that of Moses, he showed the importance of penetrating to the inner meaning (cf. Mt 5:21-22, 27-28, 31-32). On the face of it, Jesus made more rigorous demands than the Mosaic law, because he was concerned with probing the motives as well as the actions. Many have dismissed the teaching of the Sermon on the Mount as entirely impractical, but Jesus never intended that his teaching would be easy; he set as a target nothing less than the perfection of God himself (Mt 5:48). Nevertheless, he called his yoke easy and his burden light (11:29-30), which suggests that he was not setting out an impossible ethical pattern. It must be remembered that he was not producing a manifesto for society. His concern was that each individual should have powerful motives for right decisions on matters of conduct. His reaction against a rigid application of Sabbath observance at the expense of the welfare of a needy person illustrates this point. Concern for others was rated higher than ritual correctness.<\/p>\n<p class=\"h2\" id=\"Conclusion\">Conclusion<\/p>\n<p>No account of the life and teachings of Jesus would be complete without some indication of the place that Jesus Christ gained in the developing church. Such a quest naturally takes us outside the scope of the Gospels into the testimony of the book of Acts and Paul’s letters. There we can see whether the predictions of Jesus were fulfilled and whether in fact the early Christians took his teaching seriously. Although there can be no question that Jesus Christ became central to the faith of the early Christians, he was regarded from many points of view. He was seen as Messiah in the sense of a spiritual deliverer, as Lord in the sense of being sovereign over his people, as Servant in the sense of his obedience to suffering, as Son in his relation to his Father. In many ways the full understanding of what and who he was could not have occurred until after the resurrection. Therefore, we find that many facets of his teachings about himself were more fully developed in the reflections of his people. This is true in a special sense of the writings of the apostle Paul.<\/p>\n<p>Many have found a problem in linking the Gospels with their detailed presentation of the acts and teachings of Jesus with the Christ who is so central in Paul’s beliefs. The problem arises because the apostle does not refer to any specific incident in the life of Jesus and does not reflect in his epistles any acquaintance with the large amount of teaching material in the Gospels. Does this suggest that Paul had no interest in the historical Jesus? Or could it be maintained that he knew nothing about him? Those who have driven a wedge between Paul and Jesus have not given sufficient weight to those incidental indications that Paul knew a great deal more about the historical Jesus than he states in his letters. He writes, for instance, about the meekness and gentleness of Christ (2 Cor 10:1), suggesting that he knew that Jesus had said of himself that he was meek and lowly of heart (Mt 11:29). Moreover, Paul speaks of the poverty of Christ (2 Cor 8:9) and must have known that the Son of Man had nowhere to lay his head. He certainly knows the details of how Jesus instituted the Lord’s Supper (1 Cor 11:23-26), and he knows of his death by crucifixion. It seems reasonable to conclude that Paul assumes that his readers will be acquainted with the Gospel material.<\/p>\n<p>It is perhaps useful in this connection to inquire whether the life and teachings of Jesus played a significant part in the early Christian proclamation. One passage that is valuable in this respect is Acts 10:36-38. In Peter’s address to Cornelius, he spoke of God’s having anointed Jesus of Nazareth, and of Jesus’ having gone about doing good and healing all who were under the power of the devil. It is clear that some account of the acts of Jesus was included in the early preaching, and there is no reason to suppose that this was not a regular procedure.<\/p>\n<p>There is no doubt that the example of Jesus was a powerful motive for promoting right behavior. Peter appeals to it in encouraging Christians who were suffering for their faith (1 Pt 2:21). Paul also knows the value of imitation (1 Cor 11:1; 1 Thes 1:6). Since Jesus was recognized as being a man who did not sin (cf. 2 Cor 5:21), his behavior patterns would have proved invaluable for those who needed a new standard for moral action. While this idea of example is unquestionably present in the Epistles, it would be quite wrong to suppose that it formed a major part of Christian doctrine.<\/p>\n<p>There are a few references to the teachings of Jesus in the non-Gospel portion of the NT. In the Letter of James, which is almost wholly practical, there are more allusions to the teachings of Jesus than anywhere else in the NT. This is especially true in echoes of the Sermon on the Mount, and it shows the strong contribution that the moral teaching of Jesus had on the ethical values of the early Christians. Most of the expositions of doctrine in the Epistles find their basis in some aspect of the teachings of Jesus. These teachings have an ongoing significance for the development of the church.<\/p>\n<p>To what extent is knowledge of the life and teachings of Jesus relevant to the 21st century? Existential theologians have driven such a wedge between the Christ of faith and the Jesus of history that the latter has ceased to have any importance for them. Christians today, no less than their first-century predecessors, need to know that the object of their faith is the same one who lived and taught in Galilee and Judea.<\/p>\n<p><em>See also<\/em> Ascension of Christ; Christ; Christology; Genealogy of Jesus Christ; Incarnation; Jesus Christ; Kingdom of God, Kingdom of Heaven; Messiah; Parable; Savior; Son of God; Son of Man; Virgin Birth of Jesus.<\/p>","content_en":"<h3>JESUS CHRIST, Teachings of<\/h3>\n<p>Because of the wide variety of forms in which the teachings of Jesus have been preserved, it is difficult to bring out the essence of that teaching in a systematic way. Jesus did not present us with a theological system. His words were essentially practical in intent. Yet from all the variety of sayings it is possible to extract a clear idea of what Jesus thought about a number of important issues. What was his teaching about God? What did he think about himself? What did he mean when he spoke about the kingdom? What light does his teaching throw on the meaning of his death? What did he say about the Holy Spirit? How did he describe human beings and their needs? Did he anticipate the Christian church? Did he teach anything about the end of the world? What were the main features of his moral teaching? The following sections will seek to answer these important questions.<\/p>\n<p>Preview<\/p>\n<p>• Teachings about God<\/p>\n<p>• Teachings about Himself<\/p>\n<p>• Teachings about the Kingdom of God<\/p>\n<p>• Teachings about His Own Death<\/p>\n<p>• Teachings about the Holy Spirit<\/p>\n<p>• Teachings about Humanity<\/p>\n<p>• Teachings about the Church<\/p>\n<p>• Teachings about the Future<\/p>\n<p>• Teachings about Moral Issues<\/p>\n<p class=\"h2\" id=\"TeachingsaboutGod\">Teachings about God<\/p>\n<p>Anyone who comes to the teachings of Jesus after reading the OT will at once recognize that much of his teaching about God is the same. Since Jesus, as all orthodox Jews of his day, accepted the testimony of the OT as inspired, it is not surprising that his approach to God was similar. This is especially true of his assumption that God was Creator. He taught a special providential care over the created order and affirmed that God watched over such small creatures as the sparrow (Mt 10:29). There is no support in the teachings of Jesus for the view that God is uninterested in the world he made.<\/p>\n<p>One of the most characteristic titles Jesus used for God was Father. This was not new, for the idea occurs in the OT, where God is seen as Father of his people Israel. This kind of fatherhood was national rather than personal. In the intertestamental period the Jews came to regard God as so holy that he was removed from direct contact with human affairs. There had to be mediators between God and people. This exalted notion of God was not conducive to the idea of God as Father, and it is against this background that the uniqueness of the personal fatherhood of God in the teaching of Jesus must be seen. There is some evidence in Judaism that prayer to God as “Our Father” was known, but what distinguishes Jesus’ teachings from that of his contemporaries is that the fatherhood of God was central to what he taught.<\/p>\n<p>The father-son relationship is particularly vivid in John’s Gospel, where Jesus as Son is seen to be in close communion with God as Father. This comes out strongly in Jesus’ prayer in John 17 and in the frequent assertions that the Father had sent the Son and that the Son was doing the will of the Father. It is this strong relationship between God and Jesus in terms of fatherhood and sonship that led Jesus to teach men to approach God in the same way. The Lord’s Prayer at once recognizes this in its opening words. It is particularly important to note that “Our Father” precedes “hallowed be thy name,” for the more intimate idea prepares the way for the more remote. Jesus never taught men to approach God with terror.<\/p>\n<p>Although there is a connection between the way in which Jesus addressed God as Father and the way in which he taught his disciples to approach God, there is also a distinction. Jesus spoke of “my Father and your Father” when he appeared to Mary Magdalene after his resurrection (Jn 20:17), but he did not say “our Father.” His sonship was unique, for he claimed that he and the Father were one (Jn 10:30).<\/p>\n<p>In the Sermon on the Mount, Jesus assured his followers that their heavenly Father knows about their needs (Mt 6:32; Lk 12:30), on the strength of which they are exhorted not to be anxious. This gives some insight into the way in which Jesus’ teachings about God has a bearing on practical issues.<\/p>\n<p class=\"h2\" id=\"TeachingsaboutHimself\">Teachings about Himself<\/p>\n<p>What Jesus said about himself is of great importance, for this undoubtedly formed the basis of what the early church came to teach about him.<\/p>\n<p>Jesus used certain titles of himself or accepted them as descriptions of himself when they were used by others. The most widely used is Son of Man. This title was used by Jesus to refer to himself but was not used by anyone else. It was used, moreover, in several different kinds of sayings. Sometimes the sayings related directly to the public ministry of Jesus, like the saying that the Son of Man was Lord of the Sabbath (Mk 2:28), or that the Son of Man had authority to forgive sins (v 10). Sometimes the sayings had a direct bearing on the Passion, as when Jesus said that the Son of Man must suffer many things (Mk 8:31; note that Mt 16:21 has “he” instead of “Son of Man”). At other times the reference is to a future appearance, as when Jesus declared to the high priest that he would see the Son of Man sitting at the right hand of Power and coming on the clouds of heaven (Mk 14:62). What did Jesus mean by the title, and why did he use it?<\/p>\n<p>The title “Son of Man” had been used before. The phrase occurs in Psalm 8:4, where it refers to man or humans. Again, the expression is used many times in Ezekiel as a mode of address to the prophet, but here also it means man. A rather different use occurs in Daniel 7:13, where one like a son of man comes with the clouds before the Ancient of Days. There is a strong similarity between this passage and the words of Jesus in Mark 14:62. But an important difference is that whereas Son of Man becomes a title in Mark, it is not so in Daniel. There is some evidence for the title in Jewish apocalyptic literature (e.g., in the Similitudes of Enoch), where it represents a preexistent being who will come to judge and overthrow the enemies of God. It seems evident from this that Jesus’ use of Son of Man as a title is unique.<\/p>\n<p>The Son of Man sayings are distributed throughout the four Gospels, and there are no appreciable differences in their uses. What is at first astonishing is that though the title is so widespread in the Gospels on the lips of Jesus, it never became a name by which Jesus was known by the early Christians. In fact, only in Acts 7:56 does the title appear, in this case used by Stephen. It is clear, therefore, that it had a special meaning for Jesus that it did not have for others. There is no doubt that he was referring to himself and not to someone else, as a careful study of all the Son of Man sayings shows. Those who think that Jesus was referring to someone else arrive at this conclusion only after first dispensing with some of the sayings. The most probable reason why he used the title Son of Man was because he wanted to avoid a term like Messiah, which carried with it too many political overtones. But what did Son of Man mean to Jesus? It is rich with the idea of humanness, possibly allusions to Daniel’s “son of man,” and perhaps a touch of the Suffering Servant idea from Isaiah 53. It is most likely that Jesus saw it in terms of his mission in a way that his hearers could not fully appreciate. It is also probable that the early church preferred Messiah because this title carried the meaning of a royal deliverer; also, after the death of Jesus, there would be no further fear of political misunderstanding.<\/p>\n<p>The term Messiah, or Christ, does not belong strictly to the teachings of Jesus, since he himself never used it. The most striking instance where he accepted the ascription of Messiah was in Peter’s confession at Caesarea Philippi. All the synoptic Gospels record the confession “You are the Christ,” while Matthew adds the significant comment by Jesus that flesh and blood had not revealed it but “my Father who is in heaven” (Mt 16:17). He certainly accepted the confession and regarded it as revelation. One other case in the Synoptics where he does not specifically refute messiahship is his answer to the high priest’s question “Are you the Messiah?” (Mk 14:61). In John’s Gospel, Andrew tells Peter that he had found the Messiah (Jn 1:41); the woman at Samaria talks to Jesus, and he reveals that he is the Messiah (4:25-26). There was a widespread expectation among the Jews that a deliverer would come to overthrow their political enemies, the Romans. There were various ideas about his origin (a military leader or a heavenly warrior) and his methods (the Zealots believed that deliverance could come only through armed revolution). The reticence of Jesus concerning messiahship is therefore readily understandable.<\/p>\n<p>Another title of utmost importance is Son of God, although it occurs mainly in John’s Gospel. That both Mark and John regarded Jesus in this light is clear from explicit statements in their Gospels (cf. Mk 1:1; Jn 20:30-31). There are certainly passages where Messiah is linked with Son of God and where Jesus rejects neither title (cf. Mt 16:16). But in the teachings of Jesus one passage makes abundantly clear the special relationship that Jesus had with God as Son—namely, Matthew 11:27 (also Lk 10:22, a parallel passage), where Jesus implies that he is the Son of the Father.<\/p>\n<p>Many similar passages in John’s Gospel are, however, more explicit. The Son is unquestionably preexistent, because he knows he came from the Father and returns to the Father. It is not possible from the many references to sonship in John’s Gospel to come to any other conclusion than that Jesus regarded himself as divine. It is particularly important to note that it is also in this Gospel that Jesus is portrayed most clearly in his human nature with its attendant weaknesses. Nowhere in the teachings of Jesus did he explain how God could become man, but he assumed this as a fact. He taught with the authority of God.<\/p>\n<p class=\"h2\" id=\"TeachingsabouttheKingdomofGod\">Teachings about the Kingdom of God<\/p>\n<p>No one can read the synoptic Gospels without being impressed with the frequency with which the expression “kingdom of God” (or of heaven) occurs. It was clearly an important theme in the whole teaching of Jesus. It is less evident in John’s Gospel but is nevertheless still present. Many of the parables of Jesus are specifically called parables of the kingdom. Jesus’ concept of the kingdom provided a foundational idea to the Christian gospel.<\/p>\n<p>The main idea is the rule of God over people rather than a realm that belongs to God. In other words, the emphasis is on the active reigning of the King. This is important because it means that the kingdom is inextricably affected by relationships between the members and the King. It also means the kingdom will not be expressed in institutional terms.<\/p>\n<p>There is one problem with the kingdom teachings that must be faced: its timing. Some sayings imply that it is already present, while others suggest that it will not come until the future. Some scholars disavow the idea that present and future can be held together; therefore, they reject one and concentrate on the other. Those who maintain a present understanding of the kingdom developed the idea of a social gospel, since Christianity was defined as the establishment of the kingdom of God on earth. According to this view, there is no place for a future arrival of the kingdom. On the other hand, some have denied altogether the present aspect and concentrate on the future. In this case, it is difficult to see in what sense the kingdom teachings are relevant.<\/p>\n<p>Yet others have insisted that since both present and future aspects are found in the Gospel records, no explanation is satisfying that denies one at the expense of the other. One possible solution is to regard the present aspects as applying to this age but as not reaching their fulfillment until the future establishment of the kingdom. A similar solution, expressed differently, is to maintain that the reality is a future kingdom but that it has spilled over into the present. Jesus intentionally included both present and future aspects.<\/p>\n<p>That the kingdom was a theme of common interest is clear from Luke 17:20-21, where the Pharisees asked Jesus when it was coming. His answer, that it was among them, shows unmistakably a present idea. This is equally true of the statement that in the exorcism of evil spirits the kingdom had arrived (Mt 12:28; Lk 11:20). Moreover, Jesus mentioned that the kingdom has been forcefully advancing (Mt 11:12), by which he did not mean by revolutionary methods, although he clearly implied that something dynamic was already happening. This idea of dynamic power is one of the most characteristic features of the kingdom. Jesus spoke of binding the strong, armed man (Lk 11:21-22), which shows that in his ministry he expected to give a powerful demonstration against the forces of darkness.<\/p>\n<p>It is evident that the kingdom Jesus proclaimed was a kingdom in which God was supreme. It was inseparably linked with his redemptive mission, in which God was bringing spiritual deliverance to his people. Moreover, the kingdom teachings of Jesus cannot be regarded in isolation. It is part of the total message; no part of that message can be divorced from any other part without distorting the whole.<\/p>\n<p>The clearest teachings on the future aspect of the kingdom are to be found in some of the parables (Mt 13) and in the discourse on the Mt of Olives (Mt 24–25; Mk 13; Lk 21). In the latter, Jesus spoke of the future using imagery drawn from Jewish literature, like the references to clouds, to glory, and to angels in relation to the coming of the Son of Man (Mk 13:26-27). In Matthew’s account there is reference to a trumpet call, another familiar feature (Mt 24:31).<\/p>\n<p>Various features from the kingdom parables give the clearest idea of the nature of the kingdom. Membership in the kingdom is not considered to be universal, for in the parable of the sower not all the soils are productive. The same separation is seen in the parable of the tares and the parable of the dragnet. The tares are destroyed and only the wheat is harvested, while the bad fish are discarded. The members of the kingdom are those who hear and understand the word of the kingdom (Mt 13:23). It is clear, therefore, that a response is necessary if the benefits of the kingdom are to be enjoyed.<\/p>\n<p>There is an emphasis on growth in the parable of the mustard seed, where rapid development occurs from small beginnings. The parables of the treasure and the pearl are intended to underline the value of the kingdom. The universal character of the kingdom comes out sharply in the parable of the vineyard, where the kingdom is said to be taken away from the Jews and given to another “nation,” presumably an allusion to the Gentiles (Mt 21:43). This is in line with the great commission Jesus gave to his disciples to preach to all nations (28:19). A universal kingdom would certainly be entirely different from the messianic kingdom idea of Judaism, in which Israel was to be the central unit. It is not easy to appreciate how revolutionary the idea was of a worldwide kingdom with Gentiles and Jews on the same footing.<\/p>\n<p class=\"h2\" id=\"TeachingsaboutHisOwnDeath\">Teachings about His Own Death<\/p>\n<p>The announcement of the kingdom must be linked with Jesus’ approach to his own death. Did Jesus see his death as an integral part of his mission? Some have maintained that he ended his life in disillusionment, but a brief survey of his teaching about his own destiny is sufficient to dispel such a theory. To the further question, “What meaning did Jesus attach to his forthcoming death?” he gave a series of passing indications that, when taken together, supply us with a basis on which to reconstruct some idea of the place of his death within the entire range of his mission.<\/p>\n<p>It is important to note that many times Jesus showed his awareness that details of his life were a fulfillment of Scripture (cf. Mt 26:24, 56; Mk 9:12; Lk 18:31; 24:25-27, 44-45). In all the instances cited, the suffering of Jesus is referred to as the subject of OT prophecy. This must mean that he had reflected on OT predictions and recognized that they could be fulfilled only through his own sufferings. In this case the Passion must be regarded as an indispensable part of Jesus’ consciousness of his own mission.<\/p>\n<p>This emphasis on fulfillment of Scripture is also seen in John’s Gospel. His statement that the Son of Man must be lifted up even as Moses lifted up the serpent (Jn 3:14) illustrates this point. Most of the passages where fulfillment of Scripture is mentioned are the comments of the Evangelist, John. But there can be no doubt that the fulfillment motive played a vital part both in Jesus’ own understanding of his mission and in the early Christians’ understanding of his death. In this connection, some hold that John puts more stress on the Incarnation as a means of salvation in that he sees it as an illumination of the mind. But this is only part of the truth, for there is more on the meaning of the death of Jesus in John’s Gospel than in the others.<\/p>\n<p>The Gospels emphasize the divine necessity of the death of Jesus. In addition to the fulfillment motive, the idea of necessity is strong in the first prediction by Jesus of his approaching death. In John’s Gospel Jesus speaks of his “hour” several times in the earlier stages of his ministry as “not yet,” but in the later stages as having arrived. There is a sense of definite movement toward a climax, the hour undoubtedly being the hour of the Passion (cf. Jn 17:1). There is not room for any disillusionment here. Jesus knew that only through the hour of death could the Father be glorified. The climax was according to an orderly plan.<\/p>\n<p>Jesus evidently regarded his death as in some ways a sacrifice. The clearest indication of this is in the words of institution at the Last Supper. The cup is connected with the blood of the new covenant, which is said to be for the “remission of sins” (Mt 26:26-28). No explanation is given of the way in which the coming death, signified by the broken bread and poured-out wine, would bring about forgiveness of sins. But the immediate realization by the early church that Christ died for our sins (cf. 1 Cor 15:3) shows that the importance of what Jesus said had been clearly grasped. The new covenant idea is parallel to the old covenant, which according to Exodus 24 was sealed with sacrificial blood; there can be little doubt that Jesus had this in mind when he spoke the words about the new covenant. It was also akin to the ideas expressed in Jeremiah 31, referring to a covenant written on the heart rather than graven in stone.<\/p>\n<p>Another aspect of the death of Christ seen especially in John’s Gospel is the sense of completion that went with it. In Jesus’ prayer in John 17, as he faces the cross, he declares that he has finished the work that the Father had given him to do (Jn 17:4). This is reinforced by the cry from the cross, “It is finished,” which only John records (19:30). This sense of accomplishment gives an air of triumph to what might otherwise have been considered a disaster.<\/p>\n<p class=\"h2\" id=\"TeachingsabouttheHolySpirit\">Teachings about the Holy Spirit<\/p>\n<p>At several of the major events in the life of Jesus, the Evangelists note the activity of the Spirit (e.g., the Virgin Birth, the Baptism, the Temptation). It is to be expected, therefore, that Jesus would have instructed his disciples about the Spirit. However, there is surprisingly little in the synoptic Gospels on this theme. Most of the teachings come from John’s Gospel.<\/p>\n<p>When Jesus began his preaching ministry in Nazareth, according to Luke, he read the statement in Isaiah 61:1-2 about the Spirit of God and applied it to himself. He saw his ministry as being inaugurated by the Spirit. This becomes clear in the way in which he responded to the charge that he cast out demons by means of Beelzebub, prince of the demons. He identified the reality of the coming of the kingdom by the fact that he was casting out evil spirits by the Spirit of God (Mt 12:28). He was, moreover, sensitive to the seriousness of blaspheming the Spirit, which he implies his accusers were in danger of doing. Whatever he did in his ministry he saw as an activity of the Spirit, and this was especially so in the contest with evil spirits.<\/p>\n<p>While warning his disciples that they would meet with opposition, Jesus assured them of the Spirit’s support when they were forced to appear before kings or governors (Mt 10:19-20; Mk 13:11). Indeed, he told them that the Spirit would speak through them, thus emphasizing that he expected a continuation of the Spirit’s activity in the future. Luke records one instance in which Jesus comments on what fathers will do for their children and asks whether God will not give the Holy Spirit to those who ask (Lk 11:13). The assumption is that God regards the Holy Spirit as the best gift to give his children. On yet another occasion, Jesus recognized that David was inspired by the Holy Spirit when he wrote Psalm 110 (Mk 12:36), reflecting Jesus’ belief in the Spirit’s agency in the production of Scripture.<\/p>\n<p>The Gospel of John provides a more detailed development of what Jesus taught about the Spirit. Teachings about the Spirit are usually linked to Jesus’ teachings about giving eternal life to those who believe in him and receive him. At the same time he spoke of the new birth and eternal life to Nicodemus, Jesus also spoke of the Spirit (Jn 3:3-8, 15-16). When he spoke of water of life to the Samaritan woman, he also spoke of the Spirit (4:14, 23-24). The same holds true for the discourses on the bread of life (6:48-63) and river of life (7:37-39). Throughout the Gospel, Jesus declares to various people that he can give them eternal life if they would believe in him. He promises them the water of life, the bread of life, and the light of life, but no one could really partake of these until after the Lord was resurrected. As a foretaste, as a sample, they could receive a certain measure of life via the Lord’s words, because his words were themselves spirit and life (6:63), but it was not until the Spirit would become available that the believers could actually become the recipients of the divine, eternal life.<\/p>\n<p>After the Lord’s discourse in John 6 (a discourse that was very troubling and offensive to most of his disciples), Jesus said, “It is the Spirit who gives eternal life” (6:63). When the Spirit became available, they could have life. Again, Jesus offered the water of life—even life flowing like rivers of living water—to the Jews assembled at the Feast of Tabernacles. He told them to come and drink of him. But no one could, then and there, come and drink of him. So John added a note: “This He spoke of the Spirit, . . . for the Spirit was not yet given, because Jesus was not yet glorified” (7:39, <span>nasb<\/span>). Once Jesus would be glorified through resurrection, the Spirit of the glorified Jesus would be available for men to drink. In John 6, Jesus offered himself as the bread of life to be eaten by men; and in John 7, he offered himself as the water of life to refresh men. But no one could eat of him or drink of him until the Spirit of the glorified Jesus was made available, as was intimated in John 6:63 and then stated plainly in John 7:39.<\/p>\n<p>In John 14:16-18, Jesus went one step further in identifying himself with the Spirit. He told the disciples that he would give them another Comforter. Then he told them that they should know who this Comforter was because he was, then and there, abiding with them and would, in the near future, be in them. Who else but Jesus was abiding with them at that time? Then after telling the disciples that the Comforter would come to them, he said, “I am coming to you.” First he said that the Comforter would come to them and abide in them, and then in the same breath he said that he would come to them and abide in them (see 14:20). In short, the coming of the Comforter to the disciples was one and the same as the coming of Jesus to the disciples. The Comforter who was dwelling with the disciples that night was the Spirit in Christ; the Comforter who would be in the disciples (after the resurrection) would be Christ in the Spirit.<\/p>\n<p>On the evening of the resurrection, the Lord Jesus appeared to the disciples and then breathed into them the Holy Spirit. This inbreathing, reminiscent of God’s breathing into Adam the breath of life (Gn 2:7), became the fulfillment of all that had been promised and anticipated earlier in John’s Gospel. Through this impartation, the disciples were regenerated and indwelt by the Spirit of Jesus Christ. This historical event marked the genesis of the new creation. Jesus could now be realized as the bread of life, the water of life, and the light of life. The believers now possessed his divine, eternal, risen life. From that time forward, Christ as Spirit indwelt his believers. Thus, in his first epistle John could say, “We know he lives in us because the Holy Spirit lives in us” (1 Jn 3:24).<\/p>\n<p>The indwelling Spirit helped the disciples remember Jesus’ words and actions (Jn 14:26) so that they could teach and write about them with acumen. This means that Jesus did not intend that the preservation of his teachings should be left to chance. All too often theories attempting to explain the way in which the traditions about Jesus and his teachings were transmitted in the period before there were any written Gospels are suggested without any reference to the Holy Spirit. It is not acceptable to concentrate on so-called laws of oral tradition and pay no attention to the unique factor in this case—the Holy Spirit. It is part of the Spirit’s mission to preserve and transmit the teaching of Jesus. What Jesus says in this passage about the Spirit has far-reaching significance for the formation of the Gospels.<\/p>\n<p>Another important function is the activity of the Spirit in the world. Jesus made it clear that the Spirit would convict of sin, of righteousness, and of judgment (Jn 16:8). Without the activity of the Spirit, there would be no possibility of the disciples making any impact on the world. Nevertheless, Jesus warned that the world could not receive the Spirit because it did not know him (14:17). The mystery of the Spirit is that he dwells in every believer. This indwelling aspect is of great importance and was particularly developed in the writings of Paul.<\/p>\n<p class=\"h2\" id=\"TeachingsaboutHumanity\">Teachings about Humanity<\/p>\n<p>Jesus taught about God’s providential care over all human beings. A person’s hairs are all numbered (Mt 10:30), which is a vivid way of saying that God is concerned about the details of human life. But God is far more concerned with the eternal soul. Jesus made it clear that it would be unprofitable for anyone to gain the world and to lose his or her soul (Mt 16:26; Mk 8:36; Lk 9:25). The focus falls on what a person is and not what he or she has. Jesus even said that a maimed body was preferable to a forfeited life (Mk 9:43-47). One’s total fulfillment depends more on one’s spiritual condition than on one’s environment or physical well-being. He was not, of course, unconcerned about people’s physical state, as his many healings show, but his major concern was with people’s relationship with God.<\/p>\n<p>Jesus never viewed humans as isolated individuals. Within God’s community people were expected to have responsibility toward one another. The Sermon on the Mount illustrated this social emphasis in the teaching of Jesus. Those who are merciful to others will obtain mercy (Mt 5:7). There is special commendation for peacemakers (v 9). The disciples of Jesus are expected to bring light to others (v 16). They are expected to give more than expected (v 40). Jesus is clearly saying that people have responsibility beyond themselves.<\/p>\n<p>The relation of people to God is one of dependence. Jesus taught men and women to pray to God for daily bread (Mt 6:11) as a reminder that they cannot be wholly self-sufficient. He allowed no place in his teaching for humans to boast in their own achievements.<\/p>\n<p>Jesus had some specific things to say about home life. He accepted the sanctity of the marriage contract (Mt 5:31-32; cf. 19:3-9) and therefore showed a high regard for the honor and rights of the wife. It was more in his actions and attitudes rather than his specific teachings that Jesus showed his regard for the status of women. When he spoke of men, he often used the term in the sense of people, including both men and women. There is no suggestion that in matters of faith women were in the least inferior to men. Moreover, Luke points out how many women supported Jesus and his disciples in their travels.<\/p>\n<p>Jesus had a high view of the human potential but also acknowledged their present condition. The stress on repentance (Mt 4:17) shows a sinfulness of which people need to repent. This sense of need is implicit in the instances where Jesus pronounces forgiveness (e.g., to the paralytic, Mt 9:1-8; and to the woman who anointed him, Lk 7:47-48). In the Lord’s Prayer, Jesus instructs his disciples to pray for forgiveness (Mt 6:12; Lk 11:4). He takes for granted that they need it and desire to obtain it.<\/p>\n<p>Jesus gives no support to any self-righteousness in men or women. This is the burden of his criticism of the religious leaders in various sayings, but particularly in Matthew 23. He was critical of Jewish teachers because they placed so much importance on works of merit as contributing to salvation. His whole approach depended on humans casting themselves on the mercy of God. This is vividly illustrated in the parable about the Pharisee and the tax collector at prayer (Lk 18:10-14). It was the latter who threw himself on the mercy of God and who was commended by Jesus.<\/p>\n<p>Undoubtedly, Jesus regarded sin as universal. He never suggested that there was anyone who was exempt from it. The major concept of sin in his teachings was alienation from God. This comes out clearly in John’s Gospel, with its strong antithesis between light and darkness, life and death (cf. Jn 5:24). Indeed, the “world” in John’s Gospel represents the system that takes no account of God. But sin is also seen as enslavement to Satan. The life and teachings of Jesus are seen against the background of spiritual conflict. Jesus can even say to his opponents, “You are of your father the devil” (Jn 8:44). He assumes throughout that there are hostile forces bringing man into subjection.<\/p>\n<p>In the parable of the prodigal son, sin against God is linked with sin before the father. In other words, it is regarded in terms of rebellion and revolt (Lk 15:21). This is a different assessment of the son’s offense than the one arrived at by the elder brother, who could see it only in terms of property. The view that humans are essentially in a state of rebellion against God is a basic tenet of Paul’s theological position, and it is important to note that it finds its root in the teachings of Jesus.<\/p>\n<p>There is no question that Jesus had much to say about condemnation. Those who did not believe and were therefore outside the provision of salvation that Jesus had made are declared to be already condemned (Jn 3:18). At various times Jesus mentioned judgment to come, which shows that a person’s destiny is related to his or her present spiritual condition. Against this background of humanity’s spiritual need, the whole mission of Jesus must be seen. A person, if left to himself or herself, would be totally unable to achieve salvation, but Jesus came to offer eternal life to those who believe in him (Jn 3:16).<\/p>\n<p class=\"h2\" id=\"TeachingsabouttheChurch\">Teachings about the Church<\/p>\n<p>Some have supposed that Jesus did not predict that there would be a church. But on two occasions he used the word “church,” which means a people called out by God. On one of the occasions—at Caesarea Philippi—Jesus told Peter that he would build his church upon the rock (Mt 16:16-19). It seems most probable that “rock” was intended to link the foundation of the church to Peter’s particular confession about Jesus. It is certain that the later church was a community that affirmed that Jesus was the Christ, the Son of the living God. It is important to note that it is Christ himself who is the builder of the church. He assured his disciples that it would be impregnable (the gates of hades would not overcome it). Moreover, one of the functions of the church was to proclaim forgiveness of sins, and this is implied in what Jesus said to Peter. That the words were not intended to refer exclusively to him is clear from Matthew 18:18, where similar words were addressed to all the disciples. The church, according to Matthew 18:17, was to be a community that could settle disputes between believers.<\/p>\n<p>In addition to these specific references to the church, Jesus assumed that his followers would meet together in his name (Mt 18:19-20). In his final words in Matthew’s account, he commissioned them to teach what he had taught them and to baptize new disciples (Mt 28:19-20). He promised his presence would be with them. The command to baptize was reinforced by Jesus’ own example in submitting to John’s baptism. One other special rite that Jesus expected his disciples to observe was the Lord’s Supper. His instructions about this presuppose a later community that could observe it. Since the form of words used in the institution point to the meaning of the death of Christ, it is clear that Jesus intended the future community to be frequently reminded of the center of the faith. The Christian church was to be a group of people who knew that through Christ they had entered into a new relationship with God.<\/p>\n<p>Although there are no references to the church in John’s Gospel, there are certainly hints that support the community idea. Jesus introduced himself as the Shepherd and spoke of his followers as forming a flock (Jn 10:16). The sheep imagery occurs again in this Gospel when Peter is instructed three times by the risen Lord to feed the sheep (Jn 21:15-17). Another figure of speech that Jesus used to bring out the group idea is that of the many branches that draw their life from the vine, and therefore belong to each other because of their common life in the vine.<\/p>\n<p>Jesus recognized that the future community would need the aid of the Spirit. His teachings on this subject laid the foundation for the evident dependence of the early church on the Spirit, as seen in the book of Acts. Finally, it should be noted that there is a close connection between the church and the kingdom, although they are not identical. The kingdom is more comprehensive than the church, which is included within it.<\/p>\n<p class=\"h2\" id=\"TeachingsabouttheFuture\">Teachings about the Future<\/p>\n<p>Jesus thought of the kingdom in terms of both present realization and future hope. The future aspect is related to the end of the age. Although he did not spell it out in specific terms, Jesus did not leave his disciples without any knowledge of how the present age would end. He gave firm assurance that he would return at some time in the future.<\/p>\n<p>He told the disciples that the Son of Man would come with his angels in his Father’s glory (Mt 16:27). In the discourse in which he answers the disciples’ question about the end of the world, he speaks again of the Son of Man coming in clouds with power and glory (Mk 13:26), probably drawn from the familiar language of Daniel 7. Jesus described various signs that would precede his own coming. He spoke of wars, conflicts, earthquakes, famines, and disturbances in the heavens. The gospel was to be preached to all nations. At the same time many false Christs would arise.<\/p>\n<p>Jesus gave such details about his return to encourage his disciples in the face of persecution. The future hope had a definitely practical purpose. The disciples were urged to watch. The coming would happen as unexpectedly as a thief in the night. Jesus said that even he himself did not know when the coming would take place (Mk 13:32).<\/p>\n<p>Another important theme affecting the future is emphasized in Jesus’ teachings about resurrection. The Sadducees did not believe in the resurrection of the body. They attempted to trap Jesus with a question about a woman who had been married seven times. They wanted to know whose husband she would be at the resurrection (Mk 12:18-27). Jesus pointed out that there would be no marriage when the dead rise. The Sadducees’ idea about resurrection was clearly wrong. Jesus’ teaching was that the resurrected would be like the angels. There is no doubt about the resurrection of the dead, although no information is given about the resurrection body. Jesus told a story about a rich man and a poor man who both died (Lk 16:19-31). In the afterlife the rich man cries out in torment, while the poor man enjoys a state of blessedness. What is most clear from this is the certainty of the afterlife and the fact of a distinction between the two men, although we are not told on what grounds the distinction is made. Elsewhere in his teachings, Jesus suggested that the most vital requirement is faith in himself. The conversation between Jesus and the dying thief on the cross suggests that paradise for the latter consisted in an awareness of the presence of Jesus (Lk 23:42-43).<\/p>\n<p>The theme of rewards and punishment occurs in many passages. In Matthew 16:27 Jesus says that the Son of Man will reward everyone according to what he or she has done. Those who are worthless are promised punishment in darkness (Mt 25:30). Moreover, Jesus spoke of a day of judgment on which men and women must give an account, even of all their careless words (12:36-37). In the parable of the sheep and the goats, he spoke of a separation that the Son of Man will make when he comes. Those commended are those who have shown concern for the believers (25:31-46).<\/p>\n<p>Among Jesus’ most solemn statements are those that speak of hell. There is no way of getting around his teachings about eternal punishment for the unrighteous (as in Mt 25:41, 46), which is opposite to the eternal life promised to the righteous. He taught that his disciples would have a place prepared for them in heaven (Jn 14:2), and spoke of a Book of Life in which the names of his disciples were written (Lk 10:20).<\/p>\n<p class=\"h2\" id=\"TeachingsaboutMoralIssues\">Teachings about Moral Issues<\/p>\n<p>Much of the teaching of Jesus is concerned with moral issues—so much so that some scholars have concluded that this was the main burden of his teaching. But the moral teachings cannot be considered apart from the many facets of his teachings outlined above. It has been said that there are close parallels between the teachings of Jesus and the moral teachings of Judaism. What is distinctive about Jesus’ teachings about morality is that the motive and power behind moral conduct is not conceived in terms of laws that must be obeyed. Right conduct is seen to be the result of a right relationship with God.<\/p>\n<p>Jesus was himself the pattern for moral behavior. He made clear that his aim was to fulfill the will of God. There is no sense of legalism in his approach to ethical decisions. When—in the Sermon on the Mount—he compared his own teaching with that of Moses, he showed the importance of penetrating to the inner meaning (cf. Mt 5:21-22, 27-28, 31-32). On the face of it, Jesus made more rigorous demands than the Mosaic law, because he was concerned with probing the motives as well as the actions. Many have dismissed the teaching of the Sermon on the Mount as entirely impractical, but Jesus never intended that his teaching would be easy; he set as a target nothing less than the perfection of God himself (Mt 5:48). Nevertheless, he called his yoke easy and his burden light (11:29-30), which suggests that he was not setting out an impossible ethical pattern. It must be remembered that he was not producing a manifesto for society. His concern was that each individual should have powerful motives for right decisions on matters of conduct. His reaction against a rigid application of Sabbath observance at the expense of the welfare of a needy person illustrates this point. Concern for others was rated higher than ritual correctness.<\/p>\n<p class=\"h2\" id=\"Conclusion\">Conclusion<\/p>\n<p>No account of the life and teachings of Jesus would be complete without some indication of the place that Jesus Christ gained in the developing church. Such a quest naturally takes us outside the scope of the Gospels into the testimony of the book of Acts and Paul’s letters. There we can see whether the predictions of Jesus were fulfilled and whether in fact the early Christians took his teaching seriously. Although there can be no question that Jesus Christ became central to the faith of the early Christians, he was regarded from many points of view. He was seen as Messiah in the sense of a spiritual deliverer, as Lord in the sense of being sovereign over his people, as Servant in the sense of his obedience to suffering, as Son in his relation to his Father. In many ways the full understanding of what and who he was could not have occurred until after the resurrection. Therefore, we find that many facets of his teachings about himself were more fully developed in the reflections of his people. This is true in a special sense of the writings of the apostle Paul.<\/p>\n<p>Many have found a problem in linking the Gospels with their detailed presentation of the acts and teachings of Jesus with the Christ who is so central in Paul’s beliefs. The problem arises because the apostle does not refer to any specific incident in the life of Jesus and does not reflect in his epistles any acquaintance with the large amount of teaching material in the Gospels. Does this suggest that Paul had no interest in the historical Jesus? Or could it be maintained that he knew nothing about him? Those who have driven a wedge between Paul and Jesus have not given sufficient weight to those incidental indications that Paul knew a great deal more about the historical Jesus than he states in his letters. He writes, for instance, about the meekness and gentleness of Christ (2 Cor 10:1), suggesting that he knew that Jesus had said of himself that he was meek and lowly of heart (Mt 11:29). Moreover, Paul speaks of the poverty of Christ (2 Cor 8:9) and must have known that the Son of Man had nowhere to lay his head. He certainly knows the details of how Jesus instituted the Lord’s Supper (1 Cor 11:23-26), and he knows of his death by crucifixion. It seems reasonable to conclude that Paul assumes that his readers will be acquainted with the Gospel material.<\/p>\n<p>It is perhaps useful in this connection to inquire whether the life and teachings of Jesus played a significant part in the early Christian proclamation. One passage that is valuable in this respect is Acts 10:36-38. In Peter’s address to Cornelius, he spoke of God’s having anointed Jesus of Nazareth, and of Jesus’ having gone about doing good and healing all who were under the power of the devil. It is clear that some account of the acts of Jesus was included in the early preaching, and there is no reason to suppose that this was not a regular procedure.<\/p>\n<p>There is no doubt that the example of Jesus was a powerful motive for promoting right behavior. Peter appeals to it in encouraging Christians who were suffering for their faith (1 Pt 2:21). Paul also knows the value of imitation (1 Cor 11:1; 1 Thes 1:6). Since Jesus was recognized as being a man who did not sin (cf. 2 Cor 5:21), his behavior patterns would have proved invaluable for those who needed a new standard for moral action. While this idea of example is unquestionably present in the Epistles, it would be quite wrong to suppose that it formed a major part of Christian doctrine.<\/p>\n<p>There are a few references to the teachings of Jesus in the non-Gospel portion of the NT. In the Letter of James, which is almost wholly practical, there are more allusions to the teachings of Jesus than anywhere else in the NT. This is especially true in echoes of the Sermon on the Mount, and it shows the strong contribution that the moral teaching of Jesus had on the ethical values of the early Christians. Most of the expositions of doctrine in the Epistles find their basis in some aspect of the teachings of Jesus. These teachings have an ongoing significance for the development of the church.<\/p>\n<p>To what extent is knowledge of the life and teachings of Jesus relevant to the 21st century? Existential theologians have driven such a wedge between the Christ of faith and the Jesus of history that the latter has ceased to have any importance for them. Christians today, no less than their first-century predecessors, need to know that the object of their faith is the same one who lived and taught in Galilee and Judea.<\/p>\n<p><em>See also<\/em> Ascension of Christ; Christ; Christology; Genealogy of Jesus Christ; Incarnation; Jesus Christ; Kingdom of God, Kingdom of Heaven; Messiah; Parable; Savior; Son of God; Son of Man; Virgin Birth of Jesus.<\/p>","summary_ro":"JESUS CHRIST, Teachings of Because of the wide variety of forms in which the teachings of Jesus have been preserved, it is difficult to bring out the essence of that teaching in a systematic way. Jesus did not present us with a theological system. His words were essentially practical in intent. Yet from all the variety of sayings it is possible to extract a clear idea of what Jesus thought about a number of important issues. What was his teaching about God? What did he think about himself? Wh...","summary_en":"JESUS CHRIST, Teachings of Because of the wide variety of forms in which the teachings of Jesus have been preserved, it is difficult to bring out the essence of that teaching in a systematic way. Jesus did not present us with a theological system. His words were essentially practical in intent. Yet from all the variety of sayings it is possible to extract a clear idea of what Jesus thought about a number of important issues. What was his teaching about God? What did he think about himself? Wh...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":24820,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gospel of Matthew","title_en":"Gospel of Matthew","content_ro":"<h3>MATTHEW, Gospel of<\/h3>\n<p>First Gospel and first book of the NT.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date and Provenance<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Nowhere does the text of Matthew itself clearly identify the author. Yet, as did the ancient church, we may ascribe authorship to Matthew the apostle. He was otherwise known as Levi (see Mk 2:14; Lk 5:27, 29). Before Jesus called him, he was a tax collector (Mt 9:9ff.). It is interesting to note that Matthew called himself a tax collector, while none of the other Gospel writers did. Perhaps he did this to show how great an ascendancy he had been granted when the Lord called him, for tax collectors were despised and considered the lowest of people. The Gospel itself bears the impress of one knowledgeable of currency, for the Gospel writer speaks quite specifically about a two-drachma tax (Mt 17:24), a four-drachma coin (v 27), and the various talents (18:24; 25:15ff.).<\/p>\n<p class=\"h2\" id=\"DateandProvenance\">Date and Provenance<\/p>\n<p>Scholars are divided about the date when Matthew was written primarily because there is still debate about which Gospel was first written: Matthew or Mark. If Mark was written before Matthew, then Matthew was very indebted to Mark for a great deal of material, and vice versa. Those who argue for Matthew’s priority do so on the basis that Matthew’s Gospel was (1) recognized in the early church as the first Gospel, (2) written to those who first needed a written account—the Jews, and (3) placed first in the NT canon. Whether it preceded or followed Mark, most scholars are certain that it was written before the destruction of Jerusalem (<span>AD<\/span> 70) because the temple is spoken of as still standing (Mt 24:15). Irenaeus indicated that Matthew wrote this Gospel while Peter and Paul were in Rome. This would make the time of writing in the 60s.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<h5>Apologetics<\/h5>\n<p>Matthew wrote to a community of Greek-speaking Jewish Christians, located in a center such as Antioch in Syria. The community was surrounded and beset by Jews hostile to the claims of Jesus and the Christian community.<\/p>\n<p>Matthew wrote as a Jew for Jews. In Jesus of Nazareth, Matthew contends, the OT reached its appointed goal. Jesus is the Messiah of Israel’s expectation. In the opening chapter Matthew identifies him as “the son of David, the son of Abraham” (1:1), indeed as “God with us” (v 23). In later chapters Jesus is revealed as the Son of Man of Daniel 7 and the Suffering Servant of Isaiah 53. Throughout the book (Mt 1:22–27:10) the events of Jesus’ life are represented as the “fulfillment” of OT prophecies. He comes to offer Israel salvation from sin (1:21). Nevertheless, the Jews have rejected him as their Messiah, and have thus placed themselves in the most perilous position (11:20-24; 21:33-46). One explanation for Israel’s rejection of Jesus is the failure of the Jewish religious leadership to prepare the people for his coming. In the strongest language, Matthew denounces the teachers of the law and the Pharisees. They have forsaken the Word of God in favor of their own traditions (ch 15).<\/p>\n<h5>Teaching the Church<\/h5>\n<p>Matthew also wrote as a Christian for Christians. He presents Jesus as a new Moses, indeed as Yahweh incarnate, expounding his own law for his people (ch 5), now newly constituted around his person under the leadership of the apostles (10:2-4; 16:18-19; 23:8-10). If the Christian church is to function properly, the teaching of the Messiah on a host of moral and spiritual issues must be taken with utmost seriousness (chs 5–7, 18). To aid this purpose, Matthew takes the form of a theological textbook or a handbook for the church, to instruct the people of God concerning the person and work of Jesus. That these teachings may be more readily and firmly grasped, Matthew presents them in a highly organized and memorable way. To facilitate the learning of the material, he arranges Jesus’ teachings in five major discourses (interlocked with narrative portions) in which teachings of the same kind are clustered together (e.g., ch 10 consists of a charge to missionaries, and ch 13 consists of seven parables of the kingdom). Matthew’s leading theological themes may be identified as the <em>Son<\/em> of God (Jesus is Yahweh incarnate, “God with us”), the <em>kingdom<\/em> of God (in Jesus, God is invading history to inaugurate his final rule), the <em>salvation<\/em> of God (as the servant-king, Jesus has come to “save his people from their sins,” 1:21), and the <em>people<\/em> of God (Jesus has come to build his church, a redeemed community consisting of both Jews and Gentiles).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Coming of the Savior (1:1–2:23)<\/h5>\n<p>His name reveals his mission: “Jesus” (1:1) means “Yahweh saves.” He is “the son of Abraham,” who comes to fulfill God’s ancient promises to Jews and Gentiles (Gn 12:1-3). He is “Christ [or Messiah],” the son of David (Mt 1:1), who comes to inaugurate the kingdom of God (4:17). More than that, as evidenced both by prophecy (1:22-23) and by the nature of his conception (vv 18-20), he is “God with us”—now come to “save his people from their sins” (v 21). As the son of David, and in accord with prophecy, he is born in Bethlehem (2:1-6). Drawn by the star of Israel’s Messiah (cf. Nm 24:17), Gentiles come to worship him (Mt 2:1-12). When Herod seeks to destroy him, Jesus finds sanctuary in a gentile land; God’s calling his Son from Egypt marks the beginning of a mighty saving work—nothing less than a new exodus under Jesus, the new Moses (vv 13-20). Having been born in the humblest of circumstances, Jesus now comes to live in Nazareth (vv 21-23).<\/p>\n<h5>The Beginnings of Ministry (3:1–4:25)<\/h5>\n<p>In face of the judgment that Jesus is about to execute (as evidence of the kingdom’s arrival), John the Baptist calls Israel to repentance (3:1-12). Jesus’ submission to John’s baptism, and the voice from heaven, show him to be a King who serves his subjects by taking their sins upon himself (vv 13-17). Like Israel at the exodus, Jesus is led into the wilderness for a period of testing (4:1). When the devil seeks to turn him away both from God and from his appointed mission, Jesus gains victory by depending upon God and his Word (vv 1-11). Returning to Galilee, Jesus deliberately settles in territory with both Jewish and Gentile inhabitants (vv 12-16) and begins a ministry of preaching (like John, he calls for repentance in face of the dawning kingdom), teaching (he calls his first disciples), and healing (vv 17-25).<\/p>\n\n<h5>The Sermon on the Mount (5:1–7:29)<\/h5>\n<p>Just as Moses ascended Sinai to receive God’s law for Israel, so Jesus—as both the new Moses and as God incarnate—ascends the mountain to set forth his instruction for the citizens of the kingdom of God (5:1-2). He begins with <em>gospel<\/em> (not law), declaring that God shall surely save those who—beset by sin—trust in God’s mercy, obey his commands, and long for him to establish his righteous rule in the earth (vv 3-12). Toward that end, disciples are a preservative (salt) and a witness (light) in a sinful society (vv 13-16). As the one who has come not to abolish the Law and the Prophets but to bring them to completion (i.e., to usher in the new age to which the OT pointed— v 17), Jesus calls his disciples to steadfast obedience to God’s law as now expounded by the Lawgiver himself (vv 18-20). God’s commands embrace inner desires as well as outward actions, must not be watered down or rationalized, and call for more radical obedience than ever before, now that the end has come (vv 21-48). In their giving, praying, and fasting, disciples are to combat hypocrisy by God-centeredness and self-forgetfulness (6:1-18). The Lord’s Prayer (vv 9-13) calls upon God to honor his name by establishing his rule on earth, and to pardon, protect, and provide for his children. Given this prayer, and given the disciples’ God-centered view of reality (vv 19-24), there is no cause for anxiety (vv 25-34). Disciples must be discerning without being judgmental (7:1-6), and depend on God for the power needed to love others (6:7-12). Having completed his exposition of the law (5:21–7:12), Jesus now calls would-be disciples to follow him (7:13-14), warns against false teachers (vv 15-20), and insists that true disciples do God’s will (vv 21-23).<\/p>\n<h5>The Authority of Jesus (8:1–9:38)<\/h5>\n<p>Having given his authority <em>verbal<\/em> expression in teaching (7:28-29), Jesus now gives it <em>visible<\/em> expression in a series of healing miracles, again revealing himself as the servant of Isaiah (8:17). He heals a leper, a centurion’s servant, and a bleeding woman by his word (8:1-13; 9:20-22). His touch dispels a fever and raises a dead person (8:14-15; 9:23-25). A combination of word and touch cures the blind (9:27-31). As “God with us,” Jesus calls for unqualified allegiance (8:18-22). Though lacking even the natural protection enjoyed by animals (v 20), he demonstrates his sovereignty over the natural world—and thus his deity—by calming the storm (vv 23-27). In direct confrontations with demons, he shows his superiority over them (8:28-34; 9:32-33). Exercising God’s own authority, he declares sins forgiven (9:1-8) and calls sinners to repentance and to discipleship (vv 9-13). Joy over the kingdom’s inauguration is mingled with longing for its consummation (vv 14-17). The summary of 9:35-38 echoes 4:23-25, recalls chapters 5–7, and prepares for the next major discourse.<\/p>\n<h5>Jesus’ Charge to the Missionaries (10:1-42)<\/h5>\n<p>In response to the prayers that he has commanded, Christ now invests 12 disciples with apostolic authority and sends them out into his harvest field (9:37–10:4). The discourse speaks both of the apostles’ immediate mission (10:5-15) and of the church’s broader mission (vv 16-42). For now, the apostles are to concentrate on evangelizing Jews (v 6), in preparation for the mission to Gentiles (28:19). The “worthy” are those who welcome the apostles and their message; the “unworthy,” those who reject them (10:11-15). In the broader mission, there is sure to be persecution (vv 16-19, 24-25), but this will actually aid the witness (vv 17-23). God will save his faithful missionaries (vv 19-23) but judge those who oppress them and who disown Christ (vv 26-39). A sure reward awaits both the herald and the recipient of the message (vv 37-42).<\/p>\n<h5>Christ the Lord (11:1–12:50)<\/h5>\n<p>The judgment John predicted is already under way; one’s stand in the last judgment would be determined by his response to the words and works of Jesus (11:2-6). Like his herald, Jesus meets with widespread hostility and indifference (vv 7-19). Given the finality of the grace attending his ministry, those who reject him will suffer the severest judgment (vv 20-24). Yet there are others—the lowly, the burdened, the teachable—who learn (by revelation from God the Father and God the Son) that the “Lord of heaven and earth” is also the “gentle and humble” God who comes to give rest to those who trust in him (vv 25-30). As the one who ushers in the new age (12:6), Jesus claims that he is the Lord of the Sabbath (vv 1-8). True rest (11:29) comes to those who come to Jesus.<\/p>\n<p>Viewing Jesus as the destroyer of the Sabbath, the Pharisees ascribe his miraculous powers to Satan (12:22-24). On the contrary, says Jesus, the rule he is inaugurating is crushing Satan’s empire (vv 25-29). To reject this truth in the full awareness of what one is doing is to commit the unforgivable sin against the Holy Spirit (vv 30-32); the words of Jesus’ accusers expose them as persons destined for condemnation (vv 33-37). The requested sign from heaven will not be given. Jesus’ resurrection is the only sign they need.<\/p>\n<h5>The Parables of the Kingdom (13:1-58)<\/h5>\n<p>This, the third of Matthew’s five great discourses, contains seven parables. In the parable of the sower, four kinds of soil—hard, shallow, cluttered, and fruitful—illustrate the various responses to Jesus’ preaching (13:3-9, 18-23). As those who have received Jesus’ proclamation of the kingdom (4:17), the disciples are given more light, but the crowds must accept that initial proclamation before further light is given (13:10-17, 34-35). In both the parable of the weeds (vv 24-30, 36-43) and the parable of the net (vv 47-50), Jesus assures his disciples that the final judgment will separate true believers from false, and warns against hasty, premature judgments (cf. 7:1-5). The parables of the mustard and the yeast (13:31-33) contrast the smallness of the kingdom’s inauguration with the fullness of its consummation. The parables of the hidden treasure and the pearl (vv 44-46) depict the kingdom as a value far surpassing all others (cf. 6:33). Thus illuminated by Jesus, disciples have new treasures to add to their old (13:51-52). The people of Nazareth, on the contrary, echo the crowds’ lack of understanding and the Pharisees’ hostility (vv 53-58).<\/p>\n<h5>Spiritual Conflict (14:1–16:12)<\/h5>\n<p>In 14:1-12 the preaching of John exposes the weakness of Herod, and the beheading of John anticipates the crucifixion of Jesus (cf. 17:12). The true king is not Herod but Jesus. He is sovereign over nature itself (14:13-36)—God incarnate, “God with us,” who feeds the hungry multitude in the wilderness (as God once provided manna) and walks upon and calms the sea (see Ps 89:9). Peter models Christians’ faith, fear, and utter dependence on Jesus (Mt 14:28-31). The Pharisees and teachers of the law appear to worship God but in fact are devoted to their own traditions, which they offer not as supplements but as <em>rivals<\/em> to the Word of God (15:1-9). In verses 10-20 Jesus teaches both that ceremonial law apart from moral law becomes empty ritual, and that the old distinction between clean and unclean foods (Lv 11) is now as obsolete as the distinction between Jews and Gentiles. To underscore the point, Jesus enters pagan territory, heals a Canaanite (15:21-28) and feeds a Gentile multitude (vv 29-39). Pharisees and Sadducees, for all their differences, are united in their opposition to Jesus (16:1-12).<\/p>\n<h5>The Coming Salvation (16:13–17:27)<\/h5>\n<p>Going beyond the crowds’ respectful but inadequate estimates, Peter confesses Jesus to be “the Christ, the Son of the living God”—a recognition of Jesus’ deity granted by divine revelation (16:13-17; cf. 11:25-26). As it is God the Son who possesses and builds the church, Satan and death are victims rather than victors. Jesus will build his church on Peter’s confession that Jesus is the Christ, the Son of the living God. The apostles’ prohibiting and granting entry into the church (“binding” and “loosing,” respectively) depends upon the prior decision of heaven (i.e., God’s revelation of apostolic teaching). In face of Peter’s confession and the persistent false notions of messiahship (16:20, 23), Jesus now (for the first time) predicts his sufferings and coming glory (vv 21-28). In anticipation of that glory, Jesus is transfigured before certain disciples; Moses and Elijah join God the Father in bearing witness to the unique splendor of God the Son (17:1-8). Jesus then demonstrated his power by combating demonic powers (vv 14-18) and exhibited his authority by choosing to pay the temple tax using miraculous means (vv 24-27).<\/p>\n<h5>Greatness in the Kingdom (18:1-35)<\/h5>\n<p>In this, the fourth of Matthew’s five great discourses, Jesus concentrates on the character and attitudes of church members. He calls upon his followers both to <em>become<\/em> and to <em>welcome<\/em> the lowliest (18:1-5). Leaders especially are enjoined to deal harshly with themselves but gently with those under their care (vv 6-9). Remembering the Father’s love for sinners, Christians are to make every effort (both by prayer and by personal initiative) to restore offending brothers, with excommunication being the last resort (vv 10-20). Church members who really understand the Father’s amazing grace will never stop offering forgiveness and compassion to those who wrong them (vv 21-35).<\/p>\n<h5>Instructions on the Way to Jerusalem (19:1–20:34)<\/h5>\n<p>Given God’s creation ordinances, says Jesus, divorce itself is never <em>commanded;<\/em> it is only <em>permitted<\/em> in the case of sin—that is, where the marital bond has already been severed through infidelity (19:1-9). As in 5:17-48, Jesus calls his followers to radical obedience (19:10-12). Besides instructing disciples to become like children (18:1-4), Jesus embraces children themselves with his love (19:13-15). He appeals likewise to the rich young man (vv 16-22); but the man, while faithful to the commands about love of neighbor, is too bound by his wealth to give himself unreservedly to loving God. Yet those who abandon all to follow Jesus will receive wealth untold in the coming kingdom (vv 27-30). The basis for such blessings lies not in human merit but in the astonishing generosity of the gracious God (20:1-16). None—not even the rich—are beyond the power of his grace. But God offers free salvation at great cost to himself (vv 17-19). Confronting competitiveness and ambition among his followers, Jesus teaches them that true greatness lies not in lording it over others but in serving them (vv 20-34), as shall be supremely demonstrated in his death as “a ransom for many” (v 28).<\/p>\n<h5>Confrontations in Jerusalem (21:1–22:46)<\/h5>\n<p>As the Servant-King (cf. 3:17), and as the Messiah destined for suffering (cf. 16:16-21; 20:28), Jesus enters Jerusalem not upon a war horse but upon a donkey’s colt, for he purposes not to declare war on his enemies but to hand himself over to them—and thus achieve his triumph through defeat (21:1-11). As Lord of the temple, he demands that its commerce be halted and that it become (as God ordained) a place of worship for everyone, including the sick, the young, and the alien (21:12-17; cf. Mk 11:17). He outwits those who refuse to acknowledge the heavenly source of his and John’s authority (Mt 21:23-27). In dramatic and devastating fashion, first visibly (by cursing the fig tree—vv 18-22) and then verbally (in the three parables of 21:28–22:14), Jesus pronounces judgment upon those Jews who have refused to acknowledge him as Messiah and Son of God. Henceforth, the true people of God are those who believe in Jesus, whether Jews or Gentiles. He calls upon his people to pledge their supreme allegiance to God. In the resurrection what will matter most is one’s relationship to God (22:23-33). Indeed, he who loves God with his whole being and his neighbor as himself has kept the two foundational commandments of the OT (vv 34-40). Henceforth, submitting to God means rightly recognizing Jesus; he is indeed David’s son (Mt 1:1), but he is supremely David’s Lord—the exalted Son of God (22:41-46; cf. 16:16).<\/p>\n<h5>Woes upon the Scribes and Pharisees (23:1-39)<\/h5>\n<p>Five reasons are stated for Jesus’ denunciation of the Jewish religious leaders. First is their hypocrisy: their practice contradicts their teaching (23:1-4), their external purity conceals inner rottenness (vv 25-28), and they appear to champion God’s cause but are really enemies of God’s servants (vv 29-36). Second is the pride that prompts their hypocrisy (23:5-12). Third is their exploitation of, and their baleful influence upon, those under their charge (vv 13-15). Fourth is their preoccupation with the minutia of the law to the neglect of its weightier matters (vv 16-24). Fifth is their responsibility for the dreadful judgment that the whole nation is about to experience (vv 33-39).<\/p>\n<h5>The Coming of the End (24:1–25:46)<\/h5>\n<p>The introduction to this, the fifth and last of Matthew’s great discourses, makes it plain that there is the closest connection (for both Jesus and his disciples) between the coming destruction of Jerusalem and the end of the age (24:1-3). Jesus first characterizes the time between his first advent and his return: there will be natural catastrophes, international warfare, the rise of false messiahs, the persecution of God’s people, and the universal proclamation of the gospel of the kingdom (vv 4-14). Then Jesus speaks of the catastrophe that is soon to befall the Jewish nation in particular (as already foretold in 22:7; 23:38), culminating in the destruction of Jerusalem and its temple in <span>AD<\/span> 70 (24:15-25). Sometime thereafter (but after an interval known only to God the Father—v 36), the Son of Man will return in great glory, amid apocalyptic signs, to gather his people (vv 26-31). The present generation will not pass away before judgment falls upon Israel (vv 15-25), so let listeners take heed (vv 32-35). The same warning applies to the more remote coming of the Son of Man (vv 36-51): both the certainty of the event and the uncertainty of its time call for vigilance and faithfulness in the interval, for that event will bring both salvation and judgment. To drive the lesson home, Jesus tells the parables of the wise and foolish virgins (25:1-13) and the talents (vv 14-30). The concluding parable of the sheep and the goats (vv 31-46) speaks of the urgent necessity of making the right response to the “brothers”—that is, the messengers—of Christ; those who feed, clothe, and otherwise care for the messengers of Christ thereby testify to their reception of the apostles’ message and their Lord (cf. 10:40-42).<\/p>\n<h5>The Road to Golgotha (26:1–27:26)<\/h5>\n<p>As though in response to Jesus’ own prediction, the chief priests and the elders hatch their murderous plot (26:1-5), soon to be aided by Judas (vv 14-16). The anointing at Bethany (vv 6-13) testifies to the extravagance of love and the imminence of death. At the Passover meal (vv 17-30), signaling at what sacrifice the new exodus comes about (cf. 2:15), Jesus interprets his forthcoming death as an atoning sacrifice for the forgiveness of sins (26:26-28; cf. 1:21) and anticipates the day of final victory over sin and death in the consummated kingdom (26:29). Jesus’ agony in Gethsemane (vv 36-46) expresses his horror over taking his people’s sins upon himself. By a stupendous act of filial obedience, he submits his will to the Father, that the Scriptures might be fulfilled (26:54; cf. Is 53). As the servant of God destined to suffer, Jesus resists attempts to thwart his arrest (26:47-56). The Jews’ supreme court (the Sanhedrin) and their loftiest religious official (the high priest) condemn Jesus as a blasphemer because he dares to identify himself as “the Christ, the Son of God” (26:57-68; cf. 16:16). As though joining the court’s repudiation, Peter—in fulfillment of Jesus’ prophecy (26:31-35)—disclaims knowledge of Jesus (vv 69-75). Judas’s disillusionment finds expression in suicide (27:3-10). The Jews hand Jesus over to Pilate the Roman governor (vv 1-2), he alone having the authority to pronounce the death sentence. Knowing that the charge of blasphemy will carry no weight with Pilate, the Jews now represent Jesus as a threat to Caesar. In the end, Pilate responds not to specific charges and evidence but to pressure from the crowd and the threat of riot (vv 11-25). He releases Barabbas and delivers Jesus to be crucified (v 26).<\/p>\n<h5>The Death of Jesus (27:27-66)<\/h5>\n<p>Following his humiliating treatment at the hands of the Roman soldiers, Jesus is led to the place of execution; weakened by the beatings, he requires assistance (27:27-32). He refuses the proffered narcotic so that he might keep his head clear (v 34). His being executed with malefactors (v 38) testifies to the purpose of his death (cf. 1:21). A steady stream of abuse is hurled at him, in blasphemous disregard of the truth of the superscription “This is Jesus the King of the Jews” (27:37-44). Finally, out of the darkness Jesus utters the cry of dereliction; now is revealed the ultimate horror (that from which his soul shrank in Gethsemane), the sin-bearer’s supreme agony—the beloved Son’s abandonment by the Father (vv 45-49). Having cried out with a loud voice (cf. Jn 19:30), Jesus dies (27:50). Immediately, the saving effects of his death become evident (vv 51-53): sinners, now forgiven, have access to the holy God (the veil of the temple is rent asunder), and there is hope of resurrection for those who have died. As at the beginning (2:1-12), Gentiles instead of Jews confess Jesus (27:54; contrast 26:63-65). Joseph’s careful attentiveness to Jesus’ burial contrasts with the ongoing attempts of the chief priests and Pharisees to resist Jesus’ power (27:57-66).<\/p>\n<h5>The Triumph of the Savior (28:1-20)<\/h5>\n<p>Amid great glory and power and joy, the Savior’s victory over death is announced and attested (28:1-7). The risen Jesus appears first to the women who stayed with him during his crucifixion (28:8-10; cf. 27:61; 28:1). The Jews’ response to the guards’ report signals their growing desperation before irresistible reality (28:11-15). Meeting with the 11 disciples on the mountain in Galilee (vv 16-20), Jesus, the new Moses, continues his instructions. He now reveals the evangelistic purpose for which Matthew has been preparing readers from the very threshold of his Gospel. The apostles are to disciple all peoples by baptizing them into the name of the triune God and by teaching them to obey all that Jesus has commanded. The apostles go forth in the assurance that Jesus—as the Lord—stands over them, and that Jesus—as Immanuel—stands with them until the very end of the age.<\/p>\n<p><em>See also<\/em> Jesus Christ, Life and Teachings of; Luke, Gospel of; Mark, Gospel of; Matthew (Person); Synoptic Gospels.<\/p>","content_en":"<h3>MATTHEW, Gospel of<\/h3>\n<p>First Gospel and first book of the NT.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date and Provenance<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Nowhere does the text of Matthew itself clearly identify the author. Yet, as did the ancient church, we may ascribe authorship to Matthew the apostle. He was otherwise known as Levi (see Mk 2:14; Lk 5:27, 29). Before Jesus called him, he was a tax collector (Mt 9:9ff.). It is interesting to note that Matthew called himself a tax collector, while none of the other Gospel writers did. Perhaps he did this to show how great an ascendancy he had been granted when the Lord called him, for tax collectors were despised and considered the lowest of people. The Gospel itself bears the impress of one knowledgeable of currency, for the Gospel writer speaks quite specifically about a two-drachma tax (Mt 17:24), a four-drachma coin (v 27), and the various talents (18:24; 25:15ff.).<\/p>\n<p class=\"h2\" id=\"DateandProvenance\">Date and Provenance<\/p>\n<p>Scholars are divided about the date when Matthew was written primarily because there is still debate about which Gospel was first written: Matthew or Mark. If Mark was written before Matthew, then Matthew was very indebted to Mark for a great deal of material, and vice versa. Those who argue for Matthew’s priority do so on the basis that Matthew’s Gospel was (1) recognized in the early church as the first Gospel, (2) written to those who first needed a written account—the Jews, and (3) placed first in the NT canon. Whether it preceded or followed Mark, most scholars are certain that it was written before the destruction of Jerusalem (<span>AD<\/span> 70) because the temple is spoken of as still standing (Mt 24:15). Irenaeus indicated that Matthew wrote this Gospel while Peter and Paul were in Rome. This would make the time of writing in the 60s.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<h5>Apologetics<\/h5>\n<p>Matthew wrote to a community of Greek-speaking Jewish Christians, located in a center such as Antioch in Syria. The community was surrounded and beset by Jews hostile to the claims of Jesus and the Christian community.<\/p>\n<p>Matthew wrote as a Jew for Jews. In Jesus of Nazareth, Matthew contends, the OT reached its appointed goal. Jesus is the Messiah of Israel’s expectation. In the opening chapter Matthew identifies him as “the son of David, the son of Abraham” (1:1), indeed as “God with us” (v 23). In later chapters Jesus is revealed as the Son of Man of Daniel 7 and the Suffering Servant of Isaiah 53. Throughout the book (Mt 1:22–27:10) the events of Jesus’ life are represented as the “fulfillment” of OT prophecies. He comes to offer Israel salvation from sin (1:21). Nevertheless, the Jews have rejected him as their Messiah, and have thus placed themselves in the most perilous position (11:20-24; 21:33-46). One explanation for Israel’s rejection of Jesus is the failure of the Jewish religious leadership to prepare the people for his coming. In the strongest language, Matthew denounces the teachers of the law and the Pharisees. They have forsaken the Word of God in favor of their own traditions (ch 15).<\/p>\n<h5>Teaching the Church<\/h5>\n<p>Matthew also wrote as a Christian for Christians. He presents Jesus as a new Moses, indeed as Yahweh incarnate, expounding his own law for his people (ch 5), now newly constituted around his person under the leadership of the apostles (10:2-4; 16:18-19; 23:8-10). If the Christian church is to function properly, the teaching of the Messiah on a host of moral and spiritual issues must be taken with utmost seriousness (chs 5–7, 18). To aid this purpose, Matthew takes the form of a theological textbook or a handbook for the church, to instruct the people of God concerning the person and work of Jesus. That these teachings may be more readily and firmly grasped, Matthew presents them in a highly organized and memorable way. To facilitate the learning of the material, he arranges Jesus’ teachings in five major discourses (interlocked with narrative portions) in which teachings of the same kind are clustered together (e.g., ch 10 consists of a charge to missionaries, and ch 13 consists of seven parables of the kingdom). Matthew’s leading theological themes may be identified as the <em>Son<\/em> of God (Jesus is Yahweh incarnate, “God with us”), the <em>kingdom<\/em> of God (in Jesus, God is invading history to inaugurate his final rule), the <em>salvation<\/em> of God (as the servant-king, Jesus has come to “save his people from their sins,” 1:21), and the <em>people<\/em> of God (Jesus has come to build his church, a redeemed community consisting of both Jews and Gentiles).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Coming of the Savior (1:1–2:23)<\/h5>\n<p>His name reveals his mission: “Jesus” (1:1) means “Yahweh saves.” He is “the son of Abraham,” who comes to fulfill God’s ancient promises to Jews and Gentiles (Gn 12:1-3). He is “Christ [or Messiah],” the son of David (Mt 1:1), who comes to inaugurate the kingdom of God (4:17). More than that, as evidenced both by prophecy (1:22-23) and by the nature of his conception (vv 18-20), he is “God with us”—now come to “save his people from their sins” (v 21). As the son of David, and in accord with prophecy, he is born in Bethlehem (2:1-6). Drawn by the star of Israel’s Messiah (cf. Nm 24:17), Gentiles come to worship him (Mt 2:1-12). When Herod seeks to destroy him, Jesus finds sanctuary in a gentile land; God’s calling his Son from Egypt marks the beginning of a mighty saving work—nothing less than a new exodus under Jesus, the new Moses (vv 13-20). Having been born in the humblest of circumstances, Jesus now comes to live in Nazareth (vv 21-23).<\/p>\n<h5>The Beginnings of Ministry (3:1–4:25)<\/h5>\n<p>In face of the judgment that Jesus is about to execute (as evidence of the kingdom’s arrival), John the Baptist calls Israel to repentance (3:1-12). Jesus’ submission to John’s baptism, and the voice from heaven, show him to be a King who serves his subjects by taking their sins upon himself (vv 13-17). Like Israel at the exodus, Jesus is led into the wilderness for a period of testing (4:1). When the devil seeks to turn him away both from God and from his appointed mission, Jesus gains victory by depending upon God and his Word (vv 1-11). Returning to Galilee, Jesus deliberately settles in territory with both Jewish and Gentile inhabitants (vv 12-16) and begins a ministry of preaching (like John, he calls for repentance in face of the dawning kingdom), teaching (he calls his first disciples), and healing (vv 17-25).<\/p>\n\n<h5>The Sermon on the Mount (5:1–7:29)<\/h5>\n<p>Just as Moses ascended Sinai to receive God’s law for Israel, so Jesus—as both the new Moses and as God incarnate—ascends the mountain to set forth his instruction for the citizens of the kingdom of God (5:1-2). He begins with <em>gospel<\/em> (not law), declaring that God shall surely save those who—beset by sin—trust in God’s mercy, obey his commands, and long for him to establish his righteous rule in the earth (vv 3-12). Toward that end, disciples are a preservative (salt) and a witness (light) in a sinful society (vv 13-16). As the one who has come not to abolish the Law and the Prophets but to bring them to completion (i.e., to usher in the new age to which the OT pointed— v 17), Jesus calls his disciples to steadfast obedience to God’s law as now expounded by the Lawgiver himself (vv 18-20). God’s commands embrace inner desires as well as outward actions, must not be watered down or rationalized, and call for more radical obedience than ever before, now that the end has come (vv 21-48). In their giving, praying, and fasting, disciples are to combat hypocrisy by God-centeredness and self-forgetfulness (6:1-18). The Lord’s Prayer (vv 9-13) calls upon God to honor his name by establishing his rule on earth, and to pardon, protect, and provide for his children. Given this prayer, and given the disciples’ God-centered view of reality (vv 19-24), there is no cause for anxiety (vv 25-34). Disciples must be discerning without being judgmental (7:1-6), and depend on God for the power needed to love others (6:7-12). Having completed his exposition of the law (5:21–7:12), Jesus now calls would-be disciples to follow him (7:13-14), warns against false teachers (vv 15-20), and insists that true disciples do God’s will (vv 21-23).<\/p>\n<h5>The Authority of Jesus (8:1–9:38)<\/h5>\n<p>Having given his authority <em>verbal<\/em> expression in teaching (7:28-29), Jesus now gives it <em>visible<\/em> expression in a series of healing miracles, again revealing himself as the servant of Isaiah (8:17). He heals a leper, a centurion’s servant, and a bleeding woman by his word (8:1-13; 9:20-22). His touch dispels a fever and raises a dead person (8:14-15; 9:23-25). A combination of word and touch cures the blind (9:27-31). As “God with us,” Jesus calls for unqualified allegiance (8:18-22). Though lacking even the natural protection enjoyed by animals (v 20), he demonstrates his sovereignty over the natural world—and thus his deity—by calming the storm (vv 23-27). In direct confrontations with demons, he shows his superiority over them (8:28-34; 9:32-33). Exercising God’s own authority, he declares sins forgiven (9:1-8) and calls sinners to repentance and to discipleship (vv 9-13). Joy over the kingdom’s inauguration is mingled with longing for its consummation (vv 14-17). The summary of 9:35-38 echoes 4:23-25, recalls chapters 5–7, and prepares for the next major discourse.<\/p>\n<h5>Jesus’ Charge to the Missionaries (10:1-42)<\/h5>\n<p>In response to the prayers that he has commanded, Christ now invests 12 disciples with apostolic authority and sends them out into his harvest field (9:37–10:4). The discourse speaks both of the apostles’ immediate mission (10:5-15) and of the church’s broader mission (vv 16-42). For now, the apostles are to concentrate on evangelizing Jews (v 6), in preparation for the mission to Gentiles (28:19). The “worthy” are those who welcome the apostles and their message; the “unworthy,” those who reject them (10:11-15). In the broader mission, there is sure to be persecution (vv 16-19, 24-25), but this will actually aid the witness (vv 17-23). God will save his faithful missionaries (vv 19-23) but judge those who oppress them and who disown Christ (vv 26-39). A sure reward awaits both the herald and the recipient of the message (vv 37-42).<\/p>\n<h5>Christ the Lord (11:1–12:50)<\/h5>\n<p>The judgment John predicted is already under way; one’s stand in the last judgment would be determined by his response to the words and works of Jesus (11:2-6). Like his herald, Jesus meets with widespread hostility and indifference (vv 7-19). Given the finality of the grace attending his ministry, those who reject him will suffer the severest judgment (vv 20-24). Yet there are others—the lowly, the burdened, the teachable—who learn (by revelation from God the Father and God the Son) that the “Lord of heaven and earth” is also the “gentle and humble” God who comes to give rest to those who trust in him (vv 25-30). As the one who ushers in the new age (12:6), Jesus claims that he is the Lord of the Sabbath (vv 1-8). True rest (11:29) comes to those who come to Jesus.<\/p>\n<p>Viewing Jesus as the destroyer of the Sabbath, the Pharisees ascribe his miraculous powers to Satan (12:22-24). On the contrary, says Jesus, the rule he is inaugurating is crushing Satan’s empire (vv 25-29). To reject this truth in the full awareness of what one is doing is to commit the unforgivable sin against the Holy Spirit (vv 30-32); the words of Jesus’ accusers expose them as persons destined for condemnation (vv 33-37). The requested sign from heaven will not be given. Jesus’ resurrection is the only sign they need.<\/p>\n<h5>The Parables of the Kingdom (13:1-58)<\/h5>\n<p>This, the third of Matthew’s five great discourses, contains seven parables. In the parable of the sower, four kinds of soil—hard, shallow, cluttered, and fruitful—illustrate the various responses to Jesus’ preaching (13:3-9, 18-23). As those who have received Jesus’ proclamation of the kingdom (4:17), the disciples are given more light, but the crowds must accept that initial proclamation before further light is given (13:10-17, 34-35). In both the parable of the weeds (vv 24-30, 36-43) and the parable of the net (vv 47-50), Jesus assures his disciples that the final judgment will separate true believers from false, and warns against hasty, premature judgments (cf. 7:1-5). The parables of the mustard and the yeast (13:31-33) contrast the smallness of the kingdom’s inauguration with the fullness of its consummation. The parables of the hidden treasure and the pearl (vv 44-46) depict the kingdom as a value far surpassing all others (cf. 6:33). Thus illuminated by Jesus, disciples have new treasures to add to their old (13:51-52). The people of Nazareth, on the contrary, echo the crowds’ lack of understanding and the Pharisees’ hostility (vv 53-58).<\/p>\n<h5>Spiritual Conflict (14:1–16:12)<\/h5>\n<p>In 14:1-12 the preaching of John exposes the weakness of Herod, and the beheading of John anticipates the crucifixion of Jesus (cf. 17:12). The true king is not Herod but Jesus. He is sovereign over nature itself (14:13-36)—God incarnate, “God with us,” who feeds the hungry multitude in the wilderness (as God once provided manna) and walks upon and calms the sea (see Ps 89:9). Peter models Christians’ faith, fear, and utter dependence on Jesus (Mt 14:28-31). The Pharisees and teachers of the law appear to worship God but in fact are devoted to their own traditions, which they offer not as supplements but as <em>rivals<\/em> to the Word of God (15:1-9). In verses 10-20 Jesus teaches both that ceremonial law apart from moral law becomes empty ritual, and that the old distinction between clean and unclean foods (Lv 11) is now as obsolete as the distinction between Jews and Gentiles. To underscore the point, Jesus enters pagan territory, heals a Canaanite (15:21-28) and feeds a Gentile multitude (vv 29-39). Pharisees and Sadducees, for all their differences, are united in their opposition to Jesus (16:1-12).<\/p>\n<h5>The Coming Salvation (16:13–17:27)<\/h5>\n<p>Going beyond the crowds’ respectful but inadequate estimates, Peter confesses Jesus to be “the Christ, the Son of the living God”—a recognition of Jesus’ deity granted by divine revelation (16:13-17; cf. 11:25-26). As it is God the Son who possesses and builds the church, Satan and death are victims rather than victors. Jesus will build his church on Peter’s confession that Jesus is the Christ, the Son of the living God. The apostles’ prohibiting and granting entry into the church (“binding” and “loosing,” respectively) depends upon the prior decision of heaven (i.e., God’s revelation of apostolic teaching). In face of Peter’s confession and the persistent false notions of messiahship (16:20, 23), Jesus now (for the first time) predicts his sufferings and coming glory (vv 21-28). In anticipation of that glory, Jesus is transfigured before certain disciples; Moses and Elijah join God the Father in bearing witness to the unique splendor of God the Son (17:1-8). Jesus then demonstrated his power by combating demonic powers (vv 14-18) and exhibited his authority by choosing to pay the temple tax using miraculous means (vv 24-27).<\/p>\n<h5>Greatness in the Kingdom (18:1-35)<\/h5>\n<p>In this, the fourth of Matthew’s five great discourses, Jesus concentrates on the character and attitudes of church members. He calls upon his followers both to <em>become<\/em> and to <em>welcome<\/em> the lowliest (18:1-5). Leaders especially are enjoined to deal harshly with themselves but gently with those under their care (vv 6-9). Remembering the Father’s love for sinners, Christians are to make every effort (both by prayer and by personal initiative) to restore offending brothers, with excommunication being the last resort (vv 10-20). Church members who really understand the Father’s amazing grace will never stop offering forgiveness and compassion to those who wrong them (vv 21-35).<\/p>\n<h5>Instructions on the Way to Jerusalem (19:1–20:34)<\/h5>\n<p>Given God’s creation ordinances, says Jesus, divorce itself is never <em>commanded;<\/em> it is only <em>permitted<\/em> in the case of sin—that is, where the marital bond has already been severed through infidelity (19:1-9). As in 5:17-48, Jesus calls his followers to radical obedience (19:10-12). Besides instructing disciples to become like children (18:1-4), Jesus embraces children themselves with his love (19:13-15). He appeals likewise to the rich young man (vv 16-22); but the man, while faithful to the commands about love of neighbor, is too bound by his wealth to give himself unreservedly to loving God. Yet those who abandon all to follow Jesus will receive wealth untold in the coming kingdom (vv 27-30). The basis for such blessings lies not in human merit but in the astonishing generosity of the gracious God (20:1-16). None—not even the rich—are beyond the power of his grace. But God offers free salvation at great cost to himself (vv 17-19). Confronting competitiveness and ambition among his followers, Jesus teaches them that true greatness lies not in lording it over others but in serving them (vv 20-34), as shall be supremely demonstrated in his death as “a ransom for many” (v 28).<\/p>\n<h5>Confrontations in Jerusalem (21:1–22:46)<\/h5>\n<p>As the Servant-King (cf. 3:17), and as the Messiah destined for suffering (cf. 16:16-21; 20:28), Jesus enters Jerusalem not upon a war horse but upon a donkey’s colt, for he purposes not to declare war on his enemies but to hand himself over to them—and thus achieve his triumph through defeat (21:1-11). As Lord of the temple, he demands that its commerce be halted and that it become (as God ordained) a place of worship for everyone, including the sick, the young, and the alien (21:12-17; cf. Mk 11:17). He outwits those who refuse to acknowledge the heavenly source of his and John’s authority (Mt 21:23-27). In dramatic and devastating fashion, first visibly (by cursing the fig tree—vv 18-22) and then verbally (in the three parables of 21:28–22:14), Jesus pronounces judgment upon those Jews who have refused to acknowledge him as Messiah and Son of God. Henceforth, the true people of God are those who believe in Jesus, whether Jews or Gentiles. He calls upon his people to pledge their supreme allegiance to God. In the resurrection what will matter most is one’s relationship to God (22:23-33). Indeed, he who loves God with his whole being and his neighbor as himself has kept the two foundational commandments of the OT (vv 34-40). Henceforth, submitting to God means rightly recognizing Jesus; he is indeed David’s son (Mt 1:1), but he is supremely David’s Lord—the exalted Son of God (22:41-46; cf. 16:16).<\/p>\n<h5>Woes upon the Scribes and Pharisees (23:1-39)<\/h5>\n<p>Five reasons are stated for Jesus’ denunciation of the Jewish religious leaders. First is their hypocrisy: their practice contradicts their teaching (23:1-4), their external purity conceals inner rottenness (vv 25-28), and they appear to champion God’s cause but are really enemies of God’s servants (vv 29-36). Second is the pride that prompts their hypocrisy (23:5-12). Third is their exploitation of, and their baleful influence upon, those under their charge (vv 13-15). Fourth is their preoccupation with the minutia of the law to the neglect of its weightier matters (vv 16-24). Fifth is their responsibility for the dreadful judgment that the whole nation is about to experience (vv 33-39).<\/p>\n<h5>The Coming of the End (24:1–25:46)<\/h5>\n<p>The introduction to this, the fifth and last of Matthew’s great discourses, makes it plain that there is the closest connection (for both Jesus and his disciples) between the coming destruction of Jerusalem and the end of the age (24:1-3). Jesus first characterizes the time between his first advent and his return: there will be natural catastrophes, international warfare, the rise of false messiahs, the persecution of God’s people, and the universal proclamation of the gospel of the kingdom (vv 4-14). Then Jesus speaks of the catastrophe that is soon to befall the Jewish nation in particular (as already foretold in 22:7; 23:38), culminating in the destruction of Jerusalem and its temple in <span>AD<\/span> 70 (24:15-25). Sometime thereafter (but after an interval known only to God the Father—v 36), the Son of Man will return in great glory, amid apocalyptic signs, to gather his people (vv 26-31). The present generation will not pass away before judgment falls upon Israel (vv 15-25), so let listeners take heed (vv 32-35). The same warning applies to the more remote coming of the Son of Man (vv 36-51): both the certainty of the event and the uncertainty of its time call for vigilance and faithfulness in the interval, for that event will bring both salvation and judgment. To drive the lesson home, Jesus tells the parables of the wise and foolish virgins (25:1-13) and the talents (vv 14-30). The concluding parable of the sheep and the goats (vv 31-46) speaks of the urgent necessity of making the right response to the “brothers”—that is, the messengers—of Christ; those who feed, clothe, and otherwise care for the messengers of Christ thereby testify to their reception of the apostles’ message and their Lord (cf. 10:40-42).<\/p>\n<h5>The Road to Golgotha (26:1–27:26)<\/h5>\n<p>As though in response to Jesus’ own prediction, the chief priests and the elders hatch their murderous plot (26:1-5), soon to be aided by Judas (vv 14-16). The anointing at Bethany (vv 6-13) testifies to the extravagance of love and the imminence of death. At the Passover meal (vv 17-30), signaling at what sacrifice the new exodus comes about (cf. 2:15), Jesus interprets his forthcoming death as an atoning sacrifice for the forgiveness of sins (26:26-28; cf. 1:21) and anticipates the day of final victory over sin and death in the consummated kingdom (26:29). Jesus’ agony in Gethsemane (vv 36-46) expresses his horror over taking his people’s sins upon himself. By a stupendous act of filial obedience, he submits his will to the Father, that the Scriptures might be fulfilled (26:54; cf. Is 53). As the servant of God destined to suffer, Jesus resists attempts to thwart his arrest (26:47-56). The Jews’ supreme court (the Sanhedrin) and their loftiest religious official (the high priest) condemn Jesus as a blasphemer because he dares to identify himself as “the Christ, the Son of God” (26:57-68; cf. 16:16). As though joining the court’s repudiation, Peter—in fulfillment of Jesus’ prophecy (26:31-35)—disclaims knowledge of Jesus (vv 69-75). Judas’s disillusionment finds expression in suicide (27:3-10). The Jews hand Jesus over to Pilate the Roman governor (vv 1-2), he alone having the authority to pronounce the death sentence. Knowing that the charge of blasphemy will carry no weight with Pilate, the Jews now represent Jesus as a threat to Caesar. In the end, Pilate responds not to specific charges and evidence but to pressure from the crowd and the threat of riot (vv 11-25). He releases Barabbas and delivers Jesus to be crucified (v 26).<\/p>\n<h5>The Death of Jesus (27:27-66)<\/h5>\n<p>Following his humiliating treatment at the hands of the Roman soldiers, Jesus is led to the place of execution; weakened by the beatings, he requires assistance (27:27-32). He refuses the proffered narcotic so that he might keep his head clear (v 34). His being executed with malefactors (v 38) testifies to the purpose of his death (cf. 1:21). A steady stream of abuse is hurled at him, in blasphemous disregard of the truth of the superscription “This is Jesus the King of the Jews” (27:37-44). Finally, out of the darkness Jesus utters the cry of dereliction; now is revealed the ultimate horror (that from which his soul shrank in Gethsemane), the sin-bearer’s supreme agony—the beloved Son’s abandonment by the Father (vv 45-49). Having cried out with a loud voice (cf. Jn 19:30), Jesus dies (27:50). Immediately, the saving effects of his death become evident (vv 51-53): sinners, now forgiven, have access to the holy God (the veil of the temple is rent asunder), and there is hope of resurrection for those who have died. As at the beginning (2:1-12), Gentiles instead of Jews confess Jesus (27:54; contrast 26:63-65). Joseph’s careful attentiveness to Jesus’ burial contrasts with the ongoing attempts of the chief priests and Pharisees to resist Jesus’ power (27:57-66).<\/p>\n<h5>The Triumph of the Savior (28:1-20)<\/h5>\n<p>Amid great glory and power and joy, the Savior’s victory over death is announced and attested (28:1-7). The risen Jesus appears first to the women who stayed with him during his crucifixion (28:8-10; cf. 27:61; 28:1). The Jews’ response to the guards’ report signals their growing desperation before irresistible reality (28:11-15). Meeting with the 11 disciples on the mountain in Galilee (vv 16-20), Jesus, the new Moses, continues his instructions. He now reveals the evangelistic purpose for which Matthew has been preparing readers from the very threshold of his Gospel. The apostles are to disciple all peoples by baptizing them into the name of the triune God and by teaching them to obey all that Jesus has commanded. The apostles go forth in the assurance that Jesus—as the Lord—stands over them, and that Jesus—as Immanuel—stands with them until the very end of the age.<\/p>\n<p><em>See also<\/em> Jesus Christ, Life and Teachings of; Luke, Gospel of; Mark, Gospel of; Matthew (Person); Synoptic Gospels.<\/p>","summary_ro":"MATTHEW, Gospel of First Gospel and first book of the NT. Preview • Author • Date and Provenance • Purpose • Content Author Nowhere does the text of Matthew itself clearly identify the author. Yet, as did the ancient church, we may ascribe authorship to Matthew the apostle. He was otherwise known as Levi (see Mk 2:14; Lk 5:27, 29). Before Jesus called him, he was a tax collector (Mt 9:9ff.). It is interesting to note that Matthew called himself a tax collector, while none of the other Gospel ...","summary_en":"MATTHEW, Gospel of First Gospel and first book of the NT. Preview • Author • Date and Provenance • Purpose • Content Author Nowhere does the text of Matthew itself clearly identify the author. Yet, as did the ancient church, we may ascribe authorship to Matthew the apostle. He was otherwise known as Levi (see Mk 2:14; Lk 5:27, 29). Before Jesus called him, he was a tax collector (Mt 9:9ff.). It is interesting to note that Matthew called himself a tax collector, while none of the other Gospel ...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":31633,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Prophecy","title_en":"Prophecy","content_ro":"<h3>PROPHECY<\/h3>\n<p>Term, along with its English cognates (“prophet,” “to prophesy,” “prophetism,” and “prophetic”), derived from a group of Greek words that, in secular Greek, mean “speak forth,” “proclaim,” “announce.” In biblical Greek, however, these terms always carry the connotation of speaking, proclaiming, or announcing something under the influence of spiritual inspiration.<\/p>\n<p>Preview<\/p>\n<p>• Prophecy in the Old Testament<\/p>\n<p>• Types of Old Testament Prophets<\/p>\n<p>• The Message of the Prophets<\/p>\n<p>• Prophecy in the New Testament<\/p>\n<p>• The Role of the Christian Prophet<\/p>\n<p class=\"h2\" id=\"ProphecyintheOldTestament\">Prophecy in the Old Testament<\/p>\n<p>One of the clearest and most significant statements on the nature of prophetic inspiration in the OT is found in Numbers 12:6-8: “The <span>Lord<\/span> said to them, ‘Now listen to me! Even with prophets, I the <span>Lord<\/span> communicate by visions and dreams. But that is not how I communicate with my servant Moses. He is entrusted with my entire house. I speak to him face to face, directly and not in riddles! He sees the <span>Lord<\/span> as he is’ ” (<span>nlt<\/span>). Several important insights into the nature of prophetic inspiration are found in this passage: (1) The prophetic gift of Moses was unique in that he alone received revelations directly from God. (2) Ordinarily, prophetic revelation was received through the medium of a dream or a vision. (3) The meaning of prophetic revelation is not always completely clear; prophecy is sometimes ambiguous.<\/p>\n<p>Further insight into the nature of prophetic revelation is found in Deuteronomy 18:18: “I [God] will raise up for them a prophet like you [Moses] from among their brethren; and I will put my words in his mouth, and he shall speak to them all that I command him” (<span>rsv<\/span>). While this passage is of interest because Jesus was identified as “the prophet like Moses” who came in fulfillment of this prediction (Acts 3:22; 7:37), the more immediate historical reference is to the succession of prophets that guided Israel from Joshua to Malachi. The phrase “I will put my words in his mouth” refers to the process of divine inspiration and is reminiscent of the common OT prophetic formula “the word of the Lord came to [such and such a prophet]” (for examples, see 1 Sm 15:10; 2 Sm 24:11; 1 Kgs 19:9; Jon 1:1; Hg 1:1; 2:1, 20; Zec 7:1, 8; 8:1). A true prophet is one who speaks (or repeats) all that God has told him.<\/p>\n<h5>Modes of Prophetic Inspiration<\/h5>\n<p>Dreams were a commonly recognized mode of inspiration throughout the ancient world, though they were more highly regarded in Greece than in ancient Israel. Revelatory dreams in the Bible fall into two major categories: (1) dreams whose meaning is self-evident, and (2) symbolic dreams that usually require the expertise of an interpreter of dreams. Both types normally involve both visual and auditory elements. In those dreams whose meaning is self-evident, normally a supernatural being (God or an angel) appears to the dreamer and speaks to him or her in a straightforward manner.<\/p>\n<p>More frequently, revelatory dreams have symbolic elements that require interpretation. The two great dream interpreters of the OT are Joseph and Daniel; the latter is clearly a prophet. The two symbolic dreams that Joseph himself dreamed (Gn 37:5-11) had sufficiently self-evident meaning so that his brothers and father were able to interpret them immediately. More complex were the dreams of the butler and baker (40:1-19) and of Pharaoh (41:1-36), which Joseph was able to interpret with the help of God. Similarly, Daniel was enabled to interpret the dreams of Nebuchadnezzar (Dn 2:25-45; 4:4-27). The skill in interpreting such dreams was attributed by both Joseph and Daniel to God (Gn 40:8; 41:16, 25; Dn 2:27-30; cf. 4:9). While dreams are used almost interchangeably with visions in referring to modes of prophetic inspiration (Jl 2:28), dreams do not occupy a significant part in the prophetic revelations of any of the OT prophets, with the exception of Daniel.<\/p>\n<p>One of the most characteristic modes of prophetic inspiration was the vision (Nm 12:6; 24:4, 16; Hos 12:10). The revelatory visions experienced by the prophets were not limited to visual phenomena alone but also included the auditory dimension as well. In Isaiah 1:1, the author describes his entire prophetic book as a “vision”: “These visions concerning Judah and Jerusalem came to Isaiah son of Amoz during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah—all kings of Judah” (<span>nlt<\/span>). Yet in the very next verse, Isaiah says, “Hear, O heavens! Listen, O earth! This is what the <span>Lord<\/span> says.” Again, in Amos 1:1, “The <em>words<\/em> of Amos, who was among the shepherds of Tekoa, which he <em>saw<\/em> concerning Israel” (<span>rsv<\/span>, emphasis added).<\/p>\n<h5>Manifestations of Prophetic Inspiration<\/h5>\n<p>All prophecy, whether biblical or not, presupposes that the prophet either possessed or was possessed by a personal supernatural power. The external behavioral manifestations of this possession can exhibit great variety.<\/p>\n<p>The prophetic phenomenon generally designated “ecstatic” prophecy appears to have existed in Canaan prior to the arrival of the Hebrew tribes in the 13th century <span>BC<\/span>. The first reference to ecstatic prophecy in Israel occurs in 1 Samuel 10:5-13 (11th century <span>BC<\/span>), and it persisted at least till the sixth century <span>BC<\/span> (Jer 29:26).<\/p>\n<p>The ecstatic prophet achieves a trancelike state by self-induced means. The most common devices used to achieve a state of ecstasy were musical instruments, such as the harp, tambourine, flute, and lyre (1 Sm 10:5). Among the prophets of Baal, self-flagellation was another means of inducing ecstasy (1 Kgs 18:28-29).<\/p>\n<p>This kind of prophetic ecstasy was usually practiced by groups of prophets (1 Sm 10:5), and such ecstasy was contagious. When Saul met a band of such prophets, the Spirit of God came upon him and he, too, began to prophesy (vv 10-13), a phenomenon that occurred repeatedly to various messengers sent by Saul on a later occasion (19:20-22). At that time Saul again prophesied, and his ecstatic behavior is described in 1 Samuel 19:24. When Elisha was asked to prophesy for King Jehoram of Israel, he first requested a minstrel. When the minstrel played, the power of the Lord came upon him (2 Kgs 3:15).<\/p>\n<p class=\"h2\" id=\"TypesofOldTestamentProphets\">Types of Old Testament Prophets<\/p>\n<p>There are two basic types of prophetic commission in the OT. One type is that of a narrative call by God to a particular individual whose objections to the call are gradually overcome in a dialogue between himself and God. The classic example of this type of prophetic commission is found in Jeremiah 1:4-8:<\/p>\n<p>The <span>Lord<\/span> gave me a message. He said, “I knew you before I formed you in your mother’s womb. Before you were born I set you apart and appointed you as my spokesman to the world.”<\/p>\n<blockquote><p>“O Sovereign <span>Lord<\/span>,” I said, “I can’t speak for you! I’m too young!”<\/p><\/blockquote>\n<blockquote><p>“Don’t say that,” the <span>Lord<\/span> replied, “for you must go wherever I send you and say whatever I tell you. And don’t be afraid of the people, for I will be with you and take care of you. I, the <span>Lord<\/span>, have spoken!” (<span>nlt<\/span>)<\/p><\/blockquote>\n<p>Similar prophetic commissions including such dialogues are associated with the calls of Moses (Ex 3:1–4:17) and Gideon (Jgs 6:11-17).<\/p>\n<p>The second major form of prophetic commission is the “throne vision.” An outstanding example is Isaiah 6:1-8:<\/p>\n<p>In the year King Uzziah died, I saw the Lord. He was sitting on a lofty throne, and the train of his robe filled the Temple. . . .<\/p>\n<blockquote><p>Then I said, “My destruction is sealed, for I am a sinful man and a member of a sinful race. Yet I have seen the King, the <span>Lord<\/span> Almighty!”<\/p><\/blockquote>\n<blockquote><p>Then one of the seraphim flew over to the altar, and he picked up a burning coal with a pair of tongs. He touched my lips with it and said, “See, this coal has touched your lips. Now your guilt is removed, and your sins are forgiven.”<\/p><\/blockquote>\n<blockquote><p>Then I heard the Lord asking, “Whom should I send as a messenger to my people? Who will go for us?”<\/p><\/blockquote>\n<blockquote><p>And I said, “Lord, I’ll go! Send me.” (<span>nlt<\/span>)<\/p><\/blockquote>\n<p>Here we have an account of the visionary presence of a prophet in the heavenly council; in this case, however, the prophet participates in the deliberations and thereby receives a prophetic commission. Though few prophets have left accounts of their divine commissions, most of them appear to have been conscious of having been “sent” by God (Is 48:16; Hos 8:1; Am 7:14-15). According to Jeremiah, false prophets did not receive such divine commissions (Jer 23:21, 32; 28:15).<\/p>\n<p class=\"h2\" id=\"TheMessageoftheProphets\">The Message of the Prophets<\/p>\n<h5>The Form of the Message<\/h5>\n<p>The most common introductory formula for prophetic oracles in the OT is the phrase “Thus says the Lord,” which occurs hundreds of times in prophetic contexts. This formula clearly implies that the pronouncement so introduced is not the word of the prophet who utters the oracle but of the God of Israel who delivered his word to his prophet. The use of this formula also reiterates the prophet’s sense of divine commission. In oracles introduced in this manner, God speaks in the first person. In fact, virtually all Israelite prophetic utterance is formulated as the direct speech of the God of Israel.<\/p>\n<p>The prophets used many literary forms in which to express their oracles. Two of the more widely used forms of prophetic speech are the judgment speech and the oracle of salvation. The judgment speech is composed of at least two central elements: the speech of rebuke or invective, and the pronouncement of judgment (see 2 Kgs 1:3-4). The second common prophetic speech form is the oracle of salvation (see Is 41:8-13). Other fixed forms of prophetic speech include the prophecy of salvation (43:14-21), the proclamation of salvation (41:17-20; 42:14-17; 43:16-21; 49:7-12), and the woe oracle (Is 5:8-10; 10:1-4; Am 5:18-24; 6:1-7; Mi 2:1-5).<\/p>\n<h5>The Content of the Message<\/h5>\n<p>The common adage that OT prophets were not “foretellers” but “forthtellers” is not strictly correct. All of the prophets predict the future. Such prediction, however, is based not on human curiosity of what the future will hold but rather is rooted in the future consequences of past or present violations of the covenant, or on a future act of deliverance that will provide hope for a discouraged people. Most of the prophetic speeches that have been preserved in the OT were originally delivered as public proclamations or sermons. Most of these prophetic proclamations were evoked by the iniquity and apostasy of Israel. Hosea and Jeremiah condemned Israel because she had broken the covenant (Jer 11:2-3; Hos 8:1).<\/p>\n<p>The prophets are frequently associated with social justice and social reform, and these elements were unquestionably an important dimension of their message. Amos denounced the rich who afflicted the poor (Am 2:6-8; 4:1; 5:11; 8:4-6). He railed against sexual immorality (2:6-8) and against those who take bribes (5:12). Hosea provided a list of prevalent vices, including lying, killing, stealing, adultery, and idolatry (Hos 4:2). Idolatry was a particular target for his denunciations (8:5; 11:2). The background for such heated denunciations of Israel’s behavior is God’s unquenchable love for Israel (Is 43:4; Jer 31:3; Hos 3:1; 11:1-4; 14:4; Mal 1:2), which is inseparable from his election of Israel (Is 43:1; Jer 33:24; Ez 20:5; Hos 3).<\/p>\n<p>The prophets were concerned not only with the transgressions of Israel and the historical judgment that would inevitably follow but also with the achievement of a final future time of bliss. The message of many of the prophets is thoroughly eschatological (i.e., pertaining to the end times). One such eschatological concept is that of the Day of the Lord. The concept of the Day of the Lord first appears in Amos, where the emphasis lies on the disaster that will befall Israel on that day. Amos’s emphasis on disaster notwithstanding, the Day of the Lord is a conception that had both salvific as well as judgmental overtones for Israel. While the disaster that will occur in the Day of the Lord can be viewed in terms of a literal historical fulfillment in the tragic events of 722 <span>BC<\/span> (the fall of Samaria) and 586 <span>BC<\/span> (the fall of Judah), there are nevertheless features of these predictions that transcend historical fulfillment and reach toward eschatological fulfillment.<\/p>\n<p>Since the Israelite conception of “salvation” was largely temporal in its dimensions, it included such blessings as length of life, fruitfulness of the womb and field, peace and victory over one’s enemies, the abundance of water, and so on. In harmony with this conception of salvation, the future age is conceived in precisely those terms, as in Amos 9:13-15.<\/p>\n<p>The prophets pictured a time when David himself, or someone very much like him, would return and inaugurate a golden era reminiscent of the great Davidic and Solomonic period. The covenant of God with David was not a conditional covenant but rather one that was absolutely inviolable (2 Sm 7:4-17; Ps 89; Jer 33:19-22), and it was with this knowledge that the prophets could look forward confidently to a restoration of David’s throne (Jer 17:24-26; 23:5-6; 33:14-15).<\/p>\n\n<p class=\"h2\" id=\"ProphecyintheNewTestament\">Prophecy in the New Testament<\/p>\n<p>In contrast to the few self-proclaimed prophets of the intertestamental period, early Christianity began with a flurry of prophetic activity that lasted well into the second century <span>AD<\/span>. Jesus, his disciples and followers, and the early Christians were convinced that the times in which they lived were times in which OT prophecy was being fulfilled (Mk 1:14-15; Acts 2:16-21; Rom 16:25-27; 1 Cor 10:11). Yet this era was not only one of fulfillment but also one of the renewal of the prophetic gift.<\/p>\n<h5>John the Baptist<\/h5>\n<p>John the Baptist is remembered in the NT primarily as the forerunner of Jesus whose coming was predicted by Malachi (Mal 4:5-6). Yet, in his own right, John proclaimed the imminent judgment of God with a flair of denunciation and rebuke reminiscent of the OT prophets. John’s costume, consisting of a hairy cloak and a leather girdle (Mk 1:6), was reminiscent of the typical garb of OT prophets (1 Kgs 19:19; 2 Kgs 1:8; 2:13-14; Zec 13:4). John was regarded as a prophet by people everywhere (Mt 14:5; 17:10-13; Mk 9:11-13; 11:32; Lk 1:76; 7:26). Luke reports, in a style similar to the OT prophetic narratives, that “the word of God came to John” (Lk 3:2). Two short prophetic speeches have been preserved in Matthew 3:7-10 (cf. Lk 3:7-9) and Mark 1:7-8 (cf. Mt 3:11-12; Lk 3:15-18). In the first speech, John denounced those of his generation who had transgressed the covenant law and exhorted them to change their manner of life. In the second speech, John predicted the coming of the Mighty One, Jesus (Mt 3:11; Mk 1:7; Lk 3:16; Jn 1:15, 27, 30; Acts 13:25). John’s style, however, was not precisely that of the OT prophets. His pronouncements were made on his own authority; never did he use formulas such as “thus says the Lord,” or present his prophetic utterances as if they were speeches made by God. Yet, in spite of these differences, John is appropriately regarded as the last representative of the OT prophetic tradition (Mt 11:13; Lk 16:16).<\/p>\n<h5>Jesus of Nazareth<\/h5>\n<p>Jesus was popularly regarded as a prophet (Mt 16:14; 21:10-11; Mk 6:14-15; 8:28; Lk 7:16, 39; 9:8, 19; Jn 6:14; 7:40, 52). This assessment was based as much on the mighty deeds Jesus performed as on his prophetic speeches and predictions. Though Jesus nowhere claimed prophetic status directly, that claim is implicit in Mark 6:4: “A prophet is honored everywhere except in his own hometown” (cf. Mt 13:57; Lk 4:24). It is implicit as well in Luke 13:33: “Yes, today, tomorrow, and the next day I must proceed on my way. For it wouldn’t do for a prophet of God to be killed except in Jerusalem!” (<span>nlt<\/span>). In Acts, Jesus is regarded as “the prophet like Moses” predicted in Deuteronomy 18:18 (Acts 3:22; 7:37). Matthew presents Jesus as the New Moses, but he does not particularly emphasize his prophetic role. John, however, like Luke, emphasizes Jesus’ role as the prophet (Jn 4:19; 6:14-15; 7:40).<\/p>\n<p>While the Gospels and Acts reflect the notion that Jesus was a prophet, they also emphasize the fact that he was much more than a prophet. Nevertheless, the notion of prophetism was sufficiently important in early Judaism that Jesus’ recognition as a prophet is very significant. There are 12 solid reasons for regarding Jesus as a prophet in the OT tradition: (1) The sovereign authority of Jesus’ teaching (Mk 1:27), a feature underlined by his use of the introductory formula “(Amen) I say to you,” which is reminiscent of the formula “thus says the Lord” used by the OT prophets. (2) The poetic character of many of Jesus’ sayings is unlike contemporary rabbinic teaching but is similar to the poetic rhetoric of the OT prophets. (3) Jesus experienced visions (Lk 10:18) like the ancient prophets. (4) Jesus, like the prophets, made many predictions (Mt 23:38; Mk 13:2; 14:58; Lk 13:35; etc.). (5) Like the OT prophets, Jesus performed symbolic acts (such as the cleansing of the temple, the entry into Jerusalem, and the Last Supper). (6) Jesus, like the prophets, when necessary, rejected the formal observance of religious ritual and emphasized the moral and spiritual dimensions of obedience to God. (7) Jesus announced the imminent arrival of the kingdom of God—an eschatological proclamation similar to those made by the prophets. (8) Like the OT prophets, Jesus functioned as a preacher of repentance. (9) Jesus, like many of the prophets, was conscious of a special calling of God (Mt 15:24; Mk 8:31; 9:37; 14:36; Lk 4:18-26). (10) Jesus, like the prophets, received divine revelation through intimate communion with God (Mt 11:27; Lk 10:22). (11) Like the prophets, Jesus represented God; to obey him was to obey God, to reject him was to reject God (Mk 9:37; cf. Ez 33:30-33). (12) Like the prophets, Jesus was conscious of a mission to all Israel (Mt 15:24; 19:28; Lk 22:30).<\/p>\n<p>Among the many prophetic predictions of Jesus are the following:<\/p>\n<p>1. Predictions of the imminent arrival of the kingdom of God (Mt 10:7-8, 23; 23:39; Mk 1:15; 9:1; 13:28-29)<\/p>\n<li>2. Predictions of the destruction of Jerusalem and the temple (Mt 23:37-39; 24:2; 26:61; 27:40; Mk 13:2; 14:58; 15:29; Lk 13:34-35; 21:6; Jn 2:19-21)<\/li>\n<li>3. Predictions of the coming of the Son of Man (Mt 10:23, 32-33; 12:40; 13:40-41; 16:27; 24:27, 37-39; Mk 8:38; 13:26-27; 14:62; Lk 9:26; 11:30; 12:8-9; 17:24, 26)<\/li>\n<li>4. Predictions of the end of the age. The longest prophetic section in the Gospels is the eschatological discourse of Jesus in Mark 13:1-32 (cf. Mt 24:1-36; Lk 21:5-33), in which a number of predictions concerning the destruction of Jerusalem and the end of the age are woven into a lengthy discourse to the disciples.<\/li>\n<h5>Prophecy as a Gift for the Believers<\/h5>\n<p>The beginning of prophetic activity in early Christianity, according to Acts, coincided with the outpouring of the Holy Spirit upon the earliest Christians on the Day of Pentecost (Acts 2:1-21). Peter’s sermon on the Day of Pentecost indicates that the outpouring of the Spirit fulfilled Joel’s prophecy (Acts 2:4, 17-21; cf. Jl 2:28-32). Further, since the Spirit had been poured out upon all early Christians (that Spirit being a Spirit of prophecy), all are actual or potential prophets.<\/p>\n<p>According to 1 Corinthians 12:28 (see also Rom 12:6; Eph 4:11), God has appointed in the church first apostles, second prophets, and third teachers. The names of several early Christian prophets have been preserved. These include Agabus (Acts 11:27-28; 21:10-11); Judas and Silas (15:32); Barnabas, Simeon Niger, Lucius of Cyrene, Manaen, and Paul (13:1); and the four virgin daughters of Philip the evangelist (21:8-9). John, the author of Revelation, was certainly a prophet (Rv 1:3; 22:9, 18), though he never directly assumed that title.<\/p>\n<p class=\"h2\" id=\"TheRoleoftheChristianProphet\">The Role of the Christian Prophet<\/p>\n<p>Christian prophets were leaders in early Christian communities (1 Cor 12:28; Eph 4:11), who exercised their gift in church gatherings (Acts 13:1-3; 11:27-28; 1 Cor 12–14; Rv 1:10). Since the Spirit of God was particularly active in Christian worship, prophecy was a major means whereby God communicated with his people. Prophets, like apostles and teachers, did not hold offices in local communities like bishops, elders, and deacons. Rather, they were chosen, not by individual congregations, but by divine commission and so were honored and accepted in all local communities.<\/p>\n<p>Early Christian prophets were both itinerant and settled, though itinerant prophets seem to have been more prevalent in Syria-Palestine and Asia Minor than in the European churches.<\/p>\n<h5>The Function of Prophecy<\/h5>\n<p>According to Paul, the central purpose of prophecy (as of all other spiritual gifts) is that of building up or edifying the church. According to 1 Corinthians 14:3, “one who prophesies is helping others grow in the Lord, encouraging and comforting them” (<span>nlt<\/span>). Again, in 1 Corinthians 14:4, Paul states that the “one who speaks a word of prophecy strengthens the entire church.” Paul discussed the subject of spiritual gifts, particularly tongues speaking and prophecy, because the Corinthians had placed an excessive emphasis on speaking in tongues. Paul did not object to speaking in tongues (1 Cor 14:18, 39), but he did point out that, since it was generally incomprehensible, the church could not be edified by it. Prophecy, which consisted of comprehensible speech inspired by the Spirit, contributed to the mutual edification, encouragement, and consolation of all present (1 Cor 14:20-25, 39).<\/p>\n<h5>The Content of Christian Prophecy<\/h5>\n<p>We know only a little about the content of prophecies uttered in the first-century church. Prophetic utterance occasionally provided divine guidance in making important decisions in early Christianity. Through a prophetic utterance, Paul and Barnabas were selected for a particular mission (Acts 13:1-3; cf. 1 Tm 1:18; 4:14). Probably through prophetic utterance, Paul and Timothy were forbidden to preach the gospel in Asia (Acts 16:6), and they were similarly forbidden by the Spirit of Jesus to go into Bithynia (v 7). Perhaps the most frequent use of prophecy is the prediction of the future. Agabus predicted a universal famine (11:28) and the imminent arrest of Paul (21:11). Other prophets had also predicted his impending imprisonment (20:23). The prophecies contained in the Revelation of John are all oriented toward the future events that will gradually unfold in the last days. Yet the purpose of John’s elaborate prophecy is not to satisfy the curiosity of his audience but rather to comfort and encourage them in the midst of persecution.<\/p>\n<h5>The Form of Christian Prophecy<\/h5>\n<p>Unlike the prophets of the OT, Christian prophets did not always present their message in the form of a direct speech from God or Jesus. There are few, if any, formal indicators of the presence of prophetic speech in early Christian literature. The book of Revelation is one notable exception.<\/p>\n<p><em>See also<\/em> Dreams; Oracle; Promise; Prophet, Prophetess; Prophets, False; Visions.<\/p>","content_en":"<h3>PROPHECY<\/h3>\n<p>Term, along with its English cognates (“prophet,” “to prophesy,” “prophetism,” and “prophetic”), derived from a group of Greek words that, in secular Greek, mean “speak forth,” “proclaim,” “announce.” In biblical Greek, however, these terms always carry the connotation of speaking, proclaiming, or announcing something under the influence of spiritual inspiration.<\/p>\n<p>Preview<\/p>\n<p>• Prophecy in the Old Testament<\/p>\n<p>• Types of Old Testament Prophets<\/p>\n<p>• The Message of the Prophets<\/p>\n<p>• Prophecy in the New Testament<\/p>\n<p>• The Role of the Christian Prophet<\/p>\n<p class=\"h2\" id=\"ProphecyintheOldTestament\">Prophecy in the Old Testament<\/p>\n<p>One of the clearest and most significant statements on the nature of prophetic inspiration in the OT is found in Numbers 12:6-8: “The <span>Lord<\/span> said to them, ‘Now listen to me! Even with prophets, I the <span>Lord<\/span> communicate by visions and dreams. But that is not how I communicate with my servant Moses. He is entrusted with my entire house. I speak to him face to face, directly and not in riddles! He sees the <span>Lord<\/span> as he is’ ” (<span>nlt<\/span>). Several important insights into the nature of prophetic inspiration are found in this passage: (1) The prophetic gift of Moses was unique in that he alone received revelations directly from God. (2) Ordinarily, prophetic revelation was received through the medium of a dream or a vision. (3) The meaning of prophetic revelation is not always completely clear; prophecy is sometimes ambiguous.<\/p>\n<p>Further insight into the nature of prophetic revelation is found in Deuteronomy 18:18: “I [God] will raise up for them a prophet like you [Moses] from among their brethren; and I will put my words in his mouth, and he shall speak to them all that I command him” (<span>rsv<\/span>). While this passage is of interest because Jesus was identified as “the prophet like Moses” who came in fulfillment of this prediction (Acts 3:22; 7:37), the more immediate historical reference is to the succession of prophets that guided Israel from Joshua to Malachi. The phrase “I will put my words in his mouth” refers to the process of divine inspiration and is reminiscent of the common OT prophetic formula “the word of the Lord came to [such and such a prophet]” (for examples, see 1 Sm 15:10; 2 Sm 24:11; 1 Kgs 19:9; Jon 1:1; Hg 1:1; 2:1, 20; Zec 7:1, 8; 8:1). A true prophet is one who speaks (or repeats) all that God has told him.<\/p>\n<h5>Modes of Prophetic Inspiration<\/h5>\n<p>Dreams were a commonly recognized mode of inspiration throughout the ancient world, though they were more highly regarded in Greece than in ancient Israel. Revelatory dreams in the Bible fall into two major categories: (1) dreams whose meaning is self-evident, and (2) symbolic dreams that usually require the expertise of an interpreter of dreams. Both types normally involve both visual and auditory elements. In those dreams whose meaning is self-evident, normally a supernatural being (God or an angel) appears to the dreamer and speaks to him or her in a straightforward manner.<\/p>\n<p>More frequently, revelatory dreams have symbolic elements that require interpretation. The two great dream interpreters of the OT are Joseph and Daniel; the latter is clearly a prophet. The two symbolic dreams that Joseph himself dreamed (Gn 37:5-11) had sufficiently self-evident meaning so that his brothers and father were able to interpret them immediately. More complex were the dreams of the butler and baker (40:1-19) and of Pharaoh (41:1-36), which Joseph was able to interpret with the help of God. Similarly, Daniel was enabled to interpret the dreams of Nebuchadnezzar (Dn 2:25-45; 4:4-27). The skill in interpreting such dreams was attributed by both Joseph and Daniel to God (Gn 40:8; 41:16, 25; Dn 2:27-30; cf. 4:9). While dreams are used almost interchangeably with visions in referring to modes of prophetic inspiration (Jl 2:28), dreams do not occupy a significant part in the prophetic revelations of any of the OT prophets, with the exception of Daniel.<\/p>\n<p>One of the most characteristic modes of prophetic inspiration was the vision (Nm 12:6; 24:4, 16; Hos 12:10). The revelatory visions experienced by the prophets were not limited to visual phenomena alone but also included the auditory dimension as well. In Isaiah 1:1, the author describes his entire prophetic book as a “vision”: “These visions concerning Judah and Jerusalem came to Isaiah son of Amoz during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah—all kings of Judah” (<span>nlt<\/span>). Yet in the very next verse, Isaiah says, “Hear, O heavens! Listen, O earth! This is what the <span>Lord<\/span> says.” Again, in Amos 1:1, “The <em>words<\/em> of Amos, who was among the shepherds of Tekoa, which he <em>saw<\/em> concerning Israel” (<span>rsv<\/span>, emphasis added).<\/p>\n<h5>Manifestations of Prophetic Inspiration<\/h5>\n<p>All prophecy, whether biblical or not, presupposes that the prophet either possessed or was possessed by a personal supernatural power. The external behavioral manifestations of this possession can exhibit great variety.<\/p>\n<p>The prophetic phenomenon generally designated “ecstatic” prophecy appears to have existed in Canaan prior to the arrival of the Hebrew tribes in the 13th century <span>BC<\/span>. The first reference to ecstatic prophecy in Israel occurs in 1 Samuel 10:5-13 (11th century <span>BC<\/span>), and it persisted at least till the sixth century <span>BC<\/span> (Jer 29:26).<\/p>\n<p>The ecstatic prophet achieves a trancelike state by self-induced means. The most common devices used to achieve a state of ecstasy were musical instruments, such as the harp, tambourine, flute, and lyre (1 Sm 10:5). Among the prophets of Baal, self-flagellation was another means of inducing ecstasy (1 Kgs 18:28-29).<\/p>\n<p>This kind of prophetic ecstasy was usually practiced by groups of prophets (1 Sm 10:5), and such ecstasy was contagious. When Saul met a band of such prophets, the Spirit of God came upon him and he, too, began to prophesy (vv 10-13), a phenomenon that occurred repeatedly to various messengers sent by Saul on a later occasion (19:20-22). At that time Saul again prophesied, and his ecstatic behavior is described in 1 Samuel 19:24. When Elisha was asked to prophesy for King Jehoram of Israel, he first requested a minstrel. When the minstrel played, the power of the Lord came upon him (2 Kgs 3:15).<\/p>\n<p class=\"h2\" id=\"TypesofOldTestamentProphets\">Types of Old Testament Prophets<\/p>\n<p>There are two basic types of prophetic commission in the OT. One type is that of a narrative call by God to a particular individual whose objections to the call are gradually overcome in a dialogue between himself and God. The classic example of this type of prophetic commission is found in Jeremiah 1:4-8:<\/p>\n<p>The <span>Lord<\/span> gave me a message. He said, “I knew you before I formed you in your mother’s womb. Before you were born I set you apart and appointed you as my spokesman to the world.”<\/p>\n<blockquote><p>“O Sovereign <span>Lord<\/span>,” I said, “I can’t speak for you! I’m too young!”<\/p><\/blockquote>\n<blockquote><p>“Don’t say that,” the <span>Lord<\/span> replied, “for you must go wherever I send you and say whatever I tell you. And don’t be afraid of the people, for I will be with you and take care of you. I, the <span>Lord<\/span>, have spoken!” (<span>nlt<\/span>)<\/p><\/blockquote>\n<p>Similar prophetic commissions including such dialogues are associated with the calls of Moses (Ex 3:1–4:17) and Gideon (Jgs 6:11-17).<\/p>\n<p>The second major form of prophetic commission is the “throne vision.” An outstanding example is Isaiah 6:1-8:<\/p>\n<p>In the year King Uzziah died, I saw the Lord. He was sitting on a lofty throne, and the train of his robe filled the Temple. . . .<\/p>\n<blockquote><p>Then I said, “My destruction is sealed, for I am a sinful man and a member of a sinful race. Yet I have seen the King, the <span>Lord<\/span> Almighty!”<\/p><\/blockquote>\n<blockquote><p>Then one of the seraphim flew over to the altar, and he picked up a burning coal with a pair of tongs. He touched my lips with it and said, “See, this coal has touched your lips. Now your guilt is removed, and your sins are forgiven.”<\/p><\/blockquote>\n<blockquote><p>Then I heard the Lord asking, “Whom should I send as a messenger to my people? Who will go for us?”<\/p><\/blockquote>\n<blockquote><p>And I said, “Lord, I’ll go! Send me.” (<span>nlt<\/span>)<\/p><\/blockquote>\n<p>Here we have an account of the visionary presence of a prophet in the heavenly council; in this case, however, the prophet participates in the deliberations and thereby receives a prophetic commission. Though few prophets have left accounts of their divine commissions, most of them appear to have been conscious of having been “sent” by God (Is 48:16; Hos 8:1; Am 7:14-15). According to Jeremiah, false prophets did not receive such divine commissions (Jer 23:21, 32; 28:15).<\/p>\n<p class=\"h2\" id=\"TheMessageoftheProphets\">The Message of the Prophets<\/p>\n<h5>The Form of the Message<\/h5>\n<p>The most common introductory formula for prophetic oracles in the OT is the phrase “Thus says the Lord,” which occurs hundreds of times in prophetic contexts. This formula clearly implies that the pronouncement so introduced is not the word of the prophet who utters the oracle but of the God of Israel who delivered his word to his prophet. The use of this formula also reiterates the prophet’s sense of divine commission. In oracles introduced in this manner, God speaks in the first person. In fact, virtually all Israelite prophetic utterance is formulated as the direct speech of the God of Israel.<\/p>\n<p>The prophets used many literary forms in which to express their oracles. Two of the more widely used forms of prophetic speech are the judgment speech and the oracle of salvation. The judgment speech is composed of at least two central elements: the speech of rebuke or invective, and the pronouncement of judgment (see 2 Kgs 1:3-4). The second common prophetic speech form is the oracle of salvation (see Is 41:8-13). Other fixed forms of prophetic speech include the prophecy of salvation (43:14-21), the proclamation of salvation (41:17-20; 42:14-17; 43:16-21; 49:7-12), and the woe oracle (Is 5:8-10; 10:1-4; Am 5:18-24; 6:1-7; Mi 2:1-5).<\/p>\n<h5>The Content of the Message<\/h5>\n<p>The common adage that OT prophets were not “foretellers” but “forthtellers” is not strictly correct. All of the prophets predict the future. Such prediction, however, is based not on human curiosity of what the future will hold but rather is rooted in the future consequences of past or present violations of the covenant, or on a future act of deliverance that will provide hope for a discouraged people. Most of the prophetic speeches that have been preserved in the OT were originally delivered as public proclamations or sermons. Most of these prophetic proclamations were evoked by the iniquity and apostasy of Israel. Hosea and Jeremiah condemned Israel because she had broken the covenant (Jer 11:2-3; Hos 8:1).<\/p>\n<p>The prophets are frequently associated with social justice and social reform, and these elements were unquestionably an important dimension of their message. Amos denounced the rich who afflicted the poor (Am 2:6-8; 4:1; 5:11; 8:4-6). He railed against sexual immorality (2:6-8) and against those who take bribes (5:12). Hosea provided a list of prevalent vices, including lying, killing, stealing, adultery, and idolatry (Hos 4:2). Idolatry was a particular target for his denunciations (8:5; 11:2). The background for such heated denunciations of Israel’s behavior is God’s unquenchable love for Israel (Is 43:4; Jer 31:3; Hos 3:1; 11:1-4; 14:4; Mal 1:2), which is inseparable from his election of Israel (Is 43:1; Jer 33:24; Ez 20:5; Hos 3).<\/p>\n<p>The prophets were concerned not only with the transgressions of Israel and the historical judgment that would inevitably follow but also with the achievement of a final future time of bliss. The message of many of the prophets is thoroughly eschatological (i.e., pertaining to the end times). One such eschatological concept is that of the Day of the Lord. The concept of the Day of the Lord first appears in Amos, where the emphasis lies on the disaster that will befall Israel on that day. Amos’s emphasis on disaster notwithstanding, the Day of the Lord is a conception that had both salvific as well as judgmental overtones for Israel. While the disaster that will occur in the Day of the Lord can be viewed in terms of a literal historical fulfillment in the tragic events of 722 <span>BC<\/span> (the fall of Samaria) and 586 <span>BC<\/span> (the fall of Judah), there are nevertheless features of these predictions that transcend historical fulfillment and reach toward eschatological fulfillment.<\/p>\n<p>Since the Israelite conception of “salvation” was largely temporal in its dimensions, it included such blessings as length of life, fruitfulness of the womb and field, peace and victory over one’s enemies, the abundance of water, and so on. In harmony with this conception of salvation, the future age is conceived in precisely those terms, as in Amos 9:13-15.<\/p>\n<p>The prophets pictured a time when David himself, or someone very much like him, would return and inaugurate a golden era reminiscent of the great Davidic and Solomonic period. The covenant of God with David was not a conditional covenant but rather one that was absolutely inviolable (2 Sm 7:4-17; Ps 89; Jer 33:19-22), and it was with this knowledge that the prophets could look forward confidently to a restoration of David’s throne (Jer 17:24-26; 23:5-6; 33:14-15).<\/p>\n\n<p class=\"h2\" id=\"ProphecyintheNewTestament\">Prophecy in the New Testament<\/p>\n<p>In contrast to the few self-proclaimed prophets of the intertestamental period, early Christianity began with a flurry of prophetic activity that lasted well into the second century <span>AD<\/span>. Jesus, his disciples and followers, and the early Christians were convinced that the times in which they lived were times in which OT prophecy was being fulfilled (Mk 1:14-15; Acts 2:16-21; Rom 16:25-27; 1 Cor 10:11). Yet this era was not only one of fulfillment but also one of the renewal of the prophetic gift.<\/p>\n<h5>John the Baptist<\/h5>\n<p>John the Baptist is remembered in the NT primarily as the forerunner of Jesus whose coming was predicted by Malachi (Mal 4:5-6). Yet, in his own right, John proclaimed the imminent judgment of God with a flair of denunciation and rebuke reminiscent of the OT prophets. John’s costume, consisting of a hairy cloak and a leather girdle (Mk 1:6), was reminiscent of the typical garb of OT prophets (1 Kgs 19:19; 2 Kgs 1:8; 2:13-14; Zec 13:4). John was regarded as a prophet by people everywhere (Mt 14:5; 17:10-13; Mk 9:11-13; 11:32; Lk 1:76; 7:26). Luke reports, in a style similar to the OT prophetic narratives, that “the word of God came to John” (Lk 3:2). Two short prophetic speeches have been preserved in Matthew 3:7-10 (cf. Lk 3:7-9) and Mark 1:7-8 (cf. Mt 3:11-12; Lk 3:15-18). In the first speech, John denounced those of his generation who had transgressed the covenant law and exhorted them to change their manner of life. In the second speech, John predicted the coming of the Mighty One, Jesus (Mt 3:11; Mk 1:7; Lk 3:16; Jn 1:15, 27, 30; Acts 13:25). John’s style, however, was not precisely that of the OT prophets. His pronouncements were made on his own authority; never did he use formulas such as “thus says the Lord,” or present his prophetic utterances as if they were speeches made by God. Yet, in spite of these differences, John is appropriately regarded as the last representative of the OT prophetic tradition (Mt 11:13; Lk 16:16).<\/p>\n<h5>Jesus of Nazareth<\/h5>\n<p>Jesus was popularly regarded as a prophet (Mt 16:14; 21:10-11; Mk 6:14-15; 8:28; Lk 7:16, 39; 9:8, 19; Jn 6:14; 7:40, 52). This assessment was based as much on the mighty deeds Jesus performed as on his prophetic speeches and predictions. Though Jesus nowhere claimed prophetic status directly, that claim is implicit in Mark 6:4: “A prophet is honored everywhere except in his own hometown” (cf. Mt 13:57; Lk 4:24). It is implicit as well in Luke 13:33: “Yes, today, tomorrow, and the next day I must proceed on my way. For it wouldn’t do for a prophet of God to be killed except in Jerusalem!” (<span>nlt<\/span>). In Acts, Jesus is regarded as “the prophet like Moses” predicted in Deuteronomy 18:18 (Acts 3:22; 7:37). Matthew presents Jesus as the New Moses, but he does not particularly emphasize his prophetic role. John, however, like Luke, emphasizes Jesus’ role as the prophet (Jn 4:19; 6:14-15; 7:40).<\/p>\n<p>While the Gospels and Acts reflect the notion that Jesus was a prophet, they also emphasize the fact that he was much more than a prophet. Nevertheless, the notion of prophetism was sufficiently important in early Judaism that Jesus’ recognition as a prophet is very significant. There are 12 solid reasons for regarding Jesus as a prophet in the OT tradition: (1) The sovereign authority of Jesus’ teaching (Mk 1:27), a feature underlined by his use of the introductory formula “(Amen) I say to you,” which is reminiscent of the formula “thus says the Lord” used by the OT prophets. (2) The poetic character of many of Jesus’ sayings is unlike contemporary rabbinic teaching but is similar to the poetic rhetoric of the OT prophets. (3) Jesus experienced visions (Lk 10:18) like the ancient prophets. (4) Jesus, like the prophets, made many predictions (Mt 23:38; Mk 13:2; 14:58; Lk 13:35; etc.). (5) Like the OT prophets, Jesus performed symbolic acts (such as the cleansing of the temple, the entry into Jerusalem, and the Last Supper). (6) Jesus, like the prophets, when necessary, rejected the formal observance of religious ritual and emphasized the moral and spiritual dimensions of obedience to God. (7) Jesus announced the imminent arrival of the kingdom of God—an eschatological proclamation similar to those made by the prophets. (8) Like the OT prophets, Jesus functioned as a preacher of repentance. (9) Jesus, like many of the prophets, was conscious of a special calling of God (Mt 15:24; Mk 8:31; 9:37; 14:36; Lk 4:18-26). (10) Jesus, like the prophets, received divine revelation through intimate communion with God (Mt 11:27; Lk 10:22). (11) Like the prophets, Jesus represented God; to obey him was to obey God, to reject him was to reject God (Mk 9:37; cf. Ez 33:30-33). (12) Like the prophets, Jesus was conscious of a mission to all Israel (Mt 15:24; 19:28; Lk 22:30).<\/p>\n<p>Among the many prophetic predictions of Jesus are the following:<\/p>\n<p>1. Predictions of the imminent arrival of the kingdom of God (Mt 10:7-8, 23; 23:39; Mk 1:15; 9:1; 13:28-29)<\/p>\n<li>2. Predictions of the destruction of Jerusalem and the temple (Mt 23:37-39; 24:2; 26:61; 27:40; Mk 13:2; 14:58; 15:29; Lk 13:34-35; 21:6; Jn 2:19-21)<\/li>\n<li>3. Predictions of the coming of the Son of Man (Mt 10:23, 32-33; 12:40; 13:40-41; 16:27; 24:27, 37-39; Mk 8:38; 13:26-27; 14:62; Lk 9:26; 11:30; 12:8-9; 17:24, 26)<\/li>\n<li>4. Predictions of the end of the age. The longest prophetic section in the Gospels is the eschatological discourse of Jesus in Mark 13:1-32 (cf. Mt 24:1-36; Lk 21:5-33), in which a number of predictions concerning the destruction of Jerusalem and the end of the age are woven into a lengthy discourse to the disciples.<\/li>\n<h5>Prophecy as a Gift for the Believers<\/h5>\n<p>The beginning of prophetic activity in early Christianity, according to Acts, coincided with the outpouring of the Holy Spirit upon the earliest Christians on the Day of Pentecost (Acts 2:1-21). Peter’s sermon on the Day of Pentecost indicates that the outpouring of the Spirit fulfilled Joel’s prophecy (Acts 2:4, 17-21; cf. Jl 2:28-32). Further, since the Spirit had been poured out upon all early Christians (that Spirit being a Spirit of prophecy), all are actual or potential prophets.<\/p>\n<p>According to 1 Corinthians 12:28 (see also Rom 12:6; Eph 4:11), God has appointed in the church first apostles, second prophets, and third teachers. The names of several early Christian prophets have been preserved. These include Agabus (Acts 11:27-28; 21:10-11); Judas and Silas (15:32); Barnabas, Simeon Niger, Lucius of Cyrene, Manaen, and Paul (13:1); and the four virgin daughters of Philip the evangelist (21:8-9). John, the author of Revelation, was certainly a prophet (Rv 1:3; 22:9, 18), though he never directly assumed that title.<\/p>\n<p class=\"h2\" id=\"TheRoleoftheChristianProphet\">The Role of the Christian Prophet<\/p>\n<p>Christian prophets were leaders in early Christian communities (1 Cor 12:28; Eph 4:11), who exercised their gift in church gatherings (Acts 13:1-3; 11:27-28; 1 Cor 12–14; Rv 1:10). Since the Spirit of God was particularly active in Christian worship, prophecy was a major means whereby God communicated with his people. Prophets, like apostles and teachers, did not hold offices in local communities like bishops, elders, and deacons. Rather, they were chosen, not by individual congregations, but by divine commission and so were honored and accepted in all local communities.<\/p>\n<p>Early Christian prophets were both itinerant and settled, though itinerant prophets seem to have been more prevalent in Syria-Palestine and Asia Minor than in the European churches.<\/p>\n<h5>The Function of Prophecy<\/h5>\n<p>According to Paul, the central purpose of prophecy (as of all other spiritual gifts) is that of building up or edifying the church. According to 1 Corinthians 14:3, “one who prophesies is helping others grow in the Lord, encouraging and comforting them” (<span>nlt<\/span>). Again, in 1 Corinthians 14:4, Paul states that the “one who speaks a word of prophecy strengthens the entire church.” Paul discussed the subject of spiritual gifts, particularly tongues speaking and prophecy, because the Corinthians had placed an excessive emphasis on speaking in tongues. Paul did not object to speaking in tongues (1 Cor 14:18, 39), but he did point out that, since it was generally incomprehensible, the church could not be edified by it. Prophecy, which consisted of comprehensible speech inspired by the Spirit, contributed to the mutual edification, encouragement, and consolation of all present (1 Cor 14:20-25, 39).<\/p>\n<h5>The Content of Christian Prophecy<\/h5>\n<p>We know only a little about the content of prophecies uttered in the first-century church. Prophetic utterance occasionally provided divine guidance in making important decisions in early Christianity. Through a prophetic utterance, Paul and Barnabas were selected for a particular mission (Acts 13:1-3; cf. 1 Tm 1:18; 4:14). Probably through prophetic utterance, Paul and Timothy were forbidden to preach the gospel in Asia (Acts 16:6), and they were similarly forbidden by the Spirit of Jesus to go into Bithynia (v 7). Perhaps the most frequent use of prophecy is the prediction of the future. Agabus predicted a universal famine (11:28) and the imminent arrest of Paul (21:11). Other prophets had also predicted his impending imprisonment (20:23). The prophecies contained in the Revelation of John are all oriented toward the future events that will gradually unfold in the last days. Yet the purpose of John’s elaborate prophecy is not to satisfy the curiosity of his audience but rather to comfort and encourage them in the midst of persecution.<\/p>\n<h5>The Form of Christian Prophecy<\/h5>\n<p>Unlike the prophets of the OT, Christian prophets did not always present their message in the form of a direct speech from God or Jesus. There are few, if any, formal indicators of the presence of prophetic speech in early Christian literature. The book of Revelation is one notable exception.<\/p>\n<p><em>See also<\/em> Dreams; Oracle; Promise; Prophet, Prophetess; Prophets, False; Visions.<\/p>","summary_ro":"PROPHECY Term, along with its English cognates (“prophet,” “to prophesy,” “prophetism,” and “prophetic”), derived from a group of Greek words that, in secular Greek, mean “speak forth,” “proclaim,” “announce.” In biblical Greek, however, these terms always carry the connotation of speaking, proclaiming, or announcing something under the influence of spiritual inspiration. Preview • Prophecy in the Old Testament • Types of Old Testament Prophets • The Message of the Prophets • Prophecy in the ...","summary_en":"PROPHECY Term, along with its English cognates (“prophet,” “to prophesy,” “prophetism,” and “prophetic”), derived from a group of Greek words that, in secular Greek, mean “speak forth,” “proclaim,” “announce.” In biblical Greek, however, these terms always carry the connotation of speaking, proclaiming, or announcing something under the influence of spiritual inspiration. Preview • Prophecy in the Old Testament • Types of Old Testament Prophets • The Message of the Prophets • Prophecy in the ...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32929,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Revelation","title_en":"Book of Revelation","content_ro":"<h3>REVELATION, Book of<\/h3>\n<p>Last book of the Bible, containing revelations concerning the events of the last days.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, Destination<\/p>\n<p>• Background<\/p>\n<p>• Methods of Interpreting Revelation<\/p>\n<p>• Purpose and Teaching<\/p>\n<p>• Content<\/p>\n\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The earliest witnesses ascribe the authorship of Revelation to John the apostle, the son of Zebedee. Dionysius, the distinguished bishop of Alexandria and student of Origen (early third century), was the first within the church to question its apostolic authorship because it seemed to him that the writing style differed greatly from that found in the fourth Gospel, attributed to John. From the time of Dionysius, the apostolic origin of the book was disputed in the East until Athanasius of Alexandria (c. 350) turned the tide toward its acceptance. In the West, the book was widely accepted and was included in all the principal lists of canonical books from at least the middle of the second century on.<\/p>\n<p>From the internal evidence, the following things can be said about the author with some confidence. He calls himself John (Rv 1:4, 9; 22:8). This is most likely not a pseudonym but rather the name of a person well known among the Asian churches. This John identifies himself as a prophet (1:3; 22:6-10, 18-19) who was in exile because of his prophetic witness (1:9). As such, he speaks to the churches with great authority. His use of the OT and Targums makes it virtually certain that he was a Palestinian Jew, steeped in the ritual of the temple and synagogue. John the apostle fits this profile. The difference between the style of the fourth Gospel and that of Revelation can be explained by the radically different genres of the two books. The Gospel is a composed historical narrative, whereas the book of Revelation is a record of visionary experiences and direct divine revelation. The writer of the Gospel could take his time in crafting a narrative word by word and sentence by sentence. The writer of Revelation was compelled by God to write down immediately whatever he was told or was shown. Thus, the apostle John could easily have been the writer of both. In any event, no convincing argument has been advanced against his authorship.<\/p>\n<p class=\"h2\" id=\"DateOriginDestination\">Date, Origin, Destination<\/p>\n<p>Only two dates for Revelation have received serious support. An early date, shortly after the reign of Nero (<span>AD<\/span> 54–68), is allegedly supported by references in the book to the persecution of Christians, to the <em>Nero redivivus<\/em> myth (a revived Nero would be the reincarnation of the evil genius of the whole Roman Empire), to the imperial cult (ch 13), and to the temple (ch 11), which was destroyed in <span>AD<\/span> 70. The alternate date rests primarily on the early witness of Irenaeus, who stated that the apostle John “saw the revelation . . . at the close of Domitian’s reign” (<span>AD<\/span> 81–96).<\/p>\n<p>The origin of the book is clearly identified with Patmos, one of the Sporades Islands, located about 37 miles (59.5 kilometers) southwest of Miletus, in the Icarian Sea (1:9). John was apparently exiled on the island due to religious and\/or government persecutions arising from his witness to Jesus (1:9).<\/p>\n<p>Likewise, the recipients are clearly the seven historic churches in the Roman province of Asia (modern western Turkey): Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea (1:4, 11; 2:1, 8, 12, 18; 3:1, 7, 14).<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>The book of Revelation differs from the other NT writings, not in doctrine but in literary genre and subject matter. It is a book of prophecy (1:3; 22:7, 18-19) that contains both warning and consolation—announcements of future judgment and blessing— communicated by means of symbols and visions.<\/p>\n<p>The language and imagery were not as strange to first-century readers as they are today. Therefore, familiarity with the prophetic books of the OT, especially Daniel and Ezekiel, will help the reader grasp the message of the Apocalypse.<\/p>\n<p>While the symbolic and visionary mode of presentation creates ambiguity and frustration for many, it actually lends to the description of unseen realities a poignancy and clarity unattainable by any other method. Such language can trigger a variety of ideas, associations, existential involvement, and mystical responses that the straight prose found in most of the NT cannot achieve.<\/p>\n<p>The letters to the churches indicate that five of the seven were in serious trouble. The major problem seemed to be disloyalty to Christ; this may indicate that the major thrust of Revelation is not sociopolitical but theological. John was more concerned with countering the heresy that was creeping into the churches toward the close of the first century than with addressing the political situation. This heresy seems to have been a type of Gnostic teaching.<\/p>\n<p>Revelation is also commonly viewed as belonging to the group of writings known as apocalyptic literature. The name for this type of literature is derived from the Greek word for “revelation”: <span class=\"greek\" lang=\"el\">apokalupsis<\/span><em>.<\/em> The extrabiblical apocalyptic books were written in the period from 200 <span>BC<\/span> to <span>AD<\/span> 200. Although numerous similarities exist, there are also some clear differences.<\/p>\n<p>Much more important than the Jewish apocalyptic sources is the debt John owes to the eschatological teaching of Jesus, such as the Olivet discourse (Mt 24–25; Mk 13; Lk 21). Revelation is unique in its use of the OT. Of the 404 verses of the Apocalypse, 278 contain references to the Jewish Scriptures. John refers frequently to Isaiah, Jeremiah, Ezekiel, and Daniel, and also repeatedly to Exodus, Deuteronomy, and the Psalms. However, he rarely quotes the OT directly.<\/p>\n<p class=\"h2\" id=\"MethodsofInterpretingRevelation\">Methods of Interpreting Revelation<\/p>\n<p>Four traditional ways of understanding Revelation 4–22 have emerged in the history of the church:<\/p>\n<h5>Futurist<\/h5>\n<p>This view holds that, with the exception of chapters 1–3, all the visions in Revelation relate to a period immediately preceding and following the second advent of Christ at the end of the age. The beasts (chs 13, 17) are identified with the future Antichrist, who will appear at the last moment in world history and will be defeated by Christ in his second coming to judge the world and to establish his earthly millennial kingdom.<\/p>\n<p>Variations of this view were held by the earliest expositors, such as Justin Martyr (d. 164), Irenaeus (d. c. 195), Hippolytus (d. 236), and Victorinus (d. c. 303). This futurist approach has enjoyed a revival since the 19th century and is widely held among evangelicals today.<\/p>\n<h5>Historicist<\/h5>\n<p>As the word implies, this view sees in Revelation a prophetic survey of history. It originated with Joachim of Floris (d. 1202), a monastic who claimed to have received a special vision that revealed to him God’s plan for the ages. He assigned a day-year value to the 1,260 days of Revelation. In his scheme, the book is a prophecy of the events of Western history from the time of the apostles until Joachim’s own time. In the various schemes that developed as this method was applied to history, one element became common: the Antichrist and Babylon were connected with Rome and the papacy. Later, Luther, Calvin, and other Reformers came to adopt this view.<\/p>\n<h5>Preterist<\/h5>\n<p>According to this view, Revelation deals with the time of its author; the main contents of chapters are thus viewed as describing events wholly limited to John’s own day. The beasts (ch 13) are identified as imperial Rome and the imperial priesthood. This is the view held by many contemporary scholars.<\/p>\n<h5>Idealist<\/h5>\n<p>This method of interpreting Revelation sees it as being basically poetic, symbolic, and spiritual in nature. Thus Revelation does not predict any specific historical events at all; on the contrary, it sets forth timeless truths concerning the battle between good and evil that continues throughout the church age. As a system of interpretation, it is more recent than the other three schools.<\/p>\n<p class=\"h2\" id=\"PurposeandTeaching\">Purpose and Teaching<\/p>\n<p>NT scholar H. B. Swete wrote of Revelation: “In form it is an epistle, containing an apocalyptic prophecy; in spirit and inner purpose, it is a pastoral.” As a prophet, John was called to separate true from false belief—to expose the failures of the congregations in Asia. He desired to encourage authentic Christian discipleship by explaining Christian suffering and martyrdom in light of the victory over evil won by Jesus’ death and resurrection. John was concerned to show that the martyrs (e.g., Antipas, 2:13) will be vindicated. He disclosed the end both of evil and of those who follow the Beast (19:20-21; 20:10, 15), and he described the ultimate victory of the Lamb and of those who follow him.<\/p>\n\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>The main contents of Revelation are arranged in series of seven items, some explicit, some implied: seven churches (chs 2–3), seven seals (chs 6–7), seven trumpets (chs 8–11), seven bowls (chs 16–18), seven last things (chs 19–22). It is also possible to divide the contents around four key visions: (1) the vision of the Son of Man among the seven churches (chs 1–3); (2) the vision of the seven-sealed scroll, the seven trumpets, and the seven bowls (4:1–19:10); (3) the vision of the return of Christ and the consummation of this age (19:11–20:15); and (4) the vision of the new heaven and new earth (chs 21–22).<\/p>\n<h5>John’s Introduction (1:1-8)<\/h5>\n<p>The first three chapters of Revelation form a unit and are comparatively easy to understand. They are the most familiar and contain an introduction to the whole book (1:1-8); the first vision, of the Son of Man among the seven lampstands (1:9-20); and the letters or messages to the seven churches in Asia (2:1–3:22).<\/p>\n<p>The first eight verses introduce the whole book. They are freighted with theological content and detail. After a brief preface (1:1-3), John addresses the book to the seven churches of Asia in an expanded ancient letter form (vv 4-8).<\/p>\n<h5>The Son of Man among the Lampstands (1:9-20)<\/h5>\n<p>After a brief indication of the historical situation that occasioned it (1:9-11), John describes his vision of “someone, like a son of man,” walking among seven golden lampstands (vv 12-16). The person identifies himself as the exalted Lord, Jesus Christ (vv 17-18), and then explains the meaning of the symbolic vision (vv 19-20). Finally, the Lord addresses a rather detailed and specific message to each of the seven churches in Asia (2:1–3:22).<\/p>\n<h5>The Letters to the Seven Churches (2:1–3:22)<\/h5>\n<p>These seven churches contained typical or representative qualities of both obedience and disobedience that are a constant reminder to all churches throughout every age (cf. 2:7, 11, 17, 29; 3:6, 13, 22; esp. 2:23). Their order (1:11; 2:1–3:22) reflects the natural ancient travel circuit beginning at Ephesus and arriving finally at Laodicea.<\/p>\n<p>Each message generally follows a common literary plan consisting of seven parts:<\/p>\n<p>1. The addressee is given first, following a common pattern in all seven letters: “To the angel of the church in Ephesus, write. . . .”<\/p>\n<li>2. Then the speaker is mentioned. In each case, some part of the great vision of Christ and of his self-identification (1:12-20) is repeated as the speaker identifies himself; for example, “This is the message from the one who holds the seven stars in his right hand, the one who walks among the seven gold lampstands” (2:1; cf. 1:13, 16).<\/li>\n<li>3. Next, the knowledge of the speaker is given. He intimately knows the works of the churches and the reality of their loyalty to him, despite outward appearances. In two cases (Sardis and Laodicea) the assessment proves totally negative. The enemy of Christ’s churches is the deceiver, Satan, who seeks to undermine the churches’ loyalty to Christ (2:10, 24).<\/li>\n<li>4. Following his assessment of the churches’ accomplishments, the speaker pronounces his verdict on their condition in such words as “You do not love me as you did at first” (2:4) or “You are dead” (3:1). Two letters contain no unfavorable verdict (Smyrna, Philadelphia) and two no word of commendation (Sardis, Laodicea). In the letters, all derelictions are viewed as forms of inner betrayals of a prior relation to Christ.<\/li>\n<li>5. To correct or alert each congregation, Jesus issues a penetrating command. These commands further expose the exact nature of the self-deception involved.<\/li>\n<li>6. Each letter contains the general exhortation: “Anyone who is willing to hear should listen to the Spirit and understand what the Spirit is saying to the churches.” The words of the Spirit are the words of Christ (cf. 19:10).<\/li>\n<li>7. Finally, each letter contains a promise of reward to the victor. Each is eschatological and correlates with the last two chapters of the book. Furthermore, the promises are echoes of Genesis 2–3: what was lost by Adam in Eden is more than regained by Christ. We are probably to understand the seven promises as different facets that combine to make up one great promise to believers: wherever Christ is, there the “overcomers” will be.<\/li>\n<h5>The Seven-Sealed Scroll (4:1–8:1)<\/h5>\n<p>In view of the elaborate use of imagery and visions from 4:1 through the end of Revelation, and in view of the question of how this material relates to chapters 1–3, it is not surprising that commentators differ widely in their treatment of these chapters.<\/p>\n<h6>The Throne, the Scroll, and the Lamb (4:1–5:14)<\/h6>\n<p>Chapters 4–5 form one vision consisting of two parts: the throne (ch 4) and the Lamb and the scroll (ch 5). Actually, the throne vision (chs 4–5) and the breaking of all seven seals (chs 6–8) form a single, continuous vision and should not be separated; indeed, the throne vision should be viewed as dominating the entire vision of the seven-sealed scroll, and, for that matter, the rest of the book (cf. 22:3).<\/p>\n<p>A new view of God’s majesty and power is disclosed to John so that he can understand the events on earth that relate to the seven-sealed vision (4:1-11; cf. 1 Kgs 22:19). For the first time in Revelation, the reader is introduced to the frequent interchange between heaven and earth found in the remainder of the book. What happens on earth has its inseparable heavenly counterpart.<\/p>\n<p>Chapter 5 is part of the vision that begins with chapter 4 and continues through the opening of the seven seals (Rv 6:1–8:1; cf. introduction to ch 4). The movement of the whole scene focuses on the slain Lamb as he takes the scroll from the hand of the one on the throne. The culminating emphasis is on the worthiness of the Lamb to receive worship because of his death.<\/p>\n<h6>Opening of the First Six Seals (6:1-17)<\/h6>\n<p>The opening of the seals continues the vision begun in chapters 4 and 5. Now the scene shifts to events on earth. The scroll itself involves the rest of Revelation and has to do with the consummation of the mystery of all things, the goal or end of history for both the overcomers and the worshipers of the beast. The writer tentatively suggests that the seals represent events preparatory to the final consummation. Whether these events come immediately before the end or whether they represent general conditions that will prevail throughout the period preceding the end is a more difficult question.<\/p>\n<p>The seals closely parallel the signs of the approaching end times spoken of by Jesus in his Olivet discourse (Mt 24:1-35; Mk 13:1-37; Lk 21:5-33). This parallel to major parts of Revelation is too striking to be ignored. Thus the seals would correspond to the “beginning of birth pains” in the Olivet discourse. The events are similar to those occurring under the trumpets (Rv 8:2–11:19) and bowls (15:1–16:21) but should not be confused with those late and more severe judgments.<\/p>\n<h6>First Interlude: The 144,000 Israelites and the White-Robed Multitude (7:1-17)<\/h6>\n<p>The change in tone from the subject matter in the sixth seal, as well as the delay until 8:1 in opening the seventh seal, indicate that chapter 7 is a true interlude. John first sees the angels, who will unleash destruction on the earth, restrained until the 144,000 servants of God from every tribe of Israel are sealed (vv 1-8). Then he sees an innumerable multitude clothed in white standing before the throne of God; these are identified as those who have come out of the great tribulation (vv 9-17).<\/p>\n<p>Some scholars separate the two groups into Jews and Gentiles at large, while others see the two groups as one group viewed from different perspectives.<\/p>\n<h6>The Opening of the Seventh Seal (8:1)<\/h6>\n<p>After the interlude (ch 7), the final seal is opened and silence for half an hour occurs in heaven to prepare for judgment on earth or to hear the cries of the martyrs on earth (cf. 6:10).<\/p>\n<h5>The First Six Trumpets (8:2–11:14)<\/h5>\n<p>After a preparatory scene in heaven (8:2-5), the six trumpets are blown in succession (8:6–9:19), followed again by an interlude (10:1–11:14).<\/p>\n<h6>The First Six Trumpets (8:6–9:21)<\/h6>\n<p>Opinion differs, but it may be best to see the first five seals as preceding the events of the trumpets and bowls. But the sixth seal enters into the period of the outpouring of God’s wrath that is enacted in the trumpet and bowl judgments (6:12-17). The trumpet judgments thus occur during the seventh seal, and the bowl judgments (16:1-21), during the seventh trumpet’s sounding. Therefore, there is some overlapping, but also sequence and advancement, between the seals, trumpets, and bowls.<\/p>\n<p>As in the seals, there is a discernible literary pattern in the unfolding of the trumpets. The first four trumpets are separated from the last three, which are called “woes” (8:13; 9:12; 11:14) and are generally reminiscent of the plagues in the book of Exodus.<\/p>\n<p>The last three trumpets are emphasized and are also called “woes” (8:13) because they are so severe. The first of these involves an unusual plague of locusts (9:1-11) and the second a plague of scorpionlike creatures (vv 13-19). Both of these plagues can best be seen as demonic hordes (cf. vv 1, 11).<\/p>\n<h6>The Second Interlude: The Little Book and the Two Witnesses (10:1–11:14)<\/h6>\n<p>The major point of chapter 10 seems to be a confirmation of John’s prophetic call, as verse 11 indicates: “You must prophesy again about many peoples, nations, languages and kings” (<span>niv<\/span>). More specifically, the contents of the little scroll (book) may include chapters 11, 12, and 13.<\/p>\n<p>Chapter 11 is notoriously difficult. It includes a reference to measuring the temple, the altar, and the worshipers, and to the trampling down of the Holy City for 42 months (11:1-2), as well as the description of the two prophet-witnesses who are killed and raised to life (vv 3-13). Opinions vary considerably here; some see this vision as depicting the restored Jewish nation, with the actual prophets Moses and Elijah being revived. Others see the temple as the true church being protected by God during the tribulation and the two witnesses representing the whole faithful church under persecution.<\/p>\n<h5>The Seventh Trumpet (11:15–14:20)<\/h5>\n<p>The seventh trumpet sounds, and in heaven loud voices proclaim the final triumph of God and Christ over the world. The theme is the kingdom of God and Christ—a dual kingdom, eternal in its duration. The image suggests the transference of the world empire once dominated by a usurping power, now taken by the hand of its true Owner and King. The announcement of the reign of the King is made here, but the final breaking of the enemies’ hold over the world does not occur until the return of Christ (19:11-21).<\/p>\n<h6>The Woman and the Dragon (12:1-17)<\/h6>\n<p>In this chapter there are three main figures: the woman, the child, and the dragon. There are also three scenes: the birth of the child (vv 1-6), the expulsion of the dragon (vv 7-12), and the dragon’s attack on the woman and her children (vv 13-17).<\/p>\n<p>Since the context indicates that the woman under attack represents a continuous entity from the birth of Christ until at least John’s day or later, her identity in the author’s mind must be the Christian community.<\/p>\n<p>The woman is in the throes of childbirth (v 2). The emphasis is on her pain and suffering, both physical and spiritual. The meaning of her anguish is that the faithful Christian community has been suffering as a prelude to the coming of the Messiah himself and of the new age (Is 26:17; 66:7-8; Mi 4:10; 5:3).<\/p>\n<h6>The Two Beasts (13:1-18)<\/h6>\n<p>Turning from the inner dynamics of the struggle (ch 12), chapter 13 shifts to the actual earthly instruments of this assault against God’s people—namely, the two dragon-energized beasts. The activities of the two beasts constitute the way the dragon carries out his final attempts to wage war on the offspring of the woman (12:17).<\/p>\n<p>The dragon and the first beast enter into a conspiracy to seduce the whole world into worshiping the beast. The conspirators summon a third figure to their aid—the beast from the earth, who must be sufficiently similar to the Lamb to entice even the followers of Jesus. As the battle progresses, the dragon’s deception becomes more and more subtle. Thus, the readers are called on to discern the criteria that will enable them to separate the lamblike beast from the Lamb himself (cf. 13:11 with 14:1).<\/p>\n<h6>The Harvest of the Earth (14:1-20)<\/h6>\n<p>The two previous chapters have prepared Christians for the reality that, as the end draws near, they will be harassed and sacrificed like sheep. This section shows that their sacrifice is not meaningless. In chapter 7 the 144,000 were merely sealed; here, however, they are seen as already delivered. When the floods have passed, Mt Zion appears high above the waters; the Lamb is on the throne of glory, surrounded by the triumphant songs of his own; the gracious presence of God fills the universe.<\/p>\n<p>Chapter 14 briefly answers two pressing questions: What becomes of those who refuse to receive the mark of the beast and are killed (vv 1-5)? What happens to the beast and his servants (vv 6-20)?<\/p>\n<h5>The Seven Bowls (15:1–19:10)<\/h5>\n<p>The series of bowl judgments constitutes the “third woe,” announced in 11:14 as “coming soon” (see comments on 11:14). These last plagues take place “immediately after the distress of those days” referred to by Jesus in the Olivet discourse and may well be the fulfillment of his apocalyptic words: “The sun will be darkened, and the moon will not give its light; the stars will fall from the sky, and the heavenly bodies will be shaken” (Mt 24:29, <span>niv<\/span>).<\/p>\n<h6>Preparation: The Seven Angels with the Seven Last plagues (15:1-8)<\/h6>\n<p>Chapter 15 is related to the OT account of the exodus and is strongly suggestive of the liturgical tradition of the ancient synagogue. The chapter has two main visions: the first portrays the victors who have emerged triumphant from the great ordeal (vv 2-4); the second relates the emergence from the heavenly temple of the seven angels clothed in white and gold who hold the seven bowls of the last plagues (vv 5-8).<\/p>\n<h6>The Pouring Out of the Bowl Judgments (16:1-21)<\/h6>\n<p>These occur in rapid succession with only a brief pause for a dialogue between the third angel and the altar, accentuating the justice of God’s punishments (vv 5-7). This rapid succession is probably due to John’s desire to give a telescopic view of the first six bowls and to hasten then on to the seventh, where the far more interesting judgment on Babylon occurs, concerning which the author will give a detailed account. The final three plagues are social and spiritual in their effect and shift from nature to humanity.<\/p>\n<h6>The Prostitute and the Beast (17:1-18)<\/h6>\n<p>To a majority of modern interpreters, Babylon represents the city of Rome. The beast stands for the Roman Empire as a whole, including its provinces and peoples. However, it is not sufficient simply to identify Babylon with Rome. For that matter, Babylon cannot be confined to any one historical manifestation, past or future; it has multiple equivalents (cf. 11:8). Babylon is found wherever there is satanic deception. Babylon is better understood here as the archetypal head of all entrenched worldly resistance to God. Babylon is a transhistorical reality that includes idolatrous kingdoms as diverse as Sodom, Egypt, Babylon, Tyre, Nineveh, and Rome. Babylon is an eschatological symbol of satanic deception and power; it is a divine mystery that can never be wholly reducible to empirical earthly institutions. Babylon represents the total culture of the world apart from God, while the divine system is depicted by the New Jerusalem. Rome is simply one manifestation of the total system.<\/p>\n<h6>The Fall of Babylon the Great (18:1-24)<\/h6>\n<p>Chapter 18 contains the description of the previously announced judgment on the prostitute (17:1). Under the imagery of the destruction of a great commercial city, John describes the final overthrow of the great prostitute, Babylon.<\/p>\n<h6>Thanksgiving for the Destruction of Babylon (19:1-5)<\/h6>\n<p>In stark contrast to the laments of Babylon’s consorts, the heavenly choirs burst forth in a great liturgy of celebration to God.<\/p>\n<h6>The Marriage of the Lamb (19:6-10)<\/h6>\n<p>Finally, the cycle of praise is completed with the reverberating sounds of another great multitude (v 6): the redeemed throng (cf. 7:9). They utter the final Hallel in words reminiscent of the great royal psalms (Pss 93:1; 97:1; 99:1).<\/p>\n<h5>The Vision of the Return of Christ and the Consummation of the Age (19:11–20:15)<\/h5>\n<h6>The First and Second Last Things: The Rider on the White Horse and the Destruction of the Beast (19:11-21)<\/h6>\n<p>This vision, which depicts the return of Christ and the final overthrow of the beast, may be viewed as the climax of the previous section (vv 1-10) or as the first of a final series of seven last things—namely, the return of Christ; the defeat of the beast; the binding of Satan; the Millennium; the release and final end of Satan; the last judgment; and the new heaven, the new earth, and the new Jerusalem.<\/p>\n<p>Although Satan has been dealt a death blow at the cross (cf. Jn 12:31; 16:11), he nevertheless continues to promulgate evil and deception during this present age (cf. Eph 2:2; 1 Thes 3:5; 1 Pt 5:8-9; Rv 2:10). Yet he is a deposed ruler who is now under the sovereign authority of Christ. Satan is allowed to continue his evil for a short time until God’s purposes are finished. In this scene of the overthrow of the beast, his kings, and their armies, John shows us the ultimate and swift destruction of these evil powers by the King of kings and Lord of lords. They have met their Master in this final and utterly real confrontation (Rv 19:17-21).<\/p>\n<h6>The Third and Fourth Last Things: The Binding of Satan and the Millennium (20:1-6)<\/h6>\n<p>The Millennium has been called one of the most controversial and intriguing questions of eschatology. The main problem is whether the reference to a Millennium (thousand years) indicates an earthly historical reign of peace that will manifest itself at the close of this present age, or whether the whole passage is symbolic of some present experience of Christians or some future nonhistorical reality. The former view is called premillennial (i.e., Christ’s second coming precedes the Millennium), the latter is amillennial (i.e., there is no literal Millenium).<\/p>\n<p>The binding of Satan removes his deceptive activities from the earth (vv 1-3) during the time the martyred saints are resurrected and rule with Christ (vv 4-6).<\/p>\n<h6>The Fifth Last Thing: The Release and Final End of Satan (20:7-10)<\/h6>\n<p>In Ezekiel 38–39, “Gog” refers to the prince of a host of pagan invaders from the North, especially the Scythian hordes from the distant land of Magog. In Revelation, however, the names are symbolic of the final enemies of Christ duped by Satan into attacking the community of the saints.<\/p>\n<h6>The Sixth Last Thing: The Great White Throne Judgment (20:11-15)<\/h6>\n<p>The language of poetic imagery captures the fading character of everything that is of the world (1 Jn 2:15-17). Now the only reality is God seated on the throne of judgment, before whom all must appear (Heb 9:27). His verdict is holy and righteous (expressed symbolically by the white throne). This vision declares that even though it may have seemed that the course of earth’s history ran contrary to his holy will, no single day or hour in the world’s drama has ever detracted from the absolute sovereignty of God.<\/p>\n<h6>The Seventh Last Thing: The New Heaven and the New Earth and the New Jerusalem (21:1–22:5)<\/h6>\n<p>John here discloses a theology in stone, gold as pure as glass, and color. Archetypal images abound. The church is called the bride (21:2). God gives the thirsty “the springs of the water of life without charge!” (v 6). Completeness is implied in the number 12 and its multiples (vv 12-14, 16-17, 21), and fullness in the cubical shape of the city (v 16). Colorful jewels abound, as do references to light and the glory of God (21:11, 18-21, 23-25; 22:5). There is the “river of the water of life” (22:1) and the “tree of life” (v 2). The “sea” is gone (21:1).<\/p>\n<p>Allusions to the OT abound. Most of John’s imagery in this chapter reflects Isaiah 60 and 65 and Ezekiel 40–48. John weaves Isaiah’s vision of the new Jerusalem together with Ezekiel’s vision of the new temple. The multiple OT promises converging in John’s mind seem to indicate that he viewed the new Jerusalem as the fulfillment of all these strands of prophecy. There are also allusions to Genesis 1–3: the absence of death and suffering, the dwelling of God with his people as in Eden, the tree of life, the removal of the curse. Creation is restored to its pristine character.<\/p>\n<p>The connection of this vision with the promises to the overcomers in the letters to the seven churches (Rv 2–3) is significant. For example, to the overcomers at Ephesus was granted the right to the tree of life (2:7; cf. 22:2); at Thyatira, the right to rule the nations (2:26; cf. 22:5); at Philadelphia, the name of the city of God, the new Jerusalem (3:12; cf. 21:2, 9-27). In a sense, a strand from every major section of the Apocalypse appears in chapters 21–22.<\/p>\n<h5>John’s Conclusion (22:6-21)<\/h5>\n<p>With consummate artistry, the words of the introduction (1:1-8) are sounded again in the conclusion: the book ends with the voices of the angel, Jesus, the Spirit, the bride, and finally John: “Amen. Come, Lord Jesus” (22:20).<\/p>\n<p><em>See also<\/em> Apocalyptic; Daniel, Book of; Eschatology; John, the Apostle.<\/p>","content_en":"<h3>REVELATION, Book of<\/h3>\n<p>Last book of the Bible, containing revelations concerning the events of the last days.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, Destination<\/p>\n<p>• Background<\/p>\n<p>• Methods of Interpreting Revelation<\/p>\n<p>• Purpose and Teaching<\/p>\n<p>• Content<\/p>\n\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The earliest witnesses ascribe the authorship of Revelation to John the apostle, the son of Zebedee. Dionysius, the distinguished bishop of Alexandria and student of Origen (early third century), was the first within the church to question its apostolic authorship because it seemed to him that the writing style differed greatly from that found in the fourth Gospel, attributed to John. From the time of Dionysius, the apostolic origin of the book was disputed in the East until Athanasius of Alexandria (c. 350) turned the tide toward its acceptance. In the West, the book was widely accepted and was included in all the principal lists of canonical books from at least the middle of the second century on.<\/p>\n<p>From the internal evidence, the following things can be said about the author with some confidence. He calls himself John (Rv 1:4, 9; 22:8). This is most likely not a pseudonym but rather the name of a person well known among the Asian churches. This John identifies himself as a prophet (1:3; 22:6-10, 18-19) who was in exile because of his prophetic witness (1:9). As such, he speaks to the churches with great authority. His use of the OT and Targums makes it virtually certain that he was a Palestinian Jew, steeped in the ritual of the temple and synagogue. John the apostle fits this profile. The difference between the style of the fourth Gospel and that of Revelation can be explained by the radically different genres of the two books. The Gospel is a composed historical narrative, whereas the book of Revelation is a record of visionary experiences and direct divine revelation. The writer of the Gospel could take his time in crafting a narrative word by word and sentence by sentence. The writer of Revelation was compelled by God to write down immediately whatever he was told or was shown. Thus, the apostle John could easily have been the writer of both. In any event, no convincing argument has been advanced against his authorship.<\/p>\n<p class=\"h2\" id=\"DateOriginDestination\">Date, Origin, Destination<\/p>\n<p>Only two dates for Revelation have received serious support. An early date, shortly after the reign of Nero (<span>AD<\/span> 54–68), is allegedly supported by references in the book to the persecution of Christians, to the <em>Nero redivivus<\/em> myth (a revived Nero would be the reincarnation of the evil genius of the whole Roman Empire), to the imperial cult (ch 13), and to the temple (ch 11), which was destroyed in <span>AD<\/span> 70. The alternate date rests primarily on the early witness of Irenaeus, who stated that the apostle John “saw the revelation . . . at the close of Domitian’s reign” (<span>AD<\/span> 81–96).<\/p>\n<p>The origin of the book is clearly identified with Patmos, one of the Sporades Islands, located about 37 miles (59.5 kilometers) southwest of Miletus, in the Icarian Sea (1:9). John was apparently exiled on the island due to religious and\/or government persecutions arising from his witness to Jesus (1:9).<\/p>\n<p>Likewise, the recipients are clearly the seven historic churches in the Roman province of Asia (modern western Turkey): Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea (1:4, 11; 2:1, 8, 12, 18; 3:1, 7, 14).<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>The book of Revelation differs from the other NT writings, not in doctrine but in literary genre and subject matter. It is a book of prophecy (1:3; 22:7, 18-19) that contains both warning and consolation—announcements of future judgment and blessing— communicated by means of symbols and visions.<\/p>\n<p>The language and imagery were not as strange to first-century readers as they are today. Therefore, familiarity with the prophetic books of the OT, especially Daniel and Ezekiel, will help the reader grasp the message of the Apocalypse.<\/p>\n<p>While the symbolic and visionary mode of presentation creates ambiguity and frustration for many, it actually lends to the description of unseen realities a poignancy and clarity unattainable by any other method. Such language can trigger a variety of ideas, associations, existential involvement, and mystical responses that the straight prose found in most of the NT cannot achieve.<\/p>\n<p>The letters to the churches indicate that five of the seven were in serious trouble. The major problem seemed to be disloyalty to Christ; this may indicate that the major thrust of Revelation is not sociopolitical but theological. John was more concerned with countering the heresy that was creeping into the churches toward the close of the first century than with addressing the political situation. This heresy seems to have been a type of Gnostic teaching.<\/p>\n<p>Revelation is also commonly viewed as belonging to the group of writings known as apocalyptic literature. The name for this type of literature is derived from the Greek word for “revelation”: <span class=\"greek\" lang=\"el\">apokalupsis<\/span><em>.<\/em> The extrabiblical apocalyptic books were written in the period from 200 <span>BC<\/span> to <span>AD<\/span> 200. Although numerous similarities exist, there are also some clear differences.<\/p>\n<p>Much more important than the Jewish apocalyptic sources is the debt John owes to the eschatological teaching of Jesus, such as the Olivet discourse (Mt 24–25; Mk 13; Lk 21). Revelation is unique in its use of the OT. Of the 404 verses of the Apocalypse, 278 contain references to the Jewish Scriptures. John refers frequently to Isaiah, Jeremiah, Ezekiel, and Daniel, and also repeatedly to Exodus, Deuteronomy, and the Psalms. However, he rarely quotes the OT directly.<\/p>\n<p class=\"h2\" id=\"MethodsofInterpretingRevelation\">Methods of Interpreting Revelation<\/p>\n<p>Four traditional ways of understanding Revelation 4–22 have emerged in the history of the church:<\/p>\n<h5>Futurist<\/h5>\n<p>This view holds that, with the exception of chapters 1–3, all the visions in Revelation relate to a period immediately preceding and following the second advent of Christ at the end of the age. The beasts (chs 13, 17) are identified with the future Antichrist, who will appear at the last moment in world history and will be defeated by Christ in his second coming to judge the world and to establish his earthly millennial kingdom.<\/p>\n<p>Variations of this view were held by the earliest expositors, such as Justin Martyr (d. 164), Irenaeus (d. c. 195), Hippolytus (d. 236), and Victorinus (d. c. 303). This futurist approach has enjoyed a revival since the 19th century and is widely held among evangelicals today.<\/p>\n<h5>Historicist<\/h5>\n<p>As the word implies, this view sees in Revelation a prophetic survey of history. It originated with Joachim of Floris (d. 1202), a monastic who claimed to have received a special vision that revealed to him God’s plan for the ages. He assigned a day-year value to the 1,260 days of Revelation. In his scheme, the book is a prophecy of the events of Western history from the time of the apostles until Joachim’s own time. In the various schemes that developed as this method was applied to history, one element became common: the Antichrist and Babylon were connected with Rome and the papacy. Later, Luther, Calvin, and other Reformers came to adopt this view.<\/p>\n<h5>Preterist<\/h5>\n<p>According to this view, Revelation deals with the time of its author; the main contents of chapters are thus viewed as describing events wholly limited to John’s own day. The beasts (ch 13) are identified as imperial Rome and the imperial priesthood. This is the view held by many contemporary scholars.<\/p>\n<h5>Idealist<\/h5>\n<p>This method of interpreting Revelation sees it as being basically poetic, symbolic, and spiritual in nature. Thus Revelation does not predict any specific historical events at all; on the contrary, it sets forth timeless truths concerning the battle between good and evil that continues throughout the church age. As a system of interpretation, it is more recent than the other three schools.<\/p>\n<p class=\"h2\" id=\"PurposeandTeaching\">Purpose and Teaching<\/p>\n<p>NT scholar H. B. Swete wrote of Revelation: “In form it is an epistle, containing an apocalyptic prophecy; in spirit and inner purpose, it is a pastoral.” As a prophet, John was called to separate true from false belief—to expose the failures of the congregations in Asia. He desired to encourage authentic Christian discipleship by explaining Christian suffering and martyrdom in light of the victory over evil won by Jesus’ death and resurrection. John was concerned to show that the martyrs (e.g., Antipas, 2:13) will be vindicated. He disclosed the end both of evil and of those who follow the Beast (19:20-21; 20:10, 15), and he described the ultimate victory of the Lamb and of those who follow him.<\/p>\n\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>The main contents of Revelation are arranged in series of seven items, some explicit, some implied: seven churches (chs 2–3), seven seals (chs 6–7), seven trumpets (chs 8–11), seven bowls (chs 16–18), seven last things (chs 19–22). It is also possible to divide the contents around four key visions: (1) the vision of the Son of Man among the seven churches (chs 1–3); (2) the vision of the seven-sealed scroll, the seven trumpets, and the seven bowls (4:1–19:10); (3) the vision of the return of Christ and the consummation of this age (19:11–20:15); and (4) the vision of the new heaven and new earth (chs 21–22).<\/p>\n<h5>John’s Introduction (1:1-8)<\/h5>\n<p>The first three chapters of Revelation form a unit and are comparatively easy to understand. They are the most familiar and contain an introduction to the whole book (1:1-8); the first vision, of the Son of Man among the seven lampstands (1:9-20); and the letters or messages to the seven churches in Asia (2:1–3:22).<\/p>\n<p>The first eight verses introduce the whole book. They are freighted with theological content and detail. After a brief preface (1:1-3), John addresses the book to the seven churches of Asia in an expanded ancient letter form (vv 4-8).<\/p>\n<h5>The Son of Man among the Lampstands (1:9-20)<\/h5>\n<p>After a brief indication of the historical situation that occasioned it (1:9-11), John describes his vision of “someone, like a son of man,” walking among seven golden lampstands (vv 12-16). The person identifies himself as the exalted Lord, Jesus Christ (vv 17-18), and then explains the meaning of the symbolic vision (vv 19-20). Finally, the Lord addresses a rather detailed and specific message to each of the seven churches in Asia (2:1–3:22).<\/p>\n<h5>The Letters to the Seven Churches (2:1–3:22)<\/h5>\n<p>These seven churches contained typical or representative qualities of both obedience and disobedience that are a constant reminder to all churches throughout every age (cf. 2:7, 11, 17, 29; 3:6, 13, 22; esp. 2:23). Their order (1:11; 2:1–3:22) reflects the natural ancient travel circuit beginning at Ephesus and arriving finally at Laodicea.<\/p>\n<p>Each message generally follows a common literary plan consisting of seven parts:<\/p>\n<p>1. The addressee is given first, following a common pattern in all seven letters: “To the angel of the church in Ephesus, write. . . .”<\/p>\n<li>2. Then the speaker is mentioned. In each case, some part of the great vision of Christ and of his self-identification (1:12-20) is repeated as the speaker identifies himself; for example, “This is the message from the one who holds the seven stars in his right hand, the one who walks among the seven gold lampstands” (2:1; cf. 1:13, 16).<\/li>\n<li>3. Next, the knowledge of the speaker is given. He intimately knows the works of the churches and the reality of their loyalty to him, despite outward appearances. In two cases (Sardis and Laodicea) the assessment proves totally negative. The enemy of Christ’s churches is the deceiver, Satan, who seeks to undermine the churches’ loyalty to Christ (2:10, 24).<\/li>\n<li>4. Following his assessment of the churches’ accomplishments, the speaker pronounces his verdict on their condition in such words as “You do not love me as you did at first” (2:4) or “You are dead” (3:1). Two letters contain no unfavorable verdict (Smyrna, Philadelphia) and two no word of commendation (Sardis, Laodicea). In the letters, all derelictions are viewed as forms of inner betrayals of a prior relation to Christ.<\/li>\n<li>5. To correct or alert each congregation, Jesus issues a penetrating command. These commands further expose the exact nature of the self-deception involved.<\/li>\n<li>6. Each letter contains the general exhortation: “Anyone who is willing to hear should listen to the Spirit and understand what the Spirit is saying to the churches.” The words of the Spirit are the words of Christ (cf. 19:10).<\/li>\n<li>7. Finally, each letter contains a promise of reward to the victor. Each is eschatological and correlates with the last two chapters of the book. Furthermore, the promises are echoes of Genesis 2–3: what was lost by Adam in Eden is more than regained by Christ. We are probably to understand the seven promises as different facets that combine to make up one great promise to believers: wherever Christ is, there the “overcomers” will be.<\/li>\n<h5>The Seven-Sealed Scroll (4:1–8:1)<\/h5>\n<p>In view of the elaborate use of imagery and visions from 4:1 through the end of Revelation, and in view of the question of how this material relates to chapters 1–3, it is not surprising that commentators differ widely in their treatment of these chapters.<\/p>\n<h6>The Throne, the Scroll, and the Lamb (4:1–5:14)<\/h6>\n<p>Chapters 4–5 form one vision consisting of two parts: the throne (ch 4) and the Lamb and the scroll (ch 5). Actually, the throne vision (chs 4–5) and the breaking of all seven seals (chs 6–8) form a single, continuous vision and should not be separated; indeed, the throne vision should be viewed as dominating the entire vision of the seven-sealed scroll, and, for that matter, the rest of the book (cf. 22:3).<\/p>\n<p>A new view of God’s majesty and power is disclosed to John so that he can understand the events on earth that relate to the seven-sealed vision (4:1-11; cf. 1 Kgs 22:19). For the first time in Revelation, the reader is introduced to the frequent interchange between heaven and earth found in the remainder of the book. What happens on earth has its inseparable heavenly counterpart.<\/p>\n<p>Chapter 5 is part of the vision that begins with chapter 4 and continues through the opening of the seven seals (Rv 6:1–8:1; cf. introduction to ch 4). The movement of the whole scene focuses on the slain Lamb as he takes the scroll from the hand of the one on the throne. The culminating emphasis is on the worthiness of the Lamb to receive worship because of his death.<\/p>\n<h6>Opening of the First Six Seals (6:1-17)<\/h6>\n<p>The opening of the seals continues the vision begun in chapters 4 and 5. Now the scene shifts to events on earth. The scroll itself involves the rest of Revelation and has to do with the consummation of the mystery of all things, the goal or end of history for both the overcomers and the worshipers of the beast. The writer tentatively suggests that the seals represent events preparatory to the final consummation. Whether these events come immediately before the end or whether they represent general conditions that will prevail throughout the period preceding the end is a more difficult question.<\/p>\n<p>The seals closely parallel the signs of the approaching end times spoken of by Jesus in his Olivet discourse (Mt 24:1-35; Mk 13:1-37; Lk 21:5-33). This parallel to major parts of Revelation is too striking to be ignored. Thus the seals would correspond to the “beginning of birth pains” in the Olivet discourse. The events are similar to those occurring under the trumpets (Rv 8:2–11:19) and bowls (15:1–16:21) but should not be confused with those late and more severe judgments.<\/p>\n<h6>First Interlude: The 144,000 Israelites and the White-Robed Multitude (7:1-17)<\/h6>\n<p>The change in tone from the subject matter in the sixth seal, as well as the delay until 8:1 in opening the seventh seal, indicate that chapter 7 is a true interlude. John first sees the angels, who will unleash destruction on the earth, restrained until the 144,000 servants of God from every tribe of Israel are sealed (vv 1-8). Then he sees an innumerable multitude clothed in white standing before the throne of God; these are identified as those who have come out of the great tribulation (vv 9-17).<\/p>\n<p>Some scholars separate the two groups into Jews and Gentiles at large, while others see the two groups as one group viewed from different perspectives.<\/p>\n<h6>The Opening of the Seventh Seal (8:1)<\/h6>\n<p>After the interlude (ch 7), the final seal is opened and silence for half an hour occurs in heaven to prepare for judgment on earth or to hear the cries of the martyrs on earth (cf. 6:10).<\/p>\n<h5>The First Six Trumpets (8:2–11:14)<\/h5>\n<p>After a preparatory scene in heaven (8:2-5), the six trumpets are blown in succession (8:6–9:19), followed again by an interlude (10:1–11:14).<\/p>\n<h6>The First Six Trumpets (8:6–9:21)<\/h6>\n<p>Opinion differs, but it may be best to see the first five seals as preceding the events of the trumpets and bowls. But the sixth seal enters into the period of the outpouring of God’s wrath that is enacted in the trumpet and bowl judgments (6:12-17). The trumpet judgments thus occur during the seventh seal, and the bowl judgments (16:1-21), during the seventh trumpet’s sounding. Therefore, there is some overlapping, but also sequence and advancement, between the seals, trumpets, and bowls.<\/p>\n<p>As in the seals, there is a discernible literary pattern in the unfolding of the trumpets. The first four trumpets are separated from the last three, which are called “woes” (8:13; 9:12; 11:14) and are generally reminiscent of the plagues in the book of Exodus.<\/p>\n<p>The last three trumpets are emphasized and are also called “woes” (8:13) because they are so severe. The first of these involves an unusual plague of locusts (9:1-11) and the second a plague of scorpionlike creatures (vv 13-19). Both of these plagues can best be seen as demonic hordes (cf. vv 1, 11).<\/p>\n<h6>The Second Interlude: The Little Book and the Two Witnesses (10:1–11:14)<\/h6>\n<p>The major point of chapter 10 seems to be a confirmation of John’s prophetic call, as verse 11 indicates: “You must prophesy again about many peoples, nations, languages and kings” (<span>niv<\/span>). More specifically, the contents of the little scroll (book) may include chapters 11, 12, and 13.<\/p>\n<p>Chapter 11 is notoriously difficult. It includes a reference to measuring the temple, the altar, and the worshipers, and to the trampling down of the Holy City for 42 months (11:1-2), as well as the description of the two prophet-witnesses who are killed and raised to life (vv 3-13). Opinions vary considerably here; some see this vision as depicting the restored Jewish nation, with the actual prophets Moses and Elijah being revived. Others see the temple as the true church being protected by God during the tribulation and the two witnesses representing the whole faithful church under persecution.<\/p>\n<h5>The Seventh Trumpet (11:15–14:20)<\/h5>\n<p>The seventh trumpet sounds, and in heaven loud voices proclaim the final triumph of God and Christ over the world. The theme is the kingdom of God and Christ—a dual kingdom, eternal in its duration. The image suggests the transference of the world empire once dominated by a usurping power, now taken by the hand of its true Owner and King. The announcement of the reign of the King is made here, but the final breaking of the enemies’ hold over the world does not occur until the return of Christ (19:11-21).<\/p>\n<h6>The Woman and the Dragon (12:1-17)<\/h6>\n<p>In this chapter there are three main figures: the woman, the child, and the dragon. There are also three scenes: the birth of the child (vv 1-6), the expulsion of the dragon (vv 7-12), and the dragon’s attack on the woman and her children (vv 13-17).<\/p>\n<p>Since the context indicates that the woman under attack represents a continuous entity from the birth of Christ until at least John’s day or later, her identity in the author’s mind must be the Christian community.<\/p>\n<p>The woman is in the throes of childbirth (v 2). The emphasis is on her pain and suffering, both physical and spiritual. The meaning of her anguish is that the faithful Christian community has been suffering as a prelude to the coming of the Messiah himself and of the new age (Is 26:17; 66:7-8; Mi 4:10; 5:3).<\/p>\n<h6>The Two Beasts (13:1-18)<\/h6>\n<p>Turning from the inner dynamics of the struggle (ch 12), chapter 13 shifts to the actual earthly instruments of this assault against God’s people—namely, the two dragon-energized beasts. The activities of the two beasts constitute the way the dragon carries out his final attempts to wage war on the offspring of the woman (12:17).<\/p>\n<p>The dragon and the first beast enter into a conspiracy to seduce the whole world into worshiping the beast. The conspirators summon a third figure to their aid—the beast from the earth, who must be sufficiently similar to the Lamb to entice even the followers of Jesus. As the battle progresses, the dragon’s deception becomes more and more subtle. Thus, the readers are called on to discern the criteria that will enable them to separate the lamblike beast from the Lamb himself (cf. 13:11 with 14:1).<\/p>\n<h6>The Harvest of the Earth (14:1-20)<\/h6>\n<p>The two previous chapters have prepared Christians for the reality that, as the end draws near, they will be harassed and sacrificed like sheep. This section shows that their sacrifice is not meaningless. In chapter 7 the 144,000 were merely sealed; here, however, they are seen as already delivered. When the floods have passed, Mt Zion appears high above the waters; the Lamb is on the throne of glory, surrounded by the triumphant songs of his own; the gracious presence of God fills the universe.<\/p>\n<p>Chapter 14 briefly answers two pressing questions: What becomes of those who refuse to receive the mark of the beast and are killed (vv 1-5)? What happens to the beast and his servants (vv 6-20)?<\/p>\n<h5>The Seven Bowls (15:1–19:10)<\/h5>\n<p>The series of bowl judgments constitutes the “third woe,” announced in 11:14 as “coming soon” (see comments on 11:14). These last plagues take place “immediately after the distress of those days” referred to by Jesus in the Olivet discourse and may well be the fulfillment of his apocalyptic words: “The sun will be darkened, and the moon will not give its light; the stars will fall from the sky, and the heavenly bodies will be shaken” (Mt 24:29, <span>niv<\/span>).<\/p>\n<h6>Preparation: The Seven Angels with the Seven Last plagues (15:1-8)<\/h6>\n<p>Chapter 15 is related to the OT account of the exodus and is strongly suggestive of the liturgical tradition of the ancient synagogue. The chapter has two main visions: the first portrays the victors who have emerged triumphant from the great ordeal (vv 2-4); the second relates the emergence from the heavenly temple of the seven angels clothed in white and gold who hold the seven bowls of the last plagues (vv 5-8).<\/p>\n<h6>The Pouring Out of the Bowl Judgments (16:1-21)<\/h6>\n<p>These occur in rapid succession with only a brief pause for a dialogue between the third angel and the altar, accentuating the justice of God’s punishments (vv 5-7). This rapid succession is probably due to John’s desire to give a telescopic view of the first six bowls and to hasten then on to the seventh, where the far more interesting judgment on Babylon occurs, concerning which the author will give a detailed account. The final three plagues are social and spiritual in their effect and shift from nature to humanity.<\/p>\n<h6>The Prostitute and the Beast (17:1-18)<\/h6>\n<p>To a majority of modern interpreters, Babylon represents the city of Rome. The beast stands for the Roman Empire as a whole, including its provinces and peoples. However, it is not sufficient simply to identify Babylon with Rome. For that matter, Babylon cannot be confined to any one historical manifestation, past or future; it has multiple equivalents (cf. 11:8). Babylon is found wherever there is satanic deception. Babylon is better understood here as the archetypal head of all entrenched worldly resistance to God. Babylon is a transhistorical reality that includes idolatrous kingdoms as diverse as Sodom, Egypt, Babylon, Tyre, Nineveh, and Rome. Babylon is an eschatological symbol of satanic deception and power; it is a divine mystery that can never be wholly reducible to empirical earthly institutions. Babylon represents the total culture of the world apart from God, while the divine system is depicted by the New Jerusalem. Rome is simply one manifestation of the total system.<\/p>\n<h6>The Fall of Babylon the Great (18:1-24)<\/h6>\n<p>Chapter 18 contains the description of the previously announced judgment on the prostitute (17:1). Under the imagery of the destruction of a great commercial city, John describes the final overthrow of the great prostitute, Babylon.<\/p>\n<h6>Thanksgiving for the Destruction of Babylon (19:1-5)<\/h6>\n<p>In stark contrast to the laments of Babylon’s consorts, the heavenly choirs burst forth in a great liturgy of celebration to God.<\/p>\n<h6>The Marriage of the Lamb (19:6-10)<\/h6>\n<p>Finally, the cycle of praise is completed with the reverberating sounds of another great multitude (v 6): the redeemed throng (cf. 7:9). They utter the final Hallel in words reminiscent of the great royal psalms (Pss 93:1; 97:1; 99:1).<\/p>\n<h5>The Vision of the Return of Christ and the Consummation of the Age (19:11–20:15)<\/h5>\n<h6>The First and Second Last Things: The Rider on the White Horse and the Destruction of the Beast (19:11-21)<\/h6>\n<p>This vision, which depicts the return of Christ and the final overthrow of the beast, may be viewed as the climax of the previous section (vv 1-10) or as the first of a final series of seven last things—namely, the return of Christ; the defeat of the beast; the binding of Satan; the Millennium; the release and final end of Satan; the last judgment; and the new heaven, the new earth, and the new Jerusalem.<\/p>\n<p>Although Satan has been dealt a death blow at the cross (cf. Jn 12:31; 16:11), he nevertheless continues to promulgate evil and deception during this present age (cf. Eph 2:2; 1 Thes 3:5; 1 Pt 5:8-9; Rv 2:10). Yet he is a deposed ruler who is now under the sovereign authority of Christ. Satan is allowed to continue his evil for a short time until God’s purposes are finished. In this scene of the overthrow of the beast, his kings, and their armies, John shows us the ultimate and swift destruction of these evil powers by the King of kings and Lord of lords. They have met their Master in this final and utterly real confrontation (Rv 19:17-21).<\/p>\n<h6>The Third and Fourth Last Things: The Binding of Satan and the Millennium (20:1-6)<\/h6>\n<p>The Millennium has been called one of the most controversial and intriguing questions of eschatology. The main problem is whether the reference to a Millennium (thousand years) indicates an earthly historical reign of peace that will manifest itself at the close of this present age, or whether the whole passage is symbolic of some present experience of Christians or some future nonhistorical reality. The former view is called premillennial (i.e., Christ’s second coming precedes the Millennium), the latter is amillennial (i.e., there is no literal Millenium).<\/p>\n<p>The binding of Satan removes his deceptive activities from the earth (vv 1-3) during the time the martyred saints are resurrected and rule with Christ (vv 4-6).<\/p>\n<h6>The Fifth Last Thing: The Release and Final End of Satan (20:7-10)<\/h6>\n<p>In Ezekiel 38–39, “Gog” refers to the prince of a host of pagan invaders from the North, especially the Scythian hordes from the distant land of Magog. In Revelation, however, the names are symbolic of the final enemies of Christ duped by Satan into attacking the community of the saints.<\/p>\n<h6>The Sixth Last Thing: The Great White Throne Judgment (20:11-15)<\/h6>\n<p>The language of poetic imagery captures the fading character of everything that is of the world (1 Jn 2:15-17). Now the only reality is God seated on the throne of judgment, before whom all must appear (Heb 9:27). His verdict is holy and righteous (expressed symbolically by the white throne). This vision declares that even though it may have seemed that the course of earth’s history ran contrary to his holy will, no single day or hour in the world’s drama has ever detracted from the absolute sovereignty of God.<\/p>\n<h6>The Seventh Last Thing: The New Heaven and the New Earth and the New Jerusalem (21:1–22:5)<\/h6>\n<p>John here discloses a theology in stone, gold as pure as glass, and color. Archetypal images abound. The church is called the bride (21:2). God gives the thirsty “the springs of the water of life without charge!” (v 6). Completeness is implied in the number 12 and its multiples (vv 12-14, 16-17, 21), and fullness in the cubical shape of the city (v 16). Colorful jewels abound, as do references to light and the glory of God (21:11, 18-21, 23-25; 22:5). There is the “river of the water of life” (22:1) and the “tree of life” (v 2). The “sea” is gone (21:1).<\/p>\n<p>Allusions to the OT abound. Most of John’s imagery in this chapter reflects Isaiah 60 and 65 and Ezekiel 40–48. John weaves Isaiah’s vision of the new Jerusalem together with Ezekiel’s vision of the new temple. The multiple OT promises converging in John’s mind seem to indicate that he viewed the new Jerusalem as the fulfillment of all these strands of prophecy. There are also allusions to Genesis 1–3: the absence of death and suffering, the dwelling of God with his people as in Eden, the tree of life, the removal of the curse. Creation is restored to its pristine character.<\/p>\n<p>The connection of this vision with the promises to the overcomers in the letters to the seven churches (Rv 2–3) is significant. For example, to the overcomers at Ephesus was granted the right to the tree of life (2:7; cf. 22:2); at Thyatira, the right to rule the nations (2:26; cf. 22:5); at Philadelphia, the name of the city of God, the new Jerusalem (3:12; cf. 21:2, 9-27). In a sense, a strand from every major section of the Apocalypse appears in chapters 21–22.<\/p>\n<h5>John’s Conclusion (22:6-21)<\/h5>\n<p>With consummate artistry, the words of the introduction (1:1-8) are sounded again in the conclusion: the book ends with the voices of the angel, Jesus, the Spirit, the bride, and finally John: “Amen. Come, Lord Jesus” (22:20).<\/p>\n<p><em>See also<\/em> Apocalyptic; Daniel, Book of; Eschatology; John, the Apostle.<\/p>","summary_ro":"REVELATION, Book of Last book of the Bible, containing revelations concerning the events of the last days. Preview • Author • Date, Origin, Destination • Background • Methods of Interpreting Revelation • Purpose and Teaching • Content Author The earliest witnesses ascribe the authorship of Revelation to John the apostle, the son of Zebedee. Dionysius, the distinguished bishop of Alexandria and student of Origen (early third century), was the first within the church to question its apostolic a...","summary_en":"REVELATION, Book of Last book of the Bible, containing revelations concerning the events of the last days. Preview • Author • Date, Origin, Destination • Background • Methods of Interpreting Revelation • Purpose and Teaching • Content Author The earliest witnesses ascribe the authorship of Revelation to John the apostle, the son of Zebedee. Dionysius, the distinguished bishop of Alexandria and student of Origen (early third century), was the first within the church to question its apostolic a...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":37076,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Temple","title_en":"Temple","content_ro":"<h3>TEMPLE<\/h3>\n<p>Preview<\/p>\n<p>• Background<\/p>\n<p>• Solomon’s Temple<\/p>\n<p>• Zerubbabel’s Temple<\/p>\n<p>• Herod’s Temple<\/p>\n<p>• Significance of the Temple in the Old Testament<\/p>\n<p>• Significance of the Temple in the New Testament<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>David’s capture of Jerusalem (2 Sm 5:6-9) and his designation of it as the nation’s capital is one of the great masterstrokes of history. Occupied by the Jebusites, it was a pocket of neutral territory between the northern and southern sections of David’s united kingdom and was politically acceptable to both. Jerusalem was then established as the national religious center by the return of the ark, which had been largely neglected since its capture by the Philistines (2 Sm 6:1-17). Henceforth, God’s choices of both David and Jerusalem (“Mount Zion”) were indissolubly linked (Ps 78:67-72).<\/p>\n<p>David’s great impulse was to build an adequate dwelling place for Israel’s God. The idea was initially approved by Nathan the prophet (2 Sm 7:1-3), but God revealed otherwise to him, and he conveyed the divine purpose to David (vv 4-17). In a significant wordplay, David was informed that, while he was not to build a house (temple) for God, God would build a house (dynasty) for him. David was not the one to build a temple because of the numerous wars during his reign; the temple would instead be built by his son (1 Kgs 5:3; 1 Chr 22:7-8; 28:3). Nevertheless, David enthusiastically amassed most of the necessary finances and materials and drew up the blueprints for the temple (1 Chr 22:3-5, 14; 28:2, 11-19). He also purchased the temple site (21:25).<\/p>\n<p class=\"h2\" id=\"SolomonsTemple\">Solomon’s Temple<\/p>\n\n<h5>Date<\/h5>\n<p>Construction commenced in Solomon’s fourth year, about 966 <span>BC<\/span>, and took seven years to complete (1 Kgs 6:1, 38). Everything necessary for the temple, including the workers, had been prepared by David (1 Chr 28:21). The temple evidently had first priority among Solomon’s building schemes, as he built his own palace later (1 Kgs 7:1).<\/p>\n<h5>Superintendents and Workforce<\/h5>\n<p>The principal architect for the bronze furnishings was Huram (Hebrew “Hiram”), whose father was a metal craftsman from Tyre and whose mother was an Israelite (1 Kgs 7:13-14). Cedar for the temple came from Lebanon and was felled and transported by the skilled woodsmen of another Hiram—the king of Tyre, Solomon’s ally (5:5-9). Thirty thousand Israelites, divided into three groups, were drafted to assist at Lebanon. Each group was on duty for one month in three. For the stonework, Solomon conscripted 153,600 foreigners resident in Israel to provide a self-contained group of carriers, stone cutters, and supervisors (vv 15-17; 2 Chr 2:17-18). Possibly the “men of Gebal,” with their specialized skills, formed yet another group (1 Kgs 5:18). Building the temple was obviously a national project of immense size and effort. In order to preserve the sanctity of the site and to eliminate noise, the masonry and carpentry were not done at the temple site (6:7).<\/p>\n<h5>Description<\/h5>\n<p>The details given in the Bible are sufficiently clear for us to make a reasonably accurate description of the temple. The accounts in Kings and Chronicles are supplemented by Ezekiel’s depiction of the temple (see below), which was broadly based on his knowledge of the Jerusalem temple (Ez 40–48).<\/p>\n<p>The side rooms probably rested on a foundation or platform that was separate from the temple itself (1 Kgs 6:5, 10; cf. Ez 41:8-9) and were arranged in three stories, each seven and a half feet (2.3 meters) high, extending around the whole building except for the porch side. Each successive story was one and a half feet (.5 meter) wider than the one below, these dimensions coinciding with the thickness of the side wall of the Holy Place. The ground floor rooms were seven and a half feet (2.3 meters) wide; the first story was nine feet (2.7 meters), and the second was ten and a half feet (3.2 meters). Access to the upper stories was possibly by winding staircases (1 Kgs 6:8). There is some uncertainty concerning the location of the entrances; there may have been one on either side, but only one is mentioned (v 8). As in Ezekiel’s temple (Ez 40:17, 28), there were two adjacent courts, an inner and an outer (1 Kgs 6:36; 7:12), but no dimensions are given for these. The inner court, or “court of the priests,” being next to the temple itself, was also called “the upper court” (2 Chr 4:9; Jer 36:10). The wall of the inner court was made of three layers of hewn stone held together by a layer of cedar beams (1 Kgs 6:36), and the doors of both courts were sheathed in bronze (2 Chr 4:9). The palace buildings were within the outer court area, probably with a private passageway between the palace and the temple that was later closed during the reign of Ahaz (2 Chr 4:9, 12; 2 Kgs 16:18).<\/p>\n<p>The temple itself was 90 feet (27.4 meters) long, 30 feet (9.1 meters) wide, and 45 feet (13.7 meters) high (1 Kgs 6:2), with a porch or vestibule 15 feet (4.6 meters) deep stretching across the width. Probably the vestibule was on the east end of the temple, thus corresponding with the orientation of Ezekiel’s temple (Ez 43:1; 44:1). The larger part of the main sanctuary, next to the porch, formed the Holy Place, which was 60 feet (18.3 meters) long (1 Kgs 6:17). Beyond this was the innermost sanctuary, the Holy of Holies (or the “Most Holy Place“), which was a perfect cube of 30 feet (9.1 meters). All the interior walls were paneled with cedar decorated with flower patterns, cherubim, and palm trees, so that no masonry was visible. The walls of both inner and outer sanctuaries were “overlaid” (v 22) with pure gold. Actually the gold decoration may have been inlaid, on the basis that a solid sheath of gold would spoil the natural beauty of the wood carving. The floor was made of cypress planks (v 15). Narrow windows set high in the walls above the level of the three-storied outer chambers provided light in the Holy Place (v 4). The ceiling was paneled with beams and planks of cedar. No detail is given about the exterior roofing, but probably the contemporary technique was employed, using a wooden, latticelike framework into which a waterproof, limestone plaster was packed and rolled.<\/p>\n<p>The outer porch was apparently an open space, since no doors are mentioned. Access into the Holy Place was by double doors, both hinged to fold back on themselves, made of cypress and decorated in exactly the same way as the interior walls (vv 34-35). The doorposts were made of olive wood. Within the Holy Place was the altar of incense made of cedar overlaid with gold; it was placed centrally before the Holy of Holies. Also in the Holy Place were a table for the bread of the Presence of God, ten lampstands arranged in two groups of five on either side, and various utensils required for maintaining the priestly duties (1 Kgs 7:48-50). All these were made or overlaid with gold. The ten tables, arranged five on each side, were presumably for the utensils and accessories (2 Chr 4:8).<\/p>\n<p>Between the Holy Place and the Holy of Holies was a double door made of olive wood, carved with cherubim, palm trees, and flower patterns and overlaid with gold. Inside these doors, veiling still further the Holy of Holies, was a blue, purple, and crimson curtain, made of the finest fabrics and ornamented with cherubim (2 Chr 3:14).<\/p>\n<p>In the Holy of Holies were two cherubim, each 15 feet (4.6 meters) high and made of olive wood covered with gold (1 Kgs 6:23-28). Each wing measured seven and a half feet (2.3 meters). A wing of each touched the side walls; the other wings met at the center of the room. The divine throne had been considerably less impressive in the tabernacle, where a wing of each cherubim fused into the mercy seat above the ark (Ex 25:17-22). In Solomon’s temple, the ark of the covenant was placed below the forward-facing cherubim, the symbolic protectors. The ark, the only major item surviving from the Mosaic tabernacle, still contained the tablets of the law, but the pot of manna and Aaron’s rod were missing (1 Kgs 8:9).<\/p>\n<p>Immediately outside the temple and on either side of the vestibule were two hollow bronze pillars (1 Kgs 7:15-20; 2 Chr 3:15-17). According to the book of Kings, these pillars were 27 feet (8.2 meters) high, with a circumference of 18 feet (5.5 meters). The metal itself was about four inches (10.2 centimeters) thick. The pillars were surmounted by bronze, lily-shaped capitals seven and a half feet (2.3 meters) high and six feet (1.8 meters) wide, intricately adorned with a chain latticework that supported two rows of pomegranates. The total weight must have been enormous, and their size is attested to by Jeremiah, who notes that the Babylonians had to break them in pieces before transporting them to Babylon (Jer 52:17, 21-23).<\/p>\n<p>The bronze altar of sacrifice in front of the vestibule is not listed in the specifications of 1 Kings 7. However, it is mentioned in the temple dedication and subsequently (1 Kgs 8:22, 54, 64; 9:25) and clearly stood in the inner court. Its dimensions were 30 feet (9.1 meters) square and 15 feet (4.6 meters) high (2 Chr 4:1). In view of its weight, it was probably cast in sections at Solomon’s foundry in the Jordan Rift valley (vv 17-18) and then transported to the temple site for assembly.<\/p>\n<p>Probably the most striking article in the inner court was the “molten (bronze) sea,” a huge, round tank made of bronze 3 inches (8 centimeters) thick, 7½ feet (2.3 meters) high, and 15 feet (4.6 meters) in diameter (1 Kgs 7:23-26). Its rim flared out like a lily (2 Chr 4:2-5). The tank was supported on 12 bronze oxen, four on each side, and had two rows of decoration, possibly gourds or pomegranates, under the brim. Its capacity was between 10,000 and 12,000 gallons (37,850–45,420 liters). The bronze sea was used for priestly ablutions (v 6). Presumably this involved a platform of sorts, for the brim of this vast basin would have been about 15 feet (4.6 meters) above ground level.<\/p>\n<p>Hiram also constructed ten large lavers, mounted on moveable stands and placed in two groups of five, on the north and south sides of the inner court (1 Kgs 7:27-39). Basically the stands were bronze boxes, six feet (1.8 meters) square and four and a half feet (1.4 meters) high with a nine-inch (22.9-centimeter) rim around the top edge. Each corner was attached to braced posts to which the axles were fixed. The four-spoked wheels were 27 inches (68.6 centimeters) high. Into each stand there fitted a laver containing approximately 220 gallons (832.7 liters) of water, used for washing sacrificial animals (2 Chr 4:6). Probably each was adjacent to one of the ten tables that would be used to flay and otherwise prepare the sacrifices (v 8). Supplementary items, such as pots, shovels, and basins, all made of bronze, were also manufactured (1 Kgs 7:40, 45).<\/p>\n<h5>The Dedication<\/h5>\n<p>Eleven months elapsed between the completion of the temple and its dedication (1 Kgs 6:38; 8:2), during which time the major items of furniture were set in place. The dedication itself took place in the seventh month, presumably in connection with the Feast of Tabernacles and the Day of Atonement (Lv 23:23-36). The ark of the covenant was brought into its final resting place (1 Kgs 8:3-4), but the inner court proved inadequate for the vast numbers of beasts sacrificed (1 Kgs 8:62-64; 2 Chr 7:7).<\/p>\n<p>The temple employed the most sophisticated building techniques of the age, and no expense had been spared in construction, ornamentation, or equipment. Yet Solomon readily confessed its utter inadequacy to house the eternal God (1 Kgs 8:27). His prayer also underlined Israel’s propensity to forsake the Lord, contrasting the nation with God, who, though a just judge, was also merciful and faithful. The climax of the proceedings came when fire from heaven consumed the sacrifices and the shekinah glory filled the temple (2 Chr 7:1-3).<\/p>\n<h5>Later History<\/h5>\n<p>Like most ancient shrines, the temple became a treasury for national wealth and as such was often the target for attack. Shishak of Egypt plundered it within five years of Solomon’s death (1 Kgs 14:25-38). Shortly afterward, King Asa (910–869 <span>BC<\/span>) depleted its gold and silver treasures to buy Syrian help against his oppressor, Baasha (908–886 <span>BC<\/span>), king of Israel (15:16-19). Joash, the king of Judah (835–796 <span>BC<\/span>) who was concealed in the temple from the vicious Athaliah during his youth (2 Kgs 11), made provision for its repair after protesting the priests’ embezzlement of gifts (12:4-16). But after the death of Jehoiada, the high priest, Joash himself was adversely influenced by his nobles (2 Chr 24:15-19). As punishment for his apostasy, the Lord allowed the Syrians to attack, and Joash used the temple treasures to buy them off (2 Kgs 12:17-18). Hardly had provision for replacements been made, when Jehoash of Israel (798–782 <span>BC<\/span>), having shattered the arrogant pride of Amaziah of Judah (796–767 <span>BC<\/span>), again stripped the temple (14:8-14). Later, King Ahaz (735-715 <span>BC<\/span>) used the remaining resources of the temple to enlist support from the Assyrians (16:7-9), though he eventually became completely subservient to them.<\/p>\n<p> Then Hezekiah (715–686 <span>BC<\/span>), one of the great reforming kings, thoroughly renovated the temple and restored worship after it had fallen into disuse during theclosing years of Ahaz (2 Chr 29:1-19; 31:9-21). Manasseh (696–642 <span>BC<\/span>), however, completely reversed his father’s policy, bringing the practices of Canaanite and Mesopotamian worship into the temple (2 Kgs 21:3-7). His conversion experience, which probably occurred late in his reign and resulted in certain reform measures in the temple (2 Chr 33:12-19), was not far-reaching enough to escape the final judgment that his reign was the dark spot of Judah’s history (2 Kgs 21:10-16).<\/p>\n<p>Manasseh’s grandson Josiah (640–609 <span>BC<\/span>), was the second great reforming king. He organized the repair of the temple in 622 <span>BC<\/span>, during which the lost Book of the Law (almost certainly the book of Deuteronomy) was discovered (2 Kgs 22:3-13). As a result, Josiah’s reformation gained a new dimension and sense of urgency (22:14–23:3). The reformation included a thorough purge of all idolatrous elements from the temple (23:4-12) and the restoration of the traditional festivals. Sadly, however, Josiah’s reformation died with him, and Judah’s downward slide continued under the apostate Jehoiakim (609–598 <span>BC<\/span>). It was probably during this time that Jeremiah preached his famous temple sermon foretelling its destruction (Jer 7:1–8:3; 26:1-19), which alienated him from the religious leaders. In Nebuchadnezzar’s reprisal raid following Jehoiakim’s rebellion in 601 <span>BC<\/span> (2 Kgs 24:1-4), Jerusalem was captured (596 <span>BC<\/span>) and many of the temple treasures were transported to Babylon (2 Chr 36:7). The temple itself appears to have escaped damage, but when Judah again rebelled under Zedekiah (597–586 <span>BC<\/span>), the temple was demolished (2 Kgs 25:8-10). The remaining temple treasures were taken away.<\/p>\n<p class=\"h2\" id=\"ZerubbabelsTemple\">Zerubbabel’s Temple<\/p>\n<h5>Construction<\/h5>\n<p>Although the temple was devastated, the site still remained as a place of pilgrimage during the exile (Jer 41:4-5). In 538 <span>BC<\/span> the Persian king, Cyrus, in pursuance of a liberal policy diametrically opposed to that of the earlier empires, permitted the Jews to return from exile. And he authorized the rebuilding of the temple, financing it from the Persian treasury.<\/p>\n<p>In the book of Ezra, the decree of authorization has been preserved in two forms: the general proclamation (Ezr 1:2-4) and a more prosaic memorandum in the national archives indicating the main temple specifications and the amount of promised Persian help (6:1-5). Probably only a minority of the Jews opted to leave the relative comforts of Mesopotamia for the dangers of a long journey to their desolated homeland. According to the book of Ezra, 42,360 dedicated individuals and their servants (2:64-65) responded under the leadership of Sheshbazzar (1:8-11; 5:14-16) and Zerubbabel (2:2; 3:2, 8; 4:2). With great enthusiasm, the altar was rebuilt on the temple site and the traditional pattern of worship reestablished (3:1-6). Utilizing the grant from Persia as well as their own freewill gifts (2:68-69; 3:7), the Jews began to plan the second temple and lay its foundations (3:7-13). The initial impetus quickly died as a result of local opposition (4:1-4, 24), selfish preoccupation, and crop failures (Hg 1:2-11). In 520 <span>BC<\/span> (Ezr 4:24; Hg 1:1; Zec 1:1), inspired by the prophets Haggai and Zechariah, the Jews under Zerubbabel and Joshua the high priest commenced rebuilding. Work continued in spite of official suspicion, if not direct opposition, and the temple was completed and dedicated in 515 <span>BC<\/span> (Ezr 5:1–6:22).<\/p>\n<p>Little is known of the physical features of Zerubbabel’s temple. The inference that it was vastly inferior to Solomon’s temple (Hg 2:3) probably relates to an early stage in the building operation. In fact, the second temple stood for over 500 years. The dimensions noted in Ezra 6:3 are incomplete; the new temple was no doubt about the same size as its predecessor and was probably built on the same foundation. The construction technique appears to have followed the method of the original, with layers of timber providing a framework for sections of masonry (v 4). Clearly, there was auxiliary accommodation, probably like the side rooms of Solomon’s temple (Ezr 8:29; Neh 12:44; 13:4-5). If Persian aid was forthcoming as promised (Ezr 6:8-12), the second temple was a more splendid, substantial structure than is generally supposed.<\/p>\n<h5>Later History<\/h5>\n<p>Several references in the Apocrypha, pseudepigrapha, rabbinic writings, and the historian Josephus help to illumine the history of the temple and give more detail on its structure and furnishings. Josephus, quoting from Hecateus of Abdera (fourth century <span>BC<\/span>), states that the temple was a large building in an enclosure about 500 feet by 150 feet (152.4 meters by 45.7 meters), surrounded by a stone wall, with an altar of unhewn stones the same size as Solomon’s bronze altar (cf. 2 Chr 4:1). Within the sanctuary was a golden altar of incense and a lampstand, the flame of which burned continually. Josephus also notes that Antiochus III (223–187 <span>BC<\/span>) financially supported the temple when the Seleucids displaced the Ptolemies as masters of Jerusalem.<\/p>\n<p>Ben Sirach, early in the second century <span>BC<\/span>, commended Simon, the son of Onias the high priest, for his work in fortifying and repairing the temple area. First Maccabees provides valuable evidence of the fate of the temple during the oppression under Antiochus IV Epiphanes (175–164 <span>BC<\/span>). The books of the Maccabees recount the defilement of the altar of burnt offering (1 Macc 1:54) and the plundering of the golden lampstand, altar of incense, table of offering, veil, and other treasures (2 Macc 5:15-16; 6:2-4). When the temple was recaptured and restored, the victorious Maccabees replaced the items taken by the Seleucids, except for the altar of sacrifice, which was considered so polluted that it was dismantled and replaced by a new one constructed of unhewn stone (1 Macc 4:36-61; 2 Macc 10:1-9). Clearly the temple area was used as a fortress, both in opposition to the Seleucid garrison that was maintained in Jerusalem in the Maccabean period and in the conflicts of the later Hasmonean period. When Pompey captured Jerusalem about 63 <span>BC<\/span>, he entered the temple to assert his authority but took no plunder, thus showing respect for it.<\/p>\n<p>The history of Zerubbabel’s temple closed when Herod, having carefully preserved it from any major damage when he gained control of Jerusalem with Roman aid in 37 <span>BC<\/span>, began to dismantle it about 21 <span>BC<\/span> in preparation for the construction of his own grand temple.<\/p>\n<p class=\"h2\" id=\"HerodsTemple\">Herod’s Temple<\/p>\n<p>Apart from over 100 references in the NT, our main sources of information about Herod’s temple come from the Jewish historian Josephus and from the Middoth (a section of the Jewish rabbinic writings). There are considerable differences in detail between the two, which rules out any dogmatic interpretation in attempted reconstructions. Since Josephus was contemporary with the temple (he was born about <span>AD<\/span> 37 and died early in the second century), he is probably more reliable than the Middoth, which, dating from about <span>AD<\/span> 150, appears to exaggerate occasionally. Archaeological research has been helpful in determining the positions of the outer walls and gates.<\/p>\n<p>Herod’s motive in building his temple was political rather than religious. As an Idumean, he wished to placate his Jewish subjects by constructing a sanctuary as magnificent as Solomon’s. Possible fears that the site might be profaned, or that the existing temple might be demolished and never rebuilt, were allayed by the training of 1,000 priests as masons and the amassing of materials before the work commenced. Herod’s temple followed the tripartite plan of its predecessors, although its porch was much larger. It was built in the contemporary Greco-Roman architectural style and must therefore be regarded as distinct from Zerubbabel’s temple. Work began in 20 <span>BC<\/span>, and while the main sanctuary was quickly erected (it was in full operation within ten years), the total project was not completed until <span>AD<\/span> 64, only six years before it was destroyed by the Romans.<\/p>\n<p>Herod first prepared the site by clearing and leveling an area approximately 500 yards (457.2 meters) from north to south and about 325 yards (297.2 meters) from east to west. This involved cutting away sections of rock in some areas and building up with rubble in others. Considerable sections of the enclosing wall, constructed on stone blocks averaging about 15 feet (4.6 meters) long by 4 feet (1.2 meters) high, still survive. Some of the stones in the corners of the south wall weigh up to 70 tons (63.5 metric tons).<\/p>\n<p>The sanctuary itself seems to have been based on the same dimensions as Solomon’s temple. It was divided into the Holy Place, which was 60 feet (18.3 meters) long, 30 feet (9.1 meters) wide, and 60 feet high, and the Holy of Holies, which was 30 feet square. There was no furniture within the Holy of Holies, which was separated by a veil from the Holy Place. The Holy Place contained the seven-branch lampstand, the table for the bread of the Presence, and the incense altar. The main divergence from Solomon’s temple was the imposing porch, 150 feet (45.7 meters) in width and height. Outside was a doorway approximately 30 feet (9.1 meters) wide by 40 feet (12.2 meters) high, with an inner doorway about half that size leading into the sanctuary. By allowing empty rooms over the Holy of Holies and the Holy Place, there was a uniform roof height of 150 feet (45.7 meters). Golden spikes on the roof discouraged birds from alighting and defiling the structure. Like its predecessors, the temple was oriented toward the east and was surrounded on the other sides by three stories of rooms rising to a height of 60 feet (18.3 meters). The stone used was the local white stone, cut in huge blocks and highly polished.<\/p>\n<p>Access to the porch was by a flight of 12 steps from the Court of the Priests. Centrally placed before the porch and 33 feet (10.1 meters) away was the altar of sacrifice. Made of unhewn stone, it was a multilevel construction 15 feet (4.6 meters) high and about 48 feet (14.6 meters) square at its base. Male Israelites were allowed into this area once a year, during the Feast of the Tabernacles, to walk around the altar of sacrifice. Otherwise, they were restricted to the Court of Israel. To the east of the Court of Israel, and separated from it by a flight of 15 steps and by the ornate Great Gate, made of Corinthian bronze, was the Court of the Women. Here the offertory chests for temple expenses were located (Mk 12:41-44). The next court was the large, lower, outer Court of the Gentiles, which surrounded the inner courts and was separated from them by a balustrade and a series of warning notices. Two of these have been excavated, written in Latin and Greek and forbidding trespass by Gentiles into the inner areas, on pain of death. This outer court was widely used. Immediately inside its walls was a portico, supported by four rows of columns almost 40 feet (12.2 meters) high on the south side (the Royal Porch), and two rows on the other sides, the eastern portico known as “Solomon’s Porch” or “Solomon’s Colonnade.” Here is the area where the stalls of the money changers and merchants were set up, where the Sanhedrin met, and where Christ and the scribes taught and debated (Mk 11:27; Lk 2:46; 19:47; Jn 10:23). Here, too, the infant church met before it was rejected by a hostile Judaism (Acts 3:11; 5:12). Just to the northwest of the temple enclosure was the Fortress of Antonia, where the Roman governor resided while in Jerusalem, and where a Roman garrison was on hand to deal with disturbances (Acts 21:31-40). Overlooking the temple area, it was separated from it by a wide moat. The high priest’s vestments were stored in the fortress as a symbol of Roman authority. Access to the Court of the Gentiles was by four gates in the west wall; two in the south wall, where the ground fell away steeply into the valley, a site often identified as the pinnacle of the temple (Mt 4:5; Lk 4:9); and one gate in each of the east and north walls.<\/p>\n<p class=\"h2\" id=\"SignificanceoftheTempleintheOldTestament\">Significance of the Temple in the Old Testament<\/p>\n<p>The temple in Jerusalem functioned as the focal point of the tribal confederation. In spite of the attempt of Jeroboam I, the first king of the northern kingdom, to divert attention from Jerusalem by establishing shrines at Bethel and Dan (1 Kgs 12:26-30), Jerusalem never lost its preeminence. Naturally, both Hezekiah and Josiah sought to extend their reformation into the area of the northern tribes (2 Chr 30:1-12; 34:6-7), and Jerusalem was a pilgrimage center for those areas even after its destruction (Jer 41:5). The prophets foretold its destiny as the focal point of universal worship (Is 2:1-4).<\/p>\n<p>The temple was God’s dwelling place among his people. God’s presence, symbolized in the shekinah glory and the pillar of cloud, was associated with the tent of meeting (Ex 33:9-11), with the tabernacle (40:34-38), and finally with the temple (1 Kgs 8:10-11). The paradox is that while God is completely unrestricted, the temple was considered a place for God to live forever (vv 13, 27). God had chosen Zion, as he had chosen David (Pss 68:15-18; 76:2; 78:67-72), so the temple was regarded as God’s house (27:4; 42:4; 84:1-4).<\/p>\n<h5>Ezekiel’s Temple<\/h5>\n<p>Ezekiel’s detailed description of the ideal temple (Ez 40–48) was not used as the blueprint for Zerubbabel’s temple. In fact, since Ezekiel must have been familiar with Solomon’s temple before his deportation in 597 <span>BC<\/span>, his description is of greater help in determining uncertain details of the first temple. Ezekiel’s concern was to show the nature of pure worship, safeguarded from all contamination. This worship would allow the glory of God, which had departed from corrupted Solomon’s temple (9:3; 10:4, 18-19: 11:22-23), to return so that Jerusalem could again be named “the Lord is there” (43:1-5; 48:35). This thought, linked with Ezekiel’s vital concept of God’s Spirit indwelling his faithful worshipers (36:24-28), anticipated the NT teaching of the believers becoming God’s temple.<\/p>\n<p class=\"h2\" id=\"SignificanceoftheTempleintheNewTestament\">Significance of the Temple in the New Testament<\/p>\n<h5>Christ and the Temple<\/h5>\n<p>Christ showed considerable respect for the temple. When he was 12 years old, he entered into the rabbinic discussions in its porticoes and described it as his Father’s house (Lk 2:41-50). To him “the house of God” was indwelt by God (Mt 12:4; 23:21). Although he twice cleansed it in righteous anger (Mt 21:12-13; Jn 2:13-16), he wept over the impending destruction of the city and temple (Lk 19:41-44). He often taught there, but he was “greater than the temple” (Mt 12:6). When his presentation to Jerusalem as the predicted Messiah was rejected, in spite of attendant miracles, he foretold its inevitable destruction (Mt 21:9-15; 24:1-2). For a brief period after Pentecost, the early church used the temple as its meeting place, until mounting opposition drove believers from Jerusalem (Acts 5:12, 21, 42; 8:1).<\/p>\n<h5>The Church as the Temple<\/h5>\n<p>The NT writers used two different Greek words to describe the temple: <span class=\"greek\" lang=\"el\">naos<\/span> and <span class=\"greek\" lang=\"el\">hieron<\/span><em>.<\/em> <span class=\"greek\" lang=\"el\">Naos<\/span> refers to the actual sanctuary of the temple, the place of God’s dwelling. <span class=\"greek\" lang=\"el\">Hieron<\/span> refers to the temple precincts as well as to the sanctuary. Generally speaking, <span class=\"greek\" lang=\"el\">naos<\/span> was used to designate the inner section of the temple known as the Holy Place and the Holy of Holies, whereas <span class=\"greek\" lang=\"el\">hieron<\/span> included the outer court and the temple proper.<\/p>\n<p>In Paul’s epistles the word <span class=\"greek\" lang=\"el\">naos<\/span> appears six times (1 Cor 3:16-17; 6:19; 2 Cor 6:16; Eph 2:21; 2 Thes 2:4) and <span class=\"greek\" lang=\"el\">hieron<\/span> once (1 Cor 9:13). In these verses Paul maintains the distinction of definition noted above. When speaking of the actual physical temple, he used the word <span class=\"greek\" lang=\"el\">hieron<\/span> to indicate the place where the priests offered up animal sacrifices on the altar (1 Cor 9:13), which was situated in the outer court (see Ex 27–29, 40). And when Paul referred to the abominable act of the lawless one in usurping God’s place in the temple, he used the word <span class=\"greek\" lang=\"el\">naos<\/span>—the word that designates the place of deity’s presence (2 Thes 2:4).<\/p>\n<p>In all the other Pauline passages, <span class=\"greek\" lang=\"el\">naos<\/span> is used metaphorically—to depict a human habitation for the divine Spirit. In one instance the sanctuary image is used to describe the individual believer’s body (1 Cor 6:19); in every other instance the sanctuary depicts Christ’s body, the church (1 Cor 3:16-17; 2 Cor 6:16; Eph 2:21). Mistakenly, many readers think 1 Corinthians 3:16-17 speaks of the individual, but according to the Greek text, it is unquestionably clear that Paul was speaking about the collective church (specifically, the church in Corinth).<\/p>\n<p>When Paul told the church in Corinth that it was God’s sanctuary, they would have understood the image from their knowledge of pagan temples. But Paul probably had in mind the one temple in Jerusalem. The Gentiles had many gods with many temples in one city; the Jews had one God with only one temple in all of Israel. This helped to preserve unity among the Israelites. The Corinthians needed spiritual unity; they were fragmented due to their individual preferences (see 1 Cor 1:10-13).<\/p>\n<p>In Ephesians, Paul’s masterpiece on the church, he speaks of the local churches as living, organic entities that are all (compositely speaking) growing into a holy sanctuary in the Lord (Eph 2:21). Paul pictured each local church as providing God with a spiritual habitation in that locality (v 22) and as growing together with all the other churches into one holy, universal sanctuary for the Lord’s indwelling.<\/p>\n<h5>The Temple in John’s Revelation<\/h5>\n<p>In John’s revelation there is no material temple, even though he continues to use the imagery of Jerusalem and Mt Zion (Rv 3:12; 14:1; 21:2, 10, 22). Three interrelated ideas dominate. First is the concept of the church made up of martyrs, whose faithful members are God’s temple (3:12; 14:1). This temple grows gradually as the number of martyrs increases (6:11). Another aspect is the temple as the place of judgment (11:19; 14:15; 15:5–16:1). Finally, any temple in the new age is unnecessary, “for its temple is the Lord God Almighty and the Lamb” (21:22). The ultimate state will be God’s dwelling with his people—the eternal, spritual temple.<\/p>\n<p><em>See also<\/em> Altar; Ark of the Covenant; Bread of the Presence; David; Feasts and Festivals of Israel; First Jewish Revolt; Judaism; Mercy Seat; Offerings and Sacrifices; Priests and Levites; Sanctuary; Singers in the Temple; Solomon (Person).<\/p>","content_en":"<h3>TEMPLE<\/h3>\n<p>Preview<\/p>\n<p>• Background<\/p>\n<p>• Solomon’s Temple<\/p>\n<p>• Zerubbabel’s Temple<\/p>\n<p>• Herod’s Temple<\/p>\n<p>• Significance of the Temple in the Old Testament<\/p>\n<p>• Significance of the Temple in the New Testament<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>David’s capture of Jerusalem (2 Sm 5:6-9) and his designation of it as the nation’s capital is one of the great masterstrokes of history. Occupied by the Jebusites, it was a pocket of neutral territory between the northern and southern sections of David’s united kingdom and was politically acceptable to both. Jerusalem was then established as the national religious center by the return of the ark, which had been largely neglected since its capture by the Philistines (2 Sm 6:1-17). Henceforth, God’s choices of both David and Jerusalem (“Mount Zion”) were indissolubly linked (Ps 78:67-72).<\/p>\n<p>David’s great impulse was to build an adequate dwelling place for Israel’s God. The idea was initially approved by Nathan the prophet (2 Sm 7:1-3), but God revealed otherwise to him, and he conveyed the divine purpose to David (vv 4-17). In a significant wordplay, David was informed that, while he was not to build a house (temple) for God, God would build a house (dynasty) for him. David was not the one to build a temple because of the numerous wars during his reign; the temple would instead be built by his son (1 Kgs 5:3; 1 Chr 22:7-8; 28:3). Nevertheless, David enthusiastically amassed most of the necessary finances and materials and drew up the blueprints for the temple (1 Chr 22:3-5, 14; 28:2, 11-19). He also purchased the temple site (21:25).<\/p>\n<p class=\"h2\" id=\"SolomonsTemple\">Solomon’s Temple<\/p>\n\n<h5>Date<\/h5>\n<p>Construction commenced in Solomon’s fourth year, about 966 <span>BC<\/span>, and took seven years to complete (1 Kgs 6:1, 38). Everything necessary for the temple, including the workers, had been prepared by David (1 Chr 28:21). The temple evidently had first priority among Solomon’s building schemes, as he built his own palace later (1 Kgs 7:1).<\/p>\n<h5>Superintendents and Workforce<\/h5>\n<p>The principal architect for the bronze furnishings was Huram (Hebrew “Hiram”), whose father was a metal craftsman from Tyre and whose mother was an Israelite (1 Kgs 7:13-14). Cedar for the temple came from Lebanon and was felled and transported by the skilled woodsmen of another Hiram—the king of Tyre, Solomon’s ally (5:5-9). Thirty thousand Israelites, divided into three groups, were drafted to assist at Lebanon. Each group was on duty for one month in three. For the stonework, Solomon conscripted 153,600 foreigners resident in Israel to provide a self-contained group of carriers, stone cutters, and supervisors (vv 15-17; 2 Chr 2:17-18). Possibly the “men of Gebal,” with their specialized skills, formed yet another group (1 Kgs 5:18). Building the temple was obviously a national project of immense size and effort. In order to preserve the sanctity of the site and to eliminate noise, the masonry and carpentry were not done at the temple site (6:7).<\/p>\n<h5>Description<\/h5>\n<p>The details given in the Bible are sufficiently clear for us to make a reasonably accurate description of the temple. The accounts in Kings and Chronicles are supplemented by Ezekiel’s depiction of the temple (see below), which was broadly based on his knowledge of the Jerusalem temple (Ez 40–48).<\/p>\n<p>The side rooms probably rested on a foundation or platform that was separate from the temple itself (1 Kgs 6:5, 10; cf. Ez 41:8-9) and were arranged in three stories, each seven and a half feet (2.3 meters) high, extending around the whole building except for the porch side. Each successive story was one and a half feet (.5 meter) wider than the one below, these dimensions coinciding with the thickness of the side wall of the Holy Place. The ground floor rooms were seven and a half feet (2.3 meters) wide; the first story was nine feet (2.7 meters), and the second was ten and a half feet (3.2 meters). Access to the upper stories was possibly by winding staircases (1 Kgs 6:8). There is some uncertainty concerning the location of the entrances; there may have been one on either side, but only one is mentioned (v 8). As in Ezekiel’s temple (Ez 40:17, 28), there were two adjacent courts, an inner and an outer (1 Kgs 6:36; 7:12), but no dimensions are given for these. The inner court, or “court of the priests,” being next to the temple itself, was also called “the upper court” (2 Chr 4:9; Jer 36:10). The wall of the inner court was made of three layers of hewn stone held together by a layer of cedar beams (1 Kgs 6:36), and the doors of both courts were sheathed in bronze (2 Chr 4:9). The palace buildings were within the outer court area, probably with a private passageway between the palace and the temple that was later closed during the reign of Ahaz (2 Chr 4:9, 12; 2 Kgs 16:18).<\/p>\n<p>The temple itself was 90 feet (27.4 meters) long, 30 feet (9.1 meters) wide, and 45 feet (13.7 meters) high (1 Kgs 6:2), with a porch or vestibule 15 feet (4.6 meters) deep stretching across the width. Probably the vestibule was on the east end of the temple, thus corresponding with the orientation of Ezekiel’s temple (Ez 43:1; 44:1). The larger part of the main sanctuary, next to the porch, formed the Holy Place, which was 60 feet (18.3 meters) long (1 Kgs 6:17). Beyond this was the innermost sanctuary, the Holy of Holies (or the “Most Holy Place“), which was a perfect cube of 30 feet (9.1 meters). All the interior walls were paneled with cedar decorated with flower patterns, cherubim, and palm trees, so that no masonry was visible. The walls of both inner and outer sanctuaries were “overlaid” (v 22) with pure gold. Actually the gold decoration may have been inlaid, on the basis that a solid sheath of gold would spoil the natural beauty of the wood carving. The floor was made of cypress planks (v 15). Narrow windows set high in the walls above the level of the three-storied outer chambers provided light in the Holy Place (v 4). The ceiling was paneled with beams and planks of cedar. No detail is given about the exterior roofing, but probably the contemporary technique was employed, using a wooden, latticelike framework into which a waterproof, limestone plaster was packed and rolled.<\/p>\n<p>The outer porch was apparently an open space, since no doors are mentioned. Access into the Holy Place was by double doors, both hinged to fold back on themselves, made of cypress and decorated in exactly the same way as the interior walls (vv 34-35). The doorposts were made of olive wood. Within the Holy Place was the altar of incense made of cedar overlaid with gold; it was placed centrally before the Holy of Holies. Also in the Holy Place were a table for the bread of the Presence of God, ten lampstands arranged in two groups of five on either side, and various utensils required for maintaining the priestly duties (1 Kgs 7:48-50). All these were made or overlaid with gold. The ten tables, arranged five on each side, were presumably for the utensils and accessories (2 Chr 4:8).<\/p>\n<p>Between the Holy Place and the Holy of Holies was a double door made of olive wood, carved with cherubim, palm trees, and flower patterns and overlaid with gold. Inside these doors, veiling still further the Holy of Holies, was a blue, purple, and crimson curtain, made of the finest fabrics and ornamented with cherubim (2 Chr 3:14).<\/p>\n<p>In the Holy of Holies were two cherubim, each 15 feet (4.6 meters) high and made of olive wood covered with gold (1 Kgs 6:23-28). Each wing measured seven and a half feet (2.3 meters). A wing of each touched the side walls; the other wings met at the center of the room. The divine throne had been considerably less impressive in the tabernacle, where a wing of each cherubim fused into the mercy seat above the ark (Ex 25:17-22). In Solomon’s temple, the ark of the covenant was placed below the forward-facing cherubim, the symbolic protectors. The ark, the only major item surviving from the Mosaic tabernacle, still contained the tablets of the law, but the pot of manna and Aaron’s rod were missing (1 Kgs 8:9).<\/p>\n<p>Immediately outside the temple and on either side of the vestibule were two hollow bronze pillars (1 Kgs 7:15-20; 2 Chr 3:15-17). According to the book of Kings, these pillars were 27 feet (8.2 meters) high, with a circumference of 18 feet (5.5 meters). The metal itself was about four inches (10.2 centimeters) thick. The pillars were surmounted by bronze, lily-shaped capitals seven and a half feet (2.3 meters) high and six feet (1.8 meters) wide, intricately adorned with a chain latticework that supported two rows of pomegranates. The total weight must have been enormous, and their size is attested to by Jeremiah, who notes that the Babylonians had to break them in pieces before transporting them to Babylon (Jer 52:17, 21-23).<\/p>\n<p>The bronze altar of sacrifice in front of the vestibule is not listed in the specifications of 1 Kings 7. However, it is mentioned in the temple dedication and subsequently (1 Kgs 8:22, 54, 64; 9:25) and clearly stood in the inner court. Its dimensions were 30 feet (9.1 meters) square and 15 feet (4.6 meters) high (2 Chr 4:1). In view of its weight, it was probably cast in sections at Solomon’s foundry in the Jordan Rift valley (vv 17-18) and then transported to the temple site for assembly.<\/p>\n<p>Probably the most striking article in the inner court was the “molten (bronze) sea,” a huge, round tank made of bronze 3 inches (8 centimeters) thick, 7½ feet (2.3 meters) high, and 15 feet (4.6 meters) in diameter (1 Kgs 7:23-26). Its rim flared out like a lily (2 Chr 4:2-5). The tank was supported on 12 bronze oxen, four on each side, and had two rows of decoration, possibly gourds or pomegranates, under the brim. Its capacity was between 10,000 and 12,000 gallons (37,850–45,420 liters). The bronze sea was used for priestly ablutions (v 6). Presumably this involved a platform of sorts, for the brim of this vast basin would have been about 15 feet (4.6 meters) above ground level.<\/p>\n<p>Hiram also constructed ten large lavers, mounted on moveable stands and placed in two groups of five, on the north and south sides of the inner court (1 Kgs 7:27-39). Basically the stands were bronze boxes, six feet (1.8 meters) square and four and a half feet (1.4 meters) high with a nine-inch (22.9-centimeter) rim around the top edge. Each corner was attached to braced posts to which the axles were fixed. The four-spoked wheels were 27 inches (68.6 centimeters) high. Into each stand there fitted a laver containing approximately 220 gallons (832.7 liters) of water, used for washing sacrificial animals (2 Chr 4:6). Probably each was adjacent to one of the ten tables that would be used to flay and otherwise prepare the sacrifices (v 8). Supplementary items, such as pots, shovels, and basins, all made of bronze, were also manufactured (1 Kgs 7:40, 45).<\/p>\n<h5>The Dedication<\/h5>\n<p>Eleven months elapsed between the completion of the temple and its dedication (1 Kgs 6:38; 8:2), during which time the major items of furniture were set in place. The dedication itself took place in the seventh month, presumably in connection with the Feast of Tabernacles and the Day of Atonement (Lv 23:23-36). The ark of the covenant was brought into its final resting place (1 Kgs 8:3-4), but the inner court proved inadequate for the vast numbers of beasts sacrificed (1 Kgs 8:62-64; 2 Chr 7:7).<\/p>\n<p>The temple employed the most sophisticated building techniques of the age, and no expense had been spared in construction, ornamentation, or equipment. Yet Solomon readily confessed its utter inadequacy to house the eternal God (1 Kgs 8:27). His prayer also underlined Israel’s propensity to forsake the Lord, contrasting the nation with God, who, though a just judge, was also merciful and faithful. The climax of the proceedings came when fire from heaven consumed the sacrifices and the shekinah glory filled the temple (2 Chr 7:1-3).<\/p>\n<h5>Later History<\/h5>\n<p>Like most ancient shrines, the temple became a treasury for national wealth and as such was often the target for attack. Shishak of Egypt plundered it within five years of Solomon’s death (1 Kgs 14:25-38). Shortly afterward, King Asa (910–869 <span>BC<\/span>) depleted its gold and silver treasures to buy Syrian help against his oppressor, Baasha (908–886 <span>BC<\/span>), king of Israel (15:16-19). Joash, the king of Judah (835–796 <span>BC<\/span>) who was concealed in the temple from the vicious Athaliah during his youth (2 Kgs 11), made provision for its repair after protesting the priests’ embezzlement of gifts (12:4-16). But after the death of Jehoiada, the high priest, Joash himself was adversely influenced by his nobles (2 Chr 24:15-19). As punishment for his apostasy, the Lord allowed the Syrians to attack, and Joash used the temple treasures to buy them off (2 Kgs 12:17-18). Hardly had provision for replacements been made, when Jehoash of Israel (798–782 <span>BC<\/span>), having shattered the arrogant pride of Amaziah of Judah (796–767 <span>BC<\/span>), again stripped the temple (14:8-14). Later, King Ahaz (735-715 <span>BC<\/span>) used the remaining resources of the temple to enlist support from the Assyrians (16:7-9), though he eventually became completely subservient to them.<\/p>\n<p> Then Hezekiah (715–686 <span>BC<\/span>), one of the great reforming kings, thoroughly renovated the temple and restored worship after it had fallen into disuse during theclosing years of Ahaz (2 Chr 29:1-19; 31:9-21). Manasseh (696–642 <span>BC<\/span>), however, completely reversed his father’s policy, bringing the practices of Canaanite and Mesopotamian worship into the temple (2 Kgs 21:3-7). His conversion experience, which probably occurred late in his reign and resulted in certain reform measures in the temple (2 Chr 33:12-19), was not far-reaching enough to escape the final judgment that his reign was the dark spot of Judah’s history (2 Kgs 21:10-16).<\/p>\n<p>Manasseh’s grandson Josiah (640–609 <span>BC<\/span>), was the second great reforming king. He organized the repair of the temple in 622 <span>BC<\/span>, during which the lost Book of the Law (almost certainly the book of Deuteronomy) was discovered (2 Kgs 22:3-13). As a result, Josiah’s reformation gained a new dimension and sense of urgency (22:14–23:3). The reformation included a thorough purge of all idolatrous elements from the temple (23:4-12) and the restoration of the traditional festivals. Sadly, however, Josiah’s reformation died with him, and Judah’s downward slide continued under the apostate Jehoiakim (609–598 <span>BC<\/span>). It was probably during this time that Jeremiah preached his famous temple sermon foretelling its destruction (Jer 7:1–8:3; 26:1-19), which alienated him from the religious leaders. In Nebuchadnezzar’s reprisal raid following Jehoiakim’s rebellion in 601 <span>BC<\/span> (2 Kgs 24:1-4), Jerusalem was captured (596 <span>BC<\/span>) and many of the temple treasures were transported to Babylon (2 Chr 36:7). The temple itself appears to have escaped damage, but when Judah again rebelled under Zedekiah (597–586 <span>BC<\/span>), the temple was demolished (2 Kgs 25:8-10). The remaining temple treasures were taken away.<\/p>\n<p class=\"h2\" id=\"ZerubbabelsTemple\">Zerubbabel’s Temple<\/p>\n<h5>Construction<\/h5>\n<p>Although the temple was devastated, the site still remained as a place of pilgrimage during the exile (Jer 41:4-5). In 538 <span>BC<\/span> the Persian king, Cyrus, in pursuance of a liberal policy diametrically opposed to that of the earlier empires, permitted the Jews to return from exile. And he authorized the rebuilding of the temple, financing it from the Persian treasury.<\/p>\n<p>In the book of Ezra, the decree of authorization has been preserved in two forms: the general proclamation (Ezr 1:2-4) and a more prosaic memorandum in the national archives indicating the main temple specifications and the amount of promised Persian help (6:1-5). Probably only a minority of the Jews opted to leave the relative comforts of Mesopotamia for the dangers of a long journey to their desolated homeland. According to the book of Ezra, 42,360 dedicated individuals and their servants (2:64-65) responded under the leadership of Sheshbazzar (1:8-11; 5:14-16) and Zerubbabel (2:2; 3:2, 8; 4:2). With great enthusiasm, the altar was rebuilt on the temple site and the traditional pattern of worship reestablished (3:1-6). Utilizing the grant from Persia as well as their own freewill gifts (2:68-69; 3:7), the Jews began to plan the second temple and lay its foundations (3:7-13). The initial impetus quickly died as a result of local opposition (4:1-4, 24), selfish preoccupation, and crop failures (Hg 1:2-11). In 520 <span>BC<\/span> (Ezr 4:24; Hg 1:1; Zec 1:1), inspired by the prophets Haggai and Zechariah, the Jews under Zerubbabel and Joshua the high priest commenced rebuilding. Work continued in spite of official suspicion, if not direct opposition, and the temple was completed and dedicated in 515 <span>BC<\/span> (Ezr 5:1–6:22).<\/p>\n<p>Little is known of the physical features of Zerubbabel’s temple. The inference that it was vastly inferior to Solomon’s temple (Hg 2:3) probably relates to an early stage in the building operation. In fact, the second temple stood for over 500 years. The dimensions noted in Ezra 6:3 are incomplete; the new temple was no doubt about the same size as its predecessor and was probably built on the same foundation. The construction technique appears to have followed the method of the original, with layers of timber providing a framework for sections of masonry (v 4). Clearly, there was auxiliary accommodation, probably like the side rooms of Solomon’s temple (Ezr 8:29; Neh 12:44; 13:4-5). If Persian aid was forthcoming as promised (Ezr 6:8-12), the second temple was a more splendid, substantial structure than is generally supposed.<\/p>\n<h5>Later History<\/h5>\n<p>Several references in the Apocrypha, pseudepigrapha, rabbinic writings, and the historian Josephus help to illumine the history of the temple and give more detail on its structure and furnishings. Josephus, quoting from Hecateus of Abdera (fourth century <span>BC<\/span>), states that the temple was a large building in an enclosure about 500 feet by 150 feet (152.4 meters by 45.7 meters), surrounded by a stone wall, with an altar of unhewn stones the same size as Solomon’s bronze altar (cf. 2 Chr 4:1). Within the sanctuary was a golden altar of incense and a lampstand, the flame of which burned continually. Josephus also notes that Antiochus III (223–187 <span>BC<\/span>) financially supported the temple when the Seleucids displaced the Ptolemies as masters of Jerusalem.<\/p>\n<p>Ben Sirach, early in the second century <span>BC<\/span>, commended Simon, the son of Onias the high priest, for his work in fortifying and repairing the temple area. First Maccabees provides valuable evidence of the fate of the temple during the oppression under Antiochus IV Epiphanes (175–164 <span>BC<\/span>). The books of the Maccabees recount the defilement of the altar of burnt offering (1 Macc 1:54) and the plundering of the golden lampstand, altar of incense, table of offering, veil, and other treasures (2 Macc 5:15-16; 6:2-4). When the temple was recaptured and restored, the victorious Maccabees replaced the items taken by the Seleucids, except for the altar of sacrifice, which was considered so polluted that it was dismantled and replaced by a new one constructed of unhewn stone (1 Macc 4:36-61; 2 Macc 10:1-9). Clearly the temple area was used as a fortress, both in opposition to the Seleucid garrison that was maintained in Jerusalem in the Maccabean period and in the conflicts of the later Hasmonean period. When Pompey captured Jerusalem about 63 <span>BC<\/span>, he entered the temple to assert his authority but took no plunder, thus showing respect for it.<\/p>\n<p>The history of Zerubbabel’s temple closed when Herod, having carefully preserved it from any major damage when he gained control of Jerusalem with Roman aid in 37 <span>BC<\/span>, began to dismantle it about 21 <span>BC<\/span> in preparation for the construction of his own grand temple.<\/p>\n<p class=\"h2\" id=\"HerodsTemple\">Herod’s Temple<\/p>\n<p>Apart from over 100 references in the NT, our main sources of information about Herod’s temple come from the Jewish historian Josephus and from the Middoth (a section of the Jewish rabbinic writings). There are considerable differences in detail between the two, which rules out any dogmatic interpretation in attempted reconstructions. Since Josephus was contemporary with the temple (he was born about <span>AD<\/span> 37 and died early in the second century), he is probably more reliable than the Middoth, which, dating from about <span>AD<\/span> 150, appears to exaggerate occasionally. Archaeological research has been helpful in determining the positions of the outer walls and gates.<\/p>\n<p>Herod’s motive in building his temple was political rather than religious. As an Idumean, he wished to placate his Jewish subjects by constructing a sanctuary as magnificent as Solomon’s. Possible fears that the site might be profaned, or that the existing temple might be demolished and never rebuilt, were allayed by the training of 1,000 priests as masons and the amassing of materials before the work commenced. Herod’s temple followed the tripartite plan of its predecessors, although its porch was much larger. It was built in the contemporary Greco-Roman architectural style and must therefore be regarded as distinct from Zerubbabel’s temple. Work began in 20 <span>BC<\/span>, and while the main sanctuary was quickly erected (it was in full operation within ten years), the total project was not completed until <span>AD<\/span> 64, only six years before it was destroyed by the Romans.<\/p>\n<p>Herod first prepared the site by clearing and leveling an area approximately 500 yards (457.2 meters) from north to south and about 325 yards (297.2 meters) from east to west. This involved cutting away sections of rock in some areas and building up with rubble in others. Considerable sections of the enclosing wall, constructed on stone blocks averaging about 15 feet (4.6 meters) long by 4 feet (1.2 meters) high, still survive. Some of the stones in the corners of the south wall weigh up to 70 tons (63.5 metric tons).<\/p>\n<p>The sanctuary itself seems to have been based on the same dimensions as Solomon’s temple. It was divided into the Holy Place, which was 60 feet (18.3 meters) long, 30 feet (9.1 meters) wide, and 60 feet high, and the Holy of Holies, which was 30 feet square. There was no furniture within the Holy of Holies, which was separated by a veil from the Holy Place. The Holy Place contained the seven-branch lampstand, the table for the bread of the Presence, and the incense altar. The main divergence from Solomon’s temple was the imposing porch, 150 feet (45.7 meters) in width and height. Outside was a doorway approximately 30 feet (9.1 meters) wide by 40 feet (12.2 meters) high, with an inner doorway about half that size leading into the sanctuary. By allowing empty rooms over the Holy of Holies and the Holy Place, there was a uniform roof height of 150 feet (45.7 meters). Golden spikes on the roof discouraged birds from alighting and defiling the structure. Like its predecessors, the temple was oriented toward the east and was surrounded on the other sides by three stories of rooms rising to a height of 60 feet (18.3 meters). The stone used was the local white stone, cut in huge blocks and highly polished.<\/p>\n<p>Access to the porch was by a flight of 12 steps from the Court of the Priests. Centrally placed before the porch and 33 feet (10.1 meters) away was the altar of sacrifice. Made of unhewn stone, it was a multilevel construction 15 feet (4.6 meters) high and about 48 feet (14.6 meters) square at its base. Male Israelites were allowed into this area once a year, during the Feast of the Tabernacles, to walk around the altar of sacrifice. Otherwise, they were restricted to the Court of Israel. To the east of the Court of Israel, and separated from it by a flight of 15 steps and by the ornate Great Gate, made of Corinthian bronze, was the Court of the Women. Here the offertory chests for temple expenses were located (Mk 12:41-44). The next court was the large, lower, outer Court of the Gentiles, which surrounded the inner courts and was separated from them by a balustrade and a series of warning notices. Two of these have been excavated, written in Latin and Greek and forbidding trespass by Gentiles into the inner areas, on pain of death. This outer court was widely used. Immediately inside its walls was a portico, supported by four rows of columns almost 40 feet (12.2 meters) high on the south side (the Royal Porch), and two rows on the other sides, the eastern portico known as “Solomon’s Porch” or “Solomon’s Colonnade.” Here is the area where the stalls of the money changers and merchants were set up, where the Sanhedrin met, and where Christ and the scribes taught and debated (Mk 11:27; Lk 2:46; 19:47; Jn 10:23). Here, too, the infant church met before it was rejected by a hostile Judaism (Acts 3:11; 5:12). Just to the northwest of the temple enclosure was the Fortress of Antonia, where the Roman governor resided while in Jerusalem, and where a Roman garrison was on hand to deal with disturbances (Acts 21:31-40). Overlooking the temple area, it was separated from it by a wide moat. The high priest’s vestments were stored in the fortress as a symbol of Roman authority. Access to the Court of the Gentiles was by four gates in the west wall; two in the south wall, where the ground fell away steeply into the valley, a site often identified as the pinnacle of the temple (Mt 4:5; Lk 4:9); and one gate in each of the east and north walls.<\/p>\n<p class=\"h2\" id=\"SignificanceoftheTempleintheOldTestament\">Significance of the Temple in the Old Testament<\/p>\n<p>The temple in Jerusalem functioned as the focal point of the tribal confederation. In spite of the attempt of Jeroboam I, the first king of the northern kingdom, to divert attention from Jerusalem by establishing shrines at Bethel and Dan (1 Kgs 12:26-30), Jerusalem never lost its preeminence. Naturally, both Hezekiah and Josiah sought to extend their reformation into the area of the northern tribes (2 Chr 30:1-12; 34:6-7), and Jerusalem was a pilgrimage center for those areas even after its destruction (Jer 41:5). The prophets foretold its destiny as the focal point of universal worship (Is 2:1-4).<\/p>\n<p>The temple was God’s dwelling place among his people. God’s presence, symbolized in the shekinah glory and the pillar of cloud, was associated with the tent of meeting (Ex 33:9-11), with the tabernacle (40:34-38), and finally with the temple (1 Kgs 8:10-11). The paradox is that while God is completely unrestricted, the temple was considered a place for God to live forever (vv 13, 27). God had chosen Zion, as he had chosen David (Pss 68:15-18; 76:2; 78:67-72), so the temple was regarded as God’s house (27:4; 42:4; 84:1-4).<\/p>\n<h5>Ezekiel’s Temple<\/h5>\n<p>Ezekiel’s detailed description of the ideal temple (Ez 40–48) was not used as the blueprint for Zerubbabel’s temple. In fact, since Ezekiel must have been familiar with Solomon’s temple before his deportation in 597 <span>BC<\/span>, his description is of greater help in determining uncertain details of the first temple. Ezekiel’s concern was to show the nature of pure worship, safeguarded from all contamination. This worship would allow the glory of God, which had departed from corrupted Solomon’s temple (9:3; 10:4, 18-19: 11:22-23), to return so that Jerusalem could again be named “the Lord is there” (43:1-5; 48:35). This thought, linked with Ezekiel’s vital concept of God’s Spirit indwelling his faithful worshipers (36:24-28), anticipated the NT teaching of the believers becoming God’s temple.<\/p>\n<p class=\"h2\" id=\"SignificanceoftheTempleintheNewTestament\">Significance of the Temple in the New Testament<\/p>\n<h5>Christ and the Temple<\/h5>\n<p>Christ showed considerable respect for the temple. When he was 12 years old, he entered into the rabbinic discussions in its porticoes and described it as his Father’s house (Lk 2:41-50). To him “the house of God” was indwelt by God (Mt 12:4; 23:21). Although he twice cleansed it in righteous anger (Mt 21:12-13; Jn 2:13-16), he wept over the impending destruction of the city and temple (Lk 19:41-44). He often taught there, but he was “greater than the temple” (Mt 12:6). When his presentation to Jerusalem as the predicted Messiah was rejected, in spite of attendant miracles, he foretold its inevitable destruction (Mt 21:9-15; 24:1-2). For a brief period after Pentecost, the early church used the temple as its meeting place, until mounting opposition drove believers from Jerusalem (Acts 5:12, 21, 42; 8:1).<\/p>\n<h5>The Church as the Temple<\/h5>\n<p>The NT writers used two different Greek words to describe the temple: <span class=\"greek\" lang=\"el\">naos<\/span> and <span class=\"greek\" lang=\"el\">hieron<\/span><em>.<\/em> <span class=\"greek\" lang=\"el\">Naos<\/span> refers to the actual sanctuary of the temple, the place of God’s dwelling. <span class=\"greek\" lang=\"el\">Hieron<\/span> refers to the temple precincts as well as to the sanctuary. Generally speaking, <span class=\"greek\" lang=\"el\">naos<\/span> was used to designate the inner section of the temple known as the Holy Place and the Holy of Holies, whereas <span class=\"greek\" lang=\"el\">hieron<\/span> included the outer court and the temple proper.<\/p>\n<p>In Paul’s epistles the word <span class=\"greek\" lang=\"el\">naos<\/span> appears six times (1 Cor 3:16-17; 6:19; 2 Cor 6:16; Eph 2:21; 2 Thes 2:4) and <span class=\"greek\" lang=\"el\">hieron<\/span> once (1 Cor 9:13). In these verses Paul maintains the distinction of definition noted above. When speaking of the actual physical temple, he used the word <span class=\"greek\" lang=\"el\">hieron<\/span> to indicate the place where the priests offered up animal sacrifices on the altar (1 Cor 9:13), which was situated in the outer court (see Ex 27–29, 40). And when Paul referred to the abominable act of the lawless one in usurping God’s place in the temple, he used the word <span class=\"greek\" lang=\"el\">naos<\/span>—the word that designates the place of deity’s presence (2 Thes 2:4).<\/p>\n<p>In all the other Pauline passages, <span class=\"greek\" lang=\"el\">naos<\/span> is used metaphorically—to depict a human habitation for the divine Spirit. In one instance the sanctuary image is used to describe the individual believer’s body (1 Cor 6:19); in every other instance the sanctuary depicts Christ’s body, the church (1 Cor 3:16-17; 2 Cor 6:16; Eph 2:21). Mistakenly, many readers think 1 Corinthians 3:16-17 speaks of the individual, but according to the Greek text, it is unquestionably clear that Paul was speaking about the collective church (specifically, the church in Corinth).<\/p>\n<p>When Paul told the church in Corinth that it was God’s sanctuary, they would have understood the image from their knowledge of pagan temples. But Paul probably had in mind the one temple in Jerusalem. The Gentiles had many gods with many temples in one city; the Jews had one God with only one temple in all of Israel. This helped to preserve unity among the Israelites. The Corinthians needed spiritual unity; they were fragmented due to their individual preferences (see 1 Cor 1:10-13).<\/p>\n<p>In Ephesians, Paul’s masterpiece on the church, he speaks of the local churches as living, organic entities that are all (compositely speaking) growing into a holy sanctuary in the Lord (Eph 2:21). Paul pictured each local church as providing God with a spiritual habitation in that locality (v 22) and as growing together with all the other churches into one holy, universal sanctuary for the Lord’s indwelling.<\/p>\n<h5>The Temple in John’s Revelation<\/h5>\n<p>In John’s revelation there is no material temple, even though he continues to use the imagery of Jerusalem and Mt Zion (Rv 3:12; 14:1; 21:2, 10, 22). Three interrelated ideas dominate. First is the concept of the church made up of martyrs, whose faithful members are God’s temple (3:12; 14:1). This temple grows gradually as the number of martyrs increases (6:11). Another aspect is the temple as the place of judgment (11:19; 14:15; 15:5–16:1). Finally, any temple in the new age is unnecessary, “for its temple is the Lord God Almighty and the Lamb” (21:22). The ultimate state will be God’s dwelling with his people—the eternal, spritual temple.<\/p>\n<p><em>See also<\/em> Altar; Ark of the Covenant; Bread of the Presence; David; Feasts and Festivals of Israel; First Jewish Revolt; Judaism; Mercy Seat; Offerings and Sacrifices; Priests and Levites; Sanctuary; Singers in the Temple; Solomon (Person).<\/p>","summary_ro":"TEMPLE Preview • Background • Solomon’s Temple • Zerubbabel’s Temple • Herod’s Temple • Significance of the Temple in the Old Testament • Significance of the Temple in the New Testament Background David’s capture of Jerusalem (2 Sm 5:6-9) and his designation of it as the nation’s capital is one of the great masterstrokes of history. Occupied by the Jebusites, it was a pocket of neutral territory between the northern and southern sections of David’s united kingdom and was politically acceptabl...","summary_en":"TEMPLE Preview • Background • Solomon’s Temple • Zerubbabel’s Temple • Herod’s Temple • Significance of the Temple in the Old Testament • Significance of the Temple in the New Testament Background David’s capture of Jerusalem (2 Sm 5:6-9) and his designation of it as the nation’s capital is one of the great masterstrokes of history. Occupied by the Jebusites, it was a pocket of neutral territory between the northern and southern sections of David’s united kingdom and was politically acceptabl...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":37217,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Second Letter to the Thessalonians","title_en":"Second Letter to the Thessalonians","content_ro":"<h3>THESSALONIANS, Second Letter to the<\/h3>\n<p>Paul’s second epistle to the church at Thessalonica.<\/p>\n<p>Preview<\/p>\n<p>• Author(s)<\/p>\n<p>• Date, Origin, and Destination<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Authors\">Author(s)<\/p>\n<p>This letter, like 1 Thessalonians, begins with the names of Paul, Silvanus, and Timothy, and like that letter often retains the plural pronouns “we” and “us” but also has the singular “I” (e.g., 2 Thes 2:5). The end of the letter reads: “Now here is my greeting, which I write with my own hand—<span>Paul<\/span>. I do this at the end of all my letters to prove that they really are from me” (3:17, <span>nlt<\/span>).<\/p>\n<p>Some scholars have questioned Paul’s authorship, mostly because of the difference between the teaching about the future in this letter and that in 1 Thessalonians. In the light of the words of 2 Thessalonians 3:17, the first letter would have to be seen as a blatant forgery. And this is not the case. The early church did not question Paul’s authorship of both.<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>In the first verse, exactly as in 1 Thessalonians, the letter is addressed “to the church of the Thessalonians.” Unlike 1 Thessalonians, this letter provides us with no other personal details of the movements of Paul and his coworkers. Thus, there is no direct evidence of the date and place of the letter.<\/p>\n<p>Just as the difference between the teaching of this epistle from that of 1 Thessalonians has led some to question its Pauline authorship, so it has led others to a variety of explanations for its date and destination. These include:<\/p>\n<p>1. It was written much later than 1 Thessalonians. This is improbable because both Silas and Timothy were still with Paul.<\/p>\n<li>2. It was written earlier than 1 Thessalonians. In 2:15, however, there is a reference to a letter written previously to Thessalonica, and the early church from the second century certainly called this 2 Thessalonians.<\/li>\n<li>3. It was written to Jewish Christians in Thessalonica, while 1 Thessalonians was written to gentile Christians. This, however, is most unlikely, as the apostle who had such concern for the unity of all Christians in one place (e.g., 1 Cor 1–3) and especially for the unity of Jewish and gentile Christians (see Eph 2:11-22) could hardly have done such a thing.<\/li>\n<li>4. It was written to Christians in a different place (Berea or Philippi), and then came to be in the hands of the Thessalonian Christians. There is no evidence to support the idea that the letter was sent anywhere but to Thessalonica.<\/li>\n<p>When this epistle was written, Paul had the same coworkers with him as when he wrote 1 Thessalonians (2 Thes 1:1). This indicates that probably a short time after writing 1 Thessalonians, Paul heard of further problems being faced by the Christians in Thessalonica, and in his concern for them, he wrote this second letter.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>There were three main concerns in the mind of the apostle Paul as he wrote this letter.<\/p>\n<p>As in all his letters, he wanted to encourage his readers to stand firm in their faith (2:15). He could thank God for his work in their lives (1:3; 2:13), made evident by their faith, love, and steadfastness in the face of persecutions (1:4). Paul assured them of the righting of wrongs in the ultimate judgment of God. Their task was to glorify the name of Jesus by their lives; then at his coming he would be glorified in his faithful people (vv 5-12).<\/p>\n<p>There was false teaching, even purportedly from Paul, that the Day of the Lord had already come (2:2). The apostle rejected this teaching by saying that certain things must take place prior to the Second Coming. There must be a still greater manifestation of evil in the person of one called “the man of lawlessness” or “the son of perdition.” This one will reject all true worship, show signs and wonders, and proclaim himself to be God. At present there is a restraining influence. The time will come, however, when the lawless one will be revealed. Then the Lord himself will come and “the lawless one” will be conquered and destroyed. This teaching (vv 1-12) is similar to that in the Gospels about the Antichrist or antichrists, claiming to be Christ, deceiving people by signs and wonders (Mt 24:5, 23-26; Mk 13:5-6, 20-23). In 1 Thessalonians, Paul emphasized that the time of the Lord’s coming is unknown, and believers must be ready for him at any time. Here, in opposition to the idea that the Lord had already come, Paul spoke of those things that must take place before the Lord’s coming. Both of these aspects were also presented by Jesus when he taught about the future (Mt 24; Mk 13; Lk 21).<\/p>\n<p>Finally, the problem of laziness in the Christian community (referred to in 1 Thes 4:11; 5:14) remained, and probably had increased. Paul had to refer again to the example that he and his coworkers had given to them—they had worked with their own hands to earn a living instead of depending on those to whom they brought the gospel. Paul had a simple dictum that he applied: “If any one will not work, let him not eat” (2 Thess 3:10, <span>rsv<\/span>).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Thanksgiving for Their Christian Lives (1:3-4)<\/h5>\n<p>Paul praised God for the Thessalonians’ growing faith, increasing love, and endurance of persecution.<\/p>\n<h5>A Reversal of Persecutors and Persecuted (1:5-10)<\/h5>\n<p>At that time the Thessalonian Christians were having to suffer, but their persecutors would have to face the just judgment of God at the coming of the Lord Jesus “with his mighty angels.” Those who reject the knowledge of God and the salvation offered in the gospel must “suffer the punishment of eternal destruction.” His people will experience that glory of his coming and will realize that they have not believed or suffered in vain.<\/p>\n<h5>Prayer That the Lord Jesus Will Be Glorified (1:11-12)<\/h5>\n<p>This is Paul’s prayer for the Thessalonian Christians—a life worthy of their calling, the fulfilling of their resolves, and by the grace of God, that the name of Christ would be glorified in them.<\/p>\n<h5>Events That Must Precede Christ’s Second Coming (2:1-12)<\/h5>\n<p>In this section, Paul deals with the false teaching that the Day of the Lord had already come. Before this event, there must be the revealing of “the man of lawlessness,” otherwise called the Antichrist (though it may be noted that the NT also speaks of “antichrists” and “the spirit of antichrist”—1 Jn 2:18; 4:3). Paul said, “That day will not come until there is a great rebellion against God and the man of lawlessness is revealed” (2 Thes 2:3, <span>nlt<\/span>).<\/p>\n<p>At the present time, the mystery of lawlessness is restrained (vv 6-7). But in the future—just prior to the Lord’s coming—the restraint will be taken away. In other words, all hell will break loose. Christians must be prepared for a supreme manifestation of evil “with pretended signs and wonders” (v 9, <span>rsv<\/span>) by which many will be deceived. The coming of Christ will mean the overthrow of evil and the judgment of those who oppose the truth and take pleasure in unrighteousness.<\/p>\n<h5>Renewed Thanksgiving, Encouragement, and Prayer (2:13–3:5)<\/h5>\n<p>Subsequent to the discussion of the power of evil in people’s lives, Paul gives thanks for the work of the Spirit of God in the lives of the Thessalonian Christians. He encourages them to continue in all that the apostle has taught them, when present with them or by letter. Paul’s prayer is that God, as the great Giver of comfort and hope, will establish them in every good work and word. He also expresses his need of their prayers, that God may continue to prosper the word he preaches and deliver him from evil men. His Christian readers, for their part, can be assured of God’s faithfulness. Paul’s prayer for them is that, as they continue in the things in which they have been taught, they will be directed to the love of God and the endurance that comes from Christ.<\/p>\n<h5>Warning against Disorderliness and Idleness (3:6-15)<\/h5>\n<p>Another of Paul’s special purposes in writing was to stress that there is no place for idleness in the lives of Christians. He had taught this and exemplified this in his own life. Christian people are “to do their work in quietness,” “earn their own living,” and “not be weary in well-doing” (vv 12-13, <span>rsv<\/span>). There should be no associating with those who reject this teaching, but they should be admonished as brothers, not treated as enemies.<\/p>\n<h5>Conclusion (3:16-18)<\/h5>\n<p>With a prayer for grace and peace and with his own personal signature, Paul concludes the letter. When he speaks of writing with his own hand in verse 17, it probably means that up to that point Paul had dictated his letter to someone else (cf. 1 Cor 16:21; Col 4:18).<\/p>\n<p><em>See also<\/em> Eschatology; Paul, The Apostle; Second Coming of Christ; Thessalonians, First Letter to the; Thessalonica.<\/p>","content_en":"<h3>THESSALONIANS, Second Letter to the<\/h3>\n<p>Paul’s second epistle to the church at Thessalonica.<\/p>\n<p>Preview<\/p>\n<p>• Author(s)<\/p>\n<p>• Date, Origin, and Destination<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Authors\">Author(s)<\/p>\n<p>This letter, like 1 Thessalonians, begins with the names of Paul, Silvanus, and Timothy, and like that letter often retains the plural pronouns “we” and “us” but also has the singular “I” (e.g., 2 Thes 2:5). The end of the letter reads: “Now here is my greeting, which I write with my own hand—<span>Paul<\/span>. I do this at the end of all my letters to prove that they really are from me” (3:17, <span>nlt<\/span>).<\/p>\n<p>Some scholars have questioned Paul’s authorship, mostly because of the difference between the teaching about the future in this letter and that in 1 Thessalonians. In the light of the words of 2 Thessalonians 3:17, the first letter would have to be seen as a blatant forgery. And this is not the case. The early church did not question Paul’s authorship of both.<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>In the first verse, exactly as in 1 Thessalonians, the letter is addressed “to the church of the Thessalonians.” Unlike 1 Thessalonians, this letter provides us with no other personal details of the movements of Paul and his coworkers. Thus, there is no direct evidence of the date and place of the letter.<\/p>\n<p>Just as the difference between the teaching of this epistle from that of 1 Thessalonians has led some to question its Pauline authorship, so it has led others to a variety of explanations for its date and destination. These include:<\/p>\n<p>1. It was written much later than 1 Thessalonians. This is improbable because both Silas and Timothy were still with Paul.<\/p>\n<li>2. It was written earlier than 1 Thessalonians. In 2:15, however, there is a reference to a letter written previously to Thessalonica, and the early church from the second century certainly called this 2 Thessalonians.<\/li>\n<li>3. It was written to Jewish Christians in Thessalonica, while 1 Thessalonians was written to gentile Christians. This, however, is most unlikely, as the apostle who had such concern for the unity of all Christians in one place (e.g., 1 Cor 1–3) and especially for the unity of Jewish and gentile Christians (see Eph 2:11-22) could hardly have done such a thing.<\/li>\n<li>4. It was written to Christians in a different place (Berea or Philippi), and then came to be in the hands of the Thessalonian Christians. There is no evidence to support the idea that the letter was sent anywhere but to Thessalonica.<\/li>\n<p>When this epistle was written, Paul had the same coworkers with him as when he wrote 1 Thessalonians (2 Thes 1:1). This indicates that probably a short time after writing 1 Thessalonians, Paul heard of further problems being faced by the Christians in Thessalonica, and in his concern for them, he wrote this second letter.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>There were three main concerns in the mind of the apostle Paul as he wrote this letter.<\/p>\n<p>As in all his letters, he wanted to encourage his readers to stand firm in their faith (2:15). He could thank God for his work in their lives (1:3; 2:13), made evident by their faith, love, and steadfastness in the face of persecutions (1:4). Paul assured them of the righting of wrongs in the ultimate judgment of God. Their task was to glorify the name of Jesus by their lives; then at his coming he would be glorified in his faithful people (vv 5-12).<\/p>\n<p>There was false teaching, even purportedly from Paul, that the Day of the Lord had already come (2:2). The apostle rejected this teaching by saying that certain things must take place prior to the Second Coming. There must be a still greater manifestation of evil in the person of one called “the man of lawlessness” or “the son of perdition.” This one will reject all true worship, show signs and wonders, and proclaim himself to be God. At present there is a restraining influence. The time will come, however, when the lawless one will be revealed. Then the Lord himself will come and “the lawless one” will be conquered and destroyed. This teaching (vv 1-12) is similar to that in the Gospels about the Antichrist or antichrists, claiming to be Christ, deceiving people by signs and wonders (Mt 24:5, 23-26; Mk 13:5-6, 20-23). In 1 Thessalonians, Paul emphasized that the time of the Lord’s coming is unknown, and believers must be ready for him at any time. Here, in opposition to the idea that the Lord had already come, Paul spoke of those things that must take place before the Lord’s coming. Both of these aspects were also presented by Jesus when he taught about the future (Mt 24; Mk 13; Lk 21).<\/p>\n<p>Finally, the problem of laziness in the Christian community (referred to in 1 Thes 4:11; 5:14) remained, and probably had increased. Paul had to refer again to the example that he and his coworkers had given to them—they had worked with their own hands to earn a living instead of depending on those to whom they brought the gospel. Paul had a simple dictum that he applied: “If any one will not work, let him not eat” (2 Thess 3:10, <span>rsv<\/span>).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Thanksgiving for Their Christian Lives (1:3-4)<\/h5>\n<p>Paul praised God for the Thessalonians’ growing faith, increasing love, and endurance of persecution.<\/p>\n<h5>A Reversal of Persecutors and Persecuted (1:5-10)<\/h5>\n<p>At that time the Thessalonian Christians were having to suffer, but their persecutors would have to face the just judgment of God at the coming of the Lord Jesus “with his mighty angels.” Those who reject the knowledge of God and the salvation offered in the gospel must “suffer the punishment of eternal destruction.” His people will experience that glory of his coming and will realize that they have not believed or suffered in vain.<\/p>\n<h5>Prayer That the Lord Jesus Will Be Glorified (1:11-12)<\/h5>\n<p>This is Paul’s prayer for the Thessalonian Christians—a life worthy of their calling, the fulfilling of their resolves, and by the grace of God, that the name of Christ would be glorified in them.<\/p>\n<h5>Events That Must Precede Christ’s Second Coming (2:1-12)<\/h5>\n<p>In this section, Paul deals with the false teaching that the Day of the Lord had already come. Before this event, there must be the revealing of “the man of lawlessness,” otherwise called the Antichrist (though it may be noted that the NT also speaks of “antichrists” and “the spirit of antichrist”—1 Jn 2:18; 4:3). Paul said, “That day will not come until there is a great rebellion against God and the man of lawlessness is revealed” (2 Thes 2:3, <span>nlt<\/span>).<\/p>\n<p>At the present time, the mystery of lawlessness is restrained (vv 6-7). But in the future—just prior to the Lord’s coming—the restraint will be taken away. In other words, all hell will break loose. Christians must be prepared for a supreme manifestation of evil “with pretended signs and wonders” (v 9, <span>rsv<\/span>) by which many will be deceived. The coming of Christ will mean the overthrow of evil and the judgment of those who oppose the truth and take pleasure in unrighteousness.<\/p>\n<h5>Renewed Thanksgiving, Encouragement, and Prayer (2:13–3:5)<\/h5>\n<p>Subsequent to the discussion of the power of evil in people’s lives, Paul gives thanks for the work of the Spirit of God in the lives of the Thessalonian Christians. He encourages them to continue in all that the apostle has taught them, when present with them or by letter. Paul’s prayer is that God, as the great Giver of comfort and hope, will establish them in every good work and word. He also expresses his need of their prayers, that God may continue to prosper the word he preaches and deliver him from evil men. His Christian readers, for their part, can be assured of God’s faithfulness. Paul’s prayer for them is that, as they continue in the things in which they have been taught, they will be directed to the love of God and the endurance that comes from Christ.<\/p>\n<h5>Warning against Disorderliness and Idleness (3:6-15)<\/h5>\n<p>Another of Paul’s special purposes in writing was to stress that there is no place for idleness in the lives of Christians. He had taught this and exemplified this in his own life. Christian people are “to do their work in quietness,” “earn their own living,” and “not be weary in well-doing” (vv 12-13, <span>rsv<\/span>). There should be no associating with those who reject this teaching, but they should be admonished as brothers, not treated as enemies.<\/p>\n<h5>Conclusion (3:16-18)<\/h5>\n<p>With a prayer for grace and peace and with his own personal signature, Paul concludes the letter. When he speaks of writing with his own hand in verse 17, it probably means that up to that point Paul had dictated his letter to someone else (cf. 1 Cor 16:21; Col 4:18).<\/p>\n<p><em>See also<\/em> Eschatology; Paul, The Apostle; Second Coming of Christ; Thessalonians, First Letter to the; Thessalonica.<\/p>","summary_ro":"THESSALONIANS, Second Letter to the Paul’s second epistle to the church at Thessalonica. Preview • Author(s) • Date, Origin, and Destination • Purpose • Content Author(s) This letter, like 1 Thessalonians, begins with the names of Paul, Silvanus, and Timothy, and like that letter often retains the plural pronouns “we” and “us” but also has the singular “I” (e.g., 2 Thes 2:5). The end of the letter reads: “Now here is my greeting, which I write with my own hand—Paul. I do this at the end of al...","summary_en":"THESSALONIANS, Second Letter to the Paul’s second epistle to the church at Thessalonica. Preview • Author(s) • Date, Origin, and Destination • Purpose • Content Author(s) This letter, like 1 Thessalonians, begins with the names of Paul, Silvanus, and Timothy, and like that letter often retains the plural pronouns “we” and “us” but also has the singular “I” (e.g., 2 Thes 2:5). The end of the letter reads: “Now here is my greeting, which I write with my own hand—Paul. I do this at the end of al...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":37687,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Tribulation","title_en":"Tribulation","content_ro":"<h3>TRIBULATION<\/h3>\n<p>An experience of suffering, distress, affliction, trouble, or persecution. The Greek word appears in the NT about 45 times. There is a Hebrew equivalent that appears in four or five OT passages, never in the prophetic books. Therefore, it is appropriate to focus mainly on the NT for a definition of tribulation.<\/p>\n<p>The NT contains a few references where the word “tribulation” is used to denote the hardships that occur in the lives of common people. The labor pains of a woman in childbirth (Jn 16:21), the worldly concerns that arise in marriage (1 Cor 7:28), and the affliction of widows (Jas 1:27) are all called tribulation. In a more general way, a scourge like the famine that afflicted Egypt and Canaan during the patriarchal age is characterized as “great tribulation” (Acts 7:11).<\/p>\n<p>In a more narrow sense, the word “tribulation” refers to a specific Christian experience. The teachings of Christ provide basic definitions for this meaning of “tribulation.” He said that whenever the gospel is present in the world, tribulation becomes its unavoidable corollary. As the word of the gospel is sown, tribulation and persecution appear spontaneously (Mt 13:21).<\/p>\n<p>This concept of the ineluctable presence of tribulation during the church age is carefully developed in Jesus’ teaching on future events in the Olivet discourse (Mt 24–25; Mk 13; Lk 21). This discourse provides the only explicit description of, and clear chronological reference available in the Bible to, the tribulation of his followers. In it, Jesus predicted the time of the beginning, the extent, and the end of tribulation. This teaching on the tribulation was handed down to the 12 disciples privately, as a matter directly relevant to their lives (Mt 24:3). Jesus told the Twelve that they would be delivered up to tribulation and that this tribulation would take the form of persecution to the death for his name’s sake (v 9). The context of this teaching indicates that the tribulation taught by Jesus would affect Christians in many places throughout history. But the fact that Jesus predicted to the 12 disciples that they would fall victim to the tribulation, at the very beginning of the sufferings (v 8), provides a clear reference to the starting point of the tribulation during the disciples’ lifetimes.<\/p>\n<p>Likewise, the same group of disciples were to be witnesses of the “great tribulation” that would befall Jerusalem as predicted by the prophet Daniel (Mt 24:15-21). It is clear that, in the Olivet discourse, Jesus was referring to the destruction of Jerusalem in <span>AD<\/span> 70. The fall of Jerusalem at the hands of the Roman legions was to be viewed as an archetypal representation of the perennial tribulation. This is attested to by Matthew’s parenthetical editorial comment in 24:15 (“let the reader understand”), intended to alert his original readers to the fulfillment of Jesus’ prediction within their lifetimes. Moreover, the parallel section in Luke 21:20-24 makes it clear that the desolation of Jewish Jerusalem would be followed by a long period of gentile domination, which is precisely what happened after <span>AD<\/span> 70.<\/p>\n<p>The NT forewarns believers of the inevitability of tribulation; it also prescribes the appropriate response of Christians. They should rejoice because tribulation produces perseverance and strength of character (Rom 5:3-4). They should bear it patiently (12:12), knowing that God comforts the faithful in all tribulations (2 Cor 1:4) and that the present tribulation prepares believers for incomparable glory in eternity (2 Cor 4:17).<\/p>\n<p>Except for rare and exceptional circumstances that enable Christians to enjoy affluence and freedom, most believers throughout history have suffered tribulation. The normal vocation of the church has been to endure as a beleaguered and persecuted minority in a hostile world. For Christians providentially protected from tribulation, it is easy to relegate tribulation to a future period in history. For Christians suffering in the throes of opposition, however, the tribulation is an ever-present reality. The virulence and the severity of the tribulation may vary from time to time and from place to place, yet Christ’s promise remains true, “In the world you have tribulation; but be of good cheer, I have overcome the world” (Jn 16:33, <span>rsv<\/span>). <em>See<\/em> Suffering; Eschatology; Persecution.<\/p>","content_en":"<h3>TRIBULATION<\/h3>\n<p>An experience of suffering, distress, affliction, trouble, or persecution. The Greek word appears in the NT about 45 times. There is a Hebrew equivalent that appears in four or five OT passages, never in the prophetic books. Therefore, it is appropriate to focus mainly on the NT for a definition of tribulation.<\/p>\n<p>The NT contains a few references where the word “tribulation” is used to denote the hardships that occur in the lives of common people. The labor pains of a woman in childbirth (Jn 16:21), the worldly concerns that arise in marriage (1 Cor 7:28), and the affliction of widows (Jas 1:27) are all called tribulation. In a more general way, a scourge like the famine that afflicted Egypt and Canaan during the patriarchal age is characterized as “great tribulation” (Acts 7:11).<\/p>\n<p>In a more narrow sense, the word “tribulation” refers to a specific Christian experience. The teachings of Christ provide basic definitions for this meaning of “tribulation.” He said that whenever the gospel is present in the world, tribulation becomes its unavoidable corollary. As the word of the gospel is sown, tribulation and persecution appear spontaneously (Mt 13:21).<\/p>\n<p>This concept of the ineluctable presence of tribulation during the church age is carefully developed in Jesus’ teaching on future events in the Olivet discourse (Mt 24–25; Mk 13; Lk 21). This discourse provides the only explicit description of, and clear chronological reference available in the Bible to, the tribulation of his followers. In it, Jesus predicted the time of the beginning, the extent, and the end of tribulation. This teaching on the tribulation was handed down to the 12 disciples privately, as a matter directly relevant to their lives (Mt 24:3). Jesus told the Twelve that they would be delivered up to tribulation and that this tribulation would take the form of persecution to the death for his name’s sake (v 9). The context of this teaching indicates that the tribulation taught by Jesus would affect Christians in many places throughout history. But the fact that Jesus predicted to the 12 disciples that they would fall victim to the tribulation, at the very beginning of the sufferings (v 8), provides a clear reference to the starting point of the tribulation during the disciples’ lifetimes.<\/p>\n<p>Likewise, the same group of disciples were to be witnesses of the “great tribulation” that would befall Jerusalem as predicted by the prophet Daniel (Mt 24:15-21). It is clear that, in the Olivet discourse, Jesus was referring to the destruction of Jerusalem in <span>AD<\/span> 70. The fall of Jerusalem at the hands of the Roman legions was to be viewed as an archetypal representation of the perennial tribulation. This is attested to by Matthew’s parenthetical editorial comment in 24:15 (“let the reader understand”), intended to alert his original readers to the fulfillment of Jesus’ prediction within their lifetimes. Moreover, the parallel section in Luke 21:20-24 makes it clear that the desolation of Jewish Jerusalem would be followed by a long period of gentile domination, which is precisely what happened after <span>AD<\/span> 70.<\/p>\n<p>The NT forewarns believers of the inevitability of tribulation; it also prescribes the appropriate response of Christians. They should rejoice because tribulation produces perseverance and strength of character (Rom 5:3-4). They should bear it patiently (12:12), knowing that God comforts the faithful in all tribulations (2 Cor 1:4) and that the present tribulation prepares believers for incomparable glory in eternity (2 Cor 4:17).