2 Petru 1
1 Simon (Sau: Simeon.) Petru, rob şi apostol al lui Isus Hristos, către ceice au căpătat o credinţă de acelaş preţ cu a noastră, prin dreptatea Dumnezeului şi Mântuitorului nostru Isus Hristos:
2 Harul şi pacea să vă fie înmulţite prin cunoaşterea lui Dumnezeu şi a Domnului nostru Isus Hristos!
3 Dumnezeiasca Lui putere ne-a dăruit tot ce priveşte viaţa şi evlavia, prin cunoaşterea Celuice ne-a chemat prin slava şi puterea Lui,
4 prin cari El ne-a dat făgăduinţele Lui nespus de mari şi scumpe, ca prin ele să vă faceţi părtaşi firii dumnezeieşti, după ce aţi fugit de stricăciunea, care este în lume prin pofte.
5 De aceea, daţi-vă şi voi toate silinţele ca să uniţi cu credinţa voastră fapta; cu fapta, cunoştinţa;
6 cu cunoştinţa, înfrânarea; cu înfrânarea, răbdarea; cu răbdarea, evlavia;
7 cu evlavia, dragostea de fraţi; cu dragostea de fraţi, iubirea de oameni.
8 Căci, dacă aveţi din belşug aceste lucruri în voi, ele nu vă vor lăsa să fiţi nici leneşi, nici neroditori în ce priveşte deplina cunoştinţă a Domnului nostru Isus Hristos.
9 Dar cine nu are aceste lucruri, este orb, umblă cu ochii închişi, şi a uitat că a fost curăţit de vechile lui păcate.
10 De aceea, fraţilor, căutaţi cu atât mai mult să vă întăriţi chemarea şi alegerea voastră; căci, dacă faceţi lucrul acesta, nu veţi aluneca niciodată.
11 În adevăr, în chipul acesta vi se va da din belşug intrare în Împărăţia vecinică a Domnului şi Mântuitorului nostru Isus Hristos.
12 De aceea voi fi gata să vă aduc totdeauna aminte de lucrurile acestea, măcar că le ştiţi, şi sânteţi tari în adevărul pe care-l aveţi.
13 Dar socotesc că este drept, cât voi mai fi în cortul acesta, să vă ţin treji aducându-vă aminte;
14 căci ştiu că desbrăcarea de cortul meu va veni deodată, după cum mi-a arătat Domnul nostru Isus Hristos.
15 Îmi voi da osteneala dar, ca, şi după moartea mea, să vă puteţi aduce totdeauna aminte de aceste lucruri.
16 În adevăr, v-am făcut cunoscut puterea şi venirea Domnului nostru Isus Hristos, nu întemeindu-ne pe nişte basme meşteşugit alcătuite, ci ca unii cari am văzut noi înşine cu ochii noştri mărirea Lui.
17 Căci El a primit dela Dumnezeu Tatăl cinste şi slavă, atunci când, din slava minunată, s-a auzit deasupra Lui un glas, care zicea: ,,Acesta este Fiul Meu prea iubit, în care Îmi găsesc plăcerea.``
18 Şi noi înşine am auzit acest glas venind din cer, când eram cu El pe muntele cel sfânt.
19 Şi avem cuvântul proorociei făcut şi mai tare; la care bine faceţi că luaţi aminte, ca la o lumină care străluceşte într-un loc întunecos, până se va crăpa de ziuă şi va răsări luceafărul de dimineaţă în inimile voastre.
20 Fiindcă mai întâi de toate, să ştiţi că nicio proorocie din Scriptură nu se tâlcuieşte singură.
21 Căci nici o proorocie n-a fost adusă prin voia omului; ci oamenii au vorbit dela Dumnezeu, mânaţi de Duhul Sfânt.
{"verseMap":{"1":[{"id":42190,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Simon Peter","title_en":"Simon Peter","content_ro":"<h3>Simon Peter<\/h3>\n<p>Simon Peter was the most prominent of the twelve apostles. After Jesus’ death, he became the primary spokesman for the early Christians in Jerusalem and was the apostle primarily responsible for evangelizing the Jews (Gal 2:7-8).<\/p>\n<p>The Hebrew name <em>Simeon<\/em> (transliterated in English as “Simon”) was probably his original name. <em>Cephas<\/em> is the transliteration of an Aramaic name given him by Jesus, meaning “rock”—translated in Greek as <em>Petros<\/em> (English “Peter”; see Matt 16:17-18; John 1:42).<\/p>\n<p>Though Bethsaida was Peter’s hometown (John 1:44), he later lived in Capernaum. He was married (1 Cor 9:5), and at one point, when visiting Peter’s home, Jesus healed Peter’s mother-in-law (Matt 8:14-15; Mark 1:29-31; Luke 4:38-39).<\/p>\n<p>Originally fishermen, Peter and his brother Andrew were among the first to be called by Jesus to be disciples, together with James and John, their fishing partners (Matt 4:18-22; Mark 1:16-20; cp. Luke 5:1-11; John 1:35-51). They were ordinary, minimally educated working men (Acts 4:13).<\/p>\n<p>Peter’s name occurs first on every list of the twelve apostles (Matt 10:2; Mark 3:16; Luke 6:14; Acts 1:13). Together with the brothers James and John, Peter was part of an “inner circle” of disciples who were with Jesus on certain special occasions—the healing of Jairus’s daughter (Mark 5:37; Luke 8:51), Jesus’ transfiguration (Matt 17:1-2; Mark 9:2; Luke 9:28-29), and Jesus’ prayer in the garden (Matt 26:37; Mark 14:33).<\/p>\n<p>Peter was bold and impulsive (Matt 26:33; Mark 14:29; Luke 5:8; 22:33; John 13:36-37; 21:7), and the first of the disciples to confess his belief in Jesus as the Messiah (Matt 16:15-16; Mark 8:29; Luke 9:20). He reproved Jesus when Jesus spoke of his coming death—a notion that did not fit Peter’s view of the Messiah—and was in turn rebuked by Jesus for it (Matt 16:21-23; Mark 8:31-33). However, Jesus spoke of Peter as a key person he would use to build the church (Matt 16:18-19).<\/p>\n<p>Peter surreptitiously entered the courtyard of the high priest when Jesus was taken there for interrogation. But when challenged by people who recognized him (partly because of his Galilean accent), he vigorously denied all knowledge of Jesus (26:69-75; Mark 14:66-72; Luke 22:54-62)—as Jesus had said he would, in spite of Peter’s insistence that he would never do so (Matt 26:33-35; Mark 14:29-31; Luke 22:31-34). Peter immediately felt deep remorse.<\/p>\n<p>After the news of Jesus’ resurrection, Peter was one of the first to run to the tomb to see if it was true (John 20:3-7), and he appears to have been the first of the Twelve to whom the risen Jesus showed himself (Luke 24:33-34; 1 Cor 15:5). Much of Jesus’ conversation recorded in John 21 was with Peter, whom Jesus encouraged to “feed my sheep” (John 21:15-17).<\/p>\n<p>Following the coming of the Holy Spirit on the Day of Pentecost (Acts 2:1-13), Peter quickly emerged as the primary spokesman for the early Christians. From that point on, as recorded in Acts 2:14–12:25, he played a crucial role in the spread of the gospel in Judea, boldly preaching to the crowds (Acts 2:14-41; 3:12-26), healing people (Acts 3:1-11; 5:12-16; 9:32-43), and—even under arrest—speaking fearlessly to the authorities (Acts 4:1-20; 5:26-32). Twice he miraculously escaped from prison (Acts 5:18-25; 12:6-11). He also exercised leadership in the administrative affairs of the quickly growing community of disciples (Acts 5:3-11).<\/p>\n<p>Peter was the first to bring the Good News to Gentiles (Acts 10:1-48; see Matt 16:18). And he played a key role in the Jerusalem council concerning Gentile converts, arguing that Gentiles should not be compelled to observe the law of Moses but should be accepted on the basis of their faith in Christ alone (Acts 15:7-11). Later, however, when visiting Antioch, he was inconsistent on this point—resulting in a rebuke from Paul (Gal 2:11-16).<\/p>\n<p>Other than his taking his wife with him on at least some of his mission trips (1 Cor 9:5), few details are known about Peter’s later life and missionary work. (He may have spent time at Corinth; see 1 Cor 1:12; 3:22). Widespread early tradition says that Peter was crucified—like his Lord, just as Jesus had predicted (John 21:18-19)—in Rome during Nero’s persecution of Christians in <span>AD<\/span> 64–65. The reliability of the tradition that he was crucified upside-down is less certain.<\/p>\n<p>Peter was likely the source of the material recorded by Mark in his Gospel, which Mark probably learned while he was assisting Peter in his evangelistic work in Italy near the end of his life. Peter is also traditionally understood to be the author of 1 Peter (written from Rome—“Babylon,” 1 Pet 5:13) and 2 Peter.<\/p>\n<p>In the New Testament, Peter stands as a reassuring example of Christ’s forgiving grace for those who know they’ve failed him—and of the way Christ can graciously restore and use such people for his glory, in spite of their failings.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 4:18-20; 8:14; 10:2; 14:28-31; 15:15; 16:16-19, 22-23; 17:1-4, 24-27; 18:21; 19:27; 26:33-45, 58, 69-75; Mark 1:16-18, 29-30, 36-37; 3:16; 5:37; 8:29-33; 9:2-6; 10:28; 11:21; 13:3-4; 14:29-42, 54, 66-72; 16:7-8; Luke 4:38; 5:3-10; 6:14; 8:45, 51; 9:20, 28-33; 12:41; 18:28; 22:8, 31-34, 55-62; 24:12, 34; John 1:40-42, 44; 6:8, 68; 13:6-10, 24, 36-38; 18:10-11, 15-18, 25-27; 20:2-6; 21:2-21; Acts 1:1–12:25; 15:7-11; Gal 2:7-16; 1 Pet 1:1–5:14; 2 Pet 1:1–3:18<\/p>","content_en":"<h3>Simon Peter<\/h3>\n<p>Simon Peter was the most prominent of the twelve apostles. After Jesus’ death, he became the primary spokesman for the early Christians in Jerusalem and was the apostle primarily responsible for evangelizing the Jews (Gal 2:7-8).<\/p>\n<p>The Hebrew name <em>Simeon<\/em> (transliterated in English as “Simon”) was probably his original name. <em>Cephas<\/em> is the transliteration of an Aramaic name given him by Jesus, meaning “rock”—translated in Greek as <em>Petros<\/em> (English “Peter”; see Matt 16:17-18; John 1:42).<\/p>\n<p>Though Bethsaida was Peter’s hometown (John 1:44), he later lived in Capernaum. He was married (1 Cor 9:5), and at one point, when visiting Peter’s home, Jesus healed Peter’s mother-in-law (Matt 8:14-15; Mark 1:29-31; Luke 4:38-39).<\/p>\n<p>Originally fishermen, Peter and his brother Andrew were among the first to be called by Jesus to be disciples, together with James and John, their fishing partners (Matt 4:18-22; Mark 1:16-20; cp. Luke 5:1-11; John 1:35-51). They were ordinary, minimally educated working men (Acts 4:13).<\/p>\n<p>Peter’s name occurs first on every list of the twelve apostles (Matt 10:2; Mark 3:16; Luke 6:14; Acts 1:13). Together with the brothers James and John, Peter was part of an “inner circle” of disciples who were with Jesus on certain special occasions—the healing of Jairus’s daughter (Mark 5:37; Luke 8:51), Jesus’ transfiguration (Matt 17:1-2; Mark 9:2; Luke 9:28-29), and Jesus’ prayer in the garden (Matt 26:37; Mark 14:33).<\/p>\n<p>Peter was bold and impulsive (Matt 26:33; Mark 14:29; Luke 5:8; 22:33; John 13:36-37; 21:7), and the first of the disciples to confess his belief in Jesus as the Messiah (Matt 16:15-16; Mark 8:29; Luke 9:20). He reproved Jesus when Jesus spoke of his coming death—a notion that did not fit Peter’s view of the Messiah—and was in turn rebuked by Jesus for it (Matt 16:21-23; Mark 8:31-33). However, Jesus spoke of Peter as a key person he would use to build the church (Matt 16:18-19).<\/p>\n<p>Peter surreptitiously entered the courtyard of the high priest when Jesus was taken there for interrogation. But when challenged by people who recognized him (partly because of his Galilean accent), he vigorously denied all knowledge of Jesus (26:69-75; Mark 14:66-72; Luke 22:54-62)—as Jesus had said he would, in spite of Peter’s insistence that he would never do so (Matt 26:33-35; Mark 14:29-31; Luke 22:31-34). Peter immediately felt deep remorse.<\/p>\n<p>After the news of Jesus’ resurrection, Peter was one of the first to run to the tomb to see if it was true (John 20:3-7), and he appears to have been the first of the Twelve to whom the risen Jesus showed himself (Luke 24:33-34; 1 Cor 15:5). Much of Jesus’ conversation recorded in John 21 was with Peter, whom Jesus encouraged to “feed my sheep” (John 21:15-17).<\/p>\n<p>Following the coming of the Holy Spirit on the Day of Pentecost (Acts 2:1-13), Peter quickly emerged as the primary spokesman for the early Christians. From that point on, as recorded in Acts 2:14–12:25, he played a crucial role in the spread of the gospel in Judea, boldly preaching to the crowds (Acts 2:14-41; 3:12-26), healing people (Acts 3:1-11; 5:12-16; 9:32-43), and—even under arrest—speaking fearlessly to the authorities (Acts 4:1-20; 5:26-32). Twice he miraculously escaped from prison (Acts 5:18-25; 12:6-11). He also exercised leadership in the administrative affairs of the quickly growing community of disciples (Acts 5:3-11).<\/p>\n<p>Peter was the first to bring the Good News to Gentiles (Acts 10:1-48; see Matt 16:18). And he played a key role in the Jerusalem council concerning Gentile converts, arguing that Gentiles should not be compelled to observe the law of Moses but should be accepted on the basis of their faith in Christ alone (Acts 15:7-11). Later, however, when visiting Antioch, he was inconsistent on this point—resulting in a rebuke from Paul (Gal 2:11-16).<\/p>\n<p>Other than his taking his wife with him on at least some of his mission trips (1 Cor 9:5), few details are known about Peter’s later life and missionary work. (He may have spent time at Corinth; see 1 Cor 1:12; 3:22). Widespread early tradition says that Peter was crucified—like his Lord, just as Jesus had predicted (John 21:18-19)—in Rome during Nero’s persecution of Christians in <span>AD<\/span> 64–65. The reliability of the tradition that he was crucified upside-down is less certain.<\/p>\n<p>Peter was likely the source of the material recorded by Mark in his Gospel, which Mark probably learned while he was assisting Peter in his evangelistic work in Italy near the end of his life. Peter is also traditionally understood to be the author of 1 Peter (written from Rome—“Babylon,” 1 Pet 5:13) and 2 Peter.<\/p>\n<p>In the New Testament, Peter stands as a reassuring example of Christ’s forgiving grace for those who know they’ve failed him—and of the way Christ can graciously restore and use such people for his glory, in spite of their failings.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 4:18-20; 8:14; 10:2; 14:28-31; 15:15; 16:16-19, 22-23; 17:1-4, 24-27; 18:21; 19:27; 26:33-45, 58, 69-75; Mark 1:16-18, 29-30, 36-37; 3:16; 5:37; 8:29-33; 9:2-6; 10:28; 11:21; 13:3-4; 14:29-42, 54, 66-72; 16:7-8; Luke 4:38; 5:3-10; 6:14; 8:45, 51; 9:20, 28-33; 12:41; 18:28; 22:8, 31-34, 55-62; 24:12, 34; John 1:40-42, 44; 6:8, 68; 13:6-10, 24, 36-38; 18:10-11, 15-18, 25-27; 20:2-6; 21:2-21; Acts 1:1–12:25; 15:7-11; Gal 2:7-16; 1 Pet 1:1–5:14; 2 Pet 1:1–3:18<\/p>","summary_ro":"Simon Peter Simon Peter was the most prominent of the twelve apostles. After Jesus’ death, he became the primary spokesman for the early Christians in Jerusalem and was the apostle primarily responsible for evangelizing the Jews (Gal 2:7-8). The Hebrew name Simeon (transliterated in English as “Simon”) was probably his original name. Cephas is the transliteration of an Aramaic name given him by Jesus, meaning “rock”—translated in Greek as Petros (English “Peter”; see Matt 16:17-18; John 1:42)...","summary_en":"Simon Peter Simon Peter was the most prominent of the twelve apostles. After Jesus’ death, he became the primary spokesman for the early Christians in Jerusalem and was the apostle primarily responsible for evangelizing the Jews (Gal 2:7-8). The Hebrew name Simeon (transliterated in English as “Simon”) was probably his original name. Cephas is the transliteration of an Aramaic name given him by Jesus, meaning “rock”—translated in Greek as Petros (English “Peter”; see Matt 16:17-18; John 1:42)...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":69816,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Simon Peter","title_en":"Simon Peter","content_ro":"<h3>Simon Peter<\/h3>\n<p>Simon Peter was the most prominent of the twelve apostles. After Jesus’ death, he became the primary spokesman for the early Christians in Jerusalem and was the apostle primarily responsible for evangelizing the Jews (Gal 2:7-8).<\/p>\n<p>The Hebrew name <em>Simeon<\/em> (transliterated in English as “Simon”) was probably his original name. <em>Cephas<\/em> is the transliteration of an Aramaic name given him by Jesus, meaning “rock”—translated in Greek as <em>Petros<\/em> (English “Peter”; see Matt 16:17-18; John 1:42).<\/p>\n<p>Though Bethsaida was Peter’s hometown (John 1:44), he later lived in Capernaum. He was married (1 Cor 9:5), and at one point, when visiting Peter’s home, Jesus healed Peter’s mother-in-law (Matt 8:14-15; Mark 1:29-31; Luke 4:38-39).<\/p>\n<p>Originally fishermen, Peter and his brother Andrew were among the first to be called by Jesus to be disciples, together with James and John, their fishing partners (Matt 4:18-22; Mark 1:16-20; cp. Luke 5:1-11; John 1:35-51). They were ordinary, minimally educated working men (Acts 4:13).<\/p>\n<p>Peter’s name occurs first on every list of the twelve apostles (Matt 10:2; Mark 3:16; Luke 6:14; Acts 1:13). Together with the brothers James and John, Peter was part of an “inner circle” of disciples who were with Jesus on certain special occasions—the healing of Jairus’s daughter (Mark 5:37; Luke 8:51), Jesus’ transfiguration (Matt 17:1-2; Mark 9:2; Luke 9:28-29), and Jesus’ prayer in the garden (Matt 26:37; Mark 14:33).<\/p>\n<p>Peter was bold and impulsive (Matt 26:33; Mark 14:29; Luke 5:8; 22:33; John 13:36-37; 21:7), and the first of the disciples to confess his belief in Jesus as the Messiah (Matt 16:15-16; Mark 8:29; Luke 9:20). He reproved Jesus when Jesus spoke of his coming death—a notion that did not fit Peter’s view of the Messiah—and was in turn rebuked by Jesus for it (Matt 16:21-23; Mark 8:31-33). However, Jesus spoke of Peter as a key person he would use to build the church (Matt 16:18-19).<\/p>\n<p>Peter surreptitiously entered the courtyard of the high priest when Jesus was taken there for interrogation. But when challenged by people who recognized him (partly because of his Galilean accent), he vigorously denied all knowledge of Jesus (26:69-75; Mark 14:66-72; Luke 22:54-62)—as Jesus had said he would, in spite of Peter’s insistence that he would never do so (Matt 26:33-35; Mark 14:29-31; Luke 22:31-34). Peter immediately felt deep remorse.<\/p>\n<p>After the news of Jesus’ resurrection, Peter was one of the first to run to the tomb to see if it was true (John 20:3-7), and he appears to have been the first of the Twelve to whom the risen Jesus showed himself (Luke 24:33-34; 1 Cor 15:5). Much of Jesus’ conversation recorded in John 21 was with Peter, whom Jesus encouraged to “feed my sheep” (John 21:15-17).<\/p>\n<p>Following the coming of the Holy Spirit on the Day of Pentecost (Acts 2:1-13), Peter quickly emerged as the primary spokesman for the early Christians. From that point on, as recorded in Acts 2:14–12:25, he played a crucial role in the spread of the gospel in Judea, boldly preaching to the crowds (Acts 2:14-41; 3:12-26), healing people (Acts 3:1-11; 5:12-16; 9:32-43), and—even under arrest—speaking fearlessly to the authorities (Acts 4:1-20; 5:26-32). Twice he miraculously escaped from prison (Acts 5:18-25; 12:6-11). He also exercised leadership in the administrative affairs of the quickly growing community of disciples (Acts 5:3-11).<\/p>\n<p>Peter was the first to bring the Good News to Gentiles (Acts 10:1-48; see Matt 16:18). And he played a key role in the Jerusalem council concerning Gentile converts, arguing that Gentiles should not be compelled to observe the law of Moses but should be accepted on the basis of their faith in Christ alone (Acts 15:7-11). Later, however, when visiting Antioch, he was inconsistent on this point—resulting in a rebuke from Paul (Gal 2:11-16).<\/p>\n<p>Other than his taking his wife with him on at least some of his mission trips (1 Cor 9:5), few details are known about Peter’s later life and missionary work. (He may have spent time at Corinth; see 1 Cor 1:12; 3:22). Widespread early tradition says that Peter was crucified—like his Lord, just as Jesus had predicted (John 21:18-19)—in Rome during Nero’s persecution of Christians in <span>AD<\/span> 64–65. The reliability of the tradition that he was crucified upside-down is less certain.<\/p>\n<p>Peter was likely the source of the material recorded by Mark in his Gospel, which Mark probably learned while he was assisting Peter in his evangelistic work in Italy near the end of his life. Peter is also traditionally understood to be the author of 1 Peter (written from Rome—“Babylon,” 1 Pet 5:13) and 2 Peter.<\/p>\n<p>In the New Testament, Peter stands as a reassuring example of Christ’s forgiving grace for those who know they’ve failed him—and of the way Christ can graciously restore and use such people for his glory, in spite of their failings.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 4:18-20; 8:14; 10:2; 14:28-31; 15:15; 16:16-19, 22-23; 17:1-4, 24-27; 18:21; 19:27; 26:33-45, 58, 69-75; Mark 1:16-18, 29-30, 36-37; 3:16; 5:37; 8:29-33; 9:2-6; 10:28; 11:21; 13:3-4; 14:29-42, 54, 66-72; 16:7-8; Luke 4:38; 5:3-10; 6:14; 8:45, 51; 9:20, 28-33; 12:41; 18:28; 22:8, 31-34, 55-62; 24:12, 34; John 1:40-42, 44; 6:8, 68; 13:6-10, 24, 36-38; 18:10-11, 15-18, 25-27; 20:2-6; 21:2-21; Acts 1:1–12:25; 15:7-11; Gal 2:7-16; 1 Pet 1:1–5:14; 2 Pet 1:1–3:18<\/p>","content_en":"<h3>Simon Peter<\/h3>\n<p>Simon Peter was the most prominent of the twelve apostles. After Jesus’ death, he became the primary spokesman for the early Christians in Jerusalem and was the apostle primarily responsible for evangelizing the Jews (Gal 2:7-8).<\/p>\n<p>The Hebrew name <em>Simeon<\/em> (transliterated in English as “Simon”) was probably his original name. <em>Cephas<\/em> is the transliteration of an Aramaic name given him by Jesus, meaning “rock”—translated in Greek as <em>Petros<\/em> (English “Peter”; see Matt 16:17-18; John 1:42).<\/p>\n<p>Though Bethsaida was Peter’s hometown (John 1:44), he later lived in Capernaum. He was married (1 Cor 9:5), and at one point, when visiting Peter’s home, Jesus healed Peter’s mother-in-law (Matt 8:14-15; Mark 1:29-31; Luke 4:38-39).<\/p>\n<p>Originally fishermen, Peter and his brother Andrew were among the first to be called by Jesus to be disciples, together with James and John, their fishing partners (Matt 4:18-22; Mark 1:16-20; cp. Luke 5:1-11; John 1:35-51). They were ordinary, minimally educated working men (Acts 4:13).<\/p>\n<p>Peter’s name occurs first on every list of the twelve apostles (Matt 10:2; Mark 3:16; Luke 6:14; Acts 1:13). Together with the brothers James and John, Peter was part of an “inner circle” of disciples who were with Jesus on certain special occasions—the healing of Jairus’s daughter (Mark 5:37; Luke 8:51), Jesus’ transfiguration (Matt 17:1-2; Mark 9:2; Luke 9:28-29), and Jesus’ prayer in the garden (Matt 26:37; Mark 14:33).<\/p>\n<p>Peter was bold and impulsive (Matt 26:33; Mark 14:29; Luke 5:8; 22:33; John 13:36-37; 21:7), and the first of the disciples to confess his belief in Jesus as the Messiah (Matt 16:15-16; Mark 8:29; Luke 9:20). He reproved Jesus when Jesus spoke of his coming death—a notion that did not fit Peter’s view of the Messiah—and was in turn rebuked by Jesus for it (Matt 16:21-23; Mark 8:31-33). However, Jesus spoke of Peter as a key person he would use to build the church (Matt 16:18-19).<\/p>\n<p>Peter surreptitiously entered the courtyard of the high priest when Jesus was taken there for interrogation. But when challenged by people who recognized him (partly because of his Galilean accent), he vigorously denied all knowledge of Jesus (26:69-75; Mark 14:66-72; Luke 22:54-62)—as Jesus had said he would, in spite of Peter’s insistence that he would never do so (Matt 26:33-35; Mark 14:29-31; Luke 22:31-34). Peter immediately felt deep remorse.<\/p>\n<p>After the news of Jesus’ resurrection, Peter was one of the first to run to the tomb to see if it was true (John 20:3-7), and he appears to have been the first of the Twelve to whom the risen Jesus showed himself (Luke 24:33-34; 1 Cor 15:5). Much of Jesus’ conversation recorded in John 21 was with Peter, whom Jesus encouraged to “feed my sheep” (John 21:15-17).