<\/p>\n<p>Except for rare and exceptional circumstances that enable Christians to enjoy affluence and freedom, most believers throughout history have suffered tribulation. The normal vocation of the church has been to endure as a beleaguered and persecuted minority in a hostile world. For Christians providentially protected from tribulation, it is easy to relegate tribulation to a future period in history. For Christians suffering in the throes of opposition, however, the tribulation is an ever-present reality. The virulence and the severity of the tribulation may vary from time to time and from place to place, yet Christ’s promise remains true, “In the world you have tribulation; but be of good cheer, I have overcome the world” (Jn 16:33, <span>rsv<\/span>). <em>See<\/em> Suffering; Eschatology; Persecution.<\/p>","summary_ro":"TRIBULATION An experience of suffering, distress, affliction, trouble, or persecution. The Greek word appears in the NT about 45 times. There is a Hebrew equivalent that appears in four or five OT passages, never in the prophetic books. Therefore, it is appropriate to focus mainly on the NT for a definition of tribulation. The NT contains a few references where the word “tribulation” is used to denote the hardships that occur in the lives of common people. The labor pains of a woman in childb...","summary_en":"TRIBULATION An experience of suffering, distress, affliction, trouble, or persecution. The Greek word appears in the NT about 45 times. There is a Hebrew equivalent that appears in four or five OT passages, never in the prophetic books. Therefore, it is appropriate to focus mainly on the NT for a definition of tribulation. The NT contains a few references where the word “tribulation” is used to denote the hardships that occur in the lives of common people. The labor pains of a woman in childb...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39858,"type":"textbox","type_label":"Notă explicativă","type_icon":"💡","type_color":"#8b5cf6","title_ro":"Abomination of Desolation","title_en":"Abomination of Desolation","content_ro":"<h3>Abomination of Desolation<\/h3>\n<blockquote><p>Phrase used in Daniel, 1 Maccabees, Matthew, and Mark to designate a detestable object of pagan idolatry so loathsome to God that he would enact desolating judgment.<\/p><\/blockquote>\n<p>In Daniel’s vision of coming abomination, a detestable object would be set up in the temple in Jerusalem (Dn 11:31) 1,290 days after the beginning of a period of sacrilege (Dn 12:11), thus destroying the temple’s holiness and rendering it unclean by ceremonial and ethical standards. In 1 Maccabees it is recorded that the Syrian Antiochus Epiphanes invaded Palestine (167 <span>BC<\/span>) and erected a desolating sacrilege, probably a statue of Zeus, upon the altar of burnt offering in the temple (1 Macc 1:54).<\/p>\n<p>Jesus used the phrase “abomination of desolation” in answering the disciples’ questions concerning the destruction of the temple and the general course of the age until his return (Mt 24:1-31; Mk 13:1-27; Lk 21:5-28). In alluding to the Daniel passages, Jesus predicted that something analogous to the destruction by Antiochus would occur. Jesus applied the prediction and fulfillment of Daniel’s prophecy in part to the coming Roman desecration, which did take place in <span>AD<\/span> 70. Jesus warned that the erection of the abomination of desolation (“desolating sacrilege,” <span>rsv<\/span>) was a signal to flee the city of Jerusalem (Mt 24:15-16; Mk 13:14).<\/p>\n<p>The Greek version of the book of Ezekiel sometimes used “lawlessness” in place of abomination, leading to the association of “man of lawlessness” (man of abomination) with the detestable sacrilege of the Antichrist (2 Thes 2:3). A similar theme is reflected in the book of Revelation, where the image of the creature or beast from the sea symbolizes the power of the forces of evil demanding obedience and submission (Rv 13:1-10).<\/p>\n<p><em>See also<\/em> Antichrist; Daniel, Book of; Abomination.<\/p>","content_en":"<h3>Abomination of Desolation<\/h3>\n<blockquote><p>Phrase used in Daniel, 1 Maccabees, Matthew, and Mark to designate a detestable object of pagan idolatry so loathsome to God that he would enact desolating judgment.<\/p><\/blockquote>\n<p>In Daniel’s vision of coming abomination, a detestable object would be set up in the temple in Jerusalem (Dn 11:31) 1,290 days after the beginning of a period of sacrilege (Dn 12:11), thus destroying the temple’s holiness and rendering it unclean by ceremonial and ethical standards. In 1 Maccabees it is recorded that the Syrian Antiochus Epiphanes invaded Palestine (167 <span>BC<\/span>) and erected a desolating sacrilege, probably a statue of Zeus, upon the altar of burnt offering in the temple (1 Macc 1:54).<\/p>\n<p>Jesus used the phrase “abomination of desolation” in answering the disciples’ questions concerning the destruction of the temple and the general course of the age until his return (Mt 24:1-31; Mk 13:1-27; Lk 21:5-28). In alluding to the Daniel passages, Jesus predicted that something analogous to the destruction by Antiochus would occur. Jesus applied the prediction and fulfillment of Daniel’s prophecy in part to the coming Roman desecration, which did take place in <span>AD<\/span> 70. Jesus warned that the erection of the abomination of desolation (“desolating sacrilege,” <span>rsv<\/span>) was a signal to flee the city of Jerusalem (Mt 24:15-16; Mk 13:14).<\/p>\n<p>The Greek version of the book of Ezekiel sometimes used “lawlessness” in place of abomination, leading to the association of “man of lawlessness” (man of abomination) with the detestable sacrilege of the Antichrist (2 Thes 2:3). A similar theme is reflected in the book of Revelation, where the image of the creature or beast from the sea symbolizes the power of the forces of evil demanding obedience and submission (Rv 13:1-10).<\/p>\n<p><em>See also<\/em> Antichrist; Daniel, Book of; Abomination.<\/p>","summary_ro":"Abomination of Desolation Phrase used in Daniel, 1 Maccabees, Matthew, and Mark to designate a detestable object of pagan idolatry so loathsome to God that he would enact desolating judgment. In Daniel’s vision of coming abomination, a detestable object would be set up in the temple in Jerusalem (Dn 11:31) 1,290 days after the beginning of a period of sacrilege (Dn 12:11), thus destroying the temple’s holiness and rendering it unclean by ceremonial and ethical standards. In 1 Maccabees it is ...","summary_en":"Abomination of Desolation Phrase used in Daniel, 1 Maccabees, Matthew, and Mark to designate a detestable object of pagan idolatry so loathsome to God that he would enact desolating judgment. In Daniel’s vision of coming abomination, a detestable object would be set up in the temple in Jerusalem (Dn 11:31) 1,290 days after the beginning of a period of sacrilege (Dn 12:11), thus destroying the temple’s holiness and rendering it unclean by ceremonial and ethical standards. In 1 Maccabees it is ...","source":"Textboxes\/Textboxes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":40125,"type":"textbox","type_label":"Notă explicativă","type_icon":"💡","type_color":"#8b5cf6","title_ro":"Other Names for the Antichrist","title_en":"Other Names for the Antichrist","content_ro":"<h3>Other Names for the Antichrist<\/h3>\n<blockquote><p>The concept of antichrist undoubtedly comes from the teaching of Jesus in the Gospels. A lengthy passage (Mk 13, paralleled in Mt 24–25, and Lk 21) records the instruction Jesus gave his disciples about the tragic events and persecution that they could expect before his return as the glorious Son of Man. His coming would be preceded by the appearance of many “deceivers” and “false Christs.” The term “false Christs” is used only twice (Mt 24:24; Mk 13:22). Although it has obvious similarities to John’s “antichrist,” the Gospel passages do not refer to “a deceiver” or “false Christ” in the singular as do John’s and Paul’s writings.<\/p><\/blockquote>\n<p>In the book of Revelation, John’s symbol for the Antichrist is probably “the beast” (Rv 13:1-18; 17:3, 7-17). The Beast is described, not only as an opposer of Christ, but more specifically as a satanically inspired Christ-counterfeit. Although the Beast (Antichrist) is clearly distinguishable from the Lamb (Christ), he receives worship from everyone except God’s elect.<\/p>\n<p>Another probable reference to the Antichrist is “the man of lawlessness” (2 Thes 2:3). The passage is difficult to interpret, but the person described seems to be the same person later designated by John as the Beast. Both the apostles Paul and John saw present events as leading up to the events of the future. Instructing the church at Thessalonica about the second coming of Christ (2 Thes 2:1-12), Paul stressed that the appearance and rebellion of the man of lawlessness must occur beforehand. That man would oppose the worship of any gods or God and even proclaim himself to be God (2 Thes 2:4). He would subsequently be destroyed by Christ at his return (2 Thes 2:8)—an indication that those events are set in the final days of history.<\/p>","content_en":"<h3>Other Names for the Antichrist<\/h3>\n<blockquote><p>The concept of antichrist undoubtedly comes from the teaching of Jesus in the Gospels. A lengthy passage (Mk 13, paralleled in Mt 24–25, and Lk 21) records the instruction Jesus gave his disciples about the tragic events and persecution that they could expect before his return as the glorious Son of Man. His coming would be preceded by the appearance of many “deceivers” and “false Christs.” The term “false Christs” is used only twice (Mt 24:24; Mk 13:22). Although it has obvious similarities to John’s “antichrist,” the Gospel passages do not refer to “a deceiver” or “false Christ” in the singular as do John’s and Paul’s writings.<\/p><\/blockquote>\n<p>In the book of Revelation, John’s symbol for the Antichrist is probably “the beast” (Rv 13:1-18; 17:3, 7-17). The Beast is described, not only as an opposer of Christ, but more specifically as a satanically inspired Christ-counterfeit. Although the Beast (Antichrist) is clearly distinguishable from the Lamb (Christ), he receives worship from everyone except God’s elect.<\/p>\n<p>Another probable reference to the Antichrist is “the man of lawlessness” (2 Thes 2:3). The passage is difficult to interpret, but the person described seems to be the same person later designated by John as the Beast. Both the apostles Paul and John saw present events as leading up to the events of the future. Instructing the church at Thessalonica about the second coming of Christ (2 Thes 2:1-12), Paul stressed that the appearance and rebellion of the man of lawlessness must occur beforehand. That man would oppose the worship of any gods or God and even proclaim himself to be God (2 Thes 2:4). He would subsequently be destroyed by Christ at his return (2 Thes 2:8)—an indication that those events are set in the final days of history.<\/p>","summary_ro":"Other Names for the Antichrist The concept of antichrist undoubtedly comes from the teaching of Jesus in the Gospels. A lengthy passage (Mk 13, paralleled in Mt 24–25, and Lk 21) records the instruction Jesus gave his disciples about the tragic events and persecution that they could expect before his return as the glorious Son of Man. His coming would be preceded by the appearance of many “deceivers” and “false Christs.” The term “false Christs” is used only twice (Mt 24:24; Mk 13:22). Althou...","summary_en":"Other Names for the Antichrist The concept of antichrist undoubtedly comes from the teaching of Jesus in the Gospels. A lengthy passage (Mk 13, paralleled in Mt 24–25, and Lk 21) records the instruction Jesus gave his disciples about the tragic events and persecution that they could expect before his return as the glorious Son of Man. His coming would be preceded by the appearance of many “deceivers” and “false Christs.” The term “false Christs” is used only twice (Mt 24:24; Mk 13:22). Althou...","source":"Textboxes\/Textboxes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":54981,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:1","title_en":"Study Note: Matei 24:1","content_ro":"<p><strong>24:1-31<\/strong> Some believe chapter 24 pertains to the return of Christ at the end of history. Others view the chapter as a prediction of the events of <span>AD<\/span> 70, when Jerusalem and the Temple were destroyed by the Romans. Others believe it refers to both. See also study notes on Mark 13.<\/p>","content_en":"<p><strong>24:1-31<\/strong> Some believe chapter 24 pertains to the return of Christ at the end of history. Others view the chapter as a prediction of the events of <span>AD<\/span> 70, when Jerusalem and the Temple were destroyed by the Romans. Others believe it refers to both. See also study notes on Mark 13.<\/p>","summary_ro":"24:1-31 Some believe chapter 24 pertains to the return of Christ at the end of history. Others view the chapter as a prediction of the events of AD 70, when Jerusalem and the Temple were destroyed by the Romans. Others believe it refers to both. See also study notes on Mark 13.","summary_en":"24:1-31 Some believe chapter 24 pertains to the return of Christ at the end of history. Others view the chapter as a prediction of the events of AD 70, when Jerusalem and the Temple were destroyed by the Romans. Others believe it refers to both. See also study notes on Mark 13.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":54982,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:1","title_en":"Study Note: Matei 24:1","content_ro":"<p><strong>24:1<\/strong> The architecture of <em>the Temple<\/em> was a source of pride among Jews—see study note on Mark 13:1.<\/p>","content_en":"<p><strong>24:1<\/strong> The architecture of <em>the Temple<\/em> was a source of pride among Jews—see study note on Mark 13:1.<\/p>","summary_ro":"24:1 The architecture of the Temple was a source of pride among Jews—see study note on Mark 13:1.","summary_en":"24:1 The architecture of the Temple was a source of pride among Jews—see study note on Mark 13:1.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":82607,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:1","title_en":"Study Note: Matei 24:1","content_ro":"<p><strong>24:1-31<\/strong> Some believe chapter 24 pertains to the return of Christ at the end of history. Others view the chapter as a prediction of the events of <span>AD<\/span> 70, when Jerusalem and the Temple were destroyed by the Romans. Others believe it refers to both. See also study notes on Mark 13.<\/p>","content_en":"<p><strong>24:1-31<\/strong> Some believe chapter 24 pertains to the return of Christ at the end of history. Others view the chapter as a prediction of the events of <span>AD<\/span> 70, when Jerusalem and the Temple were destroyed by the Romans. Others believe it refers to both. See also study notes on Mark 13.<\/p>","summary_ro":"24:1-31 Some believe chapter 24 pertains to the return of Christ at the end of history. Others view the chapter as a prediction of the events of AD 70, when Jerusalem and the Temple were destroyed by the Romans. Others believe it refers to both. See also study notes on Mark 13.","summary_en":"24:1-31 Some believe chapter 24 pertains to the return of Christ at the end of history. Others view the chapter as a prediction of the events of AD 70, when Jerusalem and the Temple were destroyed by the Romans. Others believe it refers to both. See also study notes on Mark 13.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":82608,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:1","title_en":"Study Note: Matei 24:1","content_ro":"<p><strong>24:1<\/strong> The architecture of <em>the Temple<\/em> was a source of pride among Jews—see study note on Mark 13:1.<\/p>","content_en":"<p><strong>24:1<\/strong> The architecture of <em>the Temple<\/em> was a source of pride among Jews—see study note on Mark 13:1.<\/p>","summary_ro":"24:1 The architecture of the Temple was a source of pride among Jews—see study note on Mark 13:1.","summary_en":"24:1 The architecture of the Temple was a source of pride among Jews—see study note on Mark 13:1.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":110233,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:1","title_en":"Study Note: Matei 24:1","content_ro":"<p><strong>24:1-31<\/strong> Some believe chapter 24 pertains to the return of Christ at the end of history. Others view the chapter as a prediction of the events of <span>AD<\/span> 70, when Jerusalem and the Temple were destroyed by the Romans. Others believe it refers to both. See also study notes on Mark 13.<\/p>","content_en":"<p><strong>24:1-31<\/strong> Some believe chapter 24 pertains to the return of Christ at the end of history. Others view the chapter as a prediction of the events of <span>AD<\/span> 70, when Jerusalem and the Temple were destroyed by the Romans. Others believe it refers to both. See also study notes on Mark 13.<\/p>","summary_ro":"24:1-31 Some believe chapter 24 pertains to the return of Christ at the end of history. Others view the chapter as a prediction of the events of AD 70, when Jerusalem and the Temple were destroyed by the Romans. Others believe it refers to both. See also study notes on Mark 13.","summary_en":"24:1-31 Some believe chapter 24 pertains to the return of Christ at the end of history. Others view the chapter as a prediction of the events of AD 70, when Jerusalem and the Temple were destroyed by the Romans. Others believe it refers to both. See also study notes on Mark 13.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":110234,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:1","title_en":"Study Note: Matei 24:1","content_ro":"<p><strong>24:1<\/strong> The architecture of <em>the Temple<\/em> was a source of pride among Jews—see study note on Mark 13:1.<\/p>","content_en":"<p><strong>24:1<\/strong> The architecture of <em>the Temple<\/em> was a source of pride among Jews—see study note on Mark 13:1.<\/p>","summary_ro":"24:1 The architecture of the Temple was a source of pride among Jews—see study note on Mark 13:1.","summary_en":"24:1 The architecture of the Temple was a source of pride among Jews—see study note on Mark 13:1.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":137859,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:1","title_en":"Study Note: Matei 24:1","content_ro":"<p><strong>24:1-31<\/strong> Some believe chapter 24 pertains to the return of Christ at the end of history. Others view the chapter as a prediction of the events of <span>AD<\/span> 70, when Jerusalem and the Temple were destroyed by the Romans. Others believe it refers to both. See also study notes on Mark 13.<\/p>","content_en":"<p><strong>24:1-31<\/strong> Some believe chapter 24 pertains to the return of Christ at the end of history. Others view the chapter as a prediction of the events of <span>AD<\/span> 70, when Jerusalem and the Temple were destroyed by the Romans. Others believe it refers to both. See also study notes on Mark 13.<\/p>","summary_ro":"24:1-31 Some believe chapter 24 pertains to the return of Christ at the end of history. Others view the chapter as a prediction of the events of AD 70, when Jerusalem and the Temple were destroyed by the Romans. Others believe it refers to both. See also study notes on Mark 13.","summary_en":"24:1-31 Some believe chapter 24 pertains to the return of Christ at the end of history. Others view the chapter as a prediction of the events of AD 70, when Jerusalem and the Temple were destroyed by the Romans. Others believe it refers to both. See also study notes on Mark 13.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":137860,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:1","title_en":"Study Note: Matei 24:1","content_ro":"<p><strong>24:1<\/strong> The architecture of <em>the Temple<\/em> was a source of pride among Jews—see study note on Mark 13:1.<\/p>","content_en":"<p><strong>24:1<\/strong> The architecture of <em>the Temple<\/em> was a source of pride among Jews—see study note on Mark 13:1.<\/p>","summary_ro":"24:1 The architecture of the Temple was a source of pride among Jews—see study note on Mark 13:1.","summary_en":"24:1 The architecture of the Temple was a source of pride among Jews—see study note on Mark 13:1.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":60856,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Curses and Blessings","title_en":"Curses and Blessings","content_ro":"<h3>Curses and Blessings<\/h3>\n<p>Nearly all treaty or covenant texts from the ancient Near East contained curses and blessings. The curses were leveled against those who violated the terms of the agreement, while blessings were promised to the faithful. This was particularly true of suzerain-vassal covenants like Deuteronomy (see Deuteronomy Book Introduction, “Literary Form”).<\/p>\n<p>Deuteronomy presented to the assembly of Israel what God expected of the nation. The covenant required the nation of Israel to obey the Lord, and the Israelites had pledged to do so (Exod 19:8). The section on curses and blessings (Deut 27:1–29:1) spells out how God would reward their obedience and judge their disobedience. The curses receive more emphasis than the blessings, perhaps because people naturally pay more attention to promises than to warnings. Blessings may also be more easily understood—promised blessings in the future seem to simply provide well-being, whereas judgment is more abstract and needs detailed, graphic description. God emphasizes the curses to drive home the consequences of wrongdoing. The warnings Jesus offered about things to come (Matt 24–25) were very much in line with these warnings.<\/p>\n<p>Israel’s subsequent history bears witness to God’s promise of both the blessings and the curses. When Israel was faithful to their covenant with God, he blessed the people. When they rebelled, he brought judgment upon them. Israel’s history of rebellion is succinctly summarized in 2 Kings 17:7-20. When the Israelites broke the first two commandments (Deut 5:7-10), they proceeded to violate the whole covenant, and their rebellion brought upon them the curses of Deuteronomy 28.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 9:24-27; Lev 26:3-45; Deut 8:7-20; 11:29; Deut 27:1–29:1; Josh 8:33-35; 2 Kgs 17:7-20; 2 Chr 36:17-21<\/p>","content_en":"<h3>Curses and Blessings<\/h3>\n<p>Nearly all treaty or covenant texts from the ancient Near East contained curses and blessings. The curses were leveled against those who violated the terms of the agreement, while blessings were promised to the faithful. This was particularly true of suzerain-vassal covenants like Deuteronomy (see Deuteronomy Book Introduction, “Literary Form”).<\/p>\n<p>Deuteronomy presented to the assembly of Israel what God expected of the nation. The covenant required the nation of Israel to obey the Lord, and the Israelites had pledged to do so (Exod 19:8). The section on curses and blessings (Deut 27:1–29:1) spells out how God would reward their obedience and judge their disobedience. The curses receive more emphasis than the blessings, perhaps because people naturally pay more attention to promises than to warnings. Blessings may also be more easily understood—promised blessings in the future seem to simply provide well-being, whereas judgment is more abstract and needs detailed, graphic description. God emphasizes the curses to drive home the consequences of wrongdoing. The warnings Jesus offered about things to come (Matt 24–25) were very much in line with these warnings.<\/p>\n<p>Israel’s subsequent history bears witness to God’s promise of both the blessings and the curses. When Israel was faithful to their covenant with God, he blessed the people. When they rebelled, he brought judgment upon them. Israel’s history of rebellion is succinctly summarized in 2 Kings 17:7-20. When the Israelites broke the first two commandments (Deut 5:7-10), they proceeded to violate the whole covenant, and their rebellion brought upon them the curses of Deuteronomy 28.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 9:24-27; Lev 26:3-45; Deut 8:7-20; 11:29; Deut 27:1–29:1; Josh 8:33-35; 2 Kgs 17:7-20; 2 Chr 36:17-21<\/p>","summary_ro":"Curses and Blessings Nearly all treaty or covenant texts from the ancient Near East contained curses and blessings. The curses were leveled against those who violated the terms of the agreement, while blessings were promised to the faithful. This was particularly true of suzerain-vassal covenants like Deuteronomy (see Deuteronomy Book Introduction, “Literary Form”). Deuteronomy presented to the assembly of Israel what God expected of the nation. The covenant required the nation of Israel to o...","summary_en":"Curses and Blessings Nearly all treaty or covenant texts from the ancient Near East contained curses and blessings. The curses were leveled against those who violated the terms of the agreement, while blessings were promised to the faithful. This was particularly true of suzerain-vassal covenants like Deuteronomy (see Deuteronomy Book Introduction, “Literary Form”). Deuteronomy presented to the assembly of Israel what God expected of the nation. The covenant required the nation of Israel to o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":65558,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Day Is Coming","title_en":"The Day Is Coming","content_ro":"<h3>The Day Is Coming<\/h3>\n<p>Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written.<\/p>\n<p>The second event that Jesus predicted was the destruction of Jerusalem in <span>AD<\/span> 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community must continue to live in faithful watchfulness after this event for the Son of God’s return in glory, which might be soon (Mark 13:34-37).<\/p>\n<p>The third event that Jesus predicted was his own future return (Matt 23:39; 24:3, 29-31, 24:36–25:46; Mark 8:38; 13:24-27, 32-37; Luke 21:25-36; John 14:1-3). References to Jesus’ return can be found throughout the New Testament (see, e.g., 1 Cor 1:7-8; 3:13; 5:5; 2 Cor 1:14; Phil 1:6, 10; 2:16; 1 Thes 5:1-11; 2 Thes 2:2; 2 Tim 1:12, 18; 4:1, 8).<\/p>\n<p>When Jesus returns, the promises about God’s Kingdom will be completely fulfilled. Jesus will bring judgment and destruction for Satan and his angels (Rom 16:20; 2 Thes 2:3-12). Unbelievers will also experience eternal judgment (Matt 13:40-42; 25:31-46; Luke 6:24-26; 16:19-31; Acts 10:42; Eph 5:6; Col 3:6; Heb 10:25; 2 Pet 3:7; Jude 1:6; Rev 1:7; 6:14, 17). Meanwhile, the faithful will be resurrected to experience the joy of eternal life (1 Thes 4:13-18). God will gather his chosen people for salvation (Mark 13:27; Heb 1:14; 9:27-28), grace (1 Pet 1:13), and glory (1 Thes 2:12; 2 Thes 2:14; 1 Pet 1:7; 5:1, 4). He will give his people a priceless inheritance (1 Pet 1:4) and new eternal bodies (1 Cor 15:35-57; Phil 3:21; 1 Thes 4:13-18). All of creation will also be rescued from its curse (Gen 3:17-18) and be transformed (Rom 8:20-23; 2 Pet 3:12-13; Rev 21:1–22:5). Sorrow, tears, mourning, and death will no longer exist (Rev 21:4). Those who have had faith during this life will see God (Matt 5:8; Rev 22:3).<\/p>\n<p>In light of these promises, believers in Jesus are to prayerfully await his return (Matt 6:10; Rev 22:20). We should not speculate on dates for his coming (Mark 13:32; Acts 1:7), but should live in a way that is honorable (1 Jn 2:28) and be prepared (Matt 24:36–25:30; 1 Thes 5:1-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 5:8; 6:10; 13:41-42; 23:39; 24:3–25:46; Mark 8:38; 13:1-37; 14:25; Luke 6:24-26; 16:19-31; 19:41-44; 21:5-36; John 14:1-3; Acts 1:6-7; 10:42; Rom 8:20-23; 16:20; 1 Cor 1:7-8; 15:35-58; 2 Cor 1:14; Phil 1:6, 10; 2:16; 3:21; 1 Thes 4:13-18; 2 Thes 2:2-14; 2 Tim 4:1-8; Titus 2:11-13; Heb 9:28; 10:25, 37; 1 Pet 1:7, 13; 5:1-4; 2 Pet 3:7-13; 1 Jn 2:28; Rev 1:7; 6:15-17; 21:1–22:7; 22:12, 20<\/p>","content_en":"<h3>The Day Is Coming<\/h3>\n<p>Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written.<\/p>\n<p>The second event that Jesus predicted was the destruction of Jerusalem in <span>AD<\/span> 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community must continue to live in faithful watchfulness after this event for the Son of God’s return in glory, which might be soon (Mark 13:34-37).<\/p>\n<p>The third event that Jesus predicted was his own future return (Matt 23:39; 24:3, 29-31, 24:36–25:46; Mark 8:38; 13:24-27, 32-37; Luke 21:25-36; John 14:1-3). References to Jesus’ return can be found throughout the New Testament (see, e.g., 1 Cor 1:7-8; 3:13; 5:5; 2 Cor 1:14; Phil 1:6, 10; 2:16; 1 Thes 5:1-11; 2 Thes 2:2; 2 Tim 1:12, 18; 4:1, 8).<\/p>\n<p>When Jesus returns, the promises about God’s Kingdom will be completely fulfilled. Jesus will bring judgment and destruction for Satan and his angels (Rom 16:20; 2 Thes 2:3-12). Unbelievers will also experience eternal judgment (Matt 13:40-42; 25:31-46; Luke 6:24-26; 16:19-31; Acts 10:42; Eph 5:6; Col 3:6; Heb 10:25; 2 Pet 3:7; Jude 1:6; Rev 1:7; 6:14, 17). Meanwhile, the faithful will be resurrected to experience the joy of eternal life (1 Thes 4:13-18). God will gather his chosen people for salvation (Mark 13:27; Heb 1:14; 9:27-28), grace (1 Pet 1:13), and glory (1 Thes 2:12; 2 Thes 2:14; 1 Pet 1:7; 5:1, 4). He will give his people a priceless inheritance (1 Pet 1:4) and new eternal bodies (1 Cor 15:35-57; Phil 3:21; 1 Thes 4:13-18). All of creation will also be rescued from its curse (Gen 3:17-18) and be transformed (Rom 8:20-23; 2 Pet 3:12-13; Rev 21:1–22:5). Sorrow, tears, mourning, and death will no longer exist (Rev 21:4). Those who have had faith during this life will see God (Matt 5:8; Rev 22:3).<\/p>\n<p>In light of these promises, believers in Jesus are to prayerfully await his return (Matt 6:10; Rev 22:20). We should not speculate on dates for his coming (Mark 13:32; Acts 1:7), but should live in a way that is honorable (1 Jn 2:28) and be prepared (Matt 24:36–25:30; 1 Thes 5:1-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 5:8; 6:10; 13:41-42; 23:39; 24:3–25:46; Mark 8:38; 13:1-37; 14:25; Luke 6:24-26; 16:19-31; 19:41-44; 21:5-36; John 14:1-3; Acts 1:6-7; 10:42; Rom 8:20-23; 16:20; 1 Cor 1:7-8; 15:35-58; 2 Cor 1:14; Phil 1:6, 10; 2:16; 3:21; 1 Thes 4:13-18; 2 Thes 2:2-14; 2 Tim 4:1-8; Titus 2:11-13; Heb 9:28; 10:25, 37; 1 Pet 1:7, 13; 5:1-4; 2 Pet 3:7-13; 1 Jn 2:28; Rev 1:7; 6:15-17; 21:1–22:7; 22:12, 20<\/p>","summary_ro":"The Day Is Coming Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written. The second event that Jesus predicted was the destruction of Jerusalem in AD 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community m...","summary_en":"The Day Is Coming Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written. The second event that Jesus predicted was the destruction of Jerusalem in AD 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community m...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":88482,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Curses and Blessings","title_en":"Curses and Blessings","content_ro":"<h3>Curses and Blessings<\/h3>\n<p>Nearly all treaty or covenant texts from the ancient Near East contained curses and blessings. The curses were leveled against those who violated the terms of the agreement, while blessings were promised to the faithful. This was particularly true of suzerain-vassal covenants like Deuteronomy (see Deuteronomy Book Introduction, “Literary Form”).<\/p>\n<p>Deuteronomy presented to the assembly of Israel what God expected of the nation. The covenant required the nation of Israel to obey the Lord, and the Israelites had pledged to do so (Exod 19:8). The section on curses and blessings (Deut 27:1–29:1) spells out how God would reward their obedience and judge their disobedience. The curses receive more emphasis than the blessings, perhaps because people naturally pay more attention to promises than to warnings. Blessings may also be more easily understood—promised blessings in the future seem to simply provide well-being, whereas judgment is more abstract and needs detailed, graphic description. God emphasizes the curses to drive home the consequences of wrongdoing. The warnings Jesus offered about things to come (Matt 24–25) were very much in line with these warnings.<\/p>\n<p>Israel’s subsequent history bears witness to God’s promise of both the blessings and the curses. When Israel was faithful to their covenant with God, he blessed the people. When they rebelled, he brought judgment upon them. Israel’s history of rebellion is succinctly summarized in 2 Kings 17:7-20. When the Israelites broke the first two commandments (Deut 5:7-10), they proceeded to violate the whole covenant, and their rebellion brought upon them the curses of Deuteronomy 28.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 9:24-27; Lev 26:3-45; Deut 8:7-20; 11:29; Deut 27:1–29:1; Josh 8:33-35; 2 Kgs 17:7-20; 2 Chr 36:17-21<\/p>","content_en":"<h3>Curses and Blessings<\/h3>\n<p>Nearly all treaty or covenant texts from the ancient Near East contained curses and blessings. The curses were leveled against those who violated the terms of the agreement, while blessings were promised to the faithful. This was particularly true of suzerain-vassal covenants like Deuteronomy (see Deuteronomy Book Introduction, “Literary Form”).<\/p>\n<p>Deuteronomy presented to the assembly of Israel what God expected of the nation. The covenant required the nation of Israel to obey the Lord, and the Israelites had pledged to do so (Exod 19:8). The section on curses and blessings (Deut 27:1–29:1) spells out how God would reward their obedience and judge their disobedience. The curses receive more emphasis than the blessings, perhaps because people naturally pay more attention to promises than to warnings. Blessings may also be more easily understood—promised blessings in the future seem to simply provide well-being, whereas judgment is more abstract and needs detailed, graphic description. God emphasizes the curses to drive home the consequences of wrongdoing. The warnings Jesus offered about things to come (Matt 24–25) were very much in line with these warnings.<\/p>\n<p>Israel’s subsequent history bears witness to God’s promise of both the blessings and the curses. When Israel was faithful to their covenant with God, he blessed the people. When they rebelled, he brought judgment upon them. Israel’s history of rebellion is succinctly summarized in 2 Kings 17:7-20. When the Israelites broke the first two commandments (Deut 5:7-10), they proceeded to violate the whole covenant, and their rebellion brought upon them the curses of Deuteronomy 28.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 9:24-27; Lev 26:3-45; Deut 8:7-20; 11:29; Deut 27:1–29:1; Josh 8:33-35; 2 Kgs 17:7-20; 2 Chr 36:17-21<\/p>","summary_ro":"Curses and Blessings Nearly all treaty or covenant texts from the ancient Near East contained curses and blessings. The curses were leveled against those who violated the terms of the agreement, while blessings were promised to the faithful. This was particularly true of suzerain-vassal covenants like Deuteronomy (see Deuteronomy Book Introduction, “Literary Form”). Deuteronomy presented to the assembly of Israel what God expected of the nation. The covenant required the nation of Israel to o...","summary_en":"Curses and Blessings Nearly all treaty or covenant texts from the ancient Near East contained curses and blessings. The curses were leveled against those who violated the terms of the agreement, while blessings were promised to the faithful. This was particularly true of suzerain-vassal covenants like Deuteronomy (see Deuteronomy Book Introduction, “Literary Form”). Deuteronomy presented to the assembly of Israel what God expected of the nation. The covenant required the nation of Israel to o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":93184,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Day Is Coming","title_en":"The Day Is Coming","content_ro":"<h3>The Day Is Coming<\/h3>\n<p>Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written.<\/p>\n<p>The second event that Jesus predicted was the destruction of Jerusalem in <span>AD<\/span> 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community must continue to live in faithful watchfulness after this event for the Son of God’s return in glory, which might be soon (Mark 13:34-37).<\/p>\n<p>The third event that Jesus predicted was his own future return (Matt 23:39; 24:3, 29-31, 24:36–25:46; Mark 8:38; 13:24-27, 32-37; Luke 21:25-36; John 14:1-3). References to Jesus’ return can be found throughout the New Testament (see, e.g., 1 Cor 1:7-8; 3:13; 5:5; 2 Cor 1:14; Phil 1:6, 10; 2:16; 1 Thes 5:1-11; 2 Thes 2:2; 2 Tim 1:12, 18; 4:1, 8).<\/p>\n<p>When Jesus returns, the promises about God’s Kingdom will be completely fulfilled. Jesus will bring judgment and destruction for Satan and his angels (Rom 16:20; 2 Thes 2:3-12). Unbelievers will also experience eternal judgment (Matt 13:40-42; 25:31-46; Luke 6:24-26; 16:19-31; Acts 10:42; Eph 5:6; Col 3:6; Heb 10:25; 2 Pet 3:7; Jude 1:6; Rev 1:7; 6:14, 17). Meanwhile, the faithful will be resurrected to experience the joy of eternal life (1 Thes 4:13-18). God will gather his chosen people for salvation (Mark 13:27; Heb 1:14; 9:27-28), grace (1 Pet 1:13), and glory (1 Thes 2:12; 2 Thes 2:14; 1 Pet 1:7; 5:1, 4). He will give his people a priceless inheritance (1 Pet 1:4) and new eternal bodies (1 Cor 15:35-57; Phil 3:21; 1 Thes 4:13-18). All of creation will also be rescued from its curse (Gen 3:17-18) and be transformed (Rom 8:20-23; 2 Pet 3:12-13; Rev 21:1–22:5). Sorrow, tears, mourning, and death will no longer exist (Rev 21:4). Those who have had faith during this life will see God (Matt 5:8; Rev 22:3).<\/p>\n<p>In light of these promises, believers in Jesus are to prayerfully await his return (Matt 6:10; Rev 22:20). We should not speculate on dates for his coming (Mark 13:32; Acts 1:7), but should live in a way that is honorable (1 Jn 2:28) and be prepared (Matt 24:36–25:30; 1 Thes 5:1-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 5:8; 6:10; 13:41-42; 23:39; 24:3–25:46; Mark 8:38; 13:1-37; 14:25; Luke 6:24-26; 16:19-31; 19:41-44; 21:5-36; John 14:1-3; Acts 1:6-7; 10:42; Rom 8:20-23; 16:20; 1 Cor 1:7-8; 15:35-58; 2 Cor 1:14; Phil 1:6, 10; 2:16; 3:21; 1 Thes 4:13-18; 2 Thes 2:2-14; 2 Tim 4:1-8; Titus 2:11-13; Heb 9:28; 10:25, 37; 1 Pet 1:7, 13; 5:1-4; 2 Pet 3:7-13; 1 Jn 2:28; Rev 1:7; 6:15-17; 21:1–22:7; 22:12, 20<\/p>","content_en":"<h3>The Day Is Coming<\/h3>\n<p>Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written.<\/p>\n<p>The second event that Jesus predicted was the destruction of Jerusalem in <span>AD<\/span> 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community must continue to live in faithful watchfulness after this event for the Son of God’s return in glory, which might be soon (Mark 13:34-37).<\/p>\n<p>The third event that Jesus predicted was his own future return (Matt 23:39; 24:3, 29-31, 24:36–25:46; Mark 8:38; 13:24-27, 32-37; Luke 21:25-36; John 14:1-3). References to Jesus’ return can be found throughout the New Testament (see, e.g., 1 Cor 1:7-8; 3:13; 5:5; 2 Cor 1:14; Phil 1:6, 10; 2:16; 1 Thes 5:1-11; 2 Thes 2:2; 2 Tim 1:12, 18; 4:1, 8).<\/p>\n<p>When Jesus returns, the promises about God’s Kingdom will be completely fulfilled. Jesus will bring judgment and destruction for Satan and his angels (Rom 16:20; 2 Thes 2:3-12). Unbelievers will also experience eternal judgment (Matt 13:40-42; 25:31-46; Luke 6:24-26; 16:19-31; Acts 10:42; Eph 5:6; Col 3:6; Heb 10:25; 2 Pet 3:7; Jude 1:6; Rev 1:7; 6:14, 17). Meanwhile, the faithful will be resurrected to experience the joy of eternal life (1 Thes 4:13-18). God will gather his chosen people for salvation (Mark 13:27; Heb 1:14; 9:27-28), grace (1 Pet 1:13), and glory (1 Thes 2:12; 2 Thes 2:14; 1 Pet 1:7; 5:1, 4). He will give his people a priceless inheritance (1 Pet 1:4) and new eternal bodies (1 Cor 15:35-57; Phil 3:21; 1 Thes 4:13-18). All of creation will also be rescued from its curse (Gen 3:17-18) and be transformed (Rom 8:20-23; 2 Pet 3:12-13; Rev 21:1–22:5). Sorrow, tears, mourning, and death will no longer exist (Rev 21:4). Those who have had faith during this life will see God (Matt 5:8; Rev 22:3).<\/p>\n<p>In light of these promises, believers in Jesus are to prayerfully await his return (Matt 6:10; Rev 22:20). We should not speculate on dates for his coming (Mark 13:32; Acts 1:7), but should live in a way that is honorable (1 Jn 2:28) and be prepared (Matt 24:36–25:30; 1 Thes 5:1-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 5:8; 6:10; 13:41-42; 23:39; 24:3–25:46; Mark 8:38; 13:1-37; 14:25; Luke 6:24-26; 16:19-31; 19:41-44; 21:5-36; John 14:1-3; Acts 1:6-7; 10:42; Rom 8:20-23; 16:20; 1 Cor 1:7-8; 15:35-58; 2 Cor 1:14; Phil 1:6, 10; 2:16; 3:21; 1 Thes 4:13-18; 2 Thes 2:2-14; 2 Tim 4:1-8; Titus 2:11-13; Heb 9:28; 10:25, 37; 1 Pet 1:7, 13; 5:1-4; 2 Pet 3:7-13; 1 Jn 2:28; Rev 1:7; 6:15-17; 21:1–22:7; 22:12, 20<\/p>","summary_ro":"The Day Is Coming Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written. The second event that Jesus predicted was the destruction of Jerusalem in AD 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community m...","summary_en":"The Day Is Coming Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written. The second event that Jesus predicted was the destruction of Jerusalem in AD 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community m...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116108,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Curses and Blessings","title_en":"Curses and Blessings","content_ro":"<h3>Curses and Blessings<\/h3>\n<p>Nearly all treaty or covenant texts from the ancient Near East contained curses and blessings. The curses were leveled against those who violated the terms of the agreement, while blessings were promised to the faithful. This was particularly true of suzerain-vassal covenants like Deuteronomy (see Deuteronomy Book Introduction, “Literary Form”).<\/p>\n<p>Deuteronomy presented to the assembly of Israel what God expected of the nation. The covenant required the nation of Israel to obey the Lord, and the Israelites had pledged to do so (Exod 19:8). The section on curses and blessings (Deut 27:1–29:1) spells out how God would reward their obedience and judge their disobedience. The curses receive more emphasis than the blessings, perhaps because people naturally pay more attention to promises than to warnings. Blessings may also be more easily understood—promised blessings in the future seem to simply provide well-being, whereas judgment is more abstract and needs detailed, graphic description. God emphasizes the curses to drive home the consequences of wrongdoing. The warnings Jesus offered about things to come (Matt 24–25) were very much in line with these warnings.<\/p>\n<p>Israel’s subsequent history bears witness to God’s promise of both the blessings and the curses. When Israel was faithful to their covenant with God, he blessed the people. When they rebelled, he brought judgment upon them. Israel’s history of rebellion is succinctly summarized in 2 Kings 17:7-20. When the Israelites broke the first two commandments (Deut 5:7-10), they proceeded to violate the whole covenant, and their rebellion brought upon them the curses of Deuteronomy 28.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 9:24-27; Lev 26:3-45; Deut 8:7-20; 11:29; Deut 27:1–29:1; Josh 8:33-35; 2 Kgs 17:7-20; 2 Chr 36:17-21<\/p>","content_en":"<h3>Curses and Blessings<\/h3>\n<p>Nearly all treaty or covenant texts from the ancient Near East contained curses and blessings. The curses were leveled against those who violated the terms of the agreement, while blessings were promised to the faithful. This was particularly true of suzerain-vassal covenants like Deuteronomy (see Deuteronomy Book Introduction, “Literary Form”).<\/p>\n<p>Deuteronomy presented to the assembly of Israel what God expected of the nation. The covenant required the nation of Israel to obey the Lord, and the Israelites had pledged to do so (Exod 19:8). The section on curses and blessings (Deut 27:1–29:1) spells out how God would reward their obedience and judge their disobedience. The curses receive more emphasis than the blessings, perhaps because people naturally pay more attention to promises than to warnings. Blessings may also be more easily understood—promised blessings in the future seem to simply provide well-being, whereas judgment is more abstract and needs detailed, graphic description. God emphasizes the curses to drive home the consequences of wrongdoing. The warnings Jesus offered about things to come (Matt 24–25) were very much in line with these warnings.<\/p>\n<p>Israel’s subsequent history bears witness to God’s promise of both the blessings and the curses. When Israel was faithful to their covenant with God, he blessed the people. When they rebelled, he brought judgment upon them. Israel’s history of rebellion is succinctly summarized in 2 Kings 17:7-20. When the Israelites broke the first two commandments (Deut 5:7-10), they proceeded to violate the whole covenant, and their rebellion brought upon them the curses of Deuteronomy 28.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 9:24-27; Lev 26:3-45; Deut 8:7-20; 11:29; Deut 27:1–29:1; Josh 8:33-35; 2 Kgs 17:7-20; 2 Chr 36:17-21<\/p>","summary_ro":"Curses and Blessings Nearly all treaty or covenant texts from the ancient Near East contained curses and blessings. The curses were leveled against those who violated the terms of the agreement, while blessings were promised to the faithful. This was particularly true of suzerain-vassal covenants like Deuteronomy (see Deuteronomy Book Introduction, “Literary Form”). Deuteronomy presented to the assembly of Israel what God expected of the nation. The covenant required the nation of Israel to o...","summary_en":"Curses and Blessings Nearly all treaty or covenant texts from the ancient Near East contained curses and blessings. The curses were leveled against those who violated the terms of the agreement, while blessings were promised to the faithful. This was particularly true of suzerain-vassal covenants like Deuteronomy (see Deuteronomy Book Introduction, “Literary Form”). Deuteronomy presented to the assembly of Israel what God expected of the nation. The covenant required the nation of Israel to o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":120810,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Day Is Coming","title_en":"The Day Is Coming","content_ro":"<h3>The Day Is Coming<\/h3>\n<p>Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written.<\/p>\n<p>The second event that Jesus predicted was the destruction of Jerusalem in <span>AD<\/span> 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community must continue to live in faithful watchfulness after this event for the Son of God’s return in glory, which might be soon (Mark 13:34-37).<\/p>\n<p>The third event that Jesus predicted was his own future return (Matt 23:39; 24:3, 29-31, 24:36–25:46; Mark 8:38; 13:24-27, 32-37; Luke 21:25-36; John 14:1-3). References to Jesus’ return can be found throughout the New Testament (see, e.g., 1 Cor 1:7-8; 3:13; 5:5; 2 Cor 1:14; Phil 1:6, 10; 2:16; 1 Thes 5:1-11; 2 Thes 2:2; 2 Tim 1:12, 18; 4:1, 8).<\/p>\n<p>When Jesus returns, the promises about God’s Kingdom will be completely fulfilled. Jesus will bring judgment and destruction for Satan and his angels (Rom 16:20; 2 Thes 2:3-12). Unbelievers will also experience eternal judgment (Matt 13:40-42; 25:31-46; Luke 6:24-26; 16:19-31; Acts 10:42; Eph 5:6; Col 3:6; Heb 10:25; 2 Pet 3:7; Jude 1:6; Rev 1:7; 6:14, 17). Meanwhile, the faithful will be resurrected to experience the joy of eternal life (1 Thes 4:13-18). God will gather his chosen people for salvation (Mark 13:27; Heb 1:14; 9:27-28), grace (1 Pet 1:13), and glory (1 Thes 2:12; 2 Thes 2:14; 1 Pet 1:7; 5:1, 4). He will give his people a priceless inheritance (1 Pet 1:4) and new eternal bodies (1 Cor 15:35-57; Phil 3:21; 1 Thes 4:13-18). All of creation will also be rescued from its curse (Gen 3:17-18) and be transformed (Rom 8:20-23; 2 Pet 3:12-13; Rev 21:1–22:5). Sorrow, tears, mourning, and death will no longer exist (Rev 21:4). Those who have had faith during this life will see God (Matt 5:8; Rev 22:3).<\/p>\n<p>In light of these promises, believers in Jesus are to prayerfully await his return (Matt 6:10; Rev 22:20). We should not speculate on dates for his coming (Mark 13:32; Acts 1:7), but should live in a way that is honorable (1 Jn 2:28) and be prepared (Matt 24:36–25:30; 1 Thes 5:1-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 5:8; 6:10; 13:41-42; 23:39; 24:3–25:46; Mark 8:38; 13:1-37; 14:25; Luke 6:24-26; 16:19-31; 19:41-44; 21:5-36; John 14:1-3; Acts 1:6-7; 10:42; Rom 8:20-23; 16:20; 1 Cor 1:7-8; 15:35-58; 2 Cor 1:14; Phil 1:6, 10; 2:16; 3:21; 1 Thes 4:13-18; 2 Thes 2:2-14; 2 Tim 4:1-8; Titus 2:11-13; Heb 9:28; 10:25, 37; 1 Pet 1:7, 13; 5:1-4; 2 Pet 3:7-13; 1 Jn 2:28; Rev 1:7; 6:15-17; 21:1–22:7; 22:12, 20<\/p>","content_en":"<h3>The Day Is Coming<\/h3>\n<p>Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written.<\/p>\n<p>The second event that Jesus predicted was the destruction of Jerusalem in <span>AD<\/span> 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community must continue to live in faithful watchfulness after this event for the Son of God’s return in glory, which might be soon (Mark 13:34-37).<\/p>\n<p>The third event that Jesus predicted was his own future return (Matt 23:39; 24:3, 29-31, 24:36–25:46; Mark 8:38; 13:24-27, 32-37; Luke 21:25-36; John 14:1-3). References to Jesus’ return can be found throughout the New Testament (see, e.g., 1 Cor 1:7-8; 3:13; 5:5; 2 Cor 1:14; Phil 1:6, 10; 2:16; 1 Thes 5:1-11; 2 Thes 2:2; 2 Tim 1:12, 18; 4:1, 8).<\/p>\n<p>When Jesus returns, the promises about God’s Kingdom will be completely fulfilled. Jesus will bring judgment and destruction for Satan and his angels (Rom 16:20; 2 Thes 2:3-12). Unbelievers will also experience eternal judgment (Matt 13:40-42; 25:31-46; Luke 6:24-26; 16:19-31; Acts 10:42; Eph 5:6; Col 3:6; Heb 10:25; 2 Pet 3:7; Jude 1:6; Rev 1:7; 6:14, 17). Meanwhile, the faithful will be resurrected to experience the joy of eternal life (1 Thes 4:13-18). God will gather his chosen people for salvation (Mark 13:27; Heb 1:14; 9:27-28), grace (1 Pet 1:13), and glory (1 Thes 2:12; 2 Thes 2:14; 1 Pet 1:7; 5:1, 4). He will give his people a priceless inheritance (1 Pet 1:4) and new eternal bodies (1 Cor 15:35-57; Phil 3:21; 1 Thes 4:13-18). All of creation will also be rescued from its curse (Gen 3:17-18) and be transformed (Rom 8:20-23; 2 Pet 3:12-13; Rev 21:1–22:5). Sorrow, tears, mourning, and death will no longer exist (Rev 21:4). Those who have had faith during this life will see God (Matt 5:8; Rev 22:3).<\/p>\n<p>In light of these promises, believers in Jesus are to prayerfully await his return (Matt 6:10; Rev 22:20). We should not speculate on dates for his coming (Mark 13:32; Acts 1:7), but should live in a way that is honorable (1 Jn 2:28) and be prepared (Matt 24:36–25:30; 1 Thes 5:1-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 5:8; 6:10; 13:41-42; 23:39; 24:3–25:46; Mark 8:38; 13:1-37; 14:25; Luke 6:24-26; 16:19-31; 19:41-44; 21:5-36; John 14:1-3; Acts 1:6-7; 10:42; Rom 8:20-23; 16:20; 1 Cor 1:7-8; 15:35-58; 2 Cor 1:14; Phil 1:6, 10; 2:16; 3:21; 1 Thes 4:13-18; 2 Thes 2:2-14; 2 Tim 4:1-8; Titus 2:11-13; Heb 9:28; 10:25, 37; 1 Pet 1:7, 13; 5:1-4; 2 Pet 3:7-13; 1 Jn 2:28; Rev 1:7; 6:15-17; 21:1–22:7; 22:12, 20<\/p>","summary_ro":"The Day Is Coming Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written. The second event that Jesus predicted was the destruction of Jerusalem in AD 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community m...","summary_en":"The Day Is Coming Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written. The second event that Jesus predicted was the destruction of Jerusalem in AD 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community m...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143734,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Curses and Blessings","title_en":"Curses and Blessings","content_ro":"<h3>Curses and Blessings<\/h3>\n<p>Nearly all treaty or covenant texts from the ancient Near East contained curses and blessings. The curses were leveled against those who violated the terms of the agreement, while blessings were promised to the faithful. This was particularly true of suzerain-vassal covenants like Deuteronomy (see Deuteronomy Book Introduction, “Literary Form”).<\/p>\n<p>Deuteronomy presented to the assembly of Israel what God expected of the nation. The covenant required the nation of Israel to obey the Lord, and the Israelites had pledged to do so (Exod 19:8). The section on curses and blessings (Deut 27:1–29:1) spells out how God would reward their obedience and judge their disobedience. The curses receive more emphasis than the blessings, perhaps because people naturally pay more attention to promises than to warnings. Blessings may also be more easily understood—promised blessings in the future seem to simply provide well-being, whereas judgment is more abstract and needs detailed, graphic description. God emphasizes the curses to drive home the consequences of wrongdoing. The warnings Jesus offered about things to come (Matt 24–25) were very much in line with these warnings.<\/p>\n<p>Israel’s subsequent history bears witness to God’s promise of both the blessings and the curses. When Israel was faithful to their covenant with God, he blessed the people. When they rebelled, he brought judgment upon them. Israel’s history of rebellion is succinctly summarized in 2 Kings 17:7-20. When the Israelites broke the first two commandments (Deut 5:7-10), they proceeded to violate the whole covenant, and their rebellion brought upon them the curses of Deuteronomy 28.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 9:24-27; Lev 26:3-45; Deut 8:7-20; 11:29; Deut 27:1–29:1; Josh 8:33-35; 2 Kgs 17:7-20; 2 Chr 36:17-21<\/p>","content_en":"<h3>Curses and Blessings<\/h3>\n<p>Nearly all treaty or covenant texts from the ancient Near East contained curses and blessings. The curses were leveled against those who violated the terms of the agreement, while blessings were promised to the faithful. This was particularly true of suzerain-vassal covenants like Deuteronomy (see Deuteronomy Book Introduction, “Literary Form”).<\/p>\n<p>Deuteronomy presented to the assembly of Israel what God expected of the nation. The covenant required the nation of Israel to obey the Lord, and the Israelites had pledged to do so (Exod 19:8). The section on curses and blessings (Deut 27:1–29:1) spells out how God would reward their obedience and judge their disobedience. The curses receive more emphasis than the blessings, perhaps because people naturally pay more attention to promises than to warnings. Blessings may also be more easily understood—promised blessings in the future seem to simply provide well-being, whereas judgment is more abstract and needs detailed, graphic description. God emphasizes the curses to drive home the consequences of wrongdoing. The warnings Jesus offered about things to come (Matt 24–25) were very much in line with these warnings.<\/p>\n<p>Israel’s subsequent history bears witness to God’s promise of both the blessings and the curses. When Israel was faithful to their covenant with God, he blessed the people. When they rebelled, he brought judgment upon them. Israel’s history of rebellion is succinctly summarized in 2 Kings 17:7-20. When the Israelites broke the first two commandments (Deut 5:7-10), they proceeded to violate the whole covenant, and their rebellion brought upon them the curses of Deuteronomy 28.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 9:24-27; Lev 26:3-45; Deut 8:7-20; 11:29; Deut 27:1–29:1; Josh 8:33-35; 2 Kgs 17:7-20; 2 Chr 36:17-21<\/p>","summary_ro":"Curses and Blessings Nearly all treaty or covenant texts from the ancient Near East contained curses and blessings. The curses were leveled against those who violated the terms of the agreement, while blessings were promised to the faithful. This was particularly true of suzerain-vassal covenants like Deuteronomy (see Deuteronomy Book Introduction, “Literary Form”). Deuteronomy presented to the assembly of Israel what God expected of the nation. The covenant required the nation of Israel to o...","summary_en":"Curses and Blessings Nearly all treaty or covenant texts from the ancient Near East contained curses and blessings. The curses were leveled against those who violated the terms of the agreement, while blessings were promised to the faithful. This was particularly true of suzerain-vassal covenants like Deuteronomy (see Deuteronomy Book Introduction, “Literary Form”). Deuteronomy presented to the assembly of Israel what God expected of the nation. The covenant required the nation of Israel to o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":148436,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Day Is Coming","title_en":"The Day Is Coming","content_ro":"<h3>The Day Is Coming<\/h3>\n<p>Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written.<\/p>\n<p>The second event that Jesus predicted was the destruction of Jerusalem in <span>AD<\/span> 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community must continue to live in faithful watchfulness after this event for the Son of God’s return in glory, which might be soon (Mark 13:34-37).<\/p>\n<p>The third event that Jesus predicted was his own future return (Matt 23:39; 24:3, 29-31, 24:36–25:46; Mark 8:38; 13:24-27, 32-37; Luke 21:25-36; John 14:1-3). References to Jesus’ return can be found throughout the New Testament (see, e.g., 1 Cor 1:7-8; 3:13; 5:5; 2 Cor 1:14; Phil 1:6, 10; 2:16; 1 Thes 5:1-11; 2 Thes 2:2; 2 Tim 1:12, 18; 4:1, 8).<\/p>\n<p>When Jesus returns, the promises about God’s Kingdom will be completely fulfilled. Jesus will bring judgment and destruction for Satan and his angels (Rom 16:20; 2 Thes 2:3-12). Unbelievers will also experience eternal judgment (Matt 13:40-42; 25:31-46; Luke 6:24-26; 16:19-31; Acts 10:42; Eph 5:6; Col 3:6; Heb 10:25; 2 Pet 3:7; Jude 1:6; Rev 1:7; 6:14, 17). Meanwhile, the faithful will be resurrected to experience the joy of eternal life (1 Thes 4:13-18). God will gather his chosen people for salvation (Mark 13:27; Heb 1:14; 9:27-28), grace (1 Pet 1:13), and glory (1 Thes 2:12; 2 Thes 2:14; 1 Pet 1:7; 5:1, 4). He will give his people a priceless inheritance (1 Pet 1:4) and new eternal bodies (1 Cor 15:35-57; Phil 3:21; 1 Thes 4:13-18). All of creation will also be rescued from its curse (Gen 3:17-18) and be transformed (Rom 8:20-23; 2 Pet 3:12-13; Rev 21:1–22:5). Sorrow, tears, mourning, and death will no longer exist (Rev 21:4). Those who have had faith during this life will see God (Matt 5:8; Rev 22:3).<\/p>\n<p>In light of these promises, believers in Jesus are to prayerfully await his return (Matt 6:10; Rev 22:20). We should not speculate on dates for his coming (Mark 13:32; Acts 1:7), but should live in a way that is honorable (1 Jn 2:28) and be prepared (Matt 24:36–25:30; 1 Thes 5:1-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 5:8; 6:10; 13:41-42; 23:39; 24:3–25:46; Mark 8:38; 13:1-37; 14:25; Luke 6:24-26; 16:19-31; 19:41-44; 21:5-36; John 14:1-3; Acts 1:6-7; 10:42; Rom 8:20-23; 16:20; 1 Cor 1:7-8; 15:35-58; 2 Cor 1:14; Phil 1:6, 10; 2:16; 3:21; 1 Thes 4:13-18; 2 Thes 2:2-14; 2 Tim 4:1-8; Titus 2:11-13; Heb 9:28; 10:25, 37; 1 Pet 1:7, 13; 5:1-4; 2 Pet 3:7-13; 1 Jn 2:28; Rev 1:7; 6:15-17; 21:1–22:7; 22:12, 20<\/p>","content_en":"<h3>The Day Is Coming<\/h3>\n<p>Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written.<\/p>\n<p>The second event that Jesus predicted was the destruction of Jerusalem in <span>AD<\/span> 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community must continue to live in faithful watchfulness after this event for the Son of God’s return in glory, which might be soon (Mark 13:34-37).<\/p>\n<p>The third event that Jesus predicted was his own future return (Matt 23:39; 24:3, 29-31, 24:36–25:46; Mark 8:38; 13:24-27, 32-37; Luke 21:25-36; John 14:1-3). References to Jesus’ return can be found throughout the New Testament (see, e.g., 1 Cor 1:7-8; 3:13; 5:5; 2 Cor 1:14; Phil 1:6, 10; 2:16; 1 Thes 5:1-11; 2 Thes 2:2; 2 Tim 1:12, 18; 4:1, 8).<\/p>\n<p>When Jesus returns, the promises about God’s Kingdom will be completely fulfilled. Jesus will bring judgment and destruction for Satan and his angels (Rom 16:20; 2 Thes 2:3-12). Unbelievers will also experience eternal judgment (Matt 13:40-42; 25:31-46; Luke 6:24-26; 16:19-31; Acts 10:42; Eph 5:6; Col 3:6; Heb 10:25; 2 Pet 3:7; Jude 1:6; Rev 1:7; 6:14, 17). Meanwhile, the faithful will be resurrected to experience the joy of eternal life (1 Thes 4:13-18). God will gather his chosen people for salvation (Mark 13:27; Heb 1:14; 9:27-28), grace (1 Pet 1:13), and glory (1 Thes 2:12; 2 Thes 2:14; 1 Pet 1:7; 5:1, 4). He will give his people a priceless inheritance (1 Pet 1:4) and new eternal bodies (1 Cor 15:35-57; Phil 3:21; 1 Thes 4:13-18). All of creation will also be rescued from its curse (Gen 3:17-18) and be transformed (Rom 8:20-23; 2 Pet 3:12-13; Rev 21:1–22:5). Sorrow, tears, mourning, and death will no longer exist (Rev 21:4). Those who have had faith during this life will see God (Matt 5:8; Rev 22:3).<\/p>\n<p>In light of these promises, believers in Jesus are to prayerfully await his return (Matt 6:10; Rev 22:20). We should not speculate on dates for his coming (Mark 13:32; Acts 1:7), but should live in a way that is honorable (1 Jn 2:28) and be prepared (Matt 24:36–25:30; 1 Thes 5:1-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 5:8; 6:10; 13:41-42; 23:39; 24:3–25:46; Mark 8:38; 13:1-37; 14:25; Luke 6:24-26; 16:19-31; 19:41-44; 21:5-36; John 14:1-3; Acts 1:6-7; 10:42; Rom 8:20-23; 16:20; 1 Cor 1:7-8; 15:35-58; 2 Cor 1:14; Phil 1:6, 10; 2:16; 3:21; 1 Thes 4:13-18; 2 Thes 2:2-14; 2 Tim 4:1-8; Titus 2:11-13; Heb 9:28; 10:25, 37; 1 Pet 1:7, 13; 5:1-4; 2 Pet 3:7-13; 1 Jn 2:28; Rev 1:7; 6:15-17; 21:1–22:7; 22:12, 20<\/p>","summary_ro":"The Day Is Coming Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written. The second event that Jesus predicted was the destruction of Jerusalem in AD 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community m...","summary_en":"The Day Is Coming Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written. The second event that Jesus predicted was the destruction of Jerusalem in AD 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community m...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"2":[{"id":31613,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Prophecy","title_en":"Prophecy","content_ro":"<h3>PROPHECY<\/h3>\n<p>Term, along with its English cognates (“prophet,” “to prophesy,” “prophetism,” and “prophetic”), derived from a group of Greek words that, in secular Greek, mean “speak forth,” “proclaim,” “announce.” In biblical Greek, however, these terms always carry the connotation of speaking, proclaiming, or announcing something under the influence of spiritual inspiration.<\/p>\n<p>Preview<\/p>\n<p>• Prophecy in the Old Testament<\/p>\n<p>• Types of Old Testament Prophets<\/p>\n<p>• The Message of the Prophets<\/p>\n<p>• Prophecy in the New Testament<\/p>\n<p>• The Role of the Christian Prophet<\/p>\n<p class=\"h2\" id=\"ProphecyintheOldTestament\">Prophecy in the Old Testament<\/p>\n<p>One of the clearest and most significant statements on the nature of prophetic inspiration in the OT is found in Numbers 12:6-8: “The <span>Lord<\/span> said to them, ‘Now listen to me! Even with prophets, I the <span>Lord<\/span> communicate by visions and dreams. But that is not how I communicate with my servant Moses. He is entrusted with my entire house. I speak to him face to face, directly and not in riddles! He sees the <span>Lord<\/span> as he is’ ” (<span>nlt<\/span>). Several important insights into the nature of prophetic inspiration are found in this passage: (1) The prophetic gift of Moses was unique in that he alone received revelations directly from God. (2) Ordinarily, prophetic revelation was received through the medium of a dream or a vision. (3) The meaning of prophetic revelation is not always completely clear; prophecy is sometimes ambiguous.<\/p>\n<p>Further insight into the nature of prophetic revelation is found in Deuteronomy 18:18: “I [God] will raise up for them a prophet like you [Moses] from among their brethren; and I will put my words in his mouth, and he shall speak to them all that I command him” (<span>rsv<\/span>). While this passage is of interest because Jesus was identified as “the prophet like Moses” who came in fulfillment of this prediction (Acts 3:22; 7:37), the more immediate historical reference is to the succession of prophets that guided Israel from Joshua to Malachi. The phrase “I will put my words in his mouth” refers to the process of divine inspiration and is reminiscent of the common OT prophetic formula “the word of the Lord came to [such and such a prophet]” (for examples, see 1 Sm 15:10; 2 Sm 24:11; 1 Kgs 19:9; Jon 1:1; Hg 1:1; 2:1, 20; Zec 7:1, 8; 8:1). A true prophet is one who speaks (or repeats) all that God has told him.<\/p>\n<h5>Modes of Prophetic Inspiration<\/h5>\n<p>Dreams were a commonly recognized mode of inspiration throughout the ancient world, though they were more highly regarded in Greece than in ancient Israel. Revelatory dreams in the Bible fall into two major categories: (1) dreams whose meaning is self-evident, and (2) symbolic dreams that usually require the expertise of an interpreter of dreams. Both types normally involve both visual and auditory elements. In those dreams whose meaning is self-evident, normally a supernatural being (God or an angel) appears to the dreamer and speaks to him or her in a straightforward manner.<\/p>\n<p>More frequently, revelatory dreams have symbolic elements that require interpretation. The two great dream interpreters of the OT are Joseph and Daniel; the latter is clearly a prophet. The two symbolic dreams that Joseph himself dreamed (Gn 37:5-11) had sufficiently self-evident meaning so that his brothers and father were able to interpret them immediately. More complex were the dreams of the butler and baker (40:1-19) and of Pharaoh (41:1-36), which Joseph was able to interpret with the help of God. Similarly, Daniel was enabled to interpret the dreams of Nebuchadnezzar (Dn 2:25-45; 4:4-27). The skill in interpreting such dreams was attributed by both Joseph and Daniel to God (Gn 40:8; 41:16, 25; Dn 2:27-30; cf. 4:9). While dreams are used almost interchangeably with visions in referring to modes of prophetic inspiration (Jl 2:28), dreams do not occupy a significant part in the prophetic revelations of any of the OT prophets, with the exception of Daniel.<\/p>\n<p>One of the most characteristic modes of prophetic inspiration was the vision (Nm 12:6; 24:4, 16; Hos 12:10). The revelatory visions experienced by the prophets were not limited to visual phenomena alone but also included the auditory dimension as well. In Isaiah 1:1, the author describes his entire prophetic book as a “vision”: “These visions concerning Judah and Jerusalem came to Isaiah son of Amoz during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah—all kings of Judah” (<span>nlt<\/span>). Yet in the very next verse, Isaiah says, “Hear, O heavens! Listen, O earth! This is what the <span>Lord<\/span> says.” Again, in Amos 1:1, “The <em>words<\/em> of Amos, who was among the shepherds of Tekoa, which he <em>saw<\/em> concerning Israel” (<span>rsv<\/span>, emphasis added).<\/p>\n<h5>Manifestations of Prophetic Inspiration<\/h5>\n<p>All prophecy, whether biblical or not, presupposes that the prophet either possessed or was possessed by a personal supernatural power. The external behavioral manifestations of this possession can exhibit great variety.<\/p>\n<p>The prophetic phenomenon generally designated “ecstatic” prophecy appears to have existed in Canaan prior to the arrival of the Hebrew tribes in the 13th century <span>BC<\/span>. The first reference to ecstatic prophecy in Israel occurs in 1 Samuel 10:5-13 (11th century <span>BC<\/span>), and it persisted at least till the sixth century <span>BC<\/span> (Jer 29:26).<\/p>\n<p>The ecstatic prophet achieves a trancelike state by self-induced means. The most common devices used to achieve a state of ecstasy were musical instruments, such as the harp, tambourine, flute, and lyre (1 Sm 10:5). Among the prophets of Baal, self-flagellation was another means of inducing ecstasy (1 Kgs 18:28-29).<\/p>\n<p>This kind of prophetic ecstasy was usually practiced by groups of prophets (1 Sm 10:5), and such ecstasy was contagious. When Saul met a band of such prophets, the Spirit of God came upon him and he, too, began to prophesy (vv 10-13), a phenomenon that occurred repeatedly to various messengers sent by Saul on a later occasion (19:20-22). At that time Saul again prophesied, and his ecstatic behavior is described in 1 Samuel 19:24. When Elisha was asked to prophesy for King Jehoram of Israel, he first requested a minstrel. When the minstrel played, the power of the Lord came upon him (2 Kgs 3:15).<\/p>\n<p class=\"h2\" id=\"TypesofOldTestamentProphets\">Types of Old Testament Prophets<\/p>\n<p>There are two basic types of prophetic commission in the OT. One type is that of a narrative call by God to a particular individual whose objections to the call are gradually overcome in a dialogue between himself and God. The classic example of this type of prophetic commission is found in Jeremiah 1:4-8:<\/p>\n<p>The <span>Lord<\/span> gave me a message. He said, “I knew you before I formed you in your mother’s womb. Before you were born I set you apart and appointed you as my spokesman to the world.”<\/p>\n<blockquote><p>“O Sovereign <span>Lord<\/span>,” I said, “I can’t speak for you! I’m too young!”<\/p><\/blockquote>\n<blockquote><p>“Don’t say that,” the <span>Lord<\/span> replied, “for you must go wherever I send you and say whatever I tell you. And don’t be afraid of the people, for I will be with you and take care of you. I, the <span>Lord<\/span>, have spoken!” (<span>nlt<\/span>)<\/p><\/blockquote>\n<p>Similar prophetic commissions including such dialogues are associated with the calls of Moses (Ex 3:1–4:17) and Gideon (Jgs 6:11-17).<\/p>\n<p>The second major form of prophetic commission is the “throne vision.” An outstanding example is Isaiah 6:1-8:<\/p>\n<p>In the year King Uzziah died, I saw the Lord. He was sitting on a lofty throne, and the train of his robe filled the Temple. . . .<\/p>\n<blockquote><p>Then I said, “My destruction is sealed, for I am a sinful man and a member of a sinful race. Yet I have seen the King, the <span>Lord<\/span> Almighty!”<\/p><\/blockquote>\n<blockquote><p>Then one of the seraphim flew over to the altar, and he picked up a burning coal with a pair of tongs. He touched my lips with it and said, “See, this coal has touched your lips. Now your guilt is removed, and your sins are forgiven.”<\/p><\/blockquote>\n<blockquote><p>Then I heard the Lord asking, “Whom should I send as a messenger to my people? Who will go for us?”<\/p><\/blockquote>\n<blockquote><p>And I said, “Lord, I’ll go! Send me.” (<span>nlt<\/span>)<\/p><\/blockquote>\n<p>Here we have an account of the visionary presence of a prophet in the heavenly council; in this case, however, the prophet participates in the deliberations and thereby receives a prophetic commission. Though few prophets have left accounts of their divine commissions, most of them appear to have been conscious of having been “sent” by God (Is 48:16; Hos 8:1; Am 7:14-15). According to Jeremiah, false prophets did not receive such divine commissions (Jer 23:21, 32; 28:15).<\/p>\n<p class=\"h2\" id=\"TheMessageoftheProphets\">The Message of the Prophets<\/p>\n<h5>The Form of the Message<\/h5>\n<p>The most common introductory formula for prophetic oracles in the OT is the phrase “Thus says the Lord,” which occurs hundreds of times in prophetic contexts. This formula clearly implies that the pronouncement so introduced is not the word of the prophet who utters the oracle but of the God of Israel who delivered his word to his prophet. The use of this formula also reiterates the prophet’s sense of divine commission. In oracles introduced in this manner, God speaks in the first person. In fact, virtually all Israelite prophetic utterance is formulated as the direct speech of the God of Israel.<\/p>\n<p>The prophets used many literary forms in which to express their oracles. Two of the more widely used forms of prophetic speech are the judgment speech and the oracle of salvation. The judgment speech is composed of at least two central elements: the speech of rebuke or invective, and the pronouncement of judgment (see 2 Kgs 1:3-4). The second common prophetic speech form is the oracle of salvation (see Is 41:8-13). Other fixed forms of prophetic speech include the prophecy of salvation (43:14-21), the proclamation of salvation (41:17-20; 42:14-17; 43:16-21; 49:7-12), and the woe oracle (Is 5:8-10; 10:1-4; Am 5:18-24; 6:1-7; Mi 2:1-5).<\/p>\n<h5>The Content of the Message<\/h5>\n<p>The common adage that OT prophets were not “foretellers” but “forthtellers” is not strictly correct. All of the prophets predict the future. Such prediction, however, is based not on human curiosity of what the future will hold but rather is rooted in the future consequences of past or present violations of the covenant, or on a future act of deliverance that will provide hope for a discouraged people. Most of the prophetic speeches that have been preserved in the OT were originally delivered as public proclamations or sermons. Most of these prophetic proclamations were evoked by the iniquity and apostasy of Israel. Hosea and Jeremiah condemned Israel because she had broken the covenant (Jer 11:2-3; Hos 8:1).<\/p>\n<p>The prophets are frequently associated with social justice and social reform, and these elements were unquestionably an important dimension of their message. Amos denounced the rich who afflicted the poor (Am 2:6-8; 4:1; 5:11; 8:4-6). He railed against sexual immorality (2:6-8) and against those who take bribes (5:12). Hosea provided a list of prevalent vices, including lying, killing, stealing, adultery, and idolatry (Hos 4:2). Idolatry was a particular target for his denunciations (8:5; 11:2). The background for such heated denunciations of Israel’s behavior is God’s unquenchable love for Israel (Is 43:4; Jer 31:3; Hos 3:1; 11:1-4; 14:4; Mal 1:2), which is inseparable from his election of Israel (Is 43:1; Jer 33:24; Ez 20:5; Hos 3).<\/p>\n<p>The prophets were concerned not only with the transgressions of Israel and the historical judgment that would inevitably follow but also with the achievement of a final future time of bliss. The message of many of the prophets is thoroughly eschatological (i.e., pertaining to the end times). One such eschatological concept is that of the Day of the Lord. The concept of the Day of the Lord first appears in Amos, where the emphasis lies on the disaster that will befall Israel on that day. Amos’s emphasis on disaster notwithstanding, the Day of the Lord is a conception that had both salvific as well as judgmental overtones for Israel. While the disaster that will occur in the Day of the Lord can be viewed in terms of a literal historical fulfillment in the tragic events of 722 <span>BC<\/span> (the fall of Samaria) and 586 <span>BC<\/span> (the fall of Judah), there are nevertheless features of these predictions that transcend historical fulfillment and reach toward eschatological fulfillment.<\/p>\n<p>Since the Israelite conception of “salvation” was largely temporal in its dimensions, it included such blessings as length of life, fruitfulness of the womb and field, peace and victory over one’s enemies, the abundance of water, and so on. In harmony with this conception of salvation, the future age is conceived in precisely those terms, as in Amos 9:13-15.<\/p>\n<p>The prophets pictured a time when David himself, or someone very much like him, would return and inaugurate a golden era reminiscent of the great Davidic and Solomonic period. The covenant of God with David was not a conditional covenant but rather one that was absolutely inviolable (2 Sm 7:4-17; Ps 89; Jer 33:19-22), and it was with this knowledge that the prophets could look forward confidently to a restoration of David’s throne (Jer 17:24-26; 23:5-6; 33:14-15).<\/p>\n\n<p class=\"h2\" id=\"ProphecyintheNewTestament\">Prophecy in the New Testament<\/p>\n<p>In contrast to the few self-proclaimed prophets of the intertestamental period, early Christianity began with a flurry of prophetic activity that lasted well into the second century <span>AD<\/span>. Jesus, his disciples and followers, and the early Christians were convinced that the times in which they lived were times in which OT prophecy was being fulfilled (Mk 1:14-15; Acts 2:16-21; Rom 16:25-27; 1 Cor 10:11). Yet this era was not only one of fulfillment but also one of the renewal of the prophetic gift.<\/p>\n<h5>John the Baptist<\/h5>\n<p>John the Baptist is remembered in the NT primarily as the forerunner of Jesus whose coming was predicted by Malachi (Mal 4:5-6). Yet, in his own right, John proclaimed the imminent judgment of God with a flair of denunciation and rebuke reminiscent of the OT prophets. John’s costume, consisting of a hairy cloak and a leather girdle (Mk 1:6), was reminiscent of the typical garb of OT prophets (1 Kgs 19:19; 2 Kgs 1:8; 2:13-14; Zec 13:4). John was regarded as a prophet by people everywhere (Mt 14:5; 17:10-13; Mk 9:11-13; 11:32; Lk 1:76; 7:26). Luke reports, in a style similar to the OT prophetic narratives, that “the word of God came to John” (Lk 3:2). Two short prophetic speeches have been preserved in Matthew 3:7-10 (cf. Lk 3:7-9) and Mark 1:7-8 (cf. Mt 3:11-12; Lk 3:15-18). In the first speech, John denounced those of his generation who had transgressed the covenant law and exhorted them to change their manner of life. In the second speech, John predicted the coming of the Mighty One, Jesus (Mt 3:11; Mk 1:7; Lk 3:16; Jn 1:15, 27, 30; Acts 13:25). John’s style, however, was not precisely that of the OT prophets. His pronouncements were made on his own authority; never did he use formulas such as “thus says the Lord,” or present his prophetic utterances as if they were speeches made by God. Yet, in spite of these differences, John is appropriately regarded as the last representative of the OT prophetic tradition (Mt 11:13; Lk 16:16).<\/p>\n<h5>Jesus of Nazareth<\/h5>\n<p>Jesus was popularly regarded as a prophet (Mt 16:14; 21:10-11; Mk 6:14-15; 8:28; Lk 7:16, 39; 9:8, 19; Jn 6:14; 7:40, 52). This assessment was based as much on the mighty deeds Jesus performed as on his prophetic speeches and predictions. Though Jesus nowhere claimed prophetic status directly, that claim is implicit in Mark 6:4: “A prophet is honored everywhere except in his own hometown” (cf. Mt 13:57; Lk 4:24). It is implicit as well in Luke 13:33: “Yes, today, tomorrow, and the next day I must proceed on my way. For it wouldn’t do for a prophet of God to be killed except in Jerusalem!” (<span>nlt<\/span>). In Acts, Jesus is regarded as “the prophet like Moses” predicted in Deuteronomy 18:18 (Acts 3:22; 7:37). Matthew presents Jesus as the New Moses, but he does not particularly emphasize his prophetic role. John, however, like Luke, emphasizes Jesus’ role as the prophet (Jn 4:19; 6:14-15; 7:40).<\/p>\n<p>While the Gospels and Acts reflect the notion that Jesus was a prophet, they also emphasize the fact that he was much more than a prophet. Nevertheless, the notion of prophetism was sufficiently important in early Judaism that Jesus’ recognition as a prophet is very significant. There are 12 solid reasons for regarding Jesus as a prophet in the OT tradition: (1) The sovereign authority of Jesus’ teaching (Mk 1:27), a feature underlined by his use of the introductory formula “(Amen) I say to you,” which is reminiscent of the formula “thus says the Lord” used by the OT prophets. (2) The poetic character of many of Jesus’ sayings is unlike contemporary rabbinic teaching but is similar to the poetic rhetoric of the OT prophets. (3) Jesus experienced visions (Lk 10:18) like the ancient prophets. (4) Jesus, like the prophets, made many predictions (Mt 23:38; Mk 13:2; 14:58; Lk 13:35; etc.). (5) Like the OT prophets, Jesus performed symbolic acts (such as the cleansing of the temple, the entry into Jerusalem, and the Last Supper). (6) Jesus, like the prophets, when necessary, rejected the formal observance of religious ritual and emphasized the moral and spiritual dimensions of obedience to God. (7) Jesus announced the imminent arrival of the kingdom of God—an eschatological proclamation similar to those made by the prophets. (8) Like the OT prophets, Jesus functioned as a preacher of repentance. (9) Jesus, like many of the prophets, was conscious of a special calling of God (Mt 15:24; Mk 8:31; 9:37; 14:36; Lk 4:18-26). (10) Jesus, like the prophets, received divine revelation through intimate communion with God (Mt 11:27; Lk 10:22). (11) Like the prophets, Jesus represented God; to obey him was to obey God, to reject him was to reject God (Mk 9:37; cf. Ez 33:30-33). (12) Like the prophets, Jesus was conscious of a mission to all Israel (Mt 15:24; 19:28; Lk 22:30).<\/p>\n<p>Among the many prophetic predictions of Jesus are the following:<\/p>\n<p>1. Predictions of the imminent arrival of the kingdom of God (Mt 10:7-8, 23; 23:39; Mk 1:15; 9:1; 13:28-29)<\/p>\n<li>2. Predictions of the destruction of Jerusalem and the temple (Mt 23:37-39; 24:2; 26:61; 27:40; Mk 13:2; 14:58; 15:29; Lk 13:34-35; 21:6; Jn 2:19-21)<\/li>\n<li>3. Predictions of the coming of the Son of Man (Mt 10:23, 32-33; 12:40; 13:40-41; 16:27; 24:27, 37-39; Mk 8:38; 13:26-27; 14:62; Lk 9:26; 11:30; 12:8-9; 17:24, 26)<\/li>\n<li>4. Predictions of the end of the age. The longest prophetic section in the Gospels is the eschatological discourse of Jesus in Mark 13:1-32 (cf. Mt 24:1-36; Lk 21:5-33), in which a number of predictions concerning the destruction of Jerusalem and the end of the age are woven into a lengthy discourse to the disciples.<\/li>\n<h5>Prophecy as a Gift for the Believers<\/h5>\n<p>The beginning of prophetic activity in early Christianity, according to Acts, coincided with the outpouring of the Holy Spirit upon the earliest Christians on the Day of Pentecost (Acts 2:1-21). Peter’s sermon on the Day of Pentecost indicates that the outpouring of the Spirit fulfilled Joel’s prophecy (Acts 2:4, 17-21; cf. Jl 2:28-32). Further, since the Spirit had been poured out upon all early Christians (that Spirit being a Spirit of prophecy), all are actual or potential prophets.<\/p>\n<p>According to 1 Corinthians 12:28 (see also Rom 12:6; Eph 4:11), God has appointed in the church first apostles, second prophets, and third teachers. The names of several early Christian prophets have been preserved. These include Agabus (Acts 11:27-28; 21:10-11); Judas and Silas (15:32); Barnabas, Simeon Niger, Lucius of Cyrene, Manaen, and Paul (13:1); and the four virgin daughters of Philip the evangelist (21:8-9). John, the author of Revelation, was certainly a prophet (Rv 1:3; 22:9, 18), though he never directly assumed that title.<\/p>\n<p class=\"h2\" id=\"TheRoleoftheChristianProphet\">The Role of the Christian Prophet<\/p>\n<p>Christian prophets were leaders in early Christian communities (1 Cor 12:28; Eph 4:11), who exercised their gift in church gatherings (Acts 13:1-3; 11:27-28; 1 Cor 12–14; Rv 1:10). Since the Spirit of God was particularly active in Christian worship, prophecy was a major means whereby God communicated with his people. Prophets, like apostles and teachers, did not hold offices in local communities like bishops, elders, and deacons. Rather, they were chosen, not by individual congregations, but by divine commission and so were honored and accepted in all local communities.<\/p>\n<p>Early Christian prophets were both itinerant and settled, though itinerant prophets seem to have been more prevalent in Syria-Palestine and Asia Minor than in the European churches.<\/p>\n<h5>The Function of Prophecy<\/h5>\n<p>According to Paul, the central purpose of prophecy (as of all other spiritual gifts) is that of building up or edifying the church. According to 1 Corinthians 14:3, “one who prophesies is helping others grow in the Lord, encouraging and comforting them” (<span>nlt<\/span>). Again, in 1 Corinthians 14:4, Paul states that the “one who speaks a word of prophecy strengthens the entire church.” Paul discussed the subject of spiritual gifts, particularly tongues speaking and prophecy, because the Corinthians had placed an excessive emphasis on speaking in tongues. Paul did not object to speaking in tongues (1 Cor 14:18, 39), but he did point out that, since it was generally incomprehensible, the church could not be edified by it. Prophecy, which consisted of comprehensible speech inspired by the Spirit, contributed to the mutual edification, encouragement, and consolation of all present (1 Cor 14:20-25, 39).<\/p>\n<h5>The Content of Christian Prophecy<\/h5>\n<p>We know only a little about the content of prophecies uttered in the first-century church. Prophetic utterance occasionally provided divine guidance in making important decisions in early Christianity. Through a prophetic utterance, Paul and Barnabas were selected for a particular mission (Acts 13:1-3; cf. 1 Tm 1:18; 4:14). Probably through prophetic utterance, Paul and Timothy were forbidden to preach the gospel in Asia (Acts 16:6), and they were similarly forbidden by the Spirit of Jesus to go into Bithynia (v 7). Perhaps the most frequent use of prophecy is the prediction of the future. Agabus predicted a universal famine (11:28) and the imminent arrest of Paul (21:11). Other prophets had also predicted his impending imprisonment (20:23). The prophecies contained in the Revelation of John are all oriented toward the future events that will gradually unfold in the last days. Yet the purpose of John’s elaborate prophecy is not to satisfy the curiosity of his audience but rather to comfort and encourage them in the midst of persecution.<\/p>\n<h5>The Form of Christian Prophecy<\/h5>\n<p>Unlike the prophets of the OT, Christian prophets did not always present their message in the form of a direct speech from God or Jesus. There are few, if any, formal indicators of the presence of prophetic speech in early Christian literature. The book of Revelation is one notable exception.<\/p>\n<p><em>See also<\/em> Dreams; Oracle; Promise; Prophet, Prophetess; Prophets, False; Visions.<\/p>","content_en":"<h3>PROPHECY<\/h3>\n<p>Term, along with its English cognates (“prophet,” “to prophesy,” “prophetism,” and “prophetic”), derived from a group of Greek words that, in secular Greek, mean “speak forth,” “proclaim,” “announce.” In biblical Greek, however, these terms always carry the connotation of speaking, proclaiming, or announcing something under the influence of spiritual inspiration.<\/p>\n<p>Preview<\/p>\n<p>• Prophecy in the Old Testament<\/p>\n<p>• Types of Old Testament Prophets<\/p>\n<p>• The Message of the Prophets<\/p>\n<p>• Prophecy in the New Testament<\/p>\n<p>• The Role of the Christian Prophet<\/p>\n<p class=\"h2\" id=\"ProphecyintheOldTestament\">Prophecy in the Old Testament<\/p>\n<p>One of the clearest and most significant statements on the nature of prophetic inspiration in the OT is found in Numbers 12:6-8: “The <span>Lord<\/span> said to them, ‘Now listen to me! Even with prophets, I the <span>Lord<\/span> communicate by visions and dreams. But that is not how I communicate with my servant Moses. He is entrusted with my entire house. I speak to him face to face, directly and not in riddles! He sees the <span>Lord<\/span> as he is’ ” (<span>nlt<\/span>). Several important insights into the nature of prophetic inspiration are found in this passage: (1) The prophetic gift of Moses was unique in that he alone received revelations directly from God. (2) Ordinarily, prophetic revelation was received through the medium of a dream or a vision. (3) The meaning of prophetic revelation is not always completely clear; prophecy is sometimes ambiguous.<\/p>\n<p>Further insight into the nature of prophetic revelation is found in Deuteronomy 18:18: “I [God] will raise up for them a prophet like you [Moses] from among their brethren; and I will put my words in his mouth, and he shall speak to them all that I command him” (<span>rsv<\/span>). While this passage is of interest because Jesus was identified as “the prophet like Moses” who came in fulfillment of this prediction (Acts 3:22; 7:37), the more immediate historical reference is to the succession of prophets that guided Israel from Joshua to Malachi. The phrase “I will put my words in his mouth” refers to the process of divine inspiration and is reminiscent of the common OT prophetic formula “the word of the Lord came to [such and such a prophet]” (for examples, see 1 Sm 15:10; 2 Sm 24:11; 1 Kgs 19:9; Jon 1:1; Hg 1:1; 2:1, 20; Zec 7:1, 8; 8:1). A true prophet is one who speaks (or repeats) all that God has told him.<\/p>\n<h5>Modes of Prophetic Inspiration<\/h5>\n<p>Dreams were a commonly recognized mode of inspiration throughout the ancient world, though they were more highly regarded in Greece than in ancient Israel. Revelatory dreams in the Bible fall into two major categories: (1) dreams whose meaning is self-evident, and (2) symbolic dreams that usually require the expertise of an interpreter of dreams. Both types normally involve both visual and auditory elements. In those dreams whose meaning is self-evident, normally a supernatural being (God or an angel) appears to the dreamer and speaks to him or her in a straightforward manner.<\/p>\n<p>More frequently, revelatory dreams have symbolic elements that require interpretation. The two great dream interpreters of the OT are Joseph and Daniel; the latter is clearly a prophet. The two symbolic dreams that Joseph himself dreamed (Gn 37:5-11) had sufficiently self-evident meaning so that his brothers and father were able to interpret them immediately. More complex were the dreams of the butler and baker (40:1-19) and of Pharaoh (41:1-36), which Joseph was able to interpret with the help of God. Similarly, Daniel was enabled to interpret the dreams of Nebuchadnezzar (Dn 2:25-45; 4:4-27). The skill in interpreting such dreams was attributed by both Joseph and Daniel to God (Gn 40:8; 41:16, 25; Dn 2:27-30; cf. 4:9). While dreams are used almost interchangeably with visions in referring to modes of prophetic inspiration (Jl 2:28), dreams do not occupy a significant part in the prophetic revelations of any of the OT prophets, with the exception of Daniel.<\/p>\n<p>One of the most characteristic modes of prophetic inspiration was the vision (Nm 12:6; 24:4, 16; Hos 12:10). The revelatory visions experienced by the prophets were not limited to visual phenomena alone but also included the auditory dimension as well. In Isaiah 1:1, the author describes his entire prophetic book as a “vision”: “These visions concerning Judah and Jerusalem came to Isaiah son of Amoz during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah—all kings of Judah” (<span>nlt<\/span>). Yet in the very next verse, Isaiah says, “Hear, O heavens! Listen, O earth! This is what the <span>Lord<\/span> says.” Again, in Amos 1:1, “The <em>words<\/em> of Amos, who was among the shepherds of Tekoa, which he <em>saw<\/em> concerning Israel” (<span>rsv<\/span>, emphasis added).<\/p>\n<h5>Manifestations of Prophetic Inspiration<\/h5>\n<p>All prophecy, whether biblical or not, presupposes that the prophet either possessed or was possessed by a personal supernatural power. The external behavioral manifestations of this possession can exhibit great variety.<\/p>\n<p>The prophetic phenomenon generally designated “ecstatic” prophecy appears to have existed in Canaan prior to the arrival of the Hebrew tribes in the 13th century <span>BC<\/span>. The first reference to ecstatic prophecy in Israel occurs in 1 Samuel 10:5-13 (11th century <span>BC<\/span>), and it persisted at least till the sixth century <span>BC<\/span> (Jer 29:26).<\/p>\n<p>The ecstatic prophet achieves a trancelike state by self-induced means. The most common devices used to achieve a state of ecstasy were musical instruments, such as the harp, tambourine, flute, and lyre (1 Sm 10:5). Among the prophets of Baal, self-flagellation was another means of inducing ecstasy (1 Kgs 18:28-29).<\/p>\n<p>This kind of prophetic ecstasy was usually practiced by groups of prophets (1 Sm 10:5), and such ecstasy was contagious. When Saul met a band of such prophets, the Spirit of God came upon him and he, too, began to prophesy (vv 10-13), a phenomenon that occurred repeatedly to various messengers sent by Saul on a later occasion (19:20-22). At that time Saul again prophesied, and his ecstatic behavior is described in 1 Samuel 19:24. When Elisha was asked to prophesy for King Jehoram of Israel, he first requested a minstrel. When the minstrel played, the power of the Lord came upon him (2 Kgs 3:15).<\/p>\n<p class=\"h2\" id=\"TypesofOldTestamentProphets\">Types of Old Testament Prophets<\/p>\n<p>There are two basic types of prophetic commission in the OT. One type is that of a narrative call by God to a particular individual whose objections to the call are gradually overcome in a dialogue between himself and God. The classic example of this type of prophetic commission is found in Jeremiah 1:4-8:<\/p>\n<p>The <span>Lord<\/span> gave me a message. He said, “I knew you before I formed you in your mother’s womb. Before you were born I set you apart and appointed you as my spokesman to the world.”<\/p>\n<blockquote><p>“O Sovereign <span>Lord<\/span>,” I said, “I can’t speak for you! I’m too young!”<\/p><\/blockquote>\n<blockquote><p>“Don’t say that,” the <span>Lord<\/span> replied, “for you must go wherever I send you and say whatever I tell you. And don’t be afraid of the people, for I will be with you and take care of you. I, the <span>Lord<\/span>, have spoken!” (<span>nlt<\/span>)<\/p><\/blockquote>\n<p>Similar prophetic commissions including such dialogues are associated with the calls of Moses (Ex 3:1–4:17) and Gideon (Jgs 6:11-17).<\/p>\n<p>The second major form of prophetic commission is the “throne vision.” An outstanding example is Isaiah 6:1-8:<\/p>\n<p>In the year King Uzziah died, I saw the Lord. He was sitting on a lofty throne, and the train of his robe filled the Temple. . . .<\/p>\n<blockquote><p>Then I said, “My destruction is sealed, for I am a sinful man and a member of a sinful race. Yet I have seen the King, the <span>Lord<\/span> Almighty!”<\/p><\/blockquote>\n<blockquote><p>Then one of the seraphim flew over to the altar, and he picked up a burning coal with a pair of tongs. He touched my lips with it and said, “See, this coal has touched your lips. Now your guilt is removed, and your sins are forgiven.”<\/p><\/blockquote>\n<blockquote><p>Then I heard the Lord asking, “Whom should I send as a messenger to my people? Who will go for us?”<\/p><\/blockquote>\n<blockquote><p>And I said, “Lord, I’ll go! Send me.” (<span>nlt<\/span>)<\/p><\/blockquote>\n<p>Here we have an account of the visionary presence of a prophet in the heavenly council; in this case, however, the prophet participates in the deliberations and thereby receives a prophetic commission. Though few prophets have left accounts of their divine commissions, most of them appear to have been conscious of having been “sent” by God (Is 48:16; Hos 8:1; Am 7:14-15). According to Jeremiah, false prophets did not receive such divine commissions (Jer 23:21, 32; 28:15).<\/p>\n<p class=\"h2\" id=\"TheMessageoftheProphets\">The Message of the Prophets<\/p>\n<h5>The Form of the Message<\/h5>\n<p>The most common introductory formula for prophetic oracles in the OT is the phrase “Thus says the Lord,” which occurs hundreds of times in prophetic contexts. This formula clearly implies that the pronouncement so introduced is not the word of the prophet who utters the oracle but of the God of Israel who delivered his word to his prophet. The use of this formula also reiterates the prophet’s sense of divine commission. In oracles introduced in this manner, God speaks in the first person. In fact, virtually all Israelite prophetic utterance is formulated as the direct speech of the God of Israel.<\/p>\n<p>The prophets used many literary forms in which to express their oracles. Two of the more widely used forms of prophetic speech are the judgment speech and the oracle of salvation. The judgment speech is composed of at least two central elements: the speech of rebuke or invective, and the pronouncement of judgment (see 2 Kgs 1:3-4). The second common prophetic speech form is the oracle of salvation (see Is 41:8-13). Other fixed forms of prophetic speech include the prophecy of salvation (43:14-21), the proclamation of salvation (41:17-20; 42:14-17; 43:16-21; 49:7-12), and the woe oracle (Is 5:8-10; 10:1-4; Am 5:18-24; 6:1-7; Mi 2:1-5).<\/p>\n<h5>The Content of the Message<\/h5>\n<p>The common adage that OT prophets were not “foretellers” but “forthtellers” is not strictly correct. All of the prophets predict the future. Such prediction, however, is based not on human curiosity of what the future will hold but rather is rooted in the future consequences of past or present violations of the covenant, or on a future act of deliverance that will provide hope for a discouraged people. Most of the prophetic speeches that have been preserved in the OT were originally delivered as public proclamations or sermons. Most of these prophetic proclamations were evoked by the iniquity and apostasy of Israel. Hosea and Jeremiah condemned Israel because she had broken the covenant (Jer 11:2-3; Hos 8:1).<\/p>\n<p>The prophets are frequently associated with social justice and social reform, and these elements were unquestionably an important dimension of their message. Amos denounced the rich who afflicted the poor (Am 2:6-8; 4:1; 5:11; 8:4-6). He railed against sexual immorality (2:6-8) and against those who take bribes (5:12). Hosea provided a list of prevalent vices, including lying, killing, stealing, adultery, and idolatry (Hos 4:2). Idolatry was a particular target for his denunciations (8:5; 11:2). The background for such heated denunciations of Israel’s behavior is God’s unquenchable love for Israel (Is 43:4; Jer 31:3; Hos 3:1; 11:1-4; 14:4; Mal 1:2), which is inseparable from his election of Israel (Is 43:1; Jer 33:24; Ez 20:5; Hos 3).<\/p>\n<p>The prophets were concerned not only with the transgressions of Israel and the historical judgment that would inevitably follow but also with the achievement of a final future time of bliss. The message of many of the prophets is thoroughly eschatological (i.e., pertaining to the end times). One such eschatological concept is that of the Day of the Lord. The concept of the Day of the Lord first appears in Amos, where the emphasis lies on the disaster that will befall Israel on that day. Amos’s emphasis on disaster notwithstanding, the Day of the Lord is a conception that had both salvific as well as judgmental overtones for Israel. While the disaster that will occur in the Day of the Lord can be viewed in terms of a literal historical fulfillment in the tragic events of 722 <span>BC<\/span> (the fall of Samaria) and 586 <span>BC<\/span> (the fall of Judah), there are nevertheless features of these predictions that transcend historical fulfillment and reach toward eschatological fulfillment.<\/p>\n<p>Since the Israelite conception of “salvation” was largely temporal in its dimensions, it included such blessings as length of life, fruitfulness of the womb and field, peace and victory over one’s enemies, the abundance of water, and so on. In harmony with this conception of salvation, the future age is conceived in precisely those terms, as in Amos 9:13-15.<\/p>\n<p>The prophets pictured a time when David himself, or someone very much like him, would return and inaugurate a golden era reminiscent of the great Davidic and Solomonic period. The covenant of God with David was not a conditional covenant but rather one that was absolutely inviolable (2 Sm 7:4-17; Ps 89; Jer 33:19-22), and it was with this knowledge that the prophets could look forward confidently to a restoration of David’s throne (Jer 17:24-26; 23:5-6; 33:14-15).<\/p>\n\n<p class=\"h2\" id=\"ProphecyintheNewTestament\">Prophecy in the New Testament<\/p>\n<p>In contrast to the few self-proclaimed prophets of the intertestamental period, early Christianity began with a flurry of prophetic activity that lasted well into the second century <span>AD<\/span>. Jesus, his disciples and followers, and the early Christians were convinced that the times in which they lived were times in which OT prophecy was being fulfilled (Mk 1:14-15; Acts 2:16-21; Rom 16:25-27; 1 Cor 10:11). Yet this era was not only one of fulfillment but also one of the renewal of the prophetic gift.<\/p>\n<h5>John the Baptist<\/h5>\n<p>John the Baptist is remembered in the NT primarily as the forerunner of Jesus whose coming was predicted by Malachi (Mal 4:5-6). Yet, in his own right, John proclaimed the imminent judgment of God with a flair of denunciation and rebuke reminiscent of the OT prophets. John’s costume, consisting of a hairy cloak and a leather girdle (Mk 1:6), was reminiscent of the typical garb of OT prophets (1 Kgs 19:19; 2 Kgs 1:8; 2:13-14; Zec 13:4). John was regarded as a prophet by people everywhere (Mt 14:5; 17:10-13; Mk 9:11-13; 11:32; Lk 1:76; 7:26). Luke reports, in a style similar to the OT prophetic narratives, that “the word of God came to John” (Lk 3:2). Two short prophetic speeches have been preserved in Matthew 3:7-10 (cf. Lk 3:7-9) and Mark 1:7-8 (cf. Mt 3:11-12; Lk 3:15-18). In the first speech, John denounced those of his generation who had transgressed the covenant law and exhorted them to change their manner of life. In the second speech, John predicted the coming of the Mighty One, Jesus (Mt 3:11; Mk 1:7; Lk 3:16; Jn 1:15, 27, 30; Acts 13:25). John’s style, however, was not precisely that of the OT prophets. His pronouncements were made on his own authority; never did he use formulas such as “thus says the Lord,” or present his prophetic utterances as if they were speeches made by God. Yet, in spite of these differences, John is appropriately regarded as the last representative of the OT prophetic tradition (Mt 11:13; Lk 16:16).<\/p>\n<h5>Jesus of Nazareth<\/h5>\n<p>Jesus was popularly regarded as a prophet (Mt 16:14; 21:10-11; Mk 6:14-15; 8:28; Lk 7:16, 39; 9:8, 19; Jn 6:14; 7:40, 52). This assessment was based as much on the mighty deeds Jesus performed as on his prophetic speeches and predictions. Though Jesus nowhere claimed prophetic status directly, that claim is implicit in Mark 6:4: “A prophet is honored everywhere except in his own hometown” (cf. Mt 13:57; Lk 4:24). It is implicit as well in Luke 13:33: “Yes, today, tomorrow, and the next day I must proceed on my way. For it wouldn’t do for a prophet of God to be killed except in Jerusalem!” (<span>nlt<\/span>). In Acts, Jesus is regarded as “the prophet like Moses” predicted in Deuteronomy 18:18 (Acts 3:22; 7:37). Matthew presents Jesus as the New Moses, but he does not particularly emphasize his prophetic role. John, however, like Luke, emphasizes Jesus’ role as the prophet (Jn 4:19; 6:14-15; 7:40).<\/p>\n<p>While the Gospels and Acts reflect the notion that Jesus was a prophet, they also emphasize the fact that he was much more than a prophet. Nevertheless, the notion of prophetism was sufficiently important in early Judaism that Jesus’ recognition as a prophet is very significant. There are 12 solid reasons for regarding Jesus as a prophet in the OT tradition: (1) The sovereign authority of Jesus’ teaching (Mk 1:27), a feature underlined by his use of the introductory formula “(Amen) I say to you,” which is reminiscent of the formula “thus says the Lord” used by the OT prophets. (2) The poetic character of many of Jesus’ sayings is unlike contemporary rabbinic teaching but is similar to the poetic rhetoric of the OT prophets. (3) Jesus experienced visions (Lk 10:18) like the ancient prophets. (4) Jesus, like the prophets, made many predictions (Mt 23:38; Mk 13:2; 14:58; Lk 13:35; etc.). (5) Like the OT prophets, Jesus performed symbolic acts (such as the cleansing of the temple, the entry into Jerusalem, and the Last Supper). (6) Jesus, like the prophets, when necessary, rejected the formal observance of religious ritual and emphasized the moral and spiritual dimensions of obedience to God. (7) Jesus announced the imminent arrival of the kingdom of God—an eschatological proclamation similar to those made by the prophets. (8) Like the OT prophets, Jesus functioned as a preacher of repentance. (9) Jesus, like many of the prophets, was conscious of a special calling of God (Mt 15:24; Mk 8:31; 9:37; 14:36; Lk 4:18-26). (10) Jesus, like the prophets, received divine revelation through intimate communion with God (Mt 11:27; Lk 10:22). (11) Like the prophets, Jesus represented God; to obey him was to obey God, to reject him was to reject God (Mk 9:37; cf. Ez 33:30-33). (12) Like the prophets, Jesus was conscious of a mission to all Israel (Mt 15:24; 19:28; Lk 22:30).<\/p>\n<p>Among the many prophetic predictions of Jesus are the following:<\/p>\n<p>1. Predictions of the imminent arrival of the kingdom of God (Mt 10:7-8, 23; 23:39; Mk 1:15; 9:1; 13:28-29)<\/p>\n<li>2. Predictions of the destruction of Jerusalem and the temple (Mt 23:37-39; 24:2; 26:61; 27:40; Mk 13:2; 14:58; 15:29; Lk 13:34-35; 21:6; Jn 2:19-21)<\/li>\n<li>3. Predictions of the coming of the Son of Man (Mt 10:23, 32-33; 12:40; 13:40-41; 16:27; 24:27, 37-39; Mk 8:38; 13:26-27; 14:62; Lk 9:26; 11:30; 12:8-9; 17:24, 26)<\/li>\n<li>4. Predictions of the end of the age. The longest prophetic section in the Gospels is the eschatological discourse of Jesus in Mark 13:1-32 (cf. Mt 24:1-36; Lk 21:5-33), in which a number of predictions concerning the destruction of Jerusalem and the end of the age are woven into a lengthy discourse to the disciples.<\/li>\n<h5>Prophecy as a Gift for the Believers<\/h5>\n<p>The beginning of prophetic activity in early Christianity, according to Acts, coincided with the outpouring of the Holy Spirit upon the earliest Christians on the Day of Pentecost (Acts 2:1-21). Peter’s sermon on the Day of Pentecost indicates that the outpouring of the Spirit fulfilled Joel’s prophecy (Acts 2:4, 17-21; cf. Jl 2:28-32). Further, since the Spirit had been poured out upon all early Christians (that Spirit being a Spirit of prophecy), all are actual or potential prophets.<\/p>\n<p>According to 1 Corinthians 12:28 (see also Rom 12:6; Eph 4:11), God has appointed in the church first apostles, second prophets, and third teachers. The names of several early Christian prophets have been preserved. These include Agabus (Acts 11:27-28; 21:10-11); Judas and Silas (15:32); Barnabas, Simeon Niger, Lucius of Cyrene, Manaen, and Paul (13:1); and the four virgin daughters of Philip the evangelist (21:8-9). John, the author of Revelation, was certainly a prophet (Rv 1:3; 22:9, 18), though he never directly assumed that title.<\/p>\n<p class=\"h2\" id=\"TheRoleoftheChristianProphet\">The Role of the Christian Prophet<\/p>\n<p>Christian prophets were leaders in early Christian communities (1 Cor 12:28; Eph 4:11), who exercised their gift in church gatherings (Acts 13:1-3; 11:27-28; 1 Cor 12–14; Rv 1:10). Since the Spirit of God was particularly active in Christian worship, prophecy was a major means whereby God communicated with his people. Prophets, like apostles and teachers, did not hold offices in local communities like bishops, elders, and deacons. Rather, they were chosen, not by individual congregations, but by divine commission and so were honored and accepted in all local communities.<\/p>\n<p>Early Christian prophets were both itinerant and settled, though itinerant prophets seem to have been more prevalent in Syria-Palestine and Asia Minor than in the European churches.<\/p>\n<h5>The Function of Prophecy<\/h5>\n<p>According to Paul, the central purpose of prophecy (as of all other spiritual gifts) is that of building up or edifying the church. According to 1 Corinthians 14:3, “one who prophesies is helping others grow in the Lord, encouraging and comforting them” (<span>nlt<\/span>). Again, in 1 Corinthians 14:4, Paul states that the “one who speaks a word of prophecy strengthens the entire church.” Paul discussed the subject of spiritual gifts, particularly tongues speaking and prophecy, because the Corinthians had placed an excessive emphasis on speaking in tongues. Paul did not object to speaking in tongues (1 Cor 14:18, 39), but he did point out that, since it was generally incomprehensible, the church could not be edified by it. Prophecy, which consisted of comprehensible speech inspired by the Spirit, contributed to the mutual edification, encouragement, and consolation of all present (1 Cor 14:20-25, 39).<\/p>\n<h5>The Content of Christian Prophecy<\/h5>\n<p>We know only a little about the content of prophecies uttered in the first-century church. Prophetic utterance occasionally provided divine guidance in making important decisions in early Christianity. Through a prophetic utterance, Paul and Barnabas were selected for a particular mission (Acts 13:1-3; cf. 1 Tm 1:18; 4:14). Probably through prophetic utterance, Paul and Timothy were forbidden to preach the gospel in Asia (Acts 16:6), and they were similarly forbidden by the Spirit of Jesus to go into Bithynia (v 7). Perhaps the most frequent use of prophecy is the prediction of the future. Agabus predicted a universal famine (11:28) and the imminent arrest of Paul (21:11). Other prophets had also predicted his impending imprisonment (20:23). The prophecies contained in the Revelation of John are all oriented toward the future events that will gradually unfold in the last days. Yet the purpose of John’s elaborate prophecy is not to satisfy the curiosity of his audience but rather to comfort and encourage them in the midst of persecution.<\/p>\n<h5>The Form of Christian Prophecy<\/h5>\n<p>Unlike the prophets of the OT, Christian prophets did not always present their message in the form of a direct speech from God or Jesus. There are few, if any, formal indicators of the presence of prophetic speech in early Christian literature. The book of Revelation is one notable exception.<\/p>\n<p><em>See also<\/em> Dreams; Oracle; Promise; Prophet, Prophetess; Prophets, False; Visions.<\/p>","summary_ro":"PROPHECY Term, along with its English cognates (“prophet,” “to prophesy,” “prophetism,” and “prophetic”), derived from a group of Greek words that, in secular Greek, mean “speak forth,” “proclaim,” “announce.” In biblical Greek, however, these terms always carry the connotation of speaking, proclaiming, or announcing something under the influence of spiritual inspiration. Preview • Prophecy in the Old Testament • Types of Old Testament Prophets • The Message of the Prophets • Prophecy in the ...","summary_en":"PROPHECY Term, along with its English cognates (“prophet,” “to prophesy,” “prophetism,” and “prophetic”), derived from a group of Greek words that, in secular Greek, mean “speak forth,” “proclaim,” “announce.” In biblical Greek, however, these terms always carry the connotation of speaking, proclaiming, or announcing something under the influence of spiritual inspiration. Preview • Prophecy in the Old Testament • Types of Old Testament Prophets • The Message of the Prophets • Prophecy in the ...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":54983,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:2","title_en":"Study Note: Matei 24:2","content_ro":"<p><strong>24:2<\/strong> <em>Not one stone:<\/em> The destruction of Jerusalem and the Temple was a sign of God’s judgment (see 1 Kgs 9:7-9; Jer 7:8-15; 9:10-12; 26:6, 18; Mic 3:12; see also Isa 64:11; Luke 19:44; Acts 6:14).<\/p>","content_en":"<p><strong>24:2<\/strong> <em>Not one stone:<\/em> The destruction of Jerusalem and the Temple was a sign of God’s judgment (see 1 Kgs 9:7-9; Jer 7:8-15; 9:10-12; 26:6, 18; Mic 3:12; see also Isa 64:11; Luke 19:44; Acts 6:14).<\/p>","summary_ro":"24:2 Not one stone: The destruction of Jerusalem and the Temple was a sign of God’s judgment (see 1 Kgs 9:7-9; Jer 7:8-15; 9:10-12; 26:6, 18; Mic 3:12; see also Isa 64:11; Luke 19:44; Acts 6:14).","summary_en":"24:2 Not one stone: The destruction of Jerusalem and the Temple was a sign of God’s judgment (see 1 Kgs 9:7-9; Jer 7:8-15; 9:10-12; 26:6, 18; Mic 3:12; see also Isa 64:11; Luke 19:44; Acts 6:14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":82609,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:2","title_en":"Study Note: Matei 24:2","content_ro":"<p><strong>24:2<\/strong> <em>Not one stone:<\/em> The destruction of Jerusalem and the Temple was a sign of God’s judgment (see 1 Kgs 9:7-9; Jer 7:8-15; 9:10-12; 26:6, 18; Mic 3:12; see also Isa 64:11; Luke 19:44; Acts 6:14).<\/p>","content_en":"<p><strong>24:2<\/strong> <em>Not one stone:<\/em> The destruction of Jerusalem and the Temple was a sign of God’s judgment (see 1 Kgs 9:7-9; Jer 7:8-15; 9:10-12; 26:6, 18; Mic 3:12; see also Isa 64:11; Luke 19:44; Acts 6:14).<\/p>","summary_ro":"24:2 Not one stone: The destruction of Jerusalem and the Temple was a sign of God’s judgment (see 1 Kgs 9:7-9; Jer 7:8-15; 9:10-12; 26:6, 18; Mic 3:12; see also Isa 64:11; Luke 19:44; Acts 6:14).","summary_en":"24:2 Not one stone: The destruction of Jerusalem and the Temple was a sign of God’s judgment (see 1 Kgs 9:7-9; Jer 7:8-15; 9:10-12; 26:6, 18; Mic 3:12; see also Isa 64:11; Luke 19:44; Acts 6:14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":110235,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:2","title_en":"Study Note: Matei 24:2","content_ro":"<p><strong>24:2<\/strong> <em>Not one stone:<\/em> The destruction of Jerusalem and the Temple was a sign of God’s judgment (see 1 Kgs 9:7-9; Jer 7:8-15; 9:10-12; 26:6, 18; Mic 3:12; see also Isa 64:11; Luke 19:44; Acts 6:14).<\/p>","content_en":"<p><strong>24:2<\/strong> <em>Not one stone:<\/em> The destruction of Jerusalem and the Temple was a sign of God’s judgment (see 1 Kgs 9:7-9; Jer 7:8-15; 9:10-12; 26:6, 18; Mic 3:12; see also Isa 64:11; Luke 19:44; Acts 6:14).<\/p>","summary_ro":"24:2 Not one stone: The destruction of Jerusalem and the Temple was a sign of God’s judgment (see 1 Kgs 9:7-9; Jer 7:8-15; 9:10-12; 26:6, 18; Mic 3:12; see also Isa 64:11; Luke 19:44; Acts 6:14).","summary_en":"24:2 Not one stone: The destruction of Jerusalem and the Temple was a sign of God’s judgment (see 1 Kgs 9:7-9; Jer 7:8-15; 9:10-12; 26:6, 18; Mic 3:12; see also Isa 64:11; Luke 19:44; Acts 6:14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":137861,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:2","title_en":"Study Note: Matei 24:2","content_ro":"<p><strong>24:2<\/strong> <em>Not one stone:<\/em> The destruction of Jerusalem and the Temple was a sign of God’s judgment (see 1 Kgs 9:7-9; Jer 7:8-15; 9:10-12; 26:6, 18; Mic 3:12; see also Isa 64:11; Luke 19:44; Acts 6:14).<\/p>","content_en":"<p><strong>24:2<\/strong> <em>Not one stone:<\/em> The destruction of Jerusalem and the Temple was a sign of God’s judgment (see 1 Kgs 9:7-9; Jer 7:8-15; 9:10-12; 26:6, 18; Mic 3:12; see also Isa 64:11; Luke 19:44; Acts 6:14).<\/p>","summary_ro":"24:2 Not one stone: The destruction of Jerusalem and the Temple was a sign of God’s judgment (see 1 Kgs 9:7-9; Jer 7:8-15; 9:10-12; 26:6, 18; Mic 3:12; see also Isa 64:11; Luke 19:44; Acts 6:14).","summary_en":"24:2 Not one stone: The destruction of Jerusalem and the Temple was a sign of God’s judgment (see 1 Kgs 9:7-9; Jer 7:8-15; 9:10-12; 26:6, 18; Mic 3:12; see also Isa 64:11; Luke 19:44; Acts 6:14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"3":[{"id":21867,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Kingdom of Heaven Kingdom of God","title_en":"Kingdom of Heaven Kingdom of God","content_ro":"<h3>KINGDOM OF GOD, KINGDOM OF HEAVEN<\/h3>\n<p>The sovereign rule of God, initiated by Christ’s earthly ministry and consummated when the kingdom of the world becomes the kingdom of our Lord and of his Christ (Rv 11:15).<\/p>\n<p>Preview<\/p>\n<p>• Introduction<\/p>\n<p>• Old Testament Background<\/p>\n<p>• In the New Testament<\/p>\n<p class=\"h2\" id=\"Introduction\">Introduction<\/p>\n<p>According to the testimony of the first three Gospels, the proclamation of the kingdom of God was Jesus’ central message. Matthew summarizes the Galilean ministry with the words “Jesus traveled throughout Galilee teaching in the synagogues, preaching everywhere the Good News about the Kingdom” (Mt 4:23, <span>nlt<\/span>). The Sermon on the Mount is concerned with the righteousness that qualifies people to enter the kingdom of God (5:20). The collection of parables in Matthew 13 and Mark 4 illustrate the “mystery” of the kingdom of God (Mt 13:11; Mk 4:11). The establishment of the Lord’s Supper looks forward to the establishment of the kingdom of God (Mt 26:29; Mk 14:25).<\/p>\n<p>The NT reports two different forms of the expression: “the kingdom of God” and “the kingdom of the heavens.” The latter is found only in Matthew, but Matthew also has “the kingdom of God” four times (Mt 12:28; 19:24; 21:31, 43). “The kingdom of heaven” is a Semitic phrase that would have been meaningful to Jews but not to Greeks. The Jews, out of reverence for God, avoided uttering the divine name, and contemporary literature gives examples of substituting the word “heaven” for God (1 Macc 3:18, 50; 4:10; see Lk 15:18).<\/p>\n<p>The key to an understanding of the kingdom of God is that the basic meaning of the Greek word <span class=\"greek\" lang=\"el\">basileia<\/span><em>,<\/em> as also of the Hebrew <span class=\"hebrew\" lang=\"he\">malkut<\/span><em>,<\/em> is rule, reign, dominion. We frequently find in the OT the expression “in the year of the kingdom of . . . ,” meaning in the year of the reign of a given king (e.g., 1 Chr 26:31; 2 Chr 3:2; 15:10; Ezr 7:1; 8:1; Est 2:16; Jer 10:7; 52:31). When we read that Solomon’s kingdom was firmly established (1 Kgs 2:12), we are to understand that his authority to reign was settled. To “turn the kingdom of Saul over to [David]” (1 Chr 12:23, <span>kjv<\/span>) indicates that the authority that had been Saul’s was given to David. As a result of having received legal authority, David became king. This abstract idea of <span class=\"hebrew\" lang=\"he\">malkut<\/span> is evident when it is found in parallelisms with such ideas as power, might, glory, and dominion (Dn 4:34; 7:14).<\/p>\n<p>When <span class=\"hebrew\" lang=\"he\">malkut<\/span> is used of God, it almost always refers to his authority or to his rule as the heavenly King. “They will talk together about the glory of your kingdom; they will celebrate examples of your power. . . . For your kingdom is an everlasting kingdom. You rule generation after generation” (Ps 145:11, 13, <span>nlt<\/span>).<\/p>\n<p>Further, if a king rules, there must be a realm or sphere over which he reigns. This is also called <span class=\"hebrew\" lang=\"he\">malkut<\/span><em>.<\/em> “So the realm of Jehoshaphat was quiet, for his God gave him rest round about” (2 Chr 20:30, <span>rsv<\/span>; see Est 3:6; Jer 10:7; Dn 9:1; 11:9).<\/p>\n<p>This same twofold use of <span class=\"greek\" lang=\"el\">basileia<\/span> is found in the NT. In fact, <span class=\"greek\" lang=\"el\">basileia<\/span> could be translated by the expression “kingly power” in Luke 23:42 (<span>niv<\/span> mg) and by “kingship” in John 18:36. When a nobleman went into a far country to get a “kingdom” (Luke 19:12, <span>nasb<\/span>) he went to the governing authority to get an appointment as king. When Jesus said, “My kingship is not of this world” (Jn 18:36, <span>rsv<\/span>), he did not mean to say that his rule has nothing to do with the world but rather that his kingship—his dominion—does not come from man but from God. Therefore, he rejects the use of worldly fighting to gain his ends.<\/p>\n<p>This central meaning of <span class=\"greek\" lang=\"el\">basileia<\/span> makes it easy to understand many sayings in the Gospels. In the Lord’s Prayer the petition “Thy kingdom come” (Mt 6:10) is a prayer for God to manifest his reign so that his will may be done on earth as it is in heaven. When we read that we are to “receive the kingdom of God like a child” (Mk 10:15, <span>rsv<\/span>), we must open our hearts and lives to the rule of God.<\/p>\n<p>Also in the NT are sayings about being <em>in<\/em> the kingdom or of <em>entering<\/em> the kingdom (Mt 8:11; Mk 9:47; 10:23-25; Lk 13:28). There is no philological or theological objection to understanding “the kingdom of God” first as the divine reign or rule and second as the sphere of blessing in which that reign is experienced.<\/p>\n<p class=\"h2\" id=\"OldTestamentBackground\">Old Testament Background<\/p>\n<p>The expression “the kingdom of God” is not found in the OT, but the idea appears throughout the prophets. God is frequently spoken of as the King, both of Israel (Ex 15:18; Nm 23:21; Dt 33:5; Is 43:15) and of all the earth (2 Kgs 19:15; Pss 29:10; 47:2; 93:1-2; 96:10; 97:1-9; 99:1-4; 145:11-13; Is 6:5; Jer 46:18). Although God is not the earthly King of Israel, other references speak of a day when God shall become King and shall rule over his people (Is 24:23; 33:22; 52:7; Ob 1:21; Zep 3:15; Zec 14:9-11).<\/p>\n<p>This brief summary of God’s kingship provides the outline for the entire OT concept. While God is King over all the earth, he is in a special way King over his people, Israel. God’s rule is therefore something realized in Israel’s history. However, it is only partially and imperfectly realized. Israel again and again rebelled against the divine sovereignty. Furthermore, Israel was constantly plagued by wars with its pagan neighbors in which it was not always victorious. Again, there are evils in nature and the physical world that often bring suffering to God’s people. Therefore, the prophets look forward to a day when God’s rule will be fully experienced, not by Israel alone, but by all the world. The main emphasis of the prophets is on hope, the establishing of God’s perfect rule in the world.<\/p>\n<p>The prophets describe the final establishment of God’s kingdom in terms of a theophany—a divine visitation (Mi 1:3-4). Zechariah foresees a “Day of the Lord” when all nations will be gathered in battle against Jerusalem, when the Lord will go forth and fight against those nations (Zec 14:3, 5). Israel will be visited by the Lord (Is 29:6) and delivered from its enemies (35:4; 59:20). God’s coming will also mean judgment (2:21; 26:21). This final coming of God will mean the salvation of the Gentiles as well as of Israel (Zec 2:10-11; cf. Is 66:18-24).<\/p>\n<p>Behind this language is a distinct theology of “the God who comes.” It is a fact widely recognized in contemporary OT theology that the God of the OT is not a nature god, like the gods of other peoples, but a God of history—a God who visits his people in history to bless or to judge them. God visited Israel in Egypt to deliver them from bondage and to constitute them as his people. The rescue from Egypt was not merely an act of deliverance; it was an act through which God made himself known and through which Israel was to know and serve him.<\/p>\n<p>Because God has visited his people again and again in their history, he must finally come to them in the future to judge wickedness and to establish his kingdom. Israel’s hope is thus rooted in history, or rather in the God who works in history. God will finally break into history in a glorious theophany to establish his rule in all the earth. The source of the kingdom is not history itself but God.<\/p>\n<p>While the prophets visualize the kingdom as coming from God, the kingdom is always on earth. The divine irruption into the natural order is not designed to accomplish its destruction but to make way for a new, perfect order arising out of the old, imperfect one. The prophets do not present a single consistent picture of the new order. Sometimes the new order is described very much in this-worldly terms. “The terraced vineyards on the hills of Israel will drip with sweet wine” (Am 9:13, <span>nlt<\/span>). On the other hand, God will create new heavens and a new earth (Is 65:17; 66:22), where there will be untroubled joy, prosperity, peace, and righteousness. The final visitation of God will mean the redemption of the world, for a redeemed earth is the scene of the kingdom of God. The prophets look forward again and again to the deliverance of creation “from the bondage to decay.” The description is often couched in simple physical terms. The wilderness will become fruitful (32:15); the desert will blossom (35:2); sorrow and sighing will flee away (v 10). The burning sands will be cooled and the dry places become springs of water (v 7); peace will return to the animal world so that all injury and destruction are done away with (11:6). All this results because the earth becomes full of the knowledge of God (v 9).<\/p>\n<p>Such language is not mere poetry but reflects a profound theology of creation. Humans as creatures were made to dwell on the earth, and the earth shares in human destiny. The main point is that creation as such is good and not a hindrance to true spirituality, as was often true in Greek thought. Redemption always includes redemption of the earth, which then becomes the blessed environment God intended it to be. Salvation does not mean deliverance from creaturehood, for this is not an evil thing but an essential and permanent element of true, human existence. Salvation does not mean escape from bodily creaturely existence, as in some Greek thought. On the contrary, ultimate redemption will mean the redemption of the whole person. The emergence of the doctrine of bodily resurrection is a reflection of this theology of creaturehood. The corollary of this is that creation in its entirety must share in the blessing of redemption.<\/p>\n<p>A distinctive element in prophetic eschatology is the tension between history and eschatology. That is, as the prophets looked into the future, they saw an immediate historical judgment as well as a more remote eschatological visitation. For Amos, the Day of the Lord is both the immediate judgment of Israel by the Assyrians and a final eschatological salvation. Joel sees an imminent historical visitation of drought and locusts, but beyond this he sees the eschatological Day of the Lord. Zephaniah sees an imminent Day of the Lord in some undesignated historical visitation (Zep 1:2-18), but beyond it he sees the salvation of the Gentiles (3:9). The same God who acts in history to bless and judge his people will act at the end of history in an eschatological act of judgment and salvation. The prophets do not sharply distinguish between these two days, for it is one and the same God who is concerned to judge and save his people.<\/p>\n<p>The eschatological hope of the prophets is always an ethical hope. That is to say, the prophets are not interested in the future for its own sake but for the impact of the future on the present. The prophetic predictions were given that, in light of future judgment and salvation, Israel might be confronted in the present by the will of God. “Prepare to meet your God as he comes in judgment, you people of Israel” (Am 4:12, <span>nlt<\/span>) might well be taken as the keynote of all the prophets.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<h5>The Synoptic Gospels<\/h5>\n<p>Jesus’ teachings about the kingdom of God embodied the same contrast between the present order and the future age as that of the prophets, and he expressed it in the idiom “this age and the age to come.” This fact is obscured in the <span>kjv<\/span>, which translates the word for “age” by “world.” These are, however, two different concepts. A rich man asked Jesus what he must do to inherit eternal life (Mk 10:17). The context makes it clear that he was asking about eschatological life—the life of the resurrection (Dn 12:2). Jesus speaks of the difficulty of entering the kingdom of God. (The parallel passage in Matthew 19:23-24 has both “kingdom of God” and “kingdom of heaven,” proving that they are interchangeable terms.) In their reaction the disciples ask, “Then who can be saved?” Jesus’ answer contrasts the lot of his disciples “in this time” with the “age to come” (Mk 10:29-30) when they would inherit eternal life. It is clear from this passage that in some sense the kingdom of God, the kingdom of heaven, salvation, and eternal life all belong to the age to come. So far as this saying is concerned, God’s people will not experience eternal life until they do so in the new age.<\/p>\n<p>Matthew alone records the expression “the close of the age.” This age will be terminated by the coming of the Son of Man (Mt 24:3) and by the judgment of humanity (13:39-42). Then the righteous will be separated from the wicked (v 49). The same expression occurs in the promise of the risen Jesus assuring his disciples of his presence until the consummation of the age (28:20). It follows that if this age is to come to its consummation, it must be followed by another age—the age to come.<\/p>\n<p>The eschatological kingdom will be inaugurated by an apocalyptic event—the glorious coming of the Son of Man. This is made clear by two of the parables about the kingdom of God. In the parable of the tares, “the Son of man will send his angels, and they will gather out of his kingdom all causes of sin and all evildoers, and throw them into the furnace of fire” (Mt 13:41-42, <span>rsv<\/span>). The parable of the sheep and goats reflects the same eschatology. When the Son of Man comes in his glory, he will sit on his glorious throne to judge the nations, separating the sheep from the goats. The righteous—the sheep—are to “inherit the kingdom prepared for you from the foundation of the world”; and entrance into the kingdom is synonymous with entrance into life (25:31-46, <span>rsv<\/span>).<\/p>\n<p>The eschatological character of the kingdom of God is seen also in the other two parables of Matthew 25. “The kingdom of heaven shall be compared to ten maidens who took their lamps and went to meet the bridegroom” (v 1, <span>rsv<\/span>). However, five of them were foolish and did not provide an adequate supply of oil for their lamps. Thus they were late for the wedding and were excluded from the wedding feast—a symbol of the eschatological kingdom—while those properly prepared entered the kingdom. In the same way the two faithful servants who had been “faithful over a little” were granted to “enter into the joy of your master” (vv 21, 23), while the unfaithful servant was excluded from the kingdom and cast into outer darkness.<\/p>\n<p>Jesus almost never showed any interest in descriptions of the eschatological kingdom, but it is clear that its coming was constantly in his thoughts. The pure in heart will see God (Mt 5:8). The harvest will take place and the grain will be gathered into the barn (13:30, 39; Mk 4:29). Jesus frequently used the metaphor of a feast or table fellowship to describe life in the eschatological kingdom. He will drink wine again with his disciples in the kingdom of God. They will eat and drink at Jesus’ table in the kingdom (Lk 22:30). People will be gathered from all corners of the earth to sit at a table with the OT saints (Mt 8:11-12; Lk 13:29). The consummation is likened to a wedding feast (Mt 22:1-14) and a banquet (Lk 14:16-24). All of these metaphors picture the restoration of communion between God and people, a union that had been broken by sin.<\/p>\n<p>In most of the sayings cited to illustrate the future character of the kingdom, “kingdom” refers to the eschatological order—the eschaton, the age to come. However, when Jesus taught his disciples to pray “Thy kingdom come” (Mt 6:10), he was not referring to the new eschatological order; he was referring to the kingdom as God’s kingly rule, his reign. It is a prayer that God will effectively establish his sovereign rule in the world.<\/p>\n<p>In his teaching about the kingdom of God as the apocalyptic consummation, Jesus does not differ essentially from the OT prophets. The most distinctive element in Jesus’ teaching—indeed, the fact that characterizes his entire mission and message—is the fact that in some real sense of the word, the kingdom of God has come in history in an utterly unexpected way. This sets Jesus’ teaching apart from all contemporary Jewish thought.<\/p>\n<p>This is seen first of all in his repeated teaching that his mission is a fulfillment of the OT messianic prophets. Mark summarizes Jesus’ message with the words “The Kingdom of God is near! Turn from your sins and believe this Good News!” (Mk 1:15, <span>nlt<\/span>). This saying can have one of two meanings. It may refer to the imminent coming of the apocalyptic kingdom. Matthew summarizes the message of John the Baptist with nearly the same words: “Turn from your sins and turn to God, because the Kingdom of Heaven is near” (Mt 3:2, <span>nlt<\/span>). The Baptist expounds what he means by the approach of the kingdom of God: “He is ready to separate the chaff from the grain with his winnowing fork. Then he will clean up the threshing area, storing the grain in his barn but burning the chaff with never-ending fire” (v 12, <span>nlt<\/span>). John proclaimed an apocalyptic act; “unquenchable fire” can mean no strictly historical event but only an apocalyptic judgment. John expected Jesus to be the one in whom the cosmic event expected by the prophets would be carried out.<\/p>\n<p>It is possible that this was also Jesus’ meaning. However, another interpretation is possible that is better supported by the actual course of his mission: “The time is fulfilled.” The messianic promises of the prophets were not only about to be fulfilled; they were actually in process of fulfillment in his mission. In Jesus, God was visiting his people. The hope of the prophets in some real sense was being realized.<\/p>\n<p>The meaning of this can be seen in Luke’s introduction of Jesus’ ministry. Luke selects an event that occurred in Nazareth later in Jesus’ ministry (Lk 4:16-21) and places it at the beginning of his Gospel in order to sound this note of fulfillment. Jesus read from Isaiah a promise that looked forward to the messianic salvation: “The Spirit of the Lord is upon me, for he has appointed me to preach Good News to the poor. He has sent me to proclaim that captives will be released, that the blind will see, that the downtrodden will be freed from their oppressors, and that the time of the Lord’s favor has come” (vv 18-19, <span>nlt<\/span>). Then Jesus astonished his audience by the assertion “This Scripture has come true today before your very eyes!” (v 21, <span>nlt<\/span>).<\/p>\n<p>Here was an amazing claim. John the Baptist had announced an apocalyptic visitation of God that would mean the fulfillment of the eschatological hope and the consummation of the messianic age. Jesus proclaimed that the messianic promise was actually being fulfilled in his person. This is no apocalyptic kingdom but a present salvation. In these words Jesus did not proclaim the imminence of the apocalyptic kingdom. Rather, he boldly announced that the kingdom of God had come. The presence of the kingdom was a happening, an event, the gracious action of God. This was no new theology or new idea or new promise; it was a new event in history.<\/p>\n<p>The note of fulfillment is again sounded in Jesus’ answer to the question about fasting. “Do wedding guests fast while celebrating with the groom? Of course not. They can’t fast while they are with the groom” (Mk 2:19, <span>nlt<\/span>). The marriage feast had become a metaphor in Judaism for the messianic consummation. In these words Jesus announced the presence of the messianic time of salvation. It would be a contradiction in terms for the disciples to fast when they were enjoying the blessings of the messianic age. The time of fulfillment had come.<\/p>\n<p>A saying found in different contexts in Matthew and Luke touches this central note of the fulfillment in history of the OT hope: “Blessed are the eyes which see what you see! For I tell you that many prophets and kings desired to see what you see, and did not see it, and to hear what you hear, and did not hear it” (Lk 10:23-24, <span>rsv<\/span>; cf. Mt 13:16-17). Both Matthew and Luke associate this saying with the kingdom of God, and both agree that the hope of former generations has become an object of experience. Many prophets and kings looked forward to something, but they looked in vain, for it did not come to them. What they longed for has now come, and this can be nothing less than the promised messianic salvation.<\/p>\n<p>Fulfillment in history is again asserted in Jesus’ answer to John’s question about the one who is to come (Mt 11:2-3). “The deeds of the Christ” (Messiah) were not the deeds John had announced. Wicked rulers like Herod were not being judged in fire. Instead, Jesus was helping people, not bringing an apocalyptic kingdom. Jesus replied in words that echo the promise of the messianic salvation in Isaiah 35:5-6: “Go and tell John what you hear and see: the blind receive their sight and the lame walk, lepers are cleansed and the deaf hear, and the dead are raised up, and the poor have the gospel preached to them” (Mt 11:4-5, <span>rsv<\/span>). In these words Jesus claimed that the blessings of the messianic salvation are present. There was indeed reason for John’s perplexity, for the fulfillment was not taking place along expected lines. The apocalyptic consummation did not appear to be on the horizon. The point of Jesus’ answer was that fulfillment was taking place without the eschatological consummation. Therefore, Jesus pronounced a special blessing upon those who were not offended by the character of the messianic fulfillment (v 6). The fulfillment was indeed taking place, but not the apocalyptic consummation.<\/p>\n<p>The most unambiguous statement of the presence of the kingdom is found in the words about the binding of Satan. One of Jesus’ most characteristic acts was the exorcism of demons—deliverance from satanic power. The Pharisees admitted his power but attributed it to Satan. Jesus replied, “If Satan casts out Satan, he is divided against himself; how then will his kingdom stand? . . . But if it is by the Spirit of God that I cast out demons, then the kingdom of God is come upon you” (Mt 12:26, 28, <span>rsv<\/span>). Here the verb has the clear meaning “to come, to arrive” (cf. Rom 9:30; 2 Cor 10:14; Phil 3:16). Here is a clear affirmation that the kingdom of God has come among men.<\/p>\n<p>In explanation Jesus said, “Or how can one enter a strong man’s house and plunder his goods, unless he first binds the strong man? Then indeed he may plunder his house” (Mt 12:29, <span>rsv<\/span>). The strong man is Satan; this “present evil age” (Gal 1:4) is his “house”; his “goods” are demon-possessed men and women. Jesus has invaded the strong man’s house to snatch away from him men and women whom he has in his power, and this is the work of the kingdom of God. The kingly reign of God has come into history in the person of Jesus before the apocalyptic consummation when Satan will be destroyed, to render Satan a preliminary defeat. Jesus has already “bound” Satan (i.e., curbed his power). This has been accomplished by the presence of the kingdom of God in the mission of Jesus.<\/p>\n<p>A similar saying is found in Luke 10:18. Jesus had sent a band of his disciples on a preaching mission. Like Jesus, they were to proclaim the nearness of the kingdom of God (Lk 10:9). They, too, were to exorcize demons. When they returned to Jesus to report their success, Jesus said, “I saw Satan fall like lightning from heaven” (v 18, <span>rsv<\/span>). This again is metaphorical language that asserts that in the mission of Jesus’ disciples, as well as in Jesus himself, Satan has fallen from his place of power. Both “binding” and “falling” are metaphors that describe the same truth: the victory of the kingdom of God over Satan.<\/p>\n<p>Here is the element that sets Jesus apart from the OT and from all of contemporary Judaism. The prophets conceived of the kingdom being established by a heavenly supernatural being (Dn 7) or ruled by a powerful Davidic messianic king (Is 9, 11). The fulfillment of the messianic hope is everywhere in the prophets an eschatological hope. The same is true of the Jewish writers who despaired of history and cast all hope into the future.<\/p>\n<p>In contrast to all that had gone before him, Jesus proclaimed the kingdom of God as an event taking place in his own person and mission. God had again assumed the initiative; God was acting. No first-century Jew had any idea of the kingdom of God coming into history in the person of an ordinary man—a teacher who was meek and lowly.<\/p>\n<p>The presence of the kingdom is further seen in the fact that the rule of God, present in Jesus, is a gift to be received. This is also true of the kingdom in its eschatological consummation, where the kingdom is freely inherited by the righteous (Mt 25:34). In answer to the young man’s question about inheriting eternal life (Mk 10:17), Jesus spoke of entering the kingdom (vv 23-24) and receiving the gift of eternal life (v 30) as though they were synonymous. The kingdom is a gift that the Father is pleased to bestow upon the little flock of Jesus’ disciples (Lk 12:32).<\/p>\n<p>If God’s eschatological rule brings to his people the blessings of that kingdom, and if God’s kingdom is his rule invading history before the eschatological consummation, then we may expect God’s rule in the present to bring a preliminary blessing to his people. This fact is reflected in numerous sayings. The kingdom is something to be sought here and now (Mt 6:33) and to be received as children receive a gift (Mk 10:15; Lk 18:16-17). Although it is present in an unexpected form, the kingdom of God in Jesus’ person is like a hidden treasure or a pearl of great price whose possession outranks all other goods (Mt 13:44-46). The gift of the kingdom is also seen in that the deaf hear, the blind see, lepers are cleansed, and the poor have good news preached to them (11:5).<\/p>\n<h5>John’s Gospel<\/h5>\n<p>In the Gospel of John the concept of eternal life takes the place of the kingdom of God in Jesus’ teaching. The kingdom of God is mentioned twice (Jn 3:3, 5), and it is placed in connection with eternal life. The kingdom of God is here the eschatological kingdom, and eternal life is the life of the kingdom. Thus, as the kingdom of God in the synoptic Gospels is both future and present, so eternal life is both the life of the age to come (12:25) and also a present blessing (3:16, etc.).<\/p>\n<h5>Acts<\/h5>\n<p>In Acts it seems the earliest disciples generally failed to understand Jesus’ message about the kingdom of God as a present spiritual blessing. They gathered together to await the coming of the eschatological kingdom to Israel (Acts 1:6). Acts relates that the disciples continued to preach the kingdom of God, but usually it is an eschatological blessing (8:12; 14:22; 19:8; 20:25; 28:23, 31). However, the last two references make the kingdom of God synonymous with the gospel about Jesus Christ.<\/p>\n<p>One important theme in Acts is linked to that of the kingdom of God. On the Day of Pentecost, Peter announces that God has seated Jesus at his right hand in fulfillment of Psalm 110:1 (Acts 2:33-35). In the Psalms this is a prophecy of the enthronement of the Davidic king in Jerusalem. Peter asserts that this prophecy is now fulfilled in the heavenly reign of Jesus. Therefore, he has been made both Lord and Christ (Messiah). These are interchangeable terms, “Lord” meaning absolute sovereign, “Christ” meaning the messianic king.<\/p>\n<h5>Paul’s Writings<\/h5>\n<p>Paul carried further this theme of the heavenly rule of Christ, the anointed King. The kingdom is both an eschatological inheritance (1 Cor 6:9; 15:50; Gal 5:21; Eph 5:5; 1 Thes 2:12; 2 Thes 1:5; 2 Tm 4:1, 18) and a present blessing into which believers now enter (Rom 14:17; Col 1:13). The key to this is the interchangeable character of lordship and messianic kingship. Jesus is now exalted as Lord over all (Phil 2:11), and even as his lordship is invisible, it will become manifest to all at his second coming. In the same way, he has been enthroned as messianic King by virtue of his resurrection and heavenly session, and he must reign as King until he has put all his enemies under his feet (1 Cor 15:25; Eph 1:22). The last enemy to be destroyed is death.<\/p>\n<h5>Revelation<\/h5>\n<p>The central message of the Revelation to John is the consummation of God’s redemptive purpose, when the kingdom of this world becomes the kingdom of our Lord and of his Christ (Rv 11:15). Revelation pictures the plight of a persecuted church in a hostile world, but it assures the church that Christ has already won a victory over the powers of evil (5:5), by virtue of which he can finally destroy them (19:11–20:14). Again, the last enemy to be destroyed is death (20:13-14). Revelation closes with a highly symbolic picture of the kingdom of God (chs 21–22) when God comes to dwell among his people, and “they shall see his face” (22:4). Thus the NT ends: divine order is restored to a disordered world. This is the kingdom of God.<\/p>\n<p><em>See also<\/em> Jesus Christ, Teachings of; King; Parable.<\/p>","content_en":"<h3>KINGDOM OF GOD, KINGDOM OF HEAVEN<\/h3>\n<p>The sovereign rule of God, initiated by Christ’s earthly ministry and consummated when the kingdom of the world becomes the kingdom of our Lord and of his Christ (Rv 11:15).<\/p>\n<p>Preview<\/p>\n<p>• Introduction<\/p>\n<p>• Old Testament Background<\/p>\n<p>• In the New Testament<\/p>\n<p class=\"h2\" id=\"Introduction\">Introduction<\/p>\n<p>According to the testimony of the first three Gospels, the proclamation of the kingdom of God was Jesus’ central message. Matthew summarizes the Galilean ministry with the words “Jesus traveled throughout Galilee teaching in the synagogues, preaching everywhere the Good News about the Kingdom” (Mt 4:23, <span>nlt<\/span>). The Sermon on the Mount is concerned with the righteousness that qualifies people to enter the kingdom of God (5:20). The collection of parables in Matthew 13 and Mark 4 illustrate the “mystery” of the kingdom of God (Mt 13:11; Mk 4:11). The establishment of the Lord’s Supper looks forward to the establishment of the kingdom of God (Mt 26:29; Mk 14:25).<\/p>\n<p>The NT reports two different forms of the expression: “the kingdom of God” and “the kingdom of the heavens.” The latter is found only in Matthew, but Matthew also has “the kingdom of God” four times (Mt 12:28; 19:24; 21:31, 43). “The kingdom of heaven” is a Semitic phrase that would have been meaningful to Jews but not to Greeks. The Jews, out of reverence for God, avoided uttering the divine name, and contemporary literature gives examples of substituting the word “heaven” for God (1 Macc 3:18, 50; 4:10; see Lk 15:18).<\/p>\n<p>The key to an understanding of the kingdom of God is that the basic meaning of the Greek word <span class=\"greek\" lang=\"el\">basileia<\/span><em>,<\/em> as also of the Hebrew <span class=\"hebrew\" lang=\"he\">malkut<\/span><em>,<\/em> is rule, reign, dominion. We frequently find in the OT the expression “in the year of the kingdom of . . . ,” meaning in the year of the reign of a given king (e.g., 1 Chr 26:31; 2 Chr 3:2; 15:10; Ezr 7:1; 8:1; Est 2:16; Jer 10:7; 52:31). When we read that Solomon’s kingdom was firmly established (1 Kgs 2:12), we are to understand that his authority to reign was settled. To “turn the kingdom of Saul over to [David]” (1 Chr 12:23, <span>kjv<\/span>) indicates that the authority that had been Saul’s was given to David. As a result of having received legal authority, David became king. This abstract idea of <span class=\"hebrew\" lang=\"he\">malkut<\/span> is evident when it is found in parallelisms with such ideas as power, might, glory, and dominion (Dn 4:34; 7:14).<\/p>\n<p>When <span class=\"hebrew\" lang=\"he\">malkut<\/span> is used of God, it almost always refers to his authority or to his rule as the heavenly King. “They will talk together about the glory of your kingdom; they will celebrate examples of your power. . . . For your kingdom is an everlasting kingdom. You rule generation after generation” (Ps 145:11, 13, <span>nlt<\/span>).<\/p>\n<p>Further, if a king rules, there must be a realm or sphere over which he reigns. This is also called <span class=\"hebrew\" lang=\"he\">malkut<\/span><em>.<\/em> “So the realm of Jehoshaphat was quiet, for his God gave him rest round about” (2 Chr 20:30, <span>rsv<\/span>; see Est 3:6; Jer 10:7; Dn 9:1; 11:9).<\/p>\n<p>This same twofold use of <span class=\"greek\" lang=\"el\">basileia<\/span> is found in the NT. In fact, <span class=\"greek\" lang=\"el\">basileia<\/span> could be translated by the expression “kingly power” in Luke 23:42 (<span>niv<\/span> mg) and by “kingship” in John 18:36. When a nobleman went into a far country to get a “kingdom” (Luke 19:12, <span>nasb<\/span>) he went to the governing authority to get an appointment as king. When Jesus said, “My kingship is not of this world” (Jn 18:36, <span>rsv<\/span>), he did not mean to say that his rule has nothing to do with the world but rather that his kingship—his dominion—does not come from man but from God. Therefore, he rejects the use of worldly fighting to gain his ends.<\/p>\n<p>This central meaning of <span class=\"greek\" lang=\"el\">basileia<\/span> makes it easy to understand many sayings in the Gospels. In the Lord’s Prayer the petition “Thy kingdom come” (Mt 6:10) is a prayer for God to manifest his reign so that his will may be done on earth as it is in heaven. When we read that we are to “receive the kingdom of God like a child” (Mk 10:15, <span>rsv<\/span>), we must open our hearts and lives to the rule of God.<\/p>\n<p>Also in the NT are sayings about being <em>in<\/em> the kingdom or of <em>entering<\/em> the kingdom (Mt 8:11; Mk 9:47; 10:23-25; Lk 13:28). There is no philological or theological objection to understanding “the kingdom of God” first as the divine reign or rule and second as the sphere of blessing in which that reign is experienced.<\/p>\n<p class=\"h2\" id=\"OldTestamentBackground\">Old Testament Background<\/p>\n<p>The expression “the kingdom of God” is not found in the OT, but the idea appears throughout the prophets. God is frequently spoken of as the King, both of Israel (Ex 15:18; Nm 23:21; Dt 33:5; Is 43:15) and of all the earth (2 Kgs 19:15; Pss 29:10; 47:2; 93:1-2; 96:10; 97:1-9; 99:1-4; 145:11-13; Is 6:5; Jer 46:18). Although God is not the earthly King of Israel, other references speak of a day when God shall become King and shall rule over his people (Is 24:23; 33:22; 52:7; Ob 1:21; Zep 3:15; Zec 14:9-11).<\/p>\n<p>This brief summary of God’s kingship provides the outline for the entire OT concept. While God is King over all the earth, he is in a special way King over his people, Israel. God’s rule is therefore something realized in Israel’s history. However, it is only partially and imperfectly realized. Israel again and again rebelled against the divine sovereignty. Furthermore, Israel was constantly plagued by wars with its pagan neighbors in which it was not always victorious. Again, there are evils in nature and the physical world that often bring suffering to God’s people. Therefore, the prophets look forward to a day when God’s rule will be fully experienced, not by Israel alone, but by all the world. The main emphasis of the prophets is on hope, the establishing of God’s perfect rule in the world.<\/p>\n<p>The prophets describe the final establishment of God’s kingdom in terms of a theophany—a divine visitation (Mi 1:3-4). Zechariah foresees a “Day of the Lord” when all nations will be gathered in battle against Jerusalem, when the Lord will go forth and fight against those nations (Zec 14:3, 5). Israel will be visited by the Lord (Is 29:6) and delivered from its enemies (35:4; 59:20). God’s coming will also mean judgment (2:21; 26:21). This final coming of God will mean the salvation of the Gentiles as well as of Israel (Zec 2:10-11; cf. Is 66:18-24).<\/p>\n<p>Behind this language is a distinct theology of “the God who comes.” It is a fact widely recognized in contemporary OT theology that the God of the OT is not a nature god, like the gods of other peoples, but a God of history—a God who visits his people in history to bless or to judge them. God visited Israel in Egypt to deliver them from bondage and to constitute them as his people. The rescue from Egypt was not merely an act of deliverance; it was an act through which God made himself known and through which Israel was to know and serve him.<\/p>\n<p>Because God has visited his people again and again in their history, he must finally come to them in the future to judge wickedness and to establish his kingdom. Israel’s hope is thus rooted in history, or rather in the God who works in history. God will finally break into history in a glorious theophany to establish his rule in all the earth. The source of the kingdom is not history itself but God.<\/p>\n<p>While the prophets visualize the kingdom as coming from God, the kingdom is always on earth. The divine irruption into the natural order is not designed to accomplish its destruction but to make way for a new, perfect order arising out of the old, imperfect one. The prophets do not present a single consistent picture of the new order. Sometimes the new order is described very much in this-worldly terms. “The terraced vineyards on the hills of Israel will drip with sweet wine” (Am 9:13, <span>nlt<\/span>). On the other hand, God will create new heavens and a new earth (Is 65:17; 66:22), where there will be untroubled joy, prosperity, peace, and righteousness. The final visitation of God will mean the redemption of the world, for a redeemed earth is the scene of the kingdom of God. The prophets look forward again and again to the deliverance of creation “from the bondage to decay.” The description is often couched in simple physical terms. The wilderness will become fruitful (32:15); the desert will blossom (35:2); sorrow and sighing will flee away (v 10). The burning sands will be cooled and the dry places become springs of water (v 7); peace will return to the animal world so that all injury and destruction are done away with (11:6). All this results because the earth becomes full of the knowledge of God (v 9).<\/p>\n<p>Such language is not mere poetry but reflects a profound theology of creation. Humans as creatures were made to dwell on the earth, and the earth shares in human destiny. The main point is that creation as such is good and not a hindrance to true spirituality, as was often true in Greek thought. Redemption always includes redemption of the earth, which then becomes the blessed environment God intended it to be. Salvation does not mean deliverance from creaturehood, for this is not an evil thing but an essential and permanent element of true, human existence. Salvation does not mean escape from bodily creaturely existence, as in some Greek thought. On the contrary, ultimate redemption will mean the redemption of the whole person. The emergence of the doctrine of bodily resurrection is a reflection of this theology of creaturehood. The corollary of this is that creation in its entirety must share in the blessing of redemption.<\/p>\n<p>A distinctive element in prophetic eschatology is the tension between history and eschatology. That is, as the prophets looked into the future, they saw an immediate historical judgment as well as a more remote eschatological visitation. For Amos, the Day of the Lord is both the immediate judgment of Israel by the Assyrians and a final eschatological salvation. Joel sees an imminent historical visitation of drought and locusts, but beyond this he sees the eschatological Day of the Lord. Zephaniah sees an imminent Day of the Lord in some undesignated historical visitation (Zep 1:2-18), but beyond it he sees the salvation of the Gentiles (3:9). The same God who acts in history to bless and judge his people will act at the end of history in an eschatological act of judgment and salvation. The prophets do not sharply distinguish between these two days, for it is one and the same God who is concerned to judge and save his people.<\/p>\n<p>The eschatological hope of the prophets is always an ethical hope. That is to say, the prophets are not interested in the future for its own sake but for the impact of the future on the present. The prophetic predictions were given that, in light of future judgment and salvation, Israel might be confronted in the present by the will of God. “Prepare to meet your God as he comes in judgment, you people of Israel” (Am 4:12, <span>nlt<\/span>) might well be taken as the keynote of all the prophets.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<h5>The Synoptic Gospels<\/h5>\n<p>Jesus’ teachings about the kingdom of God embodied the same contrast between the present order and the future age as that of the prophets, and he expressed it in the idiom “this age and the age to come.” This fact is obscured in the <span>kjv<\/span>, which translates the word for “age” by “world.” These are, however, two different concepts. A rich man asked Jesus what he must do to inherit eternal life (Mk 10:17). The context makes it clear that he was asking about eschatological life—the life of the resurrection (Dn 12:2). Jesus speaks of the difficulty of entering the kingdom of God. (The parallel passage in Matthew 19:23-24 has both “kingdom of God” and “kingdom of heaven,” proving that they are interchangeable terms.) In their reaction the disciples ask, “Then who can be saved?” Jesus’ answer contrasts the lot of his disciples “in this time” with the “age to come” (Mk 10:29-30) when they would inherit eternal life. It is clear from this passage that in some sense the kingdom of God, the kingdom of heaven, salvation, and eternal life all belong to the age to come. So far as this saying is concerned, God’s people will not experience eternal life until they do so in the new age.<\/p>\n<p>Matthew alone records the expression “the close of the age.” This age will be terminated by the coming of the Son of Man (Mt 24:3) and by the judgment of humanity (13:39-42). Then the righteous will be separated from the wicked (v 49). The same expression occurs in the promise of the risen Jesus assuring his disciples of his presence until the consummation of the age (28:20). It follows that if this age is to come to its consummation, it must be followed by another age—the age to come.<\/p>\n<p>The eschatological kingdom will be inaugurated by an apocalyptic event—the glorious coming of the Son of Man. This is made clear by two of the parables about the kingdom of God. In the parable of the tares, “the Son of man will send his angels, and they will gather out of his kingdom all causes of sin and all evildoers, and throw them into the furnace of fire” (Mt 13:41-42, <span>rsv<\/span>). The parable of the sheep and goats reflects the same eschatology. When the Son of Man comes in his glory, he will sit on his glorious throne to judge the nations, separating the sheep from the goats. The righteous—the sheep—are to “inherit the kingdom prepared for you from the foundation of the world”; and entrance into the kingdom is synonymous with entrance into life (25:31-46, <span>rsv<\/span>).<\/p>\n<p>The eschatological character of the kingdom of God is seen also in the other two parables of Matthew 25. “The kingdom of heaven shall be compared to ten maidens who took their lamps and went to meet the bridegroom” (v 1, <span>rsv<\/span>). However, five of them were foolish and did not provide an adequate supply of oil for their lamps. Thus they were late for the wedding and were excluded from the wedding feast—a symbol of the eschatological kingdom—while those properly prepared entered the kingdom. In the same way the two faithful servants who had been “faithful over a little” were granted to “enter into the joy of your master” (vv 21, 23), while the unfaithful servant was excluded from the kingdom and cast into outer darkness.<\/p>\n<p>Jesus almost never showed any interest in descriptions of the eschatological kingdom, but it is clear that its coming was constantly in his thoughts. The pure in heart will see God (Mt 5:8). The harvest will take place and the grain will be gathered into the barn (13:30, 39; Mk 4:29). Jesus frequently used the metaphor of a feast or table fellowship to describe life in the eschatological kingdom. He will drink wine again with his disciples in the kingdom of God. They will eat and drink at Jesus’ table in the kingdom (Lk 22:30). People will be gathered from all corners of the earth to sit at a table with the OT saints (Mt 8:11-12; Lk 13:29). The consummation is likened to a wedding feast (Mt 22:1-14) and a banquet (Lk 14:16-24). All of these metaphors picture the restoration of communion between God and people, a union that had been broken by sin.<\/p>\n<p>In most of the sayings cited to illustrate the future character of the kingdom, “kingdom” refers to the eschatological order—the eschaton, the age to come. However, when Jesus taught his disciples to pray “Thy kingdom come” (Mt 6:10), he was not referring to the new eschatological order; he was referring to the kingdom as God’s kingly rule, his reign. It is a prayer that God will effectively establish his sovereign rule in the world.<\/p>\n<p>In his teaching about the kingdom of God as the apocalyptic consummation, Jesus does not differ essentially from the OT prophets. The most distinctive element in Jesus’ teaching—indeed, the fact that characterizes his entire mission and message—is the fact that in some real sense of the word, the kingdom of God has come in history in an utterly unexpected way. This sets Jesus’ teaching apart from all contemporary Jewish thought.<\/p>\n<p>This is seen first of all in his repeated teaching that his mission is a fulfillment of the OT messianic prophets. Mark summarizes Jesus’ message with the words “The Kingdom of God is near! Turn from your sins and believe this Good News!” (Mk 1:15, <span>nlt<\/span>). This saying can have one of two meanings. It may refer to the imminent coming of the apocalyptic kingdom. Matthew summarizes the message of John the Baptist with nearly the same words: “Turn from your sins and turn to God, because the Kingdom of Heaven is near” (Mt 3:2, <span>nlt<\/span>). The Baptist expounds what he means by the approach of the kingdom of God: “He is ready to separate the chaff from the grain with his winnowing fork. Then he will clean up the threshing area, storing the grain in his barn but burning the chaff with never-ending fire” (v 12, <span>nlt<\/span>). John proclaimed an apocalyptic act; “unquenchable fire” can mean no strictly historical event but only an apocalyptic judgment. John expected Jesus to be the one in whom the cosmic event expected by the prophets would be carried out.<\/p>\n<p>It is possible that this was also Jesus’ meaning. However, another interpretation is possible that is better supported by the actual course of his mission: “The time is fulfilled.” The messianic promises of the prophets were not only about to be fulfilled; they were actually in process of fulfillment in his mission. In Jesus, God was visiting his people. The hope of the prophets in some real sense was being realized.<\/p>\n<p>The meaning of this can be seen in Luke’s introduction of Jesus’ ministry. Luke selects an event that occurred in Nazareth later in Jesus’ ministry (Lk 4:16-21) and places it at the beginning of his Gospel in order to sound this note of fulfillment. Jesus read from Isaiah a promise that looked forward to the messianic salvation: “The Spirit of the Lord is upon me, for he has appointed me to preach Good News to the poor. He has sent me to proclaim that captives will be released, that the blind will see, that the downtrodden will be freed from their oppressors, and that the time of the Lord’s favor has come” (vv 18-19, <span>nlt<\/span>). Then Jesus astonished his audience by the assertion “This Scripture has come true today before your very eyes!” (v 21, <span>nlt<\/span>).<\/p>\n<p>Here was an amazing claim. John the Baptist had announced an apocalyptic visitation of God that would mean the fulfillment of the eschatological hope and the consummation of the messianic age. Jesus proclaimed that the messianic promise was actually being fulfilled in his person. This is no apocalyptic kingdom but a present salvation. In these words Jesus did not proclaim the imminence of the apocalyptic kingdom. Rather, he boldly announced that the kingdom of God had come. The presence of the kingdom was a happening, an event, the gracious action of God. This was no new theology or new idea or new promise; it was a new event in history.<\/p>\n<p>The note of fulfillment is again sounded in Jesus’ answer to the question about fasting. “Do wedding guests fast while celebrating with the groom? Of course not. They can’t fast while they are with the groom” (Mk 2:19, <span>nlt<\/span>). The marriage feast had become a metaphor in Judaism for the messianic consummation. In these words Jesus announced the presence of the messianic time of salvation. It would be a contradiction in terms for the disciples to fast when they were enjoying the blessings of the messianic age. The time of fulfillment had come.<\/p>\n<p>A saying found in different contexts in Matthew and Luke touches this central note of the fulfillment in history of the OT hope: “Blessed are the eyes which see what you see! For I tell you that many prophets and kings desired to see what you see, and did not see it, and to hear what you hear, and did not hear it” (Lk 10:23-24, <span>rsv<\/span>; cf. Mt 13:16-17). Both Matthew and Luke associate this saying with the kingdom of God, and both agree that the hope of former generations has become an object of experience. Many prophets and kings looked forward to something, but they looked in vain, for it did not come to them. What they longed for has now come, and this can be nothing less than the promised messianic salvation.<\/p>\n<p>Fulfillment in history is again asserted in Jesus’ answer to John’s question about the one who is to come (Mt 11:2-3). “The deeds of the Christ” (Messiah) were not the deeds John had announced. Wicked rulers like Herod were not being judged in fire. Instead, Jesus was helping people, not bringing an apocalyptic kingdom. Jesus replied in words that echo the promise of the messianic salvation in Isaiah 35:5-6: “Go and tell John what you hear and see: the blind receive their sight and the lame walk, lepers are cleansed and the deaf hear, and the dead are raised up, and the poor have the gospel preached to them” (Mt 11:4-5, <span>rsv<\/span>). In these words Jesus claimed that the blessings of the messianic salvation are present. There was indeed reason for John’s perplexity, for the fulfillment was not taking place along expected lines. The apocalyptic consummation did not appear to be on the horizon. The point of Jesus’ answer was that fulfillment was taking place without the eschatological consummation. Therefore, Jesus pronounced a special blessing upon those who were not offended by the character of the messianic fulfillment (v 6). The fulfillment was indeed taking place, but not the apocalyptic consummation.<\/p>\n<p>The most unambiguous statement of the presence of the kingdom is found in the words about the binding of Satan. One of Jesus’ most characteristic acts was the exorcism of demons—deliverance from satanic power. The Pharisees admitted his power but attributed it to Satan. Jesus replied, “If Satan casts out Satan, he is divided against himself; how then will his kingdom stand? . . . But if it is by the Spirit of God that I cast out demons, then the kingdom of God is come upon you” (Mt 12:26, 28, <span>rsv<\/span>). Here the verb has the clear meaning “to come, to arrive” (cf. Rom 9:30; 2 Cor 10:14; Phil 3:16). Here is a clear affirmation that the kingdom of God has come among men.<\/p>\n<p>In explanation Jesus said, “Or how can one enter a strong man’s house and plunder his goods, unless he first binds the strong man? Then indeed he may plunder his house” (Mt 12:29, <span>rsv<\/span>). The strong man is Satan; this “present evil age” (Gal 1:4) is his “house”; his “goods” are demon-possessed men and women. Jesus has invaded the strong man’s house to snatch away from him men and women whom he has in his power, and this is the work of the kingdom of God. The kingly reign of God has come into history in the person of Jesus before the apocalyptic consummation when Satan will be destroyed, to render Satan a preliminary defeat. Jesus has already “bound” Satan (i.e., curbed his power). This has been accomplished by the presence of the kingdom of God in the mission of Jesus.<\/p>\n<p>A similar saying is found in Luke 10:18. Jesus had sent a band of his disciples on a preaching mission. Like Jesus, they were to proclaim the nearness of the kingdom of God (Lk 10:9). They, too, were to exorcize demons. When they returned to Jesus to report their success, Jesus said, “I saw Satan fall like lightning from heaven” (v 18, <span>rsv<\/span>). This again is metaphorical language that asserts that in the mission of Jesus’ disciples, as well as in Jesus himself, Satan has fallen from his place of power. Both “binding” and “falling” are metaphors that describe the same truth: the victory of the kingdom of God over Satan.<\/p>\n<p>Here is the element that sets Jesus apart from the OT and from all of contemporary Judaism. The prophets conceived of the kingdom being established by a heavenly supernatural being (Dn 7) or ruled by a powerful Davidic messianic king (Is 9, 11). The fulfillment of the messianic hope is everywhere in the prophets an eschatological hope. The same is true of the Jewish writers who despaired of history and cast all hope into the future.<\/p>\n<p>In contrast to all that had gone before him, Jesus proclaimed the kingdom of God as an event taking place in his own person and mission. God had again assumed the initiative; God was acting. No first-century Jew had any idea of the kingdom of God coming into history in the person of an ordinary man—a teacher who was meek and lowly.<\/p>\n<p>The presence of the kingdom is further seen in the fact that the rule of God, present in Jesus, is a gift to be received. This is also true of the kingdom in its eschatological consummation, where the kingdom is freely inherited by the righteous (Mt 25:34). In answer to the young man’s question about inheriting eternal life (Mk 10:17), Jesus spoke of entering the kingdom (vv 23-24) and receiving the gift of eternal life (v 30) as though they were synonymous. The kingdom is a gift that the Father is pleased to bestow upon the little flock of Jesus’ disciples (Lk 12:32).<\/p>\n<p>If God’s eschatological rule brings to his people the blessings of that kingdom, and if God’s kingdom is his rule invading history before the eschatological consummation, then we may expect God’s rule in the present to bring a preliminary blessing to his people. This fact is reflected in numerous sayings. The kingdom is something to be sought here and now (Mt 6:33) and to be received as children receive a gift (Mk 10:15; Lk 18:16-17). Although it is present in an unexpected form, the kingdom of God in Jesus’ person is like a hidden treasure or a pearl of great price whose possession outranks all other goods (Mt 13:44-46). The gift of the kingdom is also seen in that the deaf hear, the blind see, lepers are cleansed, and the poor have good news preached to them (11:5).<\/p>\n<h5>John’s Gospel<\/h5>\n<p>In the Gospel of John the concept of eternal life takes the place of the kingdom of God in Jesus’ teaching. The kingdom of God is mentioned twice (Jn 3:3, 5), and it is placed in connection with eternal life. The kingdom of God is here the eschatological kingdom, and eternal life is the life of the kingdom. Thus, as the kingdom of God in the synoptic Gospels is both future and present, so eternal life is both the life of the age to come (12:25) and also a present blessing (3:16, etc.).<\/p>\n<h5>Acts<\/h5>\n<p>In Acts it seems the earliest disciples generally failed to understand Jesus’ message about the kingdom of God as a present spiritual blessing. They gathered together to await the coming of the eschatological kingdom to Israel (Acts 1:6). Acts relates that the disciples continued to preach the kingdom of God, but usually it is an eschatological blessing (8:12; 14:22; 19:8; 20:25; 28:23, 31). However, the last two references make the kingdom of God synonymous with the gospel about Jesus Christ.<\/p>\n<p>One important theme in Acts is linked to that of the kingdom of God. On the Day of Pentecost, Peter announces that God has seated Jesus at his right hand in fulfillment of Psalm 110:1 (Acts 2:33-35). In the Psalms this is a prophecy of the enthronement of the Davidic king in Jerusalem. Peter asserts that this prophecy is now fulfilled in the heavenly reign of Jesus. Therefore, he has been made both Lord and Christ (Messiah). These are interchangeable terms, “Lord” meaning absolute sovereign, “Christ” meaning the messianic king.<\/p>\n<h5>Paul’s Writings<\/h5>\n<p>Paul carried further this theme of the heavenly rule of Christ, the anointed King. The kingdom is both an eschatological inheritance (1 Cor 6:9; 15:50; Gal 5:21; Eph 5:5; 1 Thes 2:12; 2 Thes 1:5; 2 Tm 4:1, 18) and a present blessing into which believers now enter (Rom 14:17; Col 1:13). The key to this is the interchangeable character of lordship and messianic kingship. Jesus is now exalted as Lord over all (Phil 2:11), and even as his lordship is invisible, it will become manifest to all at his second coming. In the same way, he has been enthroned as messianic King by virtue of his resurrection and heavenly session, and he must reign as King until he has put all his enemies under his feet (1 Cor 15:25; Eph 1:22). The last enemy to be destroyed is death.<\/p>\n<h5>Revelation<\/h5>\n<p>The central message of the Revelation to John is the consummation of God’s redemptive purpose, when the kingdom of this world becomes the kingdom of our Lord and of his Christ (Rv 11:15). Revelation pictures the plight of a persecuted church in a hostile world, but it assures the church that Christ has already won a victory over the powers of evil (5:5), by virtue of which he can finally destroy them (19:11–20:14). Again, the last enemy to be destroyed is death (20:13-14). Revelation closes with a highly symbolic picture of the kingdom of God (chs 21–22) when God comes to dwell among his people, and “they shall see his face” (22:4). Thus the NT ends: divine order is restored to a disordered world. This is the kingdom of God.<\/p>\n<p><em>See also<\/em> Jesus Christ, Teachings of; King; Parable.<\/p>","summary_ro":"KINGDOM OF GOD, KINGDOM OF HEAVEN The sovereign rule of God, initiated by Christ’s earthly ministry and consummated when the kingdom of the world becomes the kingdom of our Lord and of his Christ (Rv 11:15). Preview • Introduction • Old Testament Background • In the New Testament Introduction According to the testimony of the first three Gospels, the proclamation of the kingdom of God was Jesus’ central message. Matthew summarizes the Galilean ministry with the words “Jesus traveled throughou...","summary_en":"KINGDOM OF GOD, KINGDOM OF HEAVEN The sovereign rule of God, initiated by Christ’s earthly ministry and consummated when the kingdom of the world becomes the kingdom of our Lord and of his Christ (Rv 11:15). Preview • Introduction • Old Testament Background • In the New Testament Introduction According to the testimony of the first three Gospels, the proclamation of the kingdom of God was Jesus’ central message. Matthew summarizes the Galilean ministry with the words “Jesus traveled throughou...","source":"Articles\/K.xml","external_url":null,"has_map":false,"has_picture":false},{"id":28891,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Parousia*","title_en":"Parousia*","content_ro":"<h3>PAROUSIA*<\/h3>\n<p>Transliteration of a Greek word meaning “presence,” “arrival,” “appearance,” or “coming.” While it is used often with reference to people (1 Cor 16:17; 2 Cor 7:6; 10:10; Phil 1:26; 2:12) and once with reference to the Antichrist (2 Thes 2:9), the word is employed most frequently with reference to Christ (Mt 24:3, 27, 37-39; 1 Cor 15:23; 1 Thes 2:19; 3:13; 4:15; 5:23; 2 Thes 2:1, 8). Consequently, the Parousia has come to denote the second coming of Christ at the end of the ages.<\/p>\n<p>Paul was probably responsible for the technical emphasis on Christ’s return. While rejecting all attempts to calculate the time (1 Thes 5:1-2; 2 Thes 2:2-3; cf. Mt 24:4-36), he nonetheless paints a vivid picture of the Parousia (1 Thes 4:13-18; 2 Thes 1:7–2:8; see also 1 Cor 15:20-28, 50-55). According to his teaching, it will be a personal, visible, sudden, and glorious coming (1 Cor 15:23; 1 Thes 2:19; 3:13; 4:15-17). Though apparently he felt he and his readers would experience Christ’s return (1 Thes 4:15; cf. Rom 8:23; 13:11), his approaching martyrdom caused him to moderate his thinking (Phil 1:23). James, also sensing the delay in Christ’s return, called for patience (Jas 5:7-8). Peter, too, cautioned against allowing the delay to create doubt (2 Pt 3:8-10). The message is not myth (2 Pt 1:16), and scoffers will be silenced (3:3-4). John encouraged consistent faith lest the believer be put to shame at his coming (1 Jn 2:28).<\/p>\n<p><em>See also<\/em> Eschatology; Second Coming of Christ.<\/p>","content_en":"<h3>PAROUSIA*<\/h3>\n<p>Transliteration of a Greek word meaning “presence,” “arrival,” “appearance,” or “coming.” While it is used often with reference to people (1 Cor 16:17; 2 Cor 7:6; 10:10; Phil 1:26; 2:12) and once with reference to the Antichrist (2 Thes 2:9), the word is employed most frequently with reference to Christ (Mt 24:3, 27, 37-39; 1 Cor 15:23; 1 Thes 2:19; 3:13; 4:15; 5:23; 2 Thes 2:1, 8). Consequently, the Parousia has come to denote the second coming of Christ at the end of the ages.<\/p>\n<p>Paul was probably responsible for the technical emphasis on Christ’s return. While rejecting all attempts to calculate the time (1 Thes 5:1-2; 2 Thes 2:2-3; cf. Mt 24:4-36), he nonetheless paints a vivid picture of the Parousia (1 Thes 4:13-18; 2 Thes 1:7–2:8; see also 1 Cor 15:20-28, 50-55). According to his teaching, it will be a personal, visible, sudden, and glorious coming (1 Cor 15:23; 1 Thes 2:19; 3:13; 4:15-17). Though apparently he felt he and his readers would experience Christ’s return (1 Thes 4:15; cf. Rom 8:23; 13:11), his approaching martyrdom caused him to moderate his thinking (Phil 1:23). James, also sensing the delay in Christ’s return, called for patience (Jas 5:7-8). Peter, too, cautioned against allowing the delay to create doubt (2 Pt 3:8-10). The message is not myth (2 Pt 1:16), and scoffers will be silenced (3:3-4). John encouraged consistent faith lest the believer be put to shame at his coming (1 Jn 2:28).<\/p>\n<p><em>See also<\/em> Eschatology; Second Coming of Christ.<\/p>","summary_ro":"PAROUSIA* Transliteration of a Greek word meaning “presence,” “arrival,” “appearance,” or “coming.” While it is used often with reference to people (1 Cor 16:17; 2 Cor 7:6; 10:10; Phil 1:26; 2:12) and once with reference to the Antichrist (2 Thes 2:9), the word is employed most frequently with reference to Christ (Mt 24:3, 27, 37-39; 1 Cor 15:23; 1 Thes 2:19; 3:13; 4:15; 5:23; 2 Thes 2:1, 8). Consequently, the Parousia has come to denote the second coming of Christ at the end of the ages. Pau...","summary_en":"PAROUSIA* Transliteration of a Greek word meaning “presence,” “arrival,” “appearance,” or “coming.” While it is used often with reference to people (1 Cor 16:17; 2 Cor 7:6; 10:10; Phil 1:26; 2:12) and once with reference to the Antichrist (2 Thes 2:9), the word is employed most frequently with reference to Christ (Mt 24:3, 27, 37-39; 1 Cor 15:23; 1 Thes 2:19; 3:13; 4:15; 5:23; 2 Thes 2:1, 8). Consequently, the Parousia has come to denote the second coming of Christ at the end of the ages. Pau...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":35318,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Sign","title_en":"Sign","content_ro":"<h3>SIGN<\/h3>\n<p>Word connoting a visible event intended to convey meaning beyond that which is normally perceived in the outward appearance of the event.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>In a few instances in the OT, “sign” refers to the observances of heavenly bodies in an astrological sense (Gn 1:14; Jer 10:2), or to the “signs and wonders” as marks of the miraculous actions of God within the history of the world (Dt 4:34; 6:22; Neh 9:10; Ps 105:27; Jer 32:20). On other occasions, it is used as an insignia of the Mosaic covenant. Thus, the wearing of the law on the wrist and forehead and the keeping of the Sabbath are considered signs of the relationship between Israel and God (Dt 6:8; 11:18; Ez 20:12, 20).<\/p>\n<p>The most numerous and significant usages of “sign” appear in relation to the OT prophetic ministry. Beginning with Moses, signs are used to confirm that God has spoken to the prophet. Thus, when Moses received the message of deliverance that he was to bring to the children of Israel in Egypt and the pharaoh, he was given two signs: his staff was changed into a serpent and his hand was afflicted with leprosy (Ex 4:1-8).<\/p>\n<p>Signs and wonders were also used by false prophets. After a sign had been given and had come to pass, the leaders of Israel were to examine the message of the prophet to see if it led the people away from the true worship of God. If it did, the prophet who had given the sign was to be put to death (Dt 13:1-5).<\/p>\n<p>The character of the sign varies and often is miraculous. Some of the great miracles of the OT are prophetic signs—for example, the moving of the shadow back up the steps of Hezekiah’s palace to confirm Isaiah’s prediction that the king would recover from what was a mortal illness (2 Kgs 20:8-9; Is 38:21-22). Often the sign is predictive only, and the people can know whether the prophet has spoken the truth by whether or not the event comes to pass—for example, the prophet’s foretelling the death of both of Eli’s sons on the same day (1 Sm 2:34; see also 14:10; 2 Kgs 19:29; Is 37:30). Sometimes the sign was carefully timed, and the recipient was told that the appearance of the sign would show when to act to fulfill the prophetic message (1 Sm 10:7-9). At other times, the events predicted were acted out in the life of the prophet. These symbolic actions demonstrated the truth of the prophet’s message—for example, Isaiah’s nakedness for three years to demonstrate the fate of those who preached trust in Egypt’s power (Is 20:3; see also Ez 4:3).<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>The NT occurrences are much like those in the OT. There are references to heavenly signs that will occur as indications of the end of time, and those with special knowledge will understand that the end is drawing near (Mt 24:3, 30; Mk 13:4, 22; Lk 21:11, 25-26). These apocalyptic signs have no astrological connotations as in the OT. There is also mention of the sign as the seal of the covenant between God and Israel in reference to circumcision in Romans 4:11.<\/p>\n<p>As in the OT, the NT uses of signs are confirmations of the message given by God, and this message comes through the apostolic community to the church. Thus, there is great emphasis on the way God confirms the message of the apostles through their ability to perform signs and wonders (Acts 2:43; 4:30; 5:12; 8:13; 14:3; Rom 15:19; Heb 2:4).<\/p>\n<p>In Matthew, Mark, and Luke, Jesus’ miracles are not called signs. Only in Acts 2:22 does Peter proclaim that Jesus’ message was attested by signs he performed. Rather, Jesus’ miracles are seen as acts of divine power and mercy. When the Jews ask for a sign, they are consistently refused, with the promise that the only sign they will receive is the sign of Jonah (Mt 12:38-39; 16:1; Mk 8:11-12; Lk 11:19, 30), a sign that refers to the death and resurrection of the Christ. As Jonah was in the belly of the whale for three days and three nights, so will the Son of Man be in the heart of the earth for three days (Mt 12:40).<\/p>\n<p>In the Gospel of John, however, the miracles of Jesus are seen in a strikingly different light and are considered signs. Beginning with the changing of water into wine (Jn 2:1-11), the miracles are called signs and are intended to lead those who see them to faith (v 23). Jesus even laments that the people will not believe unless they see signs (4:48). John’s purpose in writing his Gospel is to present the signs of Jesus so that those who come to faith may do so through seeing these signs (20:30). The signs in the Gospel are expressly chosen because they lend themselves to the development of true faith.<\/p>\n<p>In the Gospel of John, the miracles of Jesus confirm the teaching of Jesus. In the synoptic Gospels, the miracles are seen as acts of mercy and divine power. In John they are carefully selected to demonstrate what Jesus has to tell the world about himself. In this respect, they are a bit like the symbolic actions of Isaiah and Ezekiel in that the action of the speaker dramatizes the message. After Jesus feeds the 5,000 with the five loaves of bread and the two fishes, he announces in the synagogue at Capernaum, “I am the bread of life which came down from heaven” (Jn 6:51). He tells them not to labor for the bread of this world that perishes. In much the same way, the healing of the man born blind is bound up with Jesus’ teaching that he is the light of the world (9:5). The resurrection of Lazarus prepares the way for Jesus to proclaim that he is the resurrection and the life (11:25). In John’s Gospel the signs are not only a demonstration of divine power but also a revelation of Jesus’ divine character. In addition to confirming his divine message, they also proclaim his personhood and mission.<\/p>\n<p><em>See also<\/em> Miracle.<\/p>","content_en":"<h3>SIGN<\/h3>\n<p>Word connoting a visible event intended to convey meaning beyond that which is normally perceived in the outward appearance of the event.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>In a few instances in the OT, “sign” refers to the observances of heavenly bodies in an astrological sense (Gn 1:14; Jer 10:2), or to the “signs and wonders” as marks of the miraculous actions of God within the history of the world (Dt 4:34; 6:22; Neh 9:10; Ps 105:27; Jer 32:20). On other occasions, it is used as an insignia of the Mosaic covenant. Thus, the wearing of the law on the wrist and forehead and the keeping of the Sabbath are considered signs of the relationship between Israel and God (Dt 6:8; 11:18; Ez 20:12, 20).<\/p>\n<p>The most numerous and significant usages of “sign” appear in relation to the OT prophetic ministry. Beginning with Moses, signs are used to confirm that God has spoken to the prophet. Thus, when Moses received the message of deliverance that he was to bring to the children of Israel in Egypt and the pharaoh, he was given two signs: his staff was changed into a serpent and his hand was afflicted with leprosy (Ex 4:1-8).<\/p>\n<p>Signs and wonders were also used by false prophets. After a sign had been given and had come to pass, the leaders of Israel were to examine the message of the prophet to see if it led the people away from the true worship of God. If it did, the prophet who had given the sign was to be put to death (Dt 13:1-5).<\/p>\n<p>The character of the sign varies and often is miraculous. Some of the great miracles of the OT are prophetic signs—for example, the moving of the shadow back up the steps of Hezekiah’s palace to confirm Isaiah’s prediction that the king would recover from what was a mortal illness (2 Kgs 20:8-9; Is 38:21-22). Often the sign is predictive only, and the people can know whether the prophet has spoken the truth by whether or not the event comes to pass—for example, the prophet’s foretelling the death of both of Eli’s sons on the same day (1 Sm 2:34; see also 14:10; 2 Kgs 19:29; Is 37:30). Sometimes the sign was carefully timed, and the recipient was told that the appearance of the sign would show when to act to fulfill the prophetic message (1 Sm 10:7-9). At other times, the events predicted were acted out in the life of the prophet. These symbolic actions demonstrated the truth of the prophet’s message—for example, Isaiah’s nakedness for three years to demonstrate the fate of those who preached trust in Egypt’s power (Is 20:3; see also Ez 4:3).<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>The NT occurrences are much like those in the OT. There are references to heavenly signs that will occur as indications of the end of time, and those with special knowledge will understand that the end is drawing near (Mt 24:3, 30; Mk 13:4, 22; Lk 21:11, 25-26). These apocalyptic signs have no astrological connotations as in the OT. There is also mention of the sign as the seal of the covenant between God and Israel in reference to circumcision in Romans 4:11.<\/p>\n<p>As in the OT, the NT uses of signs are confirmations of the message given by God, and this message comes through the apostolic community to the church. Thus, there is great emphasis on the way God confirms the message of the apostles through their ability to perform signs and wonders (Acts 2:43; 4:30; 5:12; 8:13; 14:3; Rom 15:19; Heb 2:4).<\/p>\n<p>In Matthew, Mark, and Luke, Jesus’ miracles are not called signs. Only in Acts 2:22 does Peter proclaim that Jesus’ message was attested by signs he performed. Rather, Jesus’ miracles are seen as acts of divine power and mercy. When the Jews ask for a sign, they are consistently refused, with the promise that the only sign they will receive is the sign of Jonah (Mt 12:38-39; 16:1; Mk 8:11-12; Lk 11:19, 30), a sign that refers to the death and resurrection of the Christ. As Jonah was in the belly of the whale for three days and three nights, so will the Son of Man be in the heart of the earth for three days (Mt 12:40).<\/p>\n<p>In the Gospel of John, however, the miracles of Jesus are seen in a strikingly different light and are considered signs. Beginning with the changing of water into wine (Jn 2:1-11), the miracles are called signs and are intended to lead those who see them to faith (v 23). Jesus even laments that the people will not believe unless they see signs (4:48). John’s purpose in writing his Gospel is to present the signs of Jesus so that those who come to faith may do so through seeing these signs (20:30). The signs in the Gospel are expressly chosen because they lend themselves to the development of true faith.<\/p>\n<p>In the Gospel of John, the miracles of Jesus confirm the teaching of Jesus. In the synoptic Gospels, the miracles are seen as acts of mercy and divine power. In John they are carefully selected to demonstrate what Jesus has to tell the world about himself. In this respect, they are a bit like the symbolic actions of Isaiah and Ezekiel in that the action of the speaker dramatizes the message. After Jesus feeds the 5,000 with the five loaves of bread and the two fishes, he announces in the synagogue at Capernaum, “I am the bread of life which came down from heaven” (Jn 6:51). He tells them not to labor for the bread of this world that perishes. In much the same way, the healing of the man born blind is bound up with Jesus’ teaching that he is the light of the world (9:5). The resurrection of Lazarus prepares the way for Jesus to proclaim that he is the resurrection and the life (11:25). In John’s Gospel the signs are not only a demonstration of divine power but also a revelation of Jesus’ divine character. In addition to confirming his divine message, they also proclaim his personhood and mission.<\/p>\n<p><em>See also<\/em> Miracle.<\/p>","summary_ro":"SIGN Word connoting a visible event intended to convey meaning beyond that which is normally perceived in the outward appearance of the event. In the Old Testament In a few instances in the OT, “sign” refers to the observances of heavenly bodies in an astrological sense (Gn 1:14; Jer 10:2), or to the “signs and wonders” as marks of the miraculous actions of God within the history of the world (Dt 4:34; 6:22; Neh 9:10; Ps 105:27; Jer 32:20). On other occasions, it is used as an insignia of the...","summary_en":"SIGN Word connoting a visible event intended to convey meaning beyond that which is normally perceived in the outward appearance of the event. In the Old Testament In a few instances in the OT, “sign” refers to the observances of heavenly bodies in an astrological sense (Gn 1:14; Jer 10:2), or to the “signs and wonders” as marks of the miraculous actions of God within the history of the world (Dt 4:34; 6:22; Neh 9:10; Ps 105:27; Jer 32:20). On other occasions, it is used as an insignia of the...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":37690,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Tribulation","title_en":"Tribulation","content_ro":"<h3>TRIBULATION<\/h3>\n<p>An experience of suffering, distress, affliction, trouble, or persecution. The Greek word appears in the NT about 45 times. There is a Hebrew equivalent that appears in four or five OT passages, never in the prophetic books. Therefore, it is appropriate to focus mainly on the NT for a definition of tribulation.<\/p>\n<p>The NT contains a few references where the word “tribulation” is used to denote the hardships that occur in the lives of common people. The labor pains of a woman in childbirth (Jn 16:21), the worldly concerns that arise in marriage (1 Cor 7:28), and the affliction of widows (Jas 1:27) are all called tribulation. In a more general way, a scourge like the famine that afflicted Egypt and Canaan during the patriarchal age is characterized as “great tribulation” (Acts 7:11).<\/p>\n<p>In a more narrow sense, the word “tribulation” refers to a specific Christian experience. The teachings of Christ provide basic definitions for this meaning of “tribulation.” He said that whenever the gospel is present in the world, tribulation becomes its unavoidable corollary. As the word of the gospel is sown, tribulation and persecution appear spontaneously (Mt 13:21).<\/p>\n<p>This concept of the ineluctable presence of tribulation during the church age is carefully developed in Jesus’ teaching on future events in the Olivet discourse (Mt 24–25; Mk 13; Lk 21). This discourse provides the only explicit description of, and clear chronological reference available in the Bible to, the tribulation of his followers. In it, Jesus predicted the time of the beginning, the extent, and the end of tribulation. This teaching on the tribulation was handed down to the 12 disciples privately, as a matter directly relevant to their lives (Mt 24:3). Jesus told the Twelve that they would be delivered up to tribulation and that this tribulation would take the form of persecution to the death for his name’s sake (v 9). The context of this teaching indicates that the tribulation taught by Jesus would affect Christians in many places throughout history. But the fact that Jesus predicted to the 12 disciples that they would fall victim to the tribulation, at the very beginning of the sufferings (v 8), provides a clear reference to the starting point of the tribulation during the disciples’ lifetimes.<\/p>\n<p>Likewise, the same group of disciples were to be witnesses of the “great tribulation” that would befall Jerusalem as predicted by the prophet Daniel (Mt 24:15-21). It is clear that, in the Olivet discourse, Jesus was referring to the destruction of Jerusalem in <span>AD<\/span> 70. The fall of Jerusalem at the hands of the Roman legions was to be viewed as an archetypal representation of the perennial tribulation. This is attested to by Matthew’s parenthetical editorial comment in 24:15 (“let the reader understand”), intended to alert his original readers to the fulfillment of Jesus’ prediction within their lifetimes. Moreover, the parallel section in Luke 21:20-24 makes it clear that the desolation of Jewish Jerusalem would be followed by a long period of gentile domination, which is precisely what happened after <span>AD<\/span> 70.<\/p>\n<p>The NT forewarns believers of the inevitability of tribulation; it also prescribes the appropriate response of Christians. They should rejoice because tribulation produces perseverance and strength of character (Rom 5:3-4). They should bear it patiently (12:12), knowing that God comforts the faithful in all tribulations (2 Cor 1:4) and that the present tribulation prepares believers for incomparable glory in eternity (2 Cor 4:17).<\/p>\n<p>Except for rare and exceptional circumstances that enable Christians to enjoy affluence and freedom, most believers throughout history have suffered tribulation. The normal vocation of the church has been to endure as a beleaguered and persecuted minority in a hostile world. For Christians providentially protected from tribulation, it is easy to relegate tribulation to a future period in history. For Christians suffering in the throes of opposition, however, the tribulation is an ever-present reality. The virulence and the severity of the tribulation may vary from time to time and from place to place, yet Christ’s promise remains true, “In the world you have tribulation; but be of good cheer, I have overcome the world” (Jn 16:33, <span>rsv<\/span>). <em>See<\/em> Suffering; Eschatology; Persecution.<\/p>","content_en":"<h3>TRIBULATION<\/h3>\n<p>An experience of suffering, distress, affliction, trouble, or persecution. The Greek word appears in the NT about 45 times. There is a Hebrew equivalent that appears in four or five OT passages, never in the prophetic books. Therefore, it is appropriate to focus mainly on the NT for a definition of tribulation.<\/p>\n<p>The NT contains a few references where the word “tribulation” is used to denote the hardships that occur in the lives of common people. The labor pains of a woman in childbirth (Jn 16:21), the worldly concerns that arise in marriage (1 Cor 7:28), and the affliction of widows (Jas 1:27) are all called tribulation. In a more general way, a scourge like the famine that afflicted Egypt and Canaan during the patriarchal age is characterized as “great tribulation” (Acts 7:11).<\/p>\n<p>In a more narrow sense, the word “tribulation” refers to a specific Christian experience. The teachings of Christ provide basic definitions for this meaning of “tribulation.” He said that whenever the gospel is present in the world, tribulation becomes its unavoidable corollary. As the word of the gospel is sown, tribulation and persecution appear spontaneously (Mt 13:21).<\/p>\n<p>This concept of the ineluctable presence of tribulation during the church age is carefully developed in Jesus’ teaching on future events in the Olivet discourse (Mt 24–25; Mk 13; Lk 21). This discourse provides the only explicit description of, and clear chronological reference available in the Bible to, the tribulation of his followers. In it, Jesus predicted the time of the beginning, the extent, and the end of tribulation. This teaching on the tribulation was handed down to the 12 disciples privately, as a matter directly relevant to their lives (Mt 24:3). Jesus told the Twelve that they would be delivered up to tribulation and that this tribulation would take the form of persecution to the death for his name’s sake (v 9). The context of this teaching indicates that the tribulation taught by Jesus would affect Christians in many places throughout history. But the fact that Jesus predicted to the 12 disciples that they would fall victim to the tribulation, at the very beginning of the sufferings (v 8), provides a clear reference to the starting point of the tribulation during the disciples’ lifetimes.<\/p>\n<p>Likewise, the same group of disciples were to be witnesses of the “great tribulation” that would befall Jerusalem as predicted by the prophet Daniel (Mt 24:15-21). It is clear that, in the Olivet discourse, Jesus was referring to the destruction of Jerusalem in <span>AD<\/span> 70. The fall of Jerusalem at the hands of the Roman legions was to be viewed as an archetypal representation of the perennial tribulation. This is attested to by Matthew’s parenthetical editorial comment in 24:15 (“let the reader understand”), intended to alert his original readers to the fulfillment of Jesus’ prediction within their lifetimes. Moreover, the parallel section in Luke 21:20-24 makes it clear that the desolation of Jewish Jerusalem would be followed by a long period of gentile domination, which is precisely what happened after <span>AD<\/span> 70.<\/p>\n<p>The NT forewarns believers of the inevitability of tribulation; it also prescribes the appropriate response of Christians. They should rejoice because tribulation produces perseverance and strength of character (Rom 5:3-4). They should bear it patiently (12:12), knowing that God comforts the faithful in all tribulations (2 Cor 1:4) and that the present tribulation prepares believers for incomparable glory in eternity (2 Cor 4:17).<\/p>\n<p>Except for rare and exceptional circumstances that enable Christians to enjoy affluence and freedom, most believers throughout history have suffered tribulation. The normal vocation of the church has been to endure as a beleaguered and persecuted minority in a hostile world. For Christians providentially protected from tribulation, it is easy to relegate tribulation to a future period in history. For Christians suffering in the throes of opposition, however, the tribulation is an ever-present reality. The virulence and the severity of the tribulation may vary from time to time and from place to place, yet Christ’s promise remains true, “In the world you have tribulation; but be of good cheer, I have overcome the world” (Jn 16:33, <span>rsv<\/span>). <em>See<\/em> Suffering; Eschatology; Persecution.<\/p>","summary_ro":"TRIBULATION An experience of suffering, distress, affliction, trouble, or persecution. The Greek word appears in the NT about 45 times. There is a Hebrew equivalent that appears in four or five OT passages, never in the prophetic books. Therefore, it is appropriate to focus mainly on the NT for a definition of tribulation. The NT contains a few references where the word “tribulation” is used to denote the hardships that occur in the lives of common people. The labor pains of a woman in childb...","summary_en":"TRIBULATION An experience of suffering, distress, affliction, trouble, or persecution. The Greek word appears in the NT about 45 times. There is a Hebrew equivalent that appears in four or five OT passages, never in the prophetic books. Therefore, it is appropriate to focus mainly on the NT for a definition of tribulation. The NT contains a few references where the word “tribulation” is used to denote the hardships that occur in the lives of common people. The labor pains of a woman in childb...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":54984,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:3","title_en":"Study Note: Matei 24:3","content_ro":"<p><strong>24:3<\/strong> The Greek term translated <em>return<\/em> is <span class=\"greek\" lang=\"el\">parousia<\/span>, which can mean <em>coming<\/em> or <em>appearing<\/em>. • <em>end of the world<\/em> (or <em>end of the age<\/em>): This expression refers to the climax and end of an epoch in salvation history (see 13:39-40, 49; also Heb 9:26). Jesus’ second coming will bring normal history to a close with decisive judgment. The disciples assumed that the destruction of the Temple and the end of history were closely connected.<\/p>","content_en":"<p><strong>24:3<\/strong> The Greek term translated <em>return<\/em> is <span class=\"greek\" lang=\"el\">parousia<\/span>, which can mean <em>coming<\/em> or <em>appearing<\/em>. • <em>end of the world<\/em> (or <em>end of the age<\/em>): This expression refers to the climax and end of an epoch in salvation history (see 13:39-40, 49; also Heb 9:26). Jesus’ second coming will bring normal history to a close with decisive judgment. The disciples assumed that the destruction of the Temple and the end of history were closely connected.<\/p>","summary_ro":"24:3 The Greek term translated return is parousia, which can mean coming or appearing. • end of the world (or end of the age): This expression refers to the climax and end of an epoch in salvation history (see 13:39-40, 49; also Heb 9:26). Jesus’ second coming will bring normal history to a close with decisive judgment. The disciples assumed that the destruction of the Temple and the end of history were closely connected.","summary_en":"24:3 The Greek term translated return is parousia, which can mean coming or appearing. • end of the world (or end of the age): This expression refers to the climax and end of an epoch in salvation history (see 13:39-40, 49; also Heb 9:26). Jesus’ second coming will bring normal history to a close with decisive judgment. The disciples assumed that the destruction of the Temple and the end of history were closely connected.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":82610,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:3","title_en":"Study Note: Matei 24:3","content_ro":"<p><strong>24:3<\/strong> The Greek term translated <em>return<\/em> is <span class=\"greek\" lang=\"el\">parousia<\/span>, which can mean <em>coming<\/em> or <em>appearing<\/em>. • <em>end of the world<\/em> (or <em>end of the age<\/em>): This expression refers to the climax and end of an epoch in salvation history (see 13:39-40, 49; also Heb 9:26). Jesus’ second coming will bring normal history to a close with decisive judgment. The disciples assumed that the destruction of the Temple and the end of history were closely connected.<\/p>","content_en":"<p><strong>24:3<\/strong> The Greek term translated <em>return<\/em> is <span class=\"greek\" lang=\"el\">parousia<\/span>, which can mean <em>coming<\/em> or <em>appearing<\/em>. • <em>end of the world<\/em> (or <em>end of the age<\/em>): This expression refers to the climax and end of an epoch in salvation history (see 13:39-40, 49; also Heb 9:26). Jesus’ second coming will bring normal history to a close with decisive judgment. The disciples assumed that the destruction of the Temple and the end of history were closely connected.<\/p>","summary_ro":"24:3 The Greek term translated return is parousia, which can mean coming or appearing. • end of the world (or end of the age): This expression refers to the climax and end of an epoch in salvation history (see 13:39-40, 49; also Heb 9:26). Jesus’ second coming will bring normal history to a close with decisive judgment. The disciples assumed that the destruction of the Temple and the end of history were closely connected.","summary_en":"24:3 The Greek term translated return is parousia, which can mean coming or appearing. • end of the world (or end of the age): This expression refers to the climax and end of an epoch in salvation history (see 13:39-40, 49; also Heb 9:26). Jesus’ second coming will bring normal history to a close with decisive judgment. The disciples assumed that the destruction of the Temple and the end of history were closely connected.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":110236,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:3","title_en":"Study Note: Matei 24:3","content_ro":"<p><strong>24:3<\/strong> The Greek term translated <em>return<\/em> is <span class=\"greek\" lang=\"el\">parousia<\/span>, which can mean <em>coming<\/em> or <em>appearing<\/em>. • <em>end of the world<\/em> (or <em>end of the age<\/em>): This expression refers to the climax and end of an epoch in salvation history (see 13:39-40, 49; also Heb 9:26). Jesus’ second coming will bring normal history to a close with decisive judgment. The disciples assumed that the destruction of the Temple and the end of history were closely connected.<\/p>","content_en":"<p><strong>24:3<\/strong> The Greek term translated <em>return<\/em> is <span class=\"greek\" lang=\"el\">parousia<\/span>, which can mean <em>coming<\/em> or <em>appearing<\/em>. • <em>end of the world<\/em> (or <em>end of the age<\/em>): This expression refers to the climax and end of an epoch in salvation history (see 13:39-40, 49; also Heb 9:26). Jesus’ second coming will bring normal history to a close with decisive judgment. The disciples assumed that the destruction of the Temple and the end of history were closely connected.<\/p>","summary_ro":"24:3 The Greek term translated return is parousia, which can mean coming or appearing. • end of the world (or end of the age): This expression refers to the climax and end of an epoch in salvation history (see 13:39-40, 49; also Heb 9:26). Jesus’ second coming will bring normal history to a close with decisive judgment. The disciples assumed that the destruction of the Temple and the end of history were closely connected.","summary_en":"24:3 The Greek term translated return is parousia, which can mean coming or appearing. • end of the world (or end of the age): This expression refers to the climax and end of an epoch in salvation history (see 13:39-40, 49; also Heb 9:26). Jesus’ second coming will bring normal history to a close with decisive judgment. The disciples assumed that the destruction of the Temple and the end of history were closely connected.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":137862,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:3","title_en":"Study Note: Matei 24:3","content_ro":"<p><strong>24:3<\/strong> The Greek term translated <em>return<\/em> is <span class=\"greek\" lang=\"el\">parousia<\/span>, which can mean <em>coming<\/em> or <em>appearing<\/em>. • <em>end of the world<\/em> (or <em>end of the age<\/em>): This expression refers to the climax and end of an epoch in salvation history (see 13:39-40, 49; also Heb 9:26). Jesus’ second coming will bring normal history to a close with decisive judgment. The disciples assumed that the destruction of the Temple and the end of history were closely connected.<\/p>","content_en":"<p><strong>24:3<\/strong> The Greek term translated <em>return<\/em> is <span class=\"greek\" lang=\"el\">parousia<\/span>, which can mean <em>coming<\/em> or <em>appearing<\/em>. • <em>end of the world<\/em> (or <em>end of the age<\/em>): This expression refers to the climax and end of an epoch in salvation history (see 13:39-40, 49; also Heb 9:26). Jesus’ second coming will bring normal history to a close with decisive judgment. The disciples assumed that the destruction of the Temple and the end of history were closely connected.<\/p>","summary_ro":"24:3 The Greek term translated return is parousia, which can mean coming or appearing. • end of the world (or end of the age): This expression refers to the climax and end of an epoch in salvation history (see 13:39-40, 49; also Heb 9:26). Jesus’ second coming will bring normal history to a close with decisive judgment. The disciples assumed that the destruction of the Temple and the end of history were closely connected.","summary_en":"24:3 The Greek term translated return is parousia, which can mean coming or appearing. • end of the world (or end of the age): This expression refers to the climax and end of an epoch in salvation history (see 13:39-40, 49; also Heb 9:26). Jesus’ second coming will bring normal history to a close with decisive judgment. The disciples assumed that the destruction of the Temple and the end of history were closely connected.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":65564,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Day Is Coming","title_en":"The Day Is Coming","content_ro":"<h3>The Day Is Coming<\/h3>\n<p>Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written.<\/p>\n<p>The second event that Jesus predicted was the destruction of Jerusalem in <span>AD<\/span> 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community must continue to live in faithful watchfulness after this event for the Son of God’s return in glory, which might be soon (Mark 13:34-37).<\/p>\n<p>The third event that Jesus predicted was his own future return (Matt 23:39; 24:3, 29-31, 24:36–25:46; Mark 8:38; 13:24-27, 32-37; Luke 21:25-36; John 14:1-3). References to Jesus’ return can be found throughout the New Testament (see, e.g., 1 Cor 1:7-8; 3:13; 5:5; 2 Cor 1:14; Phil 1:6, 10; 2:16; 1 Thes 5:1-11; 2 Thes 2:2; 2 Tim 1:12, 18; 4:1, 8).<\/p>\n<p>When Jesus returns, the promises about God’s Kingdom will be completely fulfilled. Jesus will bring judgment and destruction for Satan and his angels (Rom 16:20; 2 Thes 2:3-12). Unbelievers will also experience eternal judgment (Matt 13:40-42; 25:31-46; Luke 6:24-26; 16:19-31; Acts 10:42; Eph 5:6; Col 3:6; Heb 10:25; 2 Pet 3:7; Jude 1:6; Rev 1:7; 6:14, 17). Meanwhile, the faithful will be resurrected to experience the joy of eternal life (1 Thes 4:13-18). God will gather his chosen people for salvation (Mark 13:27; Heb 1:14; 9:27-28), grace (1 Pet 1:13), and glory (1 Thes 2:12; 2 Thes 2:14; 1 Pet 1:7; 5:1, 4). He will give his people a priceless inheritance (1 Pet 1:4) and new eternal bodies (1 Cor 15:35-57; Phil 3:21; 1 Thes 4:13-18). All of creation will also be rescued from its curse (Gen 3:17-18) and be transformed (Rom 8:20-23; 2 Pet 3:12-13; Rev 21:1–22:5). Sorrow, tears, mourning, and death will no longer exist (Rev 21:4). Those who have had faith during this life will see God (Matt 5:8; Rev 22:3).<\/p>\n<p>In light of these promises, believers in Jesus are to prayerfully await his return (Matt 6:10; Rev 22:20). We should not speculate on dates for his coming (Mark 13:32; Acts 1:7), but should live in a way that is honorable (1 Jn 2:28) and be prepared (Matt 24:36–25:30; 1 Thes 5:1-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 5:8; 6:10; 13:41-42; 23:39; 24:3–25:46; Mark 8:38; 13:1-37; 14:25; Luke 6:24-26; 16:19-31; 19:41-44; 21:5-36; John 14:1-3; Acts 1:6-7; 10:42; Rom 8:20-23; 16:20; 1 Cor 1:7-8; 15:35-58; 2 Cor 1:14; Phil 1:6, 10; 2:16; 3:21; 1 Thes 4:13-18; 2 Thes 2:2-14; 2 Tim 4:1-8; Titus 2:11-13; Heb 9:28; 10:25, 37; 1 Pet 1:7, 13; 5:1-4; 2 Pet 3:7-13; 1 Jn 2:28; Rev 1:7; 6:15-17; 21:1–22:7; 22:12, 20<\/p>","content_en":"<h3>The Day Is Coming<\/h3>\n<p>Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written.<\/p>\n<p>The second event that Jesus predicted was the destruction of Jerusalem in <span>AD<\/span> 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community must continue to live in faithful watchfulness after this event for the Son of God’s return in glory, which might be soon (Mark 13:34-37).<\/p>\n<p>The third event that Jesus predicted was his own future return (Matt 23:39; 24:3, 29-31, 24:36–25:46; Mark 8:38; 13:24-27, 32-37; Luke 21:25-36; John 14:1-3). References to Jesus’ return can be found throughout the New Testament (see, e.g., 1 Cor 1:7-8; 3:13; 5:5; 2 Cor 1:14; Phil 1:6, 10; 2:16; 1 Thes 5:1-11; 2 Thes 2:2; 2 Tim 1:12, 18; 4:1, 8).<\/p>\n<p>When Jesus returns, the promises about God’s Kingdom will be completely fulfilled. Jesus will bring judgment and destruction for Satan and his angels (Rom 16:20; 2 Thes 2:3-12). Unbelievers will also experience eternal judgment (Matt 13:40-42; 25:31-46; Luke 6:24-26; 16:19-31; Acts 10:42; Eph 5:6; Col 3:6; Heb 10:25; 2 Pet 3:7; Jude 1:6; Rev 1:7; 6:14, 17). Meanwhile, the faithful will be resurrected to experience the joy of eternal life (1 Thes 4:13-18). God will gather his chosen people for salvation (Mark 13:27; Heb 1:14; 9:27-28), grace (1 Pet 1:13), and glory (1 Thes 2:12; 2 Thes 2:14; 1 Pet 1:7; 5:1, 4). He will give his people a priceless inheritance (1 Pet 1:4) and new eternal bodies (1 Cor 15:35-57; Phil 3:21; 1 Thes 4:13-18). All of creation will also be rescued from its curse (Gen 3:17-18) and be transformed (Rom 8:20-23; 2 Pet 3:12-13; Rev 21:1–22:5). Sorrow, tears, mourning, and death will no longer exist (Rev 21:4). Those who have had faith during this life will see God (Matt 5:8; Rev 22:3).<\/p>\n<p>In light of these promises, believers in Jesus are to prayerfully await his return (Matt 6:10; Rev 22:20). We should not speculate on dates for his coming (Mark 13:32; Acts 1:7), but should live in a way that is honorable (1 Jn 2:28) and be prepared (Matt 24:36–25:30; 1 Thes 5:1-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 5:8; 6:10; 13:41-42; 23:39; 24:3–25:46; Mark 8:38; 13:1-37; 14:25; Luke 6:24-26; 16:19-31; 19:41-44; 21:5-36; John 14:1-3; Acts 1:6-7; 10:42; Rom 8:20-23; 16:20; 1 Cor 1:7-8; 15:35-58; 2 Cor 1:14; Phil 1:6, 10; 2:16; 3:21; 1 Thes 4:13-18; 2 Thes 2:2-14; 2 Tim 4:1-8; Titus 2:11-13; Heb 9:28; 10:25, 37; 1 Pet 1:7, 13; 5:1-4; 2 Pet 3:7-13; 1 Jn 2:28; Rev 1:7; 6:15-17; 21:1–22:7; 22:12, 20<\/p>","summary_ro":"The Day Is Coming Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written. The second event that Jesus predicted was the destruction of Jerusalem in AD 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community m...","summary_en":"The Day Is Coming Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written. The second event that Jesus predicted was the destruction of Jerusalem in AD 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community m...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":93190,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Day Is Coming","title_en":"The Day Is Coming","content_ro":"<h3>The Day Is Coming<\/h3>\n<p>Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written.<\/p>\n<p>The second event that Jesus predicted was the destruction of Jerusalem in <span>AD<\/span> 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community must continue to live in faithful watchfulness after this event for the Son of God’s return in glory, which might be soon (Mark 13:34-37).<\/p>\n<p>The third event that Jesus predicted was his own future return (Matt 23:39; 24:3, 29-31, 24:36–25:46; Mark 8:38; 13:24-27, 32-37; Luke 21:25-36; John 14:1-3). References to Jesus’ return can be found throughout the New Testament (see, e.g., 1 Cor 1:7-8; 3:13; 5:5; 2 Cor 1:14; Phil 1:6, 10; 2:16; 1 Thes 5:1-11; 2 Thes 2:2; 2 Tim 1:12, 18; 4:1, 8).<\/p>\n<p>When Jesus returns, the promises about God’s Kingdom will be completely fulfilled. Jesus will bring judgment and destruction for Satan and his angels (Rom 16:20; 2 Thes 2:3-12). Unbelievers will also experience eternal judgment (Matt 13:40-42; 25:31-46; Luke 6:24-26; 16:19-31; Acts 10:42; Eph 5:6; Col 3:6; Heb 10:25; 2 Pet 3:7; Jude 1:6; Rev 1:7; 6:14, 17). Meanwhile, the faithful will be resurrected to experience the joy of eternal life (1 Thes 4:13-18). God will gather his chosen people for salvation (Mark 13:27; Heb 1:14; 9:27-28), grace (1 Pet 1:13), and glory (1 Thes 2:12; 2 Thes 2:14; 1 Pet 1:7; 5:1, 4). He will give his people a priceless inheritance (1 Pet 1:4) and new eternal bodies (1 Cor 15:35-57; Phil 3:21; 1 Thes 4:13-18). All of creation will also be rescued from its curse (Gen 3:17-18) and be transformed (Rom 8:20-23; 2 Pet 3:12-13; Rev 21:1–22:5). Sorrow, tears, mourning, and death will no longer exist (Rev 21:4). Those who have had faith during this life will see God (Matt 5:8; Rev 22:3).<\/p>\n<p>In light of these promises, believers in Jesus are to prayerfully await his return (Matt 6:10; Rev 22:20). We should not speculate on dates for his coming (Mark 13:32; Acts 1:7), but should live in a way that is honorable (1 Jn 2:28) and be prepared (Matt 24:36–25:30; 1 Thes 5:1-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 5:8; 6:10; 13:41-42; 23:39; 24:3–25:46; Mark 8:38; 13:1-37; 14:25; Luke 6:24-26; 16:19-31; 19:41-44; 21:5-36; John 14:1-3; Acts 1:6-7; 10:42; Rom 8:20-23; 16:20; 1 Cor 1:7-8; 15:35-58; 2 Cor 1:14; Phil 1:6, 10; 2:16; 3:21; 1 Thes 4:13-18; 2 Thes 2:2-14; 2 Tim 4:1-8; Titus 2:11-13; Heb 9:28; 10:25, 37; 1 Pet 1:7, 13; 5:1-4; 2 Pet 3:7-13; 1 Jn 2:28; Rev 1:7; 6:15-17; 21:1–22:7; 22:12, 20<\/p>","content_en":"<h3>The Day Is Coming<\/h3>\n<p>Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written.<\/p>\n<p>The second event that Jesus predicted was the destruction of Jerusalem in <span>AD<\/span> 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community must continue to live in faithful watchfulness after this event for the Son of God’s return in glory, which might be soon (Mark 13:34-37).<\/p>\n<p>The third event that Jesus predicted was his own future return (Matt 23:39; 24:3, 29-31, 24:36–25:46; Mark 8:38; 13:24-27, 32-37; Luke 21:25-36; John 14:1-3). References to Jesus’ return can be found throughout the New Testament (see, e.g., 1 Cor 1:7-8; 3:13; 5:5; 2 Cor 1:14; Phil 1:6, 10; 2:16; 1 Thes 5:1-11; 2 Thes 2:2; 2 Tim 1:12, 18; 4:1, 8).<\/p>\n<p>When Jesus returns, the promises about God’s Kingdom will be completely fulfilled. Jesus will bring judgment and destruction for Satan and his angels (Rom 16:20; 2 Thes 2:3-12). Unbelievers will also experience eternal judgment (Matt 13:40-42; 25:31-46; Luke 6:24-26; 16:19-31; Acts 10:42; Eph 5:6; Col 3:6; Heb 10:25; 2 Pet 3:7; Jude 1:6; Rev 1:7; 6:14, 17). Meanwhile, the faithful will be resurrected to experience the joy of eternal life (1 Thes 4:13-18). God will gather his chosen people for salvation (Mark 13:27; Heb 1:14; 9:27-28), grace (1 Pet 1:13), and glory (1 Thes 2:12; 2 Thes 2:14; 1 Pet 1:7; 5:1, 4). He will give his people a priceless inheritance (1 Pet 1:4) and new eternal bodies (1 Cor 15:35-57; Phil 3:21; 1 Thes 4:13-18). All of creation will also be rescued from its curse (Gen 3:17-18) and be transformed (Rom 8:20-23; 2 Pet 3:12-13; Rev 21:1–22:5). Sorrow, tears, mourning, and death will no longer exist (Rev 21:4). Those who have had faith during this life will see God (Matt 5:8; Rev 22:3).<\/p>\n<p>In light of these promises, believers in Jesus are to prayerfully await his return (Matt 6:10; Rev 22:20). We should not speculate on dates for his coming (Mark 13:32; Acts 1:7), but should live in a way that is honorable (1 Jn 2:28) and be prepared (Matt 24:36–25:30; 1 Thes 5:1-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 5:8; 6:10; 13:41-42; 23:39; 24:3–25:46; Mark 8:38; 13:1-37; 14:25; Luke 6:24-26; 16:19-31; 19:41-44; 21:5-36; John 14:1-3; Acts 1:6-7; 10:42; Rom 8:20-23; 16:20; 1 Cor 1:7-8; 15:35-58; 2 Cor 1:14; Phil 1:6, 10; 2:16; 3:21; 1 Thes 4:13-18; 2 Thes 2:2-14; 2 Tim 4:1-8; Titus 2:11-13; Heb 9:28; 10:25, 37; 1 Pet 1:7, 13; 5:1-4; 2 Pet 3:7-13; 1 Jn 2:28; Rev 1:7; 6:15-17; 21:1–22:7; 22:12, 20<\/p>","summary_ro":"The Day Is Coming Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written. The second event that Jesus predicted was the destruction of Jerusalem in AD 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community m...","summary_en":"The Day Is Coming Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written. The second event that Jesus predicted was the destruction of Jerusalem in AD 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community m...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":120816,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Day Is Coming","title_en":"The Day Is Coming","content_ro":"<h3>The Day Is Coming<\/h3>\n<p>Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written.<\/p>\n<p>The second event that Jesus predicted was the destruction of Jerusalem in <span>AD<\/span> 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community must continue to live in faithful watchfulness after this event for the Son of God’s return in glory, which might be soon (Mark 13:34-37).<\/p>\n<p>The third event that Jesus predicted was his own future return (Matt 23:39; 24:3, 29-31, 24:36–25:46; Mark 8:38; 13:24-27, 32-37; Luke 21:25-36; John 14:1-3). References to Jesus’ return can be found throughout the New Testament (see, e.g., 1 Cor 1:7-8; 3:13; 5:5; 2 Cor 1:14; Phil 1:6, 10; 2:16; 1 Thes 5:1-11; 2 Thes 2:2; 2 Tim 1:12, 18; 4:1, 8).<\/p>\n<p>When Jesus returns, the promises about God’s Kingdom will be completely fulfilled. Jesus will bring judgment and destruction for Satan and his angels (Rom 16:20; 2 Thes 2:3-12). Unbelievers will also experience eternal judgment (Matt 13:40-42; 25:31-46; Luke 6:24-26; 16:19-31; Acts 10:42; Eph 5:6; Col 3:6; Heb 10:25; 2 Pet 3:7; Jude 1:6; Rev 1:7; 6:14, 17). Meanwhile, the faithful will be resurrected to experience the joy of eternal life (1 Thes 4:13-18). God will gather his chosen people for salvation (Mark 13:27; Heb 1:14; 9:27-28), grace (1 Pet 1:13), and glory (1 Thes 2:12; 2 Thes 2:14; 1 Pet 1:7; 5:1, 4). He will give his people a priceless inheritance (1 Pet 1:4) and new eternal bodies (1 Cor 15:35-57; Phil 3:21; 1 Thes 4:13-18). All of creation will also be rescued from its curse (Gen 3:17-18) and be transformed (Rom 8:20-23; 2 Pet 3:12-13; Rev 21:1–22:5). Sorrow, tears, mourning, and death will no longer exist (Rev 21:4). Those who have had faith during this life will see God (Matt 5:8; Rev 22:3).<\/p>\n<p>In light of these promises, believers in Jesus are to prayerfully await his return (Matt 6:10; Rev 22:20). We should not speculate on dates for his coming (Mark 13:32; Acts 1:7), but should live in a way that is honorable (1 Jn 2:28) and be prepared (Matt 24:36–25:30; 1 Thes 5:1-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 5:8; 6:10; 13:41-42; 23:39; 24:3–25:46; Mark 8:38; 13:1-37; 14:25; Luke 6:24-26; 16:19-31; 19:41-44; 21:5-36; John 14:1-3; Acts 1:6-7; 10:42; Rom 8:20-23; 16:20; 1 Cor 1:7-8; 15:35-58; 2 Cor 1:14; Phil 1:6, 10; 2:16; 3:21; 1 Thes 4:13-18; 2 Thes 2:2-14; 2 Tim 4:1-8; Titus 2:11-13; Heb 9:28; 10:25, 37; 1 Pet 1:7, 13; 5:1-4; 2 Pet 3:7-13; 1 Jn 2:28; Rev 1:7; 6:15-17; 21:1–22:7; 22:12, 20<\/p>","content_en":"<h3>The Day Is Coming<\/h3>\n<p>Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written.<\/p>\n<p>The second event that Jesus predicted was the destruction of Jerusalem in <span>AD<\/span> 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community must continue to live in faithful watchfulness after this event for the Son of God’s return in glory, which might be soon (Mark 13:34-37).<\/p>\n<p>The third event that Jesus predicted was his own future return (Matt 23:39; 24:3, 29-31, 24:36–25:46; Mark 8:38; 13:24-27, 32-37; Luke 21:25-36; John 14:1-3). References to Jesus’ return can be found throughout the New Testament (see, e.g., 1 Cor 1:7-8; 3:13; 5:5; 2 Cor 1:14; Phil 1:6, 10; 2:16; 1 Thes 5:1-11; 2 Thes 2:2; 2 Tim 1:12, 18; 4:1, 8).<\/p>\n<p>When Jesus returns, the promises about God’s Kingdom will be completely fulfilled. Jesus will bring judgment and destruction for Satan and his angels (Rom 16:20; 2 Thes 2:3-12). Unbelievers will also experience eternal judgment (Matt 13:40-42; 25:31-46; Luke 6:24-26; 16:19-31; Acts 10:42; Eph 5:6; Col 3:6; Heb 10:25; 2 Pet 3:7; Jude 1:6; Rev 1:7; 6:14, 17). Meanwhile, the faithful will be resurrected to experience the joy of eternal life (1 Thes 4:13-18). God will gather his chosen people for salvation (Mark 13:27; Heb 1:14; 9:27-28), grace (1 Pet 1:13), and glory (1 Thes 2:12; 2 Thes 2:14; 1 Pet 1:7; 5:1, 4). He will give his people a priceless inheritance (1 Pet 1:4) and new eternal bodies (1 Cor 15:35-57; Phil 3:21; 1 Thes 4:13-18). All of creation will also be rescued from its curse (Gen 3:17-18) and be transformed (Rom 8:20-23; 2 Pet 3:12-13; Rev 21:1–22:5). Sorrow, tears, mourning, and death will no longer exist (Rev 21:4). Those who have had faith during this life will see God (Matt 5:8; Rev 22:3).<\/p>\n<p>In light of these promises, believers in Jesus are to prayerfully await his return (Matt 6:10; Rev 22:20). We should not speculate on dates for his coming (Mark 13:32; Acts 1:7), but should live in a way that is honorable (1 Jn 2:28) and be prepared (Matt 24:36–25:30; 1 Thes 5:1-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 5:8; 6:10; 13:41-42; 23:39; 24:3–25:46; Mark 8:38; 13:1-37; 14:25; Luke 6:24-26; 16:19-31; 19:41-44; 21:5-36; John 14:1-3; Acts 1:6-7; 10:42; Rom 8:20-23; 16:20; 1 Cor 1:7-8; 15:35-58; 2 Cor 1:14; Phil 1:6, 10; 2:16; 3:21; 1 Thes 4:13-18; 2 Thes 2:2-14; 2 Tim 4:1-8; Titus 2:11-13; Heb 9:28; 10:25, 37; 1 Pet 1:7, 13; 5:1-4; 2 Pet 3:7-13; 1 Jn 2:28; Rev 1:7; 6:15-17; 21:1–22:7; 22:12, 20<\/p>","summary_ro":"The Day Is Coming Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written. The second event that Jesus predicted was the destruction of Jerusalem in AD 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community m...","summary_en":"The Day Is Coming Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written. The second event that Jesus predicted was the destruction of Jerusalem in AD 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community m...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":148442,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Day Is Coming","title_en":"The Day Is Coming","content_ro":"<h3>The Day Is Coming<\/h3>\n<p>Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written.<\/p>\n<p>The second event that Jesus predicted was the destruction of Jerusalem in <span>AD<\/span> 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community must continue to live in faithful watchfulness after this event for the Son of God’s return in glory, which might be soon (Mark 13:34-37).<\/p>\n<p>The third event that Jesus predicted was his own future return (Matt 23:39; 24:3, 29-31, 24:36–25:46; Mark 8:38; 13:24-27, 32-37; Luke 21:25-36; John 14:1-3). References to Jesus’ return can be found throughout the New Testament (see, e.g., 1 Cor 1:7-8; 3:13; 5:5; 2 Cor 1:14; Phil 1:6, 10; 2:16; 1 Thes 5:1-11; 2 Thes 2:2; 2 Tim 1:12, 18; 4:1, 8).<\/p>\n<p>When Jesus returns, the promises about God’s Kingdom will be completely fulfilled. Jesus will bring judgment and destruction for Satan and his angels (Rom 16:20; 2 Thes 2:3-12). Unbelievers will also experience eternal judgment (Matt 13:40-42; 25:31-46; Luke 6:24-26; 16:19-31; Acts 10:42; Eph 5:6; Col 3:6; Heb 10:25; 2 Pet 3:7; Jude 1:6; Rev 1:7; 6:14, 17). Meanwhile, the faithful will be resurrected to experience the joy of eternal life (1 Thes 4:13-18). God will gather his chosen people for salvation (Mark 13:27; Heb 1:14; 9:27-28), grace (1 Pet 1:13), and glory (1 Thes 2:12; 2 Thes 2:14; 1 Pet 1:7; 5:1, 4). He will give his people a priceless inheritance (1 Pet 1:4) and new eternal bodies (1 Cor 15:35-57; Phil 3:21; 1 Thes 4:13-18). All of creation will also be rescued from its curse (Gen 3:17-18) and be transformed (Rom 8:20-23; 2 Pet 3:12-13; Rev 21:1–22:5). Sorrow, tears, mourning, and death will no longer exist (Rev 21:4). Those who have had faith during this life will see God (Matt 5:8; Rev 22:3).<\/p>\n<p>In light of these promises, believers in Jesus are to prayerfully await his return (Matt 6:10; Rev 22:20). We should not speculate on dates for his coming (Mark 13:32; Acts 1:7), but should live in a way that is honorable (1 Jn 2:28) and be prepared (Matt 24:36–25:30; 1 Thes 5:1-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 5:8; 6:10; 13:41-42; 23:39; 24:3–25:46; Mark 8:38; 13:1-37; 14:25; Luke 6:24-26; 16:19-31; 19:41-44; 21:5-36; John 14:1-3; Acts 1:6-7; 10:42; Rom 8:20-23; 16:20; 1 Cor 1:7-8; 15:35-58; 2 Cor 1:14; Phil 1:6, 10; 2:16; 3:21; 1 Thes 4:13-18; 2 Thes 2:2-14; 2 Tim 4:1-8; Titus 2:11-13; Heb 9:28; 10:25, 37; 1 Pet 1:7, 13; 5:1-4; 2 Pet 3:7-13; 1 Jn 2:28; Rev 1:7; 6:15-17; 21:1–22:7; 22:12, 20<\/p>","content_en":"<h3>The Day Is Coming<\/h3>\n<p>Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written.<\/p>\n<p>The second event that Jesus predicted was the destruction of Jerusalem in <span>AD<\/span> 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community must continue to live in faithful watchfulness after this event for the Son of God’s return in glory, which might be soon (Mark 13:34-37).<\/p>\n<p>The third event that Jesus predicted was his own future return (Matt 23:39; 24:3, 29-31, 24:36–25:46; Mark 8:38; 13:24-27, 32-37; Luke 21:25-36; John 14:1-3). References to Jesus’ return can be found throughout the New Testament (see, e.g., 1 Cor 1:7-8; 3:13; 5:5; 2 Cor 1:14; Phil 1:6, 10; 2:16; 1 Thes 5:1-11; 2 Thes 2:2; 2 Tim 1:12, 18; 4:1, 8).<\/p>\n<p>When Jesus returns, the promises about God’s Kingdom will be completely fulfilled. Jesus will bring judgment and destruction for Satan and his angels (Rom 16:20; 2 Thes 2:3-12). Unbelievers will also experience eternal judgment (Matt 13:40-42; 25:31-46; Luke 6:24-26; 16:19-31; Acts 10:42; Eph 5:6; Col 3:6; Heb 10:25; 2 Pet 3:7; Jude 1:6; Rev 1:7; 6:14, 17). Meanwhile, the faithful will be resurrected to experience the joy of eternal life (1 Thes 4:13-18). God will gather his chosen people for salvation (Mark 13:27; Heb 1:14; 9:27-28), grace (1 Pet 1:13), and glory (1 Thes 2:12; 2 Thes 2:14; 1 Pet 1:7; 5:1, 4). He will give his people a priceless inheritance (1 Pet 1:4) and new eternal bodies (1 Cor 15:35-57; Phil 3:21; 1 Thes 4:13-18). All of creation will also be rescued from its curse (Gen 3:17-18) and be transformed (Rom 8:20-23; 2 Pet 3:12-13; Rev 21:1–22:5). Sorrow, tears, mourning, and death will no longer exist (Rev 21:4). Those who have had faith during this life will see God (Matt 5:8; Rev 22:3).<\/p>\n<p>In light of these promises, believers in Jesus are to prayerfully await his return (Matt 6:10; Rev 22:20). We should not speculate on dates for his coming (Mark 13:32; Acts 1:7), but should live in a way that is honorable (1 Jn 2:28) and be prepared (Matt 24:36–25:30; 1 Thes 5:1-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 5:8; 6:10; 13:41-42; 23:39; 24:3–25:46; Mark 8:38; 13:1-37; 14:25; Luke 6:24-26; 16:19-31; 19:41-44; 21:5-36; John 14:1-3; Acts 1:6-7; 10:42; Rom 8:20-23; 16:20; 1 Cor 1:7-8; 15:35-58; 2 Cor 1:14; Phil 1:6, 10; 2:16; 3:21; 1 Thes 4:13-18; 2 Thes 2:2-14; 2 Tim 4:1-8; Titus 2:11-13; Heb 9:28; 10:25, 37; 1 Pet 1:7, 13; 5:1-4; 2 Pet 3:7-13; 1 Jn 2:28; Rev 1:7; 6:15-17; 21:1–22:7; 22:12, 20<\/p>","summary_ro":"The Day Is Coming Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written. The second event that Jesus predicted was the destruction of Jerusalem in AD 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community m...","summary_en":"The Day Is Coming Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written. The second event that Jesus predicted was the destruction of Jerusalem in AD 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community m...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"4":[{"id":24821,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gospel of Matthew","title_en":"Gospel of Matthew","content_ro":"<h3>MATTHEW, Gospel of<\/h3>\n<p>First Gospel and first book of the NT.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date and Provenance<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Nowhere does the text of Matthew itself clearly identify the author. Yet, as did the ancient church, we may ascribe authorship to Matthew the apostle. He was otherwise known as Levi (see Mk 2:14; Lk 5:27, 29). Before Jesus called him, he was a tax collector (Mt 9:9ff.). It is interesting to note that Matthew called himself a tax collector, while none of the other Gospel writers did. Perhaps he did this to show how great an ascendancy he had been granted when the Lord called him, for tax collectors were despised and considered the lowest of people. The Gospel itself bears the impress of one knowledgeable of currency, for the Gospel writer speaks quite specifically about a two-drachma tax (Mt 17:24), a four-drachma coin (v 27), and the various talents (18:24; 25:15ff.).<\/p>\n<p class=\"h2\" id=\"DateandProvenance\">Date and Provenance<\/p>\n<p>Scholars are divided about the date when Matthew was written primarily because there is still debate about which Gospel was first written: Matthew or Mark. If Mark was written before Matthew, then Matthew was very indebted to Mark for a great deal of material, and vice versa. Those who argue for Matthew’s priority do so on the basis that Matthew’s Gospel was (1) recognized in the early church as the first Gospel, (2) written to those who first needed a written account—the Jews, and (3) placed first in the NT canon. Whether it preceded or followed Mark, most scholars are certain that it was written before the destruction of Jerusalem (<span>AD<\/span> 70) because the temple is spoken of as still standing (Mt 24:15). Irenaeus indicated that Matthew wrote this Gospel while Peter and Paul were in Rome. This would make the time of writing in the 60s.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<h5>Apologetics<\/h5>\n<p>Matthew wrote to a community of Greek-speaking Jewish Christians, located in a center such as Antioch in Syria. The community was surrounded and beset by Jews hostile to the claims of Jesus and the Christian community.<\/p>\n<p>Matthew wrote as a Jew for Jews. In Jesus of Nazareth, Matthew contends, the OT reached its appointed goal. Jesus is the Messiah of Israel’s expectation. In the opening chapter Matthew identifies him as “the son of David, the son of Abraham” (1:1), indeed as “God with us” (v 23). In later chapters Jesus is revealed as the Son of Man of Daniel 7 and the Suffering Servant of Isaiah 53. Throughout the book (Mt 1:22–27:10) the events of Jesus’ life are represented as the “fulfillment” of OT prophecies. He comes to offer Israel salvation from sin (1:21). Nevertheless, the Jews have rejected him as their Messiah, and have thus placed themselves in the most perilous position (11:20-24; 21:33-46). One explanation for Israel’s rejection of Jesus is the failure of the Jewish religious leadership to prepare the people for his coming. In the strongest language, Matthew denounces the teachers of the law and the Pharisees. They have forsaken the Word of God in favor of their own traditions (ch 15).<\/p>\n<h5>Teaching the Church<\/h5>\n<p>Matthew also wrote as a Christian for Christians. He presents Jesus as a new Moses, indeed as Yahweh incarnate, expounding his own law for his people (ch 5), now newly constituted around his person under the leadership of the apostles (10:2-4; 16:18-19; 23:8-10). If the Christian church is to function properly, the teaching of the Messiah on a host of moral and spiritual issues must be taken with utmost seriousness (chs 5–7, 18). To aid this purpose, Matthew takes the form of a theological textbook or a handbook for the church, to instruct the people of God concerning the person and work of Jesus. That these teachings may be more readily and firmly grasped, Matthew presents them in a highly organized and memorable way. To facilitate the learning of the material, he arranges Jesus’ teachings in five major discourses (interlocked with narrative portions) in which teachings of the same kind are clustered together (e.g., ch 10 consists of a charge to missionaries, and ch 13 consists of seven parables of the kingdom). Matthew’s leading theological themes may be identified as the <em>Son<\/em> of God (Jesus is Yahweh incarnate, “God with us”), the <em>kingdom<\/em> of God (in Jesus, God is invading history to inaugurate his final rule), the <em>salvation<\/em> of God (as the servant-king, Jesus has come to “save his people from their sins,” 1:21), and the <em>people<\/em> of God (Jesus has come to build his church, a redeemed community consisting of both Jews and Gentiles).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Coming of the Savior (1:1–2:23)<\/h5>\n<p>His name reveals his mission: “Jesus” (1:1) means “Yahweh saves.” He is “the son of Abraham,” who comes to fulfill God’s ancient promises to Jews and Gentiles (Gn 12:1-3). He is “Christ [or Messiah],” the son of David (Mt 1:1), who comes to inaugurate the kingdom of God (4:17). More than that, as evidenced both by prophecy (1:22-23) and by the nature of his conception (vv 18-20), he is “God with us”—now come to “save his people from their sins” (v 21). As the son of David, and in accord with prophecy, he is born in Bethlehem (2:1-6). Drawn by the star of Israel’s Messiah (cf. Nm 24:17), Gentiles come to worship him (Mt 2:1-12). When Herod seeks to destroy him, Jesus finds sanctuary in a gentile land; God’s calling his Son from Egypt marks the beginning of a mighty saving work—nothing less than a new exodus under Jesus, the new Moses (vv 13-20). Having been born in the humblest of circumstances, Jesus now comes to live in Nazareth (vv 21-23).<\/p>\n<h5>The Beginnings of Ministry (3:1–4:25)<\/h5>\n<p>In face of the judgment that Jesus is about to execute (as evidence of the kingdom’s arrival), John the Baptist calls Israel to repentance (3:1-12). Jesus’ submission to John’s baptism, and the voice from heaven, show him to be a King who serves his subjects by taking their sins upon himself (vv 13-17). Like Israel at the exodus, Jesus is led into the wilderness for a period of testing (4:1). When the devil seeks to turn him away both from God and from his appointed mission, Jesus gains victory by depending upon God and his Word (vv 1-11). Returning to Galilee, Jesus deliberately settles in territory with both Jewish and Gentile inhabitants (vv 12-16) and begins a ministry of preaching (like John, he calls for repentance in face of the dawning kingdom), teaching (he calls his first disciples), and healing (vv 17-25).<\/p>\n\n<h5>The Sermon on the Mount (5:1–7:29)<\/h5>\n<p>Just as Moses ascended Sinai to receive God’s law for Israel, so Jesus—as both the new Moses and as God incarnate—ascends the mountain to set forth his instruction for the citizens of the kingdom of God (5:1-2). He begins with <em>gospel<\/em> (not law), declaring that God shall surely save those who—beset by sin—trust in God’s mercy, obey his commands, and long for him to establish his righteous rule in the earth (vv 3-12). Toward that end, disciples are a preservative (salt) and a witness (light) in a sinful society (vv 13-16). As the one who has come not to abolish the Law and the Prophets but to bring them to completion (i.e., to usher in the new age to which the OT pointed— v 17), Jesus calls his disciples to steadfast obedience to God’s law as now expounded by the Lawgiver himself (vv 18-20). God’s commands embrace inner desires as well as outward actions, must not be watered down or rationalized, and call for more radical obedience than ever before, now that the end has come (vv 21-48). In their giving, praying, and fasting, disciples are to combat hypocrisy by God-centeredness and self-forgetfulness (6:1-18). The Lord’s Prayer (vv 9-13) calls upon God to honor his name by establishing his rule on earth, and to pardon, protect, and provide for his children. Given this prayer, and given the disciples’ God-centered view of reality (vv 19-24), there is no cause for anxiety (vv 25-34). Disciples must be discerning without being judgmental (7:1-6), and depend on God for the power needed to love others (6:7-12). Having completed his exposition of the law (5:21–7:12), Jesus now calls would-be disciples to follow him (7:13-14), warns against false teachers (vv 15-20), and insists that true disciples do God’s will (vv 21-23).<\/p>\n<h5>The Authority of Jesus (8:1–9:38)<\/h5>\n<p>Having given his authority <em>verbal<\/em> expression in teaching (7:28-29), Jesus now gives it <em>visible<\/em> expression in a series of healing miracles, again revealing himself as the servant of Isaiah (8:17). He heals a leper, a centurion’s servant, and a bleeding woman by his word (8:1-13; 9:20-22). His touch dispels a fever and raises a dead person (8:14-15; 9:23-25). A combination of word and touch cures the blind (9:27-31). As “God with us,” Jesus calls for unqualified allegiance (8:18-22). Though lacking even the natural protection enjoyed by animals (v 20), he demonstrates his sovereignty over the natural world—and thus his deity—by calming the storm (vv 23-27). In direct confrontations with demons, he shows his superiority over them (8:28-34; 9:32-33). Exercising God’s own authority, he declares sins forgiven (9:1-8) and calls sinners to repentance and to discipleship (vv 9-13). Joy over the kingdom’s inauguration is mingled with longing for its consummation (vv 14-17). The summary of 9:35-38 echoes 4:23-25, recalls chapters 5–7, and prepares for the next major discourse.<\/p>\n<h5>Jesus’ Charge to the Missionaries (10:1-42)<\/h5>\n<p>In response to the prayers that he has commanded, Christ now invests 12 disciples with apostolic authority and sends them out into his harvest field (9:37–10:4). The discourse speaks both of the apostles’ immediate mission (10:5-15) and of the church’s broader mission (vv 16-42). For now, the apostles are to concentrate on evangelizing Jews (v 6), in preparation for the mission to Gentiles (28:19). The “worthy” are those who welcome the apostles and their message; the “unworthy,” those who reject them (10:11-15). In the broader mission, there is sure to be persecution (vv 16-19, 24-25), but this will actually aid the witness (vv 17-23). God will save his faithful missionaries (vv 19-23) but judge those who oppress them and who disown Christ (vv 26-39). A sure reward awaits both the herald and the recipient of the message (vv 37-42).<\/p>\n<h5>Christ the Lord (11:1–12:50)<\/h5>\n<p>The judgment John predicted is already under way; one’s stand in the last judgment would be determined by his response to the words and works of Jesus (11:2-6). Like his herald, Jesus meets with widespread hostility and indifference (vv 7-19). Given the finality of the grace attending his ministry, those who reject him will suffer the severest judgment (vv 20-24). Yet there are others—the lowly, the burdened, the teachable—who learn (by revelation from God the Father and God the Son) that the “Lord of heaven and earth” is also the “gentle and humble” God who comes to give rest to those who trust in him (vv 25-30). As the one who ushers in the new age (12:6), Jesus claims that he is the Lord of the Sabbath (vv 1-8). True rest (11:29) comes to those who come to Jesus.<\/p>\n<p>Viewing Jesus as the destroyer of the Sabbath, the Pharisees ascribe his miraculous powers to Satan (12:22-24). On the contrary, says Jesus, the rule he is inaugurating is crushing Satan’s empire (vv 25-29). To reject this truth in the full awareness of what one is doing is to commit the unforgivable sin against the Holy Spirit (vv 30-32); the words of Jesus’ accusers expose them as persons destined for condemnation (vv 33-37). The requested sign from heaven will not be given. Jesus’ resurrection is the only sign they need.<\/p>\n<h5>The Parables of the Kingdom (13:1-58)<\/h5>\n<p>This, the third of Matthew’s five great discourses, contains seven parables. In the parable of the sower, four kinds of soil—hard, shallow, cluttered, and fruitful—illustrate the various responses to Jesus’ preaching (13:3-9, 18-23). As those who have received Jesus’ proclamation of the kingdom (4:17), the disciples are given more light, but the crowds must accept that initial proclamation before further light is given (13:10-17, 34-35). In both the parable of the weeds (vv 24-30, 36-43) and the parable of the net (vv 47-50), Jesus assures his disciples that the final judgment will separate true believers from false, and warns against hasty, premature judgments (cf. 7:1-5). The parables of the mustard and the yeast (13:31-33) contrast the smallness of the kingdom’s inauguration with the fullness of its consummation. The parables of the hidden treasure and the pearl (vv 44-46) depict the kingdom as a value far surpassing all others (cf. 6:33). Thus illuminated by Jesus, disciples have new treasures to add to their old (13:51-52). The people of Nazareth, on the contrary, echo the crowds’ lack of understanding and the Pharisees’ hostility (vv 53-58).<\/p>\n<h5>Spiritual Conflict (14:1–16:12)<\/h5>\n<p>In 14:1-12 the preaching of John exposes the weakness of Herod, and the beheading of John anticipates the crucifixion of Jesus (cf. 17:12). The true king is not Herod but Jesus. He is sovereign over nature itself (14:13-36)—God incarnate, “God with us,” who feeds the hungry multitude in the wilderness (as God once provided manna) and walks upon and calms the sea (see Ps 89:9). Peter models Christians’ faith, fear, and utter dependence on Jesus (Mt 14:28-31). The Pharisees and teachers of the law appear to worship God but in fact are devoted to their own traditions, which they offer not as supplements but as <em>rivals<\/em> to the Word of God (15:1-9). In verses 10-20 Jesus teaches both that ceremonial law apart from moral law becomes empty ritual, and that the old distinction between clean and unclean foods (Lv 11) is now as obsolete as the distinction between Jews and Gentiles. To underscore the point, Jesus enters pagan territory, heals a Canaanite (15:21-28) and feeds a Gentile multitude (vv 29-39). Pharisees and Sadducees, for all their differences, are united in their opposition to Jesus (16:1-12).<\/p>\n<h5>The Coming Salvation (16:13–17:27)<\/h5>\n<p>Going beyond the crowds’ respectful but inadequate estimates, Peter confesses Jesus to be “the Christ, the Son of the living God”—a recognition of Jesus’ deity granted by divine revelation (16:13-17; cf. 11:25-26). As it is God the Son who possesses and builds the church, Satan and death are victims rather than victors. Jesus will build his church on Peter’s confession that Jesus is the Christ, the Son of the living God. The apostles’ prohibiting and granting entry into the church (“binding” and “loosing,” respectively) depends upon the prior decision of heaven (i.e., God’s revelation of apostolic teaching). In face of Peter’s confession and the persistent false notions of messiahship (16:20, 23), Jesus now (for the first time) predicts his sufferings and coming glory (vv 21-28). In anticipation of that glory, Jesus is transfigured before certain disciples; Moses and Elijah join God the Father in bearing witness to the unique splendor of God the Son (17:1-8). Jesus then demonstrated his power by combating demonic powers (vv 14-18) and exhibited his authority by choosing to pay the temple tax using miraculous means (vv 24-27).<\/p>\n<h5>Greatness in the Kingdom (18:1-35)<\/h5>\n<p>In this, the fourth of Matthew’s five great discourses, Jesus concentrates on the character and attitudes of church members. He calls upon his followers both to <em>become<\/em> and to <em>welcome<\/em> the lowliest (18:1-5). Leaders especially are enjoined to deal harshly with themselves but gently with those under their care (vv 6-9). Remembering the Father’s love for sinners, Christians are to make every effort (both by prayer and by personal initiative) to restore offending brothers, with excommunication being the last resort (vv 10-20). Church members who really understand the Father’s amazing grace will never stop offering forgiveness and compassion to those who wrong them (vv 21-35).<\/p>\n<h5>Instructions on the Way to Jerusalem (19:1–20:34)<\/h5>\n<p>Given God’s creation ordinances, says Jesus, divorce itself is never <em>commanded;<\/em> it is only <em>permitted<\/em> in the case of sin—that is, where the marital bond has already been severed through infidelity (19:1-9). As in 5:17-48, Jesus calls his followers to radical obedience (19:10-12). Besides instructing disciples to become like children (18:1-4), Jesus embraces children themselves with his love (19:13-15). He appeals likewise to the rich young man (vv 16-22); but the man, while faithful to the commands about love of neighbor, is too bound by his wealth to give himself unreservedly to loving God. Yet those who abandon all to follow Jesus will receive wealth untold in the coming kingdom (vv 27-30). The basis for such blessings lies not in human merit but in the astonishing generosity of the gracious God (20:1-16). None—not even the rich—are beyond the power of his grace. But God offers free salvation at great cost to himself (vv 17-19). Confronting competitiveness and ambition among his followers, Jesus teaches them that true greatness lies not in lording it over others but in serving them (vv 20-34), as shall be supremely demonstrated in his death as “a ransom for many” (v 28).<\/p>\n<h5>Confrontations in Jerusalem (21:1–22:46)<\/h5>\n<p>As the Servant-King (cf. 3:17), and as the Messiah destined for suffering (cf. 16:16-21; 20:28), Jesus enters Jerusalem not upon a war horse but upon a donkey’s colt, for he purposes not to declare war on his enemies but to hand himself over to them—and thus achieve his triumph through defeat (21:1-11). As Lord of the temple, he demands that its commerce be halted and that it become (as God ordained) a place of worship for everyone, including the sick, the young, and the alien (21:12-17; cf. Mk 11:17). He outwits those who refuse to acknowledge the heavenly source of his and John’s authority (Mt 21:23-27). In dramatic and devastating fashion, first visibly (by cursing the fig tree—vv 18-22) and then verbally (in the three parables of 21:28–22:14), Jesus pronounces judgment upon those Jews who have refused to acknowledge him as Messiah and Son of God. Henceforth, the true people of God are those who believe in Jesus, whether Jews or Gentiles. He calls upon his people to pledge their supreme allegiance to God. In the resurrection what will matter most is one’s relationship to God (22:23-33). Indeed, he who loves God with his whole being and his neighbor as himself has kept the two foundational commandments of the OT (vv 34-40). Henceforth, submitting to God means rightly recognizing Jesus; he is indeed David’s son (Mt 1:1), but he is supremely David’s Lord—the exalted Son of God (22:41-46; cf. 16:16).<\/p>\n<h5>Woes upon the Scribes and Pharisees (23:1-39)<\/h5>\n<p>Five reasons are stated for Jesus’ denunciation of the Jewish religious leaders. First is their hypocrisy: their practice contradicts their teaching (23:1-4), their external purity conceals inner rottenness (vv 25-28), and they appear to champion God’s cause but are really enemies of God’s servants (vv 29-36). Second is the pride that prompts their hypocrisy (23:5-12). Third is their exploitation of, and their baleful influence upon, those under their charge (vv 13-15). Fourth is their preoccupation with the minutia of the law to the neglect of its weightier matters (vv 16-24). Fifth is their responsibility for the dreadful judgment that the whole nation is about to experience (vv 33-39).<\/p>\n<h5>The Coming of the End (24:1–25:46)<\/h5>\n<p>The introduction to this, the fifth and last of Matthew’s great discourses, makes it plain that there is the closest connection (for both Jesus and his disciples) between the coming destruction of Jerusalem and the end of the age (24:1-3). Jesus first characterizes the time between his first advent and his return: there will be natural catastrophes, international warfare, the rise of false messiahs, the persecution of God’s people, and the universal proclamation of the gospel of the kingdom (vv 4-14). Then Jesus speaks of the catastrophe that is soon to befall the Jewish nation in particular (as already foretold in 22:7; 23:38), culminating in the destruction of Jerusalem and its temple in <span>AD<\/span> 70 (24:15-25). Sometime thereafter (but after an interval known only to God the Father—v 36), the Son of Man will return in great glory, amid apocalyptic signs, to gather his people (vv 26-31). The present generation will not pass away before judgment falls upon Israel (vv 15-25), so let listeners take heed (vv 32-35). The same warning applies to the more remote coming of the Son of Man (vv 36-51): both the certainty of the event and the uncertainty of its time call for vigilance and faithfulness in the interval, for that event will bring both salvation and judgment. To drive the lesson home, Jesus tells the parables of the wise and foolish virgins (25:1-13) and the talents (vv 14-30). The concluding parable of the sheep and the goats (vv 31-46) speaks of the urgent necessity of making the right response to the “brothers”—that is, the messengers—of Christ; those who feed, clothe, and otherwise care for the messengers of Christ thereby testify to their reception of the apostles’ message and their Lord (cf. 10:40-42).<\/p>\n<h5>The Road to Golgotha (26:1–27:26)<\/h5>\n<p>As though in response to Jesus’ own prediction, the chief priests and the elders hatch their murderous plot (26:1-5), soon to be aided by Judas (vv 14-16). The anointing at Bethany (vv 6-13) testifies to the extravagance of love and the imminence of death. At the Passover meal (vv 17-30), signaling at what sacrifice the new exodus comes about (cf. 2:15), Jesus interprets his forthcoming death as an atoning sacrifice for the forgiveness of sins (26:26-28; cf. 1:21) and anticipates the day of final victory over sin and death in the consummated kingdom (26:29). Jesus’ agony in Gethsemane (vv 36-46) expresses his horror over taking his people’s sins upon himself. By a stupendous act of filial obedience, he submits his will to the Father, that the Scriptures might be fulfilled (26:54; cf. Is 53). As the servant of God destined to suffer, Jesus resists attempts to thwart his arrest (26:47-56). The Jews’ supreme court (the Sanhedrin) and their loftiest religious official (the high priest) condemn Jesus as a blasphemer because he dares to identify himself as “the Christ, the Son of God” (26:57-68; cf. 16:16). As though joining the court’s repudiation, Peter—in fulfillment of Jesus’ prophecy (26:31-35)—disclaims knowledge of Jesus (vv 69-75). Judas’s disillusionment finds expression in suicide (27:3-10). The Jews hand Jesus over to Pilate the Roman governor (vv 1-2), he alone having the authority to pronounce the death sentence. Knowing that the charge of blasphemy will carry no weight with Pilate, the Jews now represent Jesus as a threat to Caesar. In the end, Pilate responds not to specific charges and evidence but to pressure from the crowd and the threat of riot (vv 11-25). He releases Barabbas and delivers Jesus to be crucified (v 26).<\/p>\n<h5>The Death of Jesus (27:27-66)<\/h5>\n<p>Following his humiliating treatment at the hands of the Roman soldiers, Jesus is led to the place of execution; weakened by the beatings, he requires assistance (27:27-32). He refuses the proffered narcotic so that he might keep his head clear (v 34). His being executed with malefactors (v 38) testifies to the purpose of his death (cf. 1:21). A steady stream of abuse is hurled at him, in blasphemous disregard of the truth of the superscription “This is Jesus the King of the Jews” (27:37-44). Finally, out of the darkness Jesus utters the cry of dereliction; now is revealed the ultimate horror (that from which his soul shrank in Gethsemane), the sin-bearer’s supreme agony—the beloved Son’s abandonment by the Father (vv 45-49). Having cried out with a loud voice (cf. Jn 19:30), Jesus dies (27:50). Immediately, the saving effects of his death become evident (vv 51-53): sinners, now forgiven, have access to the holy God (the veil of the temple is rent asunder), and there is hope of resurrection for those who have died. As at the beginning (2:1-12), Gentiles instead of Jews confess Jesus (27:54; contrast 26:63-65). Joseph’s careful attentiveness to Jesus’ burial contrasts with the ongoing attempts of the chief priests and Pharisees to resist Jesus’ power (27:57-66).<\/p>\n<h5>The Triumph of the Savior (28:1-20)<\/h5>\n<p>Amid great glory and power and joy, the Savior’s victory over death is announced and attested (28:1-7). The risen Jesus appears first to the women who stayed with him during his crucifixion (28:8-10; cf. 27:61; 28:1). The Jews’ response to the guards’ report signals their growing desperation before irresistible reality (28:11-15). Meeting with the 11 disciples on the mountain in Galilee (vv 16-20), Jesus, the new Moses, continues his instructions. He now reveals the evangelistic purpose for which Matthew has been preparing readers from the very threshold of his Gospel. The apostles are to disciple all peoples by baptizing them into the name of the triune God and by teaching them to obey all that Jesus has commanded. The apostles go forth in the assurance that Jesus—as the Lord—stands over them, and that Jesus—as Immanuel—stands with them until the very end of the age.<\/p>\n<p><em>See also<\/em> Jesus Christ, Life and Teachings of; Luke, Gospel of; Mark, Gospel of; Matthew (Person); Synoptic Gospels.<\/p>","content_en":"<h3>MATTHEW, Gospel of<\/h3>\n<p>First Gospel and first book of the NT.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date and Provenance<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Nowhere does the text of Matthew itself clearly identify the author. Yet, as did the ancient church, we may ascribe authorship to Matthew the apostle. He was otherwise known as Levi (see Mk 2:14; Lk 5:27, 29). Before Jesus called him, he was a tax collector (Mt 9:9ff.). It is interesting to note that Matthew called himself a tax collector, while none of the other Gospel writers did. Perhaps he did this to show how great an ascendancy he had been granted when the Lord called him, for tax collectors were despised and considered the lowest of people. The Gospel itself bears the impress of one knowledgeable of currency, for the Gospel writer speaks quite specifically about a two-drachma tax (Mt 17:24), a four-drachma coin (v 27), and the various talents (18:24; 25:15ff.).<\/p>\n<p class=\"h2\" id=\"DateandProvenance\">Date and Provenance<\/p>\n<p>Scholars are divided about the date when Matthew was written primarily because there is still debate about which Gospel was first written: Matthew or Mark. If Mark was written before Matthew, then Matthew was very indebted to Mark for a great deal of material, and vice versa. Those who argue for Matthew’s priority do so on the basis that Matthew’s Gospel was (1) recognized in the early church as the first Gospel, (2) written to those who first needed a written account—the Jews, and (3) placed first in the NT canon. Whether it preceded or followed Mark, most scholars are certain that it was written before the destruction of Jerusalem (<span>AD<\/span> 70) because the temple is spoken of as still standing (Mt 24:15). Irenaeus indicated that Matthew wrote this Gospel while Peter and Paul were in Rome. This would make the time of writing in the 60s.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<h5>Apologetics<\/h5>\n<p>Matthew wrote to a community of Greek-speaking Jewish Christians, located in a center such as Antioch in Syria. The community was surrounded and beset by Jews hostile to the claims of Jesus and the Christian community.<\/p>\n<p>Matthew wrote as a Jew for Jews. In Jesus of Nazareth, Matthew contends, the OT reached its appointed goal. Jesus is the Messiah of Israel’s expectation. In the opening chapter Matthew identifies him as “the son of David, the son of Abraham” (1:1), indeed as “God with us” (v 23). In later chapters Jesus is revealed as the Son of Man of Daniel 7 and the Suffering Servant of Isaiah 53. Throughout the book (Mt 1:22–27:10) the events of Jesus’ life are represented as the “fulfillment” of OT prophecies. He comes to offer Israel salvation from sin (1:21). Nevertheless, the Jews have rejected him as their Messiah, and have thus placed themselves in the most perilous position (11:20-24; 21:33-46). One explanation for Israel’s rejection of Jesus is the failure of the Jewish religious leadership to prepare the people for his coming. In the strongest language, Matthew denounces the teachers of the law and the Pharisees. They have forsaken the Word of God in favor of their own traditions (ch 15).<\/p>\n<h5>Teaching the Church<\/h5>\n<p>Matthew also wrote as a Christian for Christians. He presents Jesus as a new Moses, indeed as Yahweh incarnate, expounding his own law for his people (ch 5), now newly constituted around his person under the leadership of the apostles (10:2-4; 16:18-19; 23:8-10). If the Christian church is to function properly, the teaching of the Messiah on a host of moral and spiritual issues must be taken with utmost seriousness (chs 5–7, 18). To aid this purpose, Matthew takes the form of a theological textbook or a handbook for the church, to instruct the people of God concerning the person and work of Jesus. That these teachings may be more readily and firmly grasped, Matthew presents them in a highly organized and memorable way. To facilitate the learning of the material, he arranges Jesus’ teachings in five major discourses (interlocked with narrative portions) in which teachings of the same kind are clustered together (e.g., ch 10 consists of a charge to missionaries, and ch 13 consists of seven parables of the kingdom). Matthew’s leading theological themes may be identified as the <em>Son<\/em> of God (Jesus is Yahweh incarnate, “God with us”), the <em>kingdom<\/em> of God (in Jesus, God is invading history to inaugurate his final rule), the <em>salvation<\/em> of God (as the servant-king, Jesus has come to “save his people from their sins,” 1:21), and the <em>people<\/em> of God (Jesus has come to build his church, a redeemed community consisting of both Jews and Gentiles).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Coming of the Savior (1:1–2:23)<\/h5>\n<p>His name reveals his mission: “Jesus” (1:1) means “Yahweh saves.” He is “the son of Abraham,” who comes to fulfill God’s ancient promises to Jews and Gentiles (Gn 12:1-3). He is “Christ [or Messiah],” the son of David (Mt 1:1), who comes to inaugurate the kingdom of God (4:17). More than that, as evidenced both by prophecy (1:22-23) and by the nature of his conception (vv 18-20), he is “God with us”—now come to “save his people from their sins” (v 21). As the son of David, and in accord with prophecy, he is born in Bethlehem (2:1-6). Drawn by the star of Israel’s Messiah (cf. Nm 24:17), Gentiles come to worship him (Mt 2:1-12). When Herod seeks to destroy him, Jesus finds sanctuary in a gentile land; God’s calling his Son from Egypt marks the beginning of a mighty saving work—nothing less than a new exodus under Jesus, the new Moses (vv 13-20). Having been born in the humblest of circumstances, Jesus now comes to live in Nazareth (vv 21-23).<\/p>\n<h5>The Beginnings of Ministry (3:1–4:25)<\/h5>\n<p>In face of the judgment that Jesus is about to execute (as evidence of the kingdom’s arrival), John the Baptist calls Israel to repentance (3:1-12). Jesus’ submission to John’s baptism, and the voice from heaven, show him to be a King who serves his subjects by taking their sins upon himself (vv 13-17). Like Israel at the exodus, Jesus is led into the wilderness for a period of testing (4:1). When the devil seeks to turn him away both from God and from his appointed mission, Jesus gains victory by depending upon God and his Word (vv 1-11). Returning to Galilee, Jesus deliberately settles in territory with both Jewish and Gentile inhabitants (vv 12-16) and begins a ministry of preaching (like John, he calls for repentance in face of the dawning kingdom), teaching (he calls his first disciples), and healing (vv 17-25).<\/p>\n\n<h5>The Sermon on the Mount (5:1–7:29)<\/h5>\n<p>Just as Moses ascended Sinai to receive God’s law for Israel, so Jesus—as both the new Moses and as God incarnate—ascends the mountain to set forth his instruction for the citizens of the kingdom of God (5:1-2). He begins with <em>gospel<\/em> (not law), declaring that God shall surely save those who—beset by sin—trust in God’s mercy, obey his commands, and long for him to establish his righteous rule in the earth (vv 3-12). Toward that end, disciples are a preservative (salt) and a witness (light) in a sinful society (vv 13-16). As the one who has come not to abolish the Law and the Prophets but to bring them to completion (i.e., to usher in the new age to which the OT pointed— v 17), Jesus calls his disciples to steadfast obedience to God’s law as now expounded by the Lawgiver himself (vv 18-20). God’s commands embrace inner desires as well as outward actions, must not be watered down or rationalized, and call for more radical obedience than ever before, now that the end has come (vv 21-48). In their giving, praying, and fasting, disciples are to combat hypocrisy by God-centeredness and self-forgetfulness (6:1-18). The Lord’s Prayer (vv 9-13) calls upon God to honor his name by establishing his rule on earth, and to pardon, protect, and provide for his children. Given this prayer, and given the disciples’ God-centered view of reality (vv 19-24), there is no cause for anxiety (vv 25-34). Disciples must be discerning without being judgmental (7:1-6), and depend on God for the power needed to love others (6:7-12). Having completed his exposition of the law (5:21–7:12), Jesus now calls would-be disciples to follow him (7:13-14), warns against false teachers (vv 15-20), and insists that true disciples do God’s will (vv 21-23).<\/p>\n<h5>The Authority of Jesus (8:1–9:38)<\/h5>\n<p>Having given his authority <em>verbal<\/em> expression in teaching (7:28-29), Jesus now gives it <em>visible<\/em> expression in a series of healing miracles, again revealing himself as the servant of Isaiah (8:17). He heals a leper, a centurion’s servant, and a bleeding woman by his word (8:1-13; 9:20-22). His touch dispels a fever and raises a dead person (8:14-15; 9:23-25). A combination of word and touch cures the blind (9:27-31). As “God with us,” Jesus calls for unqualified allegiance (8:18-22). Though lacking even the natural protection enjoyed by animals (v 20), he demonstrates his sovereignty over the natural world—and thus his deity—by calming the storm (vv 23-27). In direct confrontations with demons, he shows his superiority over them (8:28-34; 9:32-33). Exercising God’s own authority, he declares sins forgiven (9:1-8) and calls sinners to repentance and to discipleship (vv 9-13). Joy over the kingdom’s inauguration is mingled with longing for its consummation (vv 14-17). The summary of 9:35-38 echoes 4:23-25, recalls chapters 5–7, and prepares for the next major discourse.<\/p>\n<h5>Jesus’ Charge to the Missionaries (10:1-42)<\/h5>\n<p>In response to the prayers that he has commanded, Christ now invests 12 disciples with apostolic authority and sends them out into his harvest field (9:37–10:4). The discourse speaks both of the apostles’ immediate mission (10:5-15) and of the church’s broader mission (vv 16-42). For now, the apostles are to concentrate on evangelizing Jews (v 6), in preparation for the mission to Gentiles (28:19). The “worthy” are those who welcome the apostles and their message; the “unworthy,” those who reject them (10:11-15). In the broader mission, there is sure to be persecution (vv 16-19, 24-25), but this will actually aid the witness (vv 17-23). God will save his faithful missionaries (vv 19-23) but judge those who oppress them and who disown Christ (vv 26-39). A sure reward awaits both the herald and the recipient of the message (vv 37-42).<\/p>\n<h5>Christ the Lord (11:1–12:50)<\/h5>\n<p>The judgment John predicted is already under way; one’s stand in the last judgment would be determined by his response to the words and works of Jesus (11:2-6). Like his herald, Jesus meets with widespread hostility and indifference (vv 7-19). Given the finality of the grace attending his ministry, those who reject him will suffer the severest judgment (vv 20-24). Yet there are others—the lowly, the burdened, the teachable—who learn (by revelation from God the Father and God the Son) that the “Lord of heaven and earth” is also the “gentle and humble” God who comes to give rest to those who trust in him (vv 25-30). As the one who ushers in the new age (12:6), Jesus claims that he is the Lord of the Sabbath (vv 1-8). True rest (11:29) comes to those who come to Jesus.<\/p>\n<p>Viewing Jesus as the destroyer of the Sabbath, the Pharisees ascribe his miraculous powers to Satan (12:22-24). On the contrary, says Jesus, the rule he is inaugurating is crushing Satan’s empire (vv 25-29). To reject this truth in the full awareness of what one is doing is to commit the unforgivable sin against the Holy Spirit (vv 30-32); the words of Jesus’ accusers expose them as persons destined for condemnation (vv 33-37). The requested sign from heaven will not be given. Jesus’ resurrection is the only sign they need.<\/p>\n<h5>The Parables of the Kingdom (13:1-58)<\/h5>\n<p>This, the third of Matthew’s five great discourses, contains seven parables. In the parable of the sower, four kinds of soil—hard, shallow, cluttered, and fruitful—illustrate the various responses to Jesus’ preaching (13:3-9, 18-23). As those who have received Jesus’ proclamation of the kingdom (4:17), the disciples are given more light, but the crowds must accept that initial proclamation before further light is given (13:10-17, 34-35). In both the parable of the weeds (vv 24-30, 36-43) and the parable of the net (vv 47-50), Jesus assures his disciples that the final judgment will separate true believers from false, and warns against hasty, premature judgments (cf. 7:1-5). The parables of the mustard and the yeast (13:31-33) contrast the smallness of the kingdom’s inauguration with the fullness of its consummation. The parables of the hidden treasure and the pearl (vv 44-46) depict the kingdom as a value far surpassing all others (cf. 6:33). Thus illuminated by Jesus, disciples have new treasures to add to their old (13:51-52). The people of Nazareth, on the contrary, echo the crowds’ lack of understanding and the Pharisees’ hostility (vv 53-58).<\/p>\n<h5>Spiritual Conflict (14:1–16:12)<\/h5>\n<p>In 14:1-12 the preaching of John exposes the weakness of Herod, and the beheading of John anticipates the crucifixion of Jesus (cf. 17:12). The true king is not Herod but Jesus. He is sovereign over nature itself (14:13-36)—God incarnate, “God with us,” who feeds the hungry multitude in the wilderness (as God once provided manna) and walks upon and calms the sea (see Ps 89:9). Peter models Christians’ faith, fear, and utter dependence on Jesus (Mt 14:28-31). The Pharisees and teachers of the law appear to worship God but in fact are devoted to their own traditions, which they offer not as supplements but as <em>rivals<\/em> to the Word of God (15:1-9). In verses 10-20 Jesus teaches both that ceremonial law apart from moral law becomes empty ritual, and that the old distinction between clean and unclean foods (Lv 11) is now as obsolete as the distinction between Jews and Gentiles. To underscore the point, Jesus enters pagan territory, heals a Canaanite (15:21-28) and feeds a Gentile multitude (vv 29-39). Pharisees and Sadducees, for all their differences, are united in their opposition to Jesus (16:1-12).<\/p>\n<h5>The Coming Salvation (16:13–17:27)<\/h5>\n<p>Going beyond the crowds’ respectful but inadequate estimates, Peter confesses Jesus to be “the Christ, the Son of the living God”—a recognition of Jesus’ deity granted by divine revelation (16:13-17; cf. 11:25-26). As it is God the Son who possesses and builds the church, Satan and death are victims rather than victors. Jesus will build his church on Peter’s confession that Jesus is the Christ, the Son of the living God. The apostles’ prohibiting and granting entry into the church (“binding” and “loosing,” respectively) depends upon the prior decision of heaven (i.e., God’s revelation of apostolic teaching). In face of Peter’s confession and the persistent false notions of messiahship (16:20, 23), Jesus now (for the first time) predicts his sufferings and coming glory (vv 21-28). In anticipation of that glory, Jesus is transfigured before certain disciples; Moses and Elijah join God the Father in bearing witness to the unique splendor of God the Son (17:1-8). Jesus then demonstrated his power by combating demonic powers (vv 14-18) and exhibited his authority by choosing to pay the temple tax using miraculous means (vv 24-27).<\/p>\n<h5>Greatness in the Kingdom (18:1-35)<\/h5>\n<p>In this, the fourth of Matthew’s five great discourses, Jesus concentrates on the character and attitudes of church members. He calls upon his followers both to <em>become<\/em> and to <em>welcome<\/em> the lowliest (18:1-5). Leaders especially are enjoined to deal harshly with themselves but gently with those under their care (vv 6-9). Remembering the Father’s love for sinners, Christians are to make every effort (both by prayer and by personal initiative) to restore offending brothers, with excommunication being the last resort (vv 10-20). Church members who really understand the Father’s amazing grace will never stop offering forgiveness and compassion to those who wrong them (vv 21-35).<\/p>\n<h5>Instructions on the Way to Jerusalem (19:1–20:34)<\/h5>\n<p>Given God’s creation ordinances, says Jesus, divorce itself is never <em>commanded;<\/em> it is only <em>permitted<\/em> in the case of sin—that is, where the marital bond has already been severed through infidelity (19:1-9). As in 5:17-48, Jesus calls his followers to radical obedience (19:10-12). Besides instructing disciples to become like children (18:1-4), Jesus embraces children themselves with his love (19:13-15). He appeals likewise to the rich young man (vv 16-22); but the man, while faithful to the commands about love of neighbor, is too bound by his wealth to give himself unreservedly to loving God. Yet those who abandon all to follow Jesus will receive wealth untold in the coming kingdom (vv 27-30). The basis for such blessings lies not in human merit but in the astonishing generosity of the gracious God (20:1-16). None—not even the rich—are beyond the power of his grace. But God offers free salvation at great cost to himself (vv 17-19). Confronting competitiveness and ambition among his followers, Jesus teaches them that true greatness lies not in lording it over others but in serving them (vv 20-34), as shall be supremely demonstrated in his death as “a ransom for many” (v 28).<\/p>\n<h5>Confrontations in Jerusalem (21:1–22:46)<\/h5>\n<p>As the Servant-King (cf. 3:17), and as the Messiah destined for suffering (cf. 16:16-21; 20:28), Jesus enters Jerusalem not upon a war horse but upon a donkey’s colt, for he purposes not to declare war on his enemies but to hand himself over to them—and thus achieve his triumph through defeat (21:1-11). As Lord of the temple, he demands that its commerce be halted and that it become (as God ordained) a place of worship for everyone, including the sick, the young, and the alien (21:12-17; cf. Mk 11:17). He outwits those who refuse to acknowledge the heavenly source of his and John’s authority (Mt 21:23-27). In dramatic and devastating fashion, first visibly (by cursing the fig tree—vv 18-22) and then verbally (in the three parables of 21:28–22:14), Jesus pronounces judgment upon those Jews who have refused to acknowledge him as Messiah and Son of God. Henceforth, the true people of God are those who believe in Jesus, whether Jews or Gentiles. He calls upon his people to pledge their supreme allegiance to God. In the resurrection what will matter most is one’s relationship to God (22:23-33). Indeed, he who loves God with his whole being and his neighbor as himself has kept the two foundational commandments of the OT (vv 34-40). Henceforth, submitting to God means rightly recognizing Jesus; he is indeed David’s son (Mt 1:1), but he is supremely David’s Lord—the exalted Son of God (22:41-46; cf. 16:16).<\/p>\n<h5>Woes upon the Scribes and Pharisees (23:1-39)<\/h5>\n<p>Five reasons are stated for Jesus’ denunciation of the Jewish religious leaders. First is their hypocrisy: their practice contradicts their teaching (23:1-4), their external purity conceals inner rottenness (vv 25-28), and they appear to champion God’s cause but are really enemies of God’s servants (vv 29-36). Second is the pride that prompts their hypocrisy (23:5-12). Third is their exploitation of, and their baleful influence upon, those under their charge (vv 13-15). Fourth is their preoccupation with the minutia of the law to the neglect of its weightier matters (vv 16-24). Fifth is their responsibility for the dreadful judgment that the whole nation is about to experience (vv 33-39).<\/p>\n<h5>The Coming of the End (24:1–25:46)<\/h5>\n<p>The introduction to this, the fifth and last of Matthew’s great discourses, makes it plain that there is the closest connection (for both Jesus and his disciples) between the coming destruction of Jerusalem and the end of the age (24:1-3). Jesus first characterizes the time between his first advent and his return: there will be natural catastrophes, international warfare, the rise of false messiahs, the persecution of God’s people, and the universal proclamation of the gospel of the kingdom (vv 4-14). Then Jesus speaks of the catastrophe that is soon to befall the Jewish nation in particular (as already foretold in 22:7; 23:38), culminating in the destruction of Jerusalem and its temple in <span>AD<\/span> 70 (24:15-25). Sometime thereafter (but after an interval known only to God the Father—v 36), the Son of Man will return in great glory, amid apocalyptic signs, to gather his people (vv 26-31). The present generation will not pass away before judgment falls upon Israel (vv 15-25), so let listeners take heed (vv 32-35). The same warning applies to the more remote coming of the Son of Man (vv 36-51): both the certainty of the event and the uncertainty of its time call for vigilance and faithfulness in the interval, for that event will bring both salvation and judgment. To drive the lesson home, Jesus tells the parables of the wise and foolish virgins (25:1-13) and the talents (vv 14-30). The concluding parable of the sheep and the goats (vv 31-46) speaks of the urgent necessity of making the right response to the “brothers”—that is, the messengers—of Christ; those who feed, clothe, and otherwise care for the messengers of Christ thereby testify to their reception of the apostles’ message and their Lord (cf. 10:40-42).<\/p>\n<h5>The Road to Golgotha (26:1–27:26)<\/h5>\n<p>As though in response to Jesus’ own prediction, the chief priests and the elders hatch their murderous plot (26:1-5), soon to be aided by Judas (vv 14-16). The anointing at Bethany (vv 6-13) testifies to the extravagance of love and the imminence of death. At the Passover meal (vv 17-30), signaling at what sacrifice the new exodus comes about (cf. 2:15), Jesus interprets his forthcoming death as an atoning sacrifice for the forgiveness of sins (26:26-28; cf. 1:21) and anticipates the day of final victory over sin and death in the consummated kingdom (26:29). Jesus’ agony in Gethsemane (vv 36-46) expresses his horror over taking his people’s sins upon himself. By a stupendous act of filial obedience, he submits his will to the Father, that the Scriptures might be fulfilled (26:54; cf. Is 53). As the servant of God destined to suffer, Jesus resists attempts to thwart his arrest (26:47-56). The Jews’ supreme court (the Sanhedrin) and their loftiest religious official (the high priest) condemn Jesus as a blasphemer because he dares to identify himself as “the Christ, the Son of God” (26:57-68; cf. 16:16). As though joining the court’s repudiation, Peter—in fulfillment of Jesus’ prophecy (26:31-35)—disclaims knowledge of Jesus (vv 69-75). Judas’s disillusionment finds expression in suicide (27:3-10). The Jews hand Jesus over to Pilate the Roman governor (vv 1-2), he alone having the authority to pronounce the death sentence. Knowing that the charge of blasphemy will carry no weight with Pilate, the Jews now represent Jesus as a threat to Caesar. In the end, Pilate responds not to specific charges and evidence but to pressure from the crowd and the threat of riot (vv 11-25). He releases Barabbas and delivers Jesus to be crucified (v 26).<\/p>\n<h5>The Death of Jesus (27:27-66)<\/h5>\n<p>Following his humiliating treatment at the hands of the Roman soldiers, Jesus is led to the place of execution; weakened by the beatings, he requires assistance (27:27-32). He refuses the proffered narcotic so that he might keep his head clear (v 34). His being executed with malefactors (v 38) testifies to the purpose of his death (cf. 1:21). A steady stream of abuse is hurled at him, in blasphemous disregard of the truth of the superscription “This is Jesus the King of the Jews” (27:37-44). Finally, out of the darkness Jesus utters the cry of dereliction; now is revealed the ultimate horror (that from which his soul shrank in Gethsemane), the sin-bearer’s supreme agony—the beloved Son’s abandonment by the Father (vv 45-49). Having cried out with a loud voice (cf. Jn 19:30), Jesus dies (27:50). Immediately, the saving effects of his death become evident (vv 51-53): sinners, now forgiven, have access to the holy God (the veil of the temple is rent asunder), and there is hope of resurrection for those who have died. As at the beginning (2:1-12), Gentiles instead of Jews confess Jesus (27:54; contrast 26:63-65). Joseph’s careful attentiveness to Jesus’ burial contrasts with the ongoing attempts of the chief priests and Pharisees to resist Jesus’ power (27:57-66).<\/p>\n<h5>The Triumph of the Savior (28:1-20)<\/h5>\n<p>Amid great glory and power and joy, the Savior’s victory over death is announced and attested (28:1-7). The risen Jesus appears first to the women who stayed with him during his crucifixion (28:8-10; cf. 27:61; 28:1). The Jews’ response to the guards’ report signals their growing desperation before irresistible reality (28:11-15). Meeting with the 11 disciples on the mountain in Galilee (vv 16-20), Jesus, the new Moses, continues his instructions. He now reveals the evangelistic purpose for which Matthew has been preparing readers from the very threshold of his Gospel. The apostles are to disciple all peoples by baptizing them into the name of the triune God and by teaching them to obey all that Jesus has commanded. The apostles go forth in the assurance that Jesus—as the Lord—stands over them, and that Jesus—as Immanuel—stands with them until the very end of the age.<\/p>\n<p><em>See also<\/em> Jesus Christ, Life and Teachings of; Luke, Gospel of; Mark, Gospel of; Matthew (Person); Synoptic Gospels.<\/p>","summary_ro":"MATTHEW, Gospel of First Gospel and first book of the NT. Preview • Author • Date and Provenance • Purpose • Content Author Nowhere does the text of Matthew itself clearly identify the author. Yet, as did the ancient church, we may ascribe authorship to Matthew the apostle. He was otherwise known as Levi (see Mk 2:14; Lk 5:27, 29). Before Jesus called him, he was a tax collector (Mt 9:9ff.). It is interesting to note that Matthew called himself a tax collector, while none of the other Gospel ...","summary_en":"MATTHEW, Gospel of First Gospel and first book of the NT. Preview • Author • Date and Provenance • Purpose • Content Author Nowhere does the text of Matthew itself clearly identify the author. Yet, as did the ancient church, we may ascribe authorship to Matthew the apostle. He was otherwise known as Levi (see Mk 2:14; Lk 5:27, 29). Before Jesus called him, he was a tax collector (Mt 9:9ff.). It is interesting to note that Matthew called himself a tax collector, while none of the other Gospel ...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":28900,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Parousia*","title_en":"Parousia*","content_ro":"<h3>PAROUSIA*<\/h3>\n<p>Transliteration of a Greek word meaning “presence,” “arrival,” “appearance,” or “coming.” While it is used often with reference to people (1 Cor 16:17; 2 Cor 7:6; 10:10; Phil 1:26; 2:12) and once with reference to the Antichrist (2 Thes 2:9), the word is employed most frequently with reference to Christ (Mt 24:3, 27, 37-39; 1 Cor 15:23; 1 Thes 2:19; 3:13; 4:15; 5:23; 2 Thes 2:1, 8). Consequently, the Parousia has come to denote the second coming of Christ at the end of the ages.<\/p>\n<p>Paul was probably responsible for the technical emphasis on Christ’s return. While rejecting all attempts to calculate the time (1 Thes 5:1-2; 2 Thes 2:2-3; cf. Mt 24:4-36), he nonetheless paints a vivid picture of the Parousia (1 Thes 4:13-18; 2 Thes 1:7–2:8; see also 1 Cor 15:20-28, 50-55). According to his teaching, it will be a personal, visible, sudden, and glorious coming (1 Cor 15:23; 1 Thes 2:19; 3:13; 4:15-17). Though apparently he felt he and his readers would experience Christ’s return (1 Thes 4:15; cf. Rom 8:23; 13:11), his approaching martyrdom caused him to moderate his thinking (Phil 1:23). James, also sensing the delay in Christ’s return, called for patience (Jas 5:7-8). Peter, too, cautioned against allowing the delay to create doubt (2 Pt 3:8-10). The message is not myth (2 Pt 1:16), and scoffers will be silenced (3:3-4). John encouraged consistent faith lest the believer be put to shame at his coming (1 Jn 2:28).<\/p>\n<p><em>See also<\/em> Eschatology; Second Coming of Christ.<\/p>","content_en":"<h3>PAROUSIA*<\/h3>\n<p>Transliteration of a Greek word meaning “presence,” “arrival,” “appearance,” or “coming.” While it is used often with reference to people (1 Cor 16:17; 2 Cor 7:6; 10:10; Phil 1:26; 2:12) and once with reference to the Antichrist (2 Thes 2:9), the word is employed most frequently with reference to Christ (Mt 24:3, 27, 37-39; 1 Cor 15:23; 1 Thes 2:19; 3:13; 4:15; 5:23; 2 Thes 2:1, 8). Consequently, the Parousia has come to denote the second coming of Christ at the end of the ages.<\/p>\n<p>Paul was probably responsible for the technical emphasis on Christ’s return. While rejecting all attempts to calculate the time (1 Thes 5:1-2; 2 Thes 2:2-3; cf. Mt 24:4-36), he nonetheless paints a vivid picture of the Parousia (1 Thes 4:13-18; 2 Thes 1:7–2:8; see also 1 Cor 15:20-28, 50-55). According to his teaching, it will be a personal, visible, sudden, and glorious coming (1 Cor 15:23; 1 Thes 2:19; 3:13; 4:15-17). Though apparently he felt he and his readers would experience Christ’s return (1 Thes 4:15; cf. Rom 8:23; 13:11), his approaching martyrdom caused him to moderate his thinking (Phil 1:23). James, also sensing the delay in Christ’s return, called for patience (Jas 5:7-8). Peter, too, cautioned against allowing the delay to create doubt (2 Pt 3:8-10). The message is not myth (2 Pt 1:16), and scoffers will be silenced (3:3-4). John encouraged consistent faith lest the believer be put to shame at his coming (1 Jn 2:28).<\/p>\n<p><em>See also<\/em> Eschatology; Second Coming of Christ.<\/p>","summary_ro":"PAROUSIA* Transliteration of a Greek word meaning “presence,” “arrival,” “appearance,” or “coming.” While it is used often with reference to people (1 Cor 16:17; 2 Cor 7:6; 10:10; Phil 1:26; 2:12) and once with reference to the Antichrist (2 Thes 2:9), the word is employed most frequently with reference to Christ (Mt 24:3, 27, 37-39; 1 Cor 15:23; 1 Thes 2:19; 3:13; 4:15; 5:23; 2 Thes 2:1, 8). Consequently, the Parousia has come to denote the second coming of Christ at the end of the ages. Pau...","summary_en":"PAROUSIA* Transliteration of a Greek word meaning “presence,” “arrival,” “appearance,” or “coming.” While it is used often with reference to people (1 Cor 16:17; 2 Cor 7:6; 10:10; Phil 1:26; 2:12) and once with reference to the Antichrist (2 Thes 2:9), the word is employed most frequently with reference to Christ (Mt 24:3, 27, 37-39; 1 Cor 15:23; 1 Thes 2:19; 3:13; 4:15; 5:23; 2 Thes 2:1, 8). Consequently, the Parousia has come to denote the second coming of Christ at the end of the ages. Pau...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":54985,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:4","title_en":"Study Note: Matei 24:4","content_ro":"<p><strong>24:4-8<\/strong> Jesus warned the disciples not to be deceived by impostors or overwhelmed by catastrophes in hope of a premature end to history. Time must run its predestined course. The signs predicted in 24:4-8 are not necessarily at the end; rather, they are signs prior to the end.<\/p>","content_en":"<p><strong>24:4-8<\/strong> Jesus warned the disciples not to be deceived by impostors or overwhelmed by catastrophes in hope of a premature end to history. Time must run its predestined course. The signs predicted in 24:4-8 are not necessarily at the end; rather, they are signs prior to the end.<\/p>","summary_ro":"24:4-8 Jesus warned the disciples not to be deceived by impostors or overwhelmed by catastrophes in hope of a premature end to history. Time must run its predestined course. The signs predicted in 24:4-8 are not necessarily at the end; rather, they are signs prior to the end.","summary_en":"24:4-8 Jesus warned the disciples not to be deceived by impostors or overwhelmed by catastrophes in hope of a premature end to history. Time must run its predestined course. The signs predicted in 24:4-8 are not necessarily at the end; rather, they are signs prior to the end.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":82611,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:4","title_en":"Study Note: Matei 24:4","content_ro":"<p><strong>24:4-8<\/strong> Jesus warned the disciples not to be deceived by impostors or overwhelmed by catastrophes in hope of a premature end to history. Time must run its predestined course. The signs predicted in 24:4-8 are not necessarily at the end; rather, they are signs prior to the end.<\/p>","content_en":"<p><strong>24:4-8<\/strong> Jesus warned the disciples not to be deceived by impostors or overwhelmed by catastrophes in hope of a premature end to history. Time must run its predestined course. The signs predicted in 24:4-8 are not necessarily at the end; rather, they are signs prior to the end.<\/p>","summary_ro":"24:4-8 Jesus warned the disciples not to be deceived by impostors or overwhelmed by catastrophes in hope of a premature end to history. Time must run its predestined course. The signs predicted in 24:4-8 are not necessarily at the end; rather, they are signs prior to the end.","summary_en":"24:4-8 Jesus warned the disciples not to be deceived by impostors or overwhelmed by catastrophes in hope of a premature end to history. Time must run its predestined course. The signs predicted in 24:4-8 are not necessarily at the end; rather, they are signs prior to the end.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":110237,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:4","title_en":"Study Note: Matei 24:4","content_ro":"<p><strong>24:4-8<\/strong> Jesus warned the disciples not to be deceived by impostors or overwhelmed by catastrophes in hope of a premature end to history. Time must run its predestined course. The signs predicted in 24:4-8 are not necessarily at the end; rather, they are signs prior to the end.<\/p>","content_en":"<p><strong>24:4-8<\/strong> Jesus warned the disciples not to be deceived by impostors or overwhelmed by catastrophes in hope of a premature end to history. Time must run its predestined course. The signs predicted in 24:4-8 are not necessarily at the end; rather, they are signs prior to the end.<\/p>","summary_ro":"24:4-8 Jesus warned the disciples not to be deceived by impostors or overwhelmed by catastrophes in hope of a premature end to history. Time must run its predestined course. The signs predicted in 24:4-8 are not necessarily at the end; rather, they are signs prior to the end.","summary_en":"24:4-8 Jesus warned the disciples not to be deceived by impostors or overwhelmed by catastrophes in hope of a premature end to history. Time must run its predestined course. The signs predicted in 24:4-8 are not necessarily at the end; rather, they are signs prior to the end.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":137863,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:4","title_en":"Study Note: Matei 24:4","content_ro":"<p><strong>24:4-8<\/strong> Jesus warned the disciples not to be deceived by impostors or overwhelmed by catastrophes in hope of a premature end to history. Time must run its predestined course. The signs predicted in 24:4-8 are not necessarily at the end; rather, they are signs prior to the end.<\/p>","content_en":"<p><strong>24:4-8<\/strong> Jesus warned the disciples not to be deceived by impostors or overwhelmed by catastrophes in hope of a premature end to history. Time must run its predestined course. The signs predicted in 24:4-8 are not necessarily at the end; rather, they are signs prior to the end.<\/p>","summary_ro":"24:4-8 Jesus warned the disciples not to be deceived by impostors or overwhelmed by catastrophes in hope of a premature end to history. Time must run its predestined course. The signs predicted in 24:4-8 are not necessarily at the end; rather, they are signs prior to the end.","summary_en":"24:4-8 Jesus warned the disciples not to be deceived by impostors or overwhelmed by catastrophes in hope of a premature end to history. Time must run its predestined course. The signs predicted in 24:4-8 are not necessarily at the end; rather, they are signs prior to the end.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"5":[{"id":37215,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Second Letter to the Thessalonians","title_en":"Second Letter to the Thessalonians","content_ro":"<h3>THESSALONIANS, Second Letter to the<\/h3>\n<p>Paul’s second epistle to the church at Thessalonica.<\/p>\n<p>Preview<\/p>\n<p>• Author(s)<\/p>\n<p>• Date, Origin, and Destination<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Authors\">Author(s)<\/p>\n<p>This letter, like 1 Thessalonians, begins with the names of Paul, Silvanus, and Timothy, and like that letter often retains the plural pronouns “we” and “us” but also has the singular “I” (e.g., 2 Thes 2:5). The end of the letter reads: “Now here is my greeting, which I write with my own hand—<span>Paul<\/span>. I do this at the end of all my letters to prove that they really are from me” (3:17, <span>nlt<\/span>).<\/p>\n<p>Some scholars have questioned Paul’s authorship, mostly because of the difference between the teaching about the future in this letter and that in 1 Thessalonians. In the light of the words of 2 Thessalonians 3:17, the first letter would have to be seen as a blatant forgery. And this is not the case. The early church did not question Paul’s authorship of both.<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>In the first verse, exactly as in 1 Thessalonians, the letter is addressed “to the church of the Thessalonians.” Unlike 1 Thessalonians, this letter provides us with no other personal details of the movements of Paul and his coworkers. Thus, there is no direct evidence of the date and place of the letter.<\/p>\n<p>Just as the difference between the teaching of this epistle from that of 1 Thessalonians has led some to question its Pauline authorship, so it has led others to a variety of explanations for its date and destination. These include:<\/p>\n<p>1. It was written much later than 1 Thessalonians. This is improbable because both Silas and Timothy were still with Paul.<\/p>\n<li>2. It was written earlier than 1 Thessalonians. In 2:15, however, there is a reference to a letter written previously to Thessalonica, and the early church from the second century certainly called this 2 Thessalonians.<\/li>\n<li>3. It was written to Jewish Christians in Thessalonica, while 1 Thessalonians was written to gentile Christians. This, however, is most unlikely, as the apostle who had such concern for the unity of all Christians in one place (e.g., 1 Cor 1–3) and especially for the unity of Jewish and gentile Christians (see Eph 2:11-22) could hardly have done such a thing.<\/li>\n<li>4. It was written to Christians in a different place (Berea or Philippi), and then came to be in the hands of the Thessalonian Christians. There is no evidence to support the idea that the letter was sent anywhere but to Thessalonica.<\/li>\n<p>When this epistle was written, Paul had the same coworkers with him as when he wrote 1 Thessalonians (2 Thes 1:1). This indicates that probably a short time after writing 1 Thessalonians, Paul heard of further problems being faced by the Christians in Thessalonica, and in his concern for them, he wrote this second letter.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>There were three main concerns in the mind of the apostle Paul as he wrote this letter.<\/p>\n<p>As in all his letters, he wanted to encourage his readers to stand firm in their faith (2:15). He could thank God for his work in their lives (1:3; 2:13), made evident by their faith, love, and steadfastness in the face of persecutions (1:4). Paul assured them of the righting of wrongs in the ultimate judgment of God. Their task was to glorify the name of Jesus by their lives; then at his coming he would be glorified in his faithful people (vv 5-12).<\/p>\n<p>There was false teaching, even purportedly from Paul, that the Day of the Lord had already come (2:2). The apostle rejected this teaching by saying that certain things must take place prior to the Second Coming. There must be a still greater manifestation of evil in the person of one called “the man of lawlessness” or “the son of perdition.” This one will reject all true worship, show signs and wonders, and proclaim himself to be God. At present there is a restraining influence. The time will come, however, when the lawless one will be revealed. Then the Lord himself will come and “the lawless one” will be conquered and destroyed. This teaching (vv 1-12) is similar to that in the Gospels about the Antichrist or antichrists, claiming to be Christ, deceiving people by signs and wonders (Mt 24:5, 23-26; Mk 13:5-6, 20-23). In 1 Thessalonians, Paul emphasized that the time of the Lord’s coming is unknown, and believers must be ready for him at any time. Here, in opposition to the idea that the Lord had already come, Paul spoke of those things that must take place before the Lord’s coming. Both of these aspects were also presented by Jesus when he taught about the future (Mt 24; Mk 13; Lk 21).<\/p>\n<p>Finally, the problem of laziness in the Christian community (referred to in 1 Thes 4:11; 5:14) remained, and probably had increased. Paul had to refer again to the example that he and his coworkers had given to them—they had worked with their own hands to earn a living instead of depending on those to whom they brought the gospel. Paul had a simple dictum that he applied: “If any one will not work, let him not eat” (2 Thess 3:10, <span>rsv<\/span>).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Thanksgiving for Their Christian Lives (1:3-4)<\/h5>\n<p>Paul praised God for the Thessalonians’ growing faith, increasing love, and endurance of persecution.<\/p>\n<h5>A Reversal of Persecutors and Persecuted (1:5-10)<\/h5>\n<p>At that time the Thessalonian Christians were having to suffer, but their persecutors would have to face the just judgment of God at the coming of the Lord Jesus “with his mighty angels.” Those who reject the knowledge of God and the salvation offered in the gospel must “suffer the punishment of eternal destruction.” His people will experience that glory of his coming and will realize that they have not believed or suffered in vain.<\/p>\n<h5>Prayer That the Lord Jesus Will Be Glorified (1:11-12)<\/h5>\n<p>This is Paul’s prayer for the Thessalonian Christians—a life worthy of their calling, the fulfilling of their resolves, and by the grace of God, that the name of Christ would be glorified in them.<\/p>\n<h5>Events That Must Precede Christ’s Second Coming (2:1-12)<\/h5>\n<p>In this section, Paul deals with the false teaching that the Day of the Lord had already come. Before this event, there must be the revealing of “the man of lawlessness,” otherwise called the Antichrist (though it may be noted that the NT also speaks of “antichrists” and “the spirit of antichrist”—1 Jn 2:18; 4:3). Paul said, “That day will not come until there is a great rebellion against God and the man of lawlessness is revealed” (2 Thes 2:3, <span>nlt<\/span>).<\/p>\n<p>At the present time, the mystery of lawlessness is restrained (vv 6-7). But in the future—just prior to the Lord’s coming—the restraint will be taken away. In other words, all hell will break loose. Christians must be prepared for a supreme manifestation of evil “with pretended signs and wonders” (v 9, <span>rsv<\/span>) by which many will be deceived. The coming of Christ will mean the overthrow of evil and the judgment of those who oppose the truth and take pleasure in unrighteousness.<\/p>\n<h5>Renewed Thanksgiving, Encouragement, and Prayer (2:13–3:5)<\/h5>\n<p>Subsequent to the discussion of the power of evil in people’s lives, Paul gives thanks for the work of the Spirit of God in the lives of the Thessalonian Christians. He encourages them to continue in all that the apostle has taught them, when present with them or by letter. Paul’s prayer is that God, as the great Giver of comfort and hope, will establish them in every good work and word. He also expresses his need of their prayers, that God may continue to prosper the word he preaches and deliver him from evil men. His Christian readers, for their part, can be assured of God’s faithfulness. Paul’s prayer for them is that, as they continue in the things in which they have been taught, they will be directed to the love of God and the endurance that comes from Christ.<\/p>\n<h5>Warning against Disorderliness and Idleness (3:6-15)<\/h5>\n<p>Another of Paul’s special purposes in writing was to stress that there is no place for idleness in the lives of Christians. He had taught this and exemplified this in his own life. Christian people are “to do their work in quietness,” “earn their own living,” and “not be weary in well-doing” (vv 12-13, <span>rsv<\/span>). There should be no associating with those who reject this teaching, but they should be admonished as brothers, not treated as enemies.<\/p>\n<h5>Conclusion (3:16-18)<\/h5>\n<p>With a prayer for grace and peace and with his own personal signature, Paul concludes the letter. When he speaks of writing with his own hand in verse 17, it probably means that up to that point Paul had dictated his letter to someone else (cf. 1 Cor 16:21; Col 4:18).<\/p>\n<p><em>See also<\/em> Eschatology; Paul, The Apostle; Second Coming of Christ; Thessalonians, First Letter to the; Thessalonica.<\/p>","content_en":"<h3>THESSALONIANS, Second Letter to the<\/h3>\n<p>Paul’s second epistle to the church at Thessalonica.<\/p>\n<p>Preview<\/p>\n<p>• Author(s)<\/p>\n<p>• Date, Origin, and Destination<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Authors\">Author(s)<\/p>\n<p>This letter, like 1 Thessalonians, begins with the names of Paul, Silvanus, and Timothy, and like that letter often retains the plural pronouns “we” and “us” but also has the singular “I” (e.g., 2 Thes 2:5). The end of the letter reads: “Now here is my greeting, which I write with my own hand—<span>Paul<\/span>. I do this at the end of all my letters to prove that they really are from me” (3:17, <span>nlt<\/span>).<\/p>\n<p>Some scholars have questioned Paul’s authorship, mostly because of the difference between the teaching about the future in this letter and that in 1 Thessalonians. In the light of the words of 2 Thessalonians 3:17, the first letter would have to be seen as a blatant forgery. And this is not the case. The early church did not question Paul’s authorship of both.<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>In the first verse, exactly as in 1 Thessalonians, the letter is addressed “to the church of the Thessalonians.” Unlike 1 Thessalonians, this letter provides us with no other personal details of the movements of Paul and his coworkers. Thus, there is no direct evidence of the date and place of the letter.<\/p>\n<p>Just as the difference between the teaching of this epistle from that of 1 Thessalonians has led some to question its Pauline authorship, so it has led others to a variety of explanations for its date and destination. These include:<\/p>\n<p>1. It was written much later than 1 Thessalonians. This is improbable because both Silas and Timothy were still with Paul.<\/p>\n<li>2. It was written earlier than 1 Thessalonians. In 2:15, however, there is a reference to a letter written previously to Thessalonica, and the early church from the second century certainly called this 2 Thessalonians.<\/li>\n<li>3. It was written to Jewish Christians in Thessalonica, while 1 Thessalonians was written to gentile Christians. This, however, is most unlikely, as the apostle who had such concern for the unity of all Christians in one place (e.g., 1 Cor 1–3) and especially for the unity of Jewish and gentile Christians (see Eph 2:11-22) could hardly have done such a thing.<\/li>\n<li>4. It was written to Christians in a different place (Berea or Philippi), and then came to be in the hands of the Thessalonian Christians. There is no evidence to support the idea that the letter was sent anywhere but to Thessalonica.<\/li>\n<p>When this epistle was written, Paul had the same coworkers with him as when he wrote 1 Thessalonians (2 Thes 1:1). This indicates that probably a short time after writing 1 Thessalonians, Paul heard of further problems being faced by the Christians in Thessalonica, and in his concern for them, he wrote this second letter.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>There were three main concerns in the mind of the apostle Paul as he wrote this letter.<\/p>\n<p>As in all his letters, he wanted to encourage his readers to stand firm in their faith (2:15). He could thank God for his work in their lives (1:3; 2:13), made evident by their faith, love, and steadfastness in the face of persecutions (1:4). Paul assured them of the righting of wrongs in the ultimate judgment of God. Their task was to glorify the name of Jesus by their lives; then at his coming he would be glorified in his faithful people (vv 5-12).<\/p>\n<p>There was false teaching, even purportedly from Paul, that the Day of the Lord had already come (2:2). The apostle rejected this teaching by saying that certain things must take place prior to the Second Coming. There must be a still greater manifestation of evil in the person of one called “the man of lawlessness” or “the son of perdition.” This one will reject all true worship, show signs and wonders, and proclaim himself to be God. At present there is a restraining influence. The time will come, however, when the lawless one will be revealed. Then the Lord himself will come and “the lawless one” will be conquered and destroyed. This teaching (vv 1-12) is similar to that in the Gospels about the Antichrist or antichrists, claiming to be Christ, deceiving people by signs and wonders (Mt 24:5, 23-26; Mk 13:5-6, 20-23). In 1 Thessalonians, Paul emphasized that the time of the Lord’s coming is unknown, and believers must be ready for him at any time. Here, in opposition to the idea that the Lord had already come, Paul spoke of those things that must take place before the Lord’s coming. Both of these aspects were also presented by Jesus when he taught about the future (Mt 24; Mk 13; Lk 21).<\/p>\n<p>Finally, the problem of laziness in the Christian community (referred to in 1 Thes 4:11; 5:14) remained, and probably had increased. Paul had to refer again to the example that he and his coworkers had given to them—they had worked with their own hands to earn a living instead of depending on those to whom they brought the gospel. Paul had a simple dictum that he applied: “If any one will not work, let him not eat” (2 Thess 3:10, <span>rsv<\/span>).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Thanksgiving for Their Christian Lives (1:3-4)<\/h5>\n<p>Paul praised God for the Thessalonians’ growing faith, increasing love, and endurance of persecution.<\/p>\n<h5>A Reversal of Persecutors and Persecuted (1:5-10)<\/h5>\n<p>At that time the Thessalonian Christians were having to suffer, but their persecutors would have to face the just judgment of God at the coming of the Lord Jesus “with his mighty angels.” Those who reject the knowledge of God and the salvation offered in the gospel must “suffer the punishment of eternal destruction.” His people will experience that glory of his coming and will realize that they have not believed or suffered in vain.<\/p>\n<h5>Prayer That the Lord Jesus Will Be Glorified (1:11-12)<\/h5>\n<p>This is Paul’s prayer for the Thessalonian Christians—a life worthy of their calling, the fulfilling of their resolves, and by the grace of God, that the name of Christ would be glorified in them.<\/p>\n<h5>Events That Must Precede Christ’s Second Coming (2:1-12)<\/h5>\n<p>In this section, Paul deals with the false teaching that the Day of the Lord had already come. Before this event, there must be the revealing of “the man of lawlessness,” otherwise called the Antichrist (though it may be noted that the NT also speaks of “antichrists” and “the spirit of antichrist”—1 Jn 2:18; 4:3). Paul said, “That day will not come until there is a great rebellion against God and the man of lawlessness is revealed” (2 Thes 2:3, <span>nlt<\/span>).<\/p>\n<p>At the present time, the mystery of lawlessness is restrained (vv 6-7). But in the future—just prior to the Lord’s coming—the restraint will be taken away. In other words, all hell will break loose. Christians must be prepared for a supreme manifestation of evil “with pretended signs and wonders” (v 9, <span>rsv<\/span>) by which many will be deceived. The coming of Christ will mean the overthrow of evil and the judgment of those who oppose the truth and take pleasure in unrighteousness.<\/p>\n<h5>Renewed Thanksgiving, Encouragement, and Prayer (2:13–3:5)<\/h5>\n<p>Subsequent to the discussion of the power of evil in people’s lives, Paul gives thanks for the work of the Spirit of God in the lives of the Thessalonian Christians. He encourages them to continue in all that the apostle has taught them, when present with them or by letter. Paul’s prayer is that God, as the great Giver of comfort and hope, will establish them in every good work and word. He also expresses his need of their prayers, that God may continue to prosper the word he preaches and deliver him from evil men. His Christian readers, for their part, can be assured of God’s faithfulness. Paul’s prayer for them is that, as they continue in the things in which they have been taught, they will be directed to the love of God and the endurance that comes from Christ.<\/p>\n<h5>Warning against Disorderliness and Idleness (3:6-15)<\/h5>\n<p>Another of Paul’s special purposes in writing was to stress that there is no place for idleness in the lives of Christians. He had taught this and exemplified this in his own life. Christian people are “to do their work in quietness,” “earn their own living,” and “not be weary in well-doing” (vv 12-13, <span>rsv<\/span>). There should be no associating with those who reject this teaching, but they should be admonished as brothers, not treated as enemies.<\/p>\n<h5>Conclusion (3:16-18)<\/h5>\n<p>With a prayer for grace and peace and with his own personal signature, Paul concludes the letter. When he speaks of writing with his own hand in verse 17, it probably means that up to that point Paul had dictated his letter to someone else (cf. 1 Cor 16:21; Col 4:18).<\/p>\n<p><em>See also<\/em> Eschatology; Paul, The Apostle; Second Coming of Christ; Thessalonians, First Letter to the; Thessalonica.<\/p>","summary_ro":"THESSALONIANS, Second Letter to the Paul’s second epistle to the church at Thessalonica. Preview • Author(s) • Date, Origin, and Destination • Purpose • Content Author(s) This letter, like 1 Thessalonians, begins with the names of Paul, Silvanus, and Timothy, and like that letter often retains the plural pronouns “we” and “us” but also has the singular “I” (e.g., 2 Thes 2:5). The end of the letter reads: “Now here is my greeting, which I write with my own hand—Paul. I do this at the end of al...","summary_en":"THESSALONIANS, Second Letter to the Paul’s second epistle to the church at Thessalonica. Preview • Author(s) • Date, Origin, and Destination • Purpose • Content Author(s) This letter, like 1 Thessalonians, begins with the names of Paul, Silvanus, and Timothy, and like that letter often retains the plural pronouns “we” and “us” but also has the singular “I” (e.g., 2 Thes 2:5). The end of the letter reads: “Now here is my greeting, which I write with my own hand—Paul. I do this at the end of al...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":54986,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:5","title_en":"Study Note: Matei 24:5","content_ro":"<p><strong>24:5<\/strong> <em>claiming, ‘I am the Messiah’:<\/em> A series of false prophets and miracle workers evoked messianic images and persuaded the masses to follow them in hope of deliverance during the period between <span>AD<\/span> 30 and 70 (Josephus, <em>Antiquities<\/em> 18.4.1; 20.5.1; 20.8.6; <em>War<\/em> 6.5.2). The earliest recorded instance of an outright claim to be the Messiah was Bar Kochba’s claim in <span>AD<\/span> 132. It is not clear whether Jesus is referring only to impostors in the period prior to the destruction of the Temple or to false messiahs throughout the church age or perhaps during a future tribulation.<\/p>","content_en":"<p><strong>24:5<\/strong> <em>claiming, ‘I am the Messiah’:<\/em> A series of false prophets and miracle workers evoked messianic images and persuaded the masses to follow them in hope of deliverance during the period between <span>AD<\/span> 30 and 70 (Josephus, <em>Antiquities<\/em> 18.4.1; 20.5.1; 20.8.6; <em>War<\/em> 6.5.2). The earliest recorded instance of an outright claim to be the Messiah was Bar Kochba’s claim in <span>AD<\/span> 132. It is not clear whether Jesus is referring only to impostors in the period prior to the destruction of the Temple or to false messiahs throughout the church age or perhaps during a future tribulation.<\/p>","summary_ro":"24:5 claiming, ‘I am the Messiah’: A series of false prophets and miracle workers evoked messianic images and persuaded the masses to follow them in hope of deliverance during the period between AD 30 and 70 (Josephus, Antiquities 18.4.1; 20.5.1; 20.8.6; War 6.5.2). The earliest recorded instance of an outright claim to be the Messiah was Bar Kochba’s claim in AD 132. It is not clear whether Jesus is referring only to impostors in the period prior to the destruction of the Temple or to false ...","summary_en":"24:5 claiming, ‘I am the Messiah’: A series of false prophets and miracle workers evoked messianic images and persuaded the masses to follow them in hope of deliverance during the period between AD 30 and 70 (Josephus, Antiquities 18.4.1; 20.5.1; 20.8.6; War 6.5.2). The earliest recorded instance of an outright claim to be the Messiah was Bar Kochba’s claim in AD 132. It is not clear whether Jesus is referring only to impostors in the period prior to the destruction of the Temple or to false ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":82612,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:5","title_en":"Study Note: Matei 24:5","content_ro":"<p><strong>24:5<\/strong> <em>claiming, ‘I am the Messiah’:<\/em> A series of false prophets and miracle workers evoked messianic images and persuaded the masses to follow them in hope of deliverance during the period between <span>AD<\/span> 30 and 70 (Josephus, <em>Antiquities<\/em> 18.4.1; 20.5.1; 20.8.6; <em>War<\/em> 6.5.2). The earliest recorded instance of an outright claim to be the Messiah was Bar Kochba’s claim in <span>AD<\/span> 132. It is not clear whether Jesus is referring only to impostors in the period prior to the destruction of the Temple or to false messiahs throughout the church age or perhaps during a future tribulation.<\/p>","content_en":"<p><strong>24:5<\/strong> <em>claiming, ‘I am the Messiah’:<\/em> A series of false prophets and miracle workers evoked messianic images and persuaded the masses to follow them in hope of deliverance during the period between <span>AD<\/span> 30 and 70 (Josephus, <em>Antiquities<\/em> 18.4.1; 20.5.1; 20.8.6; <em>War<\/em> 6.5.2). The earliest recorded instance of an outright claim to be the Messiah was Bar Kochba’s claim in <span>AD<\/span> 132. It is not clear whether Jesus is referring only to impostors in the period prior to the destruction of the Temple or to false messiahs throughout the church age or perhaps during a future tribulation.<\/p>","summary_ro":"24:5 claiming, ‘I am the Messiah’: A series of false prophets and miracle workers evoked messianic images and persuaded the masses to follow them in hope of deliverance during the period between AD 30 and 70 (Josephus, Antiquities 18.4.1; 20.5.1; 20.8.6; War 6.5.2). The earliest recorded instance of an outright claim to be the Messiah was Bar Kochba’s claim in AD 132. It is not clear whether Jesus is referring only to impostors in the period prior to the destruction of the Temple or to false ...","summary_en":"24:5 claiming, ‘I am the Messiah’: A series of false prophets and miracle workers evoked messianic images and persuaded the masses to follow them in hope of deliverance during the period between AD 30 and 70 (Josephus, Antiquities 18.4.1; 20.5.1; 20.8.6; War 6.5.2). The earliest recorded instance of an outright claim to be the Messiah was Bar Kochba’s claim in AD 132. It is not clear whether Jesus is referring only to impostors in the period prior to the destruction of the Temple or to false ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":110238,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:5","title_en":"Study Note: Matei 24:5","content_ro":"<p><strong>24:5<\/strong> <em>claiming, ‘I am the Messiah’:<\/em> A series of false prophets and miracle workers evoked messianic images and persuaded the masses to follow them in hope of deliverance during the period between <span>AD<\/span> 30 and 70 (Josephus, <em>Antiquities<\/em> 18.4.1; 20.5.1; 20.8.6; <em>War<\/em> 6.5.2). The earliest recorded instance of an outright claim to be the Messiah was Bar Kochba’s claim in <span>AD<\/span> 132. It is not clear whether Jesus is referring only to impostors in the period prior to the destruction of the Temple or to false messiahs throughout the church age or perhaps during a future tribulation.<\/p>","content_en":"<p><strong>24:5<\/strong> <em>claiming, ‘I am the Messiah’:<\/em> A series of false prophets and miracle workers evoked messianic images and persuaded the masses to follow them in hope of deliverance during the period between <span>AD<\/span> 30 and 70 (Josephus, <em>Antiquities<\/em> 18.4.1; 20.5.1; 20.8.6; <em>War<\/em> 6.5.2). The earliest recorded instance of an outright claim to be the Messiah was Bar Kochba’s claim in <span>AD<\/span> 132. It is not clear whether Jesus is referring only to impostors in the period prior to the destruction of the Temple or to false messiahs throughout the church age or perhaps during a future tribulation.<\/p>","summary_ro":"24:5 claiming, ‘I am the Messiah’: A series of false prophets and miracle workers evoked messianic images and persuaded the masses to follow them in hope of deliverance during the period between AD 30 and 70 (Josephus, Antiquities 18.4.1; 20.5.1; 20.8.6; War 6.5.2). The earliest recorded instance of an outright claim to be the Messiah was Bar Kochba’s claim in AD 132. It is not clear whether Jesus is referring only to impostors in the period prior to the destruction of the Temple or to false ...","summary_en":"24:5 claiming, ‘I am the Messiah’: A series of false prophets and miracle workers evoked messianic images and persuaded the masses to follow them in hope of deliverance during the period between AD 30 and 70 (Josephus, Antiquities 18.4.1; 20.5.1; 20.8.6; War 6.5.2). The earliest recorded instance of an outright claim to be the Messiah was Bar Kochba’s claim in AD 132. It is not clear whether Jesus is referring only to impostors in the period prior to the destruction of the Temple or to false ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":137864,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:5","title_en":"Study Note: Matei 24:5","content_ro":"<p><strong>24:5<\/strong> <em>claiming, ‘I am the Messiah’:<\/em> A series of false prophets and miracle workers evoked messianic images and persuaded the masses to follow them in hope of deliverance during the period between <span>AD<\/span> 30 and 70 (Josephus, <em>Antiquities<\/em> 18.4.1; 20.5.1; 20.8.6; <em>War<\/em> 6.5.2). The earliest recorded instance of an outright claim to be the Messiah was Bar Kochba’s claim in <span>AD<\/span> 132. It is not clear whether Jesus is referring only to impostors in the period prior to the destruction of the Temple or to false messiahs throughout the church age or perhaps during a future tribulation.<\/p>","content_en":"<p><strong>24:5<\/strong> <em>claiming, ‘I am the Messiah’:<\/em> A series of false prophets and miracle workers evoked messianic images and persuaded the masses to follow them in hope of deliverance during the period between <span>AD<\/span> 30 and 70 (Josephus, <em>Antiquities<\/em> 18.4.1; 20.5.1; 20.8.6; <em>War<\/em> 6.5.2). The earliest recorded instance of an outright claim to be the Messiah was Bar Kochba’s claim in <span>AD<\/span> 132. It is not clear whether Jesus is referring only to impostors in the period prior to the destruction of the Temple or to false messiahs throughout the church age or perhaps during a future tribulation.<\/p>","summary_ro":"24:5 claiming, ‘I am the Messiah’: A series of false prophets and miracle workers evoked messianic images and persuaded the masses to follow them in hope of deliverance during the period between AD 30 and 70 (Josephus, Antiquities 18.4.1; 20.5.1; 20.8.6; War 6.5.2). The earliest recorded instance of an outright claim to be the Messiah was Bar Kochba’s claim in AD 132. It is not clear whether Jesus is referring only to impostors in the period prior to the destruction of the Temple or to false ...","summary_en":"24:5 claiming, ‘I am the Messiah’: A series of false prophets and miracle workers evoked messianic images and persuaded the masses to follow them in hope of deliverance during the period between AD 30 and 70 (Josephus, Antiquities 18.4.1; 20.5.1; 20.8.6; War 6.5.2). The earliest recorded instance of an outright claim to be the Messiah was Bar Kochba’s claim in AD 132. It is not clear whether Jesus is referring only to impostors in the period prior to the destruction of the Temple or to false ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"6":[{"id":54987,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:6","title_en":"Study Note: Matei 24:6","content_ro":"<p><strong>24:6<\/strong> <em>these things must take place:<\/em> Tumultuous times are part of God’s sovereign plan as he brings history to a close (see 24:7, 29-30; 2 Thes 2:8-12). • <em>The end<\/em> could refer to the close of an epoch (such as at <span>AD<\/span> 70) or the end of human history as we now know it (cp. Matt 24:13-14; see also 10:22; 13:39-40, 49).<\/p>","content_en":"<p><strong>24:6<\/strong> <em>these things must take place:<\/em> Tumultuous times are part of God’s sovereign plan as he brings history to a close (see 24:7, 29-30; 2 Thes 2:8-12). • <em>The end<\/em> could refer to the close of an epoch (such as at <span>AD<\/span> 70) or the end of human history as we now know it (cp. Matt 24:13-14; see also 10:22; 13:39-40, 49).<\/p>","summary_ro":"24:6 these things must take place: Tumultuous times are part of God’s sovereign plan as he brings history to a close (see 24:7, 29-30; 2 Thes 2:8-12). • The end could refer to the close of an epoch (such as at AD 70) or the end of human history as we now know it (cp. Matt 24:13-14; see also 10:22; 13:39-40, 49).","summary_en":"24:6 these things must take place: Tumultuous times are part of God’s sovereign plan as he brings history to a close (see 24:7, 29-30; 2 Thes 2:8-12). • The end could refer to the close of an epoch (such as at AD 70) or the end of human history as we now know it (cp. Matt 24:13-14; see also 10:22; 13:39-40, 49).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":82613,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:6","title_en":"Study Note: Matei 24:6","content_ro":"<p><strong>24:6<\/strong> <em>these things must take place:<\/em> Tumultuous times are part of God’s sovereign plan as he brings history to a close (see 24:7, 29-30; 2 Thes 2:8-12). • <em>The end<\/em> could refer to the close of an epoch (such as at <span>AD<\/span> 70) or the end of human history as we now know it (cp. Matt 24:13-14; see also 10:22; 13:39-40, 49).<\/p>","content_en":"<p><strong>24:6<\/strong> <em>these things must take place:<\/em> Tumultuous times are part of God’s sovereign plan as he brings history to a close (see 24:7, 29-30; 2 Thes 2:8-12). • <em>The end<\/em> could refer to the close of an epoch (such as at <span>AD<\/span> 70) or the end of human history as we now know it (cp. Matt 24:13-14; see also 10:22; 13:39-40, 49).<\/p>","summary_ro":"24:6 these things must take place: Tumultuous times are part of God’s sovereign plan as he brings history to a close (see 24:7, 29-30; 2 Thes 2:8-12). • The end could refer to the close of an epoch (such as at AD 70) or the end of human history as we now know it (cp. Matt 24:13-14; see also 10:22; 13:39-40, 49).","summary_en":"24:6 these things must take place: Tumultuous times are part of God’s sovereign plan as he brings history to a close (see 24:7, 29-30; 2 Thes 2:8-12). • The end could refer to the close of an epoch (such as at AD 70) or the end of human history as we now know it (cp. Matt 24:13-14; see also 10:22; 13:39-40, 49).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":110239,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:6","title_en":"Study Note: Matei 24:6","content_ro":"<p><strong>24:6<\/strong> <em>these things must take place:<\/em> Tumultuous times are part of God’s sovereign plan as he brings history to a close (see 24:7, 29-30; 2 Thes 2:8-12). • <em>The end<\/em> could refer to the close of an epoch (such as at <span>AD<\/span> 70) or the end of human history as we now know it (cp. Matt 24:13-14; see also 10:22; 13:39-40, 49).<\/p>","content_en":"<p><strong>24:6<\/strong> <em>these things must take place:<\/em> Tumultuous times are part of God’s sovereign plan as he brings history to a close (see 24:7, 29-30; 2 Thes 2:8-12). • <em>The end<\/em> could refer to the close of an epoch (such as at <span>AD<\/span> 70) or the end of human history as we now know it (cp. Matt 24:13-14; see also 10:22; 13:39-40, 49).<\/p>","summary_ro":"24:6 these things must take place: Tumultuous times are part of God’s sovereign plan as he brings history to a close (see 24:7, 29-30; 2 Thes 2:8-12). • The end could refer to the close of an epoch (such as at AD 70) or the end of human history as we now know it (cp. Matt 24:13-14; see also 10:22; 13:39-40, 49).","summary_en":"24:6 these things must take place: Tumultuous times are part of God’s sovereign plan as he brings history to a close (see 24:7, 29-30; 2 Thes 2:8-12). • The end could refer to the close of an epoch (such as at AD 70) or the end of human history as we now know it (cp. Matt 24:13-14; see also 10:22; 13:39-40, 49).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":137865,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:6","title_en":"Study Note: Matei 24:6","content_ro":"<p><strong>24:6<\/strong> <em>these things must take place:<\/em> Tumultuous times are part of God’s sovereign plan as he brings history to a close (see 24:7, 29-30; 2 Thes 2:8-12). • <em>The end<\/em> could refer to the close of an epoch (such as at <span>AD<\/span> 70) or the end of human history as we now know it (cp. Matt 24:13-14; see also 10:22; 13:39-40, 49).<\/p>","content_en":"<p><strong>24:6<\/strong> <em>these things must take place:<\/em> Tumultuous times are part of God’s sovereign plan as he brings history to a close (see 24:7, 29-30; 2 Thes 2:8-12). • <em>The end<\/em> could refer to the close of an epoch (such as at <span>AD<\/span> 70) or the end of human history as we now know it (cp. Matt 24:13-14; see also 10:22; 13:39-40, 49).<\/p>","summary_ro":"24:6 these things must take place: Tumultuous times are part of God’s sovereign plan as he brings history to a close (see 24:7, 29-30; 2 Thes 2:8-12). • The end could refer to the close of an epoch (such as at AD 70) or the end of human history as we now know it (cp. Matt 24:13-14; see also 10:22; 13:39-40, 49).","summary_en":"24:6 these things must take place: Tumultuous times are part of God’s sovereign plan as he brings history to a close (see 24:7, 29-30; 2 Thes 2:8-12). • The end could refer to the close of an epoch (such as at AD 70) or the end of human history as we now know it (cp. Matt 24:13-14; see also 10:22; 13:39-40, 49).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"8":[{"id":37692,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Tribulation","title_en":"Tribulation","content_ro":"<h3>TRIBULATION<\/h3>\n<p>An experience of suffering, distress, affliction, trouble, or persecution. The Greek word appears in the NT about 45 times. There is a Hebrew equivalent that appears in four or five OT passages, never in the prophetic books. Therefore, it is appropriate to focus mainly on the NT for a definition of tribulation.<\/p>\n<p>The NT contains a few references where the word “tribulation” is used to denote the hardships that occur in the lives of common people. The labor pains of a woman in childbirth (Jn 16:21), the worldly concerns that arise in marriage (1 Cor 7:28), and the affliction of widows (Jas 1:27) are all called tribulation. In a more general way, a scourge like the famine that afflicted Egypt and Canaan during the patriarchal age is characterized as “great tribulation” (Acts 7:11).<\/p>\n<p>In a more narrow sense, the word “tribulation” refers to a specific Christian experience. The teachings of Christ provide basic definitions for this meaning of “tribulation.” He said that whenever the gospel is present in the world, tribulation becomes its unavoidable corollary. As the word of the gospel is sown, tribulation and persecution appear spontaneously (Mt 13:21).<\/p>\n<p>This concept of the ineluctable presence of tribulation during the church age is carefully developed in Jesus’ teaching on future events in the Olivet discourse (Mt 24–25; Mk 13; Lk 21). This discourse provides the only explicit description of, and clear chronological reference available in the Bible to, the tribulation of his followers. In it, Jesus predicted the time of the beginning, the extent, and the end of tribulation. This teaching on the tribulation was handed down to the 12 disciples privately, as a matter directly relevant to their lives (Mt 24:3). Jesus told the Twelve that they would be delivered up to tribulation and that this tribulation would take the form of persecution to the death for his name’s sake (v 9). The context of this teaching indicates that the tribulation taught by Jesus would affect Christians in many places throughout history. But the fact that Jesus predicted to the 12 disciples that they would fall victim to the tribulation, at the very beginning of the sufferings (v 8), provides a clear reference to the starting point of the tribulation during the disciples’ lifetimes.<\/p>\n<p>Likewise, the same group of disciples were to be witnesses of the “great tribulation” that would befall Jerusalem as predicted by the prophet Daniel (Mt 24:15-21). It is clear that, in the Olivet discourse, Jesus was referring to the destruction of Jerusalem in <span>AD<\/span> 70. The fall of Jerusalem at the hands of the Roman legions was to be viewed as an archetypal representation of the perennial tribulation. This is attested to by Matthew’s parenthetical editorial comment in 24:15 (“let the reader understand”), intended to alert his original readers to the fulfillment of Jesus’ prediction within their lifetimes. Moreover, the parallel section in Luke 21:20-24 makes it clear that the desolation of Jewish Jerusalem would be followed by a long period of gentile domination, which is precisely what happened after <span>AD<\/span> 70.<\/p>\n<p>The NT forewarns believers of the inevitability of tribulation; it also prescribes the appropriate response of Christians. They should rejoice because tribulation produces perseverance and strength of character (Rom 5:3-4). They should bear it patiently (12:12), knowing that God comforts the faithful in all tribulations (2 Cor 1:4) and that the present tribulation prepares believers for incomparable glory in eternity (2 Cor 4:17).<\/p>\n<p>Except for rare and exceptional circumstances that enable Christians to enjoy affluence and freedom, most believers throughout history have suffered tribulation. The normal vocation of the church has been to endure as a beleaguered and persecuted minority in a hostile world. For Christians providentially protected from tribulation, it is easy to relegate tribulation to a future period in history. For Christians suffering in the throes of opposition, however, the tribulation is an ever-present reality. The virulence and the severity of the tribulation may vary from time to time and from place to place, yet Christ’s promise remains true, “In the world you have tribulation; but be of good cheer, I have overcome the world” (Jn 16:33, <span>rsv<\/span>). <em>See<\/em> Suffering; Eschatology; Persecution.<\/p>","content_en":"<h3>TRIBULATION<\/h3>\n<p>An experience of suffering, distress, affliction, trouble, or persecution. The Greek word appears in the NT about 45 times. There is a Hebrew equivalent that appears in four or five OT passages, never in the prophetic books. Therefore, it is appropriate to focus mainly on the NT for a definition of tribulation.<\/p>\n<p>The NT contains a few references where the word “tribulation” is used to denote the hardships that occur in the lives of common people. The labor pains of a woman in childbirth (Jn 16:21), the worldly concerns that arise in marriage (1 Cor 7:28), and the affliction of widows (Jas 1:27) are all called tribulation. In a more general way, a scourge like the famine that afflicted Egypt and Canaan during the patriarchal age is characterized as “great tribulation” (Acts 7:11).<\/p>\n<p>In a more narrow sense, the word “tribulation” refers to a specific Christian experience. The teachings of Christ provide basic definitions for this meaning of “tribulation.” He said that whenever the gospel is present in the world, tribulation becomes its unavoidable corollary. As the word of the gospel is sown, tribulation and persecution appear spontaneously (Mt 13:21).<\/p>\n<p>This concept of the ineluctable presence of tribulation during the church age is carefully developed in Jesus’ teaching on future events in the Olivet discourse (Mt 24–25; Mk 13; Lk 21). This discourse provides the only explicit description of, and clear chronological reference available in the Bible to, the tribulation of his followers. In it, Jesus predicted the time of the beginning, the extent, and the end of tribulation. This teaching on the tribulation was handed down to the 12 disciples privately, as a matter directly relevant to their lives (Mt 24:3). Jesus told the Twelve that they would be delivered up to tribulation and that this tribulation would take the form of persecution to the death for his name’s sake (v 9). The context of this teaching indicates that the tribulation taught by Jesus would affect Christians in many places throughout history. But the fact that Jesus predicted to the 12 disciples that they would fall victim to the tribulation, at the very beginning of the sufferings (v 8), provides a clear reference to the starting point of the tribulation during the disciples’ lifetimes.<\/p>\n<p>Likewise, the same group of disciples were to be witnesses of the “great tribulation” that would befall Jerusalem as predicted by the prophet Daniel (Mt 24:15-21). It is clear that, in the Olivet discourse, Jesus was referring to the destruction of Jerusalem in <span>AD<\/span> 70. The fall of Jerusalem at the hands of the Roman legions was to be viewed as an archetypal representation of the perennial tribulation. This is attested to by Matthew’s parenthetical editorial comment in 24:15 (“let the reader understand”), intended to alert his original readers to the fulfillment of Jesus’ prediction within their lifetimes. Moreover, the parallel section in Luke 21:20-24 makes it clear that the desolation of Jewish Jerusalem would be followed by a long period of gentile domination, which is precisely what happened after <span>AD<\/span> 70.<\/p>\n<p>The NT forewarns believers of the inevitability of tribulation; it also prescribes the appropriate response of Christians. They should rejoice because tribulation produces perseverance and strength of character (Rom 5:3-4). They should bear it patiently (12:12), knowing that God comforts the faithful in all tribulations (2 Cor 1:4) and that the present tribulation prepares believers for incomparable glory in eternity (2 Cor 4:17).<\/p>\n<p>Except for rare and exceptional circumstances that enable Christians to enjoy affluence and freedom, most believers throughout history have suffered tribulation. The normal vocation of the church has been to endure as a beleaguered and persecuted minority in a hostile world. For Christians providentially protected from tribulation, it is easy to relegate tribulation to a future period in history. For Christians suffering in the throes of opposition, however, the tribulation is an ever-present reality. The virulence and the severity of the tribulation may vary from time to time and from place to place, yet Christ’s promise remains true, “In the world you have tribulation; but be of good cheer, I have overcome the world” (Jn 16:33, <span>rsv<\/span>). <em>See<\/em> Suffering; Eschatology; Persecution.<\/p>","summary_ro":"TRIBULATION An experience of suffering, distress, affliction, trouble, or persecution. The Greek word appears in the NT about 45 times. There is a Hebrew equivalent that appears in four or five OT passages, never in the prophetic books. Therefore, it is appropriate to focus mainly on the NT for a definition of tribulation. The NT contains a few references where the word “tribulation” is used to denote the hardships that occur in the lives of common people. The labor pains of a woman in childb...","summary_en":"TRIBULATION An experience of suffering, distress, affliction, trouble, or persecution. The Greek word appears in the NT about 45 times. There is a Hebrew equivalent that appears in four or five OT passages, never in the prophetic books. Therefore, it is appropriate to focus mainly on the NT for a definition of tribulation. The NT contains a few references where the word “tribulation” is used to denote the hardships that occur in the lives of common people. The labor pains of a woman in childb...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":54988,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:8","title_en":"Study Note: Matei 24:8","content_ro":"<p><strong>24:8<\/strong> <em>first of the birth pains:<\/em> Intense anguish is expected just prior to Jesus’ second coming (see also 24:29-31; Isa 13:8; 26:17; Jer 4:31; 6:24; Mic 4:9-10).<\/p>","content_en":"<p><strong>24:8<\/strong> <em>first of the birth pains:<\/em> Intense anguish is expected just prior to Jesus’ second coming (see also 24:29-31; Isa 13:8; 26:17; Jer 4:31; 6:24; Mic 4:9-10).<\/p>","summary_ro":"24:8 first of the birth pains: Intense anguish is expected just prior to Jesus’ second coming (see also 24:29-31; Isa 13:8; 26:17; Jer 4:31; 6:24; Mic 4:9-10).","summary_en":"24:8 first of the birth pains: Intense anguish is expected just prior to Jesus’ second coming (see also 24:29-31; Isa 13:8; 26:17; Jer 4:31; 6:24; Mic 4:9-10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":82614,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:8","title_en":"Study Note: Matei 24:8","content_ro":"<p><strong>24:8<\/strong> <em>first of the birth pains:<\/em> Intense anguish is expected just prior to Jesus’ second coming (see also 24:29-31; Isa 13:8; 26:17; Jer 4:31; 6:24; Mic 4:9-10).<\/p>","content_en":"<p><strong>24:8<\/strong> <em>first of the birth pains:<\/em> Intense anguish is expected just prior to Jesus’ second coming (see also 24:29-31; Isa 13:8; 26:17; Jer 4:31; 6:24; Mic 4:9-10).<\/p>","summary_ro":"24:8 first of the birth pains: Intense anguish is expected just prior to Jesus’ second coming (see also 24:29-31; Isa 13:8; 26:17; Jer 4:31; 6:24; Mic 4:9-10).","summary_en":"24:8 first of the birth pains: Intense anguish is expected just prior to Jesus’ second coming (see also 24:29-31; Isa 13:8; 26:17; Jer 4:31; 6:24; Mic 4:9-10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":110240,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:8","title_en":"Study Note: Matei 24:8","content_ro":"<p><strong>24:8<\/strong> <em>first of the birth pains:<\/em> Intense anguish is expected just prior to Jesus’ second coming (see also 24:29-31; Isa 13:8; 26:17; Jer 4:31; 6:24; Mic 4:9-10).<\/p>","content_en":"<p><strong>24:8<\/strong> <em>first of the birth pains:<\/em> Intense anguish is expected just prior to Jesus’ second coming (see also 24:29-31; Isa 13:8; 26:17; Jer 4:31; 6:24; Mic 4:9-10).<\/p>","summary_ro":"24:8 first of the birth pains: Intense anguish is expected just prior to Jesus’ second coming (see also 24:29-31; Isa 13:8; 26:17; Jer 4:31; 6:24; Mic 4:9-10).","summary_en":"24:8 first of the birth pains: Intense anguish is expected just prior to Jesus’ second coming (see also 24:29-31; Isa 13:8; 26:17; Jer 4:31; 6:24; Mic 4:9-10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":137866,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:8","title_en":"Study Note: Matei 24:8","content_ro":"<p><strong>24:8<\/strong> <em>first of the birth pains:<\/em> Intense anguish is expected just prior to Jesus’ second coming (see also 24:29-31; Isa 13:8; 26:17; Jer 4:31; 6:24; Mic 4:9-10).<\/p>","content_en":"<p><strong>24:8<\/strong> <em>first of the birth pains:<\/em> Intense anguish is expected just prior to Jesus’ second coming (see also 24:29-31; Isa 13:8; 26:17; Jer 4:31; 6:24; Mic 4:9-10).<\/p>","summary_ro":"24:8 first of the birth pains: Intense anguish is expected just prior to Jesus’ second coming (see also 24:29-31; Isa 13:8; 26:17; Jer 4:31; 6:24; Mic 4:9-10).","summary_en":"24:8 first of the birth pains: Intense anguish is expected just prior to Jesus’ second coming (see also 24:29-31; Isa 13:8; 26:17; Jer 4:31; 6:24; Mic 4:9-10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"9":[{"id":36433,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Suffering","title_en":"Suffering","content_ro":"<h3>SUFFERING<\/h3>\n<p>Anything causing pain or distress; calamity. From the biblical viewpoint, affliction began with the entrance of sin into the world. Both mankind and all creation were afflicted with “thorns and thistles,” sin, death, and decay (cf. Gn 3:16-19; Rom 8:18-21). Because of sin, misery is a common human experience, and our short life is full of trouble (Jb 14:1-6). It is impossible for human beings to avoid natural calamity, physical injury, and interpersonal conflict (2 Chr 20:9), yet God uses affliction to instruct and discipline his people. This aspect of affliction is graphically portrayed by the oppression during the Israelites’ sojourn in Egypt (Ex 4:31), by their troubles during the period of the judges (Neh 9:26-27), and by their exile in Babylon (Is 26:16). In Israel’s distress they cried out to God, who delivered them and led them into obedience (Jer 10:18; Hos 5:15–6:3).<\/p>\n<p>The Bible acknowledges that it is difficult to understand the many afflictions of the righteous (Pss 34:19; 37:39; 138:7). Even the prophet and “Servant of the Lord” (Messiah) were not spared (Is 53:2-12; Jer 15:15). Jesus Christ bore the griefs and sorrows of humanity as the culmination of the affliction begun by Adam’s sin (Is 53:4-5; 1 Pt 2:24).<\/p>\n<p>Jesus indicated that there would be many trials and sorrows for his followers (Jn 16:33). Paul taught that entrance to the kingdom of God comes with many tribulations (Acts 14:22), which must not shake a Christian’s faith (1 Thes 3:3). They are to be understood rather as a finishing up of the remainder of Christ’s suffering for his body, the church (2 Cor 4:10-11; Col 1:24). The biblical picture indicates that affliction will grow more intense as “the end” approaches (Mt 24:9-14; 2 Tm 3:13). The forces of Satan will attack in an effort to deceive and destroy the “elect” (Mt 24:24; 2 Thes 2:9-12; Rv 20:7-9). But when Jesus Christ is revealed from heaven in flaming fire, God will afflict those who have afflicted believers and will bring vengeance upon those who have not obeyed the gospel of Jesus Christ (Rom 2:9; 2 Thes 1:5-10; 2:7-8).<\/p>\n<p><em>See also<\/em> Persecution; Tribulation.<\/p>","content_en":"<h3>SUFFERING<\/h3>\n<p>Anything causing pain or distress; calamity. From the biblical viewpoint, affliction began with the entrance of sin into the world. Both mankind and all creation were afflicted with “thorns and thistles,” sin, death, and decay (cf. Gn 3:16-19; Rom 8:18-21). Because of sin, misery is a common human experience, and our short life is full of trouble (Jb 14:1-6). It is impossible for human beings to avoid natural calamity, physical injury, and interpersonal conflict (2 Chr 20:9), yet God uses affliction to instruct and discipline his people. This aspect of affliction is graphically portrayed by the oppression during the Israelites’ sojourn in Egypt (Ex 4:31), by their troubles during the period of the judges (Neh 9:26-27), and by their exile in Babylon (Is 26:16). In Israel’s distress they cried out to God, who delivered them and led them into obedience (Jer 10:18; Hos 5:15–6:3).<\/p>\n<p>The Bible acknowledges that it is difficult to understand the many afflictions of the righteous (Pss 34:19; 37:39; 138:7). Even the prophet and “Servant of the Lord” (Messiah) were not spared (Is 53:2-12; Jer 15:15). Jesus Christ bore the griefs and sorrows of humanity as the culmination of the affliction begun by Adam’s sin (Is 53:4-5; 1 Pt 2:24).<\/p>\n<p>Jesus indicated that there would be many trials and sorrows for his followers (Jn 16:33). Paul taught that entrance to the kingdom of God comes with many tribulations (Acts 14:22), which must not shake a Christian’s faith (1 Thes 3:3). They are to be understood rather as a finishing up of the remainder of Christ’s suffering for his body, the church (2 Cor 4:10-11; Col 1:24). The biblical picture indicates that affliction will grow more intense as “the end” approaches (Mt 24:9-14; 2 Tm 3:13). The forces of Satan will attack in an effort to deceive and destroy the “elect” (Mt 24:24; 2 Thes 2:9-12; Rv 20:7-9). But when Jesus Christ is revealed from heaven in flaming fire, God will afflict those who have afflicted believers and will bring vengeance upon those who have not obeyed the gospel of Jesus Christ (Rom 2:9; 2 Thes 1:5-10; 2:7-8).<\/p>\n<p><em>See also<\/em> Persecution; Tribulation.<\/p>","summary_ro":"SUFFERING Anything causing pain or distress; calamity. From the biblical viewpoint, affliction began with the entrance of sin into the world. Both mankind and all creation were afflicted with “thorns and thistles,” sin, death, and decay (cf. Gn 3:16-19; Rom 8:18-21). Because of sin, misery is a common human experience, and our short life is full of trouble (Jb 14:1-6). It is impossible for human beings to avoid natural calamity, physical injury, and interpersonal conflict (2 Chr 20:9), yet Go...","summary_en":"SUFFERING Anything causing pain or distress; calamity. From the biblical viewpoint, affliction began with the entrance of sin into the world. Both mankind and all creation were afflicted with “thorns and thistles,” sin, death, and decay (cf. Gn 3:16-19; Rom 8:18-21). Because of sin, misery is a common human experience, and our short life is full of trouble (Jb 14:1-6). It is impossible for human beings to avoid natural calamity, physical injury, and interpersonal conflict (2 Chr 20:9), yet Go...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":37691,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Tribulation","title_en":"Tribulation","content_ro":"<h3>TRIBULATION<\/h3>\n<p>An experience of suffering, distress, affliction, trouble, or persecution. The Greek word appears in the NT about 45 times. There is a Hebrew equivalent that appears in four or five OT passages, never in the prophetic books. Therefore, it is appropriate to focus mainly on the NT for a definition of tribulation.<\/p>\n<p>The NT contains a few references where the word “tribulation” is used to denote the hardships that occur in the lives of common people. The labor pains of a woman in childbirth (Jn 16:21), the worldly concerns that arise in marriage (1 Cor 7:28), and the affliction of widows (Jas 1:27) are all called tribulation. In a more general way, a scourge like the famine that afflicted Egypt and Canaan during the patriarchal age is characterized as “great tribulation” (Acts 7:11).<\/p>\n<p>In a more narrow sense, the word “tribulation” refers to a specific Christian experience. The teachings of Christ provide basic definitions for this meaning of “tribulation.” He said that whenever the gospel is present in the world, tribulation becomes its unavoidable corollary. As the word of the gospel is sown, tribulation and persecution appear spontaneously (Mt 13:21).<\/p>\n<p>This concept of the ineluctable presence of tribulation during the church age is carefully developed in Jesus’ teaching on future events in the Olivet discourse (Mt 24–25; Mk 13; Lk 21). This discourse provides the only explicit description of, and clear chronological reference available in the Bible to, the tribulation of his followers. In it, Jesus predicted the time of the beginning, the extent, and the end of tribulation. This teaching on the tribulation was handed down to the 12 disciples privately, as a matter directly relevant to their lives (Mt 24:3). Jesus told the Twelve that they would be delivered up to tribulation and that this tribulation would take the form of persecution to the death for his name’s sake (v 9). The context of this teaching indicates that the tribulation taught by Jesus would affect Christians in many places throughout history. But the fact that Jesus predicted to the 12 disciples that they would fall victim to the tribulation, at the very beginning of the sufferings (v 8), provides a clear reference to the starting point of the tribulation during the disciples’ lifetimes.<\/p>\n<p>Likewise, the same group of disciples were to be witnesses of the “great tribulation” that would befall Jerusalem as predicted by the prophet Daniel (Mt 24:15-21). It is clear that, in the Olivet discourse, Jesus was referring to the destruction of Jerusalem in <span>AD<\/span> 70. The fall of Jerusalem at the hands of the Roman legions was to be viewed as an archetypal representation of the perennial tribulation. This is attested to by Matthew’s parenthetical editorial comment in 24:15 (“let the reader understand”), intended to alert his original readers to the fulfillment of Jesus’ prediction within their lifetimes. Moreover, the parallel section in Luke 21:20-24 makes it clear that the desolation of Jewish Jerusalem would be followed by a long period of gentile domination, which is precisely what happened after <span>AD<\/span> 70.<\/p>\n<p>The NT forewarns believers of the inevitability of tribulation; it also prescribes the appropriate response of Christians. They should rejoice because tribulation produces perseverance and strength of character (Rom 5:3-4). They should bear it patiently (12:12), knowing that God comforts the faithful in all tribulations (2 Cor 1:4) and that the present tribulation prepares believers for incomparable glory in eternity (2 Cor 4:17).<\/p>\n<p>Except for rare and exceptional circumstances that enable Christians to enjoy affluence and freedom, most believers throughout history have suffered tribulation. The normal vocation of the church has been to endure as a beleaguered and persecuted minority in a hostile world. For Christians providentially protected from tribulation, it is easy to relegate tribulation to a future period in history. For Christians suffering in the throes of opposition, however, the tribulation is an ever-present reality. The virulence and the severity of the tribulation may vary from time to time and from place to place, yet Christ’s promise remains true, “In the world you have tribulation; but be of good cheer, I have overcome the world” (Jn 16:33, <span>rsv<\/span>). <em>See<\/em> Suffering; Eschatology; Persecution.<\/p>","content_en":"<h3>TRIBULATION<\/h3>\n<p>An experience of suffering, distress, affliction, trouble, or persecution. The Greek word appears in the NT about 45 times. There is a Hebrew equivalent that appears in four or five OT passages, never in the prophetic books. Therefore, it is appropriate to focus mainly on the NT for a definition of tribulation.<\/p>\n<p>The NT contains a few references where the word “tribulation” is used to denote the hardships that occur in the lives of common people. The labor pains of a woman in childbirth (Jn 16:21), the worldly concerns that arise in marriage (1 Cor 7:28), and the affliction of widows (Jas 1:27) are all called tribulation. In a more general way, a scourge like the famine that afflicted Egypt and Canaan during the patriarchal age is characterized as “great tribulation” (Acts 7:11).<\/p>\n<p>In a more narrow sense, the word “tribulation” refers to a specific Christian experience. The teachings of Christ provide basic definitions for this meaning of “tribulation.” He said that whenever the gospel is present in the world, tribulation becomes its unavoidable corollary. As the word of the gospel is sown, tribulation and persecution appear spontaneously (Mt 13:21).<\/p>\n<p>This concept of the ineluctable presence of tribulation during the church age is carefully developed in Jesus’ teaching on future events in the Olivet discourse (Mt 24–25; Mk 13; Lk 21). This discourse provides the only explicit description of, and clear chronological reference available in the Bible to, the tribulation of his followers. In it, Jesus predicted the time of the beginning, the extent, and the end of tribulation. This teaching on the tribulation was handed down to the 12 disciples privately, as a matter directly relevant to their lives (Mt 24:3). Jesus told the Twelve that they would be delivered up to tribulation and that this tribulation would take the form of persecution to the death for his name’s sake (v 9). The context of this teaching indicates that the tribulation taught by Jesus would affect Christians in many places throughout history. But the fact that Jesus predicted to the 12 disciples that they would fall victim to the tribulation, at the very beginning of the sufferings (v 8), provides a clear reference to the starting point of the tribulation during the disciples’ lifetimes.<\/p>\n<p>Likewise, the same group of disciples were to be witnesses of the “great tribulation” that would befall Jerusalem as predicted by the prophet Daniel (Mt 24:15-21). It is clear that, in the Olivet discourse, Jesus was referring to the destruction of Jerusalem in <span>AD<\/span> 70. The fall of Jerusalem at the hands of the Roman legions was to be viewed as an archetypal representation of the perennial tribulation. This is attested to by Matthew’s parenthetical editorial comment in 24:15 (“let the reader understand”), intended to alert his original readers to the fulfillment of Jesus’ prediction within their lifetimes. Moreover, the parallel section in Luke 21:20-24 makes it clear that the desolation of Jewish Jerusalem would be followed by a long period of gentile domination, which is precisely what happened after <span>AD<\/span> 70.<\/p>\n<p>The NT forewarns believers of the inevitability of tribulation; it also prescribes the appropriate response of Christians. They should rejoice because tribulation produces perseverance and strength of character (Rom 5:3-4). They should bear it patiently (12:12), knowing that God comforts the faithful in all tribulations (2 Cor 1:4) and that the present tribulation prepares believers for incomparable glory in eternity (2 Cor 4:17).<\/p>\n<p>Except for rare and exceptional circumstances that enable Christians to enjoy affluence and freedom, most believers throughout history have suffered tribulation. The normal vocation of the church has been to endure as a beleaguered and persecuted minority in a hostile world. For Christians providentially protected from tribulation, it is easy to relegate tribulation to a future period in history. For Christians suffering in the throes of opposition, however, the tribulation is an ever-present reality. The virulence and the severity of the tribulation may vary from time to time and from place to place, yet Christ’s promise remains true, “In the world you have tribulation; but be of good cheer, I have overcome the world” (Jn 16:33, <span>rsv<\/span>). <em>See<\/em> Suffering; Eschatology; Persecution.<\/p>","summary_ro":"TRIBULATION An experience of suffering, distress, affliction, trouble, or persecution. The Greek word appears in the NT about 45 times. There is a Hebrew equivalent that appears in four or five OT passages, never in the prophetic books. Therefore, it is appropriate to focus mainly on the NT for a definition of tribulation. The NT contains a few references where the word “tribulation” is used to denote the hardships that occur in the lives of common people. The labor pains of a woman in childb...","summary_en":"TRIBULATION An experience of suffering, distress, affliction, trouble, or persecution. The Greek word appears in the NT about 45 times. There is a Hebrew equivalent that appears in four or five OT passages, never in the prophetic books. Therefore, it is appropriate to focus mainly on the NT for a definition of tribulation. The NT contains a few references where the word “tribulation” is used to denote the hardships that occur in the lives of common people. The labor pains of a woman in childb...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":40382,"type":"textbox","type_label":"Notă explicativă","type_icon":"💡","type_color":"#8b5cf6","title_ro":"Warnings against Apostasy","title_en":"Warnings against Apostasy","content_ro":"<h3>Warnings against Apostasy<\/h3>\n<blockquote><p>Many NT passages, using different words, convey warnings against apostasy. In the last days, tribulation and persecution will cause many to “fall away” (Mt 24:9-10); false prophets will arise and “lead many astray” (Mt 24:11). Other causes of apostasy include temptation (Lk 8:13) and unbelief (Heb 3:12). Paul cited Hymenaeus and Alexander as examples of those who had rejected the faith (1 Tm 1:20). The writer of Hebrews referred to those who had believed and then departed from the faith as being in a hopeless state—with no possibility of further repentance (Heb 6:1-6). The consequences of willful sinning after receiving Christ are terrifying (Heb 10:26-31). The apostle Peter said that, for believers in Christ who knowingly turned away, “they are worse off than before” (2 Pt 2:20-22). The apostle John addresses this same problem (1 Jn 2:18-19).<\/p><\/blockquote>","content_en":"<h3>Warnings against Apostasy<\/h3>\n<blockquote><p>Many NT passages, using different words, convey warnings against apostasy. In the last days, tribulation and persecution will cause many to “fall away” (Mt 24:9-10); false prophets will arise and “lead many astray” (Mt 24:11). Other causes of apostasy include temptation (Lk 8:13) and unbelief (Heb 3:12). Paul cited Hymenaeus and Alexander as examples of those who had rejected the faith (1 Tm 1:20). The writer of Hebrews referred to those who had believed and then departed from the faith as being in a hopeless state—with no possibility of further repentance (Heb 6:1-6). The consequences of willful sinning after receiving Christ are terrifying (Heb 10:26-31). The apostle Peter said that, for believers in Christ who knowingly turned away, “they are worse off than before” (2 Pt 2:20-22). The apostle John addresses this same problem (1 Jn 2:18-19).<\/p><\/blockquote>","summary_ro":"Warnings against Apostasy Many NT passages, using different words, convey warnings against apostasy. In the last days, tribulation and persecution will cause many to “fall away” (Mt 24:9-10); false prophets will arise and “lead many astray” (Mt 24:11). Other causes of apostasy include temptation (Lk 8:13) and unbelief (Heb 3:12). Paul cited Hymenaeus and Alexander as examples of those who had rejected the faith (1 Tm 1:20). The writer of Hebrews referred to those who had believed and then dep...","summary_en":"Warnings against Apostasy Many NT passages, using different words, convey warnings against apostasy. In the last days, tribulation and persecution will cause many to “fall away” (Mt 24:9-10); false prophets will arise and “lead many astray” (Mt 24:11). Other causes of apostasy include temptation (Lk 8:13) and unbelief (Heb 3:12). Paul cited Hymenaeus and Alexander as examples of those who had rejected the faith (1 Tm 1:20). The writer of Hebrews referred to those who had believed and then dep...","source":"Textboxes\/Textboxes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":54989,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:9","title_en":"Study Note: Matei 24:9","content_ro":"<p><strong>24:9<\/strong> <em>hated<\/em> (see Acts 28:22): At the end of the first century, the Roman historian Tacitus described Christians as “the hated ones of mankind” (Tacitus, <em>Annals<\/em> 15.44). The affliction of the righteous sometimes has the purpose of inciting repentance and obedience (see Exod 4:31; Deut 4:30; Judg 10:6-16; Pss 34:19; 37:39; 50:15).<\/p>","content_en":"<p><strong>24:9<\/strong> <em>hated<\/em> (see Acts 28:22): At the end of the first century, the Roman historian Tacitus described Christians as “the hated ones of mankind” (Tacitus, <em>Annals<\/em> 15.44). The affliction of the righteous sometimes has the purpose of inciting repentance and obedience (see Exod 4:31; Deut 4:30; Judg 10:6-16; Pss 34:19; 37:39; 50:15).<\/p>","summary_ro":"24:9 hated (see Acts 28:22): At the end of the first century, the Roman historian Tacitus described Christians as “the hated ones of mankind” (Tacitus, Annals 15.44). The affliction of the righteous sometimes has the purpose of inciting repentance and obedience (see Exod 4:31; Deut 4:30; Judg 10:6-16; Pss 34:19; 37:39; 50:15).","summary_en":"24:9 hated (see Acts 28:22): At the end of the first century, the Roman historian Tacitus described Christians as “the hated ones of mankind” (Tacitus, Annals 15.44). The affliction of the righteous sometimes has the purpose of inciting repentance and obedience (see Exod 4:31; Deut 4:30; Judg 10:6-16; Pss 34:19; 37:39; 50:15).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":82615,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:9","title_en":"Study Note: Matei 24:9","content_ro":"<p><strong>24:9<\/strong> <em>hated<\/em> (see Acts 28:22): At the end of the first century, the Roman historian Tacitus described Christians as “the hated ones of mankind” (Tacitus, <em>Annals<\/em> 15.44). The affliction of the righteous sometimes has the purpose of inciting repentance and obedience (see Exod 4:31; Deut 4:30; Judg 10:6-16; Pss 34:19; 37:39; 50:15).<\/p>","content_en":"<p><strong>24:9<\/strong> <em>hated<\/em> (see Acts 28:22): At the end of the first century, the Roman historian Tacitus described Christians as “the hated ones of mankind” (Tacitus, <em>Annals<\/em> 15.44). The affliction of the righteous sometimes has the purpose of inciting repentance and obedience (see Exod 4:31; Deut 4:30; Judg 10:6-16; Pss 34:19; 37:39; 50:15).<\/p>","summary_ro":"24:9 hated (see Acts 28:22): At the end of the first century, the Roman historian Tacitus described Christians as “the hated ones of mankind” (Tacitus, Annals 15.44). The affliction of the righteous sometimes has the purpose of inciting repentance and obedience (see Exod 4:31; Deut 4:30; Judg 10:6-16; Pss 34:19; 37:39; 50:15).","summary_en":"24:9 hated (see Acts 28:22): At the end of the first century, the Roman historian Tacitus described Christians as “the hated ones of mankind” (Tacitus, Annals 15.44). The affliction of the righteous sometimes has the purpose of inciting repentance and obedience (see Exod 4:31; Deut 4:30; Judg 10:6-16; Pss 34:19; 37:39; 50:15).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":110241,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:9","title_en":"Study Note: Matei 24:9","content_ro":"<p><strong>24:9<\/strong> <em>hated<\/em> (see Acts 28:22): At the end of the first century, the Roman historian Tacitus described Christians as “the hated ones of mankind” (Tacitus, <em>Annals<\/em> 15.44). The affliction of the righteous sometimes has the purpose of inciting repentance and obedience (see Exod 4:31; Deut 4:30; Judg 10:6-16; Pss 34:19; 37:39; 50:15).<\/p>","content_en":"<p><strong>24:9<\/strong> <em>hated<\/em> (see Acts 28:22): At the end of the first century, the Roman historian Tacitus described Christians as “the hated ones of mankind” (Tacitus, <em>Annals<\/em> 15.44). The affliction of the righteous sometimes has the purpose of inciting repentance and obedience (see Exod 4:31; Deut 4:30; Judg 10:6-16; Pss 34:19; 37:39; 50:15).<\/p>","summary_ro":"24:9 hated (see Acts 28:22): At the end of the first century, the Roman historian Tacitus described Christians as “the hated ones of mankind” (Tacitus, Annals 15.44). The affliction of the righteous sometimes has the purpose of inciting repentance and obedience (see Exod 4:31; Deut 4:30; Judg 10:6-16; Pss 34:19; 37:39; 50:15).","summary_en":"24:9 hated (see Acts 28:22): At the end of the first century, the Roman historian Tacitus described Christians as “the hated ones of mankind” (Tacitus, Annals 15.44). The affliction of the righteous sometimes has the purpose of inciting repentance and obedience (see Exod 4:31; Deut 4:30; Judg 10:6-16; Pss 34:19; 37:39; 50:15).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":137867,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:9","title_en":"Study Note: Matei 24:9","content_ro":"<p><strong>24:9<\/strong> <em>hated<\/em> (see Acts 28:22): At the end of the first century, the Roman historian Tacitus described Christians as “the hated ones of mankind” (Tacitus, <em>Annals<\/em> 15.44). The affliction of the righteous sometimes has the purpose of inciting repentance and obedience (see Exod 4:31; Deut 4:30; Judg 10:6-16; Pss 34:19; 37:39; 50:15).<\/p>","content_en":"<p><strong>24:9<\/strong> <em>hated<\/em> (see Acts 28:22): At the end of the first century, the Roman historian Tacitus described Christians as “the hated ones of mankind” (Tacitus, <em>Annals<\/em> 15.44). The affliction of the righteous sometimes has the purpose of inciting repentance and obedience (see Exod 4:31; Deut 4:30; Judg 10:6-16; Pss 34:19; 37:39; 50:15).<\/p>","summary_ro":"24:9 hated (see Acts 28:22): At the end of the first century, the Roman historian Tacitus described Christians as “the hated ones of mankind” (Tacitus, Annals 15.44). The affliction of the righteous sometimes has the purpose of inciting repentance and obedience (see Exod 4:31; Deut 4:30; Judg 10:6-16; Pss 34:19; 37:39; 50:15).","summary_en":"24:9 hated (see Acts 28:22): At the end of the first century, the Roman historian Tacitus described Christians as “the hated ones of mankind” (Tacitus, Annals 15.44). The affliction of the righteous sometimes has the purpose of inciting repentance and obedience (see Exod 4:31; Deut 4:30; Judg 10:6-16; Pss 34:19; 37:39; 50:15).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":66306,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Persecution","title_en":"Persecution","content_ro":"<h3>Persecution<\/h3>\n<p>Persecution is a common experience of God’s people. God’s servants have often faced hostility and opposition (e.g., Deut 30:7; 1 Kgs 18:13; Neh 4:1-3; Jer 37:11–38:28; Matt 23:34-37; Luke 11:49-51; 1 Thes 2:14-16). Jesus himself dealt with persecution (Luke 4:28-30; John 5:16). At the end of his earthly life, he endured mocking, beating, and a horrible death by crucifixion, and he told his disciples to expect the same kind of treatment (Matt 10:16-25; 24:9; Mark 13:9-13; Luke 21:12-17; John 16:2). He prepared his followers for such occasions, telling them that the Holy Spirit would give them the needed courage (Luke 12:11-12; 21:14-15; Acts 1:8).<\/p>\n<p>The book of Acts documents the persecution of the earliest Christians, beginning with the hostility of the Jewish high council and the attacks of Saul of Tarsus on the early church prior to his encounter with Jesus near Damascus (Acts 8:1-3; 9:1-13, 21; 22:4; 26:9-11; see 1 Cor 15:9; Gal 1:13; Phil 3:6). Peter, John, Stephen, James, Paul, and Barnabas all suffered persecution (Acts 4:15-18; 5:17-18; 7:54-60; 12:1-4; 14:5-6). Jesus, in his parable of the farmer and the seed, noted the withering effects of persecution on those with shallow faith (Matt 13:20-21; Mark 4:16-17). Persecution purifies God’s people and gives them the opportunity to conform more closely to the character of Jesus. The apostles’ experiences in Acts bear out Paul’s general statement: “Everyone who wants to live a godly life in Christ Jesus will suffer persecution” (2 Tim 3:12; see Mark 10:29-30).<\/p>\n<p>Jesus told his disciples to expect to defend their faith in hostile settings (Matt 10:18-20; Luke 21:12-15), and the apostles and other leaders did so with courage and boldness (e.g., Acts 4:8-12, 31; 5:29-32; 6:8-10; 8:4-40; 9:27). Christians are called to defend their faith courageously and graciously, explaining their convictions to those who ask questions (Col 4:6; 2 Tim 2:24-25; 1 Pet 3:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 18:2-15; 19:1-18; Neh 4:1-3; Jer 37:1–38:28; Matt 10:16-39; 13:20-21; 23:34-38; 24:9-14; Mark 10:29-31; 13:9-13; Luke 11:47-51; 12:11-12; 21:12-19; John 16:1-4; Acts 4:13-31; 5:17-42; 6:8–8:4; 9:1-31; 12:1-19; 14:1-7; 22:3-29; 23:12-31; 26:9-11; Gal 1:13; 1 Thes 2:14-16; 2 Tim 3:11-14; 1 Pet 3:13-18<\/p>","content_en":"<h3>Persecution<\/h3>\n<p>Persecution is a common experience of God’s people. God’s servants have often faced hostility and opposition (e.g., Deut 30:7; 1 Kgs 18:13; Neh 4:1-3; Jer 37:11–38:28; Matt 23:34-37; Luke 11:49-51; 1 Thes 2:14-16). Jesus himself dealt with persecution (Luke 4:28-30; John 5:16). At the end of his earthly life, he endured mocking, beating, and a horrible death by crucifixion, and he told his disciples to expect the same kind of treatment (Matt 10:16-25; 24:9; Mark 13:9-13; Luke 21:12-17; John 16:2). He prepared his followers for such occasions, telling them that the Holy Spirit would give them the needed courage (Luke 12:11-12; 21:14-15; Acts 1:8).<\/p>\n<p>The book of Acts documents the persecution of the earliest Christians, beginning with the hostility of the Jewish high council and the attacks of Saul of Tarsus on the early church prior to his encounter with Jesus near Damascus (Acts 8:1-3; 9:1-13, 21; 22:4; 26:9-11; see 1 Cor 15:9; Gal 1:13; Phil 3:6). Peter, John, Stephen, James, Paul, and Barnabas all suffered persecution (Acts 4:15-18; 5:17-18; 7:54-60; 12:1-4; 14:5-6). Jesus, in his parable of the farmer and the seed, noted the withering effects of persecution on those with shallow faith (Matt 13:20-21; Mark 4:16-17). Persecution purifies God’s people and gives them the opportunity to conform more closely to the character of Jesus. The apostles’ experiences in Acts bear out Paul’s general statement: “Everyone who wants to live a godly life in Christ Jesus will suffer persecution” (2 Tim 3:12; see Mark 10:29-30).<\/p>\n<p>Jesus told his disciples to expect to defend their faith in hostile settings (Matt 10:18-20; Luke 21:12-15), and the apostles and other leaders did so with courage and boldness (e.g., Acts 4:8-12, 31; 5:29-32; 6:8-10; 8:4-40; 9:27). Christians are called to defend their faith courageously and graciously, explaining their convictions to those who ask questions (Col 4:6; 2 Tim 2:24-25; 1 Pet 3:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 18:2-15; 19:1-18; Neh 4:1-3; Jer 37:1–38:28; Matt 10:16-39; 13:20-21; 23:34-38; 24:9-14; Mark 10:29-31; 13:9-13; Luke 11:47-51; 12:11-12; 21:12-19; John 16:1-4; Acts 4:13-31; 5:17-42; 6:8–8:4; 9:1-31; 12:1-19; 14:1-7; 22:3-29; 23:12-31; 26:9-11; Gal 1:13; 1 Thes 2:14-16; 2 Tim 3:11-14; 1 Pet 3:13-18<\/p>","summary_ro":"Persecution Persecution is a common experience of God’s people. God’s servants have often faced hostility and opposition (e.g., Deut 30:7; 1 Kgs 18:13; Neh 4:1-3; Jer 37:11–38:28; Matt 23:34-37; Luke 11:49-51; 1 Thes 2:14-16). Jesus himself dealt with persecution (Luke 4:28-30; John 5:16). At the end of his earthly life, he endured mocking, beating, and a horrible death by crucifixion, and he told his disciples to expect the same kind of treatment (Matt 10:16-25; 24:9; Mark 13:9-13; Luke 21:1...","summary_en":"Persecution Persecution is a common experience of God’s people. God’s servants have often faced hostility and opposition (e.g., Deut 30:7; 1 Kgs 18:13; Neh 4:1-3; Jer 37:11–38:28; Matt 23:34-37; Luke 11:49-51; 1 Thes 2:14-16). Jesus himself dealt with persecution (Luke 4:28-30; John 5:16). At the end of his earthly life, he endured mocking, beating, and a horrible death by crucifixion, and he told his disciples to expect the same kind of treatment (Matt 10:16-25; 24:9; Mark 13:9-13; Luke 21:1...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67703,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Endurance","title_en":"Endurance","content_ro":"<h3>Endurance<\/h3>\n<p>As Jesus was approaching his suffering and death, he informed his followers that they, too, would experience immense hardship (see Matt 24:9). In that context, he underlines the role of endurance: “The one who endures to the end will be saved” (Matt 24:13). Sure enough, many of the writings of the New Testament were directed toward believers who were experiencing suffering for their faith in Christ (see, e.g., 2 Thes 1:4; 1 Pet 4:12-19). These believers needed encouragement in order to persevere in the face of hardship while maintaining their commitment to Christ and their witness to others (see 2 Tim 4:5; 1 Pet 4:1). Through endurance, believers experience growth in their character and develop spiritual maturity (Rom 5:3-4; Jas 1:2-4).<\/p>\n<p>The book of Hebrews was written to a group of believers who had experienced a number of difficulties in the past including harassment, loss of property, and imprisonment (Heb 10:32-34). At the time of writing, they were experiencing similar circumstances. Thus they needed to “hold firmly” to what they believed “without wavering” (4:14; 10:23) and to endure while anticipating the fulfillment of God’s promises (6:12; 10:36). Like runners in a race, they needed to stay on the path of obedience (12:1). And like true children of a loving father, they were to receive the Lord’s discipline in order to grow in holiness (12:5-13).<\/p>\n<p>All believers can look to the great examples of endurance in Scripture, including Job and the prophets (Heb 11:35-40; Jas 5:10-11). Christ, our ultimate model of endurance, “endured the cross,” knowing the “joy awaiting him” (12:1-3). Our endurance is fueled by that same hope for the future.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 5:3-4; 1 Cor 4:12; 2 Thes 1:4; Heb 6:12; 12:1-10; Jas 1:2-4; 5:11; 1 Pet 2:20<\/p>","content_en":"<h3>Endurance<\/h3>\n<p>As Jesus was approaching his suffering and death, he informed his followers that they, too, would experience immense hardship (see Matt 24:9). In that context, he underlines the role of endurance: “The one who endures to the end will be saved” (Matt 24:13). Sure enough, many of the writings of the New Testament were directed toward believers who were experiencing suffering for their faith in Christ (see, e.g., 2 Thes 1:4; 1 Pet 4:12-19). These believers needed encouragement in order to persevere in the face of hardship while maintaining their commitment to Christ and their witness to others (see 2 Tim 4:5; 1 Pet 4:1). Through endurance, believers experience growth in their character and develop spiritual maturity (Rom 5:3-4; Jas 1:2-4).<\/p>\n<p>The book of Hebrews was written to a group of believers who had experienced a number of difficulties in the past including harassment, loss of property, and imprisonment (Heb 10:32-34). At the time of writing, they were experiencing similar circumstances. Thus they needed to “hold firmly” to what they believed “without wavering” (4:14; 10:23) and to endure while anticipating the fulfillment of God’s promises (6:12; 10:36). Like runners in a race, they needed to stay on the path of obedience (12:1). And like true children of a loving father, they were to receive the Lord’s discipline in order to grow in holiness (12:5-13).<\/p>\n<p>All believers can look to the great examples of endurance in Scripture, including Job and the prophets (Heb 11:35-40; Jas 5:10-11). Christ, our ultimate model of endurance, “endured the cross,” knowing the “joy awaiting him” (12:1-3). Our endurance is fueled by that same hope for the future.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 5:3-4; 1 Cor 4:12; 2 Thes 1:4; Heb 6:12; 12:1-10; Jas 1:2-4; 5:11; 1 Pet 2:20<\/p>","summary_ro":"Endurance As Jesus was approaching his suffering and death, he informed his followers that they, too, would experience immense hardship (see Matt 24:9). In that context, he underlines the role of endurance: “The one who endures to the end will be saved” (Matt 24:13). Sure enough, many of the writings of the New Testament were directed toward believers who were experiencing suffering for their faith in Christ (see, e.g., 2 Thes 1:4; 1 Pet 4:12-19). These believers needed encouragement in order...","summary_en":"Endurance As Jesus was approaching his suffering and death, he informed his followers that they, too, would experience immense hardship (see Matt 24:9). In that context, he underlines the role of endurance: “The one who endures to the end will be saved” (Matt 24:13). Sure enough, many of the writings of the New Testament were directed toward believers who were experiencing suffering for their faith in Christ (see, e.g., 2 Thes 1:4; 1 Pet 4:12-19). These believers needed encouragement in order...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":93932,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Persecution","title_en":"Persecution","content_ro":"<h3>Persecution<\/h3>\n<p>Persecution is a common experience of God’s people. God’s servants have often faced hostility and opposition (e.g., Deut 30:7; 1 Kgs 18:13; Neh 4:1-3; Jer 37:11–38:28; Matt 23:34-37; Luke 11:49-51; 1 Thes 2:14-16). Jesus himself dealt with persecution (Luke 4:28-30; John 5:16). At the end of his earthly life, he endured mocking, beating, and a horrible death by crucifixion, and he told his disciples to expect the same kind of treatment (Matt 10:16-25; 24:9; Mark 13:9-13; Luke 21:12-17; John 16:2). He prepared his followers for such occasions, telling them that the Holy Spirit would give them the needed courage (Luke 12:11-12; 21:14-15; Acts 1:8).<\/p>\n<p>The book of Acts documents the persecution of the earliest Christians, beginning with the hostility of the Jewish high council and the attacks of Saul of Tarsus on the early church prior to his encounter with Jesus near Damascus (Acts 8:1-3; 9:1-13, 21; 22:4; 26:9-11; see 1 Cor 15:9; Gal 1:13; Phil 3:6). Peter, John, Stephen, James, Paul, and Barnabas all suffered persecution (Acts 4:15-18; 5:17-18; 7:54-60; 12:1-4; 14:5-6). Jesus, in his parable of the farmer and the seed, noted the withering effects of persecution on those with shallow faith (Matt 13:20-21; Mark 4:16-17). Persecution purifies God’s people and gives them the opportunity to conform more closely to the character of Jesus. The apostles’ experiences in Acts bear out Paul’s general statement: “Everyone who wants to live a godly life in Christ Jesus will suffer persecution” (2 Tim 3:12; see Mark 10:29-30).<\/p>\n<p>Jesus told his disciples to expect to defend their faith in hostile settings (Matt 10:18-20; Luke 21:12-15), and the apostles and other leaders did so with courage and boldness (e.g., Acts 4:8-12, 31; 5:29-32; 6:8-10; 8:4-40; 9:27). Christians are called to defend their faith courageously and graciously, explaining their convictions to those who ask questions (Col 4:6; 2 Tim 2:24-25; 1 Pet 3:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 18:2-15; 19:1-18; Neh 4:1-3; Jer 37:1–38:28; Matt 10:16-39; 13:20-21; 23:34-38; 24:9-14; Mark 10:29-31; 13:9-13; Luke 11:47-51; 12:11-12; 21:12-19; John 16:1-4; Acts 4:13-31; 5:17-42; 6:8–8:4; 9:1-31; 12:1-19; 14:1-7; 22:3-29; 23:12-31; 26:9-11; Gal 1:13; 1 Thes 2:14-16; 2 Tim 3:11-14; 1 Pet 3:13-18<\/p>","content_en":"<h3>Persecution<\/h3>\n<p>Persecution is a common experience of God’s people. God’s servants have often faced hostility and opposition (e.g., Deut 30:7; 1 Kgs 18:13; Neh 4:1-3; Jer 37:11–38:28; Matt 23:34-37; Luke 11:49-51; 1 Thes 2:14-16). Jesus himself dealt with persecution (Luke 4:28-30; John 5:16). At the end of his earthly life, he endured mocking, beating, and a horrible death by crucifixion, and he told his disciples to expect the same kind of treatment (Matt 10:16-25; 24:9; Mark 13:9-13; Luke 21:12-17; John 16:2). He prepared his followers for such occasions, telling them that the Holy Spirit would give them the needed courage (Luke 12:11-12; 21:14-15; Acts 1:8).<\/p>\n<p>The book of Acts documents the persecution of the earliest Christians, beginning with the hostility of the Jewish high council and the attacks of Saul of Tarsus on the early church prior to his encounter with Jesus near Damascus (Acts 8:1-3; 9:1-13, 21; 22:4; 26:9-11; see 1 Cor 15:9; Gal 1:13; Phil 3:6). Peter, John, Stephen, James, Paul, and Barnabas all suffered persecution (Acts 4:15-18; 5:17-18; 7:54-60; 12:1-4; 14:5-6). Jesus, in his parable of the farmer and the seed, noted the withering effects of persecution on those with shallow faith (Matt 13:20-21; Mark 4:16-17). Persecution purifies God’s people and gives them the opportunity to conform more closely to the character of Jesus. The apostles’ experiences in Acts bear out Paul’s general statement: “Everyone who wants to live a godly life in Christ Jesus will suffer persecution” (2 Tim 3:12; see Mark 10:29-30).<\/p>\n<p>Jesus told his disciples to expect to defend their faith in hostile settings (Matt 10:18-20; Luke 21:12-15), and the apostles and other leaders did so with courage and boldness (e.g., Acts 4:8-12, 31; 5:29-32; 6:8-10; 8:4-40; 9:27). Christians are called to defend their faith courageously and graciously, explaining their convictions to those who ask questions (Col 4:6; 2 Tim 2:24-25; 1 Pet 3:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 18:2-15; 19:1-18; Neh 4:1-3; Jer 37:1–38:28; Matt 10:16-39; 13:20-21; 23:34-38; 24:9-14; Mark 10:29-31; 13:9-13; Luke 11:47-51; 12:11-12; 21:12-19; John 16:1-4; Acts 4:13-31; 5:17-42; 6:8–8:4; 9:1-31; 12:1-19; 14:1-7; 22:3-29; 23:12-31; 26:9-11; Gal 1:13; 1 Thes 2:14-16; 2 Tim 3:11-14; 1 Pet 3:13-18<\/p>","summary_ro":"Persecution Persecution is a common experience of God’s people. God’s servants have often faced hostility and opposition (e.g., Deut 30:7; 1 Kgs 18:13; Neh 4:1-3; Jer 37:11–38:28; Matt 23:34-37; Luke 11:49-51; 1 Thes 2:14-16). Jesus himself dealt with persecution (Luke 4:28-30; John 5:16). At the end of his earthly life, he endured mocking, beating, and a horrible death by crucifixion, and he told his disciples to expect the same kind of treatment (Matt 10:16-25; 24:9; Mark 13:9-13; Luke 21:1...","summary_en":"Persecution Persecution is a common experience of God’s people. God’s servants have often faced hostility and opposition (e.g., Deut 30:7; 1 Kgs 18:13; Neh 4:1-3; Jer 37:11–38:28; Matt 23:34-37; Luke 11:49-51; 1 Thes 2:14-16). Jesus himself dealt with persecution (Luke 4:28-30; John 5:16). At the end of his earthly life, he endured mocking, beating, and a horrible death by crucifixion, and he told his disciples to expect the same kind of treatment (Matt 10:16-25; 24:9; Mark 13:9-13; Luke 21:1...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95329,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Endurance","title_en":"Endurance","content_ro":"<h3>Endurance<\/h3>\n<p>As Jesus was approaching his suffering and death, he informed his followers that they, too, would experience immense hardship (see Matt 24:9). In that context, he underlines the role of endurance: “The one who endures to the end will be saved” (Matt 24:13). Sure enough, many of the writings of the New Testament were directed toward believers who were experiencing suffering for their faith in Christ (see, e.g., 2 Thes 1:4; 1 Pet 4:12-19). These believers needed encouragement in order to persevere in the face of hardship while maintaining their commitment to Christ and their witness to others (see 2 Tim 4:5; 1 Pet 4:1). Through endurance, believers experience growth in their character and develop spiritual maturity (Rom 5:3-4; Jas 1:2-4).<\/p>\n<p>The book of Hebrews was written to a group of believers who had experienced a number of difficulties in the past including harassment, loss of property, and imprisonment (Heb 10:32-34). At the time of writing, they were experiencing similar circumstances. Thus they needed to “hold firmly” to what they believed “without wavering” (4:14; 10:23) and to endure while anticipating the fulfillment of God’s promises (6:12; 10:36). Like runners in a race, they needed to stay on the path of obedience (12:1). And like true children of a loving father, they were to receive the Lord’s discipline in order to grow in holiness (12:5-13).<\/p>\n<p>All believers can look to the great examples of endurance in Scripture, including Job and the prophets (Heb 11:35-40; Jas 5:10-11). Christ, our ultimate model of endurance, “endured the cross,” knowing the “joy awaiting him” (12:1-3). Our endurance is fueled by that same hope for the future.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 5:3-4; 1 Cor 4:12; 2 Thes 1:4; Heb 6:12; 12:1-10; Jas 1:2-4; 5:11; 1 Pet 2:20<\/p>","content_en":"<h3>Endurance<\/h3>\n<p>As Jesus was approaching his suffering and death, he informed his followers that they, too, would experience immense hardship (see Matt 24:9). In that context, he underlines the role of endurance: “The one who endures to the end will be saved” (Matt 24:13). Sure enough, many of the writings of the New Testament were directed toward believers who were experiencing suffering for their faith in Christ (see, e.g., 2 Thes 1:4; 1 Pet 4:12-19). These believers needed encouragement in order to persevere in the face of hardship while maintaining their commitment to Christ and their witness to others (see 2 Tim 4:5; 1 Pet 4:1). Through endurance, believers experience growth in their character and develop spiritual maturity (Rom 5:3-4; Jas 1:2-4).<\/p>\n<p>The book of Hebrews was written to a group of believers who had experienced a number of difficulties in the past including harassment, loss of property, and imprisonment (Heb 10:32-34). At the time of writing, they were experiencing similar circumstances. Thus they needed to “hold firmly” to what they believed “without wavering” (4:14; 10:23) and to endure while anticipating the fulfillment of God’s promises (6:12; 10:36). Like runners in a race, they needed to stay on the path of obedience (12:1). And like true children of a loving father, they were to receive the Lord’s discipline in order to grow in holiness (12:5-13).<\/p>\n<p>All believers can look to the great examples of endurance in Scripture, including Job and the prophets (Heb 11:35-40; Jas 5:10-11). Christ, our ultimate model of endurance, “endured the cross,” knowing the “joy awaiting him” (12:1-3). Our endurance is fueled by that same hope for the future.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 5:3-4; 1 Cor 4:12; 2 Thes 1:4; Heb 6:12; 12:1-10; Jas 1:2-4; 5:11; 1 Pet 2:20<\/p>","summary_ro":"Endurance As Jesus was approaching his suffering and death, he informed his followers that they, too, would experience immense hardship (see Matt 24:9). In that context, he underlines the role of endurance: “The one who endures to the end will be saved” (Matt 24:13). Sure enough, many of the writings of the New Testament were directed toward believers who were experiencing suffering for their faith in Christ (see, e.g., 2 Thes 1:4; 1 Pet 4:12-19). These believers needed encouragement in order...","summary_en":"Endurance As Jesus was approaching his suffering and death, he informed his followers that they, too, would experience immense hardship (see Matt 24:9). In that context, he underlines the role of endurance: “The one who endures to the end will be saved” (Matt 24:13). Sure enough, many of the writings of the New Testament were directed toward believers who were experiencing suffering for their faith in Christ (see, e.g., 2 Thes 1:4; 1 Pet 4:12-19). These believers needed encouragement in order...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":121558,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Persecution","title_en":"Persecution","content_ro":"<h3>Persecution<\/h3>\n<p>Persecution is a common experience of God’s people. God’s servants have often faced hostility and opposition (e.g., Deut 30:7; 1 Kgs 18:13; Neh 4:1-3; Jer 37:11–38:28; Matt 23:34-37; Luke 11:49-51; 1 Thes 2:14-16). Jesus himself dealt with persecution (Luke 4:28-30; John 5:16). At the end of his earthly life, he endured mocking, beating, and a horrible death by crucifixion, and he told his disciples to expect the same kind of treatment (Matt 10:16-25; 24:9; Mark 13:9-13; Luke 21:12-17; John 16:2). He prepared his followers for such occasions, telling them that the Holy Spirit would give them the needed courage (Luke 12:11-12; 21:14-15; Acts 1:8).<\/p>\n<p>The book of Acts documents the persecution of the earliest Christians, beginning with the hostility of the Jewish high council and the attacks of Saul of Tarsus on the early church prior to his encounter with Jesus near Damascus (Acts 8:1-3; 9:1-13, 21; 22:4; 26:9-11; see 1 Cor 15:9; Gal 1:13; Phil 3:6). Peter, John, Stephen, James, Paul, and Barnabas all suffered persecution (Acts 4:15-18; 5:17-18; 7:54-60; 12:1-4; 14:5-6). Jesus, in his parable of the farmer and the seed, noted the withering effects of persecution on those with shallow faith (Matt 13:20-21; Mark 4:16-17). Persecution purifies God’s people and gives them the opportunity to conform more closely to the character of Jesus. The apostles’ experiences in Acts bear out Paul’s general statement: “Everyone who wants to live a godly life in Christ Jesus will suffer persecution” (2 Tim 3:12; see Mark 10:29-30).<\/p>\n<p>Jesus told his disciples to expect to defend their faith in hostile settings (Matt 10:18-20; Luke 21:12-15), and the apostles and other leaders did so with courage and boldness (e.g., Acts 4:8-12, 31; 5:29-32; 6:8-10; 8:4-40; 9:27). Christians are called to defend their faith courageously and graciously, explaining their convictions to those who ask questions (Col 4:6; 2 Tim 2:24-25; 1 Pet 3:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 18:2-15; 19:1-18; Neh 4:1-3; Jer 37:1–38:28; Matt 10:16-39; 13:20-21; 23:34-38; 24:9-14; Mark 10:29-31; 13:9-13; Luke 11:47-51; 12:11-12; 21:12-19; John 16:1-4; Acts 4:13-31; 5:17-42; 6:8–8:4; 9:1-31; 12:1-19; 14:1-7; 22:3-29; 23:12-31; 26:9-11; Gal 1:13; 1 Thes 2:14-16; 2 Tim 3:11-14; 1 Pet 3:13-18<\/p>","content_en":"<h3>Persecution<\/h3>\n<p>Persecution is a common experience of God’s people. God’s servants have often faced hostility and opposition (e.g., Deut 30:7; 1 Kgs 18:13; Neh 4:1-3; Jer 37:11–38:28; Matt 23:34-37; Luke 11:49-51; 1 Thes 2:14-16). Jesus himself dealt with persecution (Luke 4:28-30; John 5:16). At the end of his earthly life, he endured mocking, beating, and a horrible death by crucifixion, and he told his disciples to expect the same kind of treatment (Matt 10:16-25; 24:9; Mark 13:9-13; Luke 21:12-17; John 16:2). He prepared his followers for such occasions, telling them that the Holy Spirit would give them the needed courage (Luke 12:11-12; 21:14-15; Acts 1:8).<\/p>\n<p>The book of Acts documents the persecution of the earliest Christians, beginning with the hostility of the Jewish high council and the attacks of Saul of Tarsus on the early church prior to his encounter with Jesus near Damascus (Acts 8:1-3; 9:1-13, 21; 22:4; 26:9-11; see 1 Cor 15:9; Gal 1:13; Phil 3:6). Peter, John, Stephen, James, Paul, and Barnabas all suffered persecution (Acts 4:15-18; 5:17-18; 7:54-60; 12:1-4; 14:5-6). Jesus, in his parable of the farmer and the seed, noted the withering effects of persecution on those with shallow faith (Matt 13:20-21; Mark 4:16-17). Persecution purifies God’s people and gives them the opportunity to conform more closely to the character of Jesus. The apostles’ experiences in Acts bear out Paul’s general statement: “Everyone who wants to live a godly life in Christ Jesus will suffer persecution” (2 Tim 3:12; see Mark 10:29-30).<\/p>\n<p>Jesus told his disciples to expect to defend their faith in hostile settings (Matt 10:18-20; Luke 21:12-15), and the apostles and other leaders did so with courage and boldness (e.g., Acts 4:8-12, 31; 5:29-32; 6:8-10; 8:4-40; 9:27). Christians are called to defend their faith courageously and graciously, explaining their convictions to those who ask questions (Col 4:6; 2 Tim 2:24-25; 1 Pet 3:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 18:2-15; 19:1-18; Neh 4:1-3; Jer 37:1–38:28; Matt 10:16-39; 13:20-21; 23:34-38; 24:9-14; Mark 10:29-31; 13:9-13; Luke 11:47-51; 12:11-12; 21:12-19; John 16:1-4; Acts 4:13-31; 5:17-42; 6:8–8:4; 9:1-31; 12:1-19; 14:1-7; 22:3-29; 23:12-31; 26:9-11; Gal 1:13; 1 Thes 2:14-16; 2 Tim 3:11-14; 1 Pet 3:13-18<\/p>","summary_ro":"Persecution Persecution is a common experience of God’s people. God’s servants have often faced hostility and opposition (e.g., Deut 30:7; 1 Kgs 18:13; Neh 4:1-3; Jer 37:11–38:28; Matt 23:34-37; Luke 11:49-51; 1 Thes 2:14-16). Jesus himself dealt with persecution (Luke 4:28-30; John 5:16). At the end of his earthly life, he endured mocking, beating, and a horrible death by crucifixion, and he told his disciples to expect the same kind of treatment (Matt 10:16-25; 24:9; Mark 13:9-13; Luke 21:1...","summary_en":"Persecution Persecution is a common experience of God’s people. God’s servants have often faced hostility and opposition (e.g., Deut 30:7; 1 Kgs 18:13; Neh 4:1-3; Jer 37:11–38:28; Matt 23:34-37; Luke 11:49-51; 1 Thes 2:14-16). Jesus himself dealt with persecution (Luke 4:28-30; John 5:16). At the end of his earthly life, he endured mocking, beating, and a horrible death by crucifixion, and he told his disciples to expect the same kind of treatment (Matt 10:16-25; 24:9; Mark 13:9-13; Luke 21:1...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122955,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Endurance","title_en":"Endurance","content_ro":"<h3>Endurance<\/h3>\n<p>As Jesus was approaching his suffering and death, he informed his followers that they, too, would experience immense hardship (see Matt 24:9). In that context, he underlines the role of endurance: “The one who endures to the end will be saved” (Matt 24:13). Sure enough, many of the writings of the New Testament were directed toward believers who were experiencing suffering for their faith in Christ (see, e.g., 2 Thes 1:4; 1 Pet 4:12-19). These believers needed encouragement in order to persevere in the face of hardship while maintaining their commitment to Christ and their witness to others (see 2 Tim 4:5; 1 Pet 4:1). Through endurance, believers experience growth in their character and develop spiritual maturity (Rom 5:3-4; Jas 1:2-4).<\/p>\n<p>The book of Hebrews was written to a group of believers who had experienced a number of difficulties in the past including harassment, loss of property, and imprisonment (Heb 10:32-34). At the time of writing, they were experiencing similar circumstances. Thus they needed to “hold firmly” to what they believed “without wavering” (4:14; 10:23) and to endure while anticipating the fulfillment of God’s promises (6:12; 10:36). Like runners in a race, they needed to stay on the path of obedience (12:1). And like true children of a loving father, they were to receive the Lord’s discipline in order to grow in holiness (12:5-13).<\/p>\n<p>All believers can look to the great examples of endurance in Scripture, including Job and the prophets (Heb 11:35-40; Jas 5:10-11). Christ, our ultimate model of endurance, “endured the cross,” knowing the “joy awaiting him” (12:1-3). Our endurance is fueled by that same hope for the future.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 5:3-4; 1 Cor 4:12; 2 Thes 1:4; Heb 6:12; 12:1-10; Jas 1:2-4; 5:11; 1 Pet 2:20<\/p>","content_en":"<h3>Endurance<\/h3>\n<p>As Jesus was approaching his suffering and death, he informed his followers that they, too, would experience immense hardship (see Matt 24:9). In that context, he underlines the role of endurance: “The one who endures to the end will be saved” (Matt 24:13). Sure enough, many of the writings of the New Testament were directed toward believers who were experiencing suffering for their faith in Christ (see, e.g., 2 Thes 1:4; 1 Pet 4:12-19). These believers needed encouragement in order to persevere in the face of hardship while maintaining their commitment to Christ and their witness to others (see 2 Tim 4:5; 1 Pet 4:1). Through endurance, believers experience growth in their character and develop spiritual maturity (Rom 5:3-4; Jas 1:2-4).<\/p>\n<p>The book of Hebrews was written to a group of believers who had experienced a number of difficulties in the past including harassment, loss of property, and imprisonment (Heb 10:32-34). At the time of writing, they were experiencing similar circumstances. Thus they needed to “hold firmly” to what they believed “without wavering” (4:14; 10:23) and to endure while anticipating the fulfillment of God’s promises (6:12; 10:36). Like runners in a race, they needed to stay on the path of obedience (12:1). And like true children of a loving father, they were to receive the Lord’s discipline in order to grow in holiness (12:5-13).<\/p>\n<p>All believers can look to the great examples of endurance in Scripture, including Job and the prophets (Heb 11:35-40; Jas 5:10-11). Christ, our ultimate model of endurance, “endured the cross,” knowing the “joy awaiting him” (12:1-3). Our endurance is fueled by that same hope for the future.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 5:3-4; 1 Cor 4:12; 2 Thes 1:4; Heb 6:12; 12:1-10; Jas 1:2-4; 5:11; 1 Pet 2:20<\/p>","summary_ro":"Endurance As Jesus was approaching his suffering and death, he informed his followers that they, too, would experience immense hardship (see Matt 24:9). In that context, he underlines the role of endurance: “The one who endures to the end will be saved” (Matt 24:13). Sure enough, many of the writings of the New Testament were directed toward believers who were experiencing suffering for their faith in Christ (see, e.g., 2 Thes 1:4; 1 Pet 4:12-19). These believers needed encouragement in order...","summary_en":"Endurance As Jesus was approaching his suffering and death, he informed his followers that they, too, would experience immense hardship (see Matt 24:9). In that context, he underlines the role of endurance: “The one who endures to the end will be saved” (Matt 24:13). Sure enough, many of the writings of the New Testament were directed toward believers who were experiencing suffering for their faith in Christ (see, e.g., 2 Thes 1:4; 1 Pet 4:12-19). These believers needed encouragement in order...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":149184,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Persecution","title_en":"Persecution","content_ro":"<h3>Persecution<\/h3>\n<p>Persecution is a common experience of God’s people. God’s servants have often faced hostility and opposition (e.g., Deut 30:7; 1 Kgs 18:13; Neh 4:1-3; Jer 37:11–38:28; Matt 23:34-37; Luke 11:49-51; 1 Thes 2:14-16). Jesus himself dealt with persecution (Luke 4:28-30; John 5:16). At the end of his earthly life, he endured mocking, beating, and a horrible death by crucifixion, and he told his disciples to expect the same kind of treatment (Matt 10:16-25; 24:9; Mark 13:9-13; Luke 21:12-17; John 16:2). He prepared his followers for such occasions, telling them that the Holy Spirit would give them the needed courage (Luke 12:11-12; 21:14-15; Acts 1:8).<\/p>\n<p>The book of Acts documents the persecution of the earliest Christians, beginning with the hostility of the Jewish high council and the attacks of Saul of Tarsus on the early church prior to his encounter with Jesus near Damascus (Acts 8:1-3; 9:1-13, 21; 22:4; 26:9-11; see 1 Cor 15:9; Gal 1:13; Phil 3:6). Peter, John, Stephen, James, Paul, and Barnabas all suffered persecution (Acts 4:15-18; 5:17-18; 7:54-60; 12:1-4; 14:5-6). Jesus, in his parable of the farmer and the seed, noted the withering effects of persecution on those with shallow faith (Matt 13:20-21; Mark 4:16-17). Persecution purifies God’s people and gives them the opportunity to conform more closely to the character of Jesus. The apostles’ experiences in Acts bear out Paul’s general statement: “Everyone who wants to live a godly life in Christ Jesus will suffer persecution” (2 Tim 3:12; see Mark 10:29-30).<\/p>\n<p>Jesus told his disciples to expect to defend their faith in hostile settings (Matt 10:18-20; Luke 21:12-15), and the apostles and other leaders did so with courage and boldness (e.g., Acts 4:8-12, 31; 5:29-32; 6:8-10; 8:4-40; 9:27). Christians are called to defend their faith courageously and graciously, explaining their convictions to those who ask questions (Col 4:6; 2 Tim 2:24-25; 1 Pet 3:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 18:2-15; 19:1-18; Neh 4:1-3; Jer 37:1–38:28; Matt 10:16-39; 13:20-21; 23:34-38; 24:9-14; Mark 10:29-31; 13:9-13; Luke 11:47-51; 12:11-12; 21:12-19; John 16:1-4; Acts 4:13-31; 5:17-42; 6:8–8:4; 9:1-31; 12:1-19; 14:1-7; 22:3-29; 23:12-31; 26:9-11; Gal 1:13; 1 Thes 2:14-16; 2 Tim 3:11-14; 1 Pet 3:13-18<\/p>","content_en":"<h3>Persecution<\/h3>\n<p>Persecution is a common experience of God’s people. God’s servants have often faced hostility and opposition (e.g., Deut 30:7; 1 Kgs 18:13; Neh 4:1-3; Jer 37:11–38:28; Matt 23:34-37; Luke 11:49-51; 1 Thes 2:14-16). Jesus himself dealt with persecution (Luke 4:28-30; John 5:16). At the end of his earthly life, he endured mocking, beating, and a horrible death by crucifixion, and he told his disciples to expect the same kind of treatment (Matt 10:16-25; 24:9; Mark 13:9-13; Luke 21:12-17; John 16:2). He prepared his followers for such occasions, telling them that the Holy Spirit would give them the needed courage (Luke 12:11-12; 21:14-15; Acts 1:8).<\/p>\n<p>The book of Acts documents the persecution of the earliest Christians, beginning with the hostility of the Jewish high council and the attacks of Saul of Tarsus on the early church prior to his encounter with Jesus near Damascus (Acts 8:1-3; 9:1-13, 21; 22:4; 26:9-11; see 1 Cor 15:9; Gal 1:13; Phil 3:6). Peter, John, Stephen, James, Paul, and Barnabas all suffered persecution (Acts 4:15-18; 5:17-18; 7:54-60; 12:1-4; 14:5-6). Jesus, in his parable of the farmer and the seed, noted the withering effects of persecution on those with shallow faith (Matt 13:20-21; Mark 4:16-17). Persecution purifies God’s people and gives them the opportunity to conform more closely to the character of Jesus. The apostles’ experiences in Acts bear out Paul’s general statement: “Everyone who wants to live a godly life in Christ Jesus will suffer persecution” (2 Tim 3:12; see Mark 10:29-30).<\/p>\n<p>Jesus told his disciples to expect to defend their faith in hostile settings (Matt 10:18-20; Luke 21:12-15), and the apostles and other leaders did so with courage and boldness (e.g., Acts 4:8-12, 31; 5:29-32; 6:8-10; 8:4-40; 9:27). Christians are called to defend their faith courageously and graciously, explaining their convictions to those who ask questions (Col 4:6; 2 Tim 2:24-25; 1 Pet 3:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 18:2-15; 19:1-18; Neh 4:1-3; Jer 37:1–38:28; Matt 10:16-39; 13:20-21; 23:34-38; 24:9-14; Mark 10:29-31; 13:9-13; Luke 11:47-51; 12:11-12; 21:12-19; John 16:1-4; Acts 4:13-31; 5:17-42; 6:8–8:4; 9:1-31; 12:1-19; 14:1-7; 22:3-29; 23:12-31; 26:9-11; Gal 1:13; 1 Thes 2:14-16; 2 Tim 3:11-14; 1 Pet 3:13-18<\/p>","summary_ro":"Persecution Persecution is a common experience of God’s people. God’s servants have often faced hostility and opposition (e.g., Deut 30:7; 1 Kgs 18:13; Neh 4:1-3; Jer 37:11–38:28; Matt 23:34-37; Luke 11:49-51; 1 Thes 2:14-16). Jesus himself dealt with persecution (Luke 4:28-30; John 5:16). At the end of his earthly life, he endured mocking, beating, and a horrible death by crucifixion, and he told his disciples to expect the same kind of treatment (Matt 10:16-25; 24:9; Mark 13:9-13; Luke 21:1...","summary_en":"Persecution Persecution is a common experience of God’s people. God’s servants have often faced hostility and opposition (e.g., Deut 30:7; 1 Kgs 18:13; Neh 4:1-3; Jer 37:11–38:28; Matt 23:34-37; Luke 11:49-51; 1 Thes 2:14-16). Jesus himself dealt with persecution (Luke 4:28-30; John 5:16). At the end of his earthly life, he endured mocking, beating, and a horrible death by crucifixion, and he told his disciples to expect the same kind of treatment (Matt 10:16-25; 24:9; Mark 13:9-13; Luke 21:1...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150581,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Endurance","title_en":"Endurance","content_ro":"<h3>Endurance<\/h3>\n<p>As Jesus was approaching his suffering and death, he informed his followers that they, too, would experience immense hardship (see Matt 24:9). In that context, he underlines the role of endurance: “The one who endures to the end will be saved” (Matt 24:13). Sure enough, many of the writings of the New Testament were directed toward believers who were experiencing suffering for their faith in Christ (see, e.g., 2 Thes 1:4; 1 Pet 4:12-19). These believers needed encouragement in order to persevere in the face of hardship while maintaining their commitment to Christ and their witness to others (see 2 Tim 4:5; 1 Pet 4:1). Through endurance, believers experience growth in their character and develop spiritual maturity (Rom 5:3-4; Jas 1:2-4).<\/p>\n<p>The book of Hebrews was written to a group of believers who had experienced a number of difficulties in the past including harassment, loss of property, and imprisonment (Heb 10:32-34). At the time of writing, they were experiencing similar circumstances. Thus they needed to “hold firmly” to what they believed “without wavering” (4:14; 10:23) and to endure while anticipating the fulfillment of God’s promises (6:12; 10:36). Like runners in a race, they needed to stay on the path of obedience (12:1). And like true children of a loving father, they were to receive the Lord’s discipline in order to grow in holiness (12:5-13).<\/p>\n<p>All believers can look to the great examples of endurance in Scripture, including Job and the prophets (Heb 11:35-40; Jas 5:10-11). Christ, our ultimate model of endurance, “endured the cross,” knowing the “joy awaiting him” (12:1-3). Our endurance is fueled by that same hope for the future.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 5:3-4; 1 Cor 4:12; 2 Thes 1:4; Heb 6:12; 12:1-10; Jas 1:2-4; 5:11; 1 Pet 2:20<\/p>","content_en":"<h3>Endurance<\/h3>\n<p>As Jesus was approaching his suffering and death, he informed his followers that they, too, would experience immense hardship (see Matt 24:9). In that context, he underlines the role of endurance: “The one who endures to the end will be saved” (Matt 24:13). Sure enough, many of the writings of the New Testament were directed toward believers who were experiencing suffering for their faith in Christ (see, e.g., 2 Thes 1:4; 1 Pet 4:12-19). These believers needed encouragement in order to persevere in the face of hardship while maintaining their commitment to Christ and their witness to others (see 2 Tim 4:5; 1 Pet 4:1). Through endurance, believers experience growth in their character and develop spiritual maturity (Rom 5:3-4; Jas 1:2-4).<\/p>\n<p>The book of Hebrews was written to a group of believers who had experienced a number of difficulties in the past including harassment, loss of property, and imprisonment (Heb 10:32-34). At the time of writing, they were experiencing similar circumstances. Thus they needed to “hold firmly” to what they believed “without wavering” (4:14; 10:23) and to endure while anticipating the fulfillment of God’s promises (6:12; 10:36). Like runners in a race, they needed to stay on the path of obedience (12:1). And like true children of a loving father, they were to receive the Lord’s discipline in order to grow in holiness (12:5-13).<\/p>\n<p>All believers can look to the great examples of endurance in Scripture, including Job and the prophets (Heb 11:35-40; Jas 5:10-11). Christ, our ultimate model of endurance, “endured the cross,” knowing the “joy awaiting him” (12:1-3). Our endurance is fueled by that same hope for the future.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 5:3-4; 1 Cor 4:12; 2 Thes 1:4; Heb 6:12; 12:1-10; Jas 1:2-4; 5:11; 1 Pet 2:20<\/p>","summary_ro":"Endurance As Jesus was approaching his suffering and death, he informed his followers that they, too, would experience immense hardship (see Matt 24:9). In that context, he underlines the role of endurance: “The one who endures to the end will be saved” (Matt 24:13). Sure enough, many of the writings of the New Testament were directed toward believers who were experiencing suffering for their faith in Christ (see, e.g., 2 Thes 1:4; 1 Pet 4:12-19). These believers needed encouragement in order...","summary_en":"Endurance As Jesus was approaching his suffering and death, he informed his followers that they, too, would experience immense hardship (see Matt 24:9). In that context, he underlines the role of endurance: “The one who endures to the end will be saved” (Matt 24:13). Sure enough, many of the writings of the New Testament were directed toward believers who were experiencing suffering for their faith in Christ (see, e.g., 2 Thes 1:4; 1 Pet 4:12-19). These believers needed encouragement in order...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"10":[{"id":54990,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:10","title_en":"Study Note: Matei 24:10","content_ro":"<p><strong>24:10<\/strong> Persecution will lead some to abandon loyalty to Jesus (10:25; 13:21; 16:24-28; 26:33).<\/p>","content_en":"<p><strong>24:10<\/strong> Persecution will lead some to abandon loyalty to Jesus (10:25; 13:21; 16:24-28; 26:33).<\/p>","summary_ro":"24:10 Persecution will lead some to abandon loyalty to Jesus (10:25; 13:21; 16:24-28; 26:33).","summary_en":"24:10 Persecution will lead some to abandon loyalty to Jesus (10:25; 13:21; 16:24-28; 26:33).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":82616,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:10","title_en":"Study Note: Matei 24:10","content_ro":"<p><strong>24:10<\/strong> Persecution will lead some to abandon loyalty to Jesus (10:25; 13:21; 16:24-28; 26:33).<\/p>","content_en":"<p><strong>24:10<\/strong> Persecution will lead some to abandon loyalty to Jesus (10:25; 13:21; 16:24-28; 26:33).<\/p>","summary_ro":"24:10 Persecution will lead some to abandon loyalty to Jesus (10:25; 13:21; 16:24-28; 26:33).","summary_en":"24:10 Persecution will lead some to abandon loyalty to Jesus (10:25; 13:21; 16:24-28; 26:33).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":110242,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:10","title_en":"Study Note: Matei 24:10","content_ro":"<p><strong>24:10<\/strong> Persecution will lead some to abandon loyalty to Jesus (10:25; 13:21; 16:24-28; 26:33).<\/p>","content_en":"<p><strong>24:10<\/strong> Persecution will lead some to abandon loyalty to Jesus (10:25; 13:21; 16:24-28; 26:33).<\/p>","summary_ro":"24:10 Persecution will lead some to abandon loyalty to Jesus (10:25; 13:21; 16:24-28; 26:33).","summary_en":"24:10 Persecution will lead some to abandon loyalty to Jesus (10:25; 13:21; 16:24-28; 26:33).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":137868,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:10","title_en":"Study Note: Matei 24:10","content_ro":"<p><strong>24:10<\/strong> Persecution will lead some to abandon loyalty to Jesus (10:25; 13:21; 16:24-28; 26:33).<\/p>","content_en":"<p><strong>24:10<\/strong> Persecution will lead some to abandon loyalty to Jesus (10:25; 13:21; 16:24-28; 26:33).<\/p>","summary_ro":"24:10 Persecution will lead some to abandon loyalty to Jesus (10:25; 13:21; 16:24-28; 26:33).","summary_en":"24:10 Persecution will lead some to abandon loyalty to Jesus (10:25; 13:21; 16:24-28; 26:33).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67605,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Apostasy","title_en":"Apostasy","content_ro":"<h3>Apostasy<\/h3>\n<p>Sadly, opposition to God is not limited to those outside the community of faith; the Bible tells of many people who seemed to know God but turned away (see Num 16; Deut 13; 2 Kgs 17:5-23; Ezek 8). God brings just consequences to those who turn away from him (Job 11:20; Prov 1:24-31; Jer 11:11). Jesus spoke of those who fall away and the judgment they will receive (Matt 16:27; 23:13; 24:10-13; 25:41-46), and the writers of the New Testament follow his lead (Gal 1:6-9; 2 Tim 3:1-9; 2 Pet 2:1-22; 1 Jn 2:18-19).<\/p>\n<p>The Bible as a whole is clear that disobeying God has severe consequences (see, e.g., Gen 9:5-6; Num 35:16-21; Lev 20:10; Zech 5:4). Those who oppose God’s will and rule will ultimately be excluded from his life-giving presence (Isa 66:14-24). In this vein, several passages in Hebrews warn that those who fail to take God’s word seriously are in deep spiritual trouble and will face the judgment of God (see Heb 2:1-4; 4:12-13; 6:4-8; 10:26-31; 12:25-29).<\/p>\n<p>Scholars have understood the nature of the <em>apostasy<\/em> (falling away) and judgment described in the “warning passages” of Hebrews in various ways: (1) Some have understood the warnings to be hypothetical, suggesting that the harshness serves simply to shock the hearers out of spiritual lethargy, with no impending judgment in view. (2) A second position holds that those with whom the author was concerned were Jewish and had not yet converted to Christianity. Thus they were under God’s judgment because they were not yet a part of the new covenant. (3) A third view argues that the “apostates” in view were Christians who, because of their spiritual condition, faced some measure of God’s judgment as believers, but were in no danger of actually losing their salvation. (4) A fourth view suggests that the apostates had been full members of the Christian community and had experienced the full reality of the Christian faith but had now turned their backs on Christ and the church. (5) A fifth view is that, rather than having been true believers, the apostates showed that they never really knew Christ in the first place.<\/p>\n<p>Ultimately, warnings of judgment are an expression of God’s grace, seeking to turn the rebellious person to the ways of God. Taking the consequences of apostasy seriously can help us build resolve in faithfully following Jesus.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 16:1-50; Deut 13:1-18; 2 Kgs 17:5-23; Ezek 8:1-18; Matt 24:10-13; Gal 1:6-9; 2 Tim 3:1-9; Heb 2:1-4; 6:4-8; 10:26-31; 2 Pet 2:1-22; 1 Jn 2:18-19<\/p>","content_en":"<h3>Apostasy<\/h3>\n<p>Sadly, opposition to God is not limited to those outside the community of faith; the Bible tells of many people who seemed to know God but turned away (see Num 16; Deut 13; 2 Kgs 17:5-23; Ezek 8). God brings just consequences to those who turn away from him (Job 11:20; Prov 1:24-31; Jer 11:11). Jesus spoke of those who fall away and the judgment they will receive (Matt 16:27; 23:13; 24:10-13; 25:41-46), and the writers of the New Testament follow his lead (Gal 1:6-9; 2 Tim 3:1-9; 2 Pet 2:1-22; 1 Jn 2:18-19).<\/p>\n<p>The Bible as a whole is clear that disobeying God has severe consequences (see, e.g., Gen 9:5-6; Num 35:16-21; Lev 20:10; Zech 5:4). Those who oppose God’s will and rule will ultimately be excluded from his life-giving presence (Isa 66:14-24). In this vein, several passages in Hebrews warn that those who fail to take God’s word seriously are in deep spiritual trouble and will face the judgment of God (see Heb 2:1-4; 4:12-13; 6:4-8; 10:26-31; 12:25-29).<\/p>\n<p>Scholars have understood the nature of the <em>apostasy<\/em> (falling away) and judgment described in the “warning passages” of Hebrews in various ways: (1) Some have understood the warnings to be hypothetical, suggesting that the harshness serves simply to shock the hearers out of spiritual lethargy, with no impending judgment in view. (2) A second position holds that those with whom the author was concerned were Jewish and had not yet converted to Christianity. Thus they were under God’s judgment because they were not yet a part of the new covenant. (3) A third view argues that the “apostates” in view were Christians who, because of their spiritual condition, faced some measure of God’s judgment as believers, but were in no danger of actually losing their salvation. (4) A fourth view suggests that the apostates had been full members of the Christian community and had experienced the full reality of the Christian faith but had now turned their backs on Christ and the church. (5) A fifth view is that, rather than having been true believers, the apostates showed that they never really knew Christ in the first place.<\/p>\n<p>Ultimately, warnings of judgment are an expression of God’s grace, seeking to turn the rebellious person to the ways of God. Taking the consequences of apostasy seriously can help us build resolve in faithfully following Jesus.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 16:1-50; Deut 13:1-18; 2 Kgs 17:5-23; Ezek 8:1-18; Matt 24:10-13; Gal 1:6-9; 2 Tim 3:1-9; Heb 2:1-4; 6:4-8; 10:26-31; 2 Pet 2:1-22; 1 Jn 2:18-19<\/p>","summary_ro":"Apostasy Sadly, opposition to God is not limited to those outside the community of faith; the Bible tells of many people who seemed to know God but turned away (see Num 16; Deut 13; 2 Kgs 17:5-23; Ezek 8). God brings just consequences to those who turn away from him (Job 11:20; Prov 1:24-31; Jer 11:11). Jesus spoke of those who fall away and the judgment they will receive (Matt 16:27; 23:13; 24:10-13; 25:41-46), and the writers of the New Testament follow his lead (Gal 1:6-9; 2 Tim 3:1-9; 2 P...","summary_en":"Apostasy Sadly, opposition to God is not limited to those outside the community of faith; the Bible tells of many people who seemed to know God but turned away (see Num 16; Deut 13; 2 Kgs 17:5-23; Ezek 8). God brings just consequences to those who turn away from him (Job 11:20; Prov 1:24-31; Jer 11:11). Jesus spoke of those who fall away and the judgment they will receive (Matt 16:27; 23:13; 24:10-13; 25:41-46), and the writers of the New Testament follow his lead (Gal 1:6-9; 2 Tim 3:1-9; 2 P...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95231,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Apostasy","title_en":"Apostasy","content_ro":"<h3>Apostasy<\/h3>\n<p>Sadly, opposition to God is not limited to those outside the community of faith; the Bible tells of many people who seemed to know God but turned away (see Num 16; Deut 13; 2 Kgs 17:5-23; Ezek 8). God brings just consequences to those who turn away from him (Job 11:20; Prov 1:24-31; Jer 11:11). Jesus spoke of those who fall away and the judgment they will receive (Matt 16:27; 23:13; 24:10-13; 25:41-46), and the writers of the New Testament follow his lead (Gal 1:6-9; 2 Tim 3:1-9; 2 Pet 2:1-22; 1 Jn 2:18-19).<\/p>\n<p>The Bible as a whole is clear that disobeying God has severe consequences (see, e.g., Gen 9:5-6; Num 35:16-21; Lev 20:10; Zech 5:4). Those who oppose God’s will and rule will ultimately be excluded from his life-giving presence (Isa 66:14-24). In this vein, several passages in Hebrews warn that those who fail to take God’s word seriously are in deep spiritual trouble and will face the judgment of God (see Heb 2:1-4; 4:12-13; 6:4-8; 10:26-31; 12:25-29).<\/p>\n<p>Scholars have understood the nature of the <em>apostasy<\/em> (falling away) and judgment described in the “warning passages” of Hebrews in various ways: (1) Some have understood the warnings to be hypothetical, suggesting that the harshness serves simply to shock the hearers out of spiritual lethargy, with no impending judgment in view. (2) A second position holds that those with whom the author was concerned were Jewish and had not yet converted to Christianity. Thus they were under God’s judgment because they were not yet a part of the new covenant. (3) A third view argues that the “apostates” in view were Christians who, because of their spiritual condition, faced some measure of God’s judgment as believers, but were in no danger of actually losing their salvation. (4) A fourth view suggests that the apostates had been full members of the Christian community and had experienced the full reality of the Christian faith but had now turned their backs on Christ and the church. (5) A fifth view is that, rather than having been true believers, the apostates showed that they never really knew Christ in the first place.<\/p>\n<p>Ultimately, warnings of judgment are an expression of God’s grace, seeking to turn the rebellious person to the ways of God. Taking the consequences of apostasy seriously can help us build resolve in faithfully following Jesus.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 16:1-50; Deut 13:1-18; 2 Kgs 17:5-23; Ezek 8:1-18; Matt 24:10-13; Gal 1:6-9; 2 Tim 3:1-9; Heb 2:1-4; 6:4-8; 10:26-31; 2 Pet 2:1-22; 1 Jn 2:18-19<\/p>","content_en":"<h3>Apostasy<\/h3>\n<p>Sadly, opposition to God is not limited to those outside the community of faith; the Bible tells of many people who seemed to know God but turned away (see Num 16; Deut 13; 2 Kgs 17:5-23; Ezek 8). God brings just consequences to those who turn away from him (Job 11:20; Prov 1:24-31; Jer 11:11). Jesus spoke of those who fall away and the judgment they will receive (Matt 16:27; 23:13; 24:10-13; 25:41-46), and the writers of the New Testament follow his lead (Gal 1:6-9; 2 Tim 3:1-9; 2 Pet 2:1-22; 1 Jn 2:18-19).<\/p>\n<p>The Bible as a whole is clear that disobeying God has severe consequences (see, e.g., Gen 9:5-6; Num 35:16-21; Lev 20:10; Zech 5:4). Those who oppose God’s will and rule will ultimately be excluded from his life-giving presence (Isa 66:14-24). In this vein, several passages in Hebrews warn that those who fail to take God’s word seriously are in deep spiritual trouble and will face the judgment of God (see Heb 2:1-4; 4:12-13; 6:4-8; 10:26-31; 12:25-29).<\/p>\n<p>Scholars have understood the nature of the <em>apostasy<\/em> (falling away) and judgment described in the “warning passages” of Hebrews in various ways: (1) Some have understood the warnings to be hypothetical, suggesting that the harshness serves simply to shock the hearers out of spiritual lethargy, with no impending judgment in view. (2) A second position holds that those with whom the author was concerned were Jewish and had not yet converted to Christianity. Thus they were under God’s judgment because they were not yet a part of the new covenant. (3) A third view argues that the “apostates” in view were Christians who, because of their spiritual condition, faced some measure of God’s judgment as believers, but were in no danger of actually losing their salvation. (4) A fourth view suggests that the apostates had been full members of the Christian community and had experienced the full reality of the Christian faith but had now turned their backs on Christ and the church. (5) A fifth view is that, rather than having been true believers, the apostates showed that they never really knew Christ in the first place.<\/p>\n<p>Ultimately, warnings of judgment are an expression of God’s grace, seeking to turn the rebellious person to the ways of God. Taking the consequences of apostasy seriously can help us build resolve in faithfully following Jesus.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 16:1-50; Deut 13:1-18; 2 Kgs 17:5-23; Ezek 8:1-18; Matt 24:10-13; Gal 1:6-9; 2 Tim 3:1-9; Heb 2:1-4; 6:4-8; 10:26-31; 2 Pet 2:1-22; 1 Jn 2:18-19<\/p>","summary_ro":"Apostasy Sadly, opposition to God is not limited to those outside the community of faith; the Bible tells of many people who seemed to know God but turned away (see Num 16; Deut 13; 2 Kgs 17:5-23; Ezek 8). God brings just consequences to those who turn away from him (Job 11:20; Prov 1:24-31; Jer 11:11). Jesus spoke of those who fall away and the judgment they will receive (Matt 16:27; 23:13; 24:10-13; 25:41-46), and the writers of the New Testament follow his lead (Gal 1:6-9; 2 Tim 3:1-9; 2 P...","summary_en":"Apostasy Sadly, opposition to God is not limited to those outside the community of faith; the Bible tells of many people who seemed to know God but turned away (see Num 16; Deut 13; 2 Kgs 17:5-23; Ezek 8). God brings just consequences to those who turn away from him (Job 11:20; Prov 1:24-31; Jer 11:11). Jesus spoke of those who fall away and the judgment they will receive (Matt 16:27; 23:13; 24:10-13; 25:41-46), and the writers of the New Testament follow his lead (Gal 1:6-9; 2 Tim 3:1-9; 2 P...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122857,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Apostasy","title_en":"Apostasy","content_ro":"<h3>Apostasy<\/h3>\n<p>Sadly, opposition to God is not limited to those outside the community of faith; the Bible tells of many people who seemed to know God but turned away (see Num 16; Deut 13; 2 Kgs 17:5-23; Ezek 8). God brings just consequences to those who turn away from him (Job 11:20; Prov 1:24-31; Jer 11:11). Jesus spoke of those who fall away and the judgment they will receive (Matt 16:27; 23:13; 24:10-13; 25:41-46), and the writers of the New Testament follow his lead (Gal 1:6-9; 2 Tim 3:1-9; 2 Pet 2:1-22; 1 Jn 2:18-19).<\/p>\n<p>The Bible as a whole is clear that disobeying God has severe consequences (see, e.g., Gen 9:5-6; Num 35:16-21; Lev 20:10; Zech 5:4). Those who oppose God’s will and rule will ultimately be excluded from his life-giving presence (Isa 66:14-24). In this vein, several passages in Hebrews warn that those who fail to take God’s word seriously are in deep spiritual trouble and will face the judgment of God (see Heb 2:1-4; 4:12-13; 6:4-8; 10:26-31; 12:25-29).<\/p>\n<p>Scholars have understood the nature of the <em>apostasy<\/em> (falling away) and judgment described in the “warning passages” of Hebrews in various ways: (1) Some have understood the warnings to be hypothetical, suggesting that the harshness serves simply to shock the hearers out of spiritual lethargy, with no impending judgment in view. (2) A second position holds that those with whom the author was concerned were Jewish and had not yet converted to Christianity. Thus they were under God’s judgment because they were not yet a part of the new covenant. (3) A third view argues that the “apostates” in view were Christians who, because of their spiritual condition, faced some measure of God’s judgment as believers, but were in no danger of actually losing their salvation. (4) A fourth view suggests that the apostates had been full members of the Christian community and had experienced the full reality of the Christian faith but had now turned their backs on Christ and the church. (5) A fifth view is that, rather than having been true believers, the apostates showed that they never really knew Christ in the first place.<\/p>\n<p>Ultimately, warnings of judgment are an expression of God’s grace, seeking to turn the rebellious person to the ways of God. Taking the consequences of apostasy seriously can help us build resolve in faithfully following Jesus.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 16:1-50; Deut 13:1-18; 2 Kgs 17:5-23; Ezek 8:1-18; Matt 24:10-13; Gal 1:6-9; 2 Tim 3:1-9; Heb 2:1-4; 6:4-8; 10:26-31; 2 Pet 2:1-22; 1 Jn 2:18-19<\/p>","content_en":"<h3>Apostasy<\/h3>\n<p>Sadly, opposition to God is not limited to those outside the community of faith; the Bible tells of many people who seemed to know God but turned away (see Num 16; Deut 13; 2 Kgs 17:5-23; Ezek 8). God brings just consequences to those who turn away from him (Job 11:20; Prov 1:24-31; Jer 11:11). Jesus spoke of those who fall away and the judgment they will receive (Matt 16:27; 23:13; 24:10-13; 25:41-46), and the writers of the New Testament follow his lead (Gal 1:6-9; 2 Tim 3:1-9; 2 Pet 2:1-22; 1 Jn 2:18-19).<\/p>\n<p>The Bible as a whole is clear that disobeying God has severe consequences (see, e.g., Gen 9:5-6; Num 35:16-21; Lev 20:10; Zech 5:4). Those who oppose God’s will and rule will ultimately be excluded from his life-giving presence (Isa 66:14-24). In this vein, several passages in Hebrews warn that those who fail to take God’s word seriously are in deep spiritual trouble and will face the judgment of God (see Heb 2:1-4; 4:12-13; 6:4-8; 10:26-31; 12:25-29).<\/p>\n<p>Scholars have understood the nature of the <em>apostasy<\/em> (falling away) and judgment described in the “warning passages” of Hebrews in various ways: (1) Some have understood the warnings to be hypothetical, suggesting that the harshness serves simply to shock the hearers out of spiritual lethargy, with no impending judgment in view. (2) A second position holds that those with whom the author was concerned were Jewish and had not yet converted to Christianity. Thus they were under God’s judgment because they were not yet a part of the new covenant. (3) A third view argues that the “apostates” in view were Christians who, because of their spiritual condition, faced some measure of God’s judgment as believers, but were in no danger of actually losing their salvation. (4) A fourth view suggests that the apostates had been full members of the Christian community and had experienced the full reality of the Christian faith but had now turned their backs on Christ and the church. (5) A fifth view is that, rather than having been true believers, the apostates showed that they never really knew Christ in the first place.<\/p>\n<p>Ultimately, warnings of judgment are an expression of God’s grace, seeking to turn the rebellious person to the ways of God. Taking the consequences of apostasy seriously can help us build resolve in faithfully following Jesus.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 16:1-50; Deut 13:1-18; 2 Kgs 17:5-23; Ezek 8:1-18; Matt 24:10-13; Gal 1:6-9; 2 Tim 3:1-9; Heb 2:1-4; 6:4-8; 10:26-31; 2 Pet 2:1-22; 1 Jn 2:18-19<\/p>","summary_ro":"Apostasy Sadly, opposition to God is not limited to those outside the community of faith; the Bible tells of many people who seemed to know God but turned away (see Num 16; Deut 13; 2 Kgs 17:5-23; Ezek 8). God brings just consequences to those who turn away from him (Job 11:20; Prov 1:24-31; Jer 11:11). Jesus spoke of those who fall away and the judgment they will receive (Matt 16:27; 23:13; 24:10-13; 25:41-46), and the writers of the New Testament follow his lead (Gal 1:6-9; 2 Tim 3:1-9; 2 P...","summary_en":"Apostasy Sadly, opposition to God is not limited to those outside the community of faith; the Bible tells of many people who seemed to know God but turned away (see Num 16; Deut 13; 2 Kgs 17:5-23; Ezek 8). God brings just consequences to those who turn away from him (Job 11:20; Prov 1:24-31; Jer 11:11). Jesus spoke of those who fall away and the judgment they will receive (Matt 16:27; 23:13; 24:10-13; 25:41-46), and the writers of the New Testament follow his lead (Gal 1:6-9; 2 Tim 3:1-9; 2 P...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150483,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Apostasy","title_en":"Apostasy","content_ro":"<h3>Apostasy<\/h3>\n<p>Sadly, opposition to God is not limited to those outside the community of faith; the Bible tells of many people who seemed to know God but turned away (see Num 16; Deut 13; 2 Kgs 17:5-23; Ezek 8). God brings just consequences to those who turn away from him (Job 11:20; Prov 1:24-31; Jer 11:11). Jesus spoke of those who fall away and the judgment they will receive (Matt 16:27; 23:13; 24:10-13; 25:41-46), and the writers of the New Testament follow his lead (Gal 1:6-9; 2 Tim 3:1-9; 2 Pet 2:1-22; 1 Jn 2:18-19).<\/p>\n<p>The Bible as a whole is clear that disobeying God has severe consequences (see, e.g., Gen 9:5-6; Num 35:16-21; Lev 20:10; Zech 5:4). Those who oppose God’s will and rule will ultimately be excluded from his life-giving presence (Isa 66:14-24). In this vein, several passages in Hebrews warn that those who fail to take God’s word seriously are in deep spiritual trouble and will face the judgment of God (see Heb 2:1-4; 4:12-13; 6:4-8; 10:26-31; 12:25-29).<\/p>\n<p>Scholars have understood the nature of the <em>apostasy<\/em> (falling away) and judgment described in the “warning passages” of Hebrews in various ways: (1) Some have understood the warnings to be hypothetical, suggesting that the harshness serves simply to shock the hearers out of spiritual lethargy, with no impending judgment in view. (2) A second position holds that those with whom the author was concerned were Jewish and had not yet converted to Christianity. Thus they were under God’s judgment because they were not yet a part of the new covenant. (3) A third view argues that the “apostates” in view were Christians who, because of their spiritual condition, faced some measure of God’s judgment as believers, but were in no danger of actually losing their salvation. (4) A fourth view suggests that the apostates had been full members of the Christian community and had experienced the full reality of the Christian faith but had now turned their backs on Christ and the church. (5) A fifth view is that, rather than having been true believers, the apostates showed that they never really knew Christ in the first place.<\/p>\n<p>Ultimately, warnings of judgment are an expression of God’s grace, seeking to turn the rebellious person to the ways of God. Taking the consequences of apostasy seriously can help us build resolve in faithfully following Jesus.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 16:1-50; Deut 13:1-18; 2 Kgs 17:5-23; Ezek 8:1-18; Matt 24:10-13; Gal 1:6-9; 2 Tim 3:1-9; Heb 2:1-4; 6:4-8; 10:26-31; 2 Pet 2:1-22; 1 Jn 2:18-19<\/p>","content_en":"<h3>Apostasy<\/h3>\n<p>Sadly, opposition to God is not limited to those outside the community of faith; the Bible tells of many people who seemed to know God but turned away (see Num 16; Deut 13; 2 Kgs 17:5-23; Ezek 8). God brings just consequences to those who turn away from him (Job 11:20; Prov 1:24-31; Jer 11:11). Jesus spoke of those who fall away and the judgment they will receive (Matt 16:27; 23:13; 24:10-13; 25:41-46), and the writers of the New Testament follow his lead (Gal 1:6-9; 2 Tim 3:1-9; 2 Pet 2:1-22; 1 Jn 2:18-19).<\/p>\n<p>The Bible as a whole is clear that disobeying God has severe consequences (see, e.g., Gen 9:5-6; Num 35:16-21; Lev 20:10; Zech 5:4). Those who oppose God’s will and rule will ultimately be excluded from his life-giving presence (Isa 66:14-24). In this vein, several passages in Hebrews warn that those who fail to take God’s word seriously are in deep spiritual trouble and will face the judgment of God (see Heb 2:1-4; 4:12-13; 6:4-8; 10:26-31; 12:25-29).<\/p>\n<p>Scholars have understood the nature of the <em>apostasy<\/em> (falling away) and judgment described in the “warning passages” of Hebrews in various ways: (1) Some have understood the warnings to be hypothetical, suggesting that the harshness serves simply to shock the hearers out of spiritual lethargy, with no impending judgment in view. (2) A second position holds that those with whom the author was concerned were Jewish and had not yet converted to Christianity. Thus they were under God’s judgment because they were not yet a part of the new covenant. (3) A third view argues that the “apostates” in view were Christians who, because of their spiritual condition, faced some measure of God’s judgment as believers, but were in no danger of actually losing their salvation. (4) A fourth view suggests that the apostates had been full members of the Christian community and had experienced the full reality of the Christian faith but had now turned their backs on Christ and the church. (5) A fifth view is that, rather than having been true believers, the apostates showed that they never really knew Christ in the first place.<\/p>\n<p>Ultimately, warnings of judgment are an expression of God’s grace, seeking to turn the rebellious person to the ways of God. Taking the consequences of apostasy seriously can help us build resolve in faithfully following Jesus.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 16:1-50; Deut 13:1-18; 2 Kgs 17:5-23; Ezek 8:1-18; Matt 24:10-13; Gal 1:6-9; 2 Tim 3:1-9; Heb 2:1-4; 6:4-8; 10:26-31; 2 Pet 2:1-22; 1 Jn 2:18-19<\/p>","summary_ro":"Apostasy Sadly, opposition to God is not limited to those outside the community of faith; the Bible tells of many people who seemed to know God but turned away (see Num 16; Deut 13; 2 Kgs 17:5-23; Ezek 8). God brings just consequences to those who turn away from him (Job 11:20; Prov 1:24-31; Jer 11:11). Jesus spoke of those who fall away and the judgment they will receive (Matt 16:27; 23:13; 24:10-13; 25:41-46), and the writers of the New Testament follow his lead (Gal 1:6-9; 2 Tim 3:1-9; 2 P...","summary_en":"Apostasy Sadly, opposition to God is not limited to those outside the community of faith; the Bible tells of many people who seemed to know God but turned away (see Num 16; Deut 13; 2 Kgs 17:5-23; Ezek 8). God brings just consequences to those who turn away from him (Job 11:20; Prov 1:24-31; Jer 11:11). Jesus spoke of those who fall away and the judgment they will receive (Matt 16:27; 23:13; 24:10-13; 25:41-46), and the writers of the New Testament follow his lead (Gal 1:6-9; 2 Tim 3:1-9; 2 P...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"11":[{"id":40383,"type":"textbox","type_label":"Notă explicativă","type_icon":"💡","type_color":"#8b5cf6","title_ro":"Warnings against Apostasy","title_en":"Warnings against Apostasy","content_ro":"<h3>Warnings against Apostasy<\/h3>\n<blockquote><p>Many NT passages, using different words, convey warnings against apostasy. In the last days, tribulation and persecution will cause many to “fall away” (Mt 24:9-10); false prophets will arise and “lead many astray” (Mt 24:11). Other causes of apostasy include temptation (Lk 8:13) and unbelief (Heb 3:12). Paul cited Hymenaeus and Alexander as examples of those who had rejected the faith (1 Tm 1:20). The writer of Hebrews referred to those who had believed and then departed from the faith as being in a hopeless state—with no possibility of further repentance (Heb 6:1-6). The consequences of willful sinning after receiving Christ are terrifying (Heb 10:26-31). The apostle Peter said that, for believers in Christ who knowingly turned away, “they are worse off than before” (2 Pt 2:20-22). The apostle John addresses this same problem (1 Jn 2:18-19).<\/p><\/blockquote>","content_en":"<h3>Warnings against Apostasy<\/h3>\n<blockquote><p>Many NT passages, using different words, convey warnings against apostasy. In the last days, tribulation and persecution will cause many to “fall away” (Mt 24:9-10); false prophets will arise and “lead many astray” (Mt 24:11). Other causes of apostasy include temptation (Lk 8:13) and unbelief (Heb 3:12). Paul cited Hymenaeus and Alexander as examples of those who had rejected the faith (1 Tm 1:20). The writer of Hebrews referred to those who had believed and then departed from the faith as being in a hopeless state—with no possibility of further repentance (Heb 6:1-6). The consequences of willful sinning after receiving Christ are terrifying (Heb 10:26-31). The apostle Peter said that, for believers in Christ who knowingly turned away, “they are worse off than before” (2 Pt 2:20-22). The apostle John addresses this same problem (1 Jn 2:18-19).<\/p><\/blockquote>","summary_ro":"Warnings against Apostasy Many NT passages, using different words, convey warnings against apostasy. In the last days, tribulation and persecution will cause many to “fall away” (Mt 24:9-10); false prophets will arise and “lead many astray” (Mt 24:11). Other causes of apostasy include temptation (Lk 8:13) and unbelief (Heb 3:12). Paul cited Hymenaeus and Alexander as examples of those who had rejected the faith (1 Tm 1:20). The writer of Hebrews referred to those who had believed and then dep...","summary_en":"Warnings against Apostasy Many NT passages, using different words, convey warnings against apostasy. In the last days, tribulation and persecution will cause many to “fall away” (Mt 24:9-10); false prophets will arise and “lead many astray” (Mt 24:11). Other causes of apostasy include temptation (Lk 8:13) and unbelief (Heb 3:12). Paul cited Hymenaeus and Alexander as examples of those who had rejected the faith (1 Tm 1:20). The writer of Hebrews referred to those who had believed and then dep...","source":"Textboxes\/Textboxes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":64399,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"False Prophets","title_en":"False Prophets","content_ro":"<h3>False Prophets<\/h3>\n<p>The Bible tells of many individuals who set themselves up as prophets on their own authority. They had no true calling from God but nonetheless claimed to speak for him. Often it was hard for people to discern the difference between true and false prophets, especially since false prophets usually told them what they wanted to hear (see, e.g., 1 Kgs 22:10-14; Jer 28:1-4).<\/p>\n<p>Because of this difficulty, and the Lord’s merciful delay in bringing judgment upon his rebellious people, many people doubted that God’s word through his true prophets would ever be fulfilled (see Isa 5:19). Others denied that anything would happen within their lifetimes. Might not the punishment that had so often been delayed be delayed a little longer?<\/p>\n<p>Ezekiel prophesied that in the coming judgment upon Jerusalem, false prophets would be cut off so that people would no longer be confused about who the true prophets were (Ezek 13:8-9). There would also be no more delay to God’s judgment—the Lord was coming very soon to fulfill the words he had spoken (13:11). Everyone would see which words God had really spoken and which words the false prophets had conjured out of their own imaginations.<\/p>\n<p>Jesus warned of the presence of false prophets in the future (Matt 24:11-28), and his early followers encountered numerous false prophets (see, e.g., Acts 13:6-12; 2 Pet 2:1-3). Believers can often recognize false prophets by their incorrect teaching about Christ, which demonstrates that they are not operating under the Spirit of God (1 Jn 4:1-3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 13:1-5; 18:22; 1 Kgs 22:8-28; Jer 6:13-15; 14:13-16; 20:1-6; 28:1-17; 29:21-32; 50:6; Ezek 13:1-23; 22:28; Mic 3:5; 2 Cor 11:13-15; 2 Tim 4:3-4; 2 Pet 2:1-3<\/p>","content_en":"<h3>False Prophets<\/h3>\n<p>The Bible tells of many individuals who set themselves up as prophets on their own authority. They had no true calling from God but nonetheless claimed to speak for him. Often it was hard for people to discern the difference between true and false prophets, especially since false prophets usually told them what they wanted to hear (see, e.g., 1 Kgs 22:10-14; Jer 28:1-4).<\/p>\n<p>Because of this difficulty, and the Lord’s merciful delay in bringing judgment upon his rebellious people, many people doubted that God’s word through his true prophets would ever be fulfilled (see Isa 5:19). Others denied that anything would happen within their lifetimes. Might not the punishment that had so often been delayed be delayed a little longer?<\/p>\n<p>Ezekiel prophesied that in the coming judgment upon Jerusalem, false prophets would be cut off so that people would no longer be confused about who the true prophets were (Ezek 13:8-9). There would also be no more delay to God’s judgment—the Lord was coming very soon to fulfill the words he had spoken (13:11). Everyone would see which words God had really spoken and which words the false prophets had conjured out of their own imaginations.<\/p>\n<p>Jesus warned of the presence of false prophets in the future (Matt 24:11-28), and his early followers encountered numerous false prophets (see, e.g., Acts 13:6-12; 2 Pet 2:1-3). Believers can often recognize false prophets by their incorrect teaching about Christ, which demonstrates that they are not operating under the Spirit of God (1 Jn 4:1-3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 13:1-5; 18:22; 1 Kgs 22:8-28; Jer 6:13-15; 14:13-16; 20:1-6; 28:1-17; 29:21-32; 50:6; Ezek 13:1-23; 22:28; Mic 3:5; 2 Cor 11:13-15; 2 Tim 4:3-4; 2 Pet 2:1-3<\/p>","summary_ro":"False Prophets The Bible tells of many individuals who set themselves up as prophets on their own authority. They had no true calling from God but nonetheless claimed to speak for him. Often it was hard for people to discern the difference between true and false prophets, especially since false prophets usually told them what they wanted to hear (see, e.g., 1 Kgs 22:10-14; Jer 28:1-4). Because of this difficulty, and the Lord’s merciful delay in bringing judgment upon his rebellious people, m...","summary_en":"False Prophets The Bible tells of many individuals who set themselves up as prophets on their own authority. They had no true calling from God but nonetheless claimed to speak for him. Often it was hard for people to discern the difference between true and false prophets, especially since false prophets usually told them what they wanted to hear (see, e.g., 1 Kgs 22:10-14; Jer 28:1-4). Because of this difficulty, and the Lord’s merciful delay in bringing judgment upon his rebellious people, m...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":92025,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"False Prophets","title_en":"False Prophets","content_ro":"<h3>False Prophets<\/h3>\n<p>The Bible tells of many individuals who set themselves up as prophets on their own authority. They had no true calling from God but nonetheless claimed to speak for him. Often it was hard for people to discern the difference between true and false prophets, especially since false prophets usually told them what they wanted to hear (see, e.g., 1 Kgs 22:10-14; Jer 28:1-4).<\/p>\n<p>Because of this difficulty, and the Lord’s merciful delay in bringing judgment upon his rebellious people, many people doubted that God’s word through his true prophets would ever be fulfilled (see Isa 5:19). Others denied that anything would happen within their lifetimes. Might not the punishment that had so often been delayed be delayed a little longer?<\/p>\n<p>Ezekiel prophesied that in the coming judgment upon Jerusalem, false prophets would be cut off so that people would no longer be confused about who the true prophets were (Ezek 13:8-9). There would also be no more delay to God’s judgment—the Lord was coming very soon to fulfill the words he had spoken (13:11). Everyone would see which words God had really spoken and which words the false prophets had conjured out of their own imaginations.<\/p>\n<p>Jesus warned of the presence of false prophets in the future (Matt 24:11-28), and his early followers encountered numerous false prophets (see, e.g., Acts 13:6-12; 2 Pet 2:1-3). Believers can often recognize false prophets by their incorrect teaching about Christ, which demonstrates that they are not operating under the Spirit of God (1 Jn 4:1-3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 13:1-5; 18:22; 1 Kgs 22:8-28; Jer 6:13-15; 14:13-16; 20:1-6; 28:1-17; 29:21-32; 50:6; Ezek 13:1-23; 22:28; Mic 3:5; 2 Cor 11:13-15; 2 Tim 4:3-4; 2 Pet 2:1-3<\/p>","content_en":"<h3>False Prophets<\/h3>\n<p>The Bible tells of many individuals who set themselves up as prophets on their own authority. They had no true calling from God but nonetheless claimed to speak for him. Often it was hard for people to discern the difference between true and false prophets, especially since false prophets usually told them what they wanted to hear (see, e.g., 1 Kgs 22:10-14; Jer 28:1-4).<\/p>\n<p>Because of this difficulty, and the Lord’s merciful delay in bringing judgment upon his rebellious people, many people doubted that God’s word through his true prophets would ever be fulfilled (see Isa 5:19). Others denied that anything would happen within their lifetimes. Might not the punishment that had so often been delayed be delayed a little longer?<\/p>\n<p>Ezekiel prophesied that in the coming judgment upon Jerusalem, false prophets would be cut off so that people would no longer be confused about who the true prophets were (Ezek 13:8-9). There would also be no more delay to God’s judgment—the Lord was coming very soon to fulfill the words he had spoken (13:11). Everyone would see which words God had really spoken and which words the false prophets had conjured out of their own imaginations.<\/p>\n<p>Jesus warned of the presence of false prophets in the future (Matt 24:11-28), and his early followers encountered numerous false prophets (see, e.g., Acts 13:6-12; 2 Pet 2:1-3). Believers can often recognize false prophets by their incorrect teaching about Christ, which demonstrates that they are not operating under the Spirit of God (1 Jn 4:1-3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 13:1-5; 18:22; 1 Kgs 22:8-28; Jer 6:13-15; 14:13-16; 20:1-6; 28:1-17; 29:21-32; 50:6; Ezek 13:1-23; 22:28; Mic 3:5; 2 Cor 11:13-15; 2 Tim 4:3-4; 2 Pet 2:1-3<\/p>","summary_ro":"False Prophets The Bible tells of many individuals who set themselves up as prophets on their own authority. They had no true calling from God but nonetheless claimed to speak for him. Often it was hard for people to discern the difference between true and false prophets, especially since false prophets usually told them what they wanted to hear (see, e.g., 1 Kgs 22:10-14; Jer 28:1-4). Because of this difficulty, and the Lord’s merciful delay in bringing judgment upon his rebellious people, m...","summary_en":"False Prophets The Bible tells of many individuals who set themselves up as prophets on their own authority. They had no true calling from God but nonetheless claimed to speak for him. Often it was hard for people to discern the difference between true and false prophets, especially since false prophets usually told them what they wanted to hear (see, e.g., 1 Kgs 22:10-14; Jer 28:1-4). Because of this difficulty, and the Lord’s merciful delay in bringing judgment upon his rebellious people, m...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119651,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"False Prophets","title_en":"False Prophets","content_ro":"<h3>False Prophets<\/h3>\n<p>The Bible tells of many individuals who set themselves up as prophets on their own authority. They had no true calling from God but nonetheless claimed to speak for him. Often it was hard for people to discern the difference between true and false prophets, especially since false prophets usually told them what they wanted to hear (see, e.g., 1 Kgs 22:10-14; Jer 28:1-4).<\/p>\n<p>Because of this difficulty, and the Lord’s merciful delay in bringing judgment upon his rebellious people, many people doubted that God’s word through his true prophets would ever be fulfilled (see Isa 5:19). Others denied that anything would happen within their lifetimes. Might not the punishment that had so often been delayed be delayed a little longer?<\/p>\n<p>Ezekiel prophesied that in the coming judgment upon Jerusalem, false prophets would be cut off so that people would no longer be confused about who the true prophets were (Ezek 13:8-9). There would also be no more delay to God’s judgment—the Lord was coming very soon to fulfill the words he had spoken (13:11). Everyone would see which words God had really spoken and which words the false prophets had conjured out of their own imaginations.<\/p>\n<p>Jesus warned of the presence of false prophets in the future (Matt 24:11-28), and his early followers encountered numerous false prophets (see, e.g., Acts 13:6-12; 2 Pet 2:1-3). Believers can often recognize false prophets by their incorrect teaching about Christ, which demonstrates that they are not operating under the Spirit of God (1 Jn 4:1-3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 13:1-5; 18:22; 1 Kgs 22:8-28; Jer 6:13-15; 14:13-16; 20:1-6; 28:1-17; 29:21-32; 50:6; Ezek 13:1-23; 22:28; Mic 3:5; 2 Cor 11:13-15; 2 Tim 4:3-4; 2 Pet 2:1-3<\/p>","content_en":"<h3>False Prophets<\/h3>\n<p>The Bible tells of many individuals who set themselves up as prophets on their own authority. They had no true calling from God but nonetheless claimed to speak for him. Often it was hard for people to discern the difference between true and false prophets, especially since false prophets usually told them what they wanted to hear (see, e.g., 1 Kgs 22:10-14; Jer 28:1-4).<\/p>\n<p>Because of this difficulty, and the Lord’s merciful delay in bringing judgment upon his rebellious people, many people doubted that God’s word through his true prophets would ever be fulfilled (see Isa 5:19). Others denied that anything would happen within their lifetimes. Might not the punishment that had so often been delayed be delayed a little longer?<\/p>\n<p>Ezekiel prophesied that in the coming judgment upon Jerusalem, false prophets would be cut off so that people would no longer be confused about who the true prophets were (Ezek 13:8-9). There would also be no more delay to God’s judgment—the Lord was coming very soon to fulfill the words he had spoken (13:11). Everyone would see which words God had really spoken and which words the false prophets had conjured out of their own imaginations.<\/p>\n<p>Jesus warned of the presence of false prophets in the future (Matt 24:11-28), and his early followers encountered numerous false prophets (see, e.g., Acts 13:6-12; 2 Pet 2:1-3). Believers can often recognize false prophets by their incorrect teaching about Christ, which demonstrates that they are not operating under the Spirit of God (1 Jn 4:1-3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 13:1-5; 18:22; 1 Kgs 22:8-28; Jer 6:13-15; 14:13-16; 20:1-6; 28:1-17; 29:21-32; 50:6; Ezek 13:1-23; 22:28; Mic 3:5; 2 Cor 11:13-15; 2 Tim 4:3-4; 2 Pet 2:1-3<\/p>","summary_ro":"False Prophets The Bible tells of many individuals who set themselves up as prophets on their own authority. They had no true calling from God but nonetheless claimed to speak for him. Often it was hard for people to discern the difference between true and false prophets, especially since false prophets usually told them what they wanted to hear (see, e.g., 1 Kgs 22:10-14; Jer 28:1-4). Because of this difficulty, and the Lord’s merciful delay in bringing judgment upon his rebellious people, m...","summary_en":"False Prophets The Bible tells of many individuals who set themselves up as prophets on their own authority. They had no true calling from God but nonetheless claimed to speak for him. Often it was hard for people to discern the difference between true and false prophets, especially since false prophets usually told them what they wanted to hear (see, e.g., 1 Kgs 22:10-14; Jer 28:1-4). Because of this difficulty, and the Lord’s merciful delay in bringing judgment upon his rebellious people, m...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":147277,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"False Prophets","title_en":"False Prophets","content_ro":"<h3>False Prophets<\/h3>\n<p>The Bible tells of many individuals who set themselves up as prophets on their own authority. They had no true calling from God but nonetheless claimed to speak for him. Often it was hard for people to discern the difference between true and false prophets, especially since false prophets usually told them what they wanted to hear (see, e.g., 1 Kgs 22:10-14; Jer 28:1-4).<\/p>\n<p>Because of this difficulty, and the Lord’s merciful delay in bringing judgment upon his rebellious people, many people doubted that God’s word through his true prophets would ever be fulfilled (see Isa 5:19). Others denied that anything would happen within their lifetimes. Might not the punishment that had so often been delayed be delayed a little longer?<\/p>\n<p>Ezekiel prophesied that in the coming judgment upon Jerusalem, false prophets would be cut off so that people would no longer be confused about who the true prophets were (Ezek 13:8-9). There would also be no more delay to God’s judgment—the Lord was coming very soon to fulfill the words he had spoken (13:11). Everyone would see which words God had really spoken and which words the false prophets had conjured out of their own imaginations.<\/p>\n<p>Jesus warned of the presence of false prophets in the future (Matt 24:11-28), and his early followers encountered numerous false prophets (see, e.g., Acts 13:6-12; 2 Pet 2:1-3). Believers can often recognize false prophets by their incorrect teaching about Christ, which demonstrates that they are not operating under the Spirit of God (1 Jn 4:1-3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 13:1-5; 18:22; 1 Kgs 22:8-28; Jer 6:13-15; 14:13-16; 20:1-6; 28:1-17; 29:21-32; 50:6; Ezek 13:1-23; 22:28; Mic 3:5; 2 Cor 11:13-15; 2 Tim 4:3-4; 2 Pet 2:1-3<\/p>","content_en":"<h3>False Prophets<\/h3>\n<p>The Bible tells of many individuals who set themselves up as prophets on their own authority. They had no true calling from God but nonetheless claimed to speak for him. Often it was hard for people to discern the difference between true and false prophets, especially since false prophets usually told them what they wanted to hear (see, e.g., 1 Kgs 22:10-14; Jer 28:1-4).<\/p>\n<p>Because of this difficulty, and the Lord’s merciful delay in bringing judgment upon his rebellious people, many people doubted that God’s word through his true prophets would ever be fulfilled (see Isa 5:19). Others denied that anything would happen within their lifetimes. Might not the punishment that had so often been delayed be delayed a little longer?<\/p>\n<p>Ezekiel prophesied that in the coming judgment upon Jerusalem, false prophets would be cut off so that people would no longer be confused about who the true prophets were (Ezek 13:8-9). There would also be no more delay to God’s judgment—the Lord was coming very soon to fulfill the words he had spoken (13:11). Everyone would see which words God had really spoken and which words the false prophets had conjured out of their own imaginations.<\/p>\n<p>Jesus warned of the presence of false prophets in the future (Matt 24:11-28), and his early followers encountered numerous false prophets (see, e.g., Acts 13:6-12; 2 Pet 2:1-3). Believers can often recognize false prophets by their incorrect teaching about Christ, which demonstrates that they are not operating under the Spirit of God (1 Jn 4:1-3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 13:1-5; 18:22; 1 Kgs 22:8-28; Jer 6:13-15; 14:13-16; 20:1-6; 28:1-17; 29:21-32; 50:6; Ezek 13:1-23; 22:28; Mic 3:5; 2 Cor 11:13-15; 2 Tim 4:3-4; 2 Pet 2:1-3<\/p>","summary_ro":"False Prophets The Bible tells of many individuals who set themselves up as prophets on their own authority. They had no true calling from God but nonetheless claimed to speak for him. Often it was hard for people to discern the difference between true and false prophets, especially since false prophets usually told them what they wanted to hear (see, e.g., 1 Kgs 22:10-14; Jer 28:1-4). Because of this difficulty, and the Lord’s merciful delay in bringing judgment upon his rebellious people, m...","summary_en":"False Prophets The Bible tells of many individuals who set themselves up as prophets on their own authority. They had no true calling from God but nonetheless claimed to speak for him. Often it was hard for people to discern the difference between true and false prophets, especially since false prophets usually told them what they wanted to hear (see, e.g., 1 Kgs 22:10-14; Jer 28:1-4). Because of this difficulty, and the Lord’s merciful delay in bringing judgment upon his rebellious people, m...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"12":[{"id":40266,"type":"textbox","type_label":"Notă explicativă","type_icon":"💡","type_color":"#8b5cf6","title_ro":"The Concept of Backsliding in the New Testament","title_en":"The Concept of Backsliding in the New Testament","content_ro":"<h3>The Concept of Backsliding in the New Testament<\/h3>\n<blockquote><p>In the NT, the term “backsliding” does not appear, but the concept is present in a number of ways. It is usually viewed from an individual more than from a group perspective. In a conversation on the Mt of Olives, Jesus observed that toward the end of the age, evil would abound and most people’s love would grow cold (Mt 24:12). Steadfastness and perseverance were the only reliable antidotes to backsliding. Paul likewise warned believers of the dangers of falling away. Israel’s idolatry in the wilderness and God’s judgment upon their waywardness should serve as a stern warning (1 Cor 10:1-11). Paul instructed his converts in Galatia against forsaking their freedom in Christ and an enslaving religion of works. He marveled that the new believers had so quickly been deceived (Gal 3:1) and were abandoning the gospel of Christ (1:6). The new Christians who had begun so well were failing to obey the truth (5:7). In correspondence with Timothy, Paul was grieved to learn that some believers had already turned aside after Satan (1 Tm 5:15). Love of money and philosophical speculation had precipitated their downfall (6:10, 20-21). A Christian by the name of Demas turned back from serving God because he loved the world more than Christ (2 Tm 4:10). Finally, in Revelation, the risen Christ reproached the churches for the spiritual indifference and coldness of their backsliding (Rv 2:4; 3:16).<\/p><\/blockquote>","content_en":"<h3>The Concept of Backsliding in the New Testament<\/h3>\n<blockquote><p>In the NT, the term “backsliding” does not appear, but the concept is present in a number of ways. It is usually viewed from an individual more than from a group perspective. In a conversation on the Mt of Olives, Jesus observed that toward the end of the age, evil would abound and most people’s love would grow cold (Mt 24:12). Steadfastness and perseverance were the only reliable antidotes to backsliding. Paul likewise warned believers of the dangers of falling away. Israel’s idolatry in the wilderness and God’s judgment upon their waywardness should serve as a stern warning (1 Cor 10:1-11). Paul instructed his converts in Galatia against forsaking their freedom in Christ and an enslaving religion of works. He marveled that the new believers had so quickly been deceived (Gal 3:1) and were abandoning the gospel of Christ (1:6). The new Christians who had begun so well were failing to obey the truth (5:7). In correspondence with Timothy, Paul was grieved to learn that some believers had already turned aside after Satan (1 Tm 5:15). Love of money and philosophical speculation had precipitated their downfall (6:10, 20-21). A Christian by the name of Demas turned back from serving God because he loved the world more than Christ (2 Tm 4:10). Finally, in Revelation, the risen Christ reproached the churches for the spiritual indifference and coldness of their backsliding (Rv 2:4; 3:16).<\/p><\/blockquote>","summary_ro":"The Concept of Backsliding in the New Testament In the NT, the term “backsliding” does not appear, but the concept is present in a number of ways. It is usually viewed from an individual more than from a group perspective. In a conversation on the Mt of Olives, Jesus observed that toward the end of the age, evil would abound and most people’s love would grow cold (Mt 24:12). Steadfastness and perseverance were the only reliable antidotes to backsliding. Paul likewise warned believers of the d...","summary_en":"The Concept of Backsliding in the New Testament In the NT, the term “backsliding” does not appear, but the concept is present in a number of ways. It is usually viewed from an individual more than from a group perspective. In a conversation on the Mt of Olives, Jesus observed that toward the end of the age, evil would abound and most people’s love would grow cold (Mt 24:12). Steadfastness and perseverance were the only reliable antidotes to backsliding. Paul likewise warned believers of the d...","source":"Textboxes\/Textboxes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":54991,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:12","title_en":"Study Note: Matei 24:12","content_ro":"<p><strong>24:12<\/strong> <em>the love of many will grow cold<\/em> (see Rev 2:4): If the love within the community of Jesus’ disciples diminishes to the point of extinction, then the community ceases to be what God has designed it to be.<\/p>","content_en":"<p><strong>24:12<\/strong> <em>the love of many will grow cold<\/em> (see Rev 2:4): If the love within the community of Jesus’ disciples diminishes to the point of extinction, then the community ceases to be what God has designed it to be.<\/p>","summary_ro":"24:12 the love of many will grow cold (see Rev 2:4): If the love within the community of Jesus’ disciples diminishes to the point of extinction, then the community ceases to be what God has designed it to be.","summary_en":"24:12 the love of many will grow cold (see Rev 2:4): If the love within the community of Jesus’ disciples diminishes to the point of extinction, then the community ceases to be what God has designed it to be.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":82617,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:12","title_en":"Study Note: Matei 24:12","content_ro":"<p><strong>24:12<\/strong> <em>the love of many will grow cold<\/em> (see Rev 2:4): If the love within the community of Jesus’ disciples diminishes to the point of extinction, then the community ceases to be what God has designed it to be.<\/p>","content_en":"<p><strong>24:12<\/strong> <em>the love of many will grow cold<\/em> (see Rev 2:4): If the love within the community of Jesus’ disciples diminishes to the point of extinction, then the community ceases to be what God has designed it to be.<\/p>","summary_ro":"24:12 the love of many will grow cold (see Rev 2:4): If the love within the community of Jesus’ disciples diminishes to the point of extinction, then the community ceases to be what God has designed it to be.","summary_en":"24:12 the love of many will grow cold (see Rev 2:4): If the love within the community of Jesus’ disciples diminishes to the point of extinction, then the community ceases to be what God has designed it to be.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":110243,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:12","title_en":"Study Note: Matei 24:12","content_ro":"<p><strong>24:12<\/strong> <em>the love of many will grow cold<\/em> (see Rev 2:4): If the love within the community of Jesus’ disciples diminishes to the point of extinction, then the community ceases to be what God has designed it to be.<\/p>","content_en":"<p><strong>24:12<\/strong> <em>the love of many will grow cold<\/em> (see Rev 2:4): If the love within the community of Jesus’ disciples diminishes to the point of extinction, then the community ceases to be what God has designed it to be.<\/p>","summary_ro":"24:12 the love of many will grow cold (see Rev 2:4): If the love within the community of Jesus’ disciples diminishes to the point of extinction, then the community ceases to be what God has designed it to be.","summary_en":"24:12 the love of many will grow cold (see Rev 2:4): If the love within the community of Jesus’ disciples diminishes to the point of extinction, then the community ceases to be what God has designed it to be.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":137869,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:12","title_en":"Study Note: Matei 24:12","content_ro":"<p><strong>24:12<\/strong> <em>the love of many will grow cold<\/em> (see Rev 2:4): If the love within the community of Jesus’ disciples diminishes to the point of extinction, then the community ceases to be what God has designed it to be.<\/p>","content_en":"<p><strong>24:12<\/strong> <em>the love of many will grow cold<\/em> (see Rev 2:4): If the love within the community of Jesus’ disciples diminishes to the point of extinction, then the community ceases to be what God has designed it to be.<\/p>","summary_ro":"24:12 the love of many will grow cold (see Rev 2:4): If the love within the community of Jesus’ disciples diminishes to the point of extinction, then the community ceases to be what God has designed it to be.","summary_en":"24:12 the love of many will grow cold (see Rev 2:4): If the love within the community of Jesus’ disciples diminishes to the point of extinction, then the community ceases to be what God has designed it to be.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"13":[{"id":29785,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Perseverance","title_en":"Perseverance","content_ro":"<h3>PERSEVERANCE<\/h3>\n<p>Action or condition of steadfastness. OT Israel waited generations for fulfillment of promises that many believers never lived to see (Heb 11:1, 13, 21-22, 39). The promise to Abraham sustained hope for centuries before Canaan was possessed. The lesson of the wilderness journey, when the waning of initial zeal prevented the people from entering the Promised Land, was never forgotten (3:16-19). Prophets looked constantly beyond failure and tragedy to distant horizons, and they nourished a patient faith (Jer 32:1-15; Hos 3:4-5; Jl 2:28-29; Hb 2:1-3; Dn 12:11-13).<\/p>\n<p>The NT everywhere urges similar perseverance. Among several Greek expressions, the usual word, <span class=\"greek\" lang=\"el\">proskartereo<\/span><em>,<\/em> has the root meaning “to attend continually, adhere steadfastly” (Mk 3:9; Acts 8:13; 10:7; Rom 13:6), and is variously translated “devoted,” “continued,” “constant,” “[be] steadfast.”<\/p>\n<p>This persistent patience is called for in prayer (Lk 18:1-8; Col 4:2); in well doing (Rom 2:7; Gal 6:9); in Christian teaching (Acts 2:42; 2 Tm 3:14); in affliction (2 Thes 1:4); in grace (Acts 13:43; 2 Cor 6:1); in faith (Acts 14:22; Col 1:23); in divine love (Jn 15:9; Jude 1:21); in standing firm (1 Cor 16:13; 2 Thes 2:15); in abiding in Christ (Jn 15:4-10; 1 Jn 2:28); in running with patience (Heb 6:12; 12:1); in not falling away (Heb 3:12; 4:1-10); and in being zealous to confirm our call and election (2 Pt 1:10).<\/p>\n<p>The failure in perseverance of Judas (Jn 6:71), Demas (2 Tm 4:10), and Hymenaeus (2 Tm 2:17) must be kept in mind, as well as the dread possibility of neglecting so great a salvation (Heb 2:3), being disqualified (1 Cor 9:27), falling while we think we stand (1 Cor 10:12), and committing apostasy (Heb 6:1-8). For, as Jesus said, “He who endures to the end will be saved” (Mt 10:22; 24:13). Such extraordinary emphasis cannot be accidental. The pressures of pagan society, the danger of persecution, emotional reaction after a wonderful initial experience, and the apparent implication of “instant salvation,” made it imperative for Christians to understand that by their endurance they would inherit eternal salvation (Lk 21:19; Rom 5:3; Col 1:11).<\/p>\n<p>Yet Scripture never implies that perseverance depends entirely upon human effort. In the OT, the redeeming purpose of God is unswerving; God’s covenant stands, though it needs to be renewed (Jer 31:31-34). Divine love (Hebrew, <span class=\"hebrew\" lang=\"he\">hesed<\/span>) connotes changeless loyalty; God “will never fail nor forsake” for “his own name’s sake.” The NT assurance is that Christ will raise his own at the last day—none shall pluck them from his hand or the Father’s. Christ will keep us from falling. God is faithful; he works in us to will and work for his good pleasure, and will not allow us to be tempted beyond our strength. Nothing, in heaven or earth, present or future, shall separate us from divine love. We are already sealed by the Holy Spirit as a guarantee of eternal salvation, and we are kept by the power of God unto a salvation yet to be revealed.<\/p>\n<p>The scriptural tension between exhortation to perseverance and assurance of salvation has given rise to much debate. The intellectual paradox is resolved only in spiritual experience.<\/p>\n<p><em>See also<\/em> Assurance; Backsliding.<\/p>","content_en":"<h3>PERSEVERANCE<\/h3>\n<p>Action or condition of steadfastness. OT Israel waited generations for fulfillment of promises that many believers never lived to see (Heb 11:1, 13, 21-22, 39). The promise to Abraham sustained hope for centuries before Canaan was possessed. The lesson of the wilderness journey, when the waning of initial zeal prevented the people from entering the Promised Land, was never forgotten (3:16-19). Prophets looked constantly beyond failure and tragedy to distant horizons, and they nourished a patient faith (Jer 32:1-15; Hos 3:4-5; Jl 2:28-29; Hb 2:1-3; Dn 12:11-13).<\/p>\n<p>The NT everywhere urges similar perseverance. Among several Greek expressions, the usual word, <span class=\"greek\" lang=\"el\">proskartereo<\/span><em>,<\/em> has the root meaning “to attend continually, adhere steadfastly” (Mk 3:9; Acts 8:13; 10:7; Rom 13:6), and is variously translated “devoted,” “continued,” “constant,” “[be] steadfast.”<\/p>\n<p>This persistent patience is called for in prayer (Lk 18:1-8; Col 4:2); in well doing (Rom 2:7; Gal 6:9); in Christian teaching (Acts 2:42; 2 Tm 3:14); in affliction (2 Thes 1:4); in grace (Acts 13:43; 2 Cor 6:1); in faith (Acts 14:22; Col 1:23); in divine love (Jn 15:9; Jude 1:21); in standing firm (1 Cor 16:13; 2 Thes 2:15); in abiding in Christ (Jn 15:4-10; 1 Jn 2:28); in running with patience (Heb 6:12; 12:1); in not falling away (Heb 3:12; 4:1-10); and in being zealous to confirm our call and election (2 Pt 1:10).<\/p>\n<p>The failure in perseverance of Judas (Jn 6:71), Demas (2 Tm 4:10), and Hymenaeus (2 Tm 2:17) must be kept in mind, as well as the dread possibility of neglecting so great a salvation (Heb 2:3), being disqualified (1 Cor 9:27), falling while we think we stand (1 Cor 10:12), and committing apostasy (Heb 6:1-8). For, as Jesus said, “He who endures to the end will be saved” (Mt 10:22; 24:13). Such extraordinary emphasis cannot be accidental. The pressures of pagan society, the danger of persecution, emotional reaction after a wonderful initial experience, and the apparent implication of “instant salvation,” made it imperative for Christians to understand that by their endurance they would inherit eternal salvation (Lk 21:19; Rom 5:3; Col 1:11).<\/p>\n<p>Yet Scripture never implies that perseverance depends entirely upon human effort. In the OT, the redeeming purpose of God is unswerving; God’s covenant stands, though it needs to be renewed (Jer 31:31-34). Divine love (Hebrew, <span class=\"hebrew\" lang=\"he\">hesed<\/span>) connotes changeless loyalty; God “will never fail nor forsake” for “his own name’s sake.” The NT assurance is that Christ will raise his own at the last day—none shall pluck them from his hand or the Father’s. Christ will keep us from falling. God is faithful; he works in us to will and work for his good pleasure, and will not allow us to be tempted beyond our strength. Nothing, in heaven or earth, present or future, shall separate us from divine love. We are already sealed by the Holy Spirit as a guarantee of eternal salvation, and we are kept by the power of God unto a salvation yet to be revealed.<\/p>\n<p>The scriptural tension between exhortation to perseverance and assurance of salvation has given rise to much debate. The intellectual paradox is resolved only in spiritual experience.<\/p>\n<p><em>See also<\/em> Assurance; Backsliding.<\/p>","summary_ro":"PERSEVERANCE Action or condition of steadfastness. OT Israel waited generations for fulfillment of promises that many believers never lived to see (Heb 11:1, 13, 21-22, 39). The promise to Abraham sustained hope for centuries before Canaan was possessed. The lesson of the wilderness journey, when the waning of initial zeal prevented the people from entering the Promised Land, was never forgotten (3:16-19). Prophets looked constantly beyond failure and tragedy to distant horizons, and they nou...","summary_en":"PERSEVERANCE Action or condition of steadfastness. OT Israel waited generations for fulfillment of promises that many believers never lived to see (Heb 11:1, 13, 21-22, 39). The promise to Abraham sustained hope for centuries before Canaan was possessed. The lesson of the wilderness journey, when the waning of initial zeal prevented the people from entering the Promised Land, was never forgotten (3:16-19). Prophets looked constantly beyond failure and tragedy to distant horizons, and they nou...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":54992,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:13","title_en":"Study Note: Matei 24:13","content_ro":"<p><strong>24:13<\/strong> The one who <em>endures<\/em> maintains faithful allegiance to Jesus despite persecution. Here, <em>the end<\/em> may refer to the end of one’s own life, the judgment on Israel in <span>AD<\/span> 70, or the end of history.<\/p>","content_en":"<p><strong>24:13<\/strong> The one who <em>endures<\/em> maintains faithful allegiance to Jesus despite persecution. Here, <em>the end<\/em> may refer to the end of one’s own life, the judgment on Israel in <span>AD<\/span> 70, or the end of history.<\/p>","summary_ro":"24:13 The one who endures maintains faithful allegiance to Jesus despite persecution. Here, the end may refer to the end of one’s own life, the judgment on Israel in AD 70, or the end of history.","summary_en":"24:13 The one who endures maintains faithful allegiance to Jesus despite persecution. Here, the end may refer to the end of one’s own life, the judgment on Israel in AD 70, or the end of history.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":82618,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:13","title_en":"Study Note: Matei 24:13","content_ro":"<p><strong>24:13<\/strong> The one who <em>endures<\/em> maintains faithful allegiance to Jesus despite persecution. Here, <em>the end<\/em> may refer to the end of one’s own life, the judgment on Israel in <span>AD<\/span> 70, or the end of history.<\/p>","content_en":"<p><strong>24:13<\/strong> The one who <em>endures<\/em> maintains faithful allegiance to Jesus despite persecution. Here, <em>the end<\/em> may refer to the end of one’s own life, the judgment on Israel in <span>AD<\/span> 70, or the end of history.<\/p>","summary_ro":"24:13 The one who endures maintains faithful allegiance to Jesus despite persecution. Here, the end may refer to the end of one’s own life, the judgment on Israel in AD 70, or the end of history.","summary_en":"24:13 The one who endures maintains faithful allegiance to Jesus despite persecution. Here, the end may refer to the end of one’s own life, the judgment on Israel in AD 70, or the end of history.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":110244,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:13","title_en":"Study Note: Matei 24:13","content_ro":"<p><strong>24:13<\/strong> The one who <em>endures<\/em> maintains faithful allegiance to Jesus despite persecution. Here, <em>the end<\/em> may refer to the end of one’s own life, the judgment on Israel in <span>AD<\/span> 70, or the end of history.<\/p>","content_en":"<p><strong>24:13<\/strong> The one who <em>endures<\/em> maintains faithful allegiance to Jesus despite persecution. Here, <em>the end<\/em> may refer to the end of one’s own life, the judgment on Israel in <span>AD<\/span> 70, or the end of history.<\/p>","summary_ro":"24:13 The one who endures maintains faithful allegiance to Jesus despite persecution. Here, the end may refer to the end of one’s own life, the judgment on Israel in AD 70, or the end of history.","summary_en":"24:13 The one who endures maintains faithful allegiance to Jesus despite persecution. Here, the end may refer to the end of one’s own life, the judgment on Israel in AD 70, or the end of history.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":137870,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:13","title_en":"Study Note: Matei 24:13","content_ro":"<p><strong>24:13<\/strong> The one who <em>endures<\/em> maintains faithful allegiance to Jesus despite persecution. Here, <em>the end<\/em> may refer to the end of one’s own life, the judgment on Israel in <span>AD<\/span> 70, or the end of history.<\/p>","content_en":"<p><strong>24:13<\/strong> The one who <em>endures<\/em> maintains faithful allegiance to Jesus despite persecution. Here, <em>the end<\/em> may refer to the end of one’s own life, the judgment on Israel in <span>AD<\/span> 70, or the end of history.<\/p>","summary_ro":"24:13 The one who endures maintains faithful allegiance to Jesus despite persecution. Here, the end may refer to the end of one’s own life, the judgment on Israel in AD 70, or the end of history.","summary_en":"24:13 The one who endures maintains faithful allegiance to Jesus despite persecution. Here, the end may refer to the end of one’s own life, the judgment on Israel in AD 70, or the end of history.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67704,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Endurance","title_en":"Endurance","content_ro":"<h3>Endurance<\/h3>\n<p>As Jesus was approaching his suffering and death, he informed his followers that they, too, would experience immense hardship (see Matt 24:9). In that context, he underlines the role of endurance: “The one who endures to the end will be saved” (Matt 24:13). Sure enough, many of the writings of the New Testament were directed toward believers who were experiencing suffering for their faith in Christ (see, e.g., 2 Thes 1:4; 1 Pet 4:12-19). These believers needed encouragement in order to persevere in the face of hardship while maintaining their commitment to Christ and their witness to others (see 2 Tim 4:5; 1 Pet 4:1). Through endurance, believers experience growth in their character and develop spiritual maturity (Rom 5:3-4; Jas 1:2-4).<\/p>\n<p>The book of Hebrews was written to a group of believers who had experienced a number of difficulties in the past including harassment, loss of property, and imprisonment (Heb 10:32-34). At the time of writing, they were experiencing similar circumstances. Thus they needed to “hold firmly” to what they believed “without wavering” (4:14; 10:23) and to endure while anticipating the fulfillment of God’s promises (6:12; 10:36). Like runners in a race, they needed to stay on the path of obedience (12:1). And like true children of a loving father, they were to receive the Lord’s discipline in order to grow in holiness (12:5-13).<\/p>\n<p>All believers can look to the great examples of endurance in Scripture, including Job and the prophets (Heb 11:35-40; Jas 5:10-11). Christ, our ultimate model of endurance, “endured the cross,” knowing the “joy awaiting him” (12:1-3). Our endurance is fueled by that same hope for the future.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 5:3-4; 1 Cor 4:12; 2 Thes 1:4; Heb 6:12; 12:1-10; Jas 1:2-4; 5:11; 1 Pet 2:20<\/p>","content_en":"<h3>Endurance<\/h3>\n<p>As Jesus was approaching his suffering and death, he informed his followers that they, too, would experience immense hardship (see Matt 24:9). In that context, he underlines the role of endurance: “The one who endures to the end will be saved” (Matt 24:13). Sure enough, many of the writings of the New Testament were directed toward believers who were experiencing suffering for their faith in Christ (see, e.g., 2 Thes 1:4; 1 Pet 4:12-19). These believers needed encouragement in order to persevere in the face of hardship while maintaining their commitment to Christ and their witness to others (see 2 Tim 4:5; 1 Pet 4:1). Through endurance, believers experience growth in their character and develop spiritual maturity (Rom 5:3-4; Jas 1:2-4).<\/p>\n<p>The book of Hebrews was written to a group of believers who had experienced a number of difficulties in the past including harassment, loss of property, and imprisonment (Heb 10:32-34). At the time of writing, they were experiencing similar circumstances. Thus they needed to “hold firmly” to what they believed “without wavering” (4:14; 10:23) and to endure while anticipating the fulfillment of God’s promises (6:12; 10:36). Like runners in a race, they needed to stay on the path of obedience (12:1). And like true children of a loving father, they were to receive the Lord’s discipline in order to grow in holiness (12:5-13).<\/p>\n<p>All believers can look to the great examples of endurance in Scripture, including Job and the prophets (Heb 11:35-40; Jas 5:10-11). Christ, our ultimate model of endurance, “endured the cross,” knowing the “joy awaiting him” (12:1-3). Our endurance is fueled by that same hope for the future.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 5:3-4; 1 Cor 4:12; 2 Thes 1:4; Heb 6:12; 12:1-10; Jas 1:2-4; 5:11; 1 Pet 2:20<\/p>","summary_ro":"Endurance As Jesus was approaching his suffering and death, he informed his followers that they, too, would experience immense hardship (see Matt 24:9). In that context, he underlines the role of endurance: “The one who endures to the end will be saved” (Matt 24:13). Sure enough, many of the writings of the New Testament were directed toward believers who were experiencing suffering for their faith in Christ (see, e.g., 2 Thes 1:4; 1 Pet 4:12-19). These believers needed encouragement in order...","summary_en":"Endurance As Jesus was approaching his suffering and death, he informed his followers that they, too, would experience immense hardship (see Matt 24:9). In that context, he underlines the role of endurance: “The one who endures to the end will be saved” (Matt 24:13). Sure enough, many of the writings of the New Testament were directed toward believers who were experiencing suffering for their faith in Christ (see, e.g., 2 Thes 1:4; 1 Pet 4:12-19). These believers needed encouragement in order...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95330,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Endurance","title_en":"Endurance","content_ro":"<h3>Endurance<\/h3>\n<p>As Jesus was approaching his suffering and death, he informed his followers that they, too, would experience immense hardship (see Matt 24:9). In that context, he underlines the role of endurance: “The one who endures to the end will be saved” (Matt 24:13). Sure enough, many of the writings of the New Testament were directed toward believers who were experiencing suffering for their faith in Christ (see, e.g., 2 Thes 1:4; 1 Pet 4:12-19). These believers needed encouragement in order to persevere in the face of hardship while maintaining their commitment to Christ and their witness to others (see 2 Tim 4:5; 1 Pet 4:1). Through endurance, believers experience growth in their character and develop spiritual maturity (Rom 5:3-4; Jas 1:2-4).<\/p>\n<p>The book of Hebrews was written to a group of believers who had experienced a number of difficulties in the past including harassment, loss of property, and imprisonment (Heb 10:32-34). At the time of writing, they were experiencing similar circumstances. Thus they needed to “hold firmly” to what they believed “without wavering” (4:14; 10:23) and to endure while anticipating the fulfillment of God’s promises (6:12; 10:36). Like runners in a race, they needed to stay on the path of obedience (12:1). And like true children of a loving father, they were to receive the Lord’s discipline in order to grow in holiness (12:5-13).<\/p>\n<p>All believers can look to the great examples of endurance in Scripture, including Job and the prophets (Heb 11:35-40; Jas 5:10-11). Christ, our ultimate model of endurance, “endured the cross,” knowing the “joy awaiting him” (12:1-3). Our endurance is fueled by that same hope for the future.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 5:3-4; 1 Cor 4:12; 2 Thes 1:4; Heb 6:12; 12:1-10; Jas 1:2-4; 5:11; 1 Pet 2:20<\/p>","content_en":"<h3>Endurance<\/h3>\n<p>As Jesus was approaching his suffering and death, he informed his followers that they, too, would experience immense hardship (see Matt 24:9). In that context, he underlines the role of endurance: “The one who endures to the end will be saved” (Matt 24:13). Sure enough, many of the writings of the New Testament were directed toward believers who were experiencing suffering for their faith in Christ (see, e.g., 2 Thes 1:4; 1 Pet 4:12-19). These believers needed encouragement in order to persevere in the face of hardship while maintaining their commitment to Christ and their witness to others (see 2 Tim 4:5; 1 Pet 4:1). Through endurance, believers experience growth in their character and develop spiritual maturity (Rom 5:3-4; Jas 1:2-4).<\/p>\n<p>The book of Hebrews was written to a group of believers who had experienced a number of difficulties in the past including harassment, loss of property, and imprisonment (Heb 10:32-34). At the time of writing, they were experiencing similar circumstances. Thus they needed to “hold firmly” to what they believed “without wavering” (4:14; 10:23) and to endure while anticipating the fulfillment of God’s promises (6:12; 10:36). Like runners in a race, they needed to stay on the path of obedience (12:1). And like true children of a loving father, they were to receive the Lord’s discipline in order to grow in holiness (12:5-13).<\/p>\n<p>All believers can look to the great examples of endurance in Scripture, including Job and the prophets (Heb 11:35-40; Jas 5:10-11). Christ, our ultimate model of endurance, “endured the cross,” knowing the “joy awaiting him” (12:1-3). Our endurance is fueled by that same hope for the future.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 5:3-4; 1 Cor 4:12; 2 Thes 1:4; Heb 6:12; 12:1-10; Jas 1:2-4; 5:11; 1 Pet 2:20<\/p>","summary_ro":"Endurance As Jesus was approaching his suffering and death, he informed his followers that they, too, would experience immense hardship (see Matt 24:9). In that context, he underlines the role of endurance: “The one who endures to the end will be saved” (Matt 24:13). Sure enough, many of the writings of the New Testament were directed toward believers who were experiencing suffering for their faith in Christ (see, e.g., 2 Thes 1:4; 1 Pet 4:12-19). These believers needed encouragement in order...","summary_en":"Endurance As Jesus was approaching his suffering and death, he informed his followers that they, too, would experience immense hardship (see Matt 24:9). In that context, he underlines the role of endurance: “The one who endures to the end will be saved” (Matt 24:13). Sure enough, many of the writings of the New Testament were directed toward believers who were experiencing suffering for their faith in Christ (see, e.g., 2 Thes 1:4; 1 Pet 4:12-19). These believers needed encouragement in order...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122956,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Endurance","title_en":"Endurance","content_ro":"<h3>Endurance<\/h3>\n<p>As Jesus was approaching his suffering and death, he informed his followers that they, too, would experience immense hardship (see Matt 24:9). In that context, he underlines the role of endurance: “The one who endures to the end will be saved” (Matt 24:13). Sure enough, many of the writings of the New Testament were directed toward believers who were experiencing suffering for their faith in Christ (see, e.g., 2 Thes 1:4; 1 Pet 4:12-19). These believers needed encouragement in order to persevere in the face of hardship while maintaining their commitment to Christ and their witness to others (see 2 Tim 4:5; 1 Pet 4:1). Through endurance, believers experience growth in their character and develop spiritual maturity (Rom 5:3-4; Jas 1:2-4).<\/p>\n<p>The book of Hebrews was written to a group of believers who had experienced a number of difficulties in the past including harassment, loss of property, and imprisonment (Heb 10:32-34). At the time of writing, they were experiencing similar circumstances. Thus they needed to “hold firmly” to what they believed “without wavering” (4:14; 10:23) and to endure while anticipating the fulfillment of God’s promises (6:12; 10:36). Like runners in a race, they needed to stay on the path of obedience (12:1). And like true children of a loving father, they were to receive the Lord’s discipline in order to grow in holiness (12:5-13).<\/p>\n<p>All believers can look to the great examples of endurance in Scripture, including Job and the prophets (Heb 11:35-40; Jas 5:10-11). Christ, our ultimate model of endurance, “endured the cross,” knowing the “joy awaiting him” (12:1-3). Our endurance is fueled by that same hope for the future.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 5:3-4; 1 Cor 4:12; 2 Thes 1:4; Heb 6:12; 12:1-10; Jas 1:2-4; 5:11; 1 Pet 2:20<\/p>","content_en":"<h3>Endurance<\/h3>\n<p>As Jesus was approaching his suffering and death, he informed his followers that they, too, would experience immense hardship (see Matt 24:9). In that context, he underlines the role of endurance: “The one who endures to the end will be saved” (Matt 24:13). Sure enough, many of the writings of the New Testament were directed toward believers who were experiencing suffering for their faith in Christ (see, e.g., 2 Thes 1:4; 1 Pet 4:12-19). These believers needed encouragement in order to persevere in the face of hardship while maintaining their commitment to Christ and their witness to others (see 2 Tim 4:5; 1 Pet 4:1). Through endurance, believers experience growth in their character and develop spiritual maturity (Rom 5:3-4; Jas 1:2-4).<\/p>\n<p>The book of Hebrews was written to a group of believers who had experienced a number of difficulties in the past including harassment, loss of property, and imprisonment (Heb 10:32-34). At the time of writing, they were experiencing similar circumstances. Thus they needed to “hold firmly” to what they believed “without wavering” (4:14; 10:23) and to endure while anticipating the fulfillment of God’s promises (6:12; 10:36). Like runners in a race, they needed to stay on the path of obedience (12:1). And like true children of a loving father, they were to receive the Lord’s discipline in order to grow in holiness (12:5-13).<\/p>\n<p>All believers can look to the great examples of endurance in Scripture, including Job and the prophets (Heb 11:35-40; Jas 5:10-11). Christ, our ultimate model of endurance, “endured the cross,” knowing the “joy awaiting him” (12:1-3). Our endurance is fueled by that same hope for the future.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 5:3-4; 1 Cor 4:12; 2 Thes 1:4; Heb 6:12; 12:1-10; Jas 1:2-4; 5:11; 1 Pet 2:20<\/p>","summary_ro":"Endurance As Jesus was approaching his suffering and death, he informed his followers that they, too, would experience immense hardship (see Matt 24:9). In that context, he underlines the role of endurance: “The one who endures to the end will be saved” (Matt 24:13). Sure enough, many of the writings of the New Testament were directed toward believers who were experiencing suffering for their faith in Christ (see, e.g., 2 Thes 1:4; 1 Pet 4:12-19). These believers needed encouragement in order...","summary_en":"Endurance As Jesus was approaching his suffering and death, he informed his followers that they, too, would experience immense hardship (see Matt 24:9). In that context, he underlines the role of endurance: “The one who endures to the end will be saved” (Matt 24:13). Sure enough, many of the writings of the New Testament were directed toward believers who were experiencing suffering for their faith in Christ (see, e.g., 2 Thes 1:4; 1 Pet 4:12-19). These believers needed encouragement in order...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150582,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Endurance","title_en":"Endurance","content_ro":"<h3>Endurance<\/h3>\n<p>As Jesus was approaching his suffering and death, he informed his followers that they, too, would experience immense hardship (see Matt 24:9). In that context, he underlines the role of endurance: “The one who endures to the end will be saved” (Matt 24:13). Sure enough, many of the writings of the New Testament were directed toward believers who were experiencing suffering for their faith in Christ (see, e.g., 2 Thes 1:4; 1 Pet 4:12-19). These believers needed encouragement in order to persevere in the face of hardship while maintaining their commitment to Christ and their witness to others (see 2 Tim 4:5; 1 Pet 4:1). Through endurance, believers experience growth in their character and develop spiritual maturity (Rom 5:3-4; Jas 1:2-4).<\/p>\n<p>The book of Hebrews was written to a group of believers who had experienced a number of difficulties in the past including harassment, loss of property, and imprisonment (Heb 10:32-34). At the time of writing, they were experiencing similar circumstances. Thus they needed to “hold firmly” to what they believed “without wavering” (4:14; 10:23) and to endure while anticipating the fulfillment of God’s promises (6:12; 10:36). Like runners in a race, they needed to stay on the path of obedience (12:1). And like true children of a loving father, they were to receive the Lord’s discipline in order to grow in holiness (12:5-13).<\/p>\n<p>All believers can look to the great examples of endurance in Scripture, including Job and the prophets (Heb 11:35-40; Jas 5:10-11). Christ, our ultimate model of endurance, “endured the cross,” knowing the “joy awaiting him” (12:1-3). Our endurance is fueled by that same hope for the future.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 5:3-4; 1 Cor 4:12; 2 Thes 1:4; Heb 6:12; 12:1-10; Jas 1:2-4; 5:11; 1 Pet 2:20<\/p>","content_en":"<h3>Endurance<\/h3>\n<p>As Jesus was approaching his suffering and death, he informed his followers that they, too, would experience immense hardship (see Matt 24:9). In that context, he underlines the role of endurance: “The one who endures to the end will be saved” (Matt 24:13). Sure enough, many of the writings of the New Testament were directed toward believers who were experiencing suffering for their faith in Christ (see, e.g., 2 Thes 1:4; 1 Pet 4:12-19). These believers needed encouragement in order to persevere in the face of hardship while maintaining their commitment to Christ and their witness to others (see 2 Tim 4:5; 1 Pet 4:1). Through endurance, believers experience growth in their character and develop spiritual maturity (Rom 5:3-4; Jas 1:2-4).<\/p>\n<p>The book of Hebrews was written to a group of believers who had experienced a number of difficulties in the past including harassment, loss of property, and imprisonment (Heb 10:32-34). At the time of writing, they were experiencing similar circumstances. Thus they needed to “hold firmly” to what they believed “without wavering” (4:14; 10:23) and to endure while anticipating the fulfillment of God’s promises (6:12; 10:36). Like runners in a race, they needed to stay on the path of obedience (12:1). And like true children of a loving father, they were to receive the Lord’s discipline in order to grow in holiness (12:5-13).<\/p>\n<p>All believers can look to the great examples of endurance in Scripture, including Job and the prophets (Heb 11:35-40; Jas 5:10-11). Christ, our ultimate model of endurance, “endured the cross,” knowing the “joy awaiting him” (12:1-3). Our endurance is fueled by that same hope for the future.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 5:3-4; 1 Cor 4:12; 2 Thes 1:4; Heb 6:12; 12:1-10; Jas 1:2-4; 5:11; 1 Pet 2:20<\/p>","summary_ro":"Endurance As Jesus was approaching his suffering and death, he informed his followers that they, too, would experience immense hardship (see Matt 24:9). In that context, he underlines the role of endurance: “The one who endures to the end will be saved” (Matt 24:13). Sure enough, many of the writings of the New Testament were directed toward believers who were experiencing suffering for their faith in Christ (see, e.g., 2 Thes 1:4; 1 Pet 4:12-19). These believers needed encouragement in order...","summary_en":"Endurance As Jesus was approaching his suffering and death, he informed his followers that they, too, would experience immense hardship (see Matt 24:9). In that context, he underlines the role of endurance: “The one who endures to the end will be saved” (Matt 24:13). Sure enough, many of the writings of the New Testament were directed toward believers who were experiencing suffering for their faith in Christ (see, e.g., 2 Thes 1:4; 1 Pet 4:12-19). These believers needed encouragement in order...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"14":[{"id":14527,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gospel","title_en":"Gospel","content_ro":"<h3>GOSPEL<\/h3>\n<p>Word derived from the Anglo-Saxon <em>godspell<\/em> denoting “glad tidings” or “good news.”<\/p>\n<p>Preview<\/p>\n<p>• The Gospel Message of Isaiah<\/p>\n<p>• The Gospel in the New Testament<\/p>\n<p>• The Good News of Christ’s Coming<\/p>\n<p>• The Gospel according to Jesus<\/p>\n<p>• The Gospel after Jesus’ Resurrection<\/p>\n<p class=\"h2\" id=\"TheGospelMessageofIsaiah\">The Gospel Message of Isaiah<\/p>\n<p>Of all the passages cited, those of Isaiah provide the most important background for the gospel in the NT. According to Isaiah’s gospel, it is God alone who saves, and there is no explanation for his saving action except in his own nature. Israel’s deliverance is undeserved; she is no more worthy of the divine love now than when she went into captivity. In whatever measure she has paid the just due for her past sins (Is 40:2), she remains a sinful people (42:25; 46:12-13; 48:1). It is only by God’s grace that she is saved (55:1-7). By God’s design, Israel’s salvation depends not upon her own righteousness but upon his (41:10; 45:24; 46:13; 51:5-6). There being no righteousness to reward, the Lord acts to <em>create<\/em> righteousness in Israel (45:8; 61:3, 10-11). Yet as these references indicate, salvation is not accomplished at the expense of justice. The penalty for Israel’s sins is to be paid in full. God’s mercy is not hereby called into question. On the contrary, it is precisely here that his mercy is most poignantly expressed, for the penalty is exacted not from his people but from the Servant appointed to stand in their place (53:4-12). Through the Servant’s work, many shall be justified (53:11). The coming of the Evangelist—the preacher of the good news—is predicted in Isaiah 61. He is called the anointed One (v 1) who proclaims the year of the Lord’s favor (v 2). God will be glorified through his preaching (v 3).<\/p>\n<p class=\"h2\" id=\"TheGospelintheNewTestament\">The Gospel in the New Testament<\/p>\n<p>In only two places (Gal 3:8; Heb 4:2, 6) does the NT speak of the proclamation of the gospel prior to the Christian era. This is quite remarkable, given (1) the unmistakable presence of the gospel in the OT, (2) the extent of gospel terminology in the NT (in the Greek the noun appears 76 times; and the verb, 54), and (3) the fact that the NT presents Christ as the fulfillment of the OT and draws heavily on the OT to interpret his person and work. Not only is it remarkable; it is very significant. It indicates that the NT usage depends not only upon the <em>character<\/em> of the message (truth about salvation) but also upon <em>historical events.<\/em> Almost without exception, the NT restricts its application of gospel terminology to proclamations made during the time of fulfillment—the age in which the salvation promised in the OT is actually accomplished. The NT is preoccupied, not with promises of salvation, but with news of salvation. According to Mark 1:1-4, the gospel “begins” not in the OT but with John the Baptist, in whose work OT prophecy is fulfilled. In Romans 1:1-5 the gospel is represented as a blessing promised in the OT but not actually given until Jesus comes (see also Acts 13:32-33).<\/p>\n<p class=\"h2\" id=\"TheGoodNewsofChristsComing\">The Good News of Christ’s Coming<\/p>\n<p>The promised birth of John the Baptist is good news (Lk 1:19), not only for his parents (vv 7, 24-25) but for all the people: John is sent to prepare them for Messiah’s coming (vv 14-17, 67-79). John’s own preaching is gospel (3:18) for the same reason. The Messiah would be coming to execute judgment, a process that involves both condemnation and salvation (vv 3-17). John’s message is gospel for sinners in that they are warned of impending doom and urged to repent before the ax falls (vv 7-9); it is gospel for the repentant in that they are promised forgiveness (v 3) and membership in Messiah’s community (v 17). The birth of the Savior himself is announced as good news bringing great joy (2:10-11).<\/p>\n<p class=\"h2\" id=\"TheGospelaccordingtoJesus\">The Gospel according to Jesus<\/p>\n<h5>The Coming of the Kingdom of God<\/h5>\n<p>Jesus was authorized by God and anointed by the Spirit to proclaim the gospel (Mk 1:14; Lk 4:18). At the heart of his preaching stands the announcement “The time is fulfilled, and the kingdom of God is at hand; repent, and believe in the gospel” (Mk 1:15). (For further references to this gospel, see Mt 4:23; 9:35; 24:14; 26:13; Mk 8:35; 10:29; 13:10; 14:9; Lk 4:43; 8:1; 16:16.) The message is good news for several reasons: (1) The kingdom is coming. The God whom Jesus proclaims is sovereign over all he has made. Yet paradoxically his rule is incomplete: his will is not done on earth as it is in heaven; wrong, not right, prevails. But these conditions are not final, according to Jesus. With the coming of the kingdom, God’s rule will be completed; wrong will be judged, righteousness established, and his people blessed. (2) The kingdom is <em>now<\/em> being inaugurated. “The time is fulfilled,” declares Jesus (Mk 1:15a). The time appointed for the fulfillment of the OT promises has arrived. (3) The consummation of the kingdom is therefore no longer a distant prospect; the full realization of God’s rule is “at hand” (Mk 1:15b). (4) God is establishing his rule for a saving purpose. This is implied in Jesus’ call to repentance (Mk 1:15c). It is especially clear in the passages to which we now turn.<\/p>\n<h5>The Salvation of the Poor<\/h5>\n<p>Invited to read the Scripture in the synagogue at Nazareth, Jesus turns to Isaiah 61: “The Spirit of the Lord is upon me, because he has anointed me to preach good news to the poor. He has sent me to proclaim release to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the acceptable year of the Lord” (Lk 4:18-19, <span>rsv<\/span>). Having read the prophecy, Jesus announces its fulfillment in his own ministry (v 21). Included among those whom Jesus has come to free are the physically infirm, such as the blind (v 18) and the leprous (v 27) (cf. the references to healing miracles in vv 23, 33-41; the close connection between evangelizing and healing in Mt 4:23; 9:35; 11:5; Lk 7:21-22; 9:6; and the description in Mt 12:22-29; Lk 13:11-16, of the physically afflicted as captives of Satan now liberated by Jesus). Also included are the materially poor—people like the widow helped by Elijah during the famine (Lk 4:25-26). It is the literally poor and hungry whom Jesus pronounces “blessed” in Luke 6:20-21. Yet it is primarily “spiritual” poverty that is in view. Still applying Isaiah 61, Jesus speaks in Matthew 5:3 of the “poor in spirit.” These are people broken and grieved by misery and poverty, oppression and injustice, suffering and death, national apostasy and personal sin—people who in their extremity turn to God and longingly wait for him to bring forth justice, bestow his mercy, and establish his kingdom. It is to just such people that Jesus brings good news (Mt 5:3-10). God sent him to usher in the kingdom, to rescue the lost, to liberate the enslaved, to cure the afflicted, to bind up hearts that are broken, and to forgive the guilty (Mk 2:5, 10, 17; 10:45; Lk 4:18-21; 7:48-49; 15:1-32; 19:10).<\/p>\n<h5>The Gift of Grace<\/h5>\n<p>The coming of the kingdom is not the effect or the reward of human effort but God’s answer to the human predicament—the gift of his favor (Lk 12:32). Correspondingly, the explanation for the salvation of the poor lies nowhere but in God’s own character. As the prodigal himself recognized, he hardly deserved to be his father’s servant, much less his son. Nothing he did, not even his repentance, accounted for the father’s love (15:11-32). In the parable of Matthew 20:1-16, it is owing entirely to the goodness of the employer that the last workers to be hired receive a full day’s wages. The first debtor in the story of Matthew 18:23-35 earned nothing but the right to be sold into slavery; instead, the king canceled his enormous debt. The publican, who had nothing to offer God but a confession of sin and plea for mercy, went home justified (Lk 18:13-14). The same holds true for the more virtuous among the poor, such as the persons described in Matthew 5:7-10. Their virtue is real, not imagined. Yet in keeping God’s commands, they do not put him in their debt; they are simply doing their duty (Lk 17:7-10). Furthermore, even the most merciful need divine mercy (Mt 5:7). For even those most zealous to obey God’s law are unable to fulfill all its requirements (cf. 11:28-30). The first servant in Matthew 18:23-35 owes far more money than someone in such a situation could possibly pay—which serves to magnify the generosity of the king. Grace depends for its exercise upon the inability of its objects (Lk 14:12-14).<\/p>\n<h5>The Call to Salvation<\/h5>\n<p>The Israelites are without exception a sinful people, all of them needing the salvation that Jesus brings (Mt 1:21; Lk 1:77). In demonstration of God’s grace, Jesus proclaimed his gospel to the entire nation (Mt 4:23; 9:35; 15:24; Lk 4:43; 9:6; 20:1). From the most respectable to the least, all are summoned to submit to God’s rule, all are invited to come and partake freely of the banquet he has spread (Lk 14:16-24). But the gift of salvation must be received if it is to be experienced (Mk 10:15). And while it is indeed a gift that costs nothing, it is also a priceless treasure for which a wise person will freely sacrifice everything else (Mt 13:44-46), a sacrifice exceeded only by the cost of rejecting the gospel (Mt 11:20-24; Mk 8:34-39; Lk 14:24, 33). “Repent and believe in the gospel,” Jesus commands (Mk 1:15). The self-righteous and the self-sufficient must be jolted out of their false sense of security and humbly recognize their need for God (Lk 6:24-26). Only then will Jesus’ message to the poor be seen as gospel. An announcement of liberation (4:18-19) is good news only to people who are enslaved and know they are. The command applies also to the destitute and the afflicted. Those among them who bemoan their lot must repent of their sins. But something further is needed for the response to be complete: a person cannot believe Jesus’ gospel without a commitment to the <em>Person<\/em> of Christ (Jn 3:16). Even those who are already “poor in spirit,” in the sense defined earlier, are not really “blessed” until they acknowledge the truth of Jesus’ claims (Mt 11:6) and commit themselves to a life of obedience on his terms (7:21-27). This prepares us for the next point.<\/p>\n<h5>Summary<\/h5>\n<p>Throughout Jesus’ earthly ministry, the theme of his gospel remains the dawning of God’s kingdom (Mt 4:23; 24:14; Lk 4:43; 16:16), a message that is preached almost exclusively to Jews (Mt 10:5-6; 15:24). Yet Jesus also provides glimpses into what the gospel was to become once his work on earth was accomplished: (1) In Mark 8:35 and 10:29 Jesus speaks of individuals who needed to make great sacrifices “for my sake and for the gospel.” While distinguished from each other, the person of Jesus and the gospel are here associated in the closest possible way. The time was approaching when the Proclaimer of the gospel would become the Proclaimed. (2) In Mark 13:10 and Matthew 24:14 (and the textually doubtful Mk 16:15) Jesus foretells the preaching of the gospel of the kingdom to the gentile nations. (3) In Mark 14, having interpreted a woman’s action (v 3) as an anointing of his body beforehand for burial (v 8), Jesus declares, “And truly, I say to you, wherever the gospel is preached in the whole world, what she has done will be told in memory of her” (v 9, <span>rsv<\/span>; cf. Mt 26:13). This statement strongly implies that both the person of Jesus and the event of his death will figure prominently in the message that is to be proclaimed; otherwise, it is strange that the gospel and this particular act should be so solemnly bound together. Thus, here in the text already is an indication of how crucial Jesus’ death is both for the provision of the salvation announced in his gospel (cf. Mk 14:22-24) and for the launching of the evangelistic mission to the Gentiles (Mt 20:28 is vital for explaining the shift from Mt 15:24 to 28:18-20).<\/p>\n<p class=\"h2\" id=\"TheGospelafterJesusResurrection\">The Gospel after Jesus’ Resurrection<\/p>\n<p>After the resurrection of Jesus, the gospel was proclaimed by his eyewitnesses. The contents of this gospel are recorded in the book of Acts and in Paul’s letters. Of the 43 instances of <span class=\"greek\" lang=\"el\">euangelizomai<\/span> (“evangelize”) beyond the Gospels, 15 occur in Acts and 21 in Paul’s writings; of the 64 instances of <span class=\"greek\" lang=\"el\">euangelion<\/span> (“gospel”), 2 occur in Acts and no fewer than 60 in Paul.<\/p>\n<h5>The Gospel of Christ<\/h5>\n<p>Having risen from the dead, Jesus Christ again evangelizes (Eph 2:16-17), doing so now through his appointed representatives (Rom 15:16-18; 1 Cor 1:17; 9:12-18; Gal 4:13-14; Eph 4:11; 2 Tm 1:9-11). More than that, Christ has become the central theme of the gospel; the Proclaimer is now the Proclaimed. This is repeatedly affirmed in Acts (5:42; 8:4-5, 35; 11:20; 17:18) and in Paul’s writings (Rom 1:1-4; 10:8-17; 15:19-20; 2 Cor 4:4-6; 11:4; Gal 1:16; Eph 3:8; Phil 1:15-18; 2 Tm 2:8). The NT always speaks of <em>the gospel<\/em>—never the gospels—of Christ. A second gospel is as inconceivable and as unnecessary as a second Christ. This is the one gospel that God authorizes (e.g., Rom 1:1-17) and proclaims (e.g., 2 Thes 2:13-14). Galatians 2:7-9 speaks not of two gospels but of two mission fields. Paul (the apostle to the uncircumcised) and Peter (the apostle to the circumcised) are both entrusted with “the gospel of Christ” (Gal 1:7; cf. 1 Cor 15:1-11), the message that God has ordained for the salvation of Jews and Gentiles alike (Rom 1:16). The “different gospel” that Paul denounces in Galatians 1:6-9 and 2 Corinthians 11:4 is not another gospel about Jesus but a message about “another Jesus”—not the real one, but one who exists only in the minds and the messages of those who proclaim him. To preach the true Christ is to preach the true gospel, however questionable one’s motives (Phil 1:15-18, 27), and to respond rightly to the gospel is to turn to Christ (Acts 11:20-21; Rom 10:8-17; Gal 2:14-16).<\/p>\n<h5>The Gospel as a Witness to Saving Events<\/h5>\n<p>The gospel bears witness to every aspect of Christ’s saving work, from his birth (Rom 1:3; 2 Tm 2:8) and public ministry (Mk 1:1; Acts 10:36-38) to his second coming (Col 1:5, 23; cf. 3:1-4; 1 Thes 1:5-10) and the last judgment (Rom 2:16). But it is the death and the resurrection of Christ that are most crucial for the accomplishment of salvation, and that are therefore most prominent in the gospel’s witness. These are the events with which Mark’s proclamation climaxes (chs 15–16), and for which everything else prepares (8:31; 9:31; 10:33-34; 12:6-8); special stress is placed upon Jesus’ death as the means of salvation from sin (10:45; 14:3-9, 22-24). In Paul’s gospel, too, the death and resurrection of Jesus are central (Rom 4:25; 1 Cor 15:1-4), with the cross occupying the very center (1 Cor 1:17–2:5). Had Christ not risen from the dead, Paul argues, the preaching of the cross would be a waste of time (1 Cor 15:14, 17; cf. Rom 6:3-11). However, now that Christ has risen, his death deserves special emphasis as the place where God provides atonement for sins (Rom 3:21-26; 5:6-11; 2 Cor 5:14-21; Eph 1:7). The gospel according to Acts proclaims Jesus’ death (Acts 8:25; 20:24, 28; cf. 10:36-43) and preeminently his resurrection, the event by which he conquered death and was exalted as Lord and coming Judge (10:36-43; 13:32-33; 17:18, 31). According to 1 Peter, the bearers of the gospel (1 Pt 1:12) concentrated, as had the OT prophets, on “the sufferings of Christ and the subsequent glory” (1:11; cf. 1:18-19; 2:21-24; 3:18-22).<\/p>\n<h5>The Gospel as a Power for Salvation<\/h5>\n<p>The gospel is much more than a report of past events and an exposition of doctrine. Paul declares in 1 Corinthians 1:17-18 and again in Romans 1:16 that the gospel is “the power of God”—not merely a witness to his power but an <em>expression<\/em> of his power. Thus, it cannot be fettered (2 Tm 2:8-9). “Our gospel came to you not only in word, but also in power,” Paul writes in 1 Thessalonians 1:5. His point is not that the gospel was accompanied by mighty works (though this happened; cf. Rom 15:18-19), but that the gospel itself is a mighty work. God makes it so through his Holy Spirit (Rom 15:18-19; 1 Cor 2:1-5; 1 Thes 1:6). Furthermore, God’s singular purpose in exercising his power is to change people’s lives, to liberate them from sin and death, and to reconcile them to himself—in short, to save them. The gospel has power to effect the salvation it announces and to impart the life it promises (e.g., Rom 1:16; 10:8-17; 1 Cor 1:17-18; 15:1-2; Eph 1:13; 2 Thes 2:13-14; 2 Tm 1:8-11; 1 Pt 1:23-25). If people are to experience salvation, they must hear and believe the gospel. It is precisely in and through this message that the saving power manifested in the person and work of Christ (especially in his death and resurrection) is conveyed to men and made effective in their lives. Similarly it is in association with the gospel, or as a direct result of the reception of the gospel, that the Holy Spirit is imparted to believers (Acts 10:36-44; 15:7-8; 2 Cor 11:4; Gal 3:1-2). In short, the gospel is the decisive place of encounter between the sinner and God the Savior.<\/p>\n<h5>The Gospel of Grace<\/h5>\n<p>According to Peter’s testimony at the Jerusalem Council (Acts 15:7-11), an essential part of the gospel—for Gentiles and Jews alike—is salvation “through the grace of the Lord Jesus.” Toward the close of his missionary career, Paul states that his basic concern has been “to testify to the gospel of the grace of God” (Acts 20:24, <span>rsv<\/span>). This statement can be understood only in relation to Paul’s concept of the righteousness of God, particularly as set forth in Romans. Paul is here not merely expounding a divine attribute. Rather, he is dramatizing a divine activity—the manifestation of God’s righteousness now, “in the present time” (Rom 3:26), in the new age inaugurated by the coming of Jesus. The manifestation is twofold. Viewing the two aspects together, and doing so in the light of the gospel declared by Isaiah and by Jesus (both of whom strongly influenced Paul), respectively, will help us to understand why Paul speaks of “the gospel of the grace of God.”<\/p>\n<p>First, the gospel is a <em>witness<\/em> to God’s grace. In offering his Son as a sacrifice for sins (Rom 3:25a), God demonstrates his righteousness (vv 25b-26). That is, in the death of Jesus sins formerly “passed over” (v 25c) become the object of God’s wrath (cf. 1:18) and judgment. Yet in the very place where God deals justly and decisively with sins, he shows his grace to sinners. For the judgment against sin is focused not upon the sinners themselves but upon the One appointed to act on their behalf and to stand in their place (Rom 4:25; 5:6, 11; cf. 2 Cor 5:21; Gal 3:13). On this basis, sinners are freely pardoned (Rom 3:24). “The grace of the Lord Jesus” (Acts 15:11) toward the sinful is also in evidence, for he willingly bears their iniquities and suffers the consequences of their wrongdoing (Gal 2:20; cf. 2 Cor 8:9; Phil 2:6-8).<\/p>\n<p>Second, the gospel is a <em>channel<\/em> of God’s grace. “The righteousness of God is revealed” in the gospel, says Paul (Rom 1:17). By this he means, not that the gospel talks about the righteousness of God (though it does), but that God’s righteousness is actively at work in the gospel. This activity in turn explains how the gospel becomes “the power of God for salvation” (v 16). And just how does God demonstrate his righteousness at this stage? In short, by bestowing it as a free gift on sinful human beings. It remains the righteousness of God, but by God’s grace, it is a righteousness in which humans may share. Furthermore, partaking of God’s righteousness depends on being personally united with Jesus Christ. In Paul’s view the saved person is one who has been acquitted, justified, “declared righteous” by God the judge. The basis for the verdict is not that I in myself am righteous (God justifies the ungodly, Rom 4:5). Nor does God treat me as though I were righteous. According to Paul I am declared righteous because I really <em>am<\/em> righteous—not in myself but in Christ (1 Cor 1:30; 2 Cor 5:21; Phil 3:9). This union is established through the revelation—and the free offer—of God’s righteousness in the gospel (Rom 1:16-17).<\/p>\n<h5>Responding to the Gospel<\/h5>\n<p>The gospel calls for a threefold response:<\/p>\n<p>1. <em>Believing.<\/em> The gospel, says Paul, is “the power of God for salvation to every one who has faith” (Rom 1:16). For Paul, faith is the abandonment of all reliance upon “works of law” for justification (3:28) and utter dependence upon the grace of God as demonstrated in the work of Christ, especially his death (v 25). Accordingly, the “different gospel” of Galatians 1:6 and 2 Corinthians 11:4 is spurious, for it preaches salvation by personal merit rather than (or together with) the work of Christ (cf. Gal 2:16). Ultimately faith rests upon God (Rom 4:24; 1 Thes 1:8-9) and upon Christ (Rom 3:22, 26; Gal 2:16, 20). Yet it is imperative that one believe the gospel also (Acts 8:12; 11:20-21; 15:7; Rom 1:16; 10:8-17; 1 Cor 1:17-24; Phil 1:27; Heb 4:2), for it is just by this means that God’s salvation is made known and mediated. Moreover, believing the gospel entails repentance (Acts 14:15; 20:21, 24; 1 Thes 1:5-10) and obedience (Rom 1:5; 15:16-18; Heb 4:6). Those who refuse to obey the gospel are imperiling their lives (2 Thes 1:5-10; 1 Pt 4:17).<\/p>\n<p>2. <em>Growing.<\/em> The Gospel is more than a message to be received—it is also a place in which to stand (1 Cor 15:1-2). It is sustainer of life as well as giver of life. One grows as a Christian not by turning from the gospel to other things (to turn away from the gospel is to abandon God and Christ, Gal 1:6), but by going ever more deeply into the gospel. In Romans 1:15 Paul expresses his eagerness to proclaim the gospel to the Christians in Rome. In the following chapters, anticipating his visit, he offers one of his most profound expositions of the gospel—one whose truth has never been fathomed and whose power has never been exhausted.<\/p>\n<p>3. <em>Hoping.<\/em> “The hope of the gospel” (Col 1:23) includes not only the return of Christ and the glory of heaven (Col 1:5; 3:1-4; 2 Thes 2:14-16) but the final judgment as well. For those who embrace the gospel, the last judgment holds no terrors, because the Judge is the very one who rescues them from the wrath to come (1 Thes 1:10). Those who are united to him need not dread condemnation now or at the end (Rom 8:1). Instead, the last judgment will mark their final vindication (1 Cor 4:5; Gal 5:5). Accordingly, this theme is not just a corollary but an integral part of the Good News (Rom 2:16). Those who have died since believing the gospel (1 Pt 4:6) may seem to have suffered a fate common to all people, or even the condemnation reserved for the lawless; in fact, their response to the gospel assures them of approval by the coming Lord (4:5-6; 5:4) and of a share in the imperishable inheritance of heaven (1:4).<\/p>","content_en":"<h3>GOSPEL<\/h3>\n<p>Word derived from the Anglo-Saxon <em>godspell<\/em> denoting “glad tidings” or “good news.”<\/p>\n<p>Preview<\/p>\n<p>• The Gospel Message of Isaiah<\/p>\n<p>• The Gospel in the New Testament<\/p>\n<p>• The Good News of Christ’s Coming<\/p>\n<p>• The Gospel according to Jesus<\/p>\n<p>• The Gospel after Jesus’ Resurrection<\/p>\n<p class=\"h2\" id=\"TheGospelMessageofIsaiah\">The Gospel Message of Isaiah<\/p>\n<p>Of all the passages cited, those of Isaiah provide the most important background for the gospel in the NT. According to Isaiah’s gospel, it is God alone who saves, and there is no explanation for his saving action except in his own nature. Israel’s deliverance is undeserved; she is no more worthy of the divine love now than when she went into captivity. In whatever measure she has paid the just due for her past sins (Is 40:2), she remains a sinful people (42:25; 46:12-13; 48:1). It is only by God’s grace that she is saved (55:1-7). By God’s design, Israel’s salvation depends not upon her own righteousness but upon his (41:10; 45:24; 46:13; 51:5-6). There being no righteousness to reward, the Lord acts to <em>create<\/em> righteousness in Israel (45:8; 61:3, 10-11). Yet as these references indicate, salvation is not accomplished at the expense of justice. The penalty for Israel’s sins is to be paid in full. God’s mercy is not hereby called into question. On the contrary, it is precisely here that his mercy is most poignantly expressed, for the penalty is exacted not from his people but from the Servant appointed to stand in their place (53:4-12). Through the Servant’s work, many shall be justified (53:11). The coming of the Evangelist—the preacher of the good news—is predicted in Isaiah 61. He is called the anointed One (v 1) who proclaims the year of the Lord’s favor (v 2). God will be glorified through his preaching (v 3).<\/p>\n<p class=\"h2\" id=\"TheGospelintheNewTestament\">The Gospel in the New Testament<\/p>\n<p>In only two places (Gal 3:8; Heb 4:2, 6) does the NT speak of the proclamation of the gospel prior to the Christian era. This is quite remarkable, given (1) the unmistakable presence of the gospel in the OT, (2) the extent of gospel terminology in the NT (in the Greek the noun appears 76 times; and the verb, 54), and (3) the fact that the NT presents Christ as the fulfillment of the OT and draws heavily on the OT to interpret his person and work. Not only is it remarkable; it is very significant. It indicates that the NT usage depends not only upon the <em>character<\/em> of the message (truth about salvation) but also upon <em>historical events.<\/em> Almost without exception, the NT restricts its application of gospel terminology to proclamations made during the time of fulfillment—the age in which the salvation promised in the OT is actually accomplished. The NT is preoccupied, not with promises of salvation, but with news of salvation. According to Mark 1:1-4, the gospel “begins” not in the OT but with John the Baptist, in whose work OT prophecy is fulfilled. In Romans 1:1-5 the gospel is represented as a blessing promised in the OT but not actually given until Jesus comes (see also Acts 13:32-33).<\/p>\n<p class=\"h2\" id=\"TheGoodNewsofChristsComing\">The Good News of Christ’s Coming<\/p>\n<p>The promised birth of John the Baptist is good news (Lk 1:19), not only for his parents (vv 7, 24-25) but for all the people: John is sent to prepare them for Messiah’s coming (vv 14-17, 67-79). John’s own preaching is gospel (3:18) for the same reason. The Messiah would be coming to execute judgment, a process that involves both condemnation and salvation (vv 3-17). John’s message is gospel for sinners in that they are warned of impending doom and urged to repent before the ax falls (vv 7-9); it is gospel for the repentant in that they are promised forgiveness (v 3) and membership in Messiah’s community (v 17). The birth of the Savior himself is announced as good news bringing great joy (2:10-11).<\/p>\n<p class=\"h2\" id=\"TheGospelaccordingtoJesus\">The Gospel according to Jesus<\/p>\n<h5>The Coming of the Kingdom of God<\/h5>\n<p>Jesus was authorized by God and anointed by the Spirit to proclaim the gospel (Mk 1:14; Lk 4:18). At the heart of his preaching stands the announcement “The time is fulfilled, and the kingdom of God is at hand; repent, and believe in the gospel” (Mk 1:15). (For further references to this gospel, see Mt 4:23; 9:35; 24:14; 26:13; Mk 8:35; 10:29; 13:10; 14:9; Lk 4:43; 8:1; 16:16.) The message is good news for several reasons: (1) The kingdom is coming. The God whom Jesus proclaims is sovereign over all he has made. Yet paradoxically his rule is incomplete: his will is not done on earth as it is in heaven; wrong, not right, prevails. But these conditions are not final, according to Jesus. With the coming of the kingdom, God’s rule will be completed; wrong will be judged, righteousness established, and his people blessed. (2) The kingdom is <em>now<\/em> being inaugurated. “The time is fulfilled,” declares Jesus (Mk 1:15a). The time appointed for the fulfillment of the OT promises has arrived. (3) The consummation of the kingdom is therefore no longer a distant prospect; the full realization of God’s rule is “at hand” (Mk 1:15b). (4) God is establishing his rule for a saving purpose. This is implied in Jesus’ call to repentance (Mk 1:15c). It is especially clear in the passages to which we now turn.<\/p>\n<h5>The Salvation of the Poor<\/h5>\n<p>Invited to read the Scripture in the synagogue at Nazareth, Jesus turns to Isaiah 61: “The Spirit of the Lord is upon me, because he has anointed me to preach good news to the poor. He has sent me to proclaim release to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the acceptable year of the Lord” (Lk 4:18-19, <span>rsv<\/span>). Having read the prophecy, Jesus announces its fulfillment in his own ministry (v 21). Included among those whom Jesus has come to free are the physically infirm, such as the blind (v 18) and the leprous (v 27) (cf. the references to healing miracles in vv 23, 33-41; the close connection between evangelizing and healing in Mt 4:23; 9:35; 11:5; Lk 7:21-22; 9:6; and the description in Mt 12:22-29; Lk 13:11-16, of the physically afflicted as captives of Satan now liberated by Jesus). Also included are the materially poor—people like the widow helped by Elijah during the famine (Lk 4:25-26). It is the literally poor and hungry whom Jesus pronounces “blessed” in Luke 6:20-21. Yet it is primarily “spiritual” poverty that is in view. Still applying Isaiah 61, Jesus speaks in Matthew 5:3 of the “poor in spirit.” These are people broken and grieved by misery and poverty, oppression and injustice, suffering and death, national apostasy and personal sin—people who in their extremity turn to God and longingly wait for him to bring forth justice, bestow his mercy, and establish his kingdom. It is to just such people that Jesus brings good news (Mt 5:3-10). God sent him to usher in the kingdom, to rescue the lost, to liberate the enslaved, to cure the afflicted, to bind up hearts that are broken, and to forgive the guilty (Mk 2:5, 10, 17; 10:45; Lk 4:18-21; 7:48-49; 15:1-32; 19:10).<\/p>\n<h5>The Gift of Grace<\/h5>\n<p>The coming of the kingdom is not the effect or the reward of human effort but God’s answer to the human predicament—the gift of his favor (Lk 12:32). Correspondingly, the explanation for the salvation of the poor lies nowhere but in God’s own character. As the prodigal himself recognized, he hardly deserved to be his father’s servant, much less his son. Nothing he did, not even his repentance, accounted for the father’s love (15:11-32). In the parable of Matthew 20:1-16, it is owing entirely to the goodness of the employer that the last workers to be hired receive a full day’s wages. The first debtor in the story of Matthew 18:23-35 earned nothing but the right to be sold into slavery; instead, the king canceled his enormous debt. The publican, who had nothing to offer God but a confession of sin and plea for mercy, went home justified (Lk 18:13-14). The same holds true for the more virtuous among the poor, such as the persons described in Matthew 5:7-10. Their virtue is real, not imagined. Yet in keeping God’s commands, they do not put him in their debt; they are simply doing their duty (Lk 17:7-10). Furthermore, even the most merciful need divine mercy (Mt 5:7). For even those most zealous to obey God’s law are unable to fulfill all its requirements (cf. 11:28-30). The first servant in Matthew 18:23-35 owes far more money than someone in such a situation could possibly pay—which serves to magnify the generosity of the king. Grace depends for its exercise upon the inability of its objects (Lk 14:12-14).<\/p>\n<h5>The Call to Salvation<\/h5>\n<p>The Israelites are without exception a sinful people, all of them needing the salvation that Jesus brings (Mt 1:21; Lk 1:77). In demonstration of God’s grace, Jesus proclaimed his gospel to the entire nation (Mt 4:23; 9:35; 15:24; Lk 4:43; 9:6; 20:1). From the most respectable to the least, all are summoned to submit to God’s rule, all are invited to come and partake freely of the banquet he has spread (Lk 14:16-24). But the gift of salvation must be received if it is to be experienced (Mk 10:15). And while it is indeed a gift that costs nothing, it is also a priceless treasure for which a wise person will freely sacrifice everything else (Mt 13:44-46), a sacrifice exceeded only by the cost of rejecting the gospel (Mt 11:20-24; Mk 8:34-39; Lk 14:24, 33). “Repent and believe in the gospel,” Jesus commands (Mk 1:15). The self-righteous and the self-sufficient must be jolted out of their false sense of security and humbly recognize their need for God (Lk 6:24-26). Only then will Jesus’ message to the poor be seen as gospel. An announcement of liberation (4:18-19) is good news only to people who are enslaved and know they are. The command applies also to the destitute and the afflicted. Those among them who bemoan their lot must repent of their sins. But something further is needed for the response to be complete: a person cannot believe Jesus’ gospel without a commitment to the <em>Person<\/em> of Christ (Jn 3:16). Even those who are already “poor in spirit,” in the sense defined earlier, are not really “blessed” until they acknowledge the truth of Jesus’ claims (Mt 11:6) and commit themselves to a life of obedience on his terms (7:21-27). This prepares us for the next point.<\/p>\n<h5>Summary<\/h5>\n<p>Throughout Jesus’ earthly ministry, the theme of his gospel remains the dawning of God’s kingdom (Mt 4:23; 24:14; Lk 4:43; 16:16), a message that is preached almost exclusively to Jews (Mt 10:5-6; 15:24). Yet Jesus also provides glimpses into what the gospel was to become once his work on earth was accomplished: (1) In Mark 8:35 and 10:29 Jesus speaks of individuals who needed to make great sacrifices “for my sake and for the gospel.” While distinguished from each other, the person of Jesus and the gospel are here associated in the closest possible way. The time was approaching when the Proclaimer of the gospel would become the Proclaimed. (2) In Mark 13:10 and Matthew 24:14 (and the textually doubtful Mk 16:15) Jesus foretells the preaching of the gospel of the kingdom to the gentile nations. (3) In Mark 14, having interpreted a woman’s action (v 3) as an anointing of his body beforehand for burial (v 8), Jesus declares, “And truly, I say to you, wherever the gospel is preached in the whole world, what she has done will be told in memory of her” (v 9, <span>rsv<\/span>; cf. Mt 26:13). This statement strongly implies that both the person of Jesus and the event of his death will figure prominently in the message that is to be proclaimed; otherwise, it is strange that the gospel and this particular act should be so solemnly bound together. Thus, here in the text already is an indication of how crucial Jesus’ death is both for the provision of the salvation announced in his gospel (cf. Mk 14:22-24) and for the launching of the evangelistic mission to the Gentiles (Mt 20:28 is vital for explaining the shift from Mt 15:24 to 28:18-20).<\/p>\n<p class=\"h2\" id=\"TheGospelafterJesusResurrection\">The Gospel after Jesus’ Resurrection<\/p>\n<p>After the resurrection of Jesus, the gospel was proclaimed by his eyewitnesses. The contents of this gospel are recorded in the book of Acts and in Paul’s letters. Of the 43 instances of <span class=\"greek\" lang=\"el\">euangelizomai<\/span> (“evangelize”) beyond the Gospels, 15 occur in Acts and 21 in Paul’s writings; of the 64 instances of <span class=\"greek\" lang=\"el\">euangelion<\/span> (“gospel”), 2 occur in Acts and no fewer than 60 in Paul.<\/p>\n<h5>The Gospel of Christ<\/h5>\n<p>Having risen from the dead, Jesus Christ again evangelizes (Eph 2:16-17), doing so now through his appointed representatives (Rom 15:16-18; 1 Cor 1:17; 9:12-18; Gal 4:13-14; Eph 4:11; 2 Tm 1:9-11). More than that, Christ has become the central theme of the gospel; the Proclaimer is now the Proclaimed. This is repeatedly affirmed in Acts (5:42; 8:4-5, 35; 11:20; 17:18) and in Paul’s writings (Rom 1:1-4; 10:8-17; 15:19-20; 2 Cor 4:4-6; 11:4; Gal 1:16; Eph 3:8; Phil 1:15-18; 2 Tm 2:8). The NT always speaks of <em>the gospel<\/em>—never the gospels—of Christ. A second gospel is as inconceivable and as unnecessary as a second Christ. This is the one gospel that God authorizes (e.g., Rom 1:1-17) and proclaims (e.g., 2 Thes 2:13-14). Galatians 2:7-9 speaks not of two gospels but of two mission fields. Paul (the apostle to the uncircumcised) and Peter (the apostle to the circumcised) are both entrusted with “the gospel of Christ” (Gal 1:7; cf. 1 Cor 15:1-11), the message that God has ordained for the salvation of Jews and Gentiles alike (Rom 1:16). The “different gospel” that Paul denounces in Galatians 1:6-9 and 2 Corinthians 11:4 is not another gospel about Jesus but a message about “another Jesus”—not the real one, but one who exists only in the minds and the messages of those who proclaim him. To preach the true Christ is to preach the true gospel, however questionable one’s motives (Phil 1:15-18, 27), and to respond rightly to the gospel is to turn to Christ (Acts 11:20-21; Rom 10:8-17; Gal 2:14-16).<\/p>\n<h5>The Gospel as a Witness to Saving Events<\/h5>\n<p>The gospel bears witness to every aspect of Christ’s saving work, from his birth (Rom 1:3; 2 Tm 2:8) and public ministry (Mk 1:1; Acts 10:36-38) to his second coming (Col 1:5, 23; cf. 3:1-4; 1 Thes 1:5-10) and the last judgment (Rom 2:16). But it is the death and the resurrection of Christ that are most crucial for the accomplishment of salvation, and that are therefore most prominent in the gospel’s witness. These are the events with which Mark’s proclamation climaxes (chs 15–16), and for which everything else prepares (8:31; 9:31; 10:33-34; 12:6-8); special stress is placed upon Jesus’ death as the means of salvation from sin (10:45; 14:3-9, 22-24). In Paul’s gospel, too, the death and resurrection of Jesus are central (Rom 4:25; 1 Cor 15:1-4), with the cross occupying the very center (1 Cor 1:17–2:5). Had Christ not risen from the dead, Paul argues, the preaching of the cross would be a waste of time (1 Cor 15:14, 17; cf. Rom 6:3-11). However, now that Christ has risen, his death deserves special emphasis as the place where God provides atonement for sins (Rom 3:21-26; 5:6-11; 2 Cor 5:14-21; Eph 1:7). The gospel according to Acts proclaims Jesus’ death (Acts 8:25; 20:24, 28; cf. 10:36-43) and preeminently his resurrection, the event by which he conquered death and was exalted as Lord and coming Judge (10:36-43; 13:32-33; 17:18, 31). According to 1 Peter, the bearers of the gospel (1 Pt 1:12) concentrated, as had the OT prophets, on “the sufferings of Christ and the subsequent glory” (1:11; cf. 1:18-19; 2:21-24; 3:18-22).<\/p>\n<h5>The Gospel as a Power for Salvation<\/h5>\n<p>The gospel is much more than a report of past events and an exposition of doctrine. Paul declares in 1 Corinthians 1:17-18 and again in Romans 1:16 that the gospel is “the power of God”—not merely a witness to his power but an <em>expression<\/em> of his power. Thus, it cannot be fettered (2 Tm 2:8-9). “Our gospel came to you not only in word, but also in power,” Paul writes in 1 Thessalonians 1:5. His point is not that the gospel was accompanied by mighty works (though this happened; cf. Rom 15:18-19), but that the gospel itself is a mighty work. God makes it so through his Holy Spirit (Rom 15:18-19; 1 Cor 2:1-5; 1 Thes 1:6). Furthermore, God’s singular purpose in exercising his power is to change people’s lives, to liberate them from sin and death, and to reconcile them to himself—in short, to save them. The gospel has power to effect the salvation it announces and to impart the life it promises (e.g., Rom 1:16; 10:8-17; 1 Cor 1:17-18; 15:1-2; Eph 1:13; 2 Thes 2:13-14; 2 Tm 1:8-11; 1 Pt 1:23-25). If people are to experience salvation, they must hear and believe the gospel. It is precisely in and through this message that the saving power manifested in the person and work of Christ (especially in his death and resurrection) is conveyed to men and made effective in their lives. Similarly it is in association with the gospel, or as a direct result of the reception of the gospel, that the Holy Spirit is imparted to believers (Acts 10:36-44; 15:7-8; 2 Cor 11:4; Gal 3:1-2). In short, the gospel is the decisive place of encounter between the sinner and God the Savior.<\/p>\n<h5>The Gospel of Grace<\/h5>\n<p>According to Peter’s testimony at the Jerusalem Council (Acts 15:7-11), an essential part of the gospel—for Gentiles and Jews alike—is salvation “through the grace of the Lord Jesus.” Toward the close of his missionary career, Paul states that his basic concern has been “to testify to the gospel of the grace of God” (Acts 20:24, <span>rsv<\/span>). This statement can be understood only in relation to Paul’s concept of the righteousness of God, particularly as set forth in Romans. Paul is here not merely expounding a divine attribute. Rather, he is dramatizing a divine activity—the manifestation of God’s righteousness now, “in the present time” (Rom 3:26), in the new age inaugurated by the coming of Jesus. The manifestation is twofold. Viewing the two aspects together, and doing so in the light of the gospel declared by Isaiah and by Jesus (both of whom strongly influenced Paul), respectively, will help us to understand why Paul speaks of “the gospel of the grace of God.”<\/p>\n<p>First, the gospel is a <em>witness<\/em> to God’s grace. In offering his Son as a sacrifice for sins (Rom 3:25a), God demonstrates his righteousness (vv 25b-26). That is, in the death of Jesus sins formerly “passed over” (v 25c) become the object of God’s wrath (cf. 1:18) and judgment. Yet in the very place where God deals justly and decisively with sins, he shows his grace to sinners. For the judgment against sin is focused not upon the sinners themselves but upon the One appointed to act on their behalf and to stand in their place (Rom 4:25; 5:6, 11; cf. 2 Cor 5:21; Gal 3:13). On this basis, sinners are freely pardoned (Rom 3:24). “The grace of the Lord Jesus” (Acts 15:11) toward the sinful is also in evidence, for he willingly bears their iniquities and suffers the consequences of their wrongdoing (Gal 2:20; cf. 2 Cor 8:9; Phil 2:6-8).<\/p>\n<p>Second, the gospel is a <em>channel<\/em> of God’s grace. “The righteousness of God is revealed” in the gospel, says Paul (Rom 1:17). By this he means, not that the gospel talks about the righteousness of God (though it does), but that God’s righteousness is actively at work in the gospel. This activity in turn explains how the gospel becomes “the power of God for salvation” (v 16). And just how does God demonstrate his righteousness at this stage? In short, by bestowing it as a free gift on sinful human beings. It remains the righteousness of God, but by God’s grace, it is a righteousness in which humans may share. Furthermore, partaking of God’s righteousness depends on being personally united with Jesus Christ. In Paul’s view the saved person is one who has been acquitted, justified, “declared righteous” by God the judge. The basis for the verdict is not that I in myself am righteous (God justifies the ungodly, Rom 4:5). Nor does God treat me as though I were righteous. According to Paul I am declared righteous because I really <em>am<\/em> righteous—not in myself but in Christ (1 Cor 1:30; 2 Cor 5:21; Phil 3:9). This union is established through the revelation—and the free offer—of God’s righteousness in the gospel (Rom 1:16-17).<\/p>\n<h5>Responding to the Gospel<\/h5>\n<p>The gospel calls for a threefold response:<\/p>\n<p>1. <em>Believing.<\/em> The gospel, says Paul, is “the power of God for salvation to every one who has faith” (Rom 1:16). For Paul, faith is the abandonment of all reliance upon “works of law” for justification (3:28) and utter dependence upon the grace of God as demonstrated in the work of Christ, especially his death (v 25). Accordingly, the “different gospel” of Galatians 1:6 and 2 Corinthians 11:4 is spurious, for it preaches salvation by personal merit rather than (or together with) the work of Christ (cf. Gal 2:16). Ultimately faith rests upon God (Rom 4:24; 1 Thes 1:8-9) and upon Christ (Rom 3:22, 26; Gal 2:16, 20). Yet it is imperative that one believe the gospel also (Acts 8:12; 11:20-21; 15:7; Rom 1:16; 10:8-17; 1 Cor 1:17-24; Phil 1:27; Heb 4:2), for it is just by this means that God’s salvation is made known and mediated. Moreover, believing the gospel entails repentance (Acts 14:15; 20:21, 24; 1 Thes 1:5-10) and obedience (Rom 1:5; 15:16-18; Heb 4:6). Those who refuse to obey the gospel are imperiling their lives (2 Thes 1:5-10; 1 Pt 4:17).<\/p>\n<p>2. <em>Growing.<\/em> The Gospel is more than a message to be received—it is also a place in which to stand (1 Cor 15:1-2). It is sustainer of life as well as giver of life. One grows as a Christian not by turning from the gospel to other things (to turn away from the gospel is to abandon God and Christ, Gal 1:6), but by going ever more deeply into the gospel. In Romans 1:15 Paul expresses his eagerness to proclaim the gospel to the Christians in Rome. In the following chapters, anticipating his visit, he offers one of his most profound expositions of the gospel—one whose truth has never been fathomed and whose power has never been exhausted.<\/p>\n<p>3. <em>Hoping.<\/em> “The hope of the gospel” (Col 1:23) includes not only the return of Christ and the glory of heaven (Col 1:5; 3:1-4; 2 Thes 2:14-16) but the final judgment as well. For those who embrace the gospel, the last judgment holds no terrors, because the Judge is the very one who rescues them from the wrath to come (1 Thes 1:10). Those who are united to him need not dread condemnation now or at the end (Rom 8:1). Instead, the last judgment will mark their final vindication (1 Cor 4:5; Gal 5:5). Accordingly, this theme is not just a corollary but an integral part of the Good News (Rom 2:16). Those who have died since believing the gospel (1 Pt 4:6) may seem to have suffered a fate common to all people, or even the condemnation reserved for the lawless; in fact, their response to the gospel assures them of approval by the coming Lord (4:5-6; 5:4) and of a share in the imperishable inheritance of heaven (1:4).<\/p>","summary_ro":"GOSPEL Word derived from the Anglo-Saxon godspell denoting “glad tidings” or “good news.” Preview • The Gospel Message of Isaiah • The Gospel in the New Testament • The Good News of Christ’s Coming • The Gospel according to Jesus • The Gospel after Jesus’ Resurrection The Gospel Message of Isaiah Of all the passages cited, those of Isaiah provide the most important background for the gospel in the NT. According to Isaiah’s gospel, it is God alone who saves, and there is no explanation for his...","summary_en":"GOSPEL Word derived from the Anglo-Saxon godspell denoting “glad tidings” or “good news.” Preview • The Gospel Message of Isaiah • The Gospel in the New Testament • The Good News of Christ’s Coming • The Gospel according to Jesus • The Gospel after Jesus’ Resurrection The Gospel Message of Isaiah Of all the passages cited, those of Isaiah provide the most important background for the gospel in the NT. According to Isaiah’s gospel, it is God alone who saves, and there is no explanation for his...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":17342,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Incarnation*","title_en":"Incarnation*","content_ro":"<h3>INCARNATION*<\/h3>\n<p>Literally, “in flesh”; theologically, the doctrine that in Jesus of Nazareth God took on human flesh and became the God-man. Historically, the doctrine of incarnation was central in the christological debates of patristic times and has recently come to the fore again in academic circles. Biblically, it expresses the mystery of Jesus’ identity.<\/p>\n<p class=\"h2\" id=\"NewTestamentTestimony\">New Testament Testimony<\/p>\n<h5>The Synoptic Gospels<\/h5>\n<p>The Gospel of Mark has no account of the Incarnation and stresses Jesus’ messiahship more than his deity. As a result, some believe that it represents an earlier stage in the development of the church’s theology, before the doctrine of incarnation had evolved. That is doubtful for two reasons: Incarnation passages like the Philippians hymn (Phil 2:6-11) probably antedate Mark’s Gospel, and Mark has a well-developed theology of the two natures of Christ. Although he stresses Jesus’ humanity, Mark accents it with an emphasis on divinity. Jesus was called the “beloved Son” by a heavenly voice at his baptism and transfiguration (Mk 1:11; 9:7); demons called him divine (3:11; 5:7), as did a Roman centurion (15:39). Jesus’ “Abba” prayers (14:36; cf. Mt 26:39; Lk 22:42) indicate his sense of divine identity, and at his trial he was charged with claiming the title “Son of the Blessed” (14:61-62). Thus, though the Incarnation is nowhere explicitly stated in Mark, it is implicitly affirmed.<\/p>\n<p>Matthew and Luke express the Incarnation. The birth narratives, of course, stress the event itself, with Matthew emphasizing Jesus’ royal messiahship, and Luke, the divine witness of the Holy Spirit. Matthew’s Gospel is Christ-centered; Luke concentrates on Christ as Savior, or more precisely, on salvation-history. Although Matthew presents Jesus’ humanity, he emphasizes his lordship (Mt 23:6-10) and divine sonship. The Incarnation thus becomes the means whereby the divine becomes human in a universal sense (1:23; 18:20; 24:14; 28:18-20). Luke shows the greatest interest of the three in Jesus’ earthly life. Nevertheless, his Gospel does not stress the human side of Jesus as much as Mark’s. Luke portrays Jesus primarily as the divine Savior within history (Lk 2:11; 4:16-30). He combines Jesus’ messianic office and divine nature, showing that the incarnate Son of God suffered and was exalted in order to bring people to God.<\/p>\n<h5>John’s Writings<\/h5>\n<p>The apostle John’s doctrine of incarnation is more explicit than any of the others, teaching not only Jesus’ God-man status but also his preexistent “glory” (Jn 1:1-18). Central in this presentation is the oneness between Jesus and God the Father (10:29-30; 14:8-11; 1 Jn 2:23). The “I am” (the expressed Christ, taken from the OT title for the one true God and probably signifying God’s personal name, Yahweh) came to reveal God to his people (Jn 1:4-5, 14, 18). Yet John also has the most balanced presentation of the Incarnation. The divine Logos or Word (1:1-18) is the exemplar of perfect humanity; he “became flesh” (v 14) to enlighten people (vv 5, 9) and generate in them “eternal life” (3:14-18; 1 Jn 1:1-3; 4:9).<\/p>\n<h5>Paul’s Epistles<\/h5>\n<p>The apostle Paul presented the Incarnation as Jesus’ path to suffering and redemption. In Galatians 4:4-5 the Incarnation (“born of woman”) came “in the fullness of time” or at the apex of salvation-history, to “redeem those who were under the law.” In the Philippians hymn (Phil 2:6-11, quotes from <span>nasb<\/span>), the Incarnation is seen in terms of preexistence (“though he was in the form of God”), humiliation (“emptied . . . humbled”), and obedience (“becoming obedient to the point of death”). The goal of the Incarnation was the cross (“even death on a cross”), and its result was Christ’s exaltation. The hymn is perhaps the supreme theological statement on the Incarnation in the NT. Jesus’ human life was an “emptying,” a refusal to seize the prerogatives of his deity (“did not regard equality with God a thing to be grasped”).<\/p>\n<p>Paul described Christ as a second Adam (Rom 5:12-19; 1 Cor 15:45-47), who brought humanity a new possibility to attain what Adam had forsaken. Through assuming the form of a man, Christ became the Redeemer who reconciles people to God (Rom 3:25; 2 Cor 5:19; 1 Tm 1:15). Paul stressed even more, however, that the exalted Christ provides newness of life (Rom 6:4-6; 2 Cor 3:17-18; Col 3:1-4). A hymn in the Letter to the Colossians (1:15-20) employs ideas from Jewish wisdom speculation, and possibly Greek themes, to show Christ as the “firstborn” and the “fullness of God.” The one who always existed as God, through his sacrificial death, became the exalted Lord and brought humankind to God (see also the “flesh-spirit” theme in Rom 1:3-4; 1 Tm 3:16).<\/p>\n<h5>Hebrews<\/h5>\n<p>The Letter to the Hebrews strongly speaks of the Incarnation. The opening hymn (Heb 1:1-3) accents Christ’s exalted status as “the very stamp” of God’s image and the radiance of his glory. Christ is superior to the angels (1:4-9), yet he became a man in order to suffer for human salvation (2:9; 5:7-9). The Incarnation is aligned with sinful humankind’s need for a Savior. The purpose of Hebrews is to show Christ’s incomparable superiority to the OT sacrifices, and at the same time to stress his work of salvation. His real temptation (2:18; 4:15) combined with his sinlessness (4:15; 5:9; 7:26) is the human remedy for human sin. The Incarnation was Christ’s path to final, once-for-all atonement and victory over sin (7:28; 9:26).<\/p>\n<p class=\"h2\" id=\"HistoricalDevelopment\">Historical Development<\/p>\n<p>The first group to challenge the traditional doctrine of incarnation was the Gnostics, who in the late first century denied that Jesus was truly human. Their Greek belief that the physical creation was evil led them to deny the Incarnation. They believed Christ to be a quasi-spiritual being who merely appeared human. The theologian Marcion (d. c. 160), trained by Gnostic teachers, also accepted a docetic interpretation of Christ (his humanity was only apparent). Marcion taught his doctrine as an antidote to the OT or Jewish-oriented Christianity in his day. After his excommunication in <span>AD<\/span> 144, Marcion founded his own church, and his views were widely disseminated in the next two centuries. Partly in reaction to Marcion’s christological heresy, the orthodox churches unified their doctrine.<\/p>\n<p>The next challenge to the orthodox view came through the Arian, Apollinarian, and Nestorian controversies in the third and fourth centuries. Arianism held that the Incarnation was total, so that Christ the Logos was no longer fully God. At the same time, he was not fully human, so Christ was someone between two natures. The Council of Nicaea (<span>AD<\/span> 325) affirmed that Jesus was indeed both God and man. A further question soon arose, however, as to the relation between his two natures. Apollinarius (310?–390?) taught that only the body of Jesus was human; his soul was absorbed completely into the divine Logos. Nestorius (c. 381–451) taught that the two natures must always remain distinct in the person of Christ; they functioned together but were separate in his being. The Council of Chalcedon (<span>AD<\/span> 451) affirmed the unity of the two natures in Jesus. Many opponents of Chalcedon arose, called Monophysites, who believed in one divine nature in Jesus, who was only in a sense human. That movement caused serious political and religious divisions, and the Council of Constantinople (680–81) reaffirmed Chalcedon and established the orthodox incarnation theology.<\/p>\n<p>In the eighth century, Spain and France were centers of the “adoptionist” controversy. Adoptionism taught that at birth Jesus was human, but at his baptism he underwent a “second birth” and was “adopted” as Son of God. It was condemned in a series of synods and never gained many adherents until modern times. During the scholastic age, Peter Lombard (1095?–1160) advocated what became known as “nihilism.” The Incarnation supposedly caused no fundamental change in Jesus’ deity, but his human nature was both insubstantial and unessential. That view likewise was condemned by Pope Alexander III (1159–81). Another debate at that time centered on the relationship between the fall and the Incarnation. Thomas Aquinas (1224–74) concluded that there was a cause-effect connection; the Incarnation was necessitated by sin rather than predestined apart from the fall.<\/p>\n<p>The Roman Catholic Church and the Protestant Reformers follow basically the same orthodox teaching about the Incarnation. The conflict in the Reformation centered more on soteriology (the doctrine of salvation). Several aberrant antitrinitarian movements took advantage of the breakdown in ecclesiastical authority, however. Michael Servetus (1511–53) taught a pantheistic view of the Incarnation, focused on the divine Spirit becoming manifest in the human form of Jesus. Thus the Logos is not a distinct person in the Godhead, nor is it fundamentally different from a “divine spark” in every person. At the same time Laelius Socinus (1525–62) and his nephew, Faustus Socinus (1539–1604), taught a unitarian system. The Incarnation was not a transferral of the divine essence but a communication of divine authority and revelation. Christ thus did not die as an atonement but as a moral example. Both Servetus and Socinianism were condemned by Catholics and Protestants alike.<\/p>\n<p>In the 17th and 18th centuries “kenoticism” (from Greek for “empty”) taught that in the Incarnation the Logos totally “emptied himself” (Phil 2:7) of the divine attributes. That doctrine represented the final phase of a dialogue from the scholastic period about the exact communication between Jesus’ two natures. Was his human nature omnipotent? If not, how did the man Jesus exercise the divine attributes? The kenotic school believed that Jesus was fully human and that his divine nature was quiescent until after the Ascension. His miraculous powers were external, given by the Spirit. Against that view, the majority of theologians argued that Jesus was at all times both God and man, and that in Philippians 2:6-8 Jesus did not lay aside the attributes of deity (he still exhibited the “form of God”) but rather the majesty associated with deity.<\/p>\n<p>The 19th and 20th centuries have given rise to a view that the Incarnation was a “myth,” a pictorial way of describing how God spoke through Jesus. The virgin birth was not historical, nor did any of the supernatural events of the Gospels ever take place. Rather, the stories in the Gospels were concoctions of the later church, efforts to portray Jesus’ impact on the movement. The Gospels, however, have too strong a flavor of accurate history for such a view to prevail (see Lk 1:1-5; Jn 19:35; 21:24).<\/p>\n<p class=\"h2\" id=\"Conclusion\">Conclusion<\/p>\n<p>The NT teaching on the Incarnation balances the humanity and divinity of Christ. Those two facts must harmonize in any theological system, for both are absolutely necessary parts of God’s redemptive plan. In the Incarnation, Jesus became a perfect human being. As God in human flesh, he suffered the divine penalty for sin as an innocent substitute. Being both God and man, Jesus simultaneously revealed God’s will for human life and reconciled sinful people to God through his own perfect life and death. Because of the Incarnation, therefore, those who believe in Christ have peace with God and new life from God.<\/p>\n<p><em>See also<\/em> Christology; Jesus Christ, Life and Teachings of; Genealogy of Jesus Christ; Virgin Birth of Jesus.<\/p>","content_en":"<h3>INCARNATION*<\/h3>\n<p>Literally, “in flesh”; theologically, the doctrine that in Jesus of Nazareth God took on human flesh and became the God-man. Historically, the doctrine of incarnation was central in the christological debates of patristic times and has recently come to the fore again in academic circles. Biblically, it expresses the mystery of Jesus’ identity.<\/p>\n<p class=\"h2\" id=\"NewTestamentTestimony\">New Testament Testimony<\/p>\n<h5>The Synoptic Gospels<\/h5>\n<p>The Gospel of Mark has no account of the Incarnation and stresses Jesus’ messiahship more than his deity. As a result, some believe that it represents an earlier stage in the development of the church’s theology, before the doctrine of incarnation had evolved. That is doubtful for two reasons: Incarnation passages like the Philippians hymn (Phil 2:6-11) probably antedate Mark’s Gospel, and Mark has a well-developed theology of the two natures of Christ. Although he stresses Jesus’ humanity, Mark accents it with an emphasis on divinity. Jesus was called the “beloved Son” by a heavenly voice at his baptism and transfiguration (Mk 1:11; 9:7); demons called him divine (3:11; 5:7), as did a Roman centurion (15:39). Jesus’ “Abba” prayers (14:36; cf. Mt 26:39; Lk 22:42) indicate his sense of divine identity, and at his trial he was charged with claiming the title “Son of the Blessed” (14:61-62). Thus, though the Incarnation is nowhere explicitly stated in Mark, it is implicitly affirmed.<\/p>\n<p>Matthew and Luke express the Incarnation. The birth narratives, of course, stress the event itself, with Matthew emphasizing Jesus’ royal messiahship, and Luke, the divine witness of the Holy Spirit. Matthew’s Gospel is Christ-centered; Luke concentrates on Christ as Savior, or more precisely, on salvation-history. Although Matthew presents Jesus’ humanity, he emphasizes his lordship (Mt 23:6-10) and divine sonship. The Incarnation thus becomes the means whereby the divine becomes human in a universal sense (1:23; 18:20; 24:14; 28:18-20). Luke shows the greatest interest of the three in Jesus’ earthly life. Nevertheless, his Gospel does not stress the human side of Jesus as much as Mark’s. Luke portrays Jesus primarily as the divine Savior within history (Lk 2:11; 4:16-30). He combines Jesus’ messianic office and divine nature, showing that the incarnate Son of God suffered and was exalted in order to bring people to God.<\/p>\n<h5>John’s Writings<\/h5>\n<p>The apostle John’s doctrine of incarnation is more explicit than any of the others, teaching not only Jesus’ God-man status but also his preexistent “glory” (Jn 1:1-18). Central in this presentation is the oneness between Jesus and God the Father (10:29-30; 14:8-11; 1 Jn 2:23). The “I am” (the expressed Christ, taken from the OT title for the one true God and probably signifying God’s personal name, Yahweh) came to reveal God to his people (Jn 1:4-5, 14, 18). Yet John also has the most balanced presentation of the Incarnation. The divine Logos or Word (1:1-18) is the exemplar of perfect humanity; he “became flesh” (v 14) to enlighten people (vv 5, 9) and generate in them “eternal life” (3:14-18; 1 Jn 1:1-3; 4:9).<\/p>\n<h5>Paul’s Epistles<\/h5>\n<p>The apostle Paul presented the Incarnation as Jesus’ path to suffering and redemption. In Galatians 4:4-5 the Incarnation (“born of woman”) came “in the fullness of time” or at the apex of salvation-history, to “redeem those who were under the law.” In the Philippians hymn (Phil 2:6-11, quotes from <span>nasb<\/span>), the Incarnation is seen in terms of preexistence (“though he was in the form of God”), humiliation (“emptied . . . humbled”), and obedience (“becoming obedient to the point of death”). The goal of the Incarnation was the cross (“even death on a cross”), and its result was Christ’s exaltation. The hymn is perhaps the supreme theological statement on the Incarnation in the NT. Jesus’ human life was an “emptying,” a refusal to seize the prerogatives of his deity (“did not regard equality with God a thing to be grasped”).<\/p>\n<p>Paul described Christ as a second Adam (Rom 5:12-19; 1 Cor 15:45-47), who brought humanity a new possibility to attain what Adam had forsaken. Through assuming the form of a man, Christ became the Redeemer who reconciles people to God (Rom 3:25; 2 Cor 5:19; 1 Tm 1:15). Paul stressed even more, however, that the exalted Christ provides newness of life (Rom 6:4-6; 2 Cor 3:17-18; Col 3:1-4). A hymn in the Letter to the Colossians (1:15-20) employs ideas from Jewish wisdom speculation, and possibly Greek themes, to show Christ as the “firstborn” and the “fullness of God.” The one who always existed as God, through his sacrificial death, became the exalted Lord and brought humankind to God (see also the “flesh-spirit” theme in Rom 1:3-4; 1 Tm 3:16).<\/p>\n<h5>Hebrews<\/h5>\n<p>The Letter to the Hebrews strongly speaks of the Incarnation. The opening hymn (Heb 1:1-3) accents Christ’s exalted status as “the very stamp” of God’s image and the radiance of his glory. Christ is superior to the angels (1:4-9), yet he became a man in order to suffer for human salvation (2:9; 5:7-9). The Incarnation is aligned with sinful humankind’s need for a Savior. The purpose of Hebrews is to show Christ’s incomparable superiority to the OT sacrifices, and at the same time to stress his work of salvation. His real temptation (2:18; 4:15) combined with his sinlessness (4:15; 5:9; 7:26) is the human remedy for human sin. The Incarnation was Christ’s path to final, once-for-all atonement and victory over sin (7:28; 9:26).<\/p>\n<p class=\"h2\" id=\"HistoricalDevelopment\">Historical Development<\/p>\n<p>The first group to challenge the traditional doctrine of incarnation was the Gnostics, who in the late first century denied that Jesus was truly human. Their Greek belief that the physical creation was evil led them to deny the Incarnation. They believed Christ to be a quasi-spiritual being who merely appeared human. The theologian Marcion (d. c. 160), trained by Gnostic teachers, also accepted a docetic interpretation of Christ (his humanity was only apparent). Marcion taught his doctrine as an antidote to the OT or Jewish-oriented Christianity in his day. After his excommunication in <span>AD<\/span> 144, Marcion founded his own church, and his views were widely disseminated in the next two centuries. Partly in reaction to Marcion’s christological heresy, the orthodox churches unified their doctrine.<\/p>\n<p>The next challenge to the orthodox view came through the Arian, Apollinarian, and Nestorian controversies in the third and fourth centuries. Arianism held that the Incarnation was total, so that Christ the Logos was no longer fully God. At the same time, he was not fully human, so Christ was someone between two natures. The Council of Nicaea (<span>AD<\/span> 325) affirmed that Jesus was indeed both God and man. A further question soon arose, however, as to the relation between his two natures. Apollinarius (310?–390?) taught that only the body of Jesus was human; his soul was absorbed completely into the divine Logos. Nestorius (c. 381–451) taught that the two natures must always remain distinct in the person of Christ; they functioned together but were separate in his being. The Council of Chalcedon (<span>AD<\/span> 451) affirmed the unity of the two natures in Jesus. Many opponents of Chalcedon arose, called Monophysites, who believed in one divine nature in Jesus, who was only in a sense human. That movement caused serious political and religious divisions, and the Council of Constantinople (680–81) reaffirmed Chalcedon and established the orthodox incarnation theology.<\/p>\n<p>In the eighth century, Spain and France were centers of the “adoptionist” controversy. Adoptionism taught that at birth Jesus was human, but at his baptism he underwent a “second birth” and was “adopted” as Son of God. It was condemned in a series of synods and never gained many adherents until modern times. During the scholastic age, Peter Lombard (1095?–1160) advocated what became known as “nihilism.” The Incarnation supposedly caused no fundamental change in Jesus’ deity, but his human nature was both insubstantial and unessential. That view likewise was condemned by Pope Alexander III (1159–81). Another debate at that time centered on the relationship between the fall and the Incarnation. Thomas Aquinas (1224–74) concluded that there was a cause-effect connection; the Incarnation was necessitated by sin rather than predestined apart from the fall.<\/p>\n<p>The Roman Catholic Church and the Protestant Reformers follow basically the same orthodox teaching about the Incarnation. The conflict in the Reformation centered more on soteriology (the doctrine of salvation). Several aberrant antitrinitarian movements took advantage of the breakdown in ecclesiastical authority, however. Michael Servetus (1511–53) taught a pantheistic view of the Incarnation, focused on the divine Spirit becoming manifest in the human form of Jesus. Thus the Logos is not a distinct person in the Godhead, nor is it fundamentally different from a “divine spark” in every person. At the same time Laelius Socinus (1525–62) and his nephew, Faustus Socinus (1539–1604), taught a unitarian system. The Incarnation was not a transferral of the divine essence but a communication of divine authority and revelation. Christ thus did not die as an atonement but as a moral example. Both Servetus and Socinianism were condemned by Catholics and Protestants alike.<\/p>\n<p>In the 17th and 18th centuries “kenoticism” (from Greek for “empty”) taught that in the Incarnation the Logos totally “emptied himself” (Phil 2:7) of the divine attributes. That doctrine represented the final phase of a dialogue from the scholastic period about the exact communication between Jesus’ two natures. Was his human nature omnipotent? If not, how did the man Jesus exercise the divine attributes? The kenotic school believed that Jesus was fully human and that his divine nature was quiescent until after the Ascension. His miraculous powers were external, given by the Spirit. Against that view, the majority of theologians argued that Jesus was at all times both God and man, and that in Philippians 2:6-8 Jesus did not lay aside the attributes of deity (he still exhibited the “form of God”) but rather the majesty associated with deity.<\/p>\n<p>The 19th and 20th centuries have given rise to a view that the Incarnation was a “myth,” a pictorial way of describing how God spoke through Jesus. The virgin birth was not historical, nor did any of the supernatural events of the Gospels ever take place. Rather, the stories in the Gospels were concoctions of the later church, efforts to portray Jesus’ impact on the movement. The Gospels, however, have too strong a flavor of accurate history for such a view to prevail (see Lk 1:1-5; Jn 19:35; 21:24).<\/p>\n<p class=\"h2\" id=\"Conclusion\">Conclusion<\/p>\n<p>The NT teaching on the Incarnation balances the humanity and divinity of Christ. Those two facts must harmonize in any theological system, for both are absolutely necessary parts of God’s redemptive plan. In the Incarnation, Jesus became a perfect human being. As God in human flesh, he suffered the divine penalty for sin as an innocent substitute. Being both God and man, Jesus simultaneously revealed God’s will for human life and reconciled sinful people to God through his own perfect life and death. Because of the Incarnation, therefore, those who believe in Christ have peace with God and new life from God.<\/p>\n<p><em>See also<\/em> Christology; Jesus Christ, Life and Teachings of; Genealogy of Jesus Christ; Virgin Birth of Jesus.<\/p>","summary_ro":"INCARNATION* Literally, “in flesh”; theologically, the doctrine that in Jesus of Nazareth God took on human flesh and became the God-man. Historically, the doctrine of incarnation was central in the christological debates of patristic times and has recently come to the fore again in academic circles. Biblically, it expresses the mystery of Jesus’ identity. New Testament Testimony The Synoptic Gospels The Gospel of Mark has no account of the Incarnation and stresses Jesus’ messiahship more tha...","summary_en":"INCARNATION* Literally, “in flesh”; theologically, the doctrine that in Jesus of Nazareth God took on human flesh and became the God-man. Historically, the doctrine of incarnation was central in the christological debates of patristic times and has recently come to the fore again in academic circles. Biblically, it expresses the mystery of Jesus’ identity. New Testament Testimony The Synoptic Gospels The Gospel of Mark has no account of the Incarnation and stresses Jesus’ messiahship more tha...","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":40082,"type":"textbox","type_label":"Notă explicativă","type_icon":"💡","type_color":"#8b5cf6","title_ro":"Interpretations on Binding and Loosing","title_en":"on Binding and Loosing, Interpretations","content_ro":"<h3>Interpretations on Binding and Loosing<\/h3>\n<blockquote><p>The nature of Peter’s task and of his authority has been understood in various ways. Within the Roman Catholic tradition, the power of the keys has been taken to mean admission to, or exclusion from, the church. The authority to bind and loose is understood as apostolic authority to forgive sins or to refuse forgiveness. Further, it is understood as the authority to deliver decisions with regard to Christian faith and practice that are binding. Within the Roman Catholic tradition, it is also maintained that such authority belongs exclusively to the apostles and their successors, and most supremely to Peter and his successors, the bishops of Rome. Since those church authorities are seen as Christ’s representatives, their decisions on Christian faith and practice are believed to have received divine confirmation: “shall be bound ... [or] loosed in heaven” (that is, by God).<\/p><\/blockquote>\n<p>Within the Reformation tradition, the Roman Catholic interpretation of apostolic authority to bind and loose is rejected on the basis of several considerations. First, Jesus said nothing about successors to Peter and the other disciples. The concept of “apostolic succession” is therefore not grounded in the NT but was the result of historical development. Second, the position and authority of the original apostles was unique and unrepeatable. Jesus, the Christ, who lived on earth at a specific time and place, had a specific group of eyewitnesses who passed on his unique word, and on whose own witness the community of God’s people was built.<\/p>\n<p>Thus, the authority to bind and to loose is not a scribal-type authority that forbids or permits certain things; nor is it the authority to refuse or to permit entrance into the kingdom of heaven, the sphere of God’s rule. Jesus’ disciples were called to be messengers of good news (Mt 10:7; 24:14); it is response to that Good News (the gospel) that binds or looses, which leads to forgiveness or to continuing bondage to sin, which sets persons free or judges them (Mt 10:14; Rom 10:14-17; 1 Cor 1:18; 2 Cor 2:15-16).<\/p>","content_en":"<h3>Interpretations on Binding and Loosing<\/h3>\n<blockquote><p>The nature of Peter’s task and of his authority has been understood in various ways. Within the Roman Catholic tradition, the power of the keys has been taken to mean admission to, or exclusion from, the church. The authority to bind and loose is understood as apostolic authority to forgive sins or to refuse forgiveness. Further, it is understood as the authority to deliver decisions with regard to Christian faith and practice that are binding. Within the Roman Catholic tradition, it is also maintained that such authority belongs exclusively to the apostles and their successors, and most supremely to Peter and his successors, the bishops of Rome. Since those church authorities are seen as Christ’s representatives, their decisions on Christian faith and practice are believed to have received divine confirmation: “shall be bound ... [or] loosed in heaven” (that is, by God).<\/p><\/blockquote>\n<p>Within the Reformation tradition, the Roman Catholic interpretation of apostolic authority to bind and loose is rejected on the basis of several considerations. First, Jesus said nothing about successors to Peter and the other disciples. The concept of “apostolic succession” is therefore not grounded in the NT but was the result of historical development. Second, the position and authority of the original apostles was unique and unrepeatable. Jesus, the Christ, who lived on earth at a specific time and place, had a specific group of eyewitnesses who passed on his unique word, and on whose own witness the community of God’s people was built.<\/p>\n<p>Thus, the authority to bind and to loose is not a scribal-type authority that forbids or permits certain things; nor is it the authority to refuse or to permit entrance into the kingdom of heaven, the sphere of God’s rule. Jesus’ disciples were called to be messengers of good news (Mt 10:7; 24:14); it is response to that Good News (the gospel) that binds or looses, which leads to forgiveness or to continuing bondage to sin, which sets persons free or judges them (Mt 10:14; Rom 10:14-17; 1 Cor 1:18; 2 Cor 2:15-16).<\/p>","summary_ro":"Interpretations on Binding and Loosing The nature of Peter’s task and of his authority has been understood in various ways. Within the Roman Catholic tradition, the power of the keys has been taken to mean admission to, or exclusion from, the church. The authority to bind and loose is understood as apostolic authority to forgive sins or to refuse forgiveness. Further, it is understood as the authority to deliver decisions with regard to Christian faith and practice that are binding. Within th...","summary_en":"Interpretations on Binding and Loosing The nature of Peter’s task and of his authority has been understood in various ways. Within the Roman Catholic tradition, the power of the keys has been taken to mean admission to, or exclusion from, the church. The authority to bind and loose is understood as apostolic authority to forgive sins or to refuse forgiveness. Further, it is understood as the authority to deliver decisions with regard to Christian faith and practice that are binding. Within th...","source":"Textboxes\/Textboxes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":54993,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:14","title_en":"Study Note: Matei 24:14","content_ro":"<p><strong>24:14<\/strong> <em>throughout the whole world:<\/em> This anticipates the expansive Gentile mission (see 21:43; 28:16-20). There will be a delay prior to <em>the end<\/em><em>,<\/em> however short or long, during which the Good News will spread significantly throughout the nations. • <em>The end<\/em> will be signaled by a “sacrilegious object” (24:15), furious persecution (24:16-28), and finally the sign of the Son of Man (24:29-31).<\/p>","content_en":"<p><strong>24:14<\/strong> <em>throughout the whole world:<\/em> This anticipates the expansive Gentile mission (see 21:43; 28:16-20). There will be a delay prior to <em>the end<\/em><em>,<\/em> however short or long, during which the Good News will spread significantly throughout the nations. • <em>The end<\/em> will be signaled by a “sacrilegious object” (24:15), furious persecution (24:16-28), and finally the sign of the Son of Man (24:29-31).<\/p>","summary_ro":"24:14 throughout the whole world: This anticipates the expansive Gentile mission (see 21:43; 28:16-20). There will be a delay prior to the end, however short or long, during which the Good News will spread significantly throughout the nations. • The end will be signaled by a “sacrilegious object” (24:15), furious persecution (24:16-28), and finally the sign of the Son of Man (24:29-31).","summary_en":"24:14 throughout the whole world: This anticipates the expansive Gentile mission (see 21:43; 28:16-20). There will be a delay prior to the end, however short or long, during which the Good News will spread significantly throughout the nations. • The end will be signaled by a “sacrilegious object” (24:15), furious persecution (24:16-28), and finally the sign of the Son of Man (24:29-31).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":82619,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:14","title_en":"Study Note: Matei 24:14","content_ro":"<p><strong>24:14<\/strong> <em>throughout the whole world:<\/em> This anticipates the expansive Gentile mission (see 21:43; 28:16-20). There will be a delay prior to <em>the end<\/em><em>,<\/em> however short or long, during which the Good News will spread significantly throughout the nations. • <em>The end<\/em> will be signaled by a “sacrilegious object” (24:15), furious persecution (24:16-28), and finally the sign of the Son of Man (24:29-31).<\/p>","content_en":"<p><strong>24:14<\/strong> <em>throughout the whole world:<\/em> This anticipates the expansive Gentile mission (see 21:43; 28:16-20). There will be a delay prior to <em>the end<\/em><em>,<\/em> however short or long, during which the Good News will spread significantly throughout the nations. • <em>The end<\/em> will be signaled by a “sacrilegious object” (24:15), furious persecution (24:16-28), and finally the sign of the Son of Man (24:29-31).<\/p>","summary_ro":"24:14 throughout the whole world: This anticipates the expansive Gentile mission (see 21:43; 28:16-20). There will be a delay prior to the end, however short or long, during which the Good News will spread significantly throughout the nations. • The end will be signaled by a “sacrilegious object” (24:15), furious persecution (24:16-28), and finally the sign of the Son of Man (24:29-31).","summary_en":"24:14 throughout the whole world: This anticipates the expansive Gentile mission (see 21:43; 28:16-20). There will be a delay prior to the end, however short or long, during which the Good News will spread significantly throughout the nations. • The end will be signaled by a “sacrilegious object” (24:15), furious persecution (24:16-28), and finally the sign of the Son of Man (24:29-31).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":110245,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:14","title_en":"Study Note: Matei 24:14","content_ro":"<p><strong>24:14<\/strong> <em>throughout the whole world:<\/em> This anticipates the expansive Gentile mission (see 21:43; 28:16-20). There will be a delay prior to <em>the end<\/em><em>,<\/em> however short or long, during which the Good News will spread significantly throughout the nations. • <em>The end<\/em> will be signaled by a “sacrilegious object” (24:15), furious persecution (24:16-28), and finally the sign of the Son of Man (24:29-31).<\/p>","content_en":"<p><strong>24:14<\/strong> <em>throughout the whole world:<\/em> This anticipates the expansive Gentile mission (see 21:43; 28:16-20). There will be a delay prior to <em>the end<\/em><em>,<\/em> however short or long, during which the Good News will spread significantly throughout the nations. • <em>The end<\/em> will be signaled by a “sacrilegious object” (24:15), furious persecution (24:16-28), and finally the sign of the Son of Man (24:29-31).<\/p>","summary_ro":"24:14 throughout the whole world: This anticipates the expansive Gentile mission (see 21:43; 28:16-20). There will be a delay prior to the end, however short or long, during which the Good News will spread significantly throughout the nations. • The end will be signaled by a “sacrilegious object” (24:15), furious persecution (24:16-28), and finally the sign of the Son of Man (24:29-31).","summary_en":"24:14 throughout the whole world: This anticipates the expansive Gentile mission (see 21:43; 28:16-20). There will be a delay prior to the end, however short or long, during which the Good News will spread significantly throughout the nations. • The end will be signaled by a “sacrilegious object” (24:15), furious persecution (24:16-28), and finally the sign of the Son of Man (24:29-31).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":137871,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:14","title_en":"Study Note: Matei 24:14","content_ro":"<p><strong>24:14<\/strong> <em>throughout the whole world:<\/em> This anticipates the expansive Gentile mission (see 21:43; 28:16-20). There will be a delay prior to <em>the end<\/em><em>,<\/em> however short or long, during which the Good News will spread significantly throughout the nations. • <em>The end<\/em> will be signaled by a “sacrilegious object” (24:15), furious persecution (24:16-28), and finally the sign of the Son of Man (24:29-31).<\/p>","content_en":"<p><strong>24:14<\/strong> <em>throughout the whole world:<\/em> This anticipates the expansive Gentile mission (see 21:43; 28:16-20). There will be a delay prior to <em>the end<\/em><em>,<\/em> however short or long, during which the Good News will spread significantly throughout the nations. • <em>The end<\/em> will be signaled by a “sacrilegious object” (24:15), furious persecution (24:16-28), and finally the sign of the Son of Man (24:29-31).<\/p>","summary_ro":"24:14 throughout the whole world: This anticipates the expansive Gentile mission (see 21:43; 28:16-20). There will be a delay prior to the end, however short or long, during which the Good News will spread significantly throughout the nations. • The end will be signaled by a “sacrilegious object” (24:15), furious persecution (24:16-28), and finally the sign of the Son of Man (24:29-31).","summary_en":"24:14 throughout the whole world: This anticipates the expansive Gentile mission (see 21:43; 28:16-20). There will be a delay prior to the end, however short or long, during which the Good News will spread significantly throughout the nations. • The end will be signaled by a “sacrilegious object” (24:15), furious persecution (24:16-28), and finally the sign of the Son of Man (24:29-31).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":66472,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Good News Message","title_en":"The Good News Message","content_ro":"<h3>The Good News Message<\/h3>\n<p>The apostles proclaimed the Good News (or \"gospel\") message in a definite sequence, with the following elements: (1) The Old Testament promises have been fulfilled in the life, death, and resurrection of Jesus Christ. (2) God has exalted Jesus by resurrecting him to be the head of the new people of God as the divinely appointed Messiah. (3) The apostles were witnesses of God’s work in Jesus Christ, both as eyewitnesses of his public ministry and resurrection (Acts 2:32; 3:15; 4:33; 5:30-32; 13:30-31) and as his chosen advocates (10:39-43). (4) The proper response to this Good News is repentance and faith (2:38; 3:19; 13:39, 48; 17:30; 20:21; 26:20). (5) The Holy Spirit is promised to those who accept this offer of God’s forgiveness and salvation from sin through Jesus Christ.<\/p>\n<p>This basic message was repeatedly preached to both Jews and Gentiles throughout the Mediterranean world (see 1:8; 9:15), including in the words of Peter and Philip recorded in Acts 2:14-41; 3:12-26; 4:8-12; 5:29-32; 8:4-13, 26-40; and 10:34-43. The same themes also characterize Paul’s preaching (e.g., Acts 13:16-49; 1 Cor 15:1-11).<\/p>\n<p>It is through this powerful message of God’s saving grace that people’s hearts and minds are turned toward him. And the reception of this message ushers in salvation. All people are summoned to repentance from sin and faith in the saving power of Jesus (Acts 4:12; 13:38; 16:30-31)—through his death we can be “made right in God’s sight” (13:39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 4:23-24; 24:14; Mark 1:1, 14-15; Luke 4:18-21; Acts 2:14-40; 3:12-26; 8:25-40; Acts 10:34-43; 13:16-41; 16:31; 17:16-31; 20:21; Rom 1:1-5, 15-17; 10:15-17; 16:25-27; 1 Cor 1:18; 15:3-8; 2 Cor 4:3-7; Eph 1:13; 2:4-18; 2 Thes 2:13-14; 2 Tim 1:9-10; 2:8-13; Heb 4:1-16; 1 Pet 1:3-12; Rev 14:6-7<\/p>","content_en":"<h3>The Good News Message<\/h3>\n<p>The apostles proclaimed the Good News (or \"gospel\") message in a definite sequence, with the following elements: (1) The Old Testament promises have been fulfilled in the life, death, and resurrection of Jesus Christ. (2) God has exalted Jesus by resurrecting him to be the head of the new people of God as the divinely appointed Messiah. (3) The apostles were witnesses of God’s work in Jesus Christ, both as eyewitnesses of his public ministry and resurrection (Acts 2:32; 3:15; 4:33; 5:30-32; 13:30-31) and as his chosen advocates (10:39-43). (4) The proper response to this Good News is repentance and faith (2:38; 3:19; 13:39, 48; 17:30; 20:21; 26:20). (5) The Holy Spirit is promised to those who accept this offer of God’s forgiveness and salvation from sin through Jesus Christ.<\/p>\n<p>This basic message was repeatedly preached to both Jews and Gentiles throughout the Mediterranean world (see 1:8; 9:15), including in the words of Peter and Philip recorded in Acts 2:14-41; 3:12-26; 4:8-12; 5:29-32; 8:4-13, 26-40; and 10:34-43. The same themes also characterize Paul’s preaching (e.g., Acts 13:16-49; 1 Cor 15:1-11).<\/p>\n<p>It is through this powerful message of God’s saving grace that people’s hearts and minds are turned toward him. And the reception of this message ushers in salvation. All people are summoned to repentance from sin and faith in the saving power of Jesus (Acts 4:12; 13:38; 16:30-31)—through his death we can be “made right in God’s sight” (13:39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 4:23-24; 24:14; Mark 1:1, 14-15; Luke 4:18-21; Acts 2:14-40; 3:12-26; 8:25-40; Acts 10:34-43; 13:16-41; 16:31; 17:16-31; 20:21; Rom 1:1-5, 15-17; 10:15-17; 16:25-27; 1 Cor 1:18; 15:3-8; 2 Cor 4:3-7; Eph 1:13; 2:4-18; 2 Thes 2:13-14; 2 Tim 1:9-10; 2:8-13; Heb 4:1-16; 1 Pet 1:3-12; Rev 14:6-7<\/p>","summary_ro":"The Good News Message The apostles proclaimed the Good News (or \"gospel\") message in a definite sequence, with the following elements: (1) The Old Testament promises have been fulfilled in the life, death, and resurrection of Jesus Christ. (2) God has exalted Jesus by resurrecting him to be the head of the new people of God as the divinely appointed Messiah. (3) The apostles were witnesses of God’s work in Jesus Christ, both as eyewitnesses of his public ministry and resurrection (Acts 2:32; ...","summary_en":"The Good News Message The apostles proclaimed the Good News (or \"gospel\") message in a definite sequence, with the following elements: (1) The Old Testament promises have been fulfilled in the life, death, and resurrection of Jesus Christ. (2) God has exalted Jesus by resurrecting him to be the head of the new people of God as the divinely appointed Messiah. (3) The apostles were witnesses of God’s work in Jesus Christ, both as eyewitnesses of his public ministry and resurrection (Acts 2:32; ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":66836,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Sovereignty of God","title_en":"The Sovereignty of God","content_ro":"<h3>The Sovereignty of God<\/h3>\n<p>We human beings always want to think that we are in charge. We think that by our decisions and actions we can determine what will happen. However, Scripture confronts us with quite a different scenario, pointing again and again to the ultimate sovereignty of God (see, e.g., Deut 4:39; Ps 135:5-7; Isa 46:8-11; Jude 1:24-25). Although human decisions and actions are significant, the will of God is vastly more important (see Jas 4:13-16).<\/p>\n<p>God’s sovereign hand is in everything. God is in control of the lives of all people (Ps 135:5-12), the universe, and the course of earth’s history (Isa 40:15-17; Acts 17:24; Col 1:15-20), directing it to his appointed ends (Isa 46:10; Dan 7:27-28; Matt 24:14-31; Rev 1:7-8).<\/p>\n<p>As demonstrated throughout 2 Kings, God exercises sovereign power and control over the affairs of nations. He installed and deposed the kings of Israel and Judah according to his purposes and according to the degree of their obedience. He permitted successful attacks against his people as punishment for their sins (2 Kgs 8:18-22). God was in control when the Assyrians attacked Samaria and brought down the northern kingdom (17:1-6, 18, 20). Hezekiah’s successes in Judah were due to the Lord’s blessings (18:5-7). God’s sovereign hand can be seen in all of the complex international events that happened, just as the Lord had promised, during the reigns of the final kings of Judah (23:26-27).<\/p>\n<p>God also displays his power in his answers to the prayers and petitions of his people. When Elisha prayed, God responded to his faithful prophet’s requests. Through Elisha he allowed the woman from Shunem to have a son and later brought that son back to life (4:17, 32-35). The Lord graciously answered the prayers of Jehoahaz and provided a rescuer for beleaguered Israel (13:4-5). He honored Hezekiah’s prayers for Jerusalem (19:1-7) and for his own life (20:1-6).<\/p>\n<p>Paul shows that God determines the course of salvation. Paul constantly explains the unexpected development of salvation history by appealing to what God has said and done. Human decisions alone cannot explain the situation, and God has said that he will show mercy to anyone he chooses (Rom 9:15). While theologians will continue to debate the role of God’s action and the role of human decision in salvation, God’s sovereignty stands out clearly.<\/p>\n<p>Because God is sovereign, his people rightly seek to live in harmony with his will (Rom 12:1-2), in the strength that he provides (see 1 Cor 1:8-9). We can follow the example of Christ in his prayer, “I want your will to be done, not mine” (Matt 26:39). The contemporary world has set God to the side and ignores the divine influence on the course of human affairs. But God’s decisions really do direct the world as well as the personal histories of those who trust him. When we live for God’s glory (Isa 42:8; Hab 2:14; Jude 1:24-25), whatever happens is also ultimately for our good (Ps 84:11; Eph 3:16-19; Col 1:27; 2 Thes 1:11-12), and we can confidently affirm that “God causes everything to work together for the good of those who love God and are called according to his purpose for them” (Rom 8:28)..<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 8:22; 9:29; Deut 4:39; 32:8, 39; Josh 2:11; 1 Sam 2:6-8; 2 Kgs 13:4-5; 17:1-6, 18-20; 18:5-7; 19:5-7; 20:4-6; Pss 24:1-2; 84:11; 135:5-12; Isa 40:15-17; 45:7; 46:10; Jer 27:5-7; Dan 7:27-28; Hab 2:14; John 19:11; Acts 17:24-26; Rom 8:28; 9:5-24; 1 Cor 1:8-9; Col 1:15-20; 2 Thes 1:11-12; Jude 1:24-25; Rev 1:7-8<\/p>","content_en":"<h3>The Sovereignty of God<\/h3>\n<p>We human beings always want to think that we are in charge. We think that by our decisions and actions we can determine what will happen. However, Scripture confronts us with quite a different scenario, pointing again and again to the ultimate sovereignty of God (see, e.g., Deut 4:39; Ps 135:5-7; Isa 46:8-11; Jude 1:24-25). Although human decisions and actions are significant, the will of God is vastly more important (see Jas 4:13-16).<\/p>\n<p>God’s sovereign hand is in everything. God is in control of the lives of all people (Ps 135:5-12), the universe, and the course of earth’s history (Isa 40:15-17; Acts 17:24; Col 1:15-20), directing it to his appointed ends (Isa 46:10; Dan 7:27-28; Matt 24:14-31; Rev 1:7-8).<\/p>\n<p>As demonstrated throughout 2 Kings, God exercises sovereign power and control over the affairs of nations. He installed and deposed the kings of Israel and Judah according to his purposes and according to the degree of their obedience. He permitted successful attacks against his people as punishment for their sins (2 Kgs 8:18-22). God was in control when the Assyrians attacked Samaria and brought down the northern kingdom (17:1-6, 18, 20). Hezekiah’s successes in Judah were due to the Lord’s blessings (18:5-7). God’s sovereign hand can be seen in all of the complex international events that happened, just as the Lord had promised, during the reigns of the final kings of Judah (23:26-27).<\/p>\n<p>God also displays his power in his answers to the prayers and petitions of his people. When Elisha prayed, God responded to his faithful prophet’s requests. Through Elisha he allowed the woman from Shunem to have a son and later brought that son back to life (4:17, 32-35). The Lord graciously answered the prayers of Jehoahaz and provided a rescuer for beleaguered Israel (13:4-5). He honored Hezekiah’s prayers for Jerusalem (19:1-7) and for his own life (20:1-6).<\/p>\n<p>Paul shows that God determines the course of salvation. Paul constantly explains the unexpected development of salvation history by appealing to what God has said and done. Human decisions alone cannot explain the situation, and God has said that he will show mercy to anyone he chooses (Rom 9:15). While theologians will continue to debate the role of God’s action and the role of human decision in salvation, God’s sovereignty stands out clearly.<\/p>\n<p>Because God is sovereign, his people rightly seek to live in harmony with his will (Rom 12:1-2), in the strength that he provides (see 1 Cor 1:8-9). We can follow the example of Christ in his prayer, “I want your will to be done, not mine” (Matt 26:39). The contemporary world has set God to the side and ignores the divine influence on the course of human affairs. But God’s decisions really do direct the world as well as the personal histories of those who trust him. When we live for God’s glory (Isa 42:8; Hab 2:14; Jude 1:24-25), whatever happens is also ultimately for our good (Ps 84:11; Eph 3:16-19; Col 1:27; 2 Thes 1:11-12), and we can confidently affirm that “God causes everything to work together for the good of those who love God and are called according to his purpose for them” (Rom 8:28)..<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 8:22; 9:29; Deut 4:39; 32:8, 39; Josh 2:11; 1 Sam 2:6-8; 2 Kgs 13:4-5; 17:1-6, 18-20; 18:5-7; 19:5-7; 20:4-6; Pss 24:1-2; 84:11; 135:5-12; Isa 40:15-17; 45:7; 46:10; Jer 27:5-7; Dan 7:27-28; Hab 2:14; John 19:11; Acts 17:24-26; Rom 8:28; 9:5-24; 1 Cor 1:8-9; Col 1:15-20; 2 Thes 1:11-12; Jude 1:24-25; Rev 1:7-8<\/p>","summary_ro":"The Sovereignty of God We human beings always want to think that we are in charge. We think that by our decisions and actions we can determine what will happen. However, Scripture confronts us with quite a different scenario, pointing again and again to the ultimate sovereignty of God (see, e.g., Deut 4:39; Ps 135:5-7; Isa 46:8-11; Jude 1:24-25). Although human decisions and actions are significant, the will of God is vastly more important (see Jas 4:13-16). God’s sovereign hand is in everyth...","summary_en":"The Sovereignty of God We human beings always want to think that we are in charge. We think that by our decisions and actions we can determine what will happen. However, Scripture confronts us with quite a different scenario, pointing again and again to the ultimate sovereignty of God (see, e.g., Deut 4:39; Ps 135:5-7; Isa 46:8-11; Jude 1:24-25). Although human decisions and actions are significant, the will of God is vastly more important (see Jas 4:13-16). God’s sovereign hand is in everyth...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":94098,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Good News Message","title_en":"The Good News Message","content_ro":"<h3>The Good News Message<\/h3>\n<p>The apostles proclaimed the Good News (or \"gospel\") message in a definite sequence, with the following elements: (1) The Old Testament promises have been fulfilled in the life, death, and resurrection of Jesus Christ. (2) God has exalted Jesus by resurrecting him to be the head of the new people of God as the divinely appointed Messiah. (3) The apostles were witnesses of God’s work in Jesus Christ, both as eyewitnesses of his public ministry and resurrection (Acts 2:32; 3:15; 4:33; 5:30-32; 13:30-31) and as his chosen advocates (10:39-43). (4) The proper response to this Good News is repentance and faith (2:38; 3:19; 13:39, 48; 17:30; 20:21; 26:20). (5) The Holy Spirit is promised to those who accept this offer of God’s forgiveness and salvation from sin through Jesus Christ.<\/p>\n<p>This basic message was repeatedly preached to both Jews and Gentiles throughout the Mediterranean world (see 1:8; 9:15), including in the words of Peter and Philip recorded in Acts 2:14-41; 3:12-26; 4:8-12; 5:29-32; 8:4-13, 26-40; and 10:34-43. The same themes also characterize Paul’s preaching (e.g., Acts 13:16-49; 1 Cor 15:1-11).<\/p>\n<p>It is through this powerful message of God’s saving grace that people’s hearts and minds are turned toward him. And the reception of this message ushers in salvation. All people are summoned to repentance from sin and faith in the saving power of Jesus (Acts 4:12; 13:38; 16:30-31)—through his death we can be “made right in God’s sight” (13:39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 4:23-24; 24:14; Mark 1:1, 14-15; Luke 4:18-21; Acts 2:14-40; 3:12-26; 8:25-40; Acts 10:34-43; 13:16-41; 16:31; 17:16-31; 20:21; Rom 1:1-5, 15-17; 10:15-17; 16:25-27; 1 Cor 1:18; 15:3-8; 2 Cor 4:3-7; Eph 1:13; 2:4-18; 2 Thes 2:13-14; 2 Tim 1:9-10; 2:8-13; Heb 4:1-16; 1 Pet 1:3-12; Rev 14:6-7<\/p>","content_en":"<h3>The Good News Message<\/h3>\n<p>The apostles proclaimed the Good News (or \"gospel\") message in a definite sequence, with the following elements: (1) The Old Testament promises have been fulfilled in the life, death, and resurrection of Jesus Christ. (2) God has exalted Jesus by resurrecting him to be the head of the new people of God as the divinely appointed Messiah. (3) The apostles were witnesses of God’s work in Jesus Christ, both as eyewitnesses of his public ministry and resurrection (Acts 2:32; 3:15; 4:33; 5:30-32; 13:30-31) and as his chosen advocates (10:39-43). (4) The proper response to this Good News is repentance and faith (2:38; 3:19; 13:39, 48; 17:30; 20:21; 26:20). (5) The Holy Spirit is promised to those who accept this offer of God’s forgiveness and salvation from sin through Jesus Christ.<\/p>\n<p>This basic message was repeatedly preached to both Jews and Gentiles throughout the Mediterranean world (see 1:8; 9:15), including in the words of Peter and Philip recorded in Acts 2:14-41; 3:12-26; 4:8-12; 5:29-32; 8:4-13, 26-40; and 10:34-43. The same themes also characterize Paul’s preaching (e.g., Acts 13:16-49; 1 Cor 15:1-11).<\/p>\n<p>It is through this powerful message of God’s saving grace that people’s hearts and minds are turned toward him. And the reception of this message ushers in salvation. All people are summoned to repentance from sin and faith in the saving power of Jesus (Acts 4:12; 13:38; 16:30-31)—through his death we can be “made right in God’s sight” (13:39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 4:23-24; 24:14; Mark 1:1, 14-15; Luke 4:18-21; Acts 2:14-40; 3:12-26; 8:25-40; Acts 10:34-43; 13:16-41; 16:31; 17:16-31; 20:21; Rom 1:1-5, 15-17; 10:15-17; 16:25-27; 1 Cor 1:18; 15:3-8; 2 Cor 4:3-7; Eph 1:13; 2:4-18; 2 Thes 2:13-14; 2 Tim 1:9-10; 2:8-13; Heb 4:1-16; 1 Pet 1:3-12; Rev 14:6-7<\/p>","summary_ro":"The Good News Message The apostles proclaimed the Good News (or \"gospel\") message in a definite sequence, with the following elements: (1) The Old Testament promises have been fulfilled in the life, death, and resurrection of Jesus Christ. (2) God has exalted Jesus by resurrecting him to be the head of the new people of God as the divinely appointed Messiah. (3) The apostles were witnesses of God’s work in Jesus Christ, both as eyewitnesses of his public ministry and resurrection (Acts 2:32; ...","summary_en":"The Good News Message The apostles proclaimed the Good News (or \"gospel\") message in a definite sequence, with the following elements: (1) The Old Testament promises have been fulfilled in the life, death, and resurrection of Jesus Christ. (2) God has exalted Jesus by resurrecting him to be the head of the new people of God as the divinely appointed Messiah. (3) The apostles were witnesses of God’s work in Jesus Christ, both as eyewitnesses of his public ministry and resurrection (Acts 2:32; ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":94462,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Sovereignty of God","title_en":"The Sovereignty of God","content_ro":"<h3>The Sovereignty of God<\/h3>\n<p>We human beings always want to think that we are in charge. We think that by our decisions and actions we can determine what will happen. However, Scripture confronts us with quite a different scenario, pointing again and again to the ultimate sovereignty of God (see, e.g., Deut 4:39; Ps 135:5-7; Isa 46:8-11; Jude 1:24-25). Although human decisions and actions are significant, the will of God is vastly more important (see Jas 4:13-16).<\/p>\n<p>God’s sovereign hand is in everything. God is in control of the lives of all people (Ps 135:5-12), the universe, and the course of earth’s history (Isa 40:15-17; Acts 17:24; Col 1:15-20), directing it to his appointed ends (Isa 46:10; Dan 7:27-28; Matt 24:14-31; Rev 1:7-8).<\/p>\n<p>As demonstrated throughout 2 Kings, God exercises sovereign power and control over the affairs of nations. He installed and deposed the kings of Israel and Judah according to his purposes and according to the degree of their obedience. He permitted successful attacks against his people as punishment for their sins (2 Kgs 8:18-22). God was in control when the Assyrians attacked Samaria and brought down the northern kingdom (17:1-6, 18, 20). Hezekiah’s successes in Judah were due to the Lord’s blessings (18:5-7). God’s sovereign hand can be seen in all of the complex international events that happened, just as the Lord had promised, during the reigns of the final kings of Judah (23:26-27).<\/p>\n<p>God also displays his power in his answers to the prayers and petitions of his people. When Elisha prayed, God responded to his faithful prophet’s requests. Through Elisha he allowed the woman from Shunem to have a son and later brought that son back to life (4:17, 32-35). The Lord graciously answered the prayers of Jehoahaz and provided a rescuer for beleaguered Israel (13:4-5). He honored Hezekiah’s prayers for Jerusalem (19:1-7) and for his own life (20:1-6).<\/p>\n<p>Paul shows that God determines the course of salvation. Paul constantly explains the unexpected development of salvation history by appealing to what God has said and done. Human decisions alone cannot explain the situation, and God has said that he will show mercy to anyone he chooses (Rom 9:15). While theologians will continue to debate the role of God’s action and the role of human decision in salvation, God’s sovereignty stands out clearly.<\/p>\n<p>Because God is sovereign, his people rightly seek to live in harmony with his will (Rom 12:1-2), in the strength that he provides (see 1 Cor 1:8-9). We can follow the example of Christ in his prayer, “I want your will to be done, not mine” (Matt 26:39). The contemporary world has set God to the side and ignores the divine influence on the course of human affairs. But God’s decisions really do direct the world as well as the personal histories of those who trust him. When we live for God’s glory (Isa 42:8; Hab 2:14; Jude 1:24-25), whatever happens is also ultimately for our good (Ps 84:11; Eph 3:16-19; Col 1:27; 2 Thes 1:11-12), and we can confidently affirm that “God causes everything to work together for the good of those who love God and are called according to his purpose for them” (Rom 8:28)..<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 8:22; 9:29; Deut 4:39; 32:8, 39; Josh 2:11; 1 Sam 2:6-8; 2 Kgs 13:4-5; 17:1-6, 18-20; 18:5-7; 19:5-7; 20:4-6; Pss 24:1-2; 84:11; 135:5-12; Isa 40:15-17; 45:7; 46:10; Jer 27:5-7; Dan 7:27-28; Hab 2:14; John 19:11; Acts 17:24-26; Rom 8:28; 9:5-24; 1 Cor 1:8-9; Col 1:15-20; 2 Thes 1:11-12; Jude 1:24-25; Rev 1:7-8<\/p>","content_en":"<h3>The Sovereignty of God<\/h3>\n<p>We human beings always want to think that we are in charge. We think that by our decisions and actions we can determine what will happen. However, Scripture confronts us with quite a different scenario, pointing again and again to the ultimate sovereignty of God (see, e.g., Deut 4:39; Ps 135:5-7; Isa 46:8-11; Jude 1:24-25). Although human decisions and actions are significant, the will of God is vastly more important (see Jas 4:13-16).<\/p>\n<p>God’s sovereign hand is in everything. God is in control of the lives of all people (Ps 135:5-12), the universe, and the course of earth’s history (Isa 40:15-17; Acts 17:24; Col 1:15-20), directing it to his appointed ends (Isa 46:10; Dan 7:27-28; Matt 24:14-31; Rev 1:7-8).<\/p>\n<p>As demonstrated throughout 2 Kings, God exercises sovereign power and control over the affairs of nations. He installed and deposed the kings of Israel and Judah according to his purposes and according to the degree of their obedience. He permitted successful attacks against his people as punishment for their sins (2 Kgs 8:18-22). God was in control when the Assyrians attacked Samaria and brought down the northern kingdom (17:1-6, 18, 20). Hezekiah’s successes in Judah were due to the Lord’s blessings (18:5-7). God’s sovereign hand can be seen in all of the complex international events that happened, just as the Lord had promised, during the reigns of the final kings of Judah (23:26-27).<\/p>\n<p>God also displays his power in his answers to the prayers and petitions of his people. When Elisha prayed, God responded to his faithful prophet’s requests. Through Elisha he allowed the woman from Shunem to have a son and later brought that son back to life (4:17, 32-35). The Lord graciously answered the prayers of Jehoahaz and provided a rescuer for beleaguered Israel (13:4-5). He honored Hezekiah’s prayers for Jerusalem (19:1-7) and for his own life (20:1-6).<\/p>\n<p>Paul shows that God determines the course of salvation. Paul constantly explains the unexpected development of salvation history by appealing to what God has said and done. Human decisions alone cannot explain the situation, and God has said that he will show mercy to anyone he chooses (Rom 9:15). While theologians will continue to debate the role of God’s action and the role of human decision in salvation, God’s sovereignty stands out clearly.<\/p>\n<p>Because God is sovereign, his people rightly seek to live in harmony with his will (Rom 12:1-2), in the strength that he provides (see 1 Cor 1:8-9). We can follow the example of Christ in his prayer, “I want your will to be done, not mine” (Matt 26:39). The contemporary world has set God to the side and ignores the divine influence on the course of human affairs. But God’s decisions really do direct the world as well as the personal histories of those who trust him. When we live for God’s glory (Isa 42:8; Hab 2:14; Jude 1:24-25), whatever happens is also ultimately for our good (Ps 84:11; Eph 3:16-19; Col 1:27; 2 Thes 1:11-12), and we can confidently affirm that “God causes everything to work together for the good of those who love God and are called according to his purpose for them” (Rom 8:28)..<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 8:22; 9:29; Deut 4:39; 32:8, 39; Josh 2:11; 1 Sam 2:6-8; 2 Kgs 13:4-5; 17:1-6, 18-20; 18:5-7; 19:5-7; 20:4-6; Pss 24:1-2; 84:11; 135:5-12; Isa 40:15-17; 45:7; 46:10; Jer 27:5-7; Dan 7:27-28; Hab 2:14; John 19:11; Acts 17:24-26; Rom 8:28; 9:5-24; 1 Cor 1:8-9; Col 1:15-20; 2 Thes 1:11-12; Jude 1:24-25; Rev 1:7-8<\/p>","summary_ro":"The Sovereignty of God We human beings always want to think that we are in charge. We think that by our decisions and actions we can determine what will happen. However, Scripture confronts us with quite a different scenario, pointing again and again to the ultimate sovereignty of God (see, e.g., Deut 4:39; Ps 135:5-7; Isa 46:8-11; Jude 1:24-25). Although human decisions and actions are significant, the will of God is vastly more important (see Jas 4:13-16). God’s sovereign hand is in everyth...","summary_en":"The Sovereignty of God We human beings always want to think that we are in charge. We think that by our decisions and actions we can determine what will happen. However, Scripture confronts us with quite a different scenario, pointing again and again to the ultimate sovereignty of God (see, e.g., Deut 4:39; Ps 135:5-7; Isa 46:8-11; Jude 1:24-25). Although human decisions and actions are significant, the will of God is vastly more important (see Jas 4:13-16). God’s sovereign hand is in everyth...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":121724,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Good News Message","title_en":"The Good News Message","content_ro":"<h3>The Good News Message<\/h3>\n<p>The apostles proclaimed the Good News (or \"gospel\") message in a definite sequence, with the following elements: (1) The Old Testament promises have been fulfilled in the life, death, and resurrection of Jesus Christ. (2) God has exalted Jesus by resurrecting him to be the head of the new people of God as the divinely appointed Messiah. (3) The apostles were witnesses of God’s work in Jesus Christ, both as eyewitnesses of his public ministry and resurrection (Acts 2:32; 3:15; 4:33; 5:30-32; 13:30-31) and as his chosen advocates (10:39-43). (4) The proper response to this Good News is repentance and faith (2:38; 3:19; 13:39, 48; 17:30; 20:21; 26:20). (5) The Holy Spirit is promised to those who accept this offer of God’s forgiveness and salvation from sin through Jesus Christ.<\/p>\n<p>This basic message was repeatedly preached to both Jews and Gentiles throughout the Mediterranean world (see 1:8; 9:15), including in the words of Peter and Philip recorded in Acts 2:14-41; 3:12-26; 4:8-12; 5:29-32; 8:4-13, 26-40; and 10:34-43. The same themes also characterize Paul’s preaching (e.g., Acts 13:16-49; 1 Cor 15:1-11).<\/p>\n<p>It is through this powerful message of God’s saving grace that people’s hearts and minds are turned toward him. And the reception of this message ushers in salvation. All people are summoned to repentance from sin and faith in the saving power of Jesus (Acts 4:12; 13:38; 16:30-31)—through his death we can be “made right in God’s sight” (13:39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 4:23-24; 24:14; Mark 1:1, 14-15; Luke 4:18-21; Acts 2:14-40; 3:12-26; 8:25-40; Acts 10:34-43; 13:16-41; 16:31; 17:16-31; 20:21; Rom 1:1-5, 15-17; 10:15-17; 16:25-27; 1 Cor 1:18; 15:3-8; 2 Cor 4:3-7; Eph 1:13; 2:4-18; 2 Thes 2:13-14; 2 Tim 1:9-10; 2:8-13; Heb 4:1-16; 1 Pet 1:3-12; Rev 14:6-7<\/p>","content_en":"<h3>The Good News Message<\/h3>\n<p>The apostles proclaimed the Good News (or \"gospel\") message in a definite sequence, with the following elements: (1) The Old Testament promises have been fulfilled in the life, death, and resurrection of Jesus Christ. (2) God has exalted Jesus by resurrecting him to be the head of the new people of God as the divinely appointed Messiah. (3) The apostles were witnesses of God’s work in Jesus Christ, both as eyewitnesses of his public ministry and resurrection (Acts 2:32; 3:15; 4:33; 5:30-32; 13:30-31) and as his chosen advocates (10:39-43). (4) The proper response to this Good News is repentance and faith (2:38; 3:19; 13:39, 48; 17:30; 20:21; 26:20). (5) The Holy Spirit is promised to those who accept this offer of God’s forgiveness and salvation from sin through Jesus Christ.<\/p>\n<p>This basic message was repeatedly preached to both Jews and Gentiles throughout the Mediterranean world (see 1:8; 9:15), including in the words of Peter and Philip recorded in Acts 2:14-41; 3:12-26; 4:8-12; 5:29-32; 8:4-13, 26-40; and 10:34-43. The same themes also characterize Paul’s preaching (e.g., Acts 13:16-49; 1 Cor 15:1-11).<\/p>\n<p>It is through this powerful message of God’s saving grace that people’s hearts and minds are turned toward him. And the reception of this message ushers in salvation. All people are summoned to repentance from sin and faith in the saving power of Jesus (Acts 4:12; 13:38; 16:30-31)—through his death we can be “made right in God’s sight” (13:39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 4:23-24; 24:14; Mark 1:1, 14-15; Luke 4:18-21; Acts 2:14-40; 3:12-26; 8:25-40; Acts 10:34-43; 13:16-41; 16:31; 17:16-31; 20:21; Rom 1:1-5, 15-17; 10:15-17; 16:25-27; 1 Cor 1:18; 15:3-8; 2 Cor 4:3-7; Eph 1:13; 2:4-18; 2 Thes 2:13-14; 2 Tim 1:9-10; 2:8-13; Heb 4:1-16; 1 Pet 1:3-12; Rev 14:6-7<\/p>","summary_ro":"The Good News Message The apostles proclaimed the Good News (or \"gospel\") message in a definite sequence, with the following elements: (1) The Old Testament promises have been fulfilled in the life, death, and resurrection of Jesus Christ. (2) God has exalted Jesus by resurrecting him to be the head of the new people of God as the divinely appointed Messiah. (3) The apostles were witnesses of God’s work in Jesus Christ, both as eyewitnesses of his public ministry and resurrection (Acts 2:32; ...","summary_en":"The Good News Message The apostles proclaimed the Good News (or \"gospel\") message in a definite sequence, with the following elements: (1) The Old Testament promises have been fulfilled in the life, death, and resurrection of Jesus Christ. (2) God has exalted Jesus by resurrecting him to be the head of the new people of God as the divinely appointed Messiah. (3) The apostles were witnesses of God’s work in Jesus Christ, both as eyewitnesses of his public ministry and resurrection (Acts 2:32; ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122088,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Sovereignty of God","title_en":"The Sovereignty of God","content_ro":"<h3>The Sovereignty of God<\/h3>\n<p>We human beings always want to think that we are in charge. We think that by our decisions and actions we can determine what will happen. However, Scripture confronts us with quite a different scenario, pointing again and again to the ultimate sovereignty of God (see, e.g., Deut 4:39; Ps 135:5-7; Isa 46:8-11; Jude 1:24-25). Although human decisions and actions are significant, the will of God is vastly more important (see Jas 4:13-16).<\/p>\n<p>God’s sovereign hand is in everything. God is in control of the lives of all people (Ps 135:5-12), the universe, and the course of earth’s history (Isa 40:15-17; Acts 17:24; Col 1:15-20), directing it to his appointed ends (Isa 46:10; Dan 7:27-28; Matt 24:14-31; Rev 1:7-8).<\/p>\n<p>As demonstrated throughout 2 Kings, God exercises sovereign power and control over the affairs of nations. He installed and deposed the kings of Israel and Judah according to his purposes and according to the degree of their obedience. He permitted successful attacks against his people as punishment for their sins (2 Kgs 8:18-22). God was in control when the Assyrians attacked Samaria and brought down the northern kingdom (17:1-6, 18, 20). Hezekiah’s successes in Judah were due to the Lord’s blessings (18:5-7). God’s sovereign hand can be seen in all of the complex international events that happened, just as the Lord had promised, during the reigns of the final kings of Judah (23:26-27).<\/p>\n<p>God also displays his power in his answers to the prayers and petitions of his people. When Elisha prayed, God responded to his faithful prophet’s requests. Through Elisha he allowed the woman from Shunem to have a son and later brought that son back to life (4:17, 32-35). The Lord graciously answered the prayers of Jehoahaz and provided a rescuer for beleaguered Israel (13:4-5). He honored Hezekiah’s prayers for Jerusalem (19:1-7) and for his own life (20:1-6).<\/p>\n<p>Paul shows that God determines the course of salvation. Paul constantly explains the unexpected development of salvation history by appealing to what God has said and done. Human decisions alone cannot explain the situation, and God has said that he will show mercy to anyone he chooses (Rom 9:15). While theologians will continue to debate the role of God’s action and the role of human decision in salvation, God’s sovereignty stands out clearly.<\/p>\n<p>Because God is sovereign, his people rightly seek to live in harmony with his will (Rom 12:1-2), in the strength that he provides (see 1 Cor 1:8-9). We can follow the example of Christ in his prayer, “I want your will to be done, not mine” (Matt 26:39). The contemporary world has set God to the side and ignores the divine influence on the course of human affairs. But God’s decisions really do direct the world as well as the personal histories of those who trust him. When we live for God’s glory (Isa 42:8; Hab 2:14; Jude 1:24-25), whatever happens is also ultimately for our good (Ps 84:11; Eph 3:16-19; Col 1:27; 2 Thes 1:11-12), and we can confidently affirm that “God causes everything to work together for the good of those who love God and are called according to his purpose for them” (Rom 8:28)..