<\/p>\n<p>Following the coming of the Holy Spirit on the Day of Pentecost (Acts 2:1-13), Peter quickly emerged as the primary spokesman for the early Christians. From that point on, as recorded in Acts 2:14–12:25, he played a crucial role in the spread of the gospel in Judea, boldly preaching to the crowds (Acts 2:14-41; 3:12-26), healing people (Acts 3:1-11; 5:12-16; 9:32-43), and—even under arrest—speaking fearlessly to the authorities (Acts 4:1-20; 5:26-32). Twice he miraculously escaped from prison (Acts 5:18-25; 12:6-11). He also exercised leadership in the administrative affairs of the quickly growing community of disciples (Acts 5:3-11).<\/p>\n<p>Peter was the first to bring the Good News to Gentiles (Acts 10:1-48; see Matt 16:18). And he played a key role in the Jerusalem council concerning Gentile converts, arguing that Gentiles should not be compelled to observe the law of Moses but should be accepted on the basis of their faith in Christ alone (Acts 15:7-11). Later, however, when visiting Antioch, he was inconsistent on this point—resulting in a rebuke from Paul (Gal 2:11-16).<\/p>\n<p>Other than his taking his wife with him on at least some of his mission trips (1 Cor 9:5), few details are known about Peter’s later life and missionary work. (He may have spent time at Corinth; see 1 Cor 1:12; 3:22). Widespread early tradition says that Peter was crucified—like his Lord, just as Jesus had predicted (John 21:18-19)—in Rome during Nero’s persecution of Christians in <span>AD<\/span> 64–65. The reliability of the tradition that he was crucified upside-down is less certain.<\/p>\n<p>Peter was likely the source of the material recorded by Mark in his Gospel, which Mark probably learned while he was assisting Peter in his evangelistic work in Italy near the end of his life. Peter is also traditionally understood to be the author of 1 Peter (written from Rome—“Babylon,” 1 Pet 5:13) and 2 Peter.<\/p>\n<p>In the New Testament, Peter stands as a reassuring example of Christ’s forgiving grace for those who know they’ve failed him—and of the way Christ can graciously restore and use such people for his glory, in spite of their failings.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 4:18-20; 8:14; 10:2; 14:28-31; 15:15; 16:16-19, 22-23; 17:1-4, 24-27; 18:21; 19:27; 26:33-45, 58, 69-75; Mark 1:16-18, 29-30, 36-37; 3:16; 5:37; 8:29-33; 9:2-6; 10:28; 11:21; 13:3-4; 14:29-42, 54, 66-72; 16:7-8; Luke 4:38; 5:3-10; 6:14; 8:45, 51; 9:20, 28-33; 12:41; 18:28; 22:8, 31-34, 55-62; 24:12, 34; John 1:40-42, 44; 6:8, 68; 13:6-10, 24, 36-38; 18:10-11, 15-18, 25-27; 20:2-6; 21:2-21; Acts 1:1–12:25; 15:7-11; Gal 2:7-16; 1 Pet 1:1–5:14; 2 Pet 1:1–3:18<\/p>","summary_ro":"Simon Peter Simon Peter was the most prominent of the twelve apostles. After Jesus’ death, he became the primary spokesman for the early Christians in Jerusalem and was the apostle primarily responsible for evangelizing the Jews (Gal 2:7-8). The Hebrew name Simeon (transliterated in English as “Simon”) was probably his original name. Cephas is the transliteration of an Aramaic name given him by Jesus, meaning “rock”—translated in Greek as Petros (English “Peter”; see Matt 16:17-18; John 1:42)...","summary_en":"Simon Peter Simon Peter was the most prominent of the twelve apostles. After Jesus’ death, he became the primary spokesman for the early Christians in Jerusalem and was the apostle primarily responsible for evangelizing the Jews (Gal 2:7-8). The Hebrew name Simeon (transliterated in English as “Simon”) was probably his original name. Cephas is the transliteration of an Aramaic name given him by Jesus, meaning “rock”—translated in Greek as Petros (English “Peter”; see Matt 16:17-18; John 1:42)...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":97442,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Simon Peter","title_en":"Simon Peter","content_ro":"<h3>Simon Peter<\/h3>\n<p>Simon Peter was the most prominent of the twelve apostles. After Jesus’ death, he became the primary spokesman for the early Christians in Jerusalem and was the apostle primarily responsible for evangelizing the Jews (Gal 2:7-8).<\/p>\n<p>The Hebrew name <em>Simeon<\/em> (transliterated in English as “Simon”) was probably his original name. <em>Cephas<\/em> is the transliteration of an Aramaic name given him by Jesus, meaning “rock”—translated in Greek as <em>Petros<\/em> (English “Peter”; see Matt 16:17-18; John 1:42).<\/p>\n<p>Though Bethsaida was Peter’s hometown (John 1:44), he later lived in Capernaum. He was married (1 Cor 9:5), and at one point, when visiting Peter’s home, Jesus healed Peter’s mother-in-law (Matt 8:14-15; Mark 1:29-31; Luke 4:38-39).<\/p>\n<p>Originally fishermen, Peter and his brother Andrew were among the first to be called by Jesus to be disciples, together with James and John, their fishing partners (Matt 4:18-22; Mark 1:16-20; cp. Luke 5:1-11; John 1:35-51). They were ordinary, minimally educated working men (Acts 4:13).<\/p>\n<p>Peter’s name occurs first on every list of the twelve apostles (Matt 10:2; Mark 3:16; Luke 6:14; Acts 1:13). Together with the brothers James and John, Peter was part of an “inner circle” of disciples who were with Jesus on certain special occasions—the healing of Jairus’s daughter (Mark 5:37; Luke 8:51), Jesus’ transfiguration (Matt 17:1-2; Mark 9:2; Luke 9:28-29), and Jesus’ prayer in the garden (Matt 26:37; Mark 14:33).<\/p>\n<p>Peter was bold and impulsive (Matt 26:33; Mark 14:29; Luke 5:8; 22:33; John 13:36-37; 21:7), and the first of the disciples to confess his belief in Jesus as the Messiah (Matt 16:15-16; Mark 8:29; Luke 9:20). He reproved Jesus when Jesus spoke of his coming death—a notion that did not fit Peter’s view of the Messiah—and was in turn rebuked by Jesus for it (Matt 16:21-23; Mark 8:31-33). However, Jesus spoke of Peter as a key person he would use to build the church (Matt 16:18-19).<\/p>\n<p>Peter surreptitiously entered the courtyard of the high priest when Jesus was taken there for interrogation. But when challenged by people who recognized him (partly because of his Galilean accent), he vigorously denied all knowledge of Jesus (26:69-75; Mark 14:66-72; Luke 22:54-62)—as Jesus had said he would, in spite of Peter’s insistence that he would never do so (Matt 26:33-35; Mark 14:29-31; Luke 22:31-34). Peter immediately felt deep remorse.<\/p>\n<p>After the news of Jesus’ resurrection, Peter was one of the first to run to the tomb to see if it was true (John 20:3-7), and he appears to have been the first of the Twelve to whom the risen Jesus showed himself (Luke 24:33-34; 1 Cor 15:5). Much of Jesus’ conversation recorded in John 21 was with Peter, whom Jesus encouraged to “feed my sheep” (John 21:15-17).<\/p>\n<p>Following the coming of the Holy Spirit on the Day of Pentecost (Acts 2:1-13), Peter quickly emerged as the primary spokesman for the early Christians. From that point on, as recorded in Acts 2:14–12:25, he played a crucial role in the spread of the gospel in Judea, boldly preaching to the crowds (Acts 2:14-41; 3:12-26), healing people (Acts 3:1-11; 5:12-16; 9:32-43), and—even under arrest—speaking fearlessly to the authorities (Acts 4:1-20; 5:26-32). Twice he miraculously escaped from prison (Acts 5:18-25; 12:6-11). He also exercised leadership in the administrative affairs of the quickly growing community of disciples (Acts 5:3-11).<\/p>\n<p>Peter was the first to bring the Good News to Gentiles (Acts 10:1-48; see Matt 16:18). And he played a key role in the Jerusalem council concerning Gentile converts, arguing that Gentiles should not be compelled to observe the law of Moses but should be accepted on the basis of their faith in Christ alone (Acts 15:7-11). Later, however, when visiting Antioch, he was inconsistent on this point—resulting in a rebuke from Paul (Gal 2:11-16).<\/p>\n<p>Other than his taking his wife with him on at least some of his mission trips (1 Cor 9:5), few details are known about Peter’s later life and missionary work. (He may have spent time at Corinth; see 1 Cor 1:12; 3:22). Widespread early tradition says that Peter was crucified—like his Lord, just as Jesus had predicted (John 21:18-19)—in Rome during Nero’s persecution of Christians in <span>AD<\/span> 64–65. The reliability of the tradition that he was crucified upside-down is less certain.<\/p>\n<p>Peter was likely the source of the material recorded by Mark in his Gospel, which Mark probably learned while he was assisting Peter in his evangelistic work in Italy near the end of his life. Peter is also traditionally understood to be the author of 1 Peter (written from Rome—“Babylon,” 1 Pet 5:13) and 2 Peter.<\/p>\n<p>In the New Testament, Peter stands as a reassuring example of Christ’s forgiving grace for those who know they’ve failed him—and of the way Christ can graciously restore and use such people for his glory, in spite of their failings.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 4:18-20; 8:14; 10:2; 14:28-31; 15:15; 16:16-19, 22-23; 17:1-4, 24-27; 18:21; 19:27; 26:33-45, 58, 69-75; Mark 1:16-18, 29-30, 36-37; 3:16; 5:37; 8:29-33; 9:2-6; 10:28; 11:21; 13:3-4; 14:29-42, 54, 66-72; 16:7-8; Luke 4:38; 5:3-10; 6:14; 8:45, 51; 9:20, 28-33; 12:41; 18:28; 22:8, 31-34, 55-62; 24:12, 34; John 1:40-42, 44; 6:8, 68; 13:6-10, 24, 36-38; 18:10-11, 15-18, 25-27; 20:2-6; 21:2-21; Acts 1:1–12:25; 15:7-11; Gal 2:7-16; 1 Pet 1:1–5:14; 2 Pet 1:1–3:18<\/p>","content_en":"<h3>Simon Peter<\/h3>\n<p>Simon Peter was the most prominent of the twelve apostles. After Jesus’ death, he became the primary spokesman for the early Christians in Jerusalem and was the apostle primarily responsible for evangelizing the Jews (Gal 2:7-8).<\/p>\n<p>The Hebrew name <em>Simeon<\/em> (transliterated in English as “Simon”) was probably his original name. <em>Cephas<\/em> is the transliteration of an Aramaic name given him by Jesus, meaning “rock”—translated in Greek as <em>Petros<\/em> (English “Peter”; see Matt 16:17-18; John 1:42).<\/p>\n<p>Though Bethsaida was Peter’s hometown (John 1:44), he later lived in Capernaum. He was married (1 Cor 9:5), and at one point, when visiting Peter’s home, Jesus healed Peter’s mother-in-law (Matt 8:14-15; Mark 1:29-31; Luke 4:38-39).<\/p>\n<p>Originally fishermen, Peter and his brother Andrew were among the first to be called by Jesus to be disciples, together with James and John, their fishing partners (Matt 4:18-22; Mark 1:16-20; cp. Luke 5:1-11; John 1:35-51). They were ordinary, minimally educated working men (Acts 4:13).<\/p>\n<p>Peter’s name occurs first on every list of the twelve apostles (Matt 10:2; Mark 3:16; Luke 6:14; Acts 1:13). Together with the brothers James and John, Peter was part of an “inner circle” of disciples who were with Jesus on certain special occasions—the healing of Jairus’s daughter (Mark 5:37; Luke 8:51), Jesus’ transfiguration (Matt 17:1-2; Mark 9:2; Luke 9:28-29), and Jesus’ prayer in the garden (Matt 26:37; Mark 14:33).<\/p>\n<p>Peter was bold and impulsive (Matt 26:33; Mark 14:29; Luke 5:8; 22:33; John 13:36-37; 21:7), and the first of the disciples to confess his belief in Jesus as the Messiah (Matt 16:15-16; Mark 8:29; Luke 9:20). He reproved Jesus when Jesus spoke of his coming death—a notion that did not fit Peter’s view of the Messiah—and was in turn rebuked by Jesus for it (Matt 16:21-23; Mark 8:31-33). However, Jesus spoke of Peter as a key person he would use to build the church (Matt 16:18-19).<\/p>\n<p>Peter surreptitiously entered the courtyard of the high priest when Jesus was taken there for interrogation. But when challenged by people who recognized him (partly because of his Galilean accent), he vigorously denied all knowledge of Jesus (26:69-75; Mark 14:66-72; Luke 22:54-62)—as Jesus had said he would, in spite of Peter’s insistence that he would never do so (Matt 26:33-35; Mark 14:29-31; Luke 22:31-34). Peter immediately felt deep remorse.<\/p>\n<p>After the news of Jesus’ resurrection, Peter was one of the first to run to the tomb to see if it was true (John 20:3-7), and he appears to have been the first of the Twelve to whom the risen Jesus showed himself (Luke 24:33-34; 1 Cor 15:5). Much of Jesus’ conversation recorded in John 21 was with Peter, whom Jesus encouraged to “feed my sheep” (John 21:15-17).<\/p>\n<p>Following the coming of the Holy Spirit on the Day of Pentecost (Acts 2:1-13), Peter quickly emerged as the primary spokesman for the early Christians. From that point on, as recorded in Acts 2:14–12:25, he played a crucial role in the spread of the gospel in Judea, boldly preaching to the crowds (Acts 2:14-41; 3:12-26), healing people (Acts 3:1-11; 5:12-16; 9:32-43), and—even under arrest—speaking fearlessly to the authorities (Acts 4:1-20; 5:26-32). Twice he miraculously escaped from prison (Acts 5:18-25; 12:6-11). He also exercised leadership in the administrative affairs of the quickly growing community of disciples (Acts 5:3-11).<\/p>\n<p>Peter was the first to bring the Good News to Gentiles (Acts 10:1-48; see Matt 16:18). And he played a key role in the Jerusalem council concerning Gentile converts, arguing that Gentiles should not be compelled to observe the law of Moses but should be accepted on the basis of their faith in Christ alone (Acts 15:7-11). Later, however, when visiting Antioch, he was inconsistent on this point—resulting in a rebuke from Paul (Gal 2:11-16).<\/p>\n<p>Other than his taking his wife with him on at least some of his mission trips (1 Cor 9:5), few details are known about Peter’s later life and missionary work. (He may have spent time at Corinth; see 1 Cor 1:12; 3:22). Widespread early tradition says that Peter was crucified—like his Lord, just as Jesus had predicted (John 21:18-19)—in Rome during Nero’s persecution of Christians in <span>AD<\/span> 64–65. The reliability of the tradition that he was crucified upside-down is less certain.<\/p>\n<p>Peter was likely the source of the material recorded by Mark in his Gospel, which Mark probably learned while he was assisting Peter in his evangelistic work in Italy near the end of his life. Peter is also traditionally understood to be the author of 1 Peter (written from Rome—“Babylon,” 1 Pet 5:13) and 2 Peter.<\/p>\n<p>In the New Testament, Peter stands as a reassuring example of Christ’s forgiving grace for those who know they’ve failed him—and of the way Christ can graciously restore and use such people for his glory, in spite of their failings.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 4:18-20; 8:14; 10:2; 14:28-31; 15:15; 16:16-19, 22-23; 17:1-4, 24-27; 18:21; 19:27; 26:33-45, 58, 69-75; Mark 1:16-18, 29-30, 36-37; 3:16; 5:37; 8:29-33; 9:2-6; 10:28; 11:21; 13:3-4; 14:29-42, 54, 66-72; 16:7-8; Luke 4:38; 5:3-10; 6:14; 8:45, 51; 9:20, 28-33; 12:41; 18:28; 22:8, 31-34, 55-62; 24:12, 34; John 1:40-42, 44; 6:8, 68; 13:6-10, 24, 36-38; 18:10-11, 15-18, 25-27; 20:2-6; 21:2-21; Acts 1:1–12:25; 15:7-11; Gal 2:7-16; 1 Pet 1:1–5:14; 2 Pet 1:1–3:18<\/p>","summary_ro":"Simon Peter Simon Peter was the most prominent of the twelve apostles. After Jesus’ death, he became the primary spokesman for the early Christians in Jerusalem and was the apostle primarily responsible for evangelizing the Jews (Gal 2:7-8). The Hebrew name Simeon (transliterated in English as “Simon”) was probably his original name. Cephas is the transliteration of an Aramaic name given him by Jesus, meaning “rock”—translated in Greek as Petros (English “Peter”; see Matt 16:17-18; John 1:42)...","summary_en":"Simon Peter Simon Peter was the most prominent of the twelve apostles. After Jesus’ death, he became the primary spokesman for the early Christians in Jerusalem and was the apostle primarily responsible for evangelizing the Jews (Gal 2:7-8). The Hebrew name Simeon (transliterated in English as “Simon”) was probably his original name. Cephas is the transliteration of an Aramaic name given him by Jesus, meaning “rock”—translated in Greek as Petros (English “Peter”; see Matt 16:17-18; John 1:42)...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":125068,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Simon Peter","title_en":"Simon Peter","content_ro":"<h3>Simon Peter<\/h3>\n<p>Simon Peter was the most prominent of the twelve apostles. After Jesus’ death, he became the primary spokesman for the early Christians in Jerusalem and was the apostle primarily responsible for evangelizing the Jews (Gal 2:7-8).<\/p>\n<p>The Hebrew name <em>Simeon<\/em> (transliterated in English as “Simon”) was probably his original name. <em>Cephas<\/em> is the transliteration of an Aramaic name given him by Jesus, meaning “rock”—translated in Greek as <em>Petros<\/em> (English “Peter”; see Matt 16:17-18; John 1:42).<\/p>\n<p>Though Bethsaida was Peter’s hometown (John 1:44), he later lived in Capernaum. He was married (1 Cor 9:5), and at one point, when visiting Peter’s home, Jesus healed Peter’s mother-in-law (Matt 8:14-15; Mark 1:29-31; Luke 4:38-39).<\/p>\n<p>Originally fishermen, Peter and his brother Andrew were among the first to be called by Jesus to be disciples, together with James and John, their fishing partners (Matt 4:18-22; Mark 1:16-20; cp. Luke 5:1-11; John 1:35-51). They were ordinary, minimally educated working men (Acts 4:13).<\/p>\n<p>Peter’s name occurs first on every list of the twelve apostles (Matt 10:2; Mark 3:16; Luke 6:14; Acts 1:13). Together with the brothers James and John, Peter was part of an “inner circle” of disciples who were with Jesus on certain special occasions—the healing of Jairus’s daughter (Mark 5:37; Luke 8:51), Jesus’ transfiguration (Matt 17:1-2; Mark 9:2; Luke 9:28-29), and Jesus’ prayer in the garden (Matt 26:37; Mark 14:33).<\/p>\n<p>Peter was bold and impulsive (Matt 26:33; Mark 14:29; Luke 5:8; 22:33; John 13:36-37; 21:7), and the first of the disciples to confess his belief in Jesus as the Messiah (Matt 16:15-16; Mark 8:29; Luke 9:20). He reproved Jesus when Jesus spoke of his coming death—a notion that did not fit Peter’s view of the Messiah—and was in turn rebuked by Jesus for it (Matt 16:21-23; Mark 8:31-33). However, Jesus spoke of Peter as a key person he would use to build the church (Matt 16:18-19).<\/p>\n<p>Peter surreptitiously entered the courtyard of the high priest when Jesus was taken there for interrogation. But when challenged by people who recognized him (partly because of his Galilean accent), he vigorously denied all knowledge of Jesus (26:69-75; Mark 14:66-72; Luke 22:54-62)—as Jesus had said he would, in spite of Peter’s insistence that he would never do so (Matt 26:33-35; Mark 14:29-31; Luke 22:31-34). Peter immediately felt deep remorse.<\/p>\n<p>After the news of Jesus’ resurrection, Peter was one of the first to run to the tomb to see if it was true (John 20:3-7), and he appears to have been the first of the Twelve to whom the risen Jesus showed himself (Luke 24:33-34; 1 Cor 15:5). Much of Jesus’ conversation recorded in John 21 was with Peter, whom Jesus encouraged to “feed my sheep” (John 21:15-17).<\/p>\n<p>Following the coming of the Holy Spirit on the Day of Pentecost (Acts 2:1-13), Peter quickly emerged as the primary spokesman for the early Christians. From that point on, as recorded in Acts 2:14–12:25, he played a crucial role in the spread of the gospel in Judea, boldly preaching to the crowds (Acts 2:14-41; 3:12-26), healing people (Acts 3:1-11; 5:12-16; 9:32-43), and—even under arrest—speaking fearlessly to the authorities (Acts 4:1-20; 5:26-32). Twice he miraculously escaped from prison (Acts 5:18-25; 12:6-11). He also exercised leadership in the administrative affairs of the quickly growing community of disciples (Acts 5:3-11).<\/p>\n<p>Peter was the first to bring the Good News to Gentiles (Acts 10:1-48; see Matt 16:18). And he played a key role in the Jerusalem council concerning Gentile converts, arguing that Gentiles should not be compelled to observe the law of Moses but should be accepted on the basis of their faith in Christ alone (Acts 15:7-11). Later, however, when visiting Antioch, he was inconsistent on this point—resulting in a rebuke from Paul (Gal 2:11-16).<\/p>\n<p>Other than his taking his wife with him on at least some of his mission trips (1 Cor 9:5), few details are known about Peter’s later life and missionary work. (He may have spent time at Corinth; see 1 Cor 1:12; 3:22). Widespread early tradition says that Peter was crucified—like his Lord, just as Jesus had predicted (John 21:18-19)—in Rome during Nero’s persecution of Christians in <span>AD<\/span> 64–65. The reliability of the tradition that he was crucified upside-down is less certain.<\/p>\n<p>Peter was likely the source of the material recorded by Mark in his Gospel, which Mark probably learned while he was assisting Peter in his evangelistic work in Italy near the end of his life. Peter is also traditionally understood to be the author of 1 Peter (written from Rome—“Babylon,” 1 Pet 5:13) and 2 Peter.<\/p>\n<p>In the New Testament, Peter stands as a reassuring example of Christ’s forgiving grace for those who know they’ve failed him—and of the way Christ can graciously restore and use such people for his glory, in spite of their failings.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 4:18-20; 8:14; 10:2; 14:28-31; 15:15; 16:16-19, 22-23; 17:1-4, 24-27; 18:21; 19:27; 26:33-45, 58, 69-75; Mark 1:16-18, 29-30, 36-37; 3:16; 5:37; 8:29-33; 9:2-6; 10:28; 11:21; 13:3-4; 14:29-42, 54, 66-72; 16:7-8; Luke 4:38; 5:3-10; 6:14; 8:45, 51; 9:20, 28-33; 12:41; 18:28; 22:8, 31-34, 55-62; 24:12, 34; John 1:40-42, 44; 6:8, 68; 13:6-10, 24, 36-38; 18:10-11, 15-18, 25-27; 20:2-6; 21:2-21; Acts 1:1–12:25; 15:7-11; Gal 2:7-16; 1 Pet 1:1–5:14; 2 Pet 1:1–3:18<\/p>","content_en":"<h3>Simon Peter<\/h3>\n<p>Simon Peter was the most prominent of the twelve apostles. After Jesus’ death, he became the primary spokesman for the early Christians in Jerusalem and was the apostle primarily responsible for evangelizing the Jews (Gal 2:7-8).<\/p>\n<p>The Hebrew name <em>Simeon<\/em> (transliterated in English as “Simon”) was probably his original name. <em>Cephas<\/em> is the transliteration of an Aramaic name given him by Jesus, meaning “rock”—translated in Greek as <em>Petros<\/em> (English “Peter”; see Matt 16:17-18; John 1:42).<\/p>\n<p>Though Bethsaida was Peter’s hometown (John 1:44), he later lived in Capernaum. He was married (1 Cor 9:5), and at one point, when visiting Peter’s home, Jesus healed Peter’s mother-in-law (Matt 8:14-15; Mark 1:29-31; Luke 4:38-39).<\/p>\n<p>Originally fishermen, Peter and his brother Andrew were among the first to be called by Jesus to be disciples, together with James and John, their fishing partners (Matt 4:18-22; Mark 1:16-20; cp. Luke 5:1-11; John 1:35-51). They were ordinary, minimally educated working men (Acts 4:13).<\/p>\n<p>Peter’s name occurs first on every list of the twelve apostles (Matt 10:2; Mark 3:16; Luke 6:14; Acts 1:13). Together with the brothers James and John, Peter was part of an “inner circle” of disciples who were with Jesus on certain special occasions—the healing of Jairus’s daughter (Mark 5:37; Luke 8:51), Jesus’ transfiguration (Matt 17:1-2; Mark 9:2; Luke 9:28-29), and Jesus’ prayer in the garden (Matt 26:37; Mark 14:33).<\/p>\n<p>Peter was bold and impulsive (Matt 26:33; Mark 14:29; Luke 5:8; 22:33; John 13:36-37; 21:7), and the first of the disciples to confess his belief in Jesus as the Messiah (Matt 16:15-16; Mark 8:29; Luke 9:20). He reproved Jesus when Jesus spoke of his coming death—a notion that did not fit Peter’s view of the Messiah—and was in turn rebuked by Jesus for it (Matt 16:21-23; Mark 8:31-33). However, Jesus spoke of Peter as a key person he would use to build the church (Matt 16:18-19).<\/p>\n<p>Peter surreptitiously entered the courtyard of the high priest when Jesus was taken there for interrogation. But when challenged by people who recognized him (partly because of his Galilean accent), he vigorously denied all knowledge of Jesus (26:69-75; Mark 14:66-72; Luke 22:54-62)—as Jesus had said he would, in spite of Peter’s insistence that he would never do so (Matt 26:33-35; Mark 14:29-31; Luke 22:31-34). Peter immediately felt deep remorse.<\/p>\n<p>After the news of Jesus’ resurrection, Peter was one of the first to run to the tomb to see if it was true (John 20:3-7), and he appears to have been the first of the Twelve to whom the risen Jesus showed himself (Luke 24:33-34; 1 Cor 15:5). Much of Jesus’ conversation recorded in John 21 was with Peter, whom Jesus encouraged to “feed my sheep” (John 21:15-17).<\/p>\n<p>Following the coming of the Holy Spirit on the Day of Pentecost (Acts 2:1-13), Peter quickly emerged as the primary spokesman for the early Christians. From that point on, as recorded in Acts 2:14–12:25, he played a crucial role in the spread of the gospel in Judea, boldly preaching to the crowds (Acts 2:14-41; 3:12-26), healing people (Acts 3:1-11; 5:12-16; 9:32-43), and—even under arrest—speaking fearlessly to the authorities (Acts 4:1-20; 5:26-32). Twice he miraculously escaped from prison (Acts 5:18-25; 12:6-11). He also exercised leadership in the administrative affairs of the quickly growing community of disciples (Acts 5:3-11).<\/p>\n<p>Peter was the first to bring the Good News to Gentiles (Acts 10:1-48; see Matt 16:18). And he played a key role in the Jerusalem council concerning Gentile converts, arguing that Gentiles should not be compelled to observe the law of Moses but should be accepted on the basis of their faith in Christ alone (Acts 15:7-11). Later, however, when visiting Antioch, he was inconsistent on this point—resulting in a rebuke from Paul (Gal 2:11-16).<\/p>\n<p>Other than his taking his wife with him on at least some of his mission trips (1 Cor 9:5), few details are known about Peter’s later life and missionary work. (He may have spent time at Corinth; see 1 Cor 1:12; 3:22). Widespread early tradition says that Peter was crucified—like his Lord, just as Jesus had predicted (John 21:18-19)—in Rome during Nero’s persecution of Christians in <span>AD<\/span> 64–65. The reliability of the tradition that he was crucified upside-down is less certain.<\/p>\n<p>Peter was likely the source of the material recorded by Mark in his Gospel, which Mark probably learned while he was assisting Peter in his evangelistic work in Italy near the end of his life. Peter is also traditionally understood to be the author of 1 Peter (written from Rome—“Babylon,” 1 Pet 5:13) and 2 Peter.<\/p>\n<p>In the New Testament, Peter stands as a reassuring example of Christ’s forgiving grace for those who know they’ve failed him—and of the way Christ can graciously restore and use such people for his glory, in spite of their failings.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 4:18-20; 8:14; 10:2; 14:28-31; 15:15; 16:16-19, 22-23; 17:1-4, 24-27; 18:21; 19:27; 26:33-45, 58, 69-75; Mark 1:16-18, 29-30, 36-37; 3:16; 5:37; 8:29-33; 9:2-6; 10:28; 11:21; 13:3-4; 14:29-42, 54, 66-72; 16:7-8; Luke 4:38; 5:3-10; 6:14; 8:45, 51; 9:20, 28-33; 12:41; 18:28; 22:8, 31-34, 55-62; 24:12, 34; John 1:40-42, 44; 6:8, 68; 13:6-10, 24, 36-38; 18:10-11, 15-18, 25-27; 20:2-6; 21:2-21; Acts 1:1–12:25; 15:7-11; Gal 2:7-16; 1 Pet 1:1–5:14; 2 Pet 1:1–3:18<\/p>","summary_ro":"Simon Peter Simon Peter was the most prominent of the twelve apostles. After Jesus’ death, he became the primary spokesman for the early Christians in Jerusalem and was the apostle primarily responsible for evangelizing the Jews (Gal 2:7-8). The Hebrew name Simeon (transliterated in English as “Simon”) was probably his original name. Cephas is the transliteration of an Aramaic name given him by Jesus, meaning “rock”—translated in Greek as Petros (English “Peter”; see Matt 16:17-18; John 1:42)...","summary_en":"Simon Peter Simon Peter was the most prominent of the twelve apostles. After Jesus’ death, he became the primary spokesman for the early Christians in Jerusalem and was the apostle primarily responsible for evangelizing the Jews (Gal 2:7-8). The Hebrew name Simeon (transliterated in English as “Simon”) was probably his original name. Cephas is the transliteration of an Aramaic name given him by Jesus, meaning “rock”—translated in Greek as Petros (English “Peter”; see Matt 16:17-18; John 1:42)...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":4765,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"and Text of the (New Testament) Bible*, Manuscripts","title_en":"and Text of the (New Testament) Bible*, Manuscripts","content_ro":"<h3>BIBLE*, M<span>anuscripts and Text of the (New Testament)<\/span><\/h3>\n<p>Copies of the NT books produced by scribes and editions made from these copies. In the centuries prior to the simultaneous-multiple production of copies via dictation (wherein many scribes in a scriptorium transcribed a text dictated to them by one reader), all manuscript copies were made singly—each scribe producing a copy from an exemplar.<\/p>\n<p>Prior to the 15th century, when Johannes Gutenberg invented movable type for the printing press, all copies of any work of literature were made by hand (hence, the name “manuscript”). According to a current tabulation, there are 99 papyrus manuscripts, 257 uncial manuscripts, and 2,795 minuscule manuscripts. We can add 2,209 Greek lectionaries to this list. Therefore, we have over 5,350 manuscript copies of the Greek NT or portions thereof. No other work of Greek literature can boast of such numbers.<\/p>\n<p>Preview<\/p>\n<p>• Important Papyrus Manuscripts<\/p>\n<p>• Important Uncial Manuscripts<\/p>\n<p>• The Text of the New Testament<\/p>\n<p class=\"h2\" id=\"ImportantPapyrusManuscripts\">Important Papyrus Manuscripts<\/p>\n<p>Papyrus is a tall, aquatic reed, the pith of which is cut into strips, laid in a crosswork pattern and glued together to make a page for writing. The papyrus rolls of Egypt have been used as a writing surface since the early third millennium <span>BC<\/span>. The Greeks adopted papyrus around 900 <span>BC<\/span>, and later the Romans adopted its use. However, the oldest extant Greek rolls of papyrus date from the fourth century <span>BC<\/span>. Unfortunately, papyrus is perishable, requiring a dry climate for its preservation. That is why so many papyri have been discovered in the desert sands of Egypt.<\/p>\n<p>The NT papyrus manuscripts (abbreviated as “P”) are generally the earliest manuscripts of the NT. Broadly speaking, the most important ones can be categorized in three groups: the Oxyrhynchus Papyri (from Oxyrhynchus, Egypt), (2) the Beatty Papyri (named after the owner); and (3) the Bodmer Papyri (named after the owner).<\/p>\n<h5>The Oxyrhynchus Papyri<\/h5>\n<p>Beginning in 1898 B. P. Grenfell and A. S. Hunt discovered thousands of papyrus fragments in the ancient rubbish heaps of Oxyrhynchus, Egypt. This site yielded volumes of papyrus fragments containing all sorts of written material (literature, business and legal contracts, letters, etc.) as well as over 40 manuscripts containing portions of the NT. Some of the more noteworthy papyrus manuscripts from Oxyrhynchus are as follows:<\/p>\n<h6>P1 (P. Oxy. 2)<\/h6>\n<p>This late second-century manuscript contains Matthew 1:1-9, 12, 14-20. Grenfell and Hunt in the winter of 1896–97 went to Oxyrhynchus (now called El Bahnasa) in search of ancient Christian documents. P1 was discovered on the second day of the dig. At the time of this discovery, this was the earliest extant copy of any NT portion—at least 100 years earlier than Codex Vaticanus. The copyist of P1 seems to have faithfully followed a very reliable exemplar. Where there are major variants, P1 agrees with the best Alexandrian witnesses, especially B (Codex Vaticanus), from which it rarely varies.<\/p>\n<h6>P5 (P. Oxy. 208 and 1781)<\/h6>\n<p>Two separate portions of this third-century manuscript were unearthed from Oxyrhynchus by Grenfell and Hunt, both from the same papyrus manuscript. The first portion contains John 1:23-31, 33-40 on one fragment and John 20:11-17 on another—probably on the first and last quires of a manuscript containing only the Gospel of John. This portion was published in volume II of <em>Oxyrhynchus Papyri<\/em> in 1899; the second portion—containing John 16:14-30—was not published until 1922 in volume XV of <em>Oxyrhynchus Papyri.<\/em><\/p>\n<p>After examining the first portion, Grenfell and Hunt said, “The text is a good one, and appears to have affinities with that of Codex Sinaiticus, with which the papyrus agrees in several readings not found elsewhere.” The papyrus, written in a documentary hand, is marked for its brevity.<\/p>\n<h6>P13 (P. Oxy. 657 and PSI 1292)<\/h6>\n<p>This manuscript, dated between 175 and 225, contains 12 columns from a roll preserving the text of Hebrews 2:14–5:5; 10:8-22; 10:29–11:13; 11:28–12:7. The text of Hebrews was written in a reformed documentary hand on the back of the papyrus containing the new epitome of Livy. For this reason, some scholars think the manuscript was possibly brought to Egpyt by a Roman official and left behind when he left his post. P13 very often agrees with B, and it supplements B where it is lacking—namely, from Hebrews 9:14 to the end of Hebrews. P13 and P46 display nearly the same text. Out of a total of 88 variation-units, there are 71 agreements and only 17 disagreements.<\/p>\n<h6>P77 (P. Oxy. 2683 + 4405)<\/h6>\n<p>Dated c. 150–75, this is the earliest manuscript of Matthew (23:30-39). The manuscript is clearly a literary production. It was written in an elegant hand and has what was or became a standard system of chapter division, as well as punctuation and breathing marks. P77 has close textual affinities with Codex Sinaiticus.<\/p>\n<h6>P90 (P. Oxy. 3523)<\/h6>\n<p>This second-century manuscript (c. 150–75) contains John 18:36–19:7. The handwriting (an upright, rounded, elegant script) is much like that found in P66. Furthermore, P90 has more affinity with P66 than with any other single manuscript, though it does not concur with P66 in its entirety.<\/p>\n\n<h6>P. Oxy. 4404<\/h6>\n<p>Containing Matthew 21:34-37, 43, 45, this manuscript could be the earliest extant manuscript of the NT in that the script is early Roman and therefore could be dated to the early second century.<\/p>\n<h5>The Chester Beatty Papyri<\/h5>\n<p>These manuscripts were purchased from a dealer in Egypt during the 1930s by Chester Beatty and by the University of Michigan. The three manuscripts in this collection are very early and contain a large portion of the NT text. P45 (c. 200) contains portions of all four Gospels and Acts; P46 (c. 125) has almost all of Paul’s epistles and Hebrews; and P47 (third century) contains Revelation 9–17.<\/p>\n<h6>P45 (Chester Beatty Papyrus I)<\/h6>\n<p>This codex has the four Gospels and Acts (Mt 20:24-32; 21:13-19; 25:41–26:39; Mk 4:36–9:31; 11:27–12:28; Lk 6:31–7:7; 9:26–14:33; Jn 4:51–5:2, 21-25; 10:7-25; 10:30–11:10, 18-36, 42-57; Acts 4:27–17:17). The order of books in the original intact manuscript was probably as follows: Matthew, John, Luke, Mark, Acts (the so-called Western order). This manuscript was dated by Kenyon to the early third century, a date that was confirmed by the papyrologists W. Schubart and H. I. Bell. This continues to be the date assigned to this manuscript in modern handbooks on textual criticism and critical editions of the Greek NT, but the consistent formation of certain letters suggests an earlier date—maybe sometime in the late second century.<\/p>\n<p>The scribe of P45 worked without any intention of exactly reproducing his source. He wrote with a great amount of freedom—harmonizing, smoothing out, substituting at will. In short, the scribe did not actually copy words. He saw through the language to its idea-content, and copied that in words of his own choosing, or in rearranged order. Thus, in the scribe of P45 we see an exegete and a paraphraser.<\/p>\n<h6>P46 (Chester Beatty Papyrus II)<\/h6>\n<p>This codex has most of Paul’s epistles (excluding the Pastorals) in this order: Romans 5:17–6:14; 8:15–15:9; 15:11–16:27; Hebrews 1:1–13:25; 1 Corinthians 1:1–16:22; 2 Corinthians 1:1–13:13; Ephesians 1:1–6:24; Galatians 1:1–6:18; Philippians 1:1–4:23; Colossians 1:1–4:18; 1 Thessalonians 1:1; 1:9–2:3; 5:5-9, 23-28 (with minor lacunae in each of the books).<\/p>\n<p>The manuscript was originally dated to the early third century. But others, since, have dated the manuscript earlier in the second century. The scribe who produced this manuscript used an early, excellent exemplar. He was a professional scribe because there are stichoi notations at the end of several books (see the conclusion of Romans, 2 Corinthians, Ephesians, Philippians). The stichoi were used by professionals to note how many lines had been copied for commensurate pay. Most likely, the ex officio of the scriptorium (perhaps connected with a church library) paginated the codex and indicated the stichoi. The scribe himself made a few corrections as he went, and then several other readers made corrections here and there.<\/p>\n<p>The text of P46 shows a strong affinity with B (especially in Ephesians, Colossians, and Hebrews) and next with א (Codex Sinaiticus). P46 agrees much less with the later representatives of the Alexandrian text. In short, P46 is proto-Alexandrian. In Hebrews, P46 and P13 display nearly the same text. Out of a total of 88 variation-units, there are 71 agreements and only 17 disagreements.<\/p>\n<h6>P47 (Chester Beatty Papyrus III)<\/h6>\n<p>This third-century codex contains Revelation 9:10–17:2. The text of P47 agrees more often with that of Codex Sinaiticus than with any other manuscript (including Codex Alexandrinus and Codex Ephraemi Rescriptus), though it often shows independence.<\/p>\n<h5>The Bodmer Papyri<\/h5>\n<p>These manuscripts were purchased by M. Martin Bodmer from a dealer in Egypt during the 1950s and 1960s. The three important papyri in this collection are P66 (c. 175, containing almost all of John), P72 (third century, having all of 1 and 2 Peter and Jude), and P75 (c. 200, containing large parts of Luke 3—John 15).<\/p>\n<p class=\"h4\" id=\"P66\">P66 (Papyrus Bodmer II)<\/p>\n<p>This manuscript contains most of John’s Gospel (1:1–6:11; 6:35–14:26, 29-30; 15:2-26; 16:2-4, 6-7; 16:10–20:20, 22-23; 20:25–21:9). The manuscript does not include the pericope of the adulteress (7:53–8:11), making it the earliest witness to not include this spurious passage. The manuscript is usually dated as c. 200, but the renowned paleographer Herbert Hunger has argued that P66 should be dated to the first half, if not the first quarter, of the second century.<\/p>\n<p>According to recent studies, it seems evident that P66 has preserved the work of three individuals: the original scribe, a thoroughgoing corrector, and a minor corrector. With a practiced calligraphic hand, the original scribe of P66 wrote in larger print as he went along in order to fill out the codex. The large print throughout indicates that it was written to be read aloud to a Christian congregation. The text exhibits the scribe’s knowledge of other portions of Scripture (inasmuch as he harmonized John 6:69 to Matthew 16:16 and John 21:6 to Luke 5:5), his use of standard <em>nomina sacra<\/em> (a way of writing divine names), and his special use of <em>nomina sacra<\/em> for the words “cross” and “crucify.”<\/p>\n<p>The original scribe was quite free in his interaction with the text; he produced several singular readings that reveal his independent interpretation of the text. While the numerous scribal mistakes would seem to indicate that the scribe was inattentive, many of the singular readings—prior to correction—reveal that he was not detached from the narrative of the text. Rather, he became so absorbed in his reading that he often forgot the exact words he was copying. His task as a copyist was to duplicate the exemplar word for word, but this was frustrated by the fact that he was reading the text in logical semantic chunks and often became a coproducer of a new text. As a result, he continually had to stop his reading and make many in-process corrections. But he left several places uncorrected, which were later fixed by the <em>diorthotes<\/em> (official corrector). The finished product is quite good, presenting a text that is very close to the Alexandrian witnesses.<\/p>\n<h6>P72 (Papyrus Bodmer VII–VIII)<\/h6>\n<p>This manuscript, dated late third century, has an interesting collection of writings in one codex: 1 Peter 1:1–5:14; 2 Peter 1:1–3:18; Jude 1:1-25; the Nativity of Mary, the apocryphal correspondence of Paul to the Corinthians, the eleventh ode of Solomon, Melito’s Homily on the Passover, a fragment of a hymn, the Apology of Phileas, and Psalms 33 and 34.<\/p>\n<p>Scholars think that four scribes took part in producing the entire manuscript. First Peter has clear Alexandrian affinities—especially with B. Second Peter and (especially) Jude display more of an uncontrolled type text (usually associated with the “Western” text), with several independent readings.<\/p>\n<h6>P75 (Papyrus Bodmer XIV–XV)<\/h6>\n<p>This codex contains most of Luke and John (Lk 3:18–4:2; 4:34–5:10; 5:37–18:18; 22:4–24:53; Jn 1:1–11:45, 48-57; 12:3–13:1, 8-9; 14:8-30; 15:7-8.) The manuscript does not include the pericope of the adulteress (7:53–8:11). The manuscript can be dated to the late second or early third century.<\/p>\n<p>The copyist of P75 was a literate scribe trained in making books. His craftsmanship shows through in his tight calligraphy and controlled copying. The handwriting displayed in this manuscript is typically called by paleographers the common angular type of the late second to early third century. The scribe’s Christianity shows in his abbreviations of the <em>nomina sacra<\/em><em>,<\/em> as well as in his abbreviation of the word “cross.” These are telltale signs of a scribe who belonged to the Christian community. Furthermore, the large typeface indicates that the manuscript was composed to be read aloud to a Christian congregation. The scribe even added a system of sectional divisions to aid any would-be lector. Thus, we have a manuscript written by a Christian for other Christians.<\/p>\n<p>There are several indications of the scribe’s Alexandrian orientation. First and foremost is his scriptoral acumen. He is the best of all the early Christian scribes, and his manuscript is an extremely accurate copy. P75 is the work of an extremely disciplined scribe who copied with the intention of being careful and accurate. Scholars generally agree that P75 displays the kind of text that was used in making Codex Vaticanus (there is 87 percent agreement between P75 and B). As such, textual scholars have a high regard for P75’s textual fidelity.<\/p>\n\n<h5>Other Papyrus Manuscripts<\/h5>\n<h6>P4 + P64 + P67<\/h6>\n<p>These three papyrus manuscripts are part of one codex dated <span>AD<\/span> 150–175. The manuscript was the work of a professional scribe, and the text is extremely accurate.<\/p>\n<h6>P32 (Rylands Papyrus 5)<\/h6>\n<p>This manuscript, preserving Titus 1:11-15; 2:3-8, is dated c. 175, making it the earliest extant copy of any of the Pastoral Epistles. P32 shows agreement with א and with F and G. Since F and G (nearly identical manuscripts) go back to the same archetype, it is possible that P32 could be linked to the same source.<\/p>\n<h6>P52 (Rylands Papyrus 457)<\/h6>\n<p>This fragment, containing John 18:31-34, 37-38, is noteworthy because of its date: c. 110–125. Many scholars (F. Kenyon, H. I. Bell, A. Deissmann, and W. H. P. Hatch) have confirmed this dating. The manuscript came from the Fayum or Oxyrhynchus site. It was acquired in 1920 by Grenfell, but it remained unnoticed among hundreds of papyri until 1934, when C. H. Roberts recognized that this fragment preserves a few verses from John’s Gospel.<\/p>\n<p class=\"h2\" id=\"ImportantUncialManuscripts\">Important Uncial Manuscripts<\/p>\n<p>The manuscripts typically classified as “uncial” are so designated to differentiate them from papyrus manuscripts. In a sense, this is a misnomer because the real difference has to do with the material they are written on—vellum (treated animal hide) as compared to papyrus—not the kind of letters used. Indeed, the papyri are also written in uncials (capital letters), but the term “uncial” typically describes the majuscule lettering that was prominent in fourth-century biblical texts, such as in א, A, B, C.<\/p>\n<h5>Codex Sinaiticus (or א)<\/h5>\n<p>This codex contains the entire OT and the NT in this order: the four Gospels, the Pauline Epistles (including Hebrews), Acts, the General Epistles, Revelation. It also includes the Epistle of Barnabas and the Shepherd of Hermas. The codex cannot be earlier than 340 (the year Eusebius died) because the Eusebian sections of the text are indicated in the margins of the Gospels by a contemporary hand. Most scholars date it 350–375.<\/p>\n<p>This codex was discovered by Constantin von Tischendorf in St Catherine’s Monastery (situated at the foot of Mt Sinai). On a visit to the monastery in 1844 he noticed in a wastebasket some parchment leaves that were being used to light the lamps. He was allowed to take this waste paper, which proved to be 43 leaves from various parts of the Greek translation of the OT.<\/p>\n<p>In 1853 he made a second trip to the monastery and found nothing. In 1859, however, on his third trip, he found not only other parts of the OT but also the complete NT. He was finally able to persuade the monastery authorities to present the manuscript to the czar, the great patron of the Greek Catholic Church, who placed it in the Imperial Library in St Petersburg. The czar gave great honors to the monastery and its authorities, and everybody seemed well pleased. Later Tischendorf was charged with having stolen the manuscript from its lawful owners, but the better textual scholars do not accept that story.<\/p>\n\n<p>The manuscript remained in the Imperial Library until 1933, when it was purchased by the British Museum for the huge sum of £100,000 (about $500,000). Textual criticism made the headlines because one manuscript was bought for this much money, raised largely by public subscription during the Great Depression. The manuscript is now on display in the manuscript room of the museum, where it is considered one of its most prized possessions.