<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 8:22; 9:29; Deut 4:39; 32:8, 39; Josh 2:11; 1 Sam 2:6-8; 2 Kgs 13:4-5; 17:1-6, 18-20; 18:5-7; 19:5-7; 20:4-6; Pss 24:1-2; 84:11; 135:5-12; Isa 40:15-17; 45:7; 46:10; Jer 27:5-7; Dan 7:27-28; Hab 2:14; John 19:11; Acts 17:24-26; Rom 8:28; 9:5-24; 1 Cor 1:8-9; Col 1:15-20; 2 Thes 1:11-12; Jude 1:24-25; Rev 1:7-8<\/p>","content_en":"<h3>The Sovereignty of God<\/h3>\n<p>We human beings always want to think that we are in charge. We think that by our decisions and actions we can determine what will happen. However, Scripture confronts us with quite a different scenario, pointing again and again to the ultimate sovereignty of God (see, e.g., Deut 4:39; Ps 135:5-7; Isa 46:8-11; Jude 1:24-25). Although human decisions and actions are significant, the will of God is vastly more important (see Jas 4:13-16).<\/p>\n<p>God’s sovereign hand is in everything. God is in control of the lives of all people (Ps 135:5-12), the universe, and the course of earth’s history (Isa 40:15-17; Acts 17:24; Col 1:15-20), directing it to his appointed ends (Isa 46:10; Dan 7:27-28; Matt 24:14-31; Rev 1:7-8).<\/p>\n<p>As demonstrated throughout 2 Kings, God exercises sovereign power and control over the affairs of nations. He installed and deposed the kings of Israel and Judah according to his purposes and according to the degree of their obedience. He permitted successful attacks against his people as punishment for their sins (2 Kgs 8:18-22). God was in control when the Assyrians attacked Samaria and brought down the northern kingdom (17:1-6, 18, 20). Hezekiah’s successes in Judah were due to the Lord’s blessings (18:5-7). God’s sovereign hand can be seen in all of the complex international events that happened, just as the Lord had promised, during the reigns of the final kings of Judah (23:26-27).<\/p>\n<p>God also displays his power in his answers to the prayers and petitions of his people. When Elisha prayed, God responded to his faithful prophet’s requests. Through Elisha he allowed the woman from Shunem to have a son and later brought that son back to life (4:17, 32-35). The Lord graciously answered the prayers of Jehoahaz and provided a rescuer for beleaguered Israel (13:4-5). He honored Hezekiah’s prayers for Jerusalem (19:1-7) and for his own life (20:1-6).<\/p>\n<p>Paul shows that God determines the course of salvation. Paul constantly explains the unexpected development of salvation history by appealing to what God has said and done. Human decisions alone cannot explain the situation, and God has said that he will show mercy to anyone he chooses (Rom 9:15). While theologians will continue to debate the role of God’s action and the role of human decision in salvation, God’s sovereignty stands out clearly.<\/p>\n<p>Because God is sovereign, his people rightly seek to live in harmony with his will (Rom 12:1-2), in the strength that he provides (see 1 Cor 1:8-9). We can follow the example of Christ in his prayer, “I want your will to be done, not mine” (Matt 26:39). The contemporary world has set God to the side and ignores the divine influence on the course of human affairs. But God’s decisions really do direct the world as well as the personal histories of those who trust him. When we live for God’s glory (Isa 42:8; Hab 2:14; Jude 1:24-25), whatever happens is also ultimately for our good (Ps 84:11; Eph 3:16-19; Col 1:27; 2 Thes 1:11-12), and we can confidently affirm that “God causes everything to work together for the good of those who love God and are called according to his purpose for them” (Rom 8:28)..<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 8:22; 9:29; Deut 4:39; 32:8, 39; Josh 2:11; 1 Sam 2:6-8; 2 Kgs 13:4-5; 17:1-6, 18-20; 18:5-7; 19:5-7; 20:4-6; Pss 24:1-2; 84:11; 135:5-12; Isa 40:15-17; 45:7; 46:10; Jer 27:5-7; Dan 7:27-28; Hab 2:14; John 19:11; Acts 17:24-26; Rom 8:28; 9:5-24; 1 Cor 1:8-9; Col 1:15-20; 2 Thes 1:11-12; Jude 1:24-25; Rev 1:7-8<\/p>","summary_ro":"The Sovereignty of God We human beings always want to think that we are in charge. We think that by our decisions and actions we can determine what will happen. However, Scripture confronts us with quite a different scenario, pointing again and again to the ultimate sovereignty of God (see, e.g., Deut 4:39; Ps 135:5-7; Isa 46:8-11; Jude 1:24-25). Although human decisions and actions are significant, the will of God is vastly more important (see Jas 4:13-16). God’s sovereign hand is in everyth...","summary_en":"The Sovereignty of God We human beings always want to think that we are in charge. We think that by our decisions and actions we can determine what will happen. However, Scripture confronts us with quite a different scenario, pointing again and again to the ultimate sovereignty of God (see, e.g., Deut 4:39; Ps 135:5-7; Isa 46:8-11; Jude 1:24-25). Although human decisions and actions are significant, the will of God is vastly more important (see Jas 4:13-16). God’s sovereign hand is in everyth...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":149350,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Good News Message","title_en":"The Good News Message","content_ro":"<h3>The Good News Message<\/h3>\n<p>The apostles proclaimed the Good News (or \"gospel\") message in a definite sequence, with the following elements: (1) The Old Testament promises have been fulfilled in the life, death, and resurrection of Jesus Christ. (2) God has exalted Jesus by resurrecting him to be the head of the new people of God as the divinely appointed Messiah. (3) The apostles were witnesses of God’s work in Jesus Christ, both as eyewitnesses of his public ministry and resurrection (Acts 2:32; 3:15; 4:33; 5:30-32; 13:30-31) and as his chosen advocates (10:39-43). (4) The proper response to this Good News is repentance and faith (2:38; 3:19; 13:39, 48; 17:30; 20:21; 26:20). (5) The Holy Spirit is promised to those who accept this offer of God’s forgiveness and salvation from sin through Jesus Christ.<\/p>\n<p>This basic message was repeatedly preached to both Jews and Gentiles throughout the Mediterranean world (see 1:8; 9:15), including in the words of Peter and Philip recorded in Acts 2:14-41; 3:12-26; 4:8-12; 5:29-32; 8:4-13, 26-40; and 10:34-43. The same themes also characterize Paul’s preaching (e.g., Acts 13:16-49; 1 Cor 15:1-11).<\/p>\n<p>It is through this powerful message of God’s saving grace that people’s hearts and minds are turned toward him. And the reception of this message ushers in salvation. All people are summoned to repentance from sin and faith in the saving power of Jesus (Acts 4:12; 13:38; 16:30-31)—through his death we can be “made right in God’s sight” (13:39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 4:23-24; 24:14; Mark 1:1, 14-15; Luke 4:18-21; Acts 2:14-40; 3:12-26; 8:25-40; Acts 10:34-43; 13:16-41; 16:31; 17:16-31; 20:21; Rom 1:1-5, 15-17; 10:15-17; 16:25-27; 1 Cor 1:18; 15:3-8; 2 Cor 4:3-7; Eph 1:13; 2:4-18; 2 Thes 2:13-14; 2 Tim 1:9-10; 2:8-13; Heb 4:1-16; 1 Pet 1:3-12; Rev 14:6-7<\/p>","content_en":"<h3>The Good News Message<\/h3>\n<p>The apostles proclaimed the Good News (or \"gospel\") message in a definite sequence, with the following elements: (1) The Old Testament promises have been fulfilled in the life, death, and resurrection of Jesus Christ. (2) God has exalted Jesus by resurrecting him to be the head of the new people of God as the divinely appointed Messiah. (3) The apostles were witnesses of God’s work in Jesus Christ, both as eyewitnesses of his public ministry and resurrection (Acts 2:32; 3:15; 4:33; 5:30-32; 13:30-31) and as his chosen advocates (10:39-43). (4) The proper response to this Good News is repentance and faith (2:38; 3:19; 13:39, 48; 17:30; 20:21; 26:20). (5) The Holy Spirit is promised to those who accept this offer of God’s forgiveness and salvation from sin through Jesus Christ.<\/p>\n<p>This basic message was repeatedly preached to both Jews and Gentiles throughout the Mediterranean world (see 1:8; 9:15), including in the words of Peter and Philip recorded in Acts 2:14-41; 3:12-26; 4:8-12; 5:29-32; 8:4-13, 26-40; and 10:34-43. The same themes also characterize Paul’s preaching (e.g., Acts 13:16-49; 1 Cor 15:1-11).<\/p>\n<p>It is through this powerful message of God’s saving grace that people’s hearts and minds are turned toward him. And the reception of this message ushers in salvation. All people are summoned to repentance from sin and faith in the saving power of Jesus (Acts 4:12; 13:38; 16:30-31)—through his death we can be “made right in God’s sight” (13:39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 4:23-24; 24:14; Mark 1:1, 14-15; Luke 4:18-21; Acts 2:14-40; 3:12-26; 8:25-40; Acts 10:34-43; 13:16-41; 16:31; 17:16-31; 20:21; Rom 1:1-5, 15-17; 10:15-17; 16:25-27; 1 Cor 1:18; 15:3-8; 2 Cor 4:3-7; Eph 1:13; 2:4-18; 2 Thes 2:13-14; 2 Tim 1:9-10; 2:8-13; Heb 4:1-16; 1 Pet 1:3-12; Rev 14:6-7<\/p>","summary_ro":"The Good News Message The apostles proclaimed the Good News (or \"gospel\") message in a definite sequence, with the following elements: (1) The Old Testament promises have been fulfilled in the life, death, and resurrection of Jesus Christ. (2) God has exalted Jesus by resurrecting him to be the head of the new people of God as the divinely appointed Messiah. (3) The apostles were witnesses of God’s work in Jesus Christ, both as eyewitnesses of his public ministry and resurrection (Acts 2:32; ...","summary_en":"The Good News Message The apostles proclaimed the Good News (or \"gospel\") message in a definite sequence, with the following elements: (1) The Old Testament promises have been fulfilled in the life, death, and resurrection of Jesus Christ. (2) God has exalted Jesus by resurrecting him to be the head of the new people of God as the divinely appointed Messiah. (3) The apostles were witnesses of God’s work in Jesus Christ, both as eyewitnesses of his public ministry and resurrection (Acts 2:32; ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":149714,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Sovereignty of God","title_en":"The Sovereignty of God","content_ro":"<h3>The Sovereignty of God<\/h3>\n<p>We human beings always want to think that we are in charge. We think that by our decisions and actions we can determine what will happen. However, Scripture confronts us with quite a different scenario, pointing again and again to the ultimate sovereignty of God (see, e.g., Deut 4:39; Ps 135:5-7; Isa 46:8-11; Jude 1:24-25). Although human decisions and actions are significant, the will of God is vastly more important (see Jas 4:13-16).<\/p>\n<p>God’s sovereign hand is in everything. God is in control of the lives of all people (Ps 135:5-12), the universe, and the course of earth’s history (Isa 40:15-17; Acts 17:24; Col 1:15-20), directing it to his appointed ends (Isa 46:10; Dan 7:27-28; Matt 24:14-31; Rev 1:7-8).<\/p>\n<p>As demonstrated throughout 2 Kings, God exercises sovereign power and control over the affairs of nations. He installed and deposed the kings of Israel and Judah according to his purposes and according to the degree of their obedience. He permitted successful attacks against his people as punishment for their sins (2 Kgs 8:18-22). God was in control when the Assyrians attacked Samaria and brought down the northern kingdom (17:1-6, 18, 20). Hezekiah’s successes in Judah were due to the Lord’s blessings (18:5-7). God’s sovereign hand can be seen in all of the complex international events that happened, just as the Lord had promised, during the reigns of the final kings of Judah (23:26-27).<\/p>\n<p>God also displays his power in his answers to the prayers and petitions of his people. When Elisha prayed, God responded to his faithful prophet’s requests. Through Elisha he allowed the woman from Shunem to have a son and later brought that son back to life (4:17, 32-35). The Lord graciously answered the prayers of Jehoahaz and provided a rescuer for beleaguered Israel (13:4-5). He honored Hezekiah’s prayers for Jerusalem (19:1-7) and for his own life (20:1-6).<\/p>\n<p>Paul shows that God determines the course of salvation. Paul constantly explains the unexpected development of salvation history by appealing to what God has said and done. Human decisions alone cannot explain the situation, and God has said that he will show mercy to anyone he chooses (Rom 9:15). While theologians will continue to debate the role of God’s action and the role of human decision in salvation, God’s sovereignty stands out clearly.<\/p>\n<p>Because God is sovereign, his people rightly seek to live in harmony with his will (Rom 12:1-2), in the strength that he provides (see 1 Cor 1:8-9). We can follow the example of Christ in his prayer, “I want your will to be done, not mine” (Matt 26:39). The contemporary world has set God to the side and ignores the divine influence on the course of human affairs. But God’s decisions really do direct the world as well as the personal histories of those who trust him. When we live for God’s glory (Isa 42:8; Hab 2:14; Jude 1:24-25), whatever happens is also ultimately for our good (Ps 84:11; Eph 3:16-19; Col 1:27; 2 Thes 1:11-12), and we can confidently affirm that “God causes everything to work together for the good of those who love God and are called according to his purpose for them” (Rom 8:28)..<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 8:22; 9:29; Deut 4:39; 32:8, 39; Josh 2:11; 1 Sam 2:6-8; 2 Kgs 13:4-5; 17:1-6, 18-20; 18:5-7; 19:5-7; 20:4-6; Pss 24:1-2; 84:11; 135:5-12; Isa 40:15-17; 45:7; 46:10; Jer 27:5-7; Dan 7:27-28; Hab 2:14; John 19:11; Acts 17:24-26; Rom 8:28; 9:5-24; 1 Cor 1:8-9; Col 1:15-20; 2 Thes 1:11-12; Jude 1:24-25; Rev 1:7-8<\/p>","content_en":"<h3>The Sovereignty of God<\/h3>\n<p>We human beings always want to think that we are in charge. We think that by our decisions and actions we can determine what will happen. However, Scripture confronts us with quite a different scenario, pointing again and again to the ultimate sovereignty of God (see, e.g., Deut 4:39; Ps 135:5-7; Isa 46:8-11; Jude 1:24-25). Although human decisions and actions are significant, the will of God is vastly more important (see Jas 4:13-16).<\/p>\n<p>God’s sovereign hand is in everything. God is in control of the lives of all people (Ps 135:5-12), the universe, and the course of earth’s history (Isa 40:15-17; Acts 17:24; Col 1:15-20), directing it to his appointed ends (Isa 46:10; Dan 7:27-28; Matt 24:14-31; Rev 1:7-8).<\/p>\n<p>As demonstrated throughout 2 Kings, God exercises sovereign power and control over the affairs of nations. He installed and deposed the kings of Israel and Judah according to his purposes and according to the degree of their obedience. He permitted successful attacks against his people as punishment for their sins (2 Kgs 8:18-22). God was in control when the Assyrians attacked Samaria and brought down the northern kingdom (17:1-6, 18, 20). Hezekiah’s successes in Judah were due to the Lord’s blessings (18:5-7). God’s sovereign hand can be seen in all of the complex international events that happened, just as the Lord had promised, during the reigns of the final kings of Judah (23:26-27).<\/p>\n<p>God also displays his power in his answers to the prayers and petitions of his people. When Elisha prayed, God responded to his faithful prophet’s requests. Through Elisha he allowed the woman from Shunem to have a son and later brought that son back to life (4:17, 32-35). The Lord graciously answered the prayers of Jehoahaz and provided a rescuer for beleaguered Israel (13:4-5). He honored Hezekiah’s prayers for Jerusalem (19:1-7) and for his own life (20:1-6).<\/p>\n<p>Paul shows that God determines the course of salvation. Paul constantly explains the unexpected development of salvation history by appealing to what God has said and done. Human decisions alone cannot explain the situation, and God has said that he will show mercy to anyone he chooses (Rom 9:15). While theologians will continue to debate the role of God’s action and the role of human decision in salvation, God’s sovereignty stands out clearly.<\/p>\n<p>Because God is sovereign, his people rightly seek to live in harmony with his will (Rom 12:1-2), in the strength that he provides (see 1 Cor 1:8-9). We can follow the example of Christ in his prayer, “I want your will to be done, not mine” (Matt 26:39). The contemporary world has set God to the side and ignores the divine influence on the course of human affairs. But God’s decisions really do direct the world as well as the personal histories of those who trust him. When we live for God’s glory (Isa 42:8; Hab 2:14; Jude 1:24-25), whatever happens is also ultimately for our good (Ps 84:11; Eph 3:16-19; Col 1:27; 2 Thes 1:11-12), and we can confidently affirm that “God causes everything to work together for the good of those who love God and are called according to his purpose for them” (Rom 8:28)..<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 8:22; 9:29; Deut 4:39; 32:8, 39; Josh 2:11; 1 Sam 2:6-8; 2 Kgs 13:4-5; 17:1-6, 18-20; 18:5-7; 19:5-7; 20:4-6; Pss 24:1-2; 84:11; 135:5-12; Isa 40:15-17; 45:7; 46:10; Jer 27:5-7; Dan 7:27-28; Hab 2:14; John 19:11; Acts 17:24-26; Rom 8:28; 9:5-24; 1 Cor 1:8-9; Col 1:15-20; 2 Thes 1:11-12; Jude 1:24-25; Rev 1:7-8<\/p>","summary_ro":"The Sovereignty of God We human beings always want to think that we are in charge. We think that by our decisions and actions we can determine what will happen. However, Scripture confronts us with quite a different scenario, pointing again and again to the ultimate sovereignty of God (see, e.g., Deut 4:39; Ps 135:5-7; Isa 46:8-11; Jude 1:24-25). Although human decisions and actions are significant, the will of God is vastly more important (see Jas 4:13-16). God’s sovereign hand is in everyth...","summary_en":"The Sovereignty of God We human beings always want to think that we are in charge. We think that by our decisions and actions we can determine what will happen. However, Scripture confronts us with quite a different scenario, pointing again and again to the ultimate sovereignty of God (see, e.g., Deut 4:39; Ps 135:5-7; Isa 46:8-11; Jude 1:24-25). Although human decisions and actions are significant, the will of God is vastly more important (see Jas 4:13-16). God’s sovereign hand is in everyth...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"15":[{"id":41958,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Daniel","title_en":"Daniel","content_ro":"<h3>Daniel<\/h3>\n<p>Daniel provides a stirring example of faith, wisdom, and endurance under difficulty and oppression. His life and prophecies affirm that God is in control and will have the final victory despite apparently dominant evil forces.<\/p>\n<p>Daniel was a young man of Judah’s royal family when the Babylonian army first attacked Jerusalem in 605 <span>BC<\/span> (Dan 1:3). Daniel was deported to Babylon with Azariah, Hananiah, and Mishael. King Nebuchadnezzar trained these young men, among others, to serve in his growing empire. Daniel and his friends were the brightest and healthiest of the students, so they assumed important positions in Nebuchadnezzar’s court.<\/p>\n<p>Daniel’s court career lasted nearly seventy years (see Dan 1:21). He quickly established a reputation for intelligence and absolute fidelity to God. When Nebuchadnezzar had a troubling dream, God revealed its meaning to Daniel, who explained it to the king (Dan 2). Later, Daniel interpreted a second dream about the king’s pride (Dan 4). Daniel urged Nebuchadnezzar to repent, but he did not. As a result, Nebuchadnezzar became temporarily deranged (Dan 4:28-37).<\/p>\n<p>Daniel always treated the Babylonian king respectfully, and Nebuchadnezzar had high regard for Daniel, whose character and behavior led Nebuchadnezzar to worship the Lord (though not exclusively). Daniel’s faithfulness and prudence encourage later readers in similarly hostile cultures.<\/p>\n<p>Later, Belshazzar, vice-regent of Babylon, profaned the sacred vessels from the Jerusalem Temple during a banquet (539 <span>BC<\/span>). A disembodied hand suddenly wrote the words “<span>Mene<\/span>, <span>Mene<\/span>, <span>Tekel<\/span>, and <span>Parsin<\/span>” on the palace wall, which Daniel interpreted as forecasting Babylon’s imminent end. That same night, Belshazzar was killed by Persians who captured the capital (Dan 5:1-31).<\/p>\n<p>Under Darius the Mede (539 <span>BC<\/span>), Daniel became an administrator of the realm (Dan 6:2). Daniel’s capable management infuriated political enemies, who persuaded Darius to pass a decree forbidding worship of anyone but the king, under penalty of being cast into a lions’ den. To preserve his religious integrity, Daniel violated the law, but he was miraculously unscathed by the lions. Thereafter he was restored to his office (Dan 6:17-28). Daniel’s later visions date from around this time (Dan 10:1, 4).<\/p>\n<p>Daniel’s prophecies are difficult to understand in detail, but their message is clear: Evil forces are now in power, but God is in control and will save his people. Jesus and New Testament authors cited Daniel, often using his imagery when speaking of the end times (e.g., cp. Dan 7:1-9 and Rev 13:1-10; Dan 7:13 and Rev 1:7; Dan 9:27 and Matt 24:15). Daniel had no doubt that God Most High would be victorious.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezek 14:14, 20; 28:3; Dan 1:1–12:13; Matt 24:15<\/p>","content_en":"<h3>Daniel<\/h3>\n<p>Daniel provides a stirring example of faith, wisdom, and endurance under difficulty and oppression. His life and prophecies affirm that God is in control and will have the final victory despite apparently dominant evil forces.<\/p>\n<p>Daniel was a young man of Judah’s royal family when the Babylonian army first attacked Jerusalem in 605 <span>BC<\/span> (Dan 1:3). Daniel was deported to Babylon with Azariah, Hananiah, and Mishael. King Nebuchadnezzar trained these young men, among others, to serve in his growing empire. Daniel and his friends were the brightest and healthiest of the students, so they assumed important positions in Nebuchadnezzar’s court.<\/p>\n<p>Daniel’s court career lasted nearly seventy years (see Dan 1:21). He quickly established a reputation for intelligence and absolute fidelity to God. When Nebuchadnezzar had a troubling dream, God revealed its meaning to Daniel, who explained it to the king (Dan 2). Later, Daniel interpreted a second dream about the king’s pride (Dan 4). Daniel urged Nebuchadnezzar to repent, but he did not. As a result, Nebuchadnezzar became temporarily deranged (Dan 4:28-37).<\/p>\n<p>Daniel always treated the Babylonian king respectfully, and Nebuchadnezzar had high regard for Daniel, whose character and behavior led Nebuchadnezzar to worship the Lord (though not exclusively). Daniel’s faithfulness and prudence encourage later readers in similarly hostile cultures.<\/p>\n<p>Later, Belshazzar, vice-regent of Babylon, profaned the sacred vessels from the Jerusalem Temple during a banquet (539 <span>BC<\/span>). A disembodied hand suddenly wrote the words “<span>Mene<\/span>, <span>Mene<\/span>, <span>Tekel<\/span>, and <span>Parsin<\/span>” on the palace wall, which Daniel interpreted as forecasting Babylon’s imminent end. That same night, Belshazzar was killed by Persians who captured the capital (Dan 5:1-31).<\/p>\n<p>Under Darius the Mede (539 <span>BC<\/span>), Daniel became an administrator of the realm (Dan 6:2). Daniel’s capable management infuriated political enemies, who persuaded Darius to pass a decree forbidding worship of anyone but the king, under penalty of being cast into a lions’ den. To preserve his religious integrity, Daniel violated the law, but he was miraculously unscathed by the lions. Thereafter he was restored to his office (Dan 6:17-28). Daniel’s later visions date from around this time (Dan 10:1, 4).<\/p>\n<p>Daniel’s prophecies are difficult to understand in detail, but their message is clear: Evil forces are now in power, but God is in control and will save his people. Jesus and New Testament authors cited Daniel, often using his imagery when speaking of the end times (e.g., cp. Dan 7:1-9 and Rev 13:1-10; Dan 7:13 and Rev 1:7; Dan 9:27 and Matt 24:15). Daniel had no doubt that God Most High would be victorious.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezek 14:14, 20; 28:3; Dan 1:1–12:13; Matt 24:15<\/p>","summary_ro":"Daniel Daniel provides a stirring example of faith, wisdom, and endurance under difficulty and oppression. His life and prophecies affirm that God is in control and will have the final victory despite apparently dominant evil forces. Daniel was a young man of Judah’s royal family when the Babylonian army first attacked Jerusalem in 605 BC (Dan 1:3). Daniel was deported to Babylon with Azariah, Hananiah, and Mishael. King Nebuchadnezzar trained these young men, among others, to serve in his gr...","summary_en":"Daniel Daniel provides a stirring example of faith, wisdom, and endurance under difficulty and oppression. His life and prophecies affirm that God is in control and will have the final victory despite apparently dominant evil forces. Daniel was a young man of Judah’s royal family when the Babylonian army first attacked Jerusalem in 605 BC (Dan 1:3). Daniel was deported to Babylon with Azariah, Hananiah, and Mishael. King Nebuchadnezzar trained these young men, among others, to serve in his gr...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":69584,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Daniel","title_en":"Daniel","content_ro":"<h3>Daniel<\/h3>\n<p>Daniel provides a stirring example of faith, wisdom, and endurance under difficulty and oppression. His life and prophecies affirm that God is in control and will have the final victory despite apparently dominant evil forces.<\/p>\n<p>Daniel was a young man of Judah’s royal family when the Babylonian army first attacked Jerusalem in 605 <span>BC<\/span> (Dan 1:3). Daniel was deported to Babylon with Azariah, Hananiah, and Mishael. King Nebuchadnezzar trained these young men, among others, to serve in his growing empire. Daniel and his friends were the brightest and healthiest of the students, so they assumed important positions in Nebuchadnezzar’s court.<\/p>\n<p>Daniel’s court career lasted nearly seventy years (see Dan 1:21). He quickly established a reputation for intelligence and absolute fidelity to God. When Nebuchadnezzar had a troubling dream, God revealed its meaning to Daniel, who explained it to the king (Dan 2). Later, Daniel interpreted a second dream about the king’s pride (Dan 4). Daniel urged Nebuchadnezzar to repent, but he did not. As a result, Nebuchadnezzar became temporarily deranged (Dan 4:28-37).<\/p>\n<p>Daniel always treated the Babylonian king respectfully, and Nebuchadnezzar had high regard for Daniel, whose character and behavior led Nebuchadnezzar to worship the Lord (though not exclusively). Daniel’s faithfulness and prudence encourage later readers in similarly hostile cultures.<\/p>\n<p>Later, Belshazzar, vice-regent of Babylon, profaned the sacred vessels from the Jerusalem Temple during a banquet (539 <span>BC<\/span>). A disembodied hand suddenly wrote the words “<span>Mene<\/span>, <span>Mene<\/span>, <span>Tekel<\/span>, and <span>Parsin<\/span>” on the palace wall, which Daniel interpreted as forecasting Babylon’s imminent end. That same night, Belshazzar was killed by Persians who captured the capital (Dan 5:1-31).<\/p>\n<p>Under Darius the Mede (539 <span>BC<\/span>), Daniel became an administrator of the realm (Dan 6:2). Daniel’s capable management infuriated political enemies, who persuaded Darius to pass a decree forbidding worship of anyone but the king, under penalty of being cast into a lions’ den. To preserve his religious integrity, Daniel violated the law, but he was miraculously unscathed by the lions. Thereafter he was restored to his office (Dan 6:17-28). Daniel’s later visions date from around this time (Dan 10:1, 4).<\/p>\n<p>Daniel’s prophecies are difficult to understand in detail, but their message is clear: Evil forces are now in power, but God is in control and will save his people. Jesus and New Testament authors cited Daniel, often using his imagery when speaking of the end times (e.g., cp. Dan 7:1-9 and Rev 13:1-10; Dan 7:13 and Rev 1:7; Dan 9:27 and Matt 24:15). Daniel had no doubt that God Most High would be victorious.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezek 14:14, 20; 28:3; Dan 1:1–12:13; Matt 24:15<\/p>","content_en":"<h3>Daniel<\/h3>\n<p>Daniel provides a stirring example of faith, wisdom, and endurance under difficulty and oppression. His life and prophecies affirm that God is in control and will have the final victory despite apparently dominant evil forces.<\/p>\n<p>Daniel was a young man of Judah’s royal family when the Babylonian army first attacked Jerusalem in 605 <span>BC<\/span> (Dan 1:3). Daniel was deported to Babylon with Azariah, Hananiah, and Mishael. King Nebuchadnezzar trained these young men, among others, to serve in his growing empire. Daniel and his friends were the brightest and healthiest of the students, so they assumed important positions in Nebuchadnezzar’s court.<\/p>\n<p>Daniel’s court career lasted nearly seventy years (see Dan 1:21). He quickly established a reputation for intelligence and absolute fidelity to God. When Nebuchadnezzar had a troubling dream, God revealed its meaning to Daniel, who explained it to the king (Dan 2). Later, Daniel interpreted a second dream about the king’s pride (Dan 4). Daniel urged Nebuchadnezzar to repent, but he did not. As a result, Nebuchadnezzar became temporarily deranged (Dan 4:28-37).<\/p>\n<p>Daniel always treated the Babylonian king respectfully, and Nebuchadnezzar had high regard for Daniel, whose character and behavior led Nebuchadnezzar to worship the Lord (though not exclusively). Daniel’s faithfulness and prudence encourage later readers in similarly hostile cultures.<\/p>\n<p>Later, Belshazzar, vice-regent of Babylon, profaned the sacred vessels from the Jerusalem Temple during a banquet (539 <span>BC<\/span>). A disembodied hand suddenly wrote the words “<span>Mene<\/span>, <span>Mene<\/span>, <span>Tekel<\/span>, and <span>Parsin<\/span>” on the palace wall, which Daniel interpreted as forecasting Babylon’s imminent end. That same night, Belshazzar was killed by Persians who captured the capital (Dan 5:1-31).<\/p>\n<p>Under Darius the Mede (539 <span>BC<\/span>), Daniel became an administrator of the realm (Dan 6:2). Daniel’s capable management infuriated political enemies, who persuaded Darius to pass a decree forbidding worship of anyone but the king, under penalty of being cast into a lions’ den. To preserve his religious integrity, Daniel violated the law, but he was miraculously unscathed by the lions. Thereafter he was restored to his office (Dan 6:17-28). Daniel’s later visions date from around this time (Dan 10:1, 4).<\/p>\n<p>Daniel’s prophecies are difficult to understand in detail, but their message is clear: Evil forces are now in power, but God is in control and will save his people. Jesus and New Testament authors cited Daniel, often using his imagery when speaking of the end times (e.g., cp. Dan 7:1-9 and Rev 13:1-10; Dan 7:13 and Rev 1:7; Dan 9:27 and Matt 24:15). Daniel had no doubt that God Most High would be victorious.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezek 14:14, 20; 28:3; Dan 1:1–12:13; Matt 24:15<\/p>","summary_ro":"Daniel Daniel provides a stirring example of faith, wisdom, and endurance under difficulty and oppression. His life and prophecies affirm that God is in control and will have the final victory despite apparently dominant evil forces. Daniel was a young man of Judah’s royal family when the Babylonian army first attacked Jerusalem in 605 BC (Dan 1:3). Daniel was deported to Babylon with Azariah, Hananiah, and Mishael. King Nebuchadnezzar trained these young men, among others, to serve in his gr...","summary_en":"Daniel Daniel provides a stirring example of faith, wisdom, and endurance under difficulty and oppression. His life and prophecies affirm that God is in control and will have the final victory despite apparently dominant evil forces. Daniel was a young man of Judah’s royal family when the Babylonian army first attacked Jerusalem in 605 BC (Dan 1:3). Daniel was deported to Babylon with Azariah, Hananiah, and Mishael. King Nebuchadnezzar trained these young men, among others, to serve in his gr...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":97210,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Daniel","title_en":"Daniel","content_ro":"<h3>Daniel<\/h3>\n<p>Daniel provides a stirring example of faith, wisdom, and endurance under difficulty and oppression. His life and prophecies affirm that God is in control and will have the final victory despite apparently dominant evil forces.<\/p>\n<p>Daniel was a young man of Judah’s royal family when the Babylonian army first attacked Jerusalem in 605 <span>BC<\/span> (Dan 1:3). Daniel was deported to Babylon with Azariah, Hananiah, and Mishael. King Nebuchadnezzar trained these young men, among others, to serve in his growing empire. Daniel and his friends were the brightest and healthiest of the students, so they assumed important positions in Nebuchadnezzar’s court.<\/p>\n<p>Daniel’s court career lasted nearly seventy years (see Dan 1:21). He quickly established a reputation for intelligence and absolute fidelity to God. When Nebuchadnezzar had a troubling dream, God revealed its meaning to Daniel, who explained it to the king (Dan 2). Later, Daniel interpreted a second dream about the king’s pride (Dan 4). Daniel urged Nebuchadnezzar to repent, but he did not. As a result, Nebuchadnezzar became temporarily deranged (Dan 4:28-37).<\/p>\n<p>Daniel always treated the Babylonian king respectfully, and Nebuchadnezzar had high regard for Daniel, whose character and behavior led Nebuchadnezzar to worship the Lord (though not exclusively). Daniel’s faithfulness and prudence encourage later readers in similarly hostile cultures.<\/p>\n<p>Later, Belshazzar, vice-regent of Babylon, profaned the sacred vessels from the Jerusalem Temple during a banquet (539 <span>BC<\/span>). A disembodied hand suddenly wrote the words “<span>Mene<\/span>, <span>Mene<\/span>, <span>Tekel<\/span>, and <span>Parsin<\/span>” on the palace wall, which Daniel interpreted as forecasting Babylon’s imminent end. That same night, Belshazzar was killed by Persians who captured the capital (Dan 5:1-31).<\/p>\n<p>Under Darius the Mede (539 <span>BC<\/span>), Daniel became an administrator of the realm (Dan 6:2). Daniel’s capable management infuriated political enemies, who persuaded Darius to pass a decree forbidding worship of anyone but the king, under penalty of being cast into a lions’ den. To preserve his religious integrity, Daniel violated the law, but he was miraculously unscathed by the lions. Thereafter he was restored to his office (Dan 6:17-28). Daniel’s later visions date from around this time (Dan 10:1, 4).<\/p>\n<p>Daniel’s prophecies are difficult to understand in detail, but their message is clear: Evil forces are now in power, but God is in control and will save his people. Jesus and New Testament authors cited Daniel, often using his imagery when speaking of the end times (e.g., cp. Dan 7:1-9 and Rev 13:1-10; Dan 7:13 and Rev 1:7; Dan 9:27 and Matt 24:15). Daniel had no doubt that God Most High would be victorious.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezek 14:14, 20; 28:3; Dan 1:1–12:13; Matt 24:15<\/p>","content_en":"<h3>Daniel<\/h3>\n<p>Daniel provides a stirring example of faith, wisdom, and endurance under difficulty and oppression. His life and prophecies affirm that God is in control and will have the final victory despite apparently dominant evil forces.<\/p>\n<p>Daniel was a young man of Judah’s royal family when the Babylonian army first attacked Jerusalem in 605 <span>BC<\/span> (Dan 1:3). Daniel was deported to Babylon with Azariah, Hananiah, and Mishael. King Nebuchadnezzar trained these young men, among others, to serve in his growing empire. Daniel and his friends were the brightest and healthiest of the students, so they assumed important positions in Nebuchadnezzar’s court.<\/p>\n<p>Daniel’s court career lasted nearly seventy years (see Dan 1:21). He quickly established a reputation for intelligence and absolute fidelity to God. When Nebuchadnezzar had a troubling dream, God revealed its meaning to Daniel, who explained it to the king (Dan 2). Later, Daniel interpreted a second dream about the king’s pride (Dan 4). Daniel urged Nebuchadnezzar to repent, but he did not. As a result, Nebuchadnezzar became temporarily deranged (Dan 4:28-37).<\/p>\n<p>Daniel always treated the Babylonian king respectfully, and Nebuchadnezzar had high regard for Daniel, whose character and behavior led Nebuchadnezzar to worship the Lord (though not exclusively). Daniel’s faithfulness and prudence encourage later readers in similarly hostile cultures.<\/p>\n<p>Later, Belshazzar, vice-regent of Babylon, profaned the sacred vessels from the Jerusalem Temple during a banquet (539 <span>BC<\/span>). A disembodied hand suddenly wrote the words “<span>Mene<\/span>, <span>Mene<\/span>, <span>Tekel<\/span>, and <span>Parsin<\/span>” on the palace wall, which Daniel interpreted as forecasting Babylon’s imminent end. That same night, Belshazzar was killed by Persians who captured the capital (Dan 5:1-31).<\/p>\n<p>Under Darius the Mede (539 <span>BC<\/span>), Daniel became an administrator of the realm (Dan 6:2). Daniel’s capable management infuriated political enemies, who persuaded Darius to pass a decree forbidding worship of anyone but the king, under penalty of being cast into a lions’ den. To preserve his religious integrity, Daniel violated the law, but he was miraculously unscathed by the lions. Thereafter he was restored to his office (Dan 6:17-28). Daniel’s later visions date from around this time (Dan 10:1, 4).<\/p>\n<p>Daniel’s prophecies are difficult to understand in detail, but their message is clear: Evil forces are now in power, but God is in control and will save his people. Jesus and New Testament authors cited Daniel, often using his imagery when speaking of the end times (e.g., cp. Dan 7:1-9 and Rev 13:1-10; Dan 7:13 and Rev 1:7; Dan 9:27 and Matt 24:15). Daniel had no doubt that God Most High would be victorious.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezek 14:14, 20; 28:3; Dan 1:1–12:13; Matt 24:15<\/p>","summary_ro":"Daniel Daniel provides a stirring example of faith, wisdom, and endurance under difficulty and oppression. His life and prophecies affirm that God is in control and will have the final victory despite apparently dominant evil forces. Daniel was a young man of Judah’s royal family when the Babylonian army first attacked Jerusalem in 605 BC (Dan 1:3). Daniel was deported to Babylon with Azariah, Hananiah, and Mishael. King Nebuchadnezzar trained these young men, among others, to serve in his gr...","summary_en":"Daniel Daniel provides a stirring example of faith, wisdom, and endurance under difficulty and oppression. His life and prophecies affirm that God is in control and will have the final victory despite apparently dominant evil forces. Daniel was a young man of Judah’s royal family when the Babylonian army first attacked Jerusalem in 605 BC (Dan 1:3). Daniel was deported to Babylon with Azariah, Hananiah, and Mishael. King Nebuchadnezzar trained these young men, among others, to serve in his gr...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124836,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Daniel","title_en":"Daniel","content_ro":"<h3>Daniel<\/h3>\n<p>Daniel provides a stirring example of faith, wisdom, and endurance under difficulty and oppression. His life and prophecies affirm that God is in control and will have the final victory despite apparently dominant evil forces.<\/p>\n<p>Daniel was a young man of Judah’s royal family when the Babylonian army first attacked Jerusalem in 605 <span>BC<\/span> (Dan 1:3). Daniel was deported to Babylon with Azariah, Hananiah, and Mishael. King Nebuchadnezzar trained these young men, among others, to serve in his growing empire. Daniel and his friends were the brightest and healthiest of the students, so they assumed important positions in Nebuchadnezzar’s court.<\/p>\n<p>Daniel’s court career lasted nearly seventy years (see Dan 1:21). He quickly established a reputation for intelligence and absolute fidelity to God. When Nebuchadnezzar had a troubling dream, God revealed its meaning to Daniel, who explained it to the king (Dan 2). Later, Daniel interpreted a second dream about the king’s pride (Dan 4). Daniel urged Nebuchadnezzar to repent, but he did not. As a result, Nebuchadnezzar became temporarily deranged (Dan 4:28-37).<\/p>\n<p>Daniel always treated the Babylonian king respectfully, and Nebuchadnezzar had high regard for Daniel, whose character and behavior led Nebuchadnezzar to worship the Lord (though not exclusively). Daniel’s faithfulness and prudence encourage later readers in similarly hostile cultures.<\/p>\n<p>Later, Belshazzar, vice-regent of Babylon, profaned the sacred vessels from the Jerusalem Temple during a banquet (539 <span>BC<\/span>). A disembodied hand suddenly wrote the words “<span>Mene<\/span>, <span>Mene<\/span>, <span>Tekel<\/span>, and <span>Parsin<\/span>” on the palace wall, which Daniel interpreted as forecasting Babylon’s imminent end. That same night, Belshazzar was killed by Persians who captured the capital (Dan 5:1-31).<\/p>\n<p>Under Darius the Mede (539 <span>BC<\/span>), Daniel became an administrator of the realm (Dan 6:2). Daniel’s capable management infuriated political enemies, who persuaded Darius to pass a decree forbidding worship of anyone but the king, under penalty of being cast into a lions’ den. To preserve his religious integrity, Daniel violated the law, but he was miraculously unscathed by the lions. Thereafter he was restored to his office (Dan 6:17-28). Daniel’s later visions date from around this time (Dan 10:1, 4).<\/p>\n<p>Daniel’s prophecies are difficult to understand in detail, but their message is clear: Evil forces are now in power, but God is in control and will save his people. Jesus and New Testament authors cited Daniel, often using his imagery when speaking of the end times (e.g., cp. Dan 7:1-9 and Rev 13:1-10; Dan 7:13 and Rev 1:7; Dan 9:27 and Matt 24:15). Daniel had no doubt that God Most High would be victorious.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezek 14:14, 20; 28:3; Dan 1:1–12:13; Matt 24:15<\/p>","content_en":"<h3>Daniel<\/h3>\n<p>Daniel provides a stirring example of faith, wisdom, and endurance under difficulty and oppression. His life and prophecies affirm that God is in control and will have the final victory despite apparently dominant evil forces.<\/p>\n<p>Daniel was a young man of Judah’s royal family when the Babylonian army first attacked Jerusalem in 605 <span>BC<\/span> (Dan 1:3). Daniel was deported to Babylon with Azariah, Hananiah, and Mishael. King Nebuchadnezzar trained these young men, among others, to serve in his growing empire. Daniel and his friends were the brightest and healthiest of the students, so they assumed important positions in Nebuchadnezzar’s court.<\/p>\n<p>Daniel’s court career lasted nearly seventy years (see Dan 1:21). He quickly established a reputation for intelligence and absolute fidelity to God. When Nebuchadnezzar had a troubling dream, God revealed its meaning to Daniel, who explained it to the king (Dan 2). Later, Daniel interpreted a second dream about the king’s pride (Dan 4). Daniel urged Nebuchadnezzar to repent, but he did not. As a result, Nebuchadnezzar became temporarily deranged (Dan 4:28-37).<\/p>\n<p>Daniel always treated the Babylonian king respectfully, and Nebuchadnezzar had high regard for Daniel, whose character and behavior led Nebuchadnezzar to worship the Lord (though not exclusively). Daniel’s faithfulness and prudence encourage later readers in similarly hostile cultures.<\/p>\n<p>Later, Belshazzar, vice-regent of Babylon, profaned the sacred vessels from the Jerusalem Temple during a banquet (539 <span>BC<\/span>). A disembodied hand suddenly wrote the words “<span>Mene<\/span>, <span>Mene<\/span>, <span>Tekel<\/span>, and <span>Parsin<\/span>” on the palace wall, which Daniel interpreted as forecasting Babylon’s imminent end. That same night, Belshazzar was killed by Persians who captured the capital (Dan 5:1-31).<\/p>\n<p>Under Darius the Mede (539 <span>BC<\/span>), Daniel became an administrator of the realm (Dan 6:2). Daniel’s capable management infuriated political enemies, who persuaded Darius to pass a decree forbidding worship of anyone but the king, under penalty of being cast into a lions’ den. To preserve his religious integrity, Daniel violated the law, but he was miraculously unscathed by the lions. Thereafter he was restored to his office (Dan 6:17-28). Daniel’s later visions date from around this time (Dan 10:1, 4).<\/p>\n<p>Daniel’s prophecies are difficult to understand in detail, but their message is clear: Evil forces are now in power, but God is in control and will save his people. Jesus and New Testament authors cited Daniel, often using his imagery when speaking of the end times (e.g., cp. Dan 7:1-9 and Rev 13:1-10; Dan 7:13 and Rev 1:7; Dan 9:27 and Matt 24:15). Daniel had no doubt that God Most High would be victorious.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezek 14:14, 20; 28:3; Dan 1:1–12:13; Matt 24:15<\/p>","summary_ro":"Daniel Daniel provides a stirring example of faith, wisdom, and endurance under difficulty and oppression. His life and prophecies affirm that God is in control and will have the final victory despite apparently dominant evil forces. Daniel was a young man of Judah’s royal family when the Babylonian army first attacked Jerusalem in 605 BC (Dan 1:3). Daniel was deported to Babylon with Azariah, Hananiah, and Mishael. King Nebuchadnezzar trained these young men, among others, to serve in his gr...","summary_en":"Daniel Daniel provides a stirring example of faith, wisdom, and endurance under difficulty and oppression. His life and prophecies affirm that God is in control and will have the final victory despite apparently dominant evil forces. Daniel was a young man of Judah’s royal family when the Babylonian army first attacked Jerusalem in 605 BC (Dan 1:3). Daniel was deported to Babylon with Azariah, Hananiah, and Mishael. King Nebuchadnezzar trained these young men, among others, to serve in his gr...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":8565,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Daniel","title_en":"Book of Daniel","content_ro":"<h3>DANIEL, Book of<\/h3>\n<p>Fourth book of the Major Prophets in the OT, characterized by vivid symbolism and reflecting heroic historical events during the Babylonian exile of the Jewish people. Because Daniel is not an easy book to understand, its interpretation requires careful study and reflection. Daniel himself wrote, when reflecting on the meaning of one of his visions, “I was greatly troubled by the vision and could not understand it” (Dn 8:27, <span>nlt<\/span>).<\/p>\n<p>In the old Jewish division of the OT, Daniel is part of the third section, called the Writings, along with such books as Psalms, Proverbs, and Job. It was not included in the second section of the OT, called the Prophets. Although portions of his book may be interpreted from a prophetic perspective, Daniel is never explicitly identified as a prophet. The book’s two major divisions are narratives about Daniel’s life (1–6) and Daniel’s visions (7–12).<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Language<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content: Stories about Daniel (1–6)<\/p>\n<p>• Content: Daniel’s Visions (7–12)<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>In terms of having a known author, the book of Daniel is anonymous, as are many books coming from the ancient world. The existing text bears only a title, “Daniel,” identifying the key subject matter of the book: the man himself.<\/p>\n<p>The first six chapters of the book contain information about Daniel written in the third person; beginning in Daniel 7:2, however, the book purports to contain words written by Daniel in the first person. Although the traditional view within Judaism, later adopted by Christianity, was that Daniel wrote the entire book named for him, there is little confirming evidence. Jesus’ words about things “spoken of by the prophet Daniel” (Mt 24:15) do not clarify who wrote the whole book, since the words in question appear in the second half of the book of Daniel, explicitly identified as his words. Thus the problem of who wrote the first part remains.<\/p>\n<p>Whether or not Daniel wrote the entire book, he is definitely the key character. The only source of information about him is the book itself. Daniel was a Hebrew from Judah, probably of royal lineage, born late in the seventh century <span>BC<\/span>. As a young boy, he was taken from his homeland to Babylon (in what is now southern Iraq) around 605 <span>BC<\/span>. There, after three years of formal education in language and literature (Dn 1:4-5), he became an official in the royal household. The first six chapters tell of particular incidents in Daniel’s life but do not provide a comprehensive biography of his life and times.<\/p>\n<p>Daniel’s name means “God is my judge.” As a foreign resident in Babylon, he was given another name, Belteshazzar, which may have meant “may Bel (god) protect his life” in the Babylonian language.<\/p>\n\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Uncertainty about the authorship of the book of Daniel naturally contributes to uncertainty about the date of its writing. If Daniel was the author of the whole book, a date in the second half of the sixth century <span>BC<\/span> is likely. If he was not the author, a later date is possible. The conservative interpretation has usually been that the book was written in the sixth century <span>BC<\/span>. An alternative position is that the book was written about 165 <span>BC<\/span>.<\/p>\n<p>Evidence exists to support both the early and late dates of Daniel. Those who argue for a late date and an author besides Daniel normally use two lines of argument, one historical and the other linguistic. But those espousing an earlier date have counterarguments, all of which are discussed below.<\/p>\n<h5>Historical Argument<\/h5>\n<p>According to the historical argument, the writer was thoroughly familiar with the history of Near Eastern imperial power from the sixth to the second centuries, but had an incomplete, erroneous view of the historical details in the second half of the sixth century, Daniel’s era. Such an imbalance in knowledge implies a late date of writing.<\/p>\n<p>The first part of the historical argument must be conceded by those holding a more conservative view. The book of Daniel does present a remarkable knowledge of Near Eastern history. The critical question is whether that knowledge was normal human knowledge, gained after the events, or special knowledge revealed to Daniel beforehand. That question is answered in different ways by different people, depending on their view of prophecy and other factors.<\/p>\n<p>The second part of the historical argument is technically more complex. Was the writer’s knowledge of history in the late sixth century <span>BC<\/span> really erroneous? The most significant problem is that of the identity of Darius the Mede (Dn 5:30-31). The book of Daniel says that Darius the Mede conquered Babylon and was succeeded at a later date by Cyrus. External historical sources contain no reference to a Darius at the time, but show clearly that it was Cyrus who conquered Babylon. Advocates of a late date consider that strong evidence. Those who advocate an early date have no simple solution to the problem. One proposed solution is that Darius and Cyrus are two names for the same person. A basis for that hypothesis is that Daniel 6:28 can be translated: “Daniel prospered in the reign of Darius, even [that is] the reign of Cyrus the Persian.” An analogy appears in the use of the names Pul and Tiglath-pileser in 1 Chronicles 5:26. In summary, the dating of Daniel on the basis of the writer’s historical knowledge is difficult, whether one suggests an early or late date.<\/p>\n<h5>Linguistic Argument<\/h5>\n<p>The linguistic arguments for the date of Daniel are also complex, especially for a person not familiar with the original languages of the book (Hebrew and Aramaic). Advocates of a late date use three related arguments: (1) the Aramaic language of the book is typical of late Aramaic (second century <span>BC<\/span> and later); (2) the presence of Persian loan words is a further indication of the late date of the book’s Aramaic; and (3) the presence of Greek loan words in the Aramaic shows that the language must be dated after the time of Alexander the Great’s conquest of the Orient (c. 330 <span>BC<\/span>). For the advocates of a late date for the book’s composition, the last argument is most compelling. It would be impossible, they affirm, to find Greek loan words in Aramaic two centuries before Alexander’s time.<\/p>\n<p>Although the arguments are at first convincing, on closer examination they are less persuasive to those who hold the conservative view. Each of the three parts of the argument has been answered.<\/p>\n<p>1. Aramaic was in common use in the Near East from about the ninth century <span>BC<\/span>, being recognized as an official language in Assyria from the eighth century <span>BC<\/span>. Ninety percent of the Aramaic words in Daniel were used in that older language, in both the Old and Imperial Aramaic dialects. The remaining 10 percent, known only in later texts in the light of present evidence, might indicate a late date, but they could equally be early uses of the words in question.<\/p>\n<li>2. The evidence of Persian loan words in Aramaic can function like a boomerang. It is true that later Aramaic has many Persian loan words (about 19 appear in Daniel), but one can give an alternative explanation for Persian loan words in Daniel at an early date. The story of Daniel is set, in part, in the context of life in a Persian-controlled court. The Persians used Aramaic in their administrative control of the empire, and their own language inevitably penetrated Aramaic. If one assumes an early date for the book of Daniel, then it was being written in precisely the period when Persian would be having its greatest influence on Aramaic.<\/li>\n<li>3. The evidence of Greek words in Daniel’s Aramaic (a total of three) is not altogether compelling. Greek (or “Ionian”) traders traveled in various parts of the Near East from the eighth century <span>BC<\/span> onward. Greek mercenaries fought for Near Eastern states in and after the seventh century <span>BC<\/span>. In Daniel’s lifetime King Nebuchadnezzar is known to have employed Greek artisans in the city of Babylon. Thus, it is unnecessary to limit the possibilities of Greek penetration of the Aramaic language to the period after Alexander. The conqueror was by no means the first Greek to set foot in the Orient.<\/li>\n<h5>Conclusion<\/h5>\n<p>The historical and linguistic arguments for the date of Daniel are inconclusive for either an early or late date of writing. To a large extent, dating the book depends on other matters, such as authorship, intention, and the extent to which one takes a “prophetic” interpretation of portions of the book. To postulate that Daniel was the author is consistent with the evidence currently available. Further, evidence provided by some of the Daniel material from the Dead Sea Scrolls at Qumran does not support a late date for the book. All Daniel manuscripts and fragments are second-century <span>BC<\/span> copies, thus requiring an earlier date for the original. One manuscript, related paleographically to the large Isaiah Scroll, must have come originally from the same period—estimated to be several centuries before the Qumran copy of Isaiah. Other manuscripts from Qumran show that no OT canonical material was composed later than the Persian period. Thus, no manuscript evidence exists for a second-century <span>BC<\/span> date for Daniel.<\/p>\n<p class=\"h2\" id=\"Language\">Language<\/p>\n<p>One of the most interesting features of the book of Daniel is not immediately evident to a reader of the English Bible. The book is bilingual. Daniel 1:1–2:4a and Daniel 8–12 are written in Hebrew, the language of the other OT books. The middle section (Dn 2:4b–7:28), however, is written in Aramaic, a different but related language. Various explanations have been offered for this phenomenon. Some have suggested that an original Aramaic book was expanded by a Hebrew writer, with additions to the original book at the beginning and the end. Others suggest that a portion of the original Hebrew book was lost, so the missing section was replaced from a surviving Aramaic translation. More complex and ingenious suggestions have also been made, but none has been commonly accepted.<\/p>\n<p>Another suggestion is possible. The book of Daniel (whatever date one prefers) may simply reflect the bilingual character of its cultural setting. (As a modern example, consider the many written materials in Canada that appear in both English and French.) Finally, one can regard the bilingual character as another of the mysterious aspects of the book that make its interpretation difficult.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>The background of the book of Daniel can be examined from two perspectives. It may be viewed from the perspective of the Babylonian exile, of which Daniel was a part (early sixth century <span>BC<\/span>), or in the light of future historical events (second century <span>BC<\/span>), toward which the visions in the book’s second half seem to point.<\/p>\n<h5>The Babylonian Exile<\/h5>\n<p>Although Daniel himself was exiled about 605 <span>BC<\/span>, the major phase of the Babylonian exile began in 586 <span>BC<\/span>, following the defeat of the kingdom of Judah and the destruction of Jerusalem. The account extends through the reigns of Nebuchadnezzar (properly Nebuchadrezzar) and Belshazzar, culminating in the early years of the Persian king Cyrus, who took over the city of Babylon in 539 <span>BC<\/span>. For the Jews the exile was a time of hardship but also a time of renewed theological understanding. Both aspects are reflected in the book of Daniel.<\/p>\n<h5>The Seleucid Period in Palestine<\/h5>\n<p>Daniel’s visions in the latter half of the book appear to refer to the Seleucid period in Palestine, specifically the time when the Jews were ruled by Antiochus Epiphanes, a member of the Seleucid dynasty (175–163 <span>BC<\/span>). Whether the visions were prophetic anticipations of future events or reflections of contemporary culture, the Seleucid period is important to a full understanding of the book.<\/p>\n<p>Under Antiochus, Palestinian Jews experienced a time of considerable hardship. The ancient faith was severely undermined, the high priesthood in Jerusalem was sold to the highest bidder, and the temple was desecrated in several ways. Pressure was exerted on the Jews to adapt their lives and faith to Hellenistic (Greek-influenced) culture. Although some capitulated, others refused and steadfastly held firm to the old faith. A rebellion against the oppressive measures of Antiochus began in 168 <span>BC<\/span>. By 164 the rebels had largely succeeded in getting rid of the objectionable practices. But the Seleucid period was generally a bad time for faithful Jews, when all the forces of history seemed to work against the true faith. Part of the book of Daniel’s greatness lies in its theological understanding of history, which enabled men and women to continue living in faith through a time of terrible crisis.<\/p>\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>The scriptural section of the OT called the Writings served a variety of purposes. The psalms, for example, were used primarily in Israel’s worship. The proverbs may have been part of Israel’s school curriculum. The book of Job addressed a specific human and theological problem.<\/p>\n<p>The purpose of the book of Daniel is not so easy to determine, since it is essentially a story, a partial biography of Daniel. It is not strictly a prophetic book, nor is it history in the modern sense. Much of it is concerned with dreams and their interpretations.<\/p>\n<p>Nevertheless, the word “history” provides a clue to its purpose. Daniel seeks to provide theological understanding of history. The first six chapters tell about Daniel and his companions, not merely to satisfy historical curiosity but to teach the reader. OT theology insisted that the God of Israel participated in human life and history. To read biblical history, therefore, is to discover God’s participation in human affairs and to learn how God and human beings relate to each other. In the opening chapters of Daniel one reads of events in the life of a man of remarkable faith, the kind of history from which one may learn how to live.<\/p>\n<p>The last six chapters focus on Daniel’s dreams. Although neither the dreams nor the interpretations are easy to understand, it is possible to see the theme of history emerging again. The emphasis in chapters 7–12 is not on history as a record of past events but on the meaning of history and the world’s future. In the biblical perspective, the movements of human societies in the present and future matter as much as past history. Though Daniel’s visions are dominated by nations and superpowers, they have a more basic theme: God’s power over human beings and nations. History often appears to be a conglomeration of chaos and human conflict. Yet God ultimately controls history and moves it toward a goal. In spite of ambiguous details at the end of the book, Daniel provides hope for people living in a time of crisis. Even if what is said about the “time of the end” cannot be understood now (Dn 12:9), the end of history is full of hope for those with faith in God (v 13). The purpose of the book of Daniel thus has to do with the meaning of history, both what can be learned from the past and what can be hoped for in the present and future.<\/p>\n<p>The book also contains specific theological statements on such matters as human faith, divine salvation, and the nature of revelation. One theological matter in Daniel deserves particular attention: the doctrine of resurrection.<\/p>\n<p>The NT’s clear doctrine of resurrection followed by judgment is not a central theme in the OT. For the most part, the Hebrews’ faith was fixed on the realities of earthly life. Hope for life beyond the grave is hinted at in many texts but remains implicit. Only in the later writings of the OT, especially those of Ezekiel and Daniel, does a more explicit doctrine of resurrection develop.<\/p>\n\n<p>The focal point of that doctrine in the book of Daniel is 12:2: “Many of those whose bodies lie dead and buried will rise up, some to everlasting life and some to shame and everlasting contempt” (<span>nlt<\/span>). The doctrine of personal resurrection provides a basis for individual hope within an understanding of present and future history. Nations move against nations in apparent turmoil. God is believed to be in ultimate control, but what becomes of all the people who die while history is still in motion? The dead shall rise again, says Daniel, and in their resurrection bodies shall be judged according to their deeds. Some will be rewarded with everlasting life, but others will be condemned to shame.<\/p>\n<p>To the readers of the book of Daniel, the doctrine of resurrection provided hope in an otherwise bleak and hopeless world. It was a reminder that the actions of earthly life are important—they form the basis of future judgment. The world has a larger horizon of life beyond the body’s death. Ultimately, there will be justice, even though justice is rarely seen in the present existence. Evildoers may live without ever being punished. Yet beyond the death of the body lies a final judgment characterized by God’s justice.<\/p>\n<p>So the book of Daniel is about history and hope. Life must be lived now; for that, the book offers in the first six chapters the insight of Daniel’s experience. Life is lived in the context of war and international chaos; for that, chapters 7–12 depict God’s sovereignty and his purposes in history. Individual life moves toward death; for that, the writer speaks of resurrection and judgment.<\/p>\n<p class=\"h2\" id=\"ContentStoriesaboutDaniel16\">Content: Stories about Daniel (1–6)<\/p>\n<h5>Daniel and His Companions (1:1-21)<\/h5>\n<p>Daniel and his companions—Hananiah, Mishael, and Azariah—were exiled to Babylon some 19 years before the main exile following the destruction of Jerusalem. The four healthy young men, selected from among many Jewish exiles, were at the command of King Nebuchadnezzar assigned to a special three-year training program to make them court aides.<\/p>\n<p>As soon as the four Jewish youths entered Babylon’s high society, they faced a dietary problem. The king provided them with the best food and wine from the royal kitchens, but a Jew’s diet was restricted by the laws of God (see Dt 14). The four asked for a diet of vegetables and water, not to be fussy or ungrateful, but to remain faithful to their God. The story tells how the dietary situation worked out and sees them through their education and Daniel’s appointment as a royal counselor.<\/p>\n<p>The first episode thus focuses on a key issue faced by all Jewish exiles: How could one live in a foreign land, with foreign food and customs, yet remain faithful to God and his laws? Daniel provided a model. He was courageous enough not to compromise, but wise enough to seek a solution acceptable to all. His faithfulness was rewarded by God. By the end of the episode, Daniel is seen as a person with special wisdom and gifts from God. The rest of his life was marked by the exercise of those gifts.<\/p>\n<h5>Nebuchadnezzar’s Dream (2:1-49)<\/h5>\n<p>The king had a dream and, although he could not remember its substance, it weighed heavily on his mind. When his corps of professional interpreters could do nothing for him, he ordered that they be executed. The king’s order included Daniel and his companions, whose training qualified them as interpreters. Daniel obtained a stay of execution by offering to interpret the dream. After prayer, Daniel received from God both the substance of the dream and its interpretation, which he relayed to the king. The grateful Nebuchadnezzar promoted Daniel and his companions to important positions in Babylon.<\/p>\n<p>Although the writer recorded both the king’s dream and Daniel’s interpretation, the problem for a modern reader is how to interpret the interpretation. The king saw in his dream a statue, with head of gold, chest and arms of silver, belly and thighs of brass, legs of iron, and feet of part iron and part clay. The interpretation identified Nebuchadnezzar as the head of gold. His kingdom would be followed by three other kingdoms, each represented by the statue’s parts and substances. At that point modern interpretations begin to diverge.<\/p>\n<p>A common interpretation of the four sequential kingdoms is as follows: Chaldean Empire (gold), MedoPersian Empire (silver), Greece (brass), Rome (iron and clay). Others suggest an alternative interpretation: Chaldean Empire (gold), Media (silver), Persia (brass), Greece (iron and clay). To focus too much attention on identifying the four kingdoms can result in failure to see the chapter’s key feature. From the midst of those human kingdoms, “During the reigns of those kings, the God of heaven will set up a kingdom that will never be destroyed; no one will ever conquer it. It will shatter all these kingdoms into nothingness, but it will stand forever” (2:44, <span>nlt<\/span>). The Babylonian king’s dream anticipated the coming of a greater kingdom, that of Jesus Christ.<\/p>\n<h5>The Fiery Furnace (3:1-30)<\/h5>\n<p>The story continues, focusing on Daniel’s three friends and using their Babylonian names—Shadrach, Meshach, and Abednego. King Nebuchadnezzar constructed a massive gold statue, 90 feet (27.4 meters) high. At its dedication ceremony everyone was required to bow down and worship as a band began to play. The three young Hebrews, who refused to worship, were summoned before the king. Their continued firm refusal led to a sentence of execution, and they were thrown into a fiercely burning furnace. Remarkably, they did not burn, and a fourth being appeared with them in the furnace. As they emerged unharmed from the ordeal, the king acknowledged God’s power of salvation and rewarded them.<\/p>\n<p>The story illustrates a second dilemma of the Jews in exile. Faithfulness to God’s first commandment, “You shall have no other gods before me” (Dt 5:7), could lead to death. The three young men were faithful—not out of confidence that God would rescue them, but whether or not he chose to spare their lives (Dn 3:17-18). As it happened, God delivered them; they were tossed into the furnace bound, but they came out free men. The message was profound: certainly the Jews should believe in a God able to deliver from the flames of persecution, but they should believe and hold fast even if no deliverance could be seen beyond the trial.<\/p>\n<h5>Nebuchadnezzar’s Second Dream and Madness (4:1-37)<\/h5>\n<p>On two occasions Nebuchadnezzar had confessed faith in the living God: when Daniel had interpreted his dream of the statue (2:47), and on the release of Daniel’s three companions from the furnace (3:28). Nonetheless, the king’s faith was shallow. The story in chapter 4 recounts a lapse of faith that brought terrible consequences. After eight years, when those consequences had run their course, the king again acknowledged God (4:37).<\/p>\n<p>The entire story is presented in the form of a proclamation, written by Nebuchadnezzar and widely circulated after the events in the story had transpired. The king dreamed of a tall tree growing in a field to ever greater heights. A divine messenger ordered the tree cut down, with only a stump and roots left in the ground. The stump and roots then took the form of a man, but the man’s mind was replaced with that of an animal. For seven years that semihuman creature behaved like a beast.<\/p>\n<p>Daniel showed the king how the dream applied to the king himself. Nebuchadnezzar was the great tree that would be cut down; he would behave like a beast in the field for seven years. One year after the king had been told that interpretation, the judgment came. For seven years he behaved like an animal until his sanity returned.<\/p>\n<p>The moral of the king’s story is that his madness was no accident but rather divine judgment. His arrogant belief that he had the power of God led to heavy retribution (4:30). The king was probably afflicted with a rare and peculiar form of mental illness today called “boanthropy.” The true meaning of the story lies at a deeper level: to think that one is God, having absolute power and control of one’s own life, is madness. That kind of madness can be cured and overcome only with the realization that absolute power and authority belong to God alone.<\/p>\n<h5>Belshazzar’s Feast (5:1-31)<\/h5>\n<p>The scene shifts to the reign of a later king in Babylon, Belshazzar. The son of Nabonidus, he was probably co-regent with Nabonidus (555?–539 <span>BC<\/span>), with special authority in the region of Babylon. The theme of his story is similar to that of chapter 4. Belshazzar, in the course of an enormous feast, called for the sacred vessels captured from the temple in Jerusalem. With the sacred vessels the Babylonians toasted the local gods, a sacrilegious act that invited divine judgment. It came in the form of words written on the wall by a hand, which Daniel interpreted for the king as words of judgment (5:26-28). Although he praised Daniel for the interpretation, the king missed both the true meaning of the words and the lesson taught to Nebuchadnezzar, his predecessor (vv 18-22). Belshazzar was killed that very night when Darius the Mede entered the city and captured it. The theme continues remorselessly: human pride and arrogance do not pass unnoticed by the God of history, who controls and directs human events toward the fulfillment of his purpose.<\/p>\n<h5>The Den of Lions (6:1-28)<\/h5>\n<p>The theme of chapter 6 is similar to that of chapter 3, but with Daniel as the story’s central figure. He is portrayed as one unwilling to compromise, fully obedient to Darius as long as that was possible, but unwilling to disobey the law of God. Hence, Daniel knowingly disobeyed a royal decree that prohibited prayer to anyone other than the king himself. Although he was aware of the consequences, Daniel remained faithful to God. The immediate outcome, when his enemies reported him, was an order of execution—Daniel was thrown to the lions. He was delivered from the hungry cats, and the king, relieved of a terrible predicament, had the plotters punished.<\/p>\n<p>A double message emerges from the story. On the one hand, God’s servant must be faithful in prayer and worship, regardless of the outcome; God delivers, and in that case did deliver Daniel from disaster. On the other hand, the effect of Daniel’s faithfulness was that the king, who had ordered his subjects to worship him, learned about true worship (6:25-27). The effects of faithfulness, like ripples from a pebble tossed in a pool, spread far beyond the one who is faithful.<\/p>\n<p class=\"h2\" id=\"ContentDanielsVisions712\">Content: Daniel’s Visions (7–12)<\/p>\n<p>With the beginning of chapter 7 the chronological sequence of the book of Daniel changes; Daniel’s first vision goes back to the first year of Belshazzar (7:1), but subsequent visions take place as late as the reign of Cyrus, the Persian king (10:1). Chapters 7–12 emphasize the meaning of history and God’s sovereignty in history, expressed in the mysterious symbolism of dreams. The whole section can be divided as follows: (1) vision of four beasts (7:1-28); (2) vision of the ram and the goat (8:1-27); (3) Daniel’s prayer (9:1-27); (4) vision of the end times (10:1–12:13).<\/p>\n<p>The first vision again takes up the theme of four kingdoms, already seen in Nebuchadnezzar’s dream (ch 2). In the second vision the focus is narrowed down to two kingdoms, Persia and Greece. Much of the final vision of the end times deals with events occurring during the reign of Antiochus Epiphanes in the second century <span>BC<\/span>. All the visions play on the same theme. Although human kingdoms may exert their might in a chaotic world, the sovereign God acts through history’s apparent chaos toward an ultimate goal of salvation.<\/p>\n<p>The primary interpretation of the visions can be perceived in past historical events, but a further messianic dimension can be seen in the light of the NT. That dimension is most evident in chapter 7. In the context of the four kingdoms, a divine court of judgment is established, presided over by the “Ancient of Days”—the almighty God (7:9). Then Daniel sees the arrival of “one like a son of man” (7:13). Though the phrase “son of man” was later perceived to be a messianic title, it did not technically have that meaning in the book of Daniel. Daniel 7:13 is a principal source for the title “Son of Man,” which Jesus commonly used to designate himself. His most significant use of that term was at his trial, where he directly associated his title with Daniel 7 (Mt 26:63-64).<\/p>\n<p><em>See also<\/em> Daniel (Person) #3; Diaspora of the Jews; Israel, History of; Prophecy; Prophet, Prophetess.<\/p>","content_en":"<h3>DANIEL, Book of<\/h3>\n<p>Fourth book of the Major Prophets in the OT, characterized by vivid symbolism and reflecting heroic historical events during the Babylonian exile of the Jewish people. Because Daniel is not an easy book to understand, its interpretation requires careful study and reflection. Daniel himself wrote, when reflecting on the meaning of one of his visions, “I was greatly troubled by the vision and could not understand it” (Dn 8:27, <span>nlt<\/span>).<\/p>\n<p>In the old Jewish division of the OT, Daniel is part of the third section, called the Writings, along with such books as Psalms, Proverbs, and Job. It was not included in the second section of the OT, called the Prophets. Although portions of his book may be interpreted from a prophetic perspective, Daniel is never explicitly identified as a prophet. The book’s two major divisions are narratives about Daniel’s life (1–6) and Daniel’s visions (7–12).<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Language<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content: Stories about Daniel (1–6)<\/p>\n<p>• Content: Daniel’s Visions (7–12)<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>In terms of having a known author, the book of Daniel is anonymous, as are many books coming from the ancient world. The existing text bears only a title, “Daniel,” identifying the key subject matter of the book: the man himself.<\/p>\n<p>The first six chapters of the book contain information about Daniel written in the third person; beginning in Daniel 7:2, however, the book purports to contain words written by Daniel in the first person. Although the traditional view within Judaism, later adopted by Christianity, was that Daniel wrote the entire book named for him, there is little confirming evidence. Jesus’ words about things “spoken of by the prophet Daniel” (Mt 24:15) do not clarify who wrote the whole book, since the words in question appear in the second half of the book of Daniel, explicitly identified as his words. Thus the problem of who wrote the first part remains.<\/p>\n<p>Whether or not Daniel wrote the entire book, he is definitely the key character. The only source of information about him is the book itself. Daniel was a Hebrew from Judah, probably of royal lineage, born late in the seventh century <span>BC<\/span>. As a young boy, he was taken from his homeland to Babylon (in what is now southern Iraq) around 605 <span>BC<\/span>. There, after three years of formal education in language and literature (Dn 1:4-5), he became an official in the royal household. The first six chapters tell of particular incidents in Daniel’s life but do not provide a comprehensive biography of his life and times.<\/p>\n<p>Daniel’s name means “God is my judge.” As a foreign resident in Babylon, he was given another name, Belteshazzar, which may have meant “may Bel (god) protect his life” in the Babylonian language.<\/p>\n\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Uncertainty about the authorship of the book of Daniel naturally contributes to uncertainty about the date of its writing. If Daniel was the author of the whole book, a date in the second half of the sixth century <span>BC<\/span> is likely. If he was not the author, a later date is possible. The conservative interpretation has usually been that the book was written in the sixth century <span>BC<\/span>. An alternative position is that the book was written about 165 <span>BC<\/span>.<\/p>\n<p>Evidence exists to support both the early and late dates of Daniel. Those who argue for a late date and an author besides Daniel normally use two lines of argument, one historical and the other linguistic. But those espousing an earlier date have counterarguments, all of which are discussed below.<\/p>\n<h5>Historical Argument<\/h5>\n<p>According to the historical argument, the writer was thoroughly familiar with the history of Near Eastern imperial power from the sixth to the second centuries, but had an incomplete, erroneous view of the historical details in the second half of the sixth century, Daniel’s era. Such an imbalance in knowledge implies a late date of writing.<\/p>\n<p>The first part of the historical argument must be conceded by those holding a more conservative view. The book of Daniel does present a remarkable knowledge of Near Eastern history. The critical question is whether that knowledge was normal human knowledge, gained after the events, or special knowledge revealed to Daniel beforehand. That question is answered in different ways by different people, depending on their view of prophecy and other factors.<\/p>\n<p>The second part of the historical argument is technically more complex. Was the writer’s knowledge of history in the late sixth century <span>BC<\/span> really erroneous? The most significant problem is that of the identity of Darius the Mede (Dn 5:30-31). The book of Daniel says that Darius the Mede conquered Babylon and was succeeded at a later date by Cyrus. External historical sources contain no reference to a Darius at the time, but show clearly that it was Cyrus who conquered Babylon. Advocates of a late date consider that strong evidence. Those who advocate an early date have no simple solution to the problem. One proposed solution is that Darius and Cyrus are two names for the same person. A basis for that hypothesis is that Daniel 6:28 can be translated: “Daniel prospered in the reign of Darius, even [that is] the reign of Cyrus the Persian.” An analogy appears in the use of the names Pul and Tiglath-pileser in 1 Chronicles 5:26. In summary, the dating of Daniel on the basis of the writer’s historical knowledge is difficult, whether one suggests an early or late date.<\/p>\n<h5>Linguistic Argument<\/h5>\n<p>The linguistic arguments for the date of Daniel are also complex, especially for a person not familiar with the original languages of the book (Hebrew and Aramaic). Advocates of a late date use three related arguments: (1) the Aramaic language of the book is typical of late Aramaic (second century <span>BC<\/span> and later); (2) the presence of Persian loan words is a further indication of the late date of the book’s Aramaic; and (3) the presence of Greek loan words in the Aramaic shows that the language must be dated after the time of Alexander the Great’s conquest of the Orient (c. 330 <span>BC<\/span>). For the advocates of a late date for the book’s composition, the last argument is most compelling. It would be impossible, they affirm, to find Greek loan words in Aramaic two centuries before Alexander’s time.<\/p>\n<p>Although the arguments are at first convincing, on closer examination they are less persuasive to those who hold the conservative view. Each of the three parts of the argument has been answered.<\/p>\n<p>1. Aramaic was in common use in the Near East from about the ninth century <span>BC<\/span>, being recognized as an official language in Assyria from the eighth century <span>BC<\/span>. Ninety percent of the Aramaic words in Daniel were used in that older language, in both the Old and Imperial Aramaic dialects. The remaining 10 percent, known only in later texts in the light of present evidence, might indicate a late date, but they could equally be early uses of the words in question.<\/p>\n<li>2. The evidence of Persian loan words in Aramaic can function like a boomerang. It is true that later Aramaic has many Persian loan words (about 19 appear in Daniel), but one can give an alternative explanation for Persian loan words in Daniel at an early date. The story of Daniel is set, in part, in the context of life in a Persian-controlled court. The Persians used Aramaic in their administrative control of the empire, and their own language inevitably penetrated Aramaic. If one assumes an early date for the book of Daniel, then it was being written in precisely the period when Persian would be having its greatest influence on Aramaic.<\/li>\n<li>3. The evidence of Greek words in Daniel’s Aramaic (a total of three) is not altogether compelling. Greek (or “Ionian”) traders traveled in various parts of the Near East from the eighth century <span>BC<\/span> onward. Greek mercenaries fought for Near Eastern states in and after the seventh century <span>BC<\/span>. In Daniel’s lifetime King Nebuchadnezzar is known to have employed Greek artisans in the city of Babylon. Thus, it is unnecessary to limit the possibilities of Greek penetration of the Aramaic language to the period after Alexander. The conqueror was by no means the first Greek to set foot in the Orient.<\/li>\n<h5>Conclusion<\/h5>\n<p>The historical and linguistic arguments for the date of Daniel are inconclusive for either an early or late date of writing. To a large extent, dating the book depends on other matters, such as authorship, intention, and the extent to which one takes a “prophetic” interpretation of portions of the book. To postulate that Daniel was the author is consistent with the evidence currently available. Further, evidence provided by some of the Daniel material from the Dead Sea Scrolls at Qumran does not support a late date for the book. All Daniel manuscripts and fragments are second-century <span>BC<\/span> copies, thus requiring an earlier date for the original. One manuscript, related paleographically to the large Isaiah Scroll, must have come originally from the same period—estimated to be several centuries before the Qumran copy of Isaiah. Other manuscripts from Qumran show that no OT canonical material was composed later than the Persian period. Thus, no manuscript evidence exists for a second-century <span>BC<\/span> date for Daniel.<\/p>\n<p class=\"h2\" id=\"Language\">Language<\/p>\n<p>One of the most interesting features of the book of Daniel is not immediately evident to a reader of the English Bible. The book is bilingual. Daniel 1:1–2:4a and Daniel 8–12 are written in Hebrew, the language of the other OT books. The middle section (Dn 2:4b–7:28), however, is written in Aramaic, a different but related language. Various explanations have been offered for this phenomenon. Some have suggested that an original Aramaic book was expanded by a Hebrew writer, with additions to the original book at the beginning and the end. Others suggest that a portion of the original Hebrew book was lost, so the missing section was replaced from a surviving Aramaic translation. More complex and ingenious suggestions have also been made, but none has been commonly accepted.<\/p>\n<p>Another suggestion is possible. The book of Daniel (whatever date one prefers) may simply reflect the bilingual character of its cultural setting. (As a modern example, consider the many written materials in Canada that appear in both English and French.) Finally, one can regard the bilingual character as another of the mysterious aspects of the book that make its interpretation difficult.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>The background of the book of Daniel can be examined from two perspectives. It may be viewed from the perspective of the Babylonian exile, of which Daniel was a part (early sixth century <span>BC<\/span>), or in the light of future historical events (second century <span>BC<\/span>), toward which the visions in the book’s second half seem to point.<\/p>\n<h5>The Babylonian Exile<\/h5>\n<p>Although Daniel himself was exiled about 605 <span>BC<\/span>, the major phase of the Babylonian exile began in 586 <span>BC<\/span>, following the defeat of the kingdom of Judah and the destruction of Jerusalem. The account extends through the reigns of Nebuchadnezzar (properly Nebuchadrezzar) and Belshazzar, culminating in the early years of the Persian king Cyrus, who took over the city of Babylon in 539 <span>BC<\/span>. For the Jews the exile was a time of hardship but also a time of renewed theological understanding. Both aspects are reflected in the book of Daniel.<\/p>\n<h5>The Seleucid Period in Palestine<\/h5>\n<p>Daniel’s visions in the latter half of the book appear to refer to the Seleucid period in Palestine, specifically the time when the Jews were ruled by Antiochus Epiphanes, a member of the Seleucid dynasty (175–163 <span>BC<\/span>). Whether the visions were prophetic anticipations of future events or reflections of contemporary culture, the Seleucid period is important to a full understanding of the book.<\/p>\n<p>Under Antiochus, Palestinian Jews experienced a time of considerable hardship. The ancient faith was severely undermined, the high priesthood in Jerusalem was sold to the highest bidder, and the temple was desecrated in several ways. Pressure was exerted on the Jews to adapt their lives and faith to Hellenistic (Greek-influenced) culture. Although some capitulated, others refused and steadfastly held firm to the old faith. A rebellion against the oppressive measures of Antiochus began in 168 <span>BC<\/span>. By 164 the rebels had largely succeeded in getting rid of the objectionable practices. But the Seleucid period was generally a bad time for faithful Jews, when all the forces of history seemed to work against the true faith. Part of the book of Daniel’s greatness lies in its theological understanding of history, which enabled men and women to continue living in faith through a time of terrible crisis.<\/p>\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>The scriptural section of the OT called the Writings served a variety of purposes. The psalms, for example, were used primarily in Israel’s worship. The proverbs may have been part of Israel’s school curriculum. The book of Job addressed a specific human and theological problem.<\/p>\n<p>The purpose of the book of Daniel is not so easy to determine, since it is essentially a story, a partial biography of Daniel. It is not strictly a prophetic book, nor is it history in the modern sense. Much of it is concerned with dreams and their interpretations.<\/p>\n<p>Nevertheless, the word “history” provides a clue to its purpose. Daniel seeks to provide theological understanding of history. The first six chapters tell about Daniel and his companions, not merely to satisfy historical curiosity but to teach the reader. OT theology insisted that the God of Israel participated in human life and history. To read biblical history, therefore, is to discover God’s participation in human affairs and to learn how God and human beings relate to each other. In the opening chapters of Daniel one reads of events in the life of a man of remarkable faith, the kind of history from which one may learn how to live.<\/p>\n<p>The last six chapters focus on Daniel’s dreams. Although neither the dreams nor the interpretations are easy to understand, it is possible to see the theme of history emerging again. The emphasis in chapters 7–12 is not on history as a record of past events but on the meaning of history and the world’s future. In the biblical perspective, the movements of human societies in the present and future matter as much as past history. Though Daniel’s visions are dominated by nations and superpowers, they have a more basic theme: God’s power over human beings and nations. History often appears to be a conglomeration of chaos and human conflict. Yet God ultimately controls history and moves it toward a goal. In spite of ambiguous details at the end of the book, Daniel provides hope for people living in a time of crisis. Even if what is said about the “time of the end” cannot be understood now (Dn 12:9), the end of history is full of hope for those with faith in God (v 13). The purpose of the book of Daniel thus has to do with the meaning of history, both what can be learned from the past and what can be hoped for in the present and future.<\/p>\n<p>The book also contains specific theological statements on such matters as human faith, divine salvation, and the nature of revelation. One theological matter in Daniel deserves particular attention: the doctrine of resurrection.<\/p>\n<p>The NT’s clear doctrine of resurrection followed by judgment is not a central theme in the OT. For the most part, the Hebrews’ faith was fixed on the realities of earthly life. Hope for life beyond the grave is hinted at in many texts but remains implicit. Only in the later writings of the OT, especially those of Ezekiel and Daniel, does a more explicit doctrine of resurrection develop.<\/p>\n\n<p>The focal point of that doctrine in the book of Daniel is 12:2: “Many of those whose bodies lie dead and buried will rise up, some to everlasting life and some to shame and everlasting contempt” (<span>nlt<\/span>). The doctrine of personal resurrection provides a basis for individual hope within an understanding of present and future history. Nations move against nations in apparent turmoil. God is believed to be in ultimate control, but what becomes of all the people who die while history is still in motion? The dead shall rise again, says Daniel, and in their resurrection bodies shall be judged according to their deeds. Some will be rewarded with everlasting life, but others will be condemned to shame.<\/p>\n<p>To the readers of the book of Daniel, the doctrine of resurrection provided hope in an otherwise bleak and hopeless world. It was a reminder that the actions of earthly life are important—they form the basis of future judgment. The world has a larger horizon of life beyond the body’s death. Ultimately, there will be justice, even though justice is rarely seen in the present existence. Evildoers may live without ever being punished. Yet beyond the death of the body lies a final judgment characterized by God’s justice.<\/p>\n<p>So the book of Daniel is about history and hope. Life must be lived now; for that, the book offers in the first six chapters the insight of Daniel’s experience. Life is lived in the context of war and international chaos; for that, chapters 7–12 depict God’s sovereignty and his purposes in history. Individual life moves toward death; for that, the writer speaks of resurrection and judgment.<\/p>\n<p class=\"h2\" id=\"ContentStoriesaboutDaniel16\">Content: Stories about Daniel (1–6)<\/p>\n<h5>Daniel and His Companions (1:1-21)<\/h5>\n<p>Daniel and his companions—Hananiah, Mishael, and Azariah—were exiled to Babylon some 19 years before the main exile following the destruction of Jerusalem. The four healthy young men, selected from among many Jewish exiles, were at the command of King Nebuchadnezzar assigned to a special three-year training program to make them court aides.<\/p>\n<p>As soon as the four Jewish youths entered Babylon’s high society, they faced a dietary problem. The king provided them with the best food and wine from the royal kitchens, but a Jew’s diet was restricted by the laws of God (see Dt 14). The four asked for a diet of vegetables and water, not to be fussy or ungrateful, but to remain faithful to their God. The story tells how the dietary situation worked out and sees them through their education and Daniel’s appointment as a royal counselor.<\/p>\n<p>The first episode thus focuses on a key issue faced by all Jewish exiles: How could one live in a foreign land, with foreign food and customs, yet remain faithful to God and his laws? Daniel provided a model. He was courageous enough not to compromise, but wise enough to seek a solution acceptable to all. His faithfulness was rewarded by God. By the end of the episode, Daniel is seen as a person with special wisdom and gifts from God. The rest of his life was marked by the exercise of those gifts.<\/p>\n<h5>Nebuchadnezzar’s Dream (2:1-49)<\/h5>\n<p>The king had a dream and, although he could not remember its substance, it weighed heavily on his mind. When his corps of professional interpreters could do nothing for him, he ordered that they be executed. The king’s order included Daniel and his companions, whose training qualified them as interpreters. Daniel obtained a stay of execution by offering to interpret the dream. After prayer, Daniel received from God both the substance of the dream and its interpretation, which he relayed to the king. The grateful Nebuchadnezzar promoted Daniel and his companions to important positions in Babylon.<\/p>\n<p>Although the writer recorded both the king’s dream and Daniel’s interpretation, the problem for a modern reader is how to interpret the interpretation. The king saw in his dream a statue, with head of gold, chest and arms of silver, belly and thighs of brass, legs of iron, and feet of part iron and part clay. The interpretation identified Nebuchadnezzar as the head of gold. His kingdom would be followed by three other kingdoms, each represented by the statue’s parts and substances. At that point modern interpretations begin to diverge.<\/p>\n<p>A common interpretation of the four sequential kingdoms is as follows: Chaldean Empire (gold), MedoPersian Empire (silver), Greece (brass), Rome (iron and clay). Others suggest an alternative interpretation: Chaldean Empire (gold), Media (silver), Persia (brass), Greece (iron and clay). To focus too much attention on identifying the four kingdoms can result in failure to see the chapter’s key feature. From the midst of those human kingdoms, “During the reigns of those kings, the God of heaven will set up a kingdom that will never be destroyed; no one will ever conquer it. It will shatter all these kingdoms into nothingness, but it will stand forever” (2:44, <span>nlt<\/span>). The Babylonian king’s dream anticipated the coming of a greater kingdom, that of Jesus Christ.<\/p>\n<h5>The Fiery Furnace (3:1-30)<\/h5>\n<p>The story continues, focusing on Daniel’s three friends and using their Babylonian names—Shadrach, Meshach, and Abednego. King Nebuchadnezzar constructed a massive gold statue, 90 feet (27.4 meters) high. At its dedication ceremony everyone was required to bow down and worship as a band began to play. The three young Hebrews, who refused to worship, were summoned before the king. Their continued firm refusal led to a sentence of execution, and they were thrown into a fiercely burning furnace. Remarkably, they did not burn, and a fourth being appeared with them in the furnace. As they emerged unharmed from the ordeal, the king acknowledged God’s power of salvation and rewarded them.<\/p>\n<p>The story illustrates a second dilemma of the Jews in exile. Faithfulness to God’s first commandment, “You shall have no other gods before me” (Dt 5:7), could lead to death. The three young men were faithful—not out of confidence that God would rescue them, but whether or not he chose to spare their lives (Dn 3:17-18). As it happened, God delivered them; they were tossed into the furnace bound, but they came out free men. The message was profound: certainly the Jews should believe in a God able to deliver from the flames of persecution, but they should believe and hold fast even if no deliverance could be seen beyond the trial.<\/p>\n<h5>Nebuchadnezzar’s Second Dream and Madness (4:1-37)<\/h5>\n<p>On two occasions Nebuchadnezzar had confessed faith in the living God: when Daniel had interpreted his dream of the statue (2:47), and on the release of Daniel’s three companions from the furnace (3:28). Nonetheless, the king’s faith was shallow. The story in chapter 4 recounts a lapse of faith that brought terrible consequences. After eight years, when those consequences had run their course, the king again acknowledged God (4:37).<\/p>\n<p>The entire story is presented in the form of a proclamation, written by Nebuchadnezzar and widely circulated after the events in the story had transpired. The king dreamed of a tall tree growing in a field to ever greater heights. A divine messenger ordered the tree cut down, with only a stump and roots left in the ground. The stump and roots then took the form of a man, but the man’s mind was replaced with that of an animal. For seven years that semihuman creature behaved like a beast.<\/p>\n<p>Daniel showed the king how the dream applied to the king himself. Nebuchadnezzar was the great tree that would be cut down; he would behave like a beast in the field for seven years. One year after the king had been told that interpretation, the judgment came. For seven years he behaved like an animal until his sanity returned.<\/p>\n<p>The moral of the king’s story is that his madness was no accident but rather divine judgment. His arrogant belief that he had the power of God led to heavy retribution (4:30). The king was probably afflicted with a rare and peculiar form of mental illness today called “boanthropy.” The true meaning of the story lies at a deeper level: to think that one is God, having absolute power and control of one’s own life, is madness. That kind of madness can be cured and overcome only with the realization that absolute power and authority belong to God alone.<\/p>\n<h5>Belshazzar’s Feast (5:1-31)<\/h5>\n<p>The scene shifts to the reign of a later king in Babylon, Belshazzar. The son of Nabonidus, he was probably co-regent with Nabonidus (555?–539 <span>BC<\/span>), with special authority in the region of Babylon. The theme of his story is similar to that of chapter 4. Belshazzar, in the course of an enormous feast, called for the sacred vessels captured from the temple in Jerusalem. With the sacred vessels the Babylonians toasted the local gods, a sacrilegious act that invited divine judgment. It came in the form of words written on the wall by a hand, which Daniel interpreted for the king as words of judgment (5:26-28). Although he praised Daniel for the interpretation, the king missed both the true meaning of the words and the lesson taught to Nebuchadnezzar, his predecessor (vv 18-22). Belshazzar was killed that very night when Darius the Mede entered the city and captured it. The theme continues remorselessly: human pride and arrogance do not pass unnoticed by the God of history, who controls and directs human events toward the fulfillment of his purpose.<\/p>\n<h5>The Den of Lions (6:1-28)<\/h5>\n<p>The theme of chapter 6 is similar to that of chapter 3, but with Daniel as the story’s central figure. He is portrayed as one unwilling to compromise, fully obedient to Darius as long as that was possible, but unwilling to disobey the law of God. Hence, Daniel knowingly disobeyed a royal decree that prohibited prayer to anyone other than the king himself. Although he was aware of the consequences, Daniel remained faithful to God. The immediate outcome, when his enemies reported him, was an order of execution—Daniel was thrown to the lions. He was delivered from the hungry cats, and the king, relieved of a terrible predicament, had the plotters punished.<\/p>\n<p>A double message emerges from the story. On the one hand, God’s servant must be faithful in prayer and worship, regardless of the outcome; God delivers, and in that case did deliver Daniel from disaster. On the other hand, the effect of Daniel’s faithfulness was that the king, who had ordered his subjects to worship him, learned about true worship (6:25-27). The effects of faithfulness, like ripples from a pebble tossed in a pool, spread far beyond the one who is faithful.<\/p>\n<p class=\"h2\" id=\"ContentDanielsVisions712\">Content: Daniel’s Visions (7–12)<\/p>\n<p>With the beginning of chapter 7 the chronological sequence of the book of Daniel changes; Daniel’s first vision goes back to the first year of Belshazzar (7:1), but subsequent visions take place as late as the reign of Cyrus, the Persian king (10:1). Chapters 7–12 emphasize the meaning of history and God’s sovereignty in history, expressed in the mysterious symbolism of dreams. The whole section can be divided as follows: (1) vision of four beasts (7:1-28); (2) vision of the ram and the goat (8:1-27); (3) Daniel’s prayer (9:1-27); (4) vision of the end times (10:1–12:13).<\/p>\n<p>The first vision again takes up the theme of four kingdoms, already seen in Nebuchadnezzar’s dream (ch 2). In the second vision the focus is narrowed down to two kingdoms, Persia and Greece. Much of the final vision of the end times deals with events occurring during the reign of Antiochus Epiphanes in the second century <span>BC<\/span>. All the visions play on the same theme. Although human kingdoms may exert their might in a chaotic world, the sovereign God acts through history’s apparent chaos toward an ultimate goal of salvation.<\/p>\n<p>The primary interpretation of the visions can be perceived in past historical events, but a further messianic dimension can be seen in the light of the NT. That dimension is most evident in chapter 7. In the context of the four kingdoms, a divine court of judgment is established, presided over by the “Ancient of Days”—the almighty God (7:9). Then Daniel sees the arrival of “one like a son of man” (7:13). Though the phrase “son of man” was later perceived to be a messianic title, it did not technically have that meaning in the book of Daniel. Daniel 7:13 is a principal source for the title “Son of Man,” which Jesus commonly used to designate himself. His most significant use of that term was at his trial, where he directly associated his title with Daniel 7 (Mt 26:63-64).<\/p>\n<p><em>See also<\/em> Daniel (Person) #3; Diaspora of the Jews; Israel, History of; Prophecy; Prophet, Prophetess.<\/p>","summary_ro":"DANIEL, Book of Fourth book of the Major Prophets in the OT, characterized by vivid symbolism and reflecting heroic historical events during the Babylonian exile of the Jewish people. Because Daniel is not an easy book to understand, its interpretation requires careful study and reflection. Daniel himself wrote, when reflecting on the meaning of one of his visions, “I was greatly troubled by the vision and could not understand it” (Dn 8:27, nlt). In the old Jewish division of the OT, Daniel i...","summary_en":"DANIEL, Book of Fourth book of the Major Prophets in the OT, characterized by vivid symbolism and reflecting heroic historical events during the Babylonian exile of the Jewish people. Because Daniel is not an easy book to understand, its interpretation requires careful study and reflection. Daniel himself wrote, when reflecting on the meaning of one of his visions, “I was greatly troubled by the vision and could not understand it” (Dn 8:27, nlt). In the old Jewish division of the OT, Daniel i...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":24687,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gospel of Matthew","title_en":"Gospel of Matthew","content_ro":"<h3>MATTHEW, Gospel of<\/h3>\n<p>First Gospel and first book of the NT.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date and Provenance<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Nowhere does the text of Matthew itself clearly identify the author. Yet, as did the ancient church, we may ascribe authorship to Matthew the apostle. He was otherwise known as Levi (see Mk 2:14; Lk 5:27, 29). Before Jesus called him, he was a tax collector (Mt 9:9ff.). It is interesting to note that Matthew called himself a tax collector, while none of the other Gospel writers did. Perhaps he did this to show how great an ascendancy he had been granted when the Lord called him, for tax collectors were despised and considered the lowest of people. The Gospel itself bears the impress of one knowledgeable of currency, for the Gospel writer speaks quite specifically about a two-drachma tax (Mt 17:24), a four-drachma coin (v 27), and the various talents (18:24; 25:15ff.).<\/p>\n<p class=\"h2\" id=\"DateandProvenance\">Date and Provenance<\/p>\n<p>Scholars are divided about the date when Matthew was written primarily because there is still debate about which Gospel was first written: Matthew or Mark. If Mark was written before Matthew, then Matthew was very indebted to Mark for a great deal of material, and vice versa. Those who argue for Matthew’s priority do so on the basis that Matthew’s Gospel was (1) recognized in the early church as the first Gospel, (2) written to those who first needed a written account—the Jews, and (3) placed first in the NT canon. Whether it preceded or followed Mark, most scholars are certain that it was written before the destruction of Jerusalem (<span>AD<\/span> 70) because the temple is spoken of as still standing (Mt 24:15). Irenaeus indicated that Matthew wrote this Gospel while Peter and Paul were in Rome. This would make the time of writing in the 60s.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<h5>Apologetics<\/h5>\n<p>Matthew wrote to a community of Greek-speaking Jewish Christians, located in a center such as Antioch in Syria. The community was surrounded and beset by Jews hostile to the claims of Jesus and the Christian community.<\/p>\n<p>Matthew wrote as a Jew for Jews. In Jesus of Nazareth, Matthew contends, the OT reached its appointed goal. Jesus is the Messiah of Israel’s expectation. In the opening chapter Matthew identifies him as “the son of David, the son of Abraham” (1:1), indeed as “God with us” (v 23). In later chapters Jesus is revealed as the Son of Man of Daniel 7 and the Suffering Servant of Isaiah 53. Throughout the book (Mt 1:22–27:10) the events of Jesus’ life are represented as the “fulfillment” of OT prophecies. He comes to offer Israel salvation from sin (1:21). Nevertheless, the Jews have rejected him as their Messiah, and have thus placed themselves in the most perilous position (11:20-24; 21:33-46). One explanation for Israel’s rejection of Jesus is the failure of the Jewish religious leadership to prepare the people for his coming. In the strongest language, Matthew denounces the teachers of the law and the Pharisees. They have forsaken the Word of God in favor of their own traditions (ch 15).<\/p>\n<h5>Teaching the Church<\/h5>\n<p>Matthew also wrote as a Christian for Christians. He presents Jesus as a new Moses, indeed as Yahweh incarnate, expounding his own law for his people (ch 5), now newly constituted around his person under the leadership of the apostles (10:2-4; 16:18-19; 23:8-10). If the Christian church is to function properly, the teaching of the Messiah on a host of moral and spiritual issues must be taken with utmost seriousness (chs 5–7, 18). To aid this purpose, Matthew takes the form of a theological textbook or a handbook for the church, to instruct the people of God concerning the person and work of Jesus. That these teachings may be more readily and firmly grasped, Matthew presents them in a highly organized and memorable way. To facilitate the learning of the material, he arranges Jesus’ teachings in five major discourses (interlocked with narrative portions) in which teachings of the same kind are clustered together (e.g., ch 10 consists of a charge to missionaries, and ch 13 consists of seven parables of the kingdom). Matthew’s leading theological themes may be identified as the <em>Son<\/em> of God (Jesus is Yahweh incarnate, “God with us”), the <em>kingdom<\/em> of God (in Jesus, God is invading history to inaugurate his final rule), the <em>salvation<\/em> of God (as the servant-king, Jesus has come to “save his people from their sins,” 1:21), and the <em>people<\/em> of God (Jesus has come to build his church, a redeemed community consisting of both Jews and Gentiles).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Coming of the Savior (1:1–2:23)<\/h5>\n<p>His name reveals his mission: “Jesus” (1:1) means “Yahweh saves.” He is “the son of Abraham,” who comes to fulfill God’s ancient promises to Jews and Gentiles (Gn 12:1-3). He is “Christ [or Messiah],” the son of David (Mt 1:1), who comes to inaugurate the kingdom of God (4:17). More than that, as evidenced both by prophecy (1:22-23) and by the nature of his conception (vv 18-20), he is “God with us”—now come to “save his people from their sins” (v 21). As the son of David, and in accord with prophecy, he is born in Bethlehem (2:1-6). Drawn by the star of Israel’s Messiah (cf. Nm 24:17), Gentiles come to worship him (Mt 2:1-12). When Herod seeks to destroy him, Jesus finds sanctuary in a gentile land; God’s calling his Son from Egypt marks the beginning of a mighty saving work—nothing less than a new exodus under Jesus, the new Moses (vv 13-20). Having been born in the humblest of circumstances, Jesus now comes to live in Nazareth (vv 21-23).<\/p>\n<h5>The Beginnings of Ministry (3:1–4:25)<\/h5>\n<p>In face of the judgment that Jesus is about to execute (as evidence of the kingdom’s arrival), John the Baptist calls Israel to repentance (3:1-12). Jesus’ submission to John’s baptism, and the voice from heaven, show him to be a King who serves his subjects by taking their sins upon himself (vv 13-17). Like Israel at the exodus, Jesus is led into the wilderness for a period of testing (4:1). When the devil seeks to turn him away both from God and from his appointed mission, Jesus gains victory by depending upon God and his Word (vv 1-11). Returning to Galilee, Jesus deliberately settles in territory with both Jewish and Gentile inhabitants (vv 12-16) and begins a ministry of preaching (like John, he calls for repentance in face of the dawning kingdom), teaching (he calls his first disciples), and healing (vv 17-25).<\/p>\n\n<h5>The Sermon on the Mount (5:1–7:29)<\/h5>\n<p>Just as Moses ascended Sinai to receive God’s law for Israel, so Jesus—as both the new Moses and as God incarnate—ascends the mountain to set forth his instruction for the citizens of the kingdom of God (5:1-2). He begins with <em>gospel<\/em> (not law), declaring that God shall surely save those who—beset by sin—trust in God’s mercy, obey his commands, and long for him to establish his righteous rule in the earth (vv 3-12). Toward that end, disciples are a preservative (salt) and a witness (light) in a sinful society (vv 13-16). As the one who has come not to abolish the Law and the Prophets but to bring them to completion (i.e., to usher in the new age to which the OT pointed— v 17), Jesus calls his disciples to steadfast obedience to God’s law as now expounded by the Lawgiver himself (vv 18-20). God’s commands embrace inner desires as well as outward actions, must not be watered down or rationalized, and call for more radical obedience than ever before, now that the end has come (vv 21-48). In their giving, praying, and fasting, disciples are to combat hypocrisy by God-centeredness and self-forgetfulness (6:1-18). The Lord’s Prayer (vv 9-13) calls upon God to honor his name by establishing his rule on earth, and to pardon, protect, and provide for his children. Given this prayer, and given the disciples’ God-centered view of reality (vv 19-24), there is no cause for anxiety (vv 25-34). Disciples must be discerning without being judgmental (7:1-6), and depend on God for the power needed to love others (6:7-12). Having completed his exposition of the law (5:21–7:12), Jesus now calls would-be disciples to follow him (7:13-14), warns against false teachers (vv 15-20), and insists that true disciples do God’s will (vv 21-23).<\/p>\n<h5>The Authority of Jesus (8:1–9:38)<\/h5>\n<p>Having given his authority <em>verbal<\/em> expression in teaching (7:28-29), Jesus now gives it <em>visible<\/em> expression in a series of healing miracles, again revealing himself as the servant of Isaiah (8:17). He heals a leper, a centurion’s servant, and a bleeding woman by his word (8:1-13; 9:20-22). His touch dispels a fever and raises a dead person (8:14-15; 9:23-25). A combination of word and touch cures the blind (9:27-31). As “God with us,” Jesus calls for unqualified allegiance (8:18-22). Though lacking even the natural protection enjoyed by animals (v 20), he demonstrates his sovereignty over the natural world—and thus his deity—by calming the storm (vv 23-27). In direct confrontations with demons, he shows his superiority over them (8:28-34; 9:32-33). Exercising God’s own authority, he declares sins forgiven (9:1-8) and calls sinners to repentance and to discipleship (vv 9-13). Joy over the kingdom’s inauguration is mingled with longing for its consummation (vv 14-17). The summary of 9:35-38 echoes 4:23-25, recalls chapters 5–7, and prepares for the next major discourse.<\/p>\n<h5>Jesus’ Charge to the Missionaries (10:1-42)<\/h5>\n<p>In response to the prayers that he has commanded, Christ now invests 12 disciples with apostolic authority and sends them out into his harvest field (9:37–10:4). The discourse speaks both of the apostles’ immediate mission (10:5-15) and of the church’s broader mission (vv 16-42). For now, the apostles are to concentrate on evangelizing Jews (v 6), in preparation for the mission to Gentiles (28:19). The “worthy” are those who welcome the apostles and their message; the “unworthy,” those who reject them (10:11-15). In the broader mission, there is sure to be persecution (vv 16-19, 24-25), but this will actually aid the witness (vv 17-23). God will save his faithful missionaries (vv 19-23) but judge those who oppress them and who disown Christ (vv 26-39). A sure reward awaits both the herald and the recipient of the message (vv 37-42).<\/p>\n<h5>Christ the Lord (11:1–12:50)<\/h5>\n<p>The judgment John predicted is already under way; one’s stand in the last judgment would be determined by his response to the words and works of Jesus (11:2-6). Like his herald, Jesus meets with widespread hostility and indifference (vv 7-19). Given the finality of the grace attending his ministry, those who reject him will suffer the severest judgment (vv 20-24). Yet there are others—the lowly, the burdened, the teachable—who learn (by revelation from God the Father and God the Son) that the “Lord of heaven and earth” is also the “gentle and humble” God who comes to give rest to those who trust in him (vv 25-30). As the one who ushers in the new age (12:6), Jesus claims that he is the Lord of the Sabbath (vv 1-8). True rest (11:29) comes to those who come to Jesus.<\/p>\n<p>Viewing Jesus as the destroyer of the Sabbath, the Pharisees ascribe his miraculous powers to Satan (12:22-24). On the contrary, says Jesus, the rule he is inaugurating is crushing Satan’s empire (vv 25-29). To reject this truth in the full awareness of what one is doing is to commit the unforgivable sin against the Holy Spirit (vv 30-32); the words of Jesus’ accusers expose them as persons destined for condemnation (vv 33-37). The requested sign from heaven will not be given. Jesus’ resurrection is the only sign they need.<\/p>\n<h5>The Parables of the Kingdom (13:1-58)<\/h5>\n<p>This, the third of Matthew’s five great discourses, contains seven parables. In the parable of the sower, four kinds of soil—hard, shallow, cluttered, and fruitful—illustrate the various responses to Jesus’ preaching (13:3-9, 18-23). As those who have received Jesus’ proclamation of the kingdom (4:17), the disciples are given more light, but the crowds must accept that initial proclamation before further light is given (13:10-17, 34-35). In both the parable of the weeds (vv 24-30, 36-43) and the parable of the net (vv 47-50), Jesus assures his disciples that the final judgment will separate true believers from false, and warns against hasty, premature judgments (cf. 7:1-5). The parables of the mustard and the yeast (13:31-33) contrast the smallness of the kingdom’s inauguration with the fullness of its consummation. The parables of the hidden treasure and the pearl (vv 44-46) depict the kingdom as a value far surpassing all others (cf. 6:33). Thus illuminated by Jesus, disciples have new treasures to add to their old (13:51-52). The people of Nazareth, on the contrary, echo the crowds’ lack of understanding and the Pharisees’ hostility (vv 53-58).<\/p>\n<h5>Spiritual Conflict (14:1–16:12)<\/h5>\n<p>In 14:1-12 the preaching of John exposes the weakness of Herod, and the beheading of John anticipates the crucifixion of Jesus (cf. 17:12). The true king is not Herod but Jesus. He is sovereign over nature itself (14:13-36)—God incarnate, “God with us,” who feeds the hungry multitude in the wilderness (as God once provided manna) and walks upon and calms the sea (see Ps 89:9). Peter models Christians’ faith, fear, and utter dependence on Jesus (Mt 14:28-31). The Pharisees and teachers of the law appear to worship God but in fact are devoted to their own traditions, which they offer not as supplements but as <em>rivals<\/em> to the Word of God (15:1-9). In verses 10-20 Jesus teaches both that ceremonial law apart from moral law becomes empty ritual, and that the old distinction between clean and unclean foods (Lv 11) is now as obsolete as the distinction between Jews and Gentiles. To underscore the point, Jesus enters pagan territory, heals a Canaanite (15:21-28) and feeds a Gentile multitude (vv 29-39). Pharisees and Sadducees, for all their differences, are united in their opposition to Jesus (16:1-12).<\/p>\n<h5>The Coming Salvation (16:13–17:27)<\/h5>\n<p>Going beyond the crowds’ respectful but inadequate estimates, Peter confesses Jesus to be “the Christ, the Son of the living God”—a recognition of Jesus’ deity granted by divine revelation (16:13-17; cf. 11:25-26). As it is God the Son who possesses and builds the church, Satan and death are victims rather than victors. Jesus will build his church on Peter’s confession that Jesus is the Christ, the Son of the living God. The apostles’ prohibiting and granting entry into the church (“binding” and “loosing,” respectively) depends upon the prior decision of heaven (i.e., God’s revelation of apostolic teaching). In face of Peter’s confession and the persistent false notions of messiahship (16:20, 23), Jesus now (for the first time) predicts his sufferings and coming glory (vv 21-28). In anticipation of that glory, Jesus is transfigured before certain disciples; Moses and Elijah join God the Father in bearing witness to the unique splendor of God the Son (17:1-8). Jesus then demonstrated his power by combating demonic powers (vv 14-18) and exhibited his authority by choosing to pay the temple tax using miraculous means (vv 24-27).<\/p>\n<h5>Greatness in the Kingdom (18:1-35)<\/h5>\n<p>In this, the fourth of Matthew’s five great discourses, Jesus concentrates on the character and attitudes of church members. He calls upon his followers both to <em>become<\/em> and to <em>welcome<\/em> the lowliest (18:1-5). Leaders especially are enjoined to deal harshly with themselves but gently with those under their care (vv 6-9). Remembering the Father’s love for sinners, Christians are to make every effort (both by prayer and by personal initiative) to restore offending brothers, with excommunication being the last resort (vv 10-20). Church members who really understand the Father’s amazing grace will never stop offering forgiveness and compassion to those who wrong them (vv 21-35).<\/p>\n<h5>Instructions on the Way to Jerusalem (19:1–20:34)<\/h5>\n<p>Given God’s creation ordinances, says Jesus, divorce itself is never <em>commanded;<\/em> it is only <em>permitted<\/em> in the case of sin—that is, where the marital bond has already been severed through infidelity (19:1-9). As in 5:17-48, Jesus calls his followers to radical obedience (19:10-12). Besides instructing disciples to become like children (18:1-4), Jesus embraces children themselves with his love (19:13-15). He appeals likewise to the rich young man (vv 16-22); but the man, while faithful to the commands about love of neighbor, is too bound by his wealth to give himself unreservedly to loving God. Yet those who abandon all to follow Jesus will receive wealth untold in the coming kingdom (vv 27-30). The basis for such blessings lies not in human merit but in the astonishing generosity of the gracious God (20:1-16). None—not even the rich—are beyond the power of his grace. But God offers free salvation at great cost to himself (vv 17-19). Confronting competitiveness and ambition among his followers, Jesus teaches them that true greatness lies not in lording it over others but in serving them (vv 20-34), as shall be supremely demonstrated in his death as “a ransom for many” (v 28).<\/p>\n<h5>Confrontations in Jerusalem (21:1–22:46)<\/h5>\n<p>As the Servant-King (cf. 3:17), and as the Messiah destined for suffering (cf. 16:16-21; 20:28), Jesus enters Jerusalem not upon a war horse but upon a donkey’s colt, for he purposes not to declare war on his enemies but to hand himself over to them—and thus achieve his triumph through defeat (21:1-11). As Lord of the temple, he demands that its commerce be halted and that it become (as God ordained) a place of worship for everyone, including the sick, the young, and the alien (21:12-17; cf. Mk 11:17). He outwits those who refuse to acknowledge the heavenly source of his and John’s authority (Mt 21:23-27). In dramatic and devastating fashion, first visibly (by cursing the fig tree—vv 18-22) and then verbally (in the three parables of 21:28–22:14), Jesus pronounces judgment upon those Jews who have refused to acknowledge him as Messiah and Son of God. Henceforth, the true people of God are those who believe in Jesus, whether Jews or Gentiles. He calls upon his people to pledge their supreme allegiance to God. In the resurrection what will matter most is one’s relationship to God (22:23-33). Indeed, he who loves God with his whole being and his neighbor as himself has kept the two foundational commandments of the OT (vv 34-40). Henceforth, submitting to God means rightly recognizing Jesus; he is indeed David’s son (Mt 1:1), but he is supremely David’s Lord—the exalted Son of God (22:41-46; cf. 16:16).<\/p>\n<h5>Woes upon the Scribes and Pharisees (23:1-39)<\/h5>\n<p>Five reasons are stated for Jesus’ denunciation of the Jewish religious leaders. First is their hypocrisy: their practice contradicts their teaching (23:1-4), their external purity conceals inner rottenness (vv 25-28), and they appear to champion God’s cause but are really enemies of God’s servants (vv 29-36). Second is the pride that prompts their hypocrisy (23:5-12). Third is their exploitation of, and their baleful influence upon, those under their charge (vv 13-15). Fourth is their preoccupation with the minutia of the law to the neglect of its weightier matters (vv 16-24). Fifth is their responsibility for the dreadful judgment that the whole nation is about to experience (vv 33-39).<\/p>\n<h5>The Coming of the End (24:1–25:46)<\/h5>\n<p>The introduction to this, the fifth and last of Matthew’s great discourses, makes it plain that there is the closest connection (for both Jesus and his disciples) between the coming destruction of Jerusalem and the end of the age (24:1-3). Jesus first characterizes the time between his first advent and his return: there will be natural catastrophes, international warfare, the rise of false messiahs, the persecution of God’s people, and the universal proclamation of the gospel of the kingdom (vv 4-14). Then Jesus speaks of the catastrophe that is soon to befall the Jewish nation in particular (as already foretold in 22:7; 23:38), culminating in the destruction of Jerusalem and its temple in <span>AD<\/span> 70 (24:15-25). Sometime thereafter (but after an interval known only to God the Father—v 36), the Son of Man will return in great glory, amid apocalyptic signs, to gather his people (vv 26-31). The present generation will not pass away before judgment falls upon Israel (vv 15-25), so let listeners take heed (vv 32-35). The same warning applies to the more remote coming of the Son of Man (vv 36-51): both the certainty of the event and the uncertainty of its time call for vigilance and faithfulness in the interval, for that event will bring both salvation and judgment. To drive the lesson home, Jesus tells the parables of the wise and foolish virgins (25:1-13) and the talents (vv 14-30). The concluding parable of the sheep and the goats (vv 31-46) speaks of the urgent necessity of making the right response to the “brothers”—that is, the messengers—of Christ; those who feed, clothe, and otherwise care for the messengers of Christ thereby testify to their reception of the apostles’ message and their Lord (cf. 10:40-42).<\/p>\n<h5>The Road to Golgotha (26:1–27:26)<\/h5>\n<p>As though in response to Jesus’ own prediction, the chief priests and the elders hatch their murderous plot (26:1-5), soon to be aided by Judas (vv 14-16). The anointing at Bethany (vv 6-13) testifies to the extravagance of love and the imminence of death. At the Passover meal (vv 17-30), signaling at what sacrifice the new exodus comes about (cf. 2:15), Jesus interprets his forthcoming death as an atoning sacrifice for the forgiveness of sins (26:26-28; cf. 1:21) and anticipates the day of final victory over sin and death in the consummated kingdom (26:29). Jesus’ agony in Gethsemane (vv 36-46) expresses his horror over taking his people’s sins upon himself. By a stupendous act of filial obedience, he submits his will to the Father, that the Scriptures might be fulfilled (26:54; cf. Is 53). As the servant of God destined to suffer, Jesus resists attempts to thwart his arrest (26:47-56). The Jews’ supreme court (the Sanhedrin) and their loftiest religious official (the high priest) condemn Jesus as a blasphemer because he dares to identify himself as “the Christ, the Son of God” (26:57-68; cf. 16:16). As though joining the court’s repudiation, Peter—in fulfillment of Jesus’ prophecy (26:31-35)—disclaims knowledge of Jesus (vv 69-75). Judas’s disillusionment finds expression in suicide (27:3-10). The Jews hand Jesus over to Pilate the Roman governor (vv 1-2), he alone having the authority to pronounce the death sentence. Knowing that the charge of blasphemy will carry no weight with Pilate, the Jews now represent Jesus as a threat to Caesar. In the end, Pilate responds not to specific charges and evidence but to pressure from the crowd and the threat of riot (vv 11-25). He releases Barabbas and delivers Jesus to be crucified (v 26).<\/p>\n<h5>The Death of Jesus (27:27-66)<\/h5>\n<p>Following his humiliating treatment at the hands of the Roman soldiers, Jesus is led to the place of execution; weakened by the beatings, he requires assistance (27:27-32). He refuses the proffered narcotic so that he might keep his head clear (v 34). His being executed with malefactors (v 38) testifies to the purpose of his death (cf. 1:21). A steady stream of abuse is hurled at him, in blasphemous disregard of the truth of the superscription “This is Jesus the King of the Jews” (27:37-44). Finally, out of the darkness Jesus utters the cry of dereliction; now is revealed the ultimate horror (that from which his soul shrank in Gethsemane), the sin-bearer’s supreme agony—the beloved Son’s abandonment by the Father (vv 45-49). Having cried out with a loud voice (cf. Jn 19:30), Jesus dies (27:50). Immediately, the saving effects of his death become evident (vv 51-53): sinners, now forgiven, have access to the holy God (the veil of the temple is rent asunder), and there is hope of resurrection for those who have died. As at the beginning (2:1-12), Gentiles instead of Jews confess Jesus (27:54; contrast 26:63-65). Joseph’s careful attentiveness to Jesus’ burial contrasts with the ongoing attempts of the chief priests and Pharisees to resist Jesus’ power (27:57-66).<\/p>\n<h5>The Triumph of the Savior (28:1-20)<\/h5>\n<p>Amid great glory and power and joy, the Savior’s victory over death is announced and attested (28:1-7). The risen Jesus appears first to the women who stayed with him during his crucifixion (28:8-10; cf. 27:61; 28:1). The Jews’ response to the guards’ report signals their growing desperation before irresistible reality (28:11-15). Meeting with the 11 disciples on the mountain in Galilee (vv 16-20), Jesus, the new Moses, continues his instructions. He now reveals the evangelistic purpose for which Matthew has been preparing readers from the very threshold of his Gospel. The apostles are to disciple all peoples by baptizing them into the name of the triune God and by teaching them to obey all that Jesus has commanded. The apostles go forth in the assurance that Jesus—as the Lord—stands over them, and that Jesus—as Immanuel—stands with them until the very end of the age.<\/p>\n<p><em>See also<\/em> Jesus Christ, Life and Teachings of; Luke, Gospel of; Mark, Gospel of; Matthew (Person); Synoptic Gospels.<\/p>","content_en":"<h3>MATTHEW, Gospel of<\/h3>\n<p>First Gospel and first book of the NT.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date and Provenance<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Nowhere does the text of Matthew itself clearly identify the author. Yet, as did the ancient church, we may ascribe authorship to Matthew the apostle. He was otherwise known as Levi (see Mk 2:14; Lk 5:27, 29). Before Jesus called him, he was a tax collector (Mt 9:9ff.). It is interesting to note that Matthew called himself a tax collector, while none of the other Gospel writers did. Perhaps he did this to show how great an ascendancy he had been granted when the Lord called him, for tax collectors were despised and considered the lowest of people. The Gospel itself bears the impress of one knowledgeable of currency, for the Gospel writer speaks quite specifically about a two-drachma tax (Mt 17:24), a four-drachma coin (v 27), and the various talents (18:24; 25:15ff.).<\/p>\n<p class=\"h2\" id=\"DateandProvenance\">Date and Provenance<\/p>\n<p>Scholars are divided about the date when Matthew was written primarily because there is still debate about which Gospel was first written: Matthew or Mark. If Mark was written before Matthew, then Matthew was very indebted to Mark for a great deal of material, and vice versa. Those who argue for Matthew’s priority do so on the basis that Matthew’s Gospel was (1) recognized in the early church as the first Gospel, (2) written to those who first needed a written account—the Jews, and (3) placed first in the NT canon. Whether it preceded or followed Mark, most scholars are certain that it was written before the destruction of Jerusalem (<span>AD<\/span> 70) because the temple is spoken of as still standing (Mt 24:15). Irenaeus indicated that Matthew wrote this Gospel while Peter and Paul were in Rome. This would make the time of writing in the 60s.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<h5>Apologetics<\/h5>\n<p>Matthew wrote to a community of Greek-speaking Jewish Christians, located in a center such as Antioch in Syria. The community was surrounded and beset by Jews hostile to the claims of Jesus and the Christian community.<\/p>\n<p>Matthew wrote as a Jew for Jews. In Jesus of Nazareth, Matthew contends, the OT reached its appointed goal. Jesus is the Messiah of Israel’s expectation. In the opening chapter Matthew identifies him as “the son of David, the son of Abraham” (1:1), indeed as “God with us” (v 23). In later chapters Jesus is revealed as the Son of Man of Daniel 7 and the Suffering Servant of Isaiah 53. Throughout the book (Mt 1:22–27:10) the events of Jesus’ life are represented as the “fulfillment” of OT prophecies. He comes to offer Israel salvation from sin (1:21). Nevertheless, the Jews have rejected him as their Messiah, and have thus placed themselves in the most perilous position (11:20-24; 21:33-46). One explanation for Israel’s rejection of Jesus is the failure of the Jewish religious leadership to prepare the people for his coming. In the strongest language, Matthew denounces the teachers of the law and the Pharisees. They have forsaken the Word of God in favor of their own traditions (ch 15).<\/p>\n<h5>Teaching the Church<\/h5>\n<p>Matthew also wrote as a Christian for Christians. He presents Jesus as a new Moses, indeed as Yahweh incarnate, expounding his own law for his people (ch 5), now newly constituted around his person under the leadership of the apostles (10:2-4; 16:18-19; 23:8-10). If the Christian church is to function properly, the teaching of the Messiah on a host of moral and spiritual issues must be taken with utmost seriousness (chs 5–7, 18). To aid this purpose, Matthew takes the form of a theological textbook or a handbook for the church, to instruct the people of God concerning the person and work of Jesus. That these teachings may be more readily and firmly grasped, Matthew presents them in a highly organized and memorable way. To facilitate the learning of the material, he arranges Jesus’ teachings in five major discourses (interlocked with narrative portions) in which teachings of the same kind are clustered together (e.g., ch 10 consists of a charge to missionaries, and ch 13 consists of seven parables of the kingdom). Matthew’s leading theological themes may be identified as the <em>Son<\/em> of God (Jesus is Yahweh incarnate, “God with us”), the <em>kingdom<\/em> of God (in Jesus, God is invading history to inaugurate his final rule), the <em>salvation<\/em> of God (as the servant-king, Jesus has come to “save his people from their sins,” 1:21), and the <em>people<\/em> of God (Jesus has come to build his church, a redeemed community consisting of both Jews and Gentiles).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Coming of the Savior (1:1–2:23)<\/h5>\n<p>His name reveals his mission: “Jesus” (1:1) means “Yahweh saves.” He is “the son of Abraham,” who comes to fulfill God’s ancient promises to Jews and Gentiles (Gn 12:1-3). He is “Christ [or Messiah],” the son of David (Mt 1:1), who comes to inaugurate the kingdom of God (4:17). More than that, as evidenced both by prophecy (1:22-23) and by the nature of his conception (vv 18-20), he is “God with us”—now come to “save his people from their sins” (v 21). As the son of David, and in accord with prophecy, he is born in Bethlehem (2:1-6). Drawn by the star of Israel’s Messiah (cf. Nm 24:17), Gentiles come to worship him (Mt 2:1-12). When Herod seeks to destroy him, Jesus finds sanctuary in a gentile land; God’s calling his Son from Egypt marks the beginning of a mighty saving work—nothing less than a new exodus under Jesus, the new Moses (vv 13-20). Having been born in the humblest of circumstances, Jesus now comes to live in Nazareth (vv 21-23).<\/p>\n<h5>The Beginnings of Ministry (3:1–4:25)<\/h5>\n<p>In face of the judgment that Jesus is about to execute (as evidence of the kingdom’s arrival), John the Baptist calls Israel to repentance (3:1-12). Jesus’ submission to John’s baptism, and the voice from heaven, show him to be a King who serves his subjects by taking their sins upon himself (vv 13-17). Like Israel at the exodus, Jesus is led into the wilderness for a period of testing (4:1). When the devil seeks to turn him away both from God and from his appointed mission, Jesus gains victory by depending upon God and his Word (vv 1-11). Returning to Galilee, Jesus deliberately settles in territory with both Jewish and Gentile inhabitants (vv 12-16) and begins a ministry of preaching (like John, he calls for repentance in face of the dawning kingdom), teaching (he calls his first disciples), and healing (vv 17-25).<\/p>\n\n<h5>The Sermon on the Mount (5:1–7:29)<\/h5>\n<p>Just as Moses ascended Sinai to receive God’s law for Israel, so Jesus—as both the new Moses and as God incarnate—ascends the mountain to set forth his instruction for the citizens of the kingdom of God (5:1-2). He begins with <em>gospel<\/em> (not law), declaring that God shall surely save those who—beset by sin—trust in God’s mercy, obey his commands, and long for him to establish his righteous rule in the earth (vv 3-12). Toward that end, disciples are a preservative (salt) and a witness (light) in a sinful society (vv 13-16). As the one who has come not to abolish the Law and the Prophets but to bring them to completion (i.e., to usher in the new age to which the OT pointed— v 17), Jesus calls his disciples to steadfast obedience to God’s law as now expounded by the Lawgiver himself (vv 18-20). God’s commands embrace inner desires as well as outward actions, must not be watered down or rationalized, and call for more radical obedience than ever before, now that the end has come (vv 21-48). In their giving, praying, and fasting, disciples are to combat hypocrisy by God-centeredness and self-forgetfulness (6:1-18). The Lord’s Prayer (vv 9-13) calls upon God to honor his name by establishing his rule on earth, and to pardon, protect, and provide for his children. Given this prayer, and given the disciples’ God-centered view of reality (vv 19-24), there is no cause for anxiety (vv 25-34). Disciples must be discerning without being judgmental (7:1-6), and depend on God for the power needed to love others (6:7-12). Having completed his exposition of the law (5:21–7:12), Jesus now calls would-be disciples to follow him (7:13-14), warns against false teachers (vv 15-20), and insists that true disciples do God’s will (vv 21-23).<\/p>\n<h5>The Authority of Jesus (8:1–9:38)<\/h5>\n<p>Having given his authority <em>verbal<\/em> expression in teaching (7:28-29), Jesus now gives it <em>visible<\/em> expression in a series of healing miracles, again revealing himself as the servant of Isaiah (8:17). He heals a leper, a centurion’s servant, and a bleeding woman by his word (8:1-13; 9:20-22). His touch dispels a fever and raises a dead person (8:14-15; 9:23-25). A combination of word and touch cures the blind (9:27-31). As “God with us,” Jesus calls for unqualified allegiance (8:18-22). Though lacking even the natural protection enjoyed by animals (v 20), he demonstrates his sovereignty over the natural world—and thus his deity—by calming the storm (vv 23-27). In direct confrontations with demons, he shows his superiority over them (8:28-34; 9:32-33). Exercising God’s own authority, he declares sins forgiven (9:1-8) and calls sinners to repentance and to discipleship (vv 9-13). Joy over the kingdom’s inauguration is mingled with longing for its consummation (vv 14-17). The summary of 9:35-38 echoes 4:23-25, recalls chapters 5–7, and prepares for the next major discourse.<\/p>\n<h5>Jesus’ Charge to the Missionaries (10:1-42)<\/h5>\n<p>In response to the prayers that he has commanded, Christ now invests 12 disciples with apostolic authority and sends them out into his harvest field (9:37–10:4). The discourse speaks both of the apostles’ immediate mission (10:5-15) and of the church’s broader mission (vv 16-42). For now, the apostles are to concentrate on evangelizing Jews (v 6), in preparation for the mission to Gentiles (28:19). The “worthy” are those who welcome the apostles and their message; the “unworthy,” those who reject them (10:11-15). In the broader mission, there is sure to be persecution (vv 16-19, 24-25), but this will actually aid the witness (vv 17-23). God will save his faithful missionaries (vv 19-23) but judge those who oppress them and who disown Christ (vv 26-39). A sure reward awaits both the herald and the recipient of the message (vv 37-42).<\/p>\n<h5>Christ the Lord (11:1–12:50)<\/h5>\n<p>The judgment John predicted is already under way; one’s stand in the last judgment would be determined by his response to the words and works of Jesus (11:2-6). Like his herald, Jesus meets with widespread hostility and indifference (vv 7-19). Given the finality of the grace attending his ministry, those who reject him will suffer the severest judgment (vv 20-24). Yet there are others—the lowly, the burdened, the teachable—who learn (by revelation from God the Father and God the Son) that the “Lord of heaven and earth” is also the “gentle and humble” God who comes to give rest to those who trust in him (vv 25-30). As the one who ushers in the new age (12:6), Jesus claims that he is the Lord of the Sabbath (vv 1-8). True rest (11:29) comes to those who come to Jesus.<\/p>\n<p>Viewing Jesus as the destroyer of the Sabbath, the Pharisees ascribe his miraculous powers to Satan (12:22-24). On the contrary, says Jesus, the rule he is inaugurating is crushing Satan’s empire (vv 25-29). To reject this truth in the full awareness of what one is doing is to commit the unforgivable sin against the Holy Spirit (vv 30-32); the words of Jesus’ accusers expose them as persons destined for condemnation (vv 33-37). The requested sign from heaven will not be given. Jesus’ resurrection is the only sign they need.<\/p>\n<h5>The Parables of the Kingdom (13:1-58)<\/h5>\n<p>This, the third of Matthew’s five great discourses, contains seven parables. In the parable of the sower, four kinds of soil—hard, shallow, cluttered, and fruitful—illustrate the various responses to Jesus’ preaching (13:3-9, 18-23). As those who have received Jesus’ proclamation of the kingdom (4:17), the disciples are given more light, but the crowds must accept that initial proclamation before further light is given (13:10-17, 34-35). In both the parable of the weeds (vv 24-30, 36-43) and the parable of the net (vv 47-50), Jesus assures his disciples that the final judgment will separate true believers from false, and warns against hasty, premature judgments (cf. 7:1-5). The parables of the mustard and the yeast (13:31-33) contrast the smallness of the kingdom’s inauguration with the fullness of its consummation. The parables of the hidden treasure and the pearl (vv 44-46) depict the kingdom as a value far surpassing all others (cf. 6:33). Thus illuminated by Jesus, disciples have new treasures to add to their old (13:51-52). The people of Nazareth, on the contrary, echo the crowds’ lack of understanding and the Pharisees’ hostility (vv 53-58).<\/p>\n<h5>Spiritual Conflict (14:1–16:12)<\/h5>\n<p>In 14:1-12 the preaching of John exposes the weakness of Herod, and the beheading of John anticipates the crucifixion of Jesus (cf. 17:12). The true king is not Herod but Jesus. He is sovereign over nature itself (14:13-36)—God incarnate, “God with us,” who feeds the hungry multitude in the wilderness (as God once provided manna) and walks upon and calms the sea (see Ps 89:9). Peter models Christians’ faith, fear, and utter dependence on Jesus (Mt 14:28-31). The Pharisees and teachers of the law appear to worship God but in fact are devoted to their own traditions, which they offer not as supplements but as <em>rivals<\/em> to the Word of God (15:1-9). In verses 10-20 Jesus teaches both that ceremonial law apart from moral law becomes empty ritual, and that the old distinction between clean and unclean foods (Lv 11) is now as obsolete as the distinction between Jews and Gentiles. To underscore the point, Jesus enters pagan territory, heals a Canaanite (15:21-28) and feeds a Gentile multitude (vv 29-39). Pharisees and Sadducees, for all their differences, are united in their opposition to Jesus (16:1-12).<\/p>\n<h5>The Coming Salvation (16:13–17:27)<\/h5>\n<p>Going beyond the crowds’ respectful but inadequate estimates, Peter confesses Jesus to be “the Christ, the Son of the living God”—a recognition of Jesus’ deity granted by divine revelation (16:13-17; cf. 11:25-26). As it is God the Son who possesses and builds the church, Satan and death are victims rather than victors. Jesus will build his church on Peter’s confession that Jesus is the Christ, the Son of the living God. The apostles’ prohibiting and granting entry into the church (“binding” and “loosing,” respectively) depends upon the prior decision of heaven (i.e., God’s revelation of apostolic teaching). In face of Peter’s confession and the persistent false notions of messiahship (16:20, 23), Jesus now (for the first time) predicts his sufferings and coming glory (vv 21-28). In anticipation of that glory, Jesus is transfigured before certain disciples; Moses and Elijah join God the Father in bearing witness to the unique splendor of God the Son (17:1-8). Jesus then demonstrated his power by combating demonic powers (vv 14-18) and exhibited his authority by choosing to pay the temple tax using miraculous means (vv 24-27).<\/p>\n<h5>Greatness in the Kingdom (18:1-35)<\/h5>\n<p>In this, the fourth of Matthew’s five great discourses, Jesus concentrates on the character and attitudes of church members. He calls upon his followers both to <em>become<\/em> and to <em>welcome<\/em> the lowliest (18:1-5). Leaders especially are enjoined to deal harshly with themselves but gently with those under their care (vv 6-9). Remembering the Father’s love for sinners, Christians are to make every effort (both by prayer and by personal initiative) to restore offending brothers, with excommunication being the last resort (vv 10-20). Church members who really understand the Father’s amazing grace will never stop offering forgiveness and compassion to those who wrong them (vv 21-35).<\/p>\n<h5>Instructions on the Way to Jerusalem (19:1–20:34)<\/h5>\n<p>Given God’s creation ordinances, says Jesus, divorce itself is never <em>commanded;<\/em> it is only <em>permitted<\/em> in the case of sin—that is, where the marital bond has already been severed through infidelity (19:1-9). As in 5:17-48, Jesus calls his followers to radical obedience (19:10-12). Besides instructing disciples to become like children (18:1-4), Jesus embraces children themselves with his love (19:13-15). He appeals likewise to the rich young man (vv 16-22); but the man, while faithful to the commands about love of neighbor, is too bound by his wealth to give himself unreservedly to loving God. Yet those who abandon all to follow Jesus will receive wealth untold in the coming kingdom (vv 27-30). The basis for such blessings lies not in human merit but in the astonishing generosity of the gracious God (20:1-16). None—not even the rich—are beyond the power of his grace. But God offers free salvation at great cost to himself (vv 17-19). Confronting competitiveness and ambition among his followers, Jesus teaches them that true greatness lies not in lording it over others but in serving them (vv 20-34), as shall be supremely demonstrated in his death as “a ransom for many” (v 28).<\/p>\n<h5>Confrontations in Jerusalem (21:1–22:46)<\/h5>\n<p>As the Servant-King (cf. 3:17), and as the Messiah destined for suffering (cf. 16:16-21; 20:28), Jesus enters Jerusalem not upon a war horse but upon a donkey’s colt, for he purposes not to declare war on his enemies but to hand himself over to them—and thus achieve his triumph through defeat (21:1-11). As Lord of the temple, he demands that its commerce be halted and that it become (as God ordained) a place of worship for everyone, including the sick, the young, and the alien (21:12-17; cf. Mk 11:17). He outwits those who refuse to acknowledge the heavenly source of his and John’s authority (Mt 21:23-27). In dramatic and devastating fashion, first visibly (by cursing the fig tree—vv 18-22) and then verbally (in the three parables of 21:28–22:14), Jesus pronounces judgment upon those Jews who have refused to acknowledge him as Messiah and Son of God. Henceforth, the true people of God are those who believe in Jesus, whether Jews or Gentiles. He calls upon his people to pledge their supreme allegiance to God. In the resurrection what will matter most is one’s relationship to God (22:23-33). Indeed, he who loves God with his whole being and his neighbor as himself has kept the two foundational commandments of the OT (vv 34-40). Henceforth, submitting to God means rightly recognizing Jesus; he is indeed David’s son (Mt 1:1), but he is supremely David’s Lord—the exalted Son of God (22:41-46; cf. 16:16).<\/p>\n<h5>Woes upon the Scribes and Pharisees (23:1-39)<\/h5>\n<p>Five reasons are stated for Jesus’ denunciation of the Jewish religious leaders. First is their hypocrisy: their practice contradicts their teaching (23:1-4), their external purity conceals inner rottenness (vv 25-28), and they appear to champion God’s cause but are really enemies of God’s servants (vv 29-36). Second is the pride that prompts their hypocrisy (23:5-12). Third is their exploitation of, and their baleful influence upon, those under their charge (vv 13-15). Fourth is their preoccupation with the minutia of the law to the neglect of its weightier matters (vv 16-24). Fifth is their responsibility for the dreadful judgment that the whole nation is about to experience (vv 33-39).<\/p>\n<h5>The Coming of the End (24:1–25:46)<\/h5>\n<p>The introduction to this, the fifth and last of Matthew’s great discourses, makes it plain that there is the closest connection (for both Jesus and his disciples) between the coming destruction of Jerusalem and the end of the age (24:1-3). Jesus first characterizes the time between his first advent and his return: there will be natural catastrophes, international warfare, the rise of false messiahs, the persecution of God’s people, and the universal proclamation of the gospel of the kingdom (vv 4-14). Then Jesus speaks of the catastrophe that is soon to befall the Jewish nation in particular (as already foretold in 22:7; 23:38), culminating in the destruction of Jerusalem and its temple in <span>AD<\/span> 70 (24:15-25). Sometime thereafter (but after an interval known only to God the Father—v 36), the Son of Man will return in great glory, amid apocalyptic signs, to gather his people (vv 26-31). The present generation will not pass away before judgment falls upon Israel (vv 15-25), so let listeners take heed (vv 32-35). The same warning applies to the more remote coming of the Son of Man (vv 36-51): both the certainty of the event and the uncertainty of its time call for vigilance and faithfulness in the interval, for that event will bring both salvation and judgment. To drive the lesson home, Jesus tells the parables of the wise and foolish virgins (25:1-13) and the talents (vv 14-30). The concluding parable of the sheep and the goats (vv 31-46) speaks of the urgent necessity of making the right response to the “brothers”—that is, the messengers—of Christ; those who feed, clothe, and otherwise care for the messengers of Christ thereby testify to their reception of the apostles’ message and their Lord (cf. 10:40-42).<\/p>\n<h5>The Road to Golgotha (26:1–27:26)<\/h5>\n<p>As though in response to Jesus’ own prediction, the chief priests and the elders hatch their murderous plot (26:1-5), soon to be aided by Judas (vv 14-16). The anointing at Bethany (vv 6-13) testifies to the extravagance of love and the imminence of death. At the Passover meal (vv 17-30), signaling at what sacrifice the new exodus comes about (cf. 2:15), Jesus interprets his forthcoming death as an atoning sacrifice for the forgiveness of sins (26:26-28; cf. 1:21) and anticipates the day of final victory over sin and death in the consummated kingdom (26:29). Jesus’ agony in Gethsemane (vv 36-46) expresses his horror over taking his people’s sins upon himself. By a stupendous act of filial obedience, he submits his will to the Father, that the Scriptures might be fulfilled (26:54; cf. Is 53). As the servant of God destined to suffer, Jesus resists attempts to thwart his arrest (26:47-56). The Jews’ supreme court (the Sanhedrin) and their loftiest religious official (the high priest) condemn Jesus as a blasphemer because he dares to identify himself as “the Christ, the Son of God” (26:57-68; cf. 16:16). As though joining the court’s repudiation, Peter—in fulfillment of Jesus’ prophecy (26:31-35)—disclaims knowledge of Jesus (vv 69-75). Judas’s disillusionment finds expression in suicide (27:3-10). The Jews hand Jesus over to Pilate the Roman governor (vv 1-2), he alone having the authority to pronounce the death sentence. Knowing that the charge of blasphemy will carry no weight with Pilate, the Jews now represent Jesus as a threat to Caesar. In the end, Pilate responds not to specific charges and evidence but to pressure from the crowd and the threat of riot (vv 11-25). He releases Barabbas and delivers Jesus to be crucified (v 26).<\/p>\n<h5>The Death of Jesus (27:27-66)<\/h5>\n<p>Following his humiliating treatment at the hands of the Roman soldiers, Jesus is led to the place of execution; weakened by the beatings, he requires assistance (27:27-32). He refuses the proffered narcotic so that he might keep his head clear (v 34). His being executed with malefactors (v 38) testifies to the purpose of his death (cf. 1:21). A steady stream of abuse is hurled at him, in blasphemous disregard of the truth of the superscription “This is Jesus the King of the Jews” (27:37-44). Finally, out of the darkness Jesus utters the cry of dereliction; now is revealed the ultimate horror (that from which his soul shrank in Gethsemane), the sin-bearer’s supreme agony—the beloved Son’s abandonment by the Father (vv 45-49). Having cried out with a loud voice (cf. Jn 19:30), Jesus dies (27:50). Immediately, the saving effects of his death become evident (vv 51-53): sinners, now forgiven, have access to the holy God (the veil of the temple is rent asunder), and there is hope of resurrection for those who have died. As at the beginning (2:1-12), Gentiles instead of Jews confess Jesus (27:54; contrast 26:63-65). Joseph’s careful attentiveness to Jesus’ burial contrasts with the ongoing attempts of the chief priests and Pharisees to resist Jesus’ power (27:57-66).<\/p>\n<h5>The Triumph of the Savior (28:1-20)<\/h5>\n<p>Amid great glory and power and joy, the Savior’s victory over death is announced and attested (28:1-7). The risen Jesus appears first to the women who stayed with him during his crucifixion (28:8-10; cf. 27:61; 28:1). The Jews’ response to the guards’ report signals their growing desperation before irresistible reality (28:11-15). Meeting with the 11 disciples on the mountain in Galilee (vv 16-20), Jesus, the new Moses, continues his instructions. He now reveals the evangelistic purpose for which Matthew has been preparing readers from the very threshold of his Gospel. The apostles are to disciple all peoples by baptizing them into the name of the triune God and by teaching them to obey all that Jesus has commanded. The apostles go forth in the assurance that Jesus—as the Lord—stands over them, and that Jesus—as Immanuel—stands with them until the very end of the age.<\/p>\n<p><em>See also<\/em> Jesus Christ, Life and Teachings of; Luke, Gospel of; Mark, Gospel of; Matthew (Person); Synoptic Gospels.<\/p>","summary_ro":"MATTHEW, Gospel of First Gospel and first book of the NT. Preview • Author • Date and Provenance • Purpose • Content Author Nowhere does the text of Matthew itself clearly identify the author. Yet, as did the ancient church, we may ascribe authorship to Matthew the apostle. He was otherwise known as Levi (see Mk 2:14; Lk 5:27, 29). Before Jesus called him, he was a tax collector (Mt 9:9ff.). It is interesting to note that Matthew called himself a tax collector, while none of the other Gospel ...","summary_en":"MATTHEW, Gospel of First Gospel and first book of the NT. Preview • Author • Date and Provenance • Purpose • Content Author Nowhere does the text of Matthew itself clearly identify the author. Yet, as did the ancient church, we may ascribe authorship to Matthew the apostle. He was otherwise known as Levi (see Mk 2:14; Lk 5:27, 29). Before Jesus called him, he was a tax collector (Mt 9:9ff.). It is interesting to note that Matthew called himself a tax collector, while none of the other Gospel ...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":37693,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Tribulation","title_en":"Tribulation","content_ro":"<h3>TRIBULATION<\/h3>\n<p>An experience of suffering, distress, affliction, trouble, or persecution. The Greek word appears in the NT about 45 times. There is a Hebrew equivalent that appears in four or five OT passages, never in the prophetic books. Therefore, it is appropriate to focus mainly on the NT for a definition of tribulation.<\/p>\n<p>The NT contains a few references where the word “tribulation” is used to denote the hardships that occur in the lives of common people. The labor pains of a woman in childbirth (Jn 16:21), the worldly concerns that arise in marriage (1 Cor 7:28), and the affliction of widows (Jas 1:27) are all called tribulation. In a more general way, a scourge like the famine that afflicted Egypt and Canaan during the patriarchal age is characterized as “great tribulation” (Acts 7:11).<\/p>\n<p>In a more narrow sense, the word “tribulation” refers to a specific Christian experience. The teachings of Christ provide basic definitions for this meaning of “tribulation.” He said that whenever the gospel is present in the world, tribulation becomes its unavoidable corollary. As the word of the gospel is sown, tribulation and persecution appear spontaneously (Mt 13:21).<\/p>\n<p>This concept of the ineluctable presence of tribulation during the church age is carefully developed in Jesus’ teaching on future events in the Olivet discourse (Mt 24–25; Mk 13; Lk 21). This discourse provides the only explicit description of, and clear chronological reference available in the Bible to, the tribulation of his followers. In it, Jesus predicted the time of the beginning, the extent, and the end of tribulation. This teaching on the tribulation was handed down to the 12 disciples privately, as a matter directly relevant to their lives (Mt 24:3). Jesus told the Twelve that they would be delivered up to tribulation and that this tribulation would take the form of persecution to the death for his name’s sake (v 9). The context of this teaching indicates that the tribulation taught by Jesus would affect Christians in many places throughout history. But the fact that Jesus predicted to the 12 disciples that they would fall victim to the tribulation, at the very beginning of the sufferings (v 8), provides a clear reference to the starting point of the tribulation during the disciples’ lifetimes.<\/p>\n<p>Likewise, the same group of disciples were to be witnesses of the “great tribulation” that would befall Jerusalem as predicted by the prophet Daniel (Mt 24:15-21). It is clear that, in the Olivet discourse, Jesus was referring to the destruction of Jerusalem in <span>AD<\/span> 70. The fall of Jerusalem at the hands of the Roman legions was to be viewed as an archetypal representation of the perennial tribulation. This is attested to by Matthew’s parenthetical editorial comment in 24:15 (“let the reader understand”), intended to alert his original readers to the fulfillment of Jesus’ prediction within their lifetimes. Moreover, the parallel section in Luke 21:20-24 makes it clear that the desolation of Jewish Jerusalem would be followed by a long period of gentile domination, which is precisely what happened after <span>AD<\/span> 70.<\/p>\n<p>The NT forewarns believers of the inevitability of tribulation; it also prescribes the appropriate response of Christians. They should rejoice because tribulation produces perseverance and strength of character (Rom 5:3-4). They should bear it patiently (12:12), knowing that God comforts the faithful in all tribulations (2 Cor 1:4) and that the present tribulation prepares believers for incomparable glory in eternity (2 Cor 4:17).<\/p>\n<p>Except for rare and exceptional circumstances that enable Christians to enjoy affluence and freedom, most believers throughout history have suffered tribulation. The normal vocation of the church has been to endure as a beleaguered and persecuted minority in a hostile world. For Christians providentially protected from tribulation, it is easy to relegate tribulation to a future period in history. For Christians suffering in the throes of opposition, however, the tribulation is an ever-present reality. The virulence and the severity of the tribulation may vary from time to time and from place to place, yet Christ’s promise remains true, “In the world you have tribulation; but be of good cheer, I have overcome the world” (Jn 16:33, <span>rsv<\/span>). <em>See<\/em> Suffering; Eschatology; Persecution.<\/p>","content_en":"<h3>TRIBULATION<\/h3>\n<p>An experience of suffering, distress, affliction, trouble, or persecution. The Greek word appears in the NT about 45 times. There is a Hebrew equivalent that appears in four or five OT passages, never in the prophetic books. Therefore, it is appropriate to focus mainly on the NT for a definition of tribulation.<\/p>\n<p>The NT contains a few references where the word “tribulation” is used to denote the hardships that occur in the lives of common people. The labor pains of a woman in childbirth (Jn 16:21), the worldly concerns that arise in marriage (1 Cor 7:28), and the affliction of widows (Jas 1:27) are all called tribulation. In a more general way, a scourge like the famine that afflicted Egypt and Canaan during the patriarchal age is characterized as “great tribulation” (Acts 7:11).<\/p>\n<p>In a more narrow sense, the word “tribulation” refers to a specific Christian experience. The teachings of Christ provide basic definitions for this meaning of “tribulation.” He said that whenever the gospel is present in the world, tribulation becomes its unavoidable corollary. As the word of the gospel is sown, tribulation and persecution appear spontaneously (Mt 13:21).<\/p>\n<p>This concept of the ineluctable presence of tribulation during the church age is carefully developed in Jesus’ teaching on future events in the Olivet discourse (Mt 24–25; Mk 13; Lk 21). This discourse provides the only explicit description of, and clear chronological reference available in the Bible to, the tribulation of his followers. In it, Jesus predicted the time of the beginning, the extent, and the end of tribulation. This teaching on the tribulation was handed down to the 12 disciples privately, as a matter directly relevant to their lives (Mt 24:3). Jesus told the Twelve that they would be delivered up to tribulation and that this tribulation would take the form of persecution to the death for his name’s sake (v 9). The context of this teaching indicates that the tribulation taught by Jesus would affect Christians in many places throughout history. But the fact that Jesus predicted to the 12 disciples that they would fall victim to the tribulation, at the very beginning of the sufferings (v 8), provides a clear reference to the starting point of the tribulation during the disciples’ lifetimes.<\/p>\n<p>Likewise, the same group of disciples were to be witnesses of the “great tribulation” that would befall Jerusalem as predicted by the prophet Daniel (Mt 24:15-21). It is clear that, in the Olivet discourse, Jesus was referring to the destruction of Jerusalem in <span>AD<\/span> 70. The fall of Jerusalem at the hands of the Roman legions was to be viewed as an archetypal representation of the perennial tribulation. This is attested to by Matthew’s parenthetical editorial comment in 24:15 (“let the reader understand”), intended to alert his original readers to the fulfillment of Jesus’ prediction within their lifetimes. Moreover, the parallel section in Luke 21:20-24 makes it clear that the desolation of Jewish Jerusalem would be followed by a long period of gentile domination, which is precisely what happened after <span>AD<\/span> 70.<\/p>\n<p>The NT forewarns believers of the inevitability of tribulation; it also prescribes the appropriate response of Christians. They should rejoice because tribulation produces perseverance and strength of character (Rom 5:3-4). They should bear it patiently (12:12), knowing that God comforts the faithful in all tribulations (2 Cor 1:4) and that the present tribulation prepares believers for incomparable glory in eternity (2 Cor 4:17).<\/p>\n<p>Except for rare and exceptional circumstances that enable Christians to enjoy affluence and freedom, most believers throughout history have suffered tribulation. The normal vocation of the church has been to endure as a beleaguered and persecuted minority in a hostile world. For Christians providentially protected from tribulation, it is easy to relegate tribulation to a future period in history. For Christians suffering in the throes of opposition, however, the tribulation is an ever-present reality. The virulence and the severity of the tribulation may vary from time to time and from place to place, yet Christ’s promise remains true, “In the world you have tribulation; but be of good cheer, I have overcome the world” (Jn 16:33, <span>rsv<\/span>). <em>See<\/em> Suffering; Eschatology; Persecution.<\/p>","summary_ro":"TRIBULATION An experience of suffering, distress, affliction, trouble, or persecution. The Greek word appears in the NT about 45 times. There is a Hebrew equivalent that appears in four or five OT passages, never in the prophetic books. Therefore, it is appropriate to focus mainly on the NT for a definition of tribulation. The NT contains a few references where the word “tribulation” is used to denote the hardships that occur in the lives of common people. The labor pains of a woman in childb...","summary_en":"TRIBULATION An experience of suffering, distress, affliction, trouble, or persecution. The Greek word appears in the NT about 45 times. There is a Hebrew equivalent that appears in four or five OT passages, never in the prophetic books. Therefore, it is appropriate to focus mainly on the NT for a definition of tribulation. The NT contains a few references where the word “tribulation” is used to denote the hardships that occur in the lives of common people. The labor pains of a woman in childb...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39861,"type":"textbox","type_label":"Notă explicativă","type_icon":"💡","type_color":"#8b5cf6","title_ro":"Abomination of Desolation","title_en":"Abomination of Desolation","content_ro":"<h3>Abomination of Desolation<\/h3>\n<blockquote><p>Phrase used in Daniel, 1 Maccabees, Matthew, and Mark to designate a detestable object of pagan idolatry so loathsome to God that he would enact desolating judgment.<\/p><\/blockquote>\n<p>In Daniel’s vision of coming abomination, a detestable object would be set up in the temple in Jerusalem (Dn 11:31) 1,290 days after the beginning of a period of sacrilege (Dn 12:11), thus destroying the temple’s holiness and rendering it unclean by ceremonial and ethical standards. In 1 Maccabees it is recorded that the Syrian Antiochus Epiphanes invaded Palestine (167 <span>BC<\/span>) and erected a desolating sacrilege, probably a statue of Zeus, upon the altar of burnt offering in the temple (1 Macc 1:54).<\/p>\n<p>Jesus used the phrase “abomination of desolation” in answering the disciples’ questions concerning the destruction of the temple and the general course of the age until his return (Mt 24:1-31; Mk 13:1-27; Lk 21:5-28). In alluding to the Daniel passages, Jesus predicted that something analogous to the destruction by Antiochus would occur. Jesus applied the prediction and fulfillment of Daniel’s prophecy in part to the coming Roman desecration, which did take place in <span>AD<\/span> 70. Jesus warned that the erection of the abomination of desolation (“desolating sacrilege,” <span>rsv<\/span>) was a signal to flee the city of Jerusalem (Mt 24:15-16; Mk 13:14).<\/p>\n<p>The Greek version of the book of Ezekiel sometimes used “lawlessness” in place of abomination, leading to the association of “man of lawlessness” (man of abomination) with the detestable sacrilege of the Antichrist (2 Thes 2:3). A similar theme is reflected in the book of Revelation, where the image of the creature or beast from the sea symbolizes the power of the forces of evil demanding obedience and submission (Rv 13:1-10).<\/p>\n<p><em>See also<\/em> Antichrist; Daniel, Book of; Abomination.<\/p>","content_en":"<h3>Abomination of Desolation<\/h3>\n<blockquote><p>Phrase used in Daniel, 1 Maccabees, Matthew, and Mark to designate a detestable object of pagan idolatry so loathsome to God that he would enact desolating judgment.<\/p><\/blockquote>\n<p>In Daniel’s vision of coming abomination, a detestable object would be set up in the temple in Jerusalem (Dn 11:31) 1,290 days after the beginning of a period of sacrilege (Dn 12:11), thus destroying the temple’s holiness and rendering it unclean by ceremonial and ethical standards. In 1 Maccabees it is recorded that the Syrian Antiochus Epiphanes invaded Palestine (167 <span>BC<\/span>) and erected a desolating sacrilege, probably a statue of Zeus, upon the altar of burnt offering in the temple (1 Macc 1:54).<\/p>\n<p>Jesus used the phrase “abomination of desolation” in answering the disciples’ questions concerning the destruction of the temple and the general course of the age until his return (Mt 24:1-31; Mk 13:1-27; Lk 21:5-28). In alluding to the Daniel passages, Jesus predicted that something analogous to the destruction by Antiochus would occur. Jesus applied the prediction and fulfillment of Daniel’s prophecy in part to the coming Roman desecration, which did take place in <span>AD<\/span> 70. Jesus warned that the erection of the abomination of desolation (“desolating sacrilege,” <span>rsv<\/span>) was a signal to flee the city of Jerusalem (Mt 24:15-16; Mk 13:14).<\/p>\n<p>The Greek version of the book of Ezekiel sometimes used “lawlessness” in place of abomination, leading to the association of “man of lawlessness” (man of abomination) with the detestable sacrilege of the Antichrist (2 Thes 2:3). A similar theme is reflected in the book of Revelation, where the image of the creature or beast from the sea symbolizes the power of the forces of evil demanding obedience and submission (Rv 13:1-10).<\/p>\n<p><em>See also<\/em> Antichrist; Daniel, Book of; Abomination.<\/p>","summary_ro":"Abomination of Desolation Phrase used in Daniel, 1 Maccabees, Matthew, and Mark to designate a detestable object of pagan idolatry so loathsome to God that he would enact desolating judgment. In Daniel’s vision of coming abomination, a detestable object would be set up in the temple in Jerusalem (Dn 11:31) 1,290 days after the beginning of a period of sacrilege (Dn 12:11), thus destroying the temple’s holiness and rendering it unclean by ceremonial and ethical standards. In 1 Maccabees it is ...","summary_en":"Abomination of Desolation Phrase used in Daniel, 1 Maccabees, Matthew, and Mark to designate a detestable object of pagan idolatry so loathsome to God that he would enact desolating judgment. In Daniel’s vision of coming abomination, a detestable object would be set up in the temple in Jerusalem (Dn 11:31) 1,290 days after the beginning of a period of sacrilege (Dn 12:11), thus destroying the temple’s holiness and rendering it unclean by ceremonial and ethical standards. In 1 Maccabees it is ...","source":"Textboxes\/Textboxes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":54994,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:15","title_en":"Study Note: Matei 24:15","content_ro":"<p><strong>24:15<\/strong> <em>Daniel . . . spoke about<\/em> a profaning or desolating of the Temple (see Dan 8:13; 9:27; 11:31; 12:11). • <em>the sacrilegious object that causes desecration:<\/em> Attempts to identify a specific fulfillment include: (1) a false priest assuming the priesthood (see Josephus, <em>War<\/em> 4.3.6-10); (2) the presence of unlawful images of God or humans, or certain humans themselves (such as Antiochus Epiphanes, Caligula, Vespasian, or Titus) who were not to be allowed within the Temple precincts (see Josephus, <em>War<\/em> 4.4.1–4.7.1); (3) the presence of the antichrist in the Temple (cp. <em>1 Maccabees<\/em> 1:54-64; <em>2 Maccabees<\/em> 8:17). • <em>Reader, pay attention!<\/em> This covert statement reflects a special bond between writer and reader, based on a shared understanding that the events being described fulfill the prophecies of Dan 9, 11, and 12.<\/p>","content_en":"<p><strong>24:15<\/strong> <em>Daniel . . . spoke about<\/em> a profaning or desolating of the Temple (see Dan 8:13; 9:27; 11:31; 12:11). • <em>the sacrilegious object that causes desecration:<\/em> Attempts to identify a specific fulfillment include: (1) a false priest assuming the priesthood (see Josephus, <em>War<\/em> 4.3.6-10); (2) the presence of unlawful images of God or humans, or certain humans themselves (such as Antiochus Epiphanes, Caligula, Vespasian, or Titus) who were not to be allowed within the Temple precincts (see Josephus, <em>War<\/em> 4.4.1–4.7.1); (3) the presence of the antichrist in the Temple (cp. <em>1 Maccabees<\/em> 1:54-64; <em>2 Maccabees<\/em> 8:17). • <em>Reader, pay attention!<\/em> This covert statement reflects a special bond between writer and reader, based on a shared understanding that the events being described fulfill the prophecies of Dan 9, 11, and 12.<\/p>","summary_ro":"24:15 Daniel . . . spoke about a profaning or desolating of the Temple (see Dan 8:13; 9:27; 11:31; 12:11). • the sacrilegious object that causes desecration: Attempts to identify a specific fulfillment include: (1) a false priest assuming the priesthood (see Josephus, War 4.3.6-10); (2) the presence of unlawful images of God or humans, or certain humans themselves (such as Antiochus Epiphanes, Caligula, Vespasian, or Titus) who were not to be allowed within the Temple precincts (see Josephus,...","summary_en":"24:15 Daniel . . . spoke about a profaning or desolating of the Temple (see Dan 8:13; 9:27; 11:31; 12:11). • the sacrilegious object that causes desecration: Attempts to identify a specific fulfillment include: (1) a false priest assuming the priesthood (see Josephus, War 4.3.6-10); (2) the presence of unlawful images of God or humans, or certain humans themselves (such as Antiochus Epiphanes, Caligula, Vespasian, or Titus) who were not to be allowed within the Temple precincts (see Josephus,...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":82620,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:15","title_en":"Study Note: Matei 24:15","content_ro":"<p><strong>24:15<\/strong> <em>Daniel . . . spoke about<\/em> a profaning or desolating of the Temple (see Dan 8:13; 9:27; 11:31; 12:11). • <em>the sacrilegious object that causes desecration:<\/em> Attempts to identify a specific fulfillment include: (1) a false priest assuming the priesthood (see Josephus, <em>War<\/em> 4.3.6-10); (2) the presence of unlawful images of God or humans, or certain humans themselves (such as Antiochus Epiphanes, Caligula, Vespasian, or Titus) who were not to be allowed within the Temple precincts (see Josephus, <em>War<\/em> 4.4.1–4.7.1); (3) the presence of the antichrist in the Temple (cp. <em>1 Maccabees<\/em> 1:54-64; <em>2 Maccabees<\/em> 8:17). • <em>Reader, pay attention!<\/em> This covert statement reflects a special bond between writer and reader, based on a shared understanding that the events being described fulfill the prophecies of Dan 9, 11, and 12.<\/p>","content_en":"<p><strong>24:15<\/strong> <em>Daniel . . . spoke about<\/em> a profaning or desolating of the Temple (see Dan 8:13; 9:27; 11:31; 12:11). • <em>the sacrilegious object that causes desecration:<\/em> Attempts to identify a specific fulfillment include: (1) a false priest assuming the priesthood (see Josephus, <em>War<\/em> 4.3.6-10); (2) the presence of unlawful images of God or humans, or certain humans themselves (such as Antiochus Epiphanes, Caligula, Vespasian, or Titus) who were not to be allowed within the Temple precincts (see Josephus, <em>War<\/em> 4.4.1–4.7.1); (3) the presence of the antichrist in the Temple (cp. <em>1 Maccabees<\/em> 1:54-64; <em>2 Maccabees<\/em> 8:17). • <em>Reader, pay attention!<\/em> This covert statement reflects a special bond between writer and reader, based on a shared understanding that the events being described fulfill the prophecies of Dan 9, 11, and 12.<\/p>","summary_ro":"24:15 Daniel . . . spoke about a profaning or desolating of the Temple (see Dan 8:13; 9:27; 11:31; 12:11). • the sacrilegious object that causes desecration: Attempts to identify a specific fulfillment include: (1) a false priest assuming the priesthood (see Josephus, War 4.3.6-10); (2) the presence of unlawful images of God or humans, or certain humans themselves (such as Antiochus Epiphanes, Caligula, Vespasian, or Titus) who were not to be allowed within the Temple precincts (see Josephus,...","summary_en":"24:15 Daniel . . . spoke about a profaning or desolating of the Temple (see Dan 8:13; 9:27; 11:31; 12:11). • the sacrilegious object that causes desecration: Attempts to identify a specific fulfillment include: (1) a false priest assuming the priesthood (see Josephus, War 4.3.6-10); (2) the presence of unlawful images of God or humans, or certain humans themselves (such as Antiochus Epiphanes, Caligula, Vespasian, or Titus) who were not to be allowed within the Temple precincts (see Josephus,...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":110246,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:15","title_en":"Study Note: Matei 24:15","content_ro":"<p><strong>24:15<\/strong> <em>Daniel . . . spoke about<\/em> a profaning or desolating of the Temple (see Dan 8:13; 9:27; 11:31; 12:11). • <em>the sacrilegious object that causes desecration:<\/em> Attempts to identify a specific fulfillment include: (1) a false priest assuming the priesthood (see Josephus, <em>War<\/em> 4.3.6-10); (2) the presence of unlawful images of God or humans, or certain humans themselves (such as Antiochus Epiphanes, Caligula, Vespasian, or Titus) who were not to be allowed within the Temple precincts (see Josephus, <em>War<\/em> 4.4.1–4.7.1); (3) the presence of the antichrist in the Temple (cp. <em>1 Maccabees<\/em> 1:54-64; <em>2 Maccabees<\/em> 8:17). • <em>Reader, pay attention!<\/em> This covert statement reflects a special bond between writer and reader, based on a shared understanding that the events being described fulfill the prophecies of Dan 9, 11, and 12.<\/p>","content_en":"<p><strong>24:15<\/strong> <em>Daniel . . . spoke about<\/em> a profaning or desolating of the Temple (see Dan 8:13; 9:27; 11:31; 12:11). • <em>the sacrilegious object that causes desecration:<\/em> Attempts to identify a specific fulfillment include: (1) a false priest assuming the priesthood (see Josephus, <em>War<\/em> 4.3.6-10); (2) the presence of unlawful images of God or humans, or certain humans themselves (such as Antiochus Epiphanes, Caligula, Vespasian, or Titus) who were not to be allowed within the Temple precincts (see Josephus, <em>War<\/em> 4.4.1–4.7.1); (3) the presence of the antichrist in the Temple (cp. <em>1 Maccabees<\/em> 1:54-64; <em>2 Maccabees<\/em> 8:17). • <em>Reader, pay attention!<\/em> This covert statement reflects a special bond between writer and reader, based on a shared understanding that the events being described fulfill the prophecies of Dan 9, 11, and 12.<\/p>","summary_ro":"24:15 Daniel . . . spoke about a profaning or desolating of the Temple (see Dan 8:13; 9:27; 11:31; 12:11). • the sacrilegious object that causes desecration: Attempts to identify a specific fulfillment include: (1) a false priest assuming the priesthood (see Josephus, War 4.3.6-10); (2) the presence of unlawful images of God or humans, or certain humans themselves (such as Antiochus Epiphanes, Caligula, Vespasian, or Titus) who were not to be allowed within the Temple precincts (see Josephus,...","summary_en":"24:15 Daniel . . . spoke about a profaning or desolating of the Temple (see Dan 8:13; 9:27; 11:31; 12:11). • the sacrilegious object that causes desecration: Attempts to identify a specific fulfillment include: (1) a false priest assuming the priesthood (see Josephus, War 4.3.6-10); (2) the presence of unlawful images of God or humans, or certain humans themselves (such as Antiochus Epiphanes, Caligula, Vespasian, or Titus) who were not to be allowed within the Temple precincts (see Josephus,...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":137872,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:15","title_en":"Study Note: Matei 24:15","content_ro":"<p><strong>24:15<\/strong> <em>Daniel . . . spoke about<\/em> a profaning or desolating of the Temple (see Dan 8:13; 9:27; 11:31; 12:11). • <em>the sacrilegious object that causes desecration:<\/em> Attempts to identify a specific fulfillment include: (1) a false priest assuming the priesthood (see Josephus, <em>War<\/em> 4.3.6-10); (2) the presence of unlawful images of God or humans, or certain humans themselves (such as Antiochus Epiphanes, Caligula, Vespasian, or Titus) who were not to be allowed within the Temple precincts (see Josephus, <em>War<\/em> 4.4.1–4.7.1); (3) the presence of the antichrist in the Temple (cp. <em>1 Maccabees<\/em> 1:54-64; <em>2 Maccabees<\/em> 8:17). • <em>Reader, pay attention!<\/em> This covert statement reflects a special bond between writer and reader, based on a shared understanding that the events being described fulfill the prophecies of Dan 9, 11, and 12.<\/p>","content_en":"<p><strong>24:15<\/strong> <em>Daniel . . . spoke about<\/em> a profaning or desolating of the Temple (see Dan 8:13; 9:27; 11:31; 12:11). • <em>the sacrilegious object that causes desecration:<\/em> Attempts to identify a specific fulfillment include: (1) a false priest assuming the priesthood (see Josephus, <em>War<\/em> 4.3.6-10); (2) the presence of unlawful images of God or humans, or certain humans themselves (such as Antiochus Epiphanes, Caligula, Vespasian, or Titus) who were not to be allowed within the Temple precincts (see Josephus, <em>War<\/em> 4.4.1–4.7.1); (3) the presence of the antichrist in the Temple (cp. <em>1 Maccabees<\/em> 1:54-64; <em>2 Maccabees<\/em> 8:17). • <em>Reader, pay attention!<\/em> This covert statement reflects a special bond between writer and reader, based on a shared understanding that the events being described fulfill the prophecies of Dan 9, 11, and 12.<\/p>","summary_ro":"24:15 Daniel . . . spoke about a profaning or desolating of the Temple (see Dan 8:13; 9:27; 11:31; 12:11). • the sacrilegious object that causes desecration: Attempts to identify a specific fulfillment include: (1) a false priest assuming the priesthood (see Josephus, War 4.3.6-10); (2) the presence of unlawful images of God or humans, or certain humans themselves (such as Antiochus Epiphanes, Caligula, Vespasian, or Titus) who were not to be allowed within the Temple precincts (see Josephus,...","summary_en":"24:15 Daniel . . . spoke about a profaning or desolating of the Temple (see Dan 8:13; 9:27; 11:31; 12:11). • the sacrilegious object that causes desecration: Attempts to identify a specific fulfillment include: (1) a false priest assuming the priesthood (see Josephus, War 4.3.6-10); (2) the presence of unlawful images of God or humans, or certain humans themselves (such as Antiochus Epiphanes, Caligula, Vespasian, or Titus) who were not to be allowed within the Temple precincts (see Josephus,...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":64558,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Seventy Sets of Seven","title_en":"The Seventy Sets of Seven","content_ro":"<h3>The Seventy Sets of Seven<\/h3>\n<p>The seventy sevens (or weeks) of Daniel 9:24-27 have always puzzled students of the Bible. Although difficult to assign to a precise period of history, the seventy sets of seven are significant: They demonstrate God’s sovereignty over history and emphasize his ability to bring his plans for his people to completion. The number seventy (seven times ten) represents completeness. For example, the seventy years of exile for God’s people (9:2) were enough to chastise them. The two main interpretations of the seventy sets of seven are presented here.<\/p>\n<p>SCENARIO A: THE REIGN OF ANTIOCHUS IV (175–163 <span>BC<\/span>).) The seventy sets of seven refer to history from Cyrus II of Persia (539 <span>BC<\/span>; see 9:25; Ezra 1:2-4) to Antiochus IV (175–163 <span>BC<\/span>; see Dan 8:23-25; 11:21-39). In this scenario, the “Anointed One” was the high priest Onias III, and the “ruler” (9:26-27) was Antiochus IV, whose treaty with the people of Judea in 174 <span>BC<\/span> was supposed to allow them to practice their faith peacefully. In 170 <span>BC<\/span>, Antiochus attacked Jerusalem, killed many, and looted the Temple. Then in 167 <span>BC<\/span> he put an end to the sacrifices and offerings, forced the Jews to stop practicing their faith on pain of death, and desecrated the Temple with a “sacrilegious object”: He placed a statue of Zeus on the altar of burnt offering, where he sacrificed pigs and other unclean animals (cp. 11:21-35). Antiochus was struck with a painful disease, and he died in 163 <span>BC<\/span>—“The fate decreed for this defiler” was “finally poured out on him” (9:27; see also 8:25; <em>1 Maccabees<\/em> 1:10-24; 6:7-16; <em>2 Maccabees<\/em> 9:1-29). In Scenario A, when Jesus spoke of the “sacrilegious object that causes desecration,” he was referring to the Jews’ experience in the time of Antiochus as a paradigm of the things that would happen in the future (see Matt 24:15; cp. Luke 21:20; 2 Thes 2:3-4).<\/p>\n<p>SCENARIO B: THE DEATH OF CHRIST (<span>AD<\/span> 30 or 33). The seventy weeks are a prophecy concerning Jesus Christ, the anointed Messiah. In this scenario, the “seventy sets of seven” began either with the decree of Cyrus (538 <span>BC<\/span>; Ezra 1:1-4) or with one of the decrees of Artaxerxes (458 or 445 <span>BC<\/span>; Ezra 7:8-26; Neh 2:1-10). The death of Christ then occurred either at the end of sixty-nine sets of seven (seven plus sixty-two, Dan 9:25-26) or at the midpoint of the seventieth (9:27). These two options have implications for how the seventy sets of seven are brought to completion. In the first option, the seventieth set of seven is seen as a future time not yet fulfilled. In the second option, the seventieth set of seven is seen as having been completed when the Romans destroyed Jerusalem and the Temple in <span>AD<\/span> 70. If the decree of Cyrus is seen as the starting point, the 490 years are symbolic. However, if the decree given to Nehemiah to rebuild the city (445 <span>BC<\/span>; Neh 2:1) is taken as the starting point (Dan 9:25), then there were very nearly 483 years (69 x 7 years) between that date and the death of Christ in <span>AD<\/span> 30 or 33.<\/p>\n<p><em>Option 1: The Seventieth Set of Seven Remains to Be Fulfilled in the Future.<\/em> Many interpreters have argued that Christ’s death occurred at the end of the sixty-ninth set of seven, and the seventieth set of seven is yet to be fulfilled. In that case, there is now a long gap from the sixty-ninth set of seven to the seventieth. The seventieth still lies in the future and corresponds to the reign of the Antichrist during the tribulation at the end of history (see 2 Thes 2:3-12; 1 Jn 2:18-22; 4:3; 2 Jn 1:7; Rev 13:1, 5; 16:13-14; 17:11; 19:20-21; 20:10).<\/p>\n<p><em>Option 2: The Seventieth Set of Seven Was Completed When Rome Destroyed Jerusalem and the Temple.<\/em> Other interpreters have held that the seventy weeks were fulfilled with the coming of Christ, his death and resurrection, and the destruction of Jerusalem and its Temple in <span>AD<\/span> 70. In this case, Christ began his ministry at the end of the sixty-ninth set of seven, around <span>AD<\/span> 28. He ministered for approximately three and a half years, then was killed in the middle of the seventieth seven. The remaining half-seven ended when the “ruler”—one or more of the Roman rulers—destroyed Jerusalem and its Temple in <span>AD<\/span> 70. The war and its miseries now continue between God’s people and the kingdom of this world to the very end, when Christ will return, judge the wicked, and establish his Kingdom.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Dan 7:8, 11, 20-21, 24-27; 8:9-14; 9:24-27; 11:29-31, 40-45; 12:7, 11; 2 Thes 2:3-12; 1 Jn 2:18-22; 4:3; 2 Jn 1:7; Rev 13:1, 5; 16:13-14; 17:11; 19:20-21; 20:10<\/p>","content_en":"<h3>The Seventy Sets of Seven<\/h3>\n<p>The seventy sevens (or weeks) of Daniel 9:24-27 have always puzzled students of the Bible. Although difficult to assign to a precise period of history, the seventy sets of seven are significant: They demonstrate God’s sovereignty over history and emphasize his ability to bring his plans for his people to completion. The number seventy (seven times ten) represents completeness. For example, the seventy years of exile for God’s people (9:2) were enough to chastise them. The two main interpretations of the seventy sets of seven are presented here.<\/p>\n<p>SCENARIO A: THE REIGN OF ANTIOCHUS IV (175–163 <span>BC<\/span>).) The seventy sets of seven refer to history from Cyrus II of Persia (539 <span>BC<\/span>; see 9:25; Ezra 1:2-4) to Antiochus IV (175–163 <span>BC<\/span>; see Dan 8:23-25; 11:21-39). In this scenario, the “Anointed One” was the high priest Onias III, and the “ruler” (9:26-27) was Antiochus IV, whose treaty with the people of Judea in 174 <span>BC<\/span> was supposed to allow them to practice their faith peacefully. In 170 <span>BC<\/span>, Antiochus attacked Jerusalem, killed many, and looted the Temple. Then in 167 <span>BC<\/span> he put an end to the sacrifices and offerings, forced the Jews to stop practicing their faith on pain of death, and desecrated the Temple with a “sacrilegious object”: He placed a statue of Zeus on the altar of burnt offering, where he sacrificed pigs and other unclean animals (cp. 11:21-35). Antiochus was struck with a painful disease, and he died in 163 <span>BC<\/span>—“The fate decreed for this defiler” was “finally poured out on him” (9:27; see also 8:25; <em>1 Maccabees<\/em> 1:10-24; 6:7-16; <em>2 Maccabees<\/em> 9:1-29). In Scenario A, when Jesus spoke of the “sacrilegious object that causes desecration,” he was referring to the Jews’ experience in the time of Antiochus as a paradigm of the things that would happen in the future (see Matt 24:15; cp. Luke 21:20; 2 Thes 2:3-4).<\/p>\n<p>SCENARIO B: THE DEATH OF CHRIST (<span>AD<\/span> 30 or 33). The seventy weeks are a prophecy concerning Jesus Christ, the anointed Messiah. In this scenario, the “seventy sets of seven” began either with the decree of Cyrus (538 <span>BC<\/span>; Ezra 1:1-4) or with one of the decrees of Artaxerxes (458 or 445 <span>BC<\/span>; Ezra 7:8-26; Neh 2:1-10). The death of Christ then occurred either at the end of sixty-nine sets of seven (seven plus sixty-two, Dan 9:25-26) or at the midpoint of the seventieth (9:27). These two options have implications for how the seventy sets of seven are brought to completion. In the first option, the seventieth set of seven is seen as a future time not yet fulfilled. In the second option, the seventieth set of seven is seen as having been completed when the Romans destroyed Jerusalem and the Temple in <span>AD<\/span> 70. If the decree of Cyrus is seen as the starting point, the 490 years are symbolic. However, if the decree given to Nehemiah to rebuild the city (445 <span>BC<\/span>; Neh 2:1) is taken as the starting point (Dan 9:25), then there were very nearly 483 years (69 x 7 years) between that date and the death of Christ in <span>AD<\/span> 30 or 33.<\/p>\n<p><em>Option 1: The Seventieth Set of Seven Remains to Be Fulfilled in the Future.<\/em> Many interpreters have argued that Christ’s death occurred at the end of the sixty-ninth set of seven, and the seventieth set of seven is yet to be fulfilled. In that case, there is now a long gap from the sixty-ninth set of seven to the seventieth. The seventieth still lies in the future and corresponds to the reign of the Antichrist during the tribulation at the end of history (see 2 Thes 2:3-12; 1 Jn 2:18-22; 4:3; 2 Jn 1:7; Rev 13:1, 5; 16:13-14; 17:11; 19:20-21; 20:10).<\/p>\n<p><em>Option 2: The Seventieth Set of Seven Was Completed When Rome Destroyed Jerusalem and the Temple.<\/em> Other interpreters have held that the seventy weeks were fulfilled with the coming of Christ, his death and resurrection, and the destruction of Jerusalem and its Temple in <span>AD<\/span> 70. In this case, Christ began his ministry at the end of the sixty-ninth set of seven, around <span>AD<\/span> 28. He ministered for approximately three and a half years, then was killed in the middle of the seventieth seven. The remaining half-seven ended when the “ruler”—one or more of the Roman rulers—destroyed Jerusalem and its Temple in <span>AD<\/span> 70. The war and its miseries now continue between God’s people and the kingdom of this world to the very end, when Christ will return, judge the wicked, and establish his Kingdom.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Dan 7:8, 11, 20-21, 24-27; 8:9-14; 9:24-27; 11:29-31, 40-45; 12:7, 11; 2 Thes 2:3-12; 1 Jn 2:18-22; 4:3; 2 Jn 1:7; Rev 13:1, 5; 16:13-14; 17:11; 19:20-21; 20:10<\/p>","summary_ro":"The Seventy Sets of Seven The seventy sevens (or weeks) of Daniel 9:24-27 have always puzzled students of the Bible. Although difficult to assign to a precise period of history, the seventy sets of seven are significant: They demonstrate God’s sovereignty over history and emphasize his ability to bring his plans for his people to completion. The number seventy (seven times ten) represents completeness. For example, the seventy years of exile for God’s people (9:2) were enough to chastise them...","summary_en":"The Seventy Sets of Seven The seventy sevens (or weeks) of Daniel 9:24-27 have always puzzled students of the Bible. Although difficult to assign to a precise period of history, the seventy sets of seven are significant: They demonstrate God’s sovereignty over history and emphasize his ability to bring his plans for his people to completion. The number seventy (seven times ten) represents completeness. For example, the seventy years of exile for God’s people (9:2) were enough to chastise them...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":92184,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Seventy Sets of Seven","title_en":"The Seventy Sets of Seven","content_ro":"<h3>The Seventy Sets of Seven<\/h3>\n<p>The seventy sevens (or weeks) of Daniel 9:24-27 have always puzzled students of the Bible. Although difficult to assign to a precise period of history, the seventy sets of seven are significant: They demonstrate God’s sovereignty over history and emphasize his ability to bring his plans for his people to completion. The number seventy (seven times ten) represents completeness. For example, the seventy years of exile for God’s people (9:2) were enough to chastise them. The two main interpretations of the seventy sets of seven are presented here.<\/p>\n<p>SCENARIO A: THE REIGN OF ANTIOCHUS IV (175–163 <span>BC<\/span>).) The seventy sets of seven refer to history from Cyrus II of Persia (539 <span>BC<\/span>; see 9:25; Ezra 1:2-4) to Antiochus IV (175–163 <span>BC<\/span>; see Dan 8:23-25; 11:21-39). In this scenario, the “Anointed One” was the high priest Onias III, and the “ruler” (9:26-27) was Antiochus IV, whose treaty with the people of Judea in 174 <span>BC<\/span> was supposed to allow them to practice their faith peacefully. In 170 <span>BC<\/span>, Antiochus attacked Jerusalem, killed many, and looted the Temple. Then in 167 <span>BC<\/span> he put an end to the sacrifices and offerings, forced the Jews to stop practicing their faith on pain of death, and desecrated the Temple with a “sacrilegious object”: He placed a statue of Zeus on the altar of burnt offering, where he sacrificed pigs and other unclean animals (cp. 11:21-35). Antiochus was struck with a painful disease, and he died in 163 <span>BC<\/span>—“The fate decreed for this defiler” was “finally poured out on him” (9:27; see also 8:25; <em>1 Maccabees<\/em> 1:10-24; 6:7-16; <em>2 Maccabees<\/em> 9:1-29). In Scenario A, when Jesus spoke of the “sacrilegious object that causes desecration,” he was referring to the Jews’ experience in the time of Antiochus as a paradigm of the things that would happen in the future (see Matt 24:15; cp. Luke 21:20; 2 Thes 2:3-4).<\/p>\n<p>SCENARIO B: THE DEATH OF CHRIST (<span>AD<\/span> 30 or 33). The seventy weeks are a prophecy concerning Jesus Christ, the anointed Messiah. In this scenario, the “seventy sets of seven” began either with the decree of Cyrus (538 <span>BC<\/span>; Ezra 1:1-4) or with one of the decrees of Artaxerxes (458 or 445 <span>BC<\/span>; Ezra 7:8-26; Neh 2:1-10). The death of Christ then occurred either at the end of sixty-nine sets of seven (seven plus sixty-two, Dan 9:25-26) or at the midpoint of the seventieth (9:27). These two options have implications for how the seventy sets of seven are brought to completion. In the first option, the seventieth set of seven is seen as a future time not yet fulfilled. In the second option, the seventieth set of seven is seen as having been completed when the Romans destroyed Jerusalem and the Temple in <span>AD<\/span> 70. If the decree of Cyrus is seen as the starting point, the 490 years are symbolic. However, if the decree given to Nehemiah to rebuild the city (445 <span>BC<\/span>; Neh 2:1) is taken as the starting point (Dan 9:25), then there were very nearly 483 years (69 x 7 years) between that date and the death of Christ in <span>AD<\/span> 30 or 33.<\/p>\n<p><em>Option 1: The Seventieth Set of Seven Remains to Be Fulfilled in the Future.<\/em> Many interpreters have argued that Christ’s death occurred at the end of the sixty-ninth set of seven, and the seventieth set of seven is yet to be fulfilled. In that case, there is now a long gap from the sixty-ninth set of seven to the seventieth. The seventieth still lies in the future and corresponds to the reign of the Antichrist during the tribulation at the end of history (see 2 Thes 2:3-12; 1 Jn 2:18-22; 4:3; 2 Jn 1:7; Rev 13:1, 5; 16:13-14; 17:11; 19:20-21; 20:10).<\/p>\n<p><em>Option 2: The Seventieth Set of Seven Was Completed When Rome Destroyed Jerusalem and the Temple.<\/em> Other interpreters have held that the seventy weeks were fulfilled with the coming of Christ, his death and resurrection, and the destruction of Jerusalem and its Temple in <span>AD<\/span> 70. In this case, Christ began his ministry at the end of the sixty-ninth set of seven, around <span>AD<\/span> 28. He ministered for approximately three and a half years, then was killed in the middle of the seventieth seven. The remaining half-seven ended when the “ruler”—one or more of the Roman rulers—destroyed Jerusalem and its Temple in <span>AD<\/span> 70. The war and its miseries now continue between God’s people and the kingdom of this world to the very end, when Christ will return, judge the wicked, and establish his Kingdom.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Dan 7:8, 11, 20-21, 24-27; 8:9-14; 9:24-27; 11:29-31, 40-45; 12:7, 11; 2 Thes 2:3-12; 1 Jn 2:18-22; 4:3; 2 Jn 1:7; Rev 13:1, 5; 16:13-14; 17:11; 19:20-21; 20:10<\/p>","content_en":"<h3>The Seventy Sets of Seven<\/h3>\n<p>The seventy sevens (or weeks) of Daniel 9:24-27 have always puzzled students of the Bible. Although difficult to assign to a precise period of history, the seventy sets of seven are significant: They demonstrate God’s sovereignty over history and emphasize his ability to bring his plans for his people to completion. The number seventy (seven times ten) represents completeness. For example, the seventy years of exile for God’s people (9:2) were enough to chastise them. The two main interpretations of the seventy sets of seven are presented here.<\/p>\n<p>SCENARIO A: THE REIGN OF ANTIOCHUS IV (175–163 <span>BC<\/span>).) The seventy sets of seven refer to history from Cyrus II of Persia (539 <span>BC<\/span>; see 9:25; Ezra 1:2-4) to Antiochus IV (175–163 <span>BC<\/span>; see Dan 8:23-25; 11:21-39). In this scenario, the “Anointed One” was the high priest Onias III, and the “ruler” (9:26-27) was Antiochus IV, whose treaty with the people of Judea in 174 <span>BC<\/span> was supposed to allow them to practice their faith peacefully. In 170 <span>BC<\/span>, Antiochus attacked Jerusalem, killed many, and looted the Temple. Then in 167 <span>BC<\/span> he put an end to the sacrifices and offerings, forced the Jews to stop practicing their faith on pain of death, and desecrated the Temple with a “sacrilegious object”: He placed a statue of Zeus on the altar of burnt offering, where he sacrificed pigs and other unclean animals (cp. 11:21-35). Antiochus was struck with a painful disease, and he died in 163 <span>BC<\/span>—“The fate decreed for this defiler” was “finally poured out on him” (9:27; see also 8:25; <em>1 Maccabees<\/em> 1:10-24; 6:7-16; <em>2 Maccabees<\/em> 9:1-29). In Scenario A, when Jesus spoke of the “sacrilegious object that causes desecration,” he was referring to the Jews’ experience in the time of Antiochus as a paradigm of the things that would happen in the future (see Matt 24:15; cp. Luke 21:20; 2 Thes 2:3-4).<\/p>\n<p>SCENARIO B: THE DEATH OF CHRIST (<span>AD<\/span> 30 or 33). The seventy weeks are a prophecy concerning Jesus Christ, the anointed Messiah. In this scenario, the “seventy sets of seven” began either with the decree of Cyrus (538 <span>BC<\/span>; Ezra 1:1-4) or with one of the decrees of Artaxerxes (458 or 445 <span>BC<\/span>; Ezra 7:8-26; Neh 2:1-10). The death of Christ then occurred either at the end of sixty-nine sets of seven (seven plus sixty-two, Dan 9:25-26) or at the midpoint of the seventieth (9:27). These two options have implications for how the seventy sets of seven are brought to completion. In the first option, the seventieth set of seven is seen as a future time not yet fulfilled. In the second option, the seventieth set of seven is seen as having been completed when the Romans destroyed Jerusalem and the Temple in <span>AD<\/span> 70. If the decree of Cyrus is seen as the starting point, the 490 years are symbolic. However, if the decree given to Nehemiah to rebuild the city (445 <span>BC<\/span>; Neh 2:1) is taken as the starting point (Dan 9:25), then there were very nearly 483 years (69 x 7 years) between that date and the death of Christ in <span>AD<\/span> 30 or 33.<\/p>\n<p><em>Option 1: The Seventieth Set of Seven Remains to Be Fulfilled in the Future.<\/em> Many interpreters have argued that Christ’s death occurred at the end of the sixty-ninth set of seven, and the seventieth set of seven is yet to be fulfilled. In that case, there is now a long gap from the sixty-ninth set of seven to the seventieth. The seventieth still lies in the future and corresponds to the reign of the Antichrist during the tribulation at the end of history (see 2 Thes 2:3-12; 1 Jn 2:18-22; 4:3; 2 Jn 1:7; Rev 13:1, 5; 16:13-14; 17:11; 19:20-21; 20:10).<\/p>\n<p><em>Option 2: The Seventieth Set of Seven Was Completed When Rome Destroyed Jerusalem and the Temple.<\/em> Other interpreters have held that the seventy weeks were fulfilled with the coming of Christ, his death and resurrection, and the destruction of Jerusalem and its Temple in <span>AD<\/span> 70. In this case, Christ began his ministry at the end of the sixty-ninth set of seven, around <span>AD<\/span> 28. He ministered for approximately three and a half years, then was killed in the middle of the seventieth seven. The remaining half-seven ended when the “ruler”—one or more of the Roman rulers—destroyed Jerusalem and its Temple in <span>AD<\/span> 70. The war and its miseries now continue between God’s people and the kingdom of this world to the very end, when Christ will return, judge the wicked, and establish his Kingdom.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Dan 7:8, 11, 20-21, 24-27; 8:9-14; 9:24-27; 11:29-31, 40-45; 12:7, 11; 2 Thes 2:3-12; 1 Jn 2:18-22; 4:3; 2 Jn 1:7; Rev 13:1, 5; 16:13-14; 17:11; 19:20-21; 20:10<\/p>","summary_ro":"The Seventy Sets of Seven The seventy sevens (or weeks) of Daniel 9:24-27 have always puzzled students of the Bible. Although difficult to assign to a precise period of history, the seventy sets of seven are significant: They demonstrate God’s sovereignty over history and emphasize his ability to bring his plans for his people to completion. The number seventy (seven times ten) represents completeness. For example, the seventy years of exile for God’s people (9:2) were enough to chastise them...","summary_en":"The Seventy Sets of Seven The seventy sevens (or weeks) of Daniel 9:24-27 have always puzzled students of the Bible. Although difficult to assign to a precise period of history, the seventy sets of seven are significant: They demonstrate God’s sovereignty over history and emphasize his ability to bring his plans for his people to completion. The number seventy (seven times ten) represents completeness. For example, the seventy years of exile for God’s people (9:2) were enough to chastise them...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119810,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Seventy Sets of Seven","title_en":"The Seventy Sets of Seven","content_ro":"<h3>The Seventy Sets of Seven<\/h3>\n<p>The seventy sevens (or weeks) of Daniel 9:24-27 have always puzzled students of the Bible. Although difficult to assign to a precise period of history, the seventy sets of seven are significant: They demonstrate God’s sovereignty over history and emphasize his ability to bring his plans for his people to completion. The number seventy (seven times ten) represents completeness. For example, the seventy years of exile for God’s people (9:2) were enough to chastise them. The two main interpretations of the seventy sets of seven are presented here.<\/p>\n<p>SCENARIO A: THE REIGN OF ANTIOCHUS IV (175–163 <span>BC<\/span>).) The seventy sets of seven refer to history from Cyrus II of Persia (539 <span>BC<\/span>; see 9:25; Ezra 1:2-4) to Antiochus IV (175–163 <span>BC<\/span>; see Dan 8:23-25; 11:21-39). In this scenario, the “Anointed One” was the high priest Onias III, and the “ruler” (9:26-27) was Antiochus IV, whose treaty with the people of Judea in 174 <span>BC<\/span> was supposed to allow them to practice their faith peacefully. In 170 <span>BC<\/span>, Antiochus attacked Jerusalem, killed many, and looted the Temple. Then in 167 <span>BC<\/span> he put an end to the sacrifices and offerings, forced the Jews to stop practicing their faith on pain of death, and desecrated the Temple with a “sacrilegious object”: He placed a statue of Zeus on the altar of burnt offering, where he sacrificed pigs and other unclean animals (cp. 11:21-35). Antiochus was struck with a painful disease, and he died in 163 <span>BC<\/span>—“The fate decreed for this defiler” was “finally poured out on him” (9:27; see also 8:25; <em>1 Maccabees<\/em> 1:10-24; 6:7-16; <em>2 Maccabees<\/em> 9:1-29). In Scenario A, when Jesus spoke of the “sacrilegious object that causes desecration,” he was referring to the Jews’ experience in the time of Antiochus as a paradigm of the things that would happen in the future (see Matt 24:15; cp. Luke 21:20; 2 Thes 2:3-4).<\/p>\n<p>SCENARIO B: THE DEATH OF CHRIST (<span>AD<\/span> 30 or 33). The seventy weeks are a prophecy concerning Jesus Christ, the anointed Messiah. In this scenario, the “seventy sets of seven” began either with the decree of Cyrus (538 <span>BC<\/span>; Ezra 1:1-4) or with one of the decrees of Artaxerxes (458 or 445 <span>BC<\/span>; Ezra 7:8-26; Neh 2:1-10). The death of Christ then occurred either at the end of sixty-nine sets of seven (seven plus sixty-two, Dan 9:25-26) or at the midpoint of the seventieth (9:27). These two options have implications for how the seventy sets of seven are brought to completion. In the first option, the seventieth set of seven is seen as a future time not yet fulfilled. In the second option, the seventieth set of seven is seen as having been completed when the Romans destroyed Jerusalem and the Temple in <span>AD<\/span> 70. If the decree of Cyrus is seen as the starting point, the 490 years are symbolic. However, if the decree given to Nehemiah to rebuild the city (445 <span>BC<\/span>; Neh 2:1) is taken as the starting point (Dan 9:25), then there were very nearly 483 years (69 x 7 years) between that date and the death of Christ in <span>AD<\/span> 30 or 33.<\/p>\n<p><em>Option 1: The Seventieth Set of Seven Remains to Be Fulfilled in the Future.<\/em> Many interpreters have argued that Christ’s death occurred at the end of the sixty-ninth set of seven, and the seventieth set of seven is yet to be fulfilled. In that case, there is now a long gap from the sixty-ninth set of seven to the seventieth. The seventieth still lies in the future and corresponds to the reign of the Antichrist during the tribulation at the end of history (see 2 Thes 2:3-12; 1 Jn 2:18-22; 4:3; 2 Jn 1:7; Rev 13:1, 5; 16:13-14; 17:11; 19:20-21; 20:10).<\/p>\n<p><em>Option 2: The Seventieth Set of Seven Was Completed When Rome Destroyed Jerusalem and the Temple.<\/em> Other interpreters have held that the seventy weeks were fulfilled with the coming of Christ, his death and resurrection, and the destruction of Jerusalem and its Temple in <span>AD<\/span> 70. In this case, Christ began his ministry at the end of the sixty-ninth set of seven, around <span>AD<\/span> 28. He ministered for approximately three and a half years, then was killed in the middle of the seventieth seven. The remaining half-seven ended when the “ruler”—one or more of the Roman rulers—destroyed Jerusalem and its Temple in <span>AD<\/span> 70. The war and its miseries now continue between God’s people and the kingdom of this world to the very end, when Christ will return, judge the wicked, and establish his Kingdom.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Dan 7:8, 11, 20-21, 24-27; 8:9-14; 9:24-27; 11:29-31, 40-45; 12:7, 11; 2 Thes 2:3-12; 1 Jn 2:18-22; 4:3; 2 Jn 1:7; Rev 13:1, 5; 16:13-14; 17:11; 19:20-21; 20:10<\/p>","content_en":"<h3>The Seventy Sets of Seven<\/h3>\n<p>The seventy sevens (or weeks) of Daniel 9:24-27 have always puzzled students of the Bible. Although difficult to assign to a precise period of history, the seventy sets of seven are significant: They demonstrate God’s sovereignty over history and emphasize his ability to bring his plans for his people to completion. The number seventy (seven times ten) represents completeness. For example, the seventy years of exile for God’s people (9:2) were enough to chastise them. The two main interpretations of the seventy sets of seven are presented here.<\/p>\n<p>SCENARIO A: THE REIGN OF ANTIOCHUS IV (175–163 <span>BC<\/span>).) The seventy sets of seven refer to history from Cyrus II of Persia (539 <span>BC<\/span>; see 9:25; Ezra 1:2-4) to Antiochus IV (175–163 <span>BC<\/span>; see Dan 8:23-25; 11:21-39). In this scenario, the “Anointed One” was the high priest Onias III, and the “ruler” (9:26-27) was Antiochus IV, whose treaty with the people of Judea in 174 <span>BC<\/span> was supposed to allow them to practice their faith peacefully. In 170 <span>BC<\/span>, Antiochus attacked Jerusalem, killed many, and looted the Temple. Then in 167 <span>BC<\/span> he put an end to the sacrifices and offerings, forced the Jews to stop practicing their faith on pain of death, and desecrated the Temple with a “sacrilegious object”: He placed a statue of Zeus on the altar of burnt offering, where he sacrificed pigs and other unclean animals (cp. 11:21-35). Antiochus was struck with a painful disease, and he died in 163 <span>BC<\/span>—“The fate decreed for this defiler” was “finally poured out on him” (9:27; see also 8:25; <em>1 Maccabees<\/em> 1:10-24; 6:7-16; <em>2 Maccabees<\/em> 9:1-29). In Scenario A, when Jesus spoke of the “sacrilegious object that causes desecration,” he was referring to the Jews’ experience in the time of Antiochus as a paradigm of the things that would happen in the future (see Matt 24:15; cp. Luke 21:20; 2 Thes 2:3-4).<\/p>\n<p>SCENARIO B: THE DEATH OF CHRIST (<span>AD<\/span> 30 or 33). The seventy weeks are a prophecy concerning Jesus Christ, the anointed Messiah. In this scenario, the “seventy sets of seven” began either with the decree of Cyrus (538 <span>BC<\/span>; Ezra 1:1-4) or with one of the decrees of Artaxerxes (458 or 445 <span>BC<\/span>; Ezra 7:8-26; Neh 2:1-10). The death of Christ then occurred either at the end of sixty-nine sets of seven (seven plus sixty-two, Dan 9:25-26) or at the midpoint of the seventieth (9:27). These two options have implications for how the seventy sets of seven are brought to completion. In the first option, the seventieth set of seven is seen as a future time not yet fulfilled. In the second option, the seventieth set of seven is seen as having been completed when the Romans destroyed Jerusalem and the Temple in <span>AD<\/span> 70. If the decree of Cyrus is seen as the starting point, the 490 years are symbolic. However, if the decree given to Nehemiah to rebuild the city (445 <span>BC<\/span>; Neh 2:1) is taken as the starting point (Dan 9:25), then there were very nearly 483 years (69 x 7 years) between that date and the death of Christ in <span>AD<\/span> 30 or 33.<\/p>\n<p><em>Option 1: The Seventieth Set of Seven Remains to Be Fulfilled in the Future.<\/em> Many interpreters have argued that Christ’s death occurred at the end of the sixty-ninth set of seven, and the seventieth set of seven is yet to be fulfilled. In that case, there is now a long gap from the sixty-ninth set of seven to the seventieth. The seventieth still lies in the future and corresponds to the reign of the Antichrist during the tribulation at the end of history (see 2 Thes 2:3-12; 1 Jn 2:18-22; 4:3; 2 Jn 1:7; Rev 13:1, 5; 16:13-14; 17:11; 19:20-21; 20:10).<\/p>\n<p><em>Option 2: The Seventieth Set of Seven Was Completed When Rome Destroyed Jerusalem and the Temple.<\/em> Other interpreters have held that the seventy weeks were fulfilled with the coming of Christ, his death and resurrection, and the destruction of Jerusalem and its Temple in <span>AD<\/span> 70. In this case, Christ began his ministry at the end of the sixty-ninth set of seven, around <span>AD<\/span> 28. He ministered for approximately three and a half years, then was killed in the middle of the seventieth seven. The remaining half-seven ended when the “ruler”—one or more of the Roman rulers—destroyed Jerusalem and its Temple in <span>AD<\/span> 70. The war and its miseries now continue between God’s people and the kingdom of this world to the very end, when Christ will return, judge the wicked, and establish his Kingdom.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Dan 7:8, 11, 20-21, 24-27; 8:9-14; 9:24-27; 11:29-31, 40-45; 12:7, 11; 2 Thes 2:3-12; 1 Jn 2:18-22; 4:3; 2 Jn 1:7; Rev 13:1, 5; 16:13-14; 17:11; 19:20-21; 20:10<\/p>","summary_ro":"The Seventy Sets of Seven The seventy sevens (or weeks) of Daniel 9:24-27 have always puzzled students of the Bible. Although difficult to assign to a precise period of history, the seventy sets of seven are significant: They demonstrate God’s sovereignty over history and emphasize his ability to bring his plans for his people to completion. The number seventy (seven times ten) represents completeness. For example, the seventy years of exile for God’s people (9:2) were enough to chastise them...","summary_en":"The Seventy Sets of Seven The seventy sevens (or weeks) of Daniel 9:24-27 have always puzzled students of the Bible. Although difficult to assign to a precise period of history, the seventy sets of seven are significant: They demonstrate God’s sovereignty over history and emphasize his ability to bring his plans for his people to completion. The number seventy (seven times ten) represents completeness. For example, the seventy years of exile for God’s people (9:2) were enough to chastise them...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":147436,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Seventy Sets of Seven","title_en":"The Seventy Sets of Seven","content_ro":"<h3>The Seventy Sets of Seven<\/h3>\n<p>The seventy sevens (or weeks) of Daniel 9:24-27 have always puzzled students of the Bible. Although difficult to assign to a precise period of history, the seventy sets of seven are significant: They demonstrate God’s sovereignty over history and emphasize his ability to bring his plans for his people to completion. The number seventy (seven times ten) represents completeness. For example, the seventy years of exile for God’s people (9:2) were enough to chastise them. The two main interpretations of the seventy sets of seven are presented here.<\/p>\n<p>SCENARIO A: THE REIGN OF ANTIOCHUS IV (175–163 <span>BC<\/span>).) The seventy sets of seven refer to history from Cyrus II of Persia (539 <span>BC<\/span>; see 9:25; Ezra 1:2-4) to Antiochus IV (175–163 <span>BC<\/span>; see Dan 8:23-25; 11:21-39). In this scenario, the “Anointed One” was the high priest Onias III, and the “ruler” (9:26-27) was Antiochus IV, whose treaty with the people of Judea in 174 <span>BC<\/span> was supposed to allow them to practice their faith peacefully. In 170 <span>BC<\/span>, Antiochus attacked Jerusalem, killed many, and looted the Temple. Then in 167 <span>BC<\/span> he put an end to the sacrifices and offerings, forced the Jews to stop practicing their faith on pain of death, and desecrated the Temple with a “sacrilegious object”: He placed a statue of Zeus on the altar of burnt offering, where he sacrificed pigs and other unclean animals (cp. 11:21-35). Antiochus was struck with a painful disease, and he died in 163 <span>BC<\/span>—“The fate decreed for this defiler” was “finally poured out on him” (9:27; see also 8:25; <em>1 Maccabees<\/em> 1:10-24; 6:7-16; <em>2 Maccabees<\/em> 9:1-29). In Scenario A, when Jesus spoke of the “sacrilegious object that causes desecration,” he was referring to the Jews’ experience in the time of Antiochus as a paradigm of the things that would happen in the future (see Matt 24:15; cp. Luke 21:20; 2 Thes 2:3-4).<\/p>\n<p>SCENARIO B: THE DEATH OF CHRIST (<span>AD<\/span> 30 or 33). The seventy weeks are a prophecy concerning Jesus Christ, the anointed Messiah. In this scenario, the “seventy sets of seven” began either with the decree of Cyrus (538 <span>BC<\/span>; Ezra 1:1-4) or with one of the decrees of Artaxerxes (458 or 445 <span>BC<\/span>; Ezra 7:8-26; Neh 2:1-10). The death of Christ then occurred either at the end of sixty-nine sets of seven (seven plus sixty-two, Dan 9:25-26) or at the midpoint of the seventieth (9:27). These two options have implications for how the seventy sets of seven are brought to completion. In the first option, the seventieth set of seven is seen as a future time not yet fulfilled. In the second option, the seventieth set of seven is seen as having been completed when the Romans destroyed Jerusalem and the Temple in <span>AD<\/span> 70. If the decree of Cyrus is seen as the starting point, the 490 years are symbolic. However, if the decree given to Nehemiah to rebuild the city (445 <span>BC<\/span>; Neh 2:1) is taken as the starting point (Dan 9:25), then there were very nearly 483 years (69 x 7 years) between that date and the death of Christ in <span>AD<\/span> 30 or 33.<\/p>\n<p><em>Option 1: The Seventieth Set of Seven Remains to Be Fulfilled in the Future.<\/em> Many interpreters have argued that Christ’s death occurred at the end of the sixty-ninth set of seven, and the seventieth set of seven is yet to be fulfilled. In that case, there is now a long gap from the sixty-ninth set of seven to the seventieth. The seventieth still lies in the future and corresponds to the reign of the Antichrist during the tribulation at the end of history (see 2 Thes 2:3-12; 1 Jn 2:18-22; 4:3; 2 Jn 1:7; Rev 13:1, 5; 16:13-14; 17:11; 19:20-21; 20:10).<\/p>\n<p><em>Option 2: The Seventieth Set of Seven Was Completed When Rome Destroyed Jerusalem and the Temple.<\/em> Other interpreters have held that the seventy weeks were fulfilled with the coming of Christ, his death and resurrection, and the destruction of Jerusalem and its Temple in <span>AD<\/span> 70. In this case, Christ began his ministry at the end of the sixty-ninth set of seven, around <span>AD<\/span> 28. He ministered for approximately three and a half years, then was killed in the middle of the seventieth seven. The remaining half-seven ended when the “ruler”—one or more of the Roman rulers—destroyed Jerusalem and its Temple in <span>AD<\/span> 70. The war and its miseries now continue between God’s people and the kingdom of this world to the very end, when Christ will return, judge the wicked, and establish his Kingdom.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Dan 7:8, 11, 20-21, 24-27; 8:9-14; 9:24-27; 11:29-31, 40-45; 12:7, 11; 2 Thes 2:3-12; 1 Jn 2:18-22; 4:3; 2 Jn 1:7; Rev 13:1, 5; 16:13-14; 17:11; 19:20-21; 20:10<\/p>","content_en":"<h3>The Seventy Sets of Seven<\/h3>\n<p>The seventy sevens (or weeks) of Daniel 9:24-27 have always puzzled students of the Bible. Although difficult to assign to a precise period of history, the seventy sets of seven are significant: They demonstrate God’s sovereignty over history and emphasize his ability to bring his plans for his people to completion. The number seventy (seven times ten) represents completeness. For example, the seventy years of exile for God’s people (9:2) were enough to chastise them. The two main interpretations of the seventy sets of seven are presented here.<\/p>\n<p>SCENARIO A: THE REIGN OF ANTIOCHUS IV (175–163 <span>BC<\/span>).) The seventy sets of seven refer to history from Cyrus II of Persia (539 <span>BC<\/span>; see 9:25; Ezra 1:2-4) to Antiochus IV (175–163 <span>BC<\/span>; see Dan 8:23-25; 11:21-39). In this scenario, the “Anointed One” was the high priest Onias III, and the “ruler” (9:26-27) was Antiochus IV, whose treaty with the people of Judea in 174 <span>BC<\/span> was supposed to allow them to practice their faith peacefully. In 170 <span>BC<\/span>, Antiochus attacked Jerusalem, killed many, and looted the Temple. Then in 167 <span>BC<\/span> he put an end to the sacrifices and offerings, forced the Jews to stop practicing their faith on pain of death, and desecrated the Temple with a “sacrilegious object”: He placed a statue of Zeus on the altar of burnt offering, where he sacrificed pigs and other unclean animals (cp. 11:21-35). Antiochus was struck with a painful disease, and he died in 163 <span>BC<\/span>—“The fate decreed for this defiler” was “finally poured out on him” (9:27; see also 8:25; <em>1 Maccabees<\/em> 1:10-24; 6:7-16; <em>2 Maccabees<\/em> 9:1-29). In Scenario A, when Jesus spoke of the “sacrilegious object that causes desecration,” he was referring to the Jews’ experience in the time of Antiochus as a paradigm of the things that would happen in the future (see Matt 24:15; cp. Luke 21:20; 2 Thes 2:3-4).<\/p>\n<p>SCENARIO B: THE DEATH OF CHRIST (<span>AD<\/span> 30 or 33). The seventy weeks are a prophecy concerning Jesus Christ, the anointed Messiah. In this scenario, the “seventy sets of seven” began either with the decree of Cyrus (538 <span>BC<\/span>; Ezra 1:1-4) or with one of the decrees of Artaxerxes (458 or 445 <span>BC<\/span>; Ezra 7:8-26; Neh 2:1-10). The death of Christ then occurred either at the end of sixty-nine sets of seven (seven plus sixty-two, Dan 9:25-26) or at the midpoint of the seventieth (9:27). These two options have implications for how the seventy sets of seven are brought to completion. In the first option, the seventieth set of seven is seen as a future time not yet fulfilled. In the second option, the seventieth set of seven is seen as having been completed when the Romans destroyed Jerusalem and the Temple in <span>AD<\/span> 70. If the decree of Cyrus is seen as the starting point, the 490 years are symbolic. However, if the decree given to Nehemiah to rebuild the city (445 <span>BC<\/span>; Neh 2:1) is taken as the starting point (Dan 9:25), then there were very nearly 483 years (69 x 7 years) between that date and the death of Christ in <span>AD<\/span> 30 or 33.<\/p>\n<p><em>Option 1: The Seventieth Set of Seven Remains to Be Fulfilled in the Future.<\/em> Many interpreters have argued that Christ’s death occurred at the end of the sixty-ninth set of seven, and the seventieth set of seven is yet to be fulfilled. In that case, there is now a long gap from the sixty-ninth set of seven to the seventieth. The seventieth still lies in the future and corresponds to the reign of the Antichrist during the tribulation at the end of history (see 2 Thes 2:3-12; 1 Jn 2:18-22; 4:3; 2 Jn 1:7; Rev 13:1, 5; 16:13-14; 17:11; 19:20-21; 20:10).<\/p>\n<p><em>Option 2: The Seventieth Set of Seven Was Completed When Rome Destroyed Jerusalem and the Temple.<\/em> Other interpreters have held that the seventy weeks were fulfilled with the coming of Christ, his death and resurrection, and the destruction of Jerusalem and its Temple in <span>AD<\/span> 70. In this case, Christ began his ministry at the end of the sixty-ninth set of seven, around <span>AD<\/span> 28. He ministered for approximately three and a half years, then was killed in the middle of the seventieth seven. The remaining half-seven ended when the “ruler”—one or more of the Roman rulers—destroyed Jerusalem and its Temple in <span>AD<\/span> 70. The war and its miseries now continue between God’s people and the kingdom of this world to the very end, when Christ will return, judge the wicked, and establish his Kingdom.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Dan 7:8, 11, 20-21, 24-27; 8:9-14; 9:24-27; 11:29-31, 40-45; 12:7, 11; 2 Thes 2:3-12; 1 Jn 2:18-22; 4:3; 2 Jn 1:7; Rev 13:1, 5; 16:13-14; 17:11; 19:20-21; 20:10<\/p>","summary_ro":"The Seventy Sets of Seven The seventy sevens (or weeks) of Daniel 9:24-27 have always puzzled students of the Bible. Although difficult to assign to a precise period of history, the seventy sets of seven are significant: They demonstrate God’s sovereignty over history and emphasize his ability to bring his plans for his people to completion. The number seventy (seven times ten) represents completeness. For example, the seventy years of exile for God’s people (9:2) were enough to chastise them...","summary_en":"The Seventy Sets of Seven The seventy sevens (or weeks) of Daniel 9:24-27 have always puzzled students of the Bible. Although difficult to assign to a precise period of history, the seventy sets of seven are significant: They demonstrate God’s sovereignty over history and emphasize his ability to bring his plans for his people to completion. The number seventy (seven times ten) represents completeness. For example, the seventy years of exile for God’s people (9:2) were enough to chastise them...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"20":[{"id":54995,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:20","title_en":"Study Note: Matei 24:20","content_ro":"<p><strong>24:20<\/strong> Josephus records the <em>winter<\/em> swelling of the Jordan River, which made it more difficult to cross (see Josephus, <em>War<\/em> 4.7.5). Muddy roads also made travel difficult in winter. • Normally Jews did not travel <em>on the Sabbath<\/em> in order to rest as God had commanded (see Gen 2:1-3; Exod 20:8-11; 23:12; 31:12-17; Lev 23:3; Deut 5:12-15; Jer 17:19-27).<\/p>","content_en":"<p><strong>24:20<\/strong> Josephus records the <em>winter<\/em> swelling of the Jordan River, which made it more difficult to cross (see Josephus, <em>War<\/em> 4.7.5). Muddy roads also made travel difficult in winter. • Normally Jews did not travel <em>on the Sabbath<\/em> in order to rest as God had commanded (see Gen 2:1-3; Exod 20:8-11; 23:12; 31:12-17; Lev 23:3; Deut 5:12-15; Jer 17:19-27).<\/p>","summary_ro":"24:20 Josephus records the winter swelling of the Jordan River, which made it more difficult to cross (see Josephus, War 4.7.5). Muddy roads also made travel difficult in winter. • Normally Jews did not travel on the Sabbath in order to rest as God had commanded (see Gen 2:1-3; Exod 20:8-11; 23:12; 31:12-17; Lev 23:3; Deut 5:12-15; Jer 17:19-27).","summary_en":"24:20 Josephus records the winter swelling of the Jordan River, which made it more difficult to cross (see Josephus, War 4.7.5). Muddy roads also made travel difficult in winter. • Normally Jews did not travel on the Sabbath in order to rest as God had commanded (see Gen 2:1-3; Exod 20:8-11; 23:12; 31:12-17; Lev 23:3; Deut 5:12-15; Jer 17:19-27).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":82621,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:20","title_en":"Study Note: Matei 24:20","content_ro":"<p><strong>24:20<\/strong> Josephus records the <em>winter<\/em> swelling of the Jordan River, which made it more difficult to cross (see Josephus, <em>War<\/em> 4.7.5). Muddy roads also made travel difficult in winter. • Normally Jews did not travel <em>on the Sabbath<\/em> in order to rest as God had commanded (see Gen 2:1-3; Exod 20:8-11; 23:12; 31:12-17; Lev 23:3; Deut 5:12-15; Jer 17:19-27).<\/p>","content_en":"<p><strong>24:20<\/strong> Josephus records the <em>winter<\/em> swelling of the Jordan River, which made it more difficult to cross (see Josephus, <em>War<\/em> 4.7.5). Muddy roads also made travel difficult in winter. • Normally Jews did not travel <em>on the Sabbath<\/em> in order to rest as God had commanded (see Gen 2:1-3; Exod 20:8-11; 23:12; 31:12-17; Lev 23:3; Deut 5:12-15; Jer 17:19-27).<\/p>","summary_ro":"24:20 Josephus records the winter swelling of the Jordan River, which made it more difficult to cross (see Josephus, War 4.7.5). Muddy roads also made travel difficult in winter. • Normally Jews did not travel on the Sabbath in order to rest as God had commanded (see Gen 2:1-3; Exod 20:8-11; 23:12; 31:12-17; Lev 23:3; Deut 5:12-15; Jer 17:19-27).","summary_en":"24:20 Josephus records the winter swelling of the Jordan River, which made it more difficult to cross (see Josephus, War 4.7.5). Muddy roads also made travel difficult in winter. • Normally Jews did not travel on the Sabbath in order to rest as God had commanded (see Gen 2:1-3; Exod 20:8-11; 23:12; 31:12-17; Lev 23:3; Deut 5:12-15; Jer 17:19-27).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":110247,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:20","title_en":"Study Note: Matei 24:20","content_ro":"<p><strong>24:20<\/strong> Josephus records the <em>winter<\/em> swelling of the Jordan River, which made it more difficult to cross (see Josephus, <em>War<\/em> 4.7.5). Muddy roads also made travel difficult in winter. • Normally Jews did not travel <em>on the Sabbath<\/em> in order to rest as God had commanded (see Gen 2:1-3; Exod 20:8-11; 23:12; 31:12-17; Lev 23:3; Deut 5:12-15; Jer 17:19-27).<\/p>","content_en":"<p><strong>24:20<\/strong> Josephus records the <em>winter<\/em> swelling of the Jordan River, which made it more difficult to cross (see Josephus, <em>War<\/em> 4.7.5). Muddy roads also made travel difficult in winter. • Normally Jews did not travel <em>on the Sabbath<\/em> in order to rest as God had commanded (see Gen 2:1-3; Exod 20:8-11; 23:12; 31:12-17; Lev 23:3; Deut 5:12-15; Jer 17:19-27).<\/p>","summary_ro":"24:20 Josephus records the winter swelling of the Jordan River, which made it more difficult to cross (see Josephus, War 4.7.5). Muddy roads also made travel difficult in winter. • Normally Jews did not travel on the Sabbath in order to rest as God had commanded (see Gen 2:1-3; Exod 20:8-11; 23:12; 31:12-17; Lev 23:3; Deut 5:12-15; Jer 17:19-27).","summary_en":"24:20 Josephus records the winter swelling of the Jordan River, which made it more difficult to cross (see Josephus, War 4.7.5). Muddy roads also made travel difficult in winter. • Normally Jews did not travel on the Sabbath in order to rest as God had commanded (see Gen 2:1-3; Exod 20:8-11; 23:12; 31:12-17; Lev 23:3; Deut 5:12-15; Jer 17:19-27).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":137873,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:20","title_en":"Study Note: Matei 24:20","content_ro":"<p><strong>24:20<\/strong> Josephus records the <em>winter<\/em> swelling of the Jordan River, which made it more difficult to cross (see Josephus, <em>War<\/em> 4.7.5). Muddy roads also made travel difficult in winter. • Normally Jews did not travel <em>on the Sabbath<\/em> in order to rest as God had commanded (see Gen 2:1-3; Exod 20:8-11; 23:12; 31:12-17; Lev 23:3; Deut 5:12-15; Jer 17:19-27).<\/p>","content_en":"<p><strong>24:20<\/strong> Josephus records the <em>winter<\/em> swelling of the Jordan River, which made it more difficult to cross (see Josephus, <em>War<\/em> 4.7.5). Muddy roads also made travel difficult in winter. • Normally Jews did not travel <em>on the Sabbath<\/em> in order to rest as God had commanded (see Gen 2:1-3; Exod 20:8-11; 23:12; 31:12-17; Lev 23:3; Deut 5:12-15; Jer 17:19-27).<\/p>","summary_ro":"24:20 Josephus records the winter swelling of the Jordan River, which made it more difficult to cross (see Josephus, War 4.7.5). Muddy roads also made travel difficult in winter. • Normally Jews did not travel on the Sabbath in order to rest as God had commanded (see Gen 2:1-3; Exod 20:8-11; 23:12; 31:12-17; Lev 23:3; Deut 5:12-15; Jer 17:19-27).","summary_en":"24:20 Josephus records the winter swelling of the Jordan River, which made it more difficult to cross (see Josephus, War 4.7.5). Muddy roads also made travel difficult in winter. • Normally Jews did not travel on the Sabbath in order to rest as God had commanded (see Gen 2:1-3; Exod 20:8-11; 23:12; 31:12-17; Lev 23:3; Deut 5:12-15; Jer 17:19-27).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"21":[{"id":54996,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:21","title_en":"Study Note: Matei 24:21","content_ro":"<p><strong>24:21<\/strong> <em>greater anguish:<\/em> Similar language is found in Neh 9:37; Jer 11:16; Dan 12:1; Joel 2:1-17. The blatant savagery of the times has been documented by Josephus (see <em>War<\/em> 5.10.2-3).<\/p>","content_en":"<p><strong>24:21<\/strong> <em>greater anguish:<\/em> Similar language is found in Neh 9:37; Jer 11:16; Dan 12:1; Joel 2:1-17. The blatant savagery of the times has been documented by Josephus (see <em>War<\/em> 5.10.2-3).<\/p>","summary_ro":"24:21 greater anguish: Similar language is found in Neh 9:37; Jer 11:16; Dan 12:1; Joel 2:1-17. The blatant savagery of the times has been documented by Josephus (see War 5.10.2-3).","summary_en":"24:21 greater anguish: Similar language is found in Neh 9:37; Jer 11:16; Dan 12:1; Joel 2:1-17. The blatant savagery of the times has been documented by Josephus (see War 5.10.2-3).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":82622,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:21","title_en":"Study Note: Matei 24:21","content_ro":"<p><strong>24:21<\/strong> <em>greater anguish:<\/em> Similar language is found in Neh 9:37; Jer 11:16; Dan 12:1; Joel 2:1-17. The blatant savagery of the times has been documented by Josephus (see <em>War<\/em> 5.10.2-3).<\/p>","content_en":"<p><strong>24:21<\/strong> <em>greater anguish:<\/em> Similar language is found in Neh 9:37; Jer 11:16; Dan 12:1; Joel 2:1-17. The blatant savagery of the times has been documented by Josephus (see <em>War<\/em> 5.10.2-3).<\/p>","summary_ro":"24:21 greater anguish: Similar language is found in Neh 9:37; Jer 11:16; Dan 12:1; Joel 2:1-17. The blatant savagery of the times has been documented by Josephus (see War 5.10.2-3).","summary_en":"24:21 greater anguish: Similar language is found in Neh 9:37; Jer 11:16; Dan 12:1; Joel 2:1-17. The blatant savagery of the times has been documented by Josephus (see War 5.10.2-3).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":110248,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:21","title_en":"Study Note: Matei 24:21","content_ro":"<p><strong>24:21<\/strong> <em>greater anguish:<\/em> Similar language is found in Neh 9:37; Jer 11:16; Dan 12:1; Joel 2:1-17. The blatant savagery of the times has been documented by Josephus (see <em>War<\/em> 5.10.2-3).<\/p>","content_en":"<p><strong>24:21<\/strong> <em>greater anguish:<\/em> Similar language is found in Neh 9:37; Jer 11:16; Dan 12:1; Joel 2:1-17. The blatant savagery of the times has been documented by Josephus (see <em>War<\/em> 5.10.2-3).<\/p>","summary_ro":"24:21 greater anguish: Similar language is found in Neh 9:37; Jer 11:16; Dan 12:1; Joel 2:1-17. The blatant savagery of the times has been documented by Josephus (see War 5.10.2-3).","summary_en":"24:21 greater anguish: Similar language is found in Neh 9:37; Jer 11:16; Dan 12:1; Joel 2:1-17. The blatant savagery of the times has been documented by Josephus (see War 5.10.2-3).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":137874,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:21","title_en":"Study Note: Matei 24:21","content_ro":"<p><strong>24:21<\/strong> <em>greater anguish:<\/em> Similar language is found in Neh 9:37; Jer 11:16; Dan 12:1; Joel 2:1-17. The blatant savagery of the times has been documented by Josephus (see <em>War<\/em> 5.10.2-3).<\/p>","content_en":"<p><strong>24:21<\/strong> <em>greater anguish:<\/em> Similar language is found in Neh 9:37; Jer 11:16; Dan 12:1; Joel 2:1-17. The blatant savagery of the times has been documented by Josephus (see <em>War<\/em> 5.10.2-3).<\/p>","summary_ro":"24:21 greater anguish: Similar language is found in Neh 9:37; Jer 11:16; Dan 12:1; Joel 2:1-17. The blatant savagery of the times has been documented by Josephus (see War 5.10.2-3).","summary_en":"24:21 greater anguish: Similar language is found in Neh 9:37; Jer 11:16; Dan 12:1; Joel 2:1-17. The blatant savagery of the times has been documented by Josephus (see War 5.10.2-3).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"22":[{"id":54997,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:22","title_en":"Study Note: Matei 24:22","content_ro":"<p><strong>24:22<\/strong> <em>God’s chosen ones<\/em> endure (24:13) and remain faithful (24:37–25:46; see Isa 65:8-9; Rom 11:7).<\/p>","content_en":"<p><strong>24:22<\/strong> <em>God’s chosen ones<\/em> endure (24:13) and remain faithful (24:37–25:46; see Isa 65:8-9; Rom 11:7).<\/p>","summary_ro":"24:22 God’s chosen ones endure (24:13) and remain faithful (24:37–25:46; see Isa 65:8-9; Rom 11:7).","summary_en":"24:22 God’s chosen ones endure (24:13) and remain faithful (24:37–25:46; see Isa 65:8-9; Rom 11:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":82623,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:22","title_en":"Study Note: Matei 24:22","content_ro":"<p><strong>24:22<\/strong> <em>God’s chosen ones<\/em> endure (24:13) and remain faithful (24:37–25:46; see Isa 65:8-9; Rom 11:7).<\/p>","content_en":"<p><strong>24:22<\/strong> <em>God’s chosen ones<\/em> endure (24:13) and remain faithful (24:37–25:46; see Isa 65:8-9; Rom 11:7).<\/p>","summary_ro":"24:22 God’s chosen ones endure (24:13) and remain faithful (24:37–25:46; see Isa 65:8-9; Rom 11:7).","summary_en":"24:22 God’s chosen ones endure (24:13) and remain faithful (24:37–25:46; see Isa 65:8-9; Rom 11:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":110249,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:22","title_en":"Study Note: Matei 24:22","content_ro":"<p><strong>24:22<\/strong> <em>God’s chosen ones<\/em> endure (24:13) and remain faithful (24:37–25:46; see Isa 65:8-9; Rom 11:7).<\/p>","content_en":"<p><strong>24:22<\/strong> <em>God’s chosen ones<\/em> endure (24:13) and remain faithful (24:37–25:46; see Isa 65:8-9; Rom 11:7).<\/p>","summary_ro":"24:22 God’s chosen ones endure (24:13) and remain faithful (24:37–25:46; see Isa 65:8-9; Rom 11:7).","summary_en":"24:22 God’s chosen ones endure (24:13) and remain faithful (24:37–25:46; see Isa 65:8-9; Rom 11:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":137875,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:22","title_en":"Study Note: Matei 24:22","content_ro":"<p><strong>24:22<\/strong> <em>God’s chosen ones<\/em> endure (24:13) and remain faithful (24:37–25:46; see Isa 65:8-9; Rom 11:7).<\/p>","content_en":"<p><strong>24:22<\/strong> <em>God’s chosen ones<\/em> endure (24:13) and remain faithful (24:37–25:46; see Isa 65:8-9; Rom 11:7).<\/p>","summary_ro":"24:22 God’s chosen ones endure (24:13) and remain faithful (24:37–25:46; see Isa 65:8-9; Rom 11:7).","summary_en":"24:22 God’s chosen ones endure (24:13) and remain faithful (24:37–25:46; see Isa 65:8-9; Rom 11:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"23":[{"id":65104,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Messiah","title_en":"The Messiah","content_ro":"<h3>The Messiah<\/h3>\n<p>The Greek term <span class=\"greek\" lang=\"el\">christos<\/span> is equivalent to the Hebrew <span class=\"hebrew\" lang=\"he\">mashiakh<\/span> (“anointed one”), and both terms can be translated as “Messiah.”<\/p>\n<p>In Judaism, the term <em>messiah<\/em> was understood in a variety of ways. The Old Testament refers to people, not all of them honorable, who were specially anointed by God for a variety of reasons or tasks (Exod 28:41; 1 Sam 9:16; 1 Kgs 19:16; Isa 45:1).The prophets expected a future Messiah who would usher in God’s Kingdom (Dan 9:25-26; Zech 9:9-10). The dominant expectation among Jews in Jesus’ time was that the Messiah would be a political warrior who would lead Israel to victory over its oppressors and reestablish Israel as a separate kingdom (see <em>Psalms of Solomon<\/em> 17–18). Some Jews saw the Messiah as a forerunner of the Kingdom of God. The community at Qumran, where the Dead Sea Scrolls were discovered, expected a Messiah who would function both as a priest and as a political warrior.<\/p>\n<p>Given such ambiguity, it is not surprising that Jesus avoided the title. He taught his followers that he would suffer according to Isaiah’s predictions (Isa 52:13–53:12, which Jews interpreted as referring to the nation of Israel). The emphasis Jesus gave to suffering and service as the path of victory (Matt 16:21-28; 20:25-28) collided with the popular Jewish paradigm of the Messiah as a royal conqueror. It was, however, God’s means of bringing about his Kingdom (see Luke 2:25-32; John 12:37-50; Acts 2:29-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:6; Exod 28:41; 1 Sam 9:16; Isa 52:13–53:12; Dan 9:25-26; Zech 9:9-10; Matt 2:4-6; 11:2-6; 16:13-20; 17:10-12; 22:41-46; 24:23-27; 26:62-65; Luke 2:8-11, 25-35; 3:15-18; 23:35-43; 24:26-27, 46-47; John 4:21-29; 7:25-27, 31, 40-43; 12:34-50; 20:30-31; Acts 2:22-36; 3:17-26; 4:25-28; 9:22; 13:23-25; 17:3; 26:22-23; 28:17-24<\/p>","content_en":"<h3>The Messiah<\/h3>\n<p>The Greek term <span class=\"greek\" lang=\"el\">christos<\/span> is equivalent to the Hebrew <span class=\"hebrew\" lang=\"he\">mashiakh<\/span> (“anointed one”), and both terms can be translated as “Messiah.”<\/p>\n<p>In Judaism, the term <em>messiah<\/em> was understood in a variety of ways. The Old Testament refers to people, not all of them honorable, who were specially anointed by God for a variety of reasons or tasks (Exod 28:41; 1 Sam 9:16; 1 Kgs 19:16; Isa 45:1).The prophets expected a future Messiah who would usher in God’s Kingdom (Dan 9:25-26; Zech 9:9-10). The dominant expectation among Jews in Jesus’ time was that the Messiah would be a political warrior who would lead Israel to victory over its oppressors and reestablish Israel as a separate kingdom (see <em>Psalms of Solomon<\/em> 17–18). Some Jews saw the Messiah as a forerunner of the Kingdom of God. The community at Qumran, where the Dead Sea Scrolls were discovered, expected a Messiah who would function both as a priest and as a political warrior.<\/p>\n<p>Given such ambiguity, it is not surprising that Jesus avoided the title. He taught his followers that he would suffer according to Isaiah’s predictions (Isa 52:13–53:12, which Jews interpreted as referring to the nation of Israel). The emphasis Jesus gave to suffering and service as the path of victory (Matt 16:21-28; 20:25-28) collided with the popular Jewish paradigm of the Messiah as a royal conqueror. It was, however, God’s means of bringing about his Kingdom (see Luke 2:25-32; John 12:37-50; Acts 2:29-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:6; Exod 28:41; 1 Sam 9:16; Isa 52:13–53:12; Dan 9:25-26; Zech 9:9-10; Matt 2:4-6; 11:2-6; 16:13-20; 17:10-12; 22:41-46; 24:23-27; 26:62-65; Luke 2:8-11, 25-35; 3:15-18; 23:35-43; 24:26-27, 46-47; John 4:21-29; 7:25-27, 31, 40-43; 12:34-50; 20:30-31; Acts 2:22-36; 3:17-26; 4:25-28; 9:22; 13:23-25; 17:3; 26:22-23; 28:17-24<\/p>","summary_ro":"The Messiah The Greek term christos is equivalent to the Hebrew mashiakh (“anointed one”), and both terms can be translated as “Messiah.” In Judaism, the term messiah was understood in a variety of ways. The Old Testament refers to people, not all of them honorable, who were specially anointed by God for a variety of reasons or tasks (Exod 28:41; 1 Sam 9:16; 1 Kgs 19:16; Isa 45:1).The prophets expected a future Messiah who would usher in God’s Kingdom (Dan 9:25-26; Zech 9:9-10). The dominant ...","summary_en":"The Messiah The Greek term christos is equivalent to the Hebrew mashiakh (“anointed one”), and both terms can be translated as “Messiah.” In Judaism, the term messiah was understood in a variety of ways. The Old Testament refers to people, not all of them honorable, who were specially anointed by God for a variety of reasons or tasks (Exod 28:41; 1 Sam 9:16; 1 Kgs 19:16; Isa 45:1).The prophets expected a future Messiah who would usher in God’s Kingdom (Dan 9:25-26; Zech 9:9-10). The dominant ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":92730,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Messiah","title_en":"The Messiah","content_ro":"<h3>The Messiah<\/h3>\n<p>The Greek term <span class=\"greek\" lang=\"el\">christos<\/span> is equivalent to the Hebrew <span class=\"hebrew\" lang=\"he\">mashiakh<\/span> (“anointed one”), and both terms can be translated as “Messiah.”<\/p>\n<p>In Judaism, the term <em>messiah<\/em> was understood in a variety of ways. The Old Testament refers to people, not all of them honorable, who were specially anointed by God for a variety of reasons or tasks (Exod 28:41; 1 Sam 9:16; 1 Kgs 19:16; Isa 45:1).The prophets expected a future Messiah who would usher in God’s Kingdom (Dan 9:25-26; Zech 9:9-10). The dominant expectation among Jews in Jesus’ time was that the Messiah would be a political warrior who would lead Israel to victory over its oppressors and reestablish Israel as a separate kingdom (see <em>Psalms of Solomon<\/em> 17–18). Some Jews saw the Messiah as a forerunner of the Kingdom of God. The community at Qumran, where the Dead Sea Scrolls were discovered, expected a Messiah who would function both as a priest and as a political warrior.<\/p>\n<p>Given such ambiguity, it is not surprising that Jesus avoided the title. He taught his followers that he would suffer according to Isaiah’s predictions (Isa 52:13–53:12, which Jews interpreted as referring to the nation of Israel). The emphasis Jesus gave to suffering and service as the path of victory (Matt 16:21-28; 20:25-28) collided with the popular Jewish paradigm of the Messiah as a royal conqueror. It was, however, God’s means of bringing about his Kingdom (see Luke 2:25-32; John 12:37-50; Acts 2:29-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:6; Exod 28:41; 1 Sam 9:16; Isa 52:13–53:12; Dan 9:25-26; Zech 9:9-10; Matt 2:4-6; 11:2-6; 16:13-20; 17:10-12; 22:41-46; 24:23-27; 26:62-65; Luke 2:8-11, 25-35; 3:15-18; 23:35-43; 24:26-27, 46-47; John 4:21-29; 7:25-27, 31, 40-43; 12:34-50; 20:30-31; Acts 2:22-36; 3:17-26; 4:25-28; 9:22; 13:23-25; 17:3; 26:22-23; 28:17-24<\/p>","content_en":"<h3>The Messiah<\/h3>\n<p>The Greek term <span class=\"greek\" lang=\"el\">christos<\/span> is equivalent to the Hebrew <span class=\"hebrew\" lang=\"he\">mashiakh<\/span> (“anointed one”), and both terms can be translated as “Messiah.”<\/p>\n<p>In Judaism, the term <em>messiah<\/em> was understood in a variety of ways. The Old Testament refers to people, not all of them honorable, who were specially anointed by God for a variety of reasons or tasks (Exod 28:41; 1 Sam 9:16; 1 Kgs 19:16; Isa 45:1).The prophets expected a future Messiah who would usher in God’s Kingdom (Dan 9:25-26; Zech 9:9-10). The dominant expectation among Jews in Jesus’ time was that the Messiah would be a political warrior who would lead Israel to victory over its oppressors and reestablish Israel as a separate kingdom (see <em>Psalms of Solomon<\/em> 17–18). Some Jews saw the Messiah as a forerunner of the Kingdom of God. The community at Qumran, where the Dead Sea Scrolls were discovered, expected a Messiah who would function both as a priest and as a political warrior.<\/p>\n<p>Given such ambiguity, it is not surprising that Jesus avoided the title. He taught his followers that he would suffer according to Isaiah’s predictions (Isa 52:13–53:12, which Jews interpreted as referring to the nation of Israel). The emphasis Jesus gave to suffering and service as the path of victory (Matt 16:21-28; 20:25-28) collided with the popular Jewish paradigm of the Messiah as a royal conqueror. It was, however, God’s means of bringing about his Kingdom (see Luke 2:25-32; John 12:37-50; Acts 2:29-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:6; Exod 28:41; 1 Sam 9:16; Isa 52:13–53:12; Dan 9:25-26; Zech 9:9-10; Matt 2:4-6; 11:2-6; 16:13-20; 17:10-12; 22:41-46; 24:23-27; 26:62-65; Luke 2:8-11, 25-35; 3:15-18; 23:35-43; 24:26-27, 46-47; John 4:21-29; 7:25-27, 31, 40-43; 12:34-50; 20:30-31; Acts 2:22-36; 3:17-26; 4:25-28; 9:22; 13:23-25; 17:3; 26:22-23; 28:17-24<\/p>","summary_ro":"The Messiah The Greek term christos is equivalent to the Hebrew mashiakh (“anointed one”), and both terms can be translated as “Messiah.” In Judaism, the term messiah was understood in a variety of ways. The Old Testament refers to people, not all of them honorable, who were specially anointed by God for a variety of reasons or tasks (Exod 28:41; 1 Sam 9:16; 1 Kgs 19:16; Isa 45:1).The prophets expected a future Messiah who would usher in God’s Kingdom (Dan 9:25-26; Zech 9:9-10). The dominant ...","summary_en":"The Messiah The Greek term christos is equivalent to the Hebrew mashiakh (“anointed one”), and both terms can be translated as “Messiah.” In Judaism, the term messiah was understood in a variety of ways. The Old Testament refers to people, not all of them honorable, who were specially anointed by God for a variety of reasons or tasks (Exod 28:41; 1 Sam 9:16; 1 Kgs 19:16; Isa 45:1).The prophets expected a future Messiah who would usher in God’s Kingdom (Dan 9:25-26; Zech 9:9-10). The dominant ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":120356,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Messiah","title_en":"The Messiah","content_ro":"<h3>The Messiah<\/h3>\n<p>The Greek term <span class=\"greek\" lang=\"el\">christos<\/span> is equivalent to the Hebrew <span class=\"hebrew\" lang=\"he\">mashiakh<\/span> (“anointed one”), and both terms can be translated as “Messiah.”<\/p>\n<p>In Judaism, the term <em>messiah<\/em> was understood in a variety of ways. The Old Testament refers to people, not all of them honorable, who were specially anointed by God for a variety of reasons or tasks (Exod 28:41; 1 Sam 9:16; 1 Kgs 19:16; Isa 45:1).The prophets expected a future Messiah who would usher in God’s Kingdom (Dan 9:25-26; Zech 9:9-10). The dominant expectation among Jews in Jesus’ time was that the Messiah would be a political warrior who would lead Israel to victory over its oppressors and reestablish Israel as a separate kingdom (see <em>Psalms of Solomon<\/em> 17–18). Some Jews saw the Messiah as a forerunner of the Kingdom of God. The community at Qumran, where the Dead Sea Scrolls were discovered, expected a Messiah who would function both as a priest and as a political warrior.<\/p>\n<p>Given such ambiguity, it is not surprising that Jesus avoided the title. He taught his followers that he would suffer according to Isaiah’s predictions (Isa 52:13–53:12, which Jews interpreted as referring to the nation of Israel). The emphasis Jesus gave to suffering and service as the path of victory (Matt 16:21-28; 20:25-28) collided with the popular Jewish paradigm of the Messiah as a royal conqueror. It was, however, God’s means of bringing about his Kingdom (see Luke 2:25-32; John 12:37-50; Acts 2:29-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:6; Exod 28:41; 1 Sam 9:16; Isa 52:13–53:12; Dan 9:25-26; Zech 9:9-10; Matt 2:4-6; 11:2-6; 16:13-20; 17:10-12; 22:41-46; 24:23-27; 26:62-65; Luke 2:8-11, 25-35; 3:15-18; 23:35-43; 24:26-27, 46-47; John 4:21-29; 7:25-27, 31, 40-43; 12:34-50; 20:30-31; Acts 2:22-36; 3:17-26; 4:25-28; 9:22; 13:23-25; 17:3; 26:22-23; 28:17-24<\/p>","content_en":"<h3>The Messiah<\/h3>\n<p>The Greek term <span class=\"greek\" lang=\"el\">christos<\/span> is equivalent to the Hebrew <span class=\"hebrew\" lang=\"he\">mashiakh<\/span> (“anointed one”), and both terms can be translated as “Messiah.”<\/p>\n<p>In Judaism, the term <em>messiah<\/em> was understood in a variety of ways. The Old Testament refers to people, not all of them honorable, who were specially anointed by God for a variety of reasons or tasks (Exod 28:41; 1 Sam 9:16; 1 Kgs 19:16; Isa 45:1).The prophets expected a future Messiah who would usher in God’s Kingdom (Dan 9:25-26; Zech 9:9-10). The dominant expectation among Jews in Jesus’ time was that the Messiah would be a political warrior who would lead Israel to victory over its oppressors and reestablish Israel as a separate kingdom (see <em>Psalms of Solomon<\/em> 17–18). Some Jews saw the Messiah as a forerunner of the Kingdom of God. The community at Qumran, where the Dead Sea Scrolls were discovered, expected a Messiah who would function both as a priest and as a political warrior.<\/p>\n<p>Given such ambiguity, it is not surprising that Jesus avoided the title. He taught his followers that he would suffer according to Isaiah’s predictions (Isa 52:13–53:12, which Jews interpreted as referring to the nation of Israel). The emphasis Jesus gave to suffering and service as the path of victory (Matt 16:21-28; 20:25-28) collided with the popular Jewish paradigm of the Messiah as a royal conqueror. It was, however, God’s means of bringing about his Kingdom (see Luke 2:25-32; John 12:37-50; Acts 2:29-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:6; Exod 28:41; 1 Sam 9:16; Isa 52:13–53:12; Dan 9:25-26; Zech 9:9-10; Matt 2:4-6; 11:2-6; 16:13-20; 17:10-12; 22:41-46; 24:23-27; 26:62-65; Luke 2:8-11, 25-35; 3:15-18; 23:35-43; 24:26-27, 46-47; John 4:21-29; 7:25-27, 31, 40-43; 12:34-50; 20:30-31; Acts 2:22-36; 3:17-26; 4:25-28; 9:22; 13:23-25; 17:3; 26:22-23; 28:17-24<\/p>","summary_ro":"The Messiah The Greek term christos is equivalent to the Hebrew mashiakh (“anointed one”), and both terms can be translated as “Messiah.” In Judaism, the term messiah was understood in a variety of ways. The Old Testament refers to people, not all of them honorable, who were specially anointed by God for a variety of reasons or tasks (Exod 28:41; 1 Sam 9:16; 1 Kgs 19:16; Isa 45:1).The prophets expected a future Messiah who would usher in God’s Kingdom (Dan 9:25-26; Zech 9:9-10). The dominant ...","summary_en":"The Messiah The Greek term christos is equivalent to the Hebrew mashiakh (“anointed one”), and both terms can be translated as “Messiah.” In Judaism, the term messiah was understood in a variety of ways. The Old Testament refers to people, not all of them honorable, who were specially anointed by God for a variety of reasons or tasks (Exod 28:41; 1 Sam 9:16; 1 Kgs 19:16; Isa 45:1).The prophets expected a future Messiah who would usher in God’s Kingdom (Dan 9:25-26; Zech 9:9-10). The dominant ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":147982,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Messiah","title_en":"The Messiah","content_ro":"<h3>The Messiah<\/h3>\n<p>The Greek term <span class=\"greek\" lang=\"el\">christos<\/span> is equivalent to the Hebrew <span class=\"hebrew\" lang=\"he\">mashiakh<\/span> (“anointed one”), and both terms can be translated as “Messiah.”<\/p>\n<p>In Judaism, the term <em>messiah<\/em> was understood in a variety of ways. The Old Testament refers to people, not all of them honorable, who were specially anointed by God for a variety of reasons or tasks (Exod 28:41; 1 Sam 9:16; 1 Kgs 19:16; Isa 45:1).The prophets expected a future Messiah who would usher in God’s Kingdom (Dan 9:25-26; Zech 9:9-10). The dominant expectation among Jews in Jesus’ time was that the Messiah would be a political warrior who would lead Israel to victory over its oppressors and reestablish Israel as a separate kingdom (see <em>Psalms of Solomon<\/em> 17–18). Some Jews saw the Messiah as a forerunner of the Kingdom of God. The community at Qumran, where the Dead Sea Scrolls were discovered, expected a Messiah who would function both as a priest and as a political warrior.<\/p>\n<p>Given such ambiguity, it is not surprising that Jesus avoided the title. He taught his followers that he would suffer according to Isaiah’s predictions (Isa 52:13–53:12, which Jews interpreted as referring to the nation of Israel). The emphasis Jesus gave to suffering and service as the path of victory (Matt 16:21-28; 20:25-28) collided with the popular Jewish paradigm of the Messiah as a royal conqueror. It was, however, God’s means of bringing about his Kingdom (see Luke 2:25-32; John 12:37-50; Acts 2:29-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:6; Exod 28:41; 1 Sam 9:16; Isa 52:13–53:12; Dan 9:25-26; Zech 9:9-10; Matt 2:4-6; 11:2-6; 16:13-20; 17:10-12; 22:41-46; 24:23-27; 26:62-65; Luke 2:8-11, 25-35; 3:15-18; 23:35-43; 24:26-27, 46-47; John 4:21-29; 7:25-27, 31, 40-43; 12:34-50; 20:30-31; Acts 2:22-36; 3:17-26; 4:25-28; 9:22; 13:23-25; 17:3; 26:22-23; 28:17-24<\/p>","content_en":"<h3>The Messiah<\/h3>\n<p>The Greek term <span class=\"greek\" lang=\"el\">christos<\/span> is equivalent to the Hebrew <span class=\"hebrew\" lang=\"he\">mashiakh<\/span> (“anointed one”), and both terms can be translated as “Messiah.”<\/p>\n<p>In Judaism, the term <em>messiah<\/em> was understood in a variety of ways. The Old Testament refers to people, not all of them honorable, who were specially anointed by God for a variety of reasons or tasks (Exod 28:41; 1 Sam 9:16; 1 Kgs 19:16; Isa 45:1).The prophets expected a future Messiah who would usher in God’s Kingdom (Dan 9:25-26; Zech 9:9-10). The dominant expectation among Jews in Jesus’ time was that the Messiah would be a political warrior who would lead Israel to victory over its oppressors and reestablish Israel as a separate kingdom (see <em>Psalms of Solomon<\/em> 17–18). Some Jews saw the Messiah as a forerunner of the Kingdom of God. The community at Qumran, where the Dead Sea Scrolls were discovered, expected a Messiah who would function both as a priest and as a political warrior.<\/p>\n<p>Given such ambiguity, it is not surprising that Jesus avoided the title. He taught his followers that he would suffer according to Isaiah’s predictions (Isa 52:13–53:12, which Jews interpreted as referring to the nation of Israel). The emphasis Jesus gave to suffering and service as the path of victory (Matt 16:21-28; 20:25-28) collided with the popular Jewish paradigm of the Messiah as a royal conqueror. It was, however, God’s means of bringing about his Kingdom (see Luke 2:25-32; John 12:37-50; Acts 2:29-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:6; Exod 28:41; 1 Sam 9:16; Isa 52:13–53:12; Dan 9:25-26; Zech 9:9-10; Matt 2:4-6; 11:2-6; 16:13-20; 17:10-12; 22:41-46; 24:23-27; 26:62-65; Luke 2:8-11, 25-35; 3:15-18; 23:35-43; 24:26-27, 46-47; John 4:21-29; 7:25-27, 31, 40-43; 12:34-50; 20:30-31; Acts 2:22-36; 3:17-26; 4:25-28; 9:22; 13:23-25; 17:3; 26:22-23; 28:17-24<\/p>","summary_ro":"The Messiah The Greek term christos is equivalent to the Hebrew mashiakh (“anointed one”), and both terms can be translated as “Messiah.” In Judaism, the term messiah was understood in a variety of ways. The Old Testament refers to people, not all of them honorable, who were specially anointed by God for a variety of reasons or tasks (Exod 28:41; 1 Sam 9:16; 1 Kgs 19:16; Isa 45:1).The prophets expected a future Messiah who would usher in God’s Kingdom (Dan 9:25-26; Zech 9:9-10). The dominant ...","summary_en":"The Messiah The Greek term christos is equivalent to the Hebrew mashiakh (“anointed one”), and both terms can be translated as “Messiah.” In Judaism, the term messiah was understood in a variety of ways. The Old Testament refers to people, not all of them honorable, who were specially anointed by God for a variety of reasons or tasks (Exod 28:41; 1 Sam 9:16; 1 Kgs 19:16; Isa 45:1).The prophets expected a future Messiah who would usher in God’s Kingdom (Dan 9:25-26; Zech 9:9-10). The dominant ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"24":[{"id":11890,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Messiahs False Christs*, False","title_en":"Christs*, False Messiahs, False","content_ro":"<h3>FALSE CHRISTS*, FALSE MESSIAHS<\/h3>\n<p>Those who falsely claim to be the Christ or Messiah. False christs are mentioned only in the eschatological discourse of Jesus recorded by Matthew (24:24) and Mark (13:22).<\/p>\n<p>In that discourse Jesus instructed his disciples about the future. He prophesied the destruction of the temple in Jerusalem and warned about the deception and persecution that would confront the disciples. He especially warned his disciples that during the terrible days surrounding the destruction of the temple they were not to be deceived by false christs and false prophets (Mk 13:21-23). In this particular form of deception, some would claim that the Christ was in a particular location (v 21). Those deceivers would perform signs and wonders to try to deceive the elect. But Jesus prepared his disciples by instructing them that there will be cosmic signs preceding his return as the Son of Man (vv 24-25) and that his coming will be with great power and glory visible to all.<\/p>\n<p>From history we know that Jesus’ instruction enabled Christians to flee the destruction of Jerusalem and the temple in <span>AD<\/span> 70, and to withstand the deception of false christs. The church still awaits Jesus’ return as the glorious Son of Man.<\/p>\n<p><em>See also<\/em> Antichrist.<\/p>","content_en":"<h3>FALSE CHRISTS*, FALSE MESSIAHS<\/h3>\n<p>Those who falsely claim to be the Christ or Messiah. False christs are mentioned only in the eschatological discourse of Jesus recorded by Matthew (24:24) and Mark (13:22).<\/p>\n<p>In that discourse Jesus instructed his disciples about the future. He prophesied the destruction of the temple in Jerusalem and warned about the deception and persecution that would confront the disciples. He especially warned his disciples that during the terrible days surrounding the destruction of the temple they were not to be deceived by false christs and false prophets (Mk 13:21-23). In this particular form of deception, some would claim that the Christ was in a particular location (v 21). Those deceivers would perform signs and wonders to try to deceive the elect. But Jesus prepared his disciples by instructing them that there will be cosmic signs preceding his return as the Son of Man (vv 24-25) and that his coming will be with great power and glory visible to all.<\/p>\n<p>From history we know that Jesus’ instruction enabled Christians to flee the destruction of Jerusalem and the temple in <span>AD<\/span> 70, and to withstand the deception of false christs. The church still awaits Jesus’ return as the glorious Son of Man.<\/p>\n<p><em>See also<\/em> Antichrist.<\/p>","summary_ro":"FALSE CHRISTS*, FALSE MESSIAHS Those who falsely claim to be the Christ or Messiah. False christs are mentioned only in the eschatological discourse of Jesus recorded by Matthew (24:24) and Mark (13:22). In that discourse Jesus instructed his disciples about the future. He prophesied the destruction of the temple in Jerusalem and warned about the deception and persecution that would confront the disciples. He especially warned his disciples that during the terrible days surrounding the destru...","summary_en":"FALSE CHRISTS*, FALSE MESSIAHS Those who falsely claim to be the Christ or Messiah. False christs are mentioned only in the eschatological discourse of Jesus recorded by Matthew (24:24) and Mark (13:22). In that discourse Jesus instructed his disciples about the future. He prophesied the destruction of the temple in Jerusalem and warned about the deception and persecution that would confront the disciples. He especially warned his disciples that during the terrible days surrounding the destru...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":25951,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Miracle","title_en":"Miracle","content_ro":"<h3>MIRACLE<\/h3>\n<p>A divine act by which God reveals himself to people. The classical definition of miracle assumes that it is contrary to natural law, but this is a misnomer for two reasons. First, many of the miracles of the Bible used nature rather than bypassed it (e.g., the wind that parted the Red Sea, Ex 14:21). Second, there no longer is a concept of “absolute natural laws”; rather, a phenomenon that is not readily explainable may reflect laws that scientists do not yet fully understand. In Scripture the element of faith is crucial; a natural approach cannot prove or disprove the presence of “miracle.” The timing and content of the process can be miraculous, even though the event may seem natural. The revelatory significance is also important. In every case God performed the miracle not merely as a “wonder” to inspire awe but as a “sign” to draw people to himself.<\/p>\n<p class=\"h2\" id=\"TheVocabularyofMiracles\">The Vocabulary of Miracles<\/p>\n<p>In the OT the two main terms are “sign” and “wonder,” which often occur together (e.g., nine times in Dt alone, 4:34; 13:1; etc.). More than one Hebrew term is used for “wonder”—one referring to it as an act of supernatural power and another as being beyond man’s understanding. On the whole, they are used synonymously for God’s providential acts within history. The “sign” refers to an act that occurs as a token or pledge of God’s control over events and as a revelation of God’s presence with his people.<\/p>\n<p>The NT uses the same basic idiom, “signs and wonders,” with the same general thrust (cf. Mt 24:24; Mk 13:22; Jn 4:48; Acts 2:43). A third term is that for “power” or miracle, and this becomes the predominant term in the synoptic Gospels. It signifies the mighty act itself by which God is revealed in Christ. A fourth term is “work,” which along with “sign” is preferred in the Gospel of John. This term is used in John to show that in Jesus the work of the Father is revealed. While the terms are often synonymous (the first three occur together in Rom 15:19-20; 2 Thes 2:9; Heb 2:4), they designate three different aspects of miracles. “Signs” point to the theological meaning of miracle as a revelation of God; “power,” to the force behind the act; “work,” to the person behind it; and “wonder,” to its awesome effect on the observer.<\/p>\n<p class=\"h2\" id=\"MiraclesintheOldTestament\">Miracles in the Old Testament<\/p>\n<p>To the Hebrew, a miracle was nothing more nor less than an act of God. Therefore, nature herself was a miracle (Jb 5:9-10; Pss 89:6; 106:2), and an act of kindness or victory over one’s enemies is so described (Gn 24:12-27; 1 Sm 14:23). The natural order is totally under Yahweh’s control, so a miracle was observable not because of its supernatural nature but because of its character as part of the divine revelation. This connection with salvation history is crucial, for Israel at all times tried to guard against a desire for the spectacular. Deuteronomy 13:1-4 warns against accepting a wonder as authenticating a prophet; rather, the authentication must come from the fact that he worships Yahweh.<\/p>\n<p>Miracles in the OT are restricted to critical periods of redemptive history. Many have discussed the act of Creation as the first miracle, but in actuality it is not presented as such in the Genesis account. A miracle is signified by its revelatory significance and\/or its connection with crucial points in the history of God’s people—the exodus, the conquest of Jordan, the battle against the insidious Baal worship of the prophetic period. Creation is characterized by one major theme: a chronicle of the beginnings. The miracles of Genesis—striking blind the inhabitants of Sodom, the Flood, Babel—all signify the wrath of God upon those who have turned against him. This is the other side of redemptive history, the judgment of God upon those who are not his people.<\/p>\n<p>The miracles of the exodus account have two foci: The plagues represent the absolute power of Yahweh over the gods of Egypt, and the miracles of the wilderness show God’s absolute care and protection of his people. The plagues are particularly interesting because each one is directed at one of the gods of Egypt and reveals Yahweh as the only potentate. The basic theme is found in Exodus 7:5 and is repeated throughout the account (cf. 7:17; 8:6, 18; 9:14-16, 29; 12:12): “When I show the Egyptians my power and force them to let the Israelites go, they will realize that I am the <span>Lord<\/span>” (<span>nlt<\/span>). In this regard they were directed not only at the Egyptians but also to the Israelites, who needed to know that their God would vindicate them against the Egyptians. This is borne out in the major miracle, the crossing of the Red Sea. The plagues themselves show a gradual increase in severity.<\/p>\n<p>The wilderness miracles are intimately connected to the basic theme of the wandering narratives, the trial of Israel in times of desperate need and God’s providential protection of his people when they turn to him. The basic organization of the stories concerns the need itself, which leads to Israel’s complaint; this is followed by Moses’ intercession and then by God’s sovereign intervention. The miracles are interspersed with other stories that tell of God’s punishment when the people’s murmuring tries him too far. The miracle is God’s self-revelation regarding his involvement in the needs of his own; Israel must then respond, and her response determines her blessing or punishment at the hands of Yahweh.<\/p>\n<p>Miracles are conspicuously absent in the period of the united monarchy. This was a time of self-sufficiency, when God worked through the monarchy and did not intervene directly in the life of the nation. The reason is that Israel’s eschatological hopes had been realized and made concrete in the presence of the Holy City and the temple.<\/p>\n<p>It was different during the prophetic period. In the lives of Elijah and Elisha, miracles were predominant. This was a time of apostasy, and under the reign of Ahab and Jezebel the nation turned to paganism and the worship of Baal. The very existence of the Hebraic religion seemed to be threatened, and so the times called for extraordinary measures. Here the wondrous nature of the miracles is more evident than anywhere else in the OT. There are conscious allusions to the exodus miracles, perhaps looking to Elijah as a new Moses reinstituting the true worship of Yahweh. Parallels are seen in the challenge to the priests of Baal (1 Kgs 18; cf. Ex 7); the revelation of God on Mt Horeb with the wind, earthquake, and fire (1 Kgs 19; cf. Ex 19); and the parting of the Jordan (2 Kgs 2:10-14; cf. Ex 14). Many of the miracles were intended to demonstrate the impotence of Baal, such as the drought, the contest on Mt Carmel, and the miraculous sustenance supplied by God. Again, God’s actions within history were part of his self-revelation, the vindication of his messengers, and the punishment of his enemies.<\/p>\n<p>Miracles are infrequent in the writing prophets, perhaps due to the proclamation form of the writings (i.e., they dealt with message rather than deeds). The two major exceptions (apart from the recovery of Hezekiah chronicled in Is 38) are Jonah and Daniel. In Jonah, the miracle is addressed not to the Ninevites but to the Israelites, who are called back to their covenant obligations as the spokesmen for Yahweh. In Daniel the direction is reversed, and the situation is the same as that in Exodus or Kings. The miracles are directed to the Babylonians and Persians and have the same foci as the earlier events of the exodus and Elijah-Elisha chronicles, that is, the supremacy of Yahweh over the foreign gods and the vindication of his messengers. This is the third and final time of crisis and illustrates the major theological use of miracles in the OT.<\/p>\n<p class=\"h2\" id=\"MiraclesintheNewTestament\">Miracles in the New Testament<\/p>\n<p>The presence of the miraculous has a similar purpose in the NT; it occurred at a crisis point in salvation history to authenticate the presence of God in historical acts. It differs, however, in that it is transcended by the presence of the very Son of God, who himself is the greatest miracle of all. God now has not only acted in history; he has entered history and has turned it to himself. The parallels with the exodus events are obvious and show that the miracles of Jesus paved the way for the entrance of the new covenant in the same way that the exodus miracles prepared for the old.<\/p>\n\n<h5>Jesus’ Understanding<\/h5>\n<p>Jesus stressed the connection between his miraculous ministry, especially the casting out of demons (exorcism), and the coming of the kingdom of God. As in the OT, the miracles signify the presence of God, but here it is more direct and also signals the inauguration of his kingdom (Mt 12:28). As such, then, the exorcism miracles mean the binding of Satan and the institution of the reign of God (Mk 3:23-27). At the same time all the miracles signify the dawning of the age of salvation, as expressed in Jesus’ inaugural address at Nazareth (Lk 4:18-21, from Is 61:1-2).<\/p>\n<p>Yet these miracles are not automatic signposts to the act of God; they must be interpreted by faith. Jesus was well aware of the presence of other miracles in his day (Mt 12:27) and so stressed the presence of faith in the healing miracles (Mk 5:32; 10:52). This faith must be directed to the presence of God in the event and in Jesus himself. The necessity of faith also helps to understand Jesus’ refusal to provide his contemporaries with a “sign” (Mk 8:11-12); miracles could never “prove” the presence of God. For a better understanding of the connection between faith and miracles, it is best to note each Evangelist’s individual portrait of the theological use of miracles.<\/p>\n<h5>Miracles in Mark<\/h5>\n<p>Mark, the first of the four Gospels to be written, has often been called the “action Gospel” because of its emphasis on Jesus’ deeds rather than his teaching. This is also true regarding Jesus’ miracles, for Mark contains more proportionately than any of the others. There are five groups or five kinds of miracles in Mark. The first group centers on Jesus’ authority over demons (Mk 1:21-39). The second concerns Jesus’ authority over the law and conflict with his opponents (1:40–3:6). They result in fame but occasion his refusal to allow his true identity as Son of God to be known. The third group (3:7-30) contains exorcisms and the Beelzebub controversy, centering on his power over Satan. The fourth group (4:35–6:43) contains especially powerful miracles (stilling the storm, the Gaderene demoniac, the raising of Jairus’s daughter) and probably centers on the disciples, as Jesus thereby reveals to them the meaning of the kingdom and seeks to overcome their own spiritual dullness. The fifth and final group (6:30–8:26) continues the theme of the disciples’ misunderstanding and prepares the way for the Passion, with the message regarding the bread, blindness, and the judgment of God.<\/p>\n<p>The miracles in Mark center on conflict, first with Jesus’ opponents and then with his own disciples. While the miracles are harbingers of God’s kingdom, their purpose is to force an encounter with Jesus’ true significance. They do not show Jesus as a Hellenistic wonder worker; in fact, they lead only to amazement and then disbelief in those who do not have faith. Jesus’ personhood has been hidden and can only be understood in light of the cross. The miracles are not proofs but powers; God does not authenticate himself through them but shows himself to those with eyes to see.<\/p>\n<h5>Miracles in Matthew<\/h5>\n<p>Matthew’s is the teaching Gospel, where dialogue takes precedence over action. Matthew compresses Mark’s narrative in order to make room for didactic material. Therefore, his stress is on the theological implications of faith rather than on the results they contain. Matthew’s groups of miracles are isometric to teaching passages, in keeping with his general practice of combining narrative portions and organizing them around didactic sections. The first group (chs 8–9) combines miracles from Mark’s first, second, and fourth groups and stresses Jesus’ significance as the servant of Yahweh who exercises sovereign power and forgives sins. The secondary theme teaches discipleship and shows the awakening faith of the disciples and their involvement in Jesus’ ministry. The second group (ch 12) centers on his authority over the law (the man with the withered hand) and over Satan (the Beelzebub controversy). The third group (chs 14–15) parallels Mark’s fifth group but has a different purpose. Rather than arousing conflict, the disciples are seen in positive guise, actively involved in the Master’s work. So the disciples become the means by which Jesus’ ministry is continued. Therefore, the disciples are involved as “learners” (the meaning of “disciple”) in his miraculous ministry.<\/p>\n<h5>Miracles in Luke<\/h5>\n<p>Luke-Acts is remarkable and extremely important because it establishes beyond dispute the early church’s belief that it was in absolute continuity with Jesus and was continuing the work of God in the world. Luke’s major stress is on salvation history, and so one of his major stylistic methods for showing this direct connection is miraculous deeds. Especially enlightening here is Acts 9:32-42, where in two healing miracles Peter duplicated the Lord’s miracles (the paralytic Aeneas, Lk 5:18-26; the raising of Dorcas, Lk 8:49-56).<\/p>\n<p>From this respect also Luke returns to Mark’s interest in the deed more than the teaching. However, Luke goes even further than Mark, for the miracles validate Jesus more directly. The first group follows the inaugural address (4:18-22), which itself presents the miraculous deeds as authenticating signposts to Jesus’ personhood. They center on Jesus’ power and authority (vv 31-41) and validate God’s power in Jesus (5:17; 8:39) as well as faith in Jesus (seen in the “praise” motif, 5:25; 7:16; etc., but especially in Acts 9:35; 13:12; 19:17). The presence of “fear” at the miracles is a human response to having witnessed God’s power (Lk 5:26; 7:16; 8:35-37; 24:5). The call to the disciples occurs in the presence of miracles (5:1-11, at the miraculous catch of fish; vv 27-28, after the healing of the bedridden paralytic).<\/p>\n<p>Therefore, Luke views miracles as having redemptive significance. However, this is not contrary to Mark’s picture. Luke still avoids picturing Jesus as a mere wonder worker; Jesus still refuses to satisfy people’s curiosity for an external sign (Lk 11:29-32; cf. also 9:9), and in the parable of the rich man and Lazarus (16:19-31) he teaches that the unbelieving heart can never be convinced by such events. Nevertheless, they can lead to repentance (10:13-16).<\/p>\n<h5>Miracles in John<\/h5>\n<p>John is the most directly theological of the Evangelists, and miracles are characteristically given a distinctive Johannine coloring. In the Synoptics, miracles are “acts of power” signifying the entrance of God’s reign into this world via Jesus; thereby, Jesus establishes Satan’s defeat and God’s sovereign control of history. John, however, contains no exorcisms, and the miracles are seen as “signs.” At the same time miracles are part of the larger category of “works” (the other term for miracles used in John), by which Jesus shows the Father’s presence in himself (Jn 10:32, 37-39; 14:10) and they give witness to Jesus as the sent one (5:36; 10:25, 38).<\/p>\n<p>John selects only seven “sign miracles” from many others (20:30) and uses them as part of the thematic development in the respective section of each. For instance, changing the water into wine is a messianic act, signifying the outpouring of the kingdom blessing in the ministry of Jesus, the Messiah (ch 2); the multiplication of the loaves builds upon the “bread of life” and points to the messianic banquet as spiritually present in Jesus (ch 6).<\/p>\n<p>The paradoxical nature of miracles in the Synoptics is even greater in John. He gives more stress to the wondrous nature of the events by providing such details as the stupendous amount of water changed into wine (2:6, approximately 120 gallons, or 454.2 liters); the distance over which Jesus’ healing power works (4:46, almost 20 miles, or 32.2 kilometers); the length of time the man of Bethesda had been lame (5:5, 38 years; cf. 9:1, where the man had been born blind); the amount of bread needed to feed the 5,000 (6:7, where Philip said 200 denarii, or days’ wages, would not have bought enough); and the proof of Lazarus’s death (11:39; he had already begun to decay). John has a great interest in the miraculous. Yet at the same time there is even greater stress on the inadequacy of miracles for faith. The miracles as “signs” have saving value and point to the true significance of Jesus but are related to an awakening faith and in themselves are insufficient (2:11; 4:50). They have christological force, looking to Jesus’ sonship and the Father’s authentication of him but are based on the soteriological decision of the individual. As “signs,” they contain the very presence of God in Jesus, the spiritual reality of the “sight” and “life” he brings (9:35-38; 11:24-26). Yet their purpose is to divide the audience and confront it with the necessity of decision. Two camps result—those seeking understanding and those considering only the outward aspects. Some refuse to consider the signs, and thus they reject them (3:18-21; 11:47-50), while others see them shallowly as mere wonders and fail to see in them the true significance of Jesus (2:23-25; 4:45). On the other hand, some view them with the eye of faith and go on to a realization of his personhood (2:11; 5:36-46; 11:42). In John the highest faith of all is that which does not need external stimulation (20:29).<\/p>\n<h5>Miracles in the Rest of the New Testament<\/h5>\n<p>Apart from Acts, several passages in the NT speak of the value of miracles. Paul in 2 Corinthians 12:12 and Romans 15:18-19 considered them as “sign-gifts,” which authenticated the divine authority of the “true apostle.” He listed healing and miracles as specific “gifts of the Spirit” in 1 Corinthians 12:9-10. In Galatians 3:5 he considered them evidence for the presence of the Spirit. The author of the letter to the Hebrews in 2:4 said “God bore witness” to the true message of salvation via miracles. Therefore, in the apostolic age the miracles of God’s servants were seen more directly as authenticating signs of God’s action in his messengers.<\/p>\n<p><em>See also<\/em> Sign; Spiritual Gifts.<\/p>","content_en":"<h3>MIRACLE<\/h3>\n<p>A divine act by which God reveals himself to people. The classical definition of miracle assumes that it is contrary to natural law, but this is a misnomer for two reasons. First, many of the miracles of the Bible used nature rather than bypassed it (e.g., the wind that parted the Red Sea, Ex 14:21). Second, there no longer is a concept of “absolute natural laws”; rather, a phenomenon that is not readily explainable may reflect laws that scientists do not yet fully understand. In Scripture the element of faith is crucial; a natural approach cannot prove or disprove the presence of “miracle.” The timing and content of the process can be miraculous, even though the event may seem natural. The revelatory significance is also important. In every case God performed the miracle not merely as a “wonder” to inspire awe but as a “sign” to draw people to himself.<\/p>\n<p class=\"h2\" id=\"TheVocabularyofMiracles\">The Vocabulary of Miracles<\/p>\n<p>In the OT the two main terms are “sign” and “wonder,” which often occur together (e.g., nine times in Dt alone, 4:34; 13:1; etc.). More than one Hebrew term is used for “wonder”—one referring to it as an act of supernatural power and another as being beyond man’s understanding. On the whole, they are used synonymously for God’s providential acts within history. The “sign” refers to an act that occurs as a token or pledge of God’s control over events and as a revelation of God’s presence with his people.<\/p>\n<p>The NT uses the same basic idiom, “signs and wonders,” with the same general thrust (cf. Mt 24:24; Mk 13:22; Jn 4:48; Acts 2:43). A third term is that for “power” or miracle, and this becomes the predominant term in the synoptic Gospels. It signifies the mighty act itself by which God is revealed in Christ. A fourth term is “work,” which along with “sign” is preferred in the Gospel of John. This term is used in John to show that in Jesus the work of the Father is revealed. While the terms are often synonymous (the first three occur together in Rom 15:19-20; 2 Thes 2:9; Heb 2:4), they designate three different aspects of miracles. “Signs” point to the theological meaning of miracle as a revelation of God; “power,” to the force behind the act; “work,” to the person behind it; and “wonder,” to its awesome effect on the observer.<\/p>\n<p class=\"h2\" id=\"MiraclesintheOldTestament\">Miracles in the Old Testament<\/p>\n<p>To the Hebrew, a miracle was nothing more nor less than an act of God. Therefore, nature herself was a miracle (Jb 5:9-10; Pss 89:6; 106:2), and an act of kindness or victory over one’s enemies is so described (Gn 24:12-27; 1 Sm 14:23). The natural order is totally under Yahweh’s control, so a miracle was observable not because of its supernatural nature but because of its character as part of the divine revelation. This connection with salvation history is crucial, for Israel at all times tried to guard against a desire for the spectacular. Deuteronomy 13:1-4 warns against accepting a wonder as authenticating a prophet; rather, the authentication must come from the fact that he worships Yahweh.<\/p>\n<p>Miracles in the OT are restricted to critical periods of redemptive history. Many have discussed the act of Creation as the first miracle, but in actuality it is not presented as such in the Genesis account. A miracle is signified by its revelatory significance and\/or its connection with crucial points in the history of God’s people—the exodus, the conquest of Jordan, the battle against the insidious Baal worship of the prophetic period. Creation is characterized by one major theme: a chronicle of the beginnings. The miracles of Genesis—striking blind the inhabitants of Sodom, the Flood, Babel—all signify the wrath of God upon those who have turned against him. This is the other side of redemptive history, the judgment of God upon those who are not his people.<\/p>\n<p>The miracles of the exodus account have two foci: The plagues represent the absolute power of Yahweh over the gods of Egypt, and the miracles of the wilderness show God’s absolute care and protection of his people. The plagues are particularly interesting because each one is directed at one of the gods of Egypt and reveals Yahweh as the only potentate. The basic theme is found in Exodus 7:5 and is repeated throughout the account (cf. 7:17; 8:6, 18; 9:14-16, 29; 12:12): “When I show the Egyptians my power and force them to let the Israelites go, they will realize that I am the <span>Lord<\/span>” (<span>nlt<\/span>). In this regard they were directed not only at the Egyptians but also to the Israelites, who needed to know that their God would vindicate them against the Egyptians. This is borne out in the major miracle, the crossing of the Red Sea. The plagues themselves show a gradual increase in severity.<\/p>\n<p>The wilderness miracles are intimately connected to the basic theme of the wandering narratives, the trial of Israel in times of desperate need and God’s providential protection of his people when they turn to him. The basic organization of the stories concerns the need itself, which leads to Israel’s complaint; this is followed by Moses’ intercession and then by God’s sovereign intervention. The miracles are interspersed with other stories that tell of God’s punishment when the people’s murmuring tries him too far. The miracle is God’s self-revelation regarding his involvement in the needs of his own; Israel must then respond, and her response determines her blessing or punishment at the hands of Yahweh.<\/p>\n<p>Miracles are conspicuously absent in the period of the united monarchy. This was a time of self-sufficiency, when God worked through the monarchy and did not intervene directly in the life of the nation. The reason is that Israel’s eschatological hopes had been realized and made concrete in the presence of the Holy City and the temple.<\/p>\n<p>It was different during the prophetic period. In the lives of Elijah and Elisha, miracles were predominant. This was a time of apostasy, and under the reign of Ahab and Jezebel the nation turned to paganism and the worship of Baal. The very existence of the Hebraic religion seemed to be threatened, and so the times called for extraordinary measures. Here the wondrous nature of the miracles is more evident than anywhere else in the OT. There are conscious allusions to the exodus miracles, perhaps looking to Elijah as a new Moses reinstituting the true worship of Yahweh. Parallels are seen in the challenge to the priests of Baal (1 Kgs 18; cf. Ex 7); the revelation of God on Mt Horeb with the wind, earthquake, and fire (1 Kgs 19; cf. Ex 19); and the parting of the Jordan (2 Kgs 2:10-14; cf. Ex 14). Many of the miracles were intended to demonstrate the impotence of Baal, such as the drought, the contest on Mt Carmel, and the miraculous sustenance supplied by God. Again, God’s actions within history were part of his self-revelation, the vindication of his messengers, and the punishment of his enemies.<\/p>\n<p>Miracles are infrequent in the writing prophets, perhaps due to the proclamation form of the writings (i.e., they dealt with message rather than deeds). The two major exceptions (apart from the recovery of Hezekiah chronicled in Is 38) are Jonah and Daniel. In Jonah, the miracle is addressed not to the Ninevites but to the Israelites, who are called back to their covenant obligations as the spokesmen for Yahweh. In Daniel the direction is reversed, and the situation is the same as that in Exodus or Kings. The miracles are directed to the Babylonians and Persians and have the same foci as the earlier events of the exodus and Elijah-Elisha chronicles, that is, the supremacy of Yahweh over the foreign gods and the vindication of his messengers. This is the third and final time of crisis and illustrates the major theological use of miracles in the OT.<\/p>\n<p class=\"h2\" id=\"MiraclesintheNewTestament\">Miracles in the New Testament<\/p>\n<p>The presence of the miraculous has a similar purpose in the NT; it occurred at a crisis point in salvation history to authenticate the presence of God in historical acts. It differs, however, in that it is transcended by the presence of the very Son of God, who himself is the greatest miracle of all. God now has not only acted in history; he has entered history and has turned it to himself. The parallels with the exodus events are obvious and show that the miracles of Jesus paved the way for the entrance of the new covenant in the same way that the exodus miracles prepared for the old.<\/p>\n\n<h5>Jesus’ Understanding<\/h5>\n<p>Jesus stressed the connection between his miraculous ministry, especially the casting out of demons (exorcism), and the coming of the kingdom of God. As in the OT, the miracles signify the presence of God, but here it is more direct and also signals the inauguration of his kingdom (Mt 12:28). As such, then, the exorcism miracles mean the binding of Satan and the institution of the reign of God (Mk 3:23-27). At the same time all the miracles signify the dawning of the age of salvation, as expressed in Jesus’ inaugural address at Nazareth (Lk 4:18-21, from Is 61:1-2).<\/p>\n<p>Yet these miracles are not automatic signposts to the act of God; they must be interpreted by faith. Jesus was well aware of the presence of other miracles in his day (Mt 12:27) and so stressed the presence of faith in the healing miracles (Mk 5:32; 10:52). This faith must be directed to the presence of God in the event and in Jesus himself. The necessity of faith also helps to understand Jesus’ refusal to provide his contemporaries with a “sign” (Mk 8:11-12); miracles could never “prove” the presence of God. For a better understanding of the connection between faith and miracles, it is best to note each Evangelist’s individual portrait of the theological use of miracles.<\/p>\n<h5>Miracles in Mark<\/h5>\n<p>Mark, the first of the four Gospels to be written, has often been called the “action Gospel” because of its emphasis on Jesus’ deeds rather than his teaching. This is also true regarding Jesus’ miracles, for Mark contains more proportionately than any of the others. There are five groups or five kinds of miracles in Mark. The first group centers on Jesus’ authority over demons (Mk 1:21-39). The second concerns Jesus’ authority over the law and conflict with his opponents (1:40–3:6). They result in fame but occasion his refusal to allow his true identity as Son of God to be known. The third group (3:7-30) contains exorcisms and the Beelzebub controversy, centering on his power over Satan. The fourth group (4:35–6:43) contains especially powerful miracles (stilling the storm, the Gaderene demoniac, the raising of Jairus’s daughter) and probably centers on the disciples, as Jesus thereby reveals to them the meaning of the kingdom and seeks to overcome their own spiritual dullness. The fifth and final group (6:30–8:26) continues the theme of the disciples’ misunderstanding and prepares the way for the Passion, with the message regarding the bread, blindness, and the judgment of God.<\/p>\n<p>The miracles in Mark center on conflict, first with Jesus’ opponents and then with his own disciples. While the miracles are harbingers of God’s kingdom, their purpose is to force an encounter with Jesus’ true significance. They do not show Jesus as a Hellenistic wonder worker; in fact, they lead only to amazement and then disbelief in those who do not have faith. Jesus’ personhood has been hidden and can only be understood in light of the cross. The miracles are not proofs but powers; God does not authenticate himself through them but shows himself to those with eyes to see.<\/p>\n<h5>Miracles in Matthew<\/h5>\n<p>Matthew’s is the teaching Gospel, where dialogue takes precedence over action. Matthew compresses Mark’s narrative in order to make room for didactic material. Therefore, his stress is on the theological implications of faith rather than on the results they contain. Matthew’s groups of miracles are isometric to teaching passages, in keeping with his general practice of combining narrative portions and organizing them around didactic sections. The first group (chs 8–9) combines miracles from Mark’s first, second, and fourth groups and stresses Jesus’ significance as the servant of Yahweh who exercises sovereign power and forgives sins. The secondary theme teaches discipleship and shows the awakening faith of the disciples and their involvement in Jesus’ ministry. The second group (ch 12) centers on his authority over the law (the man with the withered hand) and over Satan (the Beelzebub controversy). The third group (chs 14–15) parallels Mark’s fifth group but has a different purpose. Rather than arousing conflict, the disciples are seen in positive guise, actively involved in the Master’s work. So the disciples become the means by which Jesus’ ministry is continued. Therefore, the disciples are involved as “learners” (the meaning of “disciple”) in his miraculous ministry.<\/p>\n<h5>Miracles in Luke<\/h5>\n<p>Luke-Acts is remarkable and extremely important because it establishes beyond dispute the early church’s belief that it was in absolute continuity with Jesus and was continuing the work of God in the world. Luke’s major stress is on salvation history, and so one of his major stylistic methods for showing this direct connection is miraculous deeds. Especially enlightening here is Acts 9:32-42, where in two healing miracles Peter duplicated the Lord’s miracles (the paralytic Aeneas, Lk 5:18-26; the raising of Dorcas, Lk 8:49-56).<\/p>\n<p>From this respect also Luke returns to Mark’s interest in the deed more than the teaching. However, Luke goes even further than Mark, for the miracles validate Jesus more directly. The first group follows the inaugural address (4:18-22), which itself presents the miraculous deeds as authenticating signposts to Jesus’ personhood. They center on Jesus’ power and authority (vv 31-41) and validate God’s power in Jesus (5:17; 8:39) as well as faith in Jesus (seen in the “praise” motif, 5:25; 7:16; etc., but especially in Acts 9:35; 13:12; 19:17). The presence of “fear” at the miracles is a human response to having witnessed God’s power (Lk 5:26; 7:16; 8:35-37; 24:5). The call to the disciples occurs in the presence of miracles (5:1-11, at the miraculous catch of fish; vv 27-28, after the healing of the bedridden paralytic).<\/p>\n<p>Therefore, Luke views miracles as having redemptive significance. However, this is not contrary to Mark’s picture. Luke still avoids picturing Jesus as a mere wonder worker; Jesus still refuses to satisfy people’s curiosity for an external sign (Lk 11:29-32; cf. also 9:9), and in the parable of the rich man and Lazarus (16:19-31) he teaches that the unbelieving heart can never be convinced by such events. Nevertheless, they can lead to repentance (10:13-16).<\/p>\n<h5>Miracles in John<\/h5>\n<p>John is the most directly theological of the Evangelists, and miracles are characteristically given a distinctive Johannine coloring. In the Synoptics, miracles are “acts of power” signifying the entrance of God’s reign into this world via Jesus; thereby, Jesus establishes Satan’s defeat and God’s sovereign control of history. John, however, contains no exorcisms, and the miracles are seen as “signs.” At the same time miracles are part of the larger category of “works” (the other term for miracles used in John), by which Jesus shows the Father’s presence in himself (Jn 10:32, 37-39; 14:10) and they give witness to Jesus as the sent one (5:36; 10:25, 38).<\/p>\n<p>John selects only seven “sign miracles” from many others (20:30) and uses them as part of the thematic development in the respective section of each. For instance, changing the water into wine is a messianic act, signifying the outpouring of the kingdom blessing in the ministry of Jesus, the Messiah (ch 2); the multiplication of the loaves builds upon the “bread of life” and points to the messianic banquet as spiritually present in Jesus (ch 6).<\/p>\n<p>The paradoxical nature of miracles in the Synoptics is even greater in John. He gives more stress to the wondrous nature of the events by providing such details as the stupendous amount of water changed into wine (2:6, approximately 120 gallons, or 454.2 liters); the distance over which Jesus’ healing power works (4:46, almost 20 miles, or 32.2 kilometers); the length of time the man of Bethesda had been lame (5:5, 38 years; cf. 9:1, where the man had been born blind); the amount of bread needed to feed the 5,000 (6:7, where Philip said 200 denarii, or days’ wages, would not have bought enough); and the proof of Lazarus’s death (11:39; he had already begun to decay). John has a great interest in the miraculous. Yet at the same time there is even greater stress on the inadequacy of miracles for faith. The miracles as “signs” have saving value and point to the true significance of Jesus but are related to an awakening faith and in themselves are insufficient (2:11; 4:50). They have christological force, looking to Jesus’ sonship and the Father’s authentication of him but are based on the soteriological decision of the individual. As “signs,” they contain the very presence of God in Jesus, the spiritual reality of the “sight” and “life” he brings (9:35-38; 11:24-26). Yet their purpose is to divide the audience and confront it with the necessity of decision. Two camps result—those seeking understanding and those considering only the outward aspects. Some refuse to consider the signs, and thus they reject them (3:18-21; 11:47-50), while others see them shallowly as mere wonders and fail to see in them the true significance of Jesus (2:23-25; 4:45). On the other hand, some view them with the eye of faith and go on to a realization of his personhood (2:11; 5:36-46; 11:42). In John the highest faith of all is that which does not need external stimulation (20:29).<\/p>\n<h5>Miracles in the Rest of the New Testament<\/h5>\n<p>Apart from Acts, several passages in the NT speak of the value of miracles. Paul in 2 Corinthians 12:12 and Romans 15:18-19 considered them as “sign-gifts,” which authenticated the divine authority of the “true apostle.” He listed healing and miracles as specific “gifts of the Spirit” in 1 Corinthians 12:9-10. In Galatians 3:5 he considered them evidence for the presence of the Spirit. The author of the letter to the Hebrews in 2:4 said “God bore witness” to the true message of salvation via miracles. Therefore, in the apostolic age the miracles of God’s servants were seen more directly as authenticating signs of God’s action in his messengers.<\/p>\n<p><em>See also<\/em> Sign; Spiritual Gifts.<\/p>","summary_ro":"MIRACLE A divine act by which God reveals himself to people. The classical definition of miracle assumes that it is contrary to natural law, but this is a misnomer for two reasons. First, many of the miracles of the Bible used nature rather than bypassed it (e.g., the wind that parted the Red Sea, Ex 14:21). Second, there no longer is a concept of “absolute natural laws”; rather, a phenomenon that is not readily explainable may reflect laws that scientists do not yet fully understand. In Scri...","summary_en":"MIRACLE A divine act by which God reveals himself to people. The classical definition of miracle assumes that it is contrary to natural law, but this is a misnomer for two reasons. First, many of the miracles of the Bible used nature rather than bypassed it (e.g., the wind that parted the Red Sea, Ex 14:21). Second, there no longer is a concept of “absolute natural laws”; rather, a phenomenon that is not readily explainable may reflect laws that scientists do not yet fully understand. In Scri...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":31741,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"False Prophets","title_en":"False Prophets","content_ro":"<h3>PROPHETS, F<span>alse<\/span><\/h3>\n<p>Spokesmen, heralds, or messengers falsely speaking for, or on behalf of, someone else. The false prophet was often motivated not by loyalty to God but by a desire for popularity. This was the main difference between Jeremiah and his contemporaries. While Jeremiah was foretelling doom (Jer 4:19), the false prophets were assuring the people of peace (6:14; 8:11). The people preferred it that way; they said, “Don’t tell us the truth. Tell us nice things. Tell us lies” (Is 30:10, <span>nlt<\/span>).<\/p>\n<p>The false prophet’s message frequently appealed to national pride: Israel was God’s people; God’s temple was in their midst; therefore, all would be well (Jer 7:10). Jeremiah, however, warned them not to be fooled into thinking that just because they had the temple they would never suffer (vv 12-15). Such confrontation between the prophet of God and the national cult is exemplified in Amos’s encounter with Amaziah the priest of Bethel, who accused Amos of conspiring against Israel (Am 7:10-13). Yet Amos was proved right when the northern kingdom fell to the Assyrians in 722 <span>BC<\/span> and the Jews were taken into exile.<\/p>\n<p>The message of the false prophet was usually spurred by self-interest and given to please the people. It was not necessarily his intention to speak falsely, yet when spoken with wrong motivation, his message was often in error. This sometimes means that even a true prophet could become false and occasionally a false prophet could be used of God for the right purpose. For example, Balaam, a non-Israelite with whom God entrusted a vision, found himself in the difficult position of having to please Balak, who had hired him, and the God of Israel, who spoke to him (Nm 22–23). A fascinating story is told in 1 Kings 13 of two nameless prophets—one true and the other false—who abruptly change roles when the lying prophet speaks truth and the true prophet is proven false by disobedience. In the case of Jeremiah in confrontation with Hananiah the son of Azzur, the two prophets meet in the temple to pitch prophecy against prophecy. Hananiah was proved false, though he appeared as a legitimate prophet from Gibeon (Jer 28:1). He prophesied the very thing the people in Jerusalem wanted to hear, namely, the imminent fall of Babylon. Subsequent events, however, proved this thinking wishful. We may therefore say that false prophecy is self-centered, wrongly motivated, and detached from reality.<\/p>\n<p>The concept of the false prophet is carried over into the NT. Our Lord warns against those who disguise themselves as harmless sheep but are in fact wolves ready for the kill. Jesus also warned his disciples that false christs would arise who would try to deceive God’s elect (Mt 24:24). The early church must have been plagued by such pseudoprophets, for the apostolic letters further warn against such men (cf. 2 Pt 2:1; 1 Jn 4:1). In the context of these letters “prophets” and “teachers” are interchangeable, though the original text speaks of them as “false prophets.” While pretending to be Christians, they are deceptive teachers because their instruction is perverse. These people even perform miracles, but with the help of evil spirits, not the Spirit of Christ (cf. Rv 13:11-15).<\/p>\n<p>False prophets, fraudulent spirits, and wrong teachings are recurring problems in the church. Believers should constantly stand guard against those who cleverly lie about the truth (cf. Eph 4:14-16); they should discern the spirits of prophets to determine whether they are from the evil one or from God (1 Cor 12:10-11). We are told not to believe everyone who claims that his or her message is from God, but to “test” the spirits to see whether their message is from the Holy Spirit and whether it agrees with the truth that Jesus is the Son of God in human form (cf. 1 Jn 4:1-3).<\/p>\n<p><em>See also<\/em> Antichrist; False Christs, False Messiahs; Prophecy; Prophet, Prophetess.<\/p>","content_en":"<h3>PROPHETS, F<span>alse<\/span><\/h3>\n<p>Spokesmen, heralds, or messengers falsely speaking for, or on behalf of, someone else. The false prophet was often motivated not by loyalty to God but by a desire for popularity. This was the main difference between Jeremiah and his contemporaries. While Jeremiah was foretelling doom (Jer 4:19), the false prophets were assuring the people of peace (6:14; 8:11). The people preferred it that way; they said, “Don’t tell us the truth. Tell us nice things. Tell us lies” (Is 30:10, <span>nlt<\/span>).<\/p>\n<p>The false prophet’s message frequently appealed to national pride: Israel was God’s people; God’s temple was in their midst; therefore, all would be well (Jer 7:10). Jeremiah, however, warned them not to be fooled into thinking that just because they had the temple they would never suffer (vv 12-15). Such confrontation between the prophet of God and the national cult is exemplified in Amos’s encounter with Amaziah the priest of Bethel, who accused Amos of conspiring against Israel (Am 7:10-13). Yet Amos was proved right when the northern kingdom fell to the Assyrians in 722 <span>BC<\/span> and the Jews were taken into exile.<\/p>\n<p>The message of the false prophet was usually spurred by self-interest and given to please the people. It was not necessarily his intention to speak falsely, yet when spoken with wrong motivation, his message was often in error. This sometimes means that even a true prophet could become false and occasionally a false prophet could be used of God for the right purpose. For example, Balaam, a non-Israelite with whom God entrusted a vision, found himself in the difficult position of having to please Balak, who had hired him, and the God of Israel, who spoke to him (Nm 22–23). A fascinating story is told in 1 Kings 13 of two nameless prophets—one true and the other false—who abruptly change roles when the lying prophet speaks truth and the true prophet is proven false by disobedience. In the case of Jeremiah in confrontation with Hananiah the son of Azzur, the two prophets meet in the temple to pitch prophecy against prophecy. Hananiah was proved false, though he appeared as a legitimate prophet from Gibeon (Jer 28:1). He prophesied the very thing the people in Jerusalem wanted to hear, namely, the imminent fall of Babylon. Subsequent events, however, proved this thinking wishful. We may therefore say that false prophecy is self-centered, wrongly motivated, and detached from reality.<\/p>\n<p>The concept of the false prophet is carried over into the NT. Our Lord warns against those who disguise themselves as harmless sheep but are in fact wolves ready for the kill. Jesus also warned his disciples that false christs would arise who would try to deceive God’s elect (Mt 24:24). The early church must have been plagued by such pseudoprophets, for the apostolic letters further warn against such men (cf. 2 Pt 2:1; 1 Jn 4:1). In the context of these letters “prophets” and “teachers” are interchangeable, though the original text speaks of them as “false prophets.” While pretending to be Christians, they are deceptive teachers because their instruction is perverse. These people even perform miracles, but with the help of evil spirits, not the Spirit of Christ (cf. Rv 13:11-15).