<\/p>\n<p>The text of Sinaiticus is very closely related to that of Codex Vaticanus. They agree in presenting the purest type of text, usually called the Alexandrian text type. Tischendorf greatly used the textual evidence of Codex Sinaiticus in preparing his critical editions of the Greek NT. Tischendorf thought four scribes had originally produced the codex, whom he named scribes A, B, C, D. After reinvestigation, H. J. Milne and T. C. Skeat identified only three scribes: A (who wrote the historical and poetical books of the OT, as well as most of the NT), B (who wrote the Prophets and the Shepherd of Hermas), and D (who wrote some Psalms, Tobit, Judith, and 4 Maccabees, and redid small sections of the NT). Milne and Skeat demonstrated that scribe A of Codex Vaticanus was likely the same scribe as scribe D of Codex Sinaiticus. If this true, then א is contemporary with B—perhaps produced in the same scriptorium in Alexandria. Codex Sinaiticus provides a fairly reliable witness to the NT; however, the scribe was not as careful as the scribe of B.<\/p>\n<h5>Codex Alexandrinus (A)<\/h5>\n<p>This is one of the three most important codices containing early copies of the whole Bible in Greek (the other two being the Vaticanus and Sinaiticus codexes). The name Alexandrinus comes from ancient records suggesting that it was copied in Egypt during the early part of the fifth century <span>AD<\/span>. The early history of this manuscript and its Egyptian provenance is partially revealed by its flyleaves. A note by Cyril of Lucar (patriarch of Alexandria and then of Constantinople in the 1620s) states that, according to tradition, it was written by Thecla, a noble lady of Egypt shortly after the Council of Nicaea (325) and that her name was originally inscribed at the end of the volume but the last page was lost due to mutilation. An Arabic note of the 13th or 14th century also says that the manuscript was written by “Thecla the martyr.” Another Arabic note says that is was presented to the patriarchal cell of Alexandria (c. 1098). Cyril of Lucar took the manuscript from Alexandria to Constantinople in 1621 and then gave it to Charles I of England in 1627, where it became part of the Royal Library, then later the British Museum.<\/p>\n<p>Only 773 of the original 820 or so pages still exist. The rest were lost as the book was passed down through the centuries. The surviving parts of Alexandrinus contain a Greek translation of the whole OT, the Apocrypha (including four books of Maccabees and Psalm 151), most of the NT, and some early Christian writings (of which the First and Second Epistles of Clement to the Corinthians are the most important).<\/p>\n<p>Frederick Kenyon thought the codex was the work of five scribes, to each of whom he designated a Roman numeral. According to Kenyon, scribes I and II copied the OT; scribe III did Matthew, Mark, 1 Corinthians 10:8—Philemon 1:25; scribe IV did Luke—Acts, General Epistles, Romans 1:1—1 Corinthians 10:8; and scribe V did Revelation. Milne and Skeat, however, argued that the whole codex was the work of two copyists (I and II). W. H. P. Hatch noted that many corrections have been made in the manuscript, most of them at an early date. Some of these corrections were introduced by the scribe himself, and others came from later hands.<\/p>\n<p>Evidently, the scribes of this codex used exemplars of varying quality for various sections of the NT. The exemplar used for the Gospels was of poor quality, reflecting a Byzantine text type. Its testimony in the Epistles is much better, and in Revelation it provides the best witness to the original text.<\/p>\n\n<h5>Codex Vaticanus (B)<\/h5>\n<p>Codex Vaticanus is the Vatican Manuscript, so named because it is the most famous manuscript in the Vatican Library in Rome. This manuscript has been in the Vatican’s library since at least 1475, but it was not made available to scholars, such as Constantin von Tischendorf and Samuel Tregelles, until the middle of the 19th century.<\/p>\n<p>At one time, the codex contained the whole Greek Bible, including most of the books of the Apocrypha, but it has lost many of its leaves. Originally it must have had about 820 leaves (1,640 pp), but now it has 759—617 in the OT and 142 in the NT. The major gaps of the manuscript are Genesis 1:1–46:28; 2 Samuel 2:5-7, 10-13; Psalms 106:27–138:6; Hebrews 9:14–13:25; the Pastoral Epistles; and Revelation. Each leaf measures ten and a half by ten inches (26.7 by 25.4 centimeters). Each page has three columns (two for the poetical books) with 40 to 44 lines to the column. The manuscript was written by two different scribes. It is dated in the early to middle part of the fourth century. It is not known where the manuscript originated, but it has been in the Vatican Library from the time of its earliest catalog in 1475.<\/p>\n\n<p>When Napoleon conquered Rome, he brought its treasures to Paris, including this manuscript. The scholar Hug identified it and called the attention of other scholars to it. After the downfall of Napoleon, the manuscript was returned to the Vatican Library. Competent textual scholars were not allowed to do careful work on it until a photographic edition was published in 1890. It is now on exhibit in the Vatican Library.<\/p>\n<p>The text of the Vatican Manuscript is much like that of Codex Sinaiticus. These are generally recognized as the two finest examples of the Alexandrian type of Greek text of the NT. The Greek text of the OT is very fine too, but it is not quite so important, as the original language of the OT was Hebrew. Virtually all the textual scholars since the days of Brooke Westcott and Fenton Hort (who brought out their Greek Testament, including their theory of textual criticism, in 1881), recognize this neutral type of text as a very early text and a very pure text, an extremely accurate reproduction of what the original text must have been. Westcott and Hort called it a second-century text accurate in 999 out of 1,000 words so far as any matter of translatable difference was concerned. א and B are the finest examples of this type of text, but it is also found in a few other Greek uncial manuscripts, a few of the early translations, and in the writings of a few of the early church fathers. Since the days of Westcott and Hort, their theory has been confirmed by the discovery of some papyrus manuscripts, notably the Bodmer Papyri, discovered in the 1950s.<\/p>\n<h5>Codex Ephraemi Rescriptus (C)<\/h5>\n<p>This codex is a palimpsest (the original writing was erased and different words written on the same material). It originally contained the entire Bible but now has only parts of six OT books and portions of all NT books except 2 Thessalonians and 2 John. The single-column Bible text, written in the 5th century <span>AD<\/span>, was erased in the 12th century and replaced by a two-column text of a Greek translation of sermons or treatises by a certain Ephraem, a 4th-century Syrian church leader. Such a practice was common in periods of economic depression or when parchment was scarce. The original writing was scraped from the writing surface and the surface smoothed. Then new compositions could be written on the prepared surface. Using chemicals Tischendorf was able to read much of the erased document.<\/p>\n<p>The manuscript may have been brought from the east to Florence by a learned Greek named Andrew John Lascar in the time of Lorenzo de’Medici. Since Lascar was known as Rhyndacenus (from the river Rhyndacus), he probably came from the region of Phrygia (site of ancient Laodicea). Where the manuscript was prior to this is not known. The Ephraemi manuscript was brought to Italy in the early sixth century, where it became the property of the Medici family. Catherine de’Medici took it to France, where it remains today.<\/p>\n<p>The text of this manuscript is mixed—it is compounded from all the major text types, agreeing frequently with the later koine of Byzantine type, which most scholars regard as the least valuable type of NT text.<\/p>\n<h5>Codex Bezae (D)<\/h5>\n<p>This is a Greek-Latin diglot containing Matthew—Acts, 3 John, with lacunae. Most scholars date it late fourth or early fifth century (c. 400). Some scholars think the codex was produced in either Egypt or North Africa by a scribe whose mother tongue was Latin. Another scholar (D. C. Parker) has argued that it was copied in Beirut, a center of Latin legal studies during the fifth century, where both Latin and Greek were used. Evidently, it was produced by a scribe who knew Latin better than Greek, and then was corrected by several scribes. In any event, the codex somehow came into the hands of Theodore Beza, French scholar and successor to Calvin. Beza gave it to the Cambridge University Library in 1581.<\/p>\n<p>This codex is probably the most controversial of the NT uncials because of its marked independence. Its many additions, omissions, and alterations (especially in Luke and Acts) are the work of a significant theologian. A few earlier manuscripts (P29, P38, P48, and 0171) appear to be precursors to the type of text found in D, which is considered the principal witness of the Western text-type. Thus, Codex Bezae could be a copy of an earlier revised edition. This reviser must have been a scholar who had a propensity for adding historical, biographical, and geographical details. More than anything, he was intent on filling in gaps in the narrative by adding circumstantial details.<\/p>\n<h5>Codex Washingtonianus, or The Freer Gospels (W)<\/h5>\n<p>This codex, dated around 400, has the four Gospels and Acts. It is often referred to as the Freer Gospels—named after its owner, Charles Freer. The codex likely came from the ruins of a monastery near Giza. The handwriting is quite similar to that found in a fifth-century fragment of the book of Enoch found at Akhmim in 1886.<\/p>\n<p>Codex W was copied from a parent manuscript (exemplar) that had been pieced together from several different manuscripts. This is obvious because the textual presentation of W is noticeably variegated and even the stratification of the text is matched by similar variations in paragraphing. The scribe who collated the parent manuscript drew upon various sources to put together his Gospel codex. It is likely that the scribe of the parent manuscript used a text that came from North Africa (the “Western” text) for the first part of Mark, and the scribe of W used manuscripts from Antioch for Matthew and the second part of Luke to fill the gaps in the more ancient manuscript he was copying. Detailed textual analysis reveals the variegated textual stratifications of W, as follows: in Matthew the text is Byzantine; in Mark the text is first Western (1:1–5:30), then Caesarean in Mark 5:31–16:20 (akin to P45); in Luke the text is first Alexandrian (1:1–8:12), then Byzantine. John is more complicated because the first part of John (1:1–5:11), which fills a quire, was the work of a seventh-century scribe who must have replaced a damaged quire. (W<span>s<\/span> designates the work of this scribe.) This first section has a mixture of Alexandrian and Western readings, as does the rest of John.<\/p>\n<h5>Codex 1739<\/h5>\n<p>This tenth-century codex has Acts and the Epistles. The manuscript was discovered at Mt Athos in 1879 by E. von der Goltz. The manuscript has strong textual affinities with P46, B, 1739, Coptic Sahidic, Coptic Boharic, Clement, and Origen. The relationship between P46, B, and 1739 is remarkable because 1739 is a tenth-century manuscript that was copied from a fourth-century manuscript of excellent quality. According to a colophon, the scribe of 1739 for the Pauline Epistles followed a manuscript that came from Caesarea in the library of Pamphilus and that contained an Origenian text. The three manuscripts, P46, B, and 1739, form a clear textual line: from P46 (early second century) to B (early fourth century) to 1739 (tenth century based on fourth century).<\/p>\n<p class=\"h2\" id=\"TheTextoftheNewTestament\">The Text of the New Testament<\/p>\n<p>The original text of the NT is the “published” text—that is, the text as it was in its final edited form and released for circulation in the Christian community. For some books of the NT, there is little difference between the original composition and the published text. After the author wrote or dictated his work, he (or an associate) made the final editorial corrections and then released it for distribution. As is the case for books published in modern times, so in ancient times, the original writing of the author is not always the same as what is published—due to the editorial process. Nonetheless, the author is credited with the final edited text, and the published book is attributed to the author and considered the autograph. This autograph is the original published text. Of course, in this case the autographs do not exist, so scholars have to rely on copies to recover or reconstruct the original wording.<\/p>\n<p>Some scholars think it is impossible to recover the original text of the Greek NT because they have not been able to reconstruct the early history of textual transmission. Other modern scholars are less pessimistic but still quite guarded in affirming the possiblity. And yet others are optimistic because we possess many early manuscripts of excellent quality and because our view of the early period of textual transmission has been getting clearer and clearer.<\/p>\n<p>When we speak of recovering the text of the NT, we are referring to individual books of the NT, not to the entire volume per se, because each book (or group of books—such as the Pauline Epistles) had its own unique history of textual transmission. The earliest extant copy of an entire NT text is the one preserved in Codex Sinaiticus (written about <span>AD<\/span> 375). (Codex Vaticanus lacks the Pastoral Epistles and Revelation.) Prior to the fourth century, the NT was circulated in its various parts: as a single book or a group of books (such as the four Gospels or the Pauline Epistles). Manuscripts from the late first century to the third century have been found with individual books such as Matthew (P1, P77), Mark (P88), Luke (P69), John (P5, 22, 52, 66), Acts (P91), Revelation (P18, 47), or containing groups of books, such as the four Gospels with Acts (P45), the Pauline Epistles (P30, P46, P92), the Petrine Epistles and Jude (P72). Each of the books of the NT has had its own textual history and has been preserved with varying degrees of accuracy. Nonetheless, all of the books were altered from the original state due to the process of manual copying decade after decade and century after century. And the text of each of the books needs to be recovered.<\/p>\n<p>The NT text was affected with many variations in its early history. In the late first and early second century, the oral traditions and the written word existed side by side with equal status—especially with respect to the material of the Gospels. Often, the text was changed by scribes attempting to conform the written message to the oral tradition or attempting to conform one Gospel account to another. By the end of the second century and into the third century, many of the significant variant readings entered into the textual stream.<\/p>\n<p>The early period of textual transmission, however, was not completely marred by textual infidelity and scribal liberty. There were those scribes who copied the text faithfully and reverently—that is, they recognized that they were copying a sacred text written by an apostle. The formalization of canonization did not ascribe this sacredness to the text. Canonization came about as the result of common, historical recognition of the sacredness of various NT books. Certain NT books, such as the four Gospels, Acts, and Paul’s epistles were considered inspired literature from the onset. As such, certain scribes copied them with reverential fidelity.<\/p>\n<p>Other scribes, however, felt free to make “improvements” in the text—either in the interest of doctrine and harmonization or due to the influence of a competitive oral tradition. The manuscripts produced in such a manner created a kind of “popular text”—i.e., an uncontrolled text. (This text type used to be called the “Western text,” but scholars now recognize this as a misnomer.)<\/p>\n<p>During the second century, there were a few men who produced recensions of the NT text. According to Eusebius, Theodotus (and his followers) altered the text for their own purposes. In the middle of the second century, Marcion expunged his copies of the Gospel according to Luke of all references to the Jewish background of Jesus, and Tatian’s harmony of the Gospels contains several textual alterations that gave support to ascetic views. And yet another recendor created the D-type text for the Gospels and Acts. This theologically minded redactor, living in the late second or third century, created a text that had short-lived popularity. Three third-century papyri, P29, P38, P48, each containing a portion from the book of Acts, may be precursors to the D-type text in Acts. But there are other papyri containing portions of Acts that provide even earlier testimony to a purer form of Acts—namely, P45 (c. 150) and P91 (c. 200), thereby showing that the D-type text of Acts did not necessarily antedate the purer form.<\/p>\n<p>Besides these endeavors—which are all noted for creating textual impurities—there was no recension of the NT text in the second century. Rather, it was a period in which there were scribes who exercised freedom in copying and those who demonstrated acumen. The manuscripts produced by the latter are those that come closest to preserving the original text. A prime example of an accurate late-second-century manuscript is P75.<\/p>\n<p>It is a well-known fact that the text produced by the scribe of P75 is a very accurate manuscript. It is also well-known that P75 was the kind of manuscript used in formulating Codex Vaticanus—the readings of P75 and B are remarkably similar. Prior to the discovery of P75, certain scholars thought Codex Vaticanus was the work of a fourth-century recension; others (chiefly Hort) thought it must trace back to a very early and accurate copy. Hort said that Codex Vaticanus preserves “not only a very ancient text, but a very pure line of a very ancient text” (Westcott and Hort, <em>The<\/em> <em>Introduction to the New Testament in the Original Greek,<\/em> pp 250–51). P75 appears to have shown that Hort was right.<\/p>\n<p>Prior to the discovery of P75, many textual scholars were convinced that the second- and third-century papyri displayed a text in flux, a text characterized only by individual independence. The Chester Beatty Papyrus, P45, and the Bodmer Papyri, P66 and P72 (in 2 Peter and Jude), show this kind of independence. Scholars thought that scribes at Alexandria must have used several such texts to produce a good recension—as is exhibited in Codex Vaticanus. But we now know that Codex Vaticanus was not the result of a scholarly recension, resulting from editorial selection across the various textual histories. Rather, it is now quite clear that Codex Vaticanus was simply a copy (with some modifications) of a manuscript much like P75, not a fourth-century recension.<\/p>\n<p>Some scholars may point out that this does not automatically mean that P75 and B represent the original text. What it does mean, they say, is that we have a second-century manuscript showing great affinity with a fourth-century manuscript whose quality has been highly esteemed. But various scholars have demonstrated that there was no Alexandrian recension before the time of P75 (late second century) and B (early fourth) and that both these manuscripts represent a relatively pure form of preservation of a relatively pure line of descent from the original text.<\/p>\n<p>The current view about the early text is that certain scribes in Alexandria and\/or scribes familiar with Alexandrian scriptoral practices (perhaps those in Oxyrhynchus) were probably responsible for maintaining a relatively pure text throughout the second, third, and fourth centuries. The Alexandrian scribes, associated with or actually employed by the scriptorium of the great Alexandrian library and\/or members of the scriptorium associated with the catechetical school at Alexandria (called the <em>Didaskelion<\/em>), were trained philologists, grammarians, and textual critics. Their work on the NT was not recensional—that is, it was not an organized emendation of the text. Rather, the work of purification and preservation was probably done here and there by various individuals trained in text criticism. This is apparent in the production of P66, which contains the Gospel of John. This manuscript was probably produced in an Egyptian scriptorium by a novice scribe who made many blunders, which were subsequently corrected by another scribe working in the same scriptorium. The first text produced by the novice could be classified as being very “free,” but the corrected text is far more accurate. (See the discussion on this manuscript above.)<\/p>\n<p>What appears to have happened with the copying of the NT text in the early period in Egypt has been poignantly characterized by Zuntz. He said that when a book was immensely popular (such as Homer’s <em>Iliad<\/em> and <em>Odyssey,<\/em> or Plato’s writings), it was copied with wild enthusiasm by novice and scholar alike. But when grammarians and scribes got ahold of it, they tried to rid it of textual corruption. In the process, however, they may have obliterated some authentic readings, but not many. Thus, the popular text (also known as the “Western text”) could have preserved the original wording in some cases. The popular or free kind of text is displayed in several third-century manuscripts: P9, P37, P40, P45, P72, and P78.<\/p>\n<p>In brief, this popular text is usually displayed in any kind of manuscript that was not produced by Alexandrian influences. This text, given to independence, is not as trustworthy as the Alexandrian text type. But because the Alexandrian text is known as a polished text, the popular text sometimes preserved the original wording. When a variant reading has the support of “Western” and Alexandrian texts, it is very likely original; but when the two are divided, the Alexandrian witnesses more often preserve the original wording.<\/p>\n<p>One dilemma still remains for some textual critics. They cannot explain how a P75\/B-type text coexisted with a Western-type text in the second century. All that can be said is that the Western text generally appears to be inferior to the P75\/B-type text. Of course, this kind of judgment troubles certain scholars, who point out that the esteem given to B and P75 is based on a subjective appreciation of the kind of text they contain (as over against the Western text) rather than on any kind of theoretical reconstruction of the early transmission of the text. This same subjective estimation was at work when Westcott and Hort decided that B was intrinsically superior to D (see their <em>Introduction,<\/em> pp 32–42). Yet the praxis of textual criticism time and again demonstrates that the P75\/B-type text is intrinsically superior to the Western text.<\/p>\n<p>In the final analysis, the manuscripts that represent a pure preservation of the original text are usually those called “Alexandrian.” Some scholars, such as Bruce Metzger, have called the earlier manuscripts “protoAlexandrian,” for they (or manuscripts like them) are thought of as being used to compose an Alexandrian-type text. However, this is looking at things from the perspective of the fourth century. We should look at things from the second century onward and then compare fourth-century manuscripts to those of the second. The second-century manuscripts could still be called “Alexandrian” in the sense that they were produced under Alexandrian influences. Perhaps a distinguishing terminology could be “early Alexandrian” (pre-Constantine) and “later Alexandrian” (post-Constantine). Manuscripts designated as “early Alexandrian” would generally be purer, less editorialized. Manuscripts designated “later Alexandrian” would display editorialization, as well as the influence of other textual traditions.<\/p>\n<p>The “early Alexandrian” text is reflected in many second- and third-century manuscripts. On the top of the list is P75 (c. 175), the work of a competent and careful scribe. Not far behind in quality is P4+P64+P67 (c. 150), the work of an excellent copyist. Other extremely good copies are P1 (c. 200), P20 (early third century), P23 (c. 200), P27 (third century), P28 (third century), P32 (c. 150), P39 (third century), P46 (c. 125), P65 (third century), P66 (in its corrected form—P66<span>c<\/span>; c. 150), P70 (third century), P77 (c. 150), P87 (c. 125), P90 (c. 175), and P91 (c. 200). Several of these manuscripts have been placed in the “strict” category by textual critics Kurt and Barbara Aland—that is, they exhibit “strict” scribal control and therefore are accurate copies of an exemplar, if not the original. These manuscripts are P1, P23, P35, P37, P39, P64\/67, P65, P70, and P75.<\/p>\n<p>The “later Alexandrian” text, which displays editorial polishing, is exhibited in a few manuscripts, such as א (fourth century), T (fifth century), ע (seventh century), L (eighth century), 33 (ninth century), 1739 (a tenth-century manuscript copied from a fourth-century Alexandrian manuscript much like P46), and 579 (13th century). Beginning in the fifth century, Byzantine-type manuscripts began to make their influence in Egypt. Some manuscripts dated around 400 that came from Egypt clearly reflect this influence; Codex Alexandrinus (A) is probably the best example. Other Egyptian manuscripts of this era, such as Codex Sinaiticus (א) and Codex Washingtonianus (W) display large-scale harmonization, which cannot be directly linked to any kind of recension.<\/p>\n<p>At the end of the third century, another kind of Greek text came into being and then grew in popularity until it became the dominant text-type throughout Christendom. This is the text-type first instigated by Lucian of Antioch, according to Jerome (in his introduction to his Latin translation of the Gospels). Lucian’s text was a definite recension (i.e., a purposely created edition)—as opposed to the Alexandrian text-type that came about as the result of a process wherein the Alexandrian scribes, upon comparing many manuscripts, attempted to preserve the best text—thereby serving more as textual critics than editors. Of course, the Alexandrians did do some editing—such as we would call copy-editing. The Lucianic text is the outgrowth and culmination of the popular text; it is characterized by smoothness of language, which is achieved by the removal of obscurities and awkward grammatical constructions and by the conflation of variant readings. Lucian (and\/or his associates) must have used many different kinds of manuscripts of varying qualities to produce a harmonized, edited NT text. The kind of editorial work that went into the Lucianic text is what we would call substantive editing.<\/p>\n<p>Lucian’s text was produced prior to the Diocletian persecution (c. 303), during which time many copies of the NT were confiscated and destroyed. Not long after this period of devastation, Constantine came to power and then recognized Christianity as the state religion. There was, of course, a great need for copies of the NT to be made and distributed to churches throughout the Mediterranean world. It was at this time that Lucian’s text began to be propagated by bishops going out from the Antiochan school to churches throughout the East, taking the text with them. Lucian’s text soon became the standard text of the Eastern church and formed the basis for the Byzantine text—and is thus the ultimate authority for the Textus Receptus.<\/p>\n<p>While Lucian was forming his recension of the NT text, the Alexandrian text was taking on its final shape. As was mentioned earlier, the formation of the Alexandrian text-type was the result of a process (as opposed to a single editorial recension). The formation of the Alexandrian text involved minor textual criticism (i.e., selecting variant readings among various manuscripts) and copyediting (i.e., producing a readable text). There was far less tampering with the text in the Alexandrian text-type than in the Lucian, and the underlying manuscripts for the Alexandrian text-type were superior to those used by Lucian. Perhaps Hesychius was responsible for giving the Alexandrian text its final shape, and Athanasius of Alexandria may have been the one who made this text the archetypal text for Egypt.<\/p>\n<p>As the years went by, there were fewer and fewer Alexandrian manuscripts produced, and more and more Byzantine manuscripts manufactured. Very few Egyptians continued to read Greek (with the exception of those in St Catherine’s Monastery, the site of the discovery of Codex Sinaiticus), and the rest of the Mediterranean world turned to Latin. It was only those in the Greek-speaking churches in Greece and Byzantium that continued to make copies of the Greek text. For century after century—from the 6th to the 14th—the great majority of NT manuscripts were produced in Byzantium, all bearing the same kind of text. When the first Greek NT was printed (c. 1525), it was based on a Greek text that Erasmus had compiled, using a few late Byzantine manuscripts. This printed text, with minor revisions, became the Textus Receptus.<\/p>\n<p>Beginning in the 17th century, earlier manuscripts began to be discovered—manuscripts with a text that differed from that found in the Textus Receptus. Around 1630, Codex Alexandrinus was brought to England. An early fifth-century manuscript, containing the entire NT, it provided a good, early witness to the NT text (it is an especially good witness to the original text of Revelation). Two hundred years later, a German scholar named Constantin von Tischendorf discovered Codex Sinaiticus in St Catherine’s Monastery (located near Mt Sinai). The manuscript, dated around <span>AD<\/span> 360, is one of the two oldest vellum (treated animal hide) manuscripts of the Greek NT. The earliest vellum manuscript, Codex Vaticanus, had been in the Vatican’s library since at least 1481, but it had not been made available to scholars until the middle of the 19th century. This manuscript, dated slightly earlier (<span>AD<\/span> 350) than Codex Sinaiticus, had both the OT and NT in Greek, excluding the last part of the NT (Hebrews 9:15 to Revelation 22:21 and the Pastoral Epistles). A hundred years of textual criticism has determined that this manuscript is one of the most accurate and reliable witnesses to the original text.<\/p>\n<p>Other early and important manuscripts were discovered in the 19th century. Through the tireless labors of men like Constantin von Tischendorf, Samuel Tregelles, and F. H. A. Scrivener, manuscripts such as Codex Ephraemi Rescriptus, Codex Zacynthius, and Codex Augiensis were deciphered, collated, and published.<\/p>\n<p>As the various manuscripts were discovered and made public, certain scholars labored to compile a Greek text that would more closely represent the original text than did the Textus Receptus. Around 1700 John Mill produced an improved Textus Receptus, and in the 1730s Johannes Albert Bengel (known as the father of modern textual and philological studies in the NT) published a text that deviated from the Textus Receptus according to the evidence of earlier manuscripts.<\/p>\n<p>In the 1800s certain scholars began to abandon the Textus Receptus. Karl Lachman, a classical philologist, produced a fresh text (in 1831) that represented the fourth-century manuscripts. Samuel Tregelles (self-taught in Latin, Hebrew, and Greek), laboring throughout his entire lifetime, concentrated all of his efforts in publishing one Greek text (which came out in six parts, from 1857 to 1872). As is stated in the introduction to this work, Tregelles’s goal was “to exhibit the text of the NT in the very words in which it has been transmitted on the evidence of ancient authority.” Henry Alford also compiled a Greek text based upon the best and earliest manuscripts. In his preface to <em>The Greek New Testament<\/em> (a multivolume commentary on the Greek NT, published in 1849), Alford said he labored for the “demolition of the unworthy and pedantic reverence for the received text, which stood in the way of all chance of discovering the genuine word of God.”<\/p>\n<p>During this same era, Tischendorf was devoting a lifetime of labor to discovering manuscripts and producing accurate editions of the Greek NT. In a letter to his fiancé he wrote, “I am confronted with a sacred task, the struggle to regain the original form of the NT.” In fulfillment of his desire, he discovered Codex Sinaiticus, deciphered the palimpsest Codex Ephraemi Rescriptus, collated countless manuscripts, and produced several editions of the Greek NT (the eighth edition is considered the best).<\/p>\n<p>Aided by the work of the previous scholars, two British men, Brooke Westcott and Fenton Hort, worked together for 28 years to produce a volume entitled <em>The New Testament in the Original Greek<\/em> (1881). Along with this publication, they made known their theory (which was chiefly Hort’s) that Codex Vaticanus and Codex Sinaiticus (along with a few other early manuscripts) represented a text that most closely replicated the original writing. They called this text the Neutral Text. (According to their studies, the Neutral Text described certain manuscripts that had the least amount of textual corruption.) This is the text that Westcott and Hort relied upon for compiling their volume.<\/p>\n<p>The 19th century was a fruitful era for the recovery of the Greek NT; the 20th century, no less so. Those living in the 20th century have witnessed the discovery of the Oxyrhynchus Papyri, the Chester Beatty Papyri, and the Bodmer Papyri. To date, there are nearly 100 papyri containing portions of the NT—several of which date from the late first century to the early fourth century. These significant discoveries, providing scholars with many ancient manuscripts, have greatly enhanced the effort to recover the original wording of the NT.<\/p>\n<p>At the beginning of the 20th century, Eberhard Nestle used the best editions of the Greek NT produced in the 19th century to compile a text that represented the majority consensus. The work of making new editions was carried on by his son for several years, and then came under the care of Kurt Aland. The latest edition (the 27th) of Nestle-Aland’s <em>Novum Testamentum Graece<\/em> appeared in 1993. The same Greek text appears in another popular volume published by the United Bible Societies, called the <em>Greek New Testament<\/em> (fourth edition). Aland has argued that the Nestle-Aland text, 27th edition (NA<span>27<\/span>), comes closer to the original text of the NT than did Tischendorf or Westcott and Hort. And in several writings he intimates that NA<span>27<\/span> may very well be the original text. Though few, if any, scholars would agree with this, the 27th edition of the Nestle-Aland text is regarded by many as representing the latest and best in textual scholarship.<\/p>\n<h5>New Testament Textual Criticism<\/h5>\n<p>Textual critics working with ancient literature universally acknowledge the supremacy of earlier manuscripts over later ones. Textual critics not working with the NT would love to have the same kind of early witnesses that biblical scholars possess. In fact, many of them work with manuscripts written 1,000 years after the autographs were composed! We all marvel that the Dead Sea Scrolls have provided a text that is nearly 800 years closer to the originals than the Masoretic manuscripts, and yet many of the Dead Sea manuscripts are still over 600 to 800 years removed from the time of original composition. NT textual critics have a great advantage!<\/p>\n<p>The 19th-century NT textual scholars—such as Lachmann, Tregelles, Tischendorf, Westcott and Hort—worked on the basis that the earliest witnesses are the best witnesses. Some textual scholars have continued this line of recovery using the testimony of the earlier witnesses. But many textual scholars since the time of Westcott and Hort have been less inclined to produce editions based on the theory that the earliest reading is the best. Most present-day textual critics are more inclined to endorse the maxim: the reading that is most likely original is the one that best explains the variants.<\/p>\n<p>This maxim (or “canon” as it is sometimes called), as good as it is, produces conflicting results. For example, two scholars, using this same principle to examine the same variant unit, will not agree. One will argue that one variant was produced by a copyist attempting to emulate the author’s style; the other will claim the same variant has to be original because it accords with the author’s style. One will argue that one variant was produced by an orthodox scribe attempting to rid the text of a reading that could be used to promote heterodoxy or heresy; another will claim that the same variant has to be original because it is orthodox and accords with Christian doctrine (thus a heterodox or heretical scribe must have changed it). Furthermore, this principle allows for the possibility that the reading selected for the text can be taken from any manuscript of any date. This can lead to subjective eclecticism.<\/p>\n<p>Modern textual scholars have attempted to temper the subjectivism by employing a method called “reasoned eclecticism.” This kind of eclecticism applies a combination of internal and external considerations, whereby the character of the variants is evaluated in light of the manuscripts’ evidence and vice versa. This is supposed to produce a balanced view and serve as a check against purely subjective tendencies.<\/p>\n<p>The Alands favor the same kind of approach, calling it the local-genealogical method, which is defined as follows:<\/p>\n<blockquote><p>It is impossible to proceed from the assumption of a manuscript stemma, and on the basis of a full review and analysis of the relationships obtaining among the variety of interrelated branches in the manuscript tradition, to undertake a recension of the data as one would do with other Greek texts. Decisions must be made one by one, instance by instance. This method has been characterized as eclecticism, but wrongly so. After carefully establishing the variety of readings offered in a passage and the possibilities of their interpretation, it must always then be determined afresh on the basis of external and internal criteria which of these readings (and frequently they are quite numerous) is the original, from which the others may be regarded as derivative. From the perspective of our present knowledge, this “local-genealogical” method (if it must be given a name) is the only one which meets the requirements of the NT textual tradition. (Introduction to <em>Novum Testamentum Graece,<\/em> 26th edition)<\/p><\/blockquote>\n<p>The “local-genealogical” method assumes that for any given variation unit any manuscript (or manuscripts) may have preserved the original text. Applying this method produces an extremely uneven documentary presentation of the text. Anyone studying the critical apparatus of NA<span>27<\/span> will detect that there is not an even documentary presentation. The eclecticism is dispersed throughout the text.<\/p>\n<p>“Reasoned eclecticism” and\/or the “local-genealogical” method tend to give priority to internal evidence over external evidence. But it has to be the other way around if we are going to recover the original text. This was Westcott and Hort’s opinion. With respect to their compilation of <em>The New Testament in the Original Greek,<\/em> Hort wrote, “Documentary evidence has been in most cases allowed to confer the place of honour against internal evidence” (<em>The Introduction to the New Testament in the Original Greek,<\/em> p 17).<\/p>\n<p>In this respect, Westcott and Hort need to be revived. Earnest Colwell was of the same mind when he wrote “Hort Redivivus: A Plea and a Program.” Colwell decried the growing tendency to rely entirely on the internal evidence of readings, without serious consideration of documentary evidence. He called upon scholars to make an attempt to reconstruct a history of the manuscript tradition. The abundance of manuscripts—several of which are very early—will aid scholars in this ongoing task.<\/p>","content_en":"<h3>BIBLE*, M<span>anuscripts and Text of the (New Testament)<\/span><\/h3>\n<p>Copies of the NT books produced by scribes and editions made from these copies. In the centuries prior to the simultaneous-multiple production of copies via dictation (wherein many scribes in a scriptorium transcribed a text dictated to them by one reader), all manuscript copies were made singly—each scribe producing a copy from an exemplar.<\/p>\n<p>Prior to the 15th century, when Johannes Gutenberg invented movable type for the printing press, all copies of any work of literature were made by hand (hence, the name “manuscript”). According to a current tabulation, there are 99 papyrus manuscripts, 257 uncial manuscripts, and 2,795 minuscule manuscripts. We can add 2,209 Greek lectionaries to this list. Therefore, we have over 5,350 manuscript copies of the Greek NT or portions thereof. No other work of Greek literature can boast of such numbers.<\/p>\n<p>Preview<\/p>\n<p>• Important Papyrus Manuscripts<\/p>\n<p>• Important Uncial Manuscripts<\/p>\n<p>• The Text of the New Testament<\/p>\n<p class=\"h2\" id=\"ImportantPapyrusManuscripts\">Important Papyrus Manuscripts<\/p>\n<p>Papyrus is a tall, aquatic reed, the pith of which is cut into strips, laid in a crosswork pattern and glued together to make a page for writing. The papyrus rolls of Egypt have been used as a writing surface since the early third millennium <span>BC<\/span>. The Greeks adopted papyrus around 900 <span>BC<\/span>, and later the Romans adopted its use. However, the oldest extant Greek rolls of papyrus date from the fourth century <span>BC<\/span>. Unfortunately, papyrus is perishable, requiring a dry climate for its preservation. That is why so many papyri have been discovered in the desert sands of Egypt.<\/p>\n<p>The NT papyrus manuscripts (abbreviated as “P”) are generally the earliest manuscripts of the NT. Broadly speaking, the most important ones can be categorized in three groups: the Oxyrhynchus Papyri (from Oxyrhynchus, Egypt), (2) the Beatty Papyri (named after the owner); and (3) the Bodmer Papyri (named after the owner).<\/p>\n<h5>The Oxyrhynchus Papyri<\/h5>\n<p>Beginning in 1898 B. P. Grenfell and A. S. Hunt discovered thousands of papyrus fragments in the ancient rubbish heaps of Oxyrhynchus, Egypt. This site yielded volumes of papyrus fragments containing all sorts of written material (literature, business and legal contracts, letters, etc.) as well as over 40 manuscripts containing portions of the NT. Some of the more noteworthy papyrus manuscripts from Oxyrhynchus are as follows:<\/p>\n<h6>P1 (P. Oxy. 2)<\/h6>\n<p>This late second-century manuscript contains Matthew 1:1-9, 12, 14-20. Grenfell and Hunt in the winter of 1896–97 went to Oxyrhynchus (now called El Bahnasa) in search of ancient Christian documents. P1 was discovered on the second day of the dig. At the time of this discovery, this was the earliest extant copy of any NT portion—at least 100 years earlier than Codex Vaticanus. The copyist of P1 seems to have faithfully followed a very reliable exemplar. Where there are major variants, P1 agrees with the best Alexandrian witnesses, especially B (Codex Vaticanus), from which it rarely varies.<\/p>\n<h6>P5 (P. Oxy. 208 and 1781)<\/h6>\n<p>Two separate portions of this third-century manuscript were unearthed from Oxyrhynchus by Grenfell and Hunt, both from the same papyrus manuscript. The first portion contains John 1:23-31, 33-40 on one fragment and John 20:11-17 on another—probably on the first and last quires of a manuscript containing only the Gospel of John. This portion was published in volume II of <em>Oxyrhynchus Papyri<\/em> in 1899; the second portion—containing John 16:14-30—was not published until 1922 in volume XV of <em>Oxyrhynchus Papyri.<\/em><\/p>\n<p>After examining the first portion, Grenfell and Hunt said, “The text is a good one, and appears to have affinities with that of Codex Sinaiticus, with which the papyrus agrees in several readings not found elsewhere.” The papyrus, written in a documentary hand, is marked for its brevity.<\/p>\n<h6>P13 (P. Oxy. 657 and PSI 1292)<\/h6>\n<p>This manuscript, dated between 175 and 225, contains 12 columns from a roll preserving the text of Hebrews 2:14–5:5; 10:8-22; 10:29–11:13; 11:28–12:7. The text of Hebrews was written in a reformed documentary hand on the back of the papyrus containing the new epitome of Livy. For this reason, some scholars think the manuscript was possibly brought to Egpyt by a Roman official and left behind when he left his post. P13 very often agrees with B, and it supplements B where it is lacking—namely, from Hebrews 9:14 to the end of Hebrews. P13 and P46 display nearly the same text. Out of a total of 88 variation-units, there are 71 agreements and only 17 disagreements.<\/p>\n<h6>P77 (P. Oxy. 2683 + 4405)<\/h6>\n<p>Dated c. 150–75, this is the earliest manuscript of Matthew (23:30-39). The manuscript is clearly a literary production. It was written in an elegant hand and has what was or became a standard system of chapter division, as well as punctuation and breathing marks. P77 has close textual affinities with Codex Sinaiticus.<\/p>\n<h6>P90 (P. Oxy. 3523)<\/h6>\n<p>This second-century manuscript (c. 150–75) contains John 18:36–19:7. The handwriting (an upright, rounded, elegant script) is much like that found in P66. Furthermore, P90 has more affinity with P66 than with any other single manuscript, though it does not concur with P66 in its entirety.<\/p>\n\n<h6>P. Oxy. 4404<\/h6>\n<p>Containing Matthew 21:34-37, 43, 45, this manuscript could be the earliest extant manuscript of the NT in that the script is early Roman and therefore could be dated to the early second century.<\/p>\n<h5>The Chester Beatty Papyri<\/h5>\n<p>These manuscripts were purchased from a dealer in Egypt during the 1930s by Chester Beatty and by the University of Michigan. The three manuscripts in this collection are very early and contain a large portion of the NT text. P45 (c. 200) contains portions of all four Gospels and Acts; P46 (c. 125) has almost all of Paul’s epistles and Hebrews; and P47 (third century) contains Revelation 9–17.<\/p>\n<h6>P45 (Chester Beatty Papyrus I)<\/h6>\n<p>This codex has the four Gospels and Acts (Mt 20:24-32; 21:13-19; 25:41–26:39; Mk 4:36–9:31; 11:27–12:28; Lk 6:31–7:7; 9:26–14:33; Jn 4:51–5:2, 21-25; 10:7-25; 10:30–11:10, 18-36, 42-57; Acts 4:27–17:17). The order of books in the original intact manuscript was probably as follows: Matthew, John, Luke, Mark, Acts (the so-called Western order). This manuscript was dated by Kenyon to the early third century, a date that was confirmed by the papyrologists W. Schubart and H. I. Bell. This continues to be the date assigned to this manuscript in modern handbooks on textual criticism and critical editions of the Greek NT, but the consistent formation of certain letters suggests an earlier date—maybe sometime in the late second century.