<\/p>\n<p>False prophets, fraudulent spirits, and wrong teachings are recurring problems in the church. Believers should constantly stand guard against those who cleverly lie about the truth (cf. Eph 4:14-16); they should discern the spirits of prophets to determine whether they are from the evil one or from God (1 Cor 12:10-11). We are told not to believe everyone who claims that his or her message is from God, but to “test” the spirits to see whether their message is from the Holy Spirit and whether it agrees with the truth that Jesus is the Son of God in human form (cf. 1 Jn 4:1-3).<\/p>\n<p><em>See also<\/em> Antichrist; False Christs, False Messiahs; Prophecy; Prophet, Prophetess.<\/p>","summary_ro":"PROPHETS, False Spokesmen, heralds, or messengers falsely speaking for, or on behalf of, someone else. The false prophet was often motivated not by loyalty to God but by a desire for popularity. This was the main difference between Jeremiah and his contemporaries. While Jeremiah was foretelling doom (Jer 4:19), the false prophets were assuring the people of peace (6:14; 8:11). The people preferred it that way; they said, “Don’t tell us the truth. Tell us nice things. Tell us lies” (Is 30:10, ...","summary_en":"PROPHETS, False Spokesmen, heralds, or messengers falsely speaking for, or on behalf of, someone else. The false prophet was often motivated not by loyalty to God but by a desire for popularity. This was the main difference between Jeremiah and his contemporaries. While Jeremiah was foretelling doom (Jer 4:19), the false prophets were assuring the people of peace (6:14; 8:11). The people preferred it that way; they said, “Don’t tell us the truth. Tell us nice things. Tell us lies” (Is 30:10, ...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":36435,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Suffering","title_en":"Suffering","content_ro":"<h3>SUFFERING<\/h3>\n<p>Anything causing pain or distress; calamity. From the biblical viewpoint, affliction began with the entrance of sin into the world. Both mankind and all creation were afflicted with “thorns and thistles,” sin, death, and decay (cf. Gn 3:16-19; Rom 8:18-21). Because of sin, misery is a common human experience, and our short life is full of trouble (Jb 14:1-6). It is impossible for human beings to avoid natural calamity, physical injury, and interpersonal conflict (2 Chr 20:9), yet God uses affliction to instruct and discipline his people. This aspect of affliction is graphically portrayed by the oppression during the Israelites’ sojourn in Egypt (Ex 4:31), by their troubles during the period of the judges (Neh 9:26-27), and by their exile in Babylon (Is 26:16). In Israel’s distress they cried out to God, who delivered them and led them into obedience (Jer 10:18; Hos 5:15–6:3).<\/p>\n<p>The Bible acknowledges that it is difficult to understand the many afflictions of the righteous (Pss 34:19; 37:39; 138:7). Even the prophet and “Servant of the Lord” (Messiah) were not spared (Is 53:2-12; Jer 15:15). Jesus Christ bore the griefs and sorrows of humanity as the culmination of the affliction begun by Adam’s sin (Is 53:4-5; 1 Pt 2:24).<\/p>\n<p>Jesus indicated that there would be many trials and sorrows for his followers (Jn 16:33). Paul taught that entrance to the kingdom of God comes with many tribulations (Acts 14:22), which must not shake a Christian’s faith (1 Thes 3:3). They are to be understood rather as a finishing up of the remainder of Christ’s suffering for his body, the church (2 Cor 4:10-11; Col 1:24). The biblical picture indicates that affliction will grow more intense as “the end” approaches (Mt 24:9-14; 2 Tm 3:13). The forces of Satan will attack in an effort to deceive and destroy the “elect” (Mt 24:24; 2 Thes 2:9-12; Rv 20:7-9). But when Jesus Christ is revealed from heaven in flaming fire, God will afflict those who have afflicted believers and will bring vengeance upon those who have not obeyed the gospel of Jesus Christ (Rom 2:9; 2 Thes 1:5-10; 2:7-8).<\/p>\n<p><em>See also<\/em> Persecution; Tribulation.<\/p>","content_en":"<h3>SUFFERING<\/h3>\n<p>Anything causing pain or distress; calamity. From the biblical viewpoint, affliction began with the entrance of sin into the world. Both mankind and all creation were afflicted with “thorns and thistles,” sin, death, and decay (cf. Gn 3:16-19; Rom 8:18-21). Because of sin, misery is a common human experience, and our short life is full of trouble (Jb 14:1-6). It is impossible for human beings to avoid natural calamity, physical injury, and interpersonal conflict (2 Chr 20:9), yet God uses affliction to instruct and discipline his people. This aspect of affliction is graphically portrayed by the oppression during the Israelites’ sojourn in Egypt (Ex 4:31), by their troubles during the period of the judges (Neh 9:26-27), and by their exile in Babylon (Is 26:16). In Israel’s distress they cried out to God, who delivered them and led them into obedience (Jer 10:18; Hos 5:15–6:3).<\/p>\n<p>The Bible acknowledges that it is difficult to understand the many afflictions of the righteous (Pss 34:19; 37:39; 138:7). Even the prophet and “Servant of the Lord” (Messiah) were not spared (Is 53:2-12; Jer 15:15). Jesus Christ bore the griefs and sorrows of humanity as the culmination of the affliction begun by Adam’s sin (Is 53:4-5; 1 Pt 2:24).<\/p>\n<p>Jesus indicated that there would be many trials and sorrows for his followers (Jn 16:33). Paul taught that entrance to the kingdom of God comes with many tribulations (Acts 14:22), which must not shake a Christian’s faith (1 Thes 3:3). They are to be understood rather as a finishing up of the remainder of Christ’s suffering for his body, the church (2 Cor 4:10-11; Col 1:24). The biblical picture indicates that affliction will grow more intense as “the end” approaches (Mt 24:9-14; 2 Tm 3:13). The forces of Satan will attack in an effort to deceive and destroy the “elect” (Mt 24:24; 2 Thes 2:9-12; Rv 20:7-9). But when Jesus Christ is revealed from heaven in flaming fire, God will afflict those who have afflicted believers and will bring vengeance upon those who have not obeyed the gospel of Jesus Christ (Rom 2:9; 2 Thes 1:5-10; 2:7-8).<\/p>\n<p><em>See also<\/em> Persecution; Tribulation.<\/p>","summary_ro":"SUFFERING Anything causing pain or distress; calamity. From the biblical viewpoint, affliction began with the entrance of sin into the world. Both mankind and all creation were afflicted with “thorns and thistles,” sin, death, and decay (cf. Gn 3:16-19; Rom 8:18-21). Because of sin, misery is a common human experience, and our short life is full of trouble (Jb 14:1-6). It is impossible for human beings to avoid natural calamity, physical injury, and interpersonal conflict (2 Chr 20:9), yet Go...","summary_en":"SUFFERING Anything causing pain or distress; calamity. From the biblical viewpoint, affliction began with the entrance of sin into the world. Both mankind and all creation were afflicted with “thorns and thistles,” sin, death, and decay (cf. Gn 3:16-19; Rom 8:18-21). Because of sin, misery is a common human experience, and our short life is full of trouble (Jb 14:1-6). It is impossible for human beings to avoid natural calamity, physical injury, and interpersonal conflict (2 Chr 20:9), yet Go...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":40127,"type":"textbox","type_label":"Notă explicativă","type_icon":"💡","type_color":"#8b5cf6","title_ro":"Other Names for the Antichrist","title_en":"Other Names for the Antichrist","content_ro":"<h3>Other Names for the Antichrist<\/h3>\n<blockquote><p>The concept of antichrist undoubtedly comes from the teaching of Jesus in the Gospels. A lengthy passage (Mk 13, paralleled in Mt 24–25, and Lk 21) records the instruction Jesus gave his disciples about the tragic events and persecution that they could expect before his return as the glorious Son of Man. His coming would be preceded by the appearance of many “deceivers” and “false Christs.” The term “false Christs” is used only twice (Mt 24:24; Mk 13:22). Although it has obvious similarities to John’s “antichrist,” the Gospel passages do not refer to “a deceiver” or “false Christ” in the singular as do John’s and Paul’s writings.<\/p><\/blockquote>\n<p>In the book of Revelation, John’s symbol for the Antichrist is probably “the beast” (Rv 13:1-18; 17:3, 7-17). The Beast is described, not only as an opposer of Christ, but more specifically as a satanically inspired Christ-counterfeit. Although the Beast (Antichrist) is clearly distinguishable from the Lamb (Christ), he receives worship from everyone except God’s elect.<\/p>\n<p>Another probable reference to the Antichrist is “the man of lawlessness” (2 Thes 2:3). The passage is difficult to interpret, but the person described seems to be the same person later designated by John as the Beast. Both the apostles Paul and John saw present events as leading up to the events of the future. Instructing the church at Thessalonica about the second coming of Christ (2 Thes 2:1-12), Paul stressed that the appearance and rebellion of the man of lawlessness must occur beforehand. That man would oppose the worship of any gods or God and even proclaim himself to be God (2 Thes 2:4). He would subsequently be destroyed by Christ at his return (2 Thes 2:8)—an indication that those events are set in the final days of history.<\/p>","content_en":"<h3>Other Names for the Antichrist<\/h3>\n<blockquote><p>The concept of antichrist undoubtedly comes from the teaching of Jesus in the Gospels. A lengthy passage (Mk 13, paralleled in Mt 24–25, and Lk 21) records the instruction Jesus gave his disciples about the tragic events and persecution that they could expect before his return as the glorious Son of Man. His coming would be preceded by the appearance of many “deceivers” and “false Christs.” The term “false Christs” is used only twice (Mt 24:24; Mk 13:22). Although it has obvious similarities to John’s “antichrist,” the Gospel passages do not refer to “a deceiver” or “false Christ” in the singular as do John’s and Paul’s writings.<\/p><\/blockquote>\n<p>In the book of Revelation, John’s symbol for the Antichrist is probably “the beast” (Rv 13:1-18; 17:3, 7-17). The Beast is described, not only as an opposer of Christ, but more specifically as a satanically inspired Christ-counterfeit. Although the Beast (Antichrist) is clearly distinguishable from the Lamb (Christ), he receives worship from everyone except God’s elect.<\/p>\n<p>Another probable reference to the Antichrist is “the man of lawlessness” (2 Thes 2:3). The passage is difficult to interpret, but the person described seems to be the same person later designated by John as the Beast. Both the apostles Paul and John saw present events as leading up to the events of the future. Instructing the church at Thessalonica about the second coming of Christ (2 Thes 2:1-12), Paul stressed that the appearance and rebellion of the man of lawlessness must occur beforehand. That man would oppose the worship of any gods or God and even proclaim himself to be God (2 Thes 2:4). He would subsequently be destroyed by Christ at his return (2 Thes 2:8)—an indication that those events are set in the final days of history.<\/p>","summary_ro":"Other Names for the Antichrist The concept of antichrist undoubtedly comes from the teaching of Jesus in the Gospels. A lengthy passage (Mk 13, paralleled in Mt 24–25, and Lk 21) records the instruction Jesus gave his disciples about the tragic events and persecution that they could expect before his return as the glorious Son of Man. His coming would be preceded by the appearance of many “deceivers” and “false Christs.” The term “false Christs” is used only twice (Mt 24:24; Mk 13:22). Althou...","summary_en":"Other Names for the Antichrist The concept of antichrist undoubtedly comes from the teaching of Jesus in the Gospels. A lengthy passage (Mk 13, paralleled in Mt 24–25, and Lk 21) records the instruction Jesus gave his disciples about the tragic events and persecution that they could expect before his return as the glorious Son of Man. His coming would be preceded by the appearance of many “deceivers” and “false Christs.” The term “false Christs” is used only twice (Mt 24:24; Mk 13:22). Althou...","source":"Textboxes\/Textboxes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":54998,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:24","title_en":"Study Note: Matei 24:24","content_ro":"<p><strong>24:24<\/strong> <em>false messiahs and false prophets<\/em> (see 7:15; 24:4-8; also Acts 13:6; 2 Pet 2:1; 1 Jn 2:18; 4:1): Revelation describes a particular false prophet (see Rev 16:13). • <em>signs and wonders:<\/em> Not all miracles are proof of God’s approval (see Deut 13:1-4; Rev 13:13).<\/p>","content_en":"<p><strong>24:24<\/strong> <em>false messiahs and false prophets<\/em> (see 7:15; 24:4-8; also Acts 13:6; 2 Pet 2:1; 1 Jn 2:18; 4:1): Revelation describes a particular false prophet (see Rev 16:13). • <em>signs and wonders:<\/em> Not all miracles are proof of God’s approval (see Deut 13:1-4; Rev 13:13).<\/p>","summary_ro":"24:24 false messiahs and false prophets (see 7:15; 24:4-8; also Acts 13:6; 2 Pet 2:1; 1 Jn 2:18; 4:1): Revelation describes a particular false prophet (see Rev 16:13). • signs and wonders: Not all miracles are proof of God’s approval (see Deut 13:1-4; Rev 13:13).","summary_en":"24:24 false messiahs and false prophets (see 7:15; 24:4-8; also Acts 13:6; 2 Pet 2:1; 1 Jn 2:18; 4:1): Revelation describes a particular false prophet (see Rev 16:13). • signs and wonders: Not all miracles are proof of God’s approval (see Deut 13:1-4; Rev 13:13).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":82624,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:24","title_en":"Study Note: Matei 24:24","content_ro":"<p><strong>24:24<\/strong> <em>false messiahs and false prophets<\/em> (see 7:15; 24:4-8; also Acts 13:6; 2 Pet 2:1; 1 Jn 2:18; 4:1): Revelation describes a particular false prophet (see Rev 16:13). • <em>signs and wonders:<\/em> Not all miracles are proof of God’s approval (see Deut 13:1-4; Rev 13:13).<\/p>","content_en":"<p><strong>24:24<\/strong> <em>false messiahs and false prophets<\/em> (see 7:15; 24:4-8; also Acts 13:6; 2 Pet 2:1; 1 Jn 2:18; 4:1): Revelation describes a particular false prophet (see Rev 16:13). • <em>signs and wonders:<\/em> Not all miracles are proof of God’s approval (see Deut 13:1-4; Rev 13:13).<\/p>","summary_ro":"24:24 false messiahs and false prophets (see 7:15; 24:4-8; also Acts 13:6; 2 Pet 2:1; 1 Jn 2:18; 4:1): Revelation describes a particular false prophet (see Rev 16:13). • signs and wonders: Not all miracles are proof of God’s approval (see Deut 13:1-4; Rev 13:13).","summary_en":"24:24 false messiahs and false prophets (see 7:15; 24:4-8; also Acts 13:6; 2 Pet 2:1; 1 Jn 2:18; 4:1): Revelation describes a particular false prophet (see Rev 16:13). • signs and wonders: Not all miracles are proof of God’s approval (see Deut 13:1-4; Rev 13:13).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":110250,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:24","title_en":"Study Note: Matei 24:24","content_ro":"<p><strong>24:24<\/strong> <em>false messiahs and false prophets<\/em> (see 7:15; 24:4-8; also Acts 13:6; 2 Pet 2:1; 1 Jn 2:18; 4:1): Revelation describes a particular false prophet (see Rev 16:13). • <em>signs and wonders:<\/em> Not all miracles are proof of God’s approval (see Deut 13:1-4; Rev 13:13).<\/p>","content_en":"<p><strong>24:24<\/strong> <em>false messiahs and false prophets<\/em> (see 7:15; 24:4-8; also Acts 13:6; 2 Pet 2:1; 1 Jn 2:18; 4:1): Revelation describes a particular false prophet (see Rev 16:13). • <em>signs and wonders:<\/em> Not all miracles are proof of God’s approval (see Deut 13:1-4; Rev 13:13).<\/p>","summary_ro":"24:24 false messiahs and false prophets (see 7:15; 24:4-8; also Acts 13:6; 2 Pet 2:1; 1 Jn 2:18; 4:1): Revelation describes a particular false prophet (see Rev 16:13). • signs and wonders: Not all miracles are proof of God’s approval (see Deut 13:1-4; Rev 13:13).","summary_en":"24:24 false messiahs and false prophets (see 7:15; 24:4-8; also Acts 13:6; 2 Pet 2:1; 1 Jn 2:18; 4:1): Revelation describes a particular false prophet (see Rev 16:13). • signs and wonders: Not all miracles are proof of God’s approval (see Deut 13:1-4; Rev 13:13).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":137876,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:24","title_en":"Study Note: Matei 24:24","content_ro":"<p><strong>24:24<\/strong> <em>false messiahs and false prophets<\/em> (see 7:15; 24:4-8; also Acts 13:6; 2 Pet 2:1; 1 Jn 2:18; 4:1): Revelation describes a particular false prophet (see Rev 16:13). • <em>signs and wonders:<\/em> Not all miracles are proof of God’s approval (see Deut 13:1-4; Rev 13:13).<\/p>","content_en":"<p><strong>24:24<\/strong> <em>false messiahs and false prophets<\/em> (see 7:15; 24:4-8; also Acts 13:6; 2 Pet 2:1; 1 Jn 2:18; 4:1): Revelation describes a particular false prophet (see Rev 16:13). • <em>signs and wonders:<\/em> Not all miracles are proof of God’s approval (see Deut 13:1-4; Rev 13:13).<\/p>","summary_ro":"24:24 false messiahs and false prophets (see 7:15; 24:4-8; also Acts 13:6; 2 Pet 2:1; 1 Jn 2:18; 4:1): Revelation describes a particular false prophet (see Rev 16:13). • signs and wonders: Not all miracles are proof of God’s approval (see Deut 13:1-4; Rev 13:13).","summary_en":"24:24 false messiahs and false prophets (see 7:15; 24:4-8; also Acts 13:6; 2 Pet 2:1; 1 Jn 2:18; 4:1): Revelation describes a particular false prophet (see Rev 16:13). • signs and wonders: Not all miracles are proof of God’s approval (see Deut 13:1-4; Rev 13:13).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":66620,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Gift of Prophecy","title_en":"The Gift of Prophecy","content_ro":"<h3>The Gift of Prophecy<\/h3>\n<p>As Peter had declared at Pentecost, the gift of prophecy was one of the results of the outpouring of God’s Holy Spirit (Acts 2:17-21; see Joel 2:28-32). The book of Acts names a few Christian prophets (Acts 11:27-28; 13:1; 15:32; 21:9-11; see also <em>The Martyrdom of Polycarp<\/em> 12:3; 16:2). One of these prophets was Agabus, whose function was similar to that of an Old Testament prophet, performing symbolic acts (Acts 21:10-11; see 1 Kgs 11:29-32; Isa 20:2-6; Jer 13:1-11; Ezek 4:1–5:17) and predicting events to come (Acts 11:28; 21:10-11).<\/p>\n<p>Philip the Evangelist was the father of four young women who “had the gift of prophecy” (21:9). The apostle Paul also acknowledged the prophetic gift of some Christian women (1 Cor 11:5). In the Old Testament, most prophets were men, but several women are also described as prophets, for example, Miriam (Exod 15:20), Deborah (Judg 4:4), and Huldah (2 Kgs 22:14-20; 2 Chr 34:22-28). In the New Testament, the gift of prophecy is given to both men and women, and both young and old, as Peter signaled in his sermon at Pentecost (Acts 2:17-18).<\/p>\n<p>Although prophecy sometimes involves foretelling the future (20:22-23; 21:10-11; see Rom 9:24-33; 1 Thes 4:13-17; 2 Thes 2:3-4), at its core prophecy is proclaiming God’s word by preaching, exhorting, and explaining the will of God (Acts 15:32; 19:6; Rom 12:6; 1 Cor 14:3-4, 29-33; Rev 19:10). The gift of prophecy is clearly mentioned in 1 Corinthians and Ephesians as one of the gifts of the Holy Spirit and of Christ to the church (1 Cor 12:4-11; Eph 4:11-13). It is to be used for the benefit of believers (1 Cor 14:22).<\/p>\n<p>Prophecy is always in need of testing (1 Thes 5:19-21), and the church is strongly warned against false prophets (1 Jn 4:1; see also Rev 2:20-23). When used faithfully and in submission to God’s word and his Spirit, courageous proclamation of God’s truth helps the church to determine what God’s will is and inspires God’s people to do it.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 15:20; Deut 13:1-5; Judg 4:4; 1 Kgs 11:29-32; 2 Kgs 22:14-20; Isa 20:2-6; 44:25; Jer 13:1-11; 23:25-32; Ezek 4:1-17; 13:2-9; Joel 2:28-32; Matt 7:15; 24:24; Acts 2:17-21; 11:27-28; 13:1; 15:32; 19:6; 20:23; Acts 21:9-11; Rom 12:6; 1 Cor 11:5; 12:4-11; 14:1-40; Eph 4:11-13; 1 Thes 5:19-21; 2 Pet 2:1; 1 Jn 4:1-3; Rev 2:20-23; 19:10<\/p>","content_en":"<h3>The Gift of Prophecy<\/h3>\n<p>As Peter had declared at Pentecost, the gift of prophecy was one of the results of the outpouring of God’s Holy Spirit (Acts 2:17-21; see Joel 2:28-32). The book of Acts names a few Christian prophets (Acts 11:27-28; 13:1; 15:32; 21:9-11; see also <em>The Martyrdom of Polycarp<\/em> 12:3; 16:2). One of these prophets was Agabus, whose function was similar to that of an Old Testament prophet, performing symbolic acts (Acts 21:10-11; see 1 Kgs 11:29-32; Isa 20:2-6; Jer 13:1-11; Ezek 4:1–5:17) and predicting events to come (Acts 11:28; 21:10-11).<\/p>\n<p>Philip the Evangelist was the father of four young women who “had the gift of prophecy” (21:9). The apostle Paul also acknowledged the prophetic gift of some Christian women (1 Cor 11:5). In the Old Testament, most prophets were men, but several women are also described as prophets, for example, Miriam (Exod 15:20), Deborah (Judg 4:4), and Huldah (2 Kgs 22:14-20; 2 Chr 34:22-28). In the New Testament, the gift of prophecy is given to both men and women, and both young and old, as Peter signaled in his sermon at Pentecost (Acts 2:17-18).<\/p>\n<p>Although prophecy sometimes involves foretelling the future (20:22-23; 21:10-11; see Rom 9:24-33; 1 Thes 4:13-17; 2 Thes 2:3-4), at its core prophecy is proclaiming God’s word by preaching, exhorting, and explaining the will of God (Acts 15:32; 19:6; Rom 12:6; 1 Cor 14:3-4, 29-33; Rev 19:10). The gift of prophecy is clearly mentioned in 1 Corinthians and Ephesians as one of the gifts of the Holy Spirit and of Christ to the church (1 Cor 12:4-11; Eph 4:11-13). It is to be used for the benefit of believers (1 Cor 14:22).<\/p>\n<p>Prophecy is always in need of testing (1 Thes 5:19-21), and the church is strongly warned against false prophets (1 Jn 4:1; see also Rev 2:20-23). When used faithfully and in submission to God’s word and his Spirit, courageous proclamation of God’s truth helps the church to determine what God’s will is and inspires God’s people to do it.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 15:20; Deut 13:1-5; Judg 4:4; 1 Kgs 11:29-32; 2 Kgs 22:14-20; Isa 20:2-6; 44:25; Jer 13:1-11; 23:25-32; Ezek 4:1-17; 13:2-9; Joel 2:28-32; Matt 7:15; 24:24; Acts 2:17-21; 11:27-28; 13:1; 15:32; 19:6; 20:23; Acts 21:9-11; Rom 12:6; 1 Cor 11:5; 12:4-11; 14:1-40; Eph 4:11-13; 1 Thes 5:19-21; 2 Pet 2:1; 1 Jn 4:1-3; Rev 2:20-23; 19:10<\/p>","summary_ro":"The Gift of Prophecy As Peter had declared at Pentecost, the gift of prophecy was one of the results of the outpouring of God’s Holy Spirit (Acts 2:17-21; see Joel 2:28-32). The book of Acts names a few Christian prophets (Acts 11:27-28; 13:1; 15:32; 21:9-11; see also The Martyrdom of Polycarp 12:3; 16:2). One of these prophets was Agabus, whose function was similar to that of an Old Testament prophet, performing symbolic acts (Acts 21:10-11; see 1 Kgs 11:29-32; Isa 20:2-6; Jer 13:1-11; Ezek ...","summary_en":"The Gift of Prophecy As Peter had declared at Pentecost, the gift of prophecy was one of the results of the outpouring of God’s Holy Spirit (Acts 2:17-21; see Joel 2:28-32). The book of Acts names a few Christian prophets (Acts 11:27-28; 13:1; 15:32; 21:9-11; see also The Martyrdom of Polycarp 12:3; 16:2). One of these prophets was Agabus, whose function was similar to that of an Old Testament prophet, performing symbolic acts (Acts 21:10-11; see 1 Kgs 11:29-32; Isa 20:2-6; Jer 13:1-11; Ezek ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":94246,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Gift of Prophecy","title_en":"The Gift of Prophecy","content_ro":"<h3>The Gift of Prophecy<\/h3>\n<p>As Peter had declared at Pentecost, the gift of prophecy was one of the results of the outpouring of God’s Holy Spirit (Acts 2:17-21; see Joel 2:28-32). The book of Acts names a few Christian prophets (Acts 11:27-28; 13:1; 15:32; 21:9-11; see also <em>The Martyrdom of Polycarp<\/em> 12:3; 16:2). One of these prophets was Agabus, whose function was similar to that of an Old Testament prophet, performing symbolic acts (Acts 21:10-11; see 1 Kgs 11:29-32; Isa 20:2-6; Jer 13:1-11; Ezek 4:1–5:17) and predicting events to come (Acts 11:28; 21:10-11).<\/p>\n<p>Philip the Evangelist was the father of four young women who “had the gift of prophecy” (21:9). The apostle Paul also acknowledged the prophetic gift of some Christian women (1 Cor 11:5). In the Old Testament, most prophets were men, but several women are also described as prophets, for example, Miriam (Exod 15:20), Deborah (Judg 4:4), and Huldah (2 Kgs 22:14-20; 2 Chr 34:22-28). In the New Testament, the gift of prophecy is given to both men and women, and both young and old, as Peter signaled in his sermon at Pentecost (Acts 2:17-18).<\/p>\n<p>Although prophecy sometimes involves foretelling the future (20:22-23; 21:10-11; see Rom 9:24-33; 1 Thes 4:13-17; 2 Thes 2:3-4), at its core prophecy is proclaiming God’s word by preaching, exhorting, and explaining the will of God (Acts 15:32; 19:6; Rom 12:6; 1 Cor 14:3-4, 29-33; Rev 19:10). The gift of prophecy is clearly mentioned in 1 Corinthians and Ephesians as one of the gifts of the Holy Spirit and of Christ to the church (1 Cor 12:4-11; Eph 4:11-13). It is to be used for the benefit of believers (1 Cor 14:22).<\/p>\n<p>Prophecy is always in need of testing (1 Thes 5:19-21), and the church is strongly warned against false prophets (1 Jn 4:1; see also Rev 2:20-23). When used faithfully and in submission to God’s word and his Spirit, courageous proclamation of God’s truth helps the church to determine what God’s will is and inspires God’s people to do it.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 15:20; Deut 13:1-5; Judg 4:4; 1 Kgs 11:29-32; 2 Kgs 22:14-20; Isa 20:2-6; 44:25; Jer 13:1-11; 23:25-32; Ezek 4:1-17; 13:2-9; Joel 2:28-32; Matt 7:15; 24:24; Acts 2:17-21; 11:27-28; 13:1; 15:32; 19:6; 20:23; Acts 21:9-11; Rom 12:6; 1 Cor 11:5; 12:4-11; 14:1-40; Eph 4:11-13; 1 Thes 5:19-21; 2 Pet 2:1; 1 Jn 4:1-3; Rev 2:20-23; 19:10<\/p>","content_en":"<h3>The Gift of Prophecy<\/h3>\n<p>As Peter had declared at Pentecost, the gift of prophecy was one of the results of the outpouring of God’s Holy Spirit (Acts 2:17-21; see Joel 2:28-32). The book of Acts names a few Christian prophets (Acts 11:27-28; 13:1; 15:32; 21:9-11; see also <em>The Martyrdom of Polycarp<\/em> 12:3; 16:2). One of these prophets was Agabus, whose function was similar to that of an Old Testament prophet, performing symbolic acts (Acts 21:10-11; see 1 Kgs 11:29-32; Isa 20:2-6; Jer 13:1-11; Ezek 4:1–5:17) and predicting events to come (Acts 11:28; 21:10-11).<\/p>\n<p>Philip the Evangelist was the father of four young women who “had the gift of prophecy” (21:9). The apostle Paul also acknowledged the prophetic gift of some Christian women (1 Cor 11:5). In the Old Testament, most prophets were men, but several women are also described as prophets, for example, Miriam (Exod 15:20), Deborah (Judg 4:4), and Huldah (2 Kgs 22:14-20; 2 Chr 34:22-28). In the New Testament, the gift of prophecy is given to both men and women, and both young and old, as Peter signaled in his sermon at Pentecost (Acts 2:17-18).<\/p>\n<p>Although prophecy sometimes involves foretelling the future (20:22-23; 21:10-11; see Rom 9:24-33; 1 Thes 4:13-17; 2 Thes 2:3-4), at its core prophecy is proclaiming God’s word by preaching, exhorting, and explaining the will of God (Acts 15:32; 19:6; Rom 12:6; 1 Cor 14:3-4, 29-33; Rev 19:10). The gift of prophecy is clearly mentioned in 1 Corinthians and Ephesians as one of the gifts of the Holy Spirit and of Christ to the church (1 Cor 12:4-11; Eph 4:11-13). It is to be used for the benefit of believers (1 Cor 14:22).<\/p>\n<p>Prophecy is always in need of testing (1 Thes 5:19-21), and the church is strongly warned against false prophets (1 Jn 4:1; see also Rev 2:20-23). When used faithfully and in submission to God’s word and his Spirit, courageous proclamation of God’s truth helps the church to determine what God’s will is and inspires God’s people to do it.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 15:20; Deut 13:1-5; Judg 4:4; 1 Kgs 11:29-32; 2 Kgs 22:14-20; Isa 20:2-6; 44:25; Jer 13:1-11; 23:25-32; Ezek 4:1-17; 13:2-9; Joel 2:28-32; Matt 7:15; 24:24; Acts 2:17-21; 11:27-28; 13:1; 15:32; 19:6; 20:23; Acts 21:9-11; Rom 12:6; 1 Cor 11:5; 12:4-11; 14:1-40; Eph 4:11-13; 1 Thes 5:19-21; 2 Pet 2:1; 1 Jn 4:1-3; Rev 2:20-23; 19:10<\/p>","summary_ro":"The Gift of Prophecy As Peter had declared at Pentecost, the gift of prophecy was one of the results of the outpouring of God’s Holy Spirit (Acts 2:17-21; see Joel 2:28-32). The book of Acts names a few Christian prophets (Acts 11:27-28; 13:1; 15:32; 21:9-11; see also The Martyrdom of Polycarp 12:3; 16:2). One of these prophets was Agabus, whose function was similar to that of an Old Testament prophet, performing symbolic acts (Acts 21:10-11; see 1 Kgs 11:29-32; Isa 20:2-6; Jer 13:1-11; Ezek ...","summary_en":"The Gift of Prophecy As Peter had declared at Pentecost, the gift of prophecy was one of the results of the outpouring of God’s Holy Spirit (Acts 2:17-21; see Joel 2:28-32). The book of Acts names a few Christian prophets (Acts 11:27-28; 13:1; 15:32; 21:9-11; see also The Martyrdom of Polycarp 12:3; 16:2). One of these prophets was Agabus, whose function was similar to that of an Old Testament prophet, performing symbolic acts (Acts 21:10-11; see 1 Kgs 11:29-32; Isa 20:2-6; Jer 13:1-11; Ezek ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":121872,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Gift of Prophecy","title_en":"The Gift of Prophecy","content_ro":"<h3>The Gift of Prophecy<\/h3>\n<p>As Peter had declared at Pentecost, the gift of prophecy was one of the results of the outpouring of God’s Holy Spirit (Acts 2:17-21; see Joel 2:28-32). The book of Acts names a few Christian prophets (Acts 11:27-28; 13:1; 15:32; 21:9-11; see also <em>The Martyrdom of Polycarp<\/em> 12:3; 16:2). One of these prophets was Agabus, whose function was similar to that of an Old Testament prophet, performing symbolic acts (Acts 21:10-11; see 1 Kgs 11:29-32; Isa 20:2-6; Jer 13:1-11; Ezek 4:1–5:17) and predicting events to come (Acts 11:28; 21:10-11).<\/p>\n<p>Philip the Evangelist was the father of four young women who “had the gift of prophecy” (21:9). The apostle Paul also acknowledged the prophetic gift of some Christian women (1 Cor 11:5). In the Old Testament, most prophets were men, but several women are also described as prophets, for example, Miriam (Exod 15:20), Deborah (Judg 4:4), and Huldah (2 Kgs 22:14-20; 2 Chr 34:22-28). In the New Testament, the gift of prophecy is given to both men and women, and both young and old, as Peter signaled in his sermon at Pentecost (Acts 2:17-18).<\/p>\n<p>Although prophecy sometimes involves foretelling the future (20:22-23; 21:10-11; see Rom 9:24-33; 1 Thes 4:13-17; 2 Thes 2:3-4), at its core prophecy is proclaiming God’s word by preaching, exhorting, and explaining the will of God (Acts 15:32; 19:6; Rom 12:6; 1 Cor 14:3-4, 29-33; Rev 19:10). The gift of prophecy is clearly mentioned in 1 Corinthians and Ephesians as one of the gifts of the Holy Spirit and of Christ to the church (1 Cor 12:4-11; Eph 4:11-13). It is to be used for the benefit of believers (1 Cor 14:22).<\/p>\n<p>Prophecy is always in need of testing (1 Thes 5:19-21), and the church is strongly warned against false prophets (1 Jn 4:1; see also Rev 2:20-23). When used faithfully and in submission to God’s word and his Spirit, courageous proclamation of God’s truth helps the church to determine what God’s will is and inspires God’s people to do it.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 15:20; Deut 13:1-5; Judg 4:4; 1 Kgs 11:29-32; 2 Kgs 22:14-20; Isa 20:2-6; 44:25; Jer 13:1-11; 23:25-32; Ezek 4:1-17; 13:2-9; Joel 2:28-32; Matt 7:15; 24:24; Acts 2:17-21; 11:27-28; 13:1; 15:32; 19:6; 20:23; Acts 21:9-11; Rom 12:6; 1 Cor 11:5; 12:4-11; 14:1-40; Eph 4:11-13; 1 Thes 5:19-21; 2 Pet 2:1; 1 Jn 4:1-3; Rev 2:20-23; 19:10<\/p>","content_en":"<h3>The Gift of Prophecy<\/h3>\n<p>As Peter had declared at Pentecost, the gift of prophecy was one of the results of the outpouring of God’s Holy Spirit (Acts 2:17-21; see Joel 2:28-32). The book of Acts names a few Christian prophets (Acts 11:27-28; 13:1; 15:32; 21:9-11; see also <em>The Martyrdom of Polycarp<\/em> 12:3; 16:2). One of these prophets was Agabus, whose function was similar to that of an Old Testament prophet, performing symbolic acts (Acts 21:10-11; see 1 Kgs 11:29-32; Isa 20:2-6; Jer 13:1-11; Ezek 4:1–5:17) and predicting events to come (Acts 11:28; 21:10-11).<\/p>\n<p>Philip the Evangelist was the father of four young women who “had the gift of prophecy” (21:9). The apostle Paul also acknowledged the prophetic gift of some Christian women (1 Cor 11:5). In the Old Testament, most prophets were men, but several women are also described as prophets, for example, Miriam (Exod 15:20), Deborah (Judg 4:4), and Huldah (2 Kgs 22:14-20; 2 Chr 34:22-28). In the New Testament, the gift of prophecy is given to both men and women, and both young and old, as Peter signaled in his sermon at Pentecost (Acts 2:17-18).<\/p>\n<p>Although prophecy sometimes involves foretelling the future (20:22-23; 21:10-11; see Rom 9:24-33; 1 Thes 4:13-17; 2 Thes 2:3-4), at its core prophecy is proclaiming God’s word by preaching, exhorting, and explaining the will of God (Acts 15:32; 19:6; Rom 12:6; 1 Cor 14:3-4, 29-33; Rev 19:10). The gift of prophecy is clearly mentioned in 1 Corinthians and Ephesians as one of the gifts of the Holy Spirit and of Christ to the church (1 Cor 12:4-11; Eph 4:11-13). It is to be used for the benefit of believers (1 Cor 14:22).<\/p>\n<p>Prophecy is always in need of testing (1 Thes 5:19-21), and the church is strongly warned against false prophets (1 Jn 4:1; see also Rev 2:20-23). When used faithfully and in submission to God’s word and his Spirit, courageous proclamation of God’s truth helps the church to determine what God’s will is and inspires God’s people to do it.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 15:20; Deut 13:1-5; Judg 4:4; 1 Kgs 11:29-32; 2 Kgs 22:14-20; Isa 20:2-6; 44:25; Jer 13:1-11; 23:25-32; Ezek 4:1-17; 13:2-9; Joel 2:28-32; Matt 7:15; 24:24; Acts 2:17-21; 11:27-28; 13:1; 15:32; 19:6; 20:23; Acts 21:9-11; Rom 12:6; 1 Cor 11:5; 12:4-11; 14:1-40; Eph 4:11-13; 1 Thes 5:19-21; 2 Pet 2:1; 1 Jn 4:1-3; Rev 2:20-23; 19:10<\/p>","summary_ro":"The Gift of Prophecy As Peter had declared at Pentecost, the gift of prophecy was one of the results of the outpouring of God’s Holy Spirit (Acts 2:17-21; see Joel 2:28-32). The book of Acts names a few Christian prophets (Acts 11:27-28; 13:1; 15:32; 21:9-11; see also The Martyrdom of Polycarp 12:3; 16:2). One of these prophets was Agabus, whose function was similar to that of an Old Testament prophet, performing symbolic acts (Acts 21:10-11; see 1 Kgs 11:29-32; Isa 20:2-6; Jer 13:1-11; Ezek ...","summary_en":"The Gift of Prophecy As Peter had declared at Pentecost, the gift of prophecy was one of the results of the outpouring of God’s Holy Spirit (Acts 2:17-21; see Joel 2:28-32). The book of Acts names a few Christian prophets (Acts 11:27-28; 13:1; 15:32; 21:9-11; see also The Martyrdom of Polycarp 12:3; 16:2). One of these prophets was Agabus, whose function was similar to that of an Old Testament prophet, performing symbolic acts (Acts 21:10-11; see 1 Kgs 11:29-32; Isa 20:2-6; Jer 13:1-11; Ezek ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":149498,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Gift of Prophecy","title_en":"The Gift of Prophecy","content_ro":"<h3>The Gift of Prophecy<\/h3>\n<p>As Peter had declared at Pentecost, the gift of prophecy was one of the results of the outpouring of God’s Holy Spirit (Acts 2:17-21; see Joel 2:28-32). The book of Acts names a few Christian prophets (Acts 11:27-28; 13:1; 15:32; 21:9-11; see also <em>The Martyrdom of Polycarp<\/em> 12:3; 16:2). One of these prophets was Agabus, whose function was similar to that of an Old Testament prophet, performing symbolic acts (Acts 21:10-11; see 1 Kgs 11:29-32; Isa 20:2-6; Jer 13:1-11; Ezek 4:1–5:17) and predicting events to come (Acts 11:28; 21:10-11).<\/p>\n<p>Philip the Evangelist was the father of four young women who “had the gift of prophecy” (21:9). The apostle Paul also acknowledged the prophetic gift of some Christian women (1 Cor 11:5). In the Old Testament, most prophets were men, but several women are also described as prophets, for example, Miriam (Exod 15:20), Deborah (Judg 4:4), and Huldah (2 Kgs 22:14-20; 2 Chr 34:22-28). In the New Testament, the gift of prophecy is given to both men and women, and both young and old, as Peter signaled in his sermon at Pentecost (Acts 2:17-18).<\/p>\n<p>Although prophecy sometimes involves foretelling the future (20:22-23; 21:10-11; see Rom 9:24-33; 1 Thes 4:13-17; 2 Thes 2:3-4), at its core prophecy is proclaiming God’s word by preaching, exhorting, and explaining the will of God (Acts 15:32; 19:6; Rom 12:6; 1 Cor 14:3-4, 29-33; Rev 19:10). The gift of prophecy is clearly mentioned in 1 Corinthians and Ephesians as one of the gifts of the Holy Spirit and of Christ to the church (1 Cor 12:4-11; Eph 4:11-13). It is to be used for the benefit of believers (1 Cor 14:22).<\/p>\n<p>Prophecy is always in need of testing (1 Thes 5:19-21), and the church is strongly warned against false prophets (1 Jn 4:1; see also Rev 2:20-23). When used faithfully and in submission to God’s word and his Spirit, courageous proclamation of God’s truth helps the church to determine what God’s will is and inspires God’s people to do it.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 15:20; Deut 13:1-5; Judg 4:4; 1 Kgs 11:29-32; 2 Kgs 22:14-20; Isa 20:2-6; 44:25; Jer 13:1-11; 23:25-32; Ezek 4:1-17; 13:2-9; Joel 2:28-32; Matt 7:15; 24:24; Acts 2:17-21; 11:27-28; 13:1; 15:32; 19:6; 20:23; Acts 21:9-11; Rom 12:6; 1 Cor 11:5; 12:4-11; 14:1-40; Eph 4:11-13; 1 Thes 5:19-21; 2 Pet 2:1; 1 Jn 4:1-3; Rev 2:20-23; 19:10<\/p>","content_en":"<h3>The Gift of Prophecy<\/h3>\n<p>As Peter had declared at Pentecost, the gift of prophecy was one of the results of the outpouring of God’s Holy Spirit (Acts 2:17-21; see Joel 2:28-32). The book of Acts names a few Christian prophets (Acts 11:27-28; 13:1; 15:32; 21:9-11; see also <em>The Martyrdom of Polycarp<\/em> 12:3; 16:2). One of these prophets was Agabus, whose function was similar to that of an Old Testament prophet, performing symbolic acts (Acts 21:10-11; see 1 Kgs 11:29-32; Isa 20:2-6; Jer 13:1-11; Ezek 4:1–5:17) and predicting events to come (Acts 11:28; 21:10-11).<\/p>\n<p>Philip the Evangelist was the father of four young women who “had the gift of prophecy” (21:9). The apostle Paul also acknowledged the prophetic gift of some Christian women (1 Cor 11:5). In the Old Testament, most prophets were men, but several women are also described as prophets, for example, Miriam (Exod 15:20), Deborah (Judg 4:4), and Huldah (2 Kgs 22:14-20; 2 Chr 34:22-28). In the New Testament, the gift of prophecy is given to both men and women, and both young and old, as Peter signaled in his sermon at Pentecost (Acts 2:17-18).<\/p>\n<p>Although prophecy sometimes involves foretelling the future (20:22-23; 21:10-11; see Rom 9:24-33; 1 Thes 4:13-17; 2 Thes 2:3-4), at its core prophecy is proclaiming God’s word by preaching, exhorting, and explaining the will of God (Acts 15:32; 19:6; Rom 12:6; 1 Cor 14:3-4, 29-33; Rev 19:10). The gift of prophecy is clearly mentioned in 1 Corinthians and Ephesians as one of the gifts of the Holy Spirit and of Christ to the church (1 Cor 12:4-11; Eph 4:11-13). It is to be used for the benefit of believers (1 Cor 14:22).<\/p>\n<p>Prophecy is always in need of testing (1 Thes 5:19-21), and the church is strongly warned against false prophets (1 Jn 4:1; see also Rev 2:20-23). When used faithfully and in submission to God’s word and his Spirit, courageous proclamation of God’s truth helps the church to determine what God’s will is and inspires God’s people to do it.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 15:20; Deut 13:1-5; Judg 4:4; 1 Kgs 11:29-32; 2 Kgs 22:14-20; Isa 20:2-6; 44:25; Jer 13:1-11; 23:25-32; Ezek 4:1-17; 13:2-9; Joel 2:28-32; Matt 7:15; 24:24; Acts 2:17-21; 11:27-28; 13:1; 15:32; 19:6; 20:23; Acts 21:9-11; Rom 12:6; 1 Cor 11:5; 12:4-11; 14:1-40; Eph 4:11-13; 1 Thes 5:19-21; 2 Pet 2:1; 1 Jn 4:1-3; Rev 2:20-23; 19:10<\/p>","summary_ro":"The Gift of Prophecy As Peter had declared at Pentecost, the gift of prophecy was one of the results of the outpouring of God’s Holy Spirit (Acts 2:17-21; see Joel 2:28-32). The book of Acts names a few Christian prophets (Acts 11:27-28; 13:1; 15:32; 21:9-11; see also The Martyrdom of Polycarp 12:3; 16:2). One of these prophets was Agabus, whose function was similar to that of an Old Testament prophet, performing symbolic acts (Acts 21:10-11; see 1 Kgs 11:29-32; Isa 20:2-6; Jer 13:1-11; Ezek ...","summary_en":"The Gift of Prophecy As Peter had declared at Pentecost, the gift of prophecy was one of the results of the outpouring of God’s Holy Spirit (Acts 2:17-21; see Joel 2:28-32). The book of Acts names a few Christian prophets (Acts 11:27-28; 13:1; 15:32; 21:9-11; see also The Martyrdom of Polycarp 12:3; 16:2). One of these prophets was Agabus, whose function was similar to that of an Old Testament prophet, performing symbolic acts (Acts 21:10-11; see 1 Kgs 11:29-32; Isa 20:2-6; Jer 13:1-11; Ezek ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"26":[{"id":9399,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Desert","title_en":"Desert","content_ro":"<h3>DESERT<\/h3>\n\n<p>Empty waste place, often arid, sandy, and incapable of sustaining vegetable life, as for example the Negev of southern Palestine. A desert frequently includes local areas where marginal life is possible. The most common Hebrew term for desert means “wilderness” and is perhaps related to a verb meaning “to drive,” as a shepherd drives sheep to pasturage. The Greek word commonly used in the NT and in the Septuagint (ancient Greek translation of the OT) implies an unenclosed, uncultivated area where wild beasts roam (Dt 32:10; Jb 24:5). The wilderness is also sometimes a place of pasturage (Ex 3:1; Ps 65:12; Jer 23:10; Jl 2:22).<\/p>\n<p>The Bible often refers to wilderness regions (e.g., Gn 16:7; 21:20; 1 Sm 17:28; Mt 3:1; Mk 1:13; Lk 15:4). “Wilderness” is usually a place with no settled population (Nm 14:33; Dt 32:10; Jb 38:26; Prv 21:19; Jer 9:2) but is the dwelling place of wildlife: the vulture (Ps 102:6), wild asses (Jb 24:5), jackals (Mal 1:3), and ostriches (Lam 4:3). The term is also used figuratively (Hos 2:3; Jer 2:31).<\/p>\n<p>Another Hebrew term for desert, from a root meaning “to be arid,” refers to an infertile, desolate, bare steppe (Jb 24:5; Is 33:9; Jer 51:43). The plural form of that word describes topographical features of the desert plains of Moab (Nm 22:1; 26:3, 63; Dt 34:1) and of Jericho (Jos 4:13; 5:10; 2 Kgs 25:5). With the definite article, that word (the Arabah) is the plain of the Jordan Valley and of the environs of the Dead Sea. The geography of that region contains sharp contrasts; the Jordan Valley, dense with a junglelike forest sheltering wild beasts (including lions in biblical times), gives way to the steppe lands of the Dead Sea area, which have always been desert.<\/p>\n<p>Two other Hebrew terms, meaning “waste” and “ruin,” refer to districts or settlements once inhabited but later devastated (Is 1:7; 5:9; 6:11; Jer 42:18; Ez 35:7). They are also used more generally for any desolate or waste place (Lv 26:31, 33; Jb 3:14; Pss 9:6; 109:10; Is 5:17; 44:26; 51:3; 52:9; Jer 7:34; Ez 5:14). One of them is also used once for the wilderness of the exodus (Is 48:21). Another word meaning “waste” (Ps 78:40; Is 43:19-20), when prefixed with the definite article, is a proper name for Jeshimon, a tract of land west of the Dead Sea (Nm 21:20; 1 Sm 23:24; 26:1).<\/p>\n<p>In the NT the noun for “wilderness” and the adjective “desert” (Mt 3:1; 24:26; Lk 5:16; Jn 6:31; Acts 8:26) come from the same Greek root.<\/p>\n<p>The whole of biblical history has been interpreted as having a desert or wilderness motif. It can be seen in the realm of disobedient human experience outside the Garden of Eden; in the wandering of Israel during the exodus; in the struggle between pure faith in the desert and soft, idolatrous city life. The desert is viewed as a realm of demons and death (Dt 32:17; Is 34:13-14); its demonic wildness resembles the primeval chaos of the Creation (Gn 1:2; Jb 26:7). Several moving passages of Scripture deal with renewal of life in a desert valley (e.g., Ez 37), or with transformation of arid land into a productive garden (Is 41:18-20).<\/p>\n<p>The desert is also a place where God is close to his people (Dt 32:10-12), both watching over them and testing their obedience (Jer 2:2; Hos 2:14-15). Finally, the desert is a place of refuge, cleansing, and consecration. In the Gospels the desert theme of the exodus recurs in the 40 days and nights in which Jesus was tempted in the wilderness (Mk 1:13; cf. Ps 91). The desert fathers of the early church and the hermits of the Middle Ages emulated the prophet Elijah and John the Baptist (1 Kgs 19:4-8; Mt 3:1-6).<\/p>\n<p><em>See also<\/em> Negeb, Negev; Palestine; Wilderness.<\/p>","content_en":"<h3>DESERT<\/h3>\n\n<p>Empty waste place, often arid, sandy, and incapable of sustaining vegetable life, as for example the Negev of southern Palestine. A desert frequently includes local areas where marginal life is possible. The most common Hebrew term for desert means “wilderness” and is perhaps related to a verb meaning “to drive,” as a shepherd drives sheep to pasturage. The Greek word commonly used in the NT and in the Septuagint (ancient Greek translation of the OT) implies an unenclosed, uncultivated area where wild beasts roam (Dt 32:10; Jb 24:5). The wilderness is also sometimes a place of pasturage (Ex 3:1; Ps 65:12; Jer 23:10; Jl 2:22).<\/p>\n<p>The Bible often refers to wilderness regions (e.g., Gn 16:7; 21:20; 1 Sm 17:28; Mt 3:1; Mk 1:13; Lk 15:4). “Wilderness” is usually a place with no settled population (Nm 14:33; Dt 32:10; Jb 38:26; Prv 21:19; Jer 9:2) but is the dwelling place of wildlife: the vulture (Ps 102:6), wild asses (Jb 24:5), jackals (Mal 1:3), and ostriches (Lam 4:3). The term is also used figuratively (Hos 2:3; Jer 2:31).<\/p>\n<p>Another Hebrew term for desert, from a root meaning “to be arid,” refers to an infertile, desolate, bare steppe (Jb 24:5; Is 33:9; Jer 51:43). The plural form of that word describes topographical features of the desert plains of Moab (Nm 22:1; 26:3, 63; Dt 34:1) and of Jericho (Jos 4:13; 5:10; 2 Kgs 25:5). With the definite article, that word (the Arabah) is the plain of the Jordan Valley and of the environs of the Dead Sea. The geography of that region contains sharp contrasts; the Jordan Valley, dense with a junglelike forest sheltering wild beasts (including lions in biblical times), gives way to the steppe lands of the Dead Sea area, which have always been desert.<\/p>\n<p>Two other Hebrew terms, meaning “waste” and “ruin,” refer to districts or settlements once inhabited but later devastated (Is 1:7; 5:9; 6:11; Jer 42:18; Ez 35:7). They are also used more generally for any desolate or waste place (Lv 26:31, 33; Jb 3:14; Pss 9:6; 109:10; Is 5:17; 44:26; 51:3; 52:9; Jer 7:34; Ez 5:14). One of them is also used once for the wilderness of the exodus (Is 48:21). Another word meaning “waste” (Ps 78:40; Is 43:19-20), when prefixed with the definite article, is a proper name for Jeshimon, a tract of land west of the Dead Sea (Nm 21:20; 1 Sm 23:24; 26:1).<\/p>\n<p>In the NT the noun for “wilderness” and the adjective “desert” (Mt 3:1; 24:26; Lk 5:16; Jn 6:31; Acts 8:26) come from the same Greek root.<\/p>\n<p>The whole of biblical history has been interpreted as having a desert or wilderness motif. It can be seen in the realm of disobedient human experience outside the Garden of Eden; in the wandering of Israel during the exodus; in the struggle between pure faith in the desert and soft, idolatrous city life. The desert is viewed as a realm of demons and death (Dt 32:17; Is 34:13-14); its demonic wildness resembles the primeval chaos of the Creation (Gn 1:2; Jb 26:7). Several moving passages of Scripture deal with renewal of life in a desert valley (e.g., Ez 37), or with transformation of arid land into a productive garden (Is 41:18-20).<\/p>\n<p>The desert is also a place where God is close to his people (Dt 32:10-12), both watching over them and testing their obedience (Jer 2:2; Hos 2:14-15). Finally, the desert is a place of refuge, cleansing, and consecration. In the Gospels the desert theme of the exodus recurs in the 40 days and nights in which Jesus was tempted in the wilderness (Mk 1:13; cf. Ps 91). The desert fathers of the early church and the hermits of the Middle Ages emulated the prophet Elijah and John the Baptist (1 Kgs 19:4-8; Mt 3:1-6).<\/p>\n<p><em>See also<\/em> Negeb, Negev; Palestine; Wilderness.<\/p>","summary_ro":"DESERT Empty waste place, often arid, sandy, and incapable of sustaining vegetable life, as for example the Negev of southern Palestine. A desert frequently includes local areas where marginal life is possible. The most common Hebrew term for desert means “wilderness” and is perhaps related to a verb meaning “to drive,” as a shepherd drives sheep to pasturage. The Greek word commonly used in the NT and in the Septuagint (ancient Greek translation of the OT) implies an unenclosed, uncultivated...","summary_en":"DESERT Empty waste place, often arid, sandy, and incapable of sustaining vegetable life, as for example the Negev of southern Palestine. A desert frequently includes local areas where marginal life is possible. The most common Hebrew term for desert means “wilderness” and is perhaps related to a verb meaning “to drive,” as a shepherd drives sheep to pasturage. The Greek word commonly used in the NT and in the Septuagint (ancient Greek translation of the OT) implies an unenclosed, uncultivated...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":24825,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gospel of Matthew","title_en":"Gospel of Matthew","content_ro":"<h3>MATTHEW, Gospel of<\/h3>\n<p>First Gospel and first book of the NT.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date and Provenance<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Nowhere does the text of Matthew itself clearly identify the author. Yet, as did the ancient church, we may ascribe authorship to Matthew the apostle. He was otherwise known as Levi (see Mk 2:14; Lk 5:27, 29). Before Jesus called him, he was a tax collector (Mt 9:9ff.). It is interesting to note that Matthew called himself a tax collector, while none of the other Gospel writers did. Perhaps he did this to show how great an ascendancy he had been granted when the Lord called him, for tax collectors were despised and considered the lowest of people. The Gospel itself bears the impress of one knowledgeable of currency, for the Gospel writer speaks quite specifically about a two-drachma tax (Mt 17:24), a four-drachma coin (v 27), and the various talents (18:24; 25:15ff.).<\/p>\n<p class=\"h2\" id=\"DateandProvenance\">Date and Provenance<\/p>\n<p>Scholars are divided about the date when Matthew was written primarily because there is still debate about which Gospel was first written: Matthew or Mark. If Mark was written before Matthew, then Matthew was very indebted to Mark for a great deal of material, and vice versa. Those who argue for Matthew’s priority do so on the basis that Matthew’s Gospel was (1) recognized in the early church as the first Gospel, (2) written to those who first needed a written account—the Jews, and (3) placed first in the NT canon. Whether it preceded or followed Mark, most scholars are certain that it was written before the destruction of Jerusalem (<span>AD<\/span> 70) because the temple is spoken of as still standing (Mt 24:15). Irenaeus indicated that Matthew wrote this Gospel while Peter and Paul were in Rome. This would make the time of writing in the 60s.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<h5>Apologetics<\/h5>\n<p>Matthew wrote to a community of Greek-speaking Jewish Christians, located in a center such as Antioch in Syria. The community was surrounded and beset by Jews hostile to the claims of Jesus and the Christian community.<\/p>\n<p>Matthew wrote as a Jew for Jews. In Jesus of Nazareth, Matthew contends, the OT reached its appointed goal. Jesus is the Messiah of Israel’s expectation. In the opening chapter Matthew identifies him as “the son of David, the son of Abraham” (1:1), indeed as “God with us” (v 23). In later chapters Jesus is revealed as the Son of Man of Daniel 7 and the Suffering Servant of Isaiah 53. Throughout the book (Mt 1:22–27:10) the events of Jesus’ life are represented as the “fulfillment” of OT prophecies. He comes to offer Israel salvation from sin (1:21). Nevertheless, the Jews have rejected him as their Messiah, and have thus placed themselves in the most perilous position (11:20-24; 21:33-46). One explanation for Israel’s rejection of Jesus is the failure of the Jewish religious leadership to prepare the people for his coming. In the strongest language, Matthew denounces the teachers of the law and the Pharisees. They have forsaken the Word of God in favor of their own traditions (ch 15).<\/p>\n<h5>Teaching the Church<\/h5>\n<p>Matthew also wrote as a Christian for Christians. He presents Jesus as a new Moses, indeed as Yahweh incarnate, expounding his own law for his people (ch 5), now newly constituted around his person under the leadership of the apostles (10:2-4; 16:18-19; 23:8-10). If the Christian church is to function properly, the teaching of the Messiah on a host of moral and spiritual issues must be taken with utmost seriousness (chs 5–7, 18). To aid this purpose, Matthew takes the form of a theological textbook or a handbook for the church, to instruct the people of God concerning the person and work of Jesus. That these teachings may be more readily and firmly grasped, Matthew presents them in a highly organized and memorable way. To facilitate the learning of the material, he arranges Jesus’ teachings in five major discourses (interlocked with narrative portions) in which teachings of the same kind are clustered together (e.g., ch 10 consists of a charge to missionaries, and ch 13 consists of seven parables of the kingdom). Matthew’s leading theological themes may be identified as the <em>Son<\/em> of God (Jesus is Yahweh incarnate, “God with us”), the <em>kingdom<\/em> of God (in Jesus, God is invading history to inaugurate his final rule), the <em>salvation<\/em> of God (as the servant-king, Jesus has come to “save his people from their sins,” 1:21), and the <em>people<\/em> of God (Jesus has come to build his church, a redeemed community consisting of both Jews and Gentiles).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Coming of the Savior (1:1–2:23)<\/h5>\n<p>His name reveals his mission: “Jesus” (1:1) means “Yahweh saves.” He is “the son of Abraham,” who comes to fulfill God’s ancient promises to Jews and Gentiles (Gn 12:1-3). He is “Christ [or Messiah],” the son of David (Mt 1:1), who comes to inaugurate the kingdom of God (4:17). More than that, as evidenced both by prophecy (1:22-23) and by the nature of his conception (vv 18-20), he is “God with us”—now come to “save his people from their sins” (v 21). As the son of David, and in accord with prophecy, he is born in Bethlehem (2:1-6). Drawn by the star of Israel’s Messiah (cf. Nm 24:17), Gentiles come to worship him (Mt 2:1-12). When Herod seeks to destroy him, Jesus finds sanctuary in a gentile land; God’s calling his Son from Egypt marks the beginning of a mighty saving work—nothing less than a new exodus under Jesus, the new Moses (vv 13-20). Having been born in the humblest of circumstances, Jesus now comes to live in Nazareth (vv 21-23).<\/p>\n<h5>The Beginnings of Ministry (3:1–4:25)<\/h5>\n<p>In face of the judgment that Jesus is about to execute (as evidence of the kingdom’s arrival), John the Baptist calls Israel to repentance (3:1-12). Jesus’ submission to John’s baptism, and the voice from heaven, show him to be a King who serves his subjects by taking their sins upon himself (vv 13-17). Like Israel at the exodus, Jesus is led into the wilderness for a period of testing (4:1). When the devil seeks to turn him away both from God and from his appointed mission, Jesus gains victory by depending upon God and his Word (vv 1-11). Returning to Galilee, Jesus deliberately settles in territory with both Jewish and Gentile inhabitants (vv 12-16) and begins a ministry of preaching (like John, he calls for repentance in face of the dawning kingdom), teaching (he calls his first disciples), and healing (vv 17-25).<\/p>\n\n<h5>The Sermon on the Mount (5:1–7:29)<\/h5>\n<p>Just as Moses ascended Sinai to receive God’s law for Israel, so Jesus—as both the new Moses and as God incarnate—ascends the mountain to set forth his instruction for the citizens of the kingdom of God (5:1-2). He begins with <em>gospel<\/em> (not law), declaring that God shall surely save those who—beset by sin—trust in God’s mercy, obey his commands, and long for him to establish his righteous rule in the earth (vv 3-12). Toward that end, disciples are a preservative (salt) and a witness (light) in a sinful society (vv 13-16). As the one who has come not to abolish the Law and the Prophets but to bring them to completion (i.e., to usher in the new age to which the OT pointed— v 17), Jesus calls his disciples to steadfast obedience to God’s law as now expounded by the Lawgiver himself (vv 18-20). God’s commands embrace inner desires as well as outward actions, must not be watered down or rationalized, and call for more radical obedience than ever before, now that the end has come (vv 21-48). In their giving, praying, and fasting, disciples are to combat hypocrisy by God-centeredness and self-forgetfulness (6:1-18). The Lord’s Prayer (vv 9-13) calls upon God to honor his name by establishing his rule on earth, and to pardon, protect, and provide for his children. Given this prayer, and given the disciples’ God-centered view of reality (vv 19-24), there is no cause for anxiety (vv 25-34). Disciples must be discerning without being judgmental (7:1-6), and depend on God for the power needed to love others (6:7-12). Having completed his exposition of the law (5:21–7:12), Jesus now calls would-be disciples to follow him (7:13-14), warns against false teachers (vv 15-20), and insists that true disciples do God’s will (vv 21-23).<\/p>\n<h5>The Authority of Jesus (8:1–9:38)<\/h5>\n<p>Having given his authority <em>verbal<\/em> expression in teaching (7:28-29), Jesus now gives it <em>visible<\/em> expression in a series of healing miracles, again revealing himself as the servant of Isaiah (8:17). He heals a leper, a centurion’s servant, and a bleeding woman by his word (8:1-13; 9:20-22). His touch dispels a fever and raises a dead person (8:14-15; 9:23-25). A combination of word and touch cures the blind (9:27-31). As “God with us,” Jesus calls for unqualified allegiance (8:18-22). Though lacking even the natural protection enjoyed by animals (v 20), he demonstrates his sovereignty over the natural world—and thus his deity—by calming the storm (vv 23-27). In direct confrontations with demons, he shows his superiority over them (8:28-34; 9:32-33). Exercising God’s own authority, he declares sins forgiven (9:1-8) and calls sinners to repentance and to discipleship (vv 9-13). Joy over the kingdom’s inauguration is mingled with longing for its consummation (vv 14-17). The summary of 9:35-38 echoes 4:23-25, recalls chapters 5–7, and prepares for the next major discourse.<\/p>\n<h5>Jesus’ Charge to the Missionaries (10:1-42)<\/h5>\n<p>In response to the prayers that he has commanded, Christ now invests 12 disciples with apostolic authority and sends them out into his harvest field (9:37–10:4). The discourse speaks both of the apostles’ immediate mission (10:5-15) and of the church’s broader mission (vv 16-42). For now, the apostles are to concentrate on evangelizing Jews (v 6), in preparation for the mission to Gentiles (28:19). The “worthy” are those who welcome the apostles and their message; the “unworthy,” those who reject them (10:11-15). In the broader mission, there is sure to be persecution (vv 16-19, 24-25), but this will actually aid the witness (vv 17-23). God will save his faithful missionaries (vv 19-23) but judge those who oppress them and who disown Christ (vv 26-39). A sure reward awaits both the herald and the recipient of the message (vv 37-42).<\/p>\n<h5>Christ the Lord (11:1–12:50)<\/h5>\n<p>The judgment John predicted is already under way; one’s stand in the last judgment would be determined by his response to the words and works of Jesus (11:2-6). Like his herald, Jesus meets with widespread hostility and indifference (vv 7-19). Given the finality of the grace attending his ministry, those who reject him will suffer the severest judgment (vv 20-24). Yet there are others—the lowly, the burdened, the teachable—who learn (by revelation from God the Father and God the Son) that the “Lord of heaven and earth” is also the “gentle and humble” God who comes to give rest to those who trust in him (vv 25-30). As the one who ushers in the new age (12:6), Jesus claims that he is the Lord of the Sabbath (vv 1-8). True rest (11:29) comes to those who come to Jesus.<\/p>\n<p>Viewing Jesus as the destroyer of the Sabbath, the Pharisees ascribe his miraculous powers to Satan (12:22-24). On the contrary, says Jesus, the rule he is inaugurating is crushing Satan’s empire (vv 25-29). To reject this truth in the full awareness of what one is doing is to commit the unforgivable sin against the Holy Spirit (vv 30-32); the words of Jesus’ accusers expose them as persons destined for condemnation (vv 33-37). The requested sign from heaven will not be given. Jesus’ resurrection is the only sign they need.<\/p>\n<h5>The Parables of the Kingdom (13:1-58)<\/h5>\n<p>This, the third of Matthew’s five great discourses, contains seven parables. In the parable of the sower, four kinds of soil—hard, shallow, cluttered, and fruitful—illustrate the various responses to Jesus’ preaching (13:3-9, 18-23). As those who have received Jesus’ proclamation of the kingdom (4:17), the disciples are given more light, but the crowds must accept that initial proclamation before further light is given (13:10-17, 34-35). In both the parable of the weeds (vv 24-30, 36-43) and the parable of the net (vv 47-50), Jesus assures his disciples that the final judgment will separate true believers from false, and warns against hasty, premature judgments (cf. 7:1-5). The parables of the mustard and the yeast (13:31-33) contrast the smallness of the kingdom’s inauguration with the fullness of its consummation. The parables of the hidden treasure and the pearl (vv 44-46) depict the kingdom as a value far surpassing all others (cf. 6:33). Thus illuminated by Jesus, disciples have new treasures to add to their old (13:51-52). The people of Nazareth, on the contrary, echo the crowds’ lack of understanding and the Pharisees’ hostility (vv 53-58).<\/p>\n<h5>Spiritual Conflict (14:1–16:12)<\/h5>\n<p>In 14:1-12 the preaching of John exposes the weakness of Herod, and the beheading of John anticipates the crucifixion of Jesus (cf. 17:12). The true king is not Herod but Jesus. He is sovereign over nature itself (14:13-36)—God incarnate, “God with us,” who feeds the hungry multitude in the wilderness (as God once provided manna) and walks upon and calms the sea (see Ps 89:9). Peter models Christians’ faith, fear, and utter dependence on Jesus (Mt 14:28-31). The Pharisees and teachers of the law appear to worship God but in fact are devoted to their own traditions, which they offer not as supplements but as <em>rivals<\/em> to the Word of God (15:1-9). In verses 10-20 Jesus teaches both that ceremonial law apart from moral law becomes empty ritual, and that the old distinction between clean and unclean foods (Lv 11) is now as obsolete as the distinction between Jews and Gentiles. To underscore the point, Jesus enters pagan territory, heals a Canaanite (15:21-28) and feeds a Gentile multitude (vv 29-39). Pharisees and Sadducees, for all their differences, are united in their opposition to Jesus (16:1-12).<\/p>\n<h5>The Coming Salvation (16:13–17:27)<\/h5>\n<p>Going beyond the crowds’ respectful but inadequate estimates, Peter confesses Jesus to be “the Christ, the Son of the living God”—a recognition of Jesus’ deity granted by divine revelation (16:13-17; cf. 11:25-26). As it is God the Son who possesses and builds the church, Satan and death are victims rather than victors. Jesus will build his church on Peter’s confession that Jesus is the Christ, the Son of the living God. The apostles’ prohibiting and granting entry into the church (“binding” and “loosing,” respectively) depends upon the prior decision of heaven (i.e., God’s revelation of apostolic teaching). In face of Peter’s confession and the persistent false notions of messiahship (16:20, 23), Jesus now (for the first time) predicts his sufferings and coming glory (vv 21-28). In anticipation of that glory, Jesus is transfigured before certain disciples; Moses and Elijah join God the Father in bearing witness to the unique splendor of God the Son (17:1-8). Jesus then demonstrated his power by combating demonic powers (vv 14-18) and exhibited his authority by choosing to pay the temple tax using miraculous means (vv 24-27).<\/p>\n<h5>Greatness in the Kingdom (18:1-35)<\/h5>\n<p>In this, the fourth of Matthew’s five great discourses, Jesus concentrates on the character and attitudes of church members. He calls upon his followers both to <em>become<\/em> and to <em>welcome<\/em> the lowliest (18:1-5). Leaders especially are enjoined to deal harshly with themselves but gently with those under their care (vv 6-9). Remembering the Father’s love for sinners, Christians are to make every effort (both by prayer and by personal initiative) to restore offending brothers, with excommunication being the last resort (vv 10-20). Church members who really understand the Father’s amazing grace will never stop offering forgiveness and compassion to those who wrong them (vv 21-35).<\/p>\n<h5>Instructions on the Way to Jerusalem (19:1–20:34)<\/h5>\n<p>Given God’s creation ordinances, says Jesus, divorce itself is never <em>commanded;<\/em> it is only <em>permitted<\/em> in the case of sin—that is, where the marital bond has already been severed through infidelity (19:1-9). As in 5:17-48, Jesus calls his followers to radical obedience (19:10-12). Besides instructing disciples to become like children (18:1-4), Jesus embraces children themselves with his love (19:13-15). He appeals likewise to the rich young man (vv 16-22); but the man, while faithful to the commands about love of neighbor, is too bound by his wealth to give himself unreservedly to loving God. Yet those who abandon all to follow Jesus will receive wealth untold in the coming kingdom (vv 27-30). The basis for such blessings lies not in human merit but in the astonishing generosity of the gracious God (20:1-16). None—not even the rich—are beyond the power of his grace. But God offers free salvation at great cost to himself (vv 17-19). Confronting competitiveness and ambition among his followers, Jesus teaches them that true greatness lies not in lording it over others but in serving them (vv 20-34), as shall be supremely demonstrated in his death as “a ransom for many” (v 28).<\/p>\n<h5>Confrontations in Jerusalem (21:1–22:46)<\/h5>\n<p>As the Servant-King (cf. 3:17), and as the Messiah destined for suffering (cf. 16:16-21; 20:28), Jesus enters Jerusalem not upon a war horse but upon a donkey’s colt, for he purposes not to declare war on his enemies but to hand himself over to them—and thus achieve his triumph through defeat (21:1-11). As Lord of the temple, he demands that its commerce be halted and that it become (as God ordained) a place of worship for everyone, including the sick, the young, and the alien (21:12-17; cf. Mk 11:17). He outwits those who refuse to acknowledge the heavenly source of his and John’s authority (Mt 21:23-27). In dramatic and devastating fashion, first visibly (by cursing the fig tree—vv 18-22) and then verbally (in the three parables of 21:28–22:14), Jesus pronounces judgment upon those Jews who have refused to acknowledge him as Messiah and Son of God. Henceforth, the true people of God are those who believe in Jesus, whether Jews or Gentiles. He calls upon his people to pledge their supreme allegiance to God. In the resurrection what will matter most is one’s relationship to God (22:23-33). Indeed, he who loves God with his whole being and his neighbor as himself has kept the two foundational commandments of the OT (vv 34-40). Henceforth, submitting to God means rightly recognizing Jesus; he is indeed David’s son (Mt 1:1), but he is supremely David’s Lord—the exalted Son of God (22:41-46; cf. 16:16).<\/p>\n<h5>Woes upon the Scribes and Pharisees (23:1-39)<\/h5>\n<p>Five reasons are stated for Jesus’ denunciation of the Jewish religious leaders. First is their hypocrisy: their practice contradicts their teaching (23:1-4), their external purity conceals inner rottenness (vv 25-28), and they appear to champion God’s cause but are really enemies of God’s servants (vv 29-36). Second is the pride that prompts their hypocrisy (23:5-12). Third is their exploitation of, and their baleful influence upon, those under their charge (vv 13-15). Fourth is their preoccupation with the minutia of the law to the neglect of its weightier matters (vv 16-24). Fifth is their responsibility for the dreadful judgment that the whole nation is about to experience (vv 33-39).<\/p>\n<h5>The Coming of the End (24:1–25:46)<\/h5>\n<p>The introduction to this, the fifth and last of Matthew’s great discourses, makes it plain that there is the closest connection (for both Jesus and his disciples) between the coming destruction of Jerusalem and the end of the age (24:1-3). Jesus first characterizes the time between his first advent and his return: there will be natural catastrophes, international warfare, the rise of false messiahs, the persecution of God’s people, and the universal proclamation of the gospel of the kingdom (vv 4-14). Then Jesus speaks of the catastrophe that is soon to befall the Jewish nation in particular (as already foretold in 22:7; 23:38), culminating in the destruction of Jerusalem and its temple in <span>AD<\/span> 70 (24:15-25). Sometime thereafter (but after an interval known only to God the Father—v 36), the Son of Man will return in great glory, amid apocalyptic signs, to gather his people (vv 26-31). The present generation will not pass away before judgment falls upon Israel (vv 15-25), so let listeners take heed (vv 32-35). The same warning applies to the more remote coming of the Son of Man (vv 36-51): both the certainty of the event and the uncertainty of its time call for vigilance and faithfulness in the interval, for that event will bring both salvation and judgment. To drive the lesson home, Jesus tells the parables of the wise and foolish virgins (25:1-13) and the talents (vv 14-30). The concluding parable of the sheep and the goats (vv 31-46) speaks of the urgent necessity of making the right response to the “brothers”—that is, the messengers—of Christ; those who feed, clothe, and otherwise care for the messengers of Christ thereby testify to their reception of the apostles’ message and their Lord (cf. 10:40-42).<\/p>\n<h5>The Road to Golgotha (26:1–27:26)<\/h5>\n<p>As though in response to Jesus’ own prediction, the chief priests and the elders hatch their murderous plot (26:1-5), soon to be aided by Judas (vv 14-16). The anointing at Bethany (vv 6-13) testifies to the extravagance of love and the imminence of death. At the Passover meal (vv 17-30), signaling at what sacrifice the new exodus comes about (cf. 2:15), Jesus interprets his forthcoming death as an atoning sacrifice for the forgiveness of sins (26:26-28; cf. 1:21) and anticipates the day of final victory over sin and death in the consummated kingdom (26:29). Jesus’ agony in Gethsemane (vv 36-46) expresses his horror over taking his people’s sins upon himself. By a stupendous act of filial obedience, he submits his will to the Father, that the Scriptures might be fulfilled (26:54; cf. Is 53). As the servant of God destined to suffer, Jesus resists attempts to thwart his arrest (26:47-56). The Jews’ supreme court (the Sanhedrin) and their loftiest religious official (the high priest) condemn Jesus as a blasphemer because he dares to identify himself as “the Christ, the Son of God” (26:57-68; cf. 16:16). As though joining the court’s repudiation, Peter—in fulfillment of Jesus’ prophecy (26:31-35)—disclaims knowledge of Jesus (vv 69-75). Judas’s disillusionment finds expression in suicide (27:3-10). The Jews hand Jesus over to Pilate the Roman governor (vv 1-2), he alone having the authority to pronounce the death sentence. Knowing that the charge of blasphemy will carry no weight with Pilate, the Jews now represent Jesus as a threat to Caesar. In the end, Pilate responds not to specific charges and evidence but to pressure from the crowd and the threat of riot (vv 11-25). He releases Barabbas and delivers Jesus to be crucified (v 26).<\/p>\n<h5>The Death of Jesus (27:27-66)<\/h5>\n<p>Following his humiliating treatment at the hands of the Roman soldiers, Jesus is led to the place of execution; weakened by the beatings, he requires assistance (27:27-32). He refuses the proffered narcotic so that he might keep his head clear (v 34). His being executed with malefactors (v 38) testifies to the purpose of his death (cf. 1:21). A steady stream of abuse is hurled at him, in blasphemous disregard of the truth of the superscription “This is Jesus the King of the Jews” (27:37-44). Finally, out of the darkness Jesus utters the cry of dereliction; now is revealed the ultimate horror (that from which his soul shrank in Gethsemane), the sin-bearer’s supreme agony—the beloved Son’s abandonment by the Father (vv 45-49). Having cried out with a loud voice (cf. Jn 19:30), Jesus dies (27:50). Immediately, the saving effects of his death become evident (vv 51-53): sinners, now forgiven, have access to the holy God (the veil of the temple is rent asunder), and there is hope of resurrection for those who have died. As at the beginning (2:1-12), Gentiles instead of Jews confess Jesus (27:54; contrast 26:63-65). Joseph’s careful attentiveness to Jesus’ burial contrasts with the ongoing attempts of the chief priests and Pharisees to resist Jesus’ power (27:57-66).<\/p>\n<h5>The Triumph of the Savior (28:1-20)<\/h5>\n<p>Amid great glory and power and joy, the Savior’s victory over death is announced and attested (28:1-7). The risen Jesus appears first to the women who stayed with him during his crucifixion (28:8-10; cf. 27:61; 28:1). The Jews’ response to the guards’ report signals their growing desperation before irresistible reality (28:11-15). Meeting with the 11 disciples on the mountain in Galilee (vv 16-20), Jesus, the new Moses, continues his instructions. He now reveals the evangelistic purpose for which Matthew has been preparing readers from the very threshold of his Gospel. The apostles are to disciple all peoples by baptizing them into the name of the triune God and by teaching them to obey all that Jesus has commanded. The apostles go forth in the assurance that Jesus—as the Lord—stands over them, and that Jesus—as Immanuel—stands with them until the very end of the age.<\/p>\n<p><em>See also<\/em> Jesus Christ, Life and Teachings of; Luke, Gospel of; Mark, Gospel of; Matthew (Person); Synoptic Gospels.<\/p>","content_en":"<h3>MATTHEW, Gospel of<\/h3>\n<p>First Gospel and first book of the NT.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date and Provenance<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Nowhere does the text of Matthew itself clearly identify the author. Yet, as did the ancient church, we may ascribe authorship to Matthew the apostle. He was otherwise known as Levi (see Mk 2:14; Lk 5:27, 29). Before Jesus called him, he was a tax collector (Mt 9:9ff.). It is interesting to note that Matthew called himself a tax collector, while none of the other Gospel writers did. Perhaps he did this to show how great an ascendancy he had been granted when the Lord called him, for tax collectors were despised and considered the lowest of people. The Gospel itself bears the impress of one knowledgeable of currency, for the Gospel writer speaks quite specifically about a two-drachma tax (Mt 17:24), a four-drachma coin (v 27), and the various talents (18:24; 25:15ff.).<\/p>\n<p class=\"h2\" id=\"DateandProvenance\">Date and Provenance<\/p>\n<p>Scholars are divided about the date when Matthew was written primarily because there is still debate about which Gospel was first written: Matthew or Mark. If Mark was written before Matthew, then Matthew was very indebted to Mark for a great deal of material, and vice versa. Those who argue for Matthew’s priority do so on the basis that Matthew’s Gospel was (1) recognized in the early church as the first Gospel, (2) written to those who first needed a written account—the Jews, and (3) placed first in the NT canon. Whether it preceded or followed Mark, most scholars are certain that it was written before the destruction of Jerusalem (<span>AD<\/span> 70) because the temple is spoken of as still standing (Mt 24:15). Irenaeus indicated that Matthew wrote this Gospel while Peter and Paul were in Rome. This would make the time of writing in the 60s.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<h5>Apologetics<\/h5>\n<p>Matthew wrote to a community of Greek-speaking Jewish Christians, located in a center such as Antioch in Syria. The community was surrounded and beset by Jews hostile to the claims of Jesus and the Christian community.<\/p>\n<p>Matthew wrote as a Jew for Jews. In Jesus of Nazareth, Matthew contends, the OT reached its appointed goal. Jesus is the Messiah of Israel’s expectation. In the opening chapter Matthew identifies him as “the son of David, the son of Abraham” (1:1), indeed as “God with us” (v 23). In later chapters Jesus is revealed as the Son of Man of Daniel 7 and the Suffering Servant of Isaiah 53. Throughout the book (Mt 1:22–27:10) the events of Jesus’ life are represented as the “fulfillment” of OT prophecies. He comes to offer Israel salvation from sin (1:21). Nevertheless, the Jews have rejected him as their Messiah, and have thus placed themselves in the most perilous position (11:20-24; 21:33-46). One explanation for Israel’s rejection of Jesus is the failure of the Jewish religious leadership to prepare the people for his coming. In the strongest language, Matthew denounces the teachers of the law and the Pharisees. They have forsaken the Word of God in favor of their own traditions (ch 15).<\/p>\n<h5>Teaching the Church<\/h5>\n<p>Matthew also wrote as a Christian for Christians. He presents Jesus as a new Moses, indeed as Yahweh incarnate, expounding his own law for his people (ch 5), now newly constituted around his person under the leadership of the apostles (10:2-4; 16:18-19; 23:8-10). If the Christian church is to function properly, the teaching of the Messiah on a host of moral and spiritual issues must be taken with utmost seriousness (chs 5–7, 18). To aid this purpose, Matthew takes the form of a theological textbook or a handbook for the church, to instruct the people of God concerning the person and work of Jesus. That these teachings may be more readily and firmly grasped, Matthew presents them in a highly organized and memorable way. To facilitate the learning of the material, he arranges Jesus’ teachings in five major discourses (interlocked with narrative portions) in which teachings of the same kind are clustered together (e.g., ch 10 consists of a charge to missionaries, and ch 13 consists of seven parables of the kingdom). Matthew’s leading theological themes may be identified as the <em>Son<\/em> of God (Jesus is Yahweh incarnate, “God with us”), the <em>kingdom<\/em> of God (in Jesus, God is invading history to inaugurate his final rule), the <em>salvation<\/em> of God (as the servant-king, Jesus has come to “save his people from their sins,” 1:21), and the <em>people<\/em> of God (Jesus has come to build his church, a redeemed community consisting of both Jews and Gentiles).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Coming of the Savior (1:1–2:23)<\/h5>\n<p>His name reveals his mission: “Jesus” (1:1) means “Yahweh saves.” He is “the son of Abraham,” who comes to fulfill God’s ancient promises to Jews and Gentiles (Gn 12:1-3). He is “Christ [or Messiah],” the son of David (Mt 1:1), who comes to inaugurate the kingdom of God (4:17). More than that, as evidenced both by prophecy (1:22-23) and by the nature of his conception (vv 18-20), he is “God with us”—now come to “save his people from their sins” (v 21). As the son of David, and in accord with prophecy, he is born in Bethlehem (2:1-6). Drawn by the star of Israel’s Messiah (cf. Nm 24:17), Gentiles come to worship him (Mt 2:1-12). When Herod seeks to destroy him, Jesus finds sanctuary in a gentile land; God’s calling his Son from Egypt marks the beginning of a mighty saving work—nothing less than a new exodus under Jesus, the new Moses (vv 13-20). Having been born in the humblest of circumstances, Jesus now comes to live in Nazareth (vv 21-23).<\/p>\n<h5>The Beginnings of Ministry (3:1–4:25)<\/h5>\n<p>In face of the judgment that Jesus is about to execute (as evidence of the kingdom’s arrival), John the Baptist calls Israel to repentance (3:1-12). Jesus’ submission to John’s baptism, and the voice from heaven, show him to be a King who serves his subjects by taking their sins upon himself (vv 13-17). Like Israel at the exodus, Jesus is led into the wilderness for a period of testing (4:1). When the devil seeks to turn him away both from God and from his appointed mission, Jesus gains victory by depending upon God and his Word (vv 1-11). Returning to Galilee, Jesus deliberately settles in territory with both Jewish and Gentile inhabitants (vv 12-16) and begins a ministry of preaching (like John, he calls for repentance in face of the dawning kingdom), teaching (he calls his first disciples), and healing (vv 17-25).<\/p>\n\n<h5>The Sermon on the Mount (5:1–7:29)<\/h5>\n<p>Just as Moses ascended Sinai to receive God’s law for Israel, so Jesus—as both the new Moses and as God incarnate—ascends the mountain to set forth his instruction for the citizens of the kingdom of God (5:1-2). He begins with <em>gospel<\/em> (not law), declaring that God shall surely save those who—beset by sin—trust in God’s mercy, obey his commands, and long for him to establish his righteous rule in the earth (vv 3-12). Toward that end, disciples are a preservative (salt) and a witness (light) in a sinful society (vv 13-16). As the one who has come not to abolish the Law and the Prophets but to bring them to completion (i.e., to usher in the new age to which the OT pointed— v 17), Jesus calls his disciples to steadfast obedience to God’s law as now expounded by the Lawgiver himself (vv 18-20). God’s commands embrace inner desires as well as outward actions, must not be watered down or rationalized, and call for more radical obedience than ever before, now that the end has come (vv 21-48). In their giving, praying, and fasting, disciples are to combat hypocrisy by God-centeredness and self-forgetfulness (6:1-18). The Lord’s Prayer (vv 9-13) calls upon God to honor his name by establishing his rule on earth, and to pardon, protect, and provide for his children. Given this prayer, and given the disciples’ God-centered view of reality (vv 19-24), there is no cause for anxiety (vv 25-34). Disciples must be discerning without being judgmental (7:1-6), and depend on God for the power needed to love others (6:7-12). Having completed his exposition of the law (5:21–7:12), Jesus now calls would-be disciples to follow him (7:13-14), warns against false teachers (vv 15-20), and insists that true disciples do God’s will (vv 21-23).<\/p>\n<h5>The Authority of Jesus (8:1–9:38)<\/h5>\n<p>Having given his authority <em>verbal<\/em> expression in teaching (7:28-29), Jesus now gives it <em>visible<\/em> expression in a series of healing miracles, again revealing himself as the servant of Isaiah (8:17). He heals a leper, a centurion’s servant, and a bleeding woman by his word (8:1-13; 9:20-22). His touch dispels a fever and raises a dead person (8:14-15; 9:23-25). A combination of word and touch cures the blind (9:27-31). As “God with us,” Jesus calls for unqualified allegiance (8:18-22). Though lacking even the natural protection enjoyed by animals (v 20), he demonstrates his sovereignty over the natural world—and thus his deity—by calming the storm (vv 23-27). In direct confrontations with demons, he shows his superiority over them (8:28-34; 9:32-33). Exercising God’s own authority, he declares sins forgiven (9:1-8) and calls sinners to repentance and to discipleship (vv 9-13). Joy over the kingdom’s inauguration is mingled with longing for its consummation (vv 14-17). The summary of 9:35-38 echoes 4:23-25, recalls chapters 5–7, and prepares for the next major discourse.<\/p>\n<h5>Jesus’ Charge to the Missionaries (10:1-42)<\/h5>\n<p>In response to the prayers that he has commanded, Christ now invests 12 disciples with apostolic authority and sends them out into his harvest field (9:37–10:4). The discourse speaks both of the apostles’ immediate mission (10:5-15) and of the church’s broader mission (vv 16-42). For now, the apostles are to concentrate on evangelizing Jews (v 6), in preparation for the mission to Gentiles (28:19). The “worthy” are those who welcome the apostles and their message; the “unworthy,” those who reject them (10:11-15). In the broader mission, there is sure to be persecution (vv 16-19, 24-25), but this will actually aid the witness (vv 17-23). God will save his faithful missionaries (vv 19-23) but judge those who oppress them and who disown Christ (vv 26-39). A sure reward awaits both the herald and the recipient of the message (vv 37-42).<\/p>\n<h5>Christ the Lord (11:1–12:50)<\/h5>\n<p>The judgment John predicted is already under way; one’s stand in the last judgment would be determined by his response to the words and works of Jesus (11:2-6). Like his herald, Jesus meets with widespread hostility and indifference (vv 7-19). Given the finality of the grace attending his ministry, those who reject him will suffer the severest judgment (vv 20-24). Yet there are others—the lowly, the burdened, the teachable—who learn (by revelation from God the Father and God the Son) that the “Lord of heaven and earth” is also the “gentle and humble” God who comes to give rest to those who trust in him (vv 25-30). As the one who ushers in the new age (12:6), Jesus claims that he is the Lord of the Sabbath (vv 1-8). True rest (11:29) comes to those who come to Jesus.<\/p>\n<p>Viewing Jesus as the destroyer of the Sabbath, the Pharisees ascribe his miraculous powers to Satan (12:22-24). On the contrary, says Jesus, the rule he is inaugurating is crushing Satan’s empire (vv 25-29). To reject this truth in the full awareness of what one is doing is to commit the unforgivable sin against the Holy Spirit (vv 30-32); the words of Jesus’ accusers expose them as persons destined for condemnation (vv 33-37). The requested sign from heaven will not be given. Jesus’ resurrection is the only sign they need.<\/p>\n<h5>The Parables of the Kingdom (13:1-58)<\/h5>\n<p>This, the third of Matthew’s five great discourses, contains seven parables. In the parable of the sower, four kinds of soil—hard, shallow, cluttered, and fruitful—illustrate the various responses to Jesus’ preaching (13:3-9, 18-23). As those who have received Jesus’ proclamation of the kingdom (4:17), the disciples are given more light, but the crowds must accept that initial proclamation before further light is given (13:10-17, 34-35). In both the parable of the weeds (vv 24-30, 36-43) and the parable of the net (vv 47-50), Jesus assures his disciples that the final judgment will separate true believers from false, and warns against hasty, premature judgments (cf. 7:1-5). The parables of the mustard and the yeast (13:31-33) contrast the smallness of the kingdom’s inauguration with the fullness of its consummation. The parables of the hidden treasure and the pearl (vv 44-46) depict the kingdom as a value far surpassing all others (cf. 6:33). Thus illuminated by Jesus, disciples have new treasures to add to their old (13:51-52). The people of Nazareth, on the contrary, echo the crowds’ lack of understanding and the Pharisees’ hostility (vv 53-58).<\/p>\n<h5>Spiritual Conflict (14:1–16:12)<\/h5>\n<p>In 14:1-12 the preaching of John exposes the weakness of Herod, and the beheading of John anticipates the crucifixion of Jesus (cf. 17:12). The true king is not Herod but Jesus. He is sovereign over nature itself (14:13-36)—God incarnate, “God with us,” who feeds the hungry multitude in the wilderness (as God once provided manna) and walks upon and calms the sea (see Ps 89:9). Peter models Christians’ faith, fear, and utter dependence on Jesus (Mt 14:28-31). The Pharisees and teachers of the law appear to worship God but in fact are devoted to their own traditions, which they offer not as supplements but as <em>rivals<\/em> to the Word of God (15:1-9). In verses 10-20 Jesus teaches both that ceremonial law apart from moral law becomes empty ritual, and that the old distinction between clean and unclean foods (Lv 11) is now as obsolete as the distinction between Jews and Gentiles. To underscore the point, Jesus enters pagan territory, heals a Canaanite (15:21-28) and feeds a Gentile multitude (vv 29-39). Pharisees and Sadducees, for all their differences, are united in their opposition to Jesus (16:1-12).<\/p>\n<h5>The Coming Salvation (16:13–17:27)<\/h5>\n<p>Going beyond the crowds’ respectful but inadequate estimates, Peter confesses Jesus to be “the Christ, the Son of the living God”—a recognition of Jesus’ deity granted by divine revelation (16:13-17; cf. 11:25-26). As it is God the Son who possesses and builds the church, Satan and death are victims rather than victors. Jesus will build his church on Peter’s confession that Jesus is the Christ, the Son of the living God. The apostles’ prohibiting and granting entry into the church (“binding” and “loosing,” respectively) depends upon the prior decision of heaven (i.e., God’s revelation of apostolic teaching). In face of Peter’s confession and the persistent false notions of messiahship (16:20, 23), Jesus now (for the first time) predicts his sufferings and coming glory (vv 21-28). In anticipation of that glory, Jesus is transfigured before certain disciples; Moses and Elijah join God the Father in bearing witness to the unique splendor of God the Son (17:1-8). Jesus then demonstrated his power by combating demonic powers (vv 14-18) and exhibited his authority by choosing to pay the temple tax using miraculous means (vv 24-27).<\/p>\n<h5>Greatness in the Kingdom (18:1-35)<\/h5>\n<p>In this, the fourth of Matthew’s five great discourses, Jesus concentrates on the character and attitudes of church members. He calls upon his followers both to <em>become<\/em> and to <em>welcome<\/em> the lowliest (18:1-5). Leaders especially are enjoined to deal harshly with themselves but gently with those under their care (vv 6-9). Remembering the Father’s love for sinners, Christians are to make every effort (both by prayer and by personal initiative) to restore offending brothers, with excommunication being the last resort (vv 10-20). Church members who really understand the Father’s amazing grace will never stop offering forgiveness and compassion to those who wrong them (vv 21-35).<\/p>\n<h5>Instructions on the Way to Jerusalem (19:1–20:34)<\/h5>\n<p>Given God’s creation ordinances, says Jesus, divorce itself is never <em>commanded;<\/em> it is only <em>permitted<\/em> in the case of sin—that is, where the marital bond has already been severed through infidelity (19:1-9). As in 5:17-48, Jesus calls his followers to radical obedience (19:10-12). Besides instructing disciples to become like children (18:1-4), Jesus embraces children themselves with his love (19:13-15). He appeals likewise to the rich young man (vv 16-22); but the man, while faithful to the commands about love of neighbor, is too bound by his wealth to give himself unreservedly to loving God. Yet those who abandon all to follow Jesus will receive wealth untold in the coming kingdom (vv 27-30). The basis for such blessings lies not in human merit but in the astonishing generosity of the gracious God (20:1-16). None—not even the rich—are beyond the power of his grace. But God offers free salvation at great cost to himself (vv 17-19). Confronting competitiveness and ambition among his followers, Jesus teaches them that true greatness lies not in lording it over others but in serving them (vv 20-34), as shall be supremely demonstrated in his death as “a ransom for many” (v 28).<\/p>\n<h5>Confrontations in Jerusalem (21:1–22:46)<\/h5>\n<p>As the Servant-King (cf. 3:17), and as the Messiah destined for suffering (cf. 16:16-21; 20:28), Jesus enters Jerusalem not upon a war horse but upon a donkey’s colt, for he purposes not to declare war on his enemies but to hand himself over to them—and thus achieve his triumph through defeat (21:1-11). As Lord of the temple, he demands that its commerce be halted and that it become (as God ordained) a place of worship for everyone, including the sick, the young, and the alien (21:12-17; cf. Mk 11:17). He outwits those who refuse to acknowledge the heavenly source of his and John’s authority (Mt 21:23-27). In dramatic and devastating fashion, first visibly (by cursing the fig tree—vv 18-22) and then verbally (in the three parables of 21:28–22:14), Jesus pronounces judgment upon those Jews who have refused to acknowledge him as Messiah and Son of God. Henceforth, the true people of God are those who believe in Jesus, whether Jews or Gentiles. He calls upon his people to pledge their supreme allegiance to God. In the resurrection what will matter most is one’s relationship to God (22:23-33). Indeed, he who loves God with his whole being and his neighbor as himself has kept the two foundational commandments of the OT (vv 34-40). Henceforth, submitting to God means rightly recognizing Jesus; he is indeed David’s son (Mt 1:1), but he is supremely David’s Lord—the exalted Son of God (22:41-46; cf. 16:16).<\/p>\n<h5>Woes upon the Scribes and Pharisees (23:1-39)<\/h5>\n<p>Five reasons are stated for Jesus’ denunciation of the Jewish religious leaders. First is their hypocrisy: their practice contradicts their teaching (23:1-4), their external purity conceals inner rottenness (vv 25-28), and they appear to champion God’s cause but are really enemies of God’s servants (vv 29-36). Second is the pride that prompts their hypocrisy (23:5-12). Third is their exploitation of, and their baleful influence upon, those under their charge (vv 13-15). Fourth is their preoccupation with the minutia of the law to the neglect of its weightier matters (vv 16-24). Fifth is their responsibility for the dreadful judgment that the whole nation is about to experience (vv 33-39).<\/p>\n<h5>The Coming of the End (24:1–25:46)<\/h5>\n<p>The introduction to this, the fifth and last of Matthew’s great discourses, makes it plain that there is the closest connection (for both Jesus and his disciples) between the coming destruction of Jerusalem and the end of the age (24:1-3). Jesus first characterizes the time between his first advent and his return: there will be natural catastrophes, international warfare, the rise of false messiahs, the persecution of God’s people, and the universal proclamation of the gospel of the kingdom (vv 4-14). Then Jesus speaks of the catastrophe that is soon to befall the Jewish nation in particular (as already foretold in 22:7; 23:38), culminating in the destruction of Jerusalem and its temple in <span>AD<\/span> 70 (24:15-25). Sometime thereafter (but after an interval known only to God the Father—v 36), the Son of Man will return in great glory, amid apocalyptic signs, to gather his people (vv 26-31). The present generation will not pass away before judgment falls upon Israel (vv 15-25), so let listeners take heed (vv 32-35). The same warning applies to the more remote coming of the Son of Man (vv 36-51): both the certainty of the event and the uncertainty of its time call for vigilance and faithfulness in the interval, for that event will bring both salvation and judgment. To drive the lesson home, Jesus tells the parables of the wise and foolish virgins (25:1-13) and the talents (vv 14-30). The concluding parable of the sheep and the goats (vv 31-46) speaks of the urgent necessity of making the right response to the “brothers”—that is, the messengers—of Christ; those who feed, clothe, and otherwise care for the messengers of Christ thereby testify to their reception of the apostles’ message and their Lord (cf. 10:40-42).<\/p>\n<h5>The Road to Golgotha (26:1–27:26)<\/h5>\n<p>As though in response to Jesus’ own prediction, the chief priests and the elders hatch their murderous plot (26:1-5), soon to be aided by Judas (vv 14-16). The anointing at Bethany (vv 6-13) testifies to the extravagance of love and the imminence of death. At the Passover meal (vv 17-30), signaling at what sacrifice the new exodus comes about (cf. 2:15), Jesus interprets his forthcoming death as an atoning sacrifice for the forgiveness of sins (26:26-28; cf. 1:21) and anticipates the day of final victory over sin and death in the consummated kingdom (26:29). Jesus’ agony in Gethsemane (vv 36-46) expresses his horror over taking his people’s sins upon himself. By a stupendous act of filial obedience, he submits his will to the Father, that the Scriptures might be fulfilled (26:54; cf. Is 53). As the servant of God destined to suffer, Jesus resists attempts to thwart his arrest (26:47-56). The Jews’ supreme court (the Sanhedrin) and their loftiest religious official (the high priest) condemn Jesus as a blasphemer because he dares to identify himself as “the Christ, the Son of God” (26:57-68; cf. 16:16). As though joining the court’s repudiation, Peter—in fulfillment of Jesus’ prophecy (26:31-35)—disclaims knowledge of Jesus (vv 69-75). Judas’s disillusionment finds expression in suicide (27:3-10). The Jews hand Jesus over to Pilate the Roman governor (vv 1-2), he alone having the authority to pronounce the death sentence. Knowing that the charge of blasphemy will carry no weight with Pilate, the Jews now represent Jesus as a threat to Caesar. In the end, Pilate responds not to specific charges and evidence but to pressure from the crowd and the threat of riot (vv 11-25). He releases Barabbas and delivers Jesus to be crucified (v 26).<\/p>\n<h5>The Death of Jesus (27:27-66)<\/h5>\n<p>Following his humiliating treatment at the hands of the Roman soldiers, Jesus is led to the place of execution; weakened by the beatings, he requires assistance (27:27-32). He refuses the proffered narcotic so that he might keep his head clear (v 34). His being executed with malefactors (v 38) testifies to the purpose of his death (cf. 1:21). A steady stream of abuse is hurled at him, in blasphemous disregard of the truth of the superscription “This is Jesus the King of the Jews” (27:37-44). Finally, out of the darkness Jesus utters the cry of dereliction; now is revealed the ultimate horror (that from which his soul shrank in Gethsemane), the sin-bearer’s supreme agony—the beloved Son’s abandonment by the Father (vv 45-49). Having cried out with a loud voice (cf. Jn 19:30), Jesus dies (27:50). Immediately, the saving effects of his death become evident (vv 51-53): sinners, now forgiven, have access to the holy God (the veil of the temple is rent asunder), and there is hope of resurrection for those who have died. As at the beginning (2:1-12), Gentiles instead of Jews confess Jesus (27:54; contrast 26:63-65). Joseph’s careful attentiveness to Jesus’ burial contrasts with the ongoing attempts of the chief priests and Pharisees to resist Jesus’ power (27:57-66).<\/p>\n<h5>The Triumph of the Savior (28:1-20)<\/h5>\n<p>Amid great glory and power and joy, the Savior’s victory over death is announced and attested (28:1-7). The risen Jesus appears first to the women who stayed with him during his crucifixion (28:8-10; cf. 27:61; 28:1). The Jews’ response to the guards’ report signals their growing desperation before irresistible reality (28:11-15). Meeting with the 11 disciples on the mountain in Galilee (vv 16-20), Jesus, the new Moses, continues his instructions. He now reveals the evangelistic purpose for which Matthew has been preparing readers from the very threshold of his Gospel. The apostles are to disciple all peoples by baptizing them into the name of the triune God and by teaching them to obey all that Jesus has commanded. The apostles go forth in the assurance that Jesus—as the Lord—stands over them, and that Jesus—as Immanuel—stands with them until the very end of the age.<\/p>\n<p><em>See also<\/em> Jesus Christ, Life and Teachings of; Luke, Gospel of; Mark, Gospel of; Matthew (Person); Synoptic Gospels.<\/p>","summary_ro":"MATTHEW, Gospel of First Gospel and first book of the NT. Preview • Author • Date and Provenance • Purpose • Content Author Nowhere does the text of Matthew itself clearly identify the author. Yet, as did the ancient church, we may ascribe authorship to Matthew the apostle. He was otherwise known as Levi (see Mk 2:14; Lk 5:27, 29). Before Jesus called him, he was a tax collector (Mt 9:9ff.). It is interesting to note that Matthew called himself a tax collector, while none of the other Gospel ...","summary_en":"MATTHEW, Gospel of First Gospel and first book of the NT. Preview • Author • Date and Provenance • Purpose • Content Author Nowhere does the text of Matthew itself clearly identify the author. Yet, as did the ancient church, we may ascribe authorship to Matthew the apostle. He was otherwise known as Levi (see Mk 2:14; Lk 5:27, 29). Before Jesus called him, he was a tax collector (Mt 9:9ff.). It is interesting to note that Matthew called himself a tax collector, while none of the other Gospel ...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":54999,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:26","title_en":"Study Note: Matei 24:26","content_ro":"<p><strong>24:26-28<\/strong> These verses are an expansion of 24:23. The place and manner of the Messiah’s appearing was disputed among Jews. The Messiah’s glorious appearance and vindication will be unmistakable.<\/p>","content_en":"<p><strong>24:26-28<\/strong> These verses are an expansion of 24:23. The place and manner of the Messiah’s appearing was disputed among Jews. The Messiah’s glorious appearance and vindication will be unmistakable.<\/p>","summary_ro":"24:26-28 These verses are an expansion of 24:23. The place and manner of the Messiah’s appearing was disputed among Jews. The Messiah’s glorious appearance and vindication will be unmistakable.","summary_en":"24:26-28 These verses are an expansion of 24:23. The place and manner of the Messiah’s appearing was disputed among Jews. The Messiah’s glorious appearance and vindication will be unmistakable.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":55000,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:26","title_en":"Study Note: Matei 24:26","content_ro":"<p><strong>24:26<\/strong> Some Jewish prophets persuaded the masses to follow them into the <em>desert<\/em> to see signs of deliverance (cp. 24:4-8). • <em>hiding here:<\/em> This is perhaps a reference to secretive sects, such as those at Qumran, or to the small fellowship groups associated with the Pharisees.<\/p>","content_en":"<p><strong>24:26<\/strong> Some Jewish prophets persuaded the masses to follow them into the <em>desert<\/em> to see signs of deliverance (cp. 24:4-8). • <em>hiding here:<\/em> This is perhaps a reference to secretive sects, such as those at Qumran, or to the small fellowship groups associated with the Pharisees.<\/p>","summary_ro":"24:26 Some Jewish prophets persuaded the masses to follow them into the desert to see signs of deliverance (cp. 24:4-8). • hiding here: This is perhaps a reference to secretive sects, such as those at Qumran, or to the small fellowship groups associated with the Pharisees.","summary_en":"24:26 Some Jewish prophets persuaded the masses to follow them into the desert to see signs of deliverance (cp. 24:4-8). • hiding here: This is perhaps a reference to secretive sects, such as those at Qumran, or to the small fellowship groups associated with the Pharisees.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":82625,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:26","title_en":"Study Note: Matei 24:26","content_ro":"<p><strong>24:26-28<\/strong> These verses are an expansion of 24:23. The place and manner of the Messiah’s appearing was disputed among Jews. The Messiah’s glorious appearance and vindication will be unmistakable.<\/p>","content_en":"<p><strong>24:26-28<\/strong> These verses are an expansion of 24:23. The place and manner of the Messiah’s appearing was disputed among Jews. The Messiah’s glorious appearance and vindication will be unmistakable.<\/p>","summary_ro":"24:26-28 These verses are an expansion of 24:23. The place and manner of the Messiah’s appearing was disputed among Jews. The Messiah’s glorious appearance and vindication will be unmistakable.","summary_en":"24:26-28 These verses are an expansion of 24:23. The place and manner of the Messiah’s appearing was disputed among Jews. The Messiah’s glorious appearance and vindication will be unmistakable.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":82626,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:26","title_en":"Study Note: Matei 24:26","content_ro":"<p><strong>24:26<\/strong> Some Jewish prophets persuaded the masses to follow them into the <em>desert<\/em> to see signs of deliverance (cp. 24:4-8). • <em>hiding here:<\/em> This is perhaps a reference to secretive sects, such as those at Qumran, or to the small fellowship groups associated with the Pharisees.<\/p>","content_en":"<p><strong>24:26<\/strong> Some Jewish prophets persuaded the masses to follow them into the <em>desert<\/em> to see signs of deliverance (cp. 24:4-8). • <em>hiding here:<\/em> This is perhaps a reference to secretive sects, such as those at Qumran, or to the small fellowship groups associated with the Pharisees.<\/p>","summary_ro":"24:26 Some Jewish prophets persuaded the masses to follow them into the desert to see signs of deliverance (cp. 24:4-8). • hiding here: This is perhaps a reference to secretive sects, such as those at Qumran, or to the small fellowship groups associated with the Pharisees.","summary_en":"24:26 Some Jewish prophets persuaded the masses to follow them into the desert to see signs of deliverance (cp. 24:4-8). • hiding here: This is perhaps a reference to secretive sects, such as those at Qumran, or to the small fellowship groups associated with the Pharisees.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":110251,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:26","title_en":"Study Note: Matei 24:26","content_ro":"<p><strong>24:26-28<\/strong> These verses are an expansion of 24:23. The place and manner of the Messiah’s appearing was disputed among Jews. The Messiah’s glorious appearance and vindication will be unmistakable.<\/p>","content_en":"<p><strong>24:26-28<\/strong> These verses are an expansion of 24:23. The place and manner of the Messiah’s appearing was disputed among Jews. The Messiah’s glorious appearance and vindication will be unmistakable.<\/p>","summary_ro":"24:26-28 These verses are an expansion of 24:23. The place and manner of the Messiah’s appearing was disputed among Jews. The Messiah’s glorious appearance and vindication will be unmistakable.","summary_en":"24:26-28 These verses are an expansion of 24:23. The place and manner of the Messiah’s appearing was disputed among Jews. The Messiah’s glorious appearance and vindication will be unmistakable.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":110252,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:26","title_en":"Study Note: Matei 24:26","content_ro":"<p><strong>24:26<\/strong> Some Jewish prophets persuaded the masses to follow them into the <em>desert<\/em> to see signs of deliverance (cp. 24:4-8). • <em>hiding here:<\/em> This is perhaps a reference to secretive sects, such as those at Qumran, or to the small fellowship groups associated with the Pharisees.<\/p>","content_en":"<p><strong>24:26<\/strong> Some Jewish prophets persuaded the masses to follow them into the <em>desert<\/em> to see signs of deliverance (cp. 24:4-8). • <em>hiding here:<\/em> This is perhaps a reference to secretive sects, such as those at Qumran, or to the small fellowship groups associated with the Pharisees.<\/p>","summary_ro":"24:26 Some Jewish prophets persuaded the masses to follow them into the desert to see signs of deliverance (cp. 24:4-8). • hiding here: This is perhaps a reference to secretive sects, such as those at Qumran, or to the small fellowship groups associated with the Pharisees.","summary_en":"24:26 Some Jewish prophets persuaded the masses to follow them into the desert to see signs of deliverance (cp. 24:4-8). • hiding here: This is perhaps a reference to secretive sects, such as those at Qumran, or to the small fellowship groups associated with the Pharisees.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":137877,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:26","title_en":"Study Note: Matei 24:26","content_ro":"<p><strong>24:26-28<\/strong> These verses are an expansion of 24:23. The place and manner of the Messiah’s appearing was disputed among Jews. The Messiah’s glorious appearance and vindication will be unmistakable.<\/p>","content_en":"<p><strong>24:26-28<\/strong> These verses are an expansion of 24:23. The place and manner of the Messiah’s appearing was disputed among Jews. The Messiah’s glorious appearance and vindication will be unmistakable.<\/p>","summary_ro":"24:26-28 These verses are an expansion of 24:23. The place and manner of the Messiah’s appearing was disputed among Jews. The Messiah’s glorious appearance and vindication will be unmistakable.","summary_en":"24:26-28 These verses are an expansion of 24:23. The place and manner of the Messiah’s appearing was disputed among Jews. The Messiah’s glorious appearance and vindication will be unmistakable.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":137878,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:26","title_en":"Study Note: Matei 24:26","content_ro":"<p><strong>24:26<\/strong> Some Jewish prophets persuaded the masses to follow them into the <em>desert<\/em> to see signs of deliverance (cp. 24:4-8). • <em>hiding here:<\/em> This is perhaps a reference to secretive sects, such as those at Qumran, or to the small fellowship groups associated with the Pharisees.<\/p>","content_en":"<p><strong>24:26<\/strong> Some Jewish prophets persuaded the masses to follow them into the <em>desert<\/em> to see signs of deliverance (cp. 24:4-8). • <em>hiding here:<\/em> This is perhaps a reference to secretive sects, such as those at Qumran, or to the small fellowship groups associated with the Pharisees.<\/p>","summary_ro":"24:26 Some Jewish prophets persuaded the masses to follow them into the desert to see signs of deliverance (cp. 24:4-8). • hiding here: This is perhaps a reference to secretive sects, such as those at Qumran, or to the small fellowship groups associated with the Pharisees.","summary_en":"24:26 Some Jewish prophets persuaded the masses to follow them into the desert to see signs of deliverance (cp. 24:4-8). • hiding here: This is perhaps a reference to secretive sects, such as those at Qumran, or to the small fellowship groups associated with the Pharisees.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"27":[{"id":23321,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Lightning","title_en":"Lightning","content_ro":"<h3>LIGHTNING<\/h3>\n<p>The flashing of light. When the Bible speaks of lightning, it usually has to do with God making an appearance. It occurs, therefore, at very dramatic moments, as when God comes down upon Mt Sinai just before giving the Ten Commandments to Moses (Ex 19:16); or referring to the return of Jesus (Mt 24:27), where lightning is only one of many spectacular signs of the event (Ez 1:14; Dn 10:6). It is a common symbol also in Revelation (Rv 4:5; 8:5; 16:18), a book whose chief concern is to give a vision of God.<\/p>\n<p>Sometimes the figure of lightning speaks of God in special ways. It can accompany judgment against God’s enemies (2 Sm 22:15; Rv 16:18). More often, it points to God’s power and kingship over all creation (Ps 135:7). Lightning is one of the things God mentions to Job (Jb 38:35) to show him how great is the creation and the Creator, and how small Job is by comparison (compare Ps 77:16-18).<\/p>","content_en":"<h3>LIGHTNING<\/h3>\n<p>The flashing of light. When the Bible speaks of lightning, it usually has to do with God making an appearance. It occurs, therefore, at very dramatic moments, as when God comes down upon Mt Sinai just before giving the Ten Commandments to Moses (Ex 19:16); or referring to the return of Jesus (Mt 24:27), where lightning is only one of many spectacular signs of the event (Ez 1:14; Dn 10:6). It is a common symbol also in Revelation (Rv 4:5; 8:5; 16:18), a book whose chief concern is to give a vision of God.<\/p>\n<p>Sometimes the figure of lightning speaks of God in special ways. It can accompany judgment against God’s enemies (2 Sm 22:15; Rv 16:18). More often, it points to God’s power and kingship over all creation (Ps 135:7). Lightning is one of the things God mentions to Job (Jb 38:35) to show him how great is the creation and the Creator, and how small Job is by comparison (compare Ps 77:16-18).<\/p>","summary_ro":"LIGHTNING The flashing of light. When the Bible speaks of lightning, it usually has to do with God making an appearance. It occurs, therefore, at very dramatic moments, as when God comes down upon Mt Sinai just before giving the Ten Commandments to Moses (Ex 19:16); or referring to the return of Jesus (Mt 24:27), where lightning is only one of many spectacular signs of the event (Ez 1:14; Dn 10:6). It is a common symbol also in Revelation (Rv 4:5; 8:5; 16:18), a book whose chief concern is to...","summary_en":"LIGHTNING The flashing of light. When the Bible speaks of lightning, it usually has to do with God making an appearance. It occurs, therefore, at very dramatic moments, as when God comes down upon Mt Sinai just before giving the Ten Commandments to Moses (Ex 19:16); or referring to the return of Jesus (Mt 24:27), where lightning is only one of many spectacular signs of the event (Ez 1:14; Dn 10:6). It is a common symbol also in Revelation (Rv 4:5; 8:5; 16:18), a book whose chief concern is to...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":31624,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Prophecy","title_en":"Prophecy","content_ro":"<h3>PROPHECY<\/h3>\n<p>Term, along with its English cognates (“prophet,” “to prophesy,” “prophetism,” and “prophetic”), derived from a group of Greek words that, in secular Greek, mean “speak forth,” “proclaim,” “announce.” In biblical Greek, however, these terms always carry the connotation of speaking, proclaiming, or announcing something under the influence of spiritual inspiration.<\/p>\n<p>Preview<\/p>\n<p>• Prophecy in the Old Testament<\/p>\n<p>• Types of Old Testament Prophets<\/p>\n<p>• The Message of the Prophets<\/p>\n<p>• Prophecy in the New Testament<\/p>\n<p>• The Role of the Christian Prophet<\/p>\n<p class=\"h2\" id=\"ProphecyintheOldTestament\">Prophecy in the Old Testament<\/p>\n<p>One of the clearest and most significant statements on the nature of prophetic inspiration in the OT is found in Numbers 12:6-8: “The <span>Lord<\/span> said to them, ‘Now listen to me! Even with prophets, I the <span>Lord<\/span> communicate by visions and dreams. But that is not how I communicate with my servant Moses. He is entrusted with my entire house. I speak to him face to face, directly and not in riddles! He sees the <span>Lord<\/span> as he is’ ” (<span>nlt<\/span>). Several important insights into the nature of prophetic inspiration are found in this passage: (1) The prophetic gift of Moses was unique in that he alone received revelations directly from God. (2) Ordinarily, prophetic revelation was received through the medium of a dream or a vision. (3) The meaning of prophetic revelation is not always completely clear; prophecy is sometimes ambiguous.<\/p>\n<p>Further insight into the nature of prophetic revelation is found in Deuteronomy 18:18: “I [God] will raise up for them a prophet like you [Moses] from among their brethren; and I will put my words in his mouth, and he shall speak to them all that I command him” (<span>rsv<\/span>). While this passage is of interest because Jesus was identified as “the prophet like Moses” who came in fulfillment of this prediction (Acts 3:22; 7:37), the more immediate historical reference is to the succession of prophets that guided Israel from Joshua to Malachi. The phrase “I will put my words in his mouth” refers to the process of divine inspiration and is reminiscent of the common OT prophetic formula “the word of the Lord came to [such and such a prophet]” (for examples, see 1 Sm 15:10; 2 Sm 24:11; 1 Kgs 19:9; Jon 1:1; Hg 1:1; 2:1, 20; Zec 7:1, 8; 8:1). A true prophet is one who speaks (or repeats) all that God has told him.<\/p>\n<h5>Modes of Prophetic Inspiration<\/h5>\n<p>Dreams were a commonly recognized mode of inspiration throughout the ancient world, though they were more highly regarded in Greece than in ancient Israel. Revelatory dreams in the Bible fall into two major categories: (1) dreams whose meaning is self-evident, and (2) symbolic dreams that usually require the expertise of an interpreter of dreams. Both types normally involve both visual and auditory elements. In those dreams whose meaning is self-evident, normally a supernatural being (God or an angel) appears to the dreamer and speaks to him or her in a straightforward manner.<\/p>\n<p>More frequently, revelatory dreams have symbolic elements that require interpretation. The two great dream interpreters of the OT are Joseph and Daniel; the latter is clearly a prophet. The two symbolic dreams that Joseph himself dreamed (Gn 37:5-11) had sufficiently self-evident meaning so that his brothers and father were able to interpret them immediately. More complex were the dreams of the butler and baker (40:1-19) and of Pharaoh (41:1-36), which Joseph was able to interpret with the help of God. Similarly, Daniel was enabled to interpret the dreams of Nebuchadnezzar (Dn 2:25-45; 4:4-27). The skill in interpreting such dreams was attributed by both Joseph and Daniel to God (Gn 40:8; 41:16, 25; Dn 2:27-30; cf. 4:9). While dreams are used almost interchangeably with visions in referring to modes of prophetic inspiration (Jl 2:28), dreams do not occupy a significant part in the prophetic revelations of any of the OT prophets, with the exception of Daniel.<\/p>\n<p>One of the most characteristic modes of prophetic inspiration was the vision (Nm 12:6; 24:4, 16; Hos 12:10). The revelatory visions experienced by the prophets were not limited to visual phenomena alone but also included the auditory dimension as well. In Isaiah 1:1, the author describes his entire prophetic book as a “vision”: “These visions concerning Judah and Jerusalem came to Isaiah son of Amoz during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah—all kings of Judah” (<span>nlt<\/span>). Yet in the very next verse, Isaiah says, “Hear, O heavens! Listen, O earth! This is what the <span>Lord<\/span> says.” Again, in Amos 1:1, “The <em>words<\/em> of Amos, who was among the shepherds of Tekoa, which he <em>saw<\/em> concerning Israel” (<span>rsv<\/span>, emphasis added).<\/p>\n<h5>Manifestations of Prophetic Inspiration<\/h5>\n<p>All prophecy, whether biblical or not, presupposes that the prophet either possessed or was possessed by a personal supernatural power. The external behavioral manifestations of this possession can exhibit great variety.<\/p>\n<p>The prophetic phenomenon generally designated “ecstatic” prophecy appears to have existed in Canaan prior to the arrival of the Hebrew tribes in the 13th century <span>BC<\/span>. The first reference to ecstatic prophecy in Israel occurs in 1 Samuel 10:5-13 (11th century <span>BC<\/span>), and it persisted at least till the sixth century <span>BC<\/span> (Jer 29:26).<\/p>\n<p>The ecstatic prophet achieves a trancelike state by self-induced means. The most common devices used to achieve a state of ecstasy were musical instruments, such as the harp, tambourine, flute, and lyre (1 Sm 10:5). Among the prophets of Baal, self-flagellation was another means of inducing ecstasy (1 Kgs 18:28-29).<\/p>\n<p>This kind of prophetic ecstasy was usually practiced by groups of prophets (1 Sm 10:5), and such ecstasy was contagious. When Saul met a band of such prophets, the Spirit of God came upon him and he, too, began to prophesy (vv 10-13), a phenomenon that occurred repeatedly to various messengers sent by Saul on a later occasion (19:20-22). At that time Saul again prophesied, and his ecstatic behavior is described in 1 Samuel 19:24. When Elisha was asked to prophesy for King Jehoram of Israel, he first requested a minstrel. When the minstrel played, the power of the Lord came upon him (2 Kgs 3:15).<\/p>\n<p class=\"h2\" id=\"TypesofOldTestamentProphets\">Types of Old Testament Prophets<\/p>\n<p>There are two basic types of prophetic commission in the OT. One type is that of a narrative call by God to a particular individual whose objections to the call are gradually overcome in a dialogue between himself and God. The classic example of this type of prophetic commission is found in Jeremiah 1:4-8:<\/p>\n<p>The <span>Lord<\/span> gave me a message. He said, “I knew you before I formed you in your mother’s womb. Before you were born I set you apart and appointed you as my spokesman to the world.”<\/p>\n<blockquote><p>“O Sovereign <span>Lord<\/span>,” I said, “I can’t speak for you! I’m too young!”<\/p><\/blockquote>\n<blockquote><p>“Don’t say that,” the <span>Lord<\/span> replied, “for you must go wherever I send you and say whatever I tell you. And don’t be afraid of the people, for I will be with you and take care of you. I, the <span>Lord<\/span>, have spoken!” (<span>nlt<\/span>)<\/p><\/blockquote>\n<p>Similar prophetic commissions including such dialogues are associated with the calls of Moses (Ex 3:1–4:17) and Gideon (Jgs 6:11-17).<\/p>\n<p>The second major form of prophetic commission is the “throne vision.” An outstanding example is Isaiah 6:1-8:<\/p>\n<p>In the year King Uzziah died, I saw the Lord. He was sitting on a lofty throne, and the train of his robe filled the Temple. . . .<\/p>\n<blockquote><p>Then I said, “My destruction is sealed, for I am a sinful man and a member of a sinful race. Yet I have seen the King, the <span>Lord<\/span> Almighty!”<\/p><\/blockquote>\n<blockquote><p>Then one of the seraphim flew over to the altar, and he picked up a burning coal with a pair of tongs. He touched my lips with it and said, “See, this coal has touched your lips. Now your guilt is removed, and your sins are forgiven.”<\/p><\/blockquote>\n<blockquote><p>Then I heard the Lord asking, “Whom should I send as a messenger to my people? Who will go for us?”<\/p><\/blockquote>\n<blockquote><p>And I said, “Lord, I’ll go! Send me.” (<span>nlt<\/span>)<\/p><\/blockquote>\n<p>Here we have an account of the visionary presence of a prophet in the heavenly council; in this case, however, the prophet participates in the deliberations and thereby receives a prophetic commission. Though few prophets have left accounts of their divine commissions, most of them appear to have been conscious of having been “sent” by God (Is 48:16; Hos 8:1; Am 7:14-15). According to Jeremiah, false prophets did not receive such divine commissions (Jer 23:21, 32; 28:15).<\/p>\n<p class=\"h2\" id=\"TheMessageoftheProphets\">The Message of the Prophets<\/p>\n<h5>The Form of the Message<\/h5>\n<p>The most common introductory formula for prophetic oracles in the OT is the phrase “Thus says the Lord,” which occurs hundreds of times in prophetic contexts. This formula clearly implies that the pronouncement so introduced is not the word of the prophet who utters the oracle but of the God of Israel who delivered his word to his prophet. The use of this formula also reiterates the prophet’s sense of divine commission. In oracles introduced in this manner, God speaks in the first person. In fact, virtually all Israelite prophetic utterance is formulated as the direct speech of the God of Israel.<\/p>\n<p>The prophets used many literary forms in which to express their oracles. Two of the more widely used forms of prophetic speech are the judgment speech and the oracle of salvation. The judgment speech is composed of at least two central elements: the speech of rebuke or invective, and the pronouncement of judgment (see 2 Kgs 1:3-4). The second common prophetic speech form is the oracle of salvation (see Is 41:8-13). Other fixed forms of prophetic speech include the prophecy of salvation (43:14-21), the proclamation of salvation (41:17-20; 42:14-17; 43:16-21; 49:7-12), and the woe oracle (Is 5:8-10; 10:1-4; Am 5:18-24; 6:1-7; Mi 2:1-5).<\/p>\n<h5>The Content of the Message<\/h5>\n<p>The common adage that OT prophets were not “foretellers” but “forthtellers” is not strictly correct. All of the prophets predict the future. Such prediction, however, is based not on human curiosity of what the future will hold but rather is rooted in the future consequences of past or present violations of the covenant, or on a future act of deliverance that will provide hope for a discouraged people. Most of the prophetic speeches that have been preserved in the OT were originally delivered as public proclamations or sermons. Most of these prophetic proclamations were evoked by the iniquity and apostasy of Israel. Hosea and Jeremiah condemned Israel because she had broken the covenant (Jer 11:2-3; Hos 8:1).<\/p>\n<p>The prophets are frequently associated with social justice and social reform, and these elements were unquestionably an important dimension of their message. Amos denounced the rich who afflicted the poor (Am 2:6-8; 4:1; 5:11; 8:4-6). He railed against sexual immorality (2:6-8) and against those who take bribes (5:12). Hosea provided a list of prevalent vices, including lying, killing, stealing, adultery, and idolatry (Hos 4:2). Idolatry was a particular target for his denunciations (8:5; 11:2). The background for such heated denunciations of Israel’s behavior is God’s unquenchable love for Israel (Is 43:4; Jer 31:3; Hos 3:1; 11:1-4; 14:4; Mal 1:2), which is inseparable from his election of Israel (Is 43:1; Jer 33:24; Ez 20:5; Hos 3).<\/p>\n<p>The prophets were concerned not only with the transgressions of Israel and the historical judgment that would inevitably follow but also with the achievement of a final future time of bliss. The message of many of the prophets is thoroughly eschatological (i.e., pertaining to the end times). One such eschatological concept is that of the Day of the Lord. The concept of the Day of the Lord first appears in Amos, where the emphasis lies on the disaster that will befall Israel on that day. Amos’s emphasis on disaster notwithstanding, the Day of the Lord is a conception that had both salvific as well as judgmental overtones for Israel. While the disaster that will occur in the Day of the Lord can be viewed in terms of a literal historical fulfillment in the tragic events of 722 <span>BC<\/span> (the fall of Samaria) and 586 <span>BC<\/span> (the fall of Judah), there are nevertheless features of these predictions that transcend historical fulfillment and reach toward eschatological fulfillment.<\/p>\n<p>Since the Israelite conception of “salvation” was largely temporal in its dimensions, it included such blessings as length of life, fruitfulness of the womb and field, peace and victory over one’s enemies, the abundance of water, and so on. In harmony with this conception of salvation, the future age is conceived in precisely those terms, as in Amos 9:13-15.<\/p>\n<p>The prophets pictured a time when David himself, or someone very much like him, would return and inaugurate a golden era reminiscent of the great Davidic and Solomonic period. The covenant of God with David was not a conditional covenant but rather one that was absolutely inviolable (2 Sm 7:4-17; Ps 89; Jer 33:19-22), and it was with this knowledge that the prophets could look forward confidently to a restoration of David’s throne (Jer 17:24-26; 23:5-6; 33:14-15).<\/p>\n\n<p class=\"h2\" id=\"ProphecyintheNewTestament\">Prophecy in the New Testament<\/p>\n<p>In contrast to the few self-proclaimed prophets of the intertestamental period, early Christianity began with a flurry of prophetic activity that lasted well into the second century <span>AD<\/span>. Jesus, his disciples and followers, and the early Christians were convinced that the times in which they lived were times in which OT prophecy was being fulfilled (Mk 1:14-15; Acts 2:16-21; Rom 16:25-27; 1 Cor 10:11). Yet this era was not only one of fulfillment but also one of the renewal of the prophetic gift.<\/p>\n<h5>John the Baptist<\/h5>\n<p>John the Baptist is remembered in the NT primarily as the forerunner of Jesus whose coming was predicted by Malachi (Mal 4:5-6). Yet, in his own right, John proclaimed the imminent judgment of God with a flair of denunciation and rebuke reminiscent of the OT prophets. John’s costume, consisting of a hairy cloak and a leather girdle (Mk 1:6), was reminiscent of the typical garb of OT prophets (1 Kgs 19:19; 2 Kgs 1:8; 2:13-14; Zec 13:4). John was regarded as a prophet by people everywhere (Mt 14:5; 17:10-13; Mk 9:11-13; 11:32; Lk 1:76; 7:26). Luke reports, in a style similar to the OT prophetic narratives, that “the word of God came to John” (Lk 3:2). Two short prophetic speeches have been preserved in Matthew 3:7-10 (cf. Lk 3:7-9) and Mark 1:7-8 (cf. Mt 3:11-12; Lk 3:15-18). In the first speech, John denounced those of his generation who had transgressed the covenant law and exhorted them to change their manner of life. In the second speech, John predicted the coming of the Mighty One, Jesus (Mt 3:11; Mk 1:7; Lk 3:16; Jn 1:15, 27, 30; Acts 13:25). John’s style, however, was not precisely that of the OT prophets. His pronouncements were made on his own authority; never did he use formulas such as “thus says the Lord,” or present his prophetic utterances as if they were speeches made by God. Yet, in spite of these differences, John is appropriately regarded as the last representative of the OT prophetic tradition (Mt 11:13; Lk 16:16).<\/p>\n<h5>Jesus of Nazareth<\/h5>\n<p>Jesus was popularly regarded as a prophet (Mt 16:14; 21:10-11; Mk 6:14-15; 8:28; Lk 7:16, 39; 9:8, 19; Jn 6:14; 7:40, 52). This assessment was based as much on the mighty deeds Jesus performed as on his prophetic speeches and predictions. Though Jesus nowhere claimed prophetic status directly, that claim is implicit in Mark 6:4: “A prophet is honored everywhere except in his own hometown” (cf. Mt 13:57; Lk 4:24). It is implicit as well in Luke 13:33: “Yes, today, tomorrow, and the next day I must proceed on my way. For it wouldn’t do for a prophet of God to be killed except in Jerusalem!” (<span>nlt<\/span>). In Acts, Jesus is regarded as “the prophet like Moses” predicted in Deuteronomy 18:18 (Acts 3:22; 7:37). Matthew presents Jesus as the New Moses, but he does not particularly emphasize his prophetic role. John, however, like Luke, emphasizes Jesus’ role as the prophet (Jn 4:19; 6:14-15; 7:40).<\/p>\n<p>While the Gospels and Acts reflect the notion that Jesus was a prophet, they also emphasize the fact that he was much more than a prophet. Nevertheless, the notion of prophetism was sufficiently important in early Judaism that Jesus’ recognition as a prophet is very significant. There are 12 solid reasons for regarding Jesus as a prophet in the OT tradition: (1) The sovereign authority of Jesus’ teaching (Mk 1:27), a feature underlined by his use of the introductory formula “(Amen) I say to you,” which is reminiscent of the formula “thus says the Lord” used by the OT prophets. (2) The poetic character of many of Jesus’ sayings is unlike contemporary rabbinic teaching but is similar to the poetic rhetoric of the OT prophets. (3) Jesus experienced visions (Lk 10:18) like the ancient prophets. (4) Jesus, like the prophets, made many predictions (Mt 23:38; Mk 13:2; 14:58; Lk 13:35; etc.). (5) Like the OT prophets, Jesus performed symbolic acts (such as the cleansing of the temple, the entry into Jerusalem, and the Last Supper). (6) Jesus, like the prophets, when necessary, rejected the formal observance of religious ritual and emphasized the moral and spiritual dimensions of obedience to God. (7) Jesus announced the imminent arrival of the kingdom of God—an eschatological proclamation similar to those made by the prophets. (8) Like the OT prophets, Jesus functioned as a preacher of repentance. (9) Jesus, like many of the prophets, was conscious of a special calling of God (Mt 15:24; Mk 8:31; 9:37; 14:36; Lk 4:18-26). (10) Jesus, like the prophets, received divine revelation through intimate communion with God (Mt 11:27; Lk 10:22). (11) Like the prophets, Jesus represented God; to obey him was to obey God, to reject him was to reject God (Mk 9:37; cf. Ez 33:30-33). (12) Like the prophets, Jesus was conscious of a mission to all Israel (Mt 15:24; 19:28; Lk 22:30).<\/p>\n<p>Among the many prophetic predictions of Jesus are the following:<\/p>\n<p>1. Predictions of the imminent arrival of the kingdom of God (Mt 10:7-8, 23; 23:39; Mk 1:15; 9:1; 13:28-29)<\/p>\n<li>2. Predictions of the destruction of Jerusalem and the temple (Mt 23:37-39; 24:2; 26:61; 27:40; Mk 13:2; 14:58; 15:29; Lk 13:34-35; 21:6; Jn 2:19-21)<\/li>\n<li>3. Predictions of the coming of the Son of Man (Mt 10:23, 32-33; 12:40; 13:40-41; 16:27; 24:27, 37-39; Mk 8:38; 13:26-27; 14:62; Lk 9:26; 11:30; 12:8-9; 17:24, 26)<\/li>\n<li>4. Predictions of the end of the age. The longest prophetic section in the Gospels is the eschatological discourse of Jesus in Mark 13:1-32 (cf. Mt 24:1-36; Lk 21:5-33), in which a number of predictions concerning the destruction of Jerusalem and the end of the age are woven into a lengthy discourse to the disciples.<\/li>\n<h5>Prophecy as a Gift for the Believers<\/h5>\n<p>The beginning of prophetic activity in early Christianity, according to Acts, coincided with the outpouring of the Holy Spirit upon the earliest Christians on the Day of Pentecost (Acts 2:1-21). Peter’s sermon on the Day of Pentecost indicates that the outpouring of the Spirit fulfilled Joel’s prophecy (Acts 2:4, 17-21; cf. Jl 2:28-32). Further, since the Spirit had been poured out upon all early Christians (that Spirit being a Spirit of prophecy), all are actual or potential prophets.<\/p>\n<p>According to 1 Corinthians 12:28 (see also Rom 12:6; Eph 4:11), God has appointed in the church first apostles, second prophets, and third teachers. The names of several early Christian prophets have been preserved. These include Agabus (Acts 11:27-28; 21:10-11); Judas and Silas (15:32); Barnabas, Simeon Niger, Lucius of Cyrene, Manaen, and Paul (13:1); and the four virgin daughters of Philip the evangelist (21:8-9). John, the author of Revelation, was certainly a prophet (Rv 1:3; 22:9, 18), though he never directly assumed that title.<\/p>\n<p class=\"h2\" id=\"TheRoleoftheChristianProphet\">The Role of the Christian Prophet<\/p>\n<p>Christian prophets were leaders in early Christian communities (1 Cor 12:28; Eph 4:11), who exercised their gift in church gatherings (Acts 13:1-3; 11:27-28; 1 Cor 12–14; Rv 1:10). Since the Spirit of God was particularly active in Christian worship, prophecy was a major means whereby God communicated with his people. Prophets, like apostles and teachers, did not hold offices in local communities like bishops, elders, and deacons. Rather, they were chosen, not by individual congregations, but by divine commission and so were honored and accepted in all local communities.<\/p>\n<p>Early Christian prophets were both itinerant and settled, though itinerant prophets seem to have been more prevalent in Syria-Palestine and Asia Minor than in the European churches.<\/p>\n<h5>The Function of Prophecy<\/h5>\n<p>According to Paul, the central purpose of prophecy (as of all other spiritual gifts) is that of building up or edifying the church. According to 1 Corinthians 14:3, “one who prophesies is helping others grow in the Lord, encouraging and comforting them” (<span>nlt<\/span>). Again, in 1 Corinthians 14:4, Paul states that the “one who speaks a word of prophecy strengthens the entire church.” Paul discussed the subject of spiritual gifts, particularly tongues speaking and prophecy, because the Corinthians had placed an excessive emphasis on speaking in tongues. Paul did not object to speaking in tongues (1 Cor 14:18, 39), but he did point out that, since it was generally incomprehensible, the church could not be edified by it. Prophecy, which consisted of comprehensible speech inspired by the Spirit, contributed to the mutual edification, encouragement, and consolation of all present (1 Cor 14:20-25, 39).<\/p>\n<h5>The Content of Christian Prophecy<\/h5>\n<p>We know only a little about the content of prophecies uttered in the first-century church. Prophetic utterance occasionally provided divine guidance in making important decisions in early Christianity. Through a prophetic utterance, Paul and Barnabas were selected for a particular mission (Acts 13:1-3; cf. 1 Tm 1:18; 4:14). Probably through prophetic utterance, Paul and Timothy were forbidden to preach the gospel in Asia (Acts 16:6), and they were similarly forbidden by the Spirit of Jesus to go into Bithynia (v 7). Perhaps the most frequent use of prophecy is the prediction of the future. Agabus predicted a universal famine (11:28) and the imminent arrest of Paul (21:11). Other prophets had also predicted his impending imprisonment (20:23). The prophecies contained in the Revelation of John are all oriented toward the future events that will gradually unfold in the last days. Yet the purpose of John’s elaborate prophecy is not to satisfy the curiosity of his audience but rather to comfort and encourage them in the midst of persecution.<\/p>\n<h5>The Form of Christian Prophecy<\/h5>\n<p>Unlike the prophets of the OT, Christian prophets did not always present their message in the form of a direct speech from God or Jesus. There are few, if any, formal indicators of the presence of prophetic speech in early Christian literature. The book of Revelation is one notable exception.<\/p>\n<p><em>See also<\/em> Dreams; Oracle; Promise; Prophet, Prophetess; Prophets, False; Visions.<\/p>","content_en":"<h3>PROPHECY<\/h3>\n<p>Term, along with its English cognates (“prophet,” “to prophesy,” “prophetism,” and “prophetic”), derived from a group of Greek words that, in secular Greek, mean “speak forth,” “proclaim,” “announce.” In biblical Greek, however, these terms always carry the connotation of speaking, proclaiming, or announcing something under the influence of spiritual inspiration.<\/p>\n<p>Preview<\/p>\n<p>• Prophecy in the Old Testament<\/p>\n<p>• Types of Old Testament Prophets<\/p>\n<p>• The Message of the Prophets<\/p>\n<p>• Prophecy in the New Testament<\/p>\n<p>• The Role of the Christian Prophet<\/p>\n<p class=\"h2\" id=\"ProphecyintheOldTestament\">Prophecy in the Old Testament<\/p>\n<p>One of the clearest and most significant statements on the nature of prophetic inspiration in the OT is found in Numbers 12:6-8: “The <span>Lord<\/span> said to them, ‘Now listen to me! Even with prophets, I the <span>Lord<\/span> communicate by visions and dreams. But that is not how I communicate with my servant Moses. He is entrusted with my entire house. I speak to him face to face, directly and not in riddles! He sees the <span>Lord<\/span> as he is’ ” (<span>nlt<\/span>). Several important insights into the nature of prophetic inspiration are found in this passage: (1) The prophetic gift of Moses was unique in that he alone received revelations directly from God. (2) Ordinarily, prophetic revelation was received through the medium of a dream or a vision. (3) The meaning of prophetic revelation is not always completely clear; prophecy is sometimes ambiguous.<\/p>\n<p>Further insight into the nature of prophetic revelation is found in Deuteronomy 18:18: “I [God] will raise up for them a prophet like you [Moses] from among their brethren; and I will put my words in his mouth, and he shall speak to them all that I command him” (<span>rsv<\/span>). While this passage is of interest because Jesus was identified as “the prophet like Moses” who came in fulfillment of this prediction (Acts 3:22; 7:37), the more immediate historical reference is to the succession of prophets that guided Israel from Joshua to Malachi. The phrase “I will put my words in his mouth” refers to the process of divine inspiration and is reminiscent of the common OT prophetic formula “the word of the Lord came to [such and such a prophet]” (for examples, see 1 Sm 15:10; 2 Sm 24:11; 1 Kgs 19:9; Jon 1:1; Hg 1:1; 2:1, 20; Zec 7:1, 8; 8:1). A true prophet is one who speaks (or repeats) all that God has told him.<\/p>\n<h5>Modes of Prophetic Inspiration<\/h5>\n<p>Dreams were a commonly recognized mode of inspiration throughout the ancient world, though they were more highly regarded in Greece than in ancient Israel. Revelatory dreams in the Bible fall into two major categories: (1) dreams whose meaning is self-evident, and (2) symbolic dreams that usually require the expertise of an interpreter of dreams. Both types normally involve both visual and auditory elements. In those dreams whose meaning is self-evident, normally a supernatural being (God or an angel) appears to the dreamer and speaks to him or her in a straightforward manner.<\/p>\n<p>More frequently, revelatory dreams have symbolic elements that require interpretation. The two great dream interpreters of the OT are Joseph and Daniel; the latter is clearly a prophet. The two symbolic dreams that Joseph himself dreamed (Gn 37:5-11) had sufficiently self-evident meaning so that his brothers and father were able to interpret them immediately. More complex were the dreams of the butler and baker (40:1-19) and of Pharaoh (41:1-36), which Joseph was able to interpret with the help of God. Similarly, Daniel was enabled to interpret the dreams of Nebuchadnezzar (Dn 2:25-45; 4:4-27). The skill in interpreting such dreams was attributed by both Joseph and Daniel to God (Gn 40:8; 41:16, 25; Dn 2:27-30; cf. 4:9). While dreams are used almost interchangeably with visions in referring to modes of prophetic inspiration (Jl 2:28), dreams do not occupy a significant part in the prophetic revelations of any of the OT prophets, with the exception of Daniel.<\/p>\n<p>One of the most characteristic modes of prophetic inspiration was the vision (Nm 12:6; 24:4, 16; Hos 12:10). The revelatory visions experienced by the prophets were not limited to visual phenomena alone but also included the auditory dimension as well. In Isaiah 1:1, the author describes his entire prophetic book as a “vision”: “These visions concerning Judah and Jerusalem came to Isaiah son of Amoz during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah—all kings of Judah” (<span>nlt<\/span>). Yet in the very next verse, Isaiah says, “Hear, O heavens! Listen, O earth! This is what the <span>Lord<\/span> says.” Again, in Amos 1:1, “The <em>words<\/em> of Amos, who was among the shepherds of Tekoa, which he <em>saw<\/em> concerning Israel” (<span>rsv<\/span>, emphasis added).<\/p>\n<h5>Manifestations of Prophetic Inspiration<\/h5>\n<p>All prophecy, whether biblical or not, presupposes that the prophet either possessed or was possessed by a personal supernatural power. The external behavioral manifestations of this possession can exhibit great variety.<\/p>\n<p>The prophetic phenomenon generally designated “ecstatic” prophecy appears to have existed in Canaan prior to the arrival of the Hebrew tribes in the 13th century <span>BC<\/span>. The first reference to ecstatic prophecy in Israel occurs in 1 Samuel 10:5-13 (11th century <span>BC<\/span>), and it persisted at least till the sixth century <span>BC<\/span> (Jer 29:26).<\/p>\n<p>The ecstatic prophet achieves a trancelike state by self-induced means. The most common devices used to achieve a state of ecstasy were musical instruments, such as the harp, tambourine, flute, and lyre (1 Sm 10:5). Among the prophets of Baal, self-flagellation was another means of inducing ecstasy (1 Kgs 18:28-29).<\/p>\n<p>This kind of prophetic ecstasy was usually practiced by groups of prophets (1 Sm 10:5), and such ecstasy was contagious. When Saul met a band of such prophets, the Spirit of God came upon him and he, too, began to prophesy (vv 10-13), a phenomenon that occurred repeatedly to various messengers sent by Saul on a later occasion (19:20-22). At that time Saul again prophesied, and his ecstatic behavior is described in 1 Samuel 19:24. When Elisha was asked to prophesy for King Jehoram of Israel, he first requested a minstrel. When the minstrel played, the power of the Lord came upon him (2 Kgs 3:15).<\/p>\n<p class=\"h2\" id=\"TypesofOldTestamentProphets\">Types of Old Testament Prophets<\/p>\n<p>There are two basic types of prophetic commission in the OT. One type is that of a narrative call by God to a particular individual whose objections to the call are gradually overcome in a dialogue between himself and God. The classic example of this type of prophetic commission is found in Jeremiah 1:4-8:<\/p>\n<p>The <span>Lord<\/span> gave me a message. He said, “I knew you before I formed you in your mother’s womb. Before you were born I set you apart and appointed you as my spokesman to the world.”<\/p>\n<blockquote><p>“O Sovereign <span>Lord<\/span>,” I said, “I can’t speak for you! I’m too young!”<\/p><\/blockquote>\n<blockquote><p>“Don’t say that,” the <span>Lord<\/span> replied, “for you must go wherever I send you and say whatever I tell you. And don’t be afraid of the people, for I will be with you and take care of you. I, the <span>Lord<\/span>, have spoken!” (<span>nlt<\/span>)<\/p><\/blockquote>\n<p>Similar prophetic commissions including such dialogues are associated with the calls of Moses (Ex 3:1–4:17) and Gideon (Jgs 6:11-17).<\/p>\n<p>The second major form of prophetic commission is the “throne vision.” An outstanding example is Isaiah 6:1-8:<\/p>\n<p>In the year King Uzziah died, I saw the Lord. He was sitting on a lofty throne, and the train of his robe filled the Temple. . . .<\/p>\n<blockquote><p>Then I said, “My destruction is sealed, for I am a sinful man and a member of a sinful race. Yet I have seen the King, the <span>Lord<\/span> Almighty!”<\/p><\/blockquote>\n<blockquote><p>Then one of the seraphim flew over to the altar, and he picked up a burning coal with a pair of tongs. He touched my lips with it and said, “See, this coal has touched your lips. Now your guilt is removed, and your sins are forgiven.”<\/p><\/blockquote>\n<blockquote><p>Then I heard the Lord asking, “Whom should I send as a messenger to my people? Who will go for us?”<\/p><\/blockquote>\n<blockquote><p>And I said, “Lord, I’ll go! Send me.” (<span>nlt<\/span>)<\/p><\/blockquote>\n<p>Here we have an account of the visionary presence of a prophet in the heavenly council; in this case, however, the prophet participates in the deliberations and thereby receives a prophetic commission. Though few prophets have left accounts of their divine commissions, most of them appear to have been conscious of having been “sent” by God (Is 48:16; Hos 8:1; Am 7:14-15). According to Jeremiah, false prophets did not receive such divine commissions (Jer 23:21, 32; 28:15).<\/p>\n<p class=\"h2\" id=\"TheMessageoftheProphets\">The Message of the Prophets<\/p>\n<h5>The Form of the Message<\/h5>\n<p>The most common introductory formula for prophetic oracles in the OT is the phrase “Thus says the Lord,” which occurs hundreds of times in prophetic contexts. This formula clearly implies that the pronouncement so introduced is not the word of the prophet who utters the oracle but of the God of Israel who delivered his word to his prophet. The use of this formula also reiterates the prophet’s sense of divine commission. In oracles introduced in this manner, God speaks in the first person. In fact, virtually all Israelite prophetic utterance is formulated as the direct speech of the God of Israel.<\/p>\n<p>The prophets used many literary forms in which to express their oracles. Two of the more widely used forms of prophetic speech are the judgment speech and the oracle of salvation. The judgment speech is composed of at least two central elements: the speech of rebuke or invective, and the pronouncement of judgment (see 2 Kgs 1:3-4). The second common prophetic speech form is the oracle of salvation (see Is 41:8-13). Other fixed forms of prophetic speech include the prophecy of salvation (43:14-21), the proclamation of salvation (41:17-20; 42:14-17; 43:16-21; 49:7-12), and the woe oracle (Is 5:8-10; 10:1-4; Am 5:18-24; 6:1-7; Mi 2:1-5).<\/p>\n<h5>The Content of the Message<\/h5>\n<p>The common adage that OT prophets were not “foretellers” but “forthtellers” is not strictly correct. All of the prophets predict the future. Such prediction, however, is based not on human curiosity of what the future will hold but rather is rooted in the future consequences of past or present violations of the covenant, or on a future act of deliverance that will provide hope for a discouraged people. Most of the prophetic speeches that have been preserved in the OT were originally delivered as public proclamations or sermons. Most of these prophetic proclamations were evoked by the iniquity and apostasy of Israel. Hosea and Jeremiah condemned Israel because she had broken the covenant (Jer 11:2-3; Hos 8:1).<\/p>\n<p>The prophets are frequently associated with social justice and social reform, and these elements were unquestionably an important dimension of their message. Amos denounced the rich who afflicted the poor (Am 2:6-8; 4:1; 5:11; 8:4-6). He railed against sexual immorality (2:6-8) and against those who take bribes (5:12). Hosea provided a list of prevalent vices, including lying, killing, stealing, adultery, and idolatry (Hos 4:2). Idolatry was a particular target for his denunciations (8:5; 11:2). The background for such heated denunciations of Israel’s behavior is God’s unquenchable love for Israel (Is 43:4; Jer 31:3; Hos 3:1; 11:1-4; 14:4; Mal 1:2), which is inseparable from his election of Israel (Is 43:1; Jer 33:24; Ez 20:5; Hos 3).<\/p>\n<p>The prophets were concerned not only with the transgressions of Israel and the historical judgment that would inevitably follow but also with the achievement of a final future time of bliss. The message of many of the prophets is thoroughly eschatological (i.e., pertaining to the end times). One such eschatological concept is that of the Day of the Lord. The concept of the Day of the Lord first appears in Amos, where the emphasis lies on the disaster that will befall Israel on that day. Amos’s emphasis on disaster notwithstanding, the Day of the Lord is a conception that had both salvific as well as judgmental overtones for Israel. While the disaster that will occur in the Day of the Lord can be viewed in terms of a literal historical fulfillment in the tragic events of 722 <span>BC<\/span> (the fall of Samaria) and 586 <span>BC<\/span> (the fall of Judah), there are nevertheless features of these predictions that transcend historical fulfillment and reach toward eschatological fulfillment.<\/p>\n<p>Since the Israelite conception of “salvation” was largely temporal in its dimensions, it included such blessings as length of life, fruitfulness of the womb and field, peace and victory over one’s enemies, the abundance of water, and so on. In harmony with this conception of salvation, the future age is conceived in precisely those terms, as in Amos 9:13-15.<\/p>\n<p>The prophets pictured a time when David himself, or someone very much like him, would return and inaugurate a golden era reminiscent of the great Davidic and Solomonic period. The covenant of God with David was not a conditional covenant but rather one that was absolutely inviolable (2 Sm 7:4-17; Ps 89; Jer 33:19-22), and it was with this knowledge that the prophets could look forward confidently to a restoration of David’s throne (Jer 17:24-26; 23:5-6; 33:14-15).<\/p>\n\n<p class=\"h2\" id=\"ProphecyintheNewTestament\">Prophecy in the New Testament<\/p>\n<p>In contrast to the few self-proclaimed prophets of the intertestamental period, early Christianity began with a flurry of prophetic activity that lasted well into the second century <span>AD<\/span>. Jesus, his disciples and followers, and the early Christians were convinced that the times in which they lived were times in which OT prophecy was being fulfilled (Mk 1:14-15; Acts 2:16-21; Rom 16:25-27; 1 Cor 10:11). Yet this era was not only one of fulfillment but also one of the renewal of the prophetic gift.<\/p>\n<h5>John the Baptist<\/h5>\n<p>John the Baptist is remembered in the NT primarily as the forerunner of Jesus whose coming was predicted by Malachi (Mal 4:5-6). Yet, in his own right, John proclaimed the imminent judgment of God with a flair of denunciation and rebuke reminiscent of the OT prophets. John’s costume, consisting of a hairy cloak and a leather girdle (Mk 1:6), was reminiscent of the typical garb of OT prophets (1 Kgs 19:19; 2 Kgs 1:8; 2:13-14; Zec 13:4). John was regarded as a prophet by people everywhere (Mt 14:5; 17:10-13; Mk 9:11-13; 11:32; Lk 1:76; 7:26). Luke reports, in a style similar to the OT prophetic narratives, that “the word of God came to John” (Lk 3:2). Two short prophetic speeches have been preserved in Matthew 3:7-10 (cf. Lk 3:7-9) and Mark 1:7-8 (cf. Mt 3:11-12; Lk 3:15-18). In the first speech, John denounced those of his generation who had transgressed the covenant law and exhorted them to change their manner of life. In the second speech, John predicted the coming of the Mighty One, Jesus (Mt 3:11; Mk 1:7; Lk 3:16; Jn 1:15, 27, 30; Acts 13:25). John’s style, however, was not precisely that of the OT prophets. His pronouncements were made on his own authority; never did he use formulas such as “thus says the Lord,” or present his prophetic utterances as if they were speeches made by God. Yet, in spite of these differences, John is appropriately regarded as the last representative of the OT prophetic tradition (Mt 11:13; Lk 16:16).<\/p>\n<h5>Jesus of Nazareth<\/h5>\n<p>Jesus was popularly regarded as a prophet (Mt 16:14; 21:10-11; Mk 6:14-15; 8:28; Lk 7:16, 39; 9:8, 19; Jn 6:14; 7:40, 52). This assessment was based as much on the mighty deeds Jesus performed as on his prophetic speeches and predictions. Though Jesus nowhere claimed prophetic status directly, that claim is implicit in Mark 6:4: “A prophet is honored everywhere except in his own hometown” (cf. Mt 13:57; Lk 4:24). It is implicit as well in Luke 13:33: “Yes, today, tomorrow, and the next day I must proceed on my way. For it wouldn’t do for a prophet of God to be killed except in Jerusalem!” (<span>nlt<\/span>). In Acts, Jesus is regarded as “the prophet like Moses” predicted in Deuteronomy 18:18 (Acts 3:22; 7:37). Matthew presents Jesus as the New Moses, but he does not particularly emphasize his prophetic role. John, however, like Luke, emphasizes Jesus’ role as the prophet (Jn 4:19; 6:14-15; 7:40).<\/p>\n<p>While the Gospels and Acts reflect the notion that Jesus was a prophet, they also emphasize the fact that he was much more than a prophet. Nevertheless, the notion of prophetism was sufficiently important in early Judaism that Jesus’ recognition as a prophet is very significant. There are 12 solid reasons for regarding Jesus as a prophet in the OT tradition: (1) The sovereign authority of Jesus’ teaching (Mk 1:27), a feature underlined by his use of the introductory formula “(Amen) I say to you,” which is reminiscent of the formula “thus says the Lord” used by the OT prophets. (2) The poetic character of many of Jesus’ sayings is unlike contemporary rabbinic teaching but is similar to the poetic rhetoric of the OT prophets. (3) Jesus experienced visions (Lk 10:18) like the ancient prophets. (4) Jesus, like the prophets, made many predictions (Mt 23:38; Mk 13:2; 14:58; Lk 13:35; etc.). (5) Like the OT prophets, Jesus performed symbolic acts (such as the cleansing of the temple, the entry into Jerusalem, and the Last Supper). (6) Jesus, like the prophets, when necessary, rejected the formal observance of religious ritual and emphasized the moral and spiritual dimensions of obedience to God. (7) Jesus announced the imminent arrival of the kingdom of God—an eschatological proclamation similar to those made by the prophets. (8) Like the OT prophets, Jesus functioned as a preacher of repentance. (9) Jesus, like many of the prophets, was conscious of a special calling of God (Mt 15:24; Mk 8:31; 9:37; 14:36; Lk 4:18-26). (10) Jesus, like the prophets, received divine revelation through intimate communion with God (Mt 11:27; Lk 10:22). (11) Like the prophets, Jesus represented God; to obey him was to obey God, to reject him was to reject God (Mk 9:37; cf. Ez 33:30-33). (12) Like the prophets, Jesus was conscious of a mission to all Israel (Mt 15:24; 19:28; Lk 22:30).<\/p>\n<p>Among the many prophetic predictions of Jesus are the following:<\/p>\n<p>1. Predictions of the imminent arrival of the kingdom of God (Mt 10:7-8, 23; 23:39; Mk 1:15; 9:1; 13:28-29)<\/p>\n<li>2. Predictions of the destruction of Jerusalem and the temple (Mt 23:37-39; 24:2; 26:61; 27:40; Mk 13:2; 14:58; 15:29; Lk 13:34-35; 21:6; Jn 2:19-21)<\/li>\n<li>3. Predictions of the coming of the Son of Man (Mt 10:23, 32-33; 12:40; 13:40-41; 16:27; 24:27, 37-39; Mk 8:38; 13:26-27; 14:62; Lk 9:26; 11:30; 12:8-9; 17:24, 26)<\/li>\n<li>4. Predictions of the end of the age. The longest prophetic section in the Gospels is the eschatological discourse of Jesus in Mark 13:1-32 (cf. Mt 24:1-36; Lk 21:5-33), in which a number of predictions concerning the destruction of Jerusalem and the end of the age are woven into a lengthy discourse to the disciples.<\/li>\n<h5>Prophecy as a Gift for the Believers<\/h5>\n<p>The beginning of prophetic activity in early Christianity, according to Acts, coincided with the outpouring of the Holy Spirit upon the earliest Christians on the Day of Pentecost (Acts 2:1-21). Peter’s sermon on the Day of Pentecost indicates that the outpouring of the Spirit fulfilled Joel’s prophecy (Acts 2:4, 17-21; cf. Jl 2:28-32). Further, since the Spirit had been poured out upon all early Christians (that Spirit being a Spirit of prophecy), all are actual or potential prophets.<\/p>\n<p>According to 1 Corinthians 12:28 (see also Rom 12:6; Eph 4:11), God has appointed in the church first apostles, second prophets, and third teachers. The names of several early Christian prophets have been preserved. These include Agabus (Acts 11:27-28; 21:10-11); Judas and Silas (15:32); Barnabas, Simeon Niger, Lucius of Cyrene, Manaen, and Paul (13:1); and the four virgin daughters of Philip the evangelist (21:8-9). John, the author of Revelation, was certainly a prophet (Rv 1:3; 22:9, 18), though he never directly assumed that title.<\/p>\n<p class=\"h2\" id=\"TheRoleoftheChristianProphet\">The Role of the Christian Prophet<\/p>\n<p>Christian prophets were leaders in early Christian communities (1 Cor 12:28; Eph 4:11), who exercised their gift in church gatherings (Acts 13:1-3; 11:27-28; 1 Cor 12–14; Rv 1:10). Since the Spirit of God was particularly active in Christian worship, prophecy was a major means whereby God communicated with his people. Prophets, like apostles and teachers, did not hold offices in local communities like bishops, elders, and deacons. Rather, they were chosen, not by individual congregations, but by divine commission and so were honored and accepted in all local communities.<\/p>\n<p>Early Christian prophets were both itinerant and settled, though itinerant prophets seem to have been more prevalent in Syria-Palestine and Asia Minor than in the European churches.<\/p>\n<h5>The Function of Prophecy<\/h5>\n<p>According to Paul, the central purpose of prophecy (as of all other spiritual gifts) is that of building up or edifying the church. According to 1 Corinthians 14:3, “one who prophesies is helping others grow in the Lord, encouraging and comforting them” (<span>nlt<\/span>). Again, in 1 Corinthians 14:4, Paul states that the “one who speaks a word of prophecy strengthens the entire church.” Paul discussed the subject of spiritual gifts, particularly tongues speaking and prophecy, because the Corinthians had placed an excessive emphasis on speaking in tongues. Paul did not object to speaking in tongues (1 Cor 14:18, 39), but he did point out that, since it was generally incomprehensible, the church could not be edified by it. Prophecy, which consisted of comprehensible speech inspired by the Spirit, contributed to the mutual edification, encouragement, and consolation of all present (1 Cor 14:20-25, 39).<\/p>\n<h5>The Content of Christian Prophecy<\/h5>\n<p>We know only a little about the content of prophecies uttered in the first-century church. Prophetic utterance occasionally provided divine guidance in making important decisions in early Christianity. Through a prophetic utterance, Paul and Barnabas were selected for a particular mission (Acts 13:1-3; cf. 1 Tm 1:18; 4:14). Probably through prophetic utterance, Paul and Timothy were forbidden to preach the gospel in Asia (Acts 16:6), and they were similarly forbidden by the Spirit of Jesus to go into Bithynia (v 7). Perhaps the most frequent use of prophecy is the prediction of the future. Agabus predicted a universal famine (11:28) and the imminent arrest of Paul (21:11). Other prophets had also predicted his impending imprisonment (20:23). The prophecies contained in the Revelation of John are all oriented toward the future events that will gradually unfold in the last days. Yet the purpose of John’s elaborate prophecy is not to satisfy the curiosity of his audience but rather to comfort and encourage them in the midst of persecution.<\/p>\n<h5>The Form of Christian Prophecy<\/h5>\n<p>Unlike the prophets of the OT, Christian prophets did not always present their message in the form of a direct speech from God or Jesus. There are few, if any, formal indicators of the presence of prophetic speech in early Christian literature. The book of Revelation is one notable exception.<\/p>\n<p><em>See also<\/em> Dreams; Oracle; Promise; Prophet, Prophetess; Prophets, False; Visions.<\/p>","summary_ro":"PROPHECY Term, along with its English cognates (“prophet,” “to prophesy,” “prophetism,” and “prophetic”), derived from a group of Greek words that, in secular Greek, mean “speak forth,” “proclaim,” “announce.” In biblical Greek, however, these terms always carry the connotation of speaking, proclaiming, or announcing something under the influence of spiritual inspiration. Preview • Prophecy in the Old Testament • Types of Old Testament Prophets • The Message of the Prophets • Prophecy in the ...","summary_en":"PROPHECY Term, along with its English cognates (“prophet,” “to prophesy,” “prophetism,” and “prophetic”), derived from a group of Greek words that, in secular Greek, mean “speak forth,” “proclaim,” “announce.” In biblical Greek, however, these terms always carry the connotation of speaking, proclaiming, or announcing something under the influence of spiritual inspiration. Preview • Prophecy in the Old Testament • Types of Old Testament Prophets • The Message of the Prophets • Prophecy in the ...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":35880,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Son of Man","title_en":"Son of Man","content_ro":"<h3>SON OF MAN<\/h3>\n<p>Messianic title used by Jesus to express his heavenly origin, earthly mission, and glorious future coming. It does not refer merely to his human nature or humanity, as some church fathers or contemporary scholars believe. Rather, it reflects on the heavenly origin and divine dignity of Jesus, on the mystery of his manifestation in human form, and on his earthly mission that took him to the cross and then into glory.<\/p>\n<p>The background of the term “Son of Man” is to be found in the OT. The book of Ezekiel is the general source, since this prophet was referred to as “son of man” 90 times. For example, God addressed him, “Son of man, stand upon your feet, and I will speak with you” (Ez 2:1, <span>rsv<\/span>). Jesus’ use of the term “Son of Man” and numerous themes from Ezekiel suggest his desire to identify himself as the eschatological prophet who, like Ezekiel (chs 4, 7, 10, 22, 40–48), had the last word about the destruction of Jerusalem and the restoration of the kingdom of God to Israel (Mt 23–24; Acts 1:6-8).<\/p>\n<p>The specific source of the term is Daniel 7:13-14, with its vision of one “like a son of man” who “comes with the clouds” into the presence of “the Ancient of Days,” who gives him the universal and eternal kingdom of God. Jesus repeatedly quoted parts of this text in teaching about his second coming (Mt 16:27; 19:28; 24:30; 25:31; 26:64). Clearly, Jesus understood this passage as a prophetic portrayal of his own person: his incarnation, ascension, and inheritance of the kingdom of God.<\/p>\n<p>In the Gospels, the term “Son of Man” is used by Jesus about 80 times as a mysterious, indirect way of speaking about himself (Mt, 32 times; Mk, 14 times; Lk, 26 times; Jn, 10 times). In all these texts, Jesus was always the speaker, and no one ever addressed him as “Son of Man.” In some texts the reference is cryptic enough for some interpreters to insist that Jesus was speaking about another person. Such uncertainty is recorded in only one text in John, where the crowd asks Jesus, “Who is this ‘Son of Man’?” (Jn 12:34). In most texts, the identification is clear. In some it is explicit: “Who do men say that the Son of Man is?”—followed by, “Who do you say that I am?” (Mt 16:13, 15). The conclusion generally drawn is that Jesus used the term as a messianic title for himself, so that he could speak modestly about his person and mission yet convey the exalted content he wished to reveal about himself. He could do this with considerable originality because the term was not fraught with popular misconceptions concerning the Messiah.<\/p>\n<p>The term occurs only four other times in the NT. In Acts 7:56, Stephen says, “Look, I see the heavens opened and the Son of Man standing in the place of honor at God’s right hand!” (<span>nlt<\/span>). Hebrews 2:6 quotes Psalm 8:4 as applying to Jesus. Finally, Revelation 1:13 and 14:14 record visions of someone “like a son of man,” who is undoubtedly the glorified Jesus.<\/p>\n<p>In the synoptic Gospels, the first theme in Jesus’ self-revelation connected with his use of the title “Son of Man” concerns his coming to earth to accomplish his messianic mission. A general comparison of Jesus’ present earthly condition with that of his previous heavenly glory is expressed in the saying “Foxes have holes, and birds of the air have nests; but the Son of Man has nowhere to lay his head” (Mt 8:20; see Lk 9:58). This saying indicates that the Son of Man gave up his heavenly home to suffer all the humiliations of his earthly ministry (Phil 2:5-11).<\/p>\n<p>Jesus used the title to claim divine prerogatives, saying, “The Son of Man is Lord of the sabbath” (Mt 12:8; Mk 2:28; Lk 6:5). The Sabbath, a divine institution, may not be revised by ordinary men. But since Jesus is the Son of Man from heaven, he is free to rule as Lord even of the Sabbath, because he is the same Lord who instituted the Sabbath (Gn 2:2; Ex 20:8-11). After healing the paralytic at Capernaum, Jesus claimed that “the Son of Man has authority on earth to forgive sins” (Mt 9:6; Mk 2:10; Lk 5:24). Previously, forgiveness of sins came from heaven and from God, but now forgiveness comes from Capernaum and is given by Jesus.<\/p>\n<p>The second aspect of Jesus’ use of the “Son of Man” title concerns his suffering, death, and glorious resurrection as the mysterious method he would use to fulfill his earthly mission as the Son of Man. Jesus began expounding this passion theme after Peter confessed him to be Messiah and Son of God (Mt 16:16). Jesus’ prediction of his passion as the Son of Man begins in Mark 8:31-32 and is repeated in several other texts. The Gospels expand the theme to include his suffering of mockery and scourging (Mt 17:12; 20:18; Mk 8:31; Lk 9:22), betrayal by Judas (Mt 17:22; 26:24-25; Mk 14:21, 41), rejection by the Jewish leaders (Mt 20:18), death by crucifixion (Mt 20:19; Mk 9:12, 31; 10:33), burial for three days (Mt 12:40; Lk 11:30), and resurrection (Mt 17:22-23; Mk 8:31).<\/p>\n<p>In the famous text “The Son of Man did not come to be served, but to serve, and to give his life as a ransom for many” (Mt 20:28; Mk 10:45), Jesus teaches that his death was a vicarious sacrifice for the salvation of his people. This idea of substitutionary atonement is a new element in the Son of Man material and derives from Jesus’ understanding of himself as the suffering Servant of the Lord (Is 53).<\/p>\n<p>Jesus also used the “Son of Man” title to teach about his second coming. As the Son of Man, Jesus will return to earth from heaven in the glory of his Father with the angels (Mt 16:27; Mk 8:38; Lk 9:26). First, he will be seated at the right hand of God, and then he will come again (Mt 26:64; Mk 14:62; Lk 22:69) with the clouds (Mt 24:30; Mk 13:26; Lk 21:27). This coming will be unexpected (Mt 24:27; Lk 12:40), like a flash of lightning or the flood of Noah (Mt 24:37; Lk 17:24). His coming will be for the gathering of the elect, the judgment of all the nations of the earth (Mt 19:28; 25:32), and the restoration of final righteousness in the world (19:28; 25:46).<\/p>\n<p>In these passages, Jesus’ focus shifts from the provisional victory in his passion and resurrection to the final victory of the Son of Man at his second coming. Here again, the dramatic emphasis is on the heavenly origin and divine prerogatives of the Son of Man. This man Jesus, the Son of Man, will be the final judge (cf. Acts 17:31).<\/p>\n<p>The Gospel of John has its own distinctive material concerning the Son of Man. The angels are said to ascend and descend on the Son of Man (Jn 1:51), thereby signifying that he is a preexistent person who has come from heaven to earth (3:13; 6:62). His being lifted up (by crucifixion) will bring about eternal life for all who believe in him (3:14). The Son of Man (3:14) is also the Son of God (3:16), God’s one and only Son (1:18; 3:18). Quite simply, in John’s Gospel, the “Son of Man” title is equivalent to the title “Son of God.” It reveals his divinity, preexistence, heavenly origin, and divine prerogatives. It affirms his present earthly condition for revelation and passion, and his future eschatological glory. The Father has given the Son of Man authority to raise the dead and to judge the world (5:25-27).<\/p>\n<p><em>See also<\/em> Christology; Jesus Christ, Teachings of; Messiah; Son of God.<\/p>","content_en":"<h3>SON OF MAN<\/h3>\n<p>Messianic title used by Jesus to express his heavenly origin, earthly mission, and glorious future coming. It does not refer merely to his human nature or humanity, as some church fathers or contemporary scholars believe. Rather, it reflects on the heavenly origin and divine dignity of Jesus, on the mystery of his manifestation in human form, and on his earthly mission that took him to the cross and then into glory.<\/p>\n<p>The background of the term “Son of Man” is to be found in the OT. The book of Ezekiel is the general source, since this prophet was referred to as “son of man” 90 times. For example, God addressed him, “Son of man, stand upon your feet, and I will speak with you” (Ez 2:1, <span>rsv<\/span>). Jesus’ use of the term “Son of Man” and numerous themes from Ezekiel suggest his desire to identify himself as the eschatological prophet who, like Ezekiel (chs 4, 7, 10, 22, 40–48), had the last word about the destruction of Jerusalem and the restoration of the kingdom of God to Israel (Mt 23–24; Acts 1:6-8).<\/p>\n<p>The specific source of the term is Daniel 7:13-14, with its vision of one “like a son of man” who “comes with the clouds” into the presence of “the Ancient of Days,” who gives him the universal and eternal kingdom of God. Jesus repeatedly quoted parts of this text in teaching about his second coming (Mt 16:27; 19:28; 24:30; 25:31; 26:64). Clearly, Jesus understood this passage as a prophetic portrayal of his own person: his incarnation, ascension, and inheritance of the kingdom of God.<\/p>\n<p>In the Gospels, the term “Son of Man” is used by Jesus about 80 times as a mysterious, indirect way of speaking about himself (Mt, 32 times; Mk, 14 times; Lk, 26 times; Jn, 10 times). In all these texts, Jesus was always the speaker, and no one ever addressed him as “Son of Man.” In some texts the reference is cryptic enough for some interpreters to insist that Jesus was speaking about another person. Such uncertainty is recorded in only one text in John, where the crowd asks Jesus, “Who is this ‘Son of Man’?” (Jn 12:34). In most texts, the identification is clear. In some it is explicit: “Who do men say that the Son of Man is?”—followed by, “Who do you say that I am?” (Mt 16:13, 15). The conclusion generally drawn is that Jesus used the term as a messianic title for himself, so that he could speak modestly about his person and mission yet convey the exalted content he wished to reveal about himself. He could do this with considerable originality because the term was not fraught with popular misconceptions concerning the Messiah.<\/p>\n<p>The term occurs only four other times in the NT. In Acts 7:56, Stephen says, “Look, I see the heavens opened and the Son of Man standing in the place of honor at God’s right hand!” (<span>nlt<\/span>). Hebrews 2:6 quotes Psalm 8:4 as applying to Jesus. Finally, Revelation 1:13 and 14:14 record visions of someone “like a son of man,” who is undoubtedly the glorified Jesus.<\/p>\n<p>In the synoptic Gospels, the first theme in Jesus’ self-revelation connected with his use of the title “Son of Man” concerns his coming to earth to accomplish his messianic mission. A general comparison of Jesus’ present earthly condition with that of his previous heavenly glory is expressed in the saying “Foxes have holes, and birds of the air have nests; but the Son of Man has nowhere to lay his head” (Mt 8:20; see Lk 9:58). This saying indicates that the Son of Man gave up his heavenly home to suffer all the humiliations of his earthly ministry (Phil 2:5-11).<\/p>\n<p>Jesus used the title to claim divine prerogatives, saying, “The Son of Man is Lord of the sabbath” (Mt 12:8; Mk 2:28; Lk 6:5). The Sabbath, a divine institution, may not be revised by ordinary men. But since Jesus is the Son of Man from heaven, he is free to rule as Lord even of the Sabbath, because he is the same Lord who instituted the Sabbath (Gn 2:2; Ex 20:8-11). After healing the paralytic at Capernaum, Jesus claimed that “the Son of Man has authority on earth to forgive sins” (Mt 9:6; Mk 2:10; Lk 5:24). Previously, forgiveness of sins came from heaven and from God, but now forgiveness comes from Capernaum and is given by Jesus.<\/p>\n<p>The second aspect of Jesus’ use of the “Son of Man” title concerns his suffering, death, and glorious resurrection as the mysterious method he would use to fulfill his earthly mission as the Son of Man. Jesus began expounding this passion theme after Peter confessed him to be Messiah and Son of God (Mt 16:16). Jesus’ prediction of his passion as the Son of Man begins in Mark 8:31-32 and is repeated in several other texts. The Gospels expand the theme to include his suffering of mockery and scourging (Mt 17:12; 20:18; Mk 8:31; Lk 9:22), betrayal by Judas (Mt 17:22; 26:24-25; Mk 14:21, 41), rejection by the Jewish leaders (Mt 20:18), death by crucifixion (Mt 20:19; Mk 9:12, 31; 10:33), burial for three days (Mt 12:40; Lk 11:30), and resurrection (Mt 17:22-23; Mk 8:31).<\/p>\n<p>In the famous text “The Son of Man did not come to be served, but to serve, and to give his life as a ransom for many” (Mt 20:28; Mk 10:45), Jesus teaches that his death was a vicarious sacrifice for the salvation of his people. This idea of substitutionary atonement is a new element in the Son of Man material and derives from Jesus’ understanding of himself as the suffering Servant of the Lord (Is 53).<\/p>\n<p>Jesus also used the “Son of Man” title to teach about his second coming. As the Son of Man, Jesus will return to earth from heaven in the glory of his Father with the angels (Mt 16:27; Mk 8:38; Lk 9:26). First, he will be seated at the right hand of God, and then he will come again (Mt 26:64; Mk 14:62; Lk 22:69) with the clouds (Mt 24:30; Mk 13:26; Lk 21:27). This coming will be unexpected (Mt 24:27; Lk 12:40), like a flash of lightning or the flood of Noah (Mt 24:37; Lk 17:24). His coming will be for the gathering of the elect, the judgment of all the nations of the earth (Mt 19:28; 25:32), and the restoration of final righteousness in the world (19:28; 25:46).<\/p>\n<p>In these passages, Jesus’ focus shifts from the provisional victory in his passion and resurrection to the final victory of the Son of Man at his second coming. Here again, the dramatic emphasis is on the heavenly origin and divine prerogatives of the Son of Man. This man Jesus, the Son of Man, will be the final judge (cf. Acts 17:31).<\/p>\n<p>The Gospel of John has its own distinctive material concerning the Son of Man. The angels are said to ascend and descend on the Son of Man (Jn 1:51), thereby signifying that he is a preexistent person who has come from heaven to earth (3:13; 6:62). His being lifted up (by crucifixion) will bring about eternal life for all who believe in him (3:14). The Son of Man (3:14) is also the Son of God (3:16), God’s one and only Son (1:18; 3:18). Quite simply, in John’s Gospel, the “Son of Man” title is equivalent to the title “Son of God.” It reveals his divinity, preexistence, heavenly origin, and divine prerogatives. It affirms his present earthly condition for revelation and passion, and his future eschatological glory. The Father has given the Son of Man authority to raise the dead and to judge the world (5:25-27).<\/p>\n<p><em>See also<\/em> Christology; Jesus Christ, Teachings of; Messiah; Son of God.<\/p>","summary_ro":"SON OF MAN Messianic title used by Jesus to express his heavenly origin, earthly mission, and glorious future coming. It does not refer merely to his human nature or humanity, as some church fathers or contemporary scholars believe. Rather, it reflects on the heavenly origin and divine dignity of Jesus, on the mystery of his manifestation in human form, and on his earthly mission that took him to the cross and then into glory. The background of the term “Son of Man” is to be found in the OT. ...","summary_en":"SON OF MAN Messianic title used by Jesus to express his heavenly origin, earthly mission, and glorious future coming. It does not refer merely to his human nature or humanity, as some church fathers or contemporary scholars believe. Rather, it reflects on the heavenly origin and divine dignity of Jesus, on the mystery of his manifestation in human form, and on his earthly mission that took him to the cross and then into glory. The background of the term “Son of Man” is to be found in the OT. ...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":55001,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:27","title_en":"Study Note: Matei 24:27","content_ro":"<p><strong>24:27-28<\/strong> <em>Lightning<\/em> may be an allusion to the astrological phenomena attending the Messiah’s coming (see 24:29-31; 1 Thes 4:13-18). It is not the suddenness of <em>lightning<\/em> that is in view but rather the magnitude of its visibility. Very possibly, Jesus gave these sayings to ward off premature excitement regarding <em>the end<\/em> (1 Thes 4:13–5:10; 2 Thes 2:1-12).<\/p>","content_en":"<p><strong>24:27-28<\/strong> <em>Lightning<\/em> may be an allusion to the astrological phenomena attending the Messiah’s coming (see 24:29-31; 1 Thes 4:13-18). It is not the suddenness of <em>lightning<\/em> that is in view but rather the magnitude of its visibility. Very possibly, Jesus gave these sayings to ward off premature excitement regarding <em>the end<\/em> (1 Thes 4:13–5:10; 2 Thes 2:1-12).<\/p>","summary_ro":"24:27-28 Lightning may be an allusion to the astrological phenomena attending the Messiah’s coming (see 24:29-31; 1 Thes 4:13-18). It is not the suddenness of lightning that is in view but rather the magnitude of its visibility. Very possibly, Jesus gave these sayings to ward off premature excitement regarding the end (1 Thes 4:13–5:10; 2 Thes 2:1-12).","summary_en":"24:27-28 Lightning may be an allusion to the astrological phenomena attending the Messiah’s coming (see 24:29-31; 1 Thes 4:13-18). It is not the suddenness of lightning that is in view but rather the magnitude of its visibility. Very possibly, Jesus gave these sayings to ward off premature excitement regarding the end (1 Thes 4:13–5:10; 2 Thes 2:1-12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":82627,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:27","title_en":"Study Note: Matei 24:27","content_ro":"<p><strong>24:27-28<\/strong> <em>Lightning<\/em> may be an allusion to the astrological phenomena attending the Messiah’s coming (see 24:29-31; 1 Thes 4:13-18). It is not the suddenness of <em>lightning<\/em> that is in view but rather the magnitude of its visibility. Very possibly, Jesus gave these sayings to ward off premature excitement regarding <em>the end<\/em> (1 Thes 4:13–5:10; 2 Thes 2:1-12).<\/p>","content_en":"<p><strong>24:27-28<\/strong> <em>Lightning<\/em> may be an allusion to the astrological phenomena attending the Messiah’s coming (see 24:29-31; 1 Thes 4:13-18). It is not the suddenness of <em>lightning<\/em> that is in view but rather the magnitude of its visibility. Very possibly, Jesus gave these sayings to ward off premature excitement regarding <em>the end<\/em> (1 Thes 4:13–5:10; 2 Thes 2:1-12).<\/p>","summary_ro":"24:27-28 Lightning may be an allusion to the astrological phenomena attending the Messiah’s coming (see 24:29-31; 1 Thes 4:13-18). It is not the suddenness of lightning that is in view but rather the magnitude of its visibility. Very possibly, Jesus gave these sayings to ward off premature excitement regarding the end (1 Thes 4:13–5:10; 2 Thes 2:1-12).","summary_en":"24:27-28 Lightning may be an allusion to the astrological phenomena attending the Messiah’s coming (see 24:29-31; 1 Thes 4:13-18). It is not the suddenness of lightning that is in view but rather the magnitude of its visibility. Very possibly, Jesus gave these sayings to ward off premature excitement regarding the end (1 Thes 4:13–5:10; 2 Thes 2:1-12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":110253,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:27","title_en":"Study Note: Matei 24:27","content_ro":"<p><strong>24:27-28<\/strong> <em>Lightning<\/em> may be an allusion to the astrological phenomena attending the Messiah’s coming (see 24:29-31; 1 Thes 4:13-18). It is not the suddenness of <em>lightning<\/em> that is in view but rather the magnitude of its visibility. Very possibly, Jesus gave these sayings to ward off premature excitement regarding <em>the end<\/em> (1 Thes 4:13–5:10; 2 Thes 2:1-12).<\/p>","content_en":"<p><strong>24:27-28<\/strong> <em>Lightning<\/em> may be an allusion to the astrological phenomena attending the Messiah’s coming (see 24:29-31; 1 Thes 4:13-18). It is not the suddenness of <em>lightning<\/em> that is in view but rather the magnitude of its visibility. Very possibly, Jesus gave these sayings to ward off premature excitement regarding <em>the end<\/em> (1 Thes 4:13–5:10; 2 Thes 2:1-12).<\/p>","summary_ro":"24:27-28 Lightning may be an allusion to the astrological phenomena attending the Messiah’s coming (see 24:29-31; 1 Thes 4:13-18). It is not the suddenness of lightning that is in view but rather the magnitude of its visibility. Very possibly, Jesus gave these sayings to ward off premature excitement regarding the end (1 Thes 4:13–5:10; 2 Thes 2:1-12).","summary_en":"24:27-28 Lightning may be an allusion to the astrological phenomena attending the Messiah’s coming (see 24:29-31; 1 Thes 4:13-18). It is not the suddenness of lightning that is in view but rather the magnitude of its visibility. Very possibly, Jesus gave these sayings to ward off premature excitement regarding the end (1 Thes 4:13–5:10; 2 Thes 2:1-12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":137879,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:27","title_en":"Study Note: Matei 24:27","content_ro":"<p><strong>24:27-28<\/strong> <em>Lightning<\/em> may be an allusion to the astrological phenomena attending the Messiah’s coming (see 24:29-31; 1 Thes 4:13-18). It is not the suddenness of <em>lightning<\/em> that is in view but rather the magnitude of its visibility. Very possibly, Jesus gave these sayings to ward off premature excitement regarding <em>the end<\/em> (1 Thes 4:13–5:10; 2 Thes 2:1-12).<\/p>","content_en":"<p><strong>24:27-28<\/strong> <em>Lightning<\/em> may be an allusion to the astrological phenomena attending the Messiah’s coming (see 24:29-31; 1 Thes 4:13-18). It is not the suddenness of <em>lightning<\/em> that is in view but rather the magnitude of its visibility. Very possibly, Jesus gave these sayings to ward off premature excitement regarding <em>the end<\/em> (1 Thes 4:13–5:10; 2 Thes 2:1-12).<\/p>","summary_ro":"24:27-28 Lightning may be an allusion to the astrological phenomena attending the Messiah’s coming (see 24:29-31; 1 Thes 4:13-18). It is not the suddenness of lightning that is in view but rather the magnitude of its visibility. Very possibly, Jesus gave these sayings to ward off premature excitement regarding the end (1 Thes 4:13–5:10; 2 Thes 2:1-12).","summary_en":"24:27-28 Lightning may be an allusion to the astrological phenomena attending the Messiah’s coming (see 24:29-31; 1 Thes 4:13-18). It is not the suddenness of lightning that is in view but rather the magnitude of its visibility. Very possibly, Jesus gave these sayings to ward off premature excitement regarding the end (1 Thes 4:13–5:10; 2 Thes 2:1-12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":64838,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Commitment to His People","title_en":"God’s Commitment to His People","content_ro":"<h3>God’s Commitment to His People<\/h3>\n<p>Sometimes, from the perspective of God’s people, it seems that God is being slow to fulfill his promises. Abraham and Sarah had to wait twenty-five years from the time God first promised to make of them a great nation until their son Isaac was born. After God promised the kingship to David, David had to endure many trials under the reign of Saul before God finally established him as king. And though God had promised to bring a remnant back to the Promised Land after the Exile, the Jewish captives had to wait seventy years to return. Yet in each case, God indeed brought about the fulfillment of his promises.<\/p>\n<p>Zechariah prophesied around the time that the Temple was being rebuilt after the Exile. At one point during the reconstruction, God told Zechariah not to “despise these small beginnings” (Zech 4:10). God had acted in the past for the ultimate good of his people, even in the exile to Babylon (see 7:12-14). God would accomplish his purposes for Israel’s well-being in his own time and his own way. The people of Israel could take courage in the present and have hope for the future because God keeps his word and fulfills his promises (4:9).<\/p>\n<p>God wants patience and faith from his people, not a strident voice. God kept his word and fulfilled the promises he made indicating that his people would return to Jerusalem and that the Temple would be rebuilt. About five hundred years after Zechariah, God fulfilled the promises that he would bring salvation for all people, by sending Jesus the Messiah into the world. Likewise, Jesus’ words that he will one day return and fully establish his Kingdom can be trusted (see Matt 24:27, 30; see also Acts 1:6-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 15:29; 2 Sam 7:28-29; 2 Chr 36:21; Isa 42:1-9; 49:15; Zech 2:13; 4:9-10; 14:3; John 14:1-4; 17:17; Acts 1:6-11; Titus 1:2; Rev 21:5<\/p>","content_en":"<h3>God’s Commitment to His People<\/h3>\n<p>Sometimes, from the perspective of God’s people, it seems that God is being slow to fulfill his promises. Abraham and Sarah had to wait twenty-five years from the time God first promised to make of them a great nation until their son Isaac was born. After God promised the kingship to David, David had to endure many trials under the reign of Saul before God finally established him as king. And though God had promised to bring a remnant back to the Promised Land after the Exile, the Jewish captives had to wait seventy years to return. Yet in each case, God indeed brought about the fulfillment of his promises.<\/p>\n<p>Zechariah prophesied around the time that the Temple was being rebuilt after the Exile. At one point during the reconstruction, God told Zechariah not to “despise these small beginnings” (Zech 4:10). God had acted in the past for the ultimate good of his people, even in the exile to Babylon (see 7:12-14). God would accomplish his purposes for Israel’s well-being in his own time and his own way. The people of Israel could take courage in the present and have hope for the future because God keeps his word and fulfills his promises (4:9).<\/p>\n<p>God wants patience and faith from his people, not a strident voice. God kept his word and fulfilled the promises he made indicating that his people would return to Jerusalem and that the Temple would be rebuilt. About five hundred years after Zechariah, God fulfilled the promises that he would bring salvation for all people, by sending Jesus the Messiah into the world. Likewise, Jesus’ words that he will one day return and fully establish his Kingdom can be trusted (see Matt 24:27, 30; see also Acts 1:6-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 15:29; 2 Sam 7:28-29; 2 Chr 36:21; Isa 42:1-9; 49:15; Zech 2:13; 4:9-10; 14:3; John 14:1-4; 17:17; Acts 1:6-11; Titus 1:2; Rev 21:5<\/p>","summary_ro":"God’s Commitment to His People Sometimes, from the perspective of God’s people, it seems that God is being slow to fulfill his promises. Abraham and Sarah had to wait twenty-five years from the time God first promised to make of them a great nation until their son Isaac was born. After God promised the kingship to David, David had to endure many trials under the reign of Saul before God finally established him as king. And though God had promised to bring a remnant back to the Promised Land a...","summary_en":"God’s Commitment to His People Sometimes, from the perspective of God’s people, it seems that God is being slow to fulfill his promises. Abraham and Sarah had to wait twenty-five years from the time God first promised to make of them a great nation until their son Isaac was born. After God promised the kingship to David, David had to endure many trials under the reign of Saul before God finally established him as king. And though God had promised to bring a remnant back to the Promised Land a...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":64951,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Son of Man","title_en":"The Son of Man","content_ro":"<h3>The Son of Man<\/h3>\n<p>“Son of Man” was Jesus’ favorite way to refer to himself. The phrase is just as odd in Greek as in English: It translates the Hebrew phrase <span class=\"hebrew\" lang=\"he\">ben ’adam,<\/span> an idiom that means “human being” or “person” (see, e.g., Ezek 2:1-8). One reason Jesus preferred this name was because it was not an inflammatory title such as “Christ” or “Messiah.” The expression is used in three ways in the Gospels:<\/p>\n<p>(1) The background to Jesus’ use of the title is Dan 7:13-14, where an exalted messianic figure “like a son of man” (that is, having human form) comes with the clouds of heaven and is given great glory and power. Jesus understood himself as the one who would return to earth in the clouds of heaven (see Mark 8:38; 13:26; 14:62). Sometimes Jesus used “Son of Man” in this sense, to refer to his role as judge, deliverer, savior, and vindicator (Matt 10:23; 13:41; 16:27; 19:28; 24:27, 30, 37, 44; 25:31; 26:64).<\/p>\n<p>(2) Often Jesus used “Son of Man” to describe himself as a suffering redeemer (12:40; 17:9, 12, 22; 20:18, 28; 26:2, 24, 45). This sense is rooted in Isa 52:13–53:12.<\/p>\n<p>(3) At times, Jesus apparently used “Son of Man” to refer to himself as the representative of humans (Matt 8:20; 11:19; 12:8, 32; 13:37). The book of Ezekiel uses “son of man” in a similar sense (e.g., Ezek 2:1-8).<\/p>\n<p>Jesus did not use “Son of Man” to distinguish his humanity from his deity (“Son of God”). By using this title, Jesus could define himself as Messiah on his own terms. He used “Son of Man” to describe his total identity and as a veiled suggestion that those who watched and heard him should pay attention to who he is.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezek 2:1-8; 3:1, 4, 10, 17, 25; 4:1; Dan 7:13-14; 8:17; Matt 8:18-22; 9:6; 10:23; 11:19; 12:8, 32, 40; 13:37, 41; 16:13, 27-28; 17:9, 12, 22; 19:28; 20:18, 28; 24:27, 30, 37-39, 44; 25:31; 26:2, 24, 45, 64; Mark 2:10; John 1:51; 3:13-14; 5:27; 6:27, 53, 62; 8:28; 9:35; 12:23, 34; 13:31; Acts 7:56; Heb 2:6; Rev 1:13; 14:14<\/p>","content_en":"<h3>The Son of Man<\/h3>\n<p>“Son of Man” was Jesus’ favorite way to refer to himself. The phrase is just as odd in Greek as in English: It translates the Hebrew phrase <span class=\"hebrew\" lang=\"he\">ben ’adam,<\/span> an idiom that means “human being” or “person” (see, e.g., Ezek 2:1-8). One reason Jesus preferred this name was because it was not an inflammatory title such as “Christ” or “Messiah.” The expression is used in three ways in the Gospels:<\/p>\n<p>(1) The background to Jesus’ use of the title is Dan 7:13-14, where an exalted messianic figure “like a son of man” (that is, having human form) comes with the clouds of heaven and is given great glory and power. Jesus understood himself as the one who would return to earth in the clouds of heaven (see Mark 8:38; 13:26; 14:62). Sometimes Jesus used “Son of Man” in this sense, to refer to his role as judge, deliverer, savior, and vindicator (Matt 10:23; 13:41; 16:27; 19:28; 24:27, 30, 37, 44; 25:31; 26:64).<\/p>\n<p>(2) Often Jesus used “Son of Man” to describe himself as a suffering redeemer (12:40; 17:9, 12, 22; 20:18, 28; 26:2, 24, 45). This sense is rooted in Isa 52:13–53:12.<\/p>\n<p>(3) At times, Jesus apparently used “Son of Man” to refer to himself as the representative of humans (Matt 8:20; 11:19; 12:8, 32; 13:37). The book of Ezekiel uses “son of man” in a similar sense (e.g., Ezek 2:1-8).<\/p>\n<p>Jesus did not use “Son of Man” to distinguish his humanity from his deity (“Son of God”). By using this title, Jesus could define himself as Messiah on his own terms. He used “Son of Man” to describe his total identity and as a veiled suggestion that those who watched and heard him should pay attention to who he is.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezek 2:1-8; 3:1, 4, 10, 17, 25; 4:1; Dan 7:13-14; 8:17; Matt 8:18-22; 9:6; 10:23; 11:19; 12:8, 32, 40; 13:37, 41; 16:13, 27-28; 17:9, 12, 22; 19:28; 20:18, 28; 24:27, 30, 37-39, 44; 25:31; 26:2, 24, 45, 64; Mark 2:10; John 1:51; 3:13-14; 5:27; 6:27, 53, 62; 8:28; 9:35; 12:23, 34; 13:31; Acts 7:56; Heb 2:6; Rev 1:13; 14:14<\/p>","summary_ro":"The Son of Man “Son of Man” was Jesus’ favorite way to refer to himself. The phrase is just as odd in Greek as in English: It translates the Hebrew phrase ben ’adam, an idiom that means “human being” or “person” (see, e.g., Ezek 2:1-8). One reason Jesus preferred this name was because it was not an inflammatory title such as “Christ” or “Messiah.” The expression is used in three ways in the Gospels: (1) The background to Jesus’ use of the title is Dan 7:13-14, where an exalted messianic figur...","summary_en":"The Son of Man “Son of Man” was Jesus’ favorite way to refer to himself. The phrase is just as odd in Greek as in English: It translates the Hebrew phrase ben ’adam, an idiom that means “human being” or “person” (see, e.g., Ezek 2:1-8). One reason Jesus preferred this name was because it was not an inflammatory title such as “Christ” or “Messiah.” The expression is used in three ways in the Gospels: (1) The background to Jesus’ use of the title is Dan 7:13-14, where an exalted messianic figur...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":92464,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Commitment to His People","title_en":"God’s Commitment to His People","content_ro":"<h3>God’s Commitment to His People<\/h3>\n<p>Sometimes, from the perspective of God’s people, it seems that God is being slow to fulfill his promises. Abraham and Sarah had to wait twenty-five years from the time God first promised to make of them a great nation until their son Isaac was born. After God promised the kingship to David, David had to endure many trials under the reign of Saul before God finally established him as king. And though God had promised to bring a remnant back to the Promised Land after the Exile, the Jewish captives had to wait seventy years to return. Yet in each case, God indeed brought about the fulfillment of his promises.<\/p>\n<p>Zechariah prophesied around the time that the Temple was being rebuilt after the Exile. At one point during the reconstruction, God told Zechariah not to “despise these small beginnings” (Zech 4:10). God had acted in the past for the ultimate good of his people, even in the exile to Babylon (see 7:12-14). God would accomplish his purposes for Israel’s well-being in his own time and his own way. The people of Israel could take courage in the present and have hope for the future because God keeps his word and fulfills his promises (4:9).<\/p>\n<p>God wants patience and faith from his people, not a strident voice. God kept his word and fulfilled the promises he made indicating that his people would return to Jerusalem and that the Temple would be rebuilt. About five hundred years after Zechariah, God fulfilled the promises that he would bring salvation for all people, by sending Jesus the Messiah into the world. Likewise, Jesus’ words that he will one day return and fully establish his Kingdom can be trusted (see Matt 24:27, 30; see also Acts 1:6-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 15:29; 2 Sam 7:28-29; 2 Chr 36:21; Isa 42:1-9; 49:15; Zech 2:13; 4:9-10; 14:3; John 14:1-4; 17:17; Acts 1:6-11; Titus 1:2; Rev 21:5<\/p>","content_en":"<h3>God’s Commitment to His People<\/h3>\n<p>Sometimes, from the perspective of God’s people, it seems that God is being slow to fulfill his promises. Abraham and Sarah had to wait twenty-five years from the time God first promised to make of them a great nation until their son Isaac was born. After God promised the kingship to David, David had to endure many trials under the reign of Saul before God finally established him as king. And though God had promised to bring a remnant back to the Promised Land after the Exile, the Jewish captives had to wait seventy years to return. Yet in each case, God indeed brought about the fulfillment of his promises.<\/p>\n<p>Zechariah prophesied around the time that the Temple was being rebuilt after the Exile. At one point during the reconstruction, God told Zechariah not to “despise these small beginnings” (Zech 4:10). God had acted in the past for the ultimate good of his people, even in the exile to Babylon (see 7:12-14). God would accomplish his purposes for Israel’s well-being in his own time and his own way. The people of Israel could take courage in the present and have hope for the future because God keeps his word and fulfills his promises (4:9).<\/p>\n<p>God wants patience and faith from his people, not a strident voice. God kept his word and fulfilled the promises he made indicating that his people would return to Jerusalem and that the Temple would be rebuilt. About five hundred years after Zechariah, God fulfilled the promises that he would bring salvation for all people, by sending Jesus the Messiah into the world. Likewise, Jesus’ words that he will one day return and fully establish his Kingdom can be trusted (see Matt 24:27, 30; see also Acts 1:6-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 15:29; 2 Sam 7:28-29; 2 Chr 36:21; Isa 42:1-9; 49:15; Zech 2:13; 4:9-10; 14:3; John 14:1-4; 17:17; Acts 1:6-11; Titus 1:2; Rev 21:5<\/p>","summary_ro":"God’s Commitment to His People Sometimes, from the perspective of God’s people, it seems that God is being slow to fulfill his promises. Abraham and Sarah had to wait twenty-five years from the time God first promised to make of them a great nation until their son Isaac was born. After God promised the kingship to David, David had to endure many trials under the reign of Saul before God finally established him as king. And though God had promised to bring a remnant back to the Promised Land a...","summary_en":"God’s Commitment to His People Sometimes, from the perspective of God’s people, it seems that God is being slow to fulfill his promises. Abraham and Sarah had to wait twenty-five years from the time God first promised to make of them a great nation until their son Isaac was born. After God promised the kingship to David, David had to endure many trials under the reign of Saul before God finally established him as king. And though God had promised to bring a remnant back to the Promised Land a...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":92577,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Son of Man","title_en":"The Son of Man","content_ro":"<h3>The Son of Man<\/h3>\n<p>“Son of Man” was Jesus’ favorite way to refer to himself. The phrase is just as odd in Greek as in English: It translates the Hebrew phrase <span class=\"hebrew\" lang=\"he\">ben ’adam,<\/span> an idiom that means “human being” or “person” (see, e.g., Ezek 2:1-8). One reason Jesus preferred this name was because it was not an inflammatory title such as “Christ” or “Messiah.” The expression is used in three ways in the Gospels:<\/p>\n<p>(1) The background to Jesus’ use of the title is Dan 7:13-14, where an exalted messianic figure “like a son of man” (that is, having human form) comes with the clouds of heaven and is given great glory and power. Jesus understood himself as the one who would return to earth in the clouds of heaven (see Mark 8:38; 13:26; 14:62). Sometimes Jesus used “Son of Man” in this sense, to refer to his role as judge, deliverer, savior, and vindicator (Matt 10:23; 13:41; 16:27; 19:28; 24:27, 30, 37, 44; 25:31; 26:64).<\/p>\n<p>(2) Often Jesus used “Son of Man” to describe himself as a suffering redeemer (12:40; 17:9, 12, 22; 20:18, 28; 26:2, 24, 45). This sense is rooted in Isa 52:13–53:12.<\/p>\n<p>(3) At times, Jesus apparently used “Son of Man” to refer to himself as the representative of humans (Matt 8:20; 11:19; 12:8, 32; 13:37). The book of Ezekiel uses “son of man” in a similar sense (e.g., Ezek 2:1-8).<\/p>\n<p>Jesus did not use “Son of Man” to distinguish his humanity from his deity (“Son of God”). By using this title, Jesus could define himself as Messiah on his own terms. He used “Son of Man” to describe his total identity and as a veiled suggestion that those who watched and heard him should pay attention to who he is.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezek 2:1-8; 3:1, 4, 10, 17, 25; 4:1; Dan 7:13-14; 8:17; Matt 8:18-22; 9:6; 10:23; 11:19; 12:8, 32, 40; 13:37, 41; 16:13, 27-28; 17:9, 12, 22; 19:28; 20:18, 28; 24:27, 30, 37-39, 44; 25:31; 26:2, 24, 45, 64; Mark 2:10; John 1:51; 3:13-14; 5:27; 6:27, 53, 62; 8:28; 9:35; 12:23, 34; 13:31; Acts 7:56; Heb 2:6; Rev 1:13; 14:14<\/p>","content_en":"<h3>The Son of Man<\/h3>\n<p>“Son of Man” was Jesus’ favorite way to refer to himself. The phrase is just as odd in Greek as in English: It translates the Hebrew phrase <span class=\"hebrew\" lang=\"he\">ben ’adam,<\/span> an idiom that means “human being” or “person” (see, e.g., Ezek 2:1-8). One reason Jesus preferred this name was because it was not an inflammatory title such as “Christ” or “Messiah.” The expression is used in three ways in the Gospels:<\/p>\n<p>(1) The background to Jesus’ use of the title is Dan 7:13-14, where an exalted messianic figure “like a son of man” (that is, having human form) comes with the clouds of heaven and is given great glory and power. Jesus understood himself as the one who would return to earth in the clouds of heaven (see Mark 8:38; 13:26; 14:62). Sometimes Jesus used “Son of Man” in this sense, to refer to his role as judge, deliverer, savior, and vindicator (Matt 10:23; 13:41; 16:27; 19:28; 24:27, 30, 37, 44; 25:31; 26:64).<\/p>\n<p>(2) Often Jesus used “Son of Man” to describe himself as a suffering redeemer (12:40; 17:9, 12, 22; 20:18, 28; 26:2, 24, 45). This sense is rooted in Isa 52:13–53:12.<\/p>\n<p>(3) At times, Jesus apparently used “Son of Man” to refer to himself as the representative of humans (Matt 8:20; 11:19; 12:8, 32; 13:37). The book of Ezekiel uses “son of man” in a similar sense (e.g., Ezek 2:1-8).<\/p>\n<p>Jesus did not use “Son of Man” to distinguish his humanity from his deity (“Son of God”). By using this title, Jesus could define himself as Messiah on his own terms. He used “Son of Man” to describe his total identity and as a veiled suggestion that those who watched and heard him should pay attention to who he is.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezek 2:1-8; 3:1, 4, 10, 17, 25; 4:1; Dan 7:13-14; 8:17; Matt 8:18-22; 9:6; 10:23; 11:19; 12:8, 32, 40; 13:37, 41; 16:13, 27-28; 17:9, 12, 22; 19:28; 20:18, 28; 24:27, 30, 37-39, 44; 25:31; 26:2, 24, 45, 64; Mark 2:10; John 1:51; 3:13-14; 5:27; 6:27, 53, 62; 8:28; 9:35; 12:23, 34; 13:31; Acts 7:56; Heb 2:6; Rev 1:13; 14:14<\/p>","summary_ro":"The Son of Man “Son of Man” was Jesus’ favorite way to refer to himself. The phrase is just as odd in Greek as in English: It translates the Hebrew phrase ben ’adam, an idiom that means “human being” or “person” (see, e.g., Ezek 2:1-8). One reason Jesus preferred this name was because it was not an inflammatory title such as “Christ” or “Messiah.” The expression is used in three ways in the Gospels: (1) The background to Jesus’ use of the title is Dan 7:13-14, where an exalted messianic figur...","summary_en":"The Son of Man “Son of Man” was Jesus’ favorite way to refer to himself. The phrase is just as odd in Greek as in English: It translates the Hebrew phrase ben ’adam, an idiom that means “human being” or “person” (see, e.g., Ezek 2:1-8). One reason Jesus preferred this name was because it was not an inflammatory title such as “Christ” or “Messiah.” The expression is used in three ways in the Gospels: (1) The background to Jesus’ use of the title is Dan 7:13-14, where an exalted messianic figur...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":120090,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Commitment to His People","title_en":"God’s Commitment to His People","content_ro":"<h3>God’s Commitment to His People<\/h3>\n<p>Sometimes, from the perspective of God’s people, it seems that God is being slow to fulfill his promises. Abraham and Sarah had to wait twenty-five years from the time God first promised to make of them a great nation until their son Isaac was born. After God promised the kingship to David, David had to endure many trials under the reign of Saul before God finally established him as king. And though God had promised to bring a remnant back to the Promised Land after the Exile, the Jewish captives had to wait seventy years to return. Yet in each case, God indeed brought about the fulfillment of his promises.<\/p>\n<p>Zechariah prophesied around the time that the Temple was being rebuilt after the Exile. At one point during the reconstruction, God told Zechariah not to “despise these small beginnings” (Zech 4:10). God had acted in the past for the ultimate good of his people, even in the exile to Babylon (see 7:12-14). God would accomplish his purposes for Israel’s well-being in his own time and his own way. The people of Israel could take courage in the present and have hope for the future because God keeps his word and fulfills his promises (4:9).<\/p>\n<p>God wants patience and faith from his people, not a strident voice. God kept his word and fulfilled the promises he made indicating that his people would return to Jerusalem and that the Temple would be rebuilt. About five hundred years after Zechariah, God fulfilled the promises that he would bring salvation for all people, by sending Jesus the Messiah into the world. Likewise, Jesus’ words that he will one day return and fully establish his Kingdom can be trusted (see Matt 24:27, 30; see also Acts 1:6-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 15:29; 2 Sam 7:28-29; 2 Chr 36:21; Isa 42:1-9; 49:15; Zech 2:13; 4:9-10; 14:3; John 14:1-4; 17:17; Acts 1:6-11; Titus 1:2; Rev 21:5<\/p>","content_en":"<h3>God’s Commitment to His People<\/h3>\n<p>Sometimes, from the perspective of God’s people, it seems that God is being slow to fulfill his promises. Abraham and Sarah had to wait twenty-five years from the time God first promised to make of them a great nation until their son Isaac was born. After God promised the kingship to David, David had to endure many trials under the reign of Saul before God finally established him as king. And though God had promised to bring a remnant back to the Promised Land after the Exile, the Jewish captives had to wait seventy years to return. Yet in each case, God indeed brought about the fulfillment of his promises.<\/p>\n<p>Zechariah prophesied around the time that the Temple was being rebuilt after the Exile. At one point during the reconstruction, God told Zechariah not to “despise these small beginnings” (Zech 4:10). God had acted in the past for the ultimate good of his people, even in the exile to Babylon (see 7:12-14). God would accomplish his purposes for Israel’s well-being in his own time and his own way. The people of Israel could take courage in the present and have hope for the future because God keeps his word and fulfills his promises (4:9).<\/p>\n<p>God wants patience and faith from his people, not a strident voice. God kept his word and fulfilled the promises he made indicating that his people would return to Jerusalem and that the Temple would be rebuilt. About five hundred years after Zechariah, God fulfilled the promises that he would bring salvation for all people, by sending Jesus the Messiah into the world. Likewise, Jesus’ words that he will one day return and fully establish his Kingdom can be trusted (see Matt 24:27, 30; see also Acts 1:6-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 15:29; 2 Sam 7:28-29; 2 Chr 36:21; Isa 42:1-9; 49:15; Zech 2:13; 4:9-10; 14:3; John 14:1-4; 17:17; Acts 1:6-11; Titus 1:2; Rev 21:5<\/p>","summary_ro":"God’s Commitment to His People Sometimes, from the perspective of God’s people, it seems that God is being slow to fulfill his promises. Abraham and Sarah had to wait twenty-five years from the time God first promised to make of them a great nation until their son Isaac was born. After God promised the kingship to David, David had to endure many trials under the reign of Saul before God finally established him as king. And though God had promised to bring a remnant back to the Promised Land a...","summary_en":"God’s Commitment to His People Sometimes, from the perspective of God’s people, it seems that God is being slow to fulfill his promises. Abraham and Sarah had to wait twenty-five years from the time God first promised to make of them a great nation until their son Isaac was born. After God promised the kingship to David, David had to endure many trials under the reign of Saul before God finally established him as king. And though God had promised to bring a remnant back to the Promised Land a...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":120203,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Son of Man","title_en":"The Son of Man","content_ro":"<h3>The Son of Man<\/h3>\n<p>“Son of Man” was Jesus’ favorite way to refer to himself. The phrase is just as odd in Greek as in English: It translates the Hebrew phrase <span class=\"hebrew\" lang=\"he\">ben ’adam,<\/span> an idiom that means “human being” or “person” (see, e.g., Ezek 2:1-8). One reason Jesus preferred this name was because it was not an inflammatory title such as “Christ” or “Messiah.” The expression is used in three ways in the Gospels:<\/p>\n<p>(1) The background to Jesus’ use of the title is Dan 7:13-14, where an exalted messianic figure “like a son of man” (that is, having human form) comes with the clouds of heaven and is given great glory and power. Jesus understood himself as the one who would return to earth in the clouds of heaven (see Mark 8:38; 13:26; 14:62). Sometimes Jesus used “Son of Man” in this sense, to refer to his role as judge, deliverer, savior, and vindicator (Matt 10:23; 13:41; 16:27; 19:28; 24:27, 30, 37, 44; 25:31; 26:64).<\/p>\n<p>(2) Often Jesus used “Son of Man” to describe himself as a suffering redeemer (12:40; 17:9, 12, 22; 20:18, 28; 26:2, 24, 45). This sense is rooted in Isa 52:13–53:12.<\/p>\n<p>(3) At times, Jesus apparently used “Son of Man” to refer to himself as the representative of humans (Matt 8:20; 11:19; 12:8, 32; 13:37). The book of Ezekiel uses “son of man” in a similar sense (e.g., Ezek 2:1-8).<\/p>\n<p>Jesus did not use “Son of Man” to distinguish his humanity from his deity (“Son of God”). By using this title, Jesus could define himself as Messiah on his own terms. He used “Son of Man” to describe his total identity and as a veiled suggestion that those who watched and heard him should pay attention to who he is.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezek 2:1-8; 3:1, 4, 10, 17, 25; 4:1; Dan 7:13-14; 8:17; Matt 8:18-22; 9:6; 10:23; 11:19; 12:8, 32, 40; 13:37, 41; 16:13, 27-28; 17:9, 12, 22; 19:28; 20:18, 28; 24:27, 30, 37-39, 44; 25:31; 26:2, 24, 45, 64; Mark 2:10; John 1:51; 3:13-14; 5:27; 6:27, 53, 62; 8:28; 9:35; 12:23, 34; 13:31; Acts 7:56; Heb 2:6; Rev 1:13; 14:14<\/p>","content_en":"<h3>The Son of Man<\/h3>\n<p>“Son of Man” was Jesus’ favorite way to refer to himself. The phrase is just as odd in Greek as in English: It translates the Hebrew phrase <span class=\"hebrew\" lang=\"he\">ben ’adam,<\/span> an idiom that means “human being” or “person” (see, e.g., Ezek 2:1-8). One reason Jesus preferred this name was because it was not an inflammatory title such as “Christ” or “Messiah.” The expression is used in three ways in the Gospels:<\/p>\n<p>(1) The background to Jesus’ use of the title is Dan 7:13-14, where an exalted messianic figure “like a son of man” (that is, having human form) comes with the clouds of heaven and is given great glory and power. Jesus understood himself as the one who would return to earth in the clouds of heaven (see Mark 8:38; 13:26; 14:62). Sometimes Jesus used “Son of Man” in this sense, to refer to his role as judge, deliverer, savior, and vindicator (Matt 10:23; 13:41; 16:27; 19:28; 24:27, 30, 37, 44; 25:31; 26:64).<\/p>\n<p>(2) Often Jesus used “Son of Man” to describe himself as a suffering redeemer (12:40; 17:9, 12, 22; 20:18, 28; 26:2, 24, 45). This sense is rooted in Isa 52:13–53:12.<\/p>\n<p>(3) At times, Jesus apparently used “Son of Man” to refer to himself as the representative of humans (Matt 8:20; 11:19; 12:8, 32; 13:37). The book of Ezekiel uses “son of man” in a similar sense (e.g., Ezek 2:1-8).<\/p>\n<p>Jesus did not use “Son of Man” to distinguish his humanity from his deity (“Son of God”). By using this title, Jesus could define himself as Messiah on his own terms. He used “Son of Man” to describe his total identity and as a veiled suggestion that those who watched and heard him should pay attention to who he is.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezek 2:1-8; 3:1, 4, 10, 17, 25; 4:1; Dan 7:13-14; 8:17; Matt 8:18-22; 9:6; 10:23; 11:19; 12:8, 32, 40; 13:37, 41; 16:13, 27-28; 17:9, 12, 22; 19:28; 20:18, 28; 24:27, 30, 37-39, 44; 25:31; 26:2, 24, 45, 64; Mark 2:10; John 1:51; 3:13-14; 5:27; 6:27, 53, 62; 8:28; 9:35; 12:23, 34; 13:31; Acts 7:56; Heb 2:6; Rev 1:13; 14:14<\/p>","summary_ro":"The Son of Man “Son of Man” was Jesus’ favorite way to refer to himself. The phrase is just as odd in Greek as in English: It translates the Hebrew phrase ben ’adam, an idiom that means “human being” or “person” (see, e.g., Ezek 2:1-8). One reason Jesus preferred this name was because it was not an inflammatory title such as “Christ” or “Messiah.” The expression is used in three ways in the Gospels: (1) The background to Jesus’ use of the title is Dan 7:13-14, where an exalted messianic figur...","summary_en":"The Son of Man “Son of Man” was Jesus’ favorite way to refer to himself. The phrase is just as odd in Greek as in English: It translates the Hebrew phrase ben ’adam, an idiom that means “human being” or “person” (see, e.g., Ezek 2:1-8). One reason Jesus preferred this name was because it was not an inflammatory title such as “Christ” or “Messiah.” The expression is used in three ways in the Gospels: (1) The background to Jesus’ use of the title is Dan 7:13-14, where an exalted messianic figur...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":147716,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Commitment to His People","title_en":"God’s Commitment to His People","content_ro":"<h3>God’s Commitment to His People<\/h3>\n<p>Sometimes, from the perspective of God’s people, it seems that God is being slow to fulfill his promises. Abraham and Sarah had to wait twenty-five years from the time God first promised to make of them a great nation until their son Isaac was born. After God promised the kingship to David, David had to endure many trials under the reign of Saul before God finally established him as king. And though God had promised to bring a remnant back to the Promised Land after the Exile, the Jewish captives had to wait seventy years to return. Yet in each case, God indeed brought about the fulfillment of his promises.<\/p>\n<p>Zechariah prophesied around the time that the Temple was being rebuilt after the Exile. At one point during the reconstruction, God told Zechariah not to “despise these small beginnings” (Zech 4:10). God had acted in the past for the ultimate good of his people, even in the exile to Babylon (see 7:12-14). God would accomplish his purposes for Israel’s well-being in his own time and his own way. The people of Israel could take courage in the present and have hope for the future because God keeps his word and fulfills his promises (4:9).<\/p>\n<p>God wants patience and faith from his people, not a strident voice. God kept his word and fulfilled the promises he made indicating that his people would return to Jerusalem and that the Temple would be rebuilt. About five hundred years after Zechariah, God fulfilled the promises that he would bring salvation for all people, by sending Jesus the Messiah into the world. Likewise, Jesus’ words that he will one day return and fully establish his Kingdom can be trusted (see Matt 24:27, 30; see also Acts 1:6-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 15:29; 2 Sam 7:28-29; 2 Chr 36:21; Isa 42:1-9; 49:15; Zech 2:13; 4:9-10; 14:3; John 14:1-4; 17:17; Acts 1:6-11; Titus 1:2; Rev 21:5<\/p>","content_en":"<h3>God’s Commitment to His People<\/h3>\n<p>Sometimes, from the perspective of God’s people, it seems that God is being slow to fulfill his promises. Abraham and Sarah had to wait twenty-five years from the time God first promised to make of them a great nation until their son Isaac was born. After God promised the kingship to David, David had to endure many trials under the reign of Saul before God finally established him as king. And though God had promised to bring a remnant back to the Promised Land after the Exile, the Jewish captives had to wait seventy years to return. Yet in each case, God indeed brought about the fulfillment of his promises.<\/p>\n<p>Zechariah prophesied around the time that the Temple was being rebuilt after the Exile. At one point during the reconstruction, God told Zechariah not to “despise these small beginnings” (Zech 4:10). God had acted in the past for the ultimate good of his people, even in the exile to Babylon (see 7:12-14). God would accomplish his purposes for Israel’s well-being in his own time and his own way. The people of Israel could take courage in the present and have hope for the future because God keeps his word and fulfills his promises (4:9).<\/p>\n<p>God wants patience and faith from his people, not a strident voice. God kept his word and fulfilled the promises he made indicating that his people would return to Jerusalem and that the Temple would be rebuilt. About five hundred years after Zechariah, God fulfilled the promises that he would bring salvation for all people, by sending Jesus the Messiah into the world. Likewise, Jesus’ words that he will one day return and fully establish his Kingdom can be trusted (see Matt 24:27, 30; see also Acts 1:6-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 15:29; 2 Sam 7:28-29; 2 Chr 36:21; Isa 42:1-9; 49:15; Zech 2:13; 4:9-10; 14:3; John 14:1-4; 17:17; Acts 1:6-11; Titus 1:2; Rev 21:5<\/p>","summary_ro":"God’s Commitment to His People Sometimes, from the perspective of God’s people, it seems that God is being slow to fulfill his promises. Abraham and Sarah had to wait twenty-five years from the time God first promised to make of them a great nation until their son Isaac was born. After God promised the kingship to David, David had to endure many trials under the reign of Saul before God finally established him as king. And though God had promised to bring a remnant back to the Promised Land a...","summary_en":"God’s Commitment to His People Sometimes, from the perspective of God’s people, it seems that God is being slow to fulfill his promises. Abraham and Sarah had to wait twenty-five years from the time God first promised to make of them a great nation until their son Isaac was born. After God promised the kingship to David, David had to endure many trials under the reign of Saul before God finally established him as king. And though God had promised to bring a remnant back to the Promised Land a...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":147829,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Son of Man","title_en":"The Son of Man","content_ro":"<h3>The Son of Man<\/h3>\n<p>“Son of Man” was Jesus’ favorite way to refer to himself. The phrase is just as odd in Greek as in English: It translates the Hebrew phrase <span class=\"hebrew\" lang=\"he\">ben ’adam,<\/span> an idiom that means “human being” or “person” (see, e.g., Ezek 2:1-8). One reason Jesus preferred this name was because it was not an inflammatory title such as “Christ” or “Messiah.” The expression is used in three ways in the Gospels:<\/p>\n<p>(1) The background to Jesus’ use of the title is Dan 7:13-14, where an exalted messianic figure “like a son of man” (that is, having human form) comes with the clouds of heaven and is given great glory and power. Jesus understood himself as the one who would return to earth in the clouds of heaven (see Mark 8:38; 13:26; 14:62). Sometimes Jesus used “Son of Man” in this sense, to refer to his role as judge, deliverer, savior, and vindicator (Matt 10:23; 13:41; 16:27; 19:28; 24:27, 30, 37, 44; 25:31; 26:64).<\/p>\n<p>(2) Often Jesus used “Son of Man” to describe himself as a suffering redeemer (12:40; 17:9, 12, 22; 20:18, 28; 26:2, 24, 45). This sense is rooted in Isa 52:13–53:12.<\/p>\n<p>(3) At times, Jesus apparently used “Son of Man” to refer to himself as the representative of humans (Matt 8:20; 11:19; 12:8, 32; 13:37). The book of Ezekiel uses “son of man” in a similar sense (e.g., Ezek 2:1-8).<\/p>\n<p>Jesus did not use “Son of Man” to distinguish his humanity from his deity (“Son of God”). By using this title, Jesus could define himself as Messiah on his own terms. He used “Son of Man” to describe his total identity and as a veiled suggestion that those who watched and heard him should pay attention to who he is.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezek 2:1-8; 3:1, 4, 10, 17, 25; 4:1; Dan 7:13-14; 8:17; Matt 8:18-22; 9:6; 10:23; 11:19; 12:8, 32, 40; 13:37, 41; 16:13, 27-28; 17:9, 12, 22; 19:28; 20:18, 28; 24:27, 30, 37-39, 44; 25:31; 26:2, 24, 45, 64; Mark 2:10; John 1:51; 3:13-14; 5:27; 6:27, 53, 62; 8:28; 9:35; 12:23, 34; 13:31; Acts 7:56; Heb 2:6; Rev 1:13; 14:14<\/p>","content_en":"<h3>The Son of Man<\/h3>\n<p>“Son of Man” was Jesus’ favorite way to refer to himself. The phrase is just as odd in Greek as in English: It translates the Hebrew phrase <span class=\"hebrew\" lang=\"he\">ben ’adam,<\/span> an idiom that means “human being” or “person” (see, e.g., Ezek 2:1-8). One reason Jesus preferred this name was because it was not an inflammatory title such as “Christ” or “Messiah.” The expression is used in three ways in the Gospels:<\/p>\n<p>(1) The background to Jesus’ use of the title is Dan 7:13-14, where an exalted messianic figure “like a son of man” (that is, having human form) comes with the clouds of heaven and is given great glory and power. Jesus understood himself as the one who would return to earth in the clouds of heaven (see Mark 8:38; 13:26; 14:62). Sometimes Jesus used “Son of Man” in this sense, to refer to his role as judge, deliverer, savior, and vindicator (Matt 10:23; 13:41; 16:27; 19:28; 24:27, 30, 37, 44; 25:31; 26:64).<\/p>\n<p>(2) Often Jesus used “Son of Man” to describe himself as a suffering redeemer (12:40; 17:9, 12, 22; 20:18, 28; 26:2, 24, 45). This sense is rooted in Isa 52:13–53:12.<\/p>\n<p>(3) At times, Jesus apparently used “Son of Man” to refer to himself as the representative of humans (Matt 8:20; 11:19; 12:8, 32; 13:37). The book of Ezekiel uses “son of man” in a similar sense (e.g., Ezek 2:1-8).<\/p>\n<p>Jesus did not use “Son of Man” to distinguish his humanity from his deity (“Son of God”). By using this title, Jesus could define himself as Messiah on his own terms. He used “Son of Man” to describe his total identity and as a veiled suggestion that those who watched and heard him should pay attention to who he is.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezek 2:1-8; 3:1, 4, 10, 17, 25; 4:1; Dan 7:13-14; 8:17; Matt 8:18-22; 9:6; 10:23; 11:19; 12:8, 32, 40; 13:37, 41; 16:13, 27-28; 17:9, 12, 22; 19:28; 20:18, 28; 24:27, 30, 37-39, 44; 25:31; 26:2, 24, 45, 64; Mark 2:10; John 1:51; 3:13-14; 5:27; 6:27, 53, 62; 8:28; 9:35; 12:23, 34; 13:31; Acts 7:56; Heb 2:6; Rev 1:13; 14:14<\/p>","summary_ro":"The Son of Man “Son of Man” was Jesus’ favorite way to refer to himself. The phrase is just as odd in Greek as in English: It translates the Hebrew phrase ben ’adam, an idiom that means “human being” or “person” (see, e.g., Ezek 2:1-8). One reason Jesus preferred this name was because it was not an inflammatory title such as “Christ” or “Messiah.” The expression is used in three ways in the Gospels: (1) The background to Jesus’ use of the title is Dan 7:13-14, where an exalted messianic figur...","summary_en":"The Son of Man “Son of Man” was Jesus’ favorite way to refer to himself. The phrase is just as odd in Greek as in English: It translates the Hebrew phrase ben ’adam, an idiom that means “human being” or “person” (see, e.g., Ezek 2:1-8). One reason Jesus preferred this name was because it was not an inflammatory title such as “Christ” or “Messiah.” The expression is used in three ways in the Gospels: (1) The background to Jesus’ use of the title is Dan 7:13-14, where an exalted messianic figur...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"28":[{"id":5026,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Birds","title_en":"Birds","content_ro":"<h3>BIRDS<\/h3>\n\n<p>Feathered vertebrates of the class Aves. Over 8,000 species of birds are known. Approximately 400 species are found in the Holy Land and about 40 are mentioned in Scripture.<\/p>\n<p>Modern scientists classify organisms on the basis of internal and external structure, but the biblical writers generally classified organisms according to habitat. Thus, in the Bible, bats are listed with birds as creatures of the air (Lv 11:19; Dt 14:18).<\/p>\n<p>Precise identification of biblical birds is often difficult or impossible. The biblical languages were not highly specialized scientific languages. People in biblical times generally knew the difference between similar animals now categorized as separate species. For birds, however, they frequently used poetic, descriptive terms. Biblical scholars attempt to overcome the difficulties in identification by comparing the Hebrew words with similar words in related languages and by attention to the habitat, habits, and characteristics attributed to the birds in Scripture. Nevertheless, different scholars sometimes arrive at different identifications.<\/p>\n<p class=\"h2\" id=\"BiblicalReferencestoBirds\">Biblical References to Birds<\/p>\n<p>The Bible refers to birds both in literal and figurative senses. The biblical writers were keen observers of nature, their awareness of birds and bird life being reflected in many passages. They asserted that God knows all the birds (Ps 50:11) and cares for them (Mt 10:29). They saw God’s covenant with Noah after the flood, his promise never to destroy life again by flood, as extending even to the birds and animals (Gn 9:10).<\/p>\n<p>The Mosaic law declared many birds “unclean,” mostly species that were scavengers or predators, or inhabited waste places. Centuries later the early Christians came to regard unclean species as clean by God’s decree, revealed in the apostle Peter’s vision (Acts 10:12). Other birds, like quail, sustained the Israelites in their wanderings (Ex 16:13). The Law prescribed birds as sacrifices for a firstborn child (Lk 2:24), for a Nazirite vow (Nm 6:10), for cleansing a leper (Lv 14:22), and as a burnt offering and sin offering (12:8).<\/p>\n<p>Birds are easily subject to extinction, especially through human activity. God required the Israelites to practice conservation to prevent any birds from becoming extinct in the Holy Land, both for the birds’ sake and so the Israelites would have a continuous source of food. The Law allowed foraging Israelites to take eggs or the young from a bird’s nest, but they were not permitted to kill both a mother bird and her young (Dt 22:6).<\/p>\n<p>Biblical writers turned to nature frequently for illustrations of divine principles or human characteristics. Comparisons of humans to birds sometimes carry a sense of lowness, as when King Nebuchadnezzar developed claws like a bird in his madness (Dn 4:33), or when Job remarked that birds did not know the source of wisdom (Jb 28:21). In Jesus’ parable of the sower, the birds that ate the seed scattered by the wayside may represent indifference and a lack of spiritual understanding (Mt 13:4).<\/p>\n<p>Scripture also contains sympathetic images of the plight of birds. A lonely man praying was likened to a lonely bird on a housetop (Ps 102:7). If someone was unjustly hunted by his enemies, he would understand a hunted bird’s plight (Lam 3:52). Birds were said to be affected by curses on evildoers as they fled from Jerusalem or from the face of the earth (Jer 9:10; Zep 1:3).<\/p>\n<p>In spite of such misfortune visited upon birds, Scripture affirms that, like other creatures, they are cared for and delighted in by God (Ps 50:11; Mt 6:26; 10:29). Both Pharaoh and Nebuchadnezzar were compared to a tree that gives shelter to the birds (Ez 31:6; Dn 4:12; cf. 2:38). Human power, however, fails eventually as when the tree representing Nebuchadnezzar was cut down, forcing the birds to flee (Dn 4:14). God’s protection, by contrast, is unfailing. Jesus likened the kingdom of God to a mustard seed, growing to become a shelter for birds (Mt 13:32). God provides a habitation for birds (Ps 104:12), although Jesus, the Son of Man, had nowhere to rest his head (Mt 8:20).<\/p>\n<p>Birds were considered evidence of God’s handiwork (Jb 12:7). Bird lore provided examples of good sense in learning from a mistake (Prv 1:17; 6:5) and of bad judgment in failing to avoid the snares of immorality (7:23). Birds and other creatures could be tamed, unlike the wicked human tongue (Jas 3:7). Birds flying without alighting were an image of an undeserved curse (Prv 26:2). Without trust in God, people might be forced by evil to flee like a bird to the mountains (Ps 11:1). Birdsong was said to bring joy (Sg 2:12). The return of God’s people to the Promised Land would be like birds returning (Hos 11:11). Jesus expressed his love for Jerusalem by saying that he longed to gather his people to himself as a hen gathers her brood under her wing (Mt 23:37).<\/p>\n<p>Finally, birds were occasionally regarded as ominous signs. For example, Pharaoh’s baker learned of impending death because in a dream birds ate the food from a basket on his head (Gn 40:17). Solomon warned against cursing the king, even in private, because “a little bird may tell them what you said” (Eccl 10:20). A vivid biblical image is that of scavenging, carrion-eating birds consuming the bodies of evildoers. To the Israelites, such a desecration of humanity was an image of ultimate horror (Dt 28:26; 1 Sm 17:44; Is 46:11; Jer 7:33; 12:9; Ez 29:5; 39:4; Rv 19:17, 21).<\/p>\n<p class=\"h2\" id=\"IndividualSpecies\">Individual Species<\/p>\n<p class=\"h3\" id=\"Bittern\">Bittern<\/p>\n<p>Long-legged wading bird <em>(Botaurus stellaris)<\/em> similar to the heron, but with shorter legs and a smaller, more compact body. Bitterns inhabit marshes, where it is easy for them to hide with their natural camouflage. A bittern’s mottled plumage of barred brown and black so duplicates the color and shape of swamp vegetation that at times the bird seems to disappear before the observer’s eyes. The neck is covered with long, soft feathers, making it appear disproportionately heavy. Bitterns are wary and solitary. During mating season the bittern’s larynx is modified to produce a mysterious-sounding cry. The body twists in an unusual manner in harmony with the notes. Bitterns nest alone in grassy marshes. Because they are shy, they have become symbols of places of desolation and loneliness.<\/p>\n<p>There is some question as to whether the bittern is actually mentioned in the Bible. The <span>kjv<\/span> has “bittern” in three places (Is 14:23; 34:11; Zep 2:14). Many biblical scholars believe the Hebrew word in those verses refers not to the bittern but to the hedgehog (Is 14:23; Zep 2:14, <span>rsv<\/span>) or porcupine (Is 34:11, <span>rsv<\/span>). The Hebrew word is similar to an Arabic word meaning “porcupine.” Other scholars point out that the references suggest a bird rather than a mammal, especially Zephaniah 2:14, which speaks of the creature making its “lodge in her capitals” (i.e., above Nineveh’s doorposts). Bitterns are particularly abundant in the swamps of the Tigris River (near Nineveh). The bittern’s characteristics may fit the references in the three passages better than do the hedgehog’s.<\/p>\n<p><em>See also<\/em> Hedgehog; Animals (Porcupine).<\/p>\n<p class=\"h3\" id=\"Buzzard\">Buzzard<\/p>\n<p>Hawklike soaring bird <em>(Buteo vulgaris<\/em> or <em>Buteo ferox).<\/em> It resembles the kite, though its tail is straight and not cleft. It is mentioned in the list of unclean birds (Dt 14:13). But other translations render the word as “glede” (<span>kjv<\/span>) or “kite” (<span>nasb<\/span>, <span>neb<\/span>). The parallel list in Leviticus 11, however, substitutes “kite” (<span>rsv<\/span>, <span>nasb<\/span>, <span>neb<\/span>) or “vulture” (<span>kjv<\/span>) for “buzzard.” Thus, it is difficult to determine whether the buzzard is actually mentioned in the Bible, even though it is a common resident of Israel.<\/p>\n<p>Like other great soaring birds, the buzzard is noted for its sharp eyesight, and may be the bird mentioned for that quality in Job 28:7 (variously translated “falcon,” “eagle,” or “vulture”). It will trail its prey for hours, and has a remarkable ability to see a carcass on which it descends to feed. Somewhat larger than the common buzzard is the long-legged buzzard, found in Israel, western Asia, and Syria.<\/p>\n<p><em>See also<\/em> Kestrel; Kite; Vulture (below).<\/p>\n<p class=\"h3\" id=\"Cormorant\">Cormorant<\/p>\n<p>Large, black gooselike bird <em>(Phalacrocorax carbo),<\/em> repeatedly depicted in art from Egypt and the Holy Land. Its length varies from 19 to 40 inches (48.3 to 101.6 centimeters). Its feet have webs between all four toes. The feet, attached far back on the body, serve as propellers when the cormorant dives to catch its meal of fish, crustacea, or amphibia. The long bill is curved at the tip, and under the bill is a sac in which the cormorant keeps the captured fish.<\/p>\n<p>Cormorants live in large companies, making nests of sticks and other vegetation that they carry to trees or to rocky shelves near coasts. Up to four eggs are incubated, and the young are fed by both parents.<\/p>\n<p>The cormorant frequents swamps around the Sea of Galilee, Lake Huleh (the waters of Merom), and the Mediterranean coast. Its Hebrew name originally denoted the “hurling down” of the bird at its prey. Cormorants dive into deep water and sometimes seem to zoom beneath the surface in their hunt for fish. The cormorant’s greed is proverbial. It was ceremonially unclean for the Israelites (Lv 11:17; Dt 14:17).<\/p>\n<p><em>See also<\/em> Pelican (below).<\/p>\n<p class=\"h3\" id=\"Crane\">Crane<\/p>\n<p>Tall wading birds <em>(Grus grus)<\/em> resembling storks and herons but with shorter talons. The plumage has a silvery gloss and the tail feathers are wavy. Large flocks of cranes flying in wedge-shaped formations pass over the Holy Land during the daylight hours each fall on their way to Africa from the northern countries of Europe and again in the spring when they return north to breed. Migratory flocks may number as many as 2,000 birds. Jeremiah 8:7 refers to the crane’s migratory habits.<\/p>\n<p>The usual call of the crane is best described as a bellow, but during migratory flight they emit a chattering sound that may be referred to in Isaiah 38:14. Cranes have remarkably powerful voices, their calls seeming to carry for miles. Migrating flocks usually have a flock leader who does the calling.<\/p>\n<p>A crane’s height may reach 40 to 60 inches (101.6 to 152.4 centimeters). Except for the ostrich, the crane is the tallest bird ever to inhabit the Holy Land. A crane’s wingspread may exceed 90 inches (228.6 centimeters). The overall color is steel gray; the head and neck are black with a longitudinal white stripe. The crane feeds on land rather than in shallow water. It feeds primarily on grass and grain yet may devour insects, snakes, small alligators, frogs, and worms, using its long, powerful bill as a sharp hammer for killing such creatures.<\/p>\n<p>The crane usually nests in solitary places, often in shallow water or nearby. Its nest is a mass of vegetation, holding two or three eggs that are light-colored with darker spots.<\/p>\n<p class=\"h3\" id=\"Cuckoo\">Cuckoo<\/p>\n<p>Small, drab brown bird known for its parasitic habits. The term the <span>kjv<\/span> used in Leviticus 11:16 and Deuteronomy 14:15 may refer either to the common cuckoo <em>(Cuculus canorus)<\/em> or to the great spotted cuckoo <em>(Clamator glandarius).<\/em> The bird acts as a brood parasite, laying its eggs in the nest of another species after pushing out one of the eggs of the host species. The young cuckoo hatches before the young of the host species and evicts the other young. The foster parents raise it as their own.<\/p>\n<p>The cuckoo, an insect eater, is considered ritually unclean in Scripture, which might imply that it is a predator or carrion-eater. For that reason some believe the Hebrew word actually refers to the seagull or sea mew rather than the cuckoo. Gulls, terns, and petrels are all common on the seashore and lakes of the Holy Land.<\/p>\n<p>Other scholars believe that the Hebrew word refers not to the cuckoo but to one of the owls, possibly the long-eared owl.<\/p>\n<p><em>See also<\/em> Owl; Seagull (below).<\/p>\n<p class=\"h3\" id=\"Eagle\">Eagle<\/p>\n<p>Large bird of prey, genus <em>Aquila.<\/em> Vultures were often confused with eagles, making identification of the biblical birds difficult. Eagles’ heads are not bald as are the heads of vultures, but from a distance they appear similar. It is possible that the Hebrew word translated “eagle” (which literally means “to tear with the beak”) may have referred to all large birds of prey, eagles and vultures alike. A number of references to the eagle in Scripture are actually references to the griffon vulture (e.g., Hos 8:1; perhaps Mt 24:28). In certain passages, however, the true eagle may be meant.<\/p>\n<p>The Holy Land has several varieties of eagle, including the imperial eagle <em>(Aquila heliaca)<\/em> and the less common golden eagle <em>(Aquila chrysaetos).<\/em> These birds are powerfully built with strong wings; their movements reveal suppleness and strength. A distinctive hooked beak, which enhances the eagle’s dignified and somewhat ferocious appearance, provides it with an effective instrument for tearing and killing prey. Short, powerful legs and prehensile claws enable an eagle to apply an almost unbreakable grip on a struggling victim. The strong talons have sharp points and edges. The eagle hunts by day.<\/p>\n<p>For Jeremiah and other prophets, the eagle was the epitome of swiftness. The golden eagle, which can fly three or four miles (5–7 kilometers) in ten minutes, may have evoked the comparisons in 2 Samuel 1:23;Jeremiah 4:13; 49:22; Lamentations 4:19 (<span>kjv<\/span>), and Habakkuk 1:8. Moses used a similar comparison to emphasize the sudden striking power of a hostile enemy (Dt 28:49). The author of Proverbs, observing the high altitude to which the eagle soars, applied that image to the human situation (Prv 23:4-5; cf. Rv 12:14).<\/p>\n<p>The eagle’s strength and invincibility were mentioned often with reference to powerful nations attacking Israel. The prophet Ezekiel described Nebuchadnezzar as an eagle (Ez 17:3). Both the Babylonians and Assyrians frequently depicted the eagle in their art, especially as a deity with a man’s body and an eagle’s head. Nebuchadnezzar even had an experience of temporary insanity in which “his hair grew as long as eagles’ feathers, and his nails were like birds’ claws” (Dn 4:33, <span>rsv<\/span>).<\/p>\n<p>The eagle builds its nest on inaccessible mountain peaks or at the top of the tallest trees, a fact noted by Jeremiah (Jer 49:16; cf. Jb 39:27-28; Ob 1:4). The brood consists of two or occasionally three eggs. Only the female sits on the nest, but the young eaglets are fed by both parents. Eagles are devoted to their offspring and train them with great care in the art of flying. Some commentators interpret Exodus 19:4 and Deuteronomy 32:11 as evidence of the eagle’s practice of catching its young on its wings. There is virtually no evidence from observation, however, that any eagle can perform such a feat. In some versions the wording avoids a direct statement that eagles bear their young on their wings.<\/p>\n<p>Some eagles in captivity have lived to an age of over 100 years. This remarkable longevity caused the psalmist to speak of the eagle whose youth is renewed (Ps 103:5). Confronted by its impressive qualities, biblical authors observed the eagle with awe and wonder (Jb 39:27-30; Prv 30:18-19). Those awesome qualities also contributed to several prophetic visions, including Ezekiel’s vision of a creature with an eagle’s face (Ez 1:10) and the apostle John’s vision of a holy beast like a flying eagle (Rv 4:7).<\/p>\n<p><em>See also<\/em> Vulture (below).<\/p>\n<p class=\"h3\" id=\"FowlDomestic\">Fowl, Domestic<\/p>\n<p>Domesticated poultry <em>(Gallus gallus domesticus),<\/em> probably derived from the red jungle fowl of India. They seem to have been known already in OT times (Prv 30:31). A seal of Jaazaniah (see 2 Kgs 25:23), dating from about 600 <span>BC<\/span>, bears the image of a fighting cock. A reference to fowls or poultry for Nehemiah’s table, however, may be to wild game rather than domestic fowl (Neh 5:18).<\/p>\n<p>Poultry symbolized fertility, and the Jews carried a cock and hen in front of bridal couples at weddings. The motherly concern of hens gathering their broods was familiar to Jesus’ hearers (Mt 23:37; Lk 13:34).<\/p>\n<p>Since roosters habitually crow an hour or two before dawn, the third watch of the night, from midnight to 3:00 <span>am<\/span>, was known as the cockcrow. According to the Talmud (a commentary on Jewish law), keeping chickens was prohibited in Jerusalem in NT times to prevent the insects and larvae that breed in chicken droppings from contaminating sacrificial flesh. For that reason the cock that Peter heard (Mt 26:34, 74; Lk 22:34, 60-61) probably belonged to Romans living there or to Jews who did not follow Jewish regulations.<\/p>\n<p class=\"h3\" id=\"GoatsuckerorNightHawk\">Goatsucker or Night Hawk<\/p>\n<p>Migratory bird, dark in color and short-legged, similar to the American whippoorwill. The goatsucker (genus <em>Caprimulgus<\/em>) resembles an owl with a flat head, large eyes, soft plumage, and a noiseless flight. It hunts insects at night, catches them on the wing, and during the day rests on branches. Goatsuckers were so named because they were thought by the ancients to milk goats. According to Leviticus 11:16 and Deuteronomy 14:15, they were ritually unclean. Although some scholars believe that an owl is intended, there seems to be good reason to accept the “night hawk” translation.<\/p>\n<p class=\"h3\" id=\"Goose\">Goose<\/p>\n<p>Long-necked, web-footed water birds with waterproof feathers (genus <em>Anser<\/em>). Domestic geese were known to the Greeks of Homer’s day, since they are mentioned in the <em>Odyssey.<\/em> They were domesticated in Egypt perhaps as early as the Old Kingdom (c. 2500 <span>BC<\/span>) and certainly by the time of the New Kingdom (c. 1500– 1100 <span>BC<\/span>). They were used for food and sacrifice. The breeding of geese was widespread in Canaan in biblical times; ivory carvings of the 13th or 12th century <span>BC<\/span> showing geese have been found in excavations at Megiddo in Israel.<\/p>\n<p>Many species of geese spend most of their lives on land even though they are waterfowl; some even build their nests in trees. Wild geese tend to inhabit flatlands and prairies rather than mountainous terrain.<\/p>\n<p>Geese may have graced the table of King Solomon. In 1 Kings 4:23 they are referred to as “fatted fowl,” a term that may also refer to ducks, swans, guineas, pigeons, or other domestic edible birds.<\/p>\n<p class=\"h3\" id=\"Hawk\">Hawk<\/p>\n<p>Small birds of prey found in the Holy Land. Most references are probably to the sparrow hawk <em>(Accipter nisus).<\/em> This bird is slightly larger than the kestrel, has a grayish-brown back and a white belly with black and brown bars. It has short feathers, long, curved talons, and broad wings, rounded at the outer ends, which enable it to soar on updrafts. The long tail, acting as a rudder, helps the bird change its course swiftly in flight. It is hence very maneuverable in the air when chasing warblers or other small birds. It does not seize its prey on the ground, as does the kestrel, but hunts and attacks small birds in flight. Hawks hunt in the daytime, unlike owls that are adapted for nighttime hunting. With their eyes located on the side of the head, hawks are very keen-sighted. They usually nest in tall trees and their nests are often occupied by the same pair year after year.<\/p>\n<p>The Egyptians embalmed sparrow hawks and regarded all hawks highly. The god Horus was depicted with the head of a hawk hawk was ceremonially unclean to the Israelites (Lv 11:16; Dt 14:15). It was not a permanent resident of Israel but stopped off as it migrated from north to south. Its southward migration is mentioned in Job 39:26. A reference in Isaiah 34:11 to “hawk” (“cormorant,” <span>kjv<\/span>) is uncertain. <em>See<\/em> Kestrel or Falcon; Kite (below).<\/p>\n<p class=\"h3\" id=\"Heron\">Heron<\/p>\n<p>Wading bird (genus <em>Ardea<\/em>) with a long, thin neck and long legs. It has a characteristic comblike growth on the inner side of the third toe.<\/p>\n<p>Herons are generally white, blue, green, or gray. They nest together in rookeries, and both parents bring in food for the young. Herons feed on fish, small reptiles, and insects, gulping them down in one swallow. Adults and young migrate in the late fall to warm southern climates. The white heron attains a length of more than 3 feet (.9 meter), whereas the dwarf heron is only about 22 inches (55.9 centimeters) long.<\/p>\n<p>At least seven varieties of heron are reported in the Holy Land. The white ibis, or buff-backed heron (<em>Buphus russatus<\/em>), was probably the most common species. The purple heron <em>(Ardea purpureus)<\/em> is a summer breeder found in all parts of the Holy Land where there is standing water.<\/p>\n<p>The blue-gray heron (<em>Ardea cinerea<\/em>) winters in southern Europe and North Africa, migrating to northern Europe in the early spring. In Israel it builds its winter nest near water, in swamps and along riverbanks, where it feeds on fish and frogs. It will stand patiently in the water for hours, and then suddenly its long, pointed beak darts down with lightning speed to catch its prey. Often the blue-gray heron builds its nest in a tall tree to which it may return year after year.<\/p>\n<p>According to Leviticus 11:19 and Deuteronomy 14:18, the heron was ceremonially unclean to the Israelites. Some scholars believe those references are to the cormorant, but most scholars think they refer to one of the herons.<\/p>\n<p><em>See also<\/em> Cormorant (above).<\/p>\n<p class=\"h3\" id=\"Hoopoe\">Hoopoe<\/p>\n<p>One of the Holy Land’s most beautiful birds (<em>Upupa epops<\/em>). It has vividly colored plumage, a lovely crown-shaped crest that becomes erect when the bird is alarmed, and a long, slender curved bill. The pinkish-brown hoopoe is about 11 inches (27.9 centimeters) long, with black and white bands on its back, tail, and wings. Hoopoes are basically desert-dwelling birds.<\/p>\n<p>The name “hoopoe” is derived from the sound of the bird’s call. To emit the sound, the neck feathers are puffed up and the head snapped in the air. When on the ground, the bird hammers its beak into the earth.<\/p>\n<p>The hoopoe arrives in the Holy Land in February, breeds in the summer, and leaves in September. It was held in religious reverence by the Egyptians. It was listed as ritually unclean (Lv 11:19; Dt 14:18), probably because it searches for grubs and small insects in such unsanitary places as dunghills.<\/p>\n<p class=\"h3\" id=\"Ibis\">Ibis<\/p>\n<p>Wading bird (<em>Threskiornis aethiopica<\/em>) presently unknown in the Holy Land but possibly known there in biblical times. It was well known in ancient Egypt, where it was sacred to the god Thoth. Today it has practically vanished with the disappearance of swamps along the Nile.<\/p>\n<p>There is some question as to whether the ibis is meant in Leviticus 11:17, where it is classified as ceremonially unclean. The same Hebrew word in Deuteronomy 14:16 and Isaiah 34:11 is translated “great owl,” a translation preferred by most scholars.<\/p>\n<p><em>See also<\/em> Owl, Great (below).<\/p>\n<p class=\"h3\" id=\"KestrelorFalcon\">Kestrel or Falcon<\/p>\n<p>Small hawk (<em>Falco tinnunculus<\/em>) about a foot (30.5 centimeters) long with brown, black, and yellow feathers on its breast. It was abundant in the Holy Land in villages and in the countryside, nesting on rooftops and among rocks. Like most hawks, the kestrel is able to hover and float in midair and then swoop down on its prey, seizing it with sharp, hooklike talons. It feeds largely on mice, small reptiles, and insects.<\/p>\n<p>Embalmed kestrels have been found in ancient Egyptian tombs. The Egyptians also embalmed the hunting kestrel <em>(Falco cherug),<\/em> which can be tamed and trained to hunt rabbits and other small game. Falconry (hunting with hawks of various species) was well known among the ancients and is still practiced today. That the Assyrians were familiar with falconry is seen in the records of Ashurbanipal. Because the kestrel is a predator, it was ceremonially unclean (Lv 11:14). Some translations render the word as “kite” (Lv 11:14, <span>kjv<\/span>; Dt 14:13, <span>kjv<\/span>, <span>rsv<\/span>), an illustration of the difficulty of identifying biblical birds precisely.<\/p>\n<p><em>See also<\/em> Kite or Glede (below).<\/p>\n<p class=\"h3\" id=\"KiteorGlede\">Kite or Glede<\/p>\n<p>Large bird of prey <em>(Milvus milvus).<\/em> The average length of the kite is about 19 inches (48.3 centimeters). The upper part is generally dark, but the belly is white. Kites nest high in trees and build nests of vegetation, including sticks. They rarely have more than two or three young, which they feed on snakes, grasshoppers, and so on. Sometimes kites are called snake hawks.<\/p>\n<p>The kite is a migratory bird that stays in Israel during the summer, especially in the mountains of southern Judea, in the trackless wastes west of the Dead Sea, and in the wilderness of Beersheba.<\/p>\n<p>The red kite or glede is a medium-sized bird of prey. The edges of the upper part of the bill overlap with the lower one, forming sharp scissors. The tail is forked or cleft like that of a fish. Its loud cry often includes sharp whistling notes. Other Holy Land species include the black kite <em>(Milvus migrans)<\/em> and the black-winged kite <em>(Elanus caeruleus).<\/em><\/p>\n<p>The kite is listed among the unclean birds in Mosaic law (Lv 11:14; Dt 14:13), but the precise identification of the birds mentioned there is disputed by some scholars and translators.<\/p>\n<p><em>See also<\/em> Buzzard; Kestrel or Falcon (above).<\/p>\n\n<p class=\"h3\" id=\"Lammergeier\">Lammergeier<\/p>\n<p>Largest of the vultures and less common than the other members of the family. It is grayish brown with white streaks and has a black tuft of stiff hairs in the facial area that gives it the name “bearded vulture.” Another name for it is “lamb vulture.”<\/p>\n<p>The lammergeier <em>(Gypaetus barbatus)<\/em> has a unique way of killing its prey; since its beak is not particularly powerful it carries its victim high in the air and then drops it on rocks.<\/p>\n<p>The lammergeier is especially partial to tortoises and to marrow bone. After jackals and smaller vultures have reduced a carcass to bone, the lammergeier crushes the bones to obtain the marrow, or swallows the pieces intact. Hence it is also known as the ossifrage, from a Latin word meaning “bone crusher.” The lammergeier was unclean in Mosaic law (Lv 11:13; Dt 14:13; both translated “vulture” in <span>nlt<\/span> and “ossifrage” in <span>kjv<\/span>).<\/p>\n<p><em>See also<\/em> Vulture (below).<\/p>\n<p class=\"h3\" id=\"Ostrich\">Ostrich<\/p>\n<p>Two-toed, swift-running, flightless bird (<em>Struthio camelus<\/em>) that lives in deserts or in areas covered with stunted bushes.<\/p>\n<p>In biblical times ostriches ranged as far north as Syria and were found over the entire wasteland of the Negev Desert, but they have since become extinct there. Its Hebrew name means “daughter of the desert.” It is the largest of all living birds, attaining a height of about 10 feet (3 meters) and a weight of 175 pounds (79.5 kilograms), though some males may weigh as much as 300 pounds (136.4 kilograms). The female is considerably smaller. Powerful thighs and long legs give the ostrich great speed, reported to be as high as 40 <span>mph<\/span> (64 <span>kph<\/span>).<\/p>\n<p>The ostrich is omnivorous. It eats grass, fruits, small mammals, birds, snakes, and lizards, as well as large pebbles that assist in the breakdown of food in its gizzard. The ostrich is hunted, but its eggs are generally more sought after than the bird itself. The empty shells are traded throughout the Mediterranean area for use as utensils, or when broken up as raw material for beads. The eggs—as many as 25 in one clutch—are laid in a shallow nest of sand, with some left uncovered. They may appear to be neglected by day, but only because they are ordinarily incubated at night. The cock does most of the incubating; the female participates only during cold days. The strong, thick eggshell protects the embryo from the heat of the desert.<\/p>\n<p>Occasionally the ostrich is used for riding or even for pulling small carts. Ostrich feathers are in great demand. Ostrich plumes graced ancient royal courts as fans. An ivory-handled fan of Pharaoh Tutankhamen (King Tut) had lovely ostrich plumes. The plumes are white in the male and brownish gray in the female. The reputation of the ostrich for stupidity comes from its behavior when hunted and cornered; it fails to take evasive action even when doing so would save it. In open country, however, it is very wary and runs at great speed to escape. In contrast to the partridge, an ostrich will run away from its eggs and chicks when pursued.<\/p>\n<p>Most biblical references to ostriches emphasize their negative characteristics. They were regarded as unclean in Jewish law (Lv 11:16; Dt 14:15). Several references associate ostriches with images of wilderness and desolation (Jb 30:29; Is 13:21; 34:13; 43:20; Jer 50:39). Their night cry, which has been compared to an ox’s lowing in pain, is referred to in Micah 1:8. Biblical writers also noted the apparent indifference of the ostrich to its brood (Jb 39:13-18; Lam 4:3).<\/p>\n<p class=\"h3\" id=\"Owl\">Owl<\/p>\n<p>Nocturnal birds (order Strigiformes) with large heads and large, forward-looking eyes. Their wing and tail feathers are soft as velvet, helping to make their flight noiseless. The owl’s body is small and slender, about the size of a pigeon, but it appears bulky because of the thick covering of feathers. Owls have been considered bearers of misfortune and omens of disaster. In the Near East, owls now live in temple ruins and pyramids in Egypt, and in rock-hewn graves, ruins, and caves on both sides of the Jordan River in Israel. They seldom come near inhabited dwellings.<\/p>\n<p>Owls have excellent night vision, which they use to capture rodents or other animals. Although unusually large, the owl’s eyes are almost useless in the daylight because the light dazzles them. The owl is able to swallow its prey whole because of its elastic esophagus. Indigestible hair and bones are regurgitated as pellets. The bill is short but sharply hooked.<\/p>\n<p>Owls may lay up to ten eggs. The young are cared for on the nest by both parents. Both adults and young tend to remain in the area in which they were hatched. Eight species of owls are found in the Holy Land, of which five are plentiful. It is difficult, however, to identify a particular species with any of the four Hebrew words translated “owl” in Scripture. A fifth word translated “owl” (<span>kjv<\/span>) is more appropriately identified with the ostrich (<span>rsv<\/span>). Owls appear in the lists of unclean birds (Lv 11:17; Dt 14:16), and although translations differ, they concur that all species of owls, being predators, are unclean.<\/p>\n<p><em>See also<\/em> Ostrich (above); Owl, Barn or White; Owl, Great; Owl, Little; Owl, Scops (below).<\/p>\n<p class=\"h3\" id=\"OwlBarnorWhite\">Owl, Barn or White<\/p>\n<p>Large owl <em>(Tyto alloa)<\/em> with a distinct heart-shaped face. It may get its Hebrew name from a snoring sound it makes when breathing in the nest. In flight it emits a frightening screech, and thus is sometimes referred to as the screech owl. Its somewhat sinister features—a large head and wide pop eyes—have led some people to consider it demonic, but they have also inspired another name, the monkey-faced owl. It is a useful bird, however, devouring rodents that raid fields and damage stored grain. Like other owls, it sleeps during the day and hunts at night with a well-developed sense of hearing and sight. Its color is light brownish yellow with a white mask around the eyes and cheeks. The whole leg is covered with feathers that protect it against the bites of struggling victims in its talons.<\/p>\n<p>Some modern translations mention the barn or white owl by name (Lv 11:17, <span>njb<\/span>; 11:18, <span>nasb<\/span>; Dt 14:16, <span>njb<\/span>, <span>nasb<\/span>).<\/p>\n<p><em>See also<\/em> Owl (above), Owl, Scops (below).<\/p>\n<p class=\"h3\" id=\"OwlGreat\">Owl, Great<\/p>\n<p>Large owl, standing nearly two feet (60.9 centimeters) tall <em>(Asio otus).<\/em> The color is mouse gray with gray-brown spots and black stripes. As one of its names indicates, it has tufted “ears” and is sometimes called the great horned owl. It feeds on rodents, such as rats and mice. It winters in Israel among ruins and in groves.<\/p>\n<p>The great owl may be the owl mentioned in the Bible among the birds of desolation that will inhabit devastated Edom (Is 34:11, <span>nasb<\/span> mg). It is also mentioned by name in some translations of the lists of ritually unclean birds (Lv 11:17, <span>kjv<\/span>, <span>nasb<\/span>; Dt 14:16, <span>kjv<\/span>, <span>nasb<\/span>, <span>rsv<\/span>).<\/p>\n<p class=\"h3\" id=\"OwlLittle\">Owl, Little<\/p>\n<p>Smallest of all nocturnal birds of prey. Chiefly insectivorous, the little owl <em>(Athene noctua glaux)<\/em> also feeds at times on tiny birds. It is the most common owl in the Holy Land, dwelling among ruins, tombstones, rocks, and thickets (perhaps the owl of Ps 102:6). Its voice sounds like that of a dying person. On occasion it may be observed perched on a rock with its large eyes gazing off into the distance, a pose that the ancients considered a sign of wisdom. The Greeks associated the little owl with the goddess Athena. It is mentioned by name in several translations (Lv 11:17, <span>kjv<\/span>, <span>nasb<\/span>; Dt 14:16, <span>kjv<\/span>, <span>nasb<\/span>, <span>rsv<\/span>).<\/p>\n<p><em>See also<\/em> Owl (above).<\/p>\n<p class=\"h3\" id=\"OwlScops\">Owl, Scops<\/p>\n<p>Small owl <em>(Otus scops)<\/em> distinguished by two horn-shaped crests of hairlike feathers on its head. It perches in an inclined posture and hops and dances like a goat. During the hatching period, the male’s hooting sounds like a moan. The scops owl feeds on insects, rodents, and birds. During invasions of mice or locusts, these owls have appeared in large flocks and helped to destroy the pests. They have been known to attack humans who intrude on their nests. They are well-known inhabitants of Eurasia and Africa.<\/p>\n<p>Some scholars suggest that the scops is the true screech owl, because of its whistling calls that resound through the night. The screech owl is mentioned only once in Scripture (Is 34:14, <span>kjv<\/span>), but that translation is the subject of scholarly debate. Following traditional Jewish mythology, some translations use the Hebrew word <em>(<\/em><span class=\"hebrew\" lang=\"he\">lilith<\/span><em>)<\/em> as a proper name. In Jewish tradition Lilith was a witch-demon who, before Eve’s creation, was Adam’s wife. She became the mother of demons and was thought to attack children during the night; thus the name “Lilith” is translated “night hag” (<span>rsv<\/span>) or “night monster” (<span>nasb<\/span>). Most scholars favoring the mythical interpretation, however, suggest that Isaiah was using a popular legend to evoke a sense of desolation and did not himself believe in the existence of Lilith. There is little support for “screech owl” as an appropriate translation of the name.<\/p>\n<p><em>See also<\/em> Owl; Owl, Barn or White (above).<\/p>\n<p class=\"h3\" id=\"Partridge\">Partridge<\/p>\n<p>Most common game bird in the Holy Land. The partridge resembles a chicken in its basic anatomy but has a less chunky body and a longer tail. Two species of partridge inhabit the Holy Land: the sand partridge <em>(Ammoperdix heyi),<\/em> found near the Dead Sea, in the Jordan River valley, and in the Sinai Desert; and the chukar partridge <em>(Alectoris graeca).<\/em> The sand partridge is a medium-sized bird with yellow feet. The male has sandy-buff plumage, upper tail feathers penciled and barred with brown, and a chestnut and white undersurface. The female is a grayish buff. The chukar partridge resembles the common French partridge of Europe, having a body about 16 inches (40.6 centimeters) long. It is covered with beautiful and radiantly colored feathers.<\/p>\n<p>The biblical reference (1 Sm 26:20; probably the sand partridge because of the geographical context) alludes to the common method of catching it by chasing. It was also hunted with snares (cf. Ps 91:3) or by hunters hiding in a blind. The fast-running partridge soon becomes exhausted, which enables hunters to run it to the ground and kill it. Nevertheless, by running and jumping, it can ascend very steep cliffs. The bird finds refuge among bushes into which its brownish-green feathers blend protectively. If it were not such a prolific breeder, it would probably have become extinct by being hunted for food.<\/p>\n<p>The biblical description of the partridge gathering a brood she did not hatch (Jer 17:11) seems to be based on the fact that the hen lays at least two clutches of eggs, one for herself and one for the cock to incubate.<\/p>\n\n<p class=\"h3\" id=\"Peacock\">Peacock<\/p>\n<p>Member of the quail, partridge, and pheasant family, the peacock <em>(Pavo cristatus)<\/em> is actually the male peafowl. Its mate is properly known as the peahen. The male attracts attention because of a stately, luxurious appearance enhanced by magnificent feathers. The breast is a brilliant metallic blue, and each tail feather has a brilliant eye near the tip. When lowered, the unusually long tail feathers form a train behind the peacock on the ground, giving it an overall length of up to six feet (1.8 meters). The train can also be raised to form a huge fan adorned with the multicolored eyes. During courtship the feathers are raised and vibrated to make a distinct rustling noise. The rather drab peahen lacks the long train.<\/p>\n<p>Because it is not native to the Holy Land, the peacocks referred to in 1 Kings 10:22 and 2 Chronicles 9:21 are thought by some scholars to be Old World monkeys or baboons brought from east Africa, or guinea hens from the upper Nile River region. There is evidence, however, that the Phoenicians introduced peacocks to the Egyptian pharaoh, perhaps as early as the time of King Solomon. It is possible that Solomon’s trade expeditions ranged as far as India, where the peacock is native. The peacock was also well known to the Greeks and Romans. Alexander the Great prized its beauty and forbade his soldiers to kill the bird.<\/p>\n<p>In the early Christian church the peacock became a symbol of the immortality promised in the resurrection of Christ. In addition, the eyes of its tail came to represent the all-seeing eye of God.<\/p>\n<p class=\"h3\" id=\"Pelican\">Pelican<\/p>\n<p>Largest of all aquatic birds, considerably larger even than the swan. The pelican <em>(Pelecanus onocrotalus)<\/em> is generally about 50 inches (127 centimeters) long with a 16-inch (40.6-centimeters) beak, the upper part of which is hooked downward at the end, facilitating fish catching. The lower part of the bill supports a yellow pouch extending down the throat. The pouch may hold up to three gallons (11.4 liters) of food (small fish) and water. The pelican’s webbed feet are peculiar in having webs between all four toes. Pelicans are expert swimmers as well as efficient fliers. The pelican’s massive body, long neck, and comparatively small head give it proportions that make rising from the water difficult. To take off, a pelican must first flap awkwardly along the surface, pounding at the water with its legs.<\/p>\n<p>Pelicans fly and nest in groups. Both sexes care for the young that hatch from the one to four eggs. Whereas most birds feed their young by placing food into their mouths, the pelican reverses the process; the young pelican sticks its head and most of its body into its mother’s throat and plucks partially digested food from the mother’s crop. The deep penetration of the young’s beak into the mother’s gullet led ancients to believe that the young were feeding on the blood of the mother’s breast, thus giving rise to wide usage of the pelican as a symbol of Christ’s atonement, and of charity in general.<\/p>\n<p>The roseate pelican is white, at times with a faint rose tinge, and has black feathers growing from the wing joint farthest from the body. The legs, pouch, and skin around the eyes are yellow; the hook of the beak is red. This species may grow up to six feet (1.8 meters) long with a wingspread of up to eight feet (2.4 meters). During the breeding season, the coloration of the exposed areas of the roseate pelican’s legs and face changes from gray to bright orange or red. At the same time the white feathers acquire a beautiful pink tint originating from an oil-gland secretion. The oil is spread throughout the plumage by the bird as it preens.<\/p>\n<p>Some scholars question whether “pelican” is an appropriate translation of the Hebrew in several verses, believing rather that the word refers to one of the owls, hawks, or vultures. Most translations include the pelican in the lists of ritually unclean birds (Lv 11:18; Dt 14:17). Opinion on the other references is more sharply divided. Some scholars maintain that the desert context of the verses eliminates the possibility of a water bird like the pelican (cf. Ps 102:6, “vulture,” <span>rsv<\/span>; Is 34:11, “cormorant,” <span>kjv<\/span>; “hawk,” <span>rsv<\/span>; Zep 2:14, “cormorant,” <span>kjv<\/span>; “vulture,” <span>rsv<\/span>). On the other hand, the roseate pelican frequents the rivers, lakes, and marshes of the Holy Land. After flying out to sea as far as 20 miles (32.2 kilometers) to swoop down on fish near the surface, the pelican often returns inland to a deserted place to digest its enormous meal. Thus, the pelican may be the lonely wilderness bird of those passages.<\/p>\n<p class=\"h3\" id=\"PigeonorDove\">Pigeon or Dove<\/p>\n<p>Species of the pigeon family (Columbidae). In common usage the names “pigeon” and “dove” are virtually interchangeable. The common domestic pigeon familiar to city dwellers the world over, for example, is actually a descendant of the wild rock dove. Both names are used in English translations of the Bible to translate the same Hebrew word. A second Hebrew word is usually translated “turtledove.” Nevertheless, it seems clear that the ancient Hebrews recognized differences among dove species.<\/p>\n<p>At least six species of pigeon or dove reside in modern Israel: the rock, ring, and stock doves (genus <em>Columba<\/em>), and the turtle, collared, and palm doves (genus <em>Streptopelia<\/em>). Of the six, the rock dove <em>(Columba livia)<\/em> and the turtledove <em>(Streptopelia turtur)<\/em> seem to be the two most often referred to in Scripture.<\/p>\n<p>Pigeons vary in size from 6 to over 12 inches (15 to 30 centimeters). The most colorful Israeli species is the rock dove, which can be a beautiful silvery gray with grayish-green iridescent plumage on the wings (noted by David, Ps 68:13). The smaller doves <em>(Streptopelia)<\/em> are less colorful, mostly gray or buff with a blackish or checkered half collar on the back of the neck. Pigeons have short necks and small heads, plump bodies, and short wings controlled by strong muscles that enable them to fly considerable distances. The smaller doves have longer tails.<\/p>\n<p>At present, the wild rock dove is found primarily in the area around the Sea of Galilee and farther to the south in the many ravines leading down to the Dead Sea. Wild rock doves prefer to build their nests on rocks and cliff faces, a fact precisely described in Scripture (Sg 2:14; Jer 48:28). All Israeli doves build fragile nests of scraps of vegetation. Eggs are hatched twice a year. Doves seldom lay more than two eggs. The young are cared for in the nest by both parents, who rove over the fields eating seeds and weeds. The adult’s crop contains digested food in a milky condition, called pigeon’s milk, which can be regurgitated and fed to the young.<\/p>\n<p>During courtship there is a great deal of rivalry among the male doves. The turtledove’s courtship dance is an awesome aerial display. The attention to courtship, the joint care of young, and the solicitude of the parents for each other, noted from earliest times, have made the dove one of the most popular symbols of love and peace (Sg 1:15; 2:14; 4:1; 5:2).<\/p>\n<p>A major distinction between pigeons (ring doves) and turtledoves seems to have been recognized by ancient writers. Pigeons are year-round residents and easily tamed, whereas turtledoves are migratory. Turtledoves were confined in cages singly or in pairs as pets or for sacrifices. Pigeons were probably the first birds to be domesticated, perhaps as early as Noah’s time (Gn 8:8-12). They were depicted on the earliest Egyptian monuments, and their edibility was mentioned in early Egyptian texts. Before long, domestic pigeons were regarded as evidence of a household’s prosperity. In the more prosperous households they nested in dovecotes of molded pottery clay fashioned in latticelike structures (hence the “windows” of Is 60:8).<\/p>\n<p>In NT times there were many dovecotes in the parks around Herod the Great’s palace in Jerusalem. The dove’s popularity was due not only to its docility but also to its desirability as food and as an acceptable and relatively inexpensive sacrifice. The turtledove may have been regarded more highly as a sacrifice because of its wildness and consequent lesser availability. The two biblical references to turtledoves not in a sacrificial context refer to their migratory habits and to their arrival in Israel in the spring (Sg 2:12; Jer 8:7; cf. Hos 11:11).<\/p>\n<p>Most of the references to doves and pigeons in the Bible are in statements about sacrificial procedures (Gn 15:7-10; Lv 1:14; 5:7; 12:6; Nm 6:10; Lk 2:24). Other references, however, include a range of observations and symbolic usages of the dove. Its throaty moaning was often observed (Is 38:14; 59:11; Ez 7:16; Na 2:7). Its power of flight was well known (Ps 55:6), as were its beauty (Sg 1:15; 4:1; 5:12), its gentleness and loyalty to its mate (Sg 2:14; 5:2; 6:9), its affection (Ps 74:19), and its innocence (Mt 10:16). The one negative reference to doves is in Hosea 7:11, where they are said to be senseless and foolish, perhaps in reference to their overly trusting nature.<\/p>\n<p>Of NT references, perhaps the most significant is the description of the Holy Spirit at Christ’s baptism as a descending dove (Mt 3:16). The dove’s loving nature made it natural for early Christians to connect the dove image with the concept of the Comforter. Since then the dove has remained the most popular symbol of the Holy Spirit.<\/p>\n\n<p class=\"h3\" id=\"Quail\">Quail<\/p>\n<p>Short, stocky birds with bills and feet similar to those of chickens; hence they are adapted to eating seeds or insects. Quail <em>(Coturnix coturnix)<\/em> are the smallest of the subfamily of poultry that also includes pheasants and partridges. Quail (or “quails,” another plural form) are about ten inches (25.4 centimeters) long and have small, rounded wings. They burst from their hiding places in the grass or bushes with a whirring sound. The belly of the quail is white. Up to 18 eggs are laid, and if the mother dies, the male has been known to assume the care of the young. Quail of the Mediterranean region winter in the Sudan and migrate northward in vast flocks in the spring. Quail cannot maintain a long sustained flight but make use of wind currents to keep them aloft.<\/p>\n<p>Enormous flocks of quail twice served as food for the Israelites in the wilderness of Sinai, when the birds were driven down in the desert miraculously by winds (Ex 16:13; Nm 11:31-32; Ps 105:40). The second time they were probably flying along the Gulf of Aqaba and were blown off course by the east wind (Nm 11:31; Ps 78:26-28). Their inability to sustain long flight may account for their low flying level—two cubits, or about 40 inches (101.6 centimeters). When exhausted, they were easily caught by hand (Nm 11:31-32). Quail were considered clean and the most delicate eating of all game birds, and they were preserved by drying in the sun.<\/p>\n<p class=\"h3\" id=\"Raven\">Raven<\/p>\n<p>Member of the crow family (Corvidae). The Hebrew word for “raven” means “black one.” The raven (<em>Corvus corax<\/em>) weighs about three pounds (1.36 kilograms) and varies from 22 to 26 inches (56 to 66 centimeters) in length. Its tail is broader in the middle than at either end. Eight species are found in Israel: three ravens, two jackdaws, one crow, one rook, and one chough. The crow, about 20 inches (50.8 centimeters) long, is smaller than a raven, and its tail is uniform in width. The raven’s most conspicuous feature is its glossy black iridescent plumage.<\/p>\n<p>Ravens and crows have survived in spite of the dislike many humans have for them. Excellent fliers, they migrate by day and congregate in great flocks of up to several hundred thousand. During the nesting season, they make nests of sticks in which two to seven eggs are laid. Ravens mate for life. Equipped with strong wings, a strong bill, and strong feet, ravens can live in isolated places from which they range widely for food. That it did not return to the ark was a good sign to Noah, indicating that the raven could find food and possibly a place to rest on dry mountaintops (Gn 8:7).<\/p>\n<p>The raven, essentially a scavenger, was ceremonially unclean (Lv 11:15; Dt 14:14). Yet ravens fed Elijah at God’s command (1 Kgs 17:4-6). Job was told that God gave the raven its food (Jb 38:41), as the psalmist and Jesus repeated (Ps 147:9; Lk 12:24). The raven’s glistening black plumage inspired the bride’s comparison of her beloved’s hair (Sg 5:11). They prefer desolate, uninhabited areas as their home territory (Is 34:11). Ravens are crafty, active birds. Some are capable of speaking, solving puzzles, and performing feats of memory. Bold and curious, they sometimes use their talents for theft.<\/p>\n<p class=\"h3\" id=\"Seagull\">Seagull<\/p>\n<p>Robust seabirds, primarily scavengers (family Laridae). Several species of gulls live along the seacoast of the Holy Land. They are usually gray-backed with white heads and underparts and black wing tips. The slender bill ends in a downward curve.<\/p>\n<p>Seagulls may be 8 to 30 inches (20 to 76 centimeters) long. Many species migrate, traveling long distances with their superb flying ability. Gulls can also swim easily because of their webbed feet. Their voice is like a harsh scream or squawk. In nesting season many nest together in any available place, such as a cliff or tree. Both male and female incubate and care for the young.<\/p>\n<p>Because gulls will eat almost anything, they are listed as ritually unclean birds (Lv 11:16; Dt 14:15, <span>asv<\/span> has “sea mew,” a common European gull). Some commentators believe that those passages refer to an owl or to the cuckoo and not to the seagull.<\/p>\n<p><em>See also<\/em> Cuckoo (above).<\/p>\n<p class=\"h3\" id=\"Sparrow\">Sparrow<\/p>\n<p>Small bird of the finch family (Fringillidae) or the weaver finch family (Ploceidae), considered to be of little worth. The Hebrew word is a general term for “bird” and refers to any small bird such as a sparrow, finch, thrush, or starling. In translation, however, the word sometimes refers to the common English or house sparrow (<em>Passer domestica;<\/em> Ps 84:3; Prv 26:2).<\/p>\n<p>Dull in color with a black throat, the male house sparrow is a noisy and energetic creature. The nest, when built in open places, has an opening on the side and is made of almost anything available. Sparrows also nest in sheltered places, in dwellings, boxes, or holes in trees. They lay four to seven eggs.<\/p>\n<p>The common or house sparrow was known in ancient Greece and Egypt. There it had a reputation for invading fields in large swarms and picking the seeds from them. It is a permanent resident of the Holy Land.<\/p>\n<p>The sparrow is prolific and lives in close association with humans. It was considered ritually clean. Sparrows brought low prices in countries where they were sold (Mt 10:29; Lk 12:6). Today in Near Eastern marketplaces, boys offer live sparrows for sale. Tied together in groups of four to six by strings attached to one leg, the birds fly about over the boys’ heads. Evidently such a sight was common in NT times.<\/p>\n<p class=\"h3\" id=\"Stork\">Stork<\/p>\n<p>Long-legged, white wading bird (genus <em>Ciconia<\/em>) having large, powerful wings with glossy black primary and secondary feathers. The flapping of its wings produces a loud rushing sound. Connecting membranes between the toes prevent the bird from sinking into the mud. Its red bill is sharp and long, serving to seize and lift its prey out of the water. Storks are mute, lacking a voice box.<\/p>\n<p>Flocks of storks pass through the Holy Land during their September migration on the way to central and southern Africa and likewise in the spring on their return flight to their homes in northern Israel, Syria, and Europe. Storks travel in vast flocks during the day, spreading out against the sky.<\/p>\n<p>The stork’s faithful tending of the young is proverbial, as is its habit of returning annually to the same nesting place. Storks have the habit of adding to their nests each year, and it is possible to find nests that are 100 years old and have a height of more than three feet (.9 meter).<\/p>\n<p>Two species of storks frequent the Holy Land. The white stork <em>(Ciconia alba)<\/em> is 40 inches (101.6 centimeters) tall, and its wingspread is six feet (1.8 meters), enabling it to move with a slow, sustained flight or to soar. In folklore the white stork is sometimes considered to be a harbinger of good fortune.<\/p>\n<p>The black stork <em>(Ciconia nigra),<\/em> common around the Dead Sea valley, nests in trees; hence it may be the tree-dwelling species referred to in Psalm 104:17. The Hebrew name for “stork” means literally the “kingly one,” or the “loyal one,” a reference to the care of the bird for its young. Like the heron, the stork was ceremonially unclean because of its diet of aquatic organisms, refuse, small animals, birds, and reptiles (Lv 11:19; Dt 14:18). Jeremiah mentioned the stork’s uncanny and instinctive knowledge of the time of its migration (Jer 8:7). Its impressive wings figured in one of Zechariah’s visions (Zec 5:9).<\/p>\n<p class=\"h3\" id=\"Swallow\">Swallow<\/p>\n<p>Small, nearly black, forked-tailed bird with long, tapering wings, noted for its graceful flight <em>(hirundo rustica).<\/em> The small, weak feet are poorly adapted for walking. Swallows resemble swifts in shape and life habits but are somewhat smaller.<\/p>\n<p>The swallow’s large mouth enables it to catch insects while in flight. Colors vary from brown and blue to white. Swallows often nest in buildings, a feature noticed by the psalmist, who reported a swallow’s home at the temple (Ps 84:3).<\/p>\n<p>Swallows are basically resident in Israel, whereas the swift is a migratory bird noted for the regularity of its migratory schedule. The “swallow” of Isaiah 38:14 probably refers to a swift, as does Jeremiah 8:7, where the dependability of the bird is contrasted with the irregularity of God’s people. Proverbs 26:2 may be a reference to either the swallow or the swift.<\/p>\n<p><em>See also<\/em> Swift (below).<\/p>\n<p class=\"h3\" id=\"Swan\">Swan<\/p>\n<p>Large, graceful water birds. Two species of swan (genus <em>Cygnus<\/em>) are found in the Middle East as passing migrants <em>(Cygnus olor<\/em> and <em>Cygnus musicus).<\/em> Swans are known as the best musicians among the birds and were considered sacred to the god Apollo by the Greeks. Their voices sound like flutes and harps.<\/p>\n<p>The references in Leviticus 11:18 and Deuteronomy 14:16 (<span>kjv<\/span>) are probably not to the swan but to the water hen or the barn owl, since there seems little reason to declare the vegetarian swan an unclean animal. <em>See also<\/em> Owl, Barn or White (above); Water Hen (below).<\/p>\n<p class=\"h3\" id=\"Swift\">Swift<\/p>\n<p>Small, strong flyers (genus <em>Apus<\/em>). Like the swallow, the swift has long, bent wings and a cleft tail, enabling it to obtain great speed as it skims the ground and sweeps through the air. A swift devours a great many harmful insects, catching them in its mouth in flight. Many swifts make their nests in rooftops and in nooks and crannies of city walls. Their nests are built with strong feathers cemented together with saliva. Other swifts live in caves and clefts of rocks.<\/p>\n<p>Common swifts are native to Israel, and in the Jordan Valley they occur in large flocks. Isaiah 38:14 (<span>niv<\/span>) seems to be clear reference to the swift’s plaintive call, since the swallow’s sharp chirp is not a striking simile for a distraught king’s cry. The swift has a soft, delicate voice, and its cry could be easily interpreted as melodious wailing.<\/p>\n<p>The migratory swifts arrive on a precise schedule in the Holy Land in late winter, and immense flocks fill the cities with their cries. Thus the reference in Jeremiah 8:7 to swallows, which are largely permanent residents, is probably to swifts.<\/p>\n<p><em>See also<\/em> Swallow (above).<\/p>\n<p class=\"h3\" id=\"Vulture\">Vulture<\/p>\n<p>Subfamily (Aegypiinae) of the hawk family (Accipitridae). Each of the four species of Old World vultures is found in the Holy Land: the Egyptian, griffon, black, and bearded vulture (the bearded vulture is also known as the lammergeier). These birds range in size from the 24-inch (61-centimeters) Egyptian vulture to the huge bearded vulture, largest of all flying birds in the Holy Land.<\/p>\n<p>Most vultures are brown or black, having a short neck and a short, hooked bill with which they tear the dead animal flesh of which they are fond. All vultures, except the bearded, have bare or down-covered heads and necks, enabling these scavengers to penetrate deep into a carcass without spoiling the plumage. Excellent eyesight enables a vulture to locate a carcass from a lofty soaring position. Considering the decayed condition of most of its food, a vulture’s poor sense of smell may be a fortunate limitation. Vultures nest in any convenient place; both parents care for the young.<\/p>\n<p>The Hebrew word usually translated “eagle” in the OT may have been a general term for all large birds of prey, including vultures. Thus many of the passages about eagles may refer to either the eagle or the vulture (cf. Lv 11:13; Dt 14:12, <span>nasb<\/span> mg). Such passages include references to nesting habits (Jb 39:27-28; Jer 49:16; Ob 1:4), care for fledglings (Dt 32:11), powers of flight (Ex 19:4; Dt 28:49; Jb 9:26; Lam 4:19), and extremely high soaring altitude (Prv 23:5; 30:19; Is 40:31). Despite variations among translations, the vulture clearly belongs in the list of unclean birds because of its foul diet (Lv 11:13, 18; Dt 14:12, 17).<\/p>\n<p>Several references to the eagle in the <span>kjv<\/span> have been changed to “vulture” in modern translations. The change seems appropriate in the references to the vulture as a sign of present or impending doom (Lam 4:19; Hos 8:1). Likewise the eye-plucking bird of Proverbs 30:17 is probably a vulture. The phrase “bald as the eagle” (Mi 1:16) clearly should read “bald as the vulture,” since there are no bald eagles in Israel and most vultures are bald. Since the vulture, like the eagle, was a symbol of sovereignty and domination in the ancient Near East, some gods were represented as vultures. Thus Ezekiel’s comparison of the kings of Babylon and Egypt to eagles may be conceived alternatively as comparisons to vultures (Ez 17:3, 7). Jesus’ reference to the eagles congregating around corpses at the end times (Mt 24:28) should also be revised to vultures, since eagles are usually solitary eaters, whereas vultures generally flock together around carrion.<\/p>\n<p>Several <span>kjv<\/span> references to vultures are usually translated “kite” or “falcon” in modern translations (cf. various versions of Lv 11:14; Dt 14:13; Jb 28:7; Is 34:15).<\/p>\n<p><em>See also<\/em> Eagle; Kestrel; Kite; Lammergeier; Vulture, Black, or Osprey; Vulture, Egyptian; Vulture, Griffon.<\/p>\n<p class=\"h3\" id=\"VultureBlackorOsprey\">Vulture, Black, or Osprey<\/p>\n<p>Diurnal flesh eater, a little over three feet (.9 meter) long with a wingspread of over three yards (2.7 meters). The feathers of the black or osprey vulture (<em>Aegypius monachus<\/em>) are black and the head and upper part of the neck are bald like those of other carrion eaters. It nests in the Jordan River valley and seems to have been abundant in biblical times. Today it is quite rare. The black vulture is probably the osprey of Leviticus 11:13 and Deuteronomy 14:12.<\/p>\n<p><em>See also<\/em> Vulture (above).<\/p>\n\n<p class=\"h3\" id=\"VultureEgyptian\">Vulture, Egyptian<\/p>\n<p>Also known as the gier eagle or as pharaoh’s hen. The plumage of the Egyptian vulture (<em>Neophron percnopterus<\/em>) is basically white with a naked head and yellow neck. The Egyptian vulture breaks bones left by other vultures. Its flight is slow and easy, and its voice is a croak. Measuring about 24 inches (61 centimeters) in length, it is the smallest of all the carrion-eating birds found in the Holy Land. It may be referred to in the list of unclean birds (Lv 11:18; Dt 14:17, “gier eagle,” <span>kjv<\/span>; “carrion vulture,” <span>rsv<\/span>, <span>nasb<\/span>, <span>nlt<\/span>). <em>See<\/em> Vulture (above).<\/p>\n<p class=\"h3\" id=\"VultureGriffon\">Vulture, Griffon<\/p>\n<p>One of the largest flying birds in the Holy Land <em>(Gyps fulvus).<\/em> Until a generation ago, the griffon vulture was one of the most common birds in the Holy Land. Today it is on the verge of extinction. Many have been killed by eating poisonous bait meant for foxes and jackals. In addition, its reproduction is limited; the female lays only one or two eggs a year.<\/p>\n<p>The griffon vulture measures about four feet (121.9 centimeters) in length and up to ten feet (3 meters) between wing tips. Its beak is extremely strong, and its short toes are fitted with blunt talons. It is a light-brown bird with a pale yellow head and neck that are almost bare, being covered only with a very fine down.<\/p>\n<p>The griffon vulture feeds mostly on carrion, but also on locusts and small tortoises. It is able to go without food for several days with no ill effects, but when it does break its fast, it gorges itself. It is found especially in the region of the Sea of Galilee. Most biblical references to the vulture are likely to be to the griffon vulture.<\/p>\n<p><em>See also<\/em> Eagle; Vulture (above).<\/p>\n<p class=\"h3\" id=\"WaterHen\">Water Hen<\/p>\n<p>Small water bird of the rail family. The water hen listed among unclean birds (Lv 11:18; Dt 14:16, <span>rsv<\/span> only) may be the biblical bird most difficult to identify. Several alternatives have been suggested, including the swan (<span>kjv<\/span>), one of the owls (<span>nasb<\/span>, <span>neb<\/span>), or the marsh hen (<span>tlb<\/span>). Most scholars rule out the swan, since it is a vegetarian bird and thus should not be considered unclean. An owl remains a possibility.<\/p>\n<p>The marsh hen is a rail, several species of which inhabit Israel. One of those species is the purple gallinule <em>(Porphyrio porphyrio).<\/em> Rails are very thin birds varying from 6 to 20 inches (15 to 51 centimeters) in length. They live in marshes, where they eat a great variety of animal and vegetable matter, thus making them a candidate for inclusion in the Mosaic lists of unclean animals.<\/p>\n<p><em>See also<\/em> Animals.<\/p>","content_en":"<h3>BIRDS<\/h3>\n\n<p>Feathered vertebrates of the class Aves. Over 8,000 species of birds are known. Approximately 400 species are found in the Holy Land and about 40 are mentioned in Scripture.<\/p>\n<p>Modern scientists classify organisms on the basis of internal and external structure, but the biblical writers generally classified organisms according to habitat. Thus, in the Bible, bats are listed with birds as creatures of the air (Lv 11:19; Dt 14:18).<\/p>\n<p>Precise identification of biblical birds is often difficult or impossible. The biblical languages were not highly specialized scientific languages. People in biblical times generally knew the difference between similar animals now categorized as separate species. For birds, however, they frequently used poetic, descriptive terms. Biblical scholars attempt to overcome the difficulties in identification by comparing the Hebrew words with similar words in related languages and by attention to the habitat, habits, and characteristics attributed to the birds in Scripture. Nevertheless, different scholars sometimes arrive at different identifications.<\/p>\n<p class=\"h2\" id=\"BiblicalReferencestoBirds\">Biblical References to Birds<\/p>\n<p>The Bible refers to birds both in literal and figurative senses. The biblical writers were keen observers of nature, their awareness of birds and bird life being reflected in many passages. They asserted that God knows all the birds (Ps 50:11) and cares for them (Mt 10:29). They saw God’s covenant with Noah after the flood, his promise never to destroy life again by flood, as extending even to the birds and animals (Gn 9:10).<\/p>\n<p>The Mosaic law declared many birds “unclean,” mostly species that were scavengers or predators, or inhabited waste places. Centuries later the early Christians came to regard unclean species as clean by God’s decree, revealed in the apostle Peter’s vision (Acts 10:12). Other birds, like quail, sustained the Israelites in their wanderings (Ex 16:13). The Law prescribed birds as sacrifices for a firstborn child (Lk 2:24), for a Nazirite vow (Nm 6:10), for cleansing a leper (Lv 14:22), and as a burnt offering and sin offering (12:8).<\/p>\n<p>Birds are easily subject to extinction, especially through human activity. God required the Israelites to practice conservation to prevent any birds from becoming extinct in the Holy Land, both for the birds’ sake and so the Israelites would have a continuous source of food. The Law allowed foraging Israelites to take eggs or the young from a bird’s nest, but they were not permitted to kill both a mother bird and her young (Dt 22:6).<\/p>\n<p>Biblical writers turned to nature frequently for illustrations of divine principles or human characteristics. Comparisons of humans to birds sometimes carry a sense of lowness, as when King Nebuchadnezzar developed claws like a bird in his madness (Dn 4:33), or when Job remarked that birds did not know the source of wisdom (Jb 28:21). In Jesus’ parable of the sower, the birds that ate the seed scattered by the wayside may represent indifference and a lack of spiritual understanding (Mt 13:4).<\/p>\n<p>Scripture also contains sympathetic images of the plight of birds. A lonely man praying was likened to a lonely bird on a housetop (Ps 102:7). If someone was unjustly hunted by his enemies, he would understand a hunted bird’s plight (Lam 3:52). Birds were said to be affected by curses on evildoers as they fled from Jerusalem or from the face of the earth (Jer 9:10; Zep 1:3).<\/p>\n<p>In spite of such misfortune visited upon birds, Scripture affirms that, like other creatures, they are cared for and delighted in by God (Ps 50:11; Mt 6:26; 10:29). Both Pharaoh and Nebuchadnezzar were compared to a tree that gives shelter to the birds (Ez 31:6; Dn 4:12; cf. 2:38). Human power, however, fails eventually as when the tree representing Nebuchadnezzar was cut down, forcing the birds to flee (Dn 4:14). God’s protection, by contrast, is unfailing. Jesus likened the kingdom of God to a mustard seed, growing to become a shelter for birds (Mt 13:32). God provides a habitation for birds (Ps 104:12), although Jesus, the Son of Man, had nowhere to rest his head (Mt 8:20).<\/p>\n<p>Birds were considered evidence of God’s handiwork (Jb 12:7). Bird lore provided examples of good sense in learning from a mistake (Prv 1:17; 6:5) and of bad judgment in failing to avoid the snares of immorality (7:23). Birds and other creatures could be tamed, unlike the wicked human tongue (Jas 3:7). Birds flying without alighting were an image of an undeserved curse (Prv 26:2). Without trust in God, people might be forced by evil to flee like a bird to the mountains (Ps 11:1). Birdsong was said to bring joy (Sg 2:12). The return of God’s people to the Promised Land would be like birds returning (Hos 11:11). Jesus expressed his love for Jerusalem by saying that he longed to gather his people to himself as a hen gathers her brood under her wing (Mt 23:37).<\/p>\n<p>Finally, birds were occasionally regarded as ominous signs. For example, Pharaoh’s baker learned of impending death because in a dream birds ate the food from a basket on his head (Gn 40:17). Solomon warned against cursing the king, even in private, because “a little bird may tell them what you said” (Eccl 10:20). A vivid biblical image is that of scavenging, carrion-eating birds consuming the bodies of evildoers. To the Israelites, such a desecration of humanity was an image of ultimate horror (Dt 28:26; 1 Sm 17:44; Is 46:11; Jer 7:33; 12:9; Ez 29:5; 39:4; Rv 19:17, 21).<\/p>\n<p class=\"h2\" id=\"IndividualSpecies\">Individual Species<\/p>\n<p class=\"h3\" id=\"Bittern\">Bittern<\/p>\n<p>Long-legged wading bird <em>(Botaurus stellaris)<\/em> similar to the heron, but with shorter legs and a smaller, more compact body. Bitterns inhabit marshes, where it is easy for them to hide with their natural camouflage. A bittern’s mottled plumage of barred brown and black so duplicates the color and shape of swamp vegetation that at times the bird seems to disappear before the observer’s eyes. The neck is covered with long, soft feathers, making it appear disproportionately heavy. Bitterns are wary and solitary. During mating season the bittern’s larynx is modified to produce a mysterious-sounding cry. The body twists in an unusual manner in harmony with the notes. Bitterns nest alone in grassy marshes. Because they are shy, they have become symbols of places of desolation and loneliness.<\/p>\n<p>There is some question as to whether the bittern is actually mentioned in the Bible. The <span>kjv<\/span> has “bittern” in three places (Is 14:23; 34:11; Zep 2:14). Many biblical scholars believe the Hebrew word in those verses refers not to the bittern but to the hedgehog (Is 14:23; Zep 2:14, <span>rsv<\/span>) or porcupine (Is 34:11, <span>rsv<\/span>). The Hebrew word is similar to an Arabic word meaning “porcupine.” Other scholars point out that the references suggest a bird rather than a mammal, especially Zephaniah 2:14, which speaks of the creature making its “lodge in her capitals” (i.e., above Nineveh’s doorposts). Bitterns are particularly abundant in the swamps of the Tigris River (near Nineveh). The bittern’s characteristics may fit the references in the three passages better than do the hedgehog’s.<\/p>\n<p><em>See also<\/em> Hedgehog; Animals (Porcupine).<\/p>\n<p class=\"h3\" id=\"Buzzard\">Buzzard<\/p>\n<p>Hawklike soaring bird <em>(Buteo vulgaris<\/em> or <em>Buteo ferox).<\/em> It resembles the kite, though its tail is straight and not cleft. It is mentioned in the list of unclean birds (Dt 14:13). But other translations render the word as “glede” (<span>kjv<\/span>) or “kite” (<span>nasb<\/span>, <span>neb<\/span>). The parallel list in Leviticus 11, however, substitutes “kite” (<span>rsv<\/span>, <span>nasb<\/span>, <span>neb<\/span>) or “vulture” (<span>kjv<\/span>) for “buzzard.” Thus, it is difficult to determine whether the buzzard is actually mentioned in the Bible, even though it is a common resident of Israel.<\/p>\n<p>Like other great soaring birds, the buzzard is noted for its sharp eyesight, and may be the bird mentioned for that quality in Job 28:7 (variously translated “falcon,” “eagle,” or “vulture”). It will trail its prey for hours, and has a remarkable ability to see a carcass on which it descends to feed. Somewhat larger than the common buzzard is the long-legged buzzard, found in Israel, western Asia, and Syria.<\/p>\n<p><em>See also<\/em> Kestrel; Kite; Vulture (below).<\/p>\n<p class=\"h3\" id=\"Cormorant\">Cormorant<\/p>\n<p>Large, black gooselike bird <em>(Phalacrocorax carbo),<\/em> repeatedly depicted in art from Egypt and the Holy Land. Its length varies from 19 to 40 inches (48.3 to 101.6 centimeters). Its feet have webs between all four toes. The feet, attached far back on the body, serve as propellers when the cormorant dives to catch its meal of fish, crustacea, or amphibia. The long bill is curved at the tip, and under the bill is a sac in which the cormorant keeps the captured fish.<\/p>\n<p>Cormorants live in large companies, making nests of sticks and other vegetation that they carry to trees or to rocky shelves near coasts. Up to four eggs are incubated, and the young are fed by both parents.<\/p>\n<p>The cormorant frequents swamps around the Sea of Galilee, Lake Huleh (the waters of Merom), and the Mediterranean coast. Its Hebrew name originally denoted the “hurling down” of the bird at its prey. Cormorants dive into deep water and sometimes seem to zoom beneath the surface in their hunt for fish. The cormorant’s greed is proverbial. It was ceremonially unclean for the Israelites (Lv 11:17; Dt 14:17).<\/p>\n<p><em>See also<\/em> Pelican (below).<\/p>\n<p class=\"h3\" id=\"Crane\">Crane<\/p>\n<p>Tall wading birds <em>(Grus grus)<\/em> resembling storks and herons but with shorter talons. The plumage has a silvery gloss and the tail feathers are wavy. Large flocks of cranes flying in wedge-shaped formations pass over the Holy Land during the daylight hours each fall on their way to Africa from the northern countries of Europe and again in the spring when they return north to breed. Migratory flocks may number as many as 2,000 birds. Jeremiah 8:7 refers to the crane’s migratory habits.<\/p>\n<p>The usual call of the crane is best described as a bellow, but during migratory flight they emit a chattering sound that may be referred to in Isaiah 38:14. Cranes have remarkably powerful voices, their calls seeming to carry for miles. Migrating flocks usually have a flock leader who does the calling.<\/p>\n<p>A crane’s height may reach 40 to 60 inches (101.6 to 152.4 centimeters). Except for the ostrich, the crane is the tallest bird ever to inhabit the Holy Land. A crane’s wingspread may exceed 90 inches (228.6 centimeters). The overall color is steel gray; the head and neck are black with a longitudinal white stripe. The crane feeds on land rather than in shallow water. It feeds primarily on grass and grain yet may devour insects, snakes, small alligators, frogs, and worms, using its long, powerful bill as a sharp hammer for killing such creatures.<\/p>\n<p>The crane usually nests in solitary places, often in shallow water or nearby. Its nest is a mass of vegetation, holding two or three eggs that are light-colored with darker spots.<\/p>\n<p class=\"h3\" id=\"Cuckoo\">Cuckoo<\/p>\n<p>Small, drab brown bird known for its parasitic habits. The term the <span>kjv<\/span> used in Leviticus 11:16 and Deuteronomy 14:15 may refer either to the common cuckoo <em>(Cuculus canorus)<\/em> or to the great spotted cuckoo <em>(Clamator glandarius).<\/em> The bird acts as a brood parasite, laying its eggs in the nest of another species after pushing out one of the eggs of the host species. The young cuckoo hatches before the young of the host species and evicts the other young. The foster parents raise it as their own.<\/p>\n<p>The cuckoo, an insect eater, is considered ritually unclean in Scripture, which might imply that it is a predator or carrion-eater. For that reason some believe the Hebrew word actually refers to the seagull or sea mew rather than the cuckoo. Gulls, terns, and petrels are all common on the seashore and lakes of the Holy Land.<\/p>\n<p>Other scholars believe that the Hebrew word refers not to the cuckoo but to one of the owls, possibly the long-eared owl.<\/p>\n<p><em>See also<\/em> Owl; Seagull (below).<\/p>\n<p class=\"h3\" id=\"Eagle\">Eagle<\/p>\n<p>Large bird of prey, genus <em>Aquila.<\/em> Vultures were often confused with eagles, making identification of the biblical birds difficult. Eagles’ heads are not bald as are the heads of vultures, but from a distance they appear similar. It is possible that the Hebrew word translated “eagle” (which literally means “to tear with the beak”) may have referred to all large birds of prey, eagles and vultures alike. A number of references to the eagle in Scripture are actually references to the griffon vulture (e.g., Hos 8:1; perhaps Mt 24:28). In certain passages, however, the true eagle may be meant.<\/p>\n<p>The Holy Land has several varieties of eagle, including the imperial eagle <em>(Aquila heliaca)<\/em> and the less common golden eagle <em>(Aquila chrysaetos).<\/em> These birds are powerfully built with strong wings; their movements reveal suppleness and strength. A distinctive hooked beak, which enhances the eagle’s dignified and somewhat ferocious appearance, provides it with an effective instrument for tearing and killing prey. Short, powerful legs and prehensile claws enable an eagle to apply an almost unbreakable grip on a struggling victim. The strong talons have sharp points and edges. The eagle hunts by day.<\/p>\n<p>For Jeremiah and other prophets, the eagle was the epitome of swiftness. The golden eagle, which can fly three or four miles (5–7 kilometers) in ten minutes, may have evoked the comparisons in 2 Samuel 1:23;Jeremiah 4:13; 49:22; Lamentations 4:19 (<span>kjv<\/span>), and Habakkuk 1:8. Moses used a similar comparison to emphasize the sudden striking power of a hostile enemy (Dt 28:49). The author of Proverbs, observing the high altitude to which the eagle soars, applied that image to the human situation (Prv 23:4-5; cf. Rv 12:14).<\/p>\n<p>The eagle’s strength and invincibility were mentioned often with reference to powerful nations attacking Israel. The prophet Ezekiel described Nebuchadnezzar as an eagle (Ez 17:3). Both the Babylonians and Assyrians frequently depicted the eagle in their art, especially as a deity with a man’s body and an eagle’s head. Nebuchadnezzar even had an experience of temporary insanity in which “his hair grew as long as eagles’ feathers, and his nails were like birds’ claws” (Dn 4:33, <span>rsv<\/span>).<\/p>\n<p>The eagle builds its nest on inaccessible mountain peaks or at the top of the tallest trees, a fact noted by Jeremiah (Jer 49:16; cf. Jb 39:27-28; Ob 1:4). The brood consists of two or occasionally three eggs. Only the female sits on the nest, but the young eaglets are fed by both parents. Eagles are devoted to their offspring and train them with great care in the art of flying. Some commentators interpret Exodus 19:4 and Deuteronomy 32:11 as evidence of the eagle’s practice of catching its young on its wings. There is virtually no evidence from observation, however, that any eagle can perform such a feat. In some versions the wording avoids a direct statement that eagles bear their young on their wings.<\/p>\n<p>Some eagles in captivity have lived to an age of over 100 years. This remarkable longevity caused the psalmist to speak of the eagle whose youth is renewed (Ps 103:5). Confronted by its impressive qualities, biblical authors observed the eagle with awe and wonder (Jb 39:27-30; Prv 30:18-19). Those awesome qualities also contributed to several prophetic visions, including Ezekiel’s vision of a creature with an eagle’s face (Ez 1:10) and the apostle John’s vision of a holy beast like a flying eagle (Rv 4:7).<\/p>\n<p><em>See also<\/em> Vulture (below).<\/p>\n<p class=\"h3\" id=\"FowlDomestic\">Fowl, Domestic<\/p>\n<p>Domesticated poultry <em>(Gallus gallus domesticus),<\/em> probably derived from the red jungle fowl of India. They seem to have been known already in OT times (Prv 30:31). A seal of Jaazaniah (see 2 Kgs 25:23), dating from about 600 <span>BC<\/span>, bears the image of a fighting cock. A reference to fowls or poultry for Nehemiah’s table, however, may be to wild game rather than domestic fowl (Neh 5:18).<\/p>\n<p>Poultry symbolized fertility, and the Jews carried a cock and hen in front of bridal couples at weddings. The motherly concern of hens gathering their broods was familiar to Jesus’ hearers (Mt 23:37; Lk 13:34).<\/p>\n<p>Since roosters habitually crow an hour or two before dawn, the third watch of the night, from midnight to 3:00 <span>am<\/span>, was known as the cockcrow. According to the Talmud (a commentary on Jewish law), keeping chickens was prohibited in Jerusalem in NT times to prevent the insects and larvae that breed in chicken droppings from contaminating sacrificial flesh. For that reason the cock that Peter heard (Mt 26:34, 74; Lk 22:34, 60-61) probably belonged to Romans living there or to Jews who did not follow Jewish regulations.<\/p>\n<p class=\"h3\" id=\"GoatsuckerorNightHawk\">Goatsucker or Night Hawk<\/p>\n<p>Migratory bird, dark in color and short-legged, similar to the American whippoorwill. The goatsucker (genus <em>Caprimulgus<\/em>) resembles an owl with a flat head, large eyes, soft plumage, and a noiseless flight. It hunts insects at night, catches them on the wing, and during the day rests on branches. Goatsuckers were so named because they were thought by the ancients to milk goats. According to Leviticus 11:16 and Deuteronomy 14:15, they were ritually unclean. Although some scholars believe that an owl is intended, there seems to be good reason to accept the “night hawk” translation.<\/p>\n<p class=\"h3\" id=\"Goose\">Goose<\/p>\n<p>Long-necked, web-footed water birds with waterproof feathers (genus <em>Anser<\/em>). Domestic geese were known to the Greeks of Homer’s day, since they are mentioned in the <em>Odyssey.<\/em> They were domesticated in Egypt perhaps as early as the Old Kingdom (c. 2500 <span>BC<\/span>) and certainly by the time of the New Kingdom (c. 1500– 1100 <span>BC<\/span>). They were used for food and sacrifice. The breeding of geese was widespread in Canaan in biblical times; ivory carvings of the 13th or 12th century <span>BC<\/span> showing geese have been found in excavations at Megiddo in Israel.<\/p>\n<p>Many species of geese spend most of their lives on land even though they are waterfowl; some even build their nests in trees. Wild geese tend to inhabit flatlands and prairies rather than mountainous terrain.<\/p>\n<p>Geese may have graced the table of King Solomon. In 1 Kings 4:23 they are referred to as “fatted fowl,” a term that may also refer to ducks, swans, guineas, pigeons, or other domestic edible birds.<\/p>\n<p class=\"h3\" id=\"Hawk\">Hawk<\/p>\n<p>Small birds of prey found in the Holy Land. Most references are probably to the sparrow hawk <em>(Accipter nisus).