<\/p>\n<p>The scribe of P45 worked without any intention of exactly reproducing his source. He wrote with a great amount of freedom—harmonizing, smoothing out, substituting at will. In short, the scribe did not actually copy words. He saw through the language to its idea-content, and copied that in words of his own choosing, or in rearranged order. Thus, in the scribe of P45 we see an exegete and a paraphraser.<\/p>\n<h6>P46 (Chester Beatty Papyrus II)<\/h6>\n<p>This codex has most of Paul’s epistles (excluding the Pastorals) in this order: Romans 5:17–6:14; 8:15–15:9; 15:11–16:27; Hebrews 1:1–13:25; 1 Corinthians 1:1–16:22; 2 Corinthians 1:1–13:13; Ephesians 1:1–6:24; Galatians 1:1–6:18; Philippians 1:1–4:23; Colossians 1:1–4:18; 1 Thessalonians 1:1; 1:9–2:3; 5:5-9, 23-28 (with minor lacunae in each of the books).<\/p>\n<p>The manuscript was originally dated to the early third century. But others, since, have dated the manuscript earlier in the second century. The scribe who produced this manuscript used an early, excellent exemplar. He was a professional scribe because there are stichoi notations at the end of several books (see the conclusion of Romans, 2 Corinthians, Ephesians, Philippians). The stichoi were used by professionals to note how many lines had been copied for commensurate pay. Most likely, the ex officio of the scriptorium (perhaps connected with a church library) paginated the codex and indicated the stichoi. The scribe himself made a few corrections as he went, and then several other readers made corrections here and there.<\/p>\n<p>The text of P46 shows a strong affinity with B (especially in Ephesians, Colossians, and Hebrews) and next with א (Codex Sinaiticus). P46 agrees much less with the later representatives of the Alexandrian text. In short, P46 is proto-Alexandrian. In Hebrews, P46 and P13 display nearly the same text. Out of a total of 88 variation-units, there are 71 agreements and only 17 disagreements.<\/p>\n<h6>P47 (Chester Beatty Papyrus III)<\/h6>\n<p>This third-century codex contains Revelation 9:10–17:2. The text of P47 agrees more often with that of Codex Sinaiticus than with any other manuscript (including Codex Alexandrinus and Codex Ephraemi Rescriptus), though it often shows independence.<\/p>\n<h5>The Bodmer Papyri<\/h5>\n<p>These manuscripts were purchased by M. Martin Bodmer from a dealer in Egypt during the 1950s and 1960s. The three important papyri in this collection are P66 (c. 175, containing almost all of John), P72 (third century, having all of 1 and 2 Peter and Jude), and P75 (c. 200, containing large parts of Luke 3—John 15).<\/p>\n<p class=\"h4\" id=\"P66\">P66 (Papyrus Bodmer II)<\/p>\n<p>This manuscript contains most of John’s Gospel (1:1–6:11; 6:35–14:26, 29-30; 15:2-26; 16:2-4, 6-7; 16:10–20:20, 22-23; 20:25–21:9). The manuscript does not include the pericope of the adulteress (7:53–8:11), making it the earliest witness to not include this spurious passage. The manuscript is usually dated as c. 200, but the renowned paleographer Herbert Hunger has argued that P66 should be dated to the first half, if not the first quarter, of the second century.<\/p>\n<p>According to recent studies, it seems evident that P66 has preserved the work of three individuals: the original scribe, a thoroughgoing corrector, and a minor corrector. With a practiced calligraphic hand, the original scribe of P66 wrote in larger print as he went along in order to fill out the codex. The large print throughout indicates that it was written to be read aloud to a Christian congregation. The text exhibits the scribe’s knowledge of other portions of Scripture (inasmuch as he harmonized John 6:69 to Matthew 16:16 and John 21:6 to Luke 5:5), his use of standard <em>nomina sacra<\/em> (a way of writing divine names), and his special use of <em>nomina sacra<\/em> for the words “cross” and “crucify.”<\/p>\n<p>The original scribe was quite free in his interaction with the text; he produced several singular readings that reveal his independent interpretation of the text. While the numerous scribal mistakes would seem to indicate that the scribe was inattentive, many of the singular readings—prior to correction—reveal that he was not detached from the narrative of the text. Rather, he became so absorbed in his reading that he often forgot the exact words he was copying. His task as a copyist was to duplicate the exemplar word for word, but this was frustrated by the fact that he was reading the text in logical semantic chunks and often became a coproducer of a new text. As a result, he continually had to stop his reading and make many in-process corrections. But he left several places uncorrected, which were later fixed by the <em>diorthotes<\/em> (official corrector). The finished product is quite good, presenting a text that is very close to the Alexandrian witnesses.<\/p>\n<h6>P72 (Papyrus Bodmer VII–VIII)<\/h6>\n<p>This manuscript, dated late third century, has an interesting collection of writings in one codex: 1 Peter 1:1–5:14; 2 Peter 1:1–3:18; Jude 1:1-25; the Nativity of Mary, the apocryphal correspondence of Paul to the Corinthians, the eleventh ode of Solomon, Melito’s Homily on the Passover, a fragment of a hymn, the Apology of Phileas, and Psalms 33 and 34.<\/p>\n<p>Scholars think that four scribes took part in producing the entire manuscript. First Peter has clear Alexandrian affinities—especially with B. Second Peter and (especially) Jude display more of an uncontrolled type text (usually associated with the “Western” text), with several independent readings.<\/p>\n<h6>P75 (Papyrus Bodmer XIV–XV)<\/h6>\n<p>This codex contains most of Luke and John (Lk 3:18–4:2; 4:34–5:10; 5:37–18:18; 22:4–24:53; Jn 1:1–11:45, 48-57; 12:3–13:1, 8-9; 14:8-30; 15:7-8.) The manuscript does not include the pericope of the adulteress (7:53–8:11). The manuscript can be dated to the late second or early third century.<\/p>\n<p>The copyist of P75 was a literate scribe trained in making books. His craftsmanship shows through in his tight calligraphy and controlled copying. The handwriting displayed in this manuscript is typically called by paleographers the common angular type of the late second to early third century. The scribe’s Christianity shows in his abbreviations of the <em>nomina sacra<\/em><em>,<\/em> as well as in his abbreviation of the word “cross.” These are telltale signs of a scribe who belonged to the Christian community. Furthermore, the large typeface indicates that the manuscript was composed to be read aloud to a Christian congregation. The scribe even added a system of sectional divisions to aid any would-be lector. Thus, we have a manuscript written by a Christian for other Christians.<\/p>\n<p>There are several indications of the scribe’s Alexandrian orientation. First and foremost is his scriptoral acumen. He is the best of all the early Christian scribes, and his manuscript is an extremely accurate copy. P75 is the work of an extremely disciplined scribe who copied with the intention of being careful and accurate. Scholars generally agree that P75 displays the kind of text that was used in making Codex Vaticanus (there is 87 percent agreement between P75 and B). As such, textual scholars have a high regard for P75’s textual fidelity.<\/p>\n\n<h5>Other Papyrus Manuscripts<\/h5>\n<h6>P4 + P64 + P67<\/h6>\n<p>These three papyrus manuscripts are part of one codex dated <span>AD<\/span> 150–175. The manuscript was the work of a professional scribe, and the text is extremely accurate.<\/p>\n<h6>P32 (Rylands Papyrus 5)<\/h6>\n<p>This manuscript, preserving Titus 1:11-15; 2:3-8, is dated c. 175, making it the earliest extant copy of any of the Pastoral Epistles. P32 shows agreement with א and with F and G. Since F and G (nearly identical manuscripts) go back to the same archetype, it is possible that P32 could be linked to the same source.<\/p>\n<h6>P52 (Rylands Papyrus 457)<\/h6>\n<p>This fragment, containing John 18:31-34, 37-38, is noteworthy because of its date: c. 110–125. Many scholars (F. Kenyon, H. I. Bell, A. Deissmann, and W. H. P. Hatch) have confirmed this dating. The manuscript came from the Fayum or Oxyrhynchus site. It was acquired in 1920 by Grenfell, but it remained unnoticed among hundreds of papyri until 1934, when C. H. Roberts recognized that this fragment preserves a few verses from John’s Gospel.<\/p>\n<p class=\"h2\" id=\"ImportantUncialManuscripts\">Important Uncial Manuscripts<\/p>\n<p>The manuscripts typically classified as “uncial” are so designated to differentiate them from papyrus manuscripts. In a sense, this is a misnomer because the real difference has to do with the material they are written on—vellum (treated animal hide) as compared to papyrus—not the kind of letters used. Indeed, the papyri are also written in uncials (capital letters), but the term “uncial” typically describes the majuscule lettering that was prominent in fourth-century biblical texts, such as in א, A, B, C.<\/p>\n<h5>Codex Sinaiticus (or א)<\/h5>\n<p>This codex contains the entire OT and the NT in this order: the four Gospels, the Pauline Epistles (including Hebrews), Acts, the General Epistles, Revelation. It also includes the Epistle of Barnabas and the Shepherd of Hermas. The codex cannot be earlier than 340 (the year Eusebius died) because the Eusebian sections of the text are indicated in the margins of the Gospels by a contemporary hand. Most scholars date it 350–375.<\/p>\n<p>This codex was discovered by Constantin von Tischendorf in St Catherine’s Monastery (situated at the foot of Mt Sinai). On a visit to the monastery in 1844 he noticed in a wastebasket some parchment leaves that were being used to light the lamps. He was allowed to take this waste paper, which proved to be 43 leaves from various parts of the Greek translation of the OT.<\/p>\n<p>In 1853 he made a second trip to the monastery and found nothing. In 1859, however, on his third trip, he found not only other parts of the OT but also the complete NT. He was finally able to persuade the monastery authorities to present the manuscript to the czar, the great patron of the Greek Catholic Church, who placed it in the Imperial Library in St Petersburg. The czar gave great honors to the monastery and its authorities, and everybody seemed well pleased. Later Tischendorf was charged with having stolen the manuscript from its lawful owners, but the better textual scholars do not accept that story.<\/p>\n\n<p>The manuscript remained in the Imperial Library until 1933, when it was purchased by the British Museum for the huge sum of £100,000 (about $500,000). Textual criticism made the headlines because one manuscript was bought for this much money, raised largely by public subscription during the Great Depression. The manuscript is now on display in the manuscript room of the museum, where it is considered one of its most prized possessions.<\/p>\n<p>The text of Sinaiticus is very closely related to that of Codex Vaticanus. They agree in presenting the purest type of text, usually called the Alexandrian text type. Tischendorf greatly used the textual evidence of Codex Sinaiticus in preparing his critical editions of the Greek NT. Tischendorf thought four scribes had originally produced the codex, whom he named scribes A, B, C, D. After reinvestigation, H. J. Milne and T. C. Skeat identified only three scribes: A (who wrote the historical and poetical books of the OT, as well as most of the NT), B (who wrote the Prophets and the Shepherd of Hermas), and D (who wrote some Psalms, Tobit, Judith, and 4 Maccabees, and redid small sections of the NT). Milne and Skeat demonstrated that scribe A of Codex Vaticanus was likely the same scribe as scribe D of Codex Sinaiticus. If this true, then א is contemporary with B—perhaps produced in the same scriptorium in Alexandria. Codex Sinaiticus provides a fairly reliable witness to the NT; however, the scribe was not as careful as the scribe of B.<\/p>\n<h5>Codex Alexandrinus (A)<\/h5>\n<p>This is one of the three most important codices containing early copies of the whole Bible in Greek (the other two being the Vaticanus and Sinaiticus codexes). The name Alexandrinus comes from ancient records suggesting that it was copied in Egypt during the early part of the fifth century <span>AD<\/span>. The early history of this manuscript and its Egyptian provenance is partially revealed by its flyleaves. A note by Cyril of Lucar (patriarch of Alexandria and then of Constantinople in the 1620s) states that, according to tradition, it was written by Thecla, a noble lady of Egypt shortly after the Council of Nicaea (325) and that her name was originally inscribed at the end of the volume but the last page was lost due to mutilation. An Arabic note of the 13th or 14th century also says that the manuscript was written by “Thecla the martyr.” Another Arabic note says that is was presented to the patriarchal cell of Alexandria (c. 1098). Cyril of Lucar took the manuscript from Alexandria to Constantinople in 1621 and then gave it to Charles I of England in 1627, where it became part of the Royal Library, then later the British Museum.<\/p>\n<p>Only 773 of the original 820 or so pages still exist. The rest were lost as the book was passed down through the centuries. The surviving parts of Alexandrinus contain a Greek translation of the whole OT, the Apocrypha (including four books of Maccabees and Psalm 151), most of the NT, and some early Christian writings (of which the First and Second Epistles of Clement to the Corinthians are the most important).<\/p>\n<p>Frederick Kenyon thought the codex was the work of five scribes, to each of whom he designated a Roman numeral. According to Kenyon, scribes I and II copied the OT; scribe III did Matthew, Mark, 1 Corinthians 10:8—Philemon 1:25; scribe IV did Luke—Acts, General Epistles, Romans 1:1—1 Corinthians 10:8; and scribe V did Revelation. Milne and Skeat, however, argued that the whole codex was the work of two copyists (I and II). W. H. P. Hatch noted that many corrections have been made in the manuscript, most of them at an early date. Some of these corrections were introduced by the scribe himself, and others came from later hands.<\/p>\n<p>Evidently, the scribes of this codex used exemplars of varying quality for various sections of the NT. The exemplar used for the Gospels was of poor quality, reflecting a Byzantine text type. Its testimony in the Epistles is much better, and in Revelation it provides the best witness to the original text.<\/p>\n\n<h5>Codex Vaticanus (B)<\/h5>\n<p>Codex Vaticanus is the Vatican Manuscript, so named because it is the most famous manuscript in the Vatican Library in Rome. This manuscript has been in the Vatican’s library since at least 1475, but it was not made available to scholars, such as Constantin von Tischendorf and Samuel Tregelles, until the middle of the 19th century.<\/p>\n<p>At one time, the codex contained the whole Greek Bible, including most of the books of the Apocrypha, but it has lost many of its leaves. Originally it must have had about 820 leaves (1,640 pp), but now it has 759—617 in the OT and 142 in the NT. The major gaps of the manuscript are Genesis 1:1–46:28; 2 Samuel 2:5-7, 10-13; Psalms 106:27–138:6; Hebrews 9:14–13:25; the Pastoral Epistles; and Revelation. Each leaf measures ten and a half by ten inches (26.7 by 25.4 centimeters). Each page has three columns (two for the poetical books) with 40 to 44 lines to the column. The manuscript was written by two different scribes. It is dated in the early to middle part of the fourth century. It is not known where the manuscript originated, but it has been in the Vatican Library from the time of its earliest catalog in 1475.<\/p>\n\n<p>When Napoleon conquered Rome, he brought its treasures to Paris, including this manuscript. The scholar Hug identified it and called the attention of other scholars to it. After the downfall of Napoleon, the manuscript was returned to the Vatican Library. Competent textual scholars were not allowed to do careful work on it until a photographic edition was published in 1890. It is now on exhibit in the Vatican Library.<\/p>\n<p>The text of the Vatican Manuscript is much like that of Codex Sinaiticus. These are generally recognized as the two finest examples of the Alexandrian type of Greek text of the NT. The Greek text of the OT is very fine too, but it is not quite so important, as the original language of the OT was Hebrew. Virtually all the textual scholars since the days of Brooke Westcott and Fenton Hort (who brought out their Greek Testament, including their theory of textual criticism, in 1881), recognize this neutral type of text as a very early text and a very pure text, an extremely accurate reproduction of what the original text must have been. Westcott and Hort called it a second-century text accurate in 999 out of 1,000 words so far as any matter of translatable difference was concerned. א and B are the finest examples of this type of text, but it is also found in a few other Greek uncial manuscripts, a few of the early translations, and in the writings of a few of the early church fathers. Since the days of Westcott and Hort, their theory has been confirmed by the discovery of some papyrus manuscripts, notably the Bodmer Papyri, discovered in the 1950s.<\/p>\n<h5>Codex Ephraemi Rescriptus (C)<\/h5>\n<p>This codex is a palimpsest (the original writing was erased and different words written on the same material). It originally contained the entire Bible but now has only parts of six OT books and portions of all NT books except 2 Thessalonians and 2 John. The single-column Bible text, written in the 5th century <span>AD<\/span>, was erased in the 12th century and replaced by a two-column text of a Greek translation of sermons or treatises by a certain Ephraem, a 4th-century Syrian church leader. Such a practice was common in periods of economic depression or when parchment was scarce. The original writing was scraped from the writing surface and the surface smoothed. Then new compositions could be written on the prepared surface. Using chemicals Tischendorf was able to read much of the erased document.<\/p>\n<p>The manuscript may have been brought from the east to Florence by a learned Greek named Andrew John Lascar in the time of Lorenzo de’Medici. Since Lascar was known as Rhyndacenus (from the river Rhyndacus), he probably came from the region of Phrygia (site of ancient Laodicea). Where the manuscript was prior to this is not known. The Ephraemi manuscript was brought to Italy in the early sixth century, where it became the property of the Medici family. Catherine de’Medici took it to France, where it remains today.<\/p>\n<p>The text of this manuscript is mixed—it is compounded from all the major text types, agreeing frequently with the later koine of Byzantine type, which most scholars regard as the least valuable type of NT text.<\/p>\n<h5>Codex Bezae (D)<\/h5>\n<p>This is a Greek-Latin diglot containing Matthew—Acts, 3 John, with lacunae. Most scholars date it late fourth or early fifth century (c. 400). Some scholars think the codex was produced in either Egypt or North Africa by a scribe whose mother tongue was Latin. Another scholar (D. C. Parker) has argued that it was copied in Beirut, a center of Latin legal studies during the fifth century, where both Latin and Greek were used. Evidently, it was produced by a scribe who knew Latin better than Greek, and then was corrected by several scribes. In any event, the codex somehow came into the hands of Theodore Beza, French scholar and successor to Calvin. Beza gave it to the Cambridge University Library in 1581.<\/p>\n<p>This codex is probably the most controversial of the NT uncials because of its marked independence. Its many additions, omissions, and alterations (especially in Luke and Acts) are the work of a significant theologian. A few earlier manuscripts (P29, P38, P48, and 0171) appear to be precursors to the type of text found in D, which is considered the principal witness of the Western text-type. Thus, Codex Bezae could be a copy of an earlier revised edition. This reviser must have been a scholar who had a propensity for adding historical, biographical, and geographical details. More than anything, he was intent on filling in gaps in the narrative by adding circumstantial details.<\/p>\n<h5>Codex Washingtonianus, or The Freer Gospels (W)<\/h5>\n<p>This codex, dated around 400, has the four Gospels and Acts. It is often referred to as the Freer Gospels—named after its owner, Charles Freer. The codex likely came from the ruins of a monastery near Giza. The handwriting is quite similar to that found in a fifth-century fragment of the book of Enoch found at Akhmim in 1886.<\/p>\n<p>Codex W was copied from a parent manuscript (exemplar) that had been pieced together from several different manuscripts. This is obvious because the textual presentation of W is noticeably variegated and even the stratification of the text is matched by similar variations in paragraphing. The scribe who collated the parent manuscript drew upon various sources to put together his Gospel codex. It is likely that the scribe of the parent manuscript used a text that came from North Africa (the “Western” text) for the first part of Mark, and the scribe of W used manuscripts from Antioch for Matthew and the second part of Luke to fill the gaps in the more ancient manuscript he was copying. Detailed textual analysis reveals the variegated textual stratifications of W, as follows: in Matthew the text is Byzantine; in Mark the text is first Western (1:1–5:30), then Caesarean in Mark 5:31–16:20 (akin to P45); in Luke the text is first Alexandrian (1:1–8:12), then Byzantine. John is more complicated because the first part of John (1:1–5:11), which fills a quire, was the work of a seventh-century scribe who must have replaced a damaged quire. (W<span>s<\/span> designates the work of this scribe.) This first section has a mixture of Alexandrian and Western readings, as does the rest of John.<\/p>\n<h5>Codex 1739<\/h5>\n<p>This tenth-century codex has Acts and the Epistles. The manuscript was discovered at Mt Athos in 1879 by E. von der Goltz. The manuscript has strong textual affinities with P46, B, 1739, Coptic Sahidic, Coptic Boharic, Clement, and Origen. The relationship between P46, B, and 1739 is remarkable because 1739 is a tenth-century manuscript that was copied from a fourth-century manuscript of excellent quality. According to a colophon, the scribe of 1739 for the Pauline Epistles followed a manuscript that came from Caesarea in the library of Pamphilus and that contained an Origenian text. The three manuscripts, P46, B, and 1739, form a clear textual line: from P46 (early second century) to B (early fourth century) to 1739 (tenth century based on fourth century).<\/p>\n<p class=\"h2\" id=\"TheTextoftheNewTestament\">The Text of the New Testament<\/p>\n<p>The original text of the NT is the “published” text—that is, the text as it was in its final edited form and released for circulation in the Christian community. For some books of the NT, there is little difference between the original composition and the published text. After the author wrote or dictated his work, he (or an associate) made the final editorial corrections and then released it for distribution. As is the case for books published in modern times, so in ancient times, the original writing of the author is not always the same as what is published—due to the editorial process. Nonetheless, the author is credited with the final edited text, and the published book is attributed to the author and considered the autograph. This autograph is the original published text. Of course, in this case the autographs do not exist, so scholars have to rely on copies to recover or reconstruct the original wording.<\/p>\n<p>Some scholars think it is impossible to recover the original text of the Greek NT because they have not been able to reconstruct the early history of textual transmission. Other modern scholars are less pessimistic but still quite guarded in affirming the possiblity. And yet others are optimistic because we possess many early manuscripts of excellent quality and because our view of the early period of textual transmission has been getting clearer and clearer.<\/p>\n<p>When we speak of recovering the text of the NT, we are referring to individual books of the NT, not to the entire volume per se, because each book (or group of books—such as the Pauline Epistles) had its own unique history of textual transmission. The earliest extant copy of an entire NT text is the one preserved in Codex Sinaiticus (written about <span>AD<\/span> 375). (Codex Vaticanus lacks the Pastoral Epistles and Revelation.) Prior to the fourth century, the NT was circulated in its various parts: as a single book or a group of books (such as the four Gospels or the Pauline Epistles). Manuscripts from the late first century to the third century have been found with individual books such as Matthew (P1, P77), Mark (P88), Luke (P69), John (P5, 22, 52, 66), Acts (P91), Revelation (P18, 47), or containing groups of books, such as the four Gospels with Acts (P45), the Pauline Epistles (P30, P46, P92), the Petrine Epistles and Jude (P72). Each of the books of the NT has had its own textual history and has been preserved with varying degrees of accuracy. Nonetheless, all of the books were altered from the original state due to the process of manual copying decade after decade and century after century. And the text of each of the books needs to be recovered.<\/p>\n<p>The NT text was affected with many variations in its early history. In the late first and early second century, the oral traditions and the written word existed side by side with equal status—especially with respect to the material of the Gospels. Often, the text was changed by scribes attempting to conform the written message to the oral tradition or attempting to conform one Gospel account to another. By the end of the second century and into the third century, many of the significant variant readings entered into the textual stream.<\/p>\n<p>The early period of textual transmission, however, was not completely marred by textual infidelity and scribal liberty. There were those scribes who copied the text faithfully and reverently—that is, they recognized that they were copying a sacred text written by an apostle. The formalization of canonization did not ascribe this sacredness to the text. Canonization came about as the result of common, historical recognition of the sacredness of various NT books. Certain NT books, such as the four Gospels, Acts, and Paul’s epistles were considered inspired literature from the onset. As such, certain scribes copied them with reverential fidelity.<\/p>\n<p>Other scribes, however, felt free to make “improvements” in the text—either in the interest of doctrine and harmonization or due to the influence of a competitive oral tradition. The manuscripts produced in such a manner created a kind of “popular text”—i.e., an uncontrolled text. (This text type used to be called the “Western text,” but scholars now recognize this as a misnomer.)<\/p>\n<p>During the second century, there were a few men who produced recensions of the NT text. According to Eusebius, Theodotus (and his followers) altered the text for their own purposes. In the middle of the second century, Marcion expunged his copies of the Gospel according to Luke of all references to the Jewish background of Jesus, and Tatian’s harmony of the Gospels contains several textual alterations that gave support to ascetic views. And yet another recendor created the D-type text for the Gospels and Acts. This theologically minded redactor, living in the late second or third century, created a text that had short-lived popularity. Three third-century papyri, P29, P38, P48, each containing a portion from the book of Acts, may be precursors to the D-type text in Acts. But there are other papyri containing portions of Acts that provide even earlier testimony to a purer form of Acts—namely, P45 (c. 150) and P91 (c. 200), thereby showing that the D-type text of Acts did not necessarily antedate the purer form.<\/p>\n<p>Besides these endeavors—which are all noted for creating textual impurities—there was no recension of the NT text in the second century. Rather, it was a period in which there were scribes who exercised freedom in copying and those who demonstrated acumen. The manuscripts produced by the latter are those that come closest to preserving the original text. A prime example of an accurate late-second-century manuscript is P75.<\/p>\n<p>It is a well-known fact that the text produced by the scribe of P75 is a very accurate manuscript. It is also well-known that P75 was the kind of manuscript used in formulating Codex Vaticanus—the readings of P75 and B are remarkably similar. Prior to the discovery of P75, certain scholars thought Codex Vaticanus was the work of a fourth-century recension; others (chiefly Hort) thought it must trace back to a very early and accurate copy. Hort said that Codex Vaticanus preserves “not only a very ancient text, but a very pure line of a very ancient text” (Westcott and Hort, <em>The<\/em> <em>Introduction to the New Testament in the Original Greek,<\/em> pp 250–51). P75 appears to have shown that Hort was right.<\/p>\n<p>Prior to the discovery of P75, many textual scholars were convinced that the second- and third-century papyri displayed a text in flux, a text characterized only by individual independence. The Chester Beatty Papyrus, P45, and the Bodmer Papyri, P66 and P72 (in 2 Peter and Jude), show this kind of independence. Scholars thought that scribes at Alexandria must have used several such texts to produce a good recension—as is exhibited in Codex Vaticanus. But we now know that Codex Vaticanus was not the result of a scholarly recension, resulting from editorial selection across the various textual histories. Rather, it is now quite clear that Codex Vaticanus was simply a copy (with some modifications) of a manuscript much like P75, not a fourth-century recension.<\/p>\n<p>Some scholars may point out that this does not automatically mean that P75 and B represent the original text. What it does mean, they say, is that we have a second-century manuscript showing great affinity with a fourth-century manuscript whose quality has been highly esteemed. But various scholars have demonstrated that there was no Alexandrian recension before the time of P75 (late second century) and B (early fourth) and that both these manuscripts represent a relatively pure form of preservation of a relatively pure line of descent from the original text.<\/p>\n<p>The current view about the early text is that certain scribes in Alexandria and\/or scribes familiar with Alexandrian scriptoral practices (perhaps those in Oxyrhynchus) were probably responsible for maintaining a relatively pure text throughout the second, third, and fourth centuries. The Alexandrian scribes, associated with or actually employed by the scriptorium of the great Alexandrian library and\/or members of the scriptorium associated with the catechetical school at Alexandria (called the <em>Didaskelion<\/em>), were trained philologists, grammarians, and textual critics. Their work on the NT was not recensional—that is, it was not an organized emendation of the text. Rather, the work of purification and preservation was probably done here and there by various individuals trained in text criticism. This is apparent in the production of P66, which contains the Gospel of John. This manuscript was probably produced in an Egyptian scriptorium by a novice scribe who made many blunders, which were subsequently corrected by another scribe working in the same scriptorium. The first text produced by the novice could be classified as being very “free,” but the corrected text is far more accurate. (See the discussion on this manuscript above.)<\/p>\n<p>What appears to have happened with the copying of the NT text in the early period in Egypt has been poignantly characterized by Zuntz. He said that when a book was immensely popular (such as Homer’s <em>Iliad<\/em> and <em>Odyssey,<\/em> or Plato’s writings), it was copied with wild enthusiasm by novice and scholar alike. But when grammarians and scribes got ahold of it, they tried to rid it of textual corruption. In the process, however, they may have obliterated some authentic readings, but not many. Thus, the popular text (also known as the “Western text”) could have preserved the original wording in some cases. The popular or free kind of text is displayed in several third-century manuscripts: P9, P37, P40, P45, P72, and P78.<\/p>\n<p>In brief, this popular text is usually displayed in any kind of manuscript that was not produced by Alexandrian influences. This text, given to independence, is not as trustworthy as the Alexandrian text type. But because the Alexandrian text is known as a polished text, the popular text sometimes preserved the original wording. When a variant reading has the support of “Western” and Alexandrian texts, it is very likely original; but when the two are divided, the Alexandrian witnesses more often preserve the original wording.<\/p>\n<p>One dilemma still remains for some textual critics. They cannot explain how a P75\/B-type text coexisted with a Western-type text in the second century. All that can be said is that the Western text generally appears to be inferior to the P75\/B-type text. Of course, this kind of judgment troubles certain scholars, who point out that the esteem given to B and P75 is based on a subjective appreciation of the kind of text they contain (as over against the Western text) rather than on any kind of theoretical reconstruction of the early transmission of the text. This same subjective estimation was at work when Westcott and Hort decided that B was intrinsically superior to D (see their <em>Introduction,<\/em> pp 32–42). Yet the praxis of textual criticism time and again demonstrates that the P75\/B-type text is intrinsically superior to the Western text.<\/p>\n<p>In the final analysis, the manuscripts that represent a pure preservation of the original text are usually those called “Alexandrian.” Some scholars, such as Bruce Metzger, have called the earlier manuscripts “protoAlexandrian,” for they (or manuscripts like them) are thought of as being used to compose an Alexandrian-type text. However, this is looking at things from the perspective of the fourth century. We should look at things from the second century onward and then compare fourth-century manuscripts to those of the second. The second-century manuscripts could still be called “Alexandrian” in the sense that they were produced under Alexandrian influences. Perhaps a distinguishing terminology could be “early Alexandrian” (pre-Constantine) and “later Alexandrian” (post-Constantine). Manuscripts designated as “early Alexandrian” would generally be purer, less editorialized. Manuscripts designated “later Alexandrian” would display editorialization, as well as the influence of other textual traditions.<\/p>\n<p>The “early Alexandrian” text is reflected in many second- and third-century manuscripts. On the top of the list is P75 (c. 175), the work of a competent and careful scribe. Not far behind in quality is P4+P64+P67 (c. 150), the work of an excellent copyist. Other extremely good copies are P1 (c. 200), P20 (early third century), P23 (c. 200), P27 (third century), P28 (third century), P32 (c. 150), P39 (third century), P46 (c. 125), P65 (third century), P66 (in its corrected form—P66<span>c<\/span>; c. 150), P70 (third century), P77 (c. 150), P87 (c. 125), P90 (c. 175), and P91 (c. 200). Several of these manuscripts have been placed in the “strict” category by textual critics Kurt and Barbara Aland—that is, they exhibit “strict” scribal control and therefore are accurate copies of an exemplar, if not the original. These manuscripts are P1, P23, P35, P37, P39, P64\/67, P65, P70, and P75.<\/p>\n<p>The “later Alexandrian” text, which displays editorial polishing, is exhibited in a few manuscripts, such as א (fourth century), T (fifth century), ע (seventh century), L (eighth century), 33 (ninth century), 1739 (a tenth-century manuscript copied from a fourth-century Alexandrian manuscript much like P46), and 579 (13th century). Beginning in the fifth century, Byzantine-type manuscripts began to make their influence in Egypt. Some manuscripts dated around 400 that came from Egypt clearly reflect this influence; Codex Alexandrinus (A) is probably the best example. Other Egyptian manuscripts of this era, such as Codex Sinaiticus (א) and Codex Washingtonianus (W) display large-scale harmonization, which cannot be directly linked to any kind of recension.<\/p>\n<p>At the end of the third century, another kind of Greek text came into being and then grew in popularity until it became the dominant text-type throughout Christendom. This is the text-type first instigated by Lucian of Antioch, according to Jerome (in his introduction to his Latin translation of the Gospels). Lucian’s text was a definite recension (i.e., a purposely created edition)—as opposed to the Alexandrian text-type that came about as the result of a process wherein the Alexandrian scribes, upon comparing many manuscripts, attempted to preserve the best text—thereby serving more as textual critics than editors. Of course, the Alexandrians did do some editing—such as we would call copy-editing. The Lucianic text is the outgrowth and culmination of the popular text; it is characterized by smoothness of language, which is achieved by the removal of obscurities and awkward grammatical constructions and by the conflation of variant readings. Lucian (and\/or his associates) must have used many different kinds of manuscripts of varying qualities to produce a harmonized, edited NT text. The kind of editorial work that went into the Lucianic text is what we would call substantive editing.<\/p>\n<p>Lucian’s text was produced prior to the Diocletian persecution (c. 303), during which time many copies of the NT were confiscated and destroyed. Not long after this period of devastation, Constantine came to power and then recognized Christianity as the state religion. There was, of course, a great need for copies of the NT to be made and distributed to churches throughout the Mediterranean world. It was at this time that Lucian’s text began to be propagated by bishops going out from the Antiochan school to churches throughout the East, taking the text with them. Lucian’s text soon became the standard text of the Eastern church and formed the basis for the Byzantine text—and is thus the ultimate authority for the Textus Receptus.<\/p>\n<p>While Lucian was forming his recension of the NT text, the Alexandrian text was taking on its final shape. As was mentioned earlier, the formation of the Alexandrian text-type was the result of a process (as opposed to a single editorial recension). The formation of the Alexandrian text involved minor textual criticism (i.e., selecting variant readings among various manuscripts) and copyediting (i.e., producing a readable text). There was far less tampering with the text in the Alexandrian text-type than in the Lucian, and the underlying manuscripts for the Alexandrian text-type were superior to those used by Lucian. Perhaps Hesychius was responsible for giving the Alexandrian text its final shape, and Athanasius of Alexandria may have been the one who made this text the archetypal text for Egypt.<\/p>\n<p>As the years went by, there were fewer and fewer Alexandrian manuscripts produced, and more and more Byzantine manuscripts manufactured. Very few Egyptians continued to read Greek (with the exception of those in St Catherine’s Monastery, the site of the discovery of Codex Sinaiticus), and the rest of the Mediterranean world turned to Latin. It was only those in the Greek-speaking churches in Greece and Byzantium that continued to make copies of the Greek text. For century after century—from the 6th to the 14th—the great majority of NT manuscripts were produced in Byzantium, all bearing the same kind of text. When the first Greek NT was printed (c. 1525), it was based on a Greek text that Erasmus had compiled, using a few late Byzantine manuscripts. This printed text, with minor revisions, became the Textus Receptus.<\/p>\n<p>Beginning in the 17th century, earlier manuscripts began to be discovered—manuscripts with a text that differed from that found in the Textus Receptus. Around 1630, Codex Alexandrinus was brought to England. An early fifth-century manuscript, containing the entire NT, it provided a good, early witness to the NT text (it is an especially good witness to the original text of Revelation). Two hundred years later, a German scholar named Constantin von Tischendorf discovered Codex Sinaiticus in St Catherine’s Monastery (located near Mt Sinai). The manuscript, dated around <span>AD<\/span> 360, is one of the two oldest vellum (treated animal hide) manuscripts of the Greek NT. The earliest vellum manuscript, Codex Vaticanus, had been in the Vatican’s library since at least 1481, but it had not been made available to scholars until the middle of the 19th century. This manuscript, dated slightly earlier (<span>AD<\/span> 350) than Codex Sinaiticus, had both the OT and NT in Greek, excluding the last part of the NT (Hebrews 9:15 to Revelation 22:21 and the Pastoral Epistles). A hundred years of textual criticism has determined that this manuscript is one of the most accurate and reliable witnesses to the original text.<\/p>\n<p>Other early and important manuscripts were discovered in the 19th century. Through the tireless labors of men like Constantin von Tischendorf, Samuel Tregelles, and F. H. A. Scrivener, manuscripts such as Codex Ephraemi Rescriptus, Codex Zacynthius, and Codex Augiensis were deciphered, collated, and published.<\/p>\n<p>As the various manuscripts were discovered and made public, certain scholars labored to compile a Greek text that would more closely represent the original text than did the Textus Receptus. Around 1700 John Mill produced an improved Textus Receptus, and in the 1730s Johannes Albert Bengel (known as the father of modern textual and philological studies in the NT) published a text that deviated from the Textus Receptus according to the evidence of earlier manuscripts.<\/p>\n<p>In the 1800s certain scholars began to abandon the Textus Receptus. Karl Lachman, a classical philologist, produced a fresh text (in 1831) that represented the fourth-century manuscripts. Samuel Tregelles (self-taught in Latin, Hebrew, and Greek), laboring throughout his entire lifetime, concentrated all of his efforts in publishing one Greek text (which came out in six parts, from 1857 to 1872). As is stated in the introduction to this work, Tregelles’s goal was “to exhibit the text of the NT in the very words in which it has been transmitted on the evidence of ancient authority.” Henry Alford also compiled a Greek text based upon the best and earliest manuscripts. In his preface to <em>The Greek New Testament<\/em> (a multivolume commentary on the Greek NT, published in 1849), Alford said he labored for the “demolition of the unworthy and pedantic reverence for the received text, which stood in the way of all chance of discovering the genuine word of God.”<\/p>\n<p>During this same era, Tischendorf was devoting a lifetime of labor to discovering manuscripts and producing accurate editions of the Greek NT. In a letter to his fiancé he wrote, “I am confronted with a sacred task, the struggle to regain the original form of the NT.” In fulfillment of his desire, he discovered Codex Sinaiticus, deciphered the palimpsest Codex Ephraemi Rescriptus, collated countless manuscripts, and produced several editions of the Greek NT (the eighth edition is considered the best).<\/p>\n<p>Aided by the work of the previous scholars, two British men, Brooke Westcott and Fenton Hort, worked together for 28 years to produce a volume entitled <em>The New Testament in the Original Greek<\/em> (1881). Along with this publication, they made known their theory (which was chiefly Hort’s) that Codex Vaticanus and Codex Sinaiticus (along with a few other early manuscripts) represented a text that most closely replicated the original writing. They called this text the Neutral Text. (According to their studies, the Neutral Text described certain manuscripts that had the least amount of textual corruption.) This is the text that Westcott and Hort relied upon for compiling their volume.<\/p>\n<p>The 19th century was a fruitful era for the recovery of the Greek NT; the 20th century, no less so. Those living in the 20th century have witnessed the discovery of the Oxyrhynchus Papyri, the Chester Beatty Papyri, and the Bodmer Papyri. To date, there are nearly 100 papyri containing portions of the NT—several of which date from the late first century to the early fourth century. These significant discoveries, providing scholars with many ancient manuscripts, have greatly enhanced the effort to recover the original wording of the NT.<\/p>\n<p>At the beginning of the 20th century, Eberhard Nestle used the best editions of the Greek NT produced in the 19th century to compile a text that represented the majority consensus. The work of making new editions was carried on by his son for several years, and then came under the care of Kurt Aland. The latest edition (the 27th) of Nestle-Aland’s <em>Novum Testamentum Graece<\/em> appeared in 1993. The same Greek text appears in another popular volume published by the United Bible Societies, called the <em>Greek New Testament<\/em> (fourth edition). Aland has argued that the Nestle-Aland text, 27th edition (NA<span>27<\/span>), comes closer to the original text of the NT than did Tischendorf or Westcott and Hort. And in several writings he intimates that NA<span>27<\/span> may very well be the original text. Though few, if any, scholars would agree with this, the 27th edition of the Nestle-Aland text is regarded by many as representing the latest and best in textual scholarship.<\/p>\n<h5>New Testament Textual Criticism<\/h5>\n<p>Textual critics working with ancient literature universally acknowledge the supremacy of earlier manuscripts over later ones. Textual critics not working with the NT would love to have the same kind of early witnesses that biblical scholars possess. In fact, many of them work with manuscripts written 1,000 years after the autographs were composed! We all marvel that the Dead Sea Scrolls have provided a text that is nearly 800 years closer to the originals than the Masoretic manuscripts, and yet many of the Dead Sea manuscripts are still over 600 to 800 years removed from the time of original composition. NT textual critics have a great advantage!