<\/em> This bird is slightly larger than the kestrel, has a grayish-brown back and a white belly with black and brown bars. It has short feathers, long, curved talons, and broad wings, rounded at the outer ends, which enable it to soar on updrafts. The long tail, acting as a rudder, helps the bird change its course swiftly in flight. It is hence very maneuverable in the air when chasing warblers or other small birds. It does not seize its prey on the ground, as does the kestrel, but hunts and attacks small birds in flight. Hawks hunt in the daytime, unlike owls that are adapted for nighttime hunting. With their eyes located on the side of the head, hawks are very keen-sighted. They usually nest in tall trees and their nests are often occupied by the same pair year after year.<\/p>\n<p>The Egyptians embalmed sparrow hawks and regarded all hawks highly. The god Horus was depicted with the head of a hawk hawk was ceremonially unclean to the Israelites (Lv 11:16; Dt 14:15). It was not a permanent resident of Israel but stopped off as it migrated from north to south. Its southward migration is mentioned in Job 39:26. A reference in Isaiah 34:11 to “hawk” (“cormorant,” <span>kjv<\/span>) is uncertain. <em>See<\/em> Kestrel or Falcon; Kite (below).<\/p>\n<p class=\"h3\" id=\"Heron\">Heron<\/p>\n<p>Wading bird (genus <em>Ardea<\/em>) with a long, thin neck and long legs. It has a characteristic comblike growth on the inner side of the third toe.<\/p>\n<p>Herons are generally white, blue, green, or gray. They nest together in rookeries, and both parents bring in food for the young. Herons feed on fish, small reptiles, and insects, gulping them down in one swallow. Adults and young migrate in the late fall to warm southern climates. The white heron attains a length of more than 3 feet (.9 meter), whereas the dwarf heron is only about 22 inches (55.9 centimeters) long.<\/p>\n<p>At least seven varieties of heron are reported in the Holy Land. The white ibis, or buff-backed heron (<em>Buphus russatus<\/em>), was probably the most common species. The purple heron <em>(Ardea purpureus)<\/em> is a summer breeder found in all parts of the Holy Land where there is standing water.<\/p>\n<p>The blue-gray heron (<em>Ardea cinerea<\/em>) winters in southern Europe and North Africa, migrating to northern Europe in the early spring. In Israel it builds its winter nest near water, in swamps and along riverbanks, where it feeds on fish and frogs. It will stand patiently in the water for hours, and then suddenly its long, pointed beak darts down with lightning speed to catch its prey. Often the blue-gray heron builds its nest in a tall tree to which it may return year after year.<\/p>\n<p>According to Leviticus 11:19 and Deuteronomy 14:18, the heron was ceremonially unclean to the Israelites. Some scholars believe those references are to the cormorant, but most scholars think they refer to one of the herons.<\/p>\n<p><em>See also<\/em> Cormorant (above).<\/p>\n<p class=\"h3\" id=\"Hoopoe\">Hoopoe<\/p>\n<p>One of the Holy Land’s most beautiful birds (<em>Upupa epops<\/em>). It has vividly colored plumage, a lovely crown-shaped crest that becomes erect when the bird is alarmed, and a long, slender curved bill. The pinkish-brown hoopoe is about 11 inches (27.9 centimeters) long, with black and white bands on its back, tail, and wings. Hoopoes are basically desert-dwelling birds.<\/p>\n<p>The name “hoopoe” is derived from the sound of the bird’s call. To emit the sound, the neck feathers are puffed up and the head snapped in the air. When on the ground, the bird hammers its beak into the earth.<\/p>\n<p>The hoopoe arrives in the Holy Land in February, breeds in the summer, and leaves in September. It was held in religious reverence by the Egyptians. It was listed as ritually unclean (Lv 11:19; Dt 14:18), probably because it searches for grubs and small insects in such unsanitary places as dunghills.<\/p>\n<p class=\"h3\" id=\"Ibis\">Ibis<\/p>\n<p>Wading bird (<em>Threskiornis aethiopica<\/em>) presently unknown in the Holy Land but possibly known there in biblical times. It was well known in ancient Egypt, where it was sacred to the god Thoth. Today it has practically vanished with the disappearance of swamps along the Nile.<\/p>\n<p>There is some question as to whether the ibis is meant in Leviticus 11:17, where it is classified as ceremonially unclean. The same Hebrew word in Deuteronomy 14:16 and Isaiah 34:11 is translated “great owl,” a translation preferred by most scholars.<\/p>\n<p><em>See also<\/em> Owl, Great (below).<\/p>\n<p class=\"h3\" id=\"KestrelorFalcon\">Kestrel or Falcon<\/p>\n<p>Small hawk (<em>Falco tinnunculus<\/em>) about a foot (30.5 centimeters) long with brown, black, and yellow feathers on its breast. It was abundant in the Holy Land in villages and in the countryside, nesting on rooftops and among rocks. Like most hawks, the kestrel is able to hover and float in midair and then swoop down on its prey, seizing it with sharp, hooklike talons. It feeds largely on mice, small reptiles, and insects.<\/p>\n<p>Embalmed kestrels have been found in ancient Egyptian tombs. The Egyptians also embalmed the hunting kestrel <em>(Falco cherug),<\/em> which can be tamed and trained to hunt rabbits and other small game. Falconry (hunting with hawks of various species) was well known among the ancients and is still practiced today. That the Assyrians were familiar with falconry is seen in the records of Ashurbanipal. Because the kestrel is a predator, it was ceremonially unclean (Lv 11:14). Some translations render the word as “kite” (Lv 11:14, <span>kjv<\/span>; Dt 14:13, <span>kjv<\/span>, <span>rsv<\/span>), an illustration of the difficulty of identifying biblical birds precisely.<\/p>\n<p><em>See also<\/em> Kite or Glede (below).<\/p>\n<p class=\"h3\" id=\"KiteorGlede\">Kite or Glede<\/p>\n<p>Large bird of prey <em>(Milvus milvus).<\/em> The average length of the kite is about 19 inches (48.3 centimeters). The upper part is generally dark, but the belly is white. Kites nest high in trees and build nests of vegetation, including sticks. They rarely have more than two or three young, which they feed on snakes, grasshoppers, and so on. Sometimes kites are called snake hawks.<\/p>\n<p>The kite is a migratory bird that stays in Israel during the summer, especially in the mountains of southern Judea, in the trackless wastes west of the Dead Sea, and in the wilderness of Beersheba.<\/p>\n<p>The red kite or glede is a medium-sized bird of prey. The edges of the upper part of the bill overlap with the lower one, forming sharp scissors. The tail is forked or cleft like that of a fish. Its loud cry often includes sharp whistling notes. Other Holy Land species include the black kite <em>(Milvus migrans)<\/em> and the black-winged kite <em>(Elanus caeruleus).<\/em><\/p>\n<p>The kite is listed among the unclean birds in Mosaic law (Lv 11:14; Dt 14:13), but the precise identification of the birds mentioned there is disputed by some scholars and translators.<\/p>\n<p><em>See also<\/em> Buzzard; Kestrel or Falcon (above).<\/p>\n\n<p class=\"h3\" id=\"Lammergeier\">Lammergeier<\/p>\n<p>Largest of the vultures and less common than the other members of the family. It is grayish brown with white streaks and has a black tuft of stiff hairs in the facial area that gives it the name “bearded vulture.” Another name for it is “lamb vulture.”<\/p>\n<p>The lammergeier <em>(Gypaetus barbatus)<\/em> has a unique way of killing its prey; since its beak is not particularly powerful it carries its victim high in the air and then drops it on rocks.<\/p>\n<p>The lammergeier is especially partial to tortoises and to marrow bone. After jackals and smaller vultures have reduced a carcass to bone, the lammergeier crushes the bones to obtain the marrow, or swallows the pieces intact. Hence it is also known as the ossifrage, from a Latin word meaning “bone crusher.” The lammergeier was unclean in Mosaic law (Lv 11:13; Dt 14:13; both translated “vulture” in <span>nlt<\/span> and “ossifrage” in <span>kjv<\/span>).<\/p>\n<p><em>See also<\/em> Vulture (below).<\/p>\n<p class=\"h3\" id=\"Ostrich\">Ostrich<\/p>\n<p>Two-toed, swift-running, flightless bird (<em>Struthio camelus<\/em>) that lives in deserts or in areas covered with stunted bushes.<\/p>\n<p>In biblical times ostriches ranged as far north as Syria and were found over the entire wasteland of the Negev Desert, but they have since become extinct there. Its Hebrew name means “daughter of the desert.” It is the largest of all living birds, attaining a height of about 10 feet (3 meters) and a weight of 175 pounds (79.5 kilograms), though some males may weigh as much as 300 pounds (136.4 kilograms). The female is considerably smaller. Powerful thighs and long legs give the ostrich great speed, reported to be as high as 40 <span>mph<\/span> (64 <span>kph<\/span>).<\/p>\n<p>The ostrich is omnivorous. It eats grass, fruits, small mammals, birds, snakes, and lizards, as well as large pebbles that assist in the breakdown of food in its gizzard. The ostrich is hunted, but its eggs are generally more sought after than the bird itself. The empty shells are traded throughout the Mediterranean area for use as utensils, or when broken up as raw material for beads. The eggs—as many as 25 in one clutch—are laid in a shallow nest of sand, with some left uncovered. They may appear to be neglected by day, but only because they are ordinarily incubated at night. The cock does most of the incubating; the female participates only during cold days. The strong, thick eggshell protects the embryo from the heat of the desert.<\/p>\n<p>Occasionally the ostrich is used for riding or even for pulling small carts. Ostrich feathers are in great demand. Ostrich plumes graced ancient royal courts as fans. An ivory-handled fan of Pharaoh Tutankhamen (King Tut) had lovely ostrich plumes. The plumes are white in the male and brownish gray in the female. The reputation of the ostrich for stupidity comes from its behavior when hunted and cornered; it fails to take evasive action even when doing so would save it. In open country, however, it is very wary and runs at great speed to escape. In contrast to the partridge, an ostrich will run away from its eggs and chicks when pursued.<\/p>\n<p>Most biblical references to ostriches emphasize their negative characteristics. They were regarded as unclean in Jewish law (Lv 11:16; Dt 14:15). Several references associate ostriches with images of wilderness and desolation (Jb 30:29; Is 13:21; 34:13; 43:20; Jer 50:39). Their night cry, which has been compared to an ox’s lowing in pain, is referred to in Micah 1:8. Biblical writers also noted the apparent indifference of the ostrich to its brood (Jb 39:13-18; Lam 4:3).<\/p>\n<p class=\"h3\" id=\"Owl\">Owl<\/p>\n<p>Nocturnal birds (order Strigiformes) with large heads and large, forward-looking eyes. Their wing and tail feathers are soft as velvet, helping to make their flight noiseless. The owl’s body is small and slender, about the size of a pigeon, but it appears bulky because of the thick covering of feathers. Owls have been considered bearers of misfortune and omens of disaster. In the Near East, owls now live in temple ruins and pyramids in Egypt, and in rock-hewn graves, ruins, and caves on both sides of the Jordan River in Israel. They seldom come near inhabited dwellings.<\/p>\n<p>Owls have excellent night vision, which they use to capture rodents or other animals. Although unusually large, the owl’s eyes are almost useless in the daylight because the light dazzles them. The owl is able to swallow its prey whole because of its elastic esophagus. Indigestible hair and bones are regurgitated as pellets. The bill is short but sharply hooked.<\/p>\n<p>Owls may lay up to ten eggs. The young are cared for on the nest by both parents. Both adults and young tend to remain in the area in which they were hatched. Eight species of owls are found in the Holy Land, of which five are plentiful. It is difficult, however, to identify a particular species with any of the four Hebrew words translated “owl” in Scripture. A fifth word translated “owl” (<span>kjv<\/span>) is more appropriately identified with the ostrich (<span>rsv<\/span>). Owls appear in the lists of unclean birds (Lv 11:17; Dt 14:16), and although translations differ, they concur that all species of owls, being predators, are unclean.<\/p>\n<p><em>See also<\/em> Ostrich (above); Owl, Barn or White; Owl, Great; Owl, Little; Owl, Scops (below).<\/p>\n<p class=\"h3\" id=\"OwlBarnorWhite\">Owl, Barn or White<\/p>\n<p>Large owl <em>(Tyto alloa)<\/em> with a distinct heart-shaped face. It may get its Hebrew name from a snoring sound it makes when breathing in the nest. In flight it emits a frightening screech, and thus is sometimes referred to as the screech owl. Its somewhat sinister features—a large head and wide pop eyes—have led some people to consider it demonic, but they have also inspired another name, the monkey-faced owl. It is a useful bird, however, devouring rodents that raid fields and damage stored grain. Like other owls, it sleeps during the day and hunts at night with a well-developed sense of hearing and sight. Its color is light brownish yellow with a white mask around the eyes and cheeks. The whole leg is covered with feathers that protect it against the bites of struggling victims in its talons.<\/p>\n<p>Some modern translations mention the barn or white owl by name (Lv 11:17, <span>njb<\/span>; 11:18, <span>nasb<\/span>; Dt 14:16, <span>njb<\/span>, <span>nasb<\/span>).<\/p>\n<p><em>See also<\/em> Owl (above), Owl, Scops (below).<\/p>\n<p class=\"h3\" id=\"OwlGreat\">Owl, Great<\/p>\n<p>Large owl, standing nearly two feet (60.9 centimeters) tall <em>(Asio otus).<\/em> The color is mouse gray with gray-brown spots and black stripes. As one of its names indicates, it has tufted “ears” and is sometimes called the great horned owl. It feeds on rodents, such as rats and mice. It winters in Israel among ruins and in groves.<\/p>\n<p>The great owl may be the owl mentioned in the Bible among the birds of desolation that will inhabit devastated Edom (Is 34:11, <span>nasb<\/span> mg). It is also mentioned by name in some translations of the lists of ritually unclean birds (Lv 11:17, <span>kjv<\/span>, <span>nasb<\/span>; Dt 14:16, <span>kjv<\/span>, <span>nasb<\/span>, <span>rsv<\/span>).<\/p>\n<p class=\"h3\" id=\"OwlLittle\">Owl, Little<\/p>\n<p>Smallest of all nocturnal birds of prey. Chiefly insectivorous, the little owl <em>(Athene noctua glaux)<\/em> also feeds at times on tiny birds. It is the most common owl in the Holy Land, dwelling among ruins, tombstones, rocks, and thickets (perhaps the owl of Ps 102:6). Its voice sounds like that of a dying person. On occasion it may be observed perched on a rock with its large eyes gazing off into the distance, a pose that the ancients considered a sign of wisdom. The Greeks associated the little owl with the goddess Athena. It is mentioned by name in several translations (Lv 11:17, <span>kjv<\/span>, <span>nasb<\/span>; Dt 14:16, <span>kjv<\/span>, <span>nasb<\/span>, <span>rsv<\/span>).<\/p>\n<p><em>See also<\/em> Owl (above).<\/p>\n<p class=\"h3\" id=\"OwlScops\">Owl, Scops<\/p>\n<p>Small owl <em>(Otus scops)<\/em> distinguished by two horn-shaped crests of hairlike feathers on its head. It perches in an inclined posture and hops and dances like a goat. During the hatching period, the male’s hooting sounds like a moan. The scops owl feeds on insects, rodents, and birds. During invasions of mice or locusts, these owls have appeared in large flocks and helped to destroy the pests. They have been known to attack humans who intrude on their nests. They are well-known inhabitants of Eurasia and Africa.<\/p>\n<p>Some scholars suggest that the scops is the true screech owl, because of its whistling calls that resound through the night. The screech owl is mentioned only once in Scripture (Is 34:14, <span>kjv<\/span>), but that translation is the subject of scholarly debate. Following traditional Jewish mythology, some translations use the Hebrew word <em>(<\/em><span class=\"hebrew\" lang=\"he\">lilith<\/span><em>)<\/em> as a proper name. In Jewish tradition Lilith was a witch-demon who, before Eve’s creation, was Adam’s wife. She became the mother of demons and was thought to attack children during the night; thus the name “Lilith” is translated “night hag” (<span>rsv<\/span>) or “night monster” (<span>nasb<\/span>). Most scholars favoring the mythical interpretation, however, suggest that Isaiah was using a popular legend to evoke a sense of desolation and did not himself believe in the existence of Lilith. There is little support for “screech owl” as an appropriate translation of the name.<\/p>\n<p><em>See also<\/em> Owl; Owl, Barn or White (above).<\/p>\n<p class=\"h3\" id=\"Partridge\">Partridge<\/p>\n<p>Most common game bird in the Holy Land. The partridge resembles a chicken in its basic anatomy but has a less chunky body and a longer tail. Two species of partridge inhabit the Holy Land: the sand partridge <em>(Ammoperdix heyi),<\/em> found near the Dead Sea, in the Jordan River valley, and in the Sinai Desert; and the chukar partridge <em>(Alectoris graeca).<\/em> The sand partridge is a medium-sized bird with yellow feet. The male has sandy-buff plumage, upper tail feathers penciled and barred with brown, and a chestnut and white undersurface. The female is a grayish buff. The chukar partridge resembles the common French partridge of Europe, having a body about 16 inches (40.6 centimeters) long. It is covered with beautiful and radiantly colored feathers.<\/p>\n<p>The biblical reference (1 Sm 26:20; probably the sand partridge because of the geographical context) alludes to the common method of catching it by chasing. It was also hunted with snares (cf. Ps 91:3) or by hunters hiding in a blind. The fast-running partridge soon becomes exhausted, which enables hunters to run it to the ground and kill it. Nevertheless, by running and jumping, it can ascend very steep cliffs. The bird finds refuge among bushes into which its brownish-green feathers blend protectively. If it were not such a prolific breeder, it would probably have become extinct by being hunted for food.<\/p>\n<p>The biblical description of the partridge gathering a brood she did not hatch (Jer 17:11) seems to be based on the fact that the hen lays at least two clutches of eggs, one for herself and one for the cock to incubate.<\/p>\n\n<p class=\"h3\" id=\"Peacock\">Peacock<\/p>\n<p>Member of the quail, partridge, and pheasant family, the peacock <em>(Pavo cristatus)<\/em> is actually the male peafowl. Its mate is properly known as the peahen. The male attracts attention because of a stately, luxurious appearance enhanced by magnificent feathers. The breast is a brilliant metallic blue, and each tail feather has a brilliant eye near the tip. When lowered, the unusually long tail feathers form a train behind the peacock on the ground, giving it an overall length of up to six feet (1.8 meters). The train can also be raised to form a huge fan adorned with the multicolored eyes. During courtship the feathers are raised and vibrated to make a distinct rustling noise. The rather drab peahen lacks the long train.<\/p>\n<p>Because it is not native to the Holy Land, the peacocks referred to in 1 Kings 10:22 and 2 Chronicles 9:21 are thought by some scholars to be Old World monkeys or baboons brought from east Africa, or guinea hens from the upper Nile River region. There is evidence, however, that the Phoenicians introduced peacocks to the Egyptian pharaoh, perhaps as early as the time of King Solomon. It is possible that Solomon’s trade expeditions ranged as far as India, where the peacock is native. The peacock was also well known to the Greeks and Romans. Alexander the Great prized its beauty and forbade his soldiers to kill the bird.<\/p>\n<p>In the early Christian church the peacock became a symbol of the immortality promised in the resurrection of Christ. In addition, the eyes of its tail came to represent the all-seeing eye of God.<\/p>\n<p class=\"h3\" id=\"Pelican\">Pelican<\/p>\n<p>Largest of all aquatic birds, considerably larger even than the swan. The pelican <em>(Pelecanus onocrotalus)<\/em> is generally about 50 inches (127 centimeters) long with a 16-inch (40.6-centimeters) beak, the upper part of which is hooked downward at the end, facilitating fish catching. The lower part of the bill supports a yellow pouch extending down the throat. The pouch may hold up to three gallons (11.4 liters) of food (small fish) and water. The pelican’s webbed feet are peculiar in having webs between all four toes. Pelicans are expert swimmers as well as efficient fliers. The pelican’s massive body, long neck, and comparatively small head give it proportions that make rising from the water difficult. To take off, a pelican must first flap awkwardly along the surface, pounding at the water with its legs.<\/p>\n<p>Pelicans fly and nest in groups. Both sexes care for the young that hatch from the one to four eggs. Whereas most birds feed their young by placing food into their mouths, the pelican reverses the process; the young pelican sticks its head and most of its body into its mother’s throat and plucks partially digested food from the mother’s crop. The deep penetration of the young’s beak into the mother’s gullet led ancients to believe that the young were feeding on the blood of the mother’s breast, thus giving rise to wide usage of the pelican as a symbol of Christ’s atonement, and of charity in general.<\/p>\n<p>The roseate pelican is white, at times with a faint rose tinge, and has black feathers growing from the wing joint farthest from the body. The legs, pouch, and skin around the eyes are yellow; the hook of the beak is red. This species may grow up to six feet (1.8 meters) long with a wingspread of up to eight feet (2.4 meters). During the breeding season, the coloration of the exposed areas of the roseate pelican’s legs and face changes from gray to bright orange or red. At the same time the white feathers acquire a beautiful pink tint originating from an oil-gland secretion. The oil is spread throughout the plumage by the bird as it preens.<\/p>\n<p>Some scholars question whether “pelican” is an appropriate translation of the Hebrew in several verses, believing rather that the word refers to one of the owls, hawks, or vultures. Most translations include the pelican in the lists of ritually unclean birds (Lv 11:18; Dt 14:17). Opinion on the other references is more sharply divided. Some scholars maintain that the desert context of the verses eliminates the possibility of a water bird like the pelican (cf. Ps 102:6, “vulture,” <span>rsv<\/span>; Is 34:11, “cormorant,” <span>kjv<\/span>; “hawk,” <span>rsv<\/span>; Zep 2:14, “cormorant,” <span>kjv<\/span>; “vulture,” <span>rsv<\/span>). On the other hand, the roseate pelican frequents the rivers, lakes, and marshes of the Holy Land. After flying out to sea as far as 20 miles (32.2 kilometers) to swoop down on fish near the surface, the pelican often returns inland to a deserted place to digest its enormous meal. Thus, the pelican may be the lonely wilderness bird of those passages.<\/p>\n<p class=\"h3\" id=\"PigeonorDove\">Pigeon or Dove<\/p>\n<p>Species of the pigeon family (Columbidae). In common usage the names “pigeon” and “dove” are virtually interchangeable. The common domestic pigeon familiar to city dwellers the world over, for example, is actually a descendant of the wild rock dove. Both names are used in English translations of the Bible to translate the same Hebrew word. A second Hebrew word is usually translated “turtledove.” Nevertheless, it seems clear that the ancient Hebrews recognized differences among dove species.<\/p>\n<p>At least six species of pigeon or dove reside in modern Israel: the rock, ring, and stock doves (genus <em>Columba<\/em>), and the turtle, collared, and palm doves (genus <em>Streptopelia<\/em>). Of the six, the rock dove <em>(Columba livia)<\/em> and the turtledove <em>(Streptopelia turtur)<\/em> seem to be the two most often referred to in Scripture.<\/p>\n<p>Pigeons vary in size from 6 to over 12 inches (15 to 30 centimeters). The most colorful Israeli species is the rock dove, which can be a beautiful silvery gray with grayish-green iridescent plumage on the wings (noted by David, Ps 68:13). The smaller doves <em>(Streptopelia)<\/em> are less colorful, mostly gray or buff with a blackish or checkered half collar on the back of the neck. Pigeons have short necks and small heads, plump bodies, and short wings controlled by strong muscles that enable them to fly considerable distances. The smaller doves have longer tails.<\/p>\n<p>At present, the wild rock dove is found primarily in the area around the Sea of Galilee and farther to the south in the many ravines leading down to the Dead Sea. Wild rock doves prefer to build their nests on rocks and cliff faces, a fact precisely described in Scripture (Sg 2:14; Jer 48:28). All Israeli doves build fragile nests of scraps of vegetation. Eggs are hatched twice a year. Doves seldom lay more than two eggs. The young are cared for in the nest by both parents, who rove over the fields eating seeds and weeds. The adult’s crop contains digested food in a milky condition, called pigeon’s milk, which can be regurgitated and fed to the young.<\/p>\n<p>During courtship there is a great deal of rivalry among the male doves. The turtledove’s courtship dance is an awesome aerial display. The attention to courtship, the joint care of young, and the solicitude of the parents for each other, noted from earliest times, have made the dove one of the most popular symbols of love and peace (Sg 1:15; 2:14; 4:1; 5:2).<\/p>\n<p>A major distinction between pigeons (ring doves) and turtledoves seems to have been recognized by ancient writers. Pigeons are year-round residents and easily tamed, whereas turtledoves are migratory. Turtledoves were confined in cages singly or in pairs as pets or for sacrifices. Pigeons were probably the first birds to be domesticated, perhaps as early as Noah’s time (Gn 8:8-12). They were depicted on the earliest Egyptian monuments, and their edibility was mentioned in early Egyptian texts. Before long, domestic pigeons were regarded as evidence of a household’s prosperity. In the more prosperous households they nested in dovecotes of molded pottery clay fashioned in latticelike structures (hence the “windows” of Is 60:8).<\/p>\n<p>In NT times there were many dovecotes in the parks around Herod the Great’s palace in Jerusalem. The dove’s popularity was due not only to its docility but also to its desirability as food and as an acceptable and relatively inexpensive sacrifice. The turtledove may have been regarded more highly as a sacrifice because of its wildness and consequent lesser availability. The two biblical references to turtledoves not in a sacrificial context refer to their migratory habits and to their arrival in Israel in the spring (Sg 2:12; Jer 8:7; cf. Hos 11:11).<\/p>\n<p>Most of the references to doves and pigeons in the Bible are in statements about sacrificial procedures (Gn 15:7-10; Lv 1:14; 5:7; 12:6; Nm 6:10; Lk 2:24). Other references, however, include a range of observations and symbolic usages of the dove. Its throaty moaning was often observed (Is 38:14; 59:11; Ez 7:16; Na 2:7). Its power of flight was well known (Ps 55:6), as were its beauty (Sg 1:15; 4:1; 5:12), its gentleness and loyalty to its mate (Sg 2:14; 5:2; 6:9), its affection (Ps 74:19), and its innocence (Mt 10:16). The one negative reference to doves is in Hosea 7:11, where they are said to be senseless and foolish, perhaps in reference to their overly trusting nature.<\/p>\n<p>Of NT references, perhaps the most significant is the description of the Holy Spirit at Christ’s baptism as a descending dove (Mt 3:16). The dove’s loving nature made it natural for early Christians to connect the dove image with the concept of the Comforter. Since then the dove has remained the most popular symbol of the Holy Spirit.<\/p>\n\n<p class=\"h3\" id=\"Quail\">Quail<\/p>\n<p>Short, stocky birds with bills and feet similar to those of chickens; hence they are adapted to eating seeds or insects. Quail <em>(Coturnix coturnix)<\/em> are the smallest of the subfamily of poultry that also includes pheasants and partridges. Quail (or “quails,” another plural form) are about ten inches (25.4 centimeters) long and have small, rounded wings. They burst from their hiding places in the grass or bushes with a whirring sound. The belly of the quail is white. Up to 18 eggs are laid, and if the mother dies, the male has been known to assume the care of the young. Quail of the Mediterranean region winter in the Sudan and migrate northward in vast flocks in the spring. Quail cannot maintain a long sustained flight but make use of wind currents to keep them aloft.<\/p>\n<p>Enormous flocks of quail twice served as food for the Israelites in the wilderness of Sinai, when the birds were driven down in the desert miraculously by winds (Ex 16:13; Nm 11:31-32; Ps 105:40). The second time they were probably flying along the Gulf of Aqaba and were blown off course by the east wind (Nm 11:31; Ps 78:26-28). Their inability to sustain long flight may account for their low flying level—two cubits, or about 40 inches (101.6 centimeters). When exhausted, they were easily caught by hand (Nm 11:31-32). Quail were considered clean and the most delicate eating of all game birds, and they were preserved by drying in the sun.<\/p>\n<p class=\"h3\" id=\"Raven\">Raven<\/p>\n<p>Member of the crow family (Corvidae). The Hebrew word for “raven” means “black one.” The raven (<em>Corvus corax<\/em>) weighs about three pounds (1.36 kilograms) and varies from 22 to 26 inches (56 to 66 centimeters) in length. Its tail is broader in the middle than at either end. Eight species are found in Israel: three ravens, two jackdaws, one crow, one rook, and one chough. The crow, about 20 inches (50.8 centimeters) long, is smaller than a raven, and its tail is uniform in width. The raven’s most conspicuous feature is its glossy black iridescent plumage.<\/p>\n<p>Ravens and crows have survived in spite of the dislike many humans have for them. Excellent fliers, they migrate by day and congregate in great flocks of up to several hundred thousand. During the nesting season, they make nests of sticks in which two to seven eggs are laid. Ravens mate for life. Equipped with strong wings, a strong bill, and strong feet, ravens can live in isolated places from which they range widely for food. That it did not return to the ark was a good sign to Noah, indicating that the raven could find food and possibly a place to rest on dry mountaintops (Gn 8:7).<\/p>\n<p>The raven, essentially a scavenger, was ceremonially unclean (Lv 11:15; Dt 14:14). Yet ravens fed Elijah at God’s command (1 Kgs 17:4-6). Job was told that God gave the raven its food (Jb 38:41), as the psalmist and Jesus repeated (Ps 147:9; Lk 12:24). The raven’s glistening black plumage inspired the bride’s comparison of her beloved’s hair (Sg 5:11). They prefer desolate, uninhabited areas as their home territory (Is 34:11). Ravens are crafty, active birds. Some are capable of speaking, solving puzzles, and performing feats of memory. Bold and curious, they sometimes use their talents for theft.<\/p>\n<p class=\"h3\" id=\"Seagull\">Seagull<\/p>\n<p>Robust seabirds, primarily scavengers (family Laridae). Several species of gulls live along the seacoast of the Holy Land. They are usually gray-backed with white heads and underparts and black wing tips. The slender bill ends in a downward curve.<\/p>\n<p>Seagulls may be 8 to 30 inches (20 to 76 centimeters) long. Many species migrate, traveling long distances with their superb flying ability. Gulls can also swim easily because of their webbed feet. Their voice is like a harsh scream or squawk. In nesting season many nest together in any available place, such as a cliff or tree. Both male and female incubate and care for the young.<\/p>\n<p>Because gulls will eat almost anything, they are listed as ritually unclean birds (Lv 11:16; Dt 14:15, <span>asv<\/span> has “sea mew,” a common European gull). Some commentators believe that those passages refer to an owl or to the cuckoo and not to the seagull.<\/p>\n<p><em>See also<\/em> Cuckoo (above).<\/p>\n<p class=\"h3\" id=\"Sparrow\">Sparrow<\/p>\n<p>Small bird of the finch family (Fringillidae) or the weaver finch family (Ploceidae), considered to be of little worth. The Hebrew word is a general term for “bird” and refers to any small bird such as a sparrow, finch, thrush, or starling. In translation, however, the word sometimes refers to the common English or house sparrow (<em>Passer domestica;<\/em> Ps 84:3; Prv 26:2).<\/p>\n<p>Dull in color with a black throat, the male house sparrow is a noisy and energetic creature. The nest, when built in open places, has an opening on the side and is made of almost anything available. Sparrows also nest in sheltered places, in dwellings, boxes, or holes in trees. They lay four to seven eggs.<\/p>\n<p>The common or house sparrow was known in ancient Greece and Egypt. There it had a reputation for invading fields in large swarms and picking the seeds from them. It is a permanent resident of the Holy Land.<\/p>\n<p>The sparrow is prolific and lives in close association with humans. It was considered ritually clean. Sparrows brought low prices in countries where they were sold (Mt 10:29; Lk 12:6). Today in Near Eastern marketplaces, boys offer live sparrows for sale. Tied together in groups of four to six by strings attached to one leg, the birds fly about over the boys’ heads. Evidently such a sight was common in NT times.<\/p>\n<p class=\"h3\" id=\"Stork\">Stork<\/p>\n<p>Long-legged, white wading bird (genus <em>Ciconia<\/em>) having large, powerful wings with glossy black primary and secondary feathers. The flapping of its wings produces a loud rushing sound. Connecting membranes between the toes prevent the bird from sinking into the mud. Its red bill is sharp and long, serving to seize and lift its prey out of the water. Storks are mute, lacking a voice box.<\/p>\n<p>Flocks of storks pass through the Holy Land during their September migration on the way to central and southern Africa and likewise in the spring on their return flight to their homes in northern Israel, Syria, and Europe. Storks travel in vast flocks during the day, spreading out against the sky.<\/p>\n<p>The stork’s faithful tending of the young is proverbial, as is its habit of returning annually to the same nesting place. Storks have the habit of adding to their nests each year, and it is possible to find nests that are 100 years old and have a height of more than three feet (.9 meter).<\/p>\n<p>Two species of storks frequent the Holy Land. The white stork <em>(Ciconia alba)<\/em> is 40 inches (101.6 centimeters) tall, and its wingspread is six feet (1.8 meters), enabling it to move with a slow, sustained flight or to soar. In folklore the white stork is sometimes considered to be a harbinger of good fortune.<\/p>\n<p>The black stork <em>(Ciconia nigra),<\/em> common around the Dead Sea valley, nests in trees; hence it may be the tree-dwelling species referred to in Psalm 104:17. The Hebrew name for “stork” means literally the “kingly one,” or the “loyal one,” a reference to the care of the bird for its young. Like the heron, the stork was ceremonially unclean because of its diet of aquatic organisms, refuse, small animals, birds, and reptiles (Lv 11:19; Dt 14:18). Jeremiah mentioned the stork’s uncanny and instinctive knowledge of the time of its migration (Jer 8:7). Its impressive wings figured in one of Zechariah’s visions (Zec 5:9).<\/p>\n<p class=\"h3\" id=\"Swallow\">Swallow<\/p>\n<p>Small, nearly black, forked-tailed bird with long, tapering wings, noted for its graceful flight <em>(hirundo rustica).<\/em> The small, weak feet are poorly adapted for walking. Swallows resemble swifts in shape and life habits but are somewhat smaller.<\/p>\n<p>The swallow’s large mouth enables it to catch insects while in flight. Colors vary from brown and blue to white. Swallows often nest in buildings, a feature noticed by the psalmist, who reported a swallow’s home at the temple (Ps 84:3).<\/p>\n<p>Swallows are basically resident in Israel, whereas the swift is a migratory bird noted for the regularity of its migratory schedule. The “swallow” of Isaiah 38:14 probably refers to a swift, as does Jeremiah 8:7, where the dependability of the bird is contrasted with the irregularity of God’s people. Proverbs 26:2 may be a reference to either the swallow or the swift.<\/p>\n<p><em>See also<\/em> Swift (below).<\/p>\n<p class=\"h3\" id=\"Swan\">Swan<\/p>\n<p>Large, graceful water birds. Two species of swan (genus <em>Cygnus<\/em>) are found in the Middle East as passing migrants <em>(Cygnus olor<\/em> and <em>Cygnus musicus).<\/em> Swans are known as the best musicians among the birds and were considered sacred to the god Apollo by the Greeks. Their voices sound like flutes and harps.<\/p>\n<p>The references in Leviticus 11:18 and Deuteronomy 14:16 (<span>kjv<\/span>) are probably not to the swan but to the water hen or the barn owl, since there seems little reason to declare the vegetarian swan an unclean animal. <em>See also<\/em> Owl, Barn or White (above); Water Hen (below).<\/p>\n<p class=\"h3\" id=\"Swift\">Swift<\/p>\n<p>Small, strong flyers (genus <em>Apus<\/em>). Like the swallow, the swift has long, bent wings and a cleft tail, enabling it to obtain great speed as it skims the ground and sweeps through the air. A swift devours a great many harmful insects, catching them in its mouth in flight. Many swifts make their nests in rooftops and in nooks and crannies of city walls. Their nests are built with strong feathers cemented together with saliva. Other swifts live in caves and clefts of rocks.<\/p>\n<p>Common swifts are native to Israel, and in the Jordan Valley they occur in large flocks. Isaiah 38:14 (<span>niv<\/span>) seems to be clear reference to the swift’s plaintive call, since the swallow’s sharp chirp is not a striking simile for a distraught king’s cry. The swift has a soft, delicate voice, and its cry could be easily interpreted as melodious wailing.<\/p>\n<p>The migratory swifts arrive on a precise schedule in the Holy Land in late winter, and immense flocks fill the cities with their cries. Thus the reference in Jeremiah 8:7 to swallows, which are largely permanent residents, is probably to swifts.<\/p>\n<p><em>See also<\/em> Swallow (above).<\/p>\n<p class=\"h3\" id=\"Vulture\">Vulture<\/p>\n<p>Subfamily (Aegypiinae) of the hawk family (Accipitridae). Each of the four species of Old World vultures is found in the Holy Land: the Egyptian, griffon, black, and bearded vulture (the bearded vulture is also known as the lammergeier). These birds range in size from the 24-inch (61-centimeters) Egyptian vulture to the huge bearded vulture, largest of all flying birds in the Holy Land.<\/p>\n<p>Most vultures are brown or black, having a short neck and a short, hooked bill with which they tear the dead animal flesh of which they are fond. All vultures, except the bearded, have bare or down-covered heads and necks, enabling these scavengers to penetrate deep into a carcass without spoiling the plumage. Excellent eyesight enables a vulture to locate a carcass from a lofty soaring position. Considering the decayed condition of most of its food, a vulture’s poor sense of smell may be a fortunate limitation. Vultures nest in any convenient place; both parents care for the young.<\/p>\n<p>The Hebrew word usually translated “eagle” in the OT may have been a general term for all large birds of prey, including vultures. Thus many of the passages about eagles may refer to either the eagle or the vulture (cf. Lv 11:13; Dt 14:12, <span>nasb<\/span> mg). Such passages include references to nesting habits (Jb 39:27-28; Jer 49:16; Ob 1:4), care for fledglings (Dt 32:11), powers of flight (Ex 19:4; Dt 28:49; Jb 9:26; Lam 4:19), and extremely high soaring altitude (Prv 23:5; 30:19; Is 40:31). Despite variations among translations, the vulture clearly belongs in the list of unclean birds because of its foul diet (Lv 11:13, 18; Dt 14:12, 17).<\/p>\n<p>Several references to the eagle in the <span>kjv<\/span> have been changed to “vulture” in modern translations. The change seems appropriate in the references to the vulture as a sign of present or impending doom (Lam 4:19; Hos 8:1). Likewise the eye-plucking bird of Proverbs 30:17 is probably a vulture. The phrase “bald as the eagle” (Mi 1:16) clearly should read “bald as the vulture,” since there are no bald eagles in Israel and most vultures are bald. Since the vulture, like the eagle, was a symbol of sovereignty and domination in the ancient Near East, some gods were represented as vultures. Thus Ezekiel’s comparison of the kings of Babylon and Egypt to eagles may be conceived alternatively as comparisons to vultures (Ez 17:3, 7). Jesus’ reference to the eagles congregating around corpses at the end times (Mt 24:28) should also be revised to vultures, since eagles are usually solitary eaters, whereas vultures generally flock together around carrion.<\/p>\n<p>Several <span>kjv<\/span> references to vultures are usually translated “kite” or “falcon” in modern translations (cf. various versions of Lv 11:14; Dt 14:13; Jb 28:7; Is 34:15).<\/p>\n<p><em>See also<\/em> Eagle; Kestrel; Kite; Lammergeier; Vulture, Black, or Osprey; Vulture, Egyptian; Vulture, Griffon.<\/p>\n<p class=\"h3\" id=\"VultureBlackorOsprey\">Vulture, Black, or Osprey<\/p>\n<p>Diurnal flesh eater, a little over three feet (.9 meter) long with a wingspread of over three yards (2.7 meters). The feathers of the black or osprey vulture (<em>Aegypius monachus<\/em>) are black and the head and upper part of the neck are bald like those of other carrion eaters. It nests in the Jordan River valley and seems to have been abundant in biblical times. Today it is quite rare. The black vulture is probably the osprey of Leviticus 11:13 and Deuteronomy 14:12.<\/p>\n<p><em>See also<\/em> Vulture (above).<\/p>\n\n<p class=\"h3\" id=\"VultureEgyptian\">Vulture, Egyptian<\/p>\n<p>Also known as the gier eagle or as pharaoh’s hen. The plumage of the Egyptian vulture (<em>Neophron percnopterus<\/em>) is basically white with a naked head and yellow neck. The Egyptian vulture breaks bones left by other vultures. Its flight is slow and easy, and its voice is a croak. Measuring about 24 inches (61 centimeters) in length, it is the smallest of all the carrion-eating birds found in the Holy Land. It may be referred to in the list of unclean birds (Lv 11:18; Dt 14:17, “gier eagle,” <span>kjv<\/span>; “carrion vulture,” <span>rsv<\/span>, <span>nasb<\/span>, <span>nlt<\/span>). <em>See<\/em> Vulture (above).<\/p>\n<p class=\"h3\" id=\"VultureGriffon\">Vulture, Griffon<\/p>\n<p>One of the largest flying birds in the Holy Land <em>(Gyps fulvus).<\/em> Until a generation ago, the griffon vulture was one of the most common birds in the Holy Land. Today it is on the verge of extinction. Many have been killed by eating poisonous bait meant for foxes and jackals. In addition, its reproduction is limited; the female lays only one or two eggs a year.<\/p>\n<p>The griffon vulture measures about four feet (121.9 centimeters) in length and up to ten feet (3 meters) between wing tips. Its beak is extremely strong, and its short toes are fitted with blunt talons. It is a light-brown bird with a pale yellow head and neck that are almost bare, being covered only with a very fine down.<\/p>\n<p>The griffon vulture feeds mostly on carrion, but also on locusts and small tortoises. It is able to go without food for several days with no ill effects, but when it does break its fast, it gorges itself. It is found especially in the region of the Sea of Galilee. Most biblical references to the vulture are likely to be to the griffon vulture.<\/p>\n<p><em>See also<\/em> Eagle; Vulture (above).<\/p>\n<p class=\"h3\" id=\"WaterHen\">Water Hen<\/p>\n<p>Small water bird of the rail family. The water hen listed among unclean birds (Lv 11:18; Dt 14:16, <span>rsv<\/span> only) may be the biblical bird most difficult to identify. Several alternatives have been suggested, including the swan (<span>kjv<\/span>), one of the owls (<span>nasb<\/span>, <span>neb<\/span>), or the marsh hen (<span>tlb<\/span>). Most scholars rule out the swan, since it is a vegetarian bird and thus should not be considered unclean. An owl remains a possibility.<\/p>\n<p>The marsh hen is a rail, several species of which inhabit Israel. One of those species is the purple gallinule <em>(Porphyrio porphyrio).<\/em> Rails are very thin birds varying from 6 to 20 inches (15 to 51 centimeters) in length. They live in marshes, where they eat a great variety of animal and vegetable matter, thus making them a candidate for inclusion in the Mosaic lists of unclean animals.<\/p>\n<p><em>See also<\/em> Animals.<\/p>","summary_ro":"BIRDS Feathered vertebrates of the class Aves. Over 8,000 species of birds are known. Approximately 400 species are found in the Holy Land and about 40 are mentioned in Scripture. Modern scientists classify organisms on the basis of internal and external structure, but the biblical writers generally classified organisms according to habitat. Thus, in the Bible, bats are listed with birds as creatures of the air (Lv 11:19; Dt 14:18). Precise identification of biblical birds is often difficult ...","summary_en":"BIRDS Feathered vertebrates of the class Aves. Over 8,000 species of birds are known. Approximately 400 species are found in the Holy Land and about 40 are mentioned in Scripture. Modern scientists classify organisms on the basis of internal and external structure, but the biblical writers generally classified organisms according to habitat. Thus, in the Bible, bats are listed with birds as creatures of the air (Lv 11:19; Dt 14:18). Precise identification of biblical birds is often difficult ...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false}],"29":[{"id":3112,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Astronomy*","title_en":"Astronomy*","content_ro":"<h3>ASTRONOMY*<\/h3>\n<p>Science dealing with the phenomena outside the earth’s atmosphere but especially concerned with the observable arrangements, motions, and characteristics of the heavenly bodies. The word “astronomy” is based on two Greek words meaning “the law of the stars.”<\/p>\n\n<p>Astronomy is by no means a modern science. Human beings have always been preoccupied with the heavens. The concern of the earliest civilizations with the universe appears to have been mainly astrological, but intellectual curiosity and the need for navigational orientation were certainly additional factors.<\/p>\n<p>The Bible provides some interesting insights about astronomy. According to Genesis 1:14-19 the sun and moon, along with the stars, have the function of giving light on the earth, determining the seasons, and functioning as “signs.” The word “season” may denote festal seasons as well as the annual seasons. The Hebrew calendar was a lunar-solar calendar similar to that of the Babylonians. Hebrew festal seasons were based on the phases of the moon. The function of the heavenly bodies as signs seems to relate to their delineation of the heavens, permitting human beings on earth to orient themselves, navigate, etc.<\/p>\n<p>Although the observed occurrence of an eclipse is never mentioned in the Bible, such a phenomenon is probably behind the numerous references to the darkening of the sun and moon in certain apocalyptic passages (Jl 2:31; Am 8:9; Mt 24:29).<\/p>\n<p>A number of constellations are cited in the OT. It is difficult to determine with certainty, however, which constellations are intended by particular Hebrew words. The Hebrew word translated “Pleiades” (in many versions) means “cluster” or “heap.” It is reasonable to suppose that the term applies to the most prominent cluster of stars in the heavens, the Pleiades. That cluster, within the constellation Taurus, is alluded to in Job 9:9; 38:31; and Amos 5:8.<\/p>\n<p>A Hebrew word possibly related to the word “fool” is frequently understood to be the constellation Orion. The connection between that constellation and the word “fool” is unknown. Other constellations are noted as “the constellations of the southern sky” and the “the constellation of the Bear” (Jb 9:9; 38:32, <span>nlt<\/span>). The Bear is known to most North Americans as the Big Dipper; it can be seen in the northern sky.<\/p>\n<p>The stars are often referred to in Scripture. Their vast number was used as an analogy in God’s promise to Abraham (Gn 15:5). The apostle Paul referred to the varying magnitudes of the stars (1 Cor 15:41). The writer of Jude used the concept of wandering stars to describe teachers in the early church who were propounding false doctrine (Jude 1:13). The metaphor is thought by some to be based on the observable movement of the stars around the polestar. It is the fixed polestar, not the stars apparently moving in paths around it, that provides the reference point for navigation. A false teacher, like the apparently moving stars, would be an unreliable guide. It seems better, however, to understand Jude’s metaphor as referring to the planets. The study of astronomy by that time had advanced to the point where the regular apparent movements of the stars around the polestar and the position of constellations and star clusters were all well known. It is unlikely that all stars but the polestar were considered wandering stars. Planets, on the other hand, were regarded by ancient observers as traveling in erratic paths quite different from the fixed rotation of stars around the polestar. Some commentators think wandering stars referred to comets.<\/p>\n<p><em>See also<\/em> Astrology.<\/p>","content_en":"<h3>ASTRONOMY*<\/h3>\n<p>Science dealing with the phenomena outside the earth’s atmosphere but especially concerned with the observable arrangements, motions, and characteristics of the heavenly bodies. The word “astronomy” is based on two Greek words meaning “the law of the stars.”<\/p>\n\n<p>Astronomy is by no means a modern science. Human beings have always been preoccupied with the heavens. The concern of the earliest civilizations with the universe appears to have been mainly astrological, but intellectual curiosity and the need for navigational orientation were certainly additional factors.<\/p>\n<p>The Bible provides some interesting insights about astronomy. According to Genesis 1:14-19 the sun and moon, along with the stars, have the function of giving light on the earth, determining the seasons, and functioning as “signs.” The word “season” may denote festal seasons as well as the annual seasons. The Hebrew calendar was a lunar-solar calendar similar to that of the Babylonians. Hebrew festal seasons were based on the phases of the moon. The function of the heavenly bodies as signs seems to relate to their delineation of the heavens, permitting human beings on earth to orient themselves, navigate, etc.<\/p>\n<p>Although the observed occurrence of an eclipse is never mentioned in the Bible, such a phenomenon is probably behind the numerous references to the darkening of the sun and moon in certain apocalyptic passages (Jl 2:31; Am 8:9; Mt 24:29).<\/p>\n<p>A number of constellations are cited in the OT. It is difficult to determine with certainty, however, which constellations are intended by particular Hebrew words. The Hebrew word translated “Pleiades” (in many versions) means “cluster” or “heap.” It is reasonable to suppose that the term applies to the most prominent cluster of stars in the heavens, the Pleiades. That cluster, within the constellation Taurus, is alluded to in Job 9:9; 38:31; and Amos 5:8.<\/p>\n<p>A Hebrew word possibly related to the word “fool” is frequently understood to be the constellation Orion. The connection between that constellation and the word “fool” is unknown. Other constellations are noted as “the constellations of the southern sky” and the “the constellation of the Bear” (Jb 9:9; 38:32, <span>nlt<\/span>). The Bear is known to most North Americans as the Big Dipper; it can be seen in the northern sky.<\/p>\n<p>The stars are often referred to in Scripture. Their vast number was used as an analogy in God’s promise to Abraham (Gn 15:5). The apostle Paul referred to the varying magnitudes of the stars (1 Cor 15:41). The writer of Jude used the concept of wandering stars to describe teachers in the early church who were propounding false doctrine (Jude 1:13). The metaphor is thought by some to be based on the observable movement of the stars around the polestar. It is the fixed polestar, not the stars apparently moving in paths around it, that provides the reference point for navigation. A false teacher, like the apparently moving stars, would be an unreliable guide. It seems better, however, to understand Jude’s metaphor as referring to the planets. The study of astronomy by that time had advanced to the point where the regular apparent movements of the stars around the polestar and the position of constellations and star clusters were all well known. It is unlikely that all stars but the polestar were considered wandering stars. Planets, on the other hand, were regarded by ancient observers as traveling in erratic paths quite different from the fixed rotation of stars around the polestar. Some commentators think wandering stars referred to comets.<\/p>\n<p><em>See also<\/em> Astrology.<\/p>","summary_ro":"ASTRONOMY* Science dealing with the phenomena outside the earth’s atmosphere but especially concerned with the observable arrangements, motions, and characteristics of the heavenly bodies. The word “astronomy” is based on two Greek words meaning “the law of the stars.” Astronomy is by no means a modern science. Human beings have always been preoccupied with the heavens. The concern of the earliest civilizations with the universe appears to have been mainly astrological, but intellectual curio...","summary_en":"ASTRONOMY* Science dealing with the phenomena outside the earth’s atmosphere but especially concerned with the observable arrangements, motions, and characteristics of the heavenly bodies. The word “astronomy” is based on two Greek words meaning “the law of the stars.” Astronomy is by no means a modern science. Human beings have always been preoccupied with the heavens. The concern of the earliest civilizations with the universe appears to have been mainly astrological, but intellectual curio...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":8625,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Darkness","title_en":"Darkness","content_ro":"<h3>DARKNESS<\/h3>\n<p>Absence of light or brightness. Although the Bible seldom refers to literal darkness, a number of words translated “darkness” are used in a figurative or metaphorical sense.<\/p>\n<p>When God created the world, there was no light until he commanded that light appear. He then made distinction between light and its opposite, darkness, which he called night (Gn 1:2, 4-5, 18). Literal darkness is also mentioned in the account of the plagues God inflicted on Egypt; the ninth plague was an intense darkness that could be “felt” (Ex 10:21-23). That darkness lasted three days and was selective; wherever Egyptians were, it was dark, but where the Israelites were, there was light. The Israelites left Egypt accompanied by a cloud that separated them from their enemy, evidently giving light to the Israelites but making darkness for the Egyptians (Ex 14:20). The Bible notes that thieves or adulterers are likely to do their evil deeds in the dark or at night (Jb 24:16-17).<\/p>\n<p>In the NT “darkness” is used twice in its literal sense. At the crucifixion of Jesus, for a three-hour period from noon to three o’clock, there was not light (Mt 27:45; Mk 15:33; Lk 23:44). The other reference is to Christ’s second coming, when “the sun will be darkened, and the moon will not give its light” (Mt 24:29, <span>rsv<\/span>).<\/p>\n<p>Several biblical passages speak of a darkness surrounding God, evidently moving from a literal sense of absence of light to a more profound meaning. God spoke to Moses on Mt Sinai in a dense, black cloud (Ex 20:21; Dt 4:11) or from the darkness (Dt 5:23). Darkness is pictured as a shelter or cloak around God (2 Sm 22:12; Pss 18:11; 97:2). God sets a boundary for light and darkness (Jb 26:10), brings darkness (Pss 104:20; 105:28), and creates light and darkness (Is 45:7). God dwells in thick darkness (1 Kgs 8:12; 2 Chr 6:1), and thick darkness is under his feet (2 Sm 22:10; Ps 18:9).<\/p>\n<p>Most figurative references to darkness appear in poetic material, such as Job, Psalms, and Isaiah. Generally, such darkness depicts ignorance about God’s will. Knowledge of God is “light”; hence, lack of such knowledge is “darkness” (Jb 12:24-25; Mt 4:16; Jn 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11).<\/p>\n<p>Job spoke of darkness as equivalent to nothingness (Jb 3:4-6). In other references darkness stands for death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Jb 10:21-22; 15:24; 17:12-13; 18:18; Eccl 6:4; 11:8).<\/p>\n<p>Darkness frequently stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gn 15:12; Jb 5:14; 12:25; 15:22, 30; 19:8; 22:11; Pss 35:6; 107:10, 14; Eccl 5:17; Is 5:30). Moral depravity is sometimes described as darkness (Prv 2:13; 4:19; Is 5:20; 60:2). In the NT darkness is generally a metaphor of moral depravity and spiritual ignorance (Mt 4:16; 6:23; Lk 1:79; 11:35; 22:53; Rom 2:19; Col 1:13).<\/p>\n<p>A major theme of OT prophets was the Day of the Lord, often associated with darkness (Ez 32:8; Jl 2:2, 31; Am 5:18, 20; Zep 1:15). The NT also links darkness with judgment in connection with Christ’s second coming (Mt 8:12; 22:13; 25:30; 2 Pt 2:17; Jude 1:6, 13). Those who come to know God are said to come out of darkness (Is 9:2; 29:18; 42:7); darkness cannot be a hiding place from God (Jb 34:22; Ps 139:11-12; Is 29:15).<\/p>\n<p><em>See also<\/em> Light.<\/p>","content_en":"<h3>DARKNESS<\/h3>\n<p>Absence of light or brightness. Although the Bible seldom refers to literal darkness, a number of words translated “darkness” are used in a figurative or metaphorical sense.<\/p>\n<p>When God created the world, there was no light until he commanded that light appear. He then made distinction between light and its opposite, darkness, which he called night (Gn 1:2, 4-5, 18). Literal darkness is also mentioned in the account of the plagues God inflicted on Egypt; the ninth plague was an intense darkness that could be “felt” (Ex 10:21-23). That darkness lasted three days and was selective; wherever Egyptians were, it was dark, but where the Israelites were, there was light. The Israelites left Egypt accompanied by a cloud that separated them from their enemy, evidently giving light to the Israelites but making darkness for the Egyptians (Ex 14:20). The Bible notes that thieves or adulterers are likely to do their evil deeds in the dark or at night (Jb 24:16-17).<\/p>\n<p>In the NT “darkness” is used twice in its literal sense. At the crucifixion of Jesus, for a three-hour period from noon to three o’clock, there was not light (Mt 27:45; Mk 15:33; Lk 23:44). The other reference is to Christ’s second coming, when “the sun will be darkened, and the moon will not give its light” (Mt 24:29, <span>rsv<\/span>).<\/p>\n<p>Several biblical passages speak of a darkness surrounding God, evidently moving from a literal sense of absence of light to a more profound meaning. God spoke to Moses on Mt Sinai in a dense, black cloud (Ex 20:21; Dt 4:11) or from the darkness (Dt 5:23). Darkness is pictured as a shelter or cloak around God (2 Sm 22:12; Pss 18:11; 97:2). God sets a boundary for light and darkness (Jb 26:10), brings darkness (Pss 104:20; 105:28), and creates light and darkness (Is 45:7). God dwells in thick darkness (1 Kgs 8:12; 2 Chr 6:1), and thick darkness is under his feet (2 Sm 22:10; Ps 18:9).<\/p>\n<p>Most figurative references to darkness appear in poetic material, such as Job, Psalms, and Isaiah. Generally, such darkness depicts ignorance about God’s will. Knowledge of God is “light”; hence, lack of such knowledge is “darkness” (Jb 12:24-25; Mt 4:16; Jn 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11).<\/p>\n<p>Job spoke of darkness as equivalent to nothingness (Jb 3:4-6). In other references darkness stands for death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Jb 10:21-22; 15:24; 17:12-13; 18:18; Eccl 6:4; 11:8).<\/p>\n<p>Darkness frequently stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gn 15:12; Jb 5:14; 12:25; 15:22, 30; 19:8; 22:11; Pss 35:6; 107:10, 14; Eccl 5:17; Is 5:30). Moral depravity is sometimes described as darkness (Prv 2:13; 4:19; Is 5:20; 60:2). In the NT darkness is generally a metaphor of moral depravity and spiritual ignorance (Mt 4:16; 6:23; Lk 1:79; 11:35; 22:53; Rom 2:19; Col 1:13).<\/p>\n<p>A major theme of OT prophets was the Day of the Lord, often associated with darkness (Ez 32:8; Jl 2:2, 31; Am 5:18, 20; Zep 1:15). The NT also links darkness with judgment in connection with Christ’s second coming (Mt 8:12; 22:13; 25:30; 2 Pt 2:17; Jude 1:6, 13). Those who come to know God are said to come out of darkness (Is 9:2; 29:18; 42:7); darkness cannot be a hiding place from God (Jb 34:22; Ps 139:11-12; Is 29:15).<\/p>\n<p><em>See also<\/em> Light.<\/p>","summary_ro":"DARKNESS Absence of light or brightness. Although the Bible seldom refers to literal darkness, a number of words translated “darkness” are used in a figurative or metaphorical sense. When God created the world, there was no light until he commanded that light appear. He then made distinction between light and its opposite, darkness, which he called night (Gn 1:2, 4-5, 18). Literal darkness is also mentioned in the account of the plagues God inflicted on Egypt; the ninth plague was an intense ...","summary_en":"DARKNESS Absence of light or brightness. Although the Bible seldom refers to literal darkness, a number of words translated “darkness” are used in a figurative or metaphorical sense. When God created the world, there was no light until he commanded that light appear. He then made distinction between light and its opposite, darkness, which he called night (Gn 1:2, 4-5, 18). Literal darkness is also mentioned in the account of the plagues God inflicted on Egypt; the ninth plague was an intense ...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":8857,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Day of the Lord","title_en":"Day of the Lord","content_ro":"<h3>DAY OF THE LORD<\/h3>\n<p>Expression used by OT prophets (as early as the eighth-century <span>BC<\/span> prophet Amos) to signify a time in which God actively intervenes in history, primarily for judgment. Thus “the day of the Lord” is also called “the day of the <span>Lord<\/span>’s anger” (Zep 2:2).<\/p>\n<p>Sometimes “the day of the Lord” is used in the OT to speak of a past judgment (Lam 2:22). More often, an impending future judgment is in view (Jl 2:1-11). Ultimately, though, the term refers to climactic future judgment of the world (Jl 3:14-21; Mal 4:5). Often, prophecy of a near-future event and an end-time prophecy are merged—the immediate judgment being a preview of the final Day of the Lord. The prophecy of Isaiah against Babylon is an example (Is 13:5-10). Jesus combined events described there with other prophecies to explain his second coming (Mk 13:24-37). Another example is Joel’s prophecy of the Day of the Lord (Jl 1:15–2:11). Though the prophet initially spoke of God’s judgment on Israel by a locust plague, that judgment prompted further pronouncements about a final Day of the Lord far beyond Joel’s time (2:14-17, 31). That Day of the Lord extended even beyond the outpouring of the Holy Spirit at Pentecost predicted by Joel’s prophecy (Jl 2:28-32; Acts 2:16-21; Rv 6:12-13). The NT uses the term exclusively to mean the end time.<\/p>\n<p>The final Day of the Lord is characterized in the Bible as a day of gloom, darkness, and judgment. Associated with God’s judgment is language depicting changes in nature, especially a darkening of the sun, moon, and stars (Is 13:10; Jl 2:31; 3:15; Mt 24:29; Rv 6:12). Nations will be judged for their rebellion against God’s anointed people and king (Jl 3:19; cf. Ps 2). Israel is counseled not to be eager for that day, because it will also include judgment on the chosen nation (Am 5:18-20). But the prophets promise that a believing “remnant” will be saved by looking to the Messiah they once rejected (Jl 2:32; Zec 12:10). Following the judgment, the future Day of the Lord will be a time of prosperity, restoration, and blessing for Israel (Jl 3:18-21).<\/p>\n<p>The more explicit NT expressions—“the day of our Lord Jesus Christ” (1 Cor 1:8), “the day of the Lord Jesus” (1 Cor 5:5; 2 Cor 1:14), and “the day of Christ” (Phil 1:10; 2:16)—are more personal and more positive. They point to final events related to Christian believers, who will not experience the wrath of God (1 Thes 5:9). When the Day of the Lord comes, the earth will be renewed and purified through a judgment of fire (2 Pt 3:10-13). In the book of Revelation the final purging seems to come after the Millennium—that is, the 1,000-year reign of Christ (Rv 21:1).<\/p>\n<p><em>See also<\/em> Eschatology; Last Days; Last Judgment.<\/p>","content_en":"<h3>DAY OF THE LORD<\/h3>\n<p>Expression used by OT prophets (as early as the eighth-century <span>BC<\/span> prophet Amos) to signify a time in which God actively intervenes in history, primarily for judgment. Thus “the day of the Lord” is also called “the day of the <span>Lord<\/span>’s anger” (Zep 2:2).<\/p>\n<p>Sometimes “the day of the Lord” is used in the OT to speak of a past judgment (Lam 2:22). More often, an impending future judgment is in view (Jl 2:1-11). Ultimately, though, the term refers to climactic future judgment of the world (Jl 3:14-21; Mal 4:5). Often, prophecy of a near-future event and an end-time prophecy are merged—the immediate judgment being a preview of the final Day of the Lord. The prophecy of Isaiah against Babylon is an example (Is 13:5-10). Jesus combined events described there with other prophecies to explain his second coming (Mk 13:24-37). Another example is Joel’s prophecy of the Day of the Lord (Jl 1:15–2:11). Though the prophet initially spoke of God’s judgment on Israel by a locust plague, that judgment prompted further pronouncements about a final Day of the Lord far beyond Joel’s time (2:14-17, 31). That Day of the Lord extended even beyond the outpouring of the Holy Spirit at Pentecost predicted by Joel’s prophecy (Jl 2:28-32; Acts 2:16-21; Rv 6:12-13). The NT uses the term exclusively to mean the end time.<\/p>\n<p>The final Day of the Lord is characterized in the Bible as a day of gloom, darkness, and judgment. Associated with God’s judgment is language depicting changes in nature, especially a darkening of the sun, moon, and stars (Is 13:10; Jl 2:31; 3:15; Mt 24:29; Rv 6:12). Nations will be judged for their rebellion against God’s anointed people and king (Jl 3:19; cf. Ps 2). Israel is counseled not to be eager for that day, because it will also include judgment on the chosen nation (Am 5:18-20). But the prophets promise that a believing “remnant” will be saved by looking to the Messiah they once rejected (Jl 2:32; Zec 12:10). Following the judgment, the future Day of the Lord will be a time of prosperity, restoration, and blessing for Israel (Jl 3:18-21).<\/p>\n<p>The more explicit NT expressions—“the day of our Lord Jesus Christ” (1 Cor 1:8), “the day of the Lord Jesus” (1 Cor 5:5; 2 Cor 1:14), and “the day of Christ” (Phil 1:10; 2:16)—are more personal and more positive. They point to final events related to Christian believers, who will not experience the wrath of God (1 Thes 5:9). When the Day of the Lord comes, the earth will be renewed and purified through a judgment of fire (2 Pt 3:10-13). In the book of Revelation the final purging seems to come after the Millennium—that is, the 1,000-year reign of Christ (Rv 21:1).<\/p>\n<p><em>See also<\/em> Eschatology; Last Days; Last Judgment.<\/p>","summary_ro":"DAY OF THE LORD Expression used by OT prophets (as early as the eighth-century BC prophet Amos) to signify a time in which God actively intervenes in history, primarily for judgment. Thus “the day of the Lord” is also called “the day of the Lord’s anger” (Zep 2:2). Sometimes “the day of the Lord” is used in the OT to speak of a past judgment (Lam 2:22). More often, an impending future judgment is in view (Jl 2:1-11). Ultimately, though, the term refers to climactic future judgment of the worl...","summary_en":"DAY OF THE LORD Expression used by OT prophets (as early as the eighth-century BC prophet Amos) to signify a time in which God actively intervenes in history, primarily for judgment. Thus “the day of the Lord” is also called “the day of the Lord’s anger” (Zep 2:2). Sometimes “the day of the Lord” is used in the OT to speak of a past judgment (Lam 2:22). More often, an impending future judgment is in view (Jl 2:1-11). Ultimately, though, the term refers to climactic future judgment of the worl...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":26265,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Moon","title_en":"Moon","content_ro":"<h3>MOON<\/h3>\n<p>Lesser luminary of the heavens (Gn 1:16). Many Semitic languages use the same word for moon as the Hebrew. In three passages in the Hebrew OT (Sg 6:10; Is 24:23; 30:26), the moon is called “the white one,” and paired with “the hot one,” the sun. Another term, “crescent,” is used in other languages such as Aramaic and Arabic, and “crescent ornaments” (Jgs 8:21, 26; Is 3:18) are mentioned.<\/p>\n<p>In the creation account, it is said concerning the functions of the two luminaries: “They will be signs to mark off the seasons, the days, and the years” (Gn 1:14, <span>nlt<\/span>)—that is, “times” are determined by their movements. For this reason, when telling about the mighty deeds of the Lord in Creation, the poet says, “You made the moon to mark the seasons” (Ps 104:19, <span>nlt<\/span>). The ancient Hebrew calendar was lunar (Ecclus 43:6-7), the months beginning with the new moon, marked by special rituals (Nm 10:10; 28:11-14; 2 Chr 2:4). Two great festivals, Passover and Tabernacles, began in midmonth when the moon was full (Lv 23:5-6; Ps 81:3-5; and Lv 23:34, respectively). The seven-day week is a division of the 28-day lunar cycle into logical and convenient units, so the moon may be said to provide the basis for the significance of the number seven. As a corollary, the beginning of the seventh month, the Festival of Trumpets (Lv 23:24), marked the climax month of the sacred feasts; it also signified the New Year for regnal years and for agriculture (Josephus’s <em>Antiquities<\/em> 1.1.3; Mishnah, <em>Rosh Hashanah<\/em> 1:1).<\/p>\n<p>One verse in the creation story speaks of the sun’s dominion over the day and the moon’s over the night (Gn 1:16; cf. Ps 136:9). The moon is also mentioned (alongside the sun) in the general order of creation when the spheres of the universe were established (Jer 31:35). From this the luminaries symbolize the continuity of the world order (Pss 72:5; 89:37-38). The darkening of the moon (and the sun) is a sign of the change of the order in creation in the latter days (Is 13:10; Ez 32:7; Jl 2:10; Hb 3:11; Mt 24:29; Mk 13:24; Rv 6:12; the converse is stated in Is 30:26). Since the moon resembles the sun, it also has the power to smite (Ps 121:6) and to influence the growth of crops in the field (Dt 33:14). In the book of Deuteronomy, the Israelites were warned against worshiping the moon and the rest of the host of heaven (Dt 4:19; 17:3), but this foreign worship made its inroads into the Judean kingdom (2 Kgs 21:3; 23:4-5; Jer 7:18; 8:2).<\/p>\n<p>To keep an accurate control over the calendar and the feasts, the new moon was carefully observed seven times during the year in Jerusalem. This assured that the major feasts fell on the proper days. The Sanhedrin would gather early in the morning on the last day of the preceding month, and watchmen were posted to observe the moon’s first appearance. When the evidence became clear, the sacred word was pronounced and the day became the first of the new month. Fire signals beginning from the Mt of Olives announced the new moon; later they were replaced by messengers because the Samaritans had set up false signals along the way.<\/p>\n<p><em>See also<\/em> Astronomy; Calendars, Ancient and Modern; Feasts and Festivals of Israel.<\/p>","content_en":"<h3>MOON<\/h3>\n<p>Lesser luminary of the heavens (Gn 1:16). Many Semitic languages use the same word for moon as the Hebrew. In three passages in the Hebrew OT (Sg 6:10; Is 24:23; 30:26), the moon is called “the white one,” and paired with “the hot one,” the sun. Another term, “crescent,” is used in other languages such as Aramaic and Arabic, and “crescent ornaments” (Jgs 8:21, 26; Is 3:18) are mentioned.<\/p>\n<p>In the creation account, it is said concerning the functions of the two luminaries: “They will be signs to mark off the seasons, the days, and the years” (Gn 1:14, <span>nlt<\/span>)—that is, “times” are determined by their movements. For this reason, when telling about the mighty deeds of the Lord in Creation, the poet says, “You made the moon to mark the seasons” (Ps 104:19, <span>nlt<\/span>). The ancient Hebrew calendar was lunar (Ecclus 43:6-7), the months beginning with the new moon, marked by special rituals (Nm 10:10; 28:11-14; 2 Chr 2:4). Two great festivals, Passover and Tabernacles, began in midmonth when the moon was full (Lv 23:5-6; Ps 81:3-5; and Lv 23:34, respectively). The seven-day week is a division of the 28-day lunar cycle into logical and convenient units, so the moon may be said to provide the basis for the significance of the number seven. As a corollary, the beginning of the seventh month, the Festival of Trumpets (Lv 23:24), marked the climax month of the sacred feasts; it also signified the New Year for regnal years and for agriculture (Josephus’s <em>Antiquities<\/em> 1.1.3; Mishnah, <em>Rosh Hashanah<\/em> 1:1).<\/p>\n<p>One verse in the creation story speaks of the sun’s dominion over the day and the moon’s over the night (Gn 1:16; cf. Ps 136:9). The moon is also mentioned (alongside the sun) in the general order of creation when the spheres of the universe were established (Jer 31:35). From this the luminaries symbolize the continuity of the world order (Pss 72:5; 89:37-38). The darkening of the moon (and the sun) is a sign of the change of the order in creation in the latter days (Is 13:10; Ez 32:7; Jl 2:10; Hb 3:11; Mt 24:29; Mk 13:24; Rv 6:12; the converse is stated in Is 30:26). Since the moon resembles the sun, it also has the power to smite (Ps 121:6) and to influence the growth of crops in the field (Dt 33:14). In the book of Deuteronomy, the Israelites were warned against worshiping the moon and the rest of the host of heaven (Dt 4:19; 17:3), but this foreign worship made its inroads into the Judean kingdom (2 Kgs 21:3; 23:4-5; Jer 7:18; 8:2).<\/p>\n<p>To keep an accurate control over the calendar and the feasts, the new moon was carefully observed seven times during the year in Jerusalem. This assured that the major feasts fell on the proper days. The Sanhedrin would gather early in the morning on the last day of the preceding month, and watchmen were posted to observe the moon’s first appearance. When the evidence became clear, the sacred word was pronounced and the day became the first of the new month. Fire signals beginning from the Mt of Olives announced the new moon; later they were replaced by messengers because the Samaritans had set up false signals along the way.<\/p>\n<p><em>See also<\/em> Astronomy; Calendars, Ancient and Modern; Feasts and Festivals of Israel.<\/p>","summary_ro":"MOON Lesser luminary of the heavens (Gn 1:16). Many Semitic languages use the same word for moon as the Hebrew. In three passages in the Hebrew OT (Sg 6:10; Is 24:23; 30:26), the moon is called “the white one,” and paired with “the hot one,” the sun. Another term, “crescent,” is used in other languages such as Aramaic and Arabic, and “crescent ornaments” (Jgs 8:21, 26; Is 3:18) are mentioned. In the creation account, it is said concerning the functions of the two luminaries: “They will be sig...","summary_en":"MOON Lesser luminary of the heavens (Gn 1:16). Many Semitic languages use the same word for moon as the Hebrew. In three passages in the Hebrew OT (Sg 6:10; Is 24:23; 30:26), the moon is called “the white one,” and paired with “the hot one,” the sun. Another term, “crescent,” is used in other languages such as Aramaic and Arabic, and “crescent ornaments” (Jgs 8:21, 26; Is 3:18) are mentioned. In the creation account, it is said concerning the functions of the two luminaries: “They will be sig...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32988,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Revelation","title_en":"Book of Revelation","content_ro":"<h3>REVELATION, Book of<\/h3>\n<p>Last book of the Bible, containing revelations concerning the events of the last days.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, Destination<\/p>\n<p>• Background<\/p>\n<p>• Methods of Interpreting Revelation<\/p>\n<p>• Purpose and Teaching<\/p>\n<p>• Content<\/p>\n\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The earliest witnesses ascribe the authorship of Revelation to John the apostle, the son of Zebedee. Dionysius, the distinguished bishop of Alexandria and student of Origen (early third century), was the first within the church to question its apostolic authorship because it seemed to him that the writing style differed greatly from that found in the fourth Gospel, attributed to John. From the time of Dionysius, the apostolic origin of the book was disputed in the East until Athanasius of Alexandria (c. 350) turned the tide toward its acceptance. In the West, the book was widely accepted and was included in all the principal lists of canonical books from at least the middle of the second century on.<\/p>\n<p>From the internal evidence, the following things can be said about the author with some confidence. He calls himself John (Rv 1:4, 9; 22:8). This is most likely not a pseudonym but rather the name of a person well known among the Asian churches. This John identifies himself as a prophet (1:3; 22:6-10, 18-19) who was in exile because of his prophetic witness (1:9). As such, he speaks to the churches with great authority. His use of the OT and Targums makes it virtually certain that he was a Palestinian Jew, steeped in the ritual of the temple and synagogue. John the apostle fits this profile. The difference between the style of the fourth Gospel and that of Revelation can be explained by the radically different genres of the two books. The Gospel is a composed historical narrative, whereas the book of Revelation is a record of visionary experiences and direct divine revelation. The writer of the Gospel could take his time in crafting a narrative word by word and sentence by sentence. The writer of Revelation was compelled by God to write down immediately whatever he was told or was shown. Thus, the apostle John could easily have been the writer of both. In any event, no convincing argument has been advanced against his authorship.<\/p>\n<p class=\"h2\" id=\"DateOriginDestination\">Date, Origin, Destination<\/p>\n<p>Only two dates for Revelation have received serious support. An early date, shortly after the reign of Nero (<span>AD<\/span> 54–68), is allegedly supported by references in the book to the persecution of Christians, to the <em>Nero redivivus<\/em> myth (a revived Nero would be the reincarnation of the evil genius of the whole Roman Empire), to the imperial cult (ch 13), and to the temple (ch 11), which was destroyed in <span>AD<\/span> 70. The alternate date rests primarily on the early witness of Irenaeus, who stated that the apostle John “saw the revelation . . . at the close of Domitian’s reign” (<span>AD<\/span> 81–96).<\/p>\n<p>The origin of the book is clearly identified with Patmos, one of the Sporades Islands, located about 37 miles (59.5 kilometers) southwest of Miletus, in the Icarian Sea (1:9). John was apparently exiled on the island due to religious and\/or government persecutions arising from his witness to Jesus (1:9).<\/p>\n<p>Likewise, the recipients are clearly the seven historic churches in the Roman province of Asia (modern western Turkey): Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea (1:4, 11; 2:1, 8, 12, 18; 3:1, 7, 14).<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>The book of Revelation differs from the other NT writings, not in doctrine but in literary genre and subject matter. It is a book of prophecy (1:3; 22:7, 18-19) that contains both warning and consolation—announcements of future judgment and blessing— communicated by means of symbols and visions.<\/p>\n<p>The language and imagery were not as strange to first-century readers as they are today. Therefore, familiarity with the prophetic books of the OT, especially Daniel and Ezekiel, will help the reader grasp the message of the Apocalypse.<\/p>\n<p>While the symbolic and visionary mode of presentation creates ambiguity and frustration for many, it actually lends to the description of unseen realities a poignancy and clarity unattainable by any other method. Such language can trigger a variety of ideas, associations, existential involvement, and mystical responses that the straight prose found in most of the NT cannot achieve.<\/p>\n<p>The letters to the churches indicate that five of the seven were in serious trouble. The major problem seemed to be disloyalty to Christ; this may indicate that the major thrust of Revelation is not sociopolitical but theological. John was more concerned with countering the heresy that was creeping into the churches toward the close of the first century than with addressing the political situation. This heresy seems to have been a type of Gnostic teaching.<\/p>\n<p>Revelation is also commonly viewed as belonging to the group of writings known as apocalyptic literature. The name for this type of literature is derived from the Greek word for “revelation”: <span class=\"greek\" lang=\"el\">apokalupsis<\/span><em>.<\/em> The extrabiblical apocalyptic books were written in the period from 200 <span>BC<\/span> to <span>AD<\/span> 200. Although numerous similarities exist, there are also some clear differences.<\/p>\n<p>Much more important than the Jewish apocalyptic sources is the debt John owes to the eschatological teaching of Jesus, such as the Olivet discourse (Mt 24–25; Mk 13; Lk 21). Revelation is unique in its use of the OT. Of the 404 verses of the Apocalypse, 278 contain references to the Jewish Scriptures. John refers frequently to Isaiah, Jeremiah, Ezekiel, and Daniel, and also repeatedly to Exodus, Deuteronomy, and the Psalms. However, he rarely quotes the OT directly.<\/p>\n<p class=\"h2\" id=\"MethodsofInterpretingRevelation\">Methods of Interpreting Revelation<\/p>\n<p>Four traditional ways of understanding Revelation 4–22 have emerged in the history of the church:<\/p>\n<h5>Futurist<\/h5>\n<p>This view holds that, with the exception of chapters 1–3, all the visions in Revelation relate to a period immediately preceding and following the second advent of Christ at the end of the age. The beasts (chs 13, 17) are identified with the future Antichrist, who will appear at the last moment in world history and will be defeated by Christ in his second coming to judge the world and to establish his earthly millennial kingdom.<\/p>\n<p>Variations of this view were held by the earliest expositors, such as Justin Martyr (d. 164), Irenaeus (d. c. 195), Hippolytus (d. 236), and Victorinus (d. c. 303). This futurist approach has enjoyed a revival since the 19th century and is widely held among evangelicals today.<\/p>\n<h5>Historicist<\/h5>\n<p>As the word implies, this view sees in Revelation a prophetic survey of history. It originated with Joachim of Floris (d. 1202), a monastic who claimed to have received a special vision that revealed to him God’s plan for the ages. He assigned a day-year value to the 1,260 days of Revelation. In his scheme, the book is a prophecy of the events of Western history from the time of the apostles until Joachim’s own time. In the various schemes that developed as this method was applied to history, one element became common: the Antichrist and Babylon were connected with Rome and the papacy. Later, Luther, Calvin, and other Reformers came to adopt this view.<\/p>\n<h5>Preterist<\/h5>\n<p>According to this view, Revelation deals with the time of its author; the main contents of chapters are thus viewed as describing events wholly limited to John’s own day. The beasts (ch 13) are identified as imperial Rome and the imperial priesthood. This is the view held by many contemporary scholars.<\/p>\n<h5>Idealist<\/h5>\n<p>This method of interpreting Revelation sees it as being basically poetic, symbolic, and spiritual in nature. Thus Revelation does not predict any specific historical events at all; on the contrary, it sets forth timeless truths concerning the battle between good and evil that continues throughout the church age. As a system of interpretation, it is more recent than the other three schools.<\/p>\n<p class=\"h2\" id=\"PurposeandTeaching\">Purpose and Teaching<\/p>\n<p>NT scholar H. B. Swete wrote of Revelation: “In form it is an epistle, containing an apocalyptic prophecy; in spirit and inner purpose, it is a pastoral.” As a prophet, John was called to separate true from false belief—to expose the failures of the congregations in Asia. He desired to encourage authentic Christian discipleship by explaining Christian suffering and martyrdom in light of the victory over evil won by Jesus’ death and resurrection. John was concerned to show that the martyrs (e.g., Antipas, 2:13) will be vindicated. He disclosed the end both of evil and of those who follow the Beast (19:20-21; 20:10, 15), and he described the ultimate victory of the Lamb and of those who follow him.<\/p>\n\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>The main contents of Revelation are arranged in series of seven items, some explicit, some implied: seven churches (chs 2–3), seven seals (chs 6–7), seven trumpets (chs 8–11), seven bowls (chs 16–18), seven last things (chs 19–22). It is also possible to divide the contents around four key visions: (1) the vision of the Son of Man among the seven churches (chs 1–3); (2) the vision of the seven-sealed scroll, the seven trumpets, and the seven bowls (4:1–19:10); (3) the vision of the return of Christ and the consummation of this age (19:11–20:15); and (4) the vision of the new heaven and new earth (chs 21–22).<\/p>\n<h5>John’s Introduction (1:1-8)<\/h5>\n<p>The first three chapters of Revelation form a unit and are comparatively easy to understand. They are the most familiar and contain an introduction to the whole book (1:1-8); the first vision, of the Son of Man among the seven lampstands (1:9-20); and the letters or messages to the seven churches in Asia (2:1–3:22).<\/p>\n<p>The first eight verses introduce the whole book. They are freighted with theological content and detail. After a brief preface (1:1-3), John addresses the book to the seven churches of Asia in an expanded ancient letter form (vv 4-8).<\/p>\n<h5>The Son of Man among the Lampstands (1:9-20)<\/h5>\n<p>After a brief indication of the historical situation that occasioned it (1:9-11), John describes his vision of “someone, like a son of man,” walking among seven golden lampstands (vv 12-16). The person identifies himself as the exalted Lord, Jesus Christ (vv 17-18), and then explains the meaning of the symbolic vision (vv 19-20). Finally, the Lord addresses a rather detailed and specific message to each of the seven churches in Asia (2:1–3:22).<\/p>\n<h5>The Letters to the Seven Churches (2:1–3:22)<\/h5>\n<p>These seven churches contained typical or representative qualities of both obedience and disobedience that are a constant reminder to all churches throughout every age (cf. 2:7, 11, 17, 29; 3:6, 13, 22; esp. 2:23). Their order (1:11; 2:1–3:22) reflects the natural ancient travel circuit beginning at Ephesus and arriving finally at Laodicea.<\/p>\n<p>Each message generally follows a common literary plan consisting of seven parts:<\/p>\n<p>1. The addressee is given first, following a common pattern in all seven letters: “To the angel of the church in Ephesus, write. . . .”<\/p>\n<li>2. Then the speaker is mentioned. In each case, some part of the great vision of Christ and of his self-identification (1:12-20) is repeated as the speaker identifies himself; for example, “This is the message from the one who holds the seven stars in his right hand, the one who walks among the seven gold lampstands” (2:1; cf. 1:13, 16).<\/li>\n<li>3. Next, the knowledge of the speaker is given. He intimately knows the works of the churches and the reality of their loyalty to him, despite outward appearances. In two cases (Sardis and Laodicea) the assessment proves totally negative. The enemy of Christ’s churches is the deceiver, Satan, who seeks to undermine the churches’ loyalty to Christ (2:10, 24).<\/li>\n<li>4. Following his assessment of the churches’ accomplishments, the speaker pronounces his verdict on their condition in such words as “You do not love me as you did at first” (2:4) or “You are dead” (3:1). Two letters contain no unfavorable verdict (Smyrna, Philadelphia) and two no word of commendation (Sardis, Laodicea). In the letters, all derelictions are viewed as forms of inner betrayals of a prior relation to Christ.<\/li>\n<li>5. To correct or alert each congregation, Jesus issues a penetrating command. These commands further expose the exact nature of the self-deception involved.<\/li>\n<li>6. Each letter contains the general exhortation: “Anyone who is willing to hear should listen to the Spirit and understand what the Spirit is saying to the churches.” The words of the Spirit are the words of Christ (cf. 19:10).<\/li>\n<li>7. Finally, each letter contains a promise of reward to the victor. Each is eschatological and correlates with the last two chapters of the book. Furthermore, the promises are echoes of Genesis 2–3: what was lost by Adam in Eden is more than regained by Christ. We are probably to understand the seven promises as different facets that combine to make up one great promise to believers: wherever Christ is, there the “overcomers” will be.<\/li>\n<h5>The Seven-Sealed Scroll (4:1–8:1)<\/h5>\n<p>In view of the elaborate use of imagery and visions from 4:1 through the end of Revelation, and in view of the question of how this material relates to chapters 1–3, it is not surprising that commentators differ widely in their treatment of these chapters.<\/p>\n<h6>The Throne, the Scroll, and the Lamb (4:1–5:14)<\/h6>\n<p>Chapters 4–5 form one vision consisting of two parts: the throne (ch 4) and the Lamb and the scroll (ch 5). Actually, the throne vision (chs 4–5) and the breaking of all seven seals (chs 6–8) form a single, continuous vision and should not be separated; indeed, the throne vision should be viewed as dominating the entire vision of the seven-sealed scroll, and, for that matter, the rest of the book (cf. 22:3).<\/p>\n<p>A new view of God’s majesty and power is disclosed to John so that he can understand the events on earth that relate to the seven-sealed vision (4:1-11; cf. 1 Kgs 22:19). For the first time in Revelation, the reader is introduced to the frequent interchange between heaven and earth found in the remainder of the book. What happens on earth has its inseparable heavenly counterpart.<\/p>\n<p>Chapter 5 is part of the vision that begins with chapter 4 and continues through the opening of the seven seals (Rv 6:1–8:1; cf. introduction to ch 4). The movement of the whole scene focuses on the slain Lamb as he takes the scroll from the hand of the one on the throne. The culminating emphasis is on the worthiness of the Lamb to receive worship because of his death.<\/p>\n<h6>Opening of the First Six Seals (6:1-17)<\/h6>\n<p>The opening of the seals continues the vision begun in chapters 4 and 5. Now the scene shifts to events on earth. The scroll itself involves the rest of Revelation and has to do with the consummation of the mystery of all things, the goal or end of history for both the overcomers and the worshipers of the beast. The writer tentatively suggests that the seals represent events preparatory to the final consummation. Whether these events come immediately before the end or whether they represent general conditions that will prevail throughout the period preceding the end is a more difficult question.<\/p>\n<p>The seals closely parallel the signs of the approaching end times spoken of by Jesus in his Olivet discourse (Mt 24:1-35; Mk 13:1-37; Lk 21:5-33). This parallel to major parts of Revelation is too striking to be ignored. Thus the seals would correspond to the “beginning of birth pains” in the Olivet discourse. The events are similar to those occurring under the trumpets (Rv 8:2–11:19) and bowls (15:1–16:21) but should not be confused with those late and more severe judgments.<\/p>\n<h6>First Interlude: The 144,000 Israelites and the White-Robed Multitude (7:1-17)<\/h6>\n<p>The change in tone from the subject matter in the sixth seal, as well as the delay until 8:1 in opening the seventh seal, indicate that chapter 7 is a true interlude. John first sees the angels, who will unleash destruction on the earth, restrained until the 144,000 servants of God from every tribe of Israel are sealed (vv 1-8). Then he sees an innumerable multitude clothed in white standing before the throne of God; these are identified as those who have come out of the great tribulation (vv 9-17).<\/p>\n<p>Some scholars separate the two groups into Jews and Gentiles at large, while others see the two groups as one group viewed from different perspectives.<\/p>\n<h6>The Opening of the Seventh Seal (8:1)<\/h6>\n<p>After the interlude (ch 7), the final seal is opened and silence for half an hour occurs in heaven to prepare for judgment on earth or to hear the cries of the martyrs on earth (cf. 6:10).<\/p>\n<h5>The First Six Trumpets (8:2–11:14)<\/h5>\n<p>After a preparatory scene in heaven (8:2-5), the six trumpets are blown in succession (8:6–9:19), followed again by an interlude (10:1–11:14).<\/p>\n<h6>The First Six Trumpets (8:6–9:21)<\/h6>\n<p>Opinion differs, but it may be best to see the first five seals as preceding the events of the trumpets and bowls. But the sixth seal enters into the period of the outpouring of God’s wrath that is enacted in the trumpet and bowl judgments (6:12-17). The trumpet judgments thus occur during the seventh seal, and the bowl judgments (16:1-21), during the seventh trumpet’s sounding. Therefore, there is some overlapping, but also sequence and advancement, between the seals, trumpets, and bowls.<\/p>\n<p>As in the seals, there is a discernible literary pattern in the unfolding of the trumpets. The first four trumpets are separated from the last three, which are called “woes” (8:13; 9:12; 11:14) and are generally reminiscent of the plagues in the book of Exodus.<\/p>\n<p>The last three trumpets are emphasized and are also called “woes” (8:13) because they are so severe. The first of these involves an unusual plague of locusts (9:1-11) and the second a plague of scorpionlike creatures (vv 13-19). Both of these plagues can best be seen as demonic hordes (cf. vv 1, 11).<\/p>\n<h6>The Second Interlude: The Little Book and the Two Witnesses (10:1–11:14)<\/h6>\n<p>The major point of chapter 10 seems to be a confirmation of John’s prophetic call, as verse 11 indicates: “You must prophesy again about many peoples, nations, languages and kings” (<span>niv<\/span>). More specifically, the contents of the little scroll (book) may include chapters 11, 12, and 13.<\/p>\n<p>Chapter 11 is notoriously difficult. It includes a reference to measuring the temple, the altar, and the worshipers, and to the trampling down of the Holy City for 42 months (11:1-2), as well as the description of the two prophet-witnesses who are killed and raised to life (vv 3-13). Opinions vary considerably here; some see this vision as depicting the restored Jewish nation, with the actual prophets Moses and Elijah being revived. Others see the temple as the true church being protected by God during the tribulation and the two witnesses representing the whole faithful church under persecution.<\/p>\n<h5>The Seventh Trumpet (11:15–14:20)<\/h5>\n<p>The seventh trumpet sounds, and in heaven loud voices proclaim the final triumph of God and Christ over the world. The theme is the kingdom of God and Christ—a dual kingdom, eternal in its duration. The image suggests the transference of the world empire once dominated by a usurping power, now taken by the hand of its true Owner and King. The announcement of the reign of the King is made here, but the final breaking of the enemies’ hold over the world does not occur until the return of Christ (19:11-21).<\/p>\n<h6>The Woman and the Dragon (12:1-17)<\/h6>\n<p>In this chapter there are three main figures: the woman, the child, and the dragon. There are also three scenes: the birth of the child (vv 1-6), the expulsion of the dragon (vv 7-12), and the dragon’s attack on the woman and her children (vv 13-17).<\/p>\n<p>Since the context indicates that the woman under attack represents a continuous entity from the birth of Christ until at least John’s day or later, her identity in the author’s mind must be the Christian community.<\/p>\n<p>The woman is in the throes of childbirth (v 2). The emphasis is on her pain and suffering, both physical and spiritual. The meaning of her anguish is that the faithful Christian community has been suffering as a prelude to the coming of the Messiah himself and of the new age (Is 26:17; 66:7-8; Mi 4:10; 5:3).<\/p>\n<h6>The Two Beasts (13:1-18)<\/h6>\n<p>Turning from the inner dynamics of the struggle (ch 12), chapter 13 shifts to the actual earthly instruments of this assault against God’s people—namely, the two dragon-energized beasts. The activities of the two beasts constitute the way the dragon carries out his final attempts to wage war on the offspring of the woman (12:17).<\/p>\n<p>The dragon and the first beast enter into a conspiracy to seduce the whole world into worshiping the beast. The conspirators summon a third figure to their aid—the beast from the earth, who must be sufficiently similar to the Lamb to entice even the followers of Jesus. As the battle progresses, the dragon’s deception becomes more and more subtle. Thus, the readers are called on to discern the criteria that will enable them to separate the lamblike beast from the Lamb himself (cf. 13:11 with 14:1).<\/p>\n<h6>The Harvest of the Earth (14:1-20)<\/h6>\n<p>The two previous chapters have prepared Christians for the reality that, as the end draws near, they will be harassed and sacrificed like sheep. This section shows that their sacrifice is not meaningless. In chapter 7 the 144,000 were merely sealed; here, however, they are seen as already delivered. When the floods have passed, Mt Zion appears high above the waters; the Lamb is on the throne of glory, surrounded by the triumphant songs of his own; the gracious presence of God fills the universe.<\/p>\n<p>Chapter 14 briefly answers two pressing questions: What becomes of those who refuse to receive the mark of the beast and are killed (vv 1-5)? What happens to the beast and his servants (vv 6-20)?<\/p>\n<h5>The Seven Bowls (15:1–19:10)<\/h5>\n<p>The series of bowl judgments constitutes the “third woe,” announced in 11:14 as “coming soon” (see comments on 11:14). These last plagues take place “immediately after the distress of those days” referred to by Jesus in the Olivet discourse and may well be the fulfillment of his apocalyptic words: “The sun will be darkened, and the moon will not give its light; the stars will fall from the sky, and the heavenly bodies will be shaken” (Mt 24:29, <span>niv<\/span>).<\/p>\n<h6>Preparation: The Seven Angels with the Seven Last plagues (15:1-8)<\/h6>\n<p>Chapter 15 is related to the OT account of the exodus and is strongly suggestive of the liturgical tradition of the ancient synagogue. The chapter has two main visions: the first portrays the victors who have emerged triumphant from the great ordeal (vv 2-4); the second relates the emergence from the heavenly temple of the seven angels clothed in white and gold who hold the seven bowls of the last plagues (vv 5-8).<\/p>\n<h6>The Pouring Out of the Bowl Judgments (16:1-21)<\/h6>\n<p>These occur in rapid succession with only a brief pause for a dialogue between the third angel and the altar, accentuating the justice of God’s punishments (vv 5-7). This rapid succession is probably due to John’s desire to give a telescopic view of the first six bowls and to hasten then on to the seventh, where the far more interesting judgment on Babylon occurs, concerning which the author will give a detailed account. The final three plagues are social and spiritual in their effect and shift from nature to humanity.<\/p>\n<h6>The Prostitute and the Beast (17:1-18)<\/h6>\n<p>To a majority of modern interpreters, Babylon represents the city of Rome. The beast stands for the Roman Empire as a whole, including its provinces and peoples. However, it is not sufficient simply to identify Babylon with Rome. For that matter, Babylon cannot be confined to any one historical manifestation, past or future; it has multiple equivalents (cf. 11:8). Babylon is found wherever there is satanic deception. Babylon is better understood here as the archetypal head of all entrenched worldly resistance to God. Babylon is a transhistorical reality that includes idolatrous kingdoms as diverse as Sodom, Egypt, Babylon, Tyre, Nineveh, and Rome. Babylon is an eschatological symbol of satanic deception and power; it is a divine mystery that can never be wholly reducible to empirical earthly institutions. Babylon represents the total culture of the world apart from God, while the divine system is depicted by the New Jerusalem. Rome is simply one manifestation of the total system.<\/p>\n<h6>The Fall of Babylon the Great (18:1-24)<\/h6>\n<p>Chapter 18 contains the description of the previously announced judgment on the prostitute (17:1). Under the imagery of the destruction of a great commercial city, John describes the final overthrow of the great prostitute, Babylon.<\/p>\n<h6>Thanksgiving for the Destruction of Babylon (19:1-5)<\/h6>\n<p>In stark contrast to the laments of Babylon’s consorts, the heavenly choirs burst forth in a great liturgy of celebration to God.<\/p>\n<h6>The Marriage of the Lamb (19:6-10)<\/h6>\n<p>Finally, the cycle of praise is completed with the reverberating sounds of another great multitude (v 6): the redeemed throng (cf. 7:9). They utter the final Hallel in words reminiscent of the great royal psalms (Pss 93:1; 97:1; 99:1).<\/p>\n<h5>The Vision of the Return of Christ and the Consummation of the Age (19:11–20:15)<\/h5>\n<h6>The First and Second Last Things: The Rider on the White Horse and the Destruction of the Beast (19:11-21)<\/h6>\n<p>This vision, which depicts the return of Christ and the final overthrow of the beast, may be viewed as the climax of the previous section (vv 1-10) or as the first of a final series of seven last things—namely, the return of Christ; the defeat of the beast; the binding of Satan; the Millennium; the release and final end of Satan; the last judgment; and the new heaven, the new earth, and the new Jerusalem.<\/p>\n<p>Although Satan has been dealt a death blow at the cross (cf. Jn 12:31; 16:11), he nevertheless continues to promulgate evil and deception during this present age (cf. Eph 2:2; 1 Thes 3:5; 1 Pt 5:8-9; Rv 2:10). Yet he is a deposed ruler who is now under the sovereign authority of Christ. Satan is allowed to continue his evil for a short time until God’s purposes are finished. In this scene of the overthrow of the beast, his kings, and their armies, John shows us the ultimate and swift destruction of these evil powers by the King of kings and Lord of lords. They have met their Master in this final and utterly real confrontation (Rv 19:17-21).<\/p>\n<h6>The Third and Fourth Last Things: The Binding of Satan and the Millennium (20:1-6)<\/h6>\n<p>The Millennium has been called one of the most controversial and intriguing questions of eschatology. The main problem is whether the reference to a Millennium (thousand years) indicates an earthly historical reign of peace that will manifest itself at the close of this present age, or whether the whole passage is symbolic of some present experience of Christians or some future nonhistorical reality. The former view is called premillennial (i.e., Christ’s second coming precedes the Millennium), the latter is amillennial (i.e., there is no literal Millenium).<\/p>\n<p>The binding of Satan removes his deceptive activities from the earth (vv 1-3) during the time the martyred saints are resurrected and rule with Christ (vv 4-6).<\/p>\n<h6>The Fifth Last Thing: The Release and Final End of Satan (20:7-10)<\/h6>\n<p>In Ezekiel 38–39, “Gog” refers to the prince of a host of pagan invaders from the North, especially the Scythian hordes from the distant land of Magog. In Revelation, however, the names are symbolic of the final enemies of Christ duped by Satan into attacking the community of the saints.<\/p>\n<h6>The Sixth Last Thing: The Great White Throne Judgment (20:11-15)<\/h6>\n<p>The language of poetic imagery captures the fading character of everything that is of the world (1 Jn 2:15-17). Now the only reality is God seated on the throne of judgment, before whom all must appear (Heb 9:27). His verdict is holy and righteous (expressed symbolically by the white throne). This vision declares that even though it may have seemed that the course of earth’s history ran contrary to his holy will, no single day or hour in the world’s drama has ever detracted from the absolute sovereignty of God.<\/p>\n<h6>The Seventh Last Thing: The New Heaven and the New Earth and the New Jerusalem (21:1–22:5)<\/h6>\n<p>John here discloses a theology in stone, gold as pure as glass, and color. Archetypal images abound. The church is called the bride (21:2). God gives the thirsty “the springs of the water of life without charge!” (v 6). Completeness is implied in the number 12 and its multiples (vv 12-14, 16-17, 21), and fullness in the cubical shape of the city (v 16). Colorful jewels abound, as do references to light and the glory of God (21:11, 18-21, 23-25; 22:5). There is the “river of the water of life” (22:1) and the “tree of life” (v 2). The “sea” is gone (21:1).<\/p>\n<p>Allusions to the OT abound. Most of John’s imagery in this chapter reflects Isaiah 60 and 65 and Ezekiel 40–48. John weaves Isaiah’s vision of the new Jerusalem together with Ezekiel’s vision of the new temple. The multiple OT promises converging in John’s mind seem to indicate that he viewed the new Jerusalem as the fulfillment of all these strands of prophecy. There are also allusions to Genesis 1–3: the absence of death and suffering, the dwelling of God with his people as in Eden, the tree of life, the removal of the curse. Creation is restored to its pristine character.<\/p>\n<p>The connection of this vision with the promises to the overcomers in the letters to the seven churches (Rv 2–3) is significant. For example, to the overcomers at Ephesus was granted the right to the tree of life (2:7; cf. 22:2); at Thyatira, the right to rule the nations (2:26; cf. 22:5); at Philadelphia, the name of the city of God, the new Jerusalem (3:12; cf. 21:2, 9-27). In a sense, a strand from every major section of the Apocalypse appears in chapters 21–22.<\/p>\n<h5>John’s Conclusion (22:6-21)<\/h5>\n<p>With consummate artistry, the words of the introduction (1:1-8) are sounded again in the conclusion: the book ends with the voices of the angel, Jesus, the Spirit, the bride, and finally John: “Amen. Come, Lord Jesus” (22:20).<\/p>\n<p><em>See also<\/em> Apocalyptic; Daniel, Book of; Eschatology; John, the Apostle.<\/p>","content_en":"<h3>REVELATION, Book of<\/h3>\n<p>Last book of the Bible, containing revelations concerning the events of the last days.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, Destination<\/p>\n<p>• Background<\/p>\n<p>• Methods of Interpreting Revelation<\/p>\n<p>• Purpose and Teaching<\/p>\n<p>• Content<\/p>\n\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The earliest witnesses ascribe the authorship of Revelation to John the apostle, the son of Zebedee. Dionysius, the distinguished bishop of Alexandria and student of Origen (early third century), was the first within the church to question its apostolic authorship because it seemed to him that the writing style differed greatly from that found in the fourth Gospel, attributed to John. From the time of Dionysius, the apostolic origin of the book was disputed in the East until Athanasius of Alexandria (c. 350) turned the tide toward its acceptance. In the West, the book was widely accepted and was included in all the principal lists of canonical books from at least the middle of the second century on.<\/p>\n<p>From the internal evidence, the following things can be said about the author with some confidence. He calls himself John (Rv 1:4, 9; 22:8). This is most likely not a pseudonym but rather the name of a person well known among the Asian churches. This John identifies himself as a prophet (1:3; 22:6-10, 18-19) who was in exile because of his prophetic witness (1:9). As such, he speaks to the churches with great authority. His use of the OT and Targums makes it virtually certain that he was a Palestinian Jew, steeped in the ritual of the temple and synagogue. John the apostle fits this profile. The difference between the style of the fourth Gospel and that of Revelation can be explained by the radically different genres of the two books. The Gospel is a composed historical narrative, whereas the book of Revelation is a record of visionary experiences and direct divine revelation. The writer of the Gospel could take his time in crafting a narrative word by word and sentence by sentence. The writer of Revelation was compelled by God to write down immediately whatever he was told or was shown. Thus, the apostle John could easily have been the writer of both. In any event, no convincing argument has been advanced against his authorship.<\/p>\n<p class=\"h2\" id=\"DateOriginDestination\">Date, Origin, Destination<\/p>\n<p>Only two dates for Revelation have received serious support. An early date, shortly after the reign of Nero (<span>AD<\/span> 54–68), is allegedly supported by references in the book to the persecution of Christians, to the <em>Nero redivivus<\/em> myth (a revived Nero would be the reincarnation of the evil genius of the whole Roman Empire), to the imperial cult (ch 13), and to the temple (ch 11), which was destroyed in <span>AD<\/span> 70. The alternate date rests primarily on the early witness of Irenaeus, who stated that the apostle John “saw the revelation . . . at the close of Domitian’s reign” (<span>AD<\/span> 81–96).<\/p>\n<p>The origin of the book is clearly identified with Patmos, one of the Sporades Islands, located about 37 miles (59.5 kilometers) southwest of Miletus, in the Icarian Sea (1:9). John was apparently exiled on the island due to religious and\/or government persecutions arising from his witness to Jesus (1:9).<\/p>\n<p>Likewise, the recipients are clearly the seven historic churches in the Roman province of Asia (modern western Turkey): Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea (1:4, 11; 2:1, 8, 12, 18; 3:1, 7, 14).<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>The book of Revelation differs from the other NT writings, not in doctrine but in literary genre and subject matter. It is a book of prophecy (1:3; 22:7, 18-19) that contains both warning and consolation—announcements of future judgment and blessing— communicated by means of symbols and visions.<\/p>\n<p>The language and imagery were not as strange to first-century readers as they are today. Therefore, familiarity with the prophetic books of the OT, especially Daniel and Ezekiel, will help the reader grasp the message of the Apocalypse.<\/p>\n<p>While the symbolic and visionary mode of presentation creates ambiguity and frustration for many, it actually lends to the description of unseen realities a poignancy and clarity unattainable by any other method. Such language can trigger a variety of ideas, associations, existential involvement, and mystical responses that the straight prose found in most of the NT cannot achieve.<\/p>\n<p>The letters to the churches indicate that five of the seven were in serious trouble. The major problem seemed to be disloyalty to Christ; this may indicate that the major thrust of Revelation is not sociopolitical but theological. John was more concerned with countering the heresy that was creeping into the churches toward the close of the first century than with addressing the political situation. This heresy seems to have been a type of Gnostic teaching.<\/p>\n<p>Revelation is also commonly viewed as belonging to the group of writings known as apocalyptic literature. The name for this type of literature is derived from the Greek word for “revelation”: <span class=\"greek\" lang=\"el\">apokalupsis<\/span><em>.<\/em> The extrabiblical apocalyptic books were written in the period from 200 <span>BC<\/span> to <span>AD<\/span> 200. Although numerous similarities exist, there are also some clear differences.<\/p>\n<p>Much more important than the Jewish apocalyptic sources is the debt John owes to the eschatological teaching of Jesus, such as the Olivet discourse (Mt 24–25; Mk 13; Lk 21). Revelation is unique in its use of the OT. Of the 404 verses of the Apocalypse, 278 contain references to the Jewish Scriptures. John refers frequently to Isaiah, Jeremiah, Ezekiel, and Daniel, and also repeatedly to Exodus, Deuteronomy, and the Psalms. However, he rarely quotes the OT directly.<\/p>\n<p class=\"h2\" id=\"MethodsofInterpretingRevelation\">Methods of Interpreting Revelation<\/p>\n<p>Four traditional ways of understanding Revelation 4–22 have emerged in the history of the church:<\/p>\n<h5>Futurist<\/h5>\n<p>This view holds that, with the exception of chapters 1–3, all the visions in Revelation relate to a period immediately preceding and following the second advent of Christ at the end of the age. The beasts (chs 13, 17) are identified with the future Antichrist, who will appear at the last moment in world history and will be defeated by Christ in his second coming to judge the world and to establish his earthly millennial kingdom.<\/p>\n<p>Variations of this view were held by the earliest expositors, such as Justin Martyr (d. 164), Irenaeus (d. c. 195), Hippolytus (d. 236), and Victorinus (d. c. 303). This futurist approach has enjoyed a revival since the 19th century and is widely held among evangelicals today.<\/p>\n<h5>Historicist<\/h5>\n<p>As the word implies, this view sees in Revelation a prophetic survey of history. It originated with Joachim of Floris (d. 1202), a monastic who claimed to have received a special vision that revealed to him God’s plan for the ages. He assigned a day-year value to the 1,260 days of Revelation. In his scheme, the book is a prophecy of the events of Western history from the time of the apostles until Joachim’s own time. In the various schemes that developed as this method was applied to history, one element became common: the Antichrist and Babylon were connected with Rome and the papacy. Later, Luther, Calvin, and other Reformers came to adopt this view.<\/p>\n<h5>Preterist<\/h5>\n<p>According to this view, Revelation deals with the time of its author; the main contents of chapters are thus viewed as describing events wholly limited to John’s own day. The beasts (ch 13) are identified as imperial Rome and the imperial priesthood. This is the view held by many contemporary scholars.<\/p>\n<h5>Idealist<\/h5>\n<p>This method of interpreting Revelation sees it as being basically poetic, symbolic, and spiritual in nature. Thus Revelation does not predict any specific historical events at all; on the contrary, it sets forth timeless truths concerning the battle between good and evil that continues throughout the church age. As a system of interpretation, it is more recent than the other three schools.<\/p>\n<p class=\"h2\" id=\"PurposeandTeaching\">Purpose and Teaching<\/p>\n<p>NT scholar H. B. Swete wrote of Revelation: “In form it is an epistle, containing an apocalyptic prophecy; in spirit and inner purpose, it is a pastoral.” As a prophet, John was called to separate true from false belief—to expose the failures of the congregations in Asia. He desired to encourage authentic Christian discipleship by explaining Christian suffering and martyrdom in light of the victory over evil won by Jesus’ death and resurrection. John was concerned to show that the martyrs (e.g., Antipas, 2:13) will be vindicated. He disclosed the end both of evil and of those who follow the Beast (19:20-21; 20:10, 15), and he described the ultimate victory of the Lamb and of those who follow him.<\/p>\n\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>The main contents of Revelation are arranged in series of seven items, some explicit, some implied: seven churches (chs 2–3), seven seals (chs 6–7), seven trumpets (chs 8–11), seven bowls (chs 16–18), seven last things (chs 19–22). It is also possible to divide the contents around four key visions: (1) the vision of the Son of Man among the seven churches (chs 1–3); (2) the vision of the seven-sealed scroll, the seven trumpets, and the seven bowls (4:1–19:10); (3) the vision of the return of Christ and the consummation of this age (19:11–20:15); and (4) the vision of the new heaven and new earth (chs 21–22).<\/p>\n<h5>John’s Introduction (1:1-8)<\/h5>\n<p>The first three chapters of Revelation form a unit and are comparatively easy to understand. They are the most familiar and contain an introduction to the whole book (1:1-8); the first vision, of the Son of Man among the seven lampstands (1:9-20); and the letters or messages to the seven churches in Asia (2:1–3:22).<\/p>\n<p>The first eight verses introduce the whole book. They are freighted with theological content and detail. After a brief preface (1:1-3), John addresses the book to the seven churches of Asia in an expanded ancient letter form (vv 4-8).<\/p>\n<h5>The Son of Man among the Lampstands (1:9-20)<\/h5>\n<p>After a brief indication of the historical situation that occasioned it (1:9-11), John describes his vision of “someone, like a son of man,” walking among seven golden lampstands (vv 12-16). The person identifies himself as the exalted Lord, Jesus Christ (vv 17-18), and then explains the meaning of the symbolic vision (vv 19-20). Finally, the Lord addresses a rather detailed and specific message to each of the seven churches in Asia (2:1–3:22).<\/p>\n<h5>The Letters to the Seven Churches (2:1–3:22)<\/h5>\n<p>These seven churches contained typical or representative qualities of both obedience and disobedience that are a constant reminder to all churches throughout every age (cf. 2:7, 11, 17, 29; 3:6, 13, 22; esp. 2:23). Their order (1:11; 2:1–3:22) reflects the natural ancient travel circuit beginning at Ephesus and arriving finally at Laodicea.<\/p>\n<p>Each message generally follows a common literary plan consisting of seven parts:<\/p>\n<p>1. The addressee is given first, following a common pattern in all seven letters: “To the angel of the church in Ephesus, write. . . .”<\/p>\n<li>2. Then the speaker is mentioned. In each case, some part of the great vision of Christ and of his self-identification (1:12-20) is repeated as the speaker identifies himself; for example, “This is the message from the one who holds the seven stars in his right hand, the one who walks among the seven gold lampstands” (2:1; cf. 1:13, 16).<\/li>\n<li>3. Next, the knowledge of the speaker is given. He intimately knows the works of the churches and the reality of their loyalty to him, despite outward appearances. In two cases (Sardis and Laodicea) the assessment proves totally negative. The enemy of Christ’s churches is the deceiver, Satan, who seeks to undermine the churches’ loyalty to Christ (2:10, 24).<\/li>\n<li>4. Following his assessment of the churches’ accomplishments, the speaker pronounces his verdict on their condition in such words as “You do not love me as you did at first” (2:4) or “You are dead” (3:1). Two letters contain no unfavorable verdict (Smyrna, Philadelphia) and two no word of commendation (Sardis, Laodicea). In the letters, all derelictions are viewed as forms of inner betrayals of a prior relation to Christ.<\/li>\n<li>5. To correct or alert each congregation, Jesus issues a penetrating command. These commands further expose the exact nature of the self-deception involved.<\/li>\n<li>6. Each letter contains the general exhortation: “Anyone who is willing to hear should listen to the Spirit and understand what the Spirit is saying to the churches.” The words of the Spirit are the words of Christ (cf. 19:10).<\/li>\n<li>7. Finally, each letter contains a promise of reward to the victor. Each is eschatological and correlates with the last two chapters of the book. Furthermore, the promises are echoes of Genesis 2–3: what was lost by Adam in Eden is more than regained by Christ. We are probably to understand the seven promises as different facets that combine to make up one great promise to believers: wherever Christ is, there the “overcomers” will be.<\/li>\n<h5>The Seven-Sealed Scroll (4:1–8:1)<\/h5>\n<p>In view of the elaborate use of imagery and visions from 4:1 through the end of Revelation, and in view of the question of how this material relates to chapters 1–3, it is not surprising that commentators differ widely in their treatment of these chapters.<\/p>\n<h6>The Throne, the Scroll, and the Lamb (4:1–5:14)<\/h6>\n<p>Chapters 4–5 form one vision consisting of two parts: the throne (ch 4) and the Lamb and the scroll (ch 5). Actually, the throne vision (chs 4–5) and the breaking of all seven seals (chs 6–8) form a single, continuous vision and should not be separated; indeed, the throne vision should be viewed as dominating the entire vision of the seven-sealed scroll, and, for that matter, the rest of the book (cf. 22:3).<\/p>\n<p>A new view of God’s majesty and power is disclosed to John so that he can understand the events on earth that relate to the seven-sealed vision (4:1-11; cf. 1 Kgs 22:19). For the first time in Revelation, the reader is introduced to the frequent interchange between heaven and earth found in the remainder of the book. What happens on earth has its inseparable heavenly counterpart.<\/p>\n<p>Chapter 5 is part of the vision that begins with chapter 4 and continues through the opening of the seven seals (Rv 6:1–8:1; cf. introduction to ch 4). The movement of the whole scene focuses on the slain Lamb as he takes the scroll from the hand of the one on the throne. The culminating emphasis is on the worthiness of the Lamb to receive worship because of his death.<\/p>\n<h6>Opening of the First Six Seals (6:1-17)<\/h6>\n<p>The opening of the seals continues the vision begun in chapters 4 and 5. Now the scene shifts to events on earth. The scroll itself involves the rest of Revelation and has to do with the consummation of the mystery of all things, the goal or end of history for both the overcomers and the worshipers of the beast. The writer tentatively suggests that the seals represent events preparatory to the final consummation. Whether these events come immediately before the end or whether they represent general conditions that will prevail throughout the period preceding the end is a more difficult question.<\/p>\n<p>The seals closely parallel the signs of the approaching end times spoken of by Jesus in his Olivet discourse (Mt 24:1-35; Mk 13:1-37; Lk 21:5-33). This parallel to major parts of Revelation is too striking to be ignored. Thus the seals would correspond to the “beginning of birth pains” in the Olivet discourse. The events are similar to those occurring under the trumpets (Rv 8:2–11:19) and bowls (15:1–16:21) but should not be confused with those late and more severe judgments.<\/p>\n<h6>First Interlude: The 144,000 Israelites and the White-Robed Multitude (7:1-17)<\/h6>\n<p>The change in tone from the subject matter in the sixth seal, as well as the delay until 8:1 in opening the seventh seal, indicate that chapter 7 is a true interlude. John first sees the angels, who will unleash destruction on the earth, restrained until the 144,000 servants of God from every tribe of Israel are sealed (vv 1-8). Then he sees an innumerable multitude clothed in white standing before the throne of God; these are identified as those who have come out of the great tribulation (vv 9-17).<\/p>\n<p>Some scholars separate the two groups into Jews and Gentiles at large, while others see the two groups as one group viewed from different perspectives.<\/p>\n<h6>The Opening of the Seventh Seal (8:1)<\/h6>\n<p>After the interlude (ch 7), the final seal is opened and silence for half an hour occurs in heaven to prepare for judgment on earth or to hear the cries of the martyrs on earth (cf. 6:10).<\/p>\n<h5>The First Six Trumpets (8:2–11:14)<\/h5>\n<p>After a preparatory scene in heaven (8:2-5), the six trumpets are blown in succession (8:6–9:19), followed again by an interlude (10:1–11:14).<\/p>\n<h6>The First Six Trumpets (8:6–9:21)<\/h6>\n<p>Opinion differs, but it may be best to see the first five seals as preceding the events of the trumpets and bowls. But the sixth seal enters into the period of the outpouring of God’s wrath that is enacted in the trumpet and bowl judgments (6:12-17). The trumpet judgments thus occur during the seventh seal, and the bowl judgments (16:1-21), during the seventh trumpet’s sounding. Therefore, there is some overlapping, but also sequence and advancement, between the seals, trumpets, and bowls.<\/p>\n<p>As in the seals, there is a discernible literary pattern in the unfolding of the trumpets. The first four trumpets are separated from the last three, which are called “woes” (8:13; 9:12; 11:14) and are generally reminiscent of the plagues in the book of Exodus.<\/p>\n<p>The last three trumpets are emphasized and are also called “woes” (8:13) because they are so severe. The first of these involves an unusual plague of locusts (9:1-11) and the second a plague of scorpionlike creatures (vv 13-19). Both of these plagues can best be seen as demonic hordes (cf. vv 1, 11).<\/p>\n<h6>The Second Interlude: The Little Book and the Two Witnesses (10:1–11:14)<\/h6>\n<p>The major point of chapter 10 seems to be a confirmation of John’s prophetic call, as verse 11 indicates: “You must prophesy again about many peoples, nations, languages and kings” (<span>niv<\/span>). More specifically, the contents of the little scroll (book) may include chapters 11, 12, and 13.<\/p>\n<p>Chapter 11 is notoriously difficult. It includes a reference to measuring the temple, the altar, and the worshipers, and to the trampling down of the Holy City for 42 months (11:1-2), as well as the description of the two prophet-witnesses who are killed and raised to life (vv 3-13). Opinions vary considerably here; some see this vision as depicting the restored Jewish nation, with the actual prophets Moses and Elijah being revived. Others see the temple as the true church being protected by God during the tribulation and the two witnesses representing the whole faithful church under persecution.<\/p>\n<h5>The Seventh Trumpet (11:15–14:20)<\/h5>\n<p>The seventh trumpet sounds, and in heaven loud voices proclaim the final triumph of God and Christ over the world. The theme is the kingdom of God and Christ—a dual kingdom, eternal in its duration. The image suggests the transference of the world empire once dominated by a usurping power, now taken by the hand of its true Owner and King. The announcement of the reign of the King is made here, but the final breaking of the enemies’ hold over the world does not occur until the return of Christ (19:11-21).<\/p>\n<h6>The Woman and the Dragon (12:1-17)<\/h6>\n<p>In this chapter there are three main figures: the woman, the child, and the dragon. There are also three scenes: the birth of the child (vv 1-6), the expulsion of the dragon (vv 7-12), and the dragon’s attack on the woman and her children (vv 13-17).<\/p>\n<p>Since the context indicates that the woman under attack represents a continuous entity from the birth of Christ until at least John’s day or later, her identity in the author’s mind must be the Christian community.<\/p>\n<p>The woman is in the throes of childbirth (v 2). The emphasis is on her pain and suffering, both physical and spiritual. The meaning of her anguish is that the faithful Christian community has been suffering as a prelude to the coming of the Messiah himself and of the new age (Is 26:17; 66:7-8; Mi 4:10; 5:3).<\/p>\n<h6>The Two Beasts (13:1-18)<\/h6>\n<p>Turning from the inner dynamics of the struggle (ch 12), chapter 13 shifts to the actual earthly instruments of this assault against God’s people—namely, the two dragon-energized beasts. The activities of the two beasts constitute the way the dragon carries out his final attempts to wage war on the offspring of the woman (12:17).<\/p>\n<p>The dragon and the first beast enter into a conspiracy to seduce the whole world into worshiping the beast. The conspirators summon a third figure to their aid—the beast from the earth, who must be sufficiently similar to the Lamb to entice even the followers of Jesus. As the battle progresses, the dragon’s deception becomes more and more subtle. Thus, the readers are called on to discern the criteria that will enable them to separate the lamblike beast from the Lamb himself (cf. 13:11 with 14:1).<\/p>\n<h6>The Harvest of the Earth (14:1-20)<\/h6>\n<p>The two previous chapters have prepared Christians for the reality that, as the end draws near, they will be harassed and sacrificed like sheep. This section shows that their sacrifice is not meaningless. In chapter 7 the 144,000 were merely sealed; here, however, they are seen as already delivered. When the floods have passed, Mt Zion appears high above the waters; the Lamb is on the throne of glory, surrounded by the triumphant songs of his own; the gracious presence of God fills the universe.<\/p>\n<p>Chapter 14 briefly answers two pressing questions: What becomes of those who refuse to receive the mark of the beast and are killed (vv 1-5)? What happens to the beast and his servants (vv 6-20)?<\/p>\n<h5>The Seven Bowls (15:1–19:10)<\/h5>\n<p>The series of bowl judgments constitutes the “third woe,” announced in 11:14 as “coming soon” (see comments on 11:14). These last plagues take place “immediately after the distress of those days” referred to by Jesus in the Olivet discourse and may well be the fulfillment of his apocalyptic words: “The sun will be darkened, and the moon will not give its light; the stars will fall from the sky, and the heavenly bodies will be shaken” (Mt 24:29, <span>niv<\/span>).<\/p>\n<h6>Preparation: The Seven Angels with the Seven Last plagues (15:1-8)<\/h6>\n<p>Chapter 15 is related to the OT account of the exodus and is strongly suggestive of the liturgical tradition of the ancient synagogue. The chapter has two main visions: the first portrays the victors who have emerged triumphant from the great ordeal (vv 2-4); the second relates the emergence from the heavenly temple of the seven angels clothed in white and gold who hold the seven bowls of the last plagues (vv 5-8).<\/p>\n<h6>The Pouring Out of the Bowl Judgments (16:1-21)<\/h6>\n<p>These occur in rapid succession with only a brief pause for a dialogue between the third angel and the altar, accentuating the justice of God’s punishments (vv 5-7). This rapid succession is probably due to John’s desire to give a telescopic view of the first six bowls and to hasten then on to the seventh, where the far more interesting judgment on Babylon occurs, concerning which the author will give a detailed account. The final three plagues are social and spiritual in their effect and shift from nature to humanity.<\/p>\n<h6>The Prostitute and the Beast (17:1-18)<\/h6>\n<p>To a majority of modern interpreters, Babylon represents the city of Rome. The beast stands for the Roman Empire as a whole, including its provinces and peoples. However, it is not sufficient simply to identify Babylon with Rome. For that matter, Babylon cannot be confined to any one historical manifestation, past or future; it has multiple equivalents (cf. 11:8). Babylon is found wherever there is satanic deception. Babylon is better understood here as the archetypal head of all entrenched worldly resistance to God. Babylon is a transhistorical reality that includes idolatrous kingdoms as diverse as Sodom, Egypt, Babylon, Tyre, Nineveh, and Rome. Babylon is an eschatological symbol of satanic deception and power; it is a divine mystery that can never be wholly reducible to empirical earthly institutions. Babylon represents the total culture of the world apart from God, while the divine system is depicted by the New Jerusalem. Rome is simply one manifestation of the total system.<\/p>\n<h6>The Fall of Babylon the Great (18:1-24)<\/h6>\n<p>Chapter 18 contains the description of the previously announced judgment on the prostitute (17:1). Under the imagery of the destruction of a great commercial city, John describes the final overthrow of the great prostitute, Babylon.<\/p>\n<h6>Thanksgiving for the Destruction of Babylon (19:1-5)<\/h6>\n<p>In stark contrast to the laments of Babylon’s consorts, the heavenly choirs burst forth in a great liturgy of celebration to God.<\/p>\n<h6>The Marriage of the Lamb (19:6-10)<\/h6>\n<p>Finally, the cycle of praise is completed with the reverberating sounds of another great multitude (v 6): the redeemed throng (cf. 7:9). They utter the final Hallel in words reminiscent of the great royal psalms (Pss 93:1; 97:1; 99:1).<\/p>\n<h5>The Vision of the Return of Christ and the Consummation of the Age (19:11–20:15)<\/h5>\n<h6>The First and Second Last Things: The Rider on the White Horse and the Destruction of the Beast (19:11-21)<\/h6>\n<p>This vision, which depicts the return of Christ and the final overthrow of the beast, may be viewed as the climax of the previous section (vv 1-10) or as the first of a final series of seven last things—namely, the return of Christ; the defeat of the beast; the binding of Satan; the Millennium; the release and final end of Satan; the last judgment; and the new heaven, the new earth, and the new Jerusalem.<\/p>\n<p>Although Satan has been dealt a death blow at the cross (cf. Jn 12:31; 16:11), he nevertheless continues to promulgate evil and deception during this present age (cf. Eph 2:2; 1 Thes 3:5; 1 Pt 5:8-9; Rv 2:10). Yet he is a deposed ruler who is now under the sovereign authority of Christ. Satan is allowed to continue his evil for a short time until God’s purposes are finished. In this scene of the overthrow of the beast, his kings, and their armies, John shows us the ultimate and swift destruction of these evil powers by the King of kings and Lord of lords. They have met their Master in this final and utterly real confrontation (Rv 19:17-21).<\/p>\n<h6>The Third and Fourth Last Things: The Binding of Satan and the Millennium (20:1-6)<\/h6>\n<p>The Millennium has been called one of the most controversial and intriguing questions of eschatology. The main problem is whether the reference to a Millennium (thousand years) indicates an earthly historical reign of peace that will manifest itself at the close of this present age, or whether the whole passage is symbolic of some present experience of Christians or some future nonhistorical reality. The former view is called premillennial (i.e., Christ’s second coming precedes the Millennium), the latter is amillennial (i.e., there is no literal Millenium).<\/p>\n<p>The binding of Satan removes his deceptive activities from the earth (vv 1-3) during the time the martyred saints are resurrected and rule with Christ (vv 4-6).<\/p>\n<h6>The Fifth Last Thing: The Release and Final End of Satan (20:7-10)<\/h6>\n<p>In Ezekiel 38–39, “Gog” refers to the prince of a host of pagan invaders from the North, especially the Scythian hordes from the distant land of Magog. In Revelation, however, the names are symbolic of the final enemies of Christ duped by Satan into attacking the community of the saints.<\/p>\n<h6>The Sixth Last Thing: The Great White Throne Judgment (20:11-15)<\/h6>\n<p>The language of poetic imagery captures the fading character of everything that is of the world (1 Jn 2:15-17). Now the only reality is God seated on the throne of judgment, before whom all must appear (Heb 9:27). His verdict is holy and righteous (expressed symbolically by the white throne). This vision declares that even though it may have seemed that the course of earth’s history ran contrary to his holy will, no single day or hour in the world’s drama has ever detracted from the absolute sovereignty of God.<\/p>\n<h6>The Seventh Last Thing: The New Heaven and the New Earth and the New Jerusalem (21:1–22:5)<\/h6>\n<p>John here discloses a theology in stone, gold as pure as glass, and color. Archetypal images abound. The church is called the bride (21:2). God gives the thirsty “the springs of the water of life without charge!” (v 6). Completeness is implied in the number 12 and its multiples (vv 12-14, 16-17, 21), and fullness in the cubical shape of the city (v 16). Colorful jewels abound, as do references to light and the glory of God (21:11, 18-21, 23-25; 22:5). There is the “river of the water of life” (22:1) and the “tree of life” (v 2). The “sea” is gone (21:1).<\/p>\n<p>Allusions to the OT abound. Most of John’s imagery in this chapter reflects Isaiah 60 and 65 and Ezekiel 40–48. John weaves Isaiah’s vision of the new Jerusalem together with Ezekiel’s vision of the new temple. The multiple OT promises converging in John’s mind seem to indicate that he viewed the new Jerusalem as the fulfillment of all these strands of prophecy. There are also allusions to Genesis 1–3: the absence of death and suffering, the dwelling of God with his people as in Eden, the tree of life, the removal of the curse. Creation is restored to its pristine character.<\/p>\n<p>The connection of this vision with the promises to the overcomers in the letters to the seven churches (Rv 2–3) is significant. For example, to the overcomers at Ephesus was granted the right to the tree of life (2:7; cf. 22:2); at Thyatira, the right to rule the nations (2:26; cf. 22:5); at Philadelphia, the name of the city of God, the new Jerusalem (3:12; cf. 21:2, 9-27). In a sense, a strand from every major section of the Apocalypse appears in chapters 21–22.<\/p>\n<h5>John’s Conclusion (22:6-21)<\/h5>\n<p>With consummate artistry, the words of the introduction (1:1-8) are sounded again in the conclusion: the book ends with the voices of the angel, Jesus, the Spirit, the bride, and finally John: “Amen. Come, Lord Jesus” (22:20).<\/p>\n<p><em>See also<\/em> Apocalyptic; Daniel, Book of; Eschatology; John, the Apostle.<\/p>","summary_ro":"REVELATION, Book of Last book of the Bible, containing revelations concerning the events of the last days. Preview • Author • Date, Origin, Destination • Background • Methods of Interpreting Revelation • Purpose and Teaching • Content Author The earliest witnesses ascribe the authorship of Revelation to John the apostle, the son of Zebedee. Dionysius, the distinguished bishop of Alexandria and student of Origen (early third century), was the first within the church to question its apostolic a...","summary_en":"REVELATION, Book of Last book of the Bible, containing revelations concerning the events of the last days. Preview • Author • Date, Origin, Destination • Background • Methods of Interpreting Revelation • Purpose and Teaching • Content Author The earliest witnesses ascribe the authorship of Revelation to John the apostle, the son of Zebedee. Dionysius, the distinguished bishop of Alexandria and student of Origen (early third century), was the first within the church to question its apostolic a...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":36465,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Sun","title_en":"Sun","content_ro":"<h3>SUN<\/h3>\n<p>A luminary created by God to be one of the great lights in the heavens, “to rule over the day” (Gn 1:14-15). The new day begins with its setting, and the daily sacrifices were offered in accordance with its position: the first burnt offering with its rising (Ex 29:39; Nm 28:4). The hours of the day in rabbinic Judaism vary with the length of the solar day throughout the year.<\/p>\n<p>The months in the Israelite year were determined by the moon, but the fact that the major festivals fell in the fall (Trumpets, Atonement, Tabernacles) and the spring (Passover) show that account was taken of the solar year. The Gezer calendar has 12 months according to the agricultural activities of the solar year. The Jewish calendar is based on a 19-year cycle in which extra months are added to seven of the years, thus harmonizing the lunar and solar cycles. Silence in the Bible about this system has led scholars to assume the intercalation of a 13th month was a late innovation. However, Aramaic documents from the Jewish colony at Elephantine show that in the fifth century <span>BC<\/span> the Jews there were using the 19-year cycle in their reckonings. It is probable that the monarchies of Judah and Israel were using a system of intercalation, even though documentary evidence is lacking.<\/p>\n<p>Rabbinic Judaism recognizes four seasons, while the OT usually mentions only two, “seedtime and harvest, cold and heat, summer and winter” (Gn 8:22). The four seasons are marked by phases of the sun. The fall (called <span class=\"hebrew\" lang=\"he\">setav<\/span><em>,<\/em> a word originally meaning rainy season, rain; Sg 2:11) begins with the fall equinox (September 21); the winter (<span class=\"hebrew\" lang=\"he\">horeph<\/span>) begins with the winter solstice (c. December 22); the spring (<span class=\"hebrew\" lang=\"he\">aviv<\/span>) begins with the spring equinox (March 21); and the summer (<span class=\"hebrew\" lang=\"he\">qayits<\/span>) begins with the summer solstice (June 22). Recently, a temple was discovered at Beersheba, dating to the Hasmonean period (125 <span>BC<\/span>), that was oriented toward the sunrise of the summer solstice. A temple at Lachish with a similar ground plan and date seems to be oriented toward the winter solstice. The Arad temple from monarchical times faced almost due east, probably toward the equinox sunrise; such was probably the case with the Jerusalem temple.<\/p>\n<p>The sun also plays a role in Hebrew poetic imagery. It was said to have a habitation (Hb 3:11), a tent set up by the Lord out of which he comes like a bridegroom (Ps 19:4-5). The sun is a symbol of constancy (72:5, 17), of the law (19:7), of the presence of God (84:11), and of beauty (Sg 6:10). Life in this temporal world is that which is “under the sun,” according to Qoheleth (Eccl 1:3, 9, 14; 2:11).<\/p>\n<p>A time of chaos and wrath upon the earth will be marked by the darkening of the sun (Is 13:10; Ez 32:7; Jl 2:10, 31; 3:15; Zep 1:15; Mt 24:29; Rv 8:12). This is obviously an allusion to an eclipse, something viewed with terror by the ancients. The sun’s turning pale may also be derived from the effect of the sirocco, when sandstorms and hazy clouds often darken the sky. On the other hand, the day of the Lord’s victory will be characterized by the sun’s shining sevenfold brighter than at present (Is 30:26).<\/p>\n<p><em>See also<\/em> Astronomy; Calendars, Ancient and Modern; Day; Moon.<\/p>","content_en":"<h3>SUN<\/h3>\n<p>A luminary created by God to be one of the great lights in the heavens, “to rule over the day” (Gn 1:14-15). The new day begins with its setting, and the daily sacrifices were offered in accordance with its position: the first burnt offering with its rising (Ex 29:39; Nm 28:4). The hours of the day in rabbinic Judaism vary with the length of the solar day throughout the year.<\/p>\n<p>The months in the Israelite year were determined by the moon, but the fact that the major festivals fell in the fall (Trumpets, Atonement, Tabernacles) and the spring (Passover) show that account was taken of the solar year. The Gezer calendar has 12 months according to the agricultural activities of the solar year. The Jewish calendar is based on a 19-year cycle in which extra months are added to seven of the years, thus harmonizing the lunar and solar cycles. Silence in the Bible about this system has led scholars to assume the intercalation of a 13th month was a late innovation. However, Aramaic documents from the Jewish colony at Elephantine show that in the fifth century <span>BC<\/span> the Jews there were using the 19-year cycle in their reckonings. It is probable that the monarchies of Judah and Israel were using a system of intercalation, even though documentary evidence is lacking.<\/p>\n<p>Rabbinic Judaism recognizes four seasons, while the OT usually mentions only two, “seedtime and harvest, cold and heat, summer and winter” (Gn 8:22). The four seasons are marked by phases of the sun. The fall (called <span class=\"hebrew\" lang=\"he\">setav<\/span><em>,<\/em> a word originally meaning rainy season, rain; Sg 2:11) begins with the fall equinox (September 21); the winter (<span class=\"hebrew\" lang=\"he\">horeph<\/span>) begins with the winter solstice (c. December 22); the spring (<span class=\"hebrew\" lang=\"he\">aviv<\/span>) begins with the spring equinox (March 21); and the summer (<span class=\"hebrew\" lang=\"he\">qayits<\/span>) begins with the summer solstice (June 22). Recently, a temple was discovered at Beersheba, dating to the Hasmonean period (125 <span>BC<\/span>), that was oriented toward the sunrise of the summer solstice. A temple at Lachish with a similar ground plan and date seems to be oriented toward the winter solstice. The Arad temple from monarchical times faced almost due east, probably toward the equinox sunrise; such was probably the case with the Jerusalem temple.<\/p>\n<p>The sun also plays a role in Hebrew poetic imagery. It was said to have a habitation (Hb 3:11), a tent set up by the Lord out of which he comes like a bridegroom (Ps 19:4-5). The sun is a symbol of constancy (72:5, 17), of the law (19:7), of the presence of God (84:11), and of beauty (Sg 6:10). Life in this temporal world is that which is “under the sun,” according to Qoheleth (Eccl 1:3, 9, 14; 2:11).<\/p>\n<p>A time of chaos and wrath upon the earth will be marked by the darkening of the sun (Is 13:10; Ez 32:7; Jl 2:10, 31; 3:15; Zep 1:15; Mt 24:29; Rv 8:12). This is obviously an allusion to an eclipse, something viewed with terror by the ancients. The sun’s turning pale may also be derived from the effect of the sirocco, when sandstorms and hazy clouds often darken the sky. On the other hand, the day of the Lord’s victory will be characterized by the sun’s shining sevenfold brighter than at present (Is 30:26).<\/p>\n<p><em>See also<\/em> Astronomy; Calendars, Ancient and Modern; Day; Moon.<\/p>","summary_ro":"SUN A luminary created by God to be one of the great lights in the heavens, “to rule over the day” (Gn 1:14-15). The new day begins with its setting, and the daily sacrifices were offered in accordance with its position: the first burnt offering with its rising (Ex 29:39; Nm 28:4). The hours of the day in rabbinic Judaism vary with the length of the solar day throughout the year. The months in the Israelite year were determined by the moon, but the fact that the major festivals fell in the fa...","summary_en":"SUN A luminary created by God to be one of the great lights in the heavens, “to rule over the day” (Gn 1:14-15). The new day begins with its setting, and the daily sacrifices were offered in accordance with its position: the first burnt offering with its rising (Ex 29:39; Nm 28:4). The hours of the day in rabbinic Judaism vary with the length of the solar day throughout the year. The months in the Israelite year were determined by the moon, but the fact that the major festivals fell in the fa...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":55002,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:29","title_en":"Study Note: Matei 24:29","content_ro":"<p><strong>24:29-31<\/strong> These sayings form the climax of the discourse and answer the second of the disciples’ initial questions (see 24:3). Some take 24:29-31 to refer to God’s judgment on the Jewish people in <span>AD<\/span> 70, using apocalyptic images and metaphors to describe it. Others see a reference to the second coming of Christ at the end of history.<\/p>","content_en":"<p><strong>24:29-31<\/strong> These sayings form the climax of the discourse and answer the second of the disciples’ initial questions (see 24:3). Some take 24:29-31 to refer to God’s judgment on the Jewish people in <span>AD<\/span> 70, using apocalyptic images and metaphors to describe it. Others see a reference to the second coming of Christ at the end of history.<\/p>","summary_ro":"24:29-31 These sayings form the climax of the discourse and answer the second of the disciples’ initial questions (see 24:3). Some take 24:29-31 to refer to God’s judgment on the Jewish people in AD 70, using apocalyptic images and metaphors to describe it. Others see a reference to the second coming of Christ at the end of history.","summary_en":"24:29-31 These sayings form the climax of the discourse and answer the second of the disciples’ initial questions (see 24:3). Some take 24:29-31 to refer to God’s judgment on the Jewish people in AD 70, using apocalyptic images and metaphors to describe it. Others see a reference to the second coming of Christ at the end of history.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":55003,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:29","title_en":"Study Note: Matei 24:29","content_ro":"<p><strong>24:29<\/strong> <em>the sun will be darkened . . . will be shaken:<\/em> This phenomenon can be taken literally, as befitting the climactic self-disclosure of God’s Son, or metaphorically, as for a cosmically significant event (see Acts 2:17-21; Heb 12:26-27; 2 Pet 3:10; Rev 6:12-13). Similar apocalyptic language is used frequently in the Old Testament for describing political disasters and the collapse of a government as cosmic judgments from God (e.g., Isa 13:9-16; Ezek 32:1-10; Joel 2:1-17; Amos 8:7-10).<\/p>","content_en":"<p><strong>24:29<\/strong> <em>the sun will be darkened . . . will be shaken:<\/em> This phenomenon can be taken literally, as befitting the climactic self-disclosure of God’s Son, or metaphorically, as for a cosmically significant event (see Acts 2:17-21; Heb 12:26-27; 2 Pet 3:10; Rev 6:12-13). Similar apocalyptic language is used frequently in the Old Testament for describing political disasters and the collapse of a government as cosmic judgments from God (e.g., Isa 13:9-16; Ezek 32:1-10; Joel 2:1-17; Amos 8:7-10).<\/p>","summary_ro":"24:29 the sun will be darkened . . . will be shaken: This phenomenon can be taken literally, as befitting the climactic self-disclosure of God’s Son, or metaphorically, as for a cosmically significant event (see Acts 2:17-21; Heb 12:26-27; 2 Pet 3:10; Rev 6:12-13). Similar apocalyptic language is used frequently in the Old Testament for describing political disasters and the collapse of a government as cosmic judgments from God (e.g., Isa 13:9-16; Ezek 32:1-10; Joel 2:1-17; Amos 8:7-10).","summary_en":"24:29 the sun will be darkened . . . will be shaken: This phenomenon can be taken literally, as befitting the climactic self-disclosure of God’s Son, or metaphorically, as for a cosmically significant event (see Acts 2:17-21; Heb 12:26-27; 2 Pet 3:10; Rev 6:12-13). Similar apocalyptic language is used frequently in the Old Testament for describing political disasters and the collapse of a government as cosmic judgments from God (e.g., Isa 13:9-16; Ezek 32:1-10; Joel 2:1-17; Amos 8:7-10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":82628,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:29","title_en":"Study Note: Matei 24:29","content_ro":"<p><strong>24:29-31<\/strong> These sayings form the climax of the discourse and answer the second of the disciples’ initial questions (see 24:3). Some take 24:29-31 to refer to God’s judgment on the Jewish people in <span>AD<\/span> 70, using apocalyptic images and metaphors to describe it. Others see a reference to the second coming of Christ at the end of history.<\/p>","content_en":"<p><strong>24:29-31<\/strong> These sayings form the climax of the discourse and answer the second of the disciples’ initial questions (see 24:3). Some take 24:29-31 to refer to God’s judgment on the Jewish people in <span>AD<\/span> 70, using apocalyptic images and metaphors to describe it. Others see a reference to the second coming of Christ at the end of history.<\/p>","summary_ro":"24:29-31 These sayings form the climax of the discourse and answer the second of the disciples’ initial questions (see 24:3). Some take 24:29-31 to refer to God’s judgment on the Jewish people in AD 70, using apocalyptic images and metaphors to describe it. Others see a reference to the second coming of Christ at the end of history.","summary_en":"24:29-31 These sayings form the climax of the discourse and answer the second of the disciples’ initial questions (see 24:3). Some take 24:29-31 to refer to God’s judgment on the Jewish people in AD 70, using apocalyptic images and metaphors to describe it. Others see a reference to the second coming of Christ at the end of history.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":82629,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:29","title_en":"Study Note: Matei 24:29","content_ro":"<p><strong>24:29<\/strong> <em>the sun will be darkened . . . will be shaken:<\/em> This phenomenon can be taken literally, as befitting the climactic self-disclosure of God’s Son, or metaphorically, as for a cosmically significant event (see Acts 2:17-21; Heb 12:26-27; 2 Pet 3:10; Rev 6:12-13). Similar apocalyptic language is used frequently in the Old Testament for describing political disasters and the collapse of a government as cosmic judgments from God (e.g., Isa 13:9-16; Ezek 32:1-10; Joel 2:1-17; Amos 8:7-10).<\/p>","content_en":"<p><strong>24:29<\/strong> <em>the sun will be darkened . . . will be shaken:<\/em> This phenomenon can be taken literally, as befitting the climactic self-disclosure of God’s Son, or metaphorically, as for a cosmically significant event (see Acts 2:17-21; Heb 12:26-27; 2 Pet 3:10; Rev 6:12-13). Similar apocalyptic language is used frequently in the Old Testament for describing political disasters and the collapse of a government as cosmic judgments from God (e.g., Isa 13:9-16; Ezek 32:1-10; Joel 2:1-17; Amos 8:7-10).<\/p>","summary_ro":"24:29 the sun will be darkened . . . will be shaken: This phenomenon can be taken literally, as befitting the climactic self-disclosure of God’s Son, or metaphorically, as for a cosmically significant event (see Acts 2:17-21; Heb 12:26-27; 2 Pet 3:10; Rev 6:12-13). Similar apocalyptic language is used frequently in the Old Testament for describing political disasters and the collapse of a government as cosmic judgments from God (e.g., Isa 13:9-16; Ezek 32:1-10; Joel 2:1-17; Amos 8:7-10).","summary_en":"24:29 the sun will be darkened . . . will be shaken: This phenomenon can be taken literally, as befitting the climactic self-disclosure of God’s Son, or metaphorically, as for a cosmically significant event (see Acts 2:17-21; Heb 12:26-27; 2 Pet 3:10; Rev 6:12-13). Similar apocalyptic language is used frequently in the Old Testament for describing political disasters and the collapse of a government as cosmic judgments from God (e.g., Isa 13:9-16; Ezek 32:1-10; Joel 2:1-17; Amos 8:7-10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":110254,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:29","title_en":"Study Note: Matei 24:29","content_ro":"<p><strong>24:29-31<\/strong> These sayings form the climax of the discourse and answer the second of the disciples’ initial questions (see 24:3). Some take 24:29-31 to refer to God’s judgment on the Jewish people in <span>AD<\/span> 70, using apocalyptic images and metaphors to describe it. Others see a reference to the second coming of Christ at the end of history.<\/p>","content_en":"<p><strong>24:29-31<\/strong> These sayings form the climax of the discourse and answer the second of the disciples’ initial questions (see 24:3). Some take 24:29-31 to refer to God’s judgment on the Jewish people in <span>AD<\/span> 70, using apocalyptic images and metaphors to describe it. Others see a reference to the second coming of Christ at the end of history.<\/p>","summary_ro":"24:29-31 These sayings form the climax of the discourse and answer the second of the disciples’ initial questions (see 24:3). Some take 24:29-31 to refer to God’s judgment on the Jewish people in AD 70, using apocalyptic images and metaphors to describe it. Others see a reference to the second coming of Christ at the end of history.","summary_en":"24:29-31 These sayings form the climax of the discourse and answer the second of the disciples’ initial questions (see 24:3). Some take 24:29-31 to refer to God’s judgment on the Jewish people in AD 70, using apocalyptic images and metaphors to describe it. Others see a reference to the second coming of Christ at the end of history.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":110255,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:29","title_en":"Study Note: Matei 24:29","content_ro":"<p><strong>24:29<\/strong> <em>the sun will be darkened . . . will be shaken:<\/em> This phenomenon can be taken literally, as befitting the climactic self-disclosure of God’s Son, or metaphorically, as for a cosmically significant event (see Acts 2:17-21; Heb 12:26-27; 2 Pet 3:10; Rev 6:12-13). Similar apocalyptic language is used frequently in the Old Testament for describing political disasters and the collapse of a government as cosmic judgments from God (e.g., Isa 13:9-16; Ezek 32:1-10; Joel 2:1-17; Amos 8:7-10).<\/p>","content_en":"<p><strong>24:29<\/strong> <em>the sun will be darkened . . . will be shaken:<\/em> This phenomenon can be taken literally, as befitting the climactic self-disclosure of God’s Son, or metaphorically, as for a cosmically significant event (see Acts 2:17-21; Heb 12:26-27; 2 Pet 3:10; Rev 6:12-13). Similar apocalyptic language is used frequently in the Old Testament for describing political disasters and the collapse of a government as cosmic judgments from God (e.g., Isa 13:9-16; Ezek 32:1-10; Joel 2:1-17; Amos 8:7-10).<\/p>","summary_ro":"24:29 the sun will be darkened . . . will be shaken: This phenomenon can be taken literally, as befitting the climactic self-disclosure of God’s Son, or metaphorically, as for a cosmically significant event (see Acts 2:17-21; Heb 12:26-27; 2 Pet 3:10; Rev 6:12-13). Similar apocalyptic language is used frequently in the Old Testament for describing political disasters and the collapse of a government as cosmic judgments from God (e.g., Isa 13:9-16; Ezek 32:1-10; Joel 2:1-17; Amos 8:7-10).","summary_en":"24:29 the sun will be darkened . . . will be shaken: This phenomenon can be taken literally, as befitting the climactic self-disclosure of God’s Son, or metaphorically, as for a cosmically significant event (see Acts 2:17-21; Heb 12:26-27; 2 Pet 3:10; Rev 6:12-13). Similar apocalyptic language is used frequently in the Old Testament for describing political disasters and the collapse of a government as cosmic judgments from God (e.g., Isa 13:9-16; Ezek 32:1-10; Joel 2:1-17; Amos 8:7-10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":137880,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:29","title_en":"Study Note: Matei 24:29","content_ro":"<p><strong>24:29-31<\/strong> These sayings form the climax of the discourse and answer the second of the disciples’ initial questions (see 24:3). Some take 24:29-31 to refer to God’s judgment on the Jewish people in <span>AD<\/span> 70, using apocalyptic images and metaphors to describe it. Others see a reference to the second coming of Christ at the end of history.<\/p>","content_en":"<p><strong>24:29-31<\/strong> These sayings form the climax of the discourse and answer the second of the disciples’ initial questions (see 24:3). Some take 24:29-31 to refer to God’s judgment on the Jewish people in <span>AD<\/span> 70, using apocalyptic images and metaphors to describe it. Others see a reference to the second coming of Christ at the end of history.<\/p>","summary_ro":"24:29-31 These sayings form the climax of the discourse and answer the second of the disciples’ initial questions (see 24:3). Some take 24:29-31 to refer to God’s judgment on the Jewish people in AD 70, using apocalyptic images and metaphors to describe it. Others see a reference to the second coming of Christ at the end of history.","summary_en":"24:29-31 These sayings form the climax of the discourse and answer the second of the disciples’ initial questions (see 24:3). Some take 24:29-31 to refer to God’s judgment on the Jewish people in AD 70, using apocalyptic images and metaphors to describe it. Others see a reference to the second coming of Christ at the end of history.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":137881,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:29","title_en":"Study Note: Matei 24:29","content_ro":"<p><strong>24:29<\/strong> <em>the sun will be darkened . . . will be shaken:<\/em> This phenomenon can be taken literally, as befitting the climactic self-disclosure of God’s Son, or metaphorically, as for a cosmically significant event (see Acts 2:17-21; Heb 12:26-27; 2 Pet 3:10; Rev 6:12-13). Similar apocalyptic language is used frequently in the Old Testament for describing political disasters and the collapse of a government as cosmic judgments from God (e.g., Isa 13:9-16; Ezek 32:1-10; Joel 2:1-17; Amos 8:7-10).<\/p>","content_en":"<p><strong>24:29<\/strong> <em>the sun will be darkened . . . will be shaken:<\/em> This phenomenon can be taken literally, as befitting the climactic self-disclosure of God’s Son, or metaphorically, as for a cosmically significant event (see Acts 2:17-21; Heb 12:26-27; 2 Pet 3:10; Rev 6:12-13). Similar apocalyptic language is used frequently in the Old Testament for describing political disasters and the collapse of a government as cosmic judgments from God (e.g., Isa 13:9-16; Ezek 32:1-10; Joel 2:1-17; Amos 8:7-10).<\/p>","summary_ro":"24:29 the sun will be darkened . . . will be shaken: This phenomenon can be taken literally, as befitting the climactic self-disclosure of God’s Son, or metaphorically, as for a cosmically significant event (see Acts 2:17-21; Heb 12:26-27; 2 Pet 3:10; Rev 6:12-13). Similar apocalyptic language is used frequently in the Old Testament for describing political disasters and the collapse of a government as cosmic judgments from God (e.g., Isa 13:9-16; Ezek 32:1-10; Joel 2:1-17; Amos 8:7-10).","summary_en":"24:29 the sun will be darkened . . . will be shaken: This phenomenon can be taken literally, as befitting the climactic self-disclosure of God’s Son, or metaphorically, as for a cosmically significant event (see Acts 2:17-21; Heb 12:26-27; 2 Pet 3:10; Rev 6:12-13). Similar apocalyptic language is used frequently in the Old Testament for describing political disasters and the collapse of a government as cosmic judgments from God (e.g., Isa 13:9-16; Ezek 32:1-10; Joel 2:1-17; Amos 8:7-10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":65565,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Day Is Coming","title_en":"The Day Is Coming","content_ro":"<h3>The Day Is Coming<\/h3>\n<p>Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written.<\/p>\n<p>The second event that Jesus predicted was the destruction of Jerusalem in <span>AD<\/span> 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community must continue to live in faithful watchfulness after this event for the Son of God’s return in glory, which might be soon (Mark 13:34-37).<\/p>\n<p>The third event that Jesus predicted was his own future return (Matt 23:39; 24:3, 29-31, 24:36–25:46; Mark 8:38; 13:24-27, 32-37; Luke 21:25-36; John 14:1-3). References to Jesus’ return can be found throughout the New Testament (see, e.g., 1 Cor 1:7-8; 3:13; 5:5; 2 Cor 1:14; Phil 1:6, 10; 2:16; 1 Thes 5:1-11; 2 Thes 2:2; 2 Tim 1:12, 18; 4:1, 8).<\/p>\n<p>When Jesus returns, the promises about God’s Kingdom will be completely fulfilled. Jesus will bring judgment and destruction for Satan and his angels (Rom 16:20; 2 Thes 2:3-12). Unbelievers will also experience eternal judgment (Matt 13:40-42; 25:31-46; Luke 6:24-26; 16:19-31; Acts 10:42; Eph 5:6; Col 3:6; Heb 10:25; 2 Pet 3:7; Jude 1:6; Rev 1:7; 6:14, 17). Meanwhile, the faithful will be resurrected to experience the joy of eternal life (1 Thes 4:13-18). God will gather his chosen people for salvation (Mark 13:27; Heb 1:14; 9:27-28), grace (1 Pet 1:13), and glory (1 Thes 2:12; 2 Thes 2:14; 1 Pet 1:7; 5:1, 4). He will give his people a priceless inheritance (1 Pet 1:4) and new eternal bodies (1 Cor 15:35-57; Phil 3:21; 1 Thes 4:13-18). All of creation will also be rescued from its curse (Gen 3:17-18) and be transformed (Rom 8:20-23; 2 Pet 3:12-13; Rev 21:1–22:5). Sorrow, tears, mourning, and death will no longer exist (Rev 21:4). Those who have had faith during this life will see God (Matt 5:8; Rev 22:3).<\/p>\n<p>In light of these promises, believers in Jesus are to prayerfully await his return (Matt 6:10; Rev 22:20). We should not speculate on dates for his coming (Mark 13:32; Acts 1:7), but should live in a way that is honorable (1 Jn 2:28) and be prepared (Matt 24:36–25:30; 1 Thes 5:1-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 5:8; 6:10; 13:41-42; 23:39; 24:3–25:46; Mark 8:38; 13:1-37; 14:25; Luke 6:24-26; 16:19-31; 19:41-44; 21:5-36; John 14:1-3; Acts 1:6-7; 10:42; Rom 8:20-23; 16:20; 1 Cor 1:7-8; 15:35-58; 2 Cor 1:14; Phil 1:6, 10; 2:16; 3:21; 1 Thes 4:13-18; 2 Thes 2:2-14; 2 Tim 4:1-8; Titus 2:11-13; Heb 9:28; 10:25, 37; 1 Pet 1:7, 13; 5:1-4; 2 Pet 3:7-13; 1 Jn 2:28; Rev 1:7; 6:15-17; 21:1–22:7; 22:12, 20<\/p>","content_en":"<h3>The Day Is Coming<\/h3>\n<p>Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written.<\/p>\n<p>The second event that Jesus predicted was the destruction of Jerusalem in <span>AD<\/span> 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community must continue to live in faithful watchfulness after this event for the Son of God’s return in glory, which might be soon (Mark 13:34-37).<\/p>\n<p>The third event that Jesus predicted was his own future return (Matt 23:39; 24:3, 29-31, 24:36–25:46; Mark 8:38; 13:24-27, 32-37; Luke 21:25-36; John 14:1-3). References to Jesus’ return can be found throughout the New Testament (see, e.g., 1 Cor 1:7-8; 3:13; 5:5; 2 Cor 1:14; Phil 1:6, 10; 2:16; 1 Thes 5:1-11; 2 Thes 2:2; 2 Tim 1:12, 18; 4:1, 8).<\/p>\n<p>When Jesus returns, the promises about God’s Kingdom will be completely fulfilled. Jesus will bring judgment and destruction for Satan and his angels (Rom 16:20; 2 Thes 2:3-12). Unbelievers will also experience eternal judgment (Matt 13:40-42; 25:31-46; Luke 6:24-26; 16:19-31; Acts 10:42; Eph 5:6; Col 3:6; Heb 10:25; 2 Pet 3:7; Jude 1:6; Rev 1:7; 6:14, 17). Meanwhile, the faithful will be resurrected to experience the joy of eternal life (1 Thes 4:13-18). God will gather his chosen people for salvation (Mark 13:27; Heb 1:14; 9:27-28), grace (1 Pet 1:13), and glory (1 Thes 2:12; 2 Thes 2:14; 1 Pet 1:7; 5:1, 4). He will give his people a priceless inheritance (1 Pet 1:4) and new eternal bodies (1 Cor 15:35-57; Phil 3:21; 1 Thes 4:13-18). All of creation will also be rescued from its curse (Gen 3:17-18) and be transformed (Rom 8:20-23; 2 Pet 3:12-13; Rev 21:1–22:5). Sorrow, tears, mourning, and death will no longer exist (Rev 21:4). Those who have had faith during this life will see God (Matt 5:8; Rev 22:3).<\/p>\n<p>In light of these promises, believers in Jesus are to prayerfully await his return (Matt 6:10; Rev 22:20). We should not speculate on dates for his coming (Mark 13:32; Acts 1:7), but should live in a way that is honorable (1 Jn 2:28) and be prepared (Matt 24:36–25:30; 1 Thes 5:1-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 5:8; 6:10; 13:41-42; 23:39; 24:3–25:46; Mark 8:38; 13:1-37; 14:25; Luke 6:24-26; 16:19-31; 19:41-44; 21:5-36; John 14:1-3; Acts 1:6-7; 10:42; Rom 8:20-23; 16:20; 1 Cor 1:7-8; 15:35-58; 2 Cor 1:14; Phil 1:6, 10; 2:16; 3:21; 1 Thes 4:13-18; 2 Thes 2:2-14; 2 Tim 4:1-8; Titus 2:11-13; Heb 9:28; 10:25, 37; 1 Pet 1:7, 13; 5:1-4; 2 Pet 3:7-13; 1 Jn 2:28; Rev 1:7; 6:15-17; 21:1–22:7; 22:12, 20<\/p>","summary_ro":"The Day Is Coming Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written. The second event that Jesus predicted was the destruction of Jerusalem in AD 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community m...","summary_en":"The Day Is Coming Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written. The second event that Jesus predicted was the destruction of Jerusalem in AD 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community m...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":93191,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Day Is Coming","title_en":"The Day Is Coming","content_ro":"<h3>The Day Is Coming<\/h3>\n<p>Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written.<\/p>\n<p>The second event that Jesus predicted was the destruction of Jerusalem in <span>AD<\/span> 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community must continue to live in faithful watchfulness after this event for the Son of God’s return in glory, which might be soon (Mark 13:34-37).<\/p>\n<p>The third event that Jesus predicted was his own future return (Matt 23:39; 24:3, 29-31, 24:36–25:46; Mark 8:38; 13:24-27, 32-37; Luke 21:25-36; John 14:1-3). References to Jesus’ return can be found throughout the New Testament (see, e.g., 1 Cor 1:7-8; 3:13; 5:5; 2 Cor 1:14; Phil 1:6, 10; 2:16; 1 Thes 5:1-11; 2 Thes 2:2; 2 Tim 1:12, 18; 4:1, 8).<\/p>\n<p>When Jesus returns, the promises about God’s Kingdom will be completely fulfilled. Jesus will bring judgment and destruction for Satan and his angels (Rom 16:20; 2 Thes 2:3-12). Unbelievers will also experience eternal judgment (Matt 13:40-42; 25:31-46; Luke 6:24-26; 16:19-31; Acts 10:42; Eph 5:6; Col 3:6; Heb 10:25; 2 Pet 3:7; Jude 1:6; Rev 1:7; 6:14, 17). Meanwhile, the faithful will be resurrected to experience the joy of eternal life (1 Thes 4:13-18). God will gather his chosen people for salvation (Mark 13:27; Heb 1:14; 9:27-28), grace (1 Pet 1:13), and glory (1 Thes 2:12; 2 Thes 2:14; 1 Pet 1:7; 5:1, 4). He will give his people a priceless inheritance (1 Pet 1:4) and new eternal bodies (1 Cor 15:35-57; Phil 3:21; 1 Thes 4:13-18). All of creation will also be rescued from its curse (Gen 3:17-18) and be transformed (Rom 8:20-23; 2 Pet 3:12-13; Rev 21:1–22:5). Sorrow, tears, mourning, and death will no longer exist (Rev 21:4). Those who have had faith during this life will see God (Matt 5:8; Rev 22:3).<\/p>\n<p>In light of these promises, believers in Jesus are to prayerfully await his return (Matt 6:10; Rev 22:20). We should not speculate on dates for his coming (Mark 13:32; Acts 1:7), but should live in a way that is honorable (1 Jn 2:28) and be prepared (Matt 24:36–25:30; 1 Thes 5:1-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 5:8; 6:10; 13:41-42; 23:39; 24:3–25:46; Mark 8:38; 13:1-37; 14:25; Luke 6:24-26; 16:19-31; 19:41-44; 21:5-36; John 14:1-3; Acts 1:6-7; 10:42; Rom 8:20-23; 16:20; 1 Cor 1:7-8; 15:35-58; 2 Cor 1:14; Phil 1:6, 10; 2:16; 3:21; 1 Thes 4:13-18; 2 Thes 2:2-14; 2 Tim 4:1-8; Titus 2:11-13; Heb 9:28; 10:25, 37; 1 Pet 1:7, 13; 5:1-4; 2 Pet 3:7-13; 1 Jn 2:28; Rev 1:7; 6:15-17; 21:1–22:7; 22:12, 20<\/p>","content_en":"<h3>The Day Is Coming<\/h3>\n<p>Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written.<\/p>\n<p>The second event that Jesus predicted was the destruction of Jerusalem in <span>AD<\/span> 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community must continue to live in faithful watchfulness after this event for the Son of God’s return in glory, which might be soon (Mark 13:34-37).<\/p>\n<p>The third event that Jesus predicted was his own future return (Matt 23:39; 24:3, 29-31, 24:36–25:46; Mark 8:38; 13:24-27, 32-37; Luke 21:25-36; John 14:1-3). References to Jesus’ return can be found throughout the New Testament (see, e.g., 1 Cor 1:7-8; 3:13; 5:5; 2 Cor 1:14; Phil 1:6, 10; 2:16; 1 Thes 5:1-11; 2 Thes 2:2; 2 Tim 1:12, 18; 4:1, 8).<\/p>\n<p>When Jesus returns, the promises about God’s Kingdom will be completely fulfilled. Jesus will bring judgment and destruction for Satan and his angels (Rom 16:20; 2 Thes 2:3-12). Unbelievers will also experience eternal judgment (Matt 13:40-42; 25:31-46; Luke 6:24-26; 16:19-31; Acts 10:42; Eph 5:6; Col 3:6; Heb 10:25; 2 Pet 3:7; Jude 1:6; Rev 1:7; 6:14, 17). Meanwhile, the faithful will be resurrected to experience the joy of eternal life (1 Thes 4:13-18). God will gather his chosen people for salvation (Mark 13:27; Heb 1:14; 9:27-28), grace (1 Pet 1:13), and glory (1 Thes 2:12; 2 Thes 2:14; 1 Pet 1:7; 5:1, 4). He will give his people a priceless inheritance (1 Pet 1:4) and new eternal bodies (1 Cor 15:35-57; Phil 3:21; 1 Thes 4:13-18). All of creation will also be rescued from its curse (Gen 3:17-18) and be transformed (Rom 8:20-23; 2 Pet 3:12-13; Rev 21:1–22:5). Sorrow, tears, mourning, and death will no longer exist (Rev 21:4). Those who have had faith during this life will see God (Matt 5:8; Rev 22:3).<\/p>\n<p>In light of these promises, believers in Jesus are to prayerfully await his return (Matt 6:10; Rev 22:20). We should not speculate on dates for his coming (Mark 13:32; Acts 1:7), but should live in a way that is honorable (1 Jn 2:28) and be prepared (Matt 24:36–25:30; 1 Thes 5:1-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 5:8; 6:10; 13:41-42; 23:39; 24:3–25:46; Mark 8:38; 13:1-37; 14:25; Luke 6:24-26; 16:19-31; 19:41-44; 21:5-36; John 14:1-3; Acts 1:6-7; 10:42; Rom 8:20-23; 16:20; 1 Cor 1:7-8; 15:35-58; 2 Cor 1:14; Phil 1:6, 10; 2:16; 3:21; 1 Thes 4:13-18; 2 Thes 2:2-14; 2 Tim 4:1-8; Titus 2:11-13; Heb 9:28; 10:25, 37; 1 Pet 1:7, 13; 5:1-4; 2 Pet 3:7-13; 1 Jn 2:28; Rev 1:7; 6:15-17; 21:1–22:7; 22:12, 20<\/p>","summary_ro":"The Day Is Coming Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written. The second event that Jesus predicted was the destruction of Jerusalem in AD 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community m...","summary_en":"The Day Is Coming Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written. The second event that Jesus predicted was the destruction of Jerusalem in AD 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community m...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":120817,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Day Is Coming","title_en":"The Day Is Coming","content_ro":"<h3>The Day Is Coming<\/h3>\n<p>Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written.<\/p>\n<p>The second event that Jesus predicted was the destruction of Jerusalem in <span>AD<\/span> 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community must continue to live in faithful watchfulness after this event for the Son of God’s return in glory, which might be soon (Mark 13:34-37).<\/p>\n<p>The third event that Jesus predicted was his own future return (Matt 23:39; 24:3, 29-31, 24:36–25:46; Mark 8:38; 13:24-27, 32-37; Luke 21:25-36; John 14:1-3). References to Jesus’ return can be found throughout the New Testament (see, e.g., 1 Cor 1:7-8; 3:13; 5:5; 2 Cor 1:14; Phil 1:6, 10; 2:16; 1 Thes 5:1-11; 2 Thes 2:2; 2 Tim 1:12, 18; 4:1, 8).<\/p>\n<p>When Jesus returns, the promises about God’s Kingdom will be completely fulfilled. Jesus will bring judgment and destruction for Satan and his angels (Rom 16:20; 2 Thes 2:3-12). Unbelievers will also experience eternal judgment (Matt 13:40-42; 25:31-46; Luke 6:24-26; 16:19-31; Acts 10:42; Eph 5:6; Col 3:6; Heb 10:25; 2 Pet 3:7; Jude 1:6; Rev 1:7; 6:14, 17). Meanwhile, the faithful will be resurrected to experience the joy of eternal life (1 Thes 4:13-18). God will gather his chosen people for salvation (Mark 13:27; Heb 1:14; 9:27-28), grace (1 Pet 1:13), and glory (1 Thes 2:12; 2 Thes 2:14; 1 Pet 1:7; 5:1, 4). He will give his people a priceless inheritance (1 Pet 1:4) and new eternal bodies (1 Cor 15:35-57; Phil 3:21; 1 Thes 4:13-18). All of creation will also be rescued from its curse (Gen 3:17-18) and be transformed (Rom 8:20-23; 2 Pet 3:12-13; Rev 21:1–22:5). Sorrow, tears, mourning, and death will no longer exist (Rev 21:4). Those who have had faith during this life will see God (Matt 5:8; Rev 22:3).<\/p>\n<p>In light of these promises, believers in Jesus are to prayerfully await his return (Matt 6:10; Rev 22:20). We should not speculate on dates for his coming (Mark 13:32; Acts 1:7), but should live in a way that is honorable (1 Jn 2:28) and be prepared (Matt 24:36–25:30; 1 Thes 5:1-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 5:8; 6:10; 13:41-42; 23:39; 24:3–25:46; Mark 8:38; 13:1-37; 14:25; Luke 6:24-26; 16:19-31; 19:41-44; 21:5-36; John 14:1-3; Acts 1:6-7; 10:42; Rom 8:20-23; 16:20; 1 Cor 1:7-8; 15:35-58; 2 Cor 1:14; Phil 1:6, 10; 2:16; 3:21; 1 Thes 4:13-18; 2 Thes 2:2-14; 2 Tim 4:1-8; Titus 2:11-13; Heb 9:28; 10:25, 37; 1 Pet 1:7, 13; 5:1-4; 2 Pet 3:7-13; 1 Jn 2:28; Rev 1:7; 6:15-17; 21:1–22:7; 22:12, 20<\/p>","content_en":"<h3>The Day Is Coming<\/h3>\n<p>Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written.<\/p>\n<p>The second event that Jesus predicted was the destruction of Jerusalem in <span>AD<\/span> 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community must continue to live in faithful watchfulness after this event for the Son of God’s return in glory, which might be soon (Mark 13:34-37).<\/p>\n<p>The third event that Jesus predicted was his own future return (Matt 23:39; 24:3, 29-31, 24:36–25:46; Mark 8:38; 13:24-27, 32-37; Luke 21:25-36; John 14:1-3). References to Jesus’ return can be found throughout the New Testament (see, e.g., 1 Cor 1:7-8; 3:13; 5:5; 2 Cor 1:14; Phil 1:6, 10; 2:16; 1 Thes 5:1-11; 2 Thes 2:2; 2 Tim 1:12, 18; 4:1, 8).<\/p>\n<p>When Jesus returns, the promises about God’s Kingdom will be completely fulfilled. Jesus will bring judgment and destruction for Satan and his angels (Rom 16:20; 2 Thes 2:3-12). Unbelievers will also experience eternal judgment (Matt 13:40-42; 25:31-46; Luke 6:24-26; 16:19-31; Acts 10:42; Eph 5:6; Col 3:6; Heb 10:25; 2 Pet 3:7; Jude 1:6; Rev 1:7; 6:14, 17). Meanwhile, the faithful will be resurrected to experience the joy of eternal life (1 Thes 4:13-18). God will gather his chosen people for salvation (Mark 13:27; Heb 1:14; 9:27-28), grace (1 Pet 1:13), and glory (1 Thes 2:12; 2 Thes 2:14; 1 Pet 1:7; 5:1, 4). He will give his people a priceless inheritance (1 Pet 1:4) and new eternal bodies (1 Cor 15:35-57; Phil 3:21; 1 Thes 4:13-18). All of creation will also be rescued from its curse (Gen 3:17-18) and be transformed (Rom 8:20-23; 2 Pet 3:12-13; Rev 21:1–22:5). Sorrow, tears, mourning, and death will no longer exist (Rev 21:4). Those who have had faith during this life will see God (Matt 5:8; Rev 22:3).<\/p>\n<p>In light of these promises, believers in Jesus are to prayerfully await his return (Matt 6:10; Rev 22:20). We should not speculate on dates for his coming (Mark 13:32; Acts 1:7), but should live in a way that is honorable (1 Jn 2:28) and be prepared (Matt 24:36–25:30; 1 Thes 5:1-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 5:8; 6:10; 13:41-42; 23:39; 24:3–25:46; Mark 8:38; 13:1-37; 14:25; Luke 6:24-26; 16:19-31; 19:41-44; 21:5-36; John 14:1-3; Acts 1:6-7; 10:42; Rom 8:20-23; 16:20; 1 Cor 1:7-8; 15:35-58; 2 Cor 1:14; Phil 1:6, 10; 2:16; 3:21; 1 Thes 4:13-18; 2 Thes 2:2-14; 2 Tim 4:1-8; Titus 2:11-13; Heb 9:28; 10:25, 37; 1 Pet 1:7, 13; 5:1-4; 2 Pet 3:7-13; 1 Jn 2:28; Rev 1:7; 6:15-17; 21:1–22:7; 22:12, 20<\/p>","summary_ro":"The Day Is Coming Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written. The second event that Jesus predicted was the destruction of Jerusalem in AD 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community m...","summary_en":"The Day Is Coming Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written. The second event that Jesus predicted was the destruction of Jerusalem in AD 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community m...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":148443,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Day Is Coming","title_en":"The Day Is Coming","content_ro":"<h3>The Day Is Coming<\/h3>\n<p>Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written.<\/p>\n<p>The second event that Jesus predicted was the destruction of Jerusalem in <span>AD<\/span> 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community must continue to live in faithful watchfulness after this event for the Son of God’s return in glory, which might be soon (Mark 13:34-37).<\/p>\n<p>The third event that Jesus predicted was his own future return (Matt 23:39; 24:3, 29-31, 24:36–25:46; Mark 8:38; 13:24-27, 32-37; Luke 21:25-36; John 14:1-3). References to Jesus’ return can be found throughout the New Testament (see, e.g., 1 Cor 1:7-8; 3:13; 5:5; 2 Cor 1:14; Phil 1:6, 10; 2:16; 1 Thes 5:1-11; 2 Thes 2:2; 2 Tim 1:12, 18; 4:1, 8).<\/p>\n<p>When Jesus returns, the promises about God’s Kingdom will be completely fulfilled. Jesus will bring judgment and destruction for Satan and his angels (Rom 16:20; 2 Thes 2:3-12). Unbelievers will also experience eternal judgment (Matt 13:40-42; 25:31-46; Luke 6:24-26; 16:19-31; Acts 10:42; Eph 5:6; Col 3:6; Heb 10:25; 2 Pet 3:7; Jude 1:6; Rev 1:7; 6:14, 17). Meanwhile, the faithful will be resurrected to experience the joy of eternal life (1 Thes 4:13-18). God will gather his chosen people for salvation (Mark 13:27; Heb 1:14; 9:27-28), grace (1 Pet 1:13), and glory (1 Thes 2:12; 2 Thes 2:14; 1 Pet 1:7; 5:1, 4). He will give his people a priceless inheritance (1 Pet 1:4) and new eternal bodies (1 Cor 15:35-57; Phil 3:21; 1 Thes 4:13-18). All of creation will also be rescued from its curse (Gen 3:17-18) and be transformed (Rom 8:20-23; 2 Pet 3:12-13; Rev 21:1–22:5). Sorrow, tears, mourning, and death will no longer exist (Rev 21:4). Those who have had faith during this life will see God (Matt 5:8; Rev 22:3).<\/p>\n<p>In light of these promises, believers in Jesus are to prayerfully await his return (Matt 6:10; Rev 22:20). We should not speculate on dates for his coming (Mark 13:32; Acts 1:7), but should live in a way that is honorable (1 Jn 2:28) and be prepared (Matt 24:36–25:30; 1 Thes 5:1-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 5:8; 6:10; 13:41-42; 23:39; 24:3–25:46; Mark 8:38; 13:1-37; 14:25; Luke 6:24-26; 16:19-31; 19:41-44; 21:5-36; John 14:1-3; Acts 1:6-7; 10:42; Rom 8:20-23; 16:20; 1 Cor 1:7-8; 15:35-58; 2 Cor 1:14; Phil 1:6, 10; 2:16; 3:21; 1 Thes 4:13-18; 2 Thes 2:2-14; 2 Tim 4:1-8; Titus 2:11-13; Heb 9:28; 10:25, 37; 1 Pet 1:7, 13; 5:1-4; 2 Pet 3:7-13; 1 Jn 2:28; Rev 1:7; 6:15-17; 21:1–22:7; 22:12, 20<\/p>","content_en":"<h3>The Day Is Coming<\/h3>\n<p>Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written.<\/p>\n<p>The second event that Jesus predicted was the destruction of Jerusalem in <span>AD<\/span> 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community must continue to live in faithful watchfulness after this event for the Son of God’s return in glory, which might be soon (Mark 13:34-37).<\/p>\n<p>The third event that Jesus predicted was his own future return (Matt 23:39; 24:3, 29-31, 24:36–25:46; Mark 8:38; 13:24-27, 32-37; Luke 21:25-36; John 14:1-3). References to Jesus’ return can be found throughout the New Testament (see, e.g., 1 Cor 1:7-8; 3:13; 5:5; 2 Cor 1:14; Phil 1:6, 10; 2:16; 1 Thes 5:1-11; 2 Thes 2:2; 2 Tim 1:12, 18; 4:1, 8).<\/p>\n<p>When Jesus returns, the promises about God’s Kingdom will be completely fulfilled. Jesus will bring judgment and destruction for Satan and his angels (Rom 16:20; 2 Thes 2:3-12). Unbelievers will also experience eternal judgment (Matt 13:40-42; 25:31-46; Luke 6:24-26; 16:19-31; Acts 10:42; Eph 5:6; Col 3:6; Heb 10:25; 2 Pet 3:7; Jude 1:6; Rev 1:7; 6:14, 17). Meanwhile, the faithful will be resurrected to experience the joy of eternal life (1 Thes 4:13-18). God will gather his chosen people for salvation (Mark 13:27; Heb 1:14; 9:27-28), grace (1 Pet 1:13), and glory (1 Thes 2:12; 2 Thes 2:14; 1 Pet 1:7; 5:1, 4). He will give his people a priceless inheritance (1 Pet 1:4) and new eternal bodies (1 Cor 15:35-57; Phil 3:21; 1 Thes 4:13-18). All of creation will also be rescued from its curse (Gen 3:17-18) and be transformed (Rom 8:20-23; 2 Pet 3:12-13; Rev 21:1–22:5). Sorrow, tears, mourning, and death will no longer exist (Rev 21:4). Those who have had faith during this life will see God (Matt 5:8; Rev 22:3).<\/p>\n<p>In light of these promises, believers in Jesus are to prayerfully await his return (Matt 6:10; Rev 22:20). We should not speculate on dates for his coming (Mark 13:32; Acts 1:7), but should live in a way that is honorable (1 Jn 2:28) and be prepared (Matt 24:36–25:30; 1 Thes 5:1-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 5:8; 6:10; 13:41-42; 23:39; 24:3–25:46; Mark 8:38; 13:1-37; 14:25; Luke 6:24-26; 16:19-31; 19:41-44; 21:5-36; John 14:1-3; Acts 1:6-7; 10:42; Rom 8:20-23; 16:20; 1 Cor 1:7-8; 15:35-58; 2 Cor 1:14; Phil 1:6, 10; 2:16; 3:21; 1 Thes 4:13-18; 2 Thes 2:2-14; 2 Tim 4:1-8; Titus 2:11-13; Heb 9:28; 10:25, 37; 1 Pet 1:7, 13; 5:1-4; 2 Pet 3:7-13; 1 Jn 2:28; Rev 1:7; 6:15-17; 21:1–22:7; 22:12, 20<\/p>","summary_ro":"The Day Is Coming Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written. The second event that Jesus predicted was the destruction of Jerusalem in AD 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community m...","summary_en":"The Day Is Coming Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written. The second event that Jesus predicted was the destruction of Jerusalem in AD 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community m...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"30":[{"id":42002,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"The Son of Man","title_en":"The Son of Man","content_ro":"<h3>The Son of Man<\/h3>\n<p>The Hebrew and Aramaic idiom “son of man” simply means “human being.” But the majestic yet humble figure in Daniel 7:13-14, who is “like a son of man”—meaning that he looked like a man—also appears to be much more. His exact identity is not specified, but his role is clear: The Most High has appointed him to rule an eternal, universal kingdom that will be over all other nations. He also represents his own people, the holy people of the Most High. They will also share in this son of man’s kingdom over all peoples and nations (see 7:22).<\/p>\n<p>The scene surrounding this son of man indicates his divine characteristics. That he comes “with the clouds of heaven” (7:13) indicates his heavenly origin (cp. Ps 68:4; 97:2; Nah 1:3). The Lord God covered himself with a cloud in the book of Exodus (Exod 19:9). God’s people will be caught up into the clouds (1 Thes 4:17) when Jesus returns as he was received into a cloud at his ascension (Acts 1:9). This son of man receives his kingdom with humility and holiness, not arrogantly grasping after it. He is thus opposite in character to the “little horn” (Dan 7:8).<\/p>\n<p>Jesus identifies himself with this Son of Man (Matt 24:30; 26:24; Mark 13:26; Luke 21:27; John 12:34; see also Acts 7:56; Heb 2:6; Rev 1:13; 14:14). Revelation 1:7 likewise yokes this figure with Jesus Christ, the one who was pierced for our sins. God the Father has given Jesus all authority and power to rule over all things (Dan 7:14; Matt 28:18) and to win people from all the nations and kingdoms of the world (Matt 28:19-20). God’s purpose in calling Abraham was to make a great nation through his people and to bless all nations through him (Gen 12:1-3). Jesus fulfilled this promise.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Dan 7:13-14; Matt 24:30; 26:24; Mark 13:26; Luke 21:27; John 12:34; Rev 1:13; 14:14<\/p>","content_en":"<h3>The Son of Man<\/h3>\n<p>The Hebrew and Aramaic idiom “son of man” simply means “human being.” But the majestic yet humble figure in Daniel 7:13-14, who is “like a son of man”—meaning that he looked like a man—also appears to be much more. His exact identity is not specified, but his role is clear: The Most High has appointed him to rule an eternal, universal kingdom that will be over all other nations. He also represents his own people, the holy people of the Most High. They will also share in this son of man’s kingdom over all peoples and nations (see 7:22).<\/p>\n<p>The scene surrounding this son of man indicates his divine characteristics. That he comes “with the clouds of heaven” (7:13) indicates his heavenly origin (cp. Ps 68:4; 97:2; Nah 1:3). The Lord God covered himself with a cloud in the book of Exodus (Exod 19:9). God’s people will be caught up into the clouds (1 Thes 4:17) when Jesus returns as he was received into a cloud at his ascension (Acts 1:9). This son of man receives his kingdom with humility and holiness, not arrogantly grasping after it. He is thus opposite in character to the “little horn” (Dan 7:8).<\/p>\n<p>Jesus identifies himself with this Son of Man (Matt 24:30; 26:24; Mark 13:26; Luke 21:27; John 12:34; see also Acts 7:56; Heb 2:6; Rev 1:13; 14:14). Revelation 1:7 likewise yokes this figure with Jesus Christ, the one who was pierced for our sins. God the Father has given Jesus all authority and power to rule over all things (Dan 7:14; Matt 28:18) and to win people from all the nations and kingdoms of the world (Matt 28:19-20). God’s purpose in calling Abraham was to make a great nation through his people and to bless all nations through him (Gen 12:1-3). Jesus fulfilled this promise.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Dan 7:13-14; Matt 24:30; 26:24; Mark 13:26; Luke 21:27; John 12:34; Rev 1:13; 14:14<\/p>","summary_ro":"The Son of Man The Hebrew and Aramaic idiom “son of man” simply means “human being.” But the majestic yet humble figure in Daniel 7:13-14, who is “like a son of man”—meaning that he looked like a man—also appears to be much more. His exact identity is not specified, but his role is clear: The Most High has appointed him to rule an eternal, universal kingdom that will be over all other nations. He also represents his own people, the holy people of the Most High. They will also share in this so...","summary_en":"The Son of Man The Hebrew and Aramaic idiom “son of man” simply means “human being.” But the majestic yet humble figure in Daniel 7:13-14, who is “like a son of man”—meaning that he looked like a man—also appears to be much more. His exact identity is not specified, but his role is clear: The Most High has appointed him to rule an eternal, universal kingdom that will be over all other nations. He also represents his own people, the holy people of the Most High. They will also share in this so...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":69628,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"The Son of Man","title_en":"The Son of Man","content_ro":"<h3>The Son of Man<\/h3>\n<p>The Hebrew and Aramaic idiom “son of man” simply means “human being.” But the majestic yet humble figure in Daniel 7:13-14, who is “like a son of man”—meaning that he looked like a man—also appears to be much more. His exact identity is not specified, but his role is clear: The Most High has appointed him to rule an eternal, universal kingdom that will be over all other nations. He also represents his own people, the holy people of the Most High. They will also share in this son of man’s kingdom over all peoples and nations (see 7:22).<\/p>\n<p>The scene surrounding this son of man indicates his divine characteristics. That he comes “with the clouds of heaven” (7:13) indicates his heavenly origin (cp. Ps 68:4; 97:2; Nah 1:3). The Lord God covered himself with a cloud in the book of Exodus (Exod 19:9). God’s people will be caught up into the clouds (1 Thes 4:17) when Jesus returns as he was received into a cloud at his ascension (Acts 1:9). This son of man receives his kingdom with humility and holiness, not arrogantly grasping after it. He is thus opposite in character to the “little horn” (Dan 7:8).<\/p>\n<p>Jesus identifies himself with this Son of Man (Matt 24:30; 26:24; Mark 13:26; Luke 21:27; John 12:34; see also Acts 7:56; Heb 2:6; Rev 1:13; 14:14). Revelation 1:7 likewise yokes this figure with Jesus Christ, the one who was pierced for our sins. God the Father has given Jesus all authority and power to rule over all things (Dan 7:14; Matt 28:18) and to win people from all the nations and kingdoms of the world (Matt 28:19-20). God’s purpose in calling Abraham was to make a great nation through his people and to bless all nations through him (Gen 12:1-3). Jesus fulfilled this promise.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Dan 7:13-14; Matt 24:30; 26:24; Mark 13:26; Luke 21:27; John 12:34; Rev 1:13; 14:14<\/p>","content_en":"<h3>The Son of Man<\/h3>\n<p>The Hebrew and Aramaic idiom “son of man” simply means “human being.” But the majestic yet humble figure in Daniel 7:13-14, who is “like a son of man”—meaning that he looked like a man—also appears to be much more. His exact identity is not specified, but his role is clear: The Most High has appointed him to rule an eternal, universal kingdom that will be over all other nations. He also represents his own people, the holy people of the Most High. They will also share in this son of man’s kingdom over all peoples and nations (see 7:22).<\/p>\n<p>The scene surrounding this son of man indicates his divine characteristics. That he comes “with the clouds of heaven” (7:13) indicates his heavenly origin (cp. Ps 68:4; 97:2; Nah 1:3). The Lord God covered himself with a cloud in the book of Exodus (Exod 19:9). God’s people will be caught up into the clouds (1 Thes 4:17) when Jesus returns as he was received into a cloud at his ascension (Acts 1:9). This son of man receives his kingdom with humility and holiness, not arrogantly grasping after it. He is thus opposite in character to the “little horn” (Dan 7:8).<\/p>\n<p>Jesus identifies himself with this Son of Man (Matt 24:30; 26:24; Mark 13:26; Luke 21:27; John 12:34; see also Acts 7:56; Heb 2:6; Rev 1:13; 14:14). Revelation 1:7 likewise yokes this figure with Jesus Christ, the one who was pierced for our sins. God the Father has given Jesus all authority and power to rule over all things (Dan 7:14; Matt 28:18) and to win people from all the nations and kingdoms of the world (Matt 28:19-20). God’s purpose in calling Abraham was to make a great nation through his people and to bless all nations through him (Gen 12:1-3). Jesus fulfilled this promise.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Dan 7:13-14; Matt 24:30; 26:24; Mark 13:26; Luke 21:27; John 12:34; Rev 1:13; 14:14<\/p>","summary_ro":"The Son of Man The Hebrew and Aramaic idiom “son of man” simply means “human being.” But the majestic yet humble figure in Daniel 7:13-14, who is “like a son of man”—meaning that he looked like a man—also appears to be much more. His exact identity is not specified, but his role is clear: The Most High has appointed him to rule an eternal, universal kingdom that will be over all other nations. He also represents his own people, the holy people of the Most High. They will also share in this so...","summary_en":"The Son of Man The Hebrew and Aramaic idiom “son of man” simply means “human being.” But the majestic yet humble figure in Daniel 7:13-14, who is “like a son of man”—meaning that he looked like a man—also appears to be much more. His exact identity is not specified, but his role is clear: The Most High has appointed him to rule an eternal, universal kingdom that will be over all other nations. He also represents his own people, the holy people of the Most High. They will also share in this so...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":97254,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"The Son of Man","title_en":"The Son of Man","content_ro":"<h3>The Son of Man<\/h3>\n<p>The Hebrew and Aramaic idiom “son of man” simply means “human being.” But the majestic yet humble figure in Daniel 7:13-14, who is “like a son of man”—meaning that he looked like a man—also appears to be much more. His exact identity is not specified, but his role is clear: The Most High has appointed him to rule an eternal, universal kingdom that will be over all other nations. He also represents his own people, the holy people of the Most High. They will also share in this son of man’s kingdom over all peoples and nations (see 7:22).<\/p>\n<p>The scene surrounding this son of man indicates his divine characteristics. That he comes “with the clouds of heaven” (7:13) indicates his heavenly origin (cp. Ps 68:4; 97:2; Nah 1:3). The Lord God covered himself with a cloud in the book of Exodus (Exod 19:9). God’s people will be caught up into the clouds (1 Thes 4:17) when Jesus returns as he was received into a cloud at his ascension (Acts 1:9). This son of man receives his kingdom with humility and holiness, not arrogantly grasping after it. He is thus opposite in character to the “little horn” (Dan 7:8).<\/p>\n<p>Jesus identifies himself with this Son of Man (Matt 24:30; 26:24; Mark 13:26; Luke 21:27; John 12:34; see also Acts 7:56; Heb 2:6; Rev 1:13; 14:14). Revelation 1:7 likewise yokes this figure with Jesus Christ, the one who was pierced for our sins. God the Father has given Jesus all authority and power to rule over all things (Dan 7:14; Matt 28:18) and to win people from all the nations and kingdoms of the world (Matt 28:19-20). God’s purpose in calling Abraham was to make a great nation through his people and to bless all nations through him (Gen 12:1-3). Jesus fulfilled this promise.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Dan 7:13-14; Matt 24:30; 26:24; Mark 13:26; Luke 21:27; John 12:34; Rev 1:13; 14:14<\/p>","content_en":"<h3>The Son of Man<\/h3>\n<p>The Hebrew and Aramaic idiom “son of man” simply means “human being.” But the majestic yet humble figure in Daniel 7:13-14, who is “like a son of man”—meaning that he looked like a man—also appears to be much more. His exact identity is not specified, but his role is clear: The Most High has appointed him to rule an eternal, universal kingdom that will be over all other nations. He also represents his own people, the holy people of the Most High. They will also share in this son of man’s kingdom over all peoples and nations (see 7:22).<\/p>\n<p>The scene surrounding this son of man indicates his divine characteristics. That he comes “with the clouds of heaven” (7:13) indicates his heavenly origin (cp. Ps 68:4; 97:2; Nah 1:3). The Lord God covered himself with a cloud in the book of Exodus (Exod 19:9). God’s people will be caught up into the clouds (1 Thes 4:17) when Jesus returns as he was received into a cloud at his ascension (Acts 1:9). This son of man receives his kingdom with humility and holiness, not arrogantly grasping after it. He is thus opposite in character to the “little horn” (Dan 7:8).<\/p>\n<p>Jesus identifies himself with this Son of Man (Matt 24:30; 26:24; Mark 13:26; Luke 21:27; John 12:34; see also Acts 7:56; Heb 2:6; Rev 1:13; 14:14). Revelation 1:7 likewise yokes this figure with Jesus Christ, the one who was pierced for our sins. God the Father has given Jesus all authority and power to rule over all things (Dan 7:14; Matt 28:18) and to win people from all the nations and kingdoms of the world (Matt 28:19-20). God’s purpose in calling Abraham was to make a great nation through his people and to bless all nations through him (Gen 12:1-3). Jesus fulfilled this promise.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Dan 7:13-14; Matt 24:30; 26:24; Mark 13:26; Luke 21:27; John 12:34; Rev 1:13; 14:14<\/p>","summary_ro":"The Son of Man The Hebrew and Aramaic idiom “son of man” simply means “human being.” But the majestic yet humble figure in Daniel 7:13-14, who is “like a son of man”—meaning that he looked like a man—also appears to be much more. His exact identity is not specified, but his role is clear: The Most High has appointed him to rule an eternal, universal kingdom that will be over all other nations. He also represents his own people, the holy people of the Most High. They will also share in this so...","summary_en":"The Son of Man The Hebrew and Aramaic idiom “son of man” simply means “human being.” But the majestic yet humble figure in Daniel 7:13-14, who is “like a son of man”—meaning that he looked like a man—also appears to be much more. His exact identity is not specified, but his role is clear: The Most High has appointed him to rule an eternal, universal kingdom that will be over all other nations. He also represents his own people, the holy people of the Most High. They will also share in this so...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124880,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"The Son of Man","title_en":"The Son of Man","content_ro":"<h3>The Son of Man<\/h3>\n<p>The Hebrew and Aramaic idiom “son of man” simply means “human being.” But the majestic yet humble figure in Daniel 7:13-14, who is “like a son of man”—meaning that he looked like a man—also appears to be much more. His exact identity is not specified, but his role is clear: The Most High has appointed him to rule an eternal, universal kingdom that will be over all other nations. He also represents his own people, the holy people of the Most High. They will also share in this son of man’s kingdom over all peoples and nations (see 7:22).<\/p>\n<p>The scene surrounding this son of man indicates his divine characteristics. That he comes “with the clouds of heaven” (7:13) indicates his heavenly origin (cp. Ps 68:4; 97:2; Nah 1:3). The Lord God covered himself with a cloud in the book of Exodus (Exod 19:9). God’s people will be caught up into the clouds (1 Thes 4:17) when Jesus returns as he was received into a cloud at his ascension (Acts 1:9). This son of man receives his kingdom with humility and holiness, not arrogantly grasping after it. He is thus opposite in character to the “little horn” (Dan 7:8).<\/p>\n<p>Jesus identifies himself with this Son of Man (Matt 24:30; 26:24; Mark 13:26; Luke 21:27; John 12:34; see also Acts 7:56; Heb 2:6; Rev 1:13; 14:14). Revelation 1:7 likewise yokes this figure with Jesus Christ, the one who was pierced for our sins. God the Father has given Jesus all authority and power to rule over all things (Dan 7:14; Matt 28:18) and to win people from all the nations and kingdoms of the world (Matt 28:19-20). God’s purpose in calling Abraham was to make a great nation through his people and to bless all nations through him (Gen 12:1-3). Jesus fulfilled this promise.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Dan 7:13-14; Matt 24:30; 26:24; Mark 13:26; Luke 21:27; John 12:34; Rev 1:13; 14:14<\/p>","content_en":"<h3>The Son of Man<\/h3>\n<p>The Hebrew and Aramaic idiom “son of man” simply means “human being.” But the majestic yet humble figure in Daniel 7:13-14, who is “like a son of man”—meaning that he looked like a man—also appears to be much more. His exact identity is not specified, but his role is clear: The Most High has appointed him to rule an eternal, universal kingdom that will be over all other nations. He also represents his own people, the holy people of the Most High. They will also share in this son of man’s kingdom over all peoples and nations (see 7:22).<\/p>\n<p>The scene surrounding this son of man indicates his divine characteristics. That he comes “with the clouds of heaven” (7:13) indicates his heavenly origin (cp. Ps 68:4; 97:2; Nah 1:3). The Lord God covered himself with a cloud in the book of Exodus (Exod 19:9). God’s people will be caught up into the clouds (1 Thes 4:17) when Jesus returns as he was received into a cloud at his ascension (Acts 1:9). This son of man receives his kingdom with humility and holiness, not arrogantly grasping after it. He is thus opposite in character to the “little horn” (Dan 7:8).<\/p>\n<p>Jesus identifies himself with this Son of Man (Matt 24:30; 26:24; Mark 13:26; Luke 21:27; John 12:34; see also Acts 7:56; Heb 2:6; Rev 1:13; 14:14). Revelation 1:7 likewise yokes this figure with Jesus Christ, the one who was pierced for our sins. God the Father has given Jesus all authority and power to rule over all things (Dan 7:14; Matt 28:18) and to win people from all the nations and kingdoms of the world (Matt 28:19-20). God’s purpose in calling Abraham was to make a great nation through his people and to bless all nations through him (Gen 12:1-3). Jesus fulfilled this promise.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Dan 7:13-14; Matt 24:30; 26:24; Mark 13:26; Luke 21:27; John 12:34; Rev 1:13; 14:14<\/p>","summary_ro":"The Son of Man The Hebrew and Aramaic idiom “son of man” simply means “human being.” But the majestic yet humble figure in Daniel 7:13-14, who is “like a son of man”—meaning that he looked like a man—also appears to be much more. His exact identity is not specified, but his role is clear: The Most High has appointed him to rule an eternal, universal kingdom that will be over all other nations. He also represents his own people, the holy people of the Most High. They will also share in this so...","summary_en":"The Son of Man The Hebrew and Aramaic idiom “son of man” simply means “human being.” But the majestic yet humble figure in Daniel 7:13-14, who is “like a son of man”—meaning that he looked like a man—also appears to be much more. His exact identity is not specified, but his role is clear: The Most High has appointed him to rule an eternal, universal kingdom that will be over all other nations. He also represents his own people, the holy people of the Most High. They will also share in this so...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":4898,"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":14042,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Glory","title_en":"Glory","content_ro":"<h3>GLORY<\/h3>\n<p>The singular splendor of God and the consequences for humanity.<\/p>\n<p class=\"h2\" id=\"TheGloryofGod\">The Glory of God<\/p>\n<p>The glory of God can be described in two senses: (1) as a general category or attribute, and (2) as a specific category referring to particular historical manifestations of his presence.<\/p>\n<h5>As an Attribute<\/h5>\n<p>God’s glory refers primarily to his majestic beauty and splendor; it also refers to the expression of God’s character (Rom 3:23). The Scriptures record praise to his glorious name (Neh 9:5), describe him as the glorious Father (Eph 1:17) and the King of glory (Ps 24); he is exalted above the heavens, and his glory is over all the earth (Pss 57:5, 11; 108:5; 113:4). He is the God of glory who appeared to the patriarchs of the OT (Acts 7:2). He is jealous to maintain his glory and unwilling that it be given to another (Is 42:8); he acts to bring glory to himself (Ps 79:9; Is 48:11).<\/p>\n<p>The glory of God is proclaimed by the Creation (Pss 19:1; 97:6; Rom 1:20). It is revealed by his mighty acts of salvation and deliverance (1 Chr 16:24; Pss 72:18-19; 96:3; 145:10-12; Jn 11:4, 40). His glory is the theme of the praise (1 Chr 16:24-29; Pss 29:1-2, 9; 66:1-2; 96:7-8; 115:1; Is 42:12; Rom 4:20; Phil 2:9-11).<\/p>\n<h5>As His Presence<\/h5>\n<p>References to the glory of the Lord are often to particular historical manifestations of his presence; images of light and fire are prominently associated with these occurrences. The foremost example is what is known in rabbinical literature as the shekinah glory, a phrase meaning the “dwelling glory.” It refers primarily to the presence of God in the pillar of cloud and fire in the OT.<\/p>\n<p>The first explicit reference to the glory cloud is found in Exodus 13:21-22. At the time of the exodus, the glory of God appeared in the pillar of cloud and fire to lead the people through the sea and wilderness (Neh 9:11-12, 19). At Sinai, with Israel encamped around the mountain, the glory of God comes in the cloud and fire to speak with Moses in the sight of the people (Ex 19:9, 16-18; 24:15-18; Dt 5:5, 22-24). When Moses is given a glimpse of that glory unconcealed by the cloud and fire, his own face becomes radiant and must be veiled because of the people’s fear (Ex 33:18-23; 34:29-35; 2 Cor 3:7-18).<\/p>\n<p>The picture of Israel encamped around the glory of God on Sinai portrays God dwelling in the midst of his people. When the tabernacle is completed and the people set out on their march, the glory cloud of God’s presence dwells above them throughout their journey (Ex 40:34-38; Nm 10:11-12). When they encamp, the tribes encircle the tabernacle (Nm 1:50–2:2), and the cloud reminds them of his presence in their midst. Later, the same glory filled the new temple that Solomon builds (2 Chr 5:13–6:1; 7:1-3). The psalmists celebrated Jerusalem and the temple as the place where his glory dwelt (Pss 26:8; 63:2; 85:9); God was in their midst.<\/p>\n<p>Later in Israel’s history they denied God’s glorious presence (Is 3:8) and exchanged the glory of the Lord for idols made by human hands (Ps 106:20; Jer 2:10-11; cf. Rom 1:23). Because of their disobedience, judgment came against Jerusalem; the penalties of covenant violation were enforced. God would no longer be the God of a disobedient people (Hos 1:9). God’s presence in the glory cloud left the temple (Ez 10:4, 18-19; 11:22), and Israel went into exile (12:1-15).<\/p>\n<p>Yet out of this judgment God determined to bring a remnant to rebuild the city and the temple. In his visions Ezekiel saw the glory of the Lord return to dwell in the temple again (Ez 43:2-9), a time when the glory would return to a purified people and dwell among them forever. When the exile was over and the second temple was under construction, Haggai and Zechariah urged the people on with the promise of the return of the glory of God to fill the temple as it had done in the first temple and to “be glory in their midst” (Hg 2:3-9; Zec 2:5, 10-11).<\/p>\n<p class=\"h2\" id=\"TheGloryofGodinJesusChrist\">The Glory of God in Jesus Christ<\/p>\n<p>We are not told if the shekinah glory returned to the second temple. But we are told that God’s glory was seen again on earth in the person of Jesus Christ. John 1:14 says, “The Word became flesh and <em>dwelt<\/em> among us, and we beheld his <em>glory, glory<\/em> as of the only Son” (italics added). As such, Jesus was the new tabernacle for God’s abiding glory. In Jesus, God dwelt among people. Since Christ was (and is) the very image of God, to see the light of his face was to know the glory of God (2 Cor 4:4-6). To see Jesus was to see a “light to the Gentiles and the glory of Israel” (Lk 2:30-32). The disciples who witnessed the Transfiguration (Mt 17:1-8) saw his glory in a marvelous way (2 Pt 1:16-17), for it was a glory that burst out of his human body. This outburst of glory prefigured the glorification Christ experienced in resurrection and ascension (see Jn 17:5; Phil 2:5-11).<\/p>\n<p>Because Jesus humbled himself and was obedient to the point of death, God highly exalted him (Phil 2:8-9). After he suffered death on the cross, he entered into his glory (Lk 24:26) with a new and glorious body (1 Cor 15:39-43; Phil 3:21). The glorified Christ appeared to his servants. Stephen saw his glory (Acts 7:55), and Saul was blinded by his splendor (9:3). That same Christ is predicted to return in glory. He will sit on his throne in judgment (Mt 25:31); evil will be punished (16:27; 24:30; Mk 13:26; Lk 21:27; 2 Thes 2:9-10). Those who have professed him before men need not fear his glorious appearing (Mk 8:38).<\/p>\n<p>At the consummation, the whole earth will be filled with his glory (Ps 72:19; Is 6:3; Hb 2:14). No longer will a glory cloud rest above a temple to mark the Holy Place, for there will be a new heaven and a new earth (Rv 21:1). The Holy City will have the radiance of the glory of God (vv 10-11).<\/p>\n<p class=\"h2\" id=\"GloryandthePeopleofGod\">Glory and the People of God<\/p>\n<p>The people of God have experienced the glory of the presence of God. The glory cloud of the OT was <em>their<\/em> glory (Ps 106:20; Jer 2:11). Christ came as the embodiment of the glory of God; God was in the midst of his people. When Christ ascended, he sent his Spirit to the believers (Jn 16:7-14) so that God could live in the midst of his people. The Spirit of glory rests on those who suffer for the name of Christ (1 Pt 4:14); that Spirit is the guarantee of the glorious inheritance of the saints (Rom 8:16-17).<\/p>\n<p>God has given to his people the hope of glory (Rom 5:2; Phil 3:21; Col 1:27; Jude 1:24-25). Those whom he has chosen he will also glorify (Rom 8:30; 9:23); they will share in the glory of Christ (Col 3:4; 2 Thes 2:14; 2 Tm 2:10). The sufferings of this age do not compare with the glory that will be revealed (Rom 8:18; 2 Cor 4:17). The whole of creation longs to see the glorious freedom of the children of God (Rom 8:21). This hope of glory is so certain that Peter can speak of participating in it even now (1 Pt 5:1) while looking forward to that eternal glory (v 10). As partakers in the glory of Christ, the church is called to glorify God. Because of the hope that is in them, they purify themselves (1 Jn 3:3).<\/p>\n<p><em>See also<\/em> Boast; God, Being and Attributes of; Pillar of Fire and Cloud; Shekinah; Theophany; Wealth.<\/p>","content_en":"<h3>GLORY<\/h3>\n<p>The singular splendor of God and the consequences for humanity.<\/p>\n<p class=\"h2\" id=\"TheGloryofGod\">The Glory of God<\/p>\n<p>The glory of God can be described in two senses: (1) as a general category or attribute, and (2) as a specific category referring to particular historical manifestations of his presence.<\/p>\n<h5>As an Attribute<\/h5>\n<p>God’s glory refers primarily to his majestic beauty and splendor; it also refers to the expression of God’s character (Rom 3:23). The Scriptures record praise to his glorious name (Neh 9:5), describe him as the glorious Father (Eph 1:17) and the King of glory (Ps 24); he is exalted above the heavens, and his glory is over all the earth (Pss 57:5, 11; 108:5; 113:4). He is the God of glory who appeared to the patriarchs of the OT (Acts 7:2). He is jealous to maintain his glory and unwilling that it be given to another (Is 42:8); he acts to bring glory to himself (Ps 79:9; Is 48:11).<\/p>\n<p>The glory of God is proclaimed by the Creation (Pss 19:1; 97:6; Rom 1:20). It is revealed by his mighty acts of salvation and deliverance (1 Chr 16:24; Pss 72:18-19; 96:3; 145:10-12; Jn 11:4, 40). His glory is the theme of the praise (1 Chr 16:24-29; Pss 29:1-2, 9; 66:1-2; 96:7-8; 115:1; Is 42:12; Rom 4:20; Phil 2:9-11).<\/p>\n<h5>As His Presence<\/h5>\n<p>References to the glory of the Lord are often to particular historical manifestations of his presence; images of light and fire are prominently associated with these occurrences. The foremost example is what is known in rabbinical literature as the shekinah glory, a phrase meaning the “dwelling glory.” It refers primarily to the presence of God in the pillar of cloud and fire in the OT.<\/p>\n<p>The first explicit reference to the glory cloud is found in Exodus 13:21-22. At the time of the exodus, the glory of God appeared in the pillar of cloud and fire to lead the people through the sea and wilderness (Neh 9:11-12, 19). At Sinai, with Israel encamped around the mountain, the glory of God comes in the cloud and fire to speak with Moses in the sight of the people (Ex 19:9, 16-18; 24:15-18; Dt 5:5, 22-24). When Moses is given a glimpse of that glory unconcealed by the cloud and fire, his own face becomes radiant and must be veiled because of the people’s fear (Ex 33:18-23; 34:29-35; 2 Cor 3:7-18).<\/p>\n<p>The picture of Israel encamped around the glory of God on Sinai portrays God dwelling in the midst of his people. When the tabernacle is completed and the people set out on their march, the glory cloud of God’s presence dwells above them throughout their journey (Ex 40:34-38; Nm 10:11-12). When they encamp, the tribes encircle the tabernacle (Nm 1:50–2:2), and the cloud reminds them of his presence in their midst. Later, the same glory filled the new temple that Solomon builds (2 Chr 5:13–6:1; 7:1-3). The psalmists celebrated Jerusalem and the temple as the place where his glory dwelt (Pss 26:8; 63:2; 85:9); God was in their midst.<\/p>\n<p>Later in Israel’s history they denied God’s glorious presence (Is 3:8) and exchanged the glory of the Lord for idols made by human hands (Ps 106:20; Jer 2:10-11; cf. Rom 1:23). Because of their disobedience, judgment came against Jerusalem; the penalties of covenant violation were enforced. God would no longer be the God of a disobedient people (Hos 1:9). God’s presence in the glory cloud left the temple (Ez 10:4, 18-19; 11:22), and Israel went into exile (12:1-15).<\/p>\n<p>Yet out of this judgment God determined to bring a remnant to rebuild the city and the temple. In his visions Ezekiel saw the glory of the Lord return to dwell in the temple again (Ez 43:2-9), a time when the glory would return to a purified people and dwell among them forever. When the exile was over and the second temple was under construction, Haggai and Zechariah urged the people on with the promise of the return of the glory of God to fill the temple as it had done in the first temple and to “be glory in their midst” (Hg 2:3-9; Zec 2:5, 10-11).<\/p>\n<p class=\"h2\" id=\"TheGloryofGodinJesusChrist\">The Glory of God in Jesus Christ<\/p>\n<p>We are not told if the shekinah glory returned to the second temple. But we are told that God’s glory was seen again on earth in the person of Jesus Christ. John 1:14 says, “The Word became flesh and <em>dwelt<\/em> among us, and we beheld his <em>glory, glory<\/em> as of the only Son” (italics added). As such, Jesus was the new tabernacle for God’s abiding glory. In Jesus, God dwelt among people. Since Christ was (and is) the very image of God, to see the light of his face was to know the glory of God (2 Cor 4:4-6). To see Jesus was to see a “light to the Gentiles and the glory of Israel” (Lk 2:30-32). The disciples who witnessed the Transfiguration (Mt 17:1-8) saw his glory in a marvelous way (2 Pt 1:16-17), for it was a glory that burst out of his human body. This outburst of glory prefigured the glorification Christ experienced in resurrection and ascension (see Jn 17:5; Phil 2:5-11).<\/p>\n<p>Because Jesus humbled himself and was obedient to the point of death, God highly exalted him (Phil 2:8-9). After he suffered death on the cross, he entered into his glory (Lk 24:26) with a new and glorious body (1 Cor 15:39-43; Phil 3:21). The glorified Christ appeared to his servants. Stephen saw his glory (Acts 7:55), and Saul was blinded by his splendor (9:3). That same Christ is predicted to return in glory. He will sit on his throne in judgment (Mt 25:31); evil will be punished (16:27; 24:30; Mk 13:26; Lk 21:27; 2 Thes 2:9-10). Those who have professed him before men need not fear his glorious appearing (Mk 8:38).<\/p>\n<p>At the consummation, the whole earth will be filled with his glory (Ps 72:19; Is 6:3; Hb 2:14). No longer will a glory cloud rest above a temple to mark the Holy Place, for there will be a new heaven and a new earth (Rv 21:1). The Holy City will have the radiance of the glory of God (vv 10-11).<\/p>\n<p class=\"h2\" id=\"GloryandthePeopleofGod\">Glory and the People of God<\/p>\n<p>The people of God have experienced the glory of the presence of God. The glory cloud of the OT was <em>their<\/em> glory (Ps 106:20; Jer 2:11). Christ came as the embodiment of the glory of God; God was in the midst of his people. When Christ ascended, he sent his Spirit to the believers (Jn 16:7-14) so that God could live in the midst of his people. The Spirit of glory rests on those who suffer for the name of Christ (1 Pt 4:14); that Spirit is the guarantee of the glorious inheritance of the saints (Rom 8:16-17).<\/p>\n<p>God has given to his people the hope of glory (Rom 5:2; Phil 3:21; Col 1:27; Jude 1:24-25). Those whom he has chosen he will also glorify (Rom 8:30; 9:23); they will share in the glory of Christ (Col 3:4; 2 Thes 2:14; 2 Tm 2:10). The sufferings of this age do not compare with the glory that will be revealed (Rom 8:18; 2 Cor 4:17). The whole of creation longs to see the glorious freedom of the children of God (Rom 8:21). This hope of glory is so certain that Peter can speak of participating in it even now (1 Pt 5:1) while looking forward to that eternal glory (v 10). As partakers in the glory of Christ, the church is called to glorify God. Because of the hope that is in them, they purify themselves (1 Jn 3:3).<\/p>\n<p><em>See also<\/em> Boast; God, Being and Attributes of; Pillar of Fire and Cloud; Shekinah; Theophany; Wealth.<\/p>","summary_ro":"GLORY The singular splendor of God and the consequences for humanity. The Glory of God The glory of God can be described in two senses: (1) as a general category or attribute, and (2) as a specific category referring to particular historical manifestations of his presence. As an Attribute God’s glory refers primarily to his majestic beauty and splendor; it also refers to the expression of God’s character (Rom 3:23). The Scriptures record praise to his glorious name (Neh 9:5), describe him as ...","summary_en":"GLORY The singular splendor of God and the consequences for humanity. The Glory of God The glory of God can be described in two senses: (1) as a general category or attribute, and (2) as a specific category referring to particular historical manifestations of his presence. As an Attribute God’s glory refers primarily to his majestic beauty and splendor; it also refers to the expression of God’s character (Rom 3:23). The Scriptures record praise to his glorious name (Neh 9:5), describe him as ...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":26500,"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":30435,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Pillar of Fire and Cloud","title_en":"Pillar of Fire and Cloud","content_ro":"<h3>PILLAR OF FIRE AND CLOUD<\/h3>\n<p>One of the most frequent modes of God’s appearing to humans in the OT; a visual manifestation of the presence of God common in the narratives of the exodus, Sinai covenant, the wilderness wanderings, and the dedication of the temple. The Bible refers to this phenomenon in a variety of ways: the pillar of cloud and of fire (Ex 14:24); pillar of cloud (Ex 33:9-10; Nm 14:14); pillar of fire (Ex 13:21; Nm 14:14); cloud (Ex 40:34-35; Dt 1:33); fire (Dt 1:33; 4:12). Though the Bible itself does not use this designation, the cloud and associated theophanies (God-appearances) are often called the “Shekinah glory” or simply “the Shekinah”—terms that have entered Christian theology from rabbinic literature.<\/p>\n<p>The cloud theophany is associated with a variety of functions; common to all of them is that it is a visible expression of the presence of God. The cloud filled the tabernacle and was there day and night as a witness to the presence of God (Ex 40:34-38). God appeared in the cloud on the Day of Atonement (Lv 16:2). God’s acceptance of the temple built as his dwelling is shown when the cloud comes at the dedication (1 Kgs 8:10-11; 2 Chr 5:13-14).<\/p>\n<p>The cloud was also a protection for Israel. At its first appearance in the events of the exodus, the cloud positioned itself between the armies of Egypt and Israel, engulfing the Egyptians in darkness on the one side while lighting the way with its fire for Israel on the other (Ex 14:19-20). The psalmist recalled how God “spread out a cloud as a covering, and a fire to give light at night” (Ps 105:39, <span>niv<\/span>).<\/p>\n<p>The pillar also served as Israel’s guide during the exodus and wandering in the wilderness. “The <span>Lord<\/span> guided them by a pillar of cloud during the day and a pillar of fire at night. That way they could travel whether it was day or night. And the <span>Lord<\/span> did not remove the pillar of cloud or pillar of fire from their sight” (Ex 13:21-22, <span>nlt<\/span>). Whenever the cloud lifted from above the tent, the Israelites set out; wherever the cloud settled, the Israelites encamped (Nm 9:17). In spite of the sins of the people, the Lord God went ahead of them on their journey, in fire by night and in a cloud by day (Dt 1:33). Subsequent generations would recount how God was their guide by day and night (Neh 9:12, 19; Ps 78:14).<\/p>\n<p>The cloud also had an oracular function (Ps 99:7). Not only did God speak from the cloud at Sinai (Ex 19:9, 16; 34:1-25; Dt 4:11-12; 5:22), he also spoke from there when Israel rebelled (Ex 16:10; Nm 14:10; 16:42-43), when Aaron and Miriam had a quarrel with Moses (Nm 12:1-15), and when the 70 elders were appointed. Only Moses had this ready access to the very words of God. When Moses went into the tabernacle, “the pillar of cloud would come down and hover at the entrance while the <span>Lord<\/span> spoke with Moses” (Ex 33:9, <span>nlt<\/span>). At the death of Moses the Lord appears in the pillar at the tent and speaks of the coming apostasy of the nation (Dt 31:14-29).<\/p>\n<p>Other theophanies having the features of cloud, fire, and light—or some combination—should probably be associated with the pillar of fire and cloud. Ezekiel saw an immense cloud with flashing lightning and surrounded by a brilliant light (Ez 1:4); when he looked inside the cloud, he saw a fire, creatures in the service of God, the throne of God, and the awesome presence of the one who sat upon it and spoke (vv 5-28). Ezekiel also had a vision of the glory of God leaving the temple, and later a vision of its return (chs 10; 43). In Daniel’s vision of the Ancient of Days, he sees one “like a son of man, coming with the clouds of heaven” to receive authority, glory, and power (Dn 7:13, <span>niv<\/span>). The phrase “son of man” becomes Jesus’ favorite self-designation in the Gospels. At the Transfiguration, when he reveals his own glory, the clouds envelop him (Mt 17:5; Mk 9:7; Lk 9:34). At his ascension he is received into the clouds, and angels remind the apostles of his promise to return in the same way (Acts 1:9-11; see Mt 24:30; Mk 13:26; Lk 21:27; Rv 1:7).<\/p>\n<p><em>See also<\/em> Glory; Shekinah; Theophany.<\/p>","content_en":"<h3>PILLAR OF FIRE AND CLOUD<\/h3>\n<p>One of the most frequent modes of God’s appearing to humans in the OT; a visual manifestation of the presence of God common in the narratives of the exodus, Sinai covenant, the wilderness wanderings, and the dedication of the temple. The Bible refers to this phenomenon in a variety of ways: the pillar of cloud and of fire (Ex 14:24); pillar of cloud (Ex 33:9-10; Nm 14:14); pillar of fire (Ex 13:21; Nm 14:14); cloud (Ex 40:34-35; Dt 1:33); fire (Dt 1:33; 4:12). Though the Bible itself does not use this designation, the cloud and associated theophanies (God-appearances) are often called the “Shekinah glory” or simply “the Shekinah”—terms that have entered Christian theology from rabbinic literature.<\/p>\n<p>The cloud theophany is associated with a variety of functions; common to all of them is that it is a visible expression of the presence of God. The cloud filled the tabernacle and was there day and night as a witness to the presence of God (Ex 40:34-38). God appeared in the cloud on the Day of Atonement (Lv 16:2). God’s acceptance of the temple built as his dwelling is shown when the cloud comes at the dedication (1 Kgs 8:10-11; 2 Chr 5:13-14).<\/p>\n<p>The cloud was also a protection for Israel. At its first appearance in the events of the exodus, the cloud positioned itself between the armies of Egypt and Israel, engulfing the Egyptians in darkness on the one side while lighting the way with its fire for Israel on the other (Ex 14:19-20). The psalmist recalled how God “spread out a cloud as a covering, and a fire to give light at night” (Ps 105:39, <span>niv<\/span>).<\/p>\n<p>The pillar also served as Israel’s guide during the exodus and wandering in the wilderness. “The <span>Lord<\/span> guided them by a pillar of cloud during the day and a pillar of fire at night. That way they could travel whether it was day or night. And the <span>Lord<\/span> did not remove the pillar of cloud or pillar of fire from their sight” (Ex 13:21-22, <span>nlt<\/span>). Whenever the cloud lifted from above the tent, the Israelites set out; wherever the cloud settled, the Israelites encamped (Nm 9:17). In spite of the sins of the people, the Lord God went ahead of them on their journey, in fire by night and in a cloud by day (Dt 1:33). Subsequent generations would recount how God was their guide by day and night (Neh 9:12, 19; Ps 78:14).<\/p>\n<p>The cloud also had an oracular function (Ps 99:7). Not only did God speak from the cloud at Sinai (Ex 19:9, 16; 34:1-25; Dt 4:11-12; 5:22), he also spoke from there when Israel rebelled (Ex 16:10; Nm 14:10; 16:42-43), when Aaron and Miriam had a quarrel with Moses (Nm 12:1-15), and when the 70 elders were appointed. Only Moses had this ready access to the very words of God. When Moses went into the tabernacle, “the pillar of cloud would come down and hover at the entrance while the <span>Lord<\/span> spoke with Moses” (Ex 33:9, <span>nlt<\/span>). At the death of Moses the Lord appears in the pillar at the tent and speaks of the coming apostasy of the nation (Dt 31:14-29).<\/p>\n<p>Other theophanies having the features of cloud, fire, and light—or some combination—should probably be associated with the pillar of fire and cloud. Ezekiel saw an immense cloud with flashing lightning and surrounded by a brilliant light (Ez 1:4); when he looked inside the cloud, he saw a fire, creatures in the service of God, the throne of God, and the awesome presence of the one who sat upon it and spoke (vv 5-28). Ezekiel also had a vision of the glory of God leaving the temple, and later a vision of its return (chs 10; 43). In Daniel’s vision of the Ancient of Days, he sees one “like a son of man, coming with the clouds of heaven” to receive authority, glory, and power (Dn 7:13, <span>niv<\/span>). The phrase “son of man” becomes Jesus’ favorite self-designation in the Gospels. At the Transfiguration, when he reveals his own glory, the clouds envelop him (Mt 17:5; Mk 9:7; Lk 9:34). At his ascension he is received into the clouds, and angels remind the apostles of his promise to return in the same way (Acts 1:9-11; see Mt 24:30; Mk 13:26; Lk 21:27; Rv 1:7).<\/p>\n<p><em>See also<\/em> Glory; Shekinah; Theophany.<\/p>","summary_ro":"PILLAR OF FIRE AND CLOUD One of the most frequent modes of God’s appearing to humans in the OT; a visual manifestation of the presence of God common in the narratives of the exodus, Sinai covenant, the wilderness wanderings, and the dedication of the temple. The Bible refers to this phenomenon in a variety of ways: the pillar of cloud and of fire (Ex 14:24); pillar of cloud (Ex 33:9-10; Nm 14:14); pillar of fire (Ex 13:21; Nm 14:14); cloud (Ex 40:34-35; Dt 1:33); fire (Dt 1:33; 4:12). Though ...","summary_en":"PILLAR OF FIRE AND CLOUD One of the most frequent modes of God’s appearing to humans in the OT; a visual manifestation of the presence of God common in the narratives of the exodus, Sinai covenant, the wilderness wanderings, and the dedication of the temple. The Bible refers to this phenomenon in a variety of ways: the pillar of cloud and of fire (Ex 14:24); pillar of cloud (Ex 33:9-10; Nm 14:14); pillar of fire (Ex 13:21; Nm 14:14); cloud (Ex 40:34-35; Dt 1:33); fire (Dt 1:33; 4:12). Though ...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":31034,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Power","title_en":"Power","content_ro":"<h3>POWER<\/h3>\n<p>Ability to do things, by virtue of strength, skill, resources, or authorization. In the Hebrew of the OT and the Greek of the NT, there are several different words used for power. What the Bible says about power may be subsumed under four headings: (1) the unlimited power of God; (2) the limited power God gives to his creatures; (3) the power of God seen in Jesus Christ; and (4) the power of God (by the Holy Spirit) in the lives of his people.<\/p>\n<p class=\"h2\" id=\"TheUnlimitedPowerofGod\">The Unlimited Power of God<\/p>\n<p>God is almighty and all other power is derived from him and subject to him. Much that the Bible says is summed up in the words of 1 Chronicles 29:11-12 addressed to God in praise: “Thine, O <span>Lord<\/span>, is the greatness, and the power, and the glory, and the victory, and the majesty; for all that is in the heavens and in the earth is thine; thine is the kingdom, O <span>Lord<\/span>. . . . thou rulest over all. In thy hand are power and might; and in thy hand it is to make great and to give strength to all” (<span>rsv<\/span>). Using human terms, the OT often speaks of God’s “mighty hand” and his “outstretched arm,” both being used for the power of God in action (Ex 6:6; 7:4; Ps 44:2-3). His power is seen in creation (Ps 65:6; Is 40:26; Jer 10:12; 27:5), in his rule over the world (2 Chr 20:6), in his acts of salvation and judgment (Ex 15:6; Dt 26:8), and in all that he does for his people (Ps 111:6). The NT, as well as the OT, speaks of the mighty power of God. Ephesians 1:19 speaks of the immeasurable greatness of his power, and the words of Jesus in Matthew 26:64 show that the word could be substituted for the very name of God when he said that the Son of Man would be seen “seated at the right hand of Power.”<\/p>\n<p class=\"h2\" id=\"TheLimitedPowerGodGivestoHisCreatures\">The Limited Power God Gives to His Creatures<\/p>\n<p>Animals have power, as is particularly evident in the wild ox, the horse, and the lion (Jb 39:11, 19; Prv 30:30). There is power in wind and storm, thunder and lightning. Power is given to humans: physical strength (Jgs 16:5-6), power to fight (6:12), and the power to do good and the power to do harm (Gn 31:29; Prv 3:27; Mi 2:1). Rulers have God-given power and authority (Rom 13:1). The Bible also speaks of the power of angels (2 Pt 2:11) and of spiritual beings known as “principalities and powers.” Certain powers are given to Satan (see Jb 1:6-12; 2:1-6). Sin, evil, and death are allowed to have some power over men (Hos 13:14; Lk 22:53; Rom 3:9). All of these, however, have only limited power, and God is able to give his people strength to conquer all these powers. He can save them from the power of animals (Dn 6:27; Lk 10:19) and from the power of other people over them. To Pilate Jesus said, “You would have no power over me at all unless it were given to you from above” (Jn 19:11, <span>nlt<\/span>). He is able to deliver people from the power of sin and death, from Satan, and from all the spiritual forces of evil (2 Cor 10:4; Eph 6:10-18). The “ruler of this world” could ultimately have no power over Christ (Jn 14:30) and so cannot have power over those who rely on him.<\/p>\n<p class=\"h2\" id=\"ThePowerofGodSeeninJesusChrist\">The Power of God Seen in Jesus Christ<\/p>\n<p>The Gospels and the book of Acts bear frequent witness to the power of Christ. Power was shown in his miracles (Mt 11:20; Acts 2:22), in his works of healing and exorcism (Lk 4:36; 5:17; 6:19; Acts 10:38). Power is shown supremely in his resurrection. Jesus speaks of his power to give up his life and power to take it again (Jn 10:18), but the NT speaks most frequently of the power of God the Father shown in the raising of his Son from the dead (Rom 1:4; Eph 1:19-20). In the end he will be seen coming on the clouds of heaven with power and great glory (Mt 24:30). With regard to his human life on earth, however, it may be noted in the light of what follows that he lived and did his mighty works in the power of the Holy Spirit (Lk 4:14; Acts 10:38).<\/p>\n<p class=\"h2\" id=\"ThePowerofGodintheLivesofHisPeople\">The Power of God in the Lives of His People<\/p>\n<p>In the OT it is often said that the weak are made strong by the power of God. He empowers those who are weak (Is 40:29) so that they may increase from strength to strength (Ps 84:7; see also Pss 68:35; 138:3). We read in particular of his power being given to prophets (Mi 3:8) and kings (1 Sm 2:10; Ps 21:1), and it is said that in an outstanding way power will be given to the Messiah (Is 9:6; 11:2; Mi 5:4). But to all God’s people power is offered that they may live for him and serve him (Is 49:5). When we turn to the NT, we read of the gospel itself as being the power of God for salvation—to everyone who has faith (Rom 1:16). “To all who received him [Jesus Christ], who believed in his name, he gave power to become children of God” (Jn 1:12, <span>rsv<\/span>). In that life as children of God, power is received from the Holy Spirit (Acts 6:8), inner strength to live in his service (Eph 3:16), power to be his witnesses (Lk 24:49; Acts 1:8), power to endure suffering (2 Tm 1:8), power for ministry (Eph 3:7), power in the face of weakness (2 Cor 12:9), power through prayer (Jas 5:16), and power to be kept from evil (1 Pt 1:5). Those who do great things in the service of Christ do not do them in their own strength (Acts 3:12); he sent out his disciples confident only in the assurance that all things are under his authority and that they would have the power of his unfailing presence with them (Mt 28:18-20).<\/p>\n<p><em>See also<\/em> God, Being and Attributes of; Principalities and Powers.<\/p>","content_en":"<h3>POWER<\/h3>\n<p>Ability to do things, by virtue of strength, skill, resources, or authorization. In the Hebrew of the OT and the Greek of the NT, there are several different words used for power. What the Bible says about power may be subsumed under four headings: (1) the unlimited power of God; (2) the limited power God gives to his creatures; (3) the power of God seen in Jesus Christ; and (4) the power of God (by the Holy Spirit) in the lives of his people.<\/p>\n<p class=\"h2\" id=\"TheUnlimitedPowerofGod\">The Unlimited Power of God<\/p>\n<p>God is almighty and all other power is derived from him and subject to him. Much that the Bible says is summed up in the words of 1 Chronicles 29:11-12 addressed to God in praise: “Thine, O <span>Lord<\/span>, is the greatness, and the power, and the glory, and the victory, and the majesty; for all that is in the heavens and in the earth is thine; thine is the kingdom, O <span>Lord<\/span>. . . . thou rulest over all. In thy hand are power and might; and in thy hand it is to make great and to give strength to all” (<span>rsv<\/span>). Using human terms, the OT often speaks of God’s “mighty hand” and his “outstretched arm,” both being used for the power of God in action (Ex 6:6; 7:4; Ps 44:2-3). His power is seen in creation (Ps 65:6; Is 40:26; Jer 10:12; 27:5), in his rule over the world (2 Chr 20:6), in his acts of salvation and judgment (Ex 15:6; Dt 26:8), and in all that he does for his people (Ps 111:6). The NT, as well as the OT, speaks of the mighty power of God. Ephesians 1:19 speaks of the immeasurable greatness of his power, and the words of Jesus in Matthew 26:64 show that the word could be substituted for the very name of God when he said that the Son of Man would be seen “seated at the right hand of Power.”<\/p>\n<p class=\"h2\" id=\"TheLimitedPowerGodGivestoHisCreatures\">The Limited Power God Gives to His Creatures<\/p>\n<p>Animals have power, as is particularly evident in the wild ox, the horse, and the lion (Jb 39:11, 19; Prv 30:30). There is power in wind and storm, thunder and lightning. Power is given to humans: physical strength (Jgs 16:5-6), power to fight (6:12), and the power to do good and the power to do harm (Gn 31:29; Prv 3:27; Mi 2:1). Rulers have God-given power and authority (Rom 13:1). The Bible also speaks of the power of angels (2 Pt 2:11) and of spiritual beings known as “principalities and powers.” Certain powers are given to Satan (see Jb 1:6-12; 2:1-6). Sin, evil, and death are allowed to have some power over men (Hos 13:14; Lk 22:53; Rom 3:9). All of these, however, have only limited power, and God is able to give his people strength to conquer all these powers. He can save them from the power of animals (Dn 6:27; Lk 10:19) and from the power of other people over them. To Pilate Jesus said, “You would have no power over me at all unless it were given to you from above” (Jn 19:11, <span>nlt<\/span>). He is able to deliver people from the power of sin and death, from Satan, and from all the spiritual forces of evil (2 Cor 10:4; Eph 6:10-18). The “ruler of this world” could ultimately have no power over Christ (Jn 14:30) and so cannot have power over those who rely on him.<\/p>\n<p class=\"h2\" id=\"ThePowerofGodSeeninJesusChrist\">The Power of God Seen in Jesus Christ<\/p>\n<p>The Gospels and the book of Acts bear frequent witness to the power of Christ. Power was shown in his miracles (Mt 11:20; Acts 2:22), in his works of healing and exorcism (Lk 4:36; 5:17; 6:19; Acts 10:38). Power is shown supremely in his resurrection. Jesus speaks of his power to give up his life and power to take it again (Jn 10:18), but the NT speaks most frequently of the power of God the Father shown in the raising of his Son from the dead (Rom 1:4; Eph 1:19-20). In the end he will be seen coming on the clouds of heaven with power and great glory (Mt 24:30). With regard to his human life on earth, however, it may be noted in the light of what follows that he lived and did his mighty works in the power of the Holy Spirit (Lk 4:14; Acts 10:38).<\/p>\n<p class=\"h2\" id=\"ThePowerofGodintheLivesofHisPeople\">The Power of God in the Lives of His People<\/p>\n<p>In the OT it is often said that the weak are made strong by the power of God. He empowers those who are weak (Is 40:29) so that they may increase from strength to strength (Ps 84:7; see also Pss 68:35; 138:3). We read in particular of his power being given to prophets (Mi 3:8) and kings (1 Sm 2:10; Ps 21:1), and it is said that in an outstanding way power will be given to the Messiah (Is 9:6; 11:2; Mi 5:4). But to all God’s people power is offered that they may live for him and serve him (Is 49:5). When we turn to the NT, we read of the gospel itself as being the power of God for salvation—to everyone who has faith (Rom 1:16). “To all who received him [Jesus Christ], who believed in his name, he gave power to become children of God” (Jn 1:12, <span>rsv<\/span>). In that life as children of God, power is received from the Holy Spirit (Acts 6:8), inner strength to live in his service (Eph 3:16), power to be his witnesses (Lk 24:49; Acts 1:8), power to endure suffering (2 Tm 1:8), power for ministry (Eph 3:7), power in the face of weakness (2 Cor 12:9), power through prayer (Jas 5:16), and power to be kept from evil (1 Pt 1:5). Those who do great things in the service of Christ do not do them in their own strength (Acts 3:12); he sent out his disciples confident only in the assurance that all things are under his authority and that they would have the power of his unfailing presence with them (Mt 28:18-20).<\/p>\n<p><em>See also<\/em> God, Being and Attributes of; Principalities and Powers.<\/p>","summary_ro":"POWER Ability to do things, by virtue of strength, skill, resources, or authorization. In the Hebrew of the OT and the Greek of the NT, there are several different words used for power. What the Bible says about power may be subsumed under four headings: (1) the unlimited power of God; (2) the limited power God gives to his creatures; (3) the power of God seen in Jesus Christ; and (4) the power of God (by the Holy Spirit) in the lives of his people. The Unlimited Power of God God is almighty ...","summary_en":"POWER Ability to do things, by virtue of strength, skill, resources, or authorization. In the Hebrew of the OT and the Greek of the NT, there are several different words used for power. What the Bible says about power may be subsumed under four headings: (1) the unlimited power of God; (2) the limited power God gives to his creatures; (3) the power of God seen in Jesus Christ; and (4) the power of God (by the Holy Spirit) in the lives of his people. The Unlimited Power of God God is almighty ...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":35837,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Son of Man","title_en":"Son of Man","content_ro":"<h3>SON OF MAN<\/h3>\n<p>Messianic title used by Jesus to express his heavenly origin, earthly mission, and glorious future coming. It does not refer merely to his human nature or humanity, as some church fathers or contemporary scholars believe. Rather, it reflects on the heavenly origin and divine dignity of Jesus, on the mystery of his manifestation in human form, and on his earthly mission that took him to the cross and then into glory.<\/p>\n<p>The background of the term “Son of Man” is to be found in the OT. The book of Ezekiel is the general source, since this prophet was referred to as “son of man” 90 times. For example, God addressed him, “Son of man, stand upon your feet, and I will speak with you” (Ez 2:1, <span>rsv<\/span>). Jesus’ use of the term “Son of Man” and numerous themes from Ezekiel suggest his desire to identify himself as the eschatological prophet who, like Ezekiel (chs 4, 7, 10, 22, 40–48), had the last word about the destruction of Jerusalem and the restoration of the kingdom of God to Israel (Mt 23–24; Acts 1:6-8).<\/p>\n<p>The specific source of the term is Daniel 7:13-14, with its vision of one “like a son of man” who “comes with the clouds” into the presence of “the Ancient of Days,” who gives him the universal and eternal kingdom of God. Jesus repeatedly quoted parts of this text in teaching about his second coming (Mt 16:27; 19:28; 24:30; 25:31; 26:64). Clearly, Jesus understood this passage as a prophetic portrayal of his own person: his incarnation, ascension, and inheritance of the kingdom of God.<\/p>\n<p>In the Gospels, the term “Son of Man” is used by Jesus about 80 times as a mysterious, indirect way of speaking about himself (Mt, 32 times; Mk, 14 times; Lk, 26 times; Jn, 10 times). In all these texts, Jesus was always the speaker, and no one ever addressed him as “Son of Man.” In some texts the reference is cryptic enough for some interpreters to insist that Jesus was speaking about another person. Such uncertainty is recorded in only one text in John, where the crowd asks Jesus, “Who is this ‘Son of Man’?” (Jn 12:34). In most texts, the identification is clear. In some it is explicit: “Who do men say that the Son of Man is?”—followed by, “Who do you say that I am?” (Mt 16:13, 15). The conclusion generally drawn is that Jesus used the term as a messianic title for himself, so that he could speak modestly about his person and mission yet convey the exalted content he wished to reveal about himself. He could do this with considerable originality because the term was not fraught with popular misconceptions concerning the Messiah.<\/p>\n<p>The term occurs only four other times in the NT. In Acts 7:56, Stephen says, “Look, I see the heavens opened and the Son of Man standing in the place of honor at God’s right hand!” (<span>nlt<\/span>). Hebrews 2:6 quotes Psalm 8:4 as applying to Jesus. Finally, Revelation 1:13 and 14:14 record visions of someone “like a son of man,” who is undoubtedly the glorified Jesus.<\/p>\n<p>In the synoptic Gospels, the first theme in Jesus’ self-revelation connected with his use of the title “Son of Man” concerns his coming to earth to accomplish his messianic mission. A general comparison of Jesus’ present earthly condition with that of his previous heavenly glory is expressed in the saying “Foxes have holes, and birds of the air have nests; but the Son of Man has nowhere to lay his head” (Mt 8:20; see Lk 9:58). This saying indicates that the Son of Man gave up his heavenly home to suffer all the humiliations of his earthly ministry (Phil 2:5-11).<\/p>\n<p>Jesus used the title to claim divine prerogatives, saying, “The Son of Man is Lord of the sabbath” (Mt 12:8; Mk 2:28; Lk 6:5). The Sabbath, a divine institution, may not be revised by ordinary men. But since Jesus is the Son of Man from heaven, he is free to rule as Lord even of the Sabbath, because he is the same Lord who instituted the Sabbath (Gn 2:2; Ex 20:8-11). After healing the paralytic at Capernaum, Jesus claimed that “the Son of Man has authority on earth to forgive sins” (Mt 9:6; Mk 2:10; Lk 5:24). Previously, forgiveness of sins came from heaven and from God, but now forgiveness comes from Capernaum and is given by Jesus.<\/p>\n<p>The second aspect of Jesus’ use of the “Son of Man” title concerns his suffering, death, and glorious resurrection as the mysterious method he would use to fulfill his earthly mission as the Son of Man. Jesus began expounding this passion theme after Peter confessed him to be Messiah and Son of God (Mt 16:16). Jesus’ prediction of his passion as the Son of Man begins in Mark 8:31-32 and is repeated in several other texts. The Gospels expand the theme to include his suffering of mockery and scourging (Mt 17:12; 20:18; Mk 8:31; Lk 9:22), betrayal by Judas (Mt 17:22; 26:24-25; Mk 14:21, 41), rejection by the Jewish leaders (Mt 20:18), death by crucifixion (Mt 20:19; Mk 9:12, 31; 10:33), burial for three days (Mt 12:40; Lk 11:30), and resurrection (Mt 17:22-23; Mk 8:31).<\/p>\n<p>In the famous text “The Son of Man did not come to be served, but to serve, and to give his life as a ransom for many” (Mt 20:28; Mk 10:45), Jesus teaches that his death was a vicarious sacrifice for the salvation of his people. This idea of substitutionary atonement is a new element in the Son of Man material and derives from Jesus’ understanding of himself as the suffering Servant of the Lord (Is 53).<\/p>\n<p>Jesus also used the “Son of Man” title to teach about his second coming. As the Son of Man, Jesus will return to earth from heaven in the glory of his Father with the angels (Mt 16:27; Mk 8:38; Lk 9:26). First, he will be seated at the right hand of God, and then he will come again (Mt 26:64; Mk 14:62; Lk 22:69) with the clouds (Mt 24:30; Mk 13:26; Lk 21:27). This coming will be unexpected (Mt 24:27; Lk 12:40), like a flash of lightning or the flood of Noah (Mt 24:37; Lk 17:24). His coming will be for the gathering of the elect, the judgment of all the nations of the earth (Mt 19:28; 25:32), and the restoration of final righteousness in the world (19:28; 25:46).<\/p>\n<p>In these passages, Jesus’ focus shifts from the provisional victory in his passion and resurrection to the final victory of the Son of Man at his second coming. Here again, the dramatic emphasis is on the heavenly origin and divine prerogatives of the Son of Man. This man Jesus, the Son of Man, will be the final judge (cf. Acts 17:31).<\/p>\n<p>The Gospel of John has its own distinctive material concerning the Son of Man. The angels are said to ascend and descend on the Son of Man (Jn 1:51), thereby signifying that he is a preexistent person who has come from heaven to earth (3:13; 6:62). His being lifted up (by crucifixion) will bring about eternal life for all who believe in him (3:14). The Son of Man (3:14) is also the Son of God (3:16), God’s one and only Son (1:18; 3:18). Quite simply, in John’s Gospel, the “Son of Man” title is equivalent to the title “Son of God.” It reveals his divinity, preexistence, heavenly origin, and divine prerogatives. It affirms his present earthly condition for revelation and passion, and his future eschatological glory. The Father has given the Son of Man authority to raise the dead and to judge the world (5:25-27).<\/p>\n<p><em>See also<\/em> Christology; Jesus Christ, Teachings of; Messiah; Son of God.<\/p>","content_en":"<h3>SON OF MAN<\/h3>\n<p>Messianic title used by Jesus to express his heavenly origin, earthly mission, and glorious future coming. It does not refer merely to his human nature or humanity, as some church fathers or contemporary scholars believe. Rather, it reflects on the heavenly origin and divine dignity of Jesus, on the mystery of his manifestation in human form, and on his earthly mission that took him to the cross and then into glory.<\/p>\n<p>The background of the term “Son of Man” is to be found in the OT. The book of Ezekiel is the general source, since this prophet was referred to as “son of man” 90 times. For example, God addressed him, “Son of man, stand upon your feet, and I will speak with you” (Ez 2:1, <span>rsv<\/span>). Jesus’ use of the term “Son of Man” and numerous themes from Ezekiel suggest his desire to identify himself as the eschatological prophet who, like Ezekiel (chs 4, 7, 10, 22, 40–48), had the last word about the destruction of Jerusalem and the restoration of the kingdom of God to Israel (Mt 23–24; Acts 1:6-8).<\/p>\n<p>The specific source of the term is Daniel 7:13-14, with its vision of one “like a son of man” who “comes with the clouds” into the presence of “the Ancient of Days,” who gives him the universal and eternal kingdom of God. Jesus repeatedly quoted parts of this text in teaching about his second coming (Mt 16:27; 19:28; 24:30; 25:31; 26:64). Clearly, Jesus understood this passage as a prophetic portrayal of his own person: his incarnation, ascension, and inheritance of the kingdom of God.<\/p>\n<p>In the Gospels, the term “Son of Man” is used by Jesus about 80 times as a mysterious, indirect way of speaking about himself (Mt, 32 times; Mk, 14 times; Lk, 26 times; Jn, 10 times). In all these texts, Jesus was always the speaker, and no one ever addressed him as “Son of Man.” In some texts the reference is cryptic enough for some interpreters to insist that Jesus was speaking about another person. Such uncertainty is recorded in only one text in John, where the crowd asks Jesus, “Who is this ‘Son of Man’?” (Jn 12:34). In most texts, the identification is clear. In some it is explicit: “Who do men say that the Son of Man is?”—followed by, “Who do you say that I am?” (Mt 16:13, 15). The conclusion generally drawn is that Jesus used the term as a messianic title for himself, so that he could speak modestly about his person and mission yet convey the exalted content he wished to reveal about himself. He could do this with considerable originality because the term was not fraught with popular misconceptions concerning the Messiah.<\/p>\n<p>The term occurs only four other times in the NT. In Acts 7:56, Stephen says, “Look, I see the heavens opened and the Son of Man standing in the place of honor at God’s right hand!” (<span>nlt<\/span>). Hebrews 2:6 quotes Psalm 8:4 as applying to Jesus. Finally, Revelation 1:13 and 14:14 record visions of someone “like a son of man,” who is undoubtedly the glorified Jesus.<\/p>\n<p>In the synoptic Gospels, the first theme in Jesus’ self-revelation connected with his use of the title “Son of Man” concerns his coming to earth to accomplish his messianic mission. A general comparison of Jesus’ present earthly condition with that of his previous heavenly glory is expressed in the saying “Foxes have holes, and birds of the air have nests; but the Son of Man has nowhere to lay his head” (Mt 8:20; see Lk 9:58). This saying indicates that the Son of Man gave up his heavenly home to suffer all the humiliations of his earthly ministry (Phil 2:5-11).<\/p>\n<p>Jesus used the title to claim divine prerogatives, saying, “The Son of Man is Lord of the sabbath” (Mt 12:8; Mk 2:28; Lk 6:5). The Sabbath, a divine institution, may not be revised by ordinary men. But since Jesus is the Son of Man from heaven, he is free to rule as Lord even of the Sabbath, because he is the same Lord who instituted the Sabbath (Gn 2:2; Ex 20:8-11). After healing the paralytic at Capernaum, Jesus claimed that “the Son of Man has authority on earth to forgive sins” (Mt 9:6; Mk 2:10; Lk 5:24). Previously, forgiveness of sins came from heaven and from God, but now forgiveness comes from Capernaum and is given by Jesus.<\/p>\n<p>The second aspect of Jesus’ use of the “Son of Man” title concerns his suffering, death, and glorious resurrection as the mysterious method he would use to fulfill his earthly mission as the Son of Man. Jesus began expounding this passion theme after Peter confessed him to be Messiah and Son of God (Mt 16:16). Jesus’ prediction of his passion as the Son of Man begins in Mark 8:31-32 and is repeated in several other texts. The Gospels expand the theme to include his suffering of mockery and scourging (Mt 17:12; 20:18; Mk 8:31; Lk 9:22), betrayal by Judas (Mt 17:22; 26:24-25; Mk 14:21, 41), rejection by the Jewish leaders (Mt 20:18), death by crucifixion (Mt 20:19; Mk 9:12, 31; 10:33), burial for three days (Mt 12:40; Lk 11:30), and resurrection (Mt 17:22-23; Mk 8:31).<\/p>\n<p>In the famous text “The Son of Man did not come to be served, but to serve, and to give his life as a ransom for many” (Mt 20:28; Mk 10:45), Jesus teaches that his death was a vicarious sacrifice for the salvation of his people. This idea of substitutionary atonement is a new element in the Son of Man material and derives from Jesus’ understanding of himself as the suffering Servant of the Lord (Is 53).<\/p>\n<p>Jesus also used the “Son of Man” title to teach about his second coming. As the Son of Man, Jesus will return to earth from heaven in the glory of his Father with the angels (Mt 16:27; Mk 8:38; Lk 9:26). First, he will be seated at the right hand of God, and then he will come again (Mt 26:64; Mk 14:62; Lk 22:69) with the clouds (Mt 24:30; Mk 13:26; Lk 21:27). This coming will be unexpected (Mt 24:27; Lk 12:40), like a flash of lightning or the flood of Noah (Mt 24:37; Lk 17:24). His coming will be for the gathering of the elect, the judgment of all the nations of the earth (Mt 19:28; 25:32), and the restoration of final righteousness in the world (19:28; 25:46).<\/p>\n<p>In these passages, Jesus’ focus shifts from the provisional victory in his passion and resurrection to the final victory of the Son of Man at his second coming. Here again, the dramatic emphasis is on the heavenly origin and divine prerogatives of the Son of Man. This man Jesus, the Son of Man, will be the final judge (cf. Acts 17:31).<\/p>\n<p>The Gospel of John has its own distinctive material concerning the Son of Man. The angels are said to ascend and descend on the Son of Man (Jn 1:51), thereby signifying that he is a preexistent person who has come from heaven to earth (3:13; 6:62). His being lifted up (by crucifixion) will bring about eternal life for all who believe in him (3:14). The Son of Man (3:14) is also the Son of God (3:16), God’s one and only Son (1:18; 3:18). Quite simply, in John’s Gospel, the “Son of Man” title is equivalent to the title “Son of God.” It reveals his divinity, preexistence, heavenly origin, and divine prerogatives. It affirms his present earthly condition for revelation and passion, and his future eschatological glory. The Father has given the Son of Man authority to raise the dead and to judge the world (5:25-27).<\/p>\n<p><em>See also<\/em> Christology; Jesus Christ, Teachings of; Messiah; Son of God.<\/p>","summary_ro":"SON OF MAN Messianic title used by Jesus to express his heavenly origin, earthly mission, and glorious future coming. It does not refer merely to his human nature or humanity, as some church fathers or contemporary scholars believe. Rather, it reflects on the heavenly origin and divine dignity of Jesus, on the mystery of his manifestation in human form, and on his earthly mission that took him to the cross and then into glory. The background of the term “Son of Man” is to be found in the OT. ...","summary_en":"SON OF MAN Messianic title used by Jesus to express his heavenly origin, earthly mission, and glorious future coming. It does not refer merely to his human nature or humanity, as some church fathers or contemporary scholars believe. Rather, it reflects on the heavenly origin and divine dignity of Jesus, on the mystery of his manifestation in human form, and on his earthly mission that took him to the cross and then into glory. The background of the term “Son of Man” is to be found in the OT. ...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":55004,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:30","title_en":"Study Note: Matei 24:30","content_ro":"<p><strong>24:30<\/strong> <em>the sign that the Son of Man is coming<\/em> (literally <em>the sign of the Son of Man<\/em>): The <em>sign<\/em> is probably the <em>Son of Man<\/em> himself (see 12:38-42; 16:4). His <em>coming<\/em> expresses his vindication (see 26:64) and will bring <em>deep mourning<\/em> to those who experience God’s judgment. • <em>All the peoples of the earth<\/em> could be translated <em>all the tribes of the land.<\/em> The term used here is not the usual Greek term for Gentile nations (<span class=\"greek\" lang=\"el\">ethnoi<\/span>), but a term used frequently of the tribes (<span class=\"greek\" lang=\"el\">phulai<\/span>) of Israel (<em>the land<\/em>), suggesting that a national disaster in Israel might be in view (see 21:43; Zech 12:10-14). • <em>the Son of Man coming on the clouds:<\/em> See Dan 7:13. Many believe that this means a descent of the Son of Man from God’s presence to reside on earth as Judge and Deliverer—i.e., the second coming of Christ. Others have argued that this describes the Son of Man coming in judgment, but not necessarily the second coming of Christ (see Matt 10:23; 16:27; 19:28; 25:31; 26:64; 28:18).<\/p>","content_en":"<p><strong>24:30<\/strong> <em>the sign that the Son of Man is coming<\/em> (literally <em>the sign of the Son of Man<\/em>): The <em>sign<\/em> is probably the <em>Son of Man<\/em> himself (see 12:38-42; 16:4). His <em>coming<\/em> expresses his vindication (see 26:64) and will bring <em>deep mourning<\/em> to those who experience God’s judgment. • <em>All the peoples of the earth<\/em> could be translated <em>all the tribes of the land.<\/em> The term used here is not the usual Greek term for Gentile nations (<span class=\"greek\" lang=\"el\">ethnoi<\/span>), but a term used frequently of the tribes (<span class=\"greek\" lang=\"el\">phulai<\/span>) of Israel (<em>the land<\/em>), suggesting that a national disaster in Israel might be in view (see 21:43; Zech 12:10-14). • <em>the Son of Man coming on the clouds:<\/em> See Dan 7:13. Many believe that this means a descent of the Son of Man from God’s presence to reside on earth as Judge and Deliverer—i.e., the second coming of Christ. Others have argued that this describes the Son of Man coming in judgment, but not necessarily the second coming of Christ (see Matt 10:23; 16:27; 19:28; 25:31; 26:64; 28:18).<\/p>","summary_ro":"24:30 the sign that the Son of Man is coming (literally the sign of the Son of Man): The sign is probably the Son of Man himself (see 12:38-42; 16:4). His coming expresses his vindication (see 26:64) and will bring deep mourning to those who experience God’s judgment. • All the peoples of the earth could be translated all the tribes of the land. The term used here is not the usual Greek term for Gentile nations (ethnoi), but a term used frequently of the tribes (phulai) of Israel (the land), ...","summary_en":"24:30 the sign that the Son of Man is coming (literally the sign of the Son of Man): The sign is probably the Son of Man himself (see 12:38-42; 16:4). His coming expresses his vindication (see 26:64) and will bring deep mourning to those who experience God’s judgment. • All the peoples of the earth could be translated all the tribes of the land. The term used here is not the usual Greek term for Gentile nations (ethnoi), but a term used frequently of the tribes (phulai) of Israel (the land), ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":82630,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:30","title_en":"Study Note: Matei 24:30","content_ro":"<p><strong>24:30<\/strong> <em>the sign that the Son of Man is coming<\/em> (literally <em>the sign of the Son of Man<\/em>): The <em>sign<\/em> is probably the <em>Son of Man<\/em> himself (see 12:38-42; 16:4). His <em>coming<\/em> expresses his vindication (see 26:64) and will bring <em>deep mourning<\/em> to those who experience God’s judgment. • <em>All the peoples of the earth<\/em> could be translated <em>all the tribes of the land.<\/em> The term used here is not the usual Greek term for Gentile nations (<span class=\"greek\" lang=\"el\">ethnoi<\/span>), but a term used frequently of the tribes (<span class=\"greek\" lang=\"el\">phulai<\/span>) of Israel (<em>the land<\/em>), suggesting that a national disaster in Israel might be in view (see 21:43; Zech 12:10-14). • <em>the Son of Man coming on the clouds:<\/em> See Dan 7:13. Many believe that this means a descent of the Son of Man from God’s presence to reside on earth as Judge and Deliverer—i.e., the second coming of Christ. Others have argued that this describes the Son of Man coming in judgment, but not necessarily the second coming of Christ (see Matt 10:23; 16:27; 19:28; 25:31; 26:64; 28:18).<\/p>","content_en":"<p><strong>24:30<\/strong> <em>the sign that the Son of Man is coming<\/em> (literally <em>the sign of the Son of Man<\/em>): The <em>sign<\/em> is probably the <em>Son of Man<\/em> himself (see 12:38-42; 16:4). His <em>coming<\/em> expresses his vindication (see 26:64) and will bring <em>deep mourning<\/em> to those who experience God’s judgment. • <em>All the peoples of the earth<\/em> could be translated <em>all the tribes of the land.<\/em> The term used here is not the usual Greek term for Gentile nations (<span class=\"greek\" lang=\"el\">ethnoi<\/span>), but a term used frequently of the tribes (<span class=\"greek\" lang=\"el\">phulai<\/span>) of Israel (<em>the land<\/em>), suggesting that a national disaster in Israel might be in view (see 21:43; Zech 12:10-14). • <em>the Son of Man coming on the clouds:<\/em> See Dan 7:13. Many believe that this means a descent of the Son of Man from God’s presence to reside on earth as Judge and Deliverer—i.e., the second coming of Christ. Others have argued that this describes the Son of Man coming in judgment, but not necessarily the second coming of Christ (see Matt 10:23; 16:27; 19:28; 25:31; 26:64; 28:18).<\/p>","summary_ro":"24:30 the sign that the Son of Man is coming (literally the sign of the Son of Man): The sign is probably the Son of Man himself (see 12:38-42; 16:4). His coming expresses his vindication (see 26:64) and will bring deep mourning to those who experience God’s judgment. • All the peoples of the earth could be translated all the tribes of the land. The term used here is not the usual Greek term for Gentile nations (ethnoi), but a term used frequently of the tribes (phulai) of Israel (the land), ...","summary_en":"24:30 the sign that the Son of Man is coming (literally the sign of the Son of Man): The sign is probably the Son of Man himself (see 12:38-42; 16:4). His coming expresses his vindication (see 26:64) and will bring deep mourning to those who experience God’s judgment. • All the peoples of the earth could be translated all the tribes of the land. The term used here is not the usual Greek term for Gentile nations (ethnoi), but a term used frequently of the tribes (phulai) of Israel (the land), ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":110256,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:30","title_en":"Study Note: Matei 24:30","content_ro":"<p><strong>24:30<\/strong> <em>the sign that the Son of Man is coming<\/em> (literally <em>the sign of the Son of Man<\/em>): The <em>sign<\/em> is probably the <em>Son of Man<\/em> himself (see 12:38-42; 16:4). His <em>coming<\/em> expresses his vindication (see 26:64) and will bring <em>deep mourning<\/em> to those who experience God’s judgment. • <em>All the peoples of the earth<\/em> could be translated <em>all the tribes of the land.<\/em> The term used here is not the usual Greek term for Gentile nations (<span class=\"greek\" lang=\"el\">ethnoi<\/span>), but a term used frequently of the tribes (<span class=\"greek\" lang=\"el\">phulai<\/span>) of Israel (<em>the land<\/em>), suggesting that a national disaster in Israel might be in view (see 21:43; Zech 12:10-14). • <em>the Son of Man coming on the clouds:<\/em> See Dan 7:13. Many believe that this means a descent of the Son of Man from God’s presence to reside on earth as Judge and Deliverer—i.e., the second coming of Christ. Others have argued that this describes the Son of Man coming in judgment, but not necessarily the second coming of Christ (see Matt 10:23; 16:27; 19:28; 25:31; 26:64; 28:18).<\/p>","content_en":"<p><strong>24:30<\/strong> <em>the sign that the Son of Man is coming<\/em> (literally <em>the sign of the Son of Man<\/em>): The <em>sign<\/em> is probably the <em>Son of Man<\/em> himself (see 12:38-42; 16:4). His <em>coming<\/em> expresses his vindication (see 26:64) and will bring <em>deep mourning<\/em> to those who experience God’s judgment. • <em>All the peoples of the earth<\/em> could be translated <em>all the tribes of the land.<\/em> The term used here is not the usual Greek term for Gentile nations (<span class=\"greek\" lang=\"el\">ethnoi<\/span>), but a term used frequently of the tribes (<span class=\"greek\" lang=\"el\">phulai<\/span>) of Israel (<em>the land<\/em>), suggesting that a national disaster in Israel might be in view (see 21:43; Zech 12:10-14). • <em>the Son of Man coming on the clouds:<\/em> See Dan 7:13. Many believe that this means a descent of the Son of Man from God’s presence to reside on earth as Judge and Deliverer—i.e., the second coming of Christ. Others have argued that this describes the Son of Man coming in judgment, but not necessarily the second coming of Christ (see Matt 10:23; 16:27; 19:28; 25:31; 26:64; 28:18).<\/p>","summary_ro":"24:30 the sign that the Son of Man is coming (literally the sign of the Son of Man): The sign is probably the Son of Man himself (see 12:38-42; 16:4). His coming expresses his vindication (see 26:64) and will bring deep mourning to those who experience God’s judgment. • All the peoples of the earth could be translated all the tribes of the land. The term used here is not the usual Greek term for Gentile nations (ethnoi), but a term used frequently of the tribes (phulai) of Israel (the land), ...","summary_en":"24:30 the sign that the Son of Man is coming (literally the sign of the Son of Man): The sign is probably the Son of Man himself (see 12:38-42; 16:4). His coming expresses his vindication (see 26:64) and will bring deep mourning to those who experience God’s judgment. • All the peoples of the earth could be translated all the tribes of the land. The term used here is not the usual Greek term for Gentile nations (ethnoi), but a term used frequently of the tribes (phulai) of Israel (the land), ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":137882,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:30","title_en":"Study Note: Matei 24:30","content_ro":"<p><strong>24:30<\/strong> <em>the sign that the Son of Man is coming<\/em> (literally <em>the sign of the Son of Man<\/em>): The <em>sign<\/em> is probably the <em>Son of Man<\/em> himself (see 12:38-42; 16:4). His <em>coming<\/em> expresses his vindication (see 26:64) and will bring <em>deep mourning<\/em> to those who experience God’s judgment. • <em>All the peoples of the earth<\/em> could be translated <em>all the tribes of the land.<\/em> The term used here is not the usual Greek term for Gentile nations (<span class=\"greek\" lang=\"el\">ethnoi<\/span>), but a term used frequently of the tribes (<span class=\"greek\" lang=\"el\">phulai<\/span>) of Israel (<em>the land<\/em>), suggesting that a national disaster in Israel might be in view (see 21:43; Zech 12:10-14). • <em>the Son of Man coming on the clouds:<\/em> See Dan 7:13. Many believe that this means a descent of the Son of Man from God’s presence to reside on earth as Judge and Deliverer—i.e., the second coming of Christ. Others have argued that this describes the Son of Man coming in judgment, but not necessarily the second coming of Christ (see Matt 10:23; 16:27; 19:28; 25:31; 26:64; 28:18).<\/p>","content_en":"<p><strong>24:30<\/strong> <em>the sign that the Son of Man is coming<\/em> (literally <em>the sign of the Son of Man<\/em>): The <em>sign<\/em> is probably the <em>Son of Man<\/em> himself (see 12:38-42; 16:4). His <em>coming<\/em> expresses his vindication (see 26:64) and will bring <em>deep mourning<\/em> to those who experience God’s judgment. • <em>All the peoples of the earth<\/em> could be translated <em>all the tribes of the land.<\/em> The term used here is not the usual Greek term for Gentile nations (<span class=\"greek\" lang=\"el\">ethnoi<\/span>), but a term used frequently of the tribes (<span class=\"greek\" lang=\"el\">phulai<\/span>) of Israel (<em>the land<\/em>), suggesting that a national disaster in Israel might be in view (see 21:43; Zech 12:10-14). • <em>the Son of Man coming on the clouds:<\/em> See Dan 7:13. Many believe that this means a descent of the Son of Man from God’s presence to reside on earth as Judge and Deliverer—i.e., the second coming of Christ. Others have argued that this describes the Son of Man coming in judgment, but not necessarily the second coming of Christ (see Matt 10:23; 16:27; 19:28; 25:31; 26:64; 28:18).<\/p>","summary_ro":"24:30 the sign that the Son of Man is coming (literally the sign of the Son of Man): The sign is probably the Son of Man himself (see 12:38-42; 16:4). His coming expresses his vindication (see 26:64) and will bring deep mourning to those who experience God’s judgment. • All the peoples of the earth could be translated all the tribes of the land. The term used here is not the usual Greek term for Gentile nations (ethnoi), but a term used frequently of the tribes (phulai) of Israel (the land), ...","summary_en":"24:30 the sign that the Son of Man is coming (literally the sign of the Son of Man): The sign is probably the Son of Man himself (see 12:38-42; 16:4). His coming expresses his vindication (see 26:64) and will bring deep mourning to those who experience God’s judgment. • All the peoples of the earth could be translated all the tribes of the land. The term used here is not the usual Greek term for Gentile nations (ethnoi), but a term used frequently of the tribes (phulai) of Israel (the land), ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":60713,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Cloud and Fire","title_en":"The Cloud and Fire","content_ro":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","content_en":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","summary_ro":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","summary_en":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":64839,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Commitment to His People","title_en":"God’s Commitment to His People","content_ro":"<h3>God’s Commitment to His People<\/h3>\n<p>Sometimes, from the perspective of God’s people, it seems that God is being slow to fulfill his promises. Abraham and Sarah had to wait twenty-five years from the time God first promised to make of them a great nation until their son Isaac was born. After God promised the kingship to David, David had to endure many trials under the reign of Saul before God finally established him as king. And though God had promised to bring a remnant back to the Promised Land after the Exile, the Jewish captives had to wait seventy years to return. Yet in each case, God indeed brought about the fulfillment of his promises.<\/p>\n<p>Zechariah prophesied around the time that the Temple was being rebuilt after the Exile. At one point during the reconstruction, God told Zechariah not to “despise these small beginnings” (Zech 4:10). God had acted in the past for the ultimate good of his people, even in the exile to Babylon (see 7:12-14). God would accomplish his purposes for Israel’s well-being in his own time and his own way. The people of Israel could take courage in the present and have hope for the future because God keeps his word and fulfills his promises (4:9).<\/p>\n<p>God wants patience and faith from his people, not a strident voice. God kept his word and fulfilled the promises he made indicating that his people would return to Jerusalem and that the Temple would be rebuilt. About five hundred years after Zechariah, God fulfilled the promises that he would bring salvation for all people, by sending Jesus the Messiah into the world. Likewise, Jesus’ words that he will one day return and fully establish his Kingdom can be trusted (see Matt 24:27, 30; see also Acts 1:6-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 15:29; 2 Sam 7:28-29; 2 Chr 36:21; Isa 42:1-9; 49:15; Zech 2:13; 4:9-10; 14:3; John 14:1-4; 17:17; Acts 1:6-11; Titus 1:2; Rev 21:5<\/p>","content_en":"<h3>God’s Commitment to His People<\/h3>\n<p>Sometimes, from the perspective of God’s people, it seems that God is being slow to fulfill his promises. Abraham and Sarah had to wait twenty-five years from the time God first promised to make of them a great nation until their son Isaac was born. After God promised the kingship to David, David had to endure many trials under the reign of Saul before God finally established him as king. And though God had promised to bring a remnant back to the Promised Land after the Exile, the Jewish captives had to wait seventy years to return. Yet in each case, God indeed brought about the fulfillment of his promises.<\/p>\n<p>Zechariah prophesied around the time that the Temple was being rebuilt after the Exile. At one point during the reconstruction, God told Zechariah not to “despise these small beginnings” (Zech 4:10). God had acted in the past for the ultimate good of his people, even in the exile to Babylon (see 7:12-14). God would accomplish his purposes for Israel’s well-being in his own time and his own way. The people of Israel could take courage in the present and have hope for the future because God keeps his word and fulfills his promises (4:9).<\/p>\n<p>God wants patience and faith from his people, not a strident voice. God kept his word and fulfilled the promises he made indicating that his people would return to Jerusalem and that the Temple would be rebuilt. About five hundred years after Zechariah, God fulfilled the promises that he would bring salvation for all people, by sending Jesus the Messiah into the world. Likewise, Jesus’ words that he will one day return and fully establish his Kingdom can be trusted (see Matt 24:27, 30; see also Acts 1:6-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 15:29; 2 Sam 7:28-29; 2 Chr 36:21; Isa 42:1-9; 49:15; Zech 2:13; 4:9-10; 14:3; John 14:1-4; 17:17; Acts 1:6-11; Titus 1:2; Rev 21:5<\/p>","summary_ro":"God’s Commitment to His People Sometimes, from the perspective of God’s people, it seems that God is being slow to fulfill his promises. Abraham and Sarah had to wait twenty-five years from the time God first promised to make of them a great nation until their son Isaac was born. After God promised the kingship to David, David had to endure many trials under the reign of Saul before God finally established him as king. And though God had promised to bring a remnant back to the Promised Land a...","summary_en":"God’s Commitment to His People Sometimes, from the perspective of God’s people, it seems that God is being slow to fulfill his promises. Abraham and Sarah had to wait twenty-five years from the time God first promised to make of them a great nation until their son Isaac was born. After God promised the kingship to David, David had to endure many trials under the reign of Saul before God finally established him as king. And though God had promised to bring a remnant back to the Promised Land a...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":64952,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Son of Man","title_en":"The Son of Man","content_ro":"<h3>The Son of Man<\/h3>\n<p>“Son of Man” was Jesus’ favorite way to refer to himself. The phrase is just as odd in Greek as in English: It translates the Hebrew phrase <span class=\"hebrew\" lang=\"he\">ben ’adam,<\/span> an idiom that means “human being” or “person” (see, e.g., Ezek 2:1-8). One reason Jesus preferred this name was because it was not an inflammatory title such as “Christ” or “Messiah.” The expression is used in three ways in the Gospels:<\/p>\n<p>(1) The background to Jesus’ use of the title is Dan 7:13-14, where an exalted messianic figure “like a son of man” (that is, having human form) comes with the clouds of heaven and is given great glory and power. Jesus understood himself as the one who would return to earth in the clouds of heaven (see Mark 8:38; 13:26; 14:62). Sometimes Jesus used “Son of Man” in this sense, to refer to his role as judge, deliverer, savior, and vindicator (Matt 10:23; 13:41; 16:27; 19:28; 24:27, 30, 37, 44; 25:31; 26:64).<\/p>\n<p>(2) Often Jesus used “Son of Man” to describe himself as a suffering redeemer (12:40; 17:9, 12, 22; 20:18, 28; 26:2, 24, 45). This sense is rooted in Isa 52:13–53:12.<\/p>\n<p>(3) At times, Jesus apparently used “Son of Man” to refer to himself as the representative of humans (Matt 8:20; 11:19; 12:8, 32; 13:37). The book of Ezekiel uses “son of man” in a similar sense (e.g., Ezek 2:1-8).<\/p>\n<p>Jesus did not use “Son of Man” to distinguish his humanity from his deity (“Son of God”). By using this title, Jesus could define himself as Messiah on his own terms. He used “Son of Man” to describe his total identity and as a veiled suggestion that those who watched and heard him should pay attention to who he is.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezek 2:1-8; 3:1, 4, 10, 17, 25; 4:1; Dan 7:13-14; 8:17; Matt 8:18-22; 9:6; 10:23; 11:19; 12:8, 32, 40; 13:37, 41; 16:13, 27-28; 17:9, 12, 22; 19:28; 20:18, 28; 24:27, 30, 37-39, 44; 25:31; 26:2, 24, 45, 64; Mark 2:10; John 1:51; 3:13-14; 5:27; 6:27, 53, 62; 8:28; 9:35; 12:23, 34; 13:31; Acts 7:56; Heb 2:6; Rev 1:13; 14:14<\/p>","content_en":"<h3>The Son of Man<\/h3>\n<p>“Son of Man” was Jesus’ favorite way to refer to himself. The phrase is just as odd in Greek as in English: It translates the Hebrew phrase <span class=\"hebrew\" lang=\"he\">ben ’adam,<\/span> an idiom that means “human being” or “person” (see, e.g., Ezek 2:1-8). One reason Jesus preferred this name was because it was not an inflammatory title such as “Christ” or “Messiah.” The expression is used in three ways in the Gospels:<\/p>\n<p>(1) The background to Jesus’ use of the title is Dan 7:13-14, where an exalted messianic figure “like a son of man” (that is, having human form) comes with the clouds of heaven and is given great glory and power. Jesus understood himself as the one who would return to earth in the clouds of heaven (see Mark 8:38; 13:26; 14:62). Sometimes Jesus used “Son of Man” in this sense, to refer to his role as judge, deliverer, savior, and vindicator (Matt 10:23; 13:41; 16:27; 19:28; 24:27, 30, 37, 44; 25:31; 26:64).<\/p>\n<p>(2) Often Jesus used “Son of Man” to describe himself as a suffering redeemer (12:40; 17:9, 12, 22; 20:18, 28; 26:2, 24, 45). This sense is rooted in Isa 52:13–53:12.<\/p>\n<p>(3) At times, Jesus apparently used “Son of Man” to refer to himself as the representative of humans (Matt 8:20; 11:19; 12:8, 32; 13:37). The book of Ezekiel uses “son of man” in a similar sense (e.g., Ezek 2:1-8).<\/p>\n<p>Jesus did not use “Son of Man” to distinguish his humanity from his deity (“Son of God”). By using this title, Jesus could define himself as Messiah on his own terms. He used “Son of Man” to describe his total identity and as a veiled suggestion that those who watched and heard him should pay attention to who he is.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezek 2:1-8; 3:1, 4, 10, 17, 25; 4:1; Dan 7:13-14; 8:17; Matt 8:18-22; 9:6; 10:23; 11:19; 12:8, 32, 40; 13:37, 41; 16:13, 27-28; 17:9, 12, 22; 19:28; 20:18, 28; 24:27, 30, 37-39, 44; 25:31; 26:2, 24, 45, 64; Mark 2:10; John 1:51; 3:13-14; 5:27; 6:27, 53, 62; 8:28; 9:35; 12:23, 34; 13:31; Acts 7:56; Heb 2:6; Rev 1:13; 14:14<\/p>","summary_ro":"The Son of Man “Son of Man” was Jesus’ favorite way to refer to himself. The phrase is just as odd in Greek as in English: It translates the Hebrew phrase ben ’adam, an idiom that means “human being” or “person” (see, e.g., Ezek 2:1-8). One reason Jesus preferred this name was because it was not an inflammatory title such as “Christ” or “Messiah.” The expression is used in three ways in the Gospels: (1) The background to Jesus’ use of the title is Dan 7:13-14, where an exalted messianic figur...","summary_en":"The Son of Man “Son of Man” was Jesus’ favorite way to refer to himself. The phrase is just as odd in Greek as in English: It translates the Hebrew phrase ben ’adam, an idiom that means “human being” or “person” (see, e.g., Ezek 2:1-8). One reason Jesus preferred this name was because it was not an inflammatory title such as “Christ” or “Messiah.” The expression is used in three ways in the Gospels: (1) The background to Jesus’ use of the title is Dan 7:13-14, where an exalted messianic figur...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":66133,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Jesus’ Ascension","title_en":"Jesus’ Ascension","content_ro":"<h3>Jesus’ Ascension<\/h3>\n<p>Jesus’ ascension into heaven was a final commissioning service for the apostles (Acts 1:6-11; Luke 24:45-53). The ascension marks the beginning of the powerful ministry of the Holy Spirit through the church (Luke 24:49).<\/p>\n<p>Christ’s ascension to heaven indicates his elevation to ultimate power and authority (Eph 1:19-23; Phil 2:9-11). That Jesus was going to the Father is noted in other places (John 6:62; 13:1-3; 13:31–14:3, 14:28; 16:5-10, 16, 28; 20:17; Eph 4:8-10). It occurred at the last of Jesus’ physical appearances; after this he would remain in heaven until the “final restoration of all things” (Acts 3:21).<\/p>\n<p>The ascension reminds believers of Jesus’ promised return (Acts 1:11; see Matt 24:30; Mark 13:26; John 14:3). The witnesses of the ascension went back to Jerusalem with joy and exhilaration, in praise and worship of Christ (Luke 24:52). They were convinced that their Lord would return again, physically and personally (1 Thes 4:16; 2 Thes 1:7-10; 2 Pet 3:10).<\/p>\n<p>Jesus’ ascension anticipates the believer’s own glorious entrance into the presence of God, where Jesus has gone to prepare the way (John 14:1-3; 2 Cor 5:4; Phil 3:21; Heb 6:19-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 24:30; Mark 13:26; Luke 24:45-53; John 6:62; 13:1-3; 14:1-4, 27-28; 16:10, 16, 28; 20:17; Acts 1:6-11; 3:20; 7:54-56; 2 Cor 5:4; Eph 1:19-23; 4:8-10; Phil 2:9-11; Heb 6:19-20<\/p>","content_en":"<h3>Jesus’ Ascension<\/h3>\n<p>Jesus’ ascension into heaven was a final commissioning service for the apostles (Acts 1:6-11; Luke 24:45-53). The ascension marks the beginning of the powerful ministry of the Holy Spirit through the church (Luke 24:49).<\/p>\n<p>Christ’s ascension to heaven indicates his elevation to ultimate power and authority (Eph 1:19-23; Phil 2:9-11). That Jesus was going to the Father is noted in other places (John 6:62; 13:1-3; 13:31–14:3, 14:28; 16:5-10, 16, 28; 20:17; Eph 4:8-10). It occurred at the last of Jesus’ physical appearances; after this he would remain in heaven until the “final restoration of all things” (Acts 3:21).<\/p>\n<p>The ascension reminds believers of Jesus’ promised return (Acts 1:11; see Matt 24:30; Mark 13:26; John 14:3). The witnesses of the ascension went back to Jerusalem with joy and exhilaration, in praise and worship of Christ (Luke 24:52). They were convinced that their Lord would return again, physically and personally (1 Thes 4:16; 2 Thes 1:7-10; 2 Pet 3:10).<\/p>\n<p>Jesus’ ascension anticipates the believer’s own glorious entrance into the presence of God, where Jesus has gone to prepare the way (John 14:1-3; 2 Cor 5:4; Phil 3:21; Heb 6:19-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 24:30; Mark 13:26; Luke 24:45-53; John 6:62; 13:1-3; 14:1-4, 27-28; 16:10, 16, 28; 20:17; Acts 1:6-11; 3:20; 7:54-56; 2 Cor 5:4; Eph 1:19-23; 4:8-10; Phil 2:9-11; Heb 6:19-20<\/p>","summary_ro":"Jesus’ Ascension Jesus’ ascension into heaven was a final commissioning service for the apostles (Acts 1:6-11; Luke 24:45-53). The ascension marks the beginning of the powerful ministry of the Holy Spirit through the church (Luke 24:49). Christ’s ascension to heaven indicates his elevation to ultimate power and authority (Eph 1:19-23; Phil 2:9-11). That Jesus was going to the Father is noted in other places (John 6:62; 13:1-3; 13:31–14:3, 14:28; 16:5-10, 16, 28; 20:17; Eph 4:8-10). It occurre...","summary_en":"Jesus’ Ascension Jesus’ ascension into heaven was a final commissioning service for the apostles (Acts 1:6-11; Luke 24:45-53). The ascension marks the beginning of the powerful ministry of the Holy Spirit through the church (Luke 24:49). Christ’s ascension to heaven indicates his elevation to ultimate power and authority (Eph 1:19-23; Phil 2:9-11). That Jesus was going to the Father is noted in other places (John 6:62; 13:1-3; 13:31–14:3, 14:28; 16:5-10, 16, 28; 20:17; Eph 4:8-10). It occurre...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":88339,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Cloud and Fire","title_en":"The Cloud and Fire","content_ro":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","content_en":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","summary_ro":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","summary_en":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":92465,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Commitment to His People","title_en":"God’s Commitment to His People","content_ro":"<h3>God’s Commitment to His People<\/h3>\n<p>Sometimes, from the perspective of God’s people, it seems that God is being slow to fulfill his promises. Abraham and Sarah had to wait twenty-five years from the time God first promised to make of them a great nation until their son Isaac was born. After God promised the kingship to David, David had to endure many trials under the reign of Saul before God finally established him as king. And though God had promised to bring a remnant back to the Promised Land after the Exile, the Jewish captives had to wait seventy years to return. Yet in each case, God indeed brought about the fulfillment of his promises.<\/p>\n<p>Zechariah prophesied around the time that the Temple was being rebuilt after the Exile. At one point during the reconstruction, God told Zechariah not to “despise these small beginnings” (Zech 4:10). God had acted in the past for the ultimate good of his people, even in the exile to Babylon (see 7:12-14). God would accomplish his purposes for Israel’s well-being in his own time and his own way. The people of Israel could take courage in the present and have hope for the future because God keeps his word and fulfills his promises (4:9).<\/p>\n<p>God wants patience and faith from his people, not a strident voice. God kept his word and fulfilled the promises he made indicating that his people would return to Jerusalem and that the Temple would be rebuilt. About five hundred years after Zechariah, God fulfilled the promises that he would bring salvation for all people, by sending Jesus the Messiah into the world. Likewise, Jesus’ words that he will one day return and fully establish his Kingdom can be trusted (see Matt 24:27, 30; see also Acts 1:6-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 15:29; 2 Sam 7:28-29; 2 Chr 36:21; Isa 42:1-9; 49:15; Zech 2:13; 4:9-10; 14:3; John 14:1-4; 17:17; Acts 1:6-11; Titus 1:2; Rev 21:5<\/p>","content_en":"<h3>God’s Commitment to His People<\/h3>\n<p>Sometimes, from the perspective of God’s people, it seems that God is being slow to fulfill his promises. Abraham and Sarah had to wait twenty-five years from the time God first promised to make of them a great nation until their son Isaac was born. After God promised the kingship to David, David had to endure many trials under the reign of Saul before God finally established him as king. And though God had promised to bring a remnant back to the Promised Land after the Exile, the Jewish captives had to wait seventy years to return. Yet in each case, God indeed brought about the fulfillment of his promises.<\/p>\n<p>Zechariah prophesied around the time that the Temple was being rebuilt after the Exile. At one point during the reconstruction, God told Zechariah not to “despise these small beginnings” (Zech 4:10). God had acted in the past for the ultimate good of his people, even in the exile to Babylon (see 7:12-14). God would accomplish his purposes for Israel’s well-being in his own time and his own way. The people of Israel could take courage in the present and have hope for the future because God keeps his word and fulfills his promises (4:9).<\/p>\n<p>God wants patience and faith from his people, not a strident voice. God kept his word and fulfilled the promises he made indicating that his people would return to Jerusalem and that the Temple would be rebuilt. About five hundred years after Zechariah, God fulfilled the promises that he would bring salvation for all people, by sending Jesus the Messiah into the world. Likewise, Jesus’ words that he will one day return and fully establish his Kingdom can be trusted (see Matt 24:27, 30; see also Acts 1:6-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 15:29; 2 Sam 7:28-29; 2 Chr 36:21; Isa 42:1-9; 49:15; Zech 2:13; 4:9-10; 14:3; John 14:1-4; 17:17; Acts 1:6-11; Titus 1:2; Rev 21:5<\/p>","summary_ro":"God’s Commitment to His People Sometimes, from the perspective of God’s people, it seems that God is being slow to fulfill his promises. Abraham and Sarah had to wait twenty-five years from the time God first promised to make of them a great nation until their son Isaac was born. After God promised the kingship to David, David had to endure many trials under the reign of Saul before God finally established him as king. And though God had promised to bring a remnant back to the Promised Land a...","summary_en":"God’s Commitment to His People Sometimes, from the perspective of God’s people, it seems that God is being slow to fulfill his promises. Abraham and Sarah had to wait twenty-five years from the time God first promised to make of them a great nation until their son Isaac was born. After God promised the kingship to David, David had to endure many trials under the reign of Saul before God finally established him as king. And though God had promised to bring a remnant back to the Promised Land a...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":92578,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Son of Man","title_en":"The Son of Man","content_ro":"<h3>The Son of Man<\/h3>\n<p>“Son of Man” was Jesus’ favorite way to refer to himself. The phrase is just as odd in Greek as in English: It translates the Hebrew phrase <span class=\"hebrew\" lang=\"he\">ben ’adam,<\/span> an idiom that means “human being” or “person” (see, e.g., Ezek 2:1-8). One reason Jesus preferred this name was because it was not an inflammatory title such as “Christ” or “Messiah.” The expression is used in three ways in the Gospels:<\/p>\n<p>(1) The background to Jesus’ use of the title is Dan 7:13-14, where an exalted messianic figure “like a son of man” (that is, having human form) comes with the clouds of heaven and is given great glory and power. Jesus understood himself as the one who would return to earth in the clouds of heaven (see Mark 8:38; 13:26; 14:62). Sometimes Jesus used “Son of Man” in this sense, to refer to his role as judge, deliverer, savior, and vindicator (Matt 10:23; 13:41; 16:27; 19:28; 24:27, 30, 37, 44; 25:31; 26:64).<\/p>\n<p>(2) Often Jesus used “Son of Man” to describe himself as a suffering redeemer (12:40; 17:9, 12, 22; 20:18, 28; 26:2, 24, 45). This sense is rooted in Isa 52:13–53:12.<\/p>\n<p>(3) At times, Jesus apparently used “Son of Man” to refer to himself as the representative of humans (Matt 8:20; 11:19; 12:8, 32; 13:37). The book of Ezekiel uses “son of man” in a similar sense (e.g., Ezek 2:1-8).<\/p>\n<p>Jesus did not use “Son of Man” to distinguish his humanity from his deity (“Son of God”). By using this title, Jesus could define himself as Messiah on his own terms. He used “Son of Man” to describe his total identity and as a veiled suggestion that those who watched and heard him should pay attention to who he is.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezek 2:1-8; 3:1, 4, 10, 17, 25; 4:1; Dan 7:13-14; 8:17; Matt 8:18-22; 9:6; 10:23; 11:19; 12:8, 32, 40; 13:37, 41; 16:13, 27-28; 17:9, 12, 22; 19:28; 20:18, 28; 24:27, 30, 37-39, 44; 25:31; 26:2, 24, 45, 64; Mark 2:10; John 1:51; 3:13-14; 5:27; 6:27, 53, 62; 8:28; 9:35; 12:23, 34; 13:31; Acts 7:56; Heb 2:6; Rev 1:13; 14:14<\/p>","content_en":"<h3>The Son of Man<\/h3>\n<p>“Son of Man” was Jesus’ favorite way to refer to himself. The phrase is just as odd in Greek as in English: It translates the Hebrew phrase <span class=\"hebrew\" lang=\"he\">ben ’adam,<\/span> an idiom that means “human being” or “person” (see, e.g., Ezek 2:1-8). One reason Jesus preferred this name was because it was not an inflammatory title such as “Christ” or “Messiah.” The expression is used in three ways in the Gospels:<\/p>\n<p>(1) The background to Jesus’ use of the title is Dan 7:13-14, where an exalted messianic figure “like a son of man” (that is, having human form) comes with the clouds of heaven and is given great glory and power. Jesus understood himself as the one who would return to earth in the clouds of heaven (see Mark 8:38; 13:26; 14:62). Sometimes Jesus used “Son of Man” in this sense, to refer to his role as judge, deliverer, savior, and vindicator (Matt 10:23; 13:41; 16:27; 19:28; 24:27, 30, 37, 44; 25:31; 26:64).<\/p>\n<p>(2) Often Jesus used “Son of Man” to describe himself as a suffering redeemer (12:40; 17:9, 12, 22; 20:18, 28; 26:2, 24, 45). This sense is rooted in Isa 52:13–53:12.<\/p>\n<p>(3) At times, Jesus apparently used “Son of Man” to refer to himself as the representative of humans (Matt 8:20; 11:19; 12:8, 32; 13:37). The book of Ezekiel uses “son of man” in a similar sense (e.g., Ezek 2:1-8).<\/p>\n<p>Jesus did not use “Son of Man” to distinguish his humanity from his deity (“Son of God”). By using this title, Jesus could define himself as Messiah on his own terms. He used “Son of Man” to describe his total identity and as a veiled suggestion that those who watched and heard him should pay attention to who he is.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezek 2:1-8; 3:1, 4, 10, 17, 25; 4:1; Dan 7:13-14; 8:17; Matt 8:18-22; 9:6; 10:23; 11:19; 12:8, 32, 40; 13:37, 41; 16:13, 27-28; 17:9, 12, 22; 19:28; 20:18, 28; 24:27, 30, 37-39, 44; 25:31; 26:2, 24, 45, 64; Mark 2:10; John 1:51; 3:13-14; 5:27; 6:27, 53, 62; 8:28; 9:35; 12:23, 34; 13:31; Acts 7:56; Heb 2:6; Rev 1:13; 14:14<\/p>","summary_ro":"The Son of Man “Son of Man” was Jesus’ favorite way to refer to himself. The phrase is just as odd in Greek as in English: It translates the Hebrew phrase ben ’adam, an idiom that means “human being” or “person” (see, e.g., Ezek 2:1-8). One reason Jesus preferred this name was because it was not an inflammatory title such as “Christ” or “Messiah.” The expression is used in three ways in the Gospels: (1) The background to Jesus’ use of the title is Dan 7:13-14, where an exalted messianic figur...","summary_en":"The Son of Man “Son of Man” was Jesus’ favorite way to refer to himself. The phrase is just as odd in Greek as in English: It translates the Hebrew phrase ben ’adam, an idiom that means “human being” or “person” (see, e.g., Ezek 2:1-8). One reason Jesus preferred this name was because it was not an inflammatory title such as “Christ” or “Messiah.” The expression is used in three ways in the Gospels: (1) The background to Jesus’ use of the title is Dan 7:13-14, where an exalted messianic figur...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":93759,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Jesus’ Ascension","title_en":"Jesus’ Ascension","content_ro":"<h3>Jesus’ Ascension<\/h3>\n<p>Jesus’ ascension into heaven was a final commissioning service for the apostles (Acts 1:6-11; Luke 24:45-53). The ascension marks the beginning of the powerful ministry of the Holy Spirit through the church (Luke 24:49).<\/p>\n<p>Christ’s ascension to heaven indicates his elevation to ultimate power and authority (Eph 1:19-23; Phil 2:9-11). That Jesus was going to the Father is noted in other places (John 6:62; 13:1-3; 13:31–14:3, 14:28; 16:5-10, 16, 28; 20:17; Eph 4:8-10). It occurred at the last of Jesus’ physical appearances; after this he would remain in heaven until the “final restoration of all things” (Acts 3:21).<\/p>\n<p>The ascension reminds believers of Jesus’ promised return (Acts 1:11; see Matt 24:30; Mark 13:26; John 14:3). The witnesses of the ascension went back to Jerusalem with joy and exhilaration, in praise and worship of Christ (Luke 24:52). They were convinced that their Lord would return again, physically and personally (1 Thes 4:16; 2 Thes 1:7-10; 2 Pet 3:10).<\/p>\n<p>Jesus’ ascension anticipates the believer’s own glorious entrance into the presence of God, where Jesus has gone to prepare the way (John 14:1-3; 2 Cor 5:4; Phil 3:21; Heb 6:19-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 24:30; Mark 13:26; Luke 24:45-53; John 6:62; 13:1-3; 14:1-4, 27-28; 16:10, 16, 28; 20:17; Acts 1:6-11; 3:20; 7:54-56; 2 Cor 5:4; Eph 1:19-23; 4:8-10; Phil 2:9-11; Heb 6:19-20<\/p>","content_en":"<h3>Jesus’ Ascension<\/h3>\n<p>Jesus’ ascension into heaven was a final commissioning service for the apostles (Acts 1:6-11; Luke 24:45-53). The ascension marks the beginning of the powerful ministry of the Holy Spirit through the church (Luke 24:49).<\/p>\n<p>Christ’s ascension to heaven indicates his elevation to ultimate power and authority (Eph 1:19-23; Phil 2:9-11). That Jesus was going to the Father is noted in other places (John 6:62; 13:1-3; 13:31–14:3, 14:28; 16:5-10, 16, 28; 20:17; Eph 4:8-10). It occurred at the last of Jesus’ physical appearances; after this he would remain in heaven until the “final restoration of all things” (Acts 3:21).<\/p>\n<p>The ascension reminds believers of Jesus’ promised return (Acts 1:11; see Matt 24:30; Mark 13:26; John 14:3). The witnesses of the ascension went back to Jerusalem with joy and exhilaration, in praise and worship of Christ (Luke 24:52). They were convinced that their Lord would return again, physically and personally (1 Thes 4:16; 2 Thes 1:7-10; 2 Pet 3:10).<\/p>\n<p>Jesus’ ascension anticipates the believer’s own glorious entrance into the presence of God, where Jesus has gone to prepare the way (John 14:1-3; 2 Cor 5:4; Phil 3:21; Heb 6:19-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 24:30; Mark 13:26; Luke 24:45-53; John 6:62; 13:1-3; 14:1-4, 27-28; 16:10, 16, 28; 20:17; Acts 1:6-11; 3:20; 7:54-56; 2 Cor 5:4; Eph 1:19-23; 4:8-10; Phil 2:9-11; Heb 6:19-20<\/p>","summary_ro":"Jesus’ Ascension Jesus’ ascension into heaven was a final commissioning service for the apostles (Acts 1:6-11; Luke 24:45-53). The ascension marks the beginning of the powerful ministry of the Holy Spirit through the church (Luke 24:49). Christ’s ascension to heaven indicates his elevation to ultimate power and authority (Eph 1:19-23; Phil 2:9-11). That Jesus was going to the Father is noted in other places (John 6:62; 13:1-3; 13:31–14:3, 14:28; 16:5-10, 16, 28; 20:17; Eph 4:8-10). It occurre...","summary_en":"Jesus’ Ascension Jesus’ ascension into heaven was a final commissioning service for the apostles (Acts 1:6-11; Luke 24:45-53). The ascension marks the beginning of the powerful ministry of the Holy Spirit through the church (Luke 24:49). Christ’s ascension to heaven indicates his elevation to ultimate power and authority (Eph 1:19-23; Phil 2:9-11). That Jesus was going to the Father is noted in other places (John 6:62; 13:1-3; 13:31–14:3, 14:28; 16:5-10, 16, 28; 20:17; Eph 4:8-10). It occurre...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":115965,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Cloud and Fire","title_en":"The Cloud and Fire","content_ro":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","content_en":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","summary_ro":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","summary_en":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":120091,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Commitment to His People","title_en":"God’s Commitment to His People","content_ro":"<h3>God’s Commitment to His People<\/h3>\n<p>Sometimes, from the perspective of God’s people, it seems that God is being slow to fulfill his promises. Abraham and Sarah had to wait twenty-five years from the time God first promised to make of them a great nation until their son Isaac was born. After God promised the kingship to David, David had to endure many trials under the reign of Saul before God finally established him as king. And though God had promised to bring a remnant back to the Promised Land after the Exile, the Jewish captives had to wait seventy years to return. Yet in each case, God indeed brought about the fulfillment of his promises.<\/p>\n<p>Zechariah prophesied around the time that the Temple was being rebuilt after the Exile. At one point during the reconstruction, God told Zechariah not to “despise these small beginnings” (Zech 4:10). God had acted in the past for the ultimate good of his people, even in the exile to Babylon (see 7:12-14). God would accomplish his purposes for Israel’s well-being in his own time and his own way. The people of Israel could take courage in the present and have hope for the future because God keeps his word and fulfills his promises (4:9).<\/p>\n<p>God wants patience and faith from his people, not a strident voice. God kept his word and fulfilled the promises he made indicating that his people would return to Jerusalem and that the Temple would be rebuilt. About five hundred years after Zechariah, God fulfilled the promises that he would bring salvation for all people, by sending Jesus the Messiah into the world. Likewise, Jesus’ words that he will one day return and fully establish his Kingdom can be trusted (see Matt 24:27, 30; see also Acts 1:6-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 15:29; 2 Sam 7:28-29; 2 Chr 36:21; Isa 42:1-9; 49:15; Zech 2:13; 4:9-10; 14:3; John 14:1-4; 17:17; Acts 1:6-11; Titus 1:2; Rev 21:5<\/p>","content_en":"<h3>God’s Commitment to His People<\/h3>\n<p>Sometimes, from the perspective of God’s people, it seems that God is being slow to fulfill his promises. Abraham and Sarah had to wait twenty-five years from the time God first promised to make of them a great nation until their son Isaac was born. After God promised the kingship to David, David had to endure many trials under the reign of Saul before God finally established him as king. And though God had promised to bring a remnant back to the Promised Land after the Exile, the Jewish captives had to wait seventy years to return. Yet in each case, God indeed brought about the fulfillment of his promises.<\/p>\n<p>Zechariah prophesied around the time that the Temple was being rebuilt after the Exile. At one point during the reconstruction, God told Zechariah not to “despise these small beginnings” (Zech 4:10). God had acted in the past for the ultimate good of his people, even in the exile to Babylon (see 7:12-14). God would accomplish his purposes for Israel’s well-being in his own time and his own way. The people of Israel could take courage in the present and have hope for the future because God keeps his word and fulfills his promises (4:9).<\/p>\n<p>God wants patience and faith from his people, not a strident voice. God kept his word and fulfilled the promises he made indicating that his people would return to Jerusalem and that the Temple would be rebuilt. About five hundred years after Zechariah, God fulfilled the promises that he would bring salvation for all people, by sending Jesus the Messiah into the world. Likewise, Jesus’ words that he will one day return and fully establish his Kingdom can be trusted (see Matt 24:27, 30; see also Acts 1:6-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 15:29; 2 Sam 7:28-29; 2 Chr 36:21; Isa 42:1-9; 49:15; Zech 2:13; 4:9-10; 14:3; John 14:1-4; 17:17; Acts 1:6-11; Titus 1:2; Rev 21:5<\/p>","summary_ro":"God’s Commitment to His People Sometimes, from the perspective of God’s people, it seems that God is being slow to fulfill his promises. Abraham and Sarah had to wait twenty-five years from the time God first promised to make of them a great nation until their son Isaac was born. After God promised the kingship to David, David had to endure many trials under the reign of Saul before God finally established him as king. And though God had promised to bring a remnant back to the Promised Land a...","summary_en":"God’s Commitment to His People Sometimes, from the perspective of God’s people, it seems that God is being slow to fulfill his promises. Abraham and Sarah had to wait twenty-five years from the time God first promised to make of them a great nation until their son Isaac was born. After God promised the kingship to David, David had to endure many trials under the reign of Saul before God finally established him as king. And though God had promised to bring a remnant back to the Promised Land a...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":120204,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Son of Man","title_en":"The Son of Man","content_ro":"<h3>The Son of Man<\/h3>\n<p>“Son of Man” was Jesus’ favorite way to refer to himself. The phrase is just as odd in Greek as in English: It translates the Hebrew phrase <span class=\"hebrew\" lang=\"he\">ben ’adam,<\/span> an idiom that means “human being” or “person” (see, e.g., Ezek 2:1-8). One reason Jesus preferred this name was because it was not an inflammatory title such as “Christ” or “Messiah.” The expression is used in three ways in the Gospels:<\/p>\n<p>(1) The background to Jesus’ use of the title is Dan 7:13-14, where an exalted messianic figure “like a son of man” (that is, having human form) comes with the clouds of heaven and is given great glory and power. Jesus understood himself as the one who would return to earth in the clouds of heaven (see Mark 8:38; 13:26; 14:62). Sometimes Jesus used “Son of Man” in this sense, to refer to his role as judge, deliverer, savior, and vindicator (Matt 10:23; 13:41; 16:27; 19:28; 24:27, 30, 37, 44; 25:31; 26:64).<\/p>\n<p>(2) Often Jesus used “Son of Man” to describe himself as a suffering redeemer (12:40; 17:9, 12, 22; 20:18, 28; 26:2, 24, 45). This sense is rooted in Isa 52:13–53:12.<\/p>\n<p>(3) At times, Jesus apparently used “Son of Man” to refer to himself as the representative of humans (Matt 8:20; 11:19; 12:8, 32; 13:37). The book of Ezekiel uses “son of man” in a similar sense (e.g., Ezek 2:1-8).<\/p>\n<p>Jesus did not use “Son of Man” to distinguish his humanity from his deity (“Son of God”). By using this title, Jesus could define himself as Messiah on his own terms. He used “Son of Man” to describe his total identity and as a veiled suggestion that those who watched and heard him should pay attention to who he is.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezek 2:1-8; 3:1, 4, 10, 17, 25; 4:1; Dan 7:13-14; 8:17; Matt 8:18-22; 9:6; 10:23; 11:19; 12:8, 32, 40; 13:37, 41; 16:13, 27-28; 17:9, 12, 22; 19:28; 20:18, 28; 24:27, 30, 37-39, 44; 25:31; 26:2, 24, 45, 64; Mark 2:10; John 1:51; 3:13-14; 5:27; 6:27, 53, 62; 8:28; 9:35; 12:23, 34; 13:31; Acts 7:56; Heb 2:6; Rev 1:13; 14:14<\/p>","content_en":"<h3>The Son of Man<\/h3>\n<p>“Son of Man” was Jesus’ favorite way to refer to himself. The phrase is just as odd in Greek as in English: It translates the Hebrew phrase <span class=\"hebrew\" lang=\"he\">ben ’adam,<\/span> an idiom that means “human being” or “person” (see, e.g., Ezek 2:1-8). One reason Jesus preferred this name was because it was not an inflammatory title such as “Christ” or “Messiah.” The expression is used in three ways in the Gospels:<\/p>\n<p>(1) The background to Jesus’ use of the title is Dan 7:13-14, where an exalted messianic figure “like a son of man” (that is, having human form) comes with the clouds of heaven and is given great glory and power. Jesus understood himself as the one who would return to earth in the clouds of heaven (see Mark 8:38; 13:26; 14:62). Sometimes Jesus used “Son of Man” in this sense, to refer to his role as judge, deliverer, savior, and vindicator (Matt 10:23; 13:41; 16:27; 19:28; 24:27, 30, 37, 44; 25:31; 26:64).<\/p>\n<p>(2) Often Jesus used “Son of Man” to describe himself as a suffering redeemer (12:40; 17:9, 12, 22; 20:18, 28; 26:2, 24, 45). This sense is rooted in Isa 52:13–53:12.<\/p>\n<p>(3) At times, Jesus apparently used “Son of Man” to refer to himself as the representative of humans (Matt 8:20; 11:19; 12:8, 32; 13:37). The book of Ezekiel uses “son of man” in a similar sense (e.g., Ezek 2:1-8).<\/p>\n<p>Jesus did not use “Son of Man” to distinguish his humanity from his deity (“Son of God”). By using this title, Jesus could define himself as Messiah on his own terms. He used “Son of Man” to describe his total identity and as a veiled suggestion that those who watched and heard him should pay attention to who he is.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezek 2:1-8; 3:1, 4, 10, 17, 25; 4:1; Dan 7:13-14; 8:17; Matt 8:18-22; 9:6; 10:23; 11:19; 12:8, 32, 40; 13:37, 41; 16:13, 27-28; 17:9, 12, 22; 19:28; 20:18, 28; 24:27, 30, 37-39, 44; 25:31; 26:2, 24, 45, 64; Mark 2:10; John 1:51; 3:13-14; 5:27; 6:27, 53, 62; 8:28; 9:35; 12:23, 34; 13:31; Acts 7:56; Heb 2:6; Rev 1:13; 14:14<\/p>","summary_ro":"The Son of Man “Son of Man” was Jesus’ favorite way to refer to himself. The phrase is just as odd in Greek as in English: It translates the Hebrew phrase ben ’adam, an idiom that means “human being” or “person” (see, e.g., Ezek 2:1-8). One reason Jesus preferred this name was because it was not an inflammatory title such as “Christ” or “Messiah.” The expression is used in three ways in the Gospels: (1) The background to Jesus’ use of the title is Dan 7:13-14, where an exalted messianic figur...","summary_en":"The Son of Man “Son of Man” was Jesus’ favorite way to refer to himself. The phrase is just as odd in Greek as in English: It translates the Hebrew phrase ben ’adam, an idiom that means “human being” or “person” (see, e.g., Ezek 2:1-8). One reason Jesus preferred this name was because it was not an inflammatory title such as “Christ” or “Messiah.” The expression is used in three ways in the Gospels: (1) The background to Jesus’ use of the title is Dan 7:13-14, where an exalted messianic figur...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":121385,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Jesus’ Ascension","title_en":"Jesus’ Ascension","content_ro":"<h3>Jesus’ Ascension<\/h3>\n<p>Jesus’ ascension into heaven was a final commissioning service for the apostles (Acts 1:6-11; Luke 24:45-53). The ascension marks the beginning of the powerful ministry of the Holy Spirit through the church (Luke 24:49).<\/p>\n<p>Christ’s ascension to heaven indicates his elevation to ultimate power and authority (Eph 1:19-23; Phil 2:9-11). That Jesus was going to the Father is noted in other places (John 6:62; 13:1-3; 13:31–14:3, 14:28; 16:5-10, 16, 28; 20:17; Eph 4:8-10). It occurred at the last of Jesus’ physical appearances; after this he would remain in heaven until the “final restoration of all things” (Acts 3:21).<\/p>\n<p>The ascension reminds believers of Jesus’ promised return (Acts 1:11; see Matt 24:30; Mark 13:26; John 14:3). The witnesses of the ascension went back to Jerusalem with joy and exhilaration, in praise and worship of Christ (Luke 24:52). They were convinced that their Lord would return again, physically and personally (1 Thes 4:16; 2 Thes 1:7-10; 2 Pet 3:10).<\/p>\n<p>Jesus’ ascension anticipates the believer’s own glorious entrance into the presence of God, where Jesus has gone to prepare the way (John 14:1-3; 2 Cor 5:4; Phil 3:21; Heb 6:19-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 24:30; Mark 13:26; Luke 24:45-53; John 6:62; 13:1-3; 14:1-4, 27-28; 16:10, 16, 28; 20:17; Acts 1:6-11; 3:20; 7:54-56; 2 Cor 5:4; Eph 1:19-23; 4:8-10; Phil 2:9-11; Heb 6:19-20<\/p>","content_en":"<h3>Jesus’ Ascension<\/h3>\n<p>Jesus’ ascension into heaven was a final commissioning service for the apostles (Acts 1:6-11; Luke 24:45-53). The ascension marks the beginning of the powerful ministry of the Holy Spirit through the church (Luke 24:49).<\/p>\n<p>Christ’s ascension to heaven indicates his elevation to ultimate power and authority (Eph 1:19-23; Phil 2:9-11). That Jesus was going to the Father is noted in other places (John 6:62; 13:1-3; 13:31–14:3, 14:28; 16:5-10, 16, 28; 20:17; Eph 4:8-10). It occurred at the last of Jesus’ physical appearances; after this he would remain in heaven until the “final restoration of all things” (Acts 3:21).<\/p>\n<p>The ascension reminds believers of Jesus’ promised return (Acts 1:11; see Matt 24:30; Mark 13:26; John 14:3). The witnesses of the ascension went back to Jerusalem with joy and exhilaration, in praise and worship of Christ (Luke 24:52). They were convinced that their Lord would return again, physically and personally (1 Thes 4:16; 2 Thes 1:7-10; 2 Pet 3:10).<\/p>\n<p>Jesus’ ascension anticipates the believer’s own glorious entrance into the presence of God, where Jesus has gone to prepare the way (John 14:1-3; 2 Cor 5:4; Phil 3:21; Heb 6:19-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 24:30; Mark 13:26; Luke 24:45-53; John 6:62; 13:1-3; 14:1-4, 27-28; 16:10, 16, 28; 20:17; Acts 1:6-11; 3:20; 7:54-56; 2 Cor 5:4; Eph 1:19-23; 4:8-10; Phil 2:9-11; Heb 6:19-20<\/p>","summary_ro":"Jesus’ Ascension Jesus’ ascension into heaven was a final commissioning service for the apostles (Acts 1:6-11; Luke 24:45-53). The ascension marks the beginning of the powerful ministry of the Holy Spirit through the church (Luke 24:49). Christ’s ascension to heaven indicates his elevation to ultimate power and authority (Eph 1:19-23; Phil 2:9-11). That Jesus was going to the Father is noted in other places (John 6:62; 13:1-3; 13:31–14:3, 14:28; 16:5-10, 16, 28; 20:17; Eph 4:8-10). It occurre...","summary_en":"Jesus’ Ascension Jesus’ ascension into heaven was a final commissioning service for the apostles (Acts 1:6-11; Luke 24:45-53). The ascension marks the beginning of the powerful ministry of the Holy Spirit through the church (Luke 24:49). Christ’s ascension to heaven indicates his elevation to ultimate power and authority (Eph 1:19-23; Phil 2:9-11). That Jesus was going to the Father is noted in other places (John 6:62; 13:1-3; 13:31–14:3, 14:28; 16:5-10, 16, 28; 20:17; Eph 4:8-10). It occurre...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143591,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Cloud and Fire","title_en":"The Cloud and Fire","content_ro":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","content_en":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","summary_ro":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","summary_en":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":147717,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Commitment to His People","title_en":"God’s Commitment to His People","content_ro":"<h3>God’s Commitment to His People<\/h3>\n<p>Sometimes, from the perspective of God’s people, it seems that God is being slow to fulfill his promises. Abraham and Sarah had to wait twenty-five years from the time God first promised to make of them a great nation until their son Isaac was born. After God promised the kingship to David, David had to endure many trials under the reign of Saul before God finally established him as king. And though God had promised to bring a remnant back to the Promised Land after the Exile, the Jewish captives had to wait seventy years to return. Yet in each case, God indeed brought about the fulfillment of his promises.<\/p>\n<p>Zechariah prophesied around the time that the Temple was being rebuilt after the Exile. At one point during the reconstruction, God told Zechariah not to “despise these small beginnings” (Zech 4:10). God had acted in the past for the ultimate good of his people, even in the exile to Babylon (see 7:12-14). God would accomplish his purposes for Israel’s well-being in his own time and his own way. The people of Israel could take courage in the present and have hope for the future because God keeps his word and fulfills his promises (4:9).<\/p>\n<p>God wants patience and faith from his people, not a strident voice. God kept his word and fulfilled the promises he made indicating that his people would return to Jerusalem and that the Temple would be rebuilt. About five hundred years after Zechariah, God fulfilled the promises that he would bring salvation for all people, by sending Jesus the Messiah into the world. Likewise, Jesus’ words that he will one day return and fully establish his Kingdom can be trusted (see Matt 24:27, 30; see also Acts 1:6-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 15:29; 2 Sam 7:28-29; 2 Chr 36:21; Isa 42:1-9; 49:15; Zech 2:13; 4:9-10; 14:3; John 14:1-4; 17:17; Acts 1:6-11; Titus 1:2; Rev 21:5<\/p>","content_en":"<h3>God’s Commitment to His People<\/h3>\n<p>Sometimes, from the perspective of God’s people, it seems that God is being slow to fulfill his promises. Abraham and Sarah had to wait twenty-five years from the time God first promised to make of them a great nation until their son Isaac was born. After God promised the kingship to David, David had to endure many trials under the reign of Saul before God finally established him as king. And though God had promised to bring a remnant back to the Promised Land after the Exile, the Jewish captives had to wait seventy years to return. Yet in each case, God indeed brought about the fulfillment of his promises.<\/p>\n<p>Zechariah prophesied around the time that the Temple was being rebuilt after the Exile. At one point during the reconstruction, God told Zechariah not to “despise these small beginnings” (Zech 4:10). God had acted in the past for the ultimate good of his people, even in the exile to Babylon (see 7:12-14). God would accomplish his purposes for Israel’s well-being in his own time and his own way. The people of Israel could take courage in the present and have hope for the future because God keeps his word and fulfills his promises (4:9).<\/p>\n<p>God wants patience and faith from his people, not a strident voice. God kept his word and fulfilled the promises he made indicating that his people would return to Jerusalem and that the Temple would be rebuilt. About five hundred years after Zechariah, God fulfilled the promises that he would bring salvation for all people, by sending Jesus the Messiah into the world. Likewise, Jesus’ words that he will one day return and fully establish his Kingdom can be trusted (see Matt 24:27, 30; see also Acts 1:6-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 15:29; 2 Sam 7:28-29; 2 Chr 36:21; Isa 42:1-9; 49:15; Zech 2:13; 4:9-10; 14:3; John 14:1-4; 17:17; Acts 1:6-11; Titus 1:2; Rev 21:5<\/p>","summary_ro":"God’s Commitment to His People Sometimes, from the perspective of God’s people, it seems that God is being slow to fulfill his promises. Abraham and Sarah had to wait twenty-five years from the time God first promised to make of them a great nation until their son Isaac was born. After God promised the kingship to David, David had to endure many trials under the reign of Saul before God finally established him as king. And though God had promised to bring a remnant back to the Promised Land a...","summary_en":"God’s Commitment to His People Sometimes, from the perspective of God’s people, it seems that God is being slow to fulfill his promises. Abraham and Sarah had to wait twenty-five years from the time God first promised to make of them a great nation until their son Isaac was born. After God promised the kingship to David, David had to endure many trials under the reign of Saul before God finally established him as king. And though God had promised to bring a remnant back to the Promised Land a...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":147830,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Son of Man","title_en":"The Son of Man","content_ro":"<h3>The Son of Man<\/h3>\n<p>“Son of Man” was Jesus’ favorite way to refer to himself. The phrase is just as odd in Greek as in English: It translates the Hebrew phrase <span class=\"hebrew\" lang=\"he\">ben ’adam,<\/span> an idiom that means “human being” or “person” (see, e.g., Ezek 2:1-8). One reason Jesus preferred this name was because it was not an inflammatory title such as “Christ” or “Messiah.” The expression is used in three ways in the Gospels:<\/p>\n<p>(1) The background to Jesus’ use of the title is Dan 7:13-14, where an exalted messianic figure “like a son of man” (that is, having human form) comes with the clouds of heaven and is given great glory and power. Jesus understood himself as the one who would return to earth in the clouds of heaven (see Mark 8:38; 13:26; 14:62). Sometimes Jesus used “Son of Man” in this sense, to refer to his role as judge, deliverer, savior, and vindicator (Matt 10:23; 13:41; 16:27; 19:28; 24:27, 30, 37, 44; 25:31; 26:64).<\/p>\n<p>(2) Often Jesus used “Son of Man” to describe himself as a suffering redeemer (12:40; 17:9, 12, 22; 20:18, 28; 26:2, 24, 45). This sense is rooted in Isa 52:13–53:12.<\/p>\n<p>(3) At times, Jesus apparently used “Son of Man” to refer to himself as the representative of humans (Matt 8:20; 11:19; 12:8, 32; 13:37). The book of Ezekiel uses “son of man” in a similar sense (e.g., Ezek 2:1-8).<\/p>\n<p>Jesus did not use “Son of Man” to distinguish his humanity from his deity (“Son of God”). By using this title, Jesus could define himself as Messiah on his own terms. He used “Son of Man” to describe his total identity and as a veiled suggestion that those who watched and heard him should pay attention to who he is.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezek 2:1-8; 3:1, 4, 10, 17, 25; 4:1; Dan 7:13-14; 8:17; Matt 8:18-22; 9:6; 10:23; 11:19; 12:8, 32, 40; 13:37, 41; 16:13, 27-28; 17:9, 12, 22; 19:28; 20:18, 28; 24:27, 30, 37-39, 44; 25:31; 26:2, 24, 45, 64; Mark 2:10; John 1:51; 3:13-14; 5:27; 6:27, 53, 62; 8:28; 9:35; 12:23, 34; 13:31; Acts 7:56; Heb 2:6; Rev 1:13; 14:14<\/p>","content_en":"<h3>The Son of Man<\/h3>\n<p>“Son of Man” was Jesus’ favorite way to refer to himself. The phrase is just as odd in Greek as in English: It translates the Hebrew phrase <span class=\"hebrew\" lang=\"he\">ben ’adam,<\/span> an idiom that means “human being” or “person” (see, e.g., Ezek 2:1-8). One reason Jesus preferred this name was because it was not an inflammatory title such as “Christ” or “Messiah.” The expression is used in three ways in the Gospels:<\/p>\n<p>(1) The background to Jesus’ use of the title is Dan 7:13-14, where an exalted messianic figure “like a son of man” (that is, having human form) comes with the clouds of heaven and is given great glory and power. Jesus understood himself as the one who would return to earth in the clouds of heaven (see Mark 8:38; 13:26; 14:62). Sometimes Jesus used “Son of Man” in this sense, to refer to his role as judge, deliverer, savior, and vindicator (Matt 10:23; 13:41; 16:27; 19:28; 24:27, 30, 37, 44; 25:31; 26:64).<\/p>\n<p>(2) Often Jesus used “Son of Man” to describe himself as a suffering redeemer (12:40; 17:9, 12, 22; 20:18, 28; 26:2, 24, 45). This sense is rooted in Isa 52:13–53:12.<\/p>\n<p>(3) At times, Jesus apparently used “Son of Man” to refer to himself as the representative of humans (Matt 8:20; 11:19; 12:8, 32; 13:37). The book of Ezekiel uses “son of man” in a similar sense (e.g., Ezek 2:1-8).<\/p>\n<p>Jesus did not use “Son of Man” to distinguish his humanity from his deity (“Son of God”). By using this title, Jesus could define himself as Messiah on his own terms. He used “Son of Man” to describe his total identity and as a veiled suggestion that those who watched and heard him should pay attention to who he is.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezek 2:1-8; 3:1, 4, 10, 17, 25; 4:1; Dan 7:13-14; 8:17; Matt 8:18-22; 9:6; 10:23; 11:19; 12:8, 32, 40; 13:37, 41; 16:13, 27-28; 17:9, 12, 22; 19:28; 20:18, 28; 24:27, 30, 37-39, 44; 25:31; 26:2, 24, 45, 64; Mark 2:10; John 1:51; 3:13-14; 5:27; 6:27, 53, 62; 8:28; 9:35; 12:23, 34; 13:31; Acts 7:56; Heb 2:6; Rev 1:13; 14:14<\/p>","summary_ro":"The Son of Man “Son of Man” was Jesus’ favorite way to refer to himself. The phrase is just as odd in Greek as in English: It translates the Hebrew phrase ben ’adam, an idiom that means “human being” or “person” (see, e.g., Ezek 2:1-8). One reason Jesus preferred this name was because it was not an inflammatory title such as “Christ” or “Messiah.” The expression is used in three ways in the Gospels: (1) The background to Jesus’ use of the title is Dan 7:13-14, where an exalted messianic figur...","summary_en":"The Son of Man “Son of Man” was Jesus’ favorite way to refer to himself. The phrase is just as odd in Greek as in English: It translates the Hebrew phrase ben ’adam, an idiom that means “human being” or “person” (see, e.g., Ezek 2:1-8). One reason Jesus preferred this name was because it was not an inflammatory title such as “Christ” or “Messiah.” The expression is used in three ways in the Gospels: (1) The background to Jesus’ use of the title is Dan 7:13-14, where an exalted messianic figur...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":149011,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Jesus’ Ascension","title_en":"Jesus’ Ascension","content_ro":"<h3>Jesus’ Ascension<\/h3>\n<p>Jesus’ ascension into heaven was a final commissioning service for the apostles (Acts 1:6-11; Luke 24:45-53). The ascension marks the beginning of the powerful ministry of the Holy Spirit through the church (Luke 24:49).<\/p>\n<p>Christ’s ascension to heaven indicates his elevation to ultimate power and authority (Eph 1:19-23; Phil 2:9-11). That Jesus was going to the Father is noted in other places (John 6:62; 13:1-3; 13:31–14:3, 14:28; 16:5-10, 16, 28; 20:17; Eph 4:8-10). It occurred at the last of Jesus’ physical appearances; after this he would remain in heaven until the “final restoration of all things” (Acts 3:21).<\/p>\n<p>The ascension reminds believers of Jesus’ promised return (Acts 1:11; see Matt 24:30; Mark 13:26; John 14:3). The witnesses of the ascension went back to Jerusalem with joy and exhilaration, in praise and worship of Christ (Luke 24:52). They were convinced that their Lord would return again, physically and personally (1 Thes 4:16; 2 Thes 1:7-10; 2 Pet 3:10).<\/p>\n<p>Jesus’ ascension anticipates the believer’s own glorious entrance into the presence of God, where Jesus has gone to prepare the way (John 14:1-3; 2 Cor 5:4; Phil 3:21; Heb 6:19-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 24:30; Mark 13:26; Luke 24:45-53; John 6:62; 13:1-3; 14:1-4, 27-28; 16:10, 16, 28; 20:17; Acts 1:6-11; 3:20; 7:54-56; 2 Cor 5:4; Eph 1:19-23; 4:8-10; Phil 2:9-11; Heb 6:19-20<\/p>","content_en":"<h3>Jesus’ Ascension<\/h3>\n<p>Jesus’ ascension into heaven was a final commissioning service for the apostles (Acts 1:6-11; Luke 24:45-53). The ascension marks the beginning of the powerful ministry of the Holy Spirit through the church (Luke 24:49).<\/p>\n<p>Christ’s ascension to heaven indicates his elevation to ultimate power and authority (Eph 1:19-23; Phil 2:9-11). That Jesus was going to the Father is noted in other places (John 6:62; 13:1-3; 13:31–14:3, 14:28; 16:5-10, 16, 28; 20:17; Eph 4:8-10). It occurred at the last of Jesus’ physical appearances; after this he would remain in heaven until the “final restoration of all things” (Acts 3:21).<\/p>\n<p>The ascension reminds believers of Jesus’ promised return (Acts 1:11; see Matt 24:30; Mark 13:26; John 14:3). The witnesses of the ascension went back to Jerusalem with joy and exhilaration, in praise and worship of Christ (Luke 24:52). They were convinced that their Lord would return again, physically and personally (1 Thes 4:16; 2 Thes 1:7-10; 2 Pet 3:10).<\/p>\n<p>Jesus’ ascension anticipates the believer’s own glorious entrance into the presence of God, where Jesus has gone to prepare the way (John 14:1-3; 2 Cor 5:4; Phil 3:21; Heb 6:19-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 24:30; Mark 13:26; Luke 24:45-53; John 6:62; 13:1-3; 14:1-4, 27-28; 16:10, 16, 28; 20:17; Acts 1:6-11; 3:20; 7:54-56; 2 Cor 5:4; Eph 1:19-23; 4:8-10; Phil 2:9-11; Heb 6:19-20<\/p>","summary_ro":"Jesus’ Ascension Jesus’ ascension into heaven was a final commissioning service for the apostles (Acts 1:6-11; Luke 24:45-53). The ascension marks the beginning of the powerful ministry of the Holy Spirit through the church (Luke 24:49). Christ’s ascension to heaven indicates his elevation to ultimate power and authority (Eph 1:19-23; Phil 2:9-11). That Jesus was going to the Father is noted in other places (John 6:62; 13:1-3; 13:31–14:3, 14:28; 16:5-10, 16, 28; 20:17; Eph 4:8-10). It occurre...","summary_en":"Jesus’ Ascension Jesus’ ascension into heaven was a final commissioning service for the apostles (Acts 1:6-11; Luke 24:45-53). The ascension marks the beginning of the powerful ministry of the Holy Spirit through the church (Luke 24:49). Christ’s ascension to heaven indicates his elevation to ultimate power and authority (Eph 1:19-23; Phil 2:9-11). That Jesus was going to the Father is noted in other places (John 6:62; 13:1-3; 13:31–14:3, 14:28; 16:5-10, 16, 28; 20:17; Eph 4:8-10). It occurre...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"31":[{"id":19638,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Teachings of Jesus Christ","title_en":"Teachings of Jesus Christ","content_ro":"<h3>JESUS CHRIST, Teachings of<\/h3>\n<p>Because of the wide variety of forms in which the teachings of Jesus have been preserved, it is difficult to bring out the essence of that teaching in a systematic way. Jesus did not present us with a theological system. His words were essentially practical in intent. Yet from all the variety of sayings it is possible to extract a clear idea of what Jesus thought about a number of important issues. What was his teaching about God? What did he think about himself? What did he mean when he spoke about the kingdom? What light does his teaching throw on the meaning of his death? What did he say about the Holy Spirit? How did he describe human beings and their needs? Did he anticipate the Christian church? Did he teach anything about the end of the world? What were the main features of his moral teaching? The following sections will seek to answer these important questions.<\/p>\n<p>Preview<\/p>\n<p>• Teachings about God<\/p>\n<p>• Teachings about Himself<\/p>\n<p>• Teachings about the Kingdom of God<\/p>\n<p>• Teachings about His Own Death<\/p>\n<p>• Teachings about the Holy Spirit<\/p>\n<p>• Teachings about Humanity<\/p>\n<p>• Teachings about the Church<\/p>\n<p>• Teachings about the Future<\/p>\n<p>• Teachings about Moral Issues<\/p>\n<p class=\"h2\" id=\"TeachingsaboutGod\">Teachings about God<\/p>\n<p>Anyone who comes to the teachings of Jesus after reading the OT will at once recognize that much of his teaching about God is the same. Since Jesus, as all orthodox Jews of his day, accepted the testimony of the OT as inspired, it is not surprising that his approach to God was similar. This is especially true of his assumption that God was Creator. He taught a special providential care over the created order and affirmed that God watched over such small creatures as the sparrow (Mt 10:29). There is no support in the teachings of Jesus for the view that God is uninterested in the world he made.<\/p>\n<p>One of the most characteristic titles Jesus used for God was Father. This was not new, for the idea occurs in the OT, where God is seen as Father of his people Israel. This kind of fatherhood was national rather than personal. In the intertestamental period the Jews came to regard God as so holy that he was removed from direct contact with human affairs. There had to be mediators between God and people. This exalted notion of God was not conducive to the idea of God as Father, and it is against this background that the uniqueness of the personal fatherhood of God in the teaching of Jesus must be seen. There is some evidence in Judaism that prayer to God as “Our Father” was known, but what distinguishes Jesus’ teachings from that of his contemporaries is that the fatherhood of God was central to what he taught.<\/p>\n<p>The father-son relationship is particularly vivid in John’s Gospel, where Jesus as Son is seen to be in close communion with God as Father. This comes out strongly in Jesus’ prayer in John 17 and in the frequent assertions that the Father had sent the Son and that the Son was doing the will of the Father. It is this strong relationship between God and Jesus in terms of fatherhood and sonship that led Jesus to teach men to approach God in the same way. The Lord’s Prayer at once recognizes this in its opening words. It is particularly important to note that “Our Father” precedes “hallowed be thy name,” for the more intimate idea prepares the way for the more remote. Jesus never taught men to approach God with terror.<\/p>\n<p>Although there is a connection between the way in which Jesus addressed God as Father and the way in which he taught his disciples to approach God, there is also a distinction. Jesus spoke of “my Father and your Father” when he appeared to Mary Magdalene after his resurrection (Jn 20:17), but he did not say “our Father.” His sonship was unique, for he claimed that he and the Father were one (Jn 10:30).<\/p>\n<p>In the Sermon on the Mount, Jesus assured his followers that their heavenly Father knows about their needs (Mt 6:32; Lk 12:30), on the strength of which they are exhorted not to be anxious. This gives some insight into the way in which Jesus’ teachings about God has a bearing on practical issues.<\/p>\n<p class=\"h2\" id=\"TeachingsaboutHimself\">Teachings about Himself<\/p>\n<p>What Jesus said about himself is of great importance, for this undoubtedly formed the basis of what the early church came to teach about him.<\/p>\n<p>Jesus used certain titles of himself or accepted them as descriptions of himself when they were used by others. The most widely used is Son of Man. This title was used by Jesus to refer to himself but was not used by anyone else. It was used, moreover, in several different kinds of sayings. Sometimes the sayings related directly to the public ministry of Jesus, like the saying that the Son of Man was Lord of the Sabbath (Mk 2:28), or that the Son of Man had authority to forgive sins (v 10). Sometimes the sayings had a direct bearing on the Passion, as when Jesus said that the Son of Man must suffer many things (Mk 8:31; note that Mt 16:21 has “he” instead of “Son of Man”). At other times the reference is to a future appearance, as when Jesus declared to the high priest that he would see the Son of Man sitting at the right hand of Power and coming on the clouds of heaven (Mk 14:62). What did Jesus mean by the title, and why did he use it?<\/p>\n<p>The title “Son of Man” had been used before. The phrase occurs in Psalm 8:4, where it refers to man or humans. Again, the expression is used many times in Ezekiel as a mode of address to the prophet, but here also it means man. A rather different use occurs in Daniel 7:13, where one like a son of man comes with the clouds before the Ancient of Days. There is a strong similarity between this passage and the words of Jesus in Mark 14:62. But an important difference is that whereas Son of Man becomes a title in Mark, it is not so in Daniel. There is some evidence for the title in Jewish apocalyptic literature (e.g., in the Similitudes of Enoch), where it represents a preexistent being who will come to judge and overthrow the enemies of God. It seems evident from this that Jesus’ use of Son of Man as a title is unique.<\/p>\n<p>The Son of Man sayings are distributed throughout the four Gospels, and there are no appreciable differences in their uses. What is at first astonishing is that though the title is so widespread in the Gospels on the lips of Jesus, it never became a name by which Jesus was known by the early Christians. In fact, only in Acts 7:56 does the title appear, in this case used by Stephen. It is clear, therefore, that it had a special meaning for Jesus that it did not have for others. There is no doubt that he was referring to himself and not to someone else, as a careful study of all the Son of Man sayings shows. Those who think that Jesus was referring to someone else arrive at this conclusion only after first dispensing with some of the sayings. The most probable reason why he used the title Son of Man was because he wanted to avoid a term like Messiah, which carried with it too many political overtones. But what did Son of Man mean to Jesus? It is rich with the idea of humanness, possibly allusions to Daniel’s “son of man,” and perhaps a touch of the Suffering Servant idea from Isaiah 53. It is most likely that Jesus saw it in terms of his mission in a way that his hearers could not fully appreciate. It is also probable that the early church preferred Messiah because this title carried the meaning of a royal deliverer; also, after the death of Jesus, there would be no further fear of political misunderstanding.<\/p>\n<p>The term Messiah, or Christ, does not belong strictly to the teachings of Jesus, since he himself never used it. The most striking instance where he accepted the ascription of Messiah was in Peter’s confession at Caesarea Philippi. All the synoptic Gospels record the confession “You are the Christ,” while Matthew adds the significant comment by Jesus that flesh and blood had not revealed it but “my Father who is in heaven” (Mt 16:17). He certainly accepted the confession and regarded it as revelation. One other case in the Synoptics where he does not specifically refute messiahship is his answer to the high priest’s question “Are you the Messiah?” (Mk 14:61). In John’s Gospel, Andrew tells Peter that he had found the Messiah (Jn 1:41); the woman at Samaria talks to Jesus, and he reveals that he is the Messiah (4:25-26). There was a widespread expectation among the Jews that a deliverer would come to overthrow their political enemies, the Romans. There were various ideas about his origin (a military leader or a heavenly warrior) and his methods (the Zealots believed that deliverance could come only through armed revolution). The reticence of Jesus concerning messiahship is therefore readily understandable.<\/p>\n<p>Another title of utmost importance is Son of God, although it occurs mainly in John’s Gospel. That both Mark and John regarded Jesus in this light is clear from explicit statements in their Gospels (cf. Mk 1:1; Jn 20:30-31). There are certainly passages where Messiah is linked with Son of God and where Jesus rejects neither title (cf. Mt 16:16). But in the teachings of Jesus one passage makes abundantly clear the special relationship that Jesus had with God as Son—namely, Matthew 11:27 (also Lk 10:22, a parallel passage), where Jesus implies that he is the Son of the Father.<\/p>\n<p>Many similar passages in John’s Gospel are, however, more explicit. The Son is unquestionably preexistent, because he knows he came from the Father and returns to the Father. It is not possible from the many references to sonship in John’s Gospel to come to any other conclusion than that Jesus regarded himself as divine. It is particularly important to note that it is also in this Gospel that Jesus is portrayed most clearly in his human nature with its attendant weaknesses. Nowhere in the teachings of Jesus did he explain how God could become man, but he assumed this as a fact. He taught with the authority of God.<\/p>\n<p class=\"h2\" id=\"TeachingsabouttheKingdomofGod\">Teachings about the Kingdom of God<\/p>\n<p>No one can read the synoptic Gospels without being impressed with the frequency with which the expression “kingdom of God” (or of heaven) occurs. It was clearly an important theme in the whole teaching of Jesus. It is less evident in John’s Gospel but is nevertheless still present. Many of the parables of Jesus are specifically called parables of the kingdom. Jesus’ concept of the kingdom provided a foundational idea to the Christian gospel.<\/p>\n<p>The main idea is the rule of God over people rather than a realm that belongs to God. In other words, the emphasis is on the active reigning of the King. This is important because it means that the kingdom is inextricably affected by relationships between the members and the King. It also means the kingdom will not be expressed in institutional terms.<\/p>\n<p>There is one problem with the kingdom teachings that must be faced: its timing. Some sayings imply that it is already present, while others suggest that it will not come until the future. Some scholars disavow the idea that present and future can be held together; therefore, they reject one and concentrate on the other. Those who maintain a present understanding of the kingdom developed the idea of a social gospel, since Christianity was defined as the establishment of the kingdom of God on earth. According to this view, there is no place for a future arrival of the kingdom. On the other hand, some have denied altogether the present aspect and concentrate on the future. In this case, it is difficult to see in what sense the kingdom teachings are relevant.<\/p>\n<p>Yet others have insisted that since both present and future aspects are found in the Gospel records, no explanation is satisfying that denies one at the expense of the other. One possible solution is to regard the present aspects as applying to this age but as not reaching their fulfillment until the future establishment of the kingdom. A similar solution, expressed differently, is to maintain that the reality is a future kingdom but that it has spilled over into the present. Jesus intentionally included both present and future aspects.<\/p>\n<p>That the kingdom was a theme of common interest is clear from Luke 17:20-21, where the Pharisees asked Jesus when it was coming. His answer, that it was among them, shows unmistakably a present idea. This is equally true of the statement that in the exorcism of evil spirits the kingdom had arrived (Mt 12:28; Lk 11:20). Moreover, Jesus mentioned that the kingdom has been forcefully advancing (Mt 11:12), by which he did not mean by revolutionary methods, although he clearly implied that something dynamic was already happening. This idea of dynamic power is one of the most characteristic features of the kingdom. Jesus spoke of binding the strong, armed man (Lk 11:21-22), which shows that in his ministry he expected to give a powerful demonstration against the forces of darkness.<\/p>\n<p>It is evident that the kingdom Jesus proclaimed was a kingdom in which God was supreme. It was inseparably linked with his redemptive mission, in which God was bringing spiritual deliverance to his people. Moreover, the kingdom teachings of Jesus cannot be regarded in isolation. It is part of the total message; no part of that message can be divorced from any other part without distorting the whole.<\/p>\n<p>The clearest teachings on the future aspect of the kingdom are to be found in some of the parables (Mt 13) and in the discourse on the Mt of Olives (Mt 24–25; Mk 13; Lk 21). In the latter, Jesus spoke of the future using imagery drawn from Jewish literature, like the references to clouds, to glory, and to angels in relation to the coming of the Son of Man (Mk 13:26-27). In Matthew’s account there is reference to a trumpet call, another familiar feature (Mt 24:31).<\/p>\n<p>Various features from the kingdom parables give the clearest idea of the nature of the kingdom. Membership in the kingdom is not considered to be universal, for in the parable of the sower not all the soils are productive. The same separation is seen in the parable of the tares and the parable of the dragnet. The tares are destroyed and only the wheat is harvested, while the bad fish are discarded. The members of the kingdom are those who hear and understand the word of the kingdom (Mt 13:23). It is clear, therefore, that a response is necessary if the benefits of the kingdom are to be enjoyed.<\/p>\n<p>There is an emphasis on growth in the parable of the mustard seed, where rapid development occurs from small beginnings. The parables of the treasure and the pearl are intended to underline the value of the kingdom. The universal character of the kingdom comes out sharply in the parable of the vineyard, where the kingdom is said to be taken away from the Jews and given to another “nation,” presumably an allusion to the Gentiles (Mt 21:43). This is in line with the great commission Jesus gave to his disciples to preach to all nations (28:19). A universal kingdom would certainly be entirely different from the messianic kingdom idea of Judaism, in which Israel was to be the central unit. It is not easy to appreciate how revolutionary the idea was of a worldwide kingdom with Gentiles and Jews on the same footing.<\/p>\n<p class=\"h2\" id=\"TeachingsaboutHisOwnDeath\">Teachings about His Own Death<\/p>\n<p>The announcement of the kingdom must be linked with Jesus’ approach to his own death. Did Jesus see his death as an integral part of his mission? Some have maintained that he ended his life in disillusionment, but a brief survey of his teaching about his own destiny is sufficient to dispel such a theory. To the further question, “What meaning did Jesus attach to his forthcoming death?” he gave a series of passing indications that, when taken together, supply us with a basis on which to reconstruct some idea of the place of his death within the entire range of his mission.<\/p>\n<p>It is important to note that many times Jesus showed his awareness that details of his life were a fulfillment of Scripture (cf. Mt 26:24, 56; Mk 9:12; Lk 18:31; 24:25-27, 44-45). In all the instances cited, the suffering of Jesus is referred to as the subject of OT prophecy. This must mean that he had reflected on OT predictions and recognized that they could be fulfilled only through his own sufferings. In this case the Passion must be regarded as an indispensable part of Jesus’ consciousness of his own mission.<\/p>\n<p>This emphasis on fulfillment of Scripture is also seen in John’s Gospel. His statement that the Son of Man must be lifted up even as Moses lifted up the serpent (Jn 3:14) illustrates this point. Most of the passages where fulfillment of Scripture is mentioned are the comments of the Evangelist, John. But there can be no doubt that the fulfillment motive played a vital part both in Jesus’ own understanding of his mission and in the early Christians’ understanding of his death. In this connection, some hold that John puts more stress on the Incarnation as a means of salvation in that he sees it as an illumination of the mind. But this is only part of the truth, for there is more on the meaning of the death of Jesus in John’s Gospel than in the others.<\/p>\n<p>The Gospels emphasize the divine necessity of the death of Jesus. In addition to the fulfillment motive, the idea of necessity is strong in the first prediction by Jesus of his approaching death. In John’s Gospel Jesus speaks of his “hour” several times in the earlier stages of his ministry as “not yet,” but in the later stages as having arrived. There is a sense of definite movement toward a climax, the hour undoubtedly being the hour of the Passion (cf. Jn 17:1). There is not room for any disillusionment here. Jesus knew that only through the hour of death could the Father be glorified. The climax was according to an orderly plan.<\/p>\n<p>Jesus evidently regarded his death as in some ways a sacrifice. The clearest indication of this is in the words of institution at the Last Supper. The cup is connected with the blood of the new covenant, which is said to be for the “remission of sins” (Mt 26:26-28). No explanation is given of the way in which the coming death, signified by the broken bread and poured-out wine, would bring about forgiveness of sins. But the immediate realization by the early church that Christ died for our sins (cf. 1 Cor 15:3) shows that the importance of what Jesus said had been clearly grasped. The new covenant idea is parallel to the old covenant, which according to Exodus 24 was sealed with sacrificial blood; there can be little doubt that Jesus had this in mind when he spoke the words about the new covenant. It was also akin to the ideas expressed in Jeremiah 31, referring to a covenant written on the heart rather than graven in stone.<\/p>\n<p>Another aspect of the death of Christ seen especially in John’s Gospel is the sense of completion that went with it. In Jesus’ prayer in John 17, as he faces the cross, he declares that he has finished the work that the Father had given him to do (Jn 17:4). This is reinforced by the cry from the cross, “It is finished,” which only John records (19:30). This sense of accomplishment gives an air of triumph to what might otherwise have been considered a disaster.<\/p>\n<p class=\"h2\" id=\"TeachingsabouttheHolySpirit\">Teachings about the Holy Spirit<\/p>\n<p>At several of the major events in the life of Jesus, the Evangelists note the activity of the Spirit (e.g., the Virgin Birth, the Baptism, the Temptation). It is to be expected, therefore, that Jesus would have instructed his disciples about the Spirit. However, there is surprisingly little in the synoptic Gospels on this theme. Most of the teachings come from John’s Gospel.<\/p>\n<p>When Jesus began his preaching ministry in Nazareth, according to Luke, he read the statement in Isaiah 61:1-2 about the Spirit of God and applied it to himself. He saw his ministry as being inaugurated by the Spirit. This becomes clear in the way in which he responded to the charge that he cast out demons by means of Beelzebub, prince of the demons. He identified the reality of the coming of the kingdom by the fact that he was casting out evil spirits by the Spirit of God (Mt 12:28). He was, moreover, sensitive to the seriousness of blaspheming the Spirit, which he implies his accusers were in danger of doing. Whatever he did in his ministry he saw as an activity of the Spirit, and this was especially so in the contest with evil spirits.<\/p>\n<p>While warning his disciples that they would meet with opposition, Jesus assured them of the Spirit’s support when they were forced to appear before kings or governors (Mt 10:19-20; Mk 13:11). Indeed, he told them that the Spirit would speak through them, thus emphasizing that he expected a continuation of the Spirit’s activity in the future. Luke records one instance in which Jesus comments on what fathers will do for their children and asks whether God will not give the Holy Spirit to those who ask (Lk 11:13). The assumption is that God regards the Holy Spirit as the best gift to give his children. On yet another occasion, Jesus recognized that David was inspired by the Holy Spirit when he wrote Psalm 110 (Mk 12:36), reflecting Jesus’ belief in the Spirit’s agency in the production of Scripture.<\/p>\n<p>The Gospel of John provides a more detailed development of what Jesus taught about the Spirit. Teachings about the Spirit are usually linked to Jesus’ teachings about giving eternal life to those who believe in him and receive him. At the same time he spoke of the new birth and eternal life to Nicodemus, Jesus also spoke of the Spirit (Jn 3:3-8, 15-16). When he spoke of water of life to the Samaritan woman, he also spoke of the Spirit (4:14, 23-24). The same holds true for the discourses on the bread of life (6:48-63) and river of life (7:37-39). Throughout the Gospel, Jesus declares to various people that he can give them eternal life if they would believe in him. He promises them the water of life, the bread of life, and the light of life, but no one could really partake of these until after the Lord was resurrected. As a foretaste, as a sample, they could receive a certain measure of life via the Lord’s words, because his words were themselves spirit and life (6:63), but it was not until the Spirit would become available that the believers could actually become the recipients of the divine, eternal life.<\/p>\n<p>After the Lord’s discourse in John 6 (a discourse that was very troubling and offensive to most of his disciples), Jesus said, “It is the Spirit who gives eternal life” (6:63). When the Spirit became available, they could have life. Again, Jesus offered the water of life—even life flowing like rivers of living water—to the Jews assembled at the Feast of Tabernacles. He told them to come and drink of him. But no one could, then and there, come and drink of him. So John added a note: “This He spoke of the Spirit, . . . for the Spirit was not yet given, because Jesus was not yet glorified” (7:39, <span>nasb<\/span>). Once Jesus would be glorified through resurrection, the Spirit of the glorified Jesus would be available for men to drink. In John 6, Jesus offered himself as the bread of life to be eaten by men; and in John 7, he offered himself as the water of life to refresh men. But no one could eat of him or drink of him until the Spirit of the glorified Jesus was made available, as was intimated in John 6:63 and then stated plainly in John 7:39.<\/p>\n<p>In John 14:16-18, Jesus went one step further in identifying himself with the Spirit. He told the disciples that he would give them another Comforter. Then he told them that they should know who this Comforter was because he was, then and there, abiding with them and would, in the near future, be in them. Who else but Jesus was abiding with them at that time? Then after telling the disciples that the Comforter would come to them, he said, “I am coming to you.” First he said that the Comforter would come to them and abide in them, and then in the same breath he said that he would come to them and abide in them (see 14:20). In short, the coming of the Comforter to the disciples was one and the same as the coming of Jesus to the disciples. The Comforter who was dwelling with the disciples that night was the Spirit in Christ; the Comforter who would be in the disciples (after the resurrection) would be Christ in the Spirit.<\/p>\n<p>On the evening of the resurrection, the Lord Jesus appeared to the disciples and then breathed into them the Holy Spirit. This inbreathing, reminiscent of God’s breathing into Adam the breath of life (Gn 2:7), became the fulfillment of all that had been promised and anticipated earlier in John’s Gospel. Through this impartation, the disciples were regenerated and indwelt by the Spirit of Jesus Christ. This historical event marked the genesis of the new creation. Jesus could now be realized as the bread of life, the water of life, and the light of life. The believers now possessed his divine, eternal, risen life. From that time forward, Christ as Spirit indwelt his believers. Thus, in his first epistle John could say, “We know he lives in us because the Holy Spirit lives in us” (1 Jn 3:24).<\/p>\n<p>The indwelling Spirit helped the disciples remember Jesus’ words and actions (Jn 14:26) so that they could teach and write about them with acumen. This means that Jesus did not intend that the preservation of his teachings should be left to chance. All too often theories attempting to explain the way in which the traditions about Jesus and his teachings were transmitted in the period before there were any written Gospels are suggested without any reference to the Holy Spirit. It is not acceptable to concentrate on so-called laws of oral tradition and pay no attention to the unique factor in this case—the Holy Spirit. It is part of the Spirit’s mission to preserve and transmit the teaching of Jesus. What Jesus says in this passage about the Spirit has far-reaching significance for the formation of the Gospels.<\/p>\n<p>Another important function is the activity of the Spirit in the world. Jesus made it clear that the Spirit would convict of sin, of righteousness, and of judgment (Jn 16:8). Without the activity of the Spirit, there would be no possibility of the disciples making any impact on the world. Nevertheless, Jesus warned that the world could not receive the Spirit because it did not know him (14:17). The mystery of the Spirit is that he dwells in every believer. This indwelling aspect is of great importance and was particularly developed in the writings of Paul.<\/p>\n<p class=\"h2\" id=\"TeachingsaboutHumanity\">Teachings about Humanity<\/p>\n<p>Jesus taught about God’s providential care over all human beings. A person’s hairs are all numbered (Mt 10:30), which is a vivid way of saying that God is concerned about the details of human life. But God is far more concerned with the eternal soul. Jesus made it clear that it would be unprofitable for anyone to gain the world and to lose his or her soul (Mt 16:26; Mk 8:36; Lk 9:25). The focus falls on what a person is and not what he or she has. Jesus even said that a maimed body was preferable to a forfeited life (Mk 9:43-47). One’s total fulfillment depends more on one’s spiritual condition than on one’s environment or physical well-being. He was not, of course, unconcerned about people’s physical state, as his many healings show, but his major concern was with people’s relationship with God.<\/p>\n<p>Jesus never viewed humans as isolated individuals. Within God’s community people were expected to have responsibility toward one another. The Sermon on the Mount illustrated this social emphasis in the teaching of Jesus. Those who are merciful to others will obtain mercy (Mt 5:7). There is special commendation for peacemakers (v 9). The disciples of Jesus are expected to bring light to others (v 16). They are expected to give more than expected (v 40). Jesus is clearly saying that people have responsibility beyond themselves.<\/p>\n<p>The relation of people to God is one of dependence. Jesus taught men and women to pray to God for daily bread (Mt 6:11) as a reminder that they cannot be wholly self-sufficient. He allowed no place in his teaching for humans to boast in their own achievements.<\/p>\n<p>Jesus had some specific things to say about home life. He accepted the sanctity of the marriage contract (Mt 5:31-32; cf. 19:3-9) and therefore showed a high regard for the honor and rights of the wife. It was more in his actions and attitudes rather than his specific teachings that Jesus showed his regard for the status of women. When he spoke of men, he often used the term in the sense of people, including both men and women. There is no suggestion that in matters of faith women were in the least inferior to men. Moreover, Luke points out how many women supported Jesus and his disciples in their travels.<\/p>\n<p>Jesus had a high view of the human potential but also acknowledged their present condition. The stress on repentance (Mt 4:17) shows a sinfulness of which people need to repent. This sense of need is implicit in the instances where Jesus pronounces forgiveness (e.g., to the paralytic, Mt 9:1-8; and to the woman who anointed him, Lk 7:47-48). In the Lord’s Prayer, Jesus instructs his disciples to pray for forgiveness (Mt 6:12; Lk 11:4). He takes for granted that they need it and desire to obtain it.<\/p>\n<p>Jesus gives no support to any self-righteousness in men or women. This is the burden of his criticism of the religious leaders in various sayings, but particularly in Matthew 23. He was critical of Jewish teachers because they placed so much importance on works of merit as contributing to salvation. His whole approach depended on humans casting themselves on the mercy of God. This is vividly illustrated in the parable about the Pharisee and the tax collector at prayer (Lk 18:10-14). It was the latter who threw himself on the mercy of God and who was commended by Jesus.<\/p>\n<p>Undoubtedly, Jesus regarded sin as universal. He never suggested that there was anyone who was exempt from it. The major concept of sin in his teachings was alienation from God. This comes out clearly in John’s Gospel, with its strong antithesis between light and darkness, life and death (cf. Jn 5:24). Indeed, the “world” in John’s Gospel represents the system that takes no account of God. But sin is also seen as enslavement to Satan. The life and teachings of Jesus are seen against the background of spiritual conflict. Jesus can even say to his opponents, “You are of your father the devil” (Jn 8:44). He assumes throughout that there are hostile forces bringing man into subjection.<\/p>\n<p>In the parable of the prodigal son, sin against God is linked with sin before the father. In other words, it is regarded in terms of rebellion and revolt (Lk 15:21). This is a different assessment of the son’s offense than the one arrived at by the elder brother, who could see it only in terms of property. The view that humans are essentially in a state of rebellion against God is a basic tenet of Paul’s theological position, and it is important to note that it finds its root in the teachings of Jesus.<\/p>\n<p>There is no question that Jesus had much to say about condemnation. Those who did not believe and were therefore outside the provision of salvation that Jesus had made are declared to be already condemned (Jn 3:18). At various times Jesus mentioned judgment to come, which shows that a person’s destiny is related to his or her present spiritual condition. Against this background of humanity’s spiritual need, the whole mission of Jesus must be seen. A person, if left to himself or herself, would be totally unable to achieve salvation, but Jesus came to offer eternal life to those who believe in him (Jn 3:16).<\/p>\n<p class=\"h2\" id=\"TeachingsabouttheChurch\">Teachings about the Church<\/p>\n<p>Some have supposed that Jesus did not predict that there would be a church. But on two occasions he used the word “church,” which means a people called out by God. On one of the occasions—at Caesarea Philippi—Jesus told Peter that he would build his church upon the rock (Mt 16:16-19). It seems most probable that “rock” was intended to link the foundation of the church to Peter’s particular confession about Jesus. It is certain that the later church was a community that affirmed that Jesus was the Christ, the Son of the living God. It is important to note that it is Christ himself who is the builder of the church. He assured his disciples that it would be impregnable (the gates of hades would not overcome it). Moreover, one of the functions of the church was to proclaim forgiveness of sins, and this is implied in what Jesus said to Peter. That the words were not intended to refer exclusively to him is clear from Matthew 18:18, where similar words were addressed to all the disciples. The church, according to Matthew 18:17, was to be a community that could settle disputes between believers.<\/p>\n<p>In addition to these specific references to the church, Jesus assumed that his followers would meet together in his name (Mt 18:19-20). In his final words in Matthew’s account, he commissioned them to teach what he had taught them and to baptize new disciples (Mt 28:19-20). He promised his presence would be with them. The command to baptize was reinforced by Jesus’ own example in submitting to John’s baptism. One other special rite that Jesus expected his disciples to observe was the Lord’s Supper. His instructions about this presuppose a later community that could observe it. Since the form of words used in the institution point to the meaning of the death of Christ, it is clear that Jesus intended the future community to be frequently reminded of the center of the faith. The Christian church was to be a group of people who knew that through Christ they had entered into a new relationship with God.<\/p>\n<p>Although there are no references to the church in John’s Gospel, there are certainly hints that support the community idea. Jesus introduced himself as the Shepherd and spoke of his followers as forming a flock (Jn 10:16). The sheep imagery occurs again in this Gospel when Peter is instructed three times by the risen Lord to feed the sheep (Jn 21:15-17). Another figure of speech that Jesus used to bring out the group idea is that of the many branches that draw their life from the vine, and therefore belong to each other because of their common life in the vine.<\/p>\n<p>Jesus recognized that the future community would need the aid of the Spirit. His teachings on this subject laid the foundation for the evident dependence of the early church on the Spirit, as seen in the book of Acts. Finally, it should be noted that there is a close connection between the church and the kingdom, although they are not identical. The kingdom is more comprehensive than the church, which is included within it.<\/p>\n<p class=\"h2\" id=\"TeachingsabouttheFuture\">Teachings about the Future<\/p>\n<p>Jesus thought of the kingdom in terms of both present realization and future hope. The future aspect is related to the end of the age. Although he did not spell it out in specific terms, Jesus did not leave his disciples without any knowledge of how the present age would end. He gave firm assurance that he would return at some time in the future.<\/p>\n<p>He told the disciples that the Son of Man would come with his angels in his Father’s glory (Mt 16:27). In the discourse in which he answers the disciples’ question about the end of the world, he speaks again of the Son of Man coming in clouds with power and glory (Mk 13:26), probably drawn from the familiar language of Daniel 7. Jesus described various signs that would precede his own coming. He spoke of wars, conflicts, earthquakes, famines, and disturbances in the heavens. The gospel was to be preached to all nations. At the same time many false Christs would arise.<\/p>\n<p>Jesus gave such details about his return to encourage his disciples in the face of persecution. The future hope had a definitely practical purpose. The disciples were urged to watch. The coming would happen as unexpectedly as a thief in the night. Jesus said that even he himself did not know when the coming would take place (Mk 13:32).<\/p>\n<p>Another important theme affecting the future is emphasized in Jesus’ teachings about resurrection. The Sadducees did not believe in the resurrection of the body. They attempted to trap Jesus with a question about a woman who had been married seven times. They wanted to know whose husband she would be at the resurrection (Mk 12:18-27). Jesus pointed out that there would be no marriage when the dead rise. The Sadducees’ idea about resurrection was clearly wrong. Jesus’ teaching was that the resurrected would be like the angels. There is no doubt about the resurrection of the dead, although no information is given about the resurrection body. Jesus told a story about a rich man and a poor man who both died (Lk 16:19-31). In the afterlife the rich man cries out in torment, while the poor man enjoys a state of blessedness. What is most clear from this is the certainty of the afterlife and the fact of a distinction between the two men, although we are not told on what grounds the distinction is made. Elsewhere in his teachings, Jesus suggested that the most vital requirement is faith in himself. The conversation between Jesus and the dying thief on the cross suggests that paradise for the latter consisted in an awareness of the presence of Jesus (Lk 23:42-43).<\/p>\n<p>The theme of rewards and punishment occurs in many passages. In Matthew 16:27 Jesus says that the Son of Man will reward everyone according to what he or she has done. Those who are worthless are promised punishment in darkness (Mt 25:30). Moreover, Jesus spoke of a day of judgment on which men and women must give an account, even of all their careless words (12:36-37). In the parable of the sheep and the goats, he spoke of a separation that the Son of Man will make when he comes. Those commended are those who have shown concern for the believers (25:31-46).<\/p>\n<p>Among Jesus’ most solemn statements are those that speak of hell. There is no way of getting around his teachings about eternal punishment for the unrighteous (as in Mt 25:41, 46), which is opposite to the eternal life promised to the righteous. He taught that his disciples would have a place prepared for them in heaven (Jn 14:2), and spoke of a Book of Life in which the names of his disciples were written (Lk 10:20).<\/p>\n<p class=\"h2\" id=\"TeachingsaboutMoralIssues\">Teachings about Moral Issues<\/p>\n<p>Much of the teaching of Jesus is concerned with moral issues—so much so that some scholars have concluded that this was the main burden of his teaching. But the moral teachings cannot be considered apart from the many facets of his teachings outlined above. It has been said that there are close parallels between the teachings of Jesus and the moral teachings of Judaism. What is distinctive about Jesus’ teachings about morality is that the motive and power behind moral conduct is not conceived in terms of laws that must be obeyed. Right conduct is seen to be the result of a right relationship with God.<\/p>\n<p>Jesus was himself the pattern for moral behavior. He made clear that his aim was to fulfill the will of God. There is no sense of legalism in his approach to ethical decisions. When—in the Sermon on the Mount—he compared his own teaching with that of Moses, he showed the importance of penetrating to the inner meaning (cf. Mt 5:21-22, 27-28, 31-32). On the face of it, Jesus made more rigorous demands than the Mosaic law, because he was concerned with probing the motives as well as the actions. Many have dismissed the teaching of the Sermon on the Mount as entirely impractical, but Jesus never intended that his teaching would be easy; he set as a target nothing less than the perfection of God himself (Mt 5:48). Nevertheless, he called his yoke easy and his burden light (11:29-30), which suggests that he was not setting out an impossible ethical pattern. It must be remembered that he was not producing a manifesto for society. His concern was that each individual should have powerful motives for right decisions on matters of conduct. His reaction against a rigid application of Sabbath observance at the expense of the welfare of a needy person illustrates this point. Concern for others was rated higher than ritual correctness.<\/p>\n<p class=\"h2\" id=\"Conclusion\">Conclusion<\/p>\n<p>No account of the life and teachings of Jesus would be complete without some indication of the place that Jesus Christ gained in the developing church. Such a quest naturally takes us outside the scope of the Gospels into the testimony of the book of Acts and Paul’s letters. There we can see whether the predictions of Jesus were fulfilled and whether in fact the early Christians took his teaching seriously. Although there can be no question that Jesus Christ became central to the faith of the early Christians, he was regarded from many points of view. He was seen as Messiah in the sense of a spiritual deliverer, as Lord in the sense of being sovereign over his people, as Servant in the sense of his obedience to suffering, as Son in his relation to his Father. In many ways the full understanding of what and who he was could not have occurred until after the resurrection. Therefore, we find that many facets of his teachings about himself were more fully developed in the reflections of his people. This is true in a special sense of the writings of the apostle Paul.<\/p>\n<p>Many have found a problem in linking the Gospels with their detailed presentation of the acts and teachings of Jesus with the Christ who is so central in Paul’s beliefs. The problem arises because the apostle does not refer to any specific incident in the life of Jesus and does not reflect in his epistles any acquaintance with the large amount of teaching material in the Gospels. Does this suggest that Paul had no interest in the historical Jesus? Or could it be maintained that he knew nothing about him? Those who have driven a wedge between Paul and Jesus have not given sufficient weight to those incidental indications that Paul knew a great deal more about the historical Jesus than he states in his letters. He writes, for instance, about the meekness and gentleness of Christ (2 Cor 10:1), suggesting that he knew that Jesus had said of himself that he was meek and lowly of heart (Mt 11:29). Moreover, Paul speaks of the poverty of Christ (2 Cor 8:9) and must have known that the Son of Man had nowhere to lay his head. He certainly knows the details of how Jesus instituted the Lord’s Supper (1 Cor 11:23-26), and he knows of his death by crucifixion. It seems reasonable to conclude that Paul assumes that his readers will be acquainted with the Gospel material.<\/p>\n<p>It is perhaps useful in this connection to inquire whether the life and teachings of Jesus played a significant part in the early Christian proclamation. One passage that is valuable in this respect is Acts 10:36-38. In Peter’s address to Cornelius, he spoke of God’s having anointed Jesus of Nazareth, and of Jesus’ having gone about doing good and healing all who were under the power of the devil. It is clear that some account of the acts of Jesus was included in the early preaching, and there is no reason to suppose that this was not a regular procedure.<\/p>\n<p>There is no doubt that the example of Jesus was a powerful motive for promoting right behavior. Peter appeals to it in encouraging Christians who were suffering for their faith (1 Pt 2:21). Paul also knows the value of imitation (1 Cor 11:1; 1 Thes 1:6). Since Jesus was recognized as being a man who did not sin (cf. 2 Cor 5:21), his behavior patterns would have proved invaluable for those who needed a new standard for moral action. While this idea of example is unquestionably present in the Epistles, it would be quite wrong to suppose that it formed a major part of Christian doctrine.<\/p>\n<p>There are a few references to the teachings of Jesus in the non-Gospel portion of the NT. In the Letter of James, which is almost wholly practical, there are more allusions to the teachings of Jesus than anywhere else in the NT. This is especially true in echoes of the Sermon on the Mount, and it shows the strong contribution that the moral teaching of Jesus had on the ethical values of the early Christians. Most of the expositions of doctrine in the Epistles find their basis in some aspect of the teachings of Jesus. These teachings have an ongoing significance for the development of the church.<\/p>\n<p>To what extent is knowledge of the life and teachings of Jesus relevant to the 21st century? Existential theologians have driven such a wedge between the Christ of faith and the Jesus of history that the latter has ceased to have any importance for them. Christians today, no less than their first-century predecessors, need to know that the object of their faith is the same one who lived and taught in Galilee and Judea.<\/p>\n<p><em>See also<\/em> Ascension of Christ; Christ; Christology; Genealogy of Jesus Christ; Incarnation; Jesus Christ; Kingdom of God, Kingdom of Heaven; Messiah; Parable; Savior; Son of God; Son of Man; Virgin Birth of Jesus.<\/p>","content_en":"<h3>JESUS CHRIST, Teachings of<\/h3>\n<p>Because of the wide variety of forms in which the teachings of Jesus have been preserved, it is difficult to bring out the essence of that teaching in a systematic way. Jesus did not present us with a theological system. His words were essentially practical in intent. Yet from all the variety of sayings it is possible to extract a clear idea of what Jesus thought about a number of important issues. What was his teaching about God? What did he think about himself? What did he mean when he spoke about the kingdom? What light does his teaching throw on the meaning of his death? What did he say about the Holy Spirit? How did he describe human beings and their needs? Did he anticipate the Christian church? Did he teach anything about the end of the world? What were the main features of his moral teaching? The following sections will seek to answer these important questions.<\/p>\n<p>Preview<\/p>\n<p>• Teachings about God<\/p>\n<p>• Teachings about Himself<\/p>\n<p>• Teachings about the Kingdom of God<\/p>\n<p>• Teachings about His Own Death<\/p>\n<p>• Teachings about the Holy Spirit<\/p>\n<p>• Teachings about Humanity<\/p>\n<p>• Teachings about the Church<\/p>\n<p>• Teachings about the Future<\/p>\n<p>• Teachings about Moral Issues<\/p>\n<p class=\"h2\" id=\"TeachingsaboutGod\">Teachings about God<\/p>\n<p>Anyone who comes to the teachings of Jesus after reading the OT will at once recognize that much of his teaching about God is the same. Since Jesus, as all orthodox Jews of his day, accepted the testimony of the OT as inspired, it is not surprising that his approach to God was similar. This is especially true of his assumption that God was Creator. He taught a special providential care over the created order and affirmed that God watched over such small creatures as the sparrow (Mt 10:29). There is no support in the teachings of Jesus for the view that God is uninterested in the world he made.<\/p>\n<p>One of the most characteristic titles Jesus used for God was Father. This was not new, for the idea occurs in the OT, where God is seen as Father of his people Israel. This kind of fatherhood was national rather than personal. In the intertestamental period the Jews came to regard God as so holy that he was removed from direct contact with human affairs. There had to be mediators between God and people. This exalted notion of God was not conducive to the idea of God as Father, and it is against this background that the uniqueness of the personal fatherhood of God in the teaching of Jesus must be seen. There is some evidence in Judaism that prayer to God as “Our Father” was known, but what distinguishes Jesus’ teachings from that of his contemporaries is that the fatherhood of God was central to what he taught.<\/p>\n<p>The father-son relationship is particularly vivid in John’s Gospel, where Jesus as Son is seen to be in close communion with God as Father. This comes out strongly in Jesus’ prayer in John 17 and in the frequent assertions that the Father had sent the Son and that the Son was doing the will of the Father. It is this strong relationship between God and Jesus in terms of fatherhood and sonship that led Jesus to teach men to approach God in the same way. The Lord’s Prayer at once recognizes this in its opening words. It is particularly important to note that “Our Father” precedes “hallowed be thy name,” for the more intimate idea prepares the way for the more remote. Jesus never taught men to approach God with terror.<\/p>\n<p>Although there is a connection between the way in which Jesus addressed God as Father and the way in which he taught his disciples to approach God, there is also a distinction. Jesus spoke of “my Father and your Father” when he appeared to Mary Magdalene after his resurrection (Jn 20:17), but he did not say “our Father.” His sonship was unique, for he claimed that he and the Father were one (Jn 10:30).<\/p>\n<p>In the Sermon on the Mount, Jesus assured his followers that their heavenly Father knows about their needs (Mt 6:32; Lk 12:30), on the strength of which they are exhorted not to be anxious. This gives some insight into the way in which Jesus’ teachings about God has a bearing on practical issues.<\/p>\n<p class=\"h2\" id=\"TeachingsaboutHimself\">Teachings about Himself<\/p>\n<p>What Jesus said about himself is of great importance, for this undoubtedly formed the basis of what the early church came to teach about him.<\/p>\n<p>Jesus used certain titles of himself or accepted them as descriptions of himself when they were used by others. The most widely used is Son of Man. This title was used by Jesus to refer to himself but was not used by anyone else. It was used, moreover, in several different kinds of sayings. Sometimes the sayings related directly to the public ministry of Jesus, like the saying that the Son of Man was Lord of the Sabbath (Mk 2:28), or that the Son of Man had authority to forgive sins (v 10). Sometimes the sayings had a direct bearing on the Passion, as when Jesus said that the Son of Man must suffer many things (Mk 8:31; note that Mt 16:21 has “he” instead of “Son of Man”). At other times the reference is to a future appearance, as when Jesus declared to the high priest that he would see the Son of Man sitting at the right hand of Power and coming on the clouds of heaven (Mk 14:62). What did Jesus mean by the title, and why did he use it?<\/p>\n<p>The title “Son of Man” had been used before. The phrase occurs in Psalm 8:4, where it refers to man or humans. Again, the expression is used many times in Ezekiel as a mode of address to the prophet, but here also it means man. A rather different use occurs in Daniel 7:13, where one like a son of man comes with the clouds before the Ancient of Days. There is a strong similarity between this passage and the words of Jesus in Mark 14:62. But an important difference is that whereas Son of Man becomes a title in Mark, it is not so in Daniel. There is some evidence for the title in Jewish apocalyptic literature (e.g., in the Similitudes of Enoch), where it represents a preexistent being who will come to judge and overthrow the enemies of God. It seems evident from this that Jesus’ use of Son of Man as a title is unique.<\/p>\n<p>The Son of Man sayings are distributed throughout the four Gospels, and there are no appreciable differences in their uses. What is at first astonishing is that though the title is so widespread in the Gospels on the lips of Jesus, it never became a name by which Jesus was known by the early Christians. In fact, only in Acts 7:56 does the title appear, in this case used by Stephen. It is clear, therefore, that it had a special meaning for Jesus that it did not have for others. There is no doubt that he was referring to himself and not to someone else, as a careful study of all the Son of Man sayings shows. Those who think that Jesus was referring to someone else arrive at this conclusion only after first dispensing with some of the sayings. The most probable reason why he used the title Son of Man was because he wanted to avoid a term like Messiah, which carried with it too many political overtones. But what did Son of Man mean to Jesus? It is rich with the idea of humanness, possibly allusions to Daniel’s “son of man,” and perhaps a touch of the Suffering Servant idea from Isaiah 53. It is most likely that Jesus saw it in terms of his mission in a way that his hearers could not fully appreciate. It is also probable that the early church preferred Messiah because this title carried the meaning of a royal deliverer; also, after the death of Jesus, there would be no further fear of political misunderstanding.<\/p>\n<p>The term Messiah, or Christ, does not belong strictly to the teachings of Jesus, since he himself never used it. The most striking instance where he accepted the ascription of Messiah was in Peter’s confession at Caesarea Philippi. All the synoptic Gospels record the confession “You are the Christ,” while Matthew adds the significant comment by Jesus that flesh and blood had not revealed it but “my Father who is in heaven” (Mt 16:17). He certainly accepted the confession and regarded it as revelation. One other case in the Synoptics where he does not specifically refute messiahship is his answer to the high priest’s question “Are you the Messiah?” (Mk 14:61). In John’s Gospel, Andrew tells Peter that he had found the Messiah (Jn 1:41); the woman at Samaria talks to Jesus, and he reveals that he is the Messiah (4:25-26). There was a widespread expectation among the Jews that a deliverer would come to overthrow their political enemies, the Romans. There were various ideas about his origin (a military leader or a heavenly warrior) and his methods (the Zealots believed that deliverance could come only through armed revolution). The reticence of Jesus concerning messiahship is therefore readily understandable.<\/p>\n<p>Another title of utmost importance is Son of God, although it occurs mainly in John’s Gospel. That both Mark and John regarded Jesus in this light is clear from explicit statements in their Gospels (cf. Mk 1:1; Jn 20:30-31). There are certainly passages where Messiah is linked with Son of God and where Jesus rejects neither title (cf. Mt 16:16). But in the teachings of Jesus one passage makes abundantly clear the special relationship that Jesus had with God as Son—namely, Matthew 11:27 (also Lk 10:22, a parallel passage), where Jesus implies that he is the Son of the Father.<\/p>\n<p>Many similar passages in John’s Gospel are, however, more explicit. The Son is unquestionably preexistent, because he knows he came from the Father and returns to the Father. It is not possible from the many references to sonship in John’s Gospel to come to any other conclusion than that Jesus regarded himself as divine. It is particularly important to note that it is also in this Gospel that Jesus is portrayed most clearly in his human nature with its attendant weaknesses. Nowhere in the teachings of Jesus did he explain how God could become man, but he assumed this as a fact. He taught with the authority of God.<\/p>\n<p class=\"h2\" id=\"TeachingsabouttheKingdomofGod\">Teachings about the Kingdom of God<\/p>\n<p>No one can read the synoptic Gospels without being impressed with the frequency with which the expression “kingdom of God” (or of heaven) occurs. It was clearly an important theme in the whole teaching of Jesus. It is less evident in John’s Gospel but is nevertheless still present. Many of the parables of Jesus are specifically called parables of the kingdom. Jesus’ concept of the kingdom provided a foundational idea to the Christian gospel.<\/p>\n<p>The main idea is the rule of God over people rather than a realm that belongs to God. In other words, the emphasis is on the active reigning of the King. This is important because it means that the kingdom is inextricably affected by relationships between the members and the King. It also means the kingdom will not be expressed in institutional terms.<\/p>\n<p>There is one problem with the kingdom teachings that must be faced: its timing. Some sayings imply that it is already present, while others suggest that it will not come until the future. Some scholars disavow the idea that present and future can be held together; therefore, they reject one and concentrate on the other. Those who maintain a present understanding of the kingdom developed the idea of a social gospel, since Christianity was defined as the establishment of the kingdom of God on earth. According to this view, there is no place for a future arrival of the kingdom. On the other hand, some have denied altogether the present aspect and concentrate on the future. In this case, it is difficult to see in what sense the kingdom teachings are relevant.<\/p>\n<p>Yet others have insisted that since both present and future aspects are found in the Gospel records, no explanation is satisfying that denies one at the expense of the other. One possible solution is to regard the present aspects as applying to this age but as not reaching their fulfillment until the future establishment of the kingdom. A similar solution, expressed differently, is to maintain that the reality is a future kingdom but that it has spilled over into the present. Jesus intentionally included both present and future aspects.<\/p>\n<p>That the kingdom was a theme of common interest is clear from Luke 17:20-21, where the Pharisees asked Jesus when it was coming. His answer, that it was among them, shows unmistakably a present idea. This is equally true of the statement that in the exorcism of evil spirits the kingdom had arrived (Mt 12:28; Lk 11:20). Moreover, Jesus mentioned that the kingdom has been forcefully advancing (Mt 11:12), by which he did not mean by revolutionary methods, although he clearly implied that something dynamic was already happening. This idea of dynamic power is one of the most characteristic features of the kingdom. Jesus spoke of binding the strong, armed man (Lk 11:21-22), which shows that in his ministry he expected to give a powerful demonstration against the forces of darkness.<\/p>\n<p>It is evident that the kingdom Jesus proclaimed was a kingdom in which God was supreme. It was inseparably linked with his redemptive mission, in which God was bringing spiritual deliverance to his people. Moreover, the kingdom teachings of Jesus cannot be regarded in isolation. It is part of the total message; no part of that message can be divorced from any other part without distorting the whole.<\/p>\n<p>The clearest teachings on the future aspect of the kingdom are to be found in some of the parables (Mt 13) and in the discourse on the Mt of Olives (Mt 24–25; Mk 13; Lk 21). In the latter, Jesus spoke of the future using imagery drawn from Jewish literature, like the references to clouds, to glory, and to angels in relation to the coming of the Son of Man (Mk 13:26-27). In Matthew’s account there is reference to a trumpet call, another familiar feature (Mt 24:31).<\/p>\n<p>Various features from the kingdom parables give the clearest idea of the nature of the kingdom. Membership in the kingdom is not considered to be universal, for in the parable of the sower not all the soils are productive. The same separation is seen in the parable of the tares and the parable of the dragnet. The tares are destroyed and only the wheat is harvested, while the bad fish are discarded. The members of the kingdom are those who hear and understand the word of the kingdom (Mt 13:23). It is clear, therefore, that a response is necessary if the benefits of the kingdom are to be enjoyed.<\/p>\n<p>There is an emphasis on growth in the parable of the mustard seed, where rapid development occurs from small beginnings. The parables of the treasure and the pearl are intended to underline the value of the kingdom. The universal character of the kingdom comes out sharply in the parable of the vineyard, where the kingdom is said to be taken away from the Jews and given to another “nation,” presumably an allusion to the Gentiles (Mt 21:43). This is in line with the great commission Jesus gave to his disciples to preach to all nations (28:19). A universal kingdom would certainly be entirely different from the messianic kingdom idea of Judaism, in which Israel was to be the central unit. It is not easy to appreciate how revolutionary the idea was of a worldwide kingdom with Gentiles and Jews on the same footing.<\/p>\n<p class=\"h2\" id=\"TeachingsaboutHisOwnDeath\">Teachings about His Own Death<\/p>\n<p>The announcement of the kingdom must be linked with Jesus’ approach to his own death. Did Jesus see his death as an integral part of his mission? Some have maintained that he ended his life in disillusionment, but a brief survey of his teaching about his own destiny is sufficient to dispel such a theory. To the further question, “What meaning did Jesus attach to his forthcoming death?” he gave a series of passing indications that, when taken together, supply us with a basis on which to reconstruct some idea of the place of his death within the entire range of his mission.<\/p>\n<p>It is important to note that many times Jesus showed his awareness that details of his life were a fulfillment of Scripture (cf. Mt 26:24, 56; Mk 9:12; Lk 18:31; 24:25-27, 44-45). In all the instances cited, the suffering of Jesus is referred to as the subject of OT prophecy. This must mean that he had reflected on OT predictions and recognized that they could be fulfilled only through his own sufferings. In this case the Passion must be regarded as an indispensable part of Jesus’ consciousness of his own mission.<\/p>\n<p>This emphasis on fulfillment of Scripture is also seen in John’s Gospel. His statement that the Son of Man must be lifted up even as Moses lifted up the serpent (Jn 3:14) illustrates this point. Most of the passages where fulfillment of Scripture is mentioned are the comments of the Evangelist, John. But there can be no doubt that the fulfillment motive played a vital part both in Jesus’ own understanding of his mission and in the early Christians’ understanding of his death. In this connection, some hold that John puts more stress on the Incarnation as a means of salvation in that he sees it as an illumination of the mind. But this is only part of the truth, for there is more on the meaning of the death of Jesus in John’s Gospel than in the others.<\/p>\n<p>The Gospels emphasize the divine necessity of the death of Jesus. In addition to the fulfillment motive, the idea of necessity is strong in the first prediction by Jesus of his approaching death. In John’s Gospel Jesus speaks of his “hour” several times in the earlier stages of his ministry as “not yet,” but in the later stages as having arrived. There is a sense of definite movement toward a climax, the hour undoubtedly being the hour of the Passion (cf. Jn 17:1). There is not room for any disillusionment here. Jesus knew that only through the hour of death could the Father be glorified. The climax was according to an orderly plan.<\/p>\n<p>Jesus evidently regarded his death as in some ways a sacrifice. The clearest indication of this is in the words of institution at the Last Supper. The cup is connected with the blood of the new covenant, which is said to be for the “remission of sins” (Mt 26:26-28). No explanation is given of the way in which the coming death, signified by the broken bread and poured-out wine, would bring about forgiveness of sins. But the immediate realization by the early church that Christ died for our sins (cf. 1 Cor 15:3) shows that the importance of what Jesus said had been clearly grasped. The new covenant idea is parallel to the old covenant, which according to Exodus 24 was sealed with sacrificial blood; there can be little doubt that Jesus had this in mind when he spoke the words about the new covenant. It was also akin to the ideas expressed in Jeremiah 31, referring to a covenant written on the heart rather than graven in stone.<\/p>\n<p>Another aspect of the death of Christ seen especially in John’s Gospel is the sense of completion that went with it. In Jesus’ prayer in John 17, as he faces the cross, he declares that he has finished the work that the Father had given him to do (Jn 17:4). This is reinforced by the cry from the cross, “It is finished,” which only John records (19:30). This sense of accomplishment gives an air of triumph to what might otherwise have been considered a disaster.<\/p>\n<p class=\"h2\" id=\"TeachingsabouttheHolySpirit\">Teachings about the Holy Spirit<\/p>\n<p>At several of the major events in the life of Jesus, the Evangelists note the activity of the Spirit (e.g., the Virgin Birth, the Baptism, the Temptation). It is to be expected, therefore, that Jesus would have instructed his disciples about the Spirit. However, there is surprisingly little in the synoptic Gospels on this theme. Most of the teachings come from John’s Gospel.<\/p>\n<p>When Jesus began his preaching ministry in Nazareth, according to Luke, he read the statement in Isaiah 61:1-2 about the Spirit of God and applied it to himself. He saw his ministry as being inaugurated by the Spirit. This becomes clear in the way in which he responded to the charge that he cast out demons by means of Beelzebub, prince of the demons. He identified the reality of the coming of the kingdom by the fact that he was casting out evil spirits by the Spirit of God (Mt 12:28). He was, moreover, sensitive to the seriousness of blaspheming the Spirit, which he implies his accusers were in danger of doing. Whatever he did in his ministry he saw as an activity of the Spirit, and this was especially so in the contest with evil spirits.<\/p>\n<p>While warning his disciples that they would meet with opposition, Jesus assured them of the Spirit’s support when they were forced to appear before kings or governors (Mt 10:19-20; Mk 13:11). Indeed, he told them that the Spirit would speak through them, thus emphasizing that he expected a continuation of the Spirit’s activity in the future. Luke records one instance in which Jesus comments on what fathers will do for their children and asks whether God will not give the Holy Spirit to those who ask (Lk 11:13). The assumption is that God regards the Holy Spirit as the best gift to give his children. On yet another occasion, Jesus recognized that David was inspired by the Holy Spirit when he wrote Psalm 110 (Mk 12:36), reflecting Jesus’ belief in the Spirit’s agency in the production of Scripture.<\/p>\n<p>The Gospel of John provides a more detailed development of what Jesus taught about the Spirit. Teachings about the Spirit are usually linked to Jesus’ teachings about giving eternal life to those who believe in him and receive him. At the same time he spoke of the new birth and eternal life to Nicodemus, Jesus also spoke of the Spirit (Jn 3:3-8, 15-16). When he spoke of water of life to the Samaritan woman, he also spoke of the Spirit (4:14, 23-24). The same holds true for the discourses on the bread of life (6:48-63) and river of life (7:37-39). Throughout the Gospel, Jesus declares to various people that he can give them eternal life if they would believe in him. He promises them the water of life, the bread of life, and the light of life, but no one could really partake of these until after the Lord was resurrected. As a foretaste, as a sample, they could receive a certain measure of life via the Lord’s words, because his words were themselves spirit and life (6:63), but it was not until the Spirit would become available that the believers could actually become the recipients of the divine, eternal life.<\/p>\n<p>After the Lord’s discourse in John 6 (a discourse that was very troubling and offensive to most of his disciples), Jesus said, “It is the Spirit who gives eternal life” (6:63). When the Spirit became available, they could have life. Again, Jesus offered the water of life—even life flowing like rivers of living water—to the Jews assembled at the Feast of Tabernacles. He told them to come and drink of him. But no one could, then and there, come and drink of him. So John added a note: “This He spoke of the Spirit, . . . for the Spirit was not yet given, because Jesus was not yet glorified” (7:39, <span>nasb<\/span>). Once Jesus would be glorified through resurrection, the Spirit of the glorified Jesus would be available for men to drink. In John 6, Jesus offered himself as the bread of life to be eaten by men; and in John 7, he offered himself as the water of life to refresh men. But no one could eat of him or drink of him until the Spirit of the glorified Jesus was made available, as was intimated in John 6:63 and then stated plainly in John 7:39.<\/p>\n<p>In John 14:16-18, Jesus went one step further in identifying himself with the Spirit. He told the disciples that he would give them another Comforter. Then he told them that they should know who this Comforter was because he was, then and there, abiding with them and would, in the near future, be in them. Who else but Jesus was abiding with them at that time? Then after telling the disciples that the Comforter would come to them, he said, “I am coming to you.” First he said that the Comforter would come to them and abide in them, and then in the same breath he said that he would come to them and abide in them (see 14:20). In short, the coming of the Comforter to the disciples was one and the same as the coming of Jesus to the disciples. The Comforter who was dwelling with the disciples that night was the Spirit in Christ; the Comforter who would be in the disciples (after the resurrection) would be Christ in the Spirit.<\/p>\n<p>On the evening of the resurrection, the Lord Jesus appeared to the disciples and then breathed into them the Holy Spirit. This inbreathing, reminiscent of God’s breathing into Adam the breath of life (Gn 2:7), became the fulfillment of all that had been promised and anticipated earlier in John’s Gospel. Through this impartation, the disciples were regenerated and indwelt by the Spirit of Jesus Christ. This historical event marked the genesis of the new creation. Jesus could now be realized as the bread of life, the water of life, and the light of life. The believers now possessed his divine, eternal, risen life. From that time forward, Christ as Spirit indwelt his believers. Thus, in his first epistle John could say, “We know he lives in us because the Holy Spirit lives in us” (1 Jn 3:24).<\/p>\n<p>The indwelling Spirit helped the disciples remember Jesus’ words and actions (Jn 14:26) so that they could teach and write about them with acumen. This means that Jesus did not intend that the preservation of his teachings should be left to chance. All too often theories attempting to explain the way in which the traditions about Jesus and his teachings were transmitted in the period before there were any written Gospels are suggested without any reference to the Holy Spirit. It is not acceptable to concentrate on so-called laws of oral tradition and pay no attention to the unique factor in this case—the Holy Spirit. It is part of the Spirit’s mission to preserve and transmit the teaching of Jesus. What Jesus says in this passage about the Spirit has far-reaching significance for the formation of the Gospels.<\/p>\n<p>Another important function is the activity of the Spirit in the world. Jesus made it clear that the Spirit would convict of sin, of righteousness, and of judgment (Jn 16:8). Without the activity of the Spirit, there would be no possibility of the disciples making any impact on the world. Nevertheless, Jesus warned that the world could not receive the Spirit because it did not know him (14:17). The mystery of the Spirit is that he dwells in every believer. This indwelling aspect is of great importance and was particularly developed in the writings of Paul.<\/p>\n<p class=\"h2\" id=\"TeachingsaboutHumanity\">Teachings about Humanity<\/p>\n<p>Jesus taught about God’s providential care over all human beings. A person’s hairs are all numbered (Mt 10:30), which is a vivid way of saying that God is concerned about the details of human life. But God is far more concerned with the eternal soul. Jesus made it clear that it would be unprofitable for anyone to gain the world and to lose his or her soul (Mt 16:26; Mk 8:36; Lk 9:25). The focus falls on what a person is and not what he or she has. Jesus even said that a maimed body was preferable to a forfeited life (Mk 9:43-47). One’s total fulfillment depends more on one’s spiritual condition than on one’s environment or physical well-being. He was not, of course, unconcerned about people’s physical state, as his many healings show, but his major concern was with people’s relationship with God.<\/p>\n<p>Jesus never viewed humans as isolated individuals. Within God’s community people were expected to have responsibility toward one another. The Sermon on the Mount illustrated this social emphasis in the teaching of Jesus. Those who are merciful to others will obtain mercy (Mt 5:7). There is special commendation for peacemakers (v 9). The disciples of Jesus are expected to bring light to others (v 16). They are expected to give more than expected (v 40). Jesus is clearly saying that people have responsibility beyond themselves.<\/p>\n<p>The relation of people to God is one of dependence. Jesus taught men and women to pray to God for daily bread (Mt 6:11) as a reminder that they cannot be wholly self-sufficient. He allowed no place in his teaching for humans to boast in their own achievements.<\/p>\n<p>Jesus had some specific things to say about home life. He accepted the sanctity of the marriage contract (Mt 5:31-32; cf. 19:3-9) and therefore showed a high regard for the honor and rights of the wife. It was more in his actions and attitudes rather than his specific teachings that Jesus showed his regard for the status of women. When he spoke of men, he often used the term in the sense of people, including both men and women. There is no suggestion that in matters of faith women were in the least inferior to men. Moreover, Luke points out how many women supported Jesus and his disciples in their travels.<\/p>\n<p>Jesus had a high view of the human potential but also acknowledged their present condition. The stress on repentance (Mt 4:17) shows a sinfulness of which people need to repent. This sense of need is implicit in the instances where Jesus pronounces forgiveness (e.g., to the paralytic, Mt 9:1-8; and to the woman who anointed him, Lk 7:47-48). In the Lord’s Prayer, Jesus instructs his disciples to pray for forgiveness (Mt 6:12; Lk 11:4). He takes for granted that they need it and desire to obtain it.<\/p>\n<p>Jesus gives no support to any self-righteousness in men or women. This is the burden of his criticism of the religious leaders in various sayings, but particularly in Matthew 23. He was critical of Jewish teachers because they placed so much importance on works of merit as contributing to salvation. His whole approach depended on humans casting themselves on the mercy of God. This is vividly illustrated in the parable about the Pharisee and the tax collector at prayer (Lk 18:10-14). It was the latter who threw himself on the mercy of God and who was commended by Jesus.<\/p>\n<p>Undoubtedly, Jesus regarded sin as universal. He never suggested that there was anyone who was exempt from it. The major concept of sin in his teachings was alienation from God. This comes out clearly in John’s Gospel, with its strong antithesis between light and darkness, life and death (cf. Jn 5:24). Indeed, the “world” in John’s Gospel represents the system that takes no account of God. But sin is also seen as enslavement to Satan. The life and teachings of Jesus are seen against the background of spiritual conflict. Jesus can even say to his opponents, “You are of your father the devil” (Jn 8:44). He assumes throughout that there are hostile forces bringing man into subjection.<\/p>\n<p>In the parable of the prodigal son, sin against God is linked with sin before the father. In other words, it is regarded in terms of rebellion and revolt (Lk 15:21). This is a different assessment of the son’s offense than the one arrived at by the elder brother, who could see it only in terms of property. The view that humans are essentially in a state of rebellion against God is a basic tenet of Paul’s theological position, and it is important to note that it finds its root in the teachings of Jesus.<\/p>\n<p>There is no question that Jesus had much to say about condemnation. Those who did not believe and were therefore outside the provision of salvation that Jesus had made are declared to be already condemned (Jn 3:18). At various times Jesus mentioned judgment to come, which shows that a person’s destiny is related to his or her present spiritual condition. Against this background of humanity’s spiritual need, the whole mission of Jesus must be seen. A person, if left to himself or herself, would be totally unable to achieve salvation, but Jesus came to offer eternal life to those who believe in him (Jn 3:16).<\/p>\n<p class=\"h2\" id=\"TeachingsabouttheChurch\">Teachings about the Church<\/p>\n<p>Some have supposed that Jesus did not predict that there would be a church. But on two occasions he used the word “church,” which means a people called out by God. On one of the occasions—at Caesarea Philippi—Jesus told Peter that he would build his church upon the rock (Mt 16:16-19). It seems most probable that “rock” was intended to link the foundation of the church to Peter’s particular confession about Jesus. It is certain that the later church was a community that affirmed that Jesus was the Christ, the Son of the living God. It is important to note that it is Christ himself who is the builder of the church. He assured his disciples that it would be impregnable (the gates of hades would not overcome it). Moreover, one of the functions of the church was to proclaim forgiveness of sins, and this is implied in what Jesus said to Peter. That the words were not intended to refer exclusively to him is clear from Matthew 18:18, where similar words were addressed to all the disciples. The church, according to Matthew 18:17, was to be a community that could settle disputes between believers.<\/p>\n<p>In addition to these specific references to the church, Jesus assumed that his followers would meet together in his name (Mt 18:19-20). In his final words in Matthew’s account, he commissioned them to teach what he had taught them and to baptize new disciples (Mt 28:19-20). He promised his presence would be with them. The command to baptize was reinforced by Jesus’ own example in submitting to John’s baptism. One other special rite that Jesus expected his disciples to observe was the Lord’s Supper. His instructions about this presuppose a later community that could observe it. Since the form of words used in the institution point to the meaning of the death of Christ, it is clear that Jesus intended the future community to be frequently reminded of the center of the faith. The Christian church was to be a group of people who knew that through Christ they had entered into a new relationship with God.<\/p>\n<p>Although there are no references to the church in John’s Gospel, there are certainly hints that support the community idea. Jesus introduced himself as the Shepherd and spoke of his followers as forming a flock (Jn 10:16). The sheep imagery occurs again in this Gospel when Peter is instructed three times by the risen Lord to feed the sheep (Jn 21:15-17). Another figure of speech that Jesus used to bring out the group idea is that of the many branches that draw their life from the vine, and therefore belong to each other because of their common life in the vine.<\/p>\n<p>Jesus recognized that the future community would need the aid of the Spirit. His teachings on this subject laid the foundation for the evident dependence of the early church on the Spirit, as seen in the book of Acts. Finally, it should be noted that there is a close connection between the church and the kingdom, although they are not identical. The kingdom is more comprehensive than the church, which is included within it.<\/p>\n<p class=\"h2\" id=\"TeachingsabouttheFuture\">Teachings about the Future<\/p>\n<p>Jesus thought of the kingdom in terms of both present realization and future hope. The future aspect is related to the end of the age. Although he did not spell it out in specific terms, Jesus did not leave his disciples without any knowledge of how the present age would end. He gave firm assurance that he would return at some time in the future.<\/p>\n<p>He told the disciples that the Son of Man would come with his angels in his Father’s glory (Mt 16:27). In the discourse in which he answers the disciples’ question about the end of the world, he speaks again of the Son of Man coming in clouds with power and glory (Mk 13:26), probably drawn from the familiar language of Daniel 7. Jesus described various signs that would precede his own coming. He spoke of wars, conflicts, earthquakes, famines, and disturbances in the heavens. The gospel was to be preached to all nations. At the same time many false Christs would arise.<\/p>\n<p>Jesus gave such details about his return to encourage his disciples in the face of persecution. The future hope had a definitely practical purpose. The disciples were urged to watch. The coming would happen as unexpectedly as a thief in the night. Jesus said that even he himself did not know when the coming would take place (Mk 13:32).<\/p>\n<p>Another important theme affecting the future is emphasized in Jesus’ teachings about resurrection. The Sadducees did not believe in the resurrection of the body. They attempted to trap Jesus with a question about a woman who had been married seven times. They wanted to know whose husband she would be at the resurrection (Mk 12:18-27). Jesus pointed out that there would be no marriage when the dead rise. The Sadducees’ idea about resurrection was clearly wrong. Jesus’ teaching was that the resurrected would be like the angels. There is no doubt about the resurrection of the dead, although no information is given about the resurrection body. Jesus told a story about a rich man and a poor man who both died (Lk 16:19-31). In the afterlife the rich man cries out in torment, while the poor man enjoys a state of blessedness. What is most clear from this is the certainty of the afterlife and the fact of a distinction between the two men, although we are not told on what grounds the distinction is made. Elsewhere in his teachings, Jesus suggested that the most vital requirement is faith in himself. The conversation between Jesus and the dying thief on the cross suggests that paradise for the latter consisted in an awareness of the presence of Jesus (Lk 23:42-43).<\/p>\n<p>The theme of rewards and punishment occurs in many passages. In Matthew 16:27 Jesus says that the Son of Man will reward everyone according to what he or she has done. Those who are worthless are promised punishment in darkness (Mt 25:30). Moreover, Jesus spoke of a day of judgment on which men and women must give an account, even of all their careless words (12:36-37). In the parable of the sheep and the goats, he spoke of a separation that the Son of Man will make when he comes. Those commended are those who have shown concern for the believers (25:31-46).<\/p>\n<p>Among Jesus’ most solemn statements are those that speak of hell. There is no way of getting around his teachings about eternal punishment for the unrighteous (as in Mt 25:41, 46), which is opposite to the eternal life promised to the righteous. He taught that his disciples would have a place prepared for them in heaven (Jn 14:2), and spoke of a Book of Life in which the names of his disciples were written (Lk 10:20).<\/p>\n<p class=\"h2\" id=\"TeachingsaboutMoralIssues\">Teachings about Moral Issues<\/p>\n<p>Much of the teaching of Jesus is concerned with moral issues—so much so that some scholars have concluded that this was the main burden of his teaching. But the moral teachings cannot be considered apart from the many facets of his teachings outlined above. It has been said that there are close parallels between the teachings of Jesus and the moral teachings of Judaism. What is distinctive about Jesus’ teachings about morality is that the motive and power behind moral conduct is not conceived in terms of laws that must be obeyed. Right conduct is seen to be the result of a right relationship with God.<\/p>\n<p>Jesus was himself the pattern for moral behavior. He made clear that his aim was to fulfill the will of God. There is no sense of legalism in his approach to ethical decisions. When—in the Sermon on the Mount—he compared his own teaching with that of Moses, he showed the importance of penetrating to the inner meaning (cf. Mt 5:21-22, 27-28, 31-32). On the face of it, Jesus made more rigorous demands than the Mosaic law, because he was concerned with probing the motives as well as the actions. Many have dismissed the teaching of the Sermon on the Mount as entirely impractical, but Jesus never intended that his teaching would be easy; he set as a target nothing less than the perfection of God himself (Mt 5:48). Nevertheless, he called his yoke easy and his burden light (11:29-30), which suggests that he was not setting out an impossible ethical pattern. It must be remembered that he was not producing a manifesto for society. His concern was that each individual should have powerful motives for right decisions on matters of conduct. His reaction against a rigid application of Sabbath observance at the expense of the welfare of a needy person illustrates this point. Concern for others was rated higher than ritual correctness.<\/p>\n<p class=\"h2\" id=\"Conclusion\">Conclusion<\/p>\n<p>No account of the life and teachings of Jesus would be complete without some indication of the place that Jesus Christ gained in the developing church. Such a quest naturally takes us outside the scope of the Gospels into the testimony of the book of Acts and Paul’s letters. There we can see whether the predictions of Jesus were fulfilled and whether in fact the early Christians took his teaching seriously. Although there can be no question that Jesus Christ became central to the faith of the early Christians, he was regarded from many points of view. He was seen as Messiah in the sense of a spiritual deliverer, as Lord in the sense of being sovereign over his people, as Servant in the sense of his obedience to suffering, as Son in his relation to his Father. In many ways the full understanding of what and who he was could not have occurred until after the resurrection. Therefore, we find that many facets of his teachings about himself were more fully developed in the reflections of his people. This is true in a special sense of the writings of the apostle Paul.<\/p>\n<p>Many have found a problem in linking the Gospels with their detailed presentation of the acts and teachings of Jesus with the Christ who is so central in Paul’s beliefs. The problem arises because the apostle does not refer to any specific incident in the life of Jesus and does not reflect in his epistles any acquaintance with the large amount of teaching material in the Gospels. Does this suggest that Paul had no interest in the historical Jesus? Or could it be maintained that he knew nothing about him? Those who have driven a wedge between Paul and Jesus have not given sufficient weight to those incidental indications that Paul knew a great deal more about the historical Jesus than he states in his letters. He writes, for instance, about the meekness and gentleness of Christ (2 Cor 10:1), suggesting that he knew that Jesus had said of himself that he was meek and lowly of heart (Mt 11:29). Moreover, Paul speaks of the poverty of Christ (2 Cor 8:9) and must have known that the Son of Man had nowhere to lay his head. He certainly knows the details of how Jesus instituted the Lord’s Supper (1 Cor 11:23-26), and he knows of his death by crucifixion. It seems reasonable to conclude that Paul assumes that his readers will be acquainted with the Gospel material.<\/p>\n<p>It is perhaps useful in this connection to inquire whether the life and teachings of Jesus played a significant part in the early Christian proclamation. One passage that is valuable in this respect is Acts 10:36-38. In Peter’s address to Cornelius, he spoke of God’s having anointed Jesus of Nazareth, and of Jesus’ having gone about doing good and healing all who were under the power of the devil. It is clear that some account of the acts of Jesus was included in the early preaching, and there is no reason to suppose that this was not a regular procedure.<\/p>\n<p>There is no doubt that the example of Jesus was a powerful motive for promoting right behavior. Peter appeals to it in encouraging Christians who were suffering for their faith (1 Pt 2:21). Paul also knows the value of imitation (1 Cor 11:1; 1 Thes 1:6). Since Jesus was recognized as being a man who did not sin (cf. 2 Cor 5:21), his behavior patterns would have proved invaluable for those who needed a new standard for moral action. While this idea of example is unquestionably present in the Epistles, it would be quite wrong to suppose that it formed a major part of Christian doctrine.<\/p>\n<p>There are a few references to the teachings of Jesus in the non-Gospel portion of the NT. In the Letter of James, which is almost wholly practical, there are more allusions to the teachings of Jesus than anywhere else in the NT. This is especially true in echoes of the Sermon on the Mount, and it shows the strong contribution that the moral teaching of Jesus had on the ethical values of the early Christians. Most of the expositions of doctrine in the Epistles find their basis in some aspect of the teachings of Jesus. These teachings have an ongoing significance for the development of the church.<\/p>\n<p>To what extent is knowledge of the life and teachings of Jesus relevant to the 21st century? Existential theologians have driven such a wedge between the Christ of faith and the Jesus of history that the latter has ceased to have any importance for them. Christians today, no less than their first-century predecessors, need to know that the object of their faith is the same one who lived and taught in Galilee and Judea.<\/p>\n<p><em>See also<\/em> Ascension of Christ; Christ; Christology; Genealogy of Jesus Christ; Incarnation; Jesus Christ; Kingdom of God, Kingdom of Heaven; Messiah; Parable; Savior; Son of God; Son of Man; Virgin Birth of Jesus.<\/p>","summary_ro":"JESUS CHRIST, Teachings of Because of the wide variety of forms in which the teachings of Jesus have been preserved, it is difficult to bring out the essence of that teaching in a systematic way. Jesus did not present us with a theological system. His words were essentially practical in intent. Yet from all the variety of sayings it is possible to extract a clear idea of what Jesus thought about a number of important issues. What was his teaching about God? What did he think about himself? Wh...","summary_en":"JESUS CHRIST, Teachings of Because of the wide variety of forms in which the teachings of Jesus have been preserved, it is difficult to bring out the essence of that teaching in a systematic way. Jesus did not present us with a theological system. His words were essentially practical in intent. Yet from all the variety of sayings it is possible to extract a clear idea of what Jesus thought about a number of important issues. What was his teaching about God? What did he think about himself? Wh...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":26638,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Music","title_en":"Music","content_ro":"<h3>MUSIC<\/h3>\n<p>A natural human expression that probably began with speech-singing and developed into songs, which were then accompanied by instruments. Music as we know it has become quite complex, a luxury and entertainment; music in antiquity, however, was a functional expression of daily life, work, and worship.<\/p>\n<p>The phrase “sing to the Lord,” common to the OT (Ex 15:21; 1 Chr 16:9; Pss 68:32; 96:1-2; Is 42:10; Jer 20:13), was not unique to the Jewish nation. All religions draw on the natural human impulse to sing. The injunction “sing to the Lord” was a signal for the people to pour out their praise in song.<\/p>\n<p>The Bible, however, is limited in its treatment of music in ancient Israel. Since there was no written musical notation, the primary record of songs sung by the Hebrews is the collection of texts, particularly the psalms, and a few enigmatic musical instructions. The biblical writers were writing a history not of their culture but of their relationship with God; hence, their comments about music are not critical. Also, the biblical documents cover a long span of history and are grouped according to category rather than in chronological order, thus making it difficult to order the development of musical style with precision. Finally, there is the problem of understanding the biblical descriptions of music and its performance. Only in this century have scholars been able to interpret the information provided in the Bible in terms of Eastern music systems.<\/p>\n<p>Preview<\/p>\n<p>• Music in the Old Testament<\/p>\n<p>• Music in the Psalms<\/p>\n<p>• Music in the New Testament<\/p>\n<p class=\"h2\" id=\"MusicintheOldTestament\">Music in the Old Testament<\/p>\n<p>The first musician mentioned in the Bible is “Jubal, the first musician—the inventor of the harp and flute” (Gn 4:21, <span>nlt<\/span>). The importance of this description of a musician so early in history lies in the equality Jubal is given with his brothers Jabal, the herdsman, and Tubal-cain, the smith. Music making is recognized among the earliest professions of nomadic peoples. The name Jubal is believed to be a derivative from the Hebrew word for “ram.” The ram’s horn <em>(<\/em><span class=\"hebrew\" lang=\"he\">shophar<\/span><em>)<\/em> was an early instrument of the Jewish people and was significant in signaling important events.<\/p>\n<p>For the most part, the music described in early biblical history was of a functional nature. Music gained special significance as it became an important part of temple worship. Many of the descriptions of music making in ancient Israel, before David’s time, are quite utilitarian. There are accounts of music at times of farewell (Gn 31:27), at times of rejoicing and feasting (Ex 32:17-18; Is 5:12; 24:8-9), at military victories (2 Chr 20:27-28), and for work (Nm 21:17, the song of the well diggers; Is 16:10; Jer 48:33). Most of this music was probably rather crude and primitive in nature, especially the music associated with military advances, which was meant to terrify the enemy (Jgs 7:17-20). The music and dancing that greeted Moses as he descended from the mountain was described as if it sounded like “war in the camp” (Ex 32:17-18).<\/p>\n<p>In the early history of the Jewish people, women played an important part in the performance of music. The image of women dancing and singing for joy accompanied by percussion instruments is repeated several times: Miriam led the women in a hymn of thanksgiving after the deliverance from the Red Sea (Ex 15); Jephthah’s daughter welcomed her father in his victory (Jgs 11:34); Deborah joined with Barak in singing a song of victory (Jgs 5); and women hailed David after his defeat of the Philistines (1 Sm 18:6-7). There is little mention of women as musicians following the establishment of the temple in Jerusalem, but there are a few allusions to the fact that women did participate in singing and dancing. The account of the return from exile in Babylon includes both male and female singers (Neh 7:67), confirming that women still took part in musical performance.<\/p>\n<p>As Jerusalem became the religious center of the Hebrew people (950–850 <span>BC<\/span>), the role of the professional musician became more important. The women’s songs became insignificant compared to the pomp and ceremony associated with the temple and the royal court. While the Levitical singers took most of the musical responsibility at the temple, the development of antiphonal singing allowed the people to join in on responses in the singing of psalms.<\/p>\n<h5>Musical Style and Use<\/h5>\n<p>The Jewish people seem to have been especially musical. Of course, they were influenced by other ancient cultures, but there is evidence that they were in demand as musicians by other peoples. According to an Assyrian document, King Hezekiah gave as tribute to King Sennacherib many male and female Jewish musicians. The Babylonians demanded that the captive Jews sing to them and entertain them (cf. Ps 137:3).<\/p>\n<p>Since the OT’s purpose was to narrate the relationship between the Jewish nation and God, most of the references to music deal with its function in worship. However, evidence reveals that there was also a large body of secular musical literature. There may have been guilds of poets and singers early in Jewish history. The kinds of songs recorded in the early part of the OT represent a folklike poetry. The song of thanksgiving to the Lord by Moses and the people of Israel after their escape at the Red Sea is a stirring national song. Many descriptions of the biblical writers reflect the spirit of bardic song. This would be logical, as these stories were meant to be passed on. Marching songs (2 Chr 20:27-28), and songs of triumph (Jgs 5) also indicate a secular body of music.<\/p>\n<h5>Music in Worship<\/h5>\n<p>The singers and musicians for the temple worship were chosen from the tribe of Levi. King David assembled the Levites for a census, and out of the total of 38,000 men over the age of 30, 4,000 were chosen as musicians. These 4,000 were subsequently given specific jobs. “David and the chiefs of the service also set apart for the service certain of the sons of Asaph, and of Heman, and of Jeduthun, who should prophesy with lyres, with harps, and with cymbals. . . . The number of them along with their brethren, who were trained in singing to the <span>Lord<\/span>, all who were skilful, was two hundred and eighty-eight” (1 Chr 25:1, 7, <span>rsv<\/span>). The singers were further divided into 24 groups of 12 singers, who rotated in participating in the weekday, Sabbath, and high holy day services.<\/p>\n<p>According to a later source, there were minimum and maximum numbers of singers and instrumentalists required at each service. The minimum number of singers was twelve, the maximum was unlimited. There had to be in attendance at least two harps but no more than six, at least two flutes but no more than twelve, a minimum of two trumpets with no maximum, and a minimum of nine lyres with no maximum. There was only one player with a pair of cymbals.<\/p>\n<p>A singer was admitted to the Levitical choir at the age of thirty following a five-year apprenticeship (1 Chr 23:3). Five years is a relatively short time considering the amount of material these singers had to memorize (for there was no notation) and the liturgical ritual they had to master; it is speculated that they actually were in training from childhood. The Levites lived in villages outside the city wall and may have been actively involved in the musical education of their children (Neh 12:29). The Levites performed other duties connected with the sacred service, but the singers were excused from all other duties because they were on duty day and night (1 Chr 9:33). Their skills were an important part of the temple worship, and they were able to devote their entire life to the development of their musical ability. A singer served in the choir for 20 years, from age 30 to 50, and the music was of a high quality due to strict discipline and continuous practice and performance.<\/p>\n<p>From the beginning of Jewish formal worship connected with the tabernacle, music and sound was important. In Exodus 28:34-35 the descriptions of Aaron’s robe include bells attached to the lower hem that sounded as he entered the Holy Place. The first liturgical music mentioned in the OT is found in 2 Samuel 6 in the descriptions of the transfer of the ark: David and the Israelites sang, played instruments, and danced to the glory of the Lord. This music bore little resemblance to the stately ceremony described later in Solomon’s temple. In 2 Chronicles 7:6, David is given recognition for inventing the musical instruments used in the temple. In the postexilic era Levitical singers are mentioned as the descendants of Asaph, the “singing master” appointed by David (Ezr 2:41; Neh 7:44; 11:22-23). From passages such as these, we have a definite indication that liturgical music and organization stemmed from David’s time.<\/p>\n<p>The ceremonies in the Jewish temple were organized around the sacrifice. Singing formed an integral part of the sacrificial service and was necessary to validate the sacrificial action. There were special musical settings for each sacrifice; thus the daily burnt, expiatory, and laudatory offerings and libations had individual liturgies. Particular psalms became associated with certain sacrifices as well as with certain days of the week. The psalm of the day was intoned as the high priest started to pour out the drink offering. The psalm was divided into three sections, each signaled by the blowing of the trumpets, on which signal the people would prostrate themselves. This is the only time the trumpets were used together with the other instruments in orchestral fashion on solemn occasions (2 Chr 5:12-13).<\/p>\n<p class=\"h2\" id=\"MusicinthePsalms\">Music in the Psalms<\/p>\n<h5>Musical Psalm Titles<\/h5>\n<p>The collection of 150 lyric poems known as the book of Psalms contains the most information on music making in ancient Israel. The Psalter contains not only religious songs but also songs that have their roots in secular or popular songs, such as work songs, love songs, and wedding songs. The majority are songs of praise, thanksgiving, prayer, and repentance. There are also historic odes that relate great national events—for example, Psalm 30, “a song at the dedication of the temple,” and Psalm 137, which portrays the sufferings of the Jews in captivity.<\/p>\n<p>The psalms were an important part of all the services of the temple; the Psalter became the liturgical hymnal of the Israelites. Worship included an appointed psalm for each day of the week. On the first day of the week, Psalm 24 was sung in remembrance of the first day of creation, Psalm 48 was sung on the second day, Psalm 82 on the third, Psalm 94 on the fourth, Psalm 81 on the fifth, Psalm 93 on the sixth, and Psalm 92 on the Sabbath. After the sacrificial offerings, Psalm 105:1-5 was sung at the morning service and Psalm 96 at the evening service. The Hallel psalms (Pss 113–118, 120–136, 146–148) were sung during the offering of the paschal lamb at the Passover feast.<\/p>\n<p>While most of the liturgical music was performed by Levites, texts of the psalms suggest that there was also congregational participation. The forms of music found both in synagogal and ecclesiastical chant had their source in the forms of the poetic text of the psalms. The simplest is the plain psalmody sung by one person (e.g., Pss 3–5, 46). In responsorial psalmody the soloist is answered by the choir (e.g., Ps 67:1-2; the soloist sang verse 1 and the choir answered with verse 2). Antiphonal psalmody involves two groups singing alternately (e.g., Ps 103:20-22). The congregation would chant a refrain such as appears in Psalm 80: “Restore us, O God; let thy face shine, that we may be saved!” recurs throughout the psalm (<span>rsv<\/span>).<\/p>\n<p>Even though the synagogue had no altar for sacrifice, psalm singing retained an important place. After the Romans destroyed the temple, the worship heritage of the Jews could have been lost if the customs, including musical customs, had not become an integral part of synagogue worship.<\/p>\n<p>The most enigmatic part of the psalms is the headings that are not part of the poetic text. The first question is whether these should even be considered as superscripts. Greek, Latin, Hebrew, and other ancient languages were written in such a way that the text ran together without any break between chapters or paragraphs. This means that the verses, and even the division of the psalms themselves, were partially determined by copyists, chiefly the Masoretes. There is some question as to which psalms the extrapoetic texts actually belong with; they may actually be subscripts instead of superscripts. Sumerian and Babylonian poetry had information such as the name of the author, the musical instrument used for accompaniment, the tune, the purpose, and such listed at the end of the poem. Hence, some of the headings may actually be endings.<\/p>\n<p>The indications at the beginning of a psalm fall into three categories. They are either musical terms giving direction for the actual performance, musical cues designating the tune to which the psalm would be sung, or comments indicating the function of the psalm. These terms have been interpreted in various ways.<\/p>\n<p>Originally, these headings may have been marginal notes for the choir leaders. Realizing that these terms were not related to the psalm text proper, early biblical scribes may not have been overly careful with their placement in the text, which may explain some of the discrepancies among the early manuscripts—why certain words are left out in some and why terms assigned to only a few psalms may originally have been indicated on more of them.<\/p>\n<p>All but 50 of the psalms contain a proper name in the heading. These names possibly indicate the author; other commentators, interpreting the preposition appearing before the names to mean “for,” think the names are a dedication. Thus the title would be “A Psalm for David,” not “A Psalm of David.” This may be the case with the names of Asaph, Heman, Ethan, and especially the sons of Korah, where it would make better sense for the psalm to be written for rather than by the family. Seventy-three psalms have David’s name in the heading, hence the common reference to the Psalter as the Psalms of David. Twelve include the name of Asaph, eleven the children of Korah, two Solomon, and one each contains Moses, Heman, and Ethan.<\/p>\n<h5>Musical Terms in the Psalm Titles<\/h5>\n<p>Numerous musical terms are included in the superscriptions to cue the kind of instrumental accompaniment, mood, and style of performance for the psalm.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Alamoth<\/span> is one of the most controversial terms found in the psalm headings. It appears at the beginning of Psalm 46 and also in 1 Chronicles 15:20. One meaning for the Hebrew word is “maiden,” and musicologists interpret this as an instruction that the psalm should be sung in the range of the female singing voice. The reference in Chronicles is to harps in the range of women’s voices. This interpretation does not seem to fit Psalm 46, but if we look at the preceding psalm and read the term as a subscript, it becomes logical. Psalm 45 is a song of love, actually a nuptial ode; it would be natural for women to sing the second half (vv 10-17). While there is little mention of women singing in the temple, there is speculation that young boys in training may have sung along with the Levitical singers. Also this may be a case where the term appears only once in the modern text but may have been used more often in the original. Another possible meaning for <span class=\"hebrew\" lang=\"he\">Alamoth<\/span> is “flutes,” perhaps describing the kind of musical accompaniment for the performance of the psalm.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Gittith<\/span> is a term found in the superscriptions of Psalms 8, 81, and 84. It may be a musical cue, indicating a mood for the performance of these psalms, but a more common explanation is that it is a collective term for the stringed instruments that would have accompanied them.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Mahalath<\/span> has been left in its original Hebrew form by early translators and is found in the headings of Psalms 53 and 88. It may have roots in the Hebrew <span class=\"hebrew\" lang=\"he\">mahaleh<\/span> “sickness” or <span class=\"hebrew\" lang=\"he\">mahot<\/span> “dance,” though neither of these words can be related to the psalm texts. Another explanation is a musical one. <span class=\"hebrew\" lang=\"he\">Mahalath<\/span> may come from the word <span class=\"hebrew\" lang=\"he\">halal<\/span> meaning “to pierce,” implying that the psalm was to be accompanied with pipes.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Maskil<\/span> (<span>kjv<\/span> “Maschil”) appears in the headings of 13 psalms (Pss 32, 42, 44–45, 52–55, 74, 78, 88–89, 142). The term is probably derived from the verb <span class=\"hebrew\" lang=\"he\">sakal<\/span><em>,<\/em> “to have insight or comprehension,” but there is no agreement among commentators. By looking at the psalms themselves, their didactic nature and the structure of stanzas and refrains, musicologists conclude the term represents a song of praise, possibly sung by a soloist with participation by the choir.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Menazzeah<\/span> appears in the heading of 55 psalms. It appears 52 times in the first three books of Psalms (Pss 1–89), not at all in book four (Pss 90–106), and 3 times in book five (Pss 107–150). The most common modern translations are “to the Choirmaster” (<span>rsv<\/span>), “to the choir director” (<span>nasb<\/span>, <span>nlt<\/span>), “to the director of music” (<span>niv<\/span>), “to the chief Musician” (<span>kjv<\/span>, <span>nkjv<\/span>). The word is derived from the Hebrew verb <span class=\"hebrew\" lang=\"he\">nazzah<\/span><em>,<\/em> appearing in 1 Chronicles 23:4 and Ezra 3:8-9 in the sense of “administering.” In 1 Chronicles 15:21 the word is found in relation to leading or directing song in the temple. <span class=\"hebrew\" lang=\"he\">Menazzeah<\/span> relates to the choirmaster and represents the singer chosen to lead the music who probably was involved in rehearsing and instructing. It is now assumed that <span class=\"hebrew\" lang=\"he\">menazzeah<\/span> indicates the psalm was to be sung partially or entirely by a soloist. This is evidenced by the change in some texts from “I” where the soloist sang, to “we” where the choir or congregation sang. Psalm 5 is an example of a text divided for solo and choral singing: verses 1-3 solo; verses 4-6 choral; verses 7-8 solo; verses 9-10 choral; and verses 11-12 end the psalm with the combined soloist and choir.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Miktam<\/span> (<span>kjv<\/span> “Michtam”) is another term that has no clear musical meaning, due mainly to the fact that its etymology is unknown. It occurs in Psalms 16 and 56–60, all of which have a character of lamentation or supplication. In a musical sense, it probably meant that a certain well-known tune was to be selected as the melody of the psalm.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Mizmor<\/span> (Hebrew, meaning a song sung to instrumental accompaniment) is found nowhere else in the Bible; it is included in the superscriptions of 57 psalms. It probably indicated a song accompanied by melodic instruments as opposed to a dance song accompanied by rhythmic instruments.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Neginah<\/span> appears in the superscriptions of Psalms 4, 6, 54–55, 61, 67, and 76. The term <span class=\"hebrew\" lang=\"he\">neginah<\/span> and its plural <span class=\"hebrew\" lang=\"he\">neginoth<\/span> are found in Psalm 77:7, Lamentations 5:14, Isaiah 38:20, and Habakkuk 3:19. <span class=\"hebrew\" lang=\"he\">Neginah<\/span><em>,<\/em> from the Hebrew root <span class=\"hebrew\" lang=\"he\">naggen<\/span><em>,<\/em> “to touch the strings,” instructs that stringed instruments accompany the singing.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Nehiloth<\/span> is found only in the introduction to Psalm 5 (<span>kjv<\/span>). The origin of the word is problematic. It could come from the verb <span class=\"hebrew\" lang=\"he\">nahal<\/span><em>,<\/em> “to possess or inherit,” or more feasibly from <span class=\"hebrew\" lang=\"he\">halal<\/span><em>,<\/em> meaning “to pierce.” The latter implies the idea of a pierced instrument (the flute or pipe) to be used for accompaniment.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Sheminith<\/span> appears in Psalms 6 and 12 and also in 1 Chronicles 15:21. The Hebrew word means literally “over the eighth.” Some scholars feel it had something to do with an octave, but the Hebrew musical language probably did not include a musical unit divided into eight parts. Other scholars interpret <span class=\"hebrew\" lang=\"he\">sheminith<\/span> as meaning an eight-stringed instrument. A more logical interpretation comes from examining its use in 1 Chronicles. In 15:20 the instructions are for musicians to play the harps according to <span class=\"hebrew\" lang=\"he\">alamoth<\/span> and in verse 21 to play the lyres according to <span class=\"hebrew\" lang=\"he\">sheminith<\/span><em>.<\/em> Here the terms <span class=\"hebrew\" lang=\"he\">alamoth<\/span> and <span class=\"hebrew\" lang=\"he\">sheminith<\/span> seem to be used in opposition. If <span class=\"hebrew\" lang=\"he\">alamoth<\/span> implies a register of the female voice, then <span class=\"hebrew\" lang=\"he\">sheminith<\/span> would imply a lower register. Thus, it may have been an instruction to use a lower pitched instrument for accompaniment.<\/p>\n<h5>Psalm Varieties in the Titles<\/h5>\n<p>Some of the notes in the psalm headings are indications of the type or variety of psalm.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Hazkir<\/span> is found in the headings of Psalms 38 and 70. According to the Targum, this is an indication that the psalm was sung at the sacrificial rite called <span class=\"hebrew\" lang=\"he\">askara<\/span> and is translated “for a memorial offering.”<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Lammed<\/span> appears in the superscription of Psalm 60 in the phrase <span class=\"hebrew\" lang=\"he\">le-lammed<\/span><em>,<\/em> translated “to teach.” According to tradition, this was a psalm, though undoubtedly not the only one, taught to young people as part of their education. This is another example of a term that may have been omitted from other psalms in later versions of the Psalter.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shiggaion<\/span> is in the heading of Psalm 7 and also in Habakkuk 3:1. The word probably comes from the Hebrew verb <span class=\"hebrew\" lang=\"he\">shagah<\/span><em>,<\/em> “to wander,” but may also be connected with the Assyrian liturgical term <span class=\"hebrew\" lang=\"he\">shigu<\/span><em>,<\/em> which represented a plaintive song in several stanzas. Biblical scholars have assumed <span class=\"hebrew\" lang=\"he\">shiggaion<\/span><em>,<\/em> plural <span class=\"hebrew\" lang=\"he\">shigionoth<\/span><em>,<\/em> was a lament or penitential song.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shir<\/span> is the simplest word for “song” and was probably used in the headings at an early stage of the Psalter; it is usually found with <span class=\"hebrew\" lang=\"he\">mizmor<\/span> (13 times). Fifteen psalms have this heading. It was probably the term for a specific type of praise song, usually performed by the choir.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shir Hamaalot<\/span> and <span class=\"hebrew\" lang=\"he\">Shir Lamaalot<\/span> occur in the headings of Psalms 120–134, which are often referred to as the Psalms of Ascent (<span>kjv<\/span> “Psalms of Degrees”). Most explanations offered relate to the fact that the temple was situated on high ground. Often these 15 psalms are associated with the 15 steps leading from the Court of the Women to the Court of the Israelites. But most contemporary scholars believe the idea of “going up” referred to the pilgrims’ journey to Jerusalem to worship at the temple. These psalms are short, with popular appeal, making them appropriate for singing during the journey.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shir Hanukkat Habayit<\/span> is found only in the heading of Psalm 30. This phrase tells that the psalm was to be used for the dedication or rededication of the house of God.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shir-yedidot<\/span> appears only in Psalm 45. It refers to a love song that was probably sung at wedding ceremonies.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Tefillah<\/span> is a common term for “prayer” and appears in the headings of Psalms 17, 86, 90, 102, and 142, and also in Habakkuk 3:1. The word probably refers to a specific form of poetic prayer.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Selah<\/span> is one of the most frequently used, but most enigmatic, terms found in the book of Psalms. It occurs in 39 psalms, appearing a total of 71 times in the Psalter—67 times within the text and 4 times at the end of a psalm. It is most frequent in the first three books. In the first book <span class=\"hebrew\" lang=\"he\">selah<\/span> appears in 9 psalms; in the second book, 17 psalms; in the third book, 11 psalms. In the fourth book it is not found at all and in the fifth book in only two psalms. Thirty-one of these psalms also include the term <span class=\"hebrew\" lang=\"he\">menazzeah<\/span> in their superscriptions, which implies that they were sung by a soloist and choir. Most commonly, <span class=\"hebrew\" lang=\"he\">selah<\/span> is interpreted as a signal for a break in the singing and possibly for an instrumental interlude. It never appears at the beginning of a psalm but only in the middle of the text or at the end. The regularity of its appearance within a psalm is not consistent, and in only a few instances do these divisions break the psalm into equal sections. Because of the random placement of the term, some scholars believe that, like the headings, <span class=\"hebrew\" lang=\"he\">selah<\/span> was not always carefully copied into the text. It may have been a note appearing only in the texts of the musicians, which would explain this inconsistency. An explanation of <span class=\"hebrew\" lang=\"he\">selah<\/span> is found in the Talmudic tradition: “Ben Azra clashed the cymbal and the Levites broke forth into singing. When they reached a break in the singing they blew upon the trumpets and the people prostrated themselves; at every break there was a blowing of the trumpet and at every blowing of the trumpet a prostration. This was the rite of the daily whole offering in the service of the House of our God.” <span class=\"hebrew\" lang=\"he\">Selah<\/span><em>,<\/em> then, would be an instruction for the musicians that the singing was to cease and the instrumentalists were to play.<\/p>\n<p>The term <span class=\"hebrew\" lang=\"he\">higgaion selah<\/span> appears once, in Psalm 9:16. The word <span class=\"hebrew\" lang=\"he\">higgaiaon<\/span> comes from the root <span class=\"hebrew\" lang=\"he\">hagah<\/span><em>,<\/em> “to murmur, to growl, to produce a low sound.” This may have been an instruction for the interlude to be more subdued than a normal <span class=\"hebrew\" lang=\"he\">selah<\/span><em>.<\/em><\/p>\n<h5>Ancient Melodies in the Titles<\/h5>\n<p>Many psalms contain headings that are not direct musical references but are cue words to suggest well-known tunes. They probably refer either to names or the first words of popular secular songs <em>(<\/em><span class=\"hebrew\" lang=\"he\">makams<\/span><em>)<\/em> whose melodic patterns were used in singing the psalm. Many biblical scholars have tried to find hidden meaning in these headings, but most musicologists believe these are simply references or introductions to melodies.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Aijeleth Shahar<\/span><em>,<\/em> in Psalm 22 (<span>kjv<\/span>), is translated “according to The Hind of the Dawn” (<span>rsv<\/span>), and “To the tune of ‘The Doe of the Morning’ ” (<span>niv<\/span>), “To the tune ‘Doe of the Dawn’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Al-taschith<\/span><em>,<\/em> in Psalms 57–59 and 75 (<span>kjv<\/span>), is translated “To the tune ‘Do Not Destroy!’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Jonath-elem-rechokim<\/span><em>,<\/em> in Psalm 56 (<span>kjv<\/span>), is translated “according to The Dove on Far-off Terebinths” (<span>rsv<\/span>), and “To the tune ‘Dove on Distant Oaks’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Mahalath Leannoth<\/span><em>,<\/em> in Psalm 88, is translated “To the tune ‘The Suffering of Affliction’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Muthlabben<\/span><em>,<\/em> in Psalm 9, is translated “To the tune ‘Death of the Son’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shoshannim<\/span><em>,<\/em> in Psalms 45 and 69 (<span>kjv<\/span>), is translated “To the tune ‘Lilies’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shoshannim-Eduth<\/span><em>,<\/em> in Psalm 80 (<span>kjv<\/span>), is translated “To the tune ‘Lilies of the Covenant’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shushan-eduth<\/span><em>,<\/em> in Psalm 60, is translated “To the tune ‘Lily of the Testimony’ ” (<span>nlt<\/span>).<\/p>\n<p>These melody types appear only in the first three books of the Psalter, and this may imply that these popular <span class=\"hebrew\" lang=\"he\">makams<\/span> had fallen into disuse by the time the final books of the Psalter were written. Other <span class=\"hebrew\" lang=\"he\">makam<\/span>-types had probably become popular, and the authors, realizing the relatively short life of a popular tune, did not include them in the headings of the Psalms but left the choice up to the performer.<\/p>\n<p class=\"h2\" id=\"MusicintheNewTestament\">Music in the New Testament<\/p>\n<h5>First-Century Influences<\/h5>\n<h6>The Synagogue<\/h6>\n<p>By the time of Christ, the synagogue had become the chief place of worship for the Jewish people. It began as a place for study of the law but gradually became the center of worship for Jews unable to attend the temple. The liturgical service of the temple could not be duplicated in the synagogue as there was no sacrificial rite, and the music could not be exactly reproduced as there were no trained Levitical singers. Scholars do not agree about the amount of continuity between the music of the temple and the music of the synagogue, but there is evidence that certain musical practices did remain constant between the two places of worship.<\/p>\n<p>Information on the customs and rituals of the synagogue come from Talmudic writings. The musical elements of worship in the synagogue were the chanting of Scripture, psalmody, and spiritual songs. The choral singing of the temple was replaced by a single cantor. The cantor was a layman who, according to tradition, had to have the following qualifications: “He had to be well educated, gifted with a sweet voice, of humble personality, recognized by the community, conversant with Scripture and all the prayers; he must not be a rich man, for his prayers should come from his heart.” His most important job was the cantillation of the Law and the Prophets. A series of accents and punctuations, forerunners of actual musical notation, were indications for the cantor in the musical interpretation of the Scripture.<\/p>\n<p>Psalm singing was gradually transplanted from the temple to the synagogue, which in turn influenced the early Christian church. Gregorian psalm tones have their roots in Hebrew psalmody.<\/p>\n<h6>Greek and Roman Cultures<\/h6>\n<p>While both the temple and the synagogue were familiar to the early Christians (Acts 2:46-47; 3:1; 5:42; 9:20; 18:4; etc.), the Greek and Roman cultures also played a major part in shaping the young church. Hellenistic influences by the time of Christ had long been felt in the Middle East, and while it was strongly opposed by some Jewish leaders, the Greek arts had permeated Jewish culture. Greek philosophers considered music a cathartic force that could lead humans into metaphysical knowledge. This understanding led to the belief that music had a moral substance that could influence people to either good or evil. If this philosophy had totally encompassed Judeo-Christian thought, certainly Paul would have encouraged the use of music in the spread of the gospel. However, Paul’s omission of this theory implies that the Judeo-Christian world at that time had rejected the Greek ideal, at least in part.<\/p>\n<p>While the Jewish rabbis considered music an art form for the praise of God, and while the Greek philosophers thought of it as a powerful moral force in creation, the Romans considered music mainly as entertainment. The music of the Roman games was neither religious nor philosophic and, from the accounts of witnesses, it was not technically exceptional. In the Roman Empire musicians were given a lower status and looked on as mere entertainers. One reason the early church did not include instrumental music in their worship was in reaction to the debased secular use of instruments by the Romans.<\/p>\n<h5>In the New Testament Writings<\/h5>\n<p>One of the few mentions of instruments in the NT is the use of flutes at a wake (Mt 9:23). As in the OT, music is associated with feasting and merrymaking (e.g., the return of the prodigal son, Lk 15:25). Five passages mention music metaphorically (Mt 6:2; 11:17; Lk 7:32; 1 Cor 13:1; 14:7-8). The most well known of these is Paul’s celebration of love in 1 Corinthians 13. The denunciation of the gong and cymbals must be understood in light of the attitude of the early Christians toward the music of the Pharisees. Here the signal instruments of the temple were used to represent pompous display of religious pietism.<\/p>\n\n<p>Most references to music are found in the eschatological visions and prophetic passages scattered throughout the NT—most frequently in the book of Revelation (also Mt 24:31; 1 Cor 15:52; 1 Thes 4:16; Heb 12:19). Many of these descriptions have a direct association with musical references in the OT (e.g., the use of harps and trumpets and the singing of the Hallelujah). But the value of many of the passages in Revelation comes from their literary style. These doxological and psalmlike passages were probably spontaneous “spiritual songs” composed by the young church (e.g., Rv 5:9-10).<\/p>\n<p>The passages that mention religious or liturgical music are often more conceptual than literal. Two parallel passages describing the Last Supper (Mt 26:30; Mk 14:26) mention that Christ and his disciples sang a hymn. This is the only direct account of Jesus singing, but it is probable that when he read in the synagogue he did so in the accepted vocal style (Lk 4:16-20). There is much controversy surrounding the actual events at the Last Supper, but we can assume that the hymn sung was a traditional Jewish hymn, probably associated with the Passover.<\/p>\n<p>From the account in Acts 16:25 we know that Paul and Silas sang hymns while in jail. Paul gives instruction for music making in 1 Corinthians 14:15, 26 in terms of a balance between rationalism and emotion. And, as with all the gifts of the Spirit, Paul asks that singing be done for edification.<\/p>\n<p>In two similar passages (Eph 5:19; Col 3:16) Paul groups together three musical terms—psalms, hymns, and spiritual songs. The singing of psalms was an obvious carryover from the synagogue, and we can assume that the early Christian psalm singing followed the Jewish style. The term for “hymns” probably refers to poetic texts, possibly modeled after the psalms, but in praise of Christ. “Spiritual songs” may refer to a spontaneous, ecstatic form of musical prayer, possibly wordless (perhaps related to glossolalia), in a style that was popular in mystical Judaism. These outbursts of song were probably melismatic (sung on one tone) and are perhaps the forerunners of the later Alleluia chant.<\/p>\n<h5>Hymnody in the New Testament<\/h5>\n<p>It can be assumed that the early Christians composed hymns in praise of Christ. Logically, most of the hymns found in the NT are based on Hebrew poetic psalm forms, but there is Greek and Latin influence also. The hymns from the Gospel of Luke have become well-known canticles adopted by the church: the Magnificat (Lk 1:46-55), the Benedictus (1:68-79), the Gloria (2:14) and the Nunc Dimittis (2:29-32). While patterned after the psalms of the OT, these hymns are full of confidence in the salvation of Christ and in his imminent return. Other Christological hymns found in the NT include the prologue to the Gospel of John, Ephesians 2:14-16, Philippians 2:6-11, Colossians 1:15-20, 1 Timothy 3:16, Hebrews 1:3, and 1 Peter 3:18-22.<\/p>","content_en":"<h3>MUSIC<\/h3>\n<p>A natural human expression that probably began with speech-singing and developed into songs, which were then accompanied by instruments. Music as we know it has become quite complex, a luxury and entertainment; music in antiquity, however, was a functional expression of daily life, work, and worship.<\/p>\n<p>The phrase “sing to the Lord,” common to the OT (Ex 15:21; 1 Chr 16:9; Pss 68:32; 96:1-2; Is 42:10; Jer 20:13), was not unique to the Jewish nation. All religions draw on the natural human impulse to sing. The injunction “sing to the Lord” was a signal for the people to pour out their praise in song.<\/p>\n<p>The Bible, however, is limited in its treatment of music in ancient Israel. Since there was no written musical notation, the primary record of songs sung by the Hebrews is the collection of texts, particularly the psalms, and a few enigmatic musical instructions. The biblical writers were writing a history not of their culture but of their relationship with God; hence, their comments about music are not critical. Also, the biblical documents cover a long span of history and are grouped according to category rather than in chronological order, thus making it difficult to order the development of musical style with precision. Finally, there is the problem of understanding the biblical descriptions of music and its performance. Only in this century have scholars been able to interpret the information provided in the Bible in terms of Eastern music systems.<\/p>\n<p>Preview<\/p>\n<p>• Music in the Old Testament<\/p>\n<p>• Music in the Psalms<\/p>\n<p>• Music in the New Testament<\/p>\n<p class=\"h2\" id=\"MusicintheOldTestament\">Music in the Old Testament<\/p>\n<p>The first musician mentioned in the Bible is “Jubal, the first musician—the inventor of the harp and flute” (Gn 4:21, <span>nlt<\/span>). The importance of this description of a musician so early in history lies in the equality Jubal is given with his brothers Jabal, the herdsman, and Tubal-cain, the smith. Music making is recognized among the earliest professions of nomadic peoples. The name Jubal is believed to be a derivative from the Hebrew word for “ram.” The ram’s horn <em>(<\/em><span class=\"hebrew\" lang=\"he\">shophar<\/span><em>)<\/em> was an early instrument of the Jewish people and was significant in signaling important events.<\/p>\n<p>For the most part, the music described in early biblical history was of a functional nature. Music gained special significance as it became an important part of temple worship. Many of the descriptions of music making in ancient Israel, before David’s time, are quite utilitarian. There are accounts of music at times of farewell (Gn 31:27), at times of rejoicing and feasting (Ex 32:17-18; Is 5:12; 24:8-9), at military victories (2 Chr 20:27-28), and for work (Nm 21:17, the song of the well diggers; Is 16:10; Jer 48:33). Most of this music was probably rather crude and primitive in nature, especially the music associated with military advances, which was meant to terrify the enemy (Jgs 7:17-20). The music and dancing that greeted Moses as he descended from the mountain was described as if it sounded like “war in the camp” (Ex 32:17-18).<\/p>\n<p>In the early history of the Jewish people, women played an important part in the performance of music. The image of women dancing and singing for joy accompanied by percussion instruments is repeated several times: Miriam led the women in a hymn of thanksgiving after the deliverance from the Red Sea (Ex 15); Jephthah’s daughter welcomed her father in his victory (Jgs 11:34); Deborah joined with Barak in singing a song of victory (Jgs 5); and women hailed David after his defeat of the Philistines (1 Sm 18:6-7). There is little mention of women as musicians following the establishment of the temple in Jerusalem, but there are a few allusions to the fact that women did participate in singing and dancing. The account of the return from exile in Babylon includes both male and female singers (Neh 7:67), confirming that women still took part in musical performance.<\/p>\n<p>As Jerusalem became the religious center of the Hebrew people (950–850 <span>BC<\/span>), the role of the professional musician became more important. The women’s songs became insignificant compared to the pomp and ceremony associated with the temple and the royal court. While the Levitical singers took most of the musical responsibility at the temple, the development of antiphonal singing allowed the people to join in on responses in the singing of psalms.<\/p>\n<h5>Musical Style and Use<\/h5>\n<p>The Jewish people seem to have been especially musical. Of course, they were influenced by other ancient cultures, but there is evidence that they were in demand as musicians by other peoples. According to an Assyrian document, King Hezekiah gave as tribute to King Sennacherib many male and female Jewish musicians. The Babylonians demanded that the captive Jews sing to them and entertain them (cf. Ps 137:3).<\/p>\n<p>Since the OT’s purpose was to narrate the relationship between the Jewish nation and God, most of the references to music deal with its function in worship. However, evidence reveals that there was also a large body of secular musical literature. There may have been guilds of poets and singers early in Jewish history. The kinds of songs recorded in the early part of the OT represent a folklike poetry. The song of thanksgiving to the Lord by Moses and the people of Israel after their escape at the Red Sea is a stirring national song. Many descriptions of the biblical writers reflect the spirit of bardic song. This would be logical, as these stories were meant to be passed on. Marching songs (2 Chr 20:27-28), and songs of triumph (Jgs 5) also indicate a secular body of music.<\/p>\n<h5>Music in Worship<\/h5>\n<p>The singers and musicians for the temple worship were chosen from the tribe of Levi. King David assembled the Levites for a census, and out of the total of 38,000 men over the age of 30, 4,000 were chosen as musicians. These 4,000 were subsequently given specific jobs. “David and the chiefs of the service also set apart for the service certain of the sons of Asaph, and of Heman, and of Jeduthun, who should prophesy with lyres, with harps, and with cymbals. . . . The number of them along with their brethren, who were trained in singing to the <span>Lord<\/span>, all who were skilful, was two hundred and eighty-eight” (1 Chr 25:1, 7, <span>rsv<\/span>). The singers were further divided into 24 groups of 12 singers, who rotated in participating in the weekday, Sabbath, and high holy day services.<\/p>\n<p>According to a later source, there were minimum and maximum numbers of singers and instrumentalists required at each service. The minimum number of singers was twelve, the maximum was unlimited. There had to be in attendance at least two harps but no more than six, at least two flutes but no more than twelve, a minimum of two trumpets with no maximum, and a minimum of nine lyres with no maximum. There was only one player with a pair of cymbals.<\/p>\n<p>A singer was admitted to the Levitical choir at the age of thirty following a five-year apprenticeship (1 Chr 23:3). Five years is a relatively short time considering the amount of material these singers had to memorize (for there was no notation) and the liturgical ritual they had to master; it is speculated that they actually were in training from childhood. The Levites lived in villages outside the city wall and may have been actively involved in the musical education of their children (Neh 12:29). The Levites performed other duties connected with the sacred service, but the singers were excused from all other duties because they were on duty day and night (1 Chr 9:33). Their skills were an important part of the temple worship, and they were able to devote their entire life to the development of their musical ability. A singer served in the choir for 20 years, from age 30 to 50, and the music was of a high quality due to strict discipline and continuous practice and performance.<\/p>\n<p>From the beginning of Jewish formal worship connected with the tabernacle, music and sound was important. In Exodus 28:34-35 the descriptions of Aaron’s robe include bells attached to the lower hem that sounded as he entered the Holy Place. The first liturgical music mentioned in the OT is found in 2 Samuel 6 in the descriptions of the transfer of the ark: David and the Israelites sang, played instruments, and danced to the glory of the Lord. This music bore little resemblance to the stately ceremony described later in Solomon’s temple. In 2 Chronicles 7:6, David is given recognition for inventing the musical instruments used in the temple. In the postexilic era Levitical singers are mentioned as the descendants of Asaph, the “singing master” appointed by David (Ezr 2:41; Neh 7:44; 11:22-23). From passages such as these, we have a definite indication that liturgical music and organization stemmed from David’s time.<\/p>\n<p>The ceremonies in the Jewish temple were organized around the sacrifice. Singing formed an integral part of the sacrificial service and was necessary to validate the sacrificial action. There were special musical settings for each sacrifice; thus the daily burnt, expiatory, and laudatory offerings and libations had individual liturgies. Particular psalms became associated with certain sacrifices as well as with certain days of the week. The psalm of the day was intoned as the high priest started to pour out the drink offering. The psalm was divided into three sections, each signaled by the blowing of the trumpets, on which signal the people would prostrate themselves. This is the only time the trumpets were used together with the other instruments in orchestral fashion on solemn occasions (2 Chr 5:12-13).<\/p>\n<p class=\"h2\" id=\"MusicinthePsalms\">Music in the Psalms<\/p>\n<h5>Musical Psalm Titles<\/h5>\n<p>The collection of 150 lyric poems known as the book of Psalms contains the most information on music making in ancient Israel. The Psalter contains not only religious songs but also songs that have their roots in secular or popular songs, such as work songs, love songs, and wedding songs. The majority are songs of praise, thanksgiving, prayer, and repentance. There are also historic odes that relate great national events—for example, Psalm 30, “a song at the dedication of the temple,” and Psalm 137, which portrays the sufferings of the Jews in captivity.<\/p>\n<p>The psalms were an important part of all the services of the temple; the Psalter became the liturgical hymnal of the Israelites. Worship included an appointed psalm for each day of the week. On the first day of the week, Psalm 24 was sung in remembrance of the first day of creation, Psalm 48 was sung on the second day, Psalm 82 on the third, Psalm 94 on the fourth, Psalm 81 on the fifth, Psalm 93 on the sixth, and Psalm 92 on the Sabbath. After the sacrificial offerings, Psalm 105:1-5 was sung at the morning service and Psalm 96 at the evening service. The Hallel psalms (Pss 113–118, 120–136, 146–148) were sung during the offering of the paschal lamb at the Passover feast.<\/p>\n<p>While most of the liturgical music was performed by Levites, texts of the psalms suggest that there was also congregational participation. The forms of music found both in synagogal and ecclesiastical chant had their source in the forms of the poetic text of the psalms. The simplest is the plain psalmody sung by one person (e.g., Pss 3–5, 46). In responsorial psalmody the soloist is answered by the choir (e.g., Ps 67:1-2; the soloist sang verse 1 and the choir answered with verse 2). Antiphonal psalmody involves two groups singing alternately (e.g., Ps 103:20-22). The congregation would chant a refrain such as appears in Psalm 80: “Restore us, O God; let thy face shine, that we may be saved!” recurs throughout the psalm (<span>rsv<\/span>).<\/p>\n<p>Even though the synagogue had no altar for sacrifice, psalm singing retained an important place. After the Romans destroyed the temple, the worship heritage of the Jews could have been lost if the customs, including musical customs, had not become an integral part of synagogue worship.<\/p>\n<p>The most enigmatic part of the psalms is the headings that are not part of the poetic text. The first question is whether these should even be considered as superscripts. Greek, Latin, Hebrew, and other ancient languages were written in such a way that the text ran together without any break between chapters or paragraphs. This means that the verses, and even the division of the psalms themselves, were partially determined by copyists, chiefly the Masoretes. There is some question as to which psalms the extrapoetic texts actually belong with; they may actually be subscripts instead of superscripts. Sumerian and Babylonian poetry had information such as the name of the author, the musical instrument used for accompaniment, the tune, the purpose, and such listed at the end of the poem. Hence, some of the headings may actually be endings.<\/p>\n<p>The indications at the beginning of a psalm fall into three categories. They are either musical terms giving direction for the actual performance, musical cues designating the tune to which the psalm would be sung, or comments indicating the function of the psalm. These terms have been interpreted in various ways.<\/p>\n<p>Originally, these headings may have been marginal notes for the choir leaders. Realizing that these terms were not related to the psalm text proper, early biblical scribes may not have been overly careful with their placement in the text, which may explain some of the discrepancies among the early manuscripts—why certain words are left out in some and why terms assigned to only a few psalms may originally have been indicated on more of them.<\/p>\n<p>All but 50 of the psalms contain a proper name in the heading. These names possibly indicate the author; other commentators, interpreting the preposition appearing before the names to mean “for,” think the names are a dedication. Thus the title would be “A Psalm for David,” not “A Psalm of David.” This may be the case with the names of Asaph, Heman, Ethan, and especially the sons of Korah, where it would make better sense for the psalm to be written for rather than by the family. Seventy-three psalms have David’s name in the heading, hence the common reference to the Psalter as the Psalms of David. Twelve include the name of Asaph, eleven the children of Korah, two Solomon, and one each contains Moses, Heman, and Ethan.<\/p>\n<h5>Musical Terms in the Psalm Titles<\/h5>\n<p>Numerous musical terms are included in the superscriptions to cue the kind of instrumental accompaniment, mood, and style of performance for the psalm.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Alamoth<\/span> is one of the most controversial terms found in the psalm headings. It appears at the beginning of Psalm 46 and also in 1 Chronicles 15:20. One meaning for the Hebrew word is “maiden,” and musicologists interpret this as an instruction that the psalm should be sung in the range of the female singing voice. The reference in Chronicles is to harps in the range of women’s voices. This interpretation does not seem to fit Psalm 46, but if we look at the preceding psalm and read the term as a subscript, it becomes logical. Psalm 45 is a song of love, actually a nuptial ode; it would be natural for women to sing the second half (vv 10-17). While there is little mention of women singing in the temple, there is speculation that young boys in training may have sung along with the Levitical singers. Also this may be a case where the term appears only once in the modern text but may have been used more often in the original. Another possible meaning for <span class=\"hebrew\" lang=\"he\">Alamoth<\/span> is “flutes,” perhaps describing the kind of musical accompaniment for the performance of the psalm.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Gittith<\/span> is a term found in the superscriptions of Psalms 8, 81, and 84. It may be a musical cue, indicating a mood for the performance of these psalms, but a more common explanation is that it is a collective term for the stringed instruments that would have accompanied them.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Mahalath<\/span> has been left in its original Hebrew form by early translators and is found in the headings of Psalms 53 and 88. It may have roots in the Hebrew <span class=\"hebrew\" lang=\"he\">mahaleh<\/span> “sickness” or <span class=\"hebrew\" lang=\"he\">mahot<\/span> “dance,” though neither of these words can be related to the psalm texts. Another explanation is a musical one. <span class=\"hebrew\" lang=\"he\">Mahalath<\/span> may come from the word <span class=\"hebrew\" lang=\"he\">halal<\/span> meaning “to pierce,” implying that the psalm was to be accompanied with pipes.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Maskil<\/span> (<span>kjv<\/span> “Maschil”) appears in the headings of 13 psalms (Pss 32, 42, 44–45, 52–55, 74, 78, 88–89, 142). The term is probably derived from the verb <span class=\"hebrew\" lang=\"he\">sakal<\/span><em>,<\/em> “to have insight or comprehension,” but there is no agreement among commentators. By looking at the psalms themselves, their didactic nature and the structure of stanzas and refrains, musicologists conclude the term represents a song of praise, possibly sung by a soloist with participation by the choir.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Menazzeah<\/span> appears in the heading of 55 psalms. It appears 52 times in the first three books of Psalms (Pss 1–89), not at all in book four (Pss 90–106), and 3 times in book five (Pss 107–150). The most common modern translations are “to the Choirmaster” (<span>rsv<\/span>), “to the choir director” (<span>nasb<\/span>, <span>nlt<\/span>), “to the director of music” (<span>niv<\/span>), “to the chief Musician” (<span>kjv<\/span>, <span>nkjv<\/span>). The word is derived from the Hebrew verb <span class=\"hebrew\" lang=\"he\">nazzah<\/span><em>,<\/em> appearing in 1 Chronicles 23:4 and Ezra 3:8-9 in the sense of “administering.” In 1 Chronicles 15:21 the word is found in relation to leading or directing song in the temple. <span class=\"hebrew\" lang=\"he\">Menazzeah<\/span> relates to the choirmaster and represents the singer chosen to lead the music who probably was involved in rehearsing and instructing. It is now assumed that <span class=\"hebrew\" lang=\"he\">menazzeah<\/span> indicates the psalm was to be sung partially or entirely by a soloist. This is evidenced by the change in some texts from “I” where the soloist sang, to “we” where the choir or congregation sang. Psalm 5 is an example of a text divided for solo and choral singing: verses 1-3 solo; verses 4-6 choral; verses 7-8 solo; verses 9-10 choral; and verses 11-12 end the psalm with the combined soloist and choir.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Miktam<\/span> (<span>kjv<\/span> “Michtam”) is another term that has no clear musical meaning, due mainly to the fact that its etymology is unknown. It occurs in Psalms 16 and 56–60, all of which have a character of lamentation or supplication. In a musical sense, it probably meant that a certain well-known tune was to be selected as the melody of the psalm.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Mizmor<\/span> (Hebrew, meaning a song sung to instrumental accompaniment) is found nowhere else in the Bible; it is included in the superscriptions of 57 psalms. It probably indicated a song accompanied by melodic instruments as opposed to a dance song accompanied by rhythmic instruments.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Neginah<\/span> appears in the superscriptions of Psalms 4, 6, 54–55, 61, 67, and 76. The term <span class=\"hebrew\" lang=\"he\">neginah<\/span> and its plural <span class=\"hebrew\" lang=\"he\">neginoth<\/span> are found in Psalm 77:7, Lamentations 5:14, Isaiah 38:20, and Habakkuk 3:19. <span class=\"hebrew\" lang=\"he\">Neginah<\/span><em>,<\/em> from the Hebrew root <span class=\"hebrew\" lang=\"he\">naggen<\/span><em>,<\/em> “to touch the strings,” instructs that stringed instruments accompany the singing.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Nehiloth<\/span> is found only in the introduction to Psalm 5 (<span>kjv<\/span>). The origin of the word is problematic. It could come from the verb <span class=\"hebrew\" lang=\"he\">nahal<\/span><em>,<\/em> “to possess or inherit,” or more feasibly from <span class=\"hebrew\" lang=\"he\">halal<\/span><em>,<\/em> meaning “to pierce.” The latter implies the idea of a pierced instrument (the flute or pipe) to be used for accompaniment.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Sheminith<\/span> appears in Psalms 6 and 12 and also in 1 Chronicles 15:21. The Hebrew word means literally “over the eighth.” Some scholars feel it had something to do with an octave, but the Hebrew musical language probably did not include a musical unit divided into eight parts. Other scholars interpret <span class=\"hebrew\" lang=\"he\">sheminith<\/span> as meaning an eight-stringed instrument. A more logical interpretation comes from examining its use in 1 Chronicles. In 15:20 the instructions are for musicians to play the harps according to <span class=\"hebrew\" lang=\"he\">alamoth<\/span> and in verse 21 to play the lyres according to <span class=\"hebrew\" lang=\"he\">sheminith<\/span><em>.<\/em> Here the terms <span class=\"hebrew\" lang=\"he\">alamoth<\/span> and <span class=\"hebrew\" lang=\"he\">sheminith<\/span> seem to be used in opposition. If <span class=\"hebrew\" lang=\"he\">alamoth<\/span> implies a register of the female voice, then <span class=\"hebrew\" lang=\"he\">sheminith<\/span> would imply a lower register. Thus, it may have been an instruction to use a lower pitched instrument for accompaniment.<\/p>\n<h5>Psalm Varieties in the Titles<\/h5>\n<p>Some of the notes in the psalm headings are indications of the type or variety of psalm.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Hazkir<\/span> is found in the headings of Psalms 38 and 70. According to the Targum, this is an indication that the psalm was sung at the sacrificial rite called <span class=\"hebrew\" lang=\"he\">askara<\/span> and is translated “for a memorial offering.”<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Lammed<\/span> appears in the superscription of Psalm 60 in the phrase <span class=\"hebrew\" lang=\"he\">le-lammed<\/span><em>,<\/em> translated “to teach.” According to tradition, this was a psalm, though undoubtedly not the only one, taught to young people as part of their education. This is another example of a term that may have been omitted from other psalms in later versions of the Psalter.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shiggaion<\/span> is in the heading of Psalm 7 and also in Habakkuk 3:1. The word probably comes from the Hebrew verb <span class=\"hebrew\" lang=\"he\">shagah<\/span><em>,<\/em> “to wander,” but may also be connected with the Assyrian liturgical term <span class=\"hebrew\" lang=\"he\">shigu<\/span><em>,<\/em> which represented a plaintive song in several stanzas. Biblical scholars have assumed <span class=\"hebrew\" lang=\"he\">shiggaion<\/span><em>,<\/em> plural <span class=\"hebrew\" lang=\"he\">shigionoth<\/span><em>,<\/em> was a lament or penitential song.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shir<\/span> is the simplest word for “song” and was probably used in the headings at an early stage of the Psalter; it is usually found with <span class=\"hebrew\" lang=\"he\">mizmor<\/span> (13 times). Fifteen psalms have this heading. It was probably the term for a specific type of praise song, usually performed by the choir.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shir Hamaalot<\/span> and <span class=\"hebrew\" lang=\"he\">Shir Lamaalot<\/span> occur in the headings of Psalms 120–134, which are often referred to as the Psalms of Ascent (<span>kjv<\/span> “Psalms of Degrees”). Most explanations offered relate to the fact that the temple was situated on high ground. Often these 15 psalms are associated with the 15 steps leading from the Court of the Women to the Court of the Israelites. But most contemporary scholars believe the idea of “going up” referred to the pilgrims’ journey to Jerusalem to worship at the temple. These psalms are short, with popular appeal, making them appropriate for singing during the journey.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shir Hanukkat Habayit<\/span> is found only in the heading of Psalm 30. This phrase tells that the psalm was to be used for the dedication or rededication of the house of God.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shir-yedidot<\/span> appears only in Psalm 45. It refers to a love song that was probably sung at wedding ceremonies.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Tefillah<\/span> is a common term for “prayer” and appears in the headings of Psalms 17, 86, 90, 102, and 142, and also in Habakkuk 3:1. The word probably refers to a specific form of poetic prayer.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Selah<\/span> is one of the most frequently used, but most enigmatic, terms found in the book of Psalms. It occurs in 39 psalms, appearing a total of 71 times in the Psalter—67 times within the text and 4 times at the end of a psalm. It is most frequent in the first three books. In the first book <span class=\"hebrew\" lang=\"he\">selah<\/span> appears in 9 psalms; in the second book, 17 psalms; in the third book, 11 psalms. In the fourth book it is not found at all and in the fifth book in only two psalms. Thirty-one of these psalms also include the term <span class=\"hebrew\" lang=\"he\">menazzeah<\/span> in their superscriptions, which implies that they were sung by a soloist and choir. Most commonly, <span class=\"hebrew\" lang=\"he\">selah<\/span> is interpreted as a signal for a break in the singing and possibly for an instrumental interlude. It never appears at the beginning of a psalm but only in the middle of the text or at the end. The regularity of its appearance within a psalm is not consistent, and in only a few instances do these divisions break the psalm into equal sections. Because of the random placement of the term, some scholars believe that, like the headings, <span class=\"hebrew\" lang=\"he\">selah<\/span> was not always carefully copied into the text. It may have been a note appearing only in the texts of the musicians, which would explain this inconsistency. An explanation of <span class=\"hebrew\" lang=\"he\">selah<\/span> is found in the Talmudic tradition: “Ben Azra clashed the cymbal and the Levites broke forth into singing. When they reached a break in the singing they blew upon the trumpets and the people prostrated themselves; at every break there was a blowing of the trumpet and at every blowing of the trumpet a prostration. This was the rite of the daily whole offering in the service of the House of our God.” <span class=\"hebrew\" lang=\"he\">Selah<\/span><em>,<\/em> then, would be an instruction for the musicians that the singing was to cease and the instrumentalists were to play.<\/p>\n<p>The term <span class=\"hebrew\" lang=\"he\">higgaion selah<\/span> appears once, in Psalm 9:16. The word <span class=\"hebrew\" lang=\"he\">higgaiaon<\/span> comes from the root <span class=\"hebrew\" lang=\"he\">hagah<\/span><em>,<\/em> “to murmur, to growl, to produce a low sound.” This may have been an instruction for the interlude to be more subdued than a normal <span class=\"hebrew\" lang=\"he\">selah<\/span><em>.<\/em><\/p>\n<h5>Ancient Melodies in the Titles<\/h5>\n<p>Many psalms contain headings that are not direct musical references but are cue words to suggest well-known tunes. They probably refer either to names or the first words of popular secular songs <em>(<\/em><span class=\"hebrew\" lang=\"he\">makams<\/span><em>)<\/em> whose melodic patterns were used in singing the psalm. Many biblical scholars have tried to find hidden meaning in these headings, but most musicologists believe these are simply references or introductions to melodies.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Aijeleth Shahar<\/span><em>,<\/em> in Psalm 22 (<span>kjv<\/span>), is translated “according to The Hind of the Dawn” (<span>rsv<\/span>), and “To the tune of ‘The Doe of the Morning’ ” (<span>niv<\/span>), “To the tune ‘Doe of the Dawn’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Al-taschith<\/span><em>,<\/em> in Psalms 57–59 and 75 (<span>kjv<\/span>), is translated “To the tune ‘Do Not Destroy!’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Jonath-elem-rechokim<\/span><em>,<\/em> in Psalm 56 (<span>kjv<\/span>), is translated “according to The Dove on Far-off Terebinths” (<span>rsv<\/span>), and “To the tune ‘Dove on Distant Oaks’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Mahalath Leannoth<\/span><em>,<\/em> in Psalm 88, is translated “To the tune ‘The Suffering of Affliction’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Muthlabben<\/span><em>,<\/em> in Psalm 9, is translated “To the tune ‘Death of the Son’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shoshannim<\/span><em>,<\/em> in Psalms 45 and 69 (<span>kjv<\/span>), is translated “To the tune ‘Lilies’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shoshannim-Eduth<\/span><em>,<\/em> in Psalm 80 (<span>kjv<\/span>), is translated “To the tune ‘Lilies of the Covenant’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shushan-eduth<\/span><em>,<\/em> in Psalm 60, is translated “To the tune ‘Lily of the Testimony’ ” (<span>nlt<\/span>).<\/p>\n<p>These melody types appear only in the first three books of the Psalter, and this may imply that these popular <span class=\"hebrew\" lang=\"he\">makams<\/span> had fallen into disuse by the time the final books of the Psalter were written. Other <span class=\"hebrew\" lang=\"he\">makam<\/span>-types had probably become popular, and the authors, realizing the relatively short life of a popular tune, did not include them in the headings of the Psalms but left the choice up to the performer.<\/p>\n<p class=\"h2\" id=\"MusicintheNewTestament\">Music in the New Testament<\/p>\n<h5>First-Century Influences<\/h5>\n<h6>The Synagogue<\/h6>\n<p>By the time of Christ, the synagogue had become the chief place of worship for the Jewish people. It began as a place for study of the law but gradually became the center of worship for Jews unable to attend the temple. The liturgical service of the temple could not be duplicated in the synagogue as there was no sacrificial rite, and the music could not be exactly reproduced as there were no trained Levitical singers. Scholars do not agree about the amount of continuity between the music of the temple and the music of the synagogue, but there is evidence that certain musical practices did remain constant between the two places of worship.<\/p>\n<p>Information on the customs and rituals of the synagogue come from Talmudic writings. The musical elements of worship in the synagogue were the chanting of Scripture, psalmody, and spiritual songs. The choral singing of the temple was replaced by a single cantor. The cantor was a layman who, according to tradition, had to have the following qualifications: “He had to be well educated, gifted with a sweet voice, of humble personality, recognized by the community, conversant with Scripture and all the prayers; he must not be a rich man, for his prayers should come from his heart.” His most important job was the cantillation of the Law and the Prophets. A series of accents and punctuations, forerunners of actual musical notation, were indications for the cantor in the musical interpretation of the Scripture.<\/p>\n<p>Psalm singing was gradually transplanted from the temple to the synagogue, which in turn influenced the early Christian church. Gregorian psalm tones have their roots in Hebrew psalmody.<\/p>\n<h6>Greek and Roman Cultures<\/h6>\n<p>While both the temple and the synagogue were familiar to the early Christians (Acts 2:46-47; 3:1; 5:42; 9:20; 18:4; etc.), the Greek and Roman cultures also played a major part in shaping the young church. Hellenistic influences by the time of Christ had long been felt in the Middle East, and while it was strongly opposed by some Jewish leaders, the Greek arts had permeated Jewish culture. Greek philosophers considered music a cathartic force that could lead humans into metaphysical knowledge. This understanding led to the belief that music had a moral substance that could influence people to either good or evil. If this philosophy had totally encompassed Judeo-Christian thought, certainly Paul would have encouraged the use of music in the spread of the gospel. However, Paul’s omission of this theory implies that the Judeo-Christian world at that time had rejected the Greek ideal, at least in part.<\/p>\n<p>While the Jewish rabbis considered music an art form for the praise of God, and while the Greek philosophers thought of it as a powerful moral force in creation, the Romans considered music mainly as entertainment. The music of the Roman games was neither religious nor philosophic and, from the accounts of witnesses, it was not technically exceptional. In the Roman Empire musicians were given a lower status and looked on as mere entertainers. One reason the early church did not include instrumental music in their worship was in reaction to the debased secular use of instruments by the Romans.<\/p>\n<h5>In the New Testament Writings<\/h5>\n<p>One of the few mentions of instruments in the NT is the use of flutes at a wake (Mt 9:23). As in the OT, music is associated with feasting and merrymaking (e.g., the return of the prodigal son, Lk 15:25). Five passages mention music metaphorically (Mt 6:2; 11:17; Lk 7:32; 1 Cor 13:1; 14:7-8). The most well known of these is Paul’s celebration of love in 1 Corinthians 13. The denunciation of the gong and cymbals must be understood in light of the attitude of the early Christians toward the music of the Pharisees. Here the signal instruments of the temple were used to represent pompous display of religious pietism.<\/p>\n\n<p>Most references to music are found in the eschatological visions and prophetic passages scattered throughout the NT—most frequently in the book of Revelation (also Mt 24:31; 1 Cor 15:52; 1 Thes 4:16; Heb 12:19). Many of these descriptions have a direct association with musical references in the OT (e.g., the use of harps and trumpets and the singing of the Hallelujah). But the value of many of the passages in Revelation comes from their literary style. These doxological and psalmlike passages were probably spontaneous “spiritual songs” composed by the young church (e.g., Rv 5:9-10).<\/p>\n<p>The passages that mention religious or liturgical music are often more conceptual than literal. Two parallel passages describing the Last Supper (Mt 26:30; Mk 14:26) mention that Christ and his disciples sang a hymn. This is the only direct account of Jesus singing, but it is probable that when he read in the synagogue he did so in the accepted vocal style (Lk 4:16-20). There is much controversy surrounding the actual events at the Last Supper, but we can assume that the hymn sung was a traditional Jewish hymn, probably associated with the Passover.<\/p>\n<p>From the account in Acts 16:25 we know that Paul and Silas sang hymns while in jail. Paul gives instruction for music making in 1 Corinthians 14:15, 26 in terms of a balance between rationalism and emotion. And, as with all the gifts of the Spirit, Paul asks that singing be done for edification.<\/p>\n<p>In two similar passages (Eph 5:19; Col 3:16) Paul groups together three musical terms—psalms, hymns, and spiritual songs. The singing of psalms was an obvious carryover from the synagogue, and we can assume that the early Christian psalm singing followed the Jewish style. The term for “hymns” probably refers to poetic texts, possibly modeled after the psalms, but in praise of Christ. “Spiritual songs” may refer to a spontaneous, ecstatic form of musical prayer, possibly wordless (perhaps related to glossolalia), in a style that was popular in mystical Judaism. These outbursts of song were probably melismatic (sung on one tone) and are perhaps the forerunners of the later Alleluia chant.<\/p>\n<h5>Hymnody in the New Testament<\/h5>\n<p>It can be assumed that the early Christians composed hymns in praise of Christ. Logically, most of the hymns found in the NT are based on Hebrew poetic psalm forms, but there is Greek and Latin influence also. The hymns from the Gospel of Luke have become well-known canticles adopted by the church: the Magnificat (Lk 1:46-55), the Benedictus (1:68-79), the Gloria (2:14) and the Nunc Dimittis (2:29-32). While patterned after the psalms of the OT, these hymns are full of confidence in the salvation of Christ and in his imminent return. Other Christological hymns found in the NT include the prologue to the Gospel of John, Ephesians 2:14-16, Philippians 2:6-11, Colossians 1:15-20, 1 Timothy 3:16, Hebrews 1:3, and 1 Peter 3:18-22.<\/p>","summary_ro":"MUSIC A natural human expression that probably began with speech-singing and developed into songs, which were then accompanied by instruments. Music as we know it has become quite complex, a luxury and entertainment; music in antiquity, however, was a functional expression of daily life, work, and worship. The phrase “sing to the Lord,” common to the OT (Ex 15:21; 1 Chr 16:9; Pss 68:32; 96:1-2; Is 42:10; Jer 20:13), was not unique to the Jewish nation. All religions draw on the natural human ...","summary_en":"MUSIC A natural human expression that probably began with speech-singing and developed into songs, which were then accompanied by instruments. Music as we know it has become quite complex, a luxury and entertainment; music in antiquity, however, was a functional expression of daily life, work, and worship. The phrase “sing to the Lord,” common to the OT (Ex 15:21; 1 Chr 16:9; Pss 68:32; 96:1-2; Is 42:10; Jer 20:13), was not unique to the Jewish nation. All religions draw on the natural human ...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":55005,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:31","title_en":"Study Note: Matei 24:31","content_ro":"<p><strong>24:31<\/strong> Many believe that the rapture of God’s people through <em>angels<\/em> (13:41; 16:27; 25:31) is predicted here. Others believe that <em>angels<\/em> (Greek <em>angeloi,<\/em> “messengers”) here are human messengers (11:10; Luke 7:24; 9:52; Jas 2:25) and that Jesus is describing the expansion of the Good News among Gentiles (see Matt 21:33-46; 22:1-14; Deut 30:1-10; Isa 27:13; Zech 2:6-13).<\/p>","content_en":"<p><strong>24:31<\/strong> Many believe that the rapture of God’s people through <em>angels<\/em> (13:41; 16:27; 25:31) is predicted here. Others believe that <em>angels<\/em> (Greek <em>angeloi,<\/em> “messengers”) here are human messengers (11:10; Luke 7:24; 9:52; Jas 2:25) and that Jesus is describing the expansion of the Good News among Gentiles (see Matt 21:33-46; 22:1-14; Deut 30:1-10; Isa 27:13; Zech 2:6-13).<\/p>","summary_ro":"24:31 Many believe that the rapture of God’s people through angels (13:41; 16:27; 25:31) is predicted here. Others believe that angels (Greek angeloi, “messengers”) here are human messengers (11:10; Luke 7:24; 9:52; Jas 2:25) and that Jesus is describing the expansion of the Good News among Gentiles (see Matt 21:33-46; 22:1-14; Deut 30:1-10; Isa 27:13; Zech 2:6-13).","summary_en":"24:31 Many believe that the rapture of God’s people through angels (13:41; 16:27; 25:31) is predicted here. Others believe that angels (Greek angeloi, “messengers”) here are human messengers (11:10; Luke 7:24; 9:52; Jas 2:25) and that Jesus is describing the expansion of the Good News among Gentiles (see Matt 21:33-46; 22:1-14; Deut 30:1-10; Isa 27:13; Zech 2:6-13).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":82631,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:31","title_en":"Study Note: Matei 24:31","content_ro":"<p><strong>24:31<\/strong> Many believe that the rapture of God’s people through <em>angels<\/em> (13:41; 16:27; 25:31) is predicted here. Others believe that <em>angels<\/em> (Greek <em>angeloi,<\/em> “messengers”) here are human messengers (11:10; Luke 7:24; 9:52; Jas 2:25) and that Jesus is describing the expansion of the Good News among Gentiles (see Matt 21:33-46; 22:1-14; Deut 30:1-10; Isa 27:13; Zech 2:6-13).<\/p>","content_en":"<p><strong>24:31<\/strong> Many believe that the rapture of God’s people through <em>angels<\/em> (13:41; 16:27; 25:31) is predicted here. Others believe that <em>angels<\/em> (Greek <em>angeloi,<\/em> “messengers”) here are human messengers (11:10; Luke 7:24; 9:52; Jas 2:25) and that Jesus is describing the expansion of the Good News among Gentiles (see Matt 21:33-46; 22:1-14; Deut 30:1-10; Isa 27:13; Zech 2:6-13).<\/p>","summary_ro":"24:31 Many believe that the rapture of God’s people through angels (13:41; 16:27; 25:31) is predicted here. Others believe that angels (Greek angeloi, “messengers”) here are human messengers (11:10; Luke 7:24; 9:52; Jas 2:25) and that Jesus is describing the expansion of the Good News among Gentiles (see Matt 21:33-46; 22:1-14; Deut 30:1-10; Isa 27:13; Zech 2:6-13).","summary_en":"24:31 Many believe that the rapture of God’s people through angels (13:41; 16:27; 25:31) is predicted here. Others believe that angels (Greek angeloi, “messengers”) here are human messengers (11:10; Luke 7:24; 9:52; Jas 2:25) and that Jesus is describing the expansion of the Good News among Gentiles (see Matt 21:33-46; 22:1-14; Deut 30:1-10; Isa 27:13; Zech 2:6-13).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":110257,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:31","title_en":"Study Note: Matei 24:31","content_ro":"<p><strong>24:31<\/strong> Many believe that the rapture of God’s people through <em>angels<\/em> (13:41; 16:27; 25:31) is predicted here. Others believe that <em>angels<\/em> (Greek <em>angeloi,<\/em> “messengers”) here are human messengers (11:10; Luke 7:24; 9:52; Jas 2:25) and that Jesus is describing the expansion of the Good News among Gentiles (see Matt 21:33-46; 22:1-14; Deut 30:1-10; Isa 27:13; Zech 2:6-13).<\/p>","content_en":"<p><strong>24:31<\/strong> Many believe that the rapture of God’s people through <em>angels<\/em> (13:41; 16:27; 25:31) is predicted here. Others believe that <em>angels<\/em> (Greek <em>angeloi,<\/em> “messengers”) here are human messengers (11:10; Luke 7:24; 9:52; Jas 2:25) and that Jesus is describing the expansion of the Good News among Gentiles (see Matt 21:33-46; 22:1-14; Deut 30:1-10; Isa 27:13; Zech 2:6-13).<\/p>","summary_ro":"24:31 Many believe that the rapture of God’s people through angels (13:41; 16:27; 25:31) is predicted here. Others believe that angels (Greek angeloi, “messengers”) here are human messengers (11:10; Luke 7:24; 9:52; Jas 2:25) and that Jesus is describing the expansion of the Good News among Gentiles (see Matt 21:33-46; 22:1-14; Deut 30:1-10; Isa 27:13; Zech 2:6-13).","summary_en":"24:31 Many believe that the rapture of God’s people through angels (13:41; 16:27; 25:31) is predicted here. Others believe that angels (Greek angeloi, “messengers”) here are human messengers (11:10; Luke 7:24; 9:52; Jas 2:25) and that Jesus is describing the expansion of the Good News among Gentiles (see Matt 21:33-46; 22:1-14; Deut 30:1-10; Isa 27:13; Zech 2:6-13).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":137883,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:31","title_en":"Study Note: Matei 24:31","content_ro":"<p><strong>24:31<\/strong> Many believe that the rapture of God’s people through <em>angels<\/em> (13:41; 16:27; 25:31) is predicted here. Others believe that <em>angels<\/em> (Greek <em>angeloi,<\/em> “messengers”) here are human messengers (11:10; Luke 7:24; 9:52; Jas 2:25) and that Jesus is describing the expansion of the Good News among Gentiles (see Matt 21:33-46; 22:1-14; Deut 30:1-10; Isa 27:13; Zech 2:6-13).<\/p>","content_en":"<p><strong>24:31<\/strong> Many believe that the rapture of God’s people through <em>angels<\/em> (13:41; 16:27; 25:31) is predicted here. Others believe that <em>angels<\/em> (Greek <em>angeloi,<\/em> “messengers”) here are human messengers (11:10; Luke 7:24; 9:52; Jas 2:25) and that Jesus is describing the expansion of the Good News among Gentiles (see Matt 21:33-46; 22:1-14; Deut 30:1-10; Isa 27:13; Zech 2:6-13).<\/p>","summary_ro":"24:31 Many believe that the rapture of God’s people through angels (13:41; 16:27; 25:31) is predicted here. Others believe that angels (Greek angeloi, “messengers”) here are human messengers (11:10; Luke 7:24; 9:52; Jas 2:25) and that Jesus is describing the expansion of the Good News among Gentiles (see Matt 21:33-46; 22:1-14; Deut 30:1-10; Isa 27:13; Zech 2:6-13).","summary_en":"24:31 Many believe that the rapture of God’s people through angels (13:41; 16:27; 25:31) is predicted here. Others believe that angels (Greek angeloi, “messengers”) here are human messengers (11:10; Luke 7:24; 9:52; Jas 2:25) and that Jesus is describing the expansion of the Good News among Gentiles (see Matt 21:33-46; 22:1-14; Deut 30:1-10; Isa 27:13; Zech 2:6-13).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":66661,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Angels","title_en":"Angels","content_ro":"<h3>Angels<\/h3>\n<p>Throughout the Bible, angels are God’s heavenly agents who carry out his purpose and communicate God’s will to humanity (Gen 16:7-12; Num 22:22-34; Judg 13:3-21; 2 Kgs 1:3, 15; Zech 1:4-12). The only angels named in the Bible are Michael and Gabriel, who carry out special assignments (Dan 8:16, 18; 9:21; 10:12, 21; 12:1-2; Luke 1:19-20; Jude 1:9). Angels had a role in putting God’s law into effect through Moses (Acts 7:30, 35, 38, 53; Gal 3:19). Angels dispense God’s grace and sometimes administer his judgment (2 Kgs 19:35; Acts 12:23; Rev 9:15; 16:1-12). Angels were witnesses of Christ’s life (1 Tim 3:16), and they are now witnesses of the lives of God’s people (see 1 Cor 11:10; 1 Tim 5:21). There are guardian angels who protect God’s people (Matt 18:10; see also Pss 34:7; 91:11; Acts 12:11). They are “spirits sent to care for people who will inherit salvation” (Heb 1:14). Angels will accompany Christ when he returns (Matt 25:31; 2 Thes 1:7-8) and will participate in the final judgment (Matt 13:39, 41, 49-50; 16:27; 24:31; Mark 13:27; Luke 9:26; 12:8; 2 Thes 1:7).<\/p>\n<p>Angels appear at some significant points in the Gospels. Angels announced the births of John the Baptist and Jesus (Luke 1:1–2:52) and ministered to Jesus after his temptation (Matt 4:11). Angels also appeared at the empty tomb after the resurrection of Jesus (Matt 28:1-8; Mark 16:5-7; Luke 24:23; John 20:12).<\/p>\n<p>The ministry of angels is also prominent in the book of Acts. On multiple occasions, an angel of the Lord made possible miraculous escapes from prison (5:19; 12:6-11). An angel offered a message of encouragement to Paul in the midst of a violent storm (27:23-24). An angel also directed Cornelius to seek the Good News from Peter (10:3, 7, 22; 11:13). Meanwhile, an angel struck down Herod Agrippa “because he accepted the people’s worship instead of giving the glory to God” (12:23). Throughout Acts, God was guiding his people in their ministry and using angels to accomplish his purposes.<\/p>\n<p>Some angels have fallen into sin and are destined for eternal judgment (Matt 25:41; 2 Pet 2:4, 11; Jude 1:6). And although angels are spiritual and heavenly beings, angels are not to be worshiped (Gal 1:8; Col 2:18; Rev 19:10; 22:8-9) because they are inferior to Christ (Heb 1:5-14). Their role is to be servants of God (Heb 1:14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ps 91:11; Dan 8:15-18; 9:21-23; 10:4–11:1; 12:1-2; Zech 1:8-13, 18-19; 2:3-5; Matt 1:20-24; 4:5-7, 11; 13:39-42, 49-50; 18:10; 24:31; 28:2-7; Mark 16:5-7; Luke 1:11-22, 26-38; 2:8-15; 9:26; 12:8; John 20:12-13; Acts 5:19-20; 7:30-35, 53; 10:3-8; 12:6-11, 23; 27:23-24; 1 Cor 11:10; Gal 1:8; 3:19; Col 2:18; 1 Thes 4:16; 1 Tim 3:16; 5:21; Heb 1:5-14; 12:22; 13:2; 2 Pet 2:4, 11; Jude 1:6, 9; Rev 1:1-2; 5:2, 11-12; 7:1-2; 8:3-8; 9:15; 10:7-9; 14:6-10; 16:1-12; 19:10, 17; 20:1; 22:6-9<\/p>","content_en":"<h3>Angels<\/h3>\n<p>Throughout the Bible, angels are God’s heavenly agents who carry out his purpose and communicate God’s will to humanity (Gen 16:7-12; Num 22:22-34; Judg 13:3-21; 2 Kgs 1:3, 15; Zech 1:4-12). The only angels named in the Bible are Michael and Gabriel, who carry out special assignments (Dan 8:16, 18; 9:21; 10:12, 21; 12:1-2; Luke 1:19-20; Jude 1:9). Angels had a role in putting God’s law into effect through Moses (Acts 7:30, 35, 38, 53; Gal 3:19). Angels dispense God’s grace and sometimes administer his judgment (2 Kgs 19:35; Acts 12:23; Rev 9:15; 16:1-12). Angels were witnesses of Christ’s life (1 Tim 3:16), and they are now witnesses of the lives of God’s people (see 1 Cor 11:10; 1 Tim 5:21). There are guardian angels who protect God’s people (Matt 18:10; see also Pss 34:7; 91:11; Acts 12:11). They are “spirits sent to care for people who will inherit salvation” (Heb 1:14). Angels will accompany Christ when he returns (Matt 25:31; 2 Thes 1:7-8) and will participate in the final judgment (Matt 13:39, 41, 49-50; 16:27; 24:31; Mark 13:27; Luke 9:26; 12:8; 2 Thes 1:7).<\/p>\n<p>Angels appear at some significant points in the Gospels. Angels announced the births of John the Baptist and Jesus (Luke 1:1–2:52) and ministered to Jesus after his temptation (Matt 4:11). Angels also appeared at the empty tomb after the resurrection of Jesus (Matt 28:1-8; Mark 16:5-7; Luke 24:23; John 20:12).<\/p>\n<p>The ministry of angels is also prominent in the book of Acts. On multiple occasions, an angel of the Lord made possible miraculous escapes from prison (5:19; 12:6-11). An angel offered a message of encouragement to Paul in the midst of a violent storm (27:23-24). An angel also directed Cornelius to seek the Good News from Peter (10:3, 7, 22; 11:13). Meanwhile, an angel struck down Herod Agrippa “because he accepted the people’s worship instead of giving the glory to God” (12:23). Throughout Acts, God was guiding his people in their ministry and using angels to accomplish his purposes.<\/p>\n<p>Some angels have fallen into sin and are destined for eternal judgment (Matt 25:41; 2 Pet 2:4, 11; Jude 1:6). And although angels are spiritual and heavenly beings, angels are not to be worshiped (Gal 1:8; Col 2:18; Rev 19:10; 22:8-9) because they are inferior to Christ (Heb 1:5-14). Their role is to be servants of God (Heb 1:14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ps 91:11; Dan 8:15-18; 9:21-23; 10:4–11:1; 12:1-2; Zech 1:8-13, 18-19; 2:3-5; Matt 1:20-24; 4:5-7, 11; 13:39-42, 49-50; 18:10; 24:31; 28:2-7; Mark 16:5-7; Luke 1:11-22, 26-38; 2:8-15; 9:26; 12:8; John 20:12-13; Acts 5:19-20; 7:30-35, 53; 10:3-8; 12:6-11, 23; 27:23-24; 1 Cor 11:10; Gal 1:8; 3:19; Col 2:18; 1 Thes 4:16; 1 Tim 3:16; 5:21; Heb 1:5-14; 12:22; 13:2; 2 Pet 2:4, 11; Jude 1:6, 9; Rev 1:1-2; 5:2, 11-12; 7:1-2; 8:3-8; 9:15; 10:7-9; 14:6-10; 16:1-12; 19:10, 17; 20:1; 22:6-9<\/p>","summary_ro":"Angels Throughout the Bible, angels are God’s heavenly agents who carry out his purpose and communicate God’s will to humanity (Gen 16:7-12; Num 22:22-34; Judg 13:3-21; 2 Kgs 1:3, 15; Zech 1:4-12). The only angels named in the Bible are Michael and Gabriel, who carry out special assignments (Dan 8:16, 18; 9:21; 10:12, 21; 12:1-2; Luke 1:19-20; Jude 1:9). Angels had a role in putting God’s law into effect through Moses (Acts 7:30, 35, 38, 53; Gal 3:19). Angels dispense God’s grace and sometime...","summary_en":"Angels Throughout the Bible, angels are God’s heavenly agents who carry out his purpose and communicate God’s will to humanity (Gen 16:7-12; Num 22:22-34; Judg 13:3-21; 2 Kgs 1:3, 15; Zech 1:4-12). The only angels named in the Bible are Michael and Gabriel, who carry out special assignments (Dan 8:16, 18; 9:21; 10:12, 21; 12:1-2; Luke 1:19-20; Jude 1:9). Angels had a role in putting God’s law into effect through Moses (Acts 7:30, 35, 38, 53; Gal 3:19). Angels dispense God’s grace and sometime...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":94287,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Angels","title_en":"Angels","content_ro":"<h3>Angels<\/h3>\n<p>Throughout the Bible, angels are God’s heavenly agents who carry out his purpose and communicate God’s will to humanity (Gen 16:7-12; Num 22:22-34; Judg 13:3-21; 2 Kgs 1:3, 15; Zech 1:4-12). The only angels named in the Bible are Michael and Gabriel, who carry out special assignments (Dan 8:16, 18; 9:21; 10:12, 21; 12:1-2; Luke 1:19-20; Jude 1:9). Angels had a role in putting God’s law into effect through Moses (Acts 7:30, 35, 38, 53; Gal 3:19). Angels dispense God’s grace and sometimes administer his judgment (2 Kgs 19:35; Acts 12:23; Rev 9:15; 16:1-12). Angels were witnesses of Christ’s life (1 Tim 3:16), and they are now witnesses of the lives of God’s people (see 1 Cor 11:10; 1 Tim 5:21). There are guardian angels who protect God’s people (Matt 18:10; see also Pss 34:7; 91:11; Acts 12:11). They are “spirits sent to care for people who will inherit salvation” (Heb 1:14). Angels will accompany Christ when he returns (Matt 25:31; 2 Thes 1:7-8) and will participate in the final judgment (Matt 13:39, 41, 49-50; 16:27; 24:31; Mark 13:27; Luke 9:26; 12:8; 2 Thes 1:7).<\/p>\n<p>Angels appear at some significant points in the Gospels. Angels announced the births of John the Baptist and Jesus (Luke 1:1–2:52) and ministered to Jesus after his temptation (Matt 4:11). Angels also appeared at the empty tomb after the resurrection of Jesus (Matt 28:1-8; Mark 16:5-7; Luke 24:23; John 20:12).<\/p>\n<p>The ministry of angels is also prominent in the book of Acts. On multiple occasions, an angel of the Lord made possible miraculous escapes from prison (5:19; 12:6-11). An angel offered a message of encouragement to Paul in the midst of a violent storm (27:23-24). An angel also directed Cornelius to seek the Good News from Peter (10:3, 7, 22; 11:13). Meanwhile, an angel struck down Herod Agrippa “because he accepted the people’s worship instead of giving the glory to God” (12:23). Throughout Acts, God was guiding his people in their ministry and using angels to accomplish his purposes.<\/p>\n<p>Some angels have fallen into sin and are destined for eternal judgment (Matt 25:41; 2 Pet 2:4, 11; Jude 1:6). And although angels are spiritual and heavenly beings, angels are not to be worshiped (Gal 1:8; Col 2:18; Rev 19:10; 22:8-9) because they are inferior to Christ (Heb 1:5-14). Their role is to be servants of God (Heb 1:14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ps 91:11; Dan 8:15-18; 9:21-23; 10:4–11:1; 12:1-2; Zech 1:8-13, 18-19; 2:3-5; Matt 1:20-24; 4:5-7, 11; 13:39-42, 49-50; 18:10; 24:31; 28:2-7; Mark 16:5-7; Luke 1:11-22, 26-38; 2:8-15; 9:26; 12:8; John 20:12-13; Acts 5:19-20; 7:30-35, 53; 10:3-8; 12:6-11, 23; 27:23-24; 1 Cor 11:10; Gal 1:8; 3:19; Col 2:18; 1 Thes 4:16; 1 Tim 3:16; 5:21; Heb 1:5-14; 12:22; 13:2; 2 Pet 2:4, 11; Jude 1:6, 9; Rev 1:1-2; 5:2, 11-12; 7:1-2; 8:3-8; 9:15; 10:7-9; 14:6-10; 16:1-12; 19:10, 17; 20:1; 22:6-9<\/p>","content_en":"<h3>Angels<\/h3>\n<p>Throughout the Bible, angels are God’s heavenly agents who carry out his purpose and communicate God’s will to humanity (Gen 16:7-12; Num 22:22-34; Judg 13:3-21; 2 Kgs 1:3, 15; Zech 1:4-12). The only angels named in the Bible are Michael and Gabriel, who carry out special assignments (Dan 8:16, 18; 9:21; 10:12, 21; 12:1-2; Luke 1:19-20; Jude 1:9). Angels had a role in putting God’s law into effect through Moses (Acts 7:30, 35, 38, 53; Gal 3:19). Angels dispense God’s grace and sometimes administer his judgment (2 Kgs 19:35; Acts 12:23; Rev 9:15; 16:1-12). Angels were witnesses of Christ’s life (1 Tim 3:16), and they are now witnesses of the lives of God’s people (see 1 Cor 11:10; 1 Tim 5:21). There are guardian angels who protect God’s people (Matt 18:10; see also Pss 34:7; 91:11; Acts 12:11). They are “spirits sent to care for people who will inherit salvation” (Heb 1:14). Angels will accompany Christ when he returns (Matt 25:31; 2 Thes 1:7-8) and will participate in the final judgment (Matt 13:39, 41, 49-50; 16:27; 24:31; Mark 13:27; Luke 9:26; 12:8; 2 Thes 1:7).<\/p>\n<p>Angels appear at some significant points in the Gospels. Angels announced the births of John the Baptist and Jesus (Luke 1:1–2:52) and ministered to Jesus after his temptation (Matt 4:11). Angels also appeared at the empty tomb after the resurrection of Jesus (Matt 28:1-8; Mark 16:5-7; Luke 24:23; John 20:12).<\/p>\n<p>The ministry of angels is also prominent in the book of Acts. On multiple occasions, an angel of the Lord made possible miraculous escapes from prison (5:19; 12:6-11). An angel offered a message of encouragement to Paul in the midst of a violent storm (27:23-24). An angel also directed Cornelius to seek the Good News from Peter (10:3, 7, 22; 11:13). Meanwhile, an angel struck down Herod Agrippa “because he accepted the people’s worship instead of giving the glory to God” (12:23). Throughout Acts, God was guiding his people in their ministry and using angels to accomplish his purposes.<\/p>\n<p>Some angels have fallen into sin and are destined for eternal judgment (Matt 25:41; 2 Pet 2:4, 11; Jude 1:6). And although angels are spiritual and heavenly beings, angels are not to be worshiped (Gal 1:8; Col 2:18; Rev 19:10; 22:8-9) because they are inferior to Christ (Heb 1:5-14). Their role is to be servants of God (Heb 1:14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ps 91:11; Dan 8:15-18; 9:21-23; 10:4–11:1; 12:1-2; Zech 1:8-13, 18-19; 2:3-5; Matt 1:20-24; 4:5-7, 11; 13:39-42, 49-50; 18:10; 24:31; 28:2-7; Mark 16:5-7; Luke 1:11-22, 26-38; 2:8-15; 9:26; 12:8; John 20:12-13; Acts 5:19-20; 7:30-35, 53; 10:3-8; 12:6-11, 23; 27:23-24; 1 Cor 11:10; Gal 1:8; 3:19; Col 2:18; 1 Thes 4:16; 1 Tim 3:16; 5:21; Heb 1:5-14; 12:22; 13:2; 2 Pet 2:4, 11; Jude 1:6, 9; Rev 1:1-2; 5:2, 11-12; 7:1-2; 8:3-8; 9:15; 10:7-9; 14:6-10; 16:1-12; 19:10, 17; 20:1; 22:6-9<\/p>","summary_ro":"Angels Throughout the Bible, angels are God’s heavenly agents who carry out his purpose and communicate God’s will to humanity (Gen 16:7-12; Num 22:22-34; Judg 13:3-21; 2 Kgs 1:3, 15; Zech 1:4-12). The only angels named in the Bible are Michael and Gabriel, who carry out special assignments (Dan 8:16, 18; 9:21; 10:12, 21; 12:1-2; Luke 1:19-20; Jude 1:9). Angels had a role in putting God’s law into effect through Moses (Acts 7:30, 35, 38, 53; Gal 3:19). Angels dispense God’s grace and sometime...","summary_en":"Angels Throughout the Bible, angels are God’s heavenly agents who carry out his purpose and communicate God’s will to humanity (Gen 16:7-12; Num 22:22-34; Judg 13:3-21; 2 Kgs 1:3, 15; Zech 1:4-12). The only angels named in the Bible are Michael and Gabriel, who carry out special assignments (Dan 8:16, 18; 9:21; 10:12, 21; 12:1-2; Luke 1:19-20; Jude 1:9). Angels had a role in putting God’s law into effect through Moses (Acts 7:30, 35, 38, 53; Gal 3:19). Angels dispense God’s grace and sometime...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":121913,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Angels","title_en":"Angels","content_ro":"<h3>Angels<\/h3>\n<p>Throughout the Bible, angels are God’s heavenly agents who carry out his purpose and communicate God’s will to humanity (Gen 16:7-12; Num 22:22-34; Judg 13:3-21; 2 Kgs 1:3, 15; Zech 1:4-12). The only angels named in the Bible are Michael and Gabriel, who carry out special assignments (Dan 8:16, 18; 9:21; 10:12, 21; 12:1-2; Luke 1:19-20; Jude 1:9). Angels had a role in putting God’s law into effect through Moses (Acts 7:30, 35, 38, 53; Gal 3:19). Angels dispense God’s grace and sometimes administer his judgment (2 Kgs 19:35; Acts 12:23; Rev 9:15; 16:1-12). Angels were witnesses of Christ’s life (1 Tim 3:16), and they are now witnesses of the lives of God’s people (see 1 Cor 11:10; 1 Tim 5:21). There are guardian angels who protect God’s people (Matt 18:10; see also Pss 34:7; 91:11; Acts 12:11). They are “spirits sent to care for people who will inherit salvation” (Heb 1:14). Angels will accompany Christ when he returns (Matt 25:31; 2 Thes 1:7-8) and will participate in the final judgment (Matt 13:39, 41, 49-50; 16:27; 24:31; Mark 13:27; Luke 9:26; 12:8; 2 Thes 1:7).<\/p>\n<p>Angels appear at some significant points in the Gospels. Angels announced the births of John the Baptist and Jesus (Luke 1:1–2:52) and ministered to Jesus after his temptation (Matt 4:11). Angels also appeared at the empty tomb after the resurrection of Jesus (Matt 28:1-8; Mark 16:5-7; Luke 24:23; John 20:12).<\/p>\n<p>The ministry of angels is also prominent in the book of Acts. On multiple occasions, an angel of the Lord made possible miraculous escapes from prison (5:19; 12:6-11). An angel offered a message of encouragement to Paul in the midst of a violent storm (27:23-24). An angel also directed Cornelius to seek the Good News from Peter (10:3, 7, 22; 11:13). Meanwhile, an angel struck down Herod Agrippa “because he accepted the people’s worship instead of giving the glory to God” (12:23). Throughout Acts, God was guiding his people in their ministry and using angels to accomplish his purposes.<\/p>\n<p>Some angels have fallen into sin and are destined for eternal judgment (Matt 25:41; 2 Pet 2:4, 11; Jude 1:6). And although angels are spiritual and heavenly beings, angels are not to be worshiped (Gal 1:8; Col 2:18; Rev 19:10; 22:8-9) because they are inferior to Christ (Heb 1:5-14). Their role is to be servants of God (Heb 1:14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ps 91:11; Dan 8:15-18; 9:21-23; 10:4–11:1; 12:1-2; Zech 1:8-13, 18-19; 2:3-5; Matt 1:20-24; 4:5-7, 11; 13:39-42, 49-50; 18:10; 24:31; 28:2-7; Mark 16:5-7; Luke 1:11-22, 26-38; 2:8-15; 9:26; 12:8; John 20:12-13; Acts 5:19-20; 7:30-35, 53; 10:3-8; 12:6-11, 23; 27:23-24; 1 Cor 11:10; Gal 1:8; 3:19; Col 2:18; 1 Thes 4:16; 1 Tim 3:16; 5:21; Heb 1:5-14; 12:22; 13:2; 2 Pet 2:4, 11; Jude 1:6, 9; Rev 1:1-2; 5:2, 11-12; 7:1-2; 8:3-8; 9:15; 10:7-9; 14:6-10; 16:1-12; 19:10, 17; 20:1; 22:6-9<\/p>","content_en":"<h3>Angels<\/h3>\n<p>Throughout the Bible, angels are God’s heavenly agents who carry out his purpose and communicate God’s will to humanity (Gen 16:7-12; Num 22:22-34; Judg 13:3-21; 2 Kgs 1:3, 15; Zech 1:4-12). The only angels named in the Bible are Michael and Gabriel, who carry out special assignments (Dan 8:16, 18; 9:21; 10:12, 21; 12:1-2; Luke 1:19-20; Jude 1:9). Angels had a role in putting God’s law into effect through Moses (Acts 7:30, 35, 38, 53; Gal 3:19). Angels dispense God’s grace and sometimes administer his judgment (2 Kgs 19:35; Acts 12:23; Rev 9:15; 16:1-12). Angels were witnesses of Christ’s life (1 Tim 3:16), and they are now witnesses of the lives of God’s people (see 1 Cor 11:10; 1 Tim 5:21). There are guardian angels who protect God’s people (Matt 18:10; see also Pss 34:7; 91:11; Acts 12:11). They are “spirits sent to care for people who will inherit salvation” (Heb 1:14). Angels will accompany Christ when he returns (Matt 25:31; 2 Thes 1:7-8) and will participate in the final judgment (Matt 13:39, 41, 49-50; 16:27; 24:31; Mark 13:27; Luke 9:26; 12:8; 2 Thes 1:7).<\/p>\n<p>Angels appear at some significant points in the Gospels. Angels announced the births of John the Baptist and Jesus (Luke 1:1–2:52) and ministered to Jesus after his temptation (Matt 4:11). Angels also appeared at the empty tomb after the resurrection of Jesus (Matt 28:1-8; Mark 16:5-7; Luke 24:23; John 20:12).<\/p>\n<p>The ministry of angels is also prominent in the book of Acts. On multiple occasions, an angel of the Lord made possible miraculous escapes from prison (5:19; 12:6-11). An angel offered a message of encouragement to Paul in the midst of a violent storm (27:23-24). An angel also directed Cornelius to seek the Good News from Peter (10:3, 7, 22; 11:13). Meanwhile, an angel struck down Herod Agrippa “because he accepted the people’s worship instead of giving the glory to God” (12:23). Throughout Acts, God was guiding his people in their ministry and using angels to accomplish his purposes.<\/p>\n<p>Some angels have fallen into sin and are destined for eternal judgment (Matt 25:41; 2 Pet 2:4, 11; Jude 1:6). And although angels are spiritual and heavenly beings, angels are not to be worshiped (Gal 1:8; Col 2:18; Rev 19:10; 22:8-9) because they are inferior to Christ (Heb 1:5-14). Their role is to be servants of God (Heb 1:14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ps 91:11; Dan 8:15-18; 9:21-23; 10:4–11:1; 12:1-2; Zech 1:8-13, 18-19; 2:3-5; Matt 1:20-24; 4:5-7, 11; 13:39-42, 49-50; 18:10; 24:31; 28:2-7; Mark 16:5-7; Luke 1:11-22, 26-38; 2:8-15; 9:26; 12:8; John 20:12-13; Acts 5:19-20; 7:30-35, 53; 10:3-8; 12:6-11, 23; 27:23-24; 1 Cor 11:10; Gal 1:8; 3:19; Col 2:18; 1 Thes 4:16; 1 Tim 3:16; 5:21; Heb 1:5-14; 12:22; 13:2; 2 Pet 2:4, 11; Jude 1:6, 9; Rev 1:1-2; 5:2, 11-12; 7:1-2; 8:3-8; 9:15; 10:7-9; 14:6-10; 16:1-12; 19:10, 17; 20:1; 22:6-9<\/p>","summary_ro":"Angels Throughout the Bible, angels are God’s heavenly agents who carry out his purpose and communicate God’s will to humanity (Gen 16:7-12; Num 22:22-34; Judg 13:3-21; 2 Kgs 1:3, 15; Zech 1:4-12). The only angels named in the Bible are Michael and Gabriel, who carry out special assignments (Dan 8:16, 18; 9:21; 10:12, 21; 12:1-2; Luke 1:19-20; Jude 1:9). Angels had a role in putting God’s law into effect through Moses (Acts 7:30, 35, 38, 53; Gal 3:19). Angels dispense God’s grace and sometime...","summary_en":"Angels Throughout the Bible, angels are God’s heavenly agents who carry out his purpose and communicate God’s will to humanity (Gen 16:7-12; Num 22:22-34; Judg 13:3-21; 2 Kgs 1:3, 15; Zech 1:4-12). The only angels named in the Bible are Michael and Gabriel, who carry out special assignments (Dan 8:16, 18; 9:21; 10:12, 21; 12:1-2; Luke 1:19-20; Jude 1:9). Angels had a role in putting God’s law into effect through Moses (Acts 7:30, 35, 38, 53; Gal 3:19). Angels dispense God’s grace and sometime...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":149539,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Angels","title_en":"Angels","content_ro":"<h3>Angels<\/h3>\n<p>Throughout the Bible, angels are God’s heavenly agents who carry out his purpose and communicate God’s will to humanity (Gen 16:7-12; Num 22:22-34; Judg 13:3-21; 2 Kgs 1:3, 15; Zech 1:4-12). The only angels named in the Bible are Michael and Gabriel, who carry out special assignments (Dan 8:16, 18; 9:21; 10:12, 21; 12:1-2; Luke 1:19-20; Jude 1:9). Angels had a role in putting God’s law into effect through Moses (Acts 7:30, 35, 38, 53; Gal 3:19). Angels dispense God’s grace and sometimes administer his judgment (2 Kgs 19:35; Acts 12:23; Rev 9:15; 16:1-12). Angels were witnesses of Christ’s life (1 Tim 3:16), and they are now witnesses of the lives of God’s people (see 1 Cor 11:10; 1 Tim 5:21). There are guardian angels who protect God’s people (Matt 18:10; see also Pss 34:7; 91:11; Acts 12:11). They are “spirits sent to care for people who will inherit salvation” (Heb 1:14). Angels will accompany Christ when he returns (Matt 25:31; 2 Thes 1:7-8) and will participate in the final judgment (Matt 13:39, 41, 49-50; 16:27; 24:31; Mark 13:27; Luke 9:26; 12:8; 2 Thes 1:7).<\/p>\n<p>Angels appear at some significant points in the Gospels. Angels announced the births of John the Baptist and Jesus (Luke 1:1–2:52) and ministered to Jesus after his temptation (Matt 4:11). Angels also appeared at the empty tomb after the resurrection of Jesus (Matt 28:1-8; Mark 16:5-7; Luke 24:23; John 20:12).<\/p>\n<p>The ministry of angels is also prominent in the book of Acts. On multiple occasions, an angel of the Lord made possible miraculous escapes from prison (5:19; 12:6-11). An angel offered a message of encouragement to Paul in the midst of a violent storm (27:23-24). An angel also directed Cornelius to seek the Good News from Peter (10:3, 7, 22; 11:13). Meanwhile, an angel struck down Herod Agrippa “because he accepted the people’s worship instead of giving the glory to God” (12:23). Throughout Acts, God was guiding his people in their ministry and using angels to accomplish his purposes.<\/p>\n<p>Some angels have fallen into sin and are destined for eternal judgment (Matt 25:41; 2 Pet 2:4, 11; Jude 1:6). And although angels are spiritual and heavenly beings, angels are not to be worshiped (Gal 1:8; Col 2:18; Rev 19:10; 22:8-9) because they are inferior to Christ (Heb 1:5-14). Their role is to be servants of God (Heb 1:14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ps 91:11; Dan 8:15-18; 9:21-23; 10:4–11:1; 12:1-2; Zech 1:8-13, 18-19; 2:3-5; Matt 1:20-24; 4:5-7, 11; 13:39-42, 49-50; 18:10; 24:31; 28:2-7; Mark 16:5-7; Luke 1:11-22, 26-38; 2:8-15; 9:26; 12:8; John 20:12-13; Acts 5:19-20; 7:30-35, 53; 10:3-8; 12:6-11, 23; 27:23-24; 1 Cor 11:10; Gal 1:8; 3:19; Col 2:18; 1 Thes 4:16; 1 Tim 3:16; 5:21; Heb 1:5-14; 12:22; 13:2; 2 Pet 2:4, 11; Jude 1:6, 9; Rev 1:1-2; 5:2, 11-12; 7:1-2; 8:3-8; 9:15; 10:7-9; 14:6-10; 16:1-12; 19:10, 17; 20:1; 22:6-9<\/p>","content_en":"<h3>Angels<\/h3>\n<p>Throughout the Bible, angels are God’s heavenly agents who carry out his purpose and communicate God’s will to humanity (Gen 16:7-12; Num 22:22-34; Judg 13:3-21; 2 Kgs 1:3, 15; Zech 1:4-12). The only angels named in the Bible are Michael and Gabriel, who carry out special assignments (Dan 8:16, 18; 9:21; 10:12, 21; 12:1-2; Luke 1:19-20; Jude 1:9). Angels had a role in putting God’s law into effect through Moses (Acts 7:30, 35, 38, 53; Gal 3:19). Angels dispense God’s grace and sometimes administer his judgment (2 Kgs 19:35; Acts 12:23; Rev 9:15; 16:1-12). Angels were witnesses of Christ’s life (1 Tim 3:16), and they are now witnesses of the lives of God’s people (see 1 Cor 11:10; 1 Tim 5:21). There are guardian angels who protect God’s people (Matt 18:10; see also Pss 34:7; 91:11; Acts 12:11). They are “spirits sent to care for people who will inherit salvation” (Heb 1:14). Angels will accompany Christ when he returns (Matt 25:31; 2 Thes 1:7-8) and will participate in the final judgment (Matt 13:39, 41, 49-50; 16:27; 24:31; Mark 13:27; Luke 9:26; 12:8; 2 Thes 1:7).<\/p>\n<p>Angels appear at some significant points in the Gospels. Angels announced the births of John the Baptist and Jesus (Luke 1:1–2:52) and ministered to Jesus after his temptation (Matt 4:11). Angels also appeared at the empty tomb after the resurrection of Jesus (Matt 28:1-8; Mark 16:5-7; Luke 24:23; John 20:12).<\/p>\n<p>The ministry of angels is also prominent in the book of Acts. On multiple occasions, an angel of the Lord made possible miraculous escapes from prison (5:19; 12:6-11). An angel offered a message of encouragement to Paul in the midst of a violent storm (27:23-24). An angel also directed Cornelius to seek the Good News from Peter (10:3, 7, 22; 11:13). Meanwhile, an angel struck down Herod Agrippa “because he accepted the people’s worship instead of giving the glory to God” (12:23). Throughout Acts, God was guiding his people in their ministry and using angels to accomplish his purposes.<\/p>\n<p>Some angels have fallen into sin and are destined for eternal judgment (Matt 25:41; 2 Pet 2:4, 11; Jude 1:6). And although angels are spiritual and heavenly beings, angels are not to be worshiped (Gal 1:8; Col 2:18; Rev 19:10; 22:8-9) because they are inferior to Christ (Heb 1:5-14). Their role is to be servants of God (Heb 1:14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ps 91:11; Dan 8:15-18; 9:21-23; 10:4–11:1; 12:1-2; Zech 1:8-13, 18-19; 2:3-5; Matt 1:20-24; 4:5-7, 11; 13:39-42, 49-50; 18:10; 24:31; 28:2-7; Mark 16:5-7; Luke 1:11-22, 26-38; 2:8-15; 9:26; 12:8; John 20:12-13; Acts 5:19-20; 7:30-35, 53; 10:3-8; 12:6-11, 23; 27:23-24; 1 Cor 11:10; Gal 1:8; 3:19; Col 2:18; 1 Thes 4:16; 1 Tim 3:16; 5:21; Heb 1:5-14; 12:22; 13:2; 2 Pet 2:4, 11; Jude 1:6, 9; Rev 1:1-2; 5:2, 11-12; 7:1-2; 8:3-8; 9:15; 10:7-9; 14:6-10; 16:1-12; 19:10, 17; 20:1; 22:6-9<\/p>","summary_ro":"Angels Throughout the Bible, angels are God’s heavenly agents who carry out his purpose and communicate God’s will to humanity (Gen 16:7-12; Num 22:22-34; Judg 13:3-21; 2 Kgs 1:3, 15; Zech 1:4-12). The only angels named in the Bible are Michael and Gabriel, who carry out special assignments (Dan 8:16, 18; 9:21; 10:12, 21; 12:1-2; Luke 1:19-20; Jude 1:9). Angels had a role in putting God’s law into effect through Moses (Acts 7:30, 35, 38, 53; Gal 3:19). Angels dispense God’s grace and sometime...","summary_en":"Angels Throughout the Bible, angels are God’s heavenly agents who carry out his purpose and communicate God’s will to humanity (Gen 16:7-12; Num 22:22-34; Judg 13:3-21; 2 Kgs 1:3, 15; Zech 1:4-12). The only angels named in the Bible are Michael and Gabriel, who carry out special assignments (Dan 8:16, 18; 9:21; 10:12, 21; 12:1-2; Luke 1:19-20; Jude 1:9). Angels had a role in putting God’s law into effect through Moses (Acts 7:30, 35, 38, 53; Gal 3:19). Angels dispense God’s grace and sometime...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"32":[{"id":24826,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gospel of Matthew","title_en":"Gospel of Matthew","content_ro":"<h3>MATTHEW, Gospel of<\/h3>\n<p>First Gospel and first book of the NT.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date and Provenance<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Nowhere does the text of Matthew itself clearly identify the author. Yet, as did the ancient church, we may ascribe authorship to Matthew the apostle. He was otherwise known as Levi (see Mk 2:14; Lk 5:27, 29). Before Jesus called him, he was a tax collector (Mt 9:9ff.). It is interesting to note that Matthew called himself a tax collector, while none of the other Gospel writers did. Perhaps he did this to show how great an ascendancy he had been granted when the Lord called him, for tax collectors were despised and considered the lowest of people. The Gospel itself bears the impress of one knowledgeable of currency, for the Gospel writer speaks quite specifically about a two-drachma tax (Mt 17:24), a four-drachma coin (v 27), and the various talents (18:24; 25:15ff.).<\/p>\n<p class=\"h2\" id=\"DateandProvenance\">Date and Provenance<\/p>\n<p>Scholars are divided about the date when Matthew was written primarily because there is still debate about which Gospel was first written: Matthew or Mark. If Mark was written before Matthew, then Matthew was very indebted to Mark for a great deal of material, and vice versa. Those who argue for Matthew’s priority do so on the basis that Matthew’s Gospel was (1) recognized in the early church as the first Gospel, (2) written to those who first needed a written account—the Jews, and (3) placed first in the NT canon. Whether it preceded or followed Mark, most scholars are certain that it was written before the destruction of Jerusalem (<span>AD<\/span> 70) because the temple is spoken of as still standing (Mt 24:15). Irenaeus indicated that Matthew wrote this Gospel while Peter and Paul were in Rome. This would make the time of writing in the 60s.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<h5>Apologetics<\/h5>\n<p>Matthew wrote to a community of Greek-speaking Jewish Christians, located in a center such as Antioch in Syria. The community was surrounded and beset by Jews hostile to the claims of Jesus and the Christian community.<\/p>\n<p>Matthew wrote as a Jew for Jews. In Jesus of Nazareth, Matthew contends, the OT reached its appointed goal. Jesus is the Messiah of Israel’s expectation. In the opening chapter Matthew identifies him as “the son of David, the son of Abraham” (1:1), indeed as “God with us” (v 23). In later chapters Jesus is revealed as the Son of Man of Daniel 7 and the Suffering Servant of Isaiah 53. Throughout the book (Mt 1:22–27:10) the events of Jesus’ life are represented as the “fulfillment” of OT prophecies. He comes to offer Israel salvation from sin (1:21). Nevertheless, the Jews have rejected him as their Messiah, and have thus placed themselves in the most perilous position (11:20-24; 21:33-46). One explanation for Israel’s rejection of Jesus is the failure of the Jewish religious leadership to prepare the people for his coming. In the strongest language, Matthew denounces the teachers of the law and the Pharisees. They have forsaken the Word of God in favor of their own traditions (ch 15).<\/p>\n<h5>Teaching the Church<\/h5>\n<p>Matthew also wrote as a Christian for Christians. He presents Jesus as a new Moses, indeed as Yahweh incarnate, expounding his own law for his people (ch 5), now newly constituted around his person under the leadership of the apostles (10:2-4; 16:18-19; 23:8-10). If the Christian church is to function properly, the teaching of the Messiah on a host of moral and spiritual issues must be taken with utmost seriousness (chs 5–7, 18). To aid this purpose, Matthew takes the form of a theological textbook or a handbook for the church, to instruct the people of God concerning the person and work of Jesus. That these teachings may be more readily and firmly grasped, Matthew presents them in a highly organized and memorable way. To facilitate the learning of the material, he arranges Jesus’ teachings in five major discourses (interlocked with narrative portions) in which teachings of the same kind are clustered together (e.g., ch 10 consists of a charge to missionaries, and ch 13 consists of seven parables of the kingdom). Matthew’s leading theological themes may be identified as the <em>Son<\/em> of God (Jesus is Yahweh incarnate, “God with us”), the <em>kingdom<\/em> of God (in Jesus, God is invading history to inaugurate his final rule), the <em>salvation<\/em> of God (as the servant-king, Jesus has come to “save his people from their sins,” 1:21), and the <em>people<\/em> of God (Jesus has come to build his church, a redeemed community consisting of both Jews and Gentiles).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Coming of the Savior (1:1–2:23)<\/h5>\n<p>His name reveals his mission: “Jesus” (1:1) means “Yahweh saves.” He is “the son of Abraham,” who comes to fulfill God’s ancient promises to Jews and Gentiles (Gn 12:1-3). He is “Christ [or Messiah],” the son of David (Mt 1:1), who comes to inaugurate the kingdom of God (4:17). More than that, as evidenced both by prophecy (1:22-23) and by the nature of his conception (vv 18-20), he is “God with us”—now come to “save his people from their sins” (v 21). As the son of David, and in accord with prophecy, he is born in Bethlehem (2:1-6). Drawn by the star of Israel’s Messiah (cf. Nm 24:17), Gentiles come to worship him (Mt 2:1-12). When Herod seeks to destroy him, Jesus finds sanctuary in a gentile land; God’s calling his Son from Egypt marks the beginning of a mighty saving work—nothing less than a new exodus under Jesus, the new Moses (vv 13-20). Having been born in the humblest of circumstances, Jesus now comes to live in Nazareth (vv 21-23).<\/p>\n<h5>The Beginnings of Ministry (3:1–4:25)<\/h5>\n<p>In face of the judgment that Jesus is about to execute (as evidence of the kingdom’s arrival), John the Baptist calls Israel to repentance (3:1-12). Jesus’ submission to John’s baptism, and the voice from heaven, show him to be a King who serves his subjects by taking their sins upon himself (vv 13-17). Like Israel at the exodus, Jesus is led into the wilderness for a period of testing (4:1). When the devil seeks to turn him away both from God and from his appointed mission, Jesus gains victory by depending upon God and his Word (vv 1-11). Returning to Galilee, Jesus deliberately settles in territory with both Jewish and Gentile inhabitants (vv 12-16) and begins a ministry of preaching (like John, he calls for repentance in face of the dawning kingdom), teaching (he calls his first disciples), and healing (vv 17-25).<\/p>\n\n<h5>The Sermon on the Mount (5:1–7:29)<\/h5>\n<p>Just as Moses ascended Sinai to receive God’s law for Israel, so Jesus—as both the new Moses and as God incarnate—ascends the mountain to set forth his instruction for the citizens of the kingdom of God (5:1-2). He begins with <em>gospel<\/em> (not law), declaring that God shall surely save those who—beset by sin—trust in God’s mercy, obey his commands, and long for him to establish his righteous rule in the earth (vv 3-12). Toward that end, disciples are a preservative (salt) and a witness (light) in a sinful society (vv 13-16). As the one who has come not to abolish the Law and the Prophets but to bring them to completion (i.e., to usher in the new age to which the OT pointed— v 17), Jesus calls his disciples to steadfast obedience to God’s law as now expounded by the Lawgiver himself (vv 18-20). God’s commands embrace inner desires as well as outward actions, must not be watered down or rationalized, and call for more radical obedience than ever before, now that the end has come (vv 21-48). In their giving, praying, and fasting, disciples are to combat hypocrisy by God-centeredness and self-forgetfulness (6:1-18). The Lord’s Prayer (vv 9-13) calls upon God to honor his name by establishing his rule on earth, and to pardon, protect, and provide for his children. Given this prayer, and given the disciples’ God-centered view of reality (vv 19-24), there is no cause for anxiety (vv 25-34). Disciples must be discerning without being judgmental (7:1-6), and depend on God for the power needed to love others (6:7-12). Having completed his exposition of the law (5:21–7:12), Jesus now calls would-be disciples to follow him (7:13-14), warns against false teachers (vv 15-20), and insists that true disciples do God’s will (vv 21-23).<\/p>\n<h5>The Authority of Jesus (8:1–9:38)<\/h5>\n<p>Having given his authority <em>verbal<\/em> expression in teaching (7:28-29), Jesus now gives it <em>visible<\/em> expression in a series of healing miracles, again revealing himself as the servant of Isaiah (8:17). He heals a leper, a centurion’s servant, and a bleeding woman by his word (8:1-13; 9:20-22). His touch dispels a fever and raises a dead person (8:14-15; 9:23-25). A combination of word and touch cures the blind (9:27-31). As “God with us,” Jesus calls for unqualified allegiance (8:18-22). Though lacking even the natural protection enjoyed by animals (v 20), he demonstrates his sovereignty over the natural world—and thus his deity—by calming the storm (vv 23-27). In direct confrontations with demons, he shows his superiority over them (8:28-34; 9:32-33). Exercising God’s own authority, he declares sins forgiven (9:1-8) and calls sinners to repentance and to discipleship (vv 9-13). Joy over the kingdom’s inauguration is mingled with longing for its consummation (vv 14-17). The summary of 9:35-38 echoes 4:23-25, recalls chapters 5–7, and prepares for the next major discourse.<\/p>\n<h5>Jesus’ Charge to the Missionaries (10:1-42)<\/h5>\n<p>In response to the prayers that he has commanded, Christ now invests 12 disciples with apostolic authority and sends them out into his harvest field (9:37–10:4). The discourse speaks both of the apostles’ immediate mission (10:5-15) and of the church’s broader mission (vv 16-42). For now, the apostles are to concentrate on evangelizing Jews (v 6), in preparation for the mission to Gentiles (28:19). The “worthy” are those who welcome the apostles and their message; the “unworthy,” those who reject them (10:11-15). In the broader mission, there is sure to be persecution (vv 16-19, 24-25), but this will actually aid the witness (vv 17-23). God will save his faithful missionaries (vv 19-23) but judge those who oppress them and who disown Christ (vv 26-39). A sure reward awaits both the herald and the recipient of the message (vv 37-42).<\/p>\n<h5>Christ the Lord (11:1–12:50)<\/h5>\n<p>The judgment John predicted is already under way; one’s stand in the last judgment would be determined by his response to the words and works of Jesus (11:2-6). Like his herald, Jesus meets with widespread hostility and indifference (vv 7-19). Given the finality of the grace attending his ministry, those who reject him will suffer the severest judgment (vv 20-24). Yet there are others—the lowly, the burdened, the teachable—who learn (by revelation from God the Father and God the Son) that the “Lord of heaven and earth” is also the “gentle and humble” God who comes to give rest to those who trust in him (vv 25-30). As the one who ushers in the new age (12:6), Jesus claims that he is the Lord of the Sabbath (vv 1-8). True rest (11:29) comes to those who come to Jesus.<\/p>\n<p>Viewing Jesus as the destroyer of the Sabbath, the Pharisees ascribe his miraculous powers to Satan (12:22-24). On the contrary, says Jesus, the rule he is inaugurating is crushing Satan’s empire (vv 25-29). To reject this truth in the full awareness of what one is doing is to commit the unforgivable sin against the Holy Spirit (vv 30-32); the words of Jesus’ accusers expose them as persons destined for condemnation (vv 33-37). The requested sign from heaven will not be given. Jesus’ resurrection is the only sign they need.<\/p>\n<h5>The Parables of the Kingdom (13:1-58)<\/h5>\n<p>This, the third of Matthew’s five great discourses, contains seven parables. In the parable of the sower, four kinds of soil—hard, shallow, cluttered, and fruitful—illustrate the various responses to Jesus’ preaching (13:3-9, 18-23). As those who have received Jesus’ proclamation of the kingdom (4:17), the disciples are given more light, but the crowds must accept that initial proclamation before further light is given (13:10-17, 34-35). In both the parable of the weeds (vv 24-30, 36-43) and the parable of the net (vv 47-50), Jesus assures his disciples that the final judgment will separate true believers from false, and warns against hasty, premature judgments (cf. 7:1-5). The parables of the mustard and the yeast (13:31-33) contrast the smallness of the kingdom’s inauguration with the fullness of its consummation. The parables of the hidden treasure and the pearl (vv 44-46) depict the kingdom as a value far surpassing all others (cf. 6:33). Thus illuminated by Jesus, disciples have new treasures to add to their old (13:51-52). The people of Nazareth, on the contrary, echo the crowds’ lack of understanding and the Pharisees’ hostility (vv 53-58).<\/p>\n<h5>Spiritual Conflict (14:1–16:12)<\/h5>\n<p>In 14:1-12 the preaching of John exposes the weakness of Herod, and the beheading of John anticipates the crucifixion of Jesus (cf. 17:12). The true king is not Herod but Jesus. He is sovereign over nature itself (14:13-36)—God incarnate, “God with us,” who feeds the hungry multitude in the wilderness (as God once provided manna) and walks upon and calms the sea (see Ps 89:9). Peter models Christians’ faith, fear, and utter dependence on Jesus (Mt 14:28-31). The Pharisees and teachers of the law appear to worship God but in fact are devoted to their own traditions, which they offer not as supplements but as <em>rivals<\/em> to the Word of God (15:1-9). In verses 10-20 Jesus teaches both that ceremonial law apart from moral law becomes empty ritual, and that the old distinction between clean and unclean foods (Lv 11) is now as obsolete as the distinction between Jews and Gentiles. To underscore the point, Jesus enters pagan territory, heals a Canaanite (15:21-28) and feeds a Gentile multitude (vv 29-39). Pharisees and Sadducees, for all their differences, are united in their opposition to Jesus (16:1-12).<\/p>\n<h5>The Coming Salvation (16:13–17:27)<\/h5>\n<p>Going beyond the crowds’ respectful but inadequate estimates, Peter confesses Jesus to be “the Christ, the Son of the living God”—a recognition of Jesus’ deity granted by divine revelation (16:13-17; cf. 11:25-26). As it is God the Son who possesses and builds the church, Satan and death are victims rather than victors. Jesus will build his church on Peter’s confession that Jesus is the Christ, the Son of the living God. The apostles’ prohibiting and granting entry into the church (“binding” and “loosing,” respectively) depends upon the prior decision of heaven (i.e., God’s revelation of apostolic teaching). In face of Peter’s confession and the persistent false notions of messiahship (16:20, 23), Jesus now (for the first time) predicts his sufferings and coming glory (vv 21-28). In anticipation of that glory, Jesus is transfigured before certain disciples; Moses and Elijah join God the Father in bearing witness to the unique splendor of God the Son (17:1-8). Jesus then demonstrated his power by combating demonic powers (vv 14-18) and exhibited his authority by choosing to pay the temple tax using miraculous means (vv 24-27).<\/p>\n<h5>Greatness in the Kingdom (18:1-35)<\/h5>\n<p>In this, the fourth of Matthew’s five great discourses, Jesus concentrates on the character and attitudes of church members. He calls upon his followers both to <em>become<\/em> and to <em>welcome<\/em> the lowliest (18:1-5). Leaders especially are enjoined to deal harshly with themselves but gently with those under their care (vv 6-9). Remembering the Father’s love for sinners, Christians are to make every effort (both by prayer and by personal initiative) to restore offending brothers, with excommunication being the last resort (vv 10-20). Church members who really understand the Father’s amazing grace will never stop offering forgiveness and compassion to those who wrong them (vv 21-35).<\/p>\n<h5>Instructions on the Way to Jerusalem (19:1–20:34)<\/h5>\n<p>Given God’s creation ordinances, says Jesus, divorce itself is never <em>commanded;<\/em> it is only <em>permitted<\/em> in the case of sin—that is, where the marital bond has already been severed through infidelity (19:1-9). As in 5:17-48, Jesus calls his followers to radical obedience (19:10-12). Besides instructing disciples to become like children (18:1-4), Jesus embraces children themselves with his love (19:13-15). He appeals likewise to the rich young man (vv 16-22); but the man, while faithful to the commands about love of neighbor, is too bound by his wealth to give himself unreservedly to loving God. Yet those who abandon all to follow Jesus will receive wealth untold in the coming kingdom (vv 27-30). The basis for such blessings lies not in human merit but in the astonishing generosity of the gracious God (20:1-16). None—not even the rich—are beyond the power of his grace. But God offers free salvation at great cost to himself (vv 17-19). Confronting competitiveness and ambition among his followers, Jesus teaches them that true greatness lies not in lording it over others but in serving them (vv 20-34), as shall be supremely demonstrated in his death as “a ransom for many” (v 28).<\/p>\n<h5>Confrontations in Jerusalem (21:1–22:46)<\/h5>\n<p>As the Servant-King (cf. 3:17), and as the Messiah destined for suffering (cf. 16:16-21; 20:28), Jesus enters Jerusalem not upon a war horse but upon a donkey’s colt, for he purposes not to declare war on his enemies but to hand himself over to them—and thus achieve his triumph through defeat (21:1-11). As Lord of the temple, he demands that its commerce be halted and that it become (as God ordained) a place of worship for everyone, including the sick, the young, and the alien (21:12-17; cf. Mk 11:17). He outwits those who refuse to acknowledge the heavenly source of his and John’s authority (Mt 21:23-27). In dramatic and devastating fashion, first visibly (by cursing the fig tree—vv 18-22) and then verbally (in the three parables of 21:28–22:14), Jesus pronounces judgment upon those Jews who have refused to acknowledge him as Messiah and Son of God. Henceforth, the true people of God are those who believe in Jesus, whether Jews or Gentiles. He calls upon his people to pledge their supreme allegiance to God. In the resurrection what will matter most is one’s relationship to God (22:23-33). Indeed, he who loves God with his whole being and his neighbor as himself has kept the two foundational commandments of the OT (vv 34-40). Henceforth, submitting to God means rightly recognizing Jesus; he is indeed David’s son (Mt 1:1), but he is supremely David’s Lord—the exalted Son of God (22:41-46; cf. 16:16).<\/p>\n<h5>Woes upon the Scribes and Pharisees (23:1-39)<\/h5>\n<p>Five reasons are stated for Jesus’ denunciation of the Jewish religious leaders. First is their hypocrisy: their practice contradicts their teaching (23:1-4), their external purity conceals inner rottenness (vv 25-28), and they appear to champion God’s cause but are really enemies of God’s servants (vv 29-36). Second is the pride that prompts their hypocrisy (23:5-12). Third is their exploitation of, and their baleful influence upon, those under their charge (vv 13-15). Fourth is their preoccupation with the minutia of the law to the neglect of its weightier matters (vv 16-24). Fifth is their responsibility for the dreadful judgment that the whole nation is about to experience (vv 33-39).<\/p>\n<h5>The Coming of the End (24:1–25:46)<\/h5>\n<p>The introduction to this, the fifth and last of Matthew’s great discourses, makes it plain that there is the closest connection (for both Jesus and his disciples) between the coming destruction of Jerusalem and the end of the age (24:1-3). Jesus first characterizes the time between his first advent and his return: there will be natural catastrophes, international warfare, the rise of false messiahs, the persecution of God’s people, and the universal proclamation of the gospel of the kingdom (vv 4-14). Then Jesus speaks of the catastrophe that is soon to befall the Jewish nation in particular (as already foretold in 22:7; 23:38), culminating in the destruction of Jerusalem and its temple in <span>AD<\/span> 70 (24:15-25). Sometime thereafter (but after an interval known only to God the Father—v 36), the Son of Man will return in great glory, amid apocalyptic signs, to gather his people (vv 26-31). The present generation will not pass away before judgment falls upon Israel (vv 15-25), so let listeners take heed (vv 32-35). The same warning applies to the more remote coming of the Son of Man (vv 36-51): both the certainty of the event and the uncertainty of its time call for vigilance and faithfulness in the interval, for that event will bring both salvation and judgment. To drive the lesson home, Jesus tells the parables of the wise and foolish virgins (25:1-13) and the talents (vv 14-30). The concluding parable of the sheep and the goats (vv 31-46) speaks of the urgent necessity of making the right response to the “brothers”—that is, the messengers—of Christ; those who feed, clothe, and otherwise care for the messengers of Christ thereby testify to their reception of the apostles’ message and their Lord (cf. 10:40-42).<\/p>\n<h5>The Road to Golgotha (26:1–27:26)<\/h5>\n<p>As though in response to Jesus’ own prediction, the chief priests and the elders hatch their murderous plot (26:1-5), soon to be aided by Judas (vv 14-16). The anointing at Bethany (vv 6-13) testifies to the extravagance of love and the imminence of death. At the Passover meal (vv 17-30), signaling at what sacrifice the new exodus comes about (cf. 2:15), Jesus interprets his forthcoming death as an atoning sacrifice for the forgiveness of sins (26:26-28; cf. 1:21) and anticipates the day of final victory over sin and death in the consummated kingdom (26:29). Jesus’ agony in Gethsemane (vv 36-46) expresses his horror over taking his people’s sins upon himself. By a stupendous act of filial obedience, he submits his will to the Father, that the Scriptures might be fulfilled (26:54; cf. Is 53). As the servant of God destined to suffer, Jesus resists attempts to thwart his arrest (26:47-56). The Jews’ supreme court (the Sanhedrin) and their loftiest religious official (the high priest) condemn Jesus as a blasphemer because he dares to identify himself as “the Christ, the Son of God” (26:57-68; cf. 16:16). As though joining the court’s repudiation, Peter—in fulfillment of Jesus’ prophecy (26:31-35)—disclaims knowledge of Jesus (vv 69-75). Judas’s disillusionment finds expression in suicide (27:3-10). The Jews hand Jesus over to Pilate the Roman governor (vv 1-2), he alone having the authority to pronounce the death sentence. Knowing that the charge of blasphemy will carry no weight with Pilate, the Jews now represent Jesus as a threat to Caesar. In the end, Pilate responds not to specific charges and evidence but to pressure from the crowd and the threat of riot (vv 11-25). He releases Barabbas and delivers Jesus to be crucified (v 26).<\/p>\n<h5>The Death of Jesus (27:27-66)<\/h5>\n<p>Following his humiliating treatment at the hands of the Roman soldiers, Jesus is led to the place of execution; weakened by the beatings, he requires assistance (27:27-32). He refuses the proffered narcotic so that he might keep his head clear (v 34). His being executed with malefactors (v 38) testifies to the purpose of his death (cf. 1:21). A steady stream of abuse is hurled at him, in blasphemous disregard of the truth of the superscription “This is Jesus the King of the Jews” (27:37-44). Finally, out of the darkness Jesus utters the cry of dereliction; now is revealed the ultimate horror (that from which his soul shrank in Gethsemane), the sin-bearer’s supreme agony—the beloved Son’s abandonment by the Father (vv 45-49). Having cried out with a loud voice (cf. Jn 19:30), Jesus dies (27:50). Immediately, the saving effects of his death become evident (vv 51-53): sinners, now forgiven, have access to the holy God (the veil of the temple is rent asunder), and there is hope of resurrection for those who have died. As at the beginning (2:1-12), Gentiles instead of Jews confess Jesus (27:54; contrast 26:63-65). Joseph’s careful attentiveness to Jesus’ burial contrasts with the ongoing attempts of the chief priests and Pharisees to resist Jesus’ power (27:57-66).<\/p>\n<h5>The Triumph of the Savior (28:1-20)<\/h5>\n<p>Amid great glory and power and joy, the Savior’s victory over death is announced and attested (28:1-7). The risen Jesus appears first to the women who stayed with him during his crucifixion (28:8-10; cf. 27:61; 28:1). The Jews’ response to the guards’ report signals their growing desperation before irresistible reality (28:11-15). Meeting with the 11 disciples on the mountain in Galilee (vv 16-20), Jesus, the new Moses, continues his instructions. He now reveals the evangelistic purpose for which Matthew has been preparing readers from the very threshold of his Gospel. The apostles are to disciple all peoples by baptizing them into the name of the triune God and by teaching them to obey all that Jesus has commanded. The apostles go forth in the assurance that Jesus—as the Lord—stands over them, and that Jesus—as Immanuel—stands with them until the very end of the age.<\/p>\n<p><em>See also<\/em> Jesus Christ, Life and Teachings of; Luke, Gospel of; Mark, Gospel of; Matthew (Person); Synoptic Gospels.<\/p>","content_en":"<h3>MATTHEW, Gospel of<\/h3>\n<p>First Gospel and first book of the NT.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date and Provenance<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Nowhere does the text of Matthew itself clearly identify the author. Yet, as did the ancient church, we may ascribe authorship to Matthew the apostle. He was otherwise known as Levi (see Mk 2:14; Lk 5:27, 29). Before Jesus called him, he was a tax collector (Mt 9:9ff.). It is interesting to note that Matthew called himself a tax collector, while none of the other Gospel writers did. Perhaps he did this to show how great an ascendancy he had been granted when the Lord called him, for tax collectors were despised and considered the lowest of people. The Gospel itself bears the impress of one knowledgeable of currency, for the Gospel writer speaks quite specifically about a two-drachma tax (Mt 17:24), a four-drachma coin (v 27), and the various talents (18:24; 25:15ff.).<\/p>\n<p class=\"h2\" id=\"DateandProvenance\">Date and Provenance<\/p>\n<p>Scholars are divided about the date when Matthew was written primarily because there is still debate about which Gospel was first written: Matthew or Mark. If Mark was written before Matthew, then Matthew was very indebted to Mark for a great deal of material, and vice versa. Those who argue for Matthew’s priority do so on the basis that Matthew’s Gospel was (1) recognized in the early church as the first Gospel, (2) written to those who first needed a written account—the Jews, and (3) placed first in the NT canon. Whether it preceded or followed Mark, most scholars are certain that it was written before the destruction of Jerusalem (<span>AD<\/span> 70) because the temple is spoken of as still standing (Mt 24:15). Irenaeus indicated that Matthew wrote this Gospel while Peter and Paul were in Rome. This would make the time of writing in the 60s.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<h5>Apologetics<\/h5>\n<p>Matthew wrote to a community of Greek-speaking Jewish Christians, located in a center such as Antioch in Syria. The community was surrounded and beset by Jews hostile to the claims of Jesus and the Christian community.<\/p>\n<p>Matthew wrote as a Jew for Jews. In Jesus of Nazareth, Matthew contends, the OT reached its appointed goal. Jesus is the Messiah of Israel’s expectation. In the opening chapter Matthew identifies him as “the son of David, the son of Abraham” (1:1), indeed as “God with us” (v 23). In later chapters Jesus is revealed as the Son of Man of Daniel 7 and the Suffering Servant of Isaiah 53. Throughout the book (Mt 1:22–27:10) the events of Jesus’ life are represented as the “fulfillment” of OT prophecies. He comes to offer Israel salvation from sin (1:21). Nevertheless, the Jews have rejected him as their Messiah, and have thus placed themselves in the most perilous position (11:20-24; 21:33-46). One explanation for Israel’s rejection of Jesus is the failure of the Jewish religious leadership to prepare the people for his coming. In the strongest language, Matthew denounces the teachers of the law and the Pharisees. They have forsaken the Word of God in favor of their own traditions (ch 15).<\/p>\n<h5>Teaching the Church<\/h5>\n<p>Matthew also wrote as a Christian for Christians. He presents Jesus as a new Moses, indeed as Yahweh incarnate, expounding his own law for his people (ch 5), now newly constituted around his person under the leadership of the apostles (10:2-4; 16:18-19; 23:8-10). If the Christian church is to function properly, the teaching of the Messiah on a host of moral and spiritual issues must be taken with utmost seriousness (chs 5–7, 18). To aid this purpose, Matthew takes the form of a theological textbook or a handbook for the church, to instruct the people of God concerning the person and work of Jesus. That these teachings may be more readily and firmly grasped, Matthew presents them in a highly organized and memorable way. To facilitate the learning of the material, he arranges Jesus’ teachings in five major discourses (interlocked with narrative portions) in which teachings of the same kind are clustered together (e.g., ch 10 consists of a charge to missionaries, and ch 13 consists of seven parables of the kingdom). Matthew’s leading theological themes may be identified as the <em>Son<\/em> of God (Jesus is Yahweh incarnate, “God with us”), the <em>kingdom<\/em> of God (in Jesus, God is invading history to inaugurate his final rule), the <em>salvation<\/em> of God (as the servant-king, Jesus has come to “save his people from their sins,” 1:21), and the <em>people<\/em> of God (Jesus has come to build his church, a redeemed community consisting of both Jews and Gentiles).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Coming of the Savior (1:1–2:23)<\/h5>\n<p>His name reveals his mission: “Jesus” (1:1) means “Yahweh saves.” He is “the son of Abraham,” who comes to fulfill God’s ancient promises to Jews and Gentiles (Gn 12:1-3). He is “Christ [or Messiah],” the son of David (Mt 1:1), who comes to inaugurate the kingdom of God (4:17). More than that, as evidenced both by prophecy (1:22-23) and by the nature of his conception (vv 18-20), he is “God with us”—now come to “save his people from their sins” (v 21). As the son of David, and in accord with prophecy, he is born in Bethlehem (2:1-6). Drawn by the star of Israel’s Messiah (cf. Nm 24:17), Gentiles come to worship him (Mt 2:1-12). When Herod seeks to destroy him, Jesus finds sanctuary in a gentile land; God’s calling his Son from Egypt marks the beginning of a mighty saving work—nothing less than a new exodus under Jesus, the new Moses (vv 13-20). Having been born in the humblest of circumstances, Jesus now comes to live in Nazareth (vv 21-23).<\/p>\n<h5>The Beginnings of Ministry (3:1–4:25)<\/h5>\n<p>In face of the judgment that Jesus is about to execute (as evidence of the kingdom’s arrival), John the Baptist calls Israel to repentance (3:1-12). Jesus’ submission to John’s baptism, and the voice from heaven, show him to be a King who serves his subjects by taking their sins upon himself (vv 13-17). Like Israel at the exodus, Jesus is led into the wilderness for a period of testing (4:1). When the devil seeks to turn him away both from God and from his appointed mission, Jesus gains victory by depending upon God and his Word (vv 1-11). Returning to Galilee, Jesus deliberately settles in territory with both Jewish and Gentile inhabitants (vv 12-16) and begins a ministry of preaching (like John, he calls for repentance in face of the dawning kingdom), teaching (he calls his first disciples), and healing (vv 17-25).<\/p>\n\n<h5>The Sermon on the Mount (5:1–7:29)<\/h5>\n<p>Just as Moses ascended Sinai to receive God’s law for Israel, so Jesus—as both the new Moses and as God incarnate—ascends the mountain to set forth his instruction for the citizens of the kingdom of God (5:1-2). He begins with <em>gospel<\/em> (not law), declaring that God shall surely save those who—beset by sin—trust in God’s mercy, obey his commands, and long for him to establish his righteous rule in the earth (vv 3-12). Toward that end, disciples are a preservative (salt) and a witness (light) in a sinful society (vv 13-16). As the one who has come not to abolish the Law and the Prophets but to bring them to completion (i.e., to usher in the new age to which the OT pointed— v 17), Jesus calls his disciples to steadfast obedience to God’s law as now expounded by the Lawgiver himself (vv 18-20). God’s commands embrace inner desires as well as outward actions, must not be watered down or rationalized, and call for more radical obedience than ever before, now that the end has come (vv 21-48). In their giving, praying, and fasting, disciples are to combat hypocrisy by God-centeredness and self-forgetfulness (6:1-18). The Lord’s Prayer (vv 9-13) calls upon God to honor his name by establishing his rule on earth, and to pardon, protect, and provide for his children. Given this prayer, and given the disciples’ God-centered view of reality (vv 19-24), there is no cause for anxiety (vv 25-34). Disciples must be discerning without being judgmental (7:1-6), and depend on God for the power needed to love others (6:7-12). Having completed his exposition of the law (5:21–7:12), Jesus now calls would-be disciples to follow him (7:13-14), warns against false teachers (vv 15-20), and insists that true disciples do God’s will (vv 21-23).<\/p>\n<h5>The Authority of Jesus (8:1–9:38)<\/h5>\n<p>Having given his authority <em>verbal<\/em> expression in teaching (7:28-29), Jesus now gives it <em>visible<\/em> expression in a series of healing miracles, again revealing himself as the servant of Isaiah (8:17). He heals a leper, a centurion’s servant, and a bleeding woman by his word (8:1-13; 9:20-22). His touch dispels a fever and raises a dead person (8:14-15; 9:23-25). A combination of word and touch cures the blind (9:27-31). As “God with us,” Jesus calls for unqualified allegiance (8:18-22). Though lacking even the natural protection enjoyed by animals (v 20), he demonstrates his sovereignty over the natural world—and thus his deity—by calming the storm (vv 23-27). In direct confrontations with demons, he shows his superiority over them (8:28-34; 9:32-33). Exercising God’s own authority, he declares sins forgiven (9:1-8) and calls sinners to repentance and to discipleship (vv 9-13). Joy over the kingdom’s inauguration is mingled with longing for its consummation (vv 14-17). The summary of 9:35-38 echoes 4:23-25, recalls chapters 5–7, and prepares for the next major discourse.<\/p>\n<h5>Jesus’ Charge to the Missionaries (10:1-42)<\/h5>\n<p>In response to the prayers that he has commanded, Christ now invests 12 disciples with apostolic authority and sends them out into his harvest field (9:37–10:4). The discourse speaks both of the apostles’ immediate mission (10:5-15) and of the church’s broader mission (vv 16-42). For now, the apostles are to concentrate on evangelizing Jews (v 6), in preparation for the mission to Gentiles (28:19). The “worthy” are those who welcome the apostles and their message; the “unworthy,” those who reject them (10:11-15). In the broader mission, there is sure to be persecution (vv 16-19, 24-25), but this will actually aid the witness (vv 17-23). God will save his faithful missionaries (vv 19-23) but judge those who oppress them and who disown Christ (vv 26-39). A sure reward awaits both the herald and the recipient of the message (vv 37-42).<\/p>\n<h5>Christ the Lord (11:1–12:50)<\/h5>\n<p>The judgment John predicted is already under way; one’s stand in the last judgment would be determined by his response to the words and works of Jesus (11:2-6). Like his herald, Jesus meets with widespread hostility and indifference (vv 7-19). Given the finality of the grace attending his ministry, those who reject him will suffer the severest judgment (vv 20-24). Yet there are others—the lowly, the burdened, the teachable—who learn (by revelation from God the Father and God the Son) that the “Lord of heaven and earth” is also the “gentle and humble” God who comes to give rest to those who trust in him (vv 25-30). As the one who ushers in the new age (12:6), Jesus claims that he is the Lord of the Sabbath (vv 1-8). True rest (11:29) comes to those who come to Jesus.<\/p>\n<p>Viewing Jesus as the destroyer of the Sabbath, the Pharisees ascribe his miraculous powers to Satan (12:22-24). On the contrary, says Jesus, the rule he is inaugurating is crushing Satan’s empire (vv 25-29). To reject this truth in the full awareness of what one is doing is to commit the unforgivable sin against the Holy Spirit (vv 30-32); the words of Jesus’ accusers expose them as persons destined for condemnation (vv 33-37). The requested sign from heaven will not be given. Jesus’ resurrection is the only sign they need.<\/p>\n<h5>The Parables of the Kingdom (13:1-58)<\/h5>\n<p>This, the third of Matthew’s five great discourses, contains seven parables. In the parable of the sower, four kinds of soil—hard, shallow, cluttered, and fruitful—illustrate the various responses to Jesus’ preaching (13:3-9, 18-23). As those who have received Jesus’ proclamation of the kingdom (4:17), the disciples are given more light, but the crowds must accept that initial proclamation before further light is given (13:10-17, 34-35). In both the parable of the weeds (vv 24-30, 36-43) and the parable of the net (vv 47-50), Jesus assures his disciples that the final judgment will separate true believers from false, and warns against hasty, premature judgments (cf. 7:1-5). The parables of the mustard and the yeast (13:31-33) contrast the smallness of the kingdom’s inauguration with the fullness of its consummation. The parables of the hidden treasure and the pearl (vv 44-46) depict the kingdom as a value far surpassing all others (cf. 6:33). Thus illuminated by Jesus, disciples have new treasures to add to their old (13:51-52). The people of Nazareth, on the contrary, echo the crowds’ lack of understanding and the Pharisees’ hostility (vv 53-58).<\/p>\n<h5>Spiritual Conflict (14:1–16:12)<\/h5>\n<p>In 14:1-12 the preaching of John exposes the weakness of Herod, and the beheading of John anticipates the crucifixion of Jesus (cf. 17:12). The true king is not Herod but Jesus. He is sovereign over nature itself (14:13-36)—God incarnate, “God with us,” who feeds the hungry multitude in the wilderness (as God once provided manna) and walks upon and calms the sea (see Ps 89:9). Peter models Christians’ faith, fear, and utter dependence on Jesus (Mt 14:28-31). The Pharisees and teachers of the law appear to worship God but in fact are devoted to their own traditions, which they offer not as supplements but as <em>rivals<\/em> to the Word of God (15:1-9). In verses 10-20 Jesus teaches both that ceremonial law apart from moral law becomes empty ritual, and that the old distinction between clean and unclean foods (Lv 11) is now as obsolete as the distinction between Jews and Gentiles. To underscore the point, Jesus enters pagan territory, heals a Canaanite (15:21-28) and feeds a Gentile multitude (vv 29-39). Pharisees and Sadducees, for all their differences, are united in their opposition to Jesus (16:1-12).<\/p>\n<h5>The Coming Salvation (16:13–17:27)<\/h5>\n<p>Going beyond the crowds’ respectful but inadequate estimates, Peter confesses Jesus to be “the Christ, the Son of the living God”—a recognition of Jesus’ deity granted by divine revelation (16:13-17; cf. 11:25-26). As it is God the Son who possesses and builds the church, Satan and death are victims rather than victors. Jesus will build his church on Peter’s confession that Jesus is the Christ, the Son of the living God. The apostles’ prohibiting and granting entry into the church (“binding” and “loosing,” respectively) depends upon the prior decision of heaven (i.e., God’s revelation of apostolic teaching). In face of Peter’s confession and the persistent false notions of messiahship (16:20, 23), Jesus now (for the first time) predicts his sufferings and coming glory (vv 21-28). In anticipation of that glory, Jesus is transfigured before certain disciples; Moses and Elijah join God the Father in bearing witness to the unique splendor of God the Son (17:1-8). Jesus then demonstrated his power by combating demonic powers (vv 14-18) and exhibited his authority by choosing to pay the temple tax using miraculous means (vv 24-27).<\/p>\n<h5>Greatness in the Kingdom (18:1-35)<\/h5>\n<p>In this, the fourth of Matthew’s five great discourses, Jesus concentrates on the character and attitudes of church members. He calls upon his followers both to <em>become<\/em> and to <em>welcome<\/em> the lowliest (18:1-5). Leaders especially are enjoined to deal harshly with themselves but gently with those under their care (vv 6-9). Remembering the Father’s love for sinners, Christians are to make every effort (both by prayer and by personal initiative) to restore offending brothers, with excommunication being the last resort (vv 10-20). Church members who really understand the Father’s amazing grace will never stop offering forgiveness and compassion to those who wrong them (vv 21-35).<\/p>\n<h5>Instructions on the Way to Jerusalem (19:1–20:34)<\/h5>\n<p>Given God’s creation ordinances, says Jesus, divorce itself is never <em>commanded;<\/em> it is only <em>permitted<\/em> in the case of sin—that is, where the marital bond has already been severed through infidelity (19:1-9). As in 5:17-48, Jesus calls his followers to radical obedience (19:10-12). Besides instructing disciples to become like children (18:1-4), Jesus embraces children themselves with his love (19:13-15). He appeals likewise to the rich young man (vv 16-22); but the man, while faithful to the commands about love of neighbor, is too bound by his wealth to give himself unreservedly to loving God. Yet those who abandon all to follow Jesus will receive wealth untold in the coming kingdom (vv 27-30). The basis for such blessings lies not in human merit but in the astonishing generosity of the gracious God (20:1-16). None—not even the rich—are beyond the power of his grace. But God offers free salvation at great cost to himself (vv 17-19). Confronting competitiveness and ambition among his followers, Jesus teaches them that true greatness lies not in lording it over others but in serving them (vv 20-34), as shall be supremely demonstrated in his death as “a ransom for many” (v 28).<\/p>\n<h5>Confrontations in Jerusalem (21:1–22:46)<\/h5>\n<p>As the Servant-King (cf. 3:17), and as the Messiah destined for suffering (cf. 16:16-21; 20:28), Jesus enters Jerusalem not upon a war horse but upon a donkey’s colt, for he purposes not to declare war on his enemies but to hand himself over to them—and thus achieve his triumph through defeat (21:1-11). As Lord of the temple, he demands that its commerce be halted and that it become (as God ordained) a place of worship for everyone, including the sick, the young, and the alien (21:12-17; cf. Mk 11:17). He outwits those who refuse to acknowledge the heavenly source of his and John’s authority (Mt 21:23-27). In dramatic and devastating fashion, first visibly (by cursing the fig tree—vv 18-22) and then verbally (in the three parables of 21:28–22:14), Jesus pronounces judgment upon those Jews who have refused to acknowledge him as Messiah and Son of God. Henceforth, the true people of God are those who believe in Jesus, whether Jews or Gentiles. He calls upon his people to pledge their supreme allegiance to God. In the resurrection what will matter most is one’s relationship to God (22:23-33). Indeed, he who loves God with his whole being and his neighbor as himself has kept the two foundational commandments of the OT (vv 34-40). Henceforth, submitting to God means rightly recognizing Jesus; he is indeed David’s son (Mt 1:1), but he is supremely David’s Lord—the exalted Son of God (22:41-46; cf. 16:16).<\/p>\n<h5>Woes upon the Scribes and Pharisees (23:1-39)<\/h5>\n<p>Five reasons are stated for Jesus’ denunciation of the Jewish religious leaders. First is their hypocrisy: their practice contradicts their teaching (23:1-4), their external purity conceals inner rottenness (vv 25-28), and they appear to champion God’s cause but are really enemies of God’s servants (vv 29-36). Second is the pride that prompts their hypocrisy (23:5-12). Third is their exploitation of, and their baleful influence upon, those under their charge (vv 13-15). Fourth is their preoccupation with the minutia of the law to the neglect of its weightier matters (vv 16-24). Fifth is their responsibility for the dreadful judgment that the whole nation is about to experience (vv 33-39).<\/p>\n<h5>The Coming of the End (24:1–25:46)<\/h5>\n<p>The introduction to this, the fifth and last of Matthew’s great discourses, makes it plain that there is the closest connection (for both Jesus and his disciples) between the coming destruction of Jerusalem and the end of the age (24:1-3). Jesus first characterizes the time between his first advent and his return: there will be natural catastrophes, international warfare, the rise of false messiahs, the persecution of God’s people, and the universal proclamation of the gospel of the kingdom (vv 4-14). Then Jesus speaks of the catastrophe that is soon to befall the Jewish nation in particular (as already foretold in 22:7; 23:38), culminating in the destruction of Jerusalem and its temple in <span>AD<\/span> 70 (24:15-25). Sometime thereafter (but after an interval known only to God the Father—v 36), the Son of Man will return in great glory, amid apocalyptic signs, to gather his people (vv 26-31). The present generation will not pass away before judgment falls upon Israel (vv 15-25), so let listeners take heed (vv 32-35). The same warning applies to the more remote coming of the Son of Man (vv 36-51): both the certainty of the event and the uncertainty of its time call for vigilance and faithfulness in the interval, for that event will bring both salvation and judgment. To drive the lesson home, Jesus tells the parables of the wise and foolish virgins (25:1-13) and the talents (vv 14-30). The concluding parable of the sheep and the goats (vv 31-46) speaks of the urgent necessity of making the right response to the “brothers”—that is, the messengers—of Christ; those who feed, clothe, and otherwise care for the messengers of Christ thereby testify to their reception of the apostles’ message and their Lord (cf. 10:40-42).<\/p>\n<h5>The Road to Golgotha (26:1–27:26)<\/h5>\n<p>As though in response to Jesus’ own prediction, the chief priests and the elders hatch their murderous plot (26:1-5), soon to be aided by Judas (vv 14-16). The anointing at Bethany (vv 6-13) testifies to the extravagance of love and the imminence of death. At the Passover meal (vv 17-30), signaling at what sacrifice the new exodus comes about (cf. 2:15), Jesus interprets his forthcoming death as an atoning sacrifice for the forgiveness of sins (26:26-28; cf. 1:21) and anticipates the day of final victory over sin and death in the consummated kingdom (26:29). Jesus’ agony in Gethsemane (vv 36-46) expresses his horror over taking his people’s sins upon himself. By a stupendous act of filial obedience, he submits his will to the Father, that the Scriptures might be fulfilled (26:54; cf. Is 53). As the servant of God destined to suffer, Jesus resists attempts to thwart his arrest (26:47-56). The Jews’ supreme court (the Sanhedrin) and their loftiest religious official (the high priest) condemn Jesus as a blasphemer because he dares to identify himself as “the Christ, the Son of God” (26:57-68; cf. 16:16). As though joining the court’s repudiation, Peter—in fulfillment of Jesus’ prophecy (26:31-35)—disclaims knowledge of Jesus (vv 69-75). Judas’s disillusionment finds expression in suicide (27:3-10). The Jews hand Jesus over to Pilate the Roman governor (vv 1-2), he alone having the authority to pronounce the death sentence. Knowing that the charge of blasphemy will carry no weight with Pilate, the Jews now represent Jesus as a threat to Caesar. In the end, Pilate responds not to specific charges and evidence but to pressure from the crowd and the threat of riot (vv 11-25). He releases Barabbas and delivers Jesus to be crucified (v 26).<\/p>\n<h5>The Death of Jesus (27:27-66)<\/h5>\n<p>Following his humiliating treatment at the hands of the Roman soldiers, Jesus is led to the place of execution; weakened by the beatings, he requires assistance (27:27-32). He refuses the proffered narcotic so that he might keep his head clear (v 34). His being executed with malefactors (v 38) testifies to the purpose of his death (cf. 1:21). A steady stream of abuse is hurled at him, in blasphemous disregard of the truth of the superscription “This is Jesus the King of the Jews” (27:37-44). Finally, out of the darkness Jesus utters the cry of dereliction; now is revealed the ultimate horror (that from which his soul shrank in Gethsemane), the sin-bearer’s supreme agony—the beloved Son’s abandonment by the Father (vv 45-49). Having cried out with a loud voice (cf. Jn 19:30), Jesus dies (27:50). Immediately, the saving effects of his death become evident (vv 51-53): sinners, now forgiven, have access to the holy God (the veil of the temple is rent asunder), and there is hope of resurrection for those who have died. As at the beginning (2:1-12), Gentiles instead of Jews confess Jesus (27:54; contrast 26:63-65). Joseph’s careful attentiveness to Jesus’ burial contrasts with the ongoing attempts of the chief priests and Pharisees to resist Jesus’ power (27:57-66).<\/p>\n<h5>The Triumph of the Savior (28:1-20)<\/h5>\n<p>Amid great glory and power and joy, the Savior’s victory over death is announced and attested (28:1-7). The risen Jesus appears first to the women who stayed with him during his crucifixion (28:8-10; cf. 27:61; 28:1). The Jews’ response to the guards’ report signals their growing desperation before irresistible reality (28:11-15). Meeting with the 11 disciples on the mountain in Galilee (vv 16-20), Jesus, the new Moses, continues his instructions. He now reveals the evangelistic purpose for which Matthew has been preparing readers from the very threshold of his Gospel. The apostles are to disciple all peoples by baptizing them into the name of the triune God and by teaching them to obey all that Jesus has commanded. The apostles go forth in the assurance that Jesus—as the Lord—stands over them, and that Jesus—as Immanuel—stands with them until the very end of the age.<\/p>\n<p><em>See also<\/em> Jesus Christ, Life and Teachings of; Luke, Gospel of; Mark, Gospel of; Matthew (Person); Synoptic Gospels.<\/p>","summary_ro":"MATTHEW, Gospel of First Gospel and first book of the NT. Preview • Author • Date and Provenance • Purpose • Content Author Nowhere does the text of Matthew itself clearly identify the author. Yet, as did the ancient church, we may ascribe authorship to Matthew the apostle. He was otherwise known as Levi (see Mk 2:14; Lk 5:27, 29). Before Jesus called him, he was a tax collector (Mt 9:9ff.). It is interesting to note that Matthew called himself a tax collector, while none of the other Gospel ...","summary_en":"MATTHEW, Gospel of First Gospel and first book of the NT. Preview • Author • Date and Provenance • Purpose • Content Author Nowhere does the text of Matthew itself clearly identify the author. Yet, as did the ancient church, we may ascribe authorship to Matthew the apostle. He was otherwise known as Levi (see Mk 2:14; Lk 5:27, 29). Before Jesus called him, he was a tax collector (Mt 9:9ff.). It is interesting to note that Matthew called himself a tax collector, while none of the other Gospel ...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false}],"33":[{"id":55006,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:33","title_en":"Study Note: Matei 24:33","content_ro":"<p><strong>24:33<\/strong> <em>all these things:<\/em> This expression, used first in 23:36 (“this judgment”), refers to the events associated with the destruction of the Temple (see 24:2, 8). • <em>his return<\/em> (literally <em>he<\/em> or <em>it<\/em>): It could mean Jesus’ return (see Jas 5:9; Rev 3:20), the destruction of the Temple, or the end of history (see Luke 21:31).<\/p>","content_en":"<p><strong>24:33<\/strong> <em>all these things:<\/em> This expression, used first in 23:36 (“this judgment”), refers to the events associated with the destruction of the Temple (see 24:2, 8). • <em>his return<\/em> (literally <em>he<\/em> or <em>it<\/em>): It could mean Jesus’ return (see Jas 5:9; Rev 3:20), the destruction of the Temple, or the end of history (see Luke 21:31).<\/p>","summary_ro":"24:33 all these things: This expression, used first in 23:36 (“this judgment”), refers to the events associated with the destruction of the Temple (see 24:2, 8). • his return (literally he or it): It could mean Jesus’ return (see Jas 5:9; Rev 3:20), the destruction of the Temple, or the end of history (see Luke 21:31).","summary_en":"24:33 all these things: This expression, used first in 23:36 (“this judgment”), refers to the events associated with the destruction of the Temple (see 24:2, 8). • his return (literally he or it): It could mean Jesus’ return (see Jas 5:9; Rev 3:20), the destruction of the Temple, or the end of history (see Luke 21:31).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":82632,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:33","title_en":"Study Note: Matei 24:33","content_ro":"<p><strong>24:33<\/strong> <em>all these things:<\/em> This expression, used first in 23:36 (“this judgment”), refers to the events associated with the destruction of the Temple (see 24:2, 8). • <em>his return<\/em> (literally <em>he<\/em> or <em>it<\/em>): It could mean Jesus’ return (see Jas 5:9; Rev 3:20), the destruction of the Temple, or the end of history (see Luke 21:31).<\/p>","content_en":"<p><strong>24:33<\/strong> <em>all these things:<\/em> This expression, used first in 23:36 (“this judgment”), refers to the events associated with the destruction of the Temple (see 24:2, 8). • <em>his return<\/em> (literally <em>he<\/em> or <em>it<\/em>): It could mean Jesus’ return (see Jas 5:9; Rev 3:20), the destruction of the Temple, or the end of history (see Luke 21:31).<\/p>","summary_ro":"24:33 all these things: This expression, used first in 23:36 (“this judgment”), refers to the events associated with the destruction of the Temple (see 24:2, 8). • his return (literally he or it): It could mean Jesus’ return (see Jas 5:9; Rev 3:20), the destruction of the Temple, or the end of history (see Luke 21:31).","summary_en":"24:33 all these things: This expression, used first in 23:36 (“this judgment”), refers to the events associated with the destruction of the Temple (see 24:2, 8). • his return (literally he or it): It could mean Jesus’ return (see Jas 5:9; Rev 3:20), the destruction of the Temple, or the end of history (see Luke 21:31).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":110258,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:33","title_en":"Study Note: Matei 24:33","content_ro":"<p><strong>24:33<\/strong> <em>all these things:<\/em> This expression, used first in 23:36 (“this judgment”), refers to the events associated with the destruction of the Temple (see 24:2, 8). • <em>his return<\/em> (literally <em>he<\/em> or <em>it<\/em>): It could mean Jesus’ return (see Jas 5:9; Rev 3:20), the destruction of the Temple, or the end of history (see Luke 21:31).<\/p>","content_en":"<p><strong>24:33<\/strong> <em>all these things:<\/em> This expression, used first in 23:36 (“this judgment”), refers to the events associated with the destruction of the Temple (see 24:2, 8). • <em>his return<\/em> (literally <em>he<\/em> or <em>it<\/em>): It could mean Jesus’ return (see Jas 5:9; Rev 3:20), the destruction of the Temple, or the end of history (see Luke 21:31).<\/p>","summary_ro":"24:33 all these things: This expression, used first in 23:36 (“this judgment”), refers to the events associated with the destruction of the Temple (see 24:2, 8). • his return (literally he or it): It could mean Jesus’ return (see Jas 5:9; Rev 3:20), the destruction of the Temple, or the end of history (see Luke 21:31).","summary_en":"24:33 all these things: This expression, used first in 23:36 (“this judgment”), refers to the events associated with the destruction of the Temple (see 24:2, 8). • his return (literally he or it): It could mean Jesus’ return (see Jas 5:9; Rev 3:20), the destruction of the Temple, or the end of history (see Luke 21:31).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":137884,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:33","title_en":"Study Note: Matei 24:33","content_ro":"<p><strong>24:33<\/strong> <em>all these things:<\/em> This expression, used first in 23:36 (“this judgment”), refers to the events associated with the destruction of the Temple (see 24:2, 8). • <em>his return<\/em> (literally <em>he<\/em> or <em>it<\/em>): It could mean Jesus’ return (see Jas 5:9; Rev 3:20), the destruction of the Temple, or the end of history (see Luke 21:31).<\/p>","content_en":"<p><strong>24:33<\/strong> <em>all these things:<\/em> This expression, used first in 23:36 (“this judgment”), refers to the events associated with the destruction of the Temple (see 24:2, 8). • <em>his return<\/em> (literally <em>he<\/em> or <em>it<\/em>): It could mean Jesus’ return (see Jas 5:9; Rev 3:20), the destruction of the Temple, or the end of history (see Luke 21:31).<\/p>","summary_ro":"24:33 all these things: This expression, used first in 23:36 (“this judgment”), refers to the events associated with the destruction of the Temple (see 24:2, 8). • his return (literally he or it): It could mean Jesus’ return (see Jas 5:9; Rev 3:20), the destruction of the Temple, or the end of history (see Luke 21:31).","summary_en":"24:33 all these things: This expression, used first in 23:36 (“this judgment”), refers to the events associated with the destruction of the Temple (see 24:2, 8). • his return (literally he or it): It could mean Jesus’ return (see Jas 5:9; Rev 3:20), the destruction of the Temple, or the end of history (see Luke 21:31).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"34":[{"id":55007,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:34","title_en":"Study Note: Matei 24:34","content_ro":"<p><strong>24:34<\/strong> <em>this generation:<\/em> In Matthew, <em>generation<\/em> is used particularly for contemporary, unbelieving Jews, especially focusing on the leaders who have led people away from the Messiah (11:16; 12:39, 41-42, 45; 16:4; 23:36).<\/p>","content_en":"<p><strong>24:34<\/strong> <em>this generation:<\/em> In Matthew, <em>generation<\/em> is used particularly for contemporary, unbelieving Jews, especially focusing on the leaders who have led people away from the Messiah (11:16; 12:39, 41-42, 45; 16:4; 23:36).<\/p>","summary_ro":"24:34 this generation: In Matthew, generation is used particularly for contemporary, unbelieving Jews, especially focusing on the leaders who have led people away from the Messiah (11:16; 12:39, 41-42, 45; 16:4; 23:36).","summary_en":"24:34 this generation: In Matthew, generation is used particularly for contemporary, unbelieving Jews, especially focusing on the leaders who have led people away from the Messiah (11:16; 12:39, 41-42, 45; 16:4; 23:36).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":82633,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:34","title_en":"Study Note: Matei 24:34","content_ro":"<p><strong>24:34<\/strong> <em>this generation:<\/em> In Matthew, <em>generation<\/em> is used particularly for contemporary, unbelieving Jews, especially focusing on the leaders who have led people away from the Messiah (11:16; 12:39, 41-42, 45; 16:4; 23:36).<\/p>","content_en":"<p><strong>24:34<\/strong> <em>this generation:<\/em> In Matthew, <em>generation<\/em> is used particularly for contemporary, unbelieving Jews, especially focusing on the leaders who have led people away from the Messiah (11:16; 12:39, 41-42, 45; 16:4; 23:36).<\/p>","summary_ro":"24:34 this generation: In Matthew, generation is used particularly for contemporary, unbelieving Jews, especially focusing on the leaders who have led people away from the Messiah (11:16; 12:39, 41-42, 45; 16:4; 23:36).","summary_en":"24:34 this generation: In Matthew, generation is used particularly for contemporary, unbelieving Jews, especially focusing on the leaders who have led people away from the Messiah (11:16; 12:39, 41-42, 45; 16:4; 23:36).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":110259,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:34","title_en":"Study Note: Matei 24:34","content_ro":"<p><strong>24:34<\/strong> <em>this generation:<\/em> In Matthew, <em>generation<\/em> is used particularly for contemporary, unbelieving Jews, especially focusing on the leaders who have led people away from the Messiah (11:16; 12:39, 41-42, 45; 16:4; 23:36).<\/p>","content_en":"<p><strong>24:34<\/strong> <em>this generation:<\/em> In Matthew, <em>generation<\/em> is used particularly for contemporary, unbelieving Jews, especially focusing on the leaders who have led people away from the Messiah (11:16; 12:39, 41-42, 45; 16:4; 23:36).<\/p>","summary_ro":"24:34 this generation: In Matthew, generation is used particularly for contemporary, unbelieving Jews, especially focusing on the leaders who have led people away from the Messiah (11:16; 12:39, 41-42, 45; 16:4; 23:36).","summary_en":"24:34 this generation: In Matthew, generation is used particularly for contemporary, unbelieving Jews, especially focusing on the leaders who have led people away from the Messiah (11:16; 12:39, 41-42, 45; 16:4; 23:36).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":137885,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:34","title_en":"Study Note: Matei 24:34","content_ro":"<p><strong>24:34<\/strong> <em>this generation:<\/em> In Matthew, <em>generation<\/em> is used particularly for contemporary, unbelieving Jews, especially focusing on the leaders who have led people away from the Messiah (11:16; 12:39, 41-42, 45; 16:4; 23:36).<\/p>","content_en":"<p><strong>24:34<\/strong> <em>this generation:<\/em> In Matthew, <em>generation<\/em> is used particularly for contemporary, unbelieving Jews, especially focusing on the leaders who have led people away from the Messiah (11:16; 12:39, 41-42, 45; 16:4; 23:36).<\/p>","summary_ro":"24:34 this generation: In Matthew, generation is used particularly for contemporary, unbelieving Jews, especially focusing on the leaders who have led people away from the Messiah (11:16; 12:39, 41-42, 45; 16:4; 23:36).","summary_en":"24:34 this generation: In Matthew, generation is used particularly for contemporary, unbelieving Jews, especially focusing on the leaders who have led people away from the Messiah (11:16; 12:39, 41-42, 45; 16:4; 23:36).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"35":[{"id":27504,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"New Heavens and New Earth","title_en":"Heavens and New Earth, New","content_ro":"<h3>NEW HEAVENS AND NEW EARTH<\/h3>\n<p>Concept of a new or renewed universe first found in the book of Isaiah. God declares, “For behold, I create new heavens and a new earth; and the former things shall not be remembered or come into mind. . . . For as the new heavens and the new earth which I will make shall remain before me . . . so shall your descendants and your name remain” (Is 65:17; 66:22, <span>rsv<\/span>).<\/p>\n<p>Some scholars think that long before Isaiah’s time there existed among many ancient peoples the belief that the end of human history would correspond to its beginning and therefore some sort of universal restoration would take place. The world renewal taught in Scripture regards the event as supernatural and as taking place in a different and higher sphere.<\/p>\n<p>That God is Creator of the heavens and earth is basic to all biblical theology. “In ages past you laid the foundation of the earth, and the heavens are the work of your hands” (Ps 102:25, <span>nlt<\/span>). If God created the heavens and earth, then it is entirely appropriate that, once they have served their purpose, God may do with them what he wishes. “Even they will perish, but you remain forever; they will wear out like old clothing. You will change them like a garment, and they will fade away” (v 26, <span>nlt<\/span>). The same metaphor is found in Isaiah 51:6, which speaks of the earth wearing out like a garment.<\/p>\n<p>Scripture (quoted below from the <span>nlt<\/span>) gives considerable attention to the passing away of the old order, speaking of a future time when heaven and earth will disappear (Is 34:4; 51:6; Mt 24:35; Rv 21:1). A number of related phrases portray the same idea: “And this world is fading away” (1 Jn 2:17); “They [the heavens and earth] will wear out like old clothing” (Heb 1:11; cf. Ps 102:26; Is 51:6); “But the day of the Lord will come as unexpectedly as a thief. Then the heavens will pass away with a terrible noise, and everything in them will disappear in fire, and the earth and everything on it will be exposed to judgment” (2 Pt 3:10). This consummation by fire will take place at the time of final judgment. It will be “the day when God will set the heavens on fire and the elements will melt away in the flames” (v 12).<\/p>\n<p>This judgment, which brings to a close the old order, clears the way for new heavens and a new earth. Peter continues, “But we are looking forward to the new heavens and new earth he has promised, a world where everyone is right with God” (2 Pt 3:13). It will be so wonderful that no one will even remember the old (Is 65:17). Peter, preaching in Solomon’s Colonnade, says that Jesus will remain in heaven until the time comes for establishing all that God spoke by his holy prophets (Acts 3:21). This recovery or renewal is eagerly awaited by the created order. Paul writes, “For all creation is waiting eagerly for that future day when God will reveal who his children really are” (Rom 8:19) because “all creation anticipates the day when it will join God’s children in glorious freedom from death and decay” (v 21).<\/p>\n<p>The heaven that will be renewed is not the heaven of God’s presence, but the heaven of human existence, the starry expanse that constitutes the universe. In the book of Revelation we learn that the new Jerusalem comes down from heaven to earth (Rv 21:2, 10) and forms the eternal dwelling place of God and his people. The new earth will be a place of perfect righteousness (Is 51:6), divine kindness (54:10), eternal relationship to God (66:22), and total freedom from sin (Rom 8:21).<\/p>\n<p><em>See also<\/em> Eschatology; Heaven; Kingdom of God, Kingdom of Heaven; New; New Creation, New Creature.<\/p>","content_en":"<h3>NEW HEAVENS AND NEW EARTH<\/h3>\n<p>Concept of a new or renewed universe first found in the book of Isaiah. God declares, “For behold, I create new heavens and a new earth; and the former things shall not be remembered or come into mind. . . . For as the new heavens and the new earth which I will make shall remain before me . . . so shall your descendants and your name remain” (Is 65:17; 66:22, <span>rsv<\/span>).<\/p>\n<p>Some scholars think that long before Isaiah’s time there existed among many ancient peoples the belief that the end of human history would correspond to its beginning and therefore some sort of universal restoration would take place. The world renewal taught in Scripture regards the event as supernatural and as taking place in a different and higher sphere.<\/p>\n<p>That God is Creator of the heavens and earth is basic to all biblical theology. “In ages past you laid the foundation of the earth, and the heavens are the work of your hands” (Ps 102:25, <span>nlt<\/span>). If God created the heavens and earth, then it is entirely appropriate that, once they have served their purpose, God may do with them what he wishes. “Even they will perish, but you remain forever; they will wear out like old clothing. You will change them like a garment, and they will fade away” (v 26, <span>nlt<\/span>). The same metaphor is found in Isaiah 51:6, which speaks of the earth wearing out like a garment.<\/p>\n<p>Scripture (quoted below from the <span>nlt<\/span>) gives considerable attention to the passing away of the old order, speaking of a future time when heaven and earth will disappear (Is 34:4; 51:6; Mt 24:35; Rv 21:1). A number of related phrases portray the same idea: “And this world is fading away” (1 Jn 2:17); “They [the heavens and earth] will wear out like old clothing” (Heb 1:11; cf. Ps 102:26; Is 51:6); “But the day of the Lord will come as unexpectedly as a thief. Then the heavens will pass away with a terrible noise, and everything in them will disappear in fire, and the earth and everything on it will be exposed to judgment” (2 Pt 3:10). This consummation by fire will take place at the time of final judgment. It will be “the day when God will set the heavens on fire and the elements will melt away in the flames” (v 12).<\/p>\n<p>This judgment, which brings to a close the old order, clears the way for new heavens and a new earth. Peter continues, “But we are looking forward to the new heavens and new earth he has promised, a world where everyone is right with God” (2 Pt 3:13). It will be so wonderful that no one will even remember the old (Is 65:17). Peter, preaching in Solomon’s Colonnade, says that Jesus will remain in heaven until the time comes for establishing all that God spoke by his holy prophets (Acts 3:21). This recovery or renewal is eagerly awaited by the created order. Paul writes, “For all creation is waiting eagerly for that future day when God will reveal who his children really are” (Rom 8:19) because “all creation anticipates the day when it will join God’s children in glorious freedom from death and decay” (v 21).<\/p>\n<p>The heaven that will be renewed is not the heaven of God’s presence, but the heaven of human existence, the starry expanse that constitutes the universe. In the book of Revelation we learn that the new Jerusalem comes down from heaven to earth (Rv 21:2, 10) and forms the eternal dwelling place of God and his people. The new earth will be a place of perfect righteousness (Is 51:6), divine kindness (54:10), eternal relationship to God (66:22), and total freedom from sin (Rom 8:21).<\/p>\n<p><em>See also<\/em> Eschatology; Heaven; Kingdom of God, Kingdom of Heaven; New; New Creation, New Creature.<\/p>","summary_ro":"NEW HEAVENS AND NEW EARTH Concept of a new or renewed universe first found in the book of Isaiah. God declares, “For behold, I create new heavens and a new earth; and the former things shall not be remembered or come into mind. . . . For as the new heavens and the new earth which I will make shall remain before me . . . so shall your descendants and your name remain” (Is 65:17; 66:22, rsv). Some scholars think that long before Isaiah’s time there existed among many ancient peoples the belief ...","summary_en":"NEW HEAVENS AND NEW EARTH Concept of a new or renewed universe first found in the book of Isaiah. God declares, “For behold, I create new heavens and a new earth; and the former things shall not be remembered or come into mind. . . . For as the new heavens and the new earth which I will make shall remain before me . . . so shall your descendants and your name remain” (Is 65:17; 66:22, rsv). Some scholars think that long before Isaiah’s time there existed among many ancient peoples the belief ...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":55008,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:35","title_en":"Study Note: Matei 24:35","content_ro":"<p><strong>24:35<\/strong> Jesus’ words are as sure as God’s own (see 5:18; Isa 40:8; 55:11; 59:21).<\/p>","content_en":"<p><strong>24:35<\/strong> Jesus’ words are as sure as God’s own (see 5:18; Isa 40:8; 55:11; 59:21).<\/p>","summary_ro":"24:35 Jesus’ words are as sure as God’s own (see 5:18; Isa 40:8; 55:11; 59:21).","summary_en":"24:35 Jesus’ words are as sure as God’s own (see 5:18; Isa 40:8; 55:11; 59:21).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":82634,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:35","title_en":"Study Note: Matei 24:35","content_ro":"<p><strong>24:35<\/strong> Jesus’ words are as sure as God’s own (see 5:18; Isa 40:8; 55:11; 59:21).<\/p>","content_en":"<p><strong>24:35<\/strong> Jesus’ words are as sure as God’s own (see 5:18; Isa 40:8; 55:11; 59:21).<\/p>","summary_ro":"24:35 Jesus’ words are as sure as God’s own (see 5:18; Isa 40:8; 55:11; 59:21).","summary_en":"24:35 Jesus’ words are as sure as God’s own (see 5:18; Isa 40:8; 55:11; 59:21).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":110260,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:35","title_en":"Study Note: Matei 24:35","content_ro":"<p><strong>24:35<\/strong> Jesus’ words are as sure as God’s own (see 5:18; Isa 40:8; 55:11; 59:21).<\/p>","content_en":"<p><strong>24:35<\/strong> Jesus’ words are as sure as God’s own (see 5:18; Isa 40:8; 55:11; 59:21).<\/p>","summary_ro":"24:35 Jesus’ words are as sure as God’s own (see 5:18; Isa 40:8; 55:11; 59:21).","summary_en":"24:35 Jesus’ words are as sure as God’s own (see 5:18; Isa 40:8; 55:11; 59:21).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":137886,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:35","title_en":"Study Note: Matei 24:35","content_ro":"<p><strong>24:35<\/strong> Jesus’ words are as sure as God’s own (see 5:18; Isa 40:8; 55:11; 59:21).<\/p>","content_en":"<p><strong>24:35<\/strong> Jesus’ words are as sure as God’s own (see 5:18; Isa 40:8; 55:11; 59:21).<\/p>","summary_ro":"24:35 Jesus’ words are as sure as God’s own (see 5:18; Isa 40:8; 55:11; 59:21).","summary_en":"24:35 Jesus’ words are as sure as God’s own (see 5:18; Isa 40:8; 55:11; 59:21).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62256,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Centrality of God’s Word","title_en":"The Centrality of God’s Word","content_ro":"<h3>The Centrality of God’s Word<\/h3>\n<p>When God gave the Law to his people at Sinai, it was written in stone (Exod 34:1) and was to be taught to children (Deut 6:7), worn on the hands and forehead, and written on doorposts (Deut 6:8-9), so that people would constantly be reminded of what God had said. God’s instructions were also to be read to the people every seven years so that they would remember to fear God (Deut 31:9-13). Success depended on meditating on God’s word and following it (Josh 1:7-8; Pss 1:2; 119:15). Obedience was far more important than offering sacrifices (1 Sam 15:22).<\/p>\n<p>But when God’s people neglect his Word and take their eyes off his truth, we have a tendency to fall away from the life he envisions for us. In the time of Josiah, even the priests had lost and forgotten the Book of the Law. When it was discovered in the Temple (2 Kgs 22:8-13), the young king read it and tore his clothing, realizing how the nation had forsaken the covenant.<\/p>\n<p>In the fall of 445 <span>BC<\/span>, Nehemiah finished rebuilding the wall of Jerusalem. Just five days later, on the first day of the seventh month, the settlers in Judah came together to celebrate the Festival of Trumpets. During and after the festival, Ezra read from the Law, and as the people listened they mourned and wept, for they realized they had not obeyed God’s law. They confessed their sins, studied God’s word to learn what he required, and obeyed what they learned. The Book of the Law of Moses thus transformed their lives and behavior.<\/p>\n<p>These events provide a dramatic reminder that God’s word is central to the lives of his people. God’s word provides the essential guide to life or death (Gen 2:16-17), and his promises prove true (e.g., Gen 17:15-21; 18:10-14).<\/p>\n<p>God’s word is perfect. It has the power to restore, make wise, and give joy (Ps 19:7-9). Godly individuals love God’s word (Ps 119:97). It sheds light on their paths (Ps 119:105) and keeps them from sin (Ps 119:9). God’s word accomplishes its purpose (Isa 55:11) and remains perpetually relevant (Matt 5:17-19; 24:35; 2 Tim 3:14-17).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 24:7; 34:1; Deut 4:2; 6:4-9; 31:9-13; Josh 1:7-8; 1 Sam 15:22; Neh 8:1–10:39; 13:1-3; Pss 1:2-3; 19:7-9; 119:9, 15, 97, 105; Isa 55:10-11; Matt 5:17-19; 13:3-23; 24:35; 2 Tim 3:14-17<\/p>","content_en":"<h3>The Centrality of God’s Word<\/h3>\n<p>When God gave the Law to his people at Sinai, it was written in stone (Exod 34:1) and was to be taught to children (Deut 6:7), worn on the hands and forehead, and written on doorposts (Deut 6:8-9), so that people would constantly be reminded of what God had said. God’s instructions were also to be read to the people every seven years so that they would remember to fear God (Deut 31:9-13). Success depended on meditating on God’s word and following it (Josh 1:7-8; Pss 1:2; 119:15). Obedience was far more important than offering sacrifices (1 Sam 15:22).<\/p>\n<p>But when God’s people neglect his Word and take their eyes off his truth, we have a tendency to fall away from the life he envisions for us. In the time of Josiah, even the priests had lost and forgotten the Book of the Law. When it was discovered in the Temple (2 Kgs 22:8-13), the young king read it and tore his clothing, realizing how the nation had forsaken the covenant.<\/p>\n<p>In the fall of 445 <span>BC<\/span>, Nehemiah finished rebuilding the wall of Jerusalem. Just five days later, on the first day of the seventh month, the settlers in Judah came together to celebrate the Festival of Trumpets. During and after the festival, Ezra read from the Law, and as the people listened they mourned and wept, for they realized they had not obeyed God’s law. They confessed their sins, studied God’s word to learn what he required, and obeyed what they learned. The Book of the Law of Moses thus transformed their lives and behavior.<\/p>\n<p>These events provide a dramatic reminder that God’s word is central to the lives of his people. God’s word provides the essential guide to life or death (Gen 2:16-17), and his promises prove true (e.g., Gen 17:15-21; 18:10-14).<\/p>\n<p>God’s word is perfect. It has the power to restore, make wise, and give joy (Ps 19:7-9). Godly individuals love God’s word (Ps 119:97). It sheds light on their paths (Ps 119:105) and keeps them from sin (Ps 119:9). God’s word accomplishes its purpose (Isa 55:11) and remains perpetually relevant (Matt 5:17-19; 24:35; 2 Tim 3:14-17).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 24:7; 34:1; Deut 4:2; 6:4-9; 31:9-13; Josh 1:7-8; 1 Sam 15:22; Neh 8:1–10:39; 13:1-3; Pss 1:2-3; 19:7-9; 119:9, 15, 97, 105; Isa 55:10-11; Matt 5:17-19; 13:3-23; 24:35; 2 Tim 3:14-17<\/p>","summary_ro":"The Centrality of God’s Word When God gave the Law to his people at Sinai, it was written in stone (Exod 34:1) and was to be taught to children (Deut 6:7), worn on the hands and forehead, and written on doorposts (Deut 6:8-9), so that people would constantly be reminded of what God had said. God’s instructions were also to be read to the people every seven years so that they would remember to fear God (Deut 31:9-13). Success depended on meditating on God’s word and following it (Josh 1:7-8; P...","summary_en":"The Centrality of God’s Word When God gave the Law to his people at Sinai, it was written in stone (Exod 34:1) and was to be taught to children (Deut 6:7), worn on the hands and forehead, and written on doorposts (Deut 6:8-9), so that people would constantly be reminded of what God had said. God’s instructions were also to be read to the people every seven years so that they would remember to fear God (Deut 31:9-13). Success depended on meditating on God’s word and following it (Josh 1:7-8; P...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89882,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Centrality of God’s Word","title_en":"The Centrality of God’s Word","content_ro":"<h3>The Centrality of God’s Word<\/h3>\n<p>When God gave the Law to his people at Sinai, it was written in stone (Exod 34:1) and was to be taught to children (Deut 6:7), worn on the hands and forehead, and written on doorposts (Deut 6:8-9), so that people would constantly be reminded of what God had said. God’s instructions were also to be read to the people every seven years so that they would remember to fear God (Deut 31:9-13). Success depended on meditating on God’s word and following it (Josh 1:7-8; Pss 1:2; 119:15). Obedience was far more important than offering sacrifices (1 Sam 15:22).<\/p>\n<p>But when God’s people neglect his Word and take their eyes off his truth, we have a tendency to fall away from the life he envisions for us. In the time of Josiah, even the priests had lost and forgotten the Book of the Law. When it was discovered in the Temple (2 Kgs 22:8-13), the young king read it and tore his clothing, realizing how the nation had forsaken the covenant.<\/p>\n<p>In the fall of 445 <span>BC<\/span>, Nehemiah finished rebuilding the wall of Jerusalem. Just five days later, on the first day of the seventh month, the settlers in Judah came together to celebrate the Festival of Trumpets. During and after the festival, Ezra read from the Law, and as the people listened they mourned and wept, for they realized they had not obeyed God’s law. They confessed their sins, studied God’s word to learn what he required, and obeyed what they learned. The Book of the Law of Moses thus transformed their lives and behavior.<\/p>\n<p>These events provide a dramatic reminder that God’s word is central to the lives of his people. God’s word provides the essential guide to life or death (Gen 2:16-17), and his promises prove true (e.g., Gen 17:15-21; 18:10-14).<\/p>\n<p>God’s word is perfect. It has the power to restore, make wise, and give joy (Ps 19:7-9). Godly individuals love God’s word (Ps 119:97). It sheds light on their paths (Ps 119:105) and keeps them from sin (Ps 119:9). God’s word accomplishes its purpose (Isa 55:11) and remains perpetually relevant (Matt 5:17-19; 24:35; 2 Tim 3:14-17).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 24:7; 34:1; Deut 4:2; 6:4-9; 31:9-13; Josh 1:7-8; 1 Sam 15:22; Neh 8:1–10:39; 13:1-3; Pss 1:2-3; 19:7-9; 119:9, 15, 97, 105; Isa 55:10-11; Matt 5:17-19; 13:3-23; 24:35; 2 Tim 3:14-17<\/p>","content_en":"<h3>The Centrality of God’s Word<\/h3>\n<p>When God gave the Law to his people at Sinai, it was written in stone (Exod 34:1) and was to be taught to children (Deut 6:7), worn on the hands and forehead, and written on doorposts (Deut 6:8-9), so that people would constantly be reminded of what God had said. God’s instructions were also to be read to the people every seven years so that they would remember to fear God (Deut 31:9-13). Success depended on meditating on God’s word and following it (Josh 1:7-8; Pss 1:2; 119:15). Obedience was far more important than offering sacrifices (1 Sam 15:22).<\/p>\n<p>But when God’s people neglect his Word and take their eyes off his truth, we have a tendency to fall away from the life he envisions for us. In the time of Josiah, even the priests had lost and forgotten the Book of the Law. When it was discovered in the Temple (2 Kgs 22:8-13), the young king read it and tore his clothing, realizing how the nation had forsaken the covenant.<\/p>\n<p>In the fall of 445 <span>BC<\/span>, Nehemiah finished rebuilding the wall of Jerusalem. Just five days later, on the first day of the seventh month, the settlers in Judah came together to celebrate the Festival of Trumpets. During and after the festival, Ezra read from the Law, and as the people listened they mourned and wept, for they realized they had not obeyed God’s law. They confessed their sins, studied God’s word to learn what he required, and obeyed what they learned. The Book of the Law of Moses thus transformed their lives and behavior.<\/p>\n<p>These events provide a dramatic reminder that God’s word is central to the lives of his people. God’s word provides the essential guide to life or death (Gen 2:16-17), and his promises prove true (e.g., Gen 17:15-21; 18:10-14).<\/p>\n<p>God’s word is perfect. It has the power to restore, make wise, and give joy (Ps 19:7-9). Godly individuals love God’s word (Ps 119:97). It sheds light on their paths (Ps 119:105) and keeps them from sin (Ps 119:9). God’s word accomplishes its purpose (Isa 55:11) and remains perpetually relevant (Matt 5:17-19; 24:35; 2 Tim 3:14-17).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 24:7; 34:1; Deut 4:2; 6:4-9; 31:9-13; Josh 1:7-8; 1 Sam 15:22; Neh 8:1–10:39; 13:1-3; Pss 1:2-3; 19:7-9; 119:9, 15, 97, 105; Isa 55:10-11; Matt 5:17-19; 13:3-23; 24:35; 2 Tim 3:14-17<\/p>","summary_ro":"The Centrality of God’s Word When God gave the Law to his people at Sinai, it was written in stone (Exod 34:1) and was to be taught to children (Deut 6:7), worn on the hands and forehead, and written on doorposts (Deut 6:8-9), so that people would constantly be reminded of what God had said. God’s instructions were also to be read to the people every seven years so that they would remember to fear God (Deut 31:9-13). Success depended on meditating on God’s word and following it (Josh 1:7-8; P...","summary_en":"The Centrality of God’s Word When God gave the Law to his people at Sinai, it was written in stone (Exod 34:1) and was to be taught to children (Deut 6:7), worn on the hands and forehead, and written on doorposts (Deut 6:8-9), so that people would constantly be reminded of what God had said. God’s instructions were also to be read to the people every seven years so that they would remember to fear God (Deut 31:9-13). Success depended on meditating on God’s word and following it (Josh 1:7-8; P...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117508,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Centrality of God’s Word","title_en":"The Centrality of God’s Word","content_ro":"<h3>The Centrality of God’s Word<\/h3>\n<p>When God gave the Law to his people at Sinai, it was written in stone (Exod 34:1) and was to be taught to children (Deut 6:7), worn on the hands and forehead, and written on doorposts (Deut 6:8-9), so that people would constantly be reminded of what God had said. God’s instructions were also to be read to the people every seven years so that they would remember to fear God (Deut 31:9-13). Success depended on meditating on God’s word and following it (Josh 1:7-8; Pss 1:2; 119:15). Obedience was far more important than offering sacrifices (1 Sam 15:22).<\/p>\n<p>But when God’s people neglect his Word and take their eyes off his truth, we have a tendency to fall away from the life he envisions for us. In the time of Josiah, even the priests had lost and forgotten the Book of the Law. When it was discovered in the Temple (2 Kgs 22:8-13), the young king read it and tore his clothing, realizing how the nation had forsaken the covenant.<\/p>\n<p>In the fall of 445 <span>BC<\/span>, Nehemiah finished rebuilding the wall of Jerusalem. Just five days later, on the first day of the seventh month, the settlers in Judah came together to celebrate the Festival of Trumpets. During and after the festival, Ezra read from the Law, and as the people listened they mourned and wept, for they realized they had not obeyed God’s law. They confessed their sins, studied God’s word to learn what he required, and obeyed what they learned. The Book of the Law of Moses thus transformed their lives and behavior.<\/p>\n<p>These events provide a dramatic reminder that God’s word is central to the lives of his people. God’s word provides the essential guide to life or death (Gen 2:16-17), and his promises prove true (e.g., Gen 17:15-21; 18:10-14).<\/p>\n<p>God’s word is perfect. It has the power to restore, make wise, and give joy (Ps 19:7-9). Godly individuals love God’s word (Ps 119:97). It sheds light on their paths (Ps 119:105) and keeps them from sin (Ps 119:9). God’s word accomplishes its purpose (Isa 55:11) and remains perpetually relevant (Matt 5:17-19; 24:35; 2 Tim 3:14-17).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 24:7; 34:1; Deut 4:2; 6:4-9; 31:9-13; Josh 1:7-8; 1 Sam 15:22; Neh 8:1–10:39; 13:1-3; Pss 1:2-3; 19:7-9; 119:9, 15, 97, 105; Isa 55:10-11; Matt 5:17-19; 13:3-23; 24:35; 2 Tim 3:14-17<\/p>","content_en":"<h3>The Centrality of God’s Word<\/h3>\n<p>When God gave the Law to his people at Sinai, it was written in stone (Exod 34:1) and was to be taught to children (Deut 6:7), worn on the hands and forehead, and written on doorposts (Deut 6:8-9), so that people would constantly be reminded of what God had said. God’s instructions were also to be read to the people every seven years so that they would remember to fear God (Deut 31:9-13). Success depended on meditating on God’s word and following it (Josh 1:7-8; Pss 1:2; 119:15). Obedience was far more important than offering sacrifices (1 Sam 15:22).<\/p>\n<p>But when God’s people neglect his Word and take their eyes off his truth, we have a tendency to fall away from the life he envisions for us. In the time of Josiah, even the priests had lost and forgotten the Book of the Law. When it was discovered in the Temple (2 Kgs 22:8-13), the young king read it and tore his clothing, realizing how the nation had forsaken the covenant.<\/p>\n<p>In the fall of 445 <span>BC<\/span>, Nehemiah finished rebuilding the wall of Jerusalem. Just five days later, on the first day of the seventh month, the settlers in Judah came together to celebrate the Festival of Trumpets. During and after the festival, Ezra read from the Law, and as the people listened they mourned and wept, for they realized they had not obeyed God’s law. They confessed their sins, studied God’s word to learn what he required, and obeyed what they learned. The Book of the Law of Moses thus transformed their lives and behavior.<\/p>\n<p>These events provide a dramatic reminder that God’s word is central to the lives of his people. God’s word provides the essential guide to life or death (Gen 2:16-17), and his promises prove true (e.g., Gen 17:15-21; 18:10-14).<\/p>\n<p>God’s word is perfect. It has the power to restore, make wise, and give joy (Ps 19:7-9). Godly individuals love God’s word (Ps 119:97). It sheds light on their paths (Ps 119:105) and keeps them from sin (Ps 119:9). God’s word accomplishes its purpose (Isa 55:11) and remains perpetually relevant (Matt 5:17-19; 24:35; 2 Tim 3:14-17).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 24:7; 34:1; Deut 4:2; 6:4-9; 31:9-13; Josh 1:7-8; 1 Sam 15:22; Neh 8:1–10:39; 13:1-3; Pss 1:2-3; 19:7-9; 119:9, 15, 97, 105; Isa 55:10-11; Matt 5:17-19; 13:3-23; 24:35; 2 Tim 3:14-17<\/p>","summary_ro":"The Centrality of God’s Word When God gave the Law to his people at Sinai, it was written in stone (Exod 34:1) and was to be taught to children (Deut 6:7), worn on the hands and forehead, and written on doorposts (Deut 6:8-9), so that people would constantly be reminded of what God had said. God’s instructions were also to be read to the people every seven years so that they would remember to fear God (Deut 31:9-13). Success depended on meditating on God’s word and following it (Josh 1:7-8; P...","summary_en":"The Centrality of God’s Word When God gave the Law to his people at Sinai, it was written in stone (Exod 34:1) and was to be taught to children (Deut 6:7), worn on the hands and forehead, and written on doorposts (Deut 6:8-9), so that people would constantly be reminded of what God had said. God’s instructions were also to be read to the people every seven years so that they would remember to fear God (Deut 31:9-13). Success depended on meditating on God’s word and following it (Josh 1:7-8; P...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145134,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Centrality of God’s Word","title_en":"The Centrality of God’s Word","content_ro":"<h3>The Centrality of God’s Word<\/h3>\n<p>When God gave the Law to his people at Sinai, it was written in stone (Exod 34:1) and was to be taught to children (Deut 6:7), worn on the hands and forehead, and written on doorposts (Deut 6:8-9), so that people would constantly be reminded of what God had said. God’s instructions were also to be read to the people every seven years so that they would remember to fear God (Deut 31:9-13). Success depended on meditating on God’s word and following it (Josh 1:7-8; Pss 1:2; 119:15). Obedience was far more important than offering sacrifices (1 Sam 15:22).<\/p>\n<p>But when God’s people neglect his Word and take their eyes off his truth, we have a tendency to fall away from the life he envisions for us. In the time of Josiah, even the priests had lost and forgotten the Book of the Law. When it was discovered in the Temple (2 Kgs 22:8-13), the young king read it and tore his clothing, realizing how the nation had forsaken the covenant.<\/p>\n<p>In the fall of 445 <span>BC<\/span>, Nehemiah finished rebuilding the wall of Jerusalem. Just five days later, on the first day of the seventh month, the settlers in Judah came together to celebrate the Festival of Trumpets. During and after the festival, Ezra read from the Law, and as the people listened they mourned and wept, for they realized they had not obeyed God’s law. They confessed their sins, studied God’s word to learn what he required, and obeyed what they learned. The Book of the Law of Moses thus transformed their lives and behavior.<\/p>\n<p>These events provide a dramatic reminder that God’s word is central to the lives of his people. God’s word provides the essential guide to life or death (Gen 2:16-17), and his promises prove true (e.g., Gen 17:15-21; 18:10-14).<\/p>\n<p>God’s word is perfect. It has the power to restore, make wise, and give joy (Ps 19:7-9). Godly individuals love God’s word (Ps 119:97). It sheds light on their paths (Ps 119:105) and keeps them from sin (Ps 119:9). God’s word accomplishes its purpose (Isa 55:11) and remains perpetually relevant (Matt 5:17-19; 24:35; 2 Tim 3:14-17).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 24:7; 34:1; Deut 4:2; 6:4-9; 31:9-13; Josh 1:7-8; 1 Sam 15:22; Neh 8:1–10:39; 13:1-3; Pss 1:2-3; 19:7-9; 119:9, 15, 97, 105; Isa 55:10-11; Matt 5:17-19; 13:3-23; 24:35; 2 Tim 3:14-17<\/p>","content_en":"<h3>The Centrality of God’s Word<\/h3>\n<p>When God gave the Law to his people at Sinai, it was written in stone (Exod 34:1) and was to be taught to children (Deut 6:7), worn on the hands and forehead, and written on doorposts (Deut 6:8-9), so that people would constantly be reminded of what God had said. God’s instructions were also to be read to the people every seven years so that they would remember to fear God (Deut 31:9-13). Success depended on meditating on God’s word and following it (Josh 1:7-8; Pss 1:2; 119:15). Obedience was far more important than offering sacrifices (1 Sam 15:22).<\/p>\n<p>But when God’s people neglect his Word and take their eyes off his truth, we have a tendency to fall away from the life he envisions for us. In the time of Josiah, even the priests had lost and forgotten the Book of the Law. When it was discovered in the Temple (2 Kgs 22:8-13), the young king read it and tore his clothing, realizing how the nation had forsaken the covenant.<\/p>\n<p>In the fall of 445 <span>BC<\/span>, Nehemiah finished rebuilding the wall of Jerusalem. Just five days later, on the first day of the seventh month, the settlers in Judah came together to celebrate the Festival of Trumpets. During and after the festival, Ezra read from the Law, and as the people listened they mourned and wept, for they realized they had not obeyed God’s law. They confessed their sins, studied God’s word to learn what he required, and obeyed what they learned. The Book of the Law of Moses thus transformed their lives and behavior.<\/p>\n<p>These events provide a dramatic reminder that God’s word is central to the lives of his people. God’s word provides the essential guide to life or death (Gen 2:16-17), and his promises prove true (e.g., Gen 17:15-21; 18:10-14).<\/p>\n<p>God’s word is perfect. It has the power to restore, make wise, and give joy (Ps 19:7-9). Godly individuals love God’s word (Ps 119:97). It sheds light on their paths (Ps 119:105) and keeps them from sin (Ps 119:9). God’s word accomplishes its purpose (Isa 55:11) and remains perpetually relevant (Matt 5:17-19; 24:35; 2 Tim 3:14-17).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 24:7; 34:1; Deut 4:2; 6:4-9; 31:9-13; Josh 1:7-8; 1 Sam 15:22; Neh 8:1–10:39; 13:1-3; Pss 1:2-3; 19:7-9; 119:9, 15, 97, 105; Isa 55:10-11; Matt 5:17-19; 13:3-23; 24:35; 2 Tim 3:14-17<\/p>","summary_ro":"The Centrality of God’s Word When God gave the Law to his people at Sinai, it was written in stone (Exod 34:1) and was to be taught to children (Deut 6:7), worn on the hands and forehead, and written on doorposts (Deut 6:8-9), so that people would constantly be reminded of what God had said. God’s instructions were also to be read to the people every seven years so that they would remember to fear God (Deut 31:9-13). Success depended on meditating on God’s word and following it (Josh 1:7-8; P...","summary_en":"The Centrality of God’s Word When God gave the Law to his people at Sinai, it was written in stone (Exod 34:1) and was to be taught to children (Deut 6:7), worn on the hands and forehead, and written on doorposts (Deut 6:8-9), so that people would constantly be reminded of what God had said. God’s instructions were also to be read to the people every seven years so that they would remember to fear God (Deut 31:9-13). Success depended on meditating on God’s word and following it (Josh 1:7-8; P...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"36":[{"id":1660,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Angel","title_en":"Angel","content_ro":"<h3>ANGEL<\/h3>\n<p>Messenger of God or supernatural being, either good or evil, with powers greater than humans possess.<\/p>\n<p>The first kind of angels mentioned in the Bible are cherubim (plural of “cherub,” a Hebrew word). They were celestial beings sent by God to guard the tree of life in the Garden of Eden (Gn 3:24). They were represented symbolically on the ark of the covenant (Ex 25:18-22), in the tabernacle (Ex 26:31) and temple (2 Chr 3:7), and seen by the prophet Ezekiel in a vision of the restored Jerusalem (Ez 41:18-20). Two angels, Gabriel and the chief, or archangel, Michael, are named in the Bible (Dn 8:16; 9:21; 10:13; Lk 1:19, 26; Jude 1:9; Rv 12:7-9).<\/p>\n\n<p>In the Bible, angels are spiritual beings who serve primarily as messengers. The English word “angel” comes directly from a Greek word for messenger. In Luke 9:52, Jesus sent “messengers” ahead of him. Usually the same word is translated “angel” and is understood to mean a spiritual messenger from God. In the OT also, one Hebrew word can refer either to a human messenger or to a spiritual being. It is not always immediately clear which is meant, especially since angels sometimes appeared in human form. In certain passages, “the angel of God” or a similar phrase may refer to God delivering his own message (see Gn 18:2-15).<\/p>\n<p>Angels appeared to many of God’s people in the Bible to announce good news (Jgs 13:3), warn of danger (Gn 19:15), guard from evil (Dn 3:28; 6:22), guide and protect (Ex 14:19), nourish (Gn 21:14-20; 1 Kgs 19:4-7), or instruct (Acts 7:38; Gal 3:19). When Christ came to earth as the Savior, angels heralded his birth (Lk 2:8-15), guided and warned his parents (Mt 2:13), strengthened him when he was tempted (Mt 4:11) and in his last distress (Lk 22:43-44 in some manuscripts), and observed his resurrection (Mt 28:1-6). Jesus spoke about the guardian angels of little children (Mt 18:10). Philip was guided by an angel (Acts 8:26). Apostles were rescued from prison by an angel (Acts 5:19; 12:7-11). In a frightening situation, the apostle Paul was encouraged by an angel (Acts 27:21-25).<\/p>\n\n<p>The physical appearance of angels in biblical encounters was often unusual enough to distinguish them from ordinary people. The angel who moved the stone from the entrance to Jesus’ tomb had an appearance like lightning and raiment white as snow (Mt 28:3). Many passages about angels are descriptions of dreams or visions. “Jacob’s ladder” with angels ascending and descending (Gn 28:12) is an example. In another dream an angel spoke to Jacob (Gn 31:11). An angel appeared to Cornelius in a vision (Acts 10:1-3). Major passages of this type include Isaiah 6 (the seraphim), much of the book of Ezekiel (the cherubim), and much of Daniel and Zechariah. In the NT, over a third of the references to angels are in the book of Revelation. In most cases there, the angelic beings are glorious or grotesque figures seen in visions and are not to be confused with human persons. The language describing such visions is appropriately mystical, or at least metaphorical and difficult to interpret.<\/p>\n<p>Angelology, or the doctrine of angels, is not a major theme in Christian theology in spite of the many references to angels in the Bible. Angels are included in descriptions of all that God created (Ps 148:2; Col 1:16). There are hints that they witnessed the creation of the world (Jb 38:7). No matter how close to God angels may be, they share with humankind the status of creatures. But as wholly spiritual creatures they are free from many human limitations, such as death (Lk 20:36). They do not marry (Mt 22:30), so they could be regarded as sexless. In all their appearances, angels in human form were taken to be men, never women or children. Their ability to communicate in human language and to affect human life in other ways is basic to their role in the Bible. Their power and awesome appearance (Mt 28:2-4) sometimes tempted people to fear or worship them, but the NT does not condone the worship of angels (Col 2:18; Rv 22:8-9). Though angels are stronger and wiser than human beings, their power and knowledge are also limited by God (Ps 103:20; Mt 24:36; 1 Pt 1:11-12; 2 Pt 2:11). <em>See<\/em> Cherub, Cherubim; Seraph, Seraphim; Demon; Demon-possession; Satan.<\/p>","content_en":"<h3>ANGEL<\/h3>\n<p>Messenger of God or supernatural being, either good or evil, with powers greater than humans possess.<\/p>\n<p>The first kind of angels mentioned in the Bible are cherubim (plural of “cherub,” a Hebrew word). They were celestial beings sent by God to guard the tree of life in the Garden of Eden (Gn 3:24). They were represented symbolically on the ark of the covenant (Ex 25:18-22), in the tabernacle (Ex 26:31) and temple (2 Chr 3:7), and seen by the prophet Ezekiel in a vision of the restored Jerusalem (Ez 41:18-20). Two angels, Gabriel and the chief, or archangel, Michael, are named in the Bible (Dn 8:16; 9:21; 10:13; Lk 1:19, 26; Jude 1:9; Rv 12:7-9).<\/p>\n\n<p>In the Bible, angels are spiritual beings who serve primarily as messengers. The English word “angel” comes directly from a Greek word for messenger. In Luke 9:52, Jesus sent “messengers” ahead of him. Usually the same word is translated “angel” and is understood to mean a spiritual messenger from God. In the OT also, one Hebrew word can refer either to a human messenger or to a spiritual being. It is not always immediately clear which is meant, especially since angels sometimes appeared in human form. In certain passages, “the angel of God” or a similar phrase may refer to God delivering his own message (see Gn 18:2-15).<\/p>\n<p>Angels appeared to many of God’s people in the Bible to announce good news (Jgs 13:3), warn of danger (Gn 19:15), guard from evil (Dn 3:28; 6:22), guide and protect (Ex 14:19), nourish (Gn 21:14-20; 1 Kgs 19:4-7), or instruct (Acts 7:38; Gal 3:19). When Christ came to earth as the Savior, angels heralded his birth (Lk 2:8-15), guided and warned his parents (Mt 2:13), strengthened him when he was tempted (Mt 4:11) and in his last distress (Lk 22:43-44 in some manuscripts), and observed his resurrection (Mt 28:1-6). Jesus spoke about the guardian angels of little children (Mt 18:10). Philip was guided by an angel (Acts 8:26). Apostles were rescued from prison by an angel (Acts 5:19; 12:7-11). In a frightening situation, the apostle Paul was encouraged by an angel (Acts 27:21-25).<\/p>\n\n<p>The physical appearance of angels in biblical encounters was often unusual enough to distinguish them from ordinary people. The angel who moved the stone from the entrance to Jesus’ tomb had an appearance like lightning and raiment white as snow (Mt 28:3). Many passages about angels are descriptions of dreams or visions. “Jacob’s ladder” with angels ascending and descending (Gn 28:12) is an example. In another dream an angel spoke to Jacob (Gn 31:11). An angel appeared to Cornelius in a vision (Acts 10:1-3). Major passages of this type include Isaiah 6 (the seraphim), much of the book of Ezekiel (the cherubim), and much of Daniel and Zechariah. In the NT, over a third of the references to angels are in the book of Revelation. In most cases there, the angelic beings are glorious or grotesque figures seen in visions and are not to be confused with human persons. The language describing such visions is appropriately mystical, or at least metaphorical and difficult to interpret.<\/p>\n<p>Angelology, or the doctrine of angels, is not a major theme in Christian theology in spite of the many references to angels in the Bible. Angels are included in descriptions of all that God created (Ps 148:2; Col 1:16). There are hints that they witnessed the creation of the world (Jb 38:7). No matter how close to God angels may be, they share with humankind the status of creatures. But as wholly spiritual creatures they are free from many human limitations, such as death (Lk 20:36). They do not marry (Mt 22:30), so they could be regarded as sexless. In all their appearances, angels in human form were taken to be men, never women or children. Their ability to communicate in human language and to affect human life in other ways is basic to their role in the Bible. Their power and awesome appearance (Mt 28:2-4) sometimes tempted people to fear or worship them, but the NT does not condone the worship of angels (Col 2:18; Rv 22:8-9). Though angels are stronger and wiser than human beings, their power and knowledge are also limited by God (Ps 103:20; Mt 24:36; 1 Pt 1:11-12; 2 Pt 2:11). <em>See<\/em> Cherub, Cherubim; Seraph, Seraphim; Demon; Demon-possession; Satan.<\/p>","summary_ro":"ANGEL Messenger of God or supernatural being, either good or evil, with powers greater than humans possess. The first kind of angels mentioned in the Bible are cherubim (plural of “cherub,” a Hebrew word). They were celestial beings sent by God to guard the tree of life in the Garden of Eden (Gn 3:24). They were represented symbolically on the ark of the covenant (Ex 25:18-22), in the tabernacle (Ex 26:31) and temple (2 Chr 3:7), and seen by the prophet Ezekiel in a vision of the restored Jer...","summary_en":"ANGEL Messenger of God or supernatural being, either good or evil, with powers greater than humans possess. The first kind of angels mentioned in the Bible are cherubim (plural of “cherub,” a Hebrew word). They were celestial beings sent by God to guard the tree of life in the Garden of Eden (Gn 3:24). They were represented symbolically on the ark of the covenant (Ex 25:18-22), in the tabernacle (Ex 26:31) and temple (2 Chr 3:7), and seen by the prophet Ezekiel in a vision of the restored Jer...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":24824,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gospel of Matthew","title_en":"Gospel of Matthew","content_ro":"<h3>MATTHEW, Gospel of<\/h3>\n<p>First Gospel and first book of the NT.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date and Provenance<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Nowhere does the text of Matthew itself clearly identify the author. Yet, as did the ancient church, we may ascribe authorship to Matthew the apostle. He was otherwise known as Levi (see Mk 2:14; Lk 5:27, 29). Before Jesus called him, he was a tax collector (Mt 9:9ff.). It is interesting to note that Matthew called himself a tax collector, while none of the other Gospel writers did. Perhaps he did this to show how great an ascendancy he had been granted when the Lord called him, for tax collectors were despised and considered the lowest of people. The Gospel itself bears the impress of one knowledgeable of currency, for the Gospel writer speaks quite specifically about a two-drachma tax (Mt 17:24), a four-drachma coin (v 27), and the various talents (18:24; 25:15ff.).<\/p>\n<p class=\"h2\" id=\"DateandProvenance\">Date and Provenance<\/p>\n<p>Scholars are divided about the date when Matthew was written primarily because there is still debate about which Gospel was first written: Matthew or Mark. If Mark was written before Matthew, then Matthew was very indebted to Mark for a great deal of material, and vice versa. Those who argue for Matthew’s priority do so on the basis that Matthew’s Gospel was (1) recognized in the early church as the first Gospel, (2) written to those who first needed a written account—the Jews, and (3) placed first in the NT canon. Whether it preceded or followed Mark, most scholars are certain that it was written before the destruction of Jerusalem (<span>AD<\/span> 70) because the temple is spoken of as still standing (Mt 24:15). Irenaeus indicated that Matthew wrote this Gospel while Peter and Paul were in Rome. This would make the time of writing in the 60s.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<h5>Apologetics<\/h5>\n<p>Matthew wrote to a community of Greek-speaking Jewish Christians, located in a center such as Antioch in Syria. The community was surrounded and beset by Jews hostile to the claims of Jesus and the Christian community.<\/p>\n<p>Matthew wrote as a Jew for Jews. In Jesus of Nazareth, Matthew contends, the OT reached its appointed goal. Jesus is the Messiah of Israel’s expectation. In the opening chapter Matthew identifies him as “the son of David, the son of Abraham” (1:1), indeed as “God with us” (v 23). In later chapters Jesus is revealed as the Son of Man of Daniel 7 and the Suffering Servant of Isaiah 53. Throughout the book (Mt 1:22–27:10) the events of Jesus’ life are represented as the “fulfillment” of OT prophecies. He comes to offer Israel salvation from sin (1:21). Nevertheless, the Jews have rejected him as their Messiah, and have thus placed themselves in the most perilous position (11:20-24; 21:33-46). One explanation for Israel’s rejection of Jesus is the failure of the Jewish religious leadership to prepare the people for his coming. In the strongest language, Matthew denounces the teachers of the law and the Pharisees. They have forsaken the Word of God in favor of their own traditions (ch 15).<\/p>\n<h5>Teaching the Church<\/h5>\n<p>Matthew also wrote as a Christian for Christians. He presents Jesus as a new Moses, indeed as Yahweh incarnate, expounding his own law for his people (ch 5), now newly constituted around his person under the leadership of the apostles (10:2-4; 16:18-19; 23:8-10). If the Christian church is to function properly, the teaching of the Messiah on a host of moral and spiritual issues must be taken with utmost seriousness (chs 5–7, 18). To aid this purpose, Matthew takes the form of a theological textbook or a handbook for the church, to instruct the people of God concerning the person and work of Jesus. That these teachings may be more readily and firmly grasped, Matthew presents them in a highly organized and memorable way. To facilitate the learning of the material, he arranges Jesus’ teachings in five major discourses (interlocked with narrative portions) in which teachings of the same kind are clustered together (e.g., ch 10 consists of a charge to missionaries, and ch 13 consists of seven parables of the kingdom). Matthew’s leading theological themes may be identified as the <em>Son<\/em> of God (Jesus is Yahweh incarnate, “God with us”), the <em>kingdom<\/em> of God (in Jesus, God is invading history to inaugurate his final rule), the <em>salvation<\/em> of God (as the servant-king, Jesus has come to “save his people from their sins,” 1:21), and the <em>people<\/em> of God (Jesus has come to build his church, a redeemed community consisting of both Jews and Gentiles).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Coming of the Savior (1:1–2:23)<\/h5>\n<p>His name reveals his mission: “Jesus” (1:1) means “Yahweh saves.” He is “the son of Abraham,” who comes to fulfill God’s ancient promises to Jews and Gentiles (Gn 12:1-3). He is “Christ [or Messiah],” the son of David (Mt 1:1), who comes to inaugurate the kingdom of God (4:17). More than that, as evidenced both by prophecy (1:22-23) and by the nature of his conception (vv 18-20), he is “God with us”—now come to “save his people from their sins” (v 21). As the son of David, and in accord with prophecy, he is born in Bethlehem (2:1-6). Drawn by the star of Israel’s Messiah (cf. Nm 24:17), Gentiles come to worship him (Mt 2:1-12). When Herod seeks to destroy him, Jesus finds sanctuary in a gentile land; God’s calling his Son from Egypt marks the beginning of a mighty saving work—nothing less than a new exodus under Jesus, the new Moses (vv 13-20). Having been born in the humblest of circumstances, Jesus now comes to live in Nazareth (vv 21-23).<\/p>\n<h5>The Beginnings of Ministry (3:1–4:25)<\/h5>\n<p>In face of the judgment that Jesus is about to execute (as evidence of the kingdom’s arrival), John the Baptist calls Israel to repentance (3:1-12). Jesus’ submission to John’s baptism, and the voice from heaven, show him to be a King who serves his subjects by taking their sins upon himself (vv 13-17). Like Israel at the exodus, Jesus is led into the wilderness for a period of testing (4:1). When the devil seeks to turn him away both from God and from his appointed mission, Jesus gains victory by depending upon God and his Word (vv 1-11). Returning to Galilee, Jesus deliberately settles in territory with both Jewish and Gentile inhabitants (vv 12-16) and begins a ministry of preaching (like John, he calls for repentance in face of the dawning kingdom), teaching (he calls his first disciples), and healing (vv 17-25).<\/p>\n\n<h5>The Sermon on the Mount (5:1–7:29)<\/h5>\n<p>Just as Moses ascended Sinai to receive God’s law for Israel, so Jesus—as both the new Moses and as God incarnate—ascends the mountain to set forth his instruction for the citizens of the kingdom of God (5:1-2). He begins with <em>gospel<\/em> (not law), declaring that God shall surely save those who—beset by sin—trust in God’s mercy, obey his commands, and long for him to establish his righteous rule in the earth (vv 3-12). Toward that end, disciples are a preservative (salt) and a witness (light) in a sinful society (vv 13-16). As the one who has come not to abolish the Law and the Prophets but to bring them to completion (i.e., to usher in the new age to which the OT pointed— v 17), Jesus calls his disciples to steadfast obedience to God’s law as now expounded by the Lawgiver himself (vv 18-20). God’s commands embrace inner desires as well as outward actions, must not be watered down or rationalized, and call for more radical obedience than ever before, now that the end has come (vv 21-48). In their giving, praying, and fasting, disciples are to combat hypocrisy by God-centeredness and self-forgetfulness (6:1-18). The Lord’s Prayer (vv 9-13) calls upon God to honor his name by establishing his rule on earth, and to pardon, protect, and provide for his children. Given this prayer, and given the disciples’ God-centered view of reality (vv 19-24), there is no cause for anxiety (vv 25-34). Disciples must be discerning without being judgmental (7:1-6), and depend on God for the power needed to love others (6:7-12). Having completed his exposition of the law (5:21–7:12), Jesus now calls would-be disciples to follow him (7:13-14), warns against false teachers (vv 15-20), and insists that true disciples do God’s will (vv 21-23).<\/p>\n<h5>The Authority of Jesus (8:1–9:38)<\/h5>\n<p>Having given his authority <em>verbal<\/em> expression in teaching (7:28-29), Jesus now gives it <em>visible<\/em> expression in a series of healing miracles, again revealing himself as the servant of Isaiah (8:17). He heals a leper, a centurion’s servant, and a bleeding woman by his word (8:1-13; 9:20-22). His touch dispels a fever and raises a dead person (8:14-15; 9:23-25). A combination of word and touch cures the blind (9:27-31). As “God with us,” Jesus calls for unqualified allegiance (8:18-22). Though lacking even the natural protection enjoyed by animals (v 20), he demonstrates his sovereignty over the natural world—and thus his deity—by calming the storm (vv 23-27). In direct confrontations with demons, he shows his superiority over them (8:28-34; 9:32-33). Exercising God’s own authority, he declares sins forgiven (9:1-8) and calls sinners to repentance and to discipleship (vv 9-13). Joy over the kingdom’s inauguration is mingled with longing for its consummation (vv 14-17). The summary of 9:35-38 echoes 4:23-25, recalls chapters 5–7, and prepares for the next major discourse.<\/p>\n<h5>Jesus’ Charge to the Missionaries (10:1-42)<\/h5>\n<p>In response to the prayers that he has commanded, Christ now invests 12 disciples with apostolic authority and sends them out into his harvest field (9:37–10:4). The discourse speaks both of the apostles’ immediate mission (10:5-15) and of the church’s broader mission (vv 16-42). For now, the apostles are to concentrate on evangelizing Jews (v 6), in preparation for the mission to Gentiles (28:19). The “worthy” are those who welcome the apostles and their message; the “unworthy,” those who reject them (10:11-15). In the broader mission, there is sure to be persecution (vv 16-19, 24-25), but this will actually aid the witness (vv 17-23). God will save his faithful missionaries (vv 19-23) but judge those who oppress them and who disown Christ (vv 26-39). A sure reward awaits both the herald and the recipient of the message (vv 37-42).<\/p>\n<h5>Christ the Lord (11:1–12:50)<\/h5>\n<p>The judgment John predicted is already under way; one’s stand in the last judgment would be determined by his response to the words and works of Jesus (11:2-6). Like his herald, Jesus meets with widespread hostility and indifference (vv 7-19). Given the finality of the grace attending his ministry, those who reject him will suffer the severest judgment (vv 20-24). Yet there are others—the lowly, the burdened, the teachable—who learn (by revelation from God the Father and God the Son) that the “Lord of heaven and earth” is also the “gentle and humble” God who comes to give rest to those who trust in him (vv 25-30). As the one who ushers in the new age (12:6), Jesus claims that he is the Lord of the Sabbath (vv 1-8). True rest (11:29) comes to those who come to Jesus.<\/p>\n<p>Viewing Jesus as the destroyer of the Sabbath, the Pharisees ascribe his miraculous powers to Satan (12:22-24). On the contrary, says Jesus, the rule he is inaugurating is crushing Satan’s empire (vv 25-29). To reject this truth in the full awareness of what one is doing is to commit the unforgivable sin against the Holy Spirit (vv 30-32); the words of Jesus’ accusers expose them as persons destined for condemnation (vv 33-37). The requested sign from heaven will not be given. Jesus’ resurrection is the only sign they need.<\/p>\n<h5>The Parables of the Kingdom (13:1-58)<\/h5>\n<p>This, the third of Matthew’s five great discourses, contains seven parables. In the parable of the sower, four kinds of soil—hard, shallow, cluttered, and fruitful—illustrate the various responses to Jesus’ preaching (13:3-9, 18-23). As those who have received Jesus’ proclamation of the kingdom (4:17), the disciples are given more light, but the crowds must accept that initial proclamation before further light is given (13:10-17, 34-35). In both the parable of the weeds (vv 24-30, 36-43) and the parable of the net (vv 47-50), Jesus assures his disciples that the final judgment will separate true believers from false, and warns against hasty, premature judgments (cf. 7:1-5). The parables of the mustard and the yeast (13:31-33) contrast the smallness of the kingdom’s inauguration with the fullness of its consummation. The parables of the hidden treasure and the pearl (vv 44-46) depict the kingdom as a value far surpassing all others (cf. 6:33). Thus illuminated by Jesus, disciples have new treasures to add to their old (13:51-52). The people of Nazareth, on the contrary, echo the crowds’ lack of understanding and the Pharisees’ hostility (vv 53-58).<\/p>\n<h5>Spiritual Conflict (14:1–16:12)<\/h5>\n<p>In 14:1-12 the preaching of John exposes the weakness of Herod, and the beheading of John anticipates the crucifixion of Jesus (cf. 17:12). The true king is not Herod but Jesus. He is sovereign over nature itself (14:13-36)—God incarnate, “God with us,” who feeds the hungry multitude in the wilderness (as God once provided manna) and walks upon and calms the sea (see Ps 89:9). Peter models Christians’ faith, fear, and utter dependence on Jesus (Mt 14:28-31). The Pharisees and teachers of the law appear to worship God but in fact are devoted to their own traditions, which they offer not as supplements but as <em>rivals<\/em> to the Word of God (15:1-9). In verses 10-20 Jesus teaches both that ceremonial law apart from moral law becomes empty ritual, and that the old distinction between clean and unclean foods (Lv 11) is now as obsolete as the distinction between Jews and Gentiles. To underscore the point, Jesus enters pagan territory, heals a Canaanite (15:21-28) and feeds a Gentile multitude (vv 29-39). Pharisees and Sadducees, for all their differences, are united in their opposition to Jesus (16:1-12).<\/p>\n<h5>The Coming Salvation (16:13–17:27)<\/h5>\n<p>Going beyond the crowds’ respectful but inadequate estimates, Peter confesses Jesus to be “the Christ, the Son of the living God”—a recognition of Jesus’ deity granted by divine revelation (16:13-17; cf. 11:25-26). As it is God the Son who possesses and builds the church, Satan and death are victims rather than victors. Jesus will build his church on Peter’s confession that Jesus is the Christ, the Son of the living God. The apostles’ prohibiting and granting entry into the church (“binding” and “loosing,” respectively) depends upon the prior decision of heaven (i.e., God’s revelation of apostolic teaching). In face of Peter’s confession and the persistent false notions of messiahship (16:20, 23), Jesus now (for the first time) predicts his sufferings and coming glory (vv 21-28). In anticipation of that glory, Jesus is transfigured before certain disciples; Moses and Elijah join God the Father in bearing witness to the unique splendor of God the Son (17:1-8). Jesus then demonstrated his power by combating demonic powers (vv 14-18) and exhibited his authority by choosing to pay the temple tax using miraculous means (vv 24-27).<\/p>\n<h5>Greatness in the Kingdom (18:1-35)<\/h5>\n<p>In this, the fourth of Matthew’s five great discourses, Jesus concentrates on the character and attitudes of church members. He calls upon his followers both to <em>become<\/em> and to <em>welcome<\/em> the lowliest (18:1-5). Leaders especially are enjoined to deal harshly with themselves but gently with those under their care (vv 6-9). Remembering the Father’s love for sinners, Christians are to make every effort (both by prayer and by personal initiative) to restore offending brothers, with excommunication being the last resort (vv 10-20). Church members who really understand the Father’s amazing grace will never stop offering forgiveness and compassion to those who wrong them (vv 21-35).<\/p>\n<h5>Instructions on the Way to Jerusalem (19:1–20:34)<\/h5>\n<p>Given God’s creation ordinances, says Jesus, divorce itself is never <em>commanded;<\/em> it is only <em>permitted<\/em> in the case of sin—that is, where the marital bond has already been severed through infidelity (19:1-9). As in 5:17-48, Jesus calls his followers to radical obedience (19:10-12). Besides instructing disciples to become like children (18:1-4), Jesus embraces children themselves with his love (19:13-15). He appeals likewise to the rich young man (vv 16-22); but the man, while faithful to the commands about love of neighbor, is too bound by his wealth to give himself unreservedly to loving God. Yet those who abandon all to follow Jesus will receive wealth untold in the coming kingdom (vv 27-30). The basis for such blessings lies not in human merit but in the astonishing generosity of the gracious God (20:1-16). None—not even the rich—are beyond the power of his grace. But God offers free salvation at great cost to himself (vv 17-19). Confronting competitiveness and ambition among his followers, Jesus teaches them that true greatness lies not in lording it over others but in serving them (vv 20-34), as shall be supremely demonstrated in his death as “a ransom for many” (v 28).<\/p>\n<h5>Confrontations in Jerusalem (21:1–22:46)<\/h5>\n<p>As the Servant-King (cf. 3:17), and as the Messiah destined for suffering (cf. 16:16-21; 20:28), Jesus enters Jerusalem not upon a war horse but upon a donkey’s colt, for he purposes not to declare war on his enemies but to hand himself over to them—and thus achieve his triumph through defeat (21:1-11). As Lord of the temple, he demands that its commerce be halted and that it become (as God ordained) a place of worship for everyone, including the sick, the young, and the alien (21:12-17; cf. Mk 11:17). He outwits those who refuse to acknowledge the heavenly source of his and John’s authority (Mt 21:23-27). In dramatic and devastating fashion, first visibly (by cursing the fig tree—vv 18-22) and then verbally (in the three parables of 21:28–22:14), Jesus pronounces judgment upon those Jews who have refused to acknowledge him as Messiah and Son of God. Henceforth, the true people of God are those who believe in Jesus, whether Jews or Gentiles. He calls upon his people to pledge their supreme allegiance to God. In the resurrection what will matter most is one’s relationship to God (22:23-33). Indeed, he who loves God with his whole being and his neighbor as himself has kept the two foundational commandments of the OT (vv 34-40). Henceforth, submitting to God means rightly recognizing Jesus; he is indeed David’s son (Mt 1:1), but he is supremely David’s Lord—the exalted Son of God (22:41-46; cf. 16:16).<\/p>\n<h5>Woes upon the Scribes and Pharisees (23:1-39)<\/h5>\n<p>Five reasons are stated for Jesus’ denunciation of the Jewish religious leaders. First is their hypocrisy: their practice contradicts their teaching (23:1-4), their external purity conceals inner rottenness (vv 25-28), and they appear to champion God’s cause but are really enemies of God’s servants (vv 29-36). Second is the pride that prompts their hypocrisy (23:5-12). Third is their exploitation of, and their baleful influence upon, those under their charge (vv 13-15). Fourth is their preoccupation with the minutia of the law to the neglect of its weightier matters (vv 16-24). Fifth is their responsibility for the dreadful judgment that the whole nation is about to experience (vv 33-39).<\/p>\n<h5>The Coming of the End (24:1–25:46)<\/h5>\n<p>The introduction to this, the fifth and last of Matthew’s great discourses, makes it plain that there is the closest connection (for both Jesus and his disciples) between the coming destruction of Jerusalem and the end of the age (24:1-3). Jesus first characterizes the time between his first advent and his return: there will be natural catastrophes, international warfare, the rise of false messiahs, the persecution of God’s people, and the universal proclamation of the gospel of the kingdom (vv 4-14). Then Jesus speaks of the catastrophe that is soon to befall the Jewish nation in particular (as already foretold in 22:7; 23:38), culminating in the destruction of Jerusalem and its temple in <span>AD<\/span> 70 (24:15-25). Sometime thereafter (but after an interval known only to God the Father—v 36), the Son of Man will return in great glory, amid apocalyptic signs, to gather his people (vv 26-31). The present generation will not pass away before judgment falls upon Israel (vv 15-25), so let listeners take heed (vv 32-35). The same warning applies to the more remote coming of the Son of Man (vv 36-51): both the certainty of the event and the uncertainty of its time call for vigilance and faithfulness in the interval, for that event will bring both salvation and judgment. To drive the lesson home, Jesus tells the parables of the wise and foolish virgins (25:1-13) and the talents (vv 14-30). The concluding parable of the sheep and the goats (vv 31-46) speaks of the urgent necessity of making the right response to the “brothers”—that is, the messengers—of Christ; those who feed, clothe, and otherwise care for the messengers of Christ thereby testify to their reception of the apostles’ message and their Lord (cf. 10:40-42).<\/p>\n<h5>The Road to Golgotha (26:1–27:26)<\/h5>\n<p>As though in response to Jesus’ own prediction, the chief priests and the elders hatch their murderous plot (26:1-5), soon to be aided by Judas (vv 14-16). The anointing at Bethany (vv 6-13) testifies to the extravagance of love and the imminence of death. At the Passover meal (vv 17-30), signaling at what sacrifice the new exodus comes about (cf. 2:15), Jesus interprets his forthcoming death as an atoning sacrifice for the forgiveness of sins (26:26-28; cf. 1:21) and anticipates the day of final victory over sin and death in the consummated kingdom (26:29). Jesus’ agony in Gethsemane (vv 36-46) expresses his horror over taking his people’s sins upon himself. By a stupendous act of filial obedience, he submits his will to the Father, that the Scriptures might be fulfilled (26:54; cf. Is 53). As the servant of God destined to suffer, Jesus resists attempts to thwart his arrest (26:47-56). The Jews’ supreme court (the Sanhedrin) and their loftiest religious official (the high priest) condemn Jesus as a blasphemer because he dares to identify himself as “the Christ, the Son of God” (26:57-68; cf. 16:16). As though joining the court’s repudiation, Peter—in fulfillment of Jesus’ prophecy (26:31-35)—disclaims knowledge of Jesus (vv 69-75). Judas’s disillusionment finds expression in suicide (27:3-10). The Jews hand Jesus over to Pilate the Roman governor (vv 1-2), he alone having the authority to pronounce the death sentence. Knowing that the charge of blasphemy will carry no weight with Pilate, the Jews now represent Jesus as a threat to Caesar. In the end, Pilate responds not to specific charges and evidence but to pressure from the crowd and the threat of riot (vv 11-25). He releases Barabbas and delivers Jesus to be crucified (v 26).<\/p>\n<h5>The Death of Jesus (27:27-66)<\/h5>\n<p>Following his humiliating treatment at the hands of the Roman soldiers, Jesus is led to the place of execution; weakened by the beatings, he requires assistance (27:27-32). He refuses the proffered narcotic so that he might keep his head clear (v 34). His being executed with malefactors (v 38) testifies to the purpose of his death (cf. 1:21). A steady stream of abuse is hurled at him, in blasphemous disregard of the truth of the superscription “This is Jesus the King of the Jews” (27:37-44). Finally, out of the darkness Jesus utters the cry of dereliction; now is revealed the ultimate horror (that from which his soul shrank in Gethsemane), the sin-bearer’s supreme agony—the beloved Son’s abandonment by the Father (vv 45-49). Having cried out with a loud voice (cf. Jn 19:30), Jesus dies (27:50). Immediately, the saving effects of his death become evident (vv 51-53): sinners, now forgiven, have access to the holy God (the veil of the temple is rent asunder), and there is hope of resurrection for those who have died. As at the beginning (2:1-12), Gentiles instead of Jews confess Jesus (27:54; contrast 26:63-65). Joseph’s careful attentiveness to Jesus’ burial contrasts with the ongoing attempts of the chief priests and Pharisees to resist Jesus’ power (27:57-66).<\/p>\n<h5>The Triumph of the Savior (28:1-20)<\/h5>\n<p>Amid great glory and power and joy, the Savior’s victory over death is announced and attested (28:1-7). The risen Jesus appears first to the women who stayed with him during his crucifixion (28:8-10; cf. 27:61; 28:1). The Jews’ response to the guards’ report signals their growing desperation before irresistible reality (28:11-15). Meeting with the 11 disciples on the mountain in Galilee (vv 16-20), Jesus, the new Moses, continues his instructions. He now reveals the evangelistic purpose for which Matthew has been preparing readers from the very threshold of his Gospel. The apostles are to disciple all peoples by baptizing them into the name of the triune God and by teaching them to obey all that Jesus has commanded. The apostles go forth in the assurance that Jesus—as the Lord—stands over them, and that Jesus—as Immanuel—stands with them until the very end of the age.<\/p>\n<p><em>See also<\/em> Jesus Christ, Life and Teachings of; Luke, Gospel of; Mark, Gospel of; Matthew (Person); Synoptic Gospels.<\/p>","content_en":"<h3>MATTHEW, Gospel of<\/h3>\n<p>First Gospel and first book of the NT.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date and Provenance<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Nowhere does the text of Matthew itself clearly identify the author. Yet, as did the ancient church, we may ascribe authorship to Matthew the apostle. He was otherwise known as Levi (see Mk 2:14; Lk 5:27, 29). Before Jesus called him, he was a tax collector (Mt 9:9ff.). It is interesting to note that Matthew called himself a tax collector, while none of the other Gospel writers did. Perhaps he did this to show how great an ascendancy he had been granted when the Lord called him, for tax collectors were despised and considered the lowest of people. The Gospel itself bears the impress of one knowledgeable of currency, for the Gospel writer speaks quite specifically about a two-drachma tax (Mt 17:24), a four-drachma coin (v 27), and the various talents (18:24; 25:15ff.).<\/p>\n<p class=\"h2\" id=\"DateandProvenance\">Date and Provenance<\/p>\n<p>Scholars are divided about the date when Matthew was written primarily because there is still debate about which Gospel was first written: Matthew or Mark. If Mark was written before Matthew, then Matthew was very indebted to Mark for a great deal of material, and vice versa. Those who argue for Matthew’s priority do so on the basis that Matthew’s Gospel was (1) recognized in the early church as the first Gospel, (2) written to those who first needed a written account—the Jews, and (3) placed first in the NT canon. Whether it preceded or followed Mark, most scholars are certain that it was written before the destruction of Jerusalem (<span>AD<\/span> 70) because the temple is spoken of as still standing (Mt 24:15). Irenaeus indicated that Matthew wrote this Gospel while Peter and Paul were in Rome. This would make the time of writing in the 60s.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<h5>Apologetics<\/h5>\n<p>Matthew wrote to a community of Greek-speaking Jewish Christians, located in a center such as Antioch in Syria. The community was surrounded and beset by Jews hostile to the claims of Jesus and the Christian community.<\/p>\n<p>Matthew wrote as a Jew for Jews. In Jesus of Nazareth, Matthew contends, the OT reached its appointed goal. Jesus is the Messiah of Israel’s expectation. In the opening chapter Matthew identifies him as “the son of David, the son of Abraham” (1:1), indeed as “God with us” (v 23). In later chapters Jesus is revealed as the Son of Man of Daniel 7 and the Suffering Servant of Isaiah 53. Throughout the book (Mt 1:22–27:10) the events of Jesus’ life are represented as the “fulfillment” of OT prophecies. He comes to offer Israel salvation from sin (1:21). Nevertheless, the Jews have rejected him as their Messiah, and have thus placed themselves in the most perilous position (11:20-24; 21:33-46). One explanation for Israel’s rejection of Jesus is the failure of the Jewish religious leadership to prepare the people for his coming. In the strongest language, Matthew denounces the teachers of the law and the Pharisees. They have forsaken the Word of God in favor of their own traditions (ch 15).<\/p>\n<h5>Teaching the Church<\/h5>\n<p>Matthew also wrote as a Christian for Christians. He presents Jesus as a new Moses, indeed as Yahweh incarnate, expounding his own law for his people (ch 5), now newly constituted around his person under the leadership of the apostles (10:2-4; 16:18-19; 23:8-10). If the Christian church is to function properly, the teaching of the Messiah on a host of moral and spiritual issues must be taken with utmost seriousness (chs 5–7, 18). To aid this purpose, Matthew takes the form of a theological textbook or a handbook for the church, to instruct the people of God concerning the person and work of Jesus. That these teachings may be more readily and firmly grasped, Matthew presents them in a highly organized and memorable way. To facilitate the learning of the material, he arranges Jesus’ teachings in five major discourses (interlocked with narrative portions) in which teachings of the same kind are clustered together (e.g., ch 10 consists of a charge to missionaries, and ch 13 consists of seven parables of the kingdom). Matthew’s leading theological themes may be identified as the <em>Son<\/em> of God (Jesus is Yahweh incarnate, “God with us”), the <em>kingdom<\/em> of God (in Jesus, God is invading history to inaugurate his final rule), the <em>salvation<\/em> of God (as the servant-king, Jesus has come to “save his people from their sins,” 1:21), and the <em>people<\/em> of God (Jesus has come to build his church, a redeemed community consisting of both Jews and Gentiles).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Coming of the Savior (1:1–2:23)<\/h5>\n<p>His name reveals his mission: “Jesus” (1:1) means “Yahweh saves.” He is “the son of Abraham,” who comes to fulfill God’s ancient promises to Jews and Gentiles (Gn 12:1-3). He is “Christ [or Messiah],” the son of David (Mt 1:1), who comes to inaugurate the kingdom of God (4:17). More than that, as evidenced both by prophecy (1:22-23) and by the nature of his conception (vv 18-20), he is “God with us”—now come to “save his people from their sins” (v 21). As the son of David, and in accord with prophecy, he is born in Bethlehem (2:1-6). Drawn by the star of Israel’s Messiah (cf. Nm 24:17), Gentiles come to worship him (Mt 2:1-12). When Herod seeks to destroy him, Jesus finds sanctuary in a gentile land; God’s calling his Son from Egypt marks the beginning of a mighty saving work—nothing less than a new exodus under Jesus, the new Moses (vv 13-20). Having been born in the humblest of circumstances, Jesus now comes to live in Nazareth (vv 21-23).<\/p>\n<h5>The Beginnings of Ministry (3:1–4:25)<\/h5>\n<p>In face of the judgment that Jesus is about to execute (as evidence of the kingdom’s arrival), John the Baptist calls Israel to repentance (3:1-12). Jesus’ submission to John’s baptism, and the voice from heaven, show him to be a King who serves his subjects by taking their sins upon himself (vv 13-17). Like Israel at the exodus, Jesus is led into the wilderness for a period of testing (4:1). When the devil seeks to turn him away both from God and from his appointed mission, Jesus gains victory by depending upon God and his Word (vv 1-11). Returning to Galilee, Jesus deliberately settles in territory with both Jewish and Gentile inhabitants (vv 12-16) and begins a ministry of preaching (like John, he calls for repentance in face of the dawning kingdom), teaching (he calls his first disciples), and healing (vv 17-25).<\/p>\n\n<h5>The Sermon on the Mount (5:1–7:29)<\/h5>\n<p>Just as Moses ascended Sinai to receive God’s law for Israel, so Jesus—as both the new Moses and as God incarnate—ascends the mountain to set forth his instruction for the citizens of the kingdom of God (5:1-2). He begins with <em>gospel<\/em> (not law), declaring that God shall surely save those who—beset by sin—trust in God’s mercy, obey his commands, and long for him to establish his righteous rule in the earth (vv 3-12). Toward that end, disciples are a preservative (salt) and a witness (light) in a sinful society (vv 13-16). As the one who has come not to abolish the Law and the Prophets but to bring them to completion (i.e., to usher in the new age to which the OT pointed— v 17), Jesus calls his disciples to steadfast obedience to God’s law as now expounded by the Lawgiver himself (vv 18-20). God’s commands embrace inner desires as well as outward actions, must not be watered down or rationalized, and call for more radical obedience than ever before, now that the end has come (vv 21-48). In their giving, praying, and fasting, disciples are to combat hypocrisy by God-centeredness and self-forgetfulness (6:1-18). The Lord’s Prayer (vv 9-13) calls upon God to honor his name by establishing his rule on earth, and to pardon, protect, and provide for his children. Given this prayer, and given the disciples’ God-centered view of reality (vv 19-24), there is no cause for anxiety (vv 25-34). Disciples must be discerning without being judgmental (7:1-6), and depend on God for the power needed to love others (6:7-12). Having completed his exposition of the law (5:21–7:12), Jesus now calls would-be disciples to follow him (7:13-14), warns against false teachers (vv 15-20), and insists that true disciples do God’s will (vv 21-23).<\/p>\n<h5>The Authority of Jesus (8:1–9:38)<\/h5>\n<p>Having given his authority <em>verbal<\/em> expression in teaching (7:28-29), Jesus now gives it <em>visible<\/em> expression in a series of healing miracles, again revealing himself as the servant of Isaiah (8:17). He heals a leper, a centurion’s servant, and a bleeding woman by his word (8:1-13; 9:20-22). His touch dispels a fever and raises a dead person (8:14-15; 9:23-25). A combination of word and touch cures the blind (9:27-31). As “God with us,” Jesus calls for unqualified allegiance (8:18-22). Though lacking even the natural protection enjoyed by animals (v 20), he demonstrates his sovereignty over the natural world—and thus his deity—by calming the storm (vv 23-27). In direct confrontations with demons, he shows his superiority over them (8:28-34; 9:32-33). Exercising God’s own authority, he declares sins forgiven (9:1-8) and calls sinners to repentance and to discipleship (vv 9-13). Joy over the kingdom’s inauguration is mingled with longing for its consummation (vv 14-17). The summary of 9:35-38 echoes 4:23-25, recalls chapters 5–7, and prepares for the next major discourse.<\/p>\n<h5>Jesus’ Charge to the Missionaries (10:1-42)<\/h5>\n<p>In response to the prayers that he has commanded, Christ now invests 12 disciples with apostolic authority and sends them out into his harvest field (9:37–10:4). The discourse speaks both of the apostles’ immediate mission (10:5-15) and of the church’s broader mission (vv 16-42). For now, the apostles are to concentrate on evangelizing Jews (v 6), in preparation for the mission to Gentiles (28:19). The “worthy” are those who welcome the apostles and their message; the “unworthy,” those who reject them (10:11-15). In the broader mission, there is sure to be persecution (vv 16-19, 24-25), but this will actually aid the witness (vv 17-23). God will save his faithful missionaries (vv 19-23) but judge those who oppress them and who disown Christ (vv 26-39). A sure reward awaits both the herald and the recipient of the message (vv 37-42).<\/p>\n<h5>Christ the Lord (11:1–12:50)<\/h5>\n<p>The judgment John predicted is already under way; one’s stand in the last judgment would be determined by his response to the words and works of Jesus (11:2-6). Like his herald, Jesus meets with widespread hostility and indifference (vv 7-19). Given the finality of the grace attending his ministry, those who reject him will suffer the severest judgment (vv 20-24). Yet there are others—the lowly, the burdened, the teachable—who learn (by revelation from God the Father and God the Son) that the “Lord of heaven and earth” is also the “gentle and humble” God who comes to give rest to those who trust in him (vv 25-30). As the one who ushers in the new age (12:6), Jesus claims that he is the Lord of the Sabbath (vv 1-8). True rest (11:29) comes to those who come to Jesus.<\/p>\n<p>Viewing Jesus as the destroyer of the Sabbath, the Pharisees ascribe his miraculous powers to Satan (12:22-24). On the contrary, says Jesus, the rule he is inaugurating is crushing Satan’s empire (vv 25-29). To reject this truth in the full awareness of what one is doing is to commit the unforgivable sin against the Holy Spirit (vv 30-32); the words of Jesus’ accusers expose them as persons destined for condemnation (vv 33-37). The requested sign from heaven will not be given. Jesus’ resurrection is the only sign they need.<\/p>\n<h5>The Parables of the Kingdom (13:1-58)<\/h5>\n<p>This, the third of Matthew’s five great discourses, contains seven parables. In the parable of the sower, four kinds of soil—hard, shallow, cluttered, and fruitful—illustrate the various responses to Jesus’ preaching (13:3-9, 18-23). As those who have received Jesus’ proclamation of the kingdom (4:17), the disciples are given more light, but the crowds must accept that initial proclamation before further light is given (13:10-17, 34-35). In both the parable of the weeds (vv 24-30, 36-43) and the parable of the net (vv 47-50), Jesus assures his disciples that the final judgment will separate true believers from false, and warns against hasty, premature judgments (cf. 7:1-5). The parables of the mustard and the yeast (13:31-33) contrast the smallness of the kingdom’s inauguration with the fullness of its consummation. The parables of the hidden treasure and the pearl (vv 44-46) depict the kingdom as a value far surpassing all others (cf. 6:33). Thus illuminated by Jesus, disciples have new treasures to add to their old (13:51-52). The people of Nazareth, on the contrary, echo the crowds’ lack of understanding and the Pharisees’ hostility (vv 53-58).<\/p>\n<h5>Spiritual Conflict (14:1–16:12)<\/h5>\n<p>In 14:1-12 the preaching of John exposes the weakness of Herod, and the beheading of John anticipates the crucifixion of Jesus (cf. 17:12). The true king is not Herod but Jesus. He is sovereign over nature itself (14:13-36)—God incarnate, “God with us,” who feeds the hungry multitude in the wilderness (as God once provided manna) and walks upon and calms the sea (see Ps 89:9). Peter models Christians’ faith, fear, and utter dependence on Jesus (Mt 14:28-31). The Pharisees and teachers of the law appear to worship God but in fact are devoted to their own traditions, which they offer not as supplements but as <em>rivals<\/em> to the Word of God (15:1-9). In verses 10-20 Jesus teaches both that ceremonial law apart from moral law becomes empty ritual, and that the old distinction between clean and unclean foods (Lv 11) is now as obsolete as the distinction between Jews and Gentiles. To underscore the point, Jesus enters pagan territory, heals a Canaanite (15:21-28) and feeds a Gentile multitude (vv 29-39). Pharisees and Sadducees, for all their differences, are united in their opposition to Jesus (16:1-12).<\/p>\n<h5>The Coming Salvation (16:13–17:27)<\/h5>\n<p>Going beyond the crowds’ respectful but inadequate estimates, Peter confesses Jesus to be “the Christ, the Son of the living God”—a recognition of Jesus’ deity granted by divine revelation (16:13-17; cf. 11:25-26). As it is God the Son who possesses and builds the church, Satan and death are victims rather than victors. Jesus will build his church on Peter’s confession that Jesus is the Christ, the Son of the living God. The apostles’ prohibiting and granting entry into the church (“binding” and “loosing,” respectively) depends upon the prior decision of heaven (i.e., God’s revelation of apostolic teaching). In face of Peter’s confession and the persistent false notions of messiahship (16:20, 23), Jesus now (for the first time) predicts his sufferings and coming glory (vv 21-28). In anticipation of that glory, Jesus is transfigured before certain disciples; Moses and Elijah join God the Father in bearing witness to the unique splendor of God the Son (17:1-8). Jesus then demonstrated his power by combating demonic powers (vv 14-18) and exhibited his authority by choosing to pay the temple tax using miraculous means (vv 24-27).<\/p>\n<h5>Greatness in the Kingdom (18:1-35)<\/h5>\n<p>In this, the fourth of Matthew’s five great discourses, Jesus concentrates on the character and attitudes of church members. He calls upon his followers both to <em>become<\/em> and to <em>welcome<\/em> the lowliest (18:1-5). Leaders especially are enjoined to deal harshly with themselves but gently with those under their care (vv 6-9). Remembering the Father’s love for sinners, Christians are to make every effort (both by prayer and by personal initiative) to restore offending brothers, with excommunication being the last resort (vv 10-20). Church members who really understand the Father’s amazing grace will never stop offering forgiveness and compassion to those who wrong them (vv 21-35).<\/p>\n<h5>Instructions on the Way to Jerusalem (19:1–20:34)<\/h5>\n<p>Given God’s creation ordinances, says Jesus, divorce itself is never <em>commanded;<\/em> it is only <em>permitted<\/em> in the case of sin—that is, where the marital bond has already been severed through infidelity (19:1-9). As in 5:17-48, Jesus calls his followers to radical obedience (19:10-12). Besides instructing disciples to become like children (18:1-4), Jesus embraces children themselves with his love (19:13-15). He appeals likewise to the rich young man (vv 16-22); but the man, while faithful to the commands about love of neighbor, is too bound by his wealth to give himself unreservedly to loving God. Yet those who abandon all to follow Jesus will receive wealth untold in the coming kingdom (vv 27-30). The basis for such blessings lies not in human merit but in the astonishing generosity of the gracious God (20:1-16). None—not even the rich—are beyond the power of his grace. But God offers free salvation at great cost to himself (vv 17-19). Confronting competitiveness and ambition among his followers, Jesus teaches them that true greatness lies not in lording it over others but in serving them (vv 20-34), as shall be supremely demonstrated in his death as “a ransom for many” (v 28).<\/p>\n<h5>Confrontations in Jerusalem (21:1–22:46)<\/h5>\n<p>As the Servant-King (cf. 3:17), and as the Messiah destined for suffering (cf. 16:16-21; 20:28), Jesus enters Jerusalem not upon a war horse but upon a donkey’s colt, for he purposes not to declare war on his enemies but to hand himself over to them—and thus achieve his triumph through defeat (21:1-11). As Lord of the temple, he demands that its commerce be halted and that it become (as God ordained) a place of worship for everyone, including the sick, the young, and the alien (21:12-17; cf. Mk 11:17). He outwits those who refuse to acknowledge the heavenly source of his and John’s authority (Mt 21:23-27). In dramatic and devastating fashion, first visibly (by cursing the fig tree—vv 18-22) and then verbally (in the three parables of 21:28–22:14), Jesus pronounces judgment upon those Jews who have refused to acknowledge him as Messiah and Son of God. Henceforth, the true people of God are those who believe in Jesus, whether Jews or Gentiles. He calls upon his people to pledge their supreme allegiance to God. In the resurrection what will matter most is one’s relationship to God (22:23-33). Indeed, he who loves God with his whole being and his neighbor as himself has kept the two foundational commandments of the OT (vv 34-40). Henceforth, submitting to God means rightly recognizing Jesus; he is indeed David’s son (Mt 1:1), but he is supremely David’s Lord—the exalted Son of God (22:41-46; cf. 16:16).<\/p>\n<h5>Woes upon the Scribes and Pharisees (23:1-39)<\/h5>\n<p>Five reasons are stated for Jesus’ denunciation of the Jewish religious leaders. First is their hypocrisy: their practice contradicts their teaching (23:1-4), their external purity conceals inner rottenness (vv 25-28), and they appear to champion God’s cause but are really enemies of God’s servants (vv 29-36). Second is the pride that prompts their hypocrisy (23:5-12). Third is their exploitation of, and their baleful influence upon, those under their charge (vv 13-15). Fourth is their preoccupation with the minutia of the law to the neglect of its weightier matters (vv 16-24). Fifth is their responsibility for the dreadful judgment that the whole nation is about to experience (vv 33-39).<\/p>\n<h5>The Coming of the End (24:1–25:46)<\/h5>\n<p>The introduction to this, the fifth and last of Matthew’s great discourses, makes it plain that there is the closest connection (for both Jesus and his disciples) between the coming destruction of Jerusalem and the end of the age (24:1-3). Jesus first characterizes the time between his first advent and his return: there will be natural catastrophes, international warfare, the rise of false messiahs, the persecution of God’s people, and the universal proclamation of the gospel of the kingdom (vv 4-14). Then Jesus speaks of the catastrophe that is soon to befall the Jewish nation in particular (as already foretold in 22:7; 23:38), culminating in the destruction of Jerusalem and its temple in <span>AD<\/span> 70 (24:15-25). Sometime thereafter (but after an interval known only to God the Father—v 36), the Son of Man will return in great glory, amid apocalyptic signs, to gather his people (vv 26-31). The present generation will not pass away before judgment falls upon Israel (vv 15-25), so let listeners take heed (vv 32-35). The same warning applies to the more remote coming of the Son of Man (vv 36-51): both the certainty of the event and the uncertainty of its time call for vigilance and faithfulness in the interval, for that event will bring both salvation and judgment. To drive the lesson home, Jesus tells the parables of the wise and foolish virgins (25:1-13) and the talents (vv 14-30). The concluding parable of the sheep and the goats (vv 31-46) speaks of the urgent necessity of making the right response to the “brothers”—that is, the messengers—of Christ; those who feed, clothe, and otherwise care for the messengers of Christ thereby testify to their reception of the apostles’ message and their Lord (cf. 10:40-42).<\/p>\n<h5>The Road to Golgotha (26:1–27:26)<\/h5>\n<p>As though in response to Jesus’ own prediction, the chief priests and the elders hatch their murderous plot (26:1-5), soon to be aided by Judas (vv 14-16). The anointing at Bethany (vv 6-13) testifies to the extravagance of love and the imminence of death. At the Passover meal (vv 17-30), signaling at what sacrifice the new exodus comes about (cf. 2:15), Jesus interprets his forthcoming death as an atoning sacrifice for the forgiveness of sins (26:26-28; cf. 1:21) and anticipates the day of final victory over sin and death in the consummated kingdom (26:29). Jesus’ agony in Gethsemane (vv 36-46) expresses his horror over taking his people’s sins upon himself. By a stupendous act of filial obedience, he submits his will to the Father, that the Scriptures might be fulfilled (26:54; cf. Is 53). As the servant of God destined to suffer, Jesus resists attempts to thwart his arrest (26:47-56). The Jews’ supreme court (the Sanhedrin) and their loftiest religious official (the high priest) condemn Jesus as a blasphemer because he dares to identify himself as “the Christ, the Son of God” (26:57-68; cf. 16:16). As though joining the court’s repudiation, Peter—in fulfillment of Jesus’ prophecy (26:31-35)—disclaims knowledge of Jesus (vv 69-75). Judas’s disillusionment finds expression in suicide (27:3-10). The Jews hand Jesus over to Pilate the Roman governor (vv 1-2), he alone having the authority to pronounce the death sentence. Knowing that the charge of blasphemy will carry no weight with Pilate, the Jews now represent Jesus as a threat to Caesar. In the end, Pilate responds not to specific charges and evidence but to pressure from the crowd and the threat of riot (vv 11-25). He releases Barabbas and delivers Jesus to be crucified (v 26).<\/p>\n<h5>The Death of Jesus (27:27-66)<\/h5>\n<p>Following his humiliating treatment at the hands of the Roman soldiers, Jesus is led to the place of execution; weakened by the beatings, he requires assistance (27:27-32). He refuses the proffered narcotic so that he might keep his head clear (v 34). His being executed with malefactors (v 38) testifies to the purpose of his death (cf. 1:21). A steady stream of abuse is hurled at him, in blasphemous disregard of the truth of the superscription “This is Jesus the King of the Jews” (27:37-44). Finally, out of the darkness Jesus utters the cry of dereliction; now is revealed the ultimate horror (that from which his soul shrank in Gethsemane), the sin-bearer’s supreme agony—the beloved Son’s abandonment by the Father (vv 45-49). Having cried out with a loud voice (cf. Jn 19:30), Jesus dies (27:50). Immediately, the saving effects of his death become evident (vv 51-53): sinners, now forgiven, have access to the holy God (the veil of the temple is rent asunder), and there is hope of resurrection for those who have died. As at the beginning (2:1-12), Gentiles instead of Jews confess Jesus (27:54; contrast 26:63-65). Joseph’s careful attentiveness to Jesus’ burial contrasts with the ongoing attempts of the chief priests and Pharisees to resist Jesus’ power (27:57-66).<\/p>\n<h5>The Triumph of the Savior (28:1-20)<\/h5>\n<p>Amid great glory and power and joy, the Savior’s victory over death is announced and attested (28:1-7). The risen Jesus appears first to the women who stayed with him during his crucifixion (28:8-10; cf. 27:61; 28:1). The Jews’ response to the guards’ report signals their growing desperation before irresistible reality (28:11-15). Meeting with the 11 disciples on the mountain in Galilee (vv 16-20), Jesus, the new Moses, continues his instructions. He now reveals the evangelistic purpose for which Matthew has been preparing readers from the very threshold of his Gospel. The apostles are to disciple all peoples by baptizing them into the name of the triune God and by teaching them to obey all that Jesus has commanded. The apostles go forth in the assurance that Jesus—as the Lord—stands over them, and that Jesus—as Immanuel—stands with them until the very end of the age.<\/p>\n<p><em>See also<\/em> Jesus Christ, Life and Teachings of; Luke, Gospel of; Mark, Gospel of; Matthew (Person); Synoptic Gospels.<\/p>","summary_ro":"MATTHEW, Gospel of First Gospel and first book of the NT. Preview • Author • Date and Provenance • Purpose • Content Author Nowhere does the text of Matthew itself clearly identify the author. Yet, as did the ancient church, we may ascribe authorship to Matthew the apostle. He was otherwise known as Levi (see Mk 2:14; Lk 5:27, 29). Before Jesus called him, he was a tax collector (Mt 9:9ff.). It is interesting to note that Matthew called himself a tax collector, while none of the other Gospel ...","summary_en":"MATTHEW, Gospel of First Gospel and first book of the NT. Preview • Author • Date and Provenance • Purpose • Content Author Nowhere does the text of Matthew itself clearly identify the author. Yet, as did the ancient church, we may ascribe authorship to Matthew the apostle. He was otherwise known as Levi (see Mk 2:14; Lk 5:27, 29). Before Jesus called him, he was a tax collector (Mt 9:9ff.). It is interesting to note that Matthew called himself a tax collector, while none of the other Gospel ...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":40391,"type":"textbox","type_label":"Notă explicativă","type_icon":"💡","type_color":"#8b5cf6","title_ro":"Watch Out","title_en":"Watch Out","content_ro":"<h3>Watch Out<\/h3>\n<blockquote><p>Sometimes eschatology has been a divisive force within Christian circles because believers have quarreled over minor points. In some cases denominations in which there was agreement on the major doctrines of eschatology have split over a minor point, such as the tribulational views. Another danger to be avoided is date setting. While we are to be alert to the “signs of the times,” we must remember that God has not revealed the exact time of our Lord’s return to any human being, or even to the angels (Mt 24:36). Some have believed that they could determine the exact time of the Lord’s return. When their calculations proved incorrect, these believers had their faith jeopardized as a result.<\/p><\/blockquote>\n<p>Properly understood and applied, eschatology has a powerful positive significance for Christians. It is to be a source of comfort (1 Thes 4:18) and encouragement (1 Cor 15:58); it challenges Christians to watchfulness and faithful service (Mt 25:14-30). Because the time is limited, Christians are to use faithfully the opportunities that are theirs. Because of the certainty of our Lord’s return, we are to be filled with hope and courage.<\/p>","content_en":"<h3>Watch Out<\/h3>\n<blockquote><p>Sometimes eschatology has been a divisive force within Christian circles because believers have quarreled over minor points. In some cases denominations in which there was agreement on the major doctrines of eschatology have split over a minor point, such as the tribulational views. Another danger to be avoided is date setting. While we are to be alert to the “signs of the times,” we must remember that God has not revealed the exact time of our Lord’s return to any human being, or even to the angels (Mt 24:36). Some have believed that they could determine the exact time of the Lord’s return. When their calculations proved incorrect, these believers had their faith jeopardized as a result.<\/p><\/blockquote>\n<p>Properly understood and applied, eschatology has a powerful positive significance for Christians. It is to be a source of comfort (1 Thes 4:18) and encouragement (1 Cor 15:58); it challenges Christians to watchfulness and faithful service (Mt 25:14-30). Because the time is limited, Christians are to use faithfully the opportunities that are theirs. Because of the certainty of our Lord’s return, we are to be filled with hope and courage.<\/p>","summary_ro":"Watch Out Sometimes eschatology has been a divisive force within Christian circles because believers have quarreled over minor points. In some cases denominations in which there was agreement on the major doctrines of eschatology have split over a minor point, such as the tribulational views. Another danger to be avoided is date setting. While we are to be alert to the “signs of the times,” we must remember that God has not revealed the exact time of our Lord’s return to any human being, or e...","summary_en":"Watch Out Sometimes eschatology has been a divisive force within Christian circles because believers have quarreled over minor points. In some cases denominations in which there was agreement on the major doctrines of eschatology have split over a minor point, such as the tribulational views. Another danger to be avoided is date setting. While we are to be alert to the “signs of the times,” we must remember that God has not revealed the exact time of our Lord’s return to any human being, or e...","source":"Textboxes\/Textboxes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":55009,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:36","title_en":"Study Note: Matei 24:36","content_ro":"<p><strong>24:36<\/strong> <em>The day<\/em> is the day of judgment. • <em>or the Son:<\/em> Jesus’ limited knowledge is suggested also in Acts 1:7. Because the day is unknown, Jesus’ hearers should be vigilant and faithful (see Matt 24:37–25:46). This statement ought to deter those who attempt to calculate the date of our Lord’s return.<\/p>","content_en":"<p><strong>24:36<\/strong> <em>The day<\/em> is the day of judgment. • <em>or the Son:<\/em> Jesus’ limited knowledge is suggested also in Acts 1:7. Because the day is unknown, Jesus’ hearers should be vigilant and faithful (see Matt 24:37–25:46). This statement ought to deter those who attempt to calculate the date of our Lord’s return.<\/p>","summary_ro":"24:36 The day is the day of judgment. • or the Son: Jesus’ limited knowledge is suggested also in Acts 1:7. Because the day is unknown, Jesus’ hearers should be vigilant and faithful (see Matt 24:37–25:46). This statement ought to deter those who attempt to calculate the date of our Lord’s return.","summary_en":"24:36 The day is the day of judgment. • or the Son: Jesus’ limited knowledge is suggested also in Acts 1:7. Because the day is unknown, Jesus’ hearers should be vigilant and faithful (see Matt 24:37–25:46). This statement ought to deter those who attempt to calculate the date of our Lord’s return.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":82635,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:36","title_en":"Study Note: Matei 24:36","content_ro":"<p><strong>24:36<\/strong> <em>The day<\/em> is the day of judgment. • <em>or the Son:<\/em> Jesus’ limited knowledge is suggested also in Acts 1:7. Because the day is unknown, Jesus’ hearers should be vigilant and faithful (see Matt 24:37–25:46). This statement ought to deter those who attempt to calculate the date of our Lord’s return.<\/p>","content_en":"<p><strong>24:36<\/strong> <em>The day<\/em> is the day of judgment. • <em>or the Son:<\/em> Jesus’ limited knowledge is suggested also in Acts 1:7. Because the day is unknown, Jesus’ hearers should be vigilant and faithful (see Matt 24:37–25:46). This statement ought to deter those who attempt to calculate the date of our Lord’s return.<\/p>","summary_ro":"24:36 The day is the day of judgment. • or the Son: Jesus’ limited knowledge is suggested also in Acts 1:7. Because the day is unknown, Jesus’ hearers should be vigilant and faithful (see Matt 24:37–25:46). This statement ought to deter those who attempt to calculate the date of our Lord’s return.","summary_en":"24:36 The day is the day of judgment. • or the Son: Jesus’ limited knowledge is suggested also in Acts 1:7. Because the day is unknown, Jesus’ hearers should be vigilant and faithful (see Matt 24:37–25:46). This statement ought to deter those who attempt to calculate the date of our Lord’s return.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":110261,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:36","title_en":"Study Note: Matei 24:36","content_ro":"<p><strong>24:36<\/strong> <em>The day<\/em> is the day of judgment. • <em>or the Son:<\/em> Jesus’ limited knowledge is suggested also in Acts 1:7. Because the day is unknown, Jesus’ hearers should be vigilant and faithful (see Matt 24:37–25:46). This statement ought to deter those who attempt to calculate the date of our Lord’s return.<\/p>","content_en":"<p><strong>24:36<\/strong> <em>The day<\/em> is the day of judgment. • <em>or the Son:<\/em> Jesus’ limited knowledge is suggested also in Acts 1:7. Because the day is unknown, Jesus’ hearers should be vigilant and faithful (see Matt 24:37–25:46). This statement ought to deter those who attempt to calculate the date of our Lord’s return.<\/p>","summary_ro":"24:36 The day is the day of judgment. • or the Son: Jesus’ limited knowledge is suggested also in Acts 1:7. Because the day is unknown, Jesus’ hearers should be vigilant and faithful (see Matt 24:37–25:46). This statement ought to deter those who attempt to calculate the date of our Lord’s return.","summary_en":"24:36 The day is the day of judgment. • or the Son: Jesus’ limited knowledge is suggested also in Acts 1:7. Because the day is unknown, Jesus’ hearers should be vigilant and faithful (see Matt 24:37–25:46). This statement ought to deter those who attempt to calculate the date of our Lord’s return.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":137887,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:36","title_en":"Study Note: Matei 24:36","content_ro":"<p><strong>24:36<\/strong> <em>The day<\/em> is the day of judgment. • <em>or the Son:<\/em> Jesus’ limited knowledge is suggested also in Acts 1:7. Because the day is unknown, Jesus’ hearers should be vigilant and faithful (see Matt 24:37–25:46). This statement ought to deter those who attempt to calculate the date of our Lord’s return.<\/p>","content_en":"<p><strong>24:36<\/strong> <em>The day<\/em> is the day of judgment. • <em>or the Son:<\/em> Jesus’ limited knowledge is suggested also in Acts 1:7. Because the day is unknown, Jesus’ hearers should be vigilant and faithful (see Matt 24:37–25:46). This statement ought to deter those who attempt to calculate the date of our Lord’s return.<\/p>","summary_ro":"24:36 The day is the day of judgment. • or the Son: Jesus’ limited knowledge is suggested also in Acts 1:7. Because the day is unknown, Jesus’ hearers should be vigilant and faithful (see Matt 24:37–25:46). This statement ought to deter those who attempt to calculate the date of our Lord’s return.","summary_en":"24:36 The day is the day of judgment. • or the Son: Jesus’ limited knowledge is suggested also in Acts 1:7. Because the day is unknown, Jesus’ hearers should be vigilant and faithful (see Matt 24:37–25:46). This statement ought to deter those who attempt to calculate the date of our Lord’s return.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":65566,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Day Is Coming","title_en":"The Day Is Coming","content_ro":"<h3>The Day Is Coming<\/h3>\n<p>Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written.<\/p>\n<p>The second event that Jesus predicted was the destruction of Jerusalem in <span>AD<\/span> 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community must continue to live in faithful watchfulness after this event for the Son of God’s return in glory, which might be soon (Mark 13:34-37).<\/p>\n<p>The third event that Jesus predicted was his own future return (Matt 23:39; 24:3, 29-31, 24:36–25:46; Mark 8:38; 13:24-27, 32-37; Luke 21:25-36; John 14:1-3). References to Jesus’ return can be found throughout the New Testament (see, e.g., 1 Cor 1:7-8; 3:13; 5:5; 2 Cor 1:14; Phil 1:6, 10; 2:16; 1 Thes 5:1-11; 2 Thes 2:2; 2 Tim 1:12, 18; 4:1, 8).<\/p>\n<p>When Jesus returns, the promises about God’s Kingdom will be completely fulfilled. Jesus will bring judgment and destruction for Satan and his angels (Rom 16:20; 2 Thes 2:3-12). Unbelievers will also experience eternal judgment (Matt 13:40-42; 25:31-46; Luke 6:24-26; 16:19-31; Acts 10:42; Eph 5:6; Col 3:6; Heb 10:25; 2 Pet 3:7; Jude 1:6; Rev 1:7; 6:14, 17). Meanwhile, the faithful will be resurrected to experience the joy of eternal life (1 Thes 4:13-18). God will gather his chosen people for salvation (Mark 13:27; Heb 1:14; 9:27-28), grace (1 Pet 1:13), and glory (1 Thes 2:12; 2 Thes 2:14; 1 Pet 1:7; 5:1, 4). He will give his people a priceless inheritance (1 Pet 1:4) and new eternal bodies (1 Cor 15:35-57; Phil 3:21; 1 Thes 4:13-18). All of creation will also be rescued from its curse (Gen 3:17-18) and be transformed (Rom 8:20-23; 2 Pet 3:12-13; Rev 21:1–22:5). Sorrow, tears, mourning, and death will no longer exist (Rev 21:4). Those who have had faith during this life will see God (Matt 5:8; Rev 22:3).<\/p>\n<p>In light of these promises, believers in Jesus are to prayerfully await his return (Matt 6:10; Rev 22:20). We should not speculate on dates for his coming (Mark 13:32; Acts 1:7), but should live in a way that is honorable (1 Jn 2:28) and be prepared (Matt 24:36–25:30; 1 Thes 5:1-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 5:8; 6:10; 13:41-42; 23:39; 24:3–25:46; Mark 8:38; 13:1-37; 14:25; Luke 6:24-26; 16:19-31; 19:41-44; 21:5-36; John 14:1-3; Acts 1:6-7; 10:42; Rom 8:20-23; 16:20; 1 Cor 1:7-8; 15:35-58; 2 Cor 1:14; Phil 1:6, 10; 2:16; 3:21; 1 Thes 4:13-18; 2 Thes 2:2-14; 2 Tim 4:1-8; Titus 2:11-13; Heb 9:28; 10:25, 37; 1 Pet 1:7, 13; 5:1-4; 2 Pet 3:7-13; 1 Jn 2:28; Rev 1:7; 6:15-17; 21:1–22:7; 22:12, 20<\/p>","content_en":"<h3>The Day Is Coming<\/h3>\n<p>Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written.<\/p>\n<p>The second event that Jesus predicted was the destruction of Jerusalem in <span>AD<\/span> 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community must continue to live in faithful watchfulness after this event for the Son of God’s return in glory, which might be soon (Mark 13:34-37).<\/p>\n<p>The third event that Jesus predicted was his own future return (Matt 23:39; 24:3, 29-31, 24:36–25:46; Mark 8:38; 13:24-27, 32-37; Luke 21:25-36; John 14:1-3). References to Jesus’ return can be found throughout the New Testament (see, e.g., 1 Cor 1:7-8; 3:13; 5:5; 2 Cor 1:14; Phil 1:6, 10; 2:16; 1 Thes 5:1-11; 2 Thes 2:2; 2 Tim 1:12, 18; 4:1, 8).<\/p>\n<p>When Jesus returns, the promises about God’s Kingdom will be completely fulfilled. Jesus will bring judgment and destruction for Satan and his angels (Rom 16:20; 2 Thes 2:3-12). Unbelievers will also experience eternal judgment (Matt 13:40-42; 25:31-46; Luke 6:24-26; 16:19-31; Acts 10:42; Eph 5:6; Col 3:6; Heb 10:25; 2 Pet 3:7; Jude 1:6; Rev 1:7; 6:14, 17). Meanwhile, the faithful will be resurrected to experience the joy of eternal life (1 Thes 4:13-18). God will gather his chosen people for salvation (Mark 13:27; Heb 1:14; 9:27-28), grace (1 Pet 1:13), and glory (1 Thes 2:12; 2 Thes 2:14; 1 Pet 1:7; 5:1, 4). He will give his people a priceless inheritance (1 Pet 1:4) and new eternal bodies (1 Cor 15:35-57; Phil 3:21; 1 Thes 4:13-18). All of creation will also be rescued from its curse (Gen 3:17-18) and be transformed (Rom 8:20-23; 2 Pet 3:12-13; Rev 21:1–22:5). Sorrow, tears, mourning, and death will no longer exist (Rev 21:4). Those who have had faith during this life will see God (Matt 5:8; Rev 22:3).<\/p>\n<p>In light of these promises, believers in Jesus are to prayerfully await his return (Matt 6:10; Rev 22:20). We should not speculate on dates for his coming (Mark 13:32; Acts 1:7), but should live in a way that is honorable (1 Jn 2:28) and be prepared (Matt 24:36–25:30; 1 Thes 5:1-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 5:8; 6:10; 13:41-42; 23:39; 24:3–25:46; Mark 8:38; 13:1-37; 14:25; Luke 6:24-26; 16:19-31; 19:41-44; 21:5-36; John 14:1-3; Acts 1:6-7; 10:42; Rom 8:20-23; 16:20; 1 Cor 1:7-8; 15:35-58; 2 Cor 1:14; Phil 1:6, 10; 2:16; 3:21; 1 Thes 4:13-18; 2 Thes 2:2-14; 2 Tim 4:1-8; Titus 2:11-13; Heb 9:28; 10:25, 37; 1 Pet 1:7, 13; 5:1-4; 2 Pet 3:7-13; 1 Jn 2:28; Rev 1:7; 6:15-17; 21:1–22:7; 22:12, 20<\/p>","summary_ro":"The Day Is Coming Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written. The second event that Jesus predicted was the destruction of Jerusalem in AD 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community m...","summary_en":"The Day Is Coming Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written. The second event that Jesus predicted was the destruction of Jerusalem in AD 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community m...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67461,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"“He Will Come”","title_en":"“He Will Come”","content_ro":"<h3>“He Will Come”<\/h3>\n<p>Jesus promised his followers that he would return so that he could bring them to be with him forever (John 14:1-3). Immediately after Jesus ascended to heaven, the apostles received a message that he would someday come back (Acts 1:9-11). And in the visions that are recounted in the book of Revelation, John again hears from Jesus the promise of his return (22:6-20).<\/p>\n<p>This final consummation of all things—the “day of the Lord” (2:2)—will come when least expected, like “a thief in the night” (1 Thes 5:2). Only the Father knows when that day will be (Matt 24:36; Acts 1:6-7). The present is not a time for speculation but for hope and confidence. Setting dates and times is not the way Christians should approach questions about the end. Scripture teaches about final things (<em>eschatology<\/em>) to give hope in the midst of trouble and perspective on present life and conduct. Hence, though Paul lays out certain events that will precede the day of the Lord, such as apostasy and the appearance of the man of lawlessness (2 Thes 2:1-12), the details are not the focus of his attention. Rather, he reminds his audience of these events (2 Thes 2:5) in order to refute false teaching and to encourage believers who are facing persecution (2 Thes 1:3-10).<\/p>\n<p>When Christ comes, he will destroy the enemies of the Good News, rescue persecuted believers (2 Thes 1:7-10), and gather his followers to be with him for eternity (1 Thes 4:13-17). This future event calls for a present response. Those who receive the Good News and live for God can have confidence of rescue. Those who reject God will experience everlasting destruction. God’s choosing and calling of believers is their hope and comfort (2:13-14). They can stand firm in the present as they face the future (2:14-15), knowing what will be the outcome when he comes.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 25:1-46; Acts 1:6-7; 1 Thes 4:13–5:11; 2 Thes 1:7-10; 2:1-12<\/p>","content_en":"<h3>“He Will Come”<\/h3>\n<p>Jesus promised his followers that he would return so that he could bring them to be with him forever (John 14:1-3). Immediately after Jesus ascended to heaven, the apostles received a message that he would someday come back (Acts 1:9-11). And in the visions that are recounted in the book of Revelation, John again hears from Jesus the promise of his return (22:6-20).<\/p>\n<p>This final consummation of all things—the “day of the Lord” (2:2)—will come when least expected, like “a thief in the night” (1 Thes 5:2). Only the Father knows when that day will be (Matt 24:36; Acts 1:6-7). The present is not a time for speculation but for hope and confidence. Setting dates and times is not the way Christians should approach questions about the end. Scripture teaches about final things (<em>eschatology<\/em>) to give hope in the midst of trouble and perspective on present life and conduct. Hence, though Paul lays out certain events that will precede the day of the Lord, such as apostasy and the appearance of the man of lawlessness (2 Thes 2:1-12), the details are not the focus of his attention. Rather, he reminds his audience of these events (2 Thes 2:5) in order to refute false teaching and to encourage believers who are facing persecution (2 Thes 1:3-10).<\/p>\n<p>When Christ comes, he will destroy the enemies of the Good News, rescue persecuted believers (2 Thes 1:7-10), and gather his followers to be with him for eternity (1 Thes 4:13-17). This future event calls for a present response. Those who receive the Good News and live for God can have confidence of rescue. Those who reject God will experience everlasting destruction. God’s choosing and calling of believers is their hope and comfort (2:13-14). They can stand firm in the present as they face the future (2:14-15), knowing what will be the outcome when he comes.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 25:1-46; Acts 1:6-7; 1 Thes 4:13–5:11; 2 Thes 1:7-10; 2:1-12<\/p>","summary_ro":"“He Will Come” Jesus promised his followers that he would return so that he could bring them to be with him forever (John 14:1-3). Immediately after Jesus ascended to heaven, the apostles received a message that he would someday come back (Acts 1:9-11). And in the visions that are recounted in the book of Revelation, John again hears from Jesus the promise of his return (22:6-20). This final consummation of all things—the “day of the Lord” (2:2)—will come when least expected, like “a thief in...","summary_en":"“He Will Come” Jesus promised his followers that he would return so that he could bring them to be with him forever (John 14:1-3). Immediately after Jesus ascended to heaven, the apostles received a message that he would someday come back (Acts 1:9-11). And in the visions that are recounted in the book of Revelation, John again hears from Jesus the promise of his return (22:6-20). This final consummation of all things—the “day of the Lord” (2:2)—will come when least expected, like “a thief in...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":93192,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Day Is Coming","title_en":"The Day Is Coming","content_ro":"<h3>The Day Is Coming<\/h3>\n<p>Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written.<\/p>\n<p>The second event that Jesus predicted was the destruction of Jerusalem in <span>AD<\/span> 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community must continue to live in faithful watchfulness after this event for the Son of God’s return in glory, which might be soon (Mark 13:34-37).<\/p>\n<p>The third event that Jesus predicted was his own future return (Matt 23:39; 24:3, 29-31, 24:36–25:46; Mark 8:38; 13:24-27, 32-37; Luke 21:25-36; John 14:1-3). References to Jesus’ return can be found throughout the New Testament (see, e.g., 1 Cor 1:7-8; 3:13; 5:5; 2 Cor 1:14; Phil 1:6, 10; 2:16; 1 Thes 5:1-11; 2 Thes 2:2; 2 Tim 1:12, 18; 4:1, 8).<\/p>\n<p>When Jesus returns, the promises about God’s Kingdom will be completely fulfilled. Jesus will bring judgment and destruction for Satan and his angels (Rom 16:20; 2 Thes 2:3-12). Unbelievers will also experience eternal judgment (Matt 13:40-42; 25:31-46; Luke 6:24-26; 16:19-31; Acts 10:42; Eph 5:6; Col 3:6; Heb 10:25; 2 Pet 3:7; Jude 1:6; Rev 1:7; 6:14, 17). Meanwhile, the faithful will be resurrected to experience the joy of eternal life (1 Thes 4:13-18). God will gather his chosen people for salvation (Mark 13:27; Heb 1:14; 9:27-28), grace (1 Pet 1:13), and glory (1 Thes 2:12; 2 Thes 2:14; 1 Pet 1:7; 5:1, 4). He will give his people a priceless inheritance (1 Pet 1:4) and new eternal bodies (1 Cor 15:35-57; Phil 3:21; 1 Thes 4:13-18). All of creation will also be rescued from its curse (Gen 3:17-18) and be transformed (Rom 8:20-23; 2 Pet 3:12-13; Rev 21:1–22:5). Sorrow, tears, mourning, and death will no longer exist (Rev 21:4). Those who have had faith during this life will see God (Matt 5:8; Rev 22:3).<\/p>\n<p>In light of these promises, believers in Jesus are to prayerfully await his return (Matt 6:10; Rev 22:20). We should not speculate on dates for his coming (Mark 13:32; Acts 1:7), but should live in a way that is honorable (1 Jn 2:28) and be prepared (Matt 24:36–25:30; 1 Thes 5:1-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 5:8; 6:10; 13:41-42; 23:39; 24:3–25:46; Mark 8:38; 13:1-37; 14:25; Luke 6:24-26; 16:19-31; 19:41-44; 21:5-36; John 14:1-3; Acts 1:6-7; 10:42; Rom 8:20-23; 16:20; 1 Cor 1:7-8; 15:35-58; 2 Cor 1:14; Phil 1:6, 10; 2:16; 3:21; 1 Thes 4:13-18; 2 Thes 2:2-14; 2 Tim 4:1-8; Titus 2:11-13; Heb 9:28; 10:25, 37; 1 Pet 1:7, 13; 5:1-4; 2 Pet 3:7-13; 1 Jn 2:28; Rev 1:7; 6:15-17; 21:1–22:7; 22:12, 20<\/p>","content_en":"<h3>The Day Is Coming<\/h3>\n<p>Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written.<\/p>\n<p>The second event that Jesus predicted was the destruction of Jerusalem in <span>AD<\/span> 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community must continue to live in faithful watchfulness after this event for the Son of God’s return in glory, which might be soon (Mark 13:34-37).<\/p>\n<p>The third event that Jesus predicted was his own future return (Matt 23:39; 24:3, 29-31, 24:36–25:46; Mark 8:38; 13:24-27, 32-37; Luke 21:25-36; John 14:1-3). References to Jesus’ return can be found throughout the New Testament (see, e.g., 1 Cor 1:7-8; 3:13; 5:5; 2 Cor 1:14; Phil 1:6, 10; 2:16; 1 Thes 5:1-11; 2 Thes 2:2; 2 Tim 1:12, 18; 4:1, 8).<\/p>\n<p>When Jesus returns, the promises about God’s Kingdom will be completely fulfilled. Jesus will bring judgment and destruction for Satan and his angels (Rom 16:20; 2 Thes 2:3-12). Unbelievers will also experience eternal judgment (Matt 13:40-42; 25:31-46; Luke 6:24-26; 16:19-31; Acts 10:42; Eph 5:6; Col 3:6; Heb 10:25; 2 Pet 3:7; Jude 1:6; Rev 1:7; 6:14, 17). Meanwhile, the faithful will be resurrected to experience the joy of eternal life (1 Thes 4:13-18). God will gather his chosen people for salvation (Mark 13:27; Heb 1:14; 9:27-28), grace (1 Pet 1:13), and glory (1 Thes 2:12; 2 Thes 2:14; 1 Pet 1:7; 5:1, 4). He will give his people a priceless inheritance (1 Pet 1:4) and new eternal bodies (1 Cor 15:35-57; Phil 3:21; 1 Thes 4:13-18). All of creation will also be rescued from its curse (Gen 3:17-18) and be transformed (Rom 8:20-23; 2 Pet 3:12-13; Rev 21:1–22:5). Sorrow, tears, mourning, and death will no longer exist (Rev 21:4). Those who have had faith during this life will see God (Matt 5:8; Rev 22:3).<\/p>\n<p>In light of these promises, believers in Jesus are to prayerfully await his return (Matt 6:10; Rev 22:20). We should not speculate on dates for his coming (Mark 13:32; Acts 1:7), but should live in a way that is honorable (1 Jn 2:28) and be prepared (Matt 24:36–25:30; 1 Thes 5:1-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 5:8; 6:10; 13:41-42; 23:39; 24:3–25:46; Mark 8:38; 13:1-37; 14:25; Luke 6:24-26; 16:19-31; 19:41-44; 21:5-36; John 14:1-3; Acts 1:6-7; 10:42; Rom 8:20-23; 16:20; 1 Cor 1:7-8; 15:35-58; 2 Cor 1:14; Phil 1:6, 10; 2:16; 3:21; 1 Thes 4:13-18; 2 Thes 2:2-14; 2 Tim 4:1-8; Titus 2:11-13; Heb 9:28; 10:25, 37; 1 Pet 1:7, 13; 5:1-4; 2 Pet 3:7-13; 1 Jn 2:28; Rev 1:7; 6:15-17; 21:1–22:7; 22:12, 20<\/p>","summary_ro":"The Day Is Coming Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written. The second event that Jesus predicted was the destruction of Jerusalem in AD 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community m...","summary_en":"The Day Is Coming Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written. The second event that Jesus predicted was the destruction of Jerusalem in AD 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community m...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95087,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"“He Will Come”","title_en":"“He Will Come”","content_ro":"<h3>“He Will Come”<\/h3>\n<p>Jesus promised his followers that he would return so that he could bring them to be with him forever (John 14:1-3). Immediately after Jesus ascended to heaven, the apostles received a message that he would someday come back (Acts 1:9-11). And in the visions that are recounted in the book of Revelation, John again hears from Jesus the promise of his return (22:6-20).<\/p>\n<p>This final consummation of all things—the “day of the Lord” (2:2)—will come when least expected, like “a thief in the night” (1 Thes 5:2). Only the Father knows when that day will be (Matt 24:36; Acts 1:6-7). The present is not a time for speculation but for hope and confidence. Setting dates and times is not the way Christians should approach questions about the end. Scripture teaches about final things (<em>eschatology<\/em>) to give hope in the midst of trouble and perspective on present life and conduct. Hence, though Paul lays out certain events that will precede the day of the Lord, such as apostasy and the appearance of the man of lawlessness (2 Thes 2:1-12), the details are not the focus of his attention. Rather, he reminds his audience of these events (2 Thes 2:5) in order to refute false teaching and to encourage believers who are facing persecution (2 Thes 1:3-10).<\/p>\n<p>When Christ comes, he will destroy the enemies of the Good News, rescue persecuted believers (2 Thes 1:7-10), and gather his followers to be with him for eternity (1 Thes 4:13-17). This future event calls for a present response. Those who receive the Good News and live for God can have confidence of rescue. Those who reject God will experience everlasting destruction. God’s choosing and calling of believers is their hope and comfort (2:13-14). They can stand firm in the present as they face the future (2:14-15), knowing what will be the outcome when he comes.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 25:1-46; Acts 1:6-7; 1 Thes 4:13–5:11; 2 Thes 1:7-10; 2:1-12<\/p>","content_en":"<h3>“He Will Come”<\/h3>\n<p>Jesus promised his followers that he would return so that he could bring them to be with him forever (John 14:1-3). Immediately after Jesus ascended to heaven, the apostles received a message that he would someday come back (Acts 1:9-11). And in the visions that are recounted in the book of Revelation, John again hears from Jesus the promise of his return (22:6-20).<\/p>\n<p>This final consummation of all things—the “day of the Lord” (2:2)—will come when least expected, like “a thief in the night” (1 Thes 5:2). Only the Father knows when that day will be (Matt 24:36; Acts 1:6-7). The present is not a time for speculation but for hope and confidence. Setting dates and times is not the way Christians should approach questions about the end. Scripture teaches about final things (<em>eschatology<\/em>) to give hope in the midst of trouble and perspective on present life and conduct. Hence, though Paul lays out certain events that will precede the day of the Lord, such as apostasy and the appearance of the man of lawlessness (2 Thes 2:1-12), the details are not the focus of his attention. Rather, he reminds his audience of these events (2 Thes 2:5) in order to refute false teaching and to encourage believers who are facing persecution (2 Thes 1:3-10).<\/p>\n<p>When Christ comes, he will destroy the enemies of the Good News, rescue persecuted believers (2 Thes 1:7-10), and gather his followers to be with him for eternity (1 Thes 4:13-17). This future event calls for a present response. Those who receive the Good News and live for God can have confidence of rescue. Those who reject God will experience everlasting destruction. God’s choosing and calling of believers is their hope and comfort (2:13-14). They can stand firm in the present as they face the future (2:14-15), knowing what will be the outcome when he comes.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 25:1-46; Acts 1:6-7; 1 Thes 4:13–5:11; 2 Thes 1:7-10; 2:1-12<\/p>","summary_ro":"“He Will Come” Jesus promised his followers that he would return so that he could bring them to be with him forever (John 14:1-3). Immediately after Jesus ascended to heaven, the apostles received a message that he would someday come back (Acts 1:9-11). And in the visions that are recounted in the book of Revelation, John again hears from Jesus the promise of his return (22:6-20). This final consummation of all things—the “day of the Lord” (2:2)—will come when least expected, like “a thief in...","summary_en":"“He Will Come” Jesus promised his followers that he would return so that he could bring them to be with him forever (John 14:1-3). Immediately after Jesus ascended to heaven, the apostles received a message that he would someday come back (Acts 1:9-11). And in the visions that are recounted in the book of Revelation, John again hears from Jesus the promise of his return (22:6-20). This final consummation of all things—the “day of the Lord” (2:2)—will come when least expected, like “a thief in...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":120818,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Day Is Coming","title_en":"The Day Is Coming","content_ro":"<h3>The Day Is Coming<\/h3>\n<p>Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written.<\/p>\n<p>The second event that Jesus predicted was the destruction of Jerusalem in <span>AD<\/span> 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community must continue to live in faithful watchfulness after this event for the Son of God’s return in glory, which might be soon (Mark 13:34-37).<\/p>\n<p>The third event that Jesus predicted was his own future return (Matt 23:39; 24:3, 29-31, 24:36–25:46; Mark 8:38; 13:24-27, 32-37; Luke 21:25-36; John 14:1-3). References to Jesus’ return can be found throughout the New Testament (see, e.g., 1 Cor 1:7-8; 3:13; 5:5; 2 Cor 1:14; Phil 1:6, 10; 2:16; 1 Thes 5:1-11; 2 Thes 2:2; 2 Tim 1:12, 18; 4:1, 8).<\/p>\n<p>When Jesus returns, the promises about God’s Kingdom will be completely fulfilled. Jesus will bring judgment and destruction for Satan and his angels (Rom 16:20; 2 Thes 2:3-12). Unbelievers will also experience eternal judgment (Matt 13:40-42; 25:31-46; Luke 6:24-26; 16:19-31; Acts 10:42; Eph 5:6; Col 3:6; Heb 10:25; 2 Pet 3:7; Jude 1:6; Rev 1:7; 6:14, 17). Meanwhile, the faithful will be resurrected to experience the joy of eternal life (1 Thes 4:13-18). God will gather his chosen people for salvation (Mark 13:27; Heb 1:14; 9:27-28), grace (1 Pet 1:13), and glory (1 Thes 2:12; 2 Thes 2:14; 1 Pet 1:7; 5:1, 4). He will give his people a priceless inheritance (1 Pet 1:4) and new eternal bodies (1 Cor 15:35-57; Phil 3:21; 1 Thes 4:13-18). All of creation will also be rescued from its curse (Gen 3:17-18) and be transformed (Rom 8:20-23; 2 Pet 3:12-13; Rev 21:1–22:5). Sorrow, tears, mourning, and death will no longer exist (Rev 21:4). Those who have had faith during this life will see God (Matt 5:8; Rev 22:3).<\/p>\n<p>In light of these promises, believers in Jesus are to prayerfully await his return (Matt 6:10; Rev 22:20). We should not speculate on dates for his coming (Mark 13:32; Acts 1:7), but should live in a way that is honorable (1 Jn 2:28) and be prepared (Matt 24:36–25:30; 1 Thes 5:1-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 5:8; 6:10; 13:41-42; 23:39; 24:3–25:46; Mark 8:38; 13:1-37; 14:25; Luke 6:24-26; 16:19-31; 19:41-44; 21:5-36; John 14:1-3; Acts 1:6-7; 10:42; Rom 8:20-23; 16:20; 1 Cor 1:7-8; 15:35-58; 2 Cor 1:14; Phil 1:6, 10; 2:16; 3:21; 1 Thes 4:13-18; 2 Thes 2:2-14; 2 Tim 4:1-8; Titus 2:11-13; Heb 9:28; 10:25, 37; 1 Pet 1:7, 13; 5:1-4; 2 Pet 3:7-13; 1 Jn 2:28; Rev 1:7; 6:15-17; 21:1–22:7; 22:12, 20<\/p>","content_en":"<h3>The Day Is Coming<\/h3>\n<p>Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written.<\/p>\n<p>The second event that Jesus predicted was the destruction of Jerusalem in <span>AD<\/span> 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community must continue to live in faithful watchfulness after this event for the Son of God’s return in glory, which might be soon (Mark 13:34-37).<\/p>\n<p>The third event that Jesus predicted was his own future return (Matt 23:39; 24:3, 29-31, 24:36–25:46; Mark 8:38; 13:24-27, 32-37; Luke 21:25-36; John 14:1-3). References to Jesus’ return can be found throughout the New Testament (see, e.g., 1 Cor 1:7-8; 3:13; 5:5; 2 Cor 1:14; Phil 1:6, 10; 2:16; 1 Thes 5:1-11; 2 Thes 2:2; 2 Tim 1:12, 18; 4:1, 8).<\/p>\n<p>When Jesus returns, the promises about God’s Kingdom will be completely fulfilled. Jesus will bring judgment and destruction for Satan and his angels (Rom 16:20; 2 Thes 2:3-12). Unbelievers will also experience eternal judgment (Matt 13:40-42; 25:31-46; Luke 6:24-26; 16:19-31; Acts 10:42; Eph 5:6; Col 3:6; Heb 10:25; 2 Pet 3:7; Jude 1:6; Rev 1:7; 6:14, 17). Meanwhile, the faithful will be resurrected to experience the joy of eternal life (1 Thes 4:13-18). God will gather his chosen people for salvation (Mark 13:27; Heb 1:14; 9:27-28), grace (1 Pet 1:13), and glory (1 Thes 2:12; 2 Thes 2:14; 1 Pet 1:7; 5:1, 4). He will give his people a priceless inheritance (1 Pet 1:4) and new eternal bodies (1 Cor 15:35-57; Phil 3:21; 1 Thes 4:13-18). All of creation will also be rescued from its curse (Gen 3:17-18) and be transformed (Rom 8:20-23; 2 Pet 3:12-13; Rev 21:1–22:5). Sorrow, tears, mourning, and death will no longer exist (Rev 21:4). Those who have had faith during this life will see God (Matt 5:8; Rev 22:3).<\/p>\n<p>In light of these promises, believers in Jesus are to prayerfully await his return (Matt 6:10; Rev 22:20). We should not speculate on dates for his coming (Mark 13:32; Acts 1:7), but should live in a way that is honorable (1 Jn 2:28) and be prepared (Matt 24:36–25:30; 1 Thes 5:1-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 5:8; 6:10; 13:41-42; 23:39; 24:3–25:46; Mark 8:38; 13:1-37; 14:25; Luke 6:24-26; 16:19-31; 19:41-44; 21:5-36; John 14:1-3; Acts 1:6-7; 10:42; Rom 8:20-23; 16:20; 1 Cor 1:7-8; 15:35-58; 2 Cor 1:14; Phil 1:6, 10; 2:16; 3:21; 1 Thes 4:13-18; 2 Thes 2:2-14; 2 Tim 4:1-8; Titus 2:11-13; Heb 9:28; 10:25, 37; 1 Pet 1:7, 13; 5:1-4; 2 Pet 3:7-13; 1 Jn 2:28; Rev 1:7; 6:15-17; 21:1–22:7; 22:12, 20<\/p>","summary_ro":"The Day Is Coming Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written. The second event that Jesus predicted was the destruction of Jerusalem in AD 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community m...","summary_en":"The Day Is Coming Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written. The second event that Jesus predicted was the destruction of Jerusalem in AD 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community m...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122713,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"“He Will Come”","title_en":"“He Will Come”","content_ro":"<h3>“He Will Come”<\/h3>\n<p>Jesus promised his followers that he would return so that he could bring them to be with him forever (John 14:1-3). Immediately after Jesus ascended to heaven, the apostles received a message that he would someday come back (Acts 1:9-11). And in the visions that are recounted in the book of Revelation, John again hears from Jesus the promise of his return (22:6-20).<\/p>\n<p>This final consummation of all things—the “day of the Lord” (2:2)—will come when least expected, like “a thief in the night” (1 Thes 5:2). Only the Father knows when that day will be (Matt 24:36; Acts 1:6-7). The present is not a time for speculation but for hope and confidence. Setting dates and times is not the way Christians should approach questions about the end. Scripture teaches about final things (<em>eschatology<\/em>) to give hope in the midst of trouble and perspective on present life and conduct. Hence, though Paul lays out certain events that will precede the day of the Lord, such as apostasy and the appearance of the man of lawlessness (2 Thes 2:1-12), the details are not the focus of his attention. Rather, he reminds his audience of these events (2 Thes 2:5) in order to refute false teaching and to encourage believers who are facing persecution (2 Thes 1:3-10).<\/p>\n<p>When Christ comes, he will destroy the enemies of the Good News, rescue persecuted believers (2 Thes 1:7-10), and gather his followers to be with him for eternity (1 Thes 4:13-17). This future event calls for a present response. Those who receive the Good News and live for God can have confidence of rescue. Those who reject God will experience everlasting destruction. God’s choosing and calling of believers is their hope and comfort (2:13-14). They can stand firm in the present as they face the future (2:14-15), knowing what will be the outcome when he comes.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 25:1-46; Acts 1:6-7; 1 Thes 4:13–5:11; 2 Thes 1:7-10; 2:1-12<\/p>","content_en":"<h3>“He Will Come”<\/h3>\n<p>Jesus promised his followers that he would return so that he could bring them to be with him forever (John 14:1-3). Immediately after Jesus ascended to heaven, the apostles received a message that he would someday come back (Acts 1:9-11). And in the visions that are recounted in the book of Revelation, John again hears from Jesus the promise of his return (22:6-20).<\/p>\n<p>This final consummation of all things—the “day of the Lord” (2:2)—will come when least expected, like “a thief in the night” (1 Thes 5:2). Only the Father knows when that day will be (Matt 24:36; Acts 1:6-7). The present is not a time for speculation but for hope and confidence. Setting dates and times is not the way Christians should approach questions about the end. Scripture teaches about final things (<em>eschatology<\/em>) to give hope in the midst of trouble and perspective on present life and conduct. Hence, though Paul lays out certain events that will precede the day of the Lord, such as apostasy and the appearance of the man of lawlessness (2 Thes 2:1-12), the details are not the focus of his attention. Rather, he reminds his audience of these events (2 Thes 2:5) in order to refute false teaching and to encourage believers who are facing persecution (2 Thes 1:3-10).<\/p>\n<p>When Christ comes, he will destroy the enemies of the Good News, rescue persecuted believers (2 Thes 1:7-10), and gather his followers to be with him for eternity (1 Thes 4:13-17). This future event calls for a present response. Those who receive the Good News and live for God can have confidence of rescue. Those who reject God will experience everlasting destruction. God’s choosing and calling of believers is their hope and comfort (2:13-14). They can stand firm in the present as they face the future (2:14-15), knowing what will be the outcome when he comes.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 25:1-46; Acts 1:6-7; 1 Thes 4:13–5:11; 2 Thes 1:7-10; 2:1-12<\/p>","summary_ro":"“He Will Come” Jesus promised his followers that he would return so that he could bring them to be with him forever (John 14:1-3). Immediately after Jesus ascended to heaven, the apostles received a message that he would someday come back (Acts 1:9-11). And in the visions that are recounted in the book of Revelation, John again hears from Jesus the promise of his return (22:6-20). This final consummation of all things—the “day of the Lord” (2:2)—will come when least expected, like “a thief in...","summary_en":"“He Will Come” Jesus promised his followers that he would return so that he could bring them to be with him forever (John 14:1-3). Immediately after Jesus ascended to heaven, the apostles received a message that he would someday come back (Acts 1:9-11). And in the visions that are recounted in the book of Revelation, John again hears from Jesus the promise of his return (22:6-20). This final consummation of all things—the “day of the Lord” (2:2)—will come when least expected, like “a thief in...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":148444,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Day Is Coming","title_en":"The Day Is Coming","content_ro":"<h3>The Day Is Coming<\/h3>\n<p>Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written.<\/p>\n<p>The second event that Jesus predicted was the destruction of Jerusalem in <span>AD<\/span> 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community must continue to live in faithful watchfulness after this event for the Son of God’s return in glory, which might be soon (Mark 13:34-37).<\/p>\n<p>The third event that Jesus predicted was his own future return (Matt 23:39; 24:3, 29-31, 24:36–25:46; Mark 8:38; 13:24-27, 32-37; Luke 21:25-36; John 14:1-3). References to Jesus’ return can be found throughout the New Testament (see, e.g., 1 Cor 1:7-8; 3:13; 5:5; 2 Cor 1:14; Phil 1:6, 10; 2:16; 1 Thes 5:1-11; 2 Thes 2:2; 2 Tim 1:12, 18; 4:1, 8).<\/p>\n<p>When Jesus returns, the promises about God’s Kingdom will be completely fulfilled. Jesus will bring judgment and destruction for Satan and his angels (Rom 16:20; 2 Thes 2:3-12). Unbelievers will also experience eternal judgment (Matt 13:40-42; 25:31-46; Luke 6:24-26; 16:19-31; Acts 10:42; Eph 5:6; Col 3:6; Heb 10:25; 2 Pet 3:7; Jude 1:6; Rev 1:7; 6:14, 17). Meanwhile, the faithful will be resurrected to experience the joy of eternal life (1 Thes 4:13-18). God will gather his chosen people for salvation (Mark 13:27; Heb 1:14; 9:27-28), grace (1 Pet 1:13), and glory (1 Thes 2:12; 2 Thes 2:14; 1 Pet 1:7; 5:1, 4). He will give his people a priceless inheritance (1 Pet 1:4) and new eternal bodies (1 Cor 15:35-57; Phil 3:21; 1 Thes 4:13-18). All of creation will also be rescued from its curse (Gen 3:17-18) and be transformed (Rom 8:20-23; 2 Pet 3:12-13; Rev 21:1–22:5). Sorrow, tears, mourning, and death will no longer exist (Rev 21:4). Those who have had faith during this life will see God (Matt 5:8; Rev 22:3).<\/p>\n<p>In light of these promises, believers in Jesus are to prayerfully await his return (Matt 6:10; Rev 22:20). We should not speculate on dates for his coming (Mark 13:32; Acts 1:7), but should live in a way that is honorable (1 Jn 2:28) and be prepared (Matt 24:36–25:30; 1 Thes 5:1-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 5:8; 6:10; 13:41-42; 23:39; 24:3–25:46; Mark 8:38; 13:1-37; 14:25; Luke 6:24-26; 16:19-31; 19:41-44; 21:5-36; John 14:1-3; Acts 1:6-7; 10:42; Rom 8:20-23; 16:20; 1 Cor 1:7-8; 15:35-58; 2 Cor 1:14; Phil 1:6, 10; 2:16; 3:21; 1 Thes 4:13-18; 2 Thes 2:2-14; 2 Tim 4:1-8; Titus 2:11-13; Heb 9:28; 10:25, 37; 1 Pet 1:7, 13; 5:1-4; 2 Pet 3:7-13; 1 Jn 2:28; Rev 1:7; 6:15-17; 21:1–22:7; 22:12, 20<\/p>","content_en":"<h3>The Day Is Coming<\/h3>\n<p>Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written.<\/p>\n<p>The second event that Jesus predicted was the destruction of Jerusalem in <span>AD<\/span> 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community must continue to live in faithful watchfulness after this event for the Son of God’s return in glory, which might be soon (Mark 13:34-37).<\/p>\n<p>The third event that Jesus predicted was his own future return (Matt 23:39; 24:3, 29-31, 24:36–25:46; Mark 8:38; 13:24-27, 32-37; Luke 21:25-36; John 14:1-3). References to Jesus’ return can be found throughout the New Testament (see, e.g., 1 Cor 1:7-8; 3:13; 5:5; 2 Cor 1:14; Phil 1:6, 10; 2:16; 1 Thes 5:1-11; 2 Thes 2:2; 2 Tim 1:12, 18; 4:1, 8).<\/p>\n<p>When Jesus returns, the promises about God’s Kingdom will be completely fulfilled. Jesus will bring judgment and destruction for Satan and his angels (Rom 16:20; 2 Thes 2:3-12). Unbelievers will also experience eternal judgment (Matt 13:40-42; 25:31-46; Luke 6:24-26; 16:19-31; Acts 10:42; Eph 5:6; Col 3:6; Heb 10:25; 2 Pet 3:7; Jude 1:6; Rev 1:7; 6:14, 17). Meanwhile, the faithful will be resurrected to experience the joy of eternal life (1 Thes 4:13-18). God will gather his chosen people for salvation (Mark 13:27; Heb 1:14; 9:27-28), grace (1 Pet 1:13), and glory (1 Thes 2:12; 2 Thes 2:14; 1 Pet 1:7; 5:1, 4). He will give his people a priceless inheritance (1 Pet 1:4) and new eternal bodies (1 Cor 15:35-57; Phil 3:21; 1 Thes 4:13-18). All of creation will also be rescued from its curse (Gen 3:17-18) and be transformed (Rom 8:20-23; 2 Pet 3:12-13; Rev 21:1–22:5). Sorrow, tears, mourning, and death will no longer exist (Rev 21:4). Those who have had faith during this life will see God (Matt 5:8; Rev 22:3).<\/p>\n<p>In light of these promises, believers in Jesus are to prayerfully await his return (Matt 6:10; Rev 22:20). We should not speculate on dates for his coming (Mark 13:32; Acts 1:7), but should live in a way that is honorable (1 Jn 2:28) and be prepared (Matt 24:36–25:30; 1 Thes 5:1-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 5:8; 6:10; 13:41-42; 23:39; 24:3–25:46; Mark 8:38; 13:1-37; 14:25; Luke 6:24-26; 16:19-31; 19:41-44; 21:5-36; John 14:1-3; Acts 1:6-7; 10:42; Rom 8:20-23; 16:20; 1 Cor 1:7-8; 15:35-58; 2 Cor 1:14; Phil 1:6, 10; 2:16; 3:21; 1 Thes 4:13-18; 2 Thes 2:2-14; 2 Tim 4:1-8; Titus 2:11-13; Heb 9:28; 10:25, 37; 1 Pet 1:7, 13; 5:1-4; 2 Pet 3:7-13; 1 Jn 2:28; Rev 1:7; 6:15-17; 21:1–22:7; 22:12, 20<\/p>","summary_ro":"The Day Is Coming Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written. The second event that Jesus predicted was the destruction of Jerusalem in AD 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community m...","summary_en":"The Day Is Coming Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written. The second event that Jesus predicted was the destruction of Jerusalem in AD 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community m...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150339,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"“He Will Come”","title_en":"“He Will Come”","content_ro":"<h3>“He Will Come”<\/h3>\n<p>Jesus promised his followers that he would return so that he could bring them to be with him forever (John 14:1-3). Immediately after Jesus ascended to heaven, the apostles received a message that he would someday come back (Acts 1:9-11). And in the visions that are recounted in the book of Revelation, John again hears from Jesus the promise of his return (22:6-20).<\/p>\n<p>This final consummation of all things—the “day of the Lord” (2:2)—will come when least expected, like “a thief in the night” (1 Thes 5:2). Only the Father knows when that day will be (Matt 24:36; Acts 1:6-7). The present is not a time for speculation but for hope and confidence. Setting dates and times is not the way Christians should approach questions about the end. Scripture teaches about final things (<em>eschatology<\/em>) to give hope in the midst of trouble and perspective on present life and conduct. Hence, though Paul lays out certain events that will precede the day of the Lord, such as apostasy and the appearance of the man of lawlessness (2 Thes 2:1-12), the details are not the focus of his attention. Rather, he reminds his audience of these events (2 Thes 2:5) in order to refute false teaching and to encourage believers who are facing persecution (2 Thes 1:3-10).<\/p>\n<p>When Christ comes, he will destroy the enemies of the Good News, rescue persecuted believers (2 Thes 1:7-10), and gather his followers to be with him for eternity (1 Thes 4:13-17). This future event calls for a present response. Those who receive the Good News and live for God can have confidence of rescue. Those who reject God will experience everlasting destruction. God’s choosing and calling of believers is their hope and comfort (2:13-14). They can stand firm in the present as they face the future (2:14-15), knowing what will be the outcome when he comes.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 25:1-46; Acts 1:6-7; 1 Thes 4:13–5:11; 2 Thes 1:7-10; 2:1-12<\/p>","content_en":"<h3>“He Will Come”<\/h3>\n<p>Jesus promised his followers that he would return so that he could bring them to be with him forever (John 14:1-3). Immediately after Jesus ascended to heaven, the apostles received a message that he would someday come back (Acts 1:9-11). And in the visions that are recounted in the book of Revelation, John again hears from Jesus the promise of his return (22:6-20).<\/p>\n<p>This final consummation of all things—the “day of the Lord” (2:2)—will come when least expected, like “a thief in the night” (1 Thes 5:2). Only the Father knows when that day will be (Matt 24:36; Acts 1:6-7). The present is not a time for speculation but for hope and confidence. Setting dates and times is not the way Christians should approach questions about the end. Scripture teaches about final things (<em>eschatology<\/em>) to give hope in the midst of trouble and perspective on present life and conduct. Hence, though Paul lays out certain events that will precede the day of the Lord, such as apostasy and the appearance of the man of lawlessness (2 Thes 2:1-12), the details are not the focus of his attention. Rather, he reminds his audience of these events (2 Thes 2:5) in order to refute false teaching and to encourage believers who are facing persecution (2 Thes 1:3-10).<\/p>\n<p>When Christ comes, he will destroy the enemies of the Good News, rescue persecuted believers (2 Thes 1:7-10), and gather his followers to be with him for eternity (1 Thes 4:13-17). This future event calls for a present response. Those who receive the Good News and live for God can have confidence of rescue. Those who reject God will experience everlasting destruction. God’s choosing and calling of believers is their hope and comfort (2:13-14). They can stand firm in the present as they face the future (2:14-15), knowing what will be the outcome when he comes.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 25:1-46; Acts 1:6-7; 1 Thes 4:13–5:11; 2 Thes 1:7-10; 2:1-12<\/p>","summary_ro":"“He Will Come” Jesus promised his followers that he would return so that he could bring them to be with him forever (John 14:1-3). Immediately after Jesus ascended to heaven, the apostles received a message that he would someday come back (Acts 1:9-11). And in the visions that are recounted in the book of Revelation, John again hears from Jesus the promise of his return (22:6-20). This final consummation of all things—the “day of the Lord” (2:2)—will come when least expected, like “a thief in...","summary_en":"“He Will Come” Jesus promised his followers that he would return so that he could bring them to be with him forever (John 14:1-3). Immediately after Jesus ascended to heaven, the apostles received a message that he would someday come back (Acts 1:9-11). And in the visions that are recounted in the book of Revelation, John again hears from Jesus the promise of his return (22:6-20). This final consummation of all things—the “day of the Lord” (2:2)—will come when least expected, like “a thief in...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"37":[{"id":40493,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Noah","title_en":"Noah","content_ro":"<h3>Noah<\/h3>\n<p>Noah was the son of Lamech, a descendant of Seth (Gen 5:3-29). Lamech might have hoped that Noah (whose name means “rest” or “relief”) would ease the curse of hardship in working the ground. Instead, God used Noah to help relieve the world of evil.<\/p>\n<p>God intended to destroy creation because of pervasive human wickedness (Gen 6:1-7; see Matt 24:37-39; Luke 17:26-27), but he decided to preserve Noah (Gen 6:8). God gave Noah, a righteous and blameless man (Gen 6:9), precise instructions for building the ark in which only the eight people of his family would be saved, along with every kind of creature (Gen 6:14–8:19). When Noah and his family finally emerged from the ark after the flood, Noah pleased God by building an altar and sacrificing burnt offerings. God promised that he would never again flood the whole earth or disrupt the sequence of the seasons, despite human sin (Gen 8:20–9:17).<\/p>\n<p>Noah’s sons were Shem, Ham, and Japheth. All the nations of the earth descended from them (Gen 9:18-19). When Noah became drunk on wine from his vineyard, his sons and their descendants were cursed or blessed in accord with how they responded to him (Gen 9:20-27). Noah lived for 950 years, including 350 years after the flood (Gen 9:28-29). He is an example of righteousness, obedience, courage, and faith (see Ezek 14:12-20; Heb 11:7; 2 Pet 2:5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 5:28–10:1; 1 Chr 1:4; Isa 54:9; Ezek 14:12-20; Matt 24:37-38; Luke 3:36; 17:26-27; Heb 11:7; 1 Pet 3:20-21; 2 Pet 2:5<\/p>","content_en":"<h3>Noah<\/h3>\n<p>Noah was the son of Lamech, a descendant of Seth (Gen 5:3-29). Lamech might have hoped that Noah (whose name means “rest” or “relief”) would ease the curse of hardship in working the ground. Instead, God used Noah to help relieve the world of evil.<\/p>\n<p>God intended to destroy creation because of pervasive human wickedness (Gen 6:1-7; see Matt 24:37-39; Luke 17:26-27), but he decided to preserve Noah (Gen 6:8). God gave Noah, a righteous and blameless man (Gen 6:9), precise instructions for building the ark in which only the eight people of his family would be saved, along with every kind of creature (Gen 6:14–8:19). When Noah and his family finally emerged from the ark after the flood, Noah pleased God by building an altar and sacrificing burnt offerings. God promised that he would never again flood the whole earth or disrupt the sequence of the seasons, despite human sin (Gen 8:20–9:17).<\/p>\n<p>Noah’s sons were Shem, Ham, and Japheth. All the nations of the earth descended from them (Gen 9:18-19). When Noah became drunk on wine from his vineyard, his sons and their descendants were cursed or blessed in accord with how they responded to him (Gen 9:20-27). Noah lived for 950 years, including 350 years after the flood (Gen 9:28-29). He is an example of righteousness, obedience, courage, and faith (see Ezek 14:12-20; Heb 11:7; 2 Pet 2:5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 5:28–10:1; 1 Chr 1:4; Isa 54:9; Ezek 14:12-20; Matt 24:37-38; Luke 3:36; 17:26-27; Heb 11:7; 1 Pet 3:20-21; 2 Pet 2:5<\/p>","summary_ro":"Noah Noah was the son of Lamech, a descendant of Seth (Gen 5:3-29). Lamech might have hoped that Noah (whose name means “rest” or “relief”) would ease the curse of hardship in working the ground. Instead, God used Noah to help relieve the world of evil. God intended to destroy creation because of pervasive human wickedness (Gen 6:1-7; see Matt 24:37-39; Luke 17:26-27), but he decided to preserve Noah (Gen 6:8). God gave Noah, a righteous and blameless man (Gen 6:9), precise instructions for b...","summary_en":"Noah Noah was the son of Lamech, a descendant of Seth (Gen 5:3-29). Lamech might have hoped that Noah (whose name means “rest” or “relief”) would ease the curse of hardship in working the ground. Instead, God used Noah to help relieve the world of evil. God intended to destroy creation because of pervasive human wickedness (Gen 6:1-7; see Matt 24:37-39; Luke 17:26-27), but he decided to preserve Noah (Gen 6:8). God gave Noah, a righteous and blameless man (Gen 6:9), precise instructions for b...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68119,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Noah","title_en":"Noah","content_ro":"<h3>Noah<\/h3>\n<p>Noah was the son of Lamech, a descendant of Seth (Gen 5:3-29). Lamech might have hoped that Noah (whose name means “rest” or “relief”) would ease the curse of hardship in working the ground. Instead, God used Noah to help relieve the world of evil.<\/p>\n<p>God intended to destroy creation because of pervasive human wickedness (Gen 6:1-7; see Matt 24:37-39; Luke 17:26-27), but he decided to preserve Noah (Gen 6:8). God gave Noah, a righteous and blameless man (Gen 6:9), precise instructions for building the ark in which only the eight people of his family would be saved, along with every kind of creature (Gen 6:14–8:19). When Noah and his family finally emerged from the ark after the flood, Noah pleased God by building an altar and sacrificing burnt offerings. God promised that he would never again flood the whole earth or disrupt the sequence of the seasons, despite human sin (Gen 8:20–9:17).<\/p>\n<p>Noah’s sons were Shem, Ham, and Japheth. All the nations of the earth descended from them (Gen 9:18-19). When Noah became drunk on wine from his vineyard, his sons and their descendants were cursed or blessed in accord with how they responded to him (Gen 9:20-27). Noah lived for 950 years, including 350 years after the flood (Gen 9:28-29). He is an example of righteousness, obedience, courage, and faith (see Ezek 14:12-20; Heb 11:7; 2 Pet 2:5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 5:28–10:1; 1 Chr 1:4; Isa 54:9; Ezek 14:12-20; Matt 24:37-38; Luke 3:36; 17:26-27; Heb 11:7; 1 Pet 3:20-21; 2 Pet 2:5<\/p>","content_en":"<h3>Noah<\/h3>\n<p>Noah was the son of Lamech, a descendant of Seth (Gen 5:3-29). Lamech might have hoped that Noah (whose name means “rest” or “relief”) would ease the curse of hardship in working the ground. Instead, God used Noah to help relieve the world of evil.<\/p>\n<p>God intended to destroy creation because of pervasive human wickedness (Gen 6:1-7; see Matt 24:37-39; Luke 17:26-27), but he decided to preserve Noah (Gen 6:8). God gave Noah, a righteous and blameless man (Gen 6:9), precise instructions for building the ark in which only the eight people of his family would be saved, along with every kind of creature (Gen 6:14–8:19). When Noah and his family finally emerged from the ark after the flood, Noah pleased God by building an altar and sacrificing burnt offerings. God promised that he would never again flood the whole earth or disrupt the sequence of the seasons, despite human sin (Gen 8:20–9:17).<\/p>\n<p>Noah’s sons were Shem, Ham, and Japheth. All the nations of the earth descended from them (Gen 9:18-19). When Noah became drunk on wine from his vineyard, his sons and their descendants were cursed or blessed in accord with how they responded to him (Gen 9:20-27). Noah lived for 950 years, including 350 years after the flood (Gen 9:28-29). He is an example of righteousness, obedience, courage, and faith (see Ezek 14:12-20; Heb 11:7; 2 Pet 2:5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 5:28–10:1; 1 Chr 1:4; Isa 54:9; Ezek 14:12-20; Matt 24:37-38; Luke 3:36; 17:26-27; Heb 11:7; 1 Pet 3:20-21; 2 Pet 2:5<\/p>","summary_ro":"Noah Noah was the son of Lamech, a descendant of Seth (Gen 5:3-29). Lamech might have hoped that Noah (whose name means “rest” or “relief”) would ease the curse of hardship in working the ground. Instead, God used Noah to help relieve the world of evil. God intended to destroy creation because of pervasive human wickedness (Gen 6:1-7; see Matt 24:37-39; Luke 17:26-27), but he decided to preserve Noah (Gen 6:8). God gave Noah, a righteous and blameless man (Gen 6:9), precise instructions for b...","summary_en":"Noah Noah was the son of Lamech, a descendant of Seth (Gen 5:3-29). Lamech might have hoped that Noah (whose name means “rest” or “relief”) would ease the curse of hardship in working the ground. Instead, God used Noah to help relieve the world of evil. God intended to destroy creation because of pervasive human wickedness (Gen 6:1-7; see Matt 24:37-39; Luke 17:26-27), but he decided to preserve Noah (Gen 6:8). God gave Noah, a righteous and blameless man (Gen 6:9), precise instructions for b...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95745,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Noah","title_en":"Noah","content_ro":"<h3>Noah<\/h3>\n<p>Noah was the son of Lamech, a descendant of Seth (Gen 5:3-29). Lamech might have hoped that Noah (whose name means “rest” or “relief”) would ease the curse of hardship in working the ground. Instead, God used Noah to help relieve the world of evil.<\/p>\n<p>God intended to destroy creation because of pervasive human wickedness (Gen 6:1-7; see Matt 24:37-39; Luke 17:26-27), but he decided to preserve Noah (Gen 6:8). God gave Noah, a righteous and blameless man (Gen 6:9), precise instructions for building the ark in which only the eight people of his family would be saved, along with every kind of creature (Gen 6:14–8:19). When Noah and his family finally emerged from the ark after the flood, Noah pleased God by building an altar and sacrificing burnt offerings. God promised that he would never again flood the whole earth or disrupt the sequence of the seasons, despite human sin (Gen 8:20–9:17).<\/p>\n<p>Noah’s sons were Shem, Ham, and Japheth. All the nations of the earth descended from them (Gen 9:18-19). When Noah became drunk on wine from his vineyard, his sons and their descendants were cursed or blessed in accord with how they responded to him (Gen 9:20-27). Noah lived for 950 years, including 350 years after the flood (Gen 9:28-29). He is an example of righteousness, obedience, courage, and faith (see Ezek 14:12-20; Heb 11:7; 2 Pet 2:5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 5:28–10:1; 1 Chr 1:4; Isa 54:9; Ezek 14:12-20; Matt 24:37-38; Luke 3:36; 17:26-27; Heb 11:7; 1 Pet 3:20-21; 2 Pet 2:5<\/p>","content_en":"<h3>Noah<\/h3>\n<p>Noah was the son of Lamech, a descendant of Seth (Gen 5:3-29). Lamech might have hoped that Noah (whose name means “rest” or “relief”) would ease the curse of hardship in working the ground. Instead, God used Noah to help relieve the world of evil.<\/p>\n<p>God intended to destroy creation because of pervasive human wickedness (Gen 6:1-7; see Matt 24:37-39; Luke 17:26-27), but he decided to preserve Noah (Gen 6:8). God gave Noah, a righteous and blameless man (Gen 6:9), precise instructions for building the ark in which only the eight people of his family would be saved, along with every kind of creature (Gen 6:14–8:19). When Noah and his family finally emerged from the ark after the flood, Noah pleased God by building an altar and sacrificing burnt offerings. God promised that he would never again flood the whole earth or disrupt the sequence of the seasons, despite human sin (Gen 8:20–9:17).<\/p>\n<p>Noah’s sons were Shem, Ham, and Japheth. All the nations of the earth descended from them (Gen 9:18-19). When Noah became drunk on wine from his vineyard, his sons and their descendants were cursed or blessed in accord with how they responded to him (Gen 9:20-27). Noah lived for 950 years, including 350 years after the flood (Gen 9:28-29). He is an example of righteousness, obedience, courage, and faith (see Ezek 14:12-20; Heb 11:7; 2 Pet 2:5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 5:28–10:1; 1 Chr 1:4; Isa 54:9; Ezek 14:12-20; Matt 24:37-38; Luke 3:36; 17:26-27; Heb 11:7; 1 Pet 3:20-21; 2 Pet 2:5<\/p>","summary_ro":"Noah Noah was the son of Lamech, a descendant of Seth (Gen 5:3-29). Lamech might have hoped that Noah (whose name means “rest” or “relief”) would ease the curse of hardship in working the ground. Instead, God used Noah to help relieve the world of evil. God intended to destroy creation because of pervasive human wickedness (Gen 6:1-7; see Matt 24:37-39; Luke 17:26-27), but he decided to preserve Noah (Gen 6:8). God gave Noah, a righteous and blameless man (Gen 6:9), precise instructions for b...","summary_en":"Noah Noah was the son of Lamech, a descendant of Seth (Gen 5:3-29). Lamech might have hoped that Noah (whose name means “rest” or “relief”) would ease the curse of hardship in working the ground. Instead, God used Noah to help relieve the world of evil. God intended to destroy creation because of pervasive human wickedness (Gen 6:1-7; see Matt 24:37-39; Luke 17:26-27), but he decided to preserve Noah (Gen 6:8). God gave Noah, a righteous and blameless man (Gen 6:9), precise instructions for b...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123371,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Noah","title_en":"Noah","content_ro":"<h3>Noah<\/h3>\n<p>Noah was the son of Lamech, a descendant of Seth (Gen 5:3-29). Lamech might have hoped that Noah (whose name means “rest” or “relief”) would ease the curse of hardship in working the ground. Instead, God used Noah to help relieve the world of evil.<\/p>\n<p>God intended to destroy creation because of pervasive human wickedness (Gen 6:1-7; see Matt 24:37-39; Luke 17:26-27), but he decided to preserve Noah (Gen 6:8). God gave Noah, a righteous and blameless man (Gen 6:9), precise instructions for building the ark in which only the eight people of his family would be saved, along with every kind of creature (Gen 6:14–8:19). When Noah and his family finally emerged from the ark after the flood, Noah pleased God by building an altar and sacrificing burnt offerings. God promised that he would never again flood the whole earth or disrupt the sequence of the seasons, despite human sin (Gen 8:20–9:17).<\/p>\n<p>Noah’s sons were Shem, Ham, and Japheth. All the nations of the earth descended from them (Gen 9:18-19). When Noah became drunk on wine from his vineyard, his sons and their descendants were cursed or blessed in accord with how they responded to him (Gen 9:20-27). Noah lived for 950 years, including 350 years after the flood (Gen 9:28-29). He is an example of righteousness, obedience, courage, and faith (see Ezek 14:12-20; Heb 11:7; 2 Pet 2:5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 5:28–10:1; 1 Chr 1:4; Isa 54:9; Ezek 14:12-20; Matt 24:37-38; Luke 3:36; 17:26-27; Heb 11:7; 1 Pet 3:20-21; 2 Pet 2:5<\/p>","content_en":"<h3>Noah<\/h3>\n<p>Noah was the son of Lamech, a descendant of Seth (Gen 5:3-29). Lamech might have hoped that Noah (whose name means “rest” or “relief”) would ease the curse of hardship in working the ground. Instead, God used Noah to help relieve the world of evil.<\/p>\n<p>God intended to destroy creation because of pervasive human wickedness (Gen 6:1-7; see Matt 24:37-39; Luke 17:26-27), but he decided to preserve Noah (Gen 6:8). God gave Noah, a righteous and blameless man (Gen 6:9), precise instructions for building the ark in which only the eight people of his family would be saved, along with every kind of creature (Gen 6:14–8:19). When Noah and his family finally emerged from the ark after the flood, Noah pleased God by building an altar and sacrificing burnt offerings. God promised that he would never again flood the whole earth or disrupt the sequence of the seasons, despite human sin (Gen 8:20–9:17).<\/p>\n<p>Noah’s sons were Shem, Ham, and Japheth. All the nations of the earth descended from them (Gen 9:18-19). When Noah became drunk on wine from his vineyard, his sons and their descendants were cursed or blessed in accord with how they responded to him (Gen 9:20-27). Noah lived for 950 years, including 350 years after the flood (Gen 9:28-29). He is an example of righteousness, obedience, courage, and faith (see Ezek 14:12-20; Heb 11:7; 2 Pet 2:5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 5:28–10:1; 1 Chr 1:4; Isa 54:9; Ezek 14:12-20; Matt 24:37-38; Luke 3:36; 17:26-27; Heb 11:7; 1 Pet 3:20-21; 2 Pet 2:5<\/p>","summary_ro":"Noah Noah was the son of Lamech, a descendant of Seth (Gen 5:3-29). Lamech might have hoped that Noah (whose name means “rest” or “relief”) would ease the curse of hardship in working the ground. Instead, God used Noah to help relieve the world of evil. God intended to destroy creation because of pervasive human wickedness (Gen 6:1-7; see Matt 24:37-39; Luke 17:26-27), but he decided to preserve Noah (Gen 6:8). God gave Noah, a righteous and blameless man (Gen 6:9), precise instructions for b...","summary_en":"Noah Noah was the son of Lamech, a descendant of Seth (Gen 5:3-29). Lamech might have hoped that Noah (whose name means “rest” or “relief”) would ease the curse of hardship in working the ground. Instead, God used Noah to help relieve the world of evil. God intended to destroy creation because of pervasive human wickedness (Gen 6:1-7; see Matt 24:37-39; Luke 17:26-27), but he decided to preserve Noah (Gen 6:8). God gave Noah, a righteous and blameless man (Gen 6:9), precise instructions for b...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":27624,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Noah","title_en":"Noah","content_ro":"<h3>NOAH<\/h3>\n<li>1. Son of Lamech and the grandson of Methuselah, a descendant of Seth, third son of Adam (Gn 5:3-20). Lamech named his son Noah, a name that sounds like a Hebrew term that can mean “relief” or “comfort.” When Lamech gave him this name, he said, “He will bring us relief from the painful labor of farming this ground that the <span>Lord<\/span> has cursed” (v 29, <span>nlt<\/span>).<\/li>\n<p>Determined to destroy creation because of rampant wickedness (cf. Mt 24:37-39; Lk 17:26-27), God made an exception with Noah, a man righteous in God’s sight and blameless before people (Gn 6:3-9). Following God’s precise instructions, Noah constructed an ark into which went only eight people—Noah and his wife and his three sons and their wives—and all kinds of creatures in pairs. They were thus protected from the ensuing deluge in which all other living things perished (6:14–8:19). When they emerged from the ark, Noah built an altar and sacrificed burnt offerings that pleased God, who promised that the Flood would never be repeated or the sequence of the seasons disrupted, despite man’s sin (8:20–9:17).<\/p>\n<p>Noah had withstood mighty temptations, but, whether through carelessness or old age, he became drunk. Family members reacted differently and were judged accordingly. Shem and Japheth received blessing. Ham received no blessing, but his son Canaan was cursed (9:20-27). Noah was 950 years old when he died, 350 years after the Flood.<\/p>\n<p>Noah, Daniel, and Job are specifically cited for “their righteousness” in Ezekiel 14:12-14, 19-20. The Letter to the Hebrews commends Noah, who by faith, holy fear, and rejection of the world became the heir of righteousness (11:7), and 2 Peter 2:5 calls him “a preacher of righteousness.”<\/p>\n<p><em>See also<\/em> Flood, The; Gilgamesh Epic.<\/p>\n<li>2. Daughter of Zelophehad of Manasseh’s tribe (Nm 26:33). When their father died without a son, she and her four sisters successfully petitioned for a change in the law that would protect their inheritance rights (Nm 27:1-11; cf. Jos 17:3-6). They were, however, restricted to marrying within their own tribe (Nm 36:1-12).<\/li>","content_en":"<h3>NOAH<\/h3>\n<li>1. Son of Lamech and the grandson of Methuselah, a descendant of Seth, third son of Adam (Gn 5:3-20). Lamech named his son Noah, a name that sounds like a Hebrew term that can mean “relief” or “comfort.” When Lamech gave him this name, he said, “He will bring us relief from the painful labor of farming this ground that the <span>Lord<\/span> has cursed” (v 29, <span>nlt<\/span>).<\/li>\n<p>Determined to destroy creation because of rampant wickedness (cf. Mt 24:37-39; Lk 17:26-27), God made an exception with Noah, a man righteous in God’s sight and blameless before people (Gn 6:3-9). Following God’s precise instructions, Noah constructed an ark into which went only eight people—Noah and his wife and his three sons and their wives—and all kinds of creatures in pairs. They were thus protected from the ensuing deluge in which all other living things perished (6:14–8:19). When they emerged from the ark, Noah built an altar and sacrificed burnt offerings that pleased God, who promised that the Flood would never be repeated or the sequence of the seasons disrupted, despite man’s sin (8:20–9:17).<\/p>\n<p>Noah had withstood mighty temptations, but, whether through carelessness or old age, he became drunk. Family members reacted differently and were judged accordingly. Shem and Japheth received blessing. Ham received no blessing, but his son Canaan was cursed (9:20-27). Noah was 950 years old when he died, 350 years after the Flood.<\/p>\n<p>Noah, Daniel, and Job are specifically cited for “their righteousness” in Ezekiel 14:12-14, 19-20. The Letter to the Hebrews commends Noah, who by faith, holy fear, and rejection of the world became the heir of righteousness (11:7), and 2 Peter 2:5 calls him “a preacher of righteousness.”<\/p>\n<p><em>See also<\/em> Flood, The; Gilgamesh Epic.<\/p>\n<li>2. Daughter of Zelophehad of Manasseh’s tribe (Nm 26:33). When their father died without a son, she and her four sisters successfully petitioned for a change in the law that would protect their inheritance rights (Nm 27:1-11; cf. Jos 17:3-6). They were, however, restricted to marrying within their own tribe (Nm 36:1-12).<\/li>","summary_ro":"NOAH 1. Son of Lamech and the grandson of Methuselah, a descendant of Seth, third son of Adam (Gn 5:3-20). Lamech named his son Noah, a name that sounds like a Hebrew term that can mean “relief” or “comfort.” When Lamech gave him this name, he said, “He will bring us relief from the painful labor of farming this ground that the Lord has cursed” (v 29, nlt). Determined to destroy creation because of rampant wickedness (cf. Mt 24:37-39; Lk 17:26-27), God made an exception with Noah, a man right...","summary_en":"NOAH 1. Son of Lamech and the grandson of Methuselah, a descendant of Seth, third son of Adam (Gn 5:3-20). Lamech named his son Noah, a name that sounds like a Hebrew term that can mean “relief” or “comfort.” When Lamech gave him this name, he said, “He will bring us relief from the painful labor of farming this ground that the Lord has cursed” (v 29, nlt). Determined to destroy creation because of rampant wickedness (cf. Mt 24:37-39; Lk 17:26-27), God made an exception with Noah, a man right...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":27651,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Noe*","title_en":"Noe*","content_ro":"<h3>NOE*<\/h3>\n<p>KJV rendering of Noah in Matthew 24:37-38 and Luke 3:36; 17:26-27. <em>See<\/em> Noah #1.<\/p>","content_en":"<h3>NOE*<\/h3>\n<p>KJV rendering of Noah in Matthew 24:37-38 and Luke 3:36; 17:26-27. <em>See<\/em> Noah #1.<\/p>","summary_ro":"NOE* KJV rendering of Noah in Matthew 24:37-38 and Luke 3:36; 17:26-27. See Noah #1.","summary_en":"NOE* KJV rendering of Noah in Matthew 24:37-38 and Luke 3:36; 17:26-27. See Noah #1.","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":35882,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Son of Man","title_en":"Son of Man","content_ro":"<h3>SON OF MAN<\/h3>\n<p>Messianic title used by Jesus to express his heavenly origin, earthly mission, and glorious future coming. It does not refer merely to his human nature or humanity, as some church fathers or contemporary scholars believe. Rather, it reflects on the heavenly origin and divine dignity of Jesus, on the mystery of his manifestation in human form, and on his earthly mission that took him to the cross and then into glory.<\/p>\n<p>The background of the term “Son of Man” is to be found in the OT. The book of Ezekiel is the general source, since this prophet was referred to as “son of man” 90 times. For example, God addressed him, “Son of man, stand upon your feet, and I will speak with you” (Ez 2:1, <span>rsv<\/span>). Jesus’ use of the term “Son of Man” and numerous themes from Ezekiel suggest his desire to identify himself as the eschatological prophet who, like Ezekiel (chs 4, 7, 10, 22, 40–48), had the last word about the destruction of Jerusalem and the restoration of the kingdom of God to Israel (Mt 23–24; Acts 1:6-8).<\/p>\n<p>The specific source of the term is Daniel 7:13-14, with its vision of one “like a son of man” who “comes with the clouds” into the presence of “the Ancient of Days,” who gives him the universal and eternal kingdom of God. Jesus repeatedly quoted parts of this text in teaching about his second coming (Mt 16:27; 19:28; 24:30; 25:31; 26:64). Clearly, Jesus understood this passage as a prophetic portrayal of his own person: his incarnation, ascension, and inheritance of the kingdom of God.<\/p>\n<p>In the Gospels, the term “Son of Man” is used by Jesus about 80 times as a mysterious, indirect way of speaking about himself (Mt, 32 times; Mk, 14 times; Lk, 26 times; Jn, 10 times). In all these texts, Jesus was always the speaker, and no one ever addressed him as “Son of Man.” In some texts the reference is cryptic enough for some interpreters to insist that Jesus was speaking about another person. Such uncertainty is recorded in only one text in John, where the crowd asks Jesus, “Who is this ‘Son of Man’?” (Jn 12:34). In most texts, the identification is clear. In some it is explicit: “Who do men say that the Son of Man is?”—followed by, “Who do you say that I am?” (Mt 16:13, 15). The conclusion generally drawn is that Jesus used the term as a messianic title for himself, so that he could speak modestly about his person and mission yet convey the exalted content he wished to reveal about himself. He could do this with considerable originality because the term was not fraught with popular misconceptions concerning the Messiah.<\/p>\n<p>The term occurs only four other times in the NT. In Acts 7:56, Stephen says, “Look, I see the heavens opened and the Son of Man standing in the place of honor at God’s right hand!” (<span>nlt<\/span>). Hebrews 2:6 quotes Psalm 8:4 as applying to Jesus. Finally, Revelation 1:13 and 14:14 record visions of someone “like a son of man,” who is undoubtedly the glorified Jesus.<\/p>\n<p>In the synoptic Gospels, the first theme in Jesus’ self-revelation connected with his use of the title “Son of Man” concerns his coming to earth to accomplish his messianic mission. A general comparison of Jesus’ present earthly condition with that of his previous heavenly glory is expressed in the saying “Foxes have holes, and birds of the air have nests; but the Son of Man has nowhere to lay his head” (Mt 8:20; see Lk 9:58). This saying indicates that the Son of Man gave up his heavenly home to suffer all the humiliations of his earthly ministry (Phil 2:5-11).<\/p>\n<p>Jesus used the title to claim divine prerogatives, saying, “The Son of Man is Lord of the sabbath” (Mt 12:8; Mk 2:28; Lk 6:5). The Sabbath, a divine institution, may not be revised by ordinary men. But since Jesus is the Son of Man from heaven, he is free to rule as Lord even of the Sabbath, because he is the same Lord who instituted the Sabbath (Gn 2:2; Ex 20:8-11). After healing the paralytic at Capernaum, Jesus claimed that “the Son of Man has authority on earth to forgive sins” (Mt 9:6; Mk 2:10; Lk 5:24). Previously, forgiveness of sins came from heaven and from God, but now forgiveness comes from Capernaum and is given by Jesus.<\/p>\n<p>The second aspect of Jesus’ use of the “Son of Man” title concerns his suffering, death, and glorious resurrection as the mysterious method he would use to fulfill his earthly mission as the Son of Man. Jesus began expounding this passion theme after Peter confessed him to be Messiah and Son of God (Mt 16:16). Jesus’ prediction of his passion as the Son of Man begins in Mark 8:31-32 and is repeated in several other texts. The Gospels expand the theme to include his suffering of mockery and scourging (Mt 17:12; 20:18; Mk 8:31; Lk 9:22), betrayal by Judas (Mt 17:22; 26:24-25; Mk 14:21, 41), rejection by the Jewish leaders (Mt 20:18), death by crucifixion (Mt 20:19; Mk 9:12, 31; 10:33), burial for three days (Mt 12:40; Lk 11:30), and resurrection (Mt 17:22-23; Mk 8:31).<\/p>\n<p>In the famous text “The Son of Man did not come to be served, but to serve, and to give his life as a ransom for many” (Mt 20:28; Mk 10:45), Jesus teaches that his death was a vicarious sacrifice for the salvation of his people. This idea of substitutionary atonement is a new element in the Son of Man material and derives from Jesus’ understanding of himself as the suffering Servant of the Lord (Is 53).<\/p>\n<p>Jesus also used the “Son of Man” title to teach about his second coming. As the Son of Man, Jesus will return to earth from heaven in the glory of his Father with the angels (Mt 16:27; Mk 8:38; Lk 9:26). First, he will be seated at the right hand of God, and then he will come again (Mt 26:64; Mk 14:62; Lk 22:69) with the clouds (Mt 24:30; Mk 13:26; Lk 21:27). This coming will be unexpected (Mt 24:27; Lk 12:40), like a flash of lightning or the flood of Noah (Mt 24:37; Lk 17:24). His coming will be for the gathering of the elect, the judgment of all the nations of the earth (Mt 19:28; 25:32), and the restoration of final righteousness in the world (19:28; 25:46).<\/p>\n<p>In these passages, Jesus’ focus shifts from the provisional victory in his passion and resurrection to the final victory of the Son of Man at his second coming. Here again, the dramatic emphasis is on the heavenly origin and divine prerogatives of the Son of Man. This man Jesus, the Son of Man, will be the final judge (cf. Acts 17:31).<\/p>\n<p>The Gospel of John has its own distinctive material concerning the Son of Man. The angels are said to ascend and descend on the Son of Man (Jn 1:51), thereby signifying that he is a preexistent person who has come from heaven to earth (3:13; 6:62). His being lifted up (by crucifixion) will bring about eternal life for all who believe in him (3:14). The Son of Man (3:14) is also the Son of God (3:16), God’s one and only Son (1:18; 3:18). Quite simply, in John’s Gospel, the “Son of Man” title is equivalent to the title “Son of God.” It reveals his divinity, preexistence, heavenly origin, and divine prerogatives. It affirms his present earthly condition for revelation and passion, and his future eschatological glory. The Father has given the Son of Man authority to raise the dead and to judge the world (5:25-27).<\/p>\n<p><em>See also<\/em> Christology; Jesus Christ, Teachings of; Messiah; Son of God.<\/p>","content_en":"<h3>SON OF MAN<\/h3>\n<p>Messianic title used by Jesus to express his heavenly origin, earthly mission, and glorious future coming. It does not refer merely to his human nature or humanity, as some church fathers or contemporary scholars believe. Rather, it reflects on the heavenly origin and divine dignity of Jesus, on the mystery of his manifestation in human form, and on his earthly mission that took him to the cross and then into glory.<\/p>\n<p>The background of the term “Son of Man” is to be found in the OT. The book of Ezekiel is the general source, since this prophet was referred to as “son of man” 90 times. For example, God addressed him, “Son of man, stand upon your feet, and I will speak with you” (Ez 2:1, <span>rsv<\/span>). Jesus’ use of the term “Son of Man” and numerous themes from Ezekiel suggest his desire to identify himself as the eschatological prophet who, like Ezekiel (chs 4, 7, 10, 22, 40–48), had the last word about the destruction of Jerusalem and the restoration of the kingdom of God to Israel (Mt 23–24; Acts 1:6-8).<\/p>\n<p>The specific source of the term is Daniel 7:13-14, with its vision of one “like a son of man” who “comes with the clouds” into the presence of “the Ancient of Days,” who gives him the universal and eternal kingdom of God. Jesus repeatedly quoted parts of this text in teaching about his second coming (Mt 16:27; 19:28; 24:30; 25:31; 26:64). Clearly, Jesus understood this passage as a prophetic portrayal of his own person: his incarnation, ascension, and inheritance of the kingdom of God.<\/p>\n<p>In the Gospels, the term “Son of Man” is used by Jesus about 80 times as a mysterious, indirect way of speaking about himself (Mt, 32 times; Mk, 14 times; Lk, 26 times; Jn, 10 times). In all these texts, Jesus was always the speaker, and no one ever addressed him as “Son of Man.” In some texts the reference is cryptic enough for some interpreters to insist that Jesus was speaking about another person. Such uncertainty is recorded in only one text in John, where the crowd asks Jesus, “Who is this ‘Son of Man’?” (Jn 12:34). In most texts, the identification is clear. In some it is explicit: “Who do men say that the Son of Man is?”—followed by, “Who do you say that I am?” (Mt 16:13, 15). The conclusion generally drawn is that Jesus used the term as a messianic title for himself, so that he could speak modestly about his person and mission yet convey the exalted content he wished to reveal about himself. He could do this with considerable originality because the term was not fraught with popular misconceptions concerning the Messiah.<\/p>\n<p>The term occurs only four other times in the NT. In Acts 7:56, Stephen says, “Look, I see the heavens opened and the Son of Man standing in the place of honor at God’s right hand!” (<span>nlt<\/span>). Hebrews 2:6 quotes Psalm 8:4 as applying to Jesus. Finally, Revelation 1:13 and 14:14 record visions of someone “like a son of man,” who is undoubtedly the glorified Jesus.<\/p>\n<p>In the synoptic Gospels, the first theme in Jesus’ self-revelation connected with his use of the title “Son of Man” concerns his coming to earth to accomplish his messianic mission. A general comparison of Jesus’ present earthly condition with that of his previous heavenly glory is expressed in the saying “Foxes have holes, and birds of the air have nests; but the Son of Man has nowhere to lay his head” (Mt 8:20; see Lk 9:58). This saying indicates that the Son of Man gave up his heavenly home to suffer all the humiliations of his earthly ministry (Phil 2:5-11).<\/p>\n<p>Jesus used the title to claim divine prerogatives, saying, “The Son of Man is Lord of the sabbath” (Mt 12:8; Mk 2:28; Lk 6:5). The Sabbath, a divine institution, may not be revised by ordinary men. But since Jesus is the Son of Man from heaven, he is free to rule as Lord even of the Sabbath, because he is the same Lord who instituted the Sabbath (Gn 2:2; Ex 20:8-11). After healing the paralytic at Capernaum, Jesus claimed that “the Son of Man has authority on earth to forgive sins” (Mt 9:6; Mk 2:10; Lk 5:24). Previously, forgiveness of sins came from heaven and from God, but now forgiveness comes from Capernaum and is given by Jesus.<\/p>\n<p>The second aspect of Jesus’ use of the “Son of Man” title concerns his suffering, death, and glorious resurrection as the mysterious method he would use to fulfill his earthly mission as the Son of Man. Jesus began expounding this passion theme after Peter confessed him to be Messiah and Son of God (Mt 16:16). Jesus’ prediction of his passion as the Son of Man begins in Mark 8:31-32 and is repeated in several other texts. The Gospels expand the theme to include his suffering of mockery and scourging (Mt 17:12; 20:18; Mk 8:31; Lk 9:22), betrayal by Judas (Mt 17:22; 26:24-25; Mk 14:21, 41), rejection by the Jewish leaders (Mt 20:18), death by crucifixion (Mt 20:19; Mk 9:12, 31; 10:33), burial for three days (Mt 12:40; Lk 11:30), and resurrection (Mt 17:22-23; Mk 8:31).<\/p>\n<p>In the famous text “The Son of Man did not come to be served, but to serve, and to give his life as a ransom for many” (Mt 20:28; Mk 10:45), Jesus teaches that his death was a vicarious sacrifice for the salvation of his people. This idea of substitutionary atonement is a new element in the Son of Man material and derives from Jesus’ understanding of himself as the suffering Servant of the Lord (Is 53).<\/p>\n<p>Jesus also used the “Son of Man” title to teach about his second coming. As the Son of Man, Jesus will return to earth from heaven in the glory of his Father with the angels (Mt 16:27; Mk 8:38; Lk 9:26). First, he will be seated at the right hand of God, and then he will come again (Mt 26:64; Mk 14:62; Lk 22:69) with the clouds (Mt 24:30; Mk 13:26; Lk 21:27). This coming will be unexpected (Mt 24:27; Lk 12:40), like a flash of lightning or the flood of Noah (Mt 24:37; Lk 17:24). His coming will be for the gathering of the elect, the judgment of all the nations of the earth (Mt 19:28; 25:32), and the restoration of final righteousness in the world (19:28; 25:46).<\/p>\n<p>In these passages, Jesus’ focus shifts from the provisional victory in his passion and resurrection to the final victory of the Son of Man at his second coming. Here again, the dramatic emphasis is on the heavenly origin and divine prerogatives of the Son of Man. This man Jesus, the Son of Man, will be the final judge (cf. Acts 17:31).<\/p>\n<p>The Gospel of John has its own distinctive material concerning the Son of Man. The angels are said to ascend and descend on the Son of Man (Jn 1:51), thereby signifying that he is a preexistent person who has come from heaven to earth (3:13; 6:62). His being lifted up (by crucifixion) will bring about eternal life for all who believe in him (3:14). The Son of Man (3:14) is also the Son of God (3:16), God’s one and only Son (1:18; 3:18). Quite simply, in John’s Gospel, the “Son of Man” title is equivalent to the title “Son of God.” It reveals his divinity, preexistence, heavenly origin, and divine prerogatives. It affirms his present earthly condition for revelation and passion, and his future eschatological glory. The Father has given the Son of Man authority to raise the dead and to judge the world (5:25-27).<\/p>\n<p><em>See also<\/em> Christology; Jesus Christ, Teachings of; Messiah; Son of God.<\/p>","summary_ro":"SON OF MAN Messianic title used by Jesus to express his heavenly origin, earthly mission, and glorious future coming. It does not refer merely to his human nature or humanity, as some church fathers or contemporary scholars believe. Rather, it reflects on the heavenly origin and divine dignity of Jesus, on the mystery of his manifestation in human form, and on his earthly mission that took him to the cross and then into glory. The background of the term “Son of Man” is to be found in the OT. ...","summary_en":"SON OF MAN Messianic title used by Jesus to express his heavenly origin, earthly mission, and glorious future coming. It does not refer merely to his human nature or humanity, as some church fathers or contemporary scholars believe. Rather, it reflects on the heavenly origin and divine dignity of Jesus, on the mystery of his manifestation in human form, and on his earthly mission that took him to the cross and then into glory. The background of the term “Son of Man” is to be found in the OT. ...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":55010,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:37","title_en":"Study Note: Matei 24:37","content_ro":"<p><strong>24:37–25:46<\/strong> Jesus now applied his predictions (24:1-36) to his followers so they will be faithful and prepared for his second coming.<\/p>","content_en":"<p><strong>24:37–25:46<\/strong> Jesus now applied his predictions (24:1-36) to his followers so they will be faithful and prepared for his second coming.<\/p>","summary_ro":"24:37–25:46 Jesus now applied his predictions (24:1-36) to his followers so they will be faithful and prepared for his second coming.","summary_en":"24:37–25:46 Jesus now applied his predictions (24:1-36) to his followers so they will be faithful and prepared for his second coming.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":55011,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:37","title_en":"Study Note: Matei 24:37","content_ro":"<p><strong>24:37-41<\/strong> Jesus’ second coming, like the flood (Gen 7), will come upon people unawares. The only adequate preparation is a life of consistent vigilance and obedience (cp. Luke 17:26-27, 34-35).<\/p>","content_en":"<p><strong>24:37-41<\/strong> Jesus’ second coming, like the flood (Gen 7), will come upon people unawares. The only adequate preparation is a life of consistent vigilance and obedience (cp. Luke 17:26-27, 34-35).<\/p>","summary_ro":"24:37-41 Jesus’ second coming, like the flood (Gen 7), will come upon people unawares. The only adequate preparation is a life of consistent vigilance and obedience (cp. Luke 17:26-27, 34-35).","summary_en":"24:37-41 Jesus’ second coming, like the flood (Gen 7), will come upon people unawares. The only adequate preparation is a life of consistent vigilance and obedience (cp. Luke 17:26-27, 34-35).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":55012,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:37","title_en":"Study Note: Matei 24:37","content_ro":"<p><strong>24:37<\/strong> <em>When the Son of Man returns:<\/em> Jesus’ second coming (see 24:3; cp. Luke 17:26). • <em>in Noah’s day<\/em> (see Gen 6:9-22; 2 Pet 2:5; 3:5-6): The comparison here does not concern the magnitude of sins, but a lack of discernment about what God is doing, accompanied by a preoccupation with life’s festivities (Matt 6:19-34).<\/p>","content_en":"<p><strong>24:37<\/strong> <em>When the Son of Man returns:<\/em> Jesus’ second coming (see 24:3; cp. Luke 17:26). • <em>in Noah’s day<\/em> (see Gen 6:9-22; 2 Pet 2:5; 3:5-6): The comparison here does not concern the magnitude of sins, but a lack of discernment about what God is doing, accompanied by a preoccupation with life’s festivities (Matt 6:19-34).<\/p>","summary_ro":"24:37 When the Son of Man returns: Jesus’ second coming (see 24:3; cp. Luke 17:26). • in Noah’s day (see Gen 6:9-22; 2 Pet 2:5; 3:5-6): The comparison here does not concern the magnitude of sins, but a lack of discernment about what God is doing, accompanied by a preoccupation with life’s festivities (Matt 6:19-34).","summary_en":"24:37 When the Son of Man returns: Jesus’ second coming (see 24:3; cp. Luke 17:26). • in Noah’s day (see Gen 6:9-22; 2 Pet 2:5; 3:5-6): The comparison here does not concern the magnitude of sins, but a lack of discernment about what God is doing, accompanied by a preoccupation with life’s festivities (Matt 6:19-34).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":82636,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:37","title_en":"Study Note: Matei 24:37","content_ro":"<p><strong>24:37–25:46<\/strong> Jesus now applied his predictions (24:1-36) to his followers so they will be faithful and prepared for his second coming.<\/p>","content_en":"<p><strong>24:37–25:46<\/strong> Jesus now applied his predictions (24:1-36) to his followers so they will be faithful and prepared for his second coming.<\/p>","summary_ro":"24:37–25:46 Jesus now applied his predictions (24:1-36) to his followers so they will be faithful and prepared for his second coming.","summary_en":"24:37–25:46 Jesus now applied his predictions (24:1-36) to his followers so they will be faithful and prepared for his second coming.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":82637,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:37","title_en":"Study Note: Matei 24:37","content_ro":"<p><strong>24:37-41<\/strong> Jesus’ second coming, like the flood (Gen 7), will come upon people unawares. The only adequate preparation is a life of consistent vigilance and obedience (cp. Luke 17:26-27, 34-35).<\/p>","content_en":"<p><strong>24:37-41<\/strong> Jesus’ second coming, like the flood (Gen 7), will come upon people unawares. The only adequate preparation is a life of consistent vigilance and obedience (cp. Luke 17:26-27, 34-35).<\/p>","summary_ro":"24:37-41 Jesus’ second coming, like the flood (Gen 7), will come upon people unawares. The only adequate preparation is a life of consistent vigilance and obedience (cp. Luke 17:26-27, 34-35).","summary_en":"24:37-41 Jesus’ second coming, like the flood (Gen 7), will come upon people unawares. The only adequate preparation is a life of consistent vigilance and obedience (cp. Luke 17:26-27, 34-35).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":82638,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:37","title_en":"Study Note: Matei 24:37","content_ro":"<p><strong>24:37<\/strong> <em>When the Son of Man returns:<\/em> Jesus’ second coming (see 24:3; cp. Luke 17:26). • <em>in Noah’s day<\/em> (see Gen 6:9-22; 2 Pet 2:5; 3:5-6): The comparison here does not concern the magnitude of sins, but a lack of discernment about what God is doing, accompanied by a preoccupation with life’s festivities (Matt 6:19-34).<\/p>","content_en":"<p><strong>24:37<\/strong> <em>When the Son of Man returns:<\/em> Jesus’ second coming (see 24:3; cp. Luke 17:26). • <em>in Noah’s day<\/em> (see Gen 6:9-22; 2 Pet 2:5; 3:5-6): The comparison here does not concern the magnitude of sins, but a lack of discernment about what God is doing, accompanied by a preoccupation with life’s festivities (Matt 6:19-34).<\/p>","summary_ro":"24:37 When the Son of Man returns: Jesus’ second coming (see 24:3; cp. Luke 17:26). • in Noah’s day (see Gen 6:9-22; 2 Pet 2:5; 3:5-6): The comparison here does not concern the magnitude of sins, but a lack of discernment about what God is doing, accompanied by a preoccupation with life’s festivities (Matt 6:19-34).","summary_en":"24:37 When the Son of Man returns: Jesus’ second coming (see 24:3; cp. Luke 17:26). • in Noah’s day (see Gen 6:9-22; 2 Pet 2:5; 3:5-6): The comparison here does not concern the magnitude of sins, but a lack of discernment about what God is doing, accompanied by a preoccupation with life’s festivities (Matt 6:19-34).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":110262,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:37","title_en":"Study Note: Matei 24:37","content_ro":"<p><strong>24:37–25:46<\/strong> Jesus now applied his predictions (24:1-36) to his followers so they will be faithful and prepared for his second coming.<\/p>","content_en":"<p><strong>24:37–25:46<\/strong> Jesus now applied his predictions (24:1-36) to his followers so they will be faithful and prepared for his second coming.<\/p>","summary_ro":"24:37–25:46 Jesus now applied his predictions (24:1-36) to his followers so they will be faithful and prepared for his second coming.","summary_en":"24:37–25:46 Jesus now applied his predictions (24:1-36) to his followers so they will be faithful and prepared for his second coming.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":110263,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:37","title_en":"Study Note: Matei 24:37","content_ro":"<p><strong>24:37-41<\/strong> Jesus’ second coming, like the flood (Gen 7), will come upon people unawares. The only adequate preparation is a life of consistent vigilance and obedience (cp. Luke 17:26-27, 34-35).<\/p>","content_en":"<p><strong>24:37-41<\/strong> Jesus’ second coming, like the flood (Gen 7), will come upon people unawares. The only adequate preparation is a life of consistent vigilance and obedience (cp. Luke 17:26-27, 34-35).<\/p>","summary_ro":"24:37-41 Jesus’ second coming, like the flood (Gen 7), will come upon people unawares. The only adequate preparation is a life of consistent vigilance and obedience (cp. Luke 17:26-27, 34-35).","summary_en":"24:37-41 Jesus’ second coming, like the flood (Gen 7), will come upon people unawares. The only adequate preparation is a life of consistent vigilance and obedience (cp. Luke 17:26-27, 34-35).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":110264,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:37","title_en":"Study Note: Matei 24:37","content_ro":"<p><strong>24:37<\/strong> <em>When the Son of Man returns:<\/em> Jesus’ second coming (see 24:3; cp. Luke 17:26). • <em>in Noah’s day<\/em> (see Gen 6:9-22; 2 Pet 2:5; 3:5-6): The comparison here does not concern the magnitude of sins, but a lack of discernment about what God is doing, accompanied by a preoccupation with life’s festivities (Matt 6:19-34).<\/p>","content_en":"<p><strong>24:37<\/strong> <em>When the Son of Man returns:<\/em> Jesus’ second coming (see 24:3; cp. Luke 17:26). • <em>in Noah’s day<\/em> (see Gen 6:9-22; 2 Pet 2:5; 3:5-6): The comparison here does not concern the magnitude of sins, but a lack of discernment about what God is doing, accompanied by a preoccupation with life’s festivities (Matt 6:19-34).<\/p>","summary_ro":"24:37 When the Son of Man returns: Jesus’ second coming (see 24:3; cp. Luke 17:26). • in Noah’s day (see Gen 6:9-22; 2 Pet 2:5; 3:5-6): The comparison here does not concern the magnitude of sins, but a lack of discernment about what God is doing, accompanied by a preoccupation with life’s festivities (Matt 6:19-34).","summary_en":"24:37 When the Son of Man returns: Jesus’ second coming (see 24:3; cp. Luke 17:26). • in Noah’s day (see Gen 6:9-22; 2 Pet 2:5; 3:5-6): The comparison here does not concern the magnitude of sins, but a lack of discernment about what God is doing, accompanied by a preoccupation with life’s festivities (Matt 6:19-34).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":137888,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:37","title_en":"Study Note: Matei 24:37","content_ro":"<p><strong>24:37–25:46<\/strong> Jesus now applied his predictions (24:1-36) to his followers so they will be faithful and prepared for his second coming.<\/p>","content_en":"<p><strong>24:37–25:46<\/strong> Jesus now applied his predictions (24:1-36) to his followers so they will be faithful and prepared for his second coming.<\/p>","summary_ro":"24:37–25:46 Jesus now applied his predictions (24:1-36) to his followers so they will be faithful and prepared for his second coming.","summary_en":"24:37–25:46 Jesus now applied his predictions (24:1-36) to his followers so they will be faithful and prepared for his second coming.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":137889,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:37","title_en":"Study Note: Matei 24:37","content_ro":"<p><strong>24:37-41<\/strong> Jesus’ second coming, like the flood (Gen 7), will come upon people unawares. The only adequate preparation is a life of consistent vigilance and obedience (cp. Luke 17:26-27, 34-35).<\/p>","content_en":"<p><strong>24:37-41<\/strong> Jesus’ second coming, like the flood (Gen 7), will come upon people unawares. The only adequate preparation is a life of consistent vigilance and obedience (cp. Luke 17:26-27, 34-35).<\/p>","summary_ro":"24:37-41 Jesus’ second coming, like the flood (Gen 7), will come upon people unawares. The only adequate preparation is a life of consistent vigilance and obedience (cp. Luke 17:26-27, 34-35).","summary_en":"24:37-41 Jesus’ second coming, like the flood (Gen 7), will come upon people unawares. The only adequate preparation is a life of consistent vigilance and obedience (cp. Luke 17:26-27, 34-35).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":137890,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:37","title_en":"Study Note: Matei 24:37","content_ro":"<p><strong>24:37<\/strong> <em>When the Son of Man returns:<\/em> Jesus’ second coming (see 24:3; cp. Luke 17:26). • <em>in Noah’s day<\/em> (see Gen 6:9-22; 2 Pet 2:5; 3:5-6): The comparison here does not concern the magnitude of sins, but a lack of discernment about what God is doing, accompanied by a preoccupation with life’s festivities (Matt 6:19-34).<\/p>","content_en":"<p><strong>24:37<\/strong> <em>When the Son of Man returns:<\/em> Jesus’ second coming (see 24:3; cp. Luke 17:26). • <em>in Noah’s day<\/em> (see Gen 6:9-22; 2 Pet 2:5; 3:5-6): The comparison here does not concern the magnitude of sins, but a lack of discernment about what God is doing, accompanied by a preoccupation with life’s festivities (Matt 6:19-34).<\/p>","summary_ro":"24:37 When the Son of Man returns: Jesus’ second coming (see 24:3; cp. Luke 17:26). • in Noah’s day (see Gen 6:9-22; 2 Pet 2:5; 3:5-6): The comparison here does not concern the magnitude of sins, but a lack of discernment about what God is doing, accompanied by a preoccupation with life’s festivities (Matt 6:19-34).","summary_en":"24:37 When the Son of Man returns: Jesus’ second coming (see 24:3; cp. Luke 17:26). • in Noah’s day (see Gen 6:9-22; 2 Pet 2:5; 3:5-6): The comparison here does not concern the magnitude of sins, but a lack of discernment about what God is doing, accompanied by a preoccupation with life’s festivities (Matt 6:19-34).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59811,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Covenant with Noah","title_en":"God’s Covenant with Noah","content_ro":"<h3>God’s Covenant with Noah<\/h3>\n<p>The first explicit reference to a covenant in Scripture occurs immediately after the Flood (Gen 9:1-17).<\/p>\n<p>The corruption and violence of the human race had provoked God’s anger (6:11-13), but his gracious favor remained with Noah (6:8). When God charged Noah to build an ark to escape the impending deluge (6:13-17), he also promised to establish a covenant with him (6:18). God took the initiative to bind himself again to human beings and to the whole creation despite human faithlessness (see 6:1-7). Through this covenant, God guaranteed that he would maintain a relationship with this one family even as other divine-human relationships were being severed. God’s covenant promise to Noah came with his command to build an ark (6:14); Noah’s receipt of the covenant blessing depended on his obedience to this divine command (6:22; 7:5).<\/p>\n<p>When Noah made an offering to God after the Flood (8:20-22), God elaborated on his covenant with Noah, indicating that it was a universal covenant with humans and with all living creatures (9:8-10). God promised never to send such a flood again as judgment on the world.<\/p>\n<p>This covenant helps us understand God as a covenant maker. Although human beings deserve punishment because of their wickedness, God withholds ultimate destruction. God’s covenant with Noah did not establish an intimate relationship between God and each living being, but it recalibrated moral and ecological life to be as God intended it (9:1-7), leaving open the possibility of a more intimate covenant to come (see 17:1-21). Despite their evil, human beings are allowed to live in God’s world and seek a deeper relationship with the world’s Creator during their time on earth. God’s later covenants with his people made intimacy with him freely available to all (see Acts 2:22-40; 3:17-26).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 9:1-17; Ezek 14:12-23; Matt 24:37-39; Heb 11:7<\/p>","content_en":"<h3>God’s Covenant with Noah<\/h3>\n<p>The first explicit reference to a covenant in Scripture occurs immediately after the Flood (Gen 9:1-17).<\/p>\n<p>The corruption and violence of the human race had provoked God’s anger (6:11-13), but his gracious favor remained with Noah (6:8). When God charged Noah to build an ark to escape the impending deluge (6:13-17), he also promised to establish a covenant with him (6:18). God took the initiative to bind himself again to human beings and to the whole creation despite human faithlessness (see 6:1-7). Through this covenant, God guaranteed that he would maintain a relationship with this one family even as other divine-human relationships were being severed. God’s covenant promise to Noah came with his command to build an ark (6:14); Noah’s receipt of the covenant blessing depended on his obedience to this divine command (6:22; 7:5).<\/p>\n<p>When Noah made an offering to God after the Flood (8:20-22), God elaborated on his covenant with Noah, indicating that it was a universal covenant with humans and with all living creatures (9:8-10). God promised never to send such a flood again as judgment on the world.<\/p>\n<p>This covenant helps us understand God as a covenant maker. Although human beings deserve punishment because of their wickedness, God withholds ultimate destruction. God’s covenant with Noah did not establish an intimate relationship between God and each living being, but it recalibrated moral and ecological life to be as God intended it (9:1-7), leaving open the possibility of a more intimate covenant to come (see 17:1-21). Despite their evil, human beings are allowed to live in God’s world and seek a deeper relationship with the world’s Creator during their time on earth. God’s later covenants with his people made intimacy with him freely available to all (see Acts 2:22-40; 3:17-26).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 9:1-17; Ezek 14:12-23; Matt 24:37-39; Heb 11:7<\/p>","summary_ro":"God’s Covenant with Noah The first explicit reference to a covenant in Scripture occurs immediately after the Flood (Gen 9:1-17). The corruption and violence of the human race had provoked God’s anger (6:11-13), but his gracious favor remained with Noah (6:8). When God charged Noah to build an ark to escape the impending deluge (6:13-17), he also promised to establish a covenant with him (6:18). God took the initiative to bind himself again to human beings and to the whole creation despite hu...","summary_en":"God’s Covenant with Noah The first explicit reference to a covenant in Scripture occurs immediately after the Flood (Gen 9:1-17). The corruption and violence of the human race had provoked God’s anger (6:11-13), but his gracious favor remained with Noah (6:8). When God charged Noah to build an ark to escape the impending deluge (6:13-17), he also promised to establish a covenant with him (6:18). God took the initiative to bind himself again to human beings and to the whole creation despite hu...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":64953,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Son of Man","title_en":"The Son of Man","content_ro":"<h3>The Son of Man<\/h3>\n<p>“Son of Man” was Jesus’ favorite way to refer to himself. The phrase is just as odd in Greek as in English: It translates the Hebrew phrase <span class=\"hebrew\" lang=\"he\">ben ’adam,<\/span> an idiom that means “human being” or “person” (see, e.g., Ezek 2:1-8). One reason Jesus preferred this name was because it was not an inflammatory title such as “Christ” or “Messiah.” The expression is used in three ways in the Gospels:<\/p>\n<p>(1) The background to Jesus’ use of the title is Dan 7:13-14, where an exalted messianic figure “like a son of man” (that is, having human form) comes with the clouds of heaven and is given great glory and power. Jesus understood himself as the one who would return to earth in the clouds of heaven (see Mark 8:38; 13:26; 14:62). Sometimes Jesus used “Son of Man” in this sense, to refer to his role as judge, deliverer, savior, and vindicator (Matt 10:23; 13:41; 16:27; 19:28; 24:27, 30, 37, 44; 25:31; 26:64).<\/p>\n<p>(2) Often Jesus used “Son of Man” to describe himself as a suffering redeemer (12:40; 17:9, 12, 22; 20:18, 28; 26:2, 24, 45). This sense is rooted in Isa 52:13–53:12.<\/p>\n<p>(3) At times, Jesus apparently used “Son of Man” to refer to himself as the representative of humans (Matt 8:20; 11:19; 12:8, 32; 13:37). The book of Ezekiel uses “son of man” in a similar sense (e.g., Ezek 2:1-8).<\/p>\n<p>Jesus did not use “Son of Man” to distinguish his humanity from his deity (“Son of God”). By using this title, Jesus could define himself as Messiah on his own terms. He used “Son of Man” to describe his total identity and as a veiled suggestion that those who watched and heard him should pay attention to who he is.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezek 2:1-8; 3:1, 4, 10, 17, 25; 4:1; Dan 7:13-14; 8:17; Matt 8:18-22; 9:6; 10:23; 11:19; 12:8, 32, 40; 13:37, 41; 16:13, 27-28; 17:9, 12, 22; 19:28; 20:18, 28; 24:27, 30, 37-39, 44; 25:31; 26:2, 24, 45, 64; Mark 2:10; John 1:51; 3:13-14; 5:27; 6:27, 53, 62; 8:28; 9:35; 12:23, 34; 13:31; Acts 7:56; Heb 2:6; Rev 1:13; 14:14<\/p>","content_en":"<h3>The Son of Man<\/h3>\n<p>“Son of Man” was Jesus’ favorite way to refer to himself. The phrase is just as odd in Greek as in English: It translates the Hebrew phrase <span class=\"hebrew\" lang=\"he\">ben ’adam,<\/span> an idiom that means “human being” or “person” (see, e.g., Ezek 2:1-8). One reason Jesus preferred this name was because it was not an inflammatory title such as “Christ” or “Messiah.” The expression is used in three ways in the Gospels:<\/p>\n<p>(1) The background to Jesus’ use of the title is Dan 7:13-14, where an exalted messianic figure “like a son of man” (that is, having human form) comes with the clouds of heaven and is given great glory and power. Jesus understood himself as the one who would return to earth in the clouds of heaven (see Mark 8:38; 13:26; 14:62). Sometimes Jesus used “Son of Man” in this sense, to refer to his role as judge, deliverer, savior, and vindicator (Matt 10:23; 13:41; 16:27; 19:28; 24:27, 30, 37, 44; 25:31; 26:64).<\/p>\n<p>(2) Often Jesus used “Son of Man” to describe himself as a suffering redeemer (12:40; 17:9, 12, 22; 20:18, 28; 26:2, 24, 45). This sense is rooted in Isa 52:13–53:12.<\/p>\n<p>(3) At times, Jesus apparently used “Son of Man” to refer to himself as the representative of humans (Matt 8:20; 11:19; 12:8, 32; 13:37). The book of Ezekiel uses “son of man” in a similar sense (e.g., Ezek 2:1-8).<\/p>\n<p>Jesus did not use “Son of Man” to distinguish his humanity from his deity (“Son of God”). By using this title, Jesus could define himself as Messiah on his own terms. He used “Son of Man” to describe his total identity and as a veiled suggestion that those who watched and heard him should pay attention to who he is.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezek 2:1-8; 3:1, 4, 10, 17, 25; 4:1; Dan 7:13-14; 8:17; Matt 8:18-22; 9:6; 10:23; 11:19; 12:8, 32, 40; 13:37, 41; 16:13, 27-28; 17:9, 12, 22; 19:28; 20:18, 28; 24:27, 30, 37-39, 44; 25:31; 26:2, 24, 45, 64; Mark 2:10; John 1:51; 3:13-14; 5:27; 6:27, 53, 62; 8:28; 9:35; 12:23, 34; 13:31; Acts 7:56; Heb 2:6; Rev 1:13; 14:14<\/p>","summary_ro":"The Son of Man “Son of Man” was Jesus’ favorite way to refer to himself. The phrase is just as odd in Greek as in English: It translates the Hebrew phrase ben ’adam, an idiom that means “human being” or “person” (see, e.g., Ezek 2:1-8). One reason Jesus preferred this name was because it was not an inflammatory title such as “Christ” or “Messiah.” The expression is used in three ways in the Gospels: (1) The background to Jesus’ use of the title is Dan 7:13-14, where an exalted messianic figur...","summary_en":"The Son of Man “Son of Man” was Jesus’ favorite way to refer to himself. The phrase is just as odd in Greek as in English: It translates the Hebrew phrase ben ’adam, an idiom that means “human being” or “person” (see, e.g., Ezek 2:1-8). One reason Jesus preferred this name was because it was not an inflammatory title such as “Christ” or “Messiah.” The expression is used in three ways in the Gospels: (1) The background to Jesus’ use of the title is Dan 7:13-14, where an exalted messianic figur...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87437,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Covenant with Noah","title_en":"God’s Covenant with Noah","content_ro":"<h3>God’s Covenant with Noah<\/h3>\n<p>The first explicit reference to a covenant in Scripture occurs immediately after the Flood (Gen 9:1-17).<\/p>\n<p>The corruption and violence of the human race had provoked God’s anger (6:11-13), but his gracious favor remained with Noah (6:8). When God charged Noah to build an ark to escape the impending deluge (6:13-17), he also promised to establish a covenant with him (6:18). God took the initiative to bind himself again to human beings and to the whole creation despite human faithlessness (see 6:1-7). Through this covenant, God guaranteed that he would maintain a relationship with this one family even as other divine-human relationships were being severed. God’s covenant promise to Noah came with his command to build an ark (6:14); Noah’s receipt of the covenant blessing depended on his obedience to this divine command (6:22; 7:5).<\/p>\n<p>When Noah made an offering to God after the Flood (8:20-22), God elaborated on his covenant with Noah, indicating that it was a universal covenant with humans and with all living creatures (9:8-10). God promised never to send such a flood again as judgment on the world.<\/p>\n<p>This covenant helps us understand God as a covenant maker. Although human beings deserve punishment because of their wickedness, God withholds ultimate destruction. God’s covenant with Noah did not establish an intimate relationship between God and each living being, but it recalibrated moral and ecological life to be as God intended it (9:1-7), leaving open the possibility of a more intimate covenant to come (see 17:1-21). Despite their evil, human beings are allowed to live in God’s world and seek a deeper relationship with the world’s Creator during their time on earth. God’s later covenants with his people made intimacy with him freely available to all (see Acts 2:22-40; 3:17-26).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 9:1-17; Ezek 14:12-23; Matt 24:37-39; Heb 11:7<\/p>","content_en":"<h3>God’s Covenant with Noah<\/h3>\n<p>The first explicit reference to a covenant in Scripture occurs immediately after the Flood (Gen 9:1-17).<\/p>\n<p>The corruption and violence of the human race had provoked God’s anger (6:11-13), but his gracious favor remained with Noah (6:8). When God charged Noah to build an ark to escape the impending deluge (6:13-17), he also promised to establish a covenant with him (6:18). God took the initiative to bind himself again to human beings and to the whole creation despite human faithlessness (see 6:1-7). Through this covenant, God guaranteed that he would maintain a relationship with this one family even as other divine-human relationships were being severed. God’s covenant promise to Noah came with his command to build an ark (6:14); Noah’s receipt of the covenant blessing depended on his obedience to this divine command (6:22; 7:5).<\/p>\n<p>When Noah made an offering to God after the Flood (8:20-22), God elaborated on his covenant with Noah, indicating that it was a universal covenant with humans and with all living creatures (9:8-10). God promised never to send such a flood again as judgment on the world.<\/p>\n<p>This covenant helps us understand God as a covenant maker. Although human beings deserve punishment because of their wickedness, God withholds ultimate destruction. God’s covenant with Noah did not establish an intimate relationship between God and each living being, but it recalibrated moral and ecological life to be as God intended it (9:1-7), leaving open the possibility of a more intimate covenant to come (see 17:1-21). Despite their evil, human beings are allowed to live in God’s world and seek a deeper relationship with the world’s Creator during their time on earth. God’s later covenants with his people made intimacy with him freely available to all (see Acts 2:22-40; 3:17-26).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 9:1-17; Ezek 14:12-23; Matt 24:37-39; Heb 11:7<\/p>","summary_ro":"God’s Covenant with Noah The first explicit reference to a covenant in Scripture occurs immediately after the Flood (Gen 9:1-17). The corruption and violence of the human race had provoked God’s anger (6:11-13), but his gracious favor remained with Noah (6:8). When God charged Noah to build an ark to escape the impending deluge (6:13-17), he also promised to establish a covenant with him (6:18). God took the initiative to bind himself again to human beings and to the whole creation despite hu...","summary_en":"God’s Covenant with Noah The first explicit reference to a covenant in Scripture occurs immediately after the Flood (Gen 9:1-17). The corruption and violence of the human race had provoked God’s anger (6:11-13), but his gracious favor remained with Noah (6:8). When God charged Noah to build an ark to escape the impending deluge (6:13-17), he also promised to establish a covenant with him (6:18). God took the initiative to bind himself again to human beings and to the whole creation despite hu...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":92579,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Son of Man","title_en":"The Son of Man","content_ro":"<h3>The Son of Man<\/h3>\n<p>“Son of Man” was Jesus’ favorite way to refer to himself. The phrase is just as odd in Greek as in English: It translates the Hebrew phrase <span class=\"hebrew\" lang=\"he\">ben ’adam,<\/span> an idiom that means “human being” or “person” (see, e.g., Ezek 2:1-8). One reason Jesus preferred this name was because it was not an inflammatory title such as “Christ” or “Messiah.” The expression is used in three ways in the Gospels:<\/p>\n<p>(1) The background to Jesus’ use of the title is Dan 7:13-14, where an exalted messianic figure “like a son of man” (that is, having human form) comes with the clouds of heaven and is given great glory and power. Jesus understood himself as the one who would return to earth in the clouds of heaven (see Mark 8:38; 13:26; 14:62). Sometimes Jesus used “Son of Man” in this sense, to refer to his role as judge, deliverer, savior, and vindicator (Matt 10:23; 13:41; 16:27; 19:28; 24:27, 30, 37, 44; 25:31; 26:64).<\/p>\n<p>(2) Often Jesus used “Son of Man” to describe himself as a suffering redeemer (12:40; 17:9, 12, 22; 20:18, 28; 26:2, 24, 45). This sense is rooted in Isa 52:13–53:12.<\/p>\n<p>(3) At times, Jesus apparently used “Son of Man” to refer to himself as the representative of humans (Matt 8:20; 11:19; 12:8, 32; 13:37). The book of Ezekiel uses “son of man” in a similar sense (e.g., Ezek 2:1-8).<\/p>\n<p>Jesus did not use “Son of Man” to distinguish his humanity from his deity (“Son of God”). By using this title, Jesus could define himself as Messiah on his own terms. He used “Son of Man” to describe his total identity and as a veiled suggestion that those who watched and heard him should pay attention to who he is.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezek 2:1-8; 3:1, 4, 10, 17, 25; 4:1; Dan 7:13-14; 8:17; Matt 8:18-22; 9:6; 10:23; 11:19; 12:8, 32, 40; 13:37, 41; 16:13, 27-28; 17:9, 12, 22; 19:28; 20:18, 28; 24:27, 30, 37-39, 44; 25:31; 26:2, 24, 45, 64; Mark 2:10; John 1:51; 3:13-14; 5:27; 6:27, 53, 62; 8:28; 9:35; 12:23, 34; 13:31; Acts 7:56; Heb 2:6; Rev 1:13; 14:14<\/p>","content_en":"<h3>The Son of Man<\/h3>\n<p>“Son of Man” was Jesus’ favorite way to refer to himself. The phrase is just as odd in Greek as in English: It translates the Hebrew phrase <span class=\"hebrew\" lang=\"he\">ben ’adam,<\/span> an idiom that means “human being” or “person” (see, e.g., Ezek 2:1-8). One reason Jesus preferred this name was because it was not an inflammatory title such as “Christ” or “Messiah.” The expression is used in three ways in the Gospels:<\/p>\n<p>(1) The background to Jesus’ use of the title is Dan 7:13-14, where an exalted messianic figure “like a son of man” (that is, having human form) comes with the clouds of heaven and is given great glory and power. Jesus understood himself as the one who would return to earth in the clouds of heaven (see Mark 8:38; 13:26; 14:62). Sometimes Jesus used “Son of Man” in this sense, to refer to his role as judge, deliverer, savior, and vindicator (Matt 10:23; 13:41; 16:27; 19:28; 24:27, 30, 37, 44; 25:31; 26:64).<\/p>\n<p>(2) Often Jesus used “Son of Man” to describe himself as a suffering redeemer (12:40; 17:9, 12, 22; 20:18, 28; 26:2, 24, 45). This sense is rooted in Isa 52:13–53:12.<\/p>\n<p>(3) At times, Jesus apparently used “Son of Man” to refer to himself as the representative of humans (Matt 8:20; 11:19; 12:8, 32; 13:37). The book of Ezekiel uses “son of man” in a similar sense (e.g., Ezek 2:1-8).<\/p>\n<p>Jesus did not use “Son of Man” to distinguish his humanity from his deity (“Son of God”). By using this title, Jesus could define himself as Messiah on his own terms. He used “Son of Man” to describe his total identity and as a veiled suggestion that those who watched and heard him should pay attention to who he is.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezek 2:1-8; 3:1, 4, 10, 17, 25; 4:1; Dan 7:13-14; 8:17; Matt 8:18-22; 9:6; 10:23; 11:19; 12:8, 32, 40; 13:37, 41; 16:13, 27-28; 17:9, 12, 22; 19:28; 20:18, 28; 24:27, 30, 37-39, 44; 25:31; 26:2, 24, 45, 64; Mark 2:10; John 1:51; 3:13-14; 5:27; 6:27, 53, 62; 8:28; 9:35; 12:23, 34; 13:31; Acts 7:56; Heb 2:6; Rev 1:13; 14:14<\/p>","summary_ro":"The Son of Man “Son of Man” was Jesus’ favorite way to refer to himself. The phrase is just as odd in Greek as in English: It translates the Hebrew phrase ben ’adam, an idiom that means “human being” or “person” (see, e.g., Ezek 2:1-8). One reason Jesus preferred this name was because it was not an inflammatory title such as “Christ” or “Messiah.” The expression is used in three ways in the Gospels: (1) The background to Jesus’ use of the title is Dan 7:13-14, where an exalted messianic figur...","summary_en":"The Son of Man “Son of Man” was Jesus’ favorite way to refer to himself. The phrase is just as odd in Greek as in English: It translates the Hebrew phrase ben ’adam, an idiom that means “human being” or “person” (see, e.g., Ezek 2:1-8). One reason Jesus preferred this name was because it was not an inflammatory title such as “Christ” or “Messiah.” The expression is used in three ways in the Gospels: (1) The background to Jesus’ use of the title is Dan 7:13-14, where an exalted messianic figur...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":115063,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Covenant with Noah","title_en":"God’s Covenant with Noah","content_ro":"<h3>God’s Covenant with Noah<\/h3>\n<p>The first explicit reference to a covenant in Scripture occurs immediately after the Flood (Gen 9:1-17).<\/p>\n<p>The corruption and violence of the human race had provoked God’s anger (6:11-13), but his gracious favor remained with Noah (6:8). When God charged Noah to build an ark to escape the impending deluge (6:13-17), he also promised to establish a covenant with him (6:18). God took the initiative to bind himself again to human beings and to the whole creation despite human faithlessness (see 6:1-7). Through this covenant, God guaranteed that he would maintain a relationship with this one family even as other divine-human relationships were being severed. God’s covenant promise to Noah came with his command to build an ark (6:14); Noah’s receipt of the covenant blessing depended on his obedience to this divine command (6:22; 7:5).<\/p>\n<p>When Noah made an offering to God after the Flood (8:20-22), God elaborated on his covenant with Noah, indicating that it was a universal covenant with humans and with all living creatures (9:8-10). God promised never to send such a flood again as judgment on the world.<\/p>\n<p>This covenant helps us understand God as a covenant maker. Although human beings deserve punishment because of their wickedness, God withholds ultimate destruction. God’s covenant with Noah did not establish an intimate relationship between God and each living being, but it recalibrated moral and ecological life to be as God intended it (9:1-7), leaving open the possibility of a more intimate covenant to come (see 17:1-21). Despite their evil, human beings are allowed to live in God’s world and seek a deeper relationship with the world’s Creator during their time on earth. God’s later covenants with his people made intimacy with him freely available to all (see Acts 2:22-40; 3:17-26).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 9:1-17; Ezek 14:12-23; Matt 24:37-39; Heb 11:7<\/p>","content_en":"<h3>God’s Covenant with Noah<\/h3>\n<p>The first explicit reference to a covenant in Scripture occurs immediately after the Flood (Gen 9:1-17).<\/p>\n<p>The corruption and violence of the human race had provoked God’s anger (6:11-13), but his gracious favor remained with Noah (6:8). When God charged Noah to build an ark to escape the impending deluge (6:13-17), he also promised to establish a covenant with him (6:18). God took the initiative to bind himself again to human beings and to the whole creation despite human faithlessness (see 6:1-7). Through this covenant, God guaranteed that he would maintain a relationship with this one family even as other divine-human relationships were being severed. God’s covenant promise to Noah came with his command to build an ark (6:14); Noah’s receipt of the covenant blessing depended on his obedience to this divine command (6:22; 7:5).<\/p>\n<p>When Noah made an offering to God after the Flood (8:20-22), God elaborated on his covenant with Noah, indicating that it was a universal covenant with humans and with all living creatures (9:8-10). God promised never to send such a flood again as judgment on the world.<\/p>\n<p>This covenant helps us understand God as a covenant maker. Although human beings deserve punishment because of their wickedness, God withholds ultimate destruction. God’s covenant with Noah did not establish an intimate relationship between God and each living being, but it recalibrated moral and ecological life to be as God intended it (9:1-7), leaving open the possibility of a more intimate covenant to come (see 17:1-21). Despite their evil, human beings are allowed to live in God’s world and seek a deeper relationship with the world’s Creator during their time on earth. God’s later covenants with his people made intimacy with him freely available to all (see Acts 2:22-40; 3:17-26).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 9:1-17; Ezek 14:12-23; Matt 24:37-39; Heb 11:7<\/p>","summary_ro":"God’s Covenant with Noah The first explicit reference to a covenant in Scripture occurs immediately after the Flood (Gen 9:1-17). The corruption and violence of the human race had provoked God’s anger (6:11-13), but his gracious favor remained with Noah (6:8). When God charged Noah to build an ark to escape the impending deluge (6:13-17), he also promised to establish a covenant with him (6:18). God took the initiative to bind himself again to human beings and to the whole creation despite hu...","summary_en":"God’s Covenant with Noah The first explicit reference to a covenant in Scripture occurs immediately after the Flood (Gen 9:1-17). The corruption and violence of the human race had provoked God’s anger (6:11-13), but his gracious favor remained with Noah (6:8). When God charged Noah to build an ark to escape the impending deluge (6:13-17), he also promised to establish a covenant with him (6:18). God took the initiative to bind himself again to human beings and to the whole creation despite hu...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":120205,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Son of Man","title_en":"The Son of Man","content_ro":"<h3>The Son of Man<\/h3>\n<p>“Son of Man” was Jesus’ favorite way to refer to himself. The phrase is just as odd in Greek as in English: It translates the Hebrew phrase <span class=\"hebrew\" lang=\"he\">ben ’adam,<\/span> an idiom that means “human being” or “person” (see, e.g., Ezek 2:1-8). One reason Jesus preferred this name was because it was not an inflammatory title such as “Christ” or “Messiah.” The expression is used in three ways in the Gospels:<\/p>\n<p>(1) The background to Jesus’ use of the title is Dan 7:13-14, where an exalted messianic figure “like a son of man” (that is, having human form) comes with the clouds of heaven and is given great glory and power. Jesus understood himself as the one who would return to earth in the clouds of heaven (see Mark 8:38; 13:26; 14:62). Sometimes Jesus used “Son of Man” in this sense, to refer to his role as judge, deliverer, savior, and vindicator (Matt 10:23; 13:41; 16:27; 19:28; 24:27, 30, 37, 44; 25:31; 26:64).<\/p>\n<p>(2) Often Jesus used “Son of Man” to describe himself as a suffering redeemer (12:40; 17:9, 12, 22; 20:18, 28; 26:2, 24, 45). This sense is rooted in Isa 52:13–53:12.<\/p>\n<p>(3) At times, Jesus apparently used “Son of Man” to refer to himself as the representative of humans (Matt 8:20; 11:19; 12:8, 32; 13:37). The book of Ezekiel uses “son of man” in a similar sense (e.g., Ezek 2:1-8).<\/p>\n<p>Jesus did not use “Son of Man” to distinguish his humanity from his deity (“Son of God”). By using this title, Jesus could define himself as Messiah on his own terms. He used “Son of Man” to describe his total identity and as a veiled suggestion that those who watched and heard him should pay attention to who he is.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezek 2:1-8; 3:1, 4, 10, 17, 25; 4:1; Dan 7:13-14; 8:17; Matt 8:18-22; 9:6; 10:23; 11:19; 12:8, 32, 40; 13:37, 41; 16:13, 27-28; 17:9, 12, 22; 19:28; 20:18, 28; 24:27, 30, 37-39, 44; 25:31; 26:2, 24, 45, 64; Mark 2:10; John 1:51; 3:13-14; 5:27; 6:27, 53, 62; 8:28; 9:35; 12:23, 34; 13:31; Acts 7:56; Heb 2:6; Rev 1:13; 14:14<\/p>","content_en":"<h3>The Son of Man<\/h3>\n<p>“Son of Man” was Jesus’ favorite way to refer to himself. The phrase is just as odd in Greek as in English: It translates the Hebrew phrase <span class=\"hebrew\" lang=\"he\">ben ’adam,<\/span> an idiom that means “human being” or “person” (see, e.g., Ezek 2:1-8). One reason Jesus preferred this name was because it was not an inflammatory title such as “Christ” or “Messiah.” The expression is used in three ways in the Gospels:<\/p>\n<p>(1) The background to Jesus’ use of the title is Dan 7:13-14, where an exalted messianic figure “like a son of man” (that is, having human form) comes with the clouds of heaven and is given great glory and power. Jesus understood himself as the one who would return to earth in the clouds of heaven (see Mark 8:38; 13:26; 14:62). Sometimes Jesus used “Son of Man” in this sense, to refer to his role as judge, deliverer, savior, and vindicator (Matt 10:23; 13:41; 16:27; 19:28; 24:27, 30, 37, 44; 25:31; 26:64).<\/p>\n<p>(2) Often Jesus used “Son of Man” to describe himself as a suffering redeemer (12:40; 17:9, 12, 22; 20:18, 28; 26:2, 24, 45). This sense is rooted in Isa 52:13–53:12.<\/p>\n<p>(3) At times, Jesus apparently used “Son of Man” to refer to himself as the representative of humans (Matt 8:20; 11:19; 12:8, 32; 13:37). The book of Ezekiel uses “son of man” in a similar sense (e.g., Ezek 2:1-8).<\/p>\n<p>Jesus did not use “Son of Man” to distinguish his humanity from his deity (“Son of God”). By using this title, Jesus could define himself as Messiah on his own terms. He used “Son of Man” to describe his total identity and as a veiled suggestion that those who watched and heard him should pay attention to who he is.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezek 2:1-8; 3:1, 4, 10, 17, 25; 4:1; Dan 7:13-14; 8:17; Matt 8:18-22; 9:6; 10:23; 11:19; 12:8, 32, 40; 13:37, 41; 16:13, 27-28; 17:9, 12, 22; 19:28; 20:18, 28; 24:27, 30, 37-39, 44; 25:31; 26:2, 24, 45, 64; Mark 2:10; John 1:51; 3:13-14; 5:27; 6:27, 53, 62; 8:28; 9:35; 12:23, 34; 13:31; Acts 7:56; Heb 2:6; Rev 1:13; 14:14<\/p>","summary_ro":"The Son of Man “Son of Man” was Jesus’ favorite way to refer to himself. The phrase is just as odd in Greek as in English: It translates the Hebrew phrase ben ’adam, an idiom that means “human being” or “person” (see, e.g., Ezek 2:1-8). One reason Jesus preferred this name was because it was not an inflammatory title such as “Christ” or “Messiah.” The expression is used in three ways in the Gospels: (1) The background to Jesus’ use of the title is Dan 7:13-14, where an exalted messianic figur...","summary_en":"The Son of Man “Son of Man” was Jesus’ favorite way to refer to himself. The phrase is just as odd in Greek as in English: It translates the Hebrew phrase ben ’adam, an idiom that means “human being” or “person” (see, e.g., Ezek 2:1-8). One reason Jesus preferred this name was because it was not an inflammatory title such as “Christ” or “Messiah.” The expression is used in three ways in the Gospels: (1) The background to Jesus’ use of the title is Dan 7:13-14, where an exalted messianic figur...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142689,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Covenant with Noah","title_en":"God’s Covenant with Noah","content_ro":"<h3>God’s Covenant with Noah<\/h3>\n<p>The first explicit reference to a covenant in Scripture occurs immediately after the Flood (Gen 9:1-17).<\/p>\n<p>The corruption and violence of the human race had provoked God’s anger (6:11-13), but his gracious favor remained with Noah (6:8). When God charged Noah to build an ark to escape the impending deluge (6:13-17), he also promised to establish a covenant with him (6:18). God took the initiative to bind himself again to human beings and to the whole creation despite human faithlessness (see 6:1-7). Through this covenant, God guaranteed that he would maintain a relationship with this one family even as other divine-human relationships were being severed. God’s covenant promise to Noah came with his command to build an ark (6:14); Noah’s receipt of the covenant blessing depended on his obedience to this divine command (6:22; 7:5).<\/p>\n<p>When Noah made an offering to God after the Flood (8:20-22), God elaborated on his covenant with Noah, indicating that it was a universal covenant with humans and with all living creatures (9:8-10). God promised never to send such a flood again as judgment on the world.<\/p>\n<p>This covenant helps us understand God as a covenant maker. Although human beings deserve punishment because of their wickedness, God withholds ultimate destruction. God’s covenant with Noah did not establish an intimate relationship between God and each living being, but it recalibrated moral and ecological life to be as God intended it (9:1-7), leaving open the possibility of a more intimate covenant to come (see 17:1-21). Despite their evil, human beings are allowed to live in God’s world and seek a deeper relationship with the world’s Creator during their time on earth. God’s later covenants with his people made intimacy with him freely available to all (see Acts 2:22-40; 3:17-26).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 9:1-17; Ezek 14:12-23; Matt 24:37-39; Heb 11:7<\/p>","content_en":"<h3>God’s Covenant with Noah<\/h3>\n<p>The first explicit reference to a covenant in Scripture occurs immediately after the Flood (Gen 9:1-17).<\/p>\n<p>The corruption and violence of the human race had provoked God’s anger (6:11-13), but his gracious favor remained with Noah (6:8). When God charged Noah to build an ark to escape the impending deluge (6:13-17), he also promised to establish a covenant with him (6:18). God took the initiative to bind himself again to human beings and to the whole creation despite human faithlessness (see 6:1-7). Through this covenant, God guaranteed that he would maintain a relationship with this one family even as other divine-human relationships were being severed. God’s covenant promise to Noah came with his command to build an ark (6:14); Noah’s receipt of the covenant blessing depended on his obedience to this divine command (6:22; 7:5).<\/p>\n<p>When Noah made an offering to God after the Flood (8:20-22), God elaborated on his covenant with Noah, indicating that it was a universal covenant with humans and with all living creatures (9:8-10). God promised never to send such a flood again as judgment on the world.<\/p>\n<p>This covenant helps us understand God as a covenant maker. Although human beings deserve punishment because of their wickedness, God withholds ultimate destruction. God’s covenant with Noah did not establish an intimate relationship between God and each living being, but it recalibrated moral and ecological life to be as God intended it (9:1-7), leaving open the possibility of a more intimate covenant to come (see 17:1-21). Despite their evil, human beings are allowed to live in God’s world and seek a deeper relationship with the world’s Creator during their time on earth. God’s later covenants with his people made intimacy with him freely available to all (see Acts 2:22-40; 3:17-26).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 9:1-17; Ezek 14:12-23; Matt 24:37-39; Heb 11:7<\/p>","summary_ro":"God’s Covenant with Noah The first explicit reference to a covenant in Scripture occurs immediately after the Flood (Gen 9:1-17). The corruption and violence of the human race had provoked God’s anger (6:11-13), but his gracious favor remained with Noah (6:8). When God charged Noah to build an ark to escape the impending deluge (6:13-17), he also promised to establish a covenant with him (6:18). God took the initiative to bind himself again to human beings and to the whole creation despite hu...","summary_en":"God’s Covenant with Noah The first explicit reference to a covenant in Scripture occurs immediately after the Flood (Gen 9:1-17). The corruption and violence of the human race had provoked God’s anger (6:11-13), but his gracious favor remained with Noah (6:8). When God charged Noah to build an ark to escape the impending deluge (6:13-17), he also promised to establish a covenant with him (6:18). God took the initiative to bind himself again to human beings and to the whole creation despite hu...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":147831,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Son of Man","title_en":"The Son of Man","content_ro":"<h3>The Son of Man<\/h3>\n<p>“Son of Man” was Jesus’ favorite way to refer to himself. The phrase is just as odd in Greek as in English: It translates the Hebrew phrase <span class=\"hebrew\" lang=\"he\">ben ’adam,<\/span> an idiom that means “human being” or “person” (see, e.g., Ezek 2:1-8). One reason Jesus preferred this name was because it was not an inflammatory title such as “Christ” or “Messiah.” The expression is used in three ways in the Gospels:<\/p>\n<p>(1) The background to Jesus’ use of the title is Dan 7:13-14, where an exalted messianic figure “like a son of man” (that is, having human form) comes with the clouds of heaven and is given great glory and power. Jesus understood himself as the one who would return to earth in the clouds of heaven (see Mark 8:38; 13:26; 14:62). Sometimes Jesus used “Son of Man” in this sense, to refer to his role as judge, deliverer, savior, and vindicator (Matt 10:23; 13:41; 16:27; 19:28; 24:27, 30, 37, 44; 25:31; 26:64).<\/p>\n<p>(2) Often Jesus used “Son of Man” to describe himself as a suffering redeemer (12:40; 17:9, 12, 22; 20:18, 28; 26:2, 24, 45). This sense is rooted in Isa 52:13–53:12.<\/p>\n<p>(3) At times, Jesus apparently used “Son of Man” to refer to himself as the representative of humans (Matt 8:20; 11:19; 12:8, 32; 13:37). The book of Ezekiel uses “son of man” in a similar sense (e.g., Ezek 2:1-8).<\/p>\n<p>Jesus did not use “Son of Man” to distinguish his humanity from his deity (“Son of God”). By using this title, Jesus could define himself as Messiah on his own terms. He used “Son of Man” to describe his total identity and as a veiled suggestion that those who watched and heard him should pay attention to who he is.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezek 2:1-8; 3:1, 4, 10, 17, 25; 4:1; Dan 7:13-14; 8:17; Matt 8:18-22; 9:6; 10:23; 11:19; 12:8, 32, 40; 13:37, 41; 16:13, 27-28; 17:9, 12, 22; 19:28; 20:18, 28; 24:27, 30, 37-39, 44; 25:31; 26:2, 24, 45, 64; Mark 2:10; John 1:51; 3:13-14; 5:27; 6:27, 53, 62; 8:28; 9:35; 12:23, 34; 13:31; Acts 7:56; Heb 2:6; Rev 1:13; 14:14<\/p>","content_en":"<h3>The Son of Man<\/h3>\n<p>“Son of Man” was Jesus’ favorite way to refer to himself. The phrase is just as odd in Greek as in English: It translates the Hebrew phrase <span class=\"hebrew\" lang=\"he\">ben ’adam,<\/span> an idiom that means “human being” or “person” (see, e.g., Ezek 2:1-8). One reason Jesus preferred this name was because it was not an inflammatory title such as “Christ” or “Messiah.” The expression is used in three ways in the Gospels:<\/p>\n<p>(1) The background to Jesus’ use of the title is Dan 7:13-14, where an exalted messianic figure “like a son of man” (that is, having human form) comes with the clouds of heaven and is given great glory and power. Jesus understood himself as the one who would return to earth in the clouds of heaven (see Mark 8:38; 13:26; 14:62). Sometimes Jesus used “Son of Man” in this sense, to refer to his role as judge, deliverer, savior, and vindicator (Matt 10:23; 13:41; 16:27; 19:28; 24:27, 30, 37, 44; 25:31; 26:64).<\/p>\n<p>(2) Often Jesus used “Son of Man” to describe himself as a suffering redeemer (12:40; 17:9, 12, 22; 20:18, 28; 26:2, 24, 45). This sense is rooted in Isa 52:13–53:12.<\/p>\n<p>(3) At times, Jesus apparently used “Son of Man” to refer to himself as the representative of humans (Matt 8:20; 11:19; 12:8, 32; 13:37). The book of Ezekiel uses “son of man” in a similar sense (e.g., Ezek 2:1-8).<\/p>\n<p>Jesus did not use “Son of Man” to distinguish his humanity from his deity (“Son of God”). By using this title, Jesus could define himself as Messiah on his own terms. He used “Son of Man” to describe his total identity and as a veiled suggestion that those who watched and heard him should pay attention to who he is.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezek 2:1-8; 3:1, 4, 10, 17, 25; 4:1; Dan 7:13-14; 8:17; Matt 8:18-22; 9:6; 10:23; 11:19; 12:8, 32, 40; 13:37, 41; 16:13, 27-28; 17:9, 12, 22; 19:28; 20:18, 28; 24:27, 30, 37-39, 44; 25:31; 26:2, 24, 45, 64; Mark 2:10; John 1:51; 3:13-14; 5:27; 6:27, 53, 62; 8:28; 9:35; 12:23, 34; 13:31; Acts 7:56; Heb 2:6; Rev 1:13; 14:14<\/p>","summary_ro":"The Son of Man “Son of Man” was Jesus’ favorite way to refer to himself. The phrase is just as odd in Greek as in English: It translates the Hebrew phrase ben ’adam, an idiom that means “human being” or “person” (see, e.g., Ezek 2:1-8). One reason Jesus preferred this name was because it was not an inflammatory title such as “Christ” or “Messiah.” The expression is used in three ways in the Gospels: (1) The background to Jesus’ use of the title is Dan 7:13-14, where an exalted messianic figur...","summary_en":"The Son of Man “Son of Man” was Jesus’ favorite way to refer to himself. The phrase is just as odd in Greek as in English: It translates the Hebrew phrase ben ’adam, an idiom that means “human being” or “person” (see, e.g., Ezek 2:1-8). One reason Jesus preferred this name was because it was not an inflammatory title such as “Christ” or “Messiah.” The expression is used in three ways in the Gospels: (1) The background to Jesus’ use of the title is Dan 7:13-14, where an exalted messianic figur...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"38":[{"id":12448,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"the Flood","title_en":"the Flood","content_ro":"<h3>FLOOD, The<\/h3>\n<p>Rising and overflowing of water to cover the land, specifically the flood of Noah.<\/p>\n<p class=\"h2\" id=\"BiblicalAccount\">Biblical Account<\/p>\n<p>The narrative of Noah’s flood, found in Genesis 6–9, is referred to frequently elsewhere in the Bible, in each case being mentioned as a historical event (Gn 10:1, 32; 11:10; Mt 24:38-39; Lk 17:27; 2 Pt 2:5). According to the biblical account, God brought about the Flood because of human society’s increasing deterioration, which finally reached a point where “the wickedness of man was great in the earth” (Gn 6:5, <span>rsv<\/span>). God determined to destroy the race and to begin again with a new people who would obey him (cf. Gn 1:26-28). Of all the people on earth, only Noah, his sons, and their wives remained faithful to the Lord. They became God’s means of repopulating the earth following its watery destruction. After a period of 120 years’ preparation, during which Noah built a great ship and preached God’s coming judgment (Gn 6:3; cf. Heb 11:7; 1 Pt 3:20; 2 Pt 2:5), the Flood came in the form of heavy rain, giving rise to subterranean waters (Gn 7:11). Only the selected pairs of land animals brought aboard the vessel were saved from the onslaught. For more than a year the waters prevailed, until finally the waters receded and the earth was dry and habitable again (Gn 7:6-12, 24; 8:3-6, 10-14). When Noah and his family left the ark, they offered sacrifices to God in thanksgiving. God then promised that he would never again destroy the earth by a flood.<\/p>\n<p class=\"h2\" id=\"ExtentoftheFlood\">Extent of the Flood<\/p>\n<p>Scholars who view the flood account as history are divided as to its geographical extent. An objective reading of the story would seem to indicate that the whole earth was flooded, even to the height of the highest mountains (Gn 7:17-20; 8:4). Some have argued that waters high enough to cover “all the high mountains under the whole heaven” (7:19, <span>rsv<\/span>) would extend over the entire earth. Some advocates of a local flood respond that the narrative uses the language of appearance (that is, to Noah it <em>appeared<\/em> that all the earth was flooded). Thus a universal flood was unnecessary, for God wished to destroy only the human race, which at that time may have lived only in Mesopotamia. Others point out translation difficulties in the use of the word “earth.” In Genesis 1:1, it is part of an ancient idiomatic expression denoting totality (“heaven and earth” means “cosmos”). Sometimes “earth” describes a person’s country (Gn 47:13), the soil itself (23:15), and so on. Thus, one should not necessarily assume that the use of the word in the Genesis flood story implies the complete inundation of the world.<\/p>\n<p>Some advocates of a universal flood use the presence of marine fossils on the tops of the world’s highest mountains in support of their arguments. But others disagree, saying that since all the mountains originally emerged from the seas, they would be expected to preserve traces of their marine ancestry on their summits. One’s view on the matter must be determined in the final analysis on theological considerations as well as interpretive factors. <em>See<\/em> “Scientific Evidence for the Flood?”.<\/p>\n<p><em>See also<\/em> Gilgamesh Epic; Noah #1.<\/p>","content_en":"<h3>FLOOD, The<\/h3>\n<p>Rising and overflowing of water to cover the land, specifically the flood of Noah.<\/p>\n<p class=\"h2\" id=\"BiblicalAccount\">Biblical Account<\/p>\n<p>The narrative of Noah’s flood, found in Genesis 6–9, is referred to frequently elsewhere in the Bible, in each case being mentioned as a historical event (Gn 10:1, 32; 11:10; Mt 24:38-39; Lk 17:27; 2 Pt 2:5). According to the biblical account, God brought about the Flood because of human society’s increasing deterioration, which finally reached a point where “the wickedness of man was great in the earth” (Gn 6:5, <span>rsv<\/span>). God determined to destroy the race and to begin again with a new people who would obey him (cf. Gn 1:26-28). Of all the people on earth, only Noah, his sons, and their wives remained faithful to the Lord. They became God’s means of repopulating the earth following its watery destruction. After a period of 120 years’ preparation, during which Noah built a great ship and preached God’s coming judgment (Gn 6:3; cf. Heb 11:7; 1 Pt 3:20; 2 Pt 2:5), the Flood came in the form of heavy rain, giving rise to subterranean waters (Gn 7:11). Only the selected pairs of land animals brought aboard the vessel were saved from the onslaught. For more than a year the waters prevailed, until finally the waters receded and the earth was dry and habitable again (Gn 7:6-12, 24; 8:3-6, 10-14). When Noah and his family left the ark, they offered sacrifices to God in thanksgiving. God then promised that he would never again destroy the earth by a flood.<\/p>\n<p class=\"h2\" id=\"ExtentoftheFlood\">Extent of the Flood<\/p>\n<p>Scholars who view the flood account as history are divided as to its geographical extent. An objective reading of the story would seem to indicate that the whole earth was flooded, even to the height of the highest mountains (Gn 7:17-20; 8:4). Some have argued that waters high enough to cover “all the high mountains under the whole heaven” (7:19, <span>rsv<\/span>) would extend over the entire earth. Some advocates of a local flood respond that the narrative uses the language of appearance (that is, to Noah it <em>appeared<\/em> that all the earth was flooded). Thus a universal flood was unnecessary, for God wished to destroy only the human race, which at that time may have lived only in Mesopotamia. Others point out translation difficulties in the use of the word “earth.” In Genesis 1:1, it is part of an ancient idiomatic expression denoting totality (“heaven and earth” means “cosmos”). Sometimes “earth” describes a person’s country (Gn 47:13), the soil itself (23:15), and so on. Thus, one should not necessarily assume that the use of the word in the Genesis flood story implies the complete inundation of the world.<\/p>\n<p>Some advocates of a universal flood use the presence of marine fossils on the tops of the world’s highest mountains in support of their arguments. But others disagree, saying that since all the mountains originally emerged from the seas, they would be expected to preserve traces of their marine ancestry on their summits. One’s view on the matter must be determined in the final analysis on theological considerations as well as interpretive factors. <em>See<\/em> “Scientific Evidence for the Flood?”.<\/p>\n<p><em>See also<\/em> Gilgamesh Epic; Noah #1.<\/p>","summary_ro":"FLOOD, The Rising and overflowing of water to cover the land, specifically the flood of Noah. Biblical Account The narrative of Noah’s flood, found in Genesis 6–9, is referred to frequently elsewhere in the Bible, in each case being mentioned as a historical event (Gn 10:1, 32; 11:10; Mt 24:38-39; Lk 17:27; 2 Pt 2:5). According to the biblical account, God brought about the Flood because of human society’s increasing deterioration, which finally reached a point where “the wickedness of man wa...","summary_en":"FLOOD, The Rising and overflowing of water to cover the land, specifically the flood of Noah. Biblical Account The narrative of Noah’s flood, found in Genesis 6–9, is referred to frequently elsewhere in the Bible, in each case being mentioned as a historical event (Gn 10:1, 32; 11:10; Mt 24:38-39; Lk 17:27; 2 Pt 2:5). According to the biblical account, God brought about the Flood because of human society’s increasing deterioration, which finally reached a point where “the wickedness of man wa...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false}],"40":[{"id":55013,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:40","title_en":"Study Note: Matei 24:40","content_ro":"<p><strong>24:40-41<\/strong> The term <em>taken<\/em> most likely means taken in judgment, at <span>AD<\/span> 70 or at the end of history; <em>left<\/em> would then mean remaining to enter the new era of either the church (see 21:43; 22:1-14) or the Millennium.<\/p>","content_en":"<p><strong>24:40-41<\/strong> The term <em>taken<\/em> most likely means taken in judgment, at <span>AD<\/span> 70 or at the end of history; <em>left<\/em> would then mean remaining to enter the new era of either the church (see 21:43; 22:1-14) or the Millennium.<\/p>","summary_ro":"24:40-41 The term taken most likely means taken in judgment, at AD 70 or at the end of history; left would then mean remaining to enter the new era of either the church (see 21:43; 22:1-14) or the Millennium.","summary_en":"24:40-41 The term taken most likely means taken in judgment, at AD 70 or at the end of history; left would then mean remaining to enter the new era of either the church (see 21:43; 22:1-14) or the Millennium.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":82639,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:40","title_en":"Study Note: Matei 24:40","content_ro":"<p><strong>24:40-41<\/strong> The term <em>taken<\/em> most likely means taken in judgment, at <span>AD<\/span> 70 or at the end of history; <em>left<\/em> would then mean remaining to enter the new era of either the church (see 21:43; 22:1-14) or the Millennium.<\/p>","content_en":"<p><strong>24:40-41<\/strong> The term <em>taken<\/em> most likely means taken in judgment, at <span>AD<\/span> 70 or at the end of history; <em>left<\/em> would then mean remaining to enter the new era of either the church (see 21:43; 22:1-14) or the Millennium.<\/p>","summary_ro":"24:40-41 The term taken most likely means taken in judgment, at AD 70 or at the end of history; left would then mean remaining to enter the new era of either the church (see 21:43; 22:1-14) or the Millennium.","summary_en":"24:40-41 The term taken most likely means taken in judgment, at AD 70 or at the end of history; left would then mean remaining to enter the new era of either the church (see 21:43; 22:1-14) or the Millennium.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":110265,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:40","title_en":"Study Note: Matei 24:40","content_ro":"<p><strong>24:40-41<\/strong> The term <em>taken<\/em> most likely means taken in judgment, at <span>AD<\/span> 70 or at the end of history; <em>left<\/em> would then mean remaining to enter the new era of either the church (see 21:43; 22:1-14) or the Millennium.<\/p>","content_en":"<p><strong>24:40-41<\/strong> The term <em>taken<\/em> most likely means taken in judgment, at <span>AD<\/span> 70 or at the end of history; <em>left<\/em> would then mean remaining to enter the new era of either the church (see 21:43; 22:1-14) or the Millennium.<\/p>","summary_ro":"24:40-41 The term taken most likely means taken in judgment, at AD 70 or at the end of history; left would then mean remaining to enter the new era of either the church (see 21:43; 22:1-14) or the Millennium.","summary_en":"24:40-41 The term taken most likely means taken in judgment, at AD 70 or at the end of history; left would then mean remaining to enter the new era of either the church (see 21:43; 22:1-14) or the Millennium.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":137891,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:40","title_en":"Study Note: Matei 24:40","content_ro":"<p><strong>24:40-41<\/strong> The term <em>taken<\/em> most likely means taken in judgment, at <span>AD<\/span> 70 or at the end of history; <em>left<\/em> would then mean remaining to enter the new era of either the church (see 21:43; 22:1-14) or the Millennium.<\/p>","content_en":"<p><strong>24:40-41<\/strong> The term <em>taken<\/em> most likely means taken in judgment, at <span>AD<\/span> 70 or at the end of history; <em>left<\/em> would then mean remaining to enter the new era of either the church (see 21:43; 22:1-14) or the Millennium.<\/p>","summary_ro":"24:40-41 The term taken most likely means taken in judgment, at AD 70 or at the end of history; left would then mean remaining to enter the new era of either the church (see 21:43; 22:1-14) or the Millennium.","summary_en":"24:40-41 The term taken most likely means taken in judgment, at AD 70 or at the end of history; left would then mean remaining to enter the new era of either the church (see 21:43; 22:1-14) or the Millennium.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"41":[{"id":25745,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Mill","title_en":"Mill","content_ro":"<h3>MILL<\/h3>\n<p>Two circular stones (millstones) used in the grinding of grain. The grinding of grain as depicted in ancient art is attested in archaeological excavations in the Middle East from at least the Neolithic period (c. 8300–4500 <span>BC<\/span>) in the shape of various concave stones with flat grinding pieces accompanying them. These were essentially handmills. Over the centuries improvements in technique took place. But two elements were always necessary, the lower one on which the grain was spread and the upper one, which was moved over the surface of the lower one under pressure, to grind the grain into flour. The Hebrew term for “mill” is grammatically a dual—that is, it refers to two elements.<\/p>\n\n<p>The earliest mill, the saddle quern, consisted of a rough base stone, slightly concave, and a convex rubbing stone. The base stone varied from 18 to 30 inches (45.7 to 76.2 centimeters) across with one end a little thicker than the other. It was known in Hebrew as “the underneath portion” (Jb 41:24). The upper stone, called the “rider portion” (Jgs 9:53; 2 Sm 11:21), varied from 6 to 15 inches (15.2 to 38.1 centimeters) in length and was flat on one side and convex on the other. It could be held easily in the hand. Grinding was done by pushing the upper stone backward and forward over the grain, which lay on the lower stone. Only a small quantity of grain could be ground at one time using this method (Gn 18:6).<\/p>\n<p>A second type of handmill consisted of two round stones. The lower one could be either convex or concave on top and the upper one was either concave or convex so as to fit nearly over the lower stone. Some examples of this type of mill have a funnel-shaped hole in the center of the top stone through which grain was poured. The upper mill was turned on the lower one by means of a wooden peg inserted on its outside edge. As the grain was crushed, it escaped along the edges of the upper stone. Commonly the stone used was black basalt because its rough and porous surface provided good cutting edges. The normal type of handmill could be operated by one person, but sometimes two persons were required (Mt 24:41).<\/p>\n<p>So important was the handmill in the life of the people that it was prohibited by law to take a man’s millstone as a pledge against the payment of a debt, for this would deprive his family of the means of making flour for bread (Dt 24:6). These stones were heavy enough to kill a man when thrown on his head, as in the case of Abimelech (Jgs 9:53; cf. 2 Sm 11:21).<\/p>\n<p>Normally, the grinding of grain was the task of servants (Ex 11:5) or of women (Is 47:2). The noise of grinding could be heard each day in every village in Palestine. When that sound ceased, the village had come to an end (Jer 25:10).<\/p>\n<p>There seems to have been larger community mills that required animal power. A heavy round stone, perhaps four to five feet (1.2 to 1.5 meters) in diameter, was rolled on its edge by means of a pole through its center. This pole rotated around a vertical post in much the same way as one finds in some Eastern lands even today. It may have been a large mill of this type that Samson was forced to use to grind grain for the Philistines (Jgs 16:21).<\/p>\n<p><em>See also<\/em> Food and Food Preparation; Bread; Agriculture.<\/p>","content_en":"<h3>MILL<\/h3>\n<p>Two circular stones (millstones) used in the grinding of grain. The grinding of grain as depicted in ancient art is attested in archaeological excavations in the Middle East from at least the Neolithic period (c. 8300–4500 <span>BC<\/span>) in the shape of various concave stones with flat grinding pieces accompanying them. These were essentially handmills. Over the centuries improvements in technique took place. But two elements were always necessary, the lower one on which the grain was spread and the upper one, which was moved over the surface of the lower one under pressure, to grind the grain into flour. The Hebrew term for “mill” is grammatically a dual—that is, it refers to two elements.<\/p>\n\n<p>The earliest mill, the saddle quern, consisted of a rough base stone, slightly concave, and a convex rubbing stone. The base stone varied from 18 to 30 inches (45.7 to 76.2 centimeters) across with one end a little thicker than the other. It was known in Hebrew as “the underneath portion” (Jb 41:24). The upper stone, called the “rider portion” (Jgs 9:53; 2 Sm 11:21), varied from 6 to 15 inches (15.2 to 38.1 centimeters) in length and was flat on one side and convex on the other. It could be held easily in the hand. Grinding was done by pushing the upper stone backward and forward over the grain, which lay on the lower stone. Only a small quantity of grain could be ground at one time using this method (Gn 18:6).<\/p>\n<p>A second type of handmill consisted of two round stones. The lower one could be either convex or concave on top and the upper one was either concave or convex so as to fit nearly over the lower stone. Some examples of this type of mill have a funnel-shaped hole in the center of the top stone through which grain was poured. The upper mill was turned on the lower one by means of a wooden peg inserted on its outside edge. As the grain was crushed, it escaped along the edges of the upper stone. Commonly the stone used was black basalt because its rough and porous surface provided good cutting edges. The normal type of handmill could be operated by one person, but sometimes two persons were required (Mt 24:41).<\/p>\n<p>So important was the handmill in the life of the people that it was prohibited by law to take a man’s millstone as a pledge against the payment of a debt, for this would deprive his family of the means of making flour for bread (Dt 24:6). These stones were heavy enough to kill a man when thrown on his head, as in the case of Abimelech (Jgs 9:53; cf. 2 Sm 11:21).<\/p>\n<p>Normally, the grinding of grain was the task of servants (Ex 11:5) or of women (Is 47:2). The noise of grinding could be heard each day in every village in Palestine. When that sound ceased, the village had come to an end (Jer 25:10).<\/p>\n<p>There seems to have been larger community mills that required animal power. A heavy round stone, perhaps four to five feet (1.2 to 1.5 meters) in diameter, was rolled on its edge by means of a pole through its center. This pole rotated around a vertical post in much the same way as one finds in some Eastern lands even today. It may have been a large mill of this type that Samson was forced to use to grind grain for the Philistines (Jgs 16:21).<\/p>\n<p><em>See also<\/em> Food and Food Preparation; Bread; Agriculture.<\/p>","summary_ro":"MILL Two circular stones (millstones) used in the grinding of grain. The grinding of grain as depicted in ancient art is attested in archaeological excavations in the Middle East from at least the Neolithic period (c. 8300–4500 BC) in the shape of various concave stones with flat grinding pieces accompanying them. These were essentially handmills. Over the centuries improvements in technique took place. But two elements were always necessary, the lower one on which the grain was spread and th...","summary_en":"MILL Two circular stones (millstones) used in the grinding of grain. The grinding of grain as depicted in ancient art is attested in archaeological excavations in the Middle East from at least the Neolithic period (c. 8300–4500 BC) in the shape of various concave stones with flat grinding pieces accompanying them. These were essentially handmills. Over the centuries improvements in technique took place. But two elements were always necessary, the lower one on which the grain was spread and th...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false}],"42":[{"id":55014,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:42","title_en":"Study Note: Matei 24:42","content_ro":"<p><strong>24:42<\/strong> To <em>keep watch<\/em> is to maintain active, energetic, single-minded obedience to the Lord (see 25:13; 26:38-41).<\/p>","content_en":"<p><strong>24:42<\/strong> To <em>keep watch<\/em> is to maintain active, energetic, single-minded obedience to the Lord (see 25:13; 26:38-41).<\/p>","summary_ro":"24:42 To keep watch is to maintain active, energetic, single-minded obedience to the Lord (see 25:13; 26:38-41).","summary_en":"24:42 To keep watch is to maintain active, energetic, single-minded obedience to the Lord (see 25:13; 26:38-41).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":82640,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:42","title_en":"Study Note: Matei 24:42","content_ro":"<p><strong>24:42<\/strong> To <em>keep watch<\/em> is to maintain active, energetic, single-minded obedience to the Lord (see 25:13; 26:38-41).<\/p>","content_en":"<p><strong>24:42<\/strong> To <em>keep watch<\/em> is to maintain active, energetic, single-minded obedience to the Lord (see 25:13; 26:38-41).<\/p>","summary_ro":"24:42 To keep watch is to maintain active, energetic, single-minded obedience to the Lord (see 25:13; 26:38-41).","summary_en":"24:42 To keep watch is to maintain active, energetic, single-minded obedience to the Lord (see 25:13; 26:38-41).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":110266,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:42","title_en":"Study Note: Matei 24:42","content_ro":"<p><strong>24:42<\/strong> To <em>keep watch<\/em> is to maintain active, energetic, single-minded obedience to the Lord (see 25:13; 26:38-41).<\/p>","content_en":"<p><strong>24:42<\/strong> To <em>keep watch<\/em> is to maintain active, energetic, single-minded obedience to the Lord (see 25:13; 26:38-41).<\/p>","summary_ro":"24:42 To keep watch is to maintain active, energetic, single-minded obedience to the Lord (see 25:13; 26:38-41).","summary_en":"24:42 To keep watch is to maintain active, energetic, single-minded obedience to the Lord (see 25:13; 26:38-41).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":137892,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:42","title_en":"Study Note: Matei 24:42","content_ro":"<p><strong>24:42<\/strong> To <em>keep watch<\/em> is to maintain active, energetic, single-minded obedience to the Lord (see 25:13; 26:38-41).<\/p>","content_en":"<p><strong>24:42<\/strong> To <em>keep watch<\/em> is to maintain active, energetic, single-minded obedience to the Lord (see 25:13; 26:38-41).<\/p>","summary_ro":"24:42 To keep watch is to maintain active, energetic, single-minded obedience to the Lord (see 25:13; 26:38-41).","summary_en":"24:42 To keep watch is to maintain active, energetic, single-minded obedience to the Lord (see 25:13; 26:38-41).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"44":[{"id":22568,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Last Days","title_en":"Last Days","content_ro":"<h3>LAST DAYS<\/h3>\n<p>Expression used in Scripture to describe the final period of the world as we now know it. In the OT the last days are anticipated as the age of messianic fulfillment (see Is 2:2; Mi 4:1), and the NT writers regard themselves as living in the last days, the era of the gospel. Thus, for example, Peter explains that the events of the Day of Pentecost are the fulfillment of Joel 2:28: “In the last days, God said, I will pour out my Spirit upon all people. Your sons and daughters will prophesy, your young men will see visions, and your old men will dream dreams. In those days I will pour out my Spirit upon all my servants, men and women alike, and they will prophesy” (Acts 2:17-18, <span>nlt<\/span>). The author of the letter to the Hebrews declares, “Long ago God spoke many times and in many ways to our ancestors through the prophets. But now in these final days, he has spoken to us through his Son” (Heb 1:1-2, <span>nlt<\/span>). The last days, then, are the days of evangelical blessing in which the benefits of the salvation procured by the perfect life, death, resurrection, and glorification of Jesus Christ are freely available throughout the world. They are the days of opportunity for unbelievers to repent and turn to God, and of responsibility for believers to proclaim the gospel message throughout the world.<\/p>\n<p>The plural “last days” gives the impression of a period of some duration, and the correctness of this impression is confirmed by the fact that this final age has already lasted for many centuries. But in the perspective of eternity it is no more than a short time, and in every generation the end of this final age is always imminent, so much so that John speaks of it as “the last hour.” To this the presence of antichrist even within the church of the apostolic period bears witness. “It is the last hour,” John says, “and as you have heard that antichrist is coming, so now many antichrists have come; therefore we know that it is the last hour” (1 Jn 2:18, <span>rsv<\/span>). The end of these last days is always at hand, and one day it will certainly come; hence the need, insisted on by Christ, for constant vigilance, in view of the consideration that we know neither the day nor the hour of his return in majesty, the climactic event that will bring these last days to a close (Mt 24:44; 25:13).<\/p>\n<p>This leads naturally to the further teaching that these last days will have their culmination in “the Day”: the last days will be terminated by the last day. The use of the term “day” in the singular corresponds in the NT to the concept of the “Day of the Lord” familiar in the OT, where it is generally presented as an awful day of final judgment against the unrepentant, but with the implication that it is also the day of the salvation and vindication of God’s people (see, e.g., Is 2:12-22; Ez 13:5; Jl 1:15; 2:1, 11; Am 5:18-24; Zep 1:7, 14). The climax of these last days, and therefore of all history, will be “the day of the Lord,” which will overtake the world suddenly (1 Thes 5:2). This last of the last days will be the day of the last judgment for rejecters of the gospel, the purification of our present fallen world, the restoration of the created order, so that in the new heaven and the new earth all of God’s purposes in creation are brought to fulfillment. Then, at the consummation of our redemption, at last fully conformed to our Redeemer’s likeness, we will enter into the enjoyment of his eternal glory (Rom 8:19-25; 1 Jn 3:2; Rv 21:1-8).<\/p>\n<p>Moreover, Christians are reminded by the apostle Paul that on this last day, which he calls simply “the Day,” the quality of their building will be revealed—i.e., what they have done with their lives will be known. It is not that the security of their salvation in Christ is in any way at stake; rather, it is to measure whether they will meet him with confidence or with shame at his coming (cf. 1 Jn 2:28). “Each man’s work will become manifest,” Paul writes; “for the Day will disclose it. . . . If the work which any man has built on the foundation survives, he will receive a reward. If any man’s work is burned up, he will suffer loss, though he himself will be saved” (1 Cor 3:13-15, <span>rsv<\/span>).<\/p>\n<p>This last of the last days is followed by the everlasting day of Christ’s kingdom when God will be all in all (1 Cor 15:28; Phil 3:20-21). The last day is also, accordingly, the day of triumph and resurrection, when Christ has promised to raise up everyone who believes in him (Jn 6:39-44, 54). The last days are like night compared with the glory that will be revealed at Christ’s return, so that the end of these last days will also be the beginning of God’s unending day (see Rom 13:11-12). The realization that we are in the last days and that the last day is approaching ought to have a dramatic effect on the quality and intensity of our living here and now (see 2 Pt 3:11-14).<\/p>\n<p>The last days, then, are the days of the gospel of our Lord Jesus Christ. They are preliminary to and preparatory for the last day of final judgment of unbelievers and the dawn of eternal glory for believers. For Christ’s faithful followers they are days of joy and blessing, but still days in which the fullness of redemption is awaited. They are days, too, of trial and affliction for the church of Christ. But God has given us the assurance of his Spirit in our hearts, the foretaste that guarantees the full banquet hereafter, the down payment that pledges the payment in full (Rom 8:23; 2 Cor 1:22; 5:5; Eph 1:14). Meanwhile, we should be assured with the apostle Paul that the sufferings of these last days are not worth comparing with the glory that is to be revealed to us (Rom 8:18). They are days, moreover, of responsibility and opportunity: responsibility because Christians are under orders to proclaim the gospel throughout the world (Mt 28:19-20; Acts 1:8) and all people everywhere are commanded by God to repent (Acts 17:30).<\/p>\n<p><em>See also<\/em> Day of the Lord; Second Coming of Christ.<\/p>","content_en":"<h3>LAST DAYS<\/h3>\n<p>Expression used in Scripture to describe the final period of the world as we now know it. In the OT the last days are anticipated as the age of messianic fulfillment (see Is 2:2; Mi 4:1), and the NT writers regard themselves as living in the last days, the era of the gospel. Thus, for example, Peter explains that the events of the Day of Pentecost are the fulfillment of Joel 2:28: “In the last days, God said, I will pour out my Spirit upon all people. Your sons and daughters will prophesy, your young men will see visions, and your old men will dream dreams. In those days I will pour out my Spirit upon all my servants, men and women alike, and they will prophesy” (Acts 2:17-18, <span>nlt<\/span>). The author of the letter to the Hebrews declares, “Long ago God spoke many times and in many ways to our ancestors through the prophets. But now in these final days, he has spoken to us through his Son” (Heb 1:1-2, <span>nlt<\/span>). The last days, then, are the days of evangelical blessing in which the benefits of the salvation procured by the perfect life, death, resurrection, and glorification of Jesus Christ are freely available throughout the world. They are the days of opportunity for unbelievers to repent and turn to God, and of responsibility for believers to proclaim the gospel message throughout the world.<\/p>\n<p>The plural “last days” gives the impression of a period of some duration, and the correctness of this impression is confirmed by the fact that this final age has already lasted for many centuries. But in the perspective of eternity it is no more than a short time, and in every generation the end of this final age is always imminent, so much so that John speaks of it as “the last hour.” To this the presence of antichrist even within the church of the apostolic period bears witness. “It is the last hour,” John says, “and as you have heard that antichrist is coming, so now many antichrists have come; therefore we know that it is the last hour” (1 Jn 2:18, <span>rsv<\/span>). The end of these last days is always at hand, and one day it will certainly come; hence the need, insisted on by Christ, for constant vigilance, in view of the consideration that we know neither the day nor the hour of his return in majesty, the climactic event that will bring these last days to a close (Mt 24:44; 25:13).<\/p>\n<p>This leads naturally to the further teaching that these last days will have their culmination in “the Day”: the last days will be terminated by the last day. The use of the term “day” in the singular corresponds in the NT to the concept of the “Day of the Lord” familiar in the OT, where it is generally presented as an awful day of final judgment against the unrepentant, but with the implication that it is also the day of the salvation and vindication of God’s people (see, e.g., Is 2:12-22; Ez 13:5; Jl 1:15; 2:1, 11; Am 5:18-24; Zep 1:7, 14). The climax of these last days, and therefore of all history, will be “the day of the Lord,” which will overtake the world suddenly (1 Thes 5:2). This last of the last days will be the day of the last judgment for rejecters of the gospel, the purification of our present fallen world, the restoration of the created order, so that in the new heaven and the new earth all of God’s purposes in creation are brought to fulfillment. Then, at the consummation of our redemption, at last fully conformed to our Redeemer’s likeness, we will enter into the enjoyment of his eternal glory (Rom 8:19-25; 1 Jn 3:2; Rv 21:1-8).<\/p>\n<p>Moreover, Christians are reminded by the apostle Paul that on this last day, which he calls simply “the Day,” the quality of their building will be revealed—i.e., what they have done with their lives will be known. It is not that the security of their salvation in Christ is in any way at stake; rather, it is to measure whether they will meet him with confidence or with shame at his coming (cf. 1 Jn 2:28). “Each man’s work will become manifest,” Paul writes; “for the Day will disclose it. . . . If the work which any man has built on the foundation survives, he will receive a reward. If any man’s work is burned up, he will suffer loss, though he himself will be saved” (1 Cor 3:13-15, <span>rsv<\/span>).<\/p>\n<p>This last of the last days is followed by the everlasting day of Christ’s kingdom when God will be all in all (1 Cor 15:28; Phil 3:20-21). The last day is also, accordingly, the day of triumph and resurrection, when Christ has promised to raise up everyone who believes in him (Jn 6:39-44, 54). The last days are like night compared with the glory that will be revealed at Christ’s return, so that the end of these last days will also be the beginning of God’s unending day (see Rom 13:11-12). The realization that we are in the last days and that the last day is approaching ought to have a dramatic effect on the quality and intensity of our living here and now (see 2 Pt 3:11-14).<\/p>\n<p>The last days, then, are the days of the gospel of our Lord Jesus Christ. They are preliminary to and preparatory for the last day of final judgment of unbelievers and the dawn of eternal glory for believers. For Christ’s faithful followers they are days of joy and blessing, but still days in which the fullness of redemption is awaited. They are days, too, of trial and affliction for the church of Christ. But God has given us the assurance of his Spirit in our hearts, the foretaste that guarantees the full banquet hereafter, the down payment that pledges the payment in full (Rom 8:23; 2 Cor 1:22; 5:5; Eph 1:14). Meanwhile, we should be assured with the apostle Paul that the sufferings of these last days are not worth comparing with the glory that is to be revealed to us (Rom 8:18). They are days, moreover, of responsibility and opportunity: responsibility because Christians are under orders to proclaim the gospel throughout the world (Mt 28:19-20; Acts 1:8) and all people everywhere are commanded by God to repent (Acts 17:30).<\/p>\n<p><em>See also<\/em> Day of the Lord; Second Coming of Christ.<\/p>","summary_ro":"LAST DAYS Expression used in Scripture to describe the final period of the world as we now know it. In the OT the last days are anticipated as the age of messianic fulfillment (see Is 2:2; Mi 4:1), and the NT writers regard themselves as living in the last days, the era of the gospel. Thus, for example, Peter explains that the events of the Day of Pentecost are the fulfillment of Joel 2:28: “In the last days, God said, I will pour out my Spirit upon all people. Your sons and daughters will pr...","summary_en":"LAST DAYS Expression used in Scripture to describe the final period of the world as we now know it. In the OT the last days are anticipated as the age of messianic fulfillment (see Is 2:2; Mi 4:1), and the NT writers regard themselves as living in the last days, the era of the gospel. Thus, for example, Peter explains that the events of the Day of Pentecost are the fulfillment of Joel 2:28: “In the last days, God said, I will pour out my Spirit upon all people. Your sons and daughters will pr...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":64954,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Son of Man","title_en":"The Son of Man","content_ro":"<h3>The Son of Man<\/h3>\n<p>“Son of Man” was Jesus’ favorite way to refer to himself. The phrase is just as odd in Greek as in English: It translates the Hebrew phrase <span class=\"hebrew\" lang=\"he\">ben ’adam,<\/span> an idiom that means “human being” or “person” (see, e.g., Ezek 2:1-8). One reason Jesus preferred this name was because it was not an inflammatory title such as “Christ” or “Messiah.” The expression is used in three ways in the Gospels:<\/p>\n<p>(1) The background to Jesus’ use of the title is Dan 7:13-14, where an exalted messianic figure “like a son of man” (that is, having human form) comes with the clouds of heaven and is given great glory and power. Jesus understood himself as the one who would return to earth in the clouds of heaven (see Mark 8:38; 13:26; 14:62). Sometimes Jesus used “Son of Man” in this sense, to refer to his role as judge, deliverer, savior, and vindicator (Matt 10:23; 13:41; 16:27; 19:28; 24:27, 30, 37, 44; 25:31; 26:64).<\/p>\n<p>(2) Often Jesus used “Son of Man” to describe himself as a suffering redeemer (12:40; 17:9, 12, 22; 20:18, 28; 26:2, 24, 45). This sense is rooted in Isa 52:13–53:12.<\/p>\n<p>(3) At times, Jesus apparently used “Son of Man” to refer to himself as the representative of humans (Matt 8:20; 11:19; 12:8, 32; 13:37). The book of Ezekiel uses “son of man” in a similar sense (e.g., Ezek 2:1-8).<\/p>\n<p>Jesus did not use “Son of Man” to distinguish his humanity from his deity (“Son of God”). By using this title, Jesus could define himself as Messiah on his own terms. He used “Son of Man” to describe his total identity and as a veiled suggestion that those who watched and heard him should pay attention to who he is.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezek 2:1-8; 3:1, 4, 10, 17, 25; 4:1; Dan 7:13-14; 8:17; Matt 8:18-22; 9:6; 10:23; 11:19; 12:8, 32, 40; 13:37, 41; 16:13, 27-28; 17:9, 12, 22; 19:28; 20:18, 28; 24:27, 30, 37-39, 44; 25:31; 26:2, 24, 45, 64; Mark 2:10; John 1:51; 3:13-14; 5:27; 6:27, 53, 62; 8:28; 9:35; 12:23, 34; 13:31; Acts 7:56; Heb 2:6; Rev 1:13; 14:14<\/p>","content_en":"<h3>The Son of Man<\/h3>\n<p>“Son of Man” was Jesus’ favorite way to refer to himself. The phrase is just as odd in Greek as in English: It translates the Hebrew phrase <span class=\"hebrew\" lang=\"he\">ben ’adam,<\/span> an idiom that means “human being” or “person” (see, e.g., Ezek 2:1-8). One reason Jesus preferred this name was because it was not an inflammatory title such as “Christ” or “Messiah.” The expression is used in three ways in the Gospels:<\/p>\n<p>(1) The background to Jesus’ use of the title is Dan 7:13-14, where an exalted messianic figure “like a son of man” (that is, having human form) comes with the clouds of heaven and is given great glory and power. Jesus understood himself as the one who would return to earth in the clouds of heaven (see Mark 8:38; 13:26; 14:62). Sometimes Jesus used “Son of Man” in this sense, to refer to his role as judge, deliverer, savior, and vindicator (Matt 10:23; 13:41; 16:27; 19:28; 24:27, 30, 37, 44; 25:31; 26:64).<\/p>\n<p>(2) Often Jesus used “Son of Man” to describe himself as a suffering redeemer (12:40; 17:9, 12, 22; 20:18, 28; 26:2, 24, 45). This sense is rooted in Isa 52:13–53:12.<\/p>\n<p>(3) At times, Jesus apparently used “Son of Man” to refer to himself as the representative of humans (Matt 8:20; 11:19; 12:8, 32; 13:37). The book of Ezekiel uses “son of man” in a similar sense (e.g., Ezek 2:1-8).<\/p>\n<p>Jesus did not use “Son of Man” to distinguish his humanity from his deity (“Son of God”). By using this title, Jesus could define himself as Messiah on his own terms. He used “Son of Man” to describe his total identity and as a veiled suggestion that those who watched and heard him should pay attention to who he is.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezek 2:1-8; 3:1, 4, 10, 17, 25; 4:1; Dan 7:13-14; 8:17; Matt 8:18-22; 9:6; 10:23; 11:19; 12:8, 32, 40; 13:37, 41; 16:13, 27-28; 17:9, 12, 22; 19:28; 20:18, 28; 24:27, 30, 37-39, 44; 25:31; 26:2, 24, 45, 64; Mark 2:10; John 1:51; 3:13-14; 5:27; 6:27, 53, 62; 8:28; 9:35; 12:23, 34; 13:31; Acts 7:56; Heb 2:6; Rev 1:13; 14:14<\/p>","summary_ro":"The Son of Man “Son of Man” was Jesus’ favorite way to refer to himself. The phrase is just as odd in Greek as in English: It translates the Hebrew phrase ben ’adam, an idiom that means “human being” or “person” (see, e.g., Ezek 2:1-8). One reason Jesus preferred this name was because it was not an inflammatory title such as “Christ” or “Messiah.” The expression is used in three ways in the Gospels: (1) The background to Jesus’ use of the title is Dan 7:13-14, where an exalted messianic figur...","summary_en":"The Son of Man “Son of Man” was Jesus’ favorite way to refer to himself. The phrase is just as odd in Greek as in English: It translates the Hebrew phrase ben ’adam, an idiom that means “human being” or “person” (see, e.g., Ezek 2:1-8). One reason Jesus preferred this name was because it was not an inflammatory title such as “Christ” or “Messiah.” The expression is used in three ways in the Gospels: (1) The background to Jesus’ use of the title is Dan 7:13-14, where an exalted messianic figur...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":92580,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Son of Man","title_en":"The Son of Man","content_ro":"<h3>The Son of Man<\/h3>\n<p>“Son of Man” was Jesus’ favorite way to refer to himself. The phrase is just as odd in Greek as in English: It translates the Hebrew phrase <span class=\"hebrew\" lang=\"he\">ben ’adam,<\/span> an idiom that means “human being” or “person” (see, e.g., Ezek 2:1-8). One reason Jesus preferred this name was because it was not an inflammatory title such as “Christ” or “Messiah.” The expression is used in three ways in the Gospels:<\/p>\n<p>(1) The background to Jesus’ use of the title is Dan 7:13-14, where an exalted messianic figure “like a son of man” (that is, having human form) comes with the clouds of heaven and is given great glory and power. Jesus understood himself as the one who would return to earth in the clouds of heaven (see Mark 8:38; 13:26; 14:62). Sometimes Jesus used “Son of Man” in this sense, to refer to his role as judge, deliverer, savior, and vindicator (Matt 10:23; 13:41; 16:27; 19:28; 24:27, 30, 37, 44; 25:31; 26:64).<\/p>\n<p>(2) Often Jesus used “Son of Man” to describe himself as a suffering redeemer (12:40; 17:9, 12, 22; 20:18, 28; 26:2, 24, 45). This sense is rooted in Isa 52:13–53:12.<\/p>\n<p>(3) At times, Jesus apparently used “Son of Man” to refer to himself as the representative of humans (Matt 8:20; 11:19; 12:8, 32; 13:37). The book of Ezekiel uses “son of man” in a similar sense (e.g., Ezek 2:1-8).<\/p>\n<p>Jesus did not use “Son of Man” to distinguish his humanity from his deity (“Son of God”). By using this title, Jesus could define himself as Messiah on his own terms. He used “Son of Man” to describe his total identity and as a veiled suggestion that those who watched and heard him should pay attention to who he is.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezek 2:1-8; 3:1, 4, 10, 17, 25; 4:1; Dan 7:13-14; 8:17; Matt 8:18-22; 9:6; 10:23; 11:19; 12:8, 32, 40; 13:37, 41; 16:13, 27-28; 17:9, 12, 22; 19:28; 20:18, 28; 24:27, 30, 37-39, 44; 25:31; 26:2, 24, 45, 64; Mark 2:10; John 1:51; 3:13-14; 5:27; 6:27, 53, 62; 8:28; 9:35; 12:23, 34; 13:31; Acts 7:56; Heb 2:6; Rev 1:13; 14:14<\/p>","content_en":"<h3>The Son of Man<\/h3>\n<p>“Son of Man” was Jesus’ favorite way to refer to himself. The phrase is just as odd in Greek as in English: It translates the Hebrew phrase <span class=\"hebrew\" lang=\"he\">ben ’adam,<\/span> an idiom that means “human being” or “person” (see, e.g., Ezek 2:1-8). One reason Jesus preferred this name was because it was not an inflammatory title such as “Christ” or “Messiah.” The expression is used in three ways in the Gospels:<\/p>\n<p>(1) The background to Jesus’ use of the title is Dan 7:13-14, where an exalted messianic figure “like a son of man” (that is, having human form) comes with the clouds of heaven and is given great glory and power. Jesus understood himself as the one who would return to earth in the clouds of heaven (see Mark 8:38; 13:26; 14:62). Sometimes Jesus used “Son of Man” in this sense, to refer to his role as judge, deliverer, savior, and vindicator (Matt 10:23; 13:41; 16:27; 19:28; 24:27, 30, 37, 44; 25:31; 26:64).<\/p>\n<p>(2) Often Jesus used “Son of Man” to describe himself as a suffering redeemer (12:40; 17:9, 12, 22; 20:18, 28; 26:2, 24, 45). This sense is rooted in Isa 52:13–53:12.<\/p>\n<p>(3) At times, Jesus apparently used “Son of Man” to refer to himself as the representative of humans (Matt 8:20; 11:19; 12:8, 32; 13:37). The book of Ezekiel uses “son of man” in a similar sense (e.g., Ezek 2:1-8).<\/p>\n<p>Jesus did not use “Son of Man” to distinguish his humanity from his deity (“Son of God”). By using this title, Jesus could define himself as Messiah on his own terms. He used “Son of Man” to describe his total identity and as a veiled suggestion that those who watched and heard him should pay attention to who he is.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezek 2:1-8; 3:1, 4, 10, 17, 25; 4:1; Dan 7:13-14; 8:17; Matt 8:18-22; 9:6; 10:23; 11:19; 12:8, 32, 40; 13:37, 41; 16:13, 27-28; 17:9, 12, 22; 19:28; 20:18, 28; 24:27, 30, 37-39, 44; 25:31; 26:2, 24, 45, 64; Mark 2:10; John 1:51; 3:13-14; 5:27; 6:27, 53, 62; 8:28; 9:35; 12:23, 34; 13:31; Acts 7:56; Heb 2:6; Rev 1:13; 14:14<\/p>","summary_ro":"The Son of Man “Son of Man” was Jesus’ favorite way to refer to himself. The phrase is just as odd in Greek as in English: It translates the Hebrew phrase ben ’adam, an idiom that means “human being” or “person” (see, e.g., Ezek 2:1-8). One reason Jesus preferred this name was because it was not an inflammatory title such as “Christ” or “Messiah.” The expression is used in three ways in the Gospels: (1) The background to Jesus’ use of the title is Dan 7:13-14, where an exalted messianic figur...","summary_en":"The Son of Man “Son of Man” was Jesus’ favorite way to refer to himself. The phrase is just as odd in Greek as in English: It translates the Hebrew phrase ben ’adam, an idiom that means “human being” or “person” (see, e.g., Ezek 2:1-8). One reason Jesus preferred this name was because it was not an inflammatory title such as “Christ” or “Messiah.” The expression is used in three ways in the Gospels: (1) The background to Jesus’ use of the title is Dan 7:13-14, where an exalted messianic figur...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":120206,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Son of Man","title_en":"The Son of Man","content_ro":"<h3>The Son of Man<\/h3>\n<p>“Son of Man” was Jesus’ favorite way to refer to himself. The phrase is just as odd in Greek as in English: It translates the Hebrew phrase <span class=\"hebrew\" lang=\"he\">ben ’adam,<\/span> an idiom that means “human being” or “person” (see, e.g., Ezek 2:1-8). One reason Jesus preferred this name was because it was not an inflammatory title such as “Christ” or “Messiah.” The expression is used in three ways in the Gospels:<\/p>\n<p>(1) The background to Jesus’ use of the title is Dan 7:13-14, where an exalted messianic figure “like a son of man” (that is, having human form) comes with the clouds of heaven and is given great glory and power. Jesus understood himself as the one who would return to earth in the clouds of heaven (see Mark 8:38; 13:26; 14:62). Sometimes Jesus used “Son of Man” in this sense, to refer to his role as judge, deliverer, savior, and vindicator (Matt 10:23; 13:41; 16:27; 19:28; 24:27, 30, 37, 44; 25:31; 26:64).<\/p>\n<p>(2) Often Jesus used “Son of Man” to describe himself as a suffering redeemer (12:40; 17:9, 12, 22; 20:18, 28; 26:2, 24, 45). This sense is rooted in Isa 52:13–53:12.<\/p>\n<p>(3) At times, Jesus apparently used “Son of Man” to refer to himself as the representative of humans (Matt 8:20; 11:19; 12:8, 32; 13:37). The book of Ezekiel uses “son of man” in a similar sense (e.g., Ezek 2:1-8).<\/p>\n<p>Jesus did not use “Son of Man” to distinguish his humanity from his deity (“Son of God”). By using this title, Jesus could define himself as Messiah on his own terms. He used “Son of Man” to describe his total identity and as a veiled suggestion that those who watched and heard him should pay attention to who he is.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezek 2:1-8; 3:1, 4, 10, 17, 25; 4:1; Dan 7:13-14; 8:17; Matt 8:18-22; 9:6; 10:23; 11:19; 12:8, 32, 40; 13:37, 41; 16:13, 27-28; 17:9, 12, 22; 19:28; 20:18, 28; 24:27, 30, 37-39, 44; 25:31; 26:2, 24, 45, 64; Mark 2:10; John 1:51; 3:13-14; 5:27; 6:27, 53, 62; 8:28; 9:35; 12:23, 34; 13:31; Acts 7:56; Heb 2:6; Rev 1:13; 14:14<\/p>","content_en":"<h3>The Son of Man<\/h3>\n<p>“Son of Man” was Jesus’ favorite way to refer to himself. The phrase is just as odd in Greek as in English: It translates the Hebrew phrase <span class=\"hebrew\" lang=\"he\">ben ’adam,<\/span> an idiom that means “human being” or “person” (see, e.g., Ezek 2:1-8). One reason Jesus preferred this name was because it was not an inflammatory title such as “Christ” or “Messiah.” The expression is used in three ways in the Gospels:<\/p>\n<p>(1) The background to Jesus’ use of the title is Dan 7:13-14, where an exalted messianic figure “like a son of man” (that is, having human form) comes with the clouds of heaven and is given great glory and power. Jesus understood himself as the one who would return to earth in the clouds of heaven (see Mark 8:38; 13:26; 14:62). Sometimes Jesus used “Son of Man” in this sense, to refer to his role as judge, deliverer, savior, and vindicator (Matt 10:23; 13:41; 16:27; 19:28; 24:27, 30, 37, 44; 25:31; 26:64).<\/p>\n<p>(2) Often Jesus used “Son of Man” to describe himself as a suffering redeemer (12:40; 17:9, 12, 22; 20:18, 28; 26:2, 24, 45). This sense is rooted in Isa 52:13–53:12.<\/p>\n<p>(3) At times, Jesus apparently used “Son of Man” to refer to himself as the representative of humans (Matt 8:20; 11:19; 12:8, 32; 13:37). The book of Ezekiel uses “son of man” in a similar sense (e.g., Ezek 2:1-8).<\/p>\n<p>Jesus did not use “Son of Man” to distinguish his humanity from his deity (“Son of God”). By using this title, Jesus could define himself as Messiah on his own terms. He used “Son of Man” to describe his total identity and as a veiled suggestion that those who watched and heard him should pay attention to who he is.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezek 2:1-8; 3:1, 4, 10, 17, 25; 4:1; Dan 7:13-14; 8:17; Matt 8:18-22; 9:6; 10:23; 11:19; 12:8, 32, 40; 13:37, 41; 16:13, 27-28; 17:9, 12, 22; 19:28; 20:18, 28; 24:27, 30, 37-39, 44; 25:31; 26:2, 24, 45, 64; Mark 2:10; John 1:51; 3:13-14; 5:27; 6:27, 53, 62; 8:28; 9:35; 12:23, 34; 13:31; Acts 7:56; Heb 2:6; Rev 1:13; 14:14<\/p>","summary_ro":"The Son of Man “Son of Man” was Jesus’ favorite way to refer to himself. The phrase is just as odd in Greek as in English: It translates the Hebrew phrase ben ’adam, an idiom that means “human being” or “person” (see, e.g., Ezek 2:1-8). One reason Jesus preferred this name was because it was not an inflammatory title such as “Christ” or “Messiah.” The expression is used in three ways in the Gospels: (1) The background to Jesus’ use of the title is Dan 7:13-14, where an exalted messianic figur...","summary_en":"The Son of Man “Son of Man” was Jesus’ favorite way to refer to himself. The phrase is just as odd in Greek as in English: It translates the Hebrew phrase ben ’adam, an idiom that means “human being” or “person” (see, e.g., Ezek 2:1-8). One reason Jesus preferred this name was because it was not an inflammatory title such as “Christ” or “Messiah.” The expression is used in three ways in the Gospels: (1) The background to Jesus’ use of the title is Dan 7:13-14, where an exalted messianic figur...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":147832,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Son of Man","title_en":"The Son of Man","content_ro":"<h3>The Son of Man<\/h3>\n<p>“Son of Man” was Jesus’ favorite way to refer to himself. The phrase is just as odd in Greek as in English: It translates the Hebrew phrase <span class=\"hebrew\" lang=\"he\">ben ’adam,<\/span> an idiom that means “human being” or “person” (see, e.g., Ezek 2:1-8). One reason Jesus preferred this name was because it was not an inflammatory title such as “Christ” or “Messiah.” The expression is used in three ways in the Gospels:<\/p>\n<p>(1) The background to Jesus’ use of the title is Dan 7:13-14, where an exalted messianic figure “like a son of man” (that is, having human form) comes with the clouds of heaven and is given great glory and power. Jesus understood himself as the one who would return to earth in the clouds of heaven (see Mark 8:38; 13:26; 14:62). Sometimes Jesus used “Son of Man” in this sense, to refer to his role as judge, deliverer, savior, and vindicator (Matt 10:23; 13:41; 16:27; 19:28; 24:27, 30, 37, 44; 25:31; 26:64).<\/p>\n<p>(2) Often Jesus used “Son of Man” to describe himself as a suffering redeemer (12:40; 17:9, 12, 22; 20:18, 28; 26:2, 24, 45). This sense is rooted in Isa 52:13–53:12.<\/p>\n<p>(3) At times, Jesus apparently used “Son of Man” to refer to himself as the representative of humans (Matt 8:20; 11:19; 12:8, 32; 13:37). The book of Ezekiel uses “son of man” in a similar sense (e.g., Ezek 2:1-8).<\/p>\n<p>Jesus did not use “Son of Man” to distinguish his humanity from his deity (“Son of God”). By using this title, Jesus could define himself as Messiah on his own terms. He used “Son of Man” to describe his total identity and as a veiled suggestion that those who watched and heard him should pay attention to who he is.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezek 2:1-8; 3:1, 4, 10, 17, 25; 4:1; Dan 7:13-14; 8:17; Matt 8:18-22; 9:6; 10:23; 11:19; 12:8, 32, 40; 13:37, 41; 16:13, 27-28; 17:9, 12, 22; 19:28; 20:18, 28; 24:27, 30, 37-39, 44; 25:31; 26:2, 24, 45, 64; Mark 2:10; John 1:51; 3:13-14; 5:27; 6:27, 53, 62; 8:28; 9:35; 12:23, 34; 13:31; Acts 7:56; Heb 2:6; Rev 1:13; 14:14<\/p>","content_en":"<h3>The Son of Man<\/h3>\n<p>“Son of Man” was Jesus’ favorite way to refer to himself. The phrase is just as odd in Greek as in English: It translates the Hebrew phrase <span class=\"hebrew\" lang=\"he\">ben ’adam,<\/span> an idiom that means “human being” or “person” (see, e.g., Ezek 2:1-8). One reason Jesus preferred this name was because it was not an inflammatory title such as “Christ” or “Messiah.” The expression is used in three ways in the Gospels:<\/p>\n<p>(1) The background to Jesus’ use of the title is Dan 7:13-14, where an exalted messianic figure “like a son of man” (that is, having human form) comes with the clouds of heaven and is given great glory and power. Jesus understood himself as the one who would return to earth in the clouds of heaven (see Mark 8:38; 13:26; 14:62). Sometimes Jesus used “Son of Man” in this sense, to refer to his role as judge, deliverer, savior, and vindicator (Matt 10:23; 13:41; 16:27; 19:28; 24:27, 30, 37, 44; 25:31; 26:64).<\/p>\n<p>(2) Often Jesus used “Son of Man” to describe himself as a suffering redeemer (12:40; 17:9, 12, 22; 20:18, 28; 26:2, 24, 45). This sense is rooted in Isa 52:13–53:12.<\/p>\n<p>(3) At times, Jesus apparently used “Son of Man” to refer to himself as the representative of humans (Matt 8:20; 11:19; 12:8, 32; 13:37). The book of Ezekiel uses “son of man” in a similar sense (e.g., Ezek 2:1-8).<\/p>\n<p>Jesus did not use “Son of Man” to distinguish his humanity from his deity (“Son of God”). By using this title, Jesus could define himself as Messiah on his own terms. He used “Son of Man” to describe his total identity and as a veiled suggestion that those who watched and heard him should pay attention to who he is.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezek 2:1-8; 3:1, 4, 10, 17, 25; 4:1; Dan 7:13-14; 8:17; Matt 8:18-22; 9:6; 10:23; 11:19; 12:8, 32, 40; 13:37, 41; 16:13, 27-28; 17:9, 12, 22; 19:28; 20:18, 28; 24:27, 30, 37-39, 44; 25:31; 26:2, 24, 45, 64; Mark 2:10; John 1:51; 3:13-14; 5:27; 6:27, 53, 62; 8:28; 9:35; 12:23, 34; 13:31; Acts 7:56; Heb 2:6; Rev 1:13; 14:14<\/p>","summary_ro":"The Son of Man “Son of Man” was Jesus’ favorite way to refer to himself. The phrase is just as odd in Greek as in English: It translates the Hebrew phrase ben ’adam, an idiom that means “human being” or “person” (see, e.g., Ezek 2:1-8). One reason Jesus preferred this name was because it was not an inflammatory title such as “Christ” or “Messiah.” The expression is used in three ways in the Gospels: (1) The background to Jesus’ use of the title is Dan 7:13-14, where an exalted messianic figur...","summary_en":"The Son of Man “Son of Man” was Jesus’ favorite way to refer to himself. The phrase is just as odd in Greek as in English: It translates the Hebrew phrase ben ’adam, an idiom that means “human being” or “person” (see, e.g., Ezek 2:1-8). One reason Jesus preferred this name was because it was not an inflammatory title such as “Christ” or “Messiah.” The expression is used in three ways in the Gospels: (1) The background to Jesus’ use of the title is Dan 7:13-14, where an exalted messianic figur...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"45":[{"id":55015,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:45","title_en":"Study Note: Matei 24:45","content_ro":"<p><strong>24:45-51<\/strong> This parable and the three that follow (25:1-13, 14-30, 31-46) each dramatize the need for faithful obedience during the delay of Jesus’ second coming.<\/p>","content_en":"<p><strong>24:45-51<\/strong> This parable and the three that follow (25:1-13, 14-30, 31-46) each dramatize the need for faithful obedience during the delay of Jesus’ second coming.<\/p>","summary_ro":"24:45-51 This parable and the three that follow (25:1-13, 14-30, 31-46) each dramatize the need for faithful obedience during the delay of Jesus’ second coming.","summary_en":"24:45-51 This parable and the three that follow (25:1-13, 14-30, 31-46) each dramatize the need for faithful obedience during the delay of Jesus’ second coming.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":55016,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:45","title_en":"Study Note: Matei 24:45","content_ro":"<p><strong>24:45<\/strong> <em>servant:<\/em> It is possible that Jesus’ listeners would have thought of God’s special servants, the prophets and lawgivers; however, Jesus so frequently used <em>servant<\/em> figuratively that it is more likely a description of every disciple’s responsibility (see 10:24-25; 13:27-28; 18:23-35; 20:26).<\/p>","content_en":"<p><strong>24:45<\/strong> <em>servant:<\/em> It is possible that Jesus’ listeners would have thought of God’s special servants, the prophets and lawgivers; however, Jesus so frequently used <em>servant<\/em> figuratively that it is more likely a description of every disciple’s responsibility (see 10:24-25; 13:27-28; 18:23-35; 20:26).<\/p>","summary_ro":"24:45 servant: It is possible that Jesus’ listeners would have thought of God’s special servants, the prophets and lawgivers; however, Jesus so frequently used servant figuratively that it is more likely a description of every disciple’s responsibility (see 10:24-25; 13:27-28; 18:23-35; 20:26).","summary_en":"24:45 servant: It is possible that Jesus’ listeners would have thought of God’s special servants, the prophets and lawgivers; however, Jesus so frequently used servant figuratively that it is more likely a description of every disciple’s responsibility (see 10:24-25; 13:27-28; 18:23-35; 20:26).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":82641,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:45","title_en":"Study Note: Matei 24:45","content_ro":"<p><strong>24:45-51<\/strong> This parable and the three that follow (25:1-13, 14-30, 31-46) each dramatize the need for faithful obedience during the delay of Jesus’ second coming.<\/p>","content_en":"<p><strong>24:45-51<\/strong> This parable and the three that follow (25:1-13, 14-30, 31-46) each dramatize the need for faithful obedience during the delay of Jesus’ second coming.<\/p>","summary_ro":"24:45-51 This parable and the three that follow (25:1-13, 14-30, 31-46) each dramatize the need for faithful obedience during the delay of Jesus’ second coming.","summary_en":"24:45-51 This parable and the three that follow (25:1-13, 14-30, 31-46) each dramatize the need for faithful obedience during the delay of Jesus’ second coming.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":82642,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:45","title_en":"Study Note: Matei 24:45","content_ro":"<p><strong>24:45<\/strong> <em>servant:<\/em> It is possible that Jesus’ listeners would have thought of God’s special servants, the prophets and lawgivers; however, Jesus so frequently used <em>servant<\/em> figuratively that it is more likely a description of every disciple’s responsibility (see 10:24-25; 13:27-28; 18:23-35; 20:26).<\/p>","content_en":"<p><strong>24:45<\/strong> <em>servant:<\/em> It is possible that Jesus’ listeners would have thought of God’s special servants, the prophets and lawgivers; however, Jesus so frequently used <em>servant<\/em> figuratively that it is more likely a description of every disciple’s responsibility (see 10:24-25; 13:27-28; 18:23-35; 20:26).<\/p>","summary_ro":"24:45 servant: It is possible that Jesus’ listeners would have thought of God’s special servants, the prophets and lawgivers; however, Jesus so frequently used servant figuratively that it is more likely a description of every disciple’s responsibility (see 10:24-25; 13:27-28; 18:23-35; 20:26).","summary_en":"24:45 servant: It is possible that Jesus’ listeners would have thought of God’s special servants, the prophets and lawgivers; however, Jesus so frequently used servant figuratively that it is more likely a description of every disciple’s responsibility (see 10:24-25; 13:27-28; 18:23-35; 20:26).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":110267,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:45","title_en":"Study Note: Matei 24:45","content_ro":"<p><strong>24:45-51<\/strong> This parable and the three that follow (25:1-13, 14-30, 31-46) each dramatize the need for faithful obedience during the delay of Jesus’ second coming.<\/p>","content_en":"<p><strong>24:45-51<\/strong> This parable and the three that follow (25:1-13, 14-30, 31-46) each dramatize the need for faithful obedience during the delay of Jesus’ second coming.<\/p>","summary_ro":"24:45-51 This parable and the three that follow (25:1-13, 14-30, 31-46) each dramatize the need for faithful obedience during the delay of Jesus’ second coming.","summary_en":"24:45-51 This parable and the three that follow (25:1-13, 14-30, 31-46) each dramatize the need for faithful obedience during the delay of Jesus’ second coming.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":110268,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:45","title_en":"Study Note: Matei 24:45","content_ro":"<p><strong>24:45<\/strong> <em>servant:<\/em> It is possible that Jesus’ listeners would have thought of God’s special servants, the prophets and lawgivers; however, Jesus so frequently used <em>servant<\/em> figuratively that it is more likely a description of every disciple’s responsibility (see 10:24-25; 13:27-28; 18:23-35; 20:26).<\/p>","content_en":"<p><strong>24:45<\/strong> <em>servant:<\/em> It is possible that Jesus’ listeners would have thought of God’s special servants, the prophets and lawgivers; however, Jesus so frequently used <em>servant<\/em> figuratively that it is more likely a description of every disciple’s responsibility (see 10:24-25; 13:27-28; 18:23-35; 20:26).<\/p>","summary_ro":"24:45 servant: It is possible that Jesus’ listeners would have thought of God’s special servants, the prophets and lawgivers; however, Jesus so frequently used servant figuratively that it is more likely a description of every disciple’s responsibility (see 10:24-25; 13:27-28; 18:23-35; 20:26).","summary_en":"24:45 servant: It is possible that Jesus’ listeners would have thought of God’s special servants, the prophets and lawgivers; however, Jesus so frequently used servant figuratively that it is more likely a description of every disciple’s responsibility (see 10:24-25; 13:27-28; 18:23-35; 20:26).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":137893,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:45","title_en":"Study Note: Matei 24:45","content_ro":"<p><strong>24:45-51<\/strong> This parable and the three that follow (25:1-13, 14-30, 31-46) each dramatize the need for faithful obedience during the delay of Jesus’ second coming.<\/p>","content_en":"<p><strong>24:45-51<\/strong> This parable and the three that follow (25:1-13, 14-30, 31-46) each dramatize the need for faithful obedience during the delay of Jesus’ second coming.<\/p>","summary_ro":"24:45-51 This parable and the three that follow (25:1-13, 14-30, 31-46) each dramatize the need for faithful obedience during the delay of Jesus’ second coming.","summary_en":"24:45-51 This parable and the three that follow (25:1-13, 14-30, 31-46) each dramatize the need for faithful obedience during the delay of Jesus’ second coming.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":137894,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Matei 24:45","title_en":"Study Note: Matei 24:45","content_ro":"<p><strong>24:45<\/strong> <em>servant:<\/em> It is possible that Jesus’ listeners would have thought of God’s special servants, the prophets and lawgivers; however, Jesus so frequently used <em>servant<\/em> figuratively that it is more likely a description of every disciple’s responsibility (see 10:24-25; 13:27-28; 18:23-35; 20:26).<\/p>","content_en":"<p><strong>24:45<\/strong> <em>servant:<\/em> It is possible that Jesus’ listeners would have thought of God’s special servants, the prophets and lawgivers; however, Jesus so frequently used <em>servant<\/em> figuratively that it is more likely a description of every disciple’s responsibility (see 10:24-25; 13:27-28; 18:23-35; 20:26).<\/p>","summary_ro":"24:45 servant: It is possible that Jesus’ listeners would have thought of God’s special servants, the prophets and lawgivers; however, Jesus so frequently used servant figuratively that it is more likely a description of every disciple’s responsibility (see 10:24-25; 13:27-28; 18:23-35; 20:26).","summary_en":"24:45 servant: It is possible that Jesus’ listeners would have thought of God’s special servants, the prophets and lawgivers; however, Jesus so frequently used servant figuratively that it is more likely a description of every disciple’s responsibility (see 10:24-25; 13:27-28; 18:23-35; 20:26).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"46":[{"id":64902,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Blessings of Jesus","title_en":"The Blessings of Jesus","content_ro":"<h3>The Blessings of Jesus<\/h3>\n<p>The blessings of Jesus are called Beatitudes because the Vulgate (the Latin translation of the Bible) translates the Greek word for <em>blessed<\/em> as <span class=\"latin\" lang=\"la\">beati<\/span>. No single word can capture all that Jesus is communicating with this term here. He is describing the special favor of God toward his people, both physically and spiritually, and the consequences of living within that favor.<\/p>\n<p>The Beatitudes describe the lifestyle and character of a follower of Jesus. Jesus calls men and women to follow him as he proclaims the message of the Kingdom to Israel (see also Matt 11:6; 13:16; 16:17; 24:46). Those who are blessed have repented in response to the proclamation of the Kingdom (Matt 4:17-22). The Beatitudes are connected with Isa 61:1-3: The Spirit endows, leads to proclamation, and blesses the poor, the humble, and the righteous.<\/p>\n<p>The NLT’s use of “God blesses” conveys the ideas of divine origin and approval (see Matt 25:34), fulfillment (see Matt 11:6; 13:16; 16:17), reversal (see Luke 1:1–2:52; 6:20-26), and the condition of obedience required in order to enjoy the blessings (see Pss 1:1, 3-6; 106:3; 112:1-2; 119:1-2; Prov 8:32; Isa 56:2). The blessings are inaugurated with the Messiah’s coming, with a confident hope that they will be enjoyed eternally and completely.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1:1-3; 106:3; 112:1-2; 119:1-2; Isa 56:1-2; Matt 5:3-12; 11:6; 13:16; 16:17; 24:46; 25:34; Luke 6:20-26<\/p>","content_en":"<h3>The Blessings of Jesus<\/h3>\n<p>The blessings of Jesus are called Beatitudes because the Vulgate (the Latin translation of the Bible) translates the Greek word for <em>blessed<\/em> as <span class=\"latin\" lang=\"la\">beati<\/span>. No single word can capture all that Jesus is communicating with this term here. He is describing the special favor of God toward his people, both physically and spiritually, and the consequences of living within that favor.<\/p>\n<p>The Beatitudes describe the lifestyle and character of a follower of Jesus. Jesus calls men and women to follow him as he proclaims the message of the Kingdom to Israel (see also Matt 11:6; 13:16; 16:17; 24:46). Those who are blessed have repented in response to the proclamation of the Kingdom (Matt 4:17-22). The Beatitudes are connected with Isa 61:1-3: The Spirit endows, leads to proclamation, and blesses the poor, the humble, and the righteous.<\/p>\n<p>The NLT’s use of “God blesses” conveys the ideas of divine origin and approval (see Matt 25:34), fulfillment (see Matt 11:6; 13:16; 16:17), reversal (see Luke 1:1–2:52; 6:20-26), and the condition of obedience required in order to enjoy the blessings (see Pss 1:1, 3-6; 106:3; 112:1-2; 119:1-2; Prov 8:32; Isa 56:2). The blessings are inaugurated with the Messiah’s coming, with a confident hope that they will be enjoyed eternally and completely.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1:1-3; 106:3; 112:1-2; 119:1-2; Isa 56:1-2; Matt 5:3-12; 11:6; 13:16; 16:17; 24:46; 25:34; Luke 6:20-26<\/p>","summary_ro":"The Blessings of Jesus The blessings of Jesus are called Beatitudes because the Vulgate (the Latin translation of the Bible) translates the Greek word for blessed as beati. No single word can capture all that Jesus is communicating with this term here. He is describing the special favor of God toward his people, both physically and spiritually, and the consequences of living within that favor. The Beatitudes describe the lifestyle and character of a follower of Jesus. Jesus calls men and wome...","summary_en":"The Blessings of Jesus The blessings of Jesus are called Beatitudes because the Vulgate (the Latin translation of the Bible) translates the Greek word for blessed as beati. No single word can capture all that Jesus is communicating with this term here. He is describing the special favor of God toward his people, both physically and spiritually, and the consequences of living within that favor. The Beatitudes describe the lifestyle and character of a follower of Jesus. Jesus calls men and wome...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":92528,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Blessings of Jesus","title_en":"The Blessings of Jesus","content_ro":"<h3>The Blessings of Jesus<\/h3>\n<p>The blessings of Jesus are called Beatitudes because the Vulgate (the Latin translation of the Bible) translates the Greek word for <em>blessed<\/em> as <span class=\"latin\" lang=\"la\">beati<\/span>. No single word can capture all that Jesus is communicating with this term here. He is describing the special favor of God toward his people, both physically and spiritually, and the consequences of living within that favor.<\/p>\n<p>The Beatitudes describe the lifestyle and character of a follower of Jesus. Jesus calls men and women to follow him as he proclaims the message of the Kingdom to Israel (see also Matt 11:6; 13:16; 16:17; 24:46). Those who are blessed have repented in response to the proclamation of the Kingdom (Matt 4:17-22). The Beatitudes are connected with Isa 61:1-3: The Spirit endows, leads to proclamation, and blesses the poor, the humble, and the righteous.<\/p>\n<p>The NLT’s use of “God blesses” conveys the ideas of divine origin and approval (see Matt 25:34), fulfillment (see Matt 11:6; 13:16; 16:17), reversal (see Luke 1:1–2:52; 6:20-26), and the condition of obedience required in order to enjoy the blessings (see Pss 1:1, 3-6; 106:3; 112:1-2; 119:1-2; Prov 8:32; Isa 56:2). The blessings are inaugurated with the Messiah’s coming, with a confident hope that they will be enjoyed eternally and completely.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1:1-3; 106:3; 112:1-2; 119:1-2; Isa 56:1-2; Matt 5:3-12; 11:6; 13:16; 16:17; 24:46; 25:34; Luke 6:20-26<\/p>","content_en":"<h3>The Blessings of Jesus<\/h3>\n<p>The blessings of Jesus are called Beatitudes because the Vulgate (the Latin translation of the Bible) translates the Greek word for <em>blessed<\/em> as <span class=\"latin\" lang=\"la\">beati<\/span>. No single word can capture all that Jesus is communicating with this term here. He is describing the special favor of God toward his people, both physically and spiritually, and the consequences of living within that favor.<\/p>\n<p>The Beatitudes describe the lifestyle and character of a follower of Jesus. Jesus calls men and women to follow him as he proclaims the message of the Kingdom to Israel (see also Matt 11:6; 13:16; 16:17; 24:46). Those who are blessed have repented in response to the proclamation of the Kingdom (Matt 4:17-22). The Beatitudes are connected with Isa 61:1-3: The Spirit endows, leads to proclamation, and blesses the poor, the humble, and the righteous.<\/p>\n<p>The NLT’s use of “God blesses” conveys the ideas of divine origin and approval (see Matt 25:34), fulfillment (see Matt 11:6; 13:16; 16:17), reversal (see Luke 1:1–2:52; 6:20-26), and the condition of obedience required in order to enjoy the blessings (see Pss 1:1, 3-6; 106:3; 112:1-2; 119:1-2; Prov 8:32; Isa 56:2). The blessings are inaugurated with the Messiah’s coming, with a confident hope that they will be enjoyed eternally and completely.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1:1-3; 106:3; 112:1-2; 119:1-2; Isa 56:1-2; Matt 5:3-12; 11:6; 13:16; 16:17; 24:46; 25:34; Luke 6:20-26<\/p>","summary_ro":"The Blessings of Jesus The blessings of Jesus are called Beatitudes because the Vulgate (the Latin translation of the Bible) translates the Greek word for blessed as beati. No single word can capture all that Jesus is communicating with this term here. He is describing the special favor of God toward his people, both physically and spiritually, and the consequences of living within that favor. The Beatitudes describe the lifestyle and character of a follower of Jesus. Jesus calls men and wome...","summary_en":"The Blessings of Jesus The blessings of Jesus are called Beatitudes because the Vulgate (the Latin translation of the Bible) translates the Greek word for blessed as beati. No single word can capture all that Jesus is communicating with this term here. He is describing the special favor of God toward his people, both physically and spiritually, and the consequences of living within that favor. The Beatitudes describe the lifestyle and character of a follower of Jesus. Jesus calls men and wome...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":120154,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Blessings of Jesus","title_en":"The Blessings of Jesus","content_ro":"<h3>The Blessings of Jesus<\/h3>\n<p>The blessings of Jesus are called Beatitudes because the Vulgate (the Latin translation of the Bible) translates the Greek word for <em>blessed<\/em> as <span class=\"latin\" lang=\"la\">beati<\/span>. No single word can capture all that Jesus is communicating with this term here. He is describing the special favor of God toward his people, both physically and spiritually, and the consequences of living within that favor.<\/p>\n<p>The Beatitudes describe the lifestyle and character of a follower of Jesus. Jesus calls men and women to follow him as he proclaims the message of the Kingdom to Israel (see also Matt 11:6; 13:16; 16:17; 24:46). Those who are blessed have repented in response to the proclamation of the Kingdom (Matt 4:17-22). The Beatitudes are connected with Isa 61:1-3: The Spirit endows, leads to proclamation, and blesses the poor, the humble, and the righteous.<\/p>\n<p>The NLT’s use of “God blesses” conveys the ideas of divine origin and approval (see Matt 25:34), fulfillment (see Matt 11:6; 13:16; 16:17), reversal (see Luke 1:1–2:52; 6:20-26), and the condition of obedience required in order to enjoy the blessings (see Pss 1:1, 3-6; 106:3; 112:1-2; 119:1-2; Prov 8:32; Isa 56:2). The blessings are inaugurated with the Messiah’s coming, with a confident hope that they will be enjoyed eternally and completely.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1:1-3; 106:3; 112:1-2; 119:1-2; Isa 56:1-2; Matt 5:3-12; 11:6; 13:16; 16:17; 24:46; 25:34; Luke 6:20-26<\/p>","content_en":"<h3>The Blessings of Jesus<\/h3>\n<p>The blessings of Jesus are called Beatitudes because the Vulgate (the Latin translation of the Bible) translates the Greek word for <em>blessed<\/em> as <span class=\"latin\" lang=\"la\">beati<\/span>. No single word can capture all that Jesus is communicating with this term here. He is describing the special favor of God toward his people, both physically and spiritually, and the consequences of living within that favor.<\/p>\n<p>The Beatitudes describe the lifestyle and character of a follower of Jesus. Jesus calls men and women to follow him as he proclaims the message of the Kingdom to Israel (see also Matt 11:6; 13:16; 16:17; 24:46). Those who are blessed have repented in response to the proclamation of the Kingdom (Matt 4:17-22). The Beatitudes are connected with Isa 61:1-3: The Spirit endows, leads to proclamation, and blesses the poor, the humble, and the righteous.<\/p>\n<p>The NLT’s use of “God blesses” conveys the ideas of divine origin and approval (see Matt 25:34), fulfillment (see Matt 11:6; 13:16; 16:17), reversal (see Luke 1:1–2:52; 6:20-26), and the condition of obedience required in order to enjoy the blessings (see Pss 1:1, 3-6; 106:3; 112:1-2; 119:1-2; Prov 8:32; Isa 56:2). The blessings are inaugurated with the Messiah’s coming, with a confident hope that they will be enjoyed eternally and completely.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1:1-3; 106:3; 112:1-2; 119:1-2; Isa 56:1-2; Matt 5:3-12; 11:6; 13:16; 16:17; 24:46; 25:34; Luke 6:20-26<\/p>","summary_ro":"The Blessings of Jesus The blessings of Jesus are called Beatitudes because the Vulgate (the Latin translation of the Bible) translates the Greek word for blessed as beati. No single word can capture all that Jesus is communicating with this term here. He is describing the special favor of God toward his people, both physically and spiritually, and the consequences of living within that favor. The Beatitudes describe the lifestyle and character of a follower of Jesus. Jesus calls men and wome...","summary_en":"The Blessings of Jesus The blessings of Jesus are called Beatitudes because the Vulgate (the Latin translation of the Bible) translates the Greek word for blessed as beati. No single word can capture all that Jesus is communicating with this term here. He is describing the special favor of God toward his people, both physically and spiritually, and the consequences of living within that favor. The Beatitudes describe the lifestyle and character of a follower of Jesus. Jesus calls men and wome...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":147780,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Blessings of Jesus","title_en":"The Blessings of Jesus","content_ro":"<h3>The Blessings of Jesus<\/h3>\n<p>The blessings of Jesus are called Beatitudes because the Vulgate (the Latin translation of the Bible) translates the Greek word for <em>blessed<\/em> as <span class=\"latin\" lang=\"la\">beati<\/span>. No single word can capture all that Jesus is communicating with this term here. He is describing the special favor of God toward his people, both physically and spiritually, and the consequences of living within that favor.<\/p>\n<p>The Beatitudes describe the lifestyle and character of a follower of Jesus. Jesus calls men and women to follow him as he proclaims the message of the Kingdom to Israel (see also Matt 11:6; 13:16; 16:17; 24:46). Those who are blessed have repented in response to the proclamation of the Kingdom (Matt 4:17-22). The Beatitudes are connected with Isa 61:1-3: The Spirit endows, leads to proclamation, and blesses the poor, the humble, and the righteous.<\/p>\n<p>The NLT’s use of “God blesses” conveys the ideas of divine origin and approval (see Matt 25:34), fulfillment (see Matt 11:6; 13:16; 16:17), reversal (see Luke 1:1–2:52; 6:20-26), and the condition of obedience required in order to enjoy the blessings (see Pss 1:1, 3-6; 106:3; 112:1-2; 119:1-2; Prov 8:32; Isa 56:2). The blessings are inaugurated with the Messiah’s coming, with a confident hope that they will be enjoyed eternally and completely.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1:1-3; 106:3; 112:1-2; 119:1-2; Isa 56:1-2; Matt 5:3-12; 11:6; 13:16; 16:17; 24:46; 25:34; Luke 6:20-26<\/p>","content_en":"<h3>The Blessings of Jesus<\/h3>\n<p>The blessings of Jesus are called Beatitudes because the Vulgate (the Latin translation of the Bible) translates the Greek word for <em>blessed<\/em> as <span class=\"latin\" lang=\"la\">beati<\/span>. No single word can capture all that Jesus is communicating with this term here. He is describing the special favor of God toward his people, both physically and spiritually, and the consequences of living within that favor.<\/p>\n<p>The Beatitudes describe the lifestyle and character of a follower of Jesus. Jesus calls men and women to follow him as he proclaims the message of the Kingdom to Israel (see also Matt 11:6; 13:16; 16:17; 24:46). Those who are blessed have repented in response to the proclamation of the Kingdom (Matt 4:17-22). The Beatitudes are connected with Isa 61:1-3: The Spirit endows, leads to proclamation, and blesses the poor, the humble, and the righteous.<\/p>\n<p>The NLT’s use of “God blesses” conveys the ideas of divine origin and approval (see Matt 25:34), fulfillment (see Matt 11:6; 13:16; 16:17), reversal (see Luke 1:1–2:52; 6:20-26), and the condition of obedience required in order to enjoy the blessings (see Pss 1:1, 3-6; 106:3; 112:1-2; 119:1-2; Prov 8:32; Isa 56:2). The blessings are inaugurated with the Messiah’s coming, with a confident hope that they will be enjoyed eternally and completely.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1:1-3; 106:3; 112:1-2; 119:1-2; Isa 56:1-2; Matt 5:3-12; 11:6; 13:16; 16:17; 24:46; 25:34; Luke 6:20-26<\/p>","summary_ro":"The Blessings of Jesus The blessings of Jesus are called Beatitudes because the Vulgate (the Latin translation of the Bible) translates the Greek word for blessed as beati. No single word can capture all that Jesus is communicating with this term here. He is describing the special favor of God toward his people, both physically and spiritually, and the consequences of living within that favor. The Beatitudes describe the lifestyle and character of a follower of Jesus. Jesus calls men and wome...","summary_en":"The Blessings of Jesus The blessings of Jesus are called Beatitudes because the Vulgate (the Latin translation of the Bible) translates the Greek word for blessed as beati. No single word can capture all that Jesus is communicating with this term here. He is describing the special favor of God toward his people, both physically and spiritually, and the consequences of living within that favor. The Beatitudes describe the lifestyle and character of a follower of Jesus. Jesus calls men and wome...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"51":[{"id":17060,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hypocrisy","title_en":"Hypocrisy","content_ro":"<h3>HYPOCRISY<\/h3>\n<p>The act of pretending to be what one is not, especially the false appearance of being religious or virtuous. Our modern understanding of the word “hypocrisy” is determined by its use in the NT, especially by Jesus. In both the NT and subsequent understandings the term most often meant deceit, misrepresenting the truth, or claiming virtues or qualities one does not possess.<\/p>\n<p>In contrast to its consistently negative meaning in the Bible, hypocrisy as first used by the Greeks was a neutral word. In its verb form it meant “to explain, to interpret, or to expound.” Although the noun “hypocrisy” could mean “answer,” the other noun form, “hypocrite,” almost always meant “actor” and probably came from the verb meaning “to expound.”<\/p>\n<p>Originally, a hypocrite could be a speaker or actor who interpreted the words of a poet or the music of a composer. The actor, or hypocrite, tried to make intelligible for his audience what the poet or composer had written. On a larger scale the hypocrite could be one actor among others in a drama performed on a stage. A good hypocrite faithfully interpreted his assigned role, while an undesirable hypocrite interpreted his role poorly. Because of the word’s essential neutrality, accompanying words were necessary to set its direction.<\/p>\n<p>In Hellenistic times (c. 325–125 <span>BC<\/span>), the world was commonly viewed as a stage and all human conduct as the art of acting. One’s role and script were written for him by his familial, cultural, and religious environment and could be performed either successfully or poorly. When used in this sense, hypocrisy did not carry the idea of pretense or sham. Nevertheless, there are instances where the term “hypocrite” was used to describe a person who performed life’s role deceptively. The image presented to the public was only a mask behind which the true and different self lay hidden.<\/p>\n<p>The Gospels often use the terms “hypocrisy” (Mt 23:28; Mk 12:15b; Lk 12:1) and “hypocrite” (Mt 7:5; 24:51; Lk 6:42; 13:15) to record the conflict between Jesus and his opponents. With respect to the Pharisees and Sadducees, Jesus detected a blatant contrast between their outward forms of righteousness and their failure to embrace the more substantive aspects of righteousness: mercy, justice, humility, forgiveness, and love toward the unlovely (Lk 11:38, 42). They hid their failure in this matter behind pious pretense (Mk 7:1-13). Inwardly they were full of greed and wickedness (Lk 11:39). Hypocrisy defines the one who presents an outward appearance of righteousness but who is inwardly marked by wickedness (Mt 23:28).<\/p>\n<p>Jesus condemned hypocrisy because it distorts God’s righteous command. Rather than pursue an authentic inward holiness, the hypocrites distorted righteousness into a rigid mold whose chief usefulness was exhibition before people (Mt 23:2-7). Their idea of righteousness revealed a warped conception of God and a perverse understanding of how he reconciles sinners to himself (Lk 16:15). The hypocrites, who claimed to interpret God to humans, actually misrepresented him. Consequently, their falsification led sinners away from God rather than toward reconciliation with him (Lk 11:52). Hypocrites not only keep others from entering the kingdom of God, they refrain from going in themselves (Mt 23:13).<\/p>","content_en":"<h3>HYPOCRISY<\/h3>\n<p>The act of pretending to be what one is not, especially the false appearance of being religious or virtuous. Our modern understanding of the word “hypocrisy” is determined by its use in the NT, especially by Jesus. In both the NT and subsequent understandings the term most often meant deceit, misrepresenting the truth, or claiming virtues or qualities one does not possess.<\/p>\n<p>In contrast to its consistently negative meaning in the Bible, hypocrisy as first used by the Greeks was a neutral word. In its verb form it meant “to explain, to interpret, or to expound.” Although the noun “hypocrisy” could mean “answer,” the other noun form, “hypocrite,” almost always meant “actor” and probably came from the verb meaning “to expound.”<\/p>\n<p>Originally, a hypocrite could be a speaker or actor who interpreted the words of a poet or the music of a composer. The actor, or hypocrite, tried to make intelligible for his audience what the poet or composer had written. On a larger scale the hypocrite could be one actor among others in a drama performed on a stage. A good hypocrite faithfully interpreted his assigned role, while an undesirable hypocrite interpreted his role poorly. Because of the word’s essential neutrality, accompanying words were necessary to set its direction.<\/p>\n<p>In Hellenistic times (c. 325–125 <span>BC<\/span>), the world was commonly viewed as a stage and all human conduct as the art of acting. One’s role and script were written for him by his familial, cultural, and religious environment and could be performed either successfully or poorly. When used in this sense, hypocrisy did not carry the idea of pretense or sham. Nevertheless, there are instances where the term “hypocrite” was used to describe a person who performed life’s role deceptively. The image presented to the public was only a mask behind which the true and different self lay hidden.<\/p>\n<p>The Gospels often use the terms “hypocrisy” (Mt 23:28; Mk 12:15b; Lk 12:1) and “hypocrite” (Mt 7:5; 24:51; Lk 6:42; 13:15) to record the conflict between Jesus and his opponents. With respect to the Pharisees and Sadducees, Jesus detected a blatant contrast between their outward forms of righteousness and their failure to embrace the more substantive aspects of righteousness: mercy, justice, humility, forgiveness, and love toward the unlovely (Lk 11:38, 42). They hid their failure in this matter behind pious pretense (Mk 7:1-13). Inwardly they were full of greed and wickedness (Lk 11:39). Hypocrisy defines the one who presents an outward appearance of righteousness but who is inwardly marked by wickedness (Mt 23:28).<\/p>\n<p>Jesus condemned hypocrisy because it distorts God’s righteous command. Rather than pursue an authentic inward holiness, the hypocrites distorted righteousness into a rigid mold whose chief usefulness was exhibition before people (Mt 23:2-7). Their idea of righteousness revealed a warped conception of God and a perverse understanding of how he reconciles sinners to himself (Lk 16:15). The hypocrites, who claimed to interpret God to humans, actually misrepresented him. Consequently, their falsification led sinners away from God rather than toward reconciliation with him (Lk 11:52). Hypocrites not only keep others from entering the kingdom of God, they refrain from going in themselves (Mt 23:13).<\/p>","summary_ro":"HYPOCRISY The act of pretending to be what one is not, especially the false appearance of being religious or virtuous. Our modern understanding of the word “hypocrisy” is determined by its use in the NT, especially by Jesus. In both the NT and subsequent understandings the term most often meant deceit, misrepresenting the truth, or claiming virtues or qualities one does not possess. In contrast to its consistently negative meaning in the Bible, hypocrisy as first used by the Greeks was a neut...","summary_en":"HYPOCRISY The act of pretending to be what one is not, especially the false appearance of being religious or virtuous. Our modern understanding of the word “hypocrisy” is determined by its use in the NT, especially by Jesus. In both the NT and subsequent understandings the term most often meant deceit, misrepresenting the truth, or claiming virtues or qualities one does not possess. In contrast to its consistently negative meaning in the Bible, hypocrisy as first used by the Greeks was a neut...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false}]},"labels":{"article":"Articol","map":"Hartă","chart":"Diagramă","textbox":"Notă explicativă","picture":"Imagine","profile":"Profil","study_note":"Notă de studiu","theme_note":"Temă biblică"},"icons":{"article":"📖","map":"🗺️","chart":"📊","textbox":"💡","picture":"🖼️","profile":"👤","study_note":"📝","theme_note":"🎯"},"typeColors":{"article":"#d4af37","map":"#2d7d46","chart":"#3b82f6","textbox":"#8b5cf6","picture":"#ec4899","profile":"#f59e0b","study_note":"#06b6d4","theme_note":"#ef4444"}}
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