<\/p>\n<p>The 19th-century NT textual scholars—such as Lachmann, Tregelles, Tischendorf, Westcott and Hort—worked on the basis that the earliest witnesses are the best witnesses. Some textual scholars have continued this line of recovery using the testimony of the earlier witnesses. But many textual scholars since the time of Westcott and Hort have been less inclined to produce editions based on the theory that the earliest reading is the best. Most present-day textual critics are more inclined to endorse the maxim: the reading that is most likely original is the one that best explains the variants.<\/p>\n<p>This maxim (or “canon” as it is sometimes called), as good as it is, produces conflicting results. For example, two scholars, using this same principle to examine the same variant unit, will not agree. One will argue that one variant was produced by a copyist attempting to emulate the author’s style; the other will claim the same variant has to be original because it accords with the author’s style. One will argue that one variant was produced by an orthodox scribe attempting to rid the text of a reading that could be used to promote heterodoxy or heresy; another will claim that the same variant has to be original because it is orthodox and accords with Christian doctrine (thus a heterodox or heretical scribe must have changed it). Furthermore, this principle allows for the possibility that the reading selected for the text can be taken from any manuscript of any date. This can lead to subjective eclecticism.<\/p>\n<p>Modern textual scholars have attempted to temper the subjectivism by employing a method called “reasoned eclecticism.” This kind of eclecticism applies a combination of internal and external considerations, whereby the character of the variants is evaluated in light of the manuscripts’ evidence and vice versa. This is supposed to produce a balanced view and serve as a check against purely subjective tendencies.<\/p>\n<p>The Alands favor the same kind of approach, calling it the local-genealogical method, which is defined as follows:<\/p>\n<blockquote><p>It is impossible to proceed from the assumption of a manuscript stemma, and on the basis of a full review and analysis of the relationships obtaining among the variety of interrelated branches in the manuscript tradition, to undertake a recension of the data as one would do with other Greek texts. Decisions must be made one by one, instance by instance. This method has been characterized as eclecticism, but wrongly so. After carefully establishing the variety of readings offered in a passage and the possibilities of their interpretation, it must always then be determined afresh on the basis of external and internal criteria which of these readings (and frequently they are quite numerous) is the original, from which the others may be regarded as derivative. From the perspective of our present knowledge, this “local-genealogical” method (if it must be given a name) is the only one which meets the requirements of the NT textual tradition. (Introduction to <em>Novum Testamentum Graece,<\/em> 26th edition)<\/p><\/blockquote>\n<p>The “local-genealogical” method assumes that for any given variation unit any manuscript (or manuscripts) may have preserved the original text. Applying this method produces an extremely uneven documentary presentation of the text. Anyone studying the critical apparatus of NA<span>27<\/span> will detect that there is not an even documentary presentation. The eclecticism is dispersed throughout the text.<\/p>\n<p>“Reasoned eclecticism” and\/or the “local-genealogical” method tend to give priority to internal evidence over external evidence. But it has to be the other way around if we are going to recover the original text. This was Westcott and Hort’s opinion. With respect to their compilation of <em>The New Testament in the Original Greek,<\/em> Hort wrote, “Documentary evidence has been in most cases allowed to confer the place of honour against internal evidence” (<em>The Introduction to the New Testament in the Original Greek,<\/em> p 17).<\/p>\n<p>In this respect, Westcott and Hort need to be revived. Earnest Colwell was of the same mind when he wrote “Hort Redivivus: A Plea and a Program.” Colwell decried the growing tendency to rely entirely on the internal evidence of readings, without serious consideration of documentary evidence. He called upon scholars to make an attempt to reconstruct a history of the manuscript tradition. The abundance of manuscripts—several of which are very early—will aid scholars in this ongoing task.<\/p>","summary_ro":"BIBLE*, Manuscripts and Text of the (New Testament) Copies of the NT books produced by scribes and editions made from these copies. In the centuries prior to the simultaneous-multiple production of copies via dictation (wherein many scribes in a scriptorium transcribed a text dictated to them by one reader), all manuscript copies were made singly—each scribe producing a copy from an exemplar. Prior to the 15th century, when Johannes Gutenberg invented movable type for the printing press, all ...","summary_en":"BIBLE*, Manuscripts and Text of the (New Testament) Copies of the NT books produced by scribes and editions made from these copies. In the centuries prior to the simultaneous-multiple production of copies via dictation (wherein many scribes in a scriptorium transcribed a text dictated to them by one reader), all manuscript copies were made singly—each scribe producing a copy from an exemplar. Prior to the 15th century, when Johannes Gutenberg invented movable type for the printing press, all ...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":29972,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Second Letter of Peter","title_en":"Second Letter of Peter","content_ro":"<h3>PETER, S<span>econd Letter of<\/span><\/h3>\n<p>The second, general epistle authored by Peter.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, Destination<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The author is clearly identified in 1:1 as Simon Peter, one of the 12 apostles chosen by Jesus. However, two things should be noted. First, its style differs markedly from that of 1 Peter. Second, because 2 Peter is obviously a later work (see Date below) and incorporates Jude in abstract, it is possible that a trusted coworker (e.g., John Mark) put together Peter’s final concerns, incorporating an abstract of Jude’s epistle after Peter’s death. Thus, 2 Peter is the final words of Peter, a type of posthumous testament directing the church in the postapostolic age. It is also possible that Peter was the author behind this work, but not the writer, as was suggested in the section on “Author” for the First Epistle. As such, the epistle could have been prepared by someone other than Silas (as was done for Peter’s first epistle) and therefore would explain the difference in style between the two epistles. Furthermore, the actual written document may have been published posthumously.<\/p>\n<p class=\"h2\" id=\"DateOriginDestination\">Date, Origin, Destination<\/p>\n<p>Tradition tells us that Peter was martyred about <span>AD<\/span> 64 in Rome. If that is so, this work was probably written in Rome before <span>AD<\/span> 70 (before his last teaching was forgotten) and after <span>AD<\/span> 60 (the earliest date when Peter might have known Paul’s letters). Furthermore, it was written after Jude, for 2 Peter 2 incorporates a shortened form of Jude. The Roman place of origin also accounts for 1 Clement’s apparent knowledge of 2 Peter in <span>AD<\/span> 96, the earliest use of the letter. If 3:1 refers to the same churches mentioned in 1 Peter, then the letter is destined for northeastern Asia Minor. The group of churches includes some to which Paul wrote letters (3:15). But the churches could just as well be all the churches, to whom Peter was sending a general message.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>In a context of many attractive libertine cults, the church was constantly in danger from teachers promoting immorality. Corinth certainly had similar problems, and Romans 6 may show that Paul was aware of a like misuse of his teaching that had reached Rome. Paul’s declaration that Christians are free from the law (see Gal 3–5) always carried the danger that instead of yielding to the Spirit, people would yield to their fallen desires, ignoring Paul’s warning that those who did such things would not inherit the kingdom of God. This tendency in the early church seems to lie behind 2 Peter.<\/p>\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>As 1:12-15 makes clear, the letter is a testament, a final reminder of truth written in the face of the divisions caused by false teachers. It is one final attempt to stabilize the church.<\/p>\n<p>Three main theological themes stand out: (1) a call to Christian virtue and faithfulness and to the apostolic tradition on which the church had been founded; (2) a basing of this call on the exalted status of Jesus Christ and his return in judgment, making all other goals of life irrelevant; and (3) an apocalyptic denunciation of those who had compromised with the world and were therefore living with a sub-Christian ethic.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Greeting (1:1-2)<\/h5>\n<p>The greeting stresses the authority both of Peter and of his teaching by using the title “apostle,” and solidarity with his readers by including the word “servant” and mentioning “a faith of equal standing” with respect to the readers.<\/p>\n<h5>Call to Virtue (1:3-21)<\/h5>\n<p>God has already acted to call Christians to himself. He has, by sovereign grace, given them all that is needed to truly live in a godly manner. And he has set fantastic promises before them. They must not allow themselves to be caught again in the moral morass of the world, for it was God’s purpose in saving them to enable them to escape from this trap. Instead, they should become like Christ (“participate in the divine nature”) and must therefore grow in Christian virtue. If they fail in this growth, they miss God’s promises, but zealousness to move forward will confirm their election and their future in heaven (1:3-11).<\/p>\n<p>Since Peter was about to die, as Jesus predicted (cf. Jn 21:18-19), he wanted to give his readers a final word of encouragement. Peter’s encouragement was important for two reasons. First, he was truly an eyewitness of Christ’s glory (i.e., the Transfiguration, an event that must have deeply impressed Peter, but is cited here because it revealed the glory, power, and authority of Jesus and bound the OT and NT together). Unlike the false teachers, his tradition is based on what God really did, not on mere speculation. Second, his experience confirms OT prophecy. Like Peter and his followers in the apostolic tradition, the OT prophets were inspired by the Holy Spirit. Thus, the Spirit alone gives the true interpretation, and the idiosyncratic interpretations of the false teachers are therefore wrong (2 Pt 1:12-21).<\/p>\n<h5>Denunciation of False Teachers (2:1-22)<\/h5>\n<p>Christians need to be encouraged to stand firm in virtue because there have always been false teachers in the church who twist the OT Scriptures to support their own behavior. One cannot be sure exactly who these teachers were, but some of their actions are clear. First, they were libertine in their morals, probably twisting Paul’s teaching on freedom from the law to support their actions (cf. 3:15; 1 Cor 6:12-20 shows a similar problem in Corinth). Second, they were forming groups loyal to themselves, exploiting these people and leading them into sin (cf. 1 Cor 1–3 for another example of building splinter groups). Third, they were teaching about angelic and demonic powers, some of which they were cursing, which revealed a general disrespect for authority (2 Pt 2:10; cf. Col 2:8). Fourth, while ultimately sectarian, they were still celebrating the Lord’s Supper (which at that time was still a common meal, as it would be for another century) with the church and thus defiling the whole celebration (2 Pt 2:13).<\/p>\n<p>Peter’s great concern is that these people are sectarian. (“Destructive heresies” refers to groups split from the church, not to doctrinal differences, which is the meaning “heresy” took centuries later.) These teachers formed groups marked by their immoral behavior. They denied the authority of Christ, even though he once bought them out of sin. They denied Christ by rejecting his clear teaching against greed and immorality, and led others in their wake, making the whole Christian faith disreputable before the world. Their motivation was greed, and their predicted destiny was judgment, although it might not be apparent to those unfamiliar with the Scriptures.<\/p>\n<p>This judgment is sure, as OT examples of the judgment of immoral persons (along with the salvation of the righteous) show: for example, of angels (Gn 6:1-4), of the people of Noah’s day (vv 5-22), and of Sodom (chs 18–19). In each case God delivered the few righteous individuals, even though he severely judged the evil majority; this encouraged the readers to be righteous like Noah and Lot. Furthermore, the readers might identify with Lot in their own distress at the immorality going on in their church (2 Pt 2:4-10; cf. Jude 1:6-7).<\/p>\n<p>Like those judged in the OT, these false teachers were both proud and ignorant, cursing spiritual powers they did not really understand (probably demonic powers, for Peter was following Jude, who drew on a tradition from the Assumption of Moses). Even angels, who know far more than these teachers do and are more powerful, are not so disrespectful. Even Satan is to be spoken of with respect, according to Scripture. The teachers were not only proud but were also immoral and greedy, even at the Lord’s Table (“reveling in their pleasures while they feast with you,” 2 Pt 2:13). They claimed to teach freedom but were themselves ensnared in desire, so their words were empty. Their teaching seemed impressive, but it was all sound and wind. Because they had returned to evil after experiencing freedom from sin in Christ, they became worse off than if they had never heard the gospel. They were like dogs (cf. Prv 26:11) or like pigs (2:11-22; cf. Jude 1:8-13).<\/p>\n<h5>Warning of Coming Judgment (3:1-16)<\/h5>\n<p>Both the OT and Jesus himself speak of coming judgment. The false teachers may scoff at the idea, but the story of Noah shows that God does eventually judge. God judged the world in Genesis by water (the very water from which he once separated land in Gn 1); he will judge again, but this time by fire (2 Pt 3:1-7).<\/p>\n<p>Judgment has not yet fallen, because God is wonderfully patient; time does not have the same meaning for him as for humans. The scoffing of the false teachers simply reveals their ignorance of God. And they also do not know God’s motives for his seeming delay—that is, that God wants to forgive people, not condemn them. He takes no pleasure in sending people to hell but wills that everyone be saved; not everyone, however, will accept God’s offer, and eventually his judgment will come and the universe will be burned. All that is now visible is transitory (3:8-10).<\/p>\n<p>Therefore, Christians ought to live holy lives, preparing for the new and permanent world God has promised them, instead of indulging in the desires of this temporary, perishing world as the false teachers do (3:11-16; cf. Jude 1:20-21).<\/p>\n<h5>Closing (3:17-18)<\/h5>\n<p>In closing, Peter exhorts Christians to be on guard against false teaching. Instead of copying the life of the false teachers, they are to imitate the life of Jesus. A doxology to Christ ends the letter.<\/p>\n<p><em>See also<\/em> Peter, The Apostle.<\/p>","content_en":"<h3>PETER, S<span>econd Letter of<\/span><\/h3>\n<p>The second, general epistle authored by Peter.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, Destination<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The author is clearly identified in 1:1 as Simon Peter, one of the 12 apostles chosen by Jesus. However, two things should be noted. First, its style differs markedly from that of 1 Peter. Second, because 2 Peter is obviously a later work (see Date below) and incorporates Jude in abstract, it is possible that a trusted coworker (e.g., John Mark) put together Peter’s final concerns, incorporating an abstract of Jude’s epistle after Peter’s death. Thus, 2 Peter is the final words of Peter, a type of posthumous testament directing the church in the postapostolic age. It is also possible that Peter was the author behind this work, but not the writer, as was suggested in the section on “Author” for the First Epistle. As such, the epistle could have been prepared by someone other than Silas (as was done for Peter’s first epistle) and therefore would explain the difference in style between the two epistles. Furthermore, the actual written document may have been published posthumously.<\/p>\n<p class=\"h2\" id=\"DateOriginDestination\">Date, Origin, Destination<\/p>\n<p>Tradition tells us that Peter was martyred about <span>AD<\/span> 64 in Rome. If that is so, this work was probably written in Rome before <span>AD<\/span> 70 (before his last teaching was forgotten) and after <span>AD<\/span> 60 (the earliest date when Peter might have known Paul’s letters). Furthermore, it was written after Jude, for 2 Peter 2 incorporates a shortened form of Jude. The Roman place of origin also accounts for 1 Clement’s apparent knowledge of 2 Peter in <span>AD<\/span> 96, the earliest use of the letter. If 3:1 refers to the same churches mentioned in 1 Peter, then the letter is destined for northeastern Asia Minor. The group of churches includes some to which Paul wrote letters (3:15). But the churches could just as well be all the churches, to whom Peter was sending a general message.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>In a context of many attractive libertine cults, the church was constantly in danger from teachers promoting immorality. Corinth certainly had similar problems, and Romans 6 may show that Paul was aware of a like misuse of his teaching that had reached Rome. Paul’s declaration that Christians are free from the law (see Gal 3–5) always carried the danger that instead of yielding to the Spirit, people would yield to their fallen desires, ignoring Paul’s warning that those who did such things would not inherit the kingdom of God. This tendency in the early church seems to lie behind 2 Peter.<\/p>\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>As 1:12-15 makes clear, the letter is a testament, a final reminder of truth written in the face of the divisions caused by false teachers. It is one final attempt to stabilize the church.<\/p>\n<p>Three main theological themes stand out: (1) a call to Christian virtue and faithfulness and to the apostolic tradition on which the church had been founded; (2) a basing of this call on the exalted status of Jesus Christ and his return in judgment, making all other goals of life irrelevant; and (3) an apocalyptic denunciation of those who had compromised with the world and were therefore living with a sub-Christian ethic.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Greeting (1:1-2)<\/h5>\n<p>The greeting stresses the authority both of Peter and of his teaching by using the title “apostle,” and solidarity with his readers by including the word “servant” and mentioning “a faith of equal standing” with respect to the readers.<\/p>\n<h5>Call to Virtue (1:3-21)<\/h5>\n<p>God has already acted to call Christians to himself. He has, by sovereign grace, given them all that is needed to truly live in a godly manner. And he has set fantastic promises before them. They must not allow themselves to be caught again in the moral morass of the world, for it was God’s purpose in saving them to enable them to escape from this trap. Instead, they should become like Christ (“participate in the divine nature”) and must therefore grow in Christian virtue. If they fail in this growth, they miss God’s promises, but zealousness to move forward will confirm their election and their future in heaven (1:3-11).<\/p>\n<p>Since Peter was about to die, as Jesus predicted (cf. Jn 21:18-19), he wanted to give his readers a final word of encouragement. Peter’s encouragement was important for two reasons. First, he was truly an eyewitness of Christ’s glory (i.e., the Transfiguration, an event that must have deeply impressed Peter, but is cited here because it revealed the glory, power, and authority of Jesus and bound the OT and NT together). Unlike the false teachers, his tradition is based on what God really did, not on mere speculation. Second, his experience confirms OT prophecy. Like Peter and his followers in the apostolic tradition, the OT prophets were inspired by the Holy Spirit. Thus, the Spirit alone gives the true interpretation, and the idiosyncratic interpretations of the false teachers are therefore wrong (2 Pt 1:12-21).<\/p>\n<h5>Denunciation of False Teachers (2:1-22)<\/h5>\n<p>Christians need to be encouraged to stand firm in virtue because there have always been false teachers in the church who twist the OT Scriptures to support their own behavior. One cannot be sure exactly who these teachers were, but some of their actions are clear. First, they were libertine in their morals, probably twisting Paul’s teaching on freedom from the law to support their actions (cf. 3:15; 1 Cor 6:12-20 shows a similar problem in Corinth). Second, they were forming groups loyal to themselves, exploiting these people and leading them into sin (cf. 1 Cor 1–3 for another example of building splinter groups). Third, they were teaching about angelic and demonic powers, some of which they were cursing, which revealed a general disrespect for authority (2 Pt 2:10; cf. Col 2:8). Fourth, while ultimately sectarian, they were still celebrating the Lord’s Supper (which at that time was still a common meal, as it would be for another century) with the church and thus defiling the whole celebration (2 Pt 2:13).<\/p>\n<p>Peter’s great concern is that these people are sectarian. (“Destructive heresies” refers to groups split from the church, not to doctrinal differences, which is the meaning “heresy” took centuries later.) These teachers formed groups marked by their immoral behavior. They denied the authority of Christ, even though he once bought them out of sin. They denied Christ by rejecting his clear teaching against greed and immorality, and led others in their wake, making the whole Christian faith disreputable before the world. Their motivation was greed, and their predicted destiny was judgment, although it might not be apparent to those unfamiliar with the Scriptures.<\/p>\n<p>This judgment is sure, as OT examples of the judgment of immoral persons (along with the salvation of the righteous) show: for example, of angels (Gn 6:1-4), of the people of Noah’s day (vv 5-22), and of Sodom (chs 18–19). In each case God delivered the few righteous individuals, even though he severely judged the evil majority; this encouraged the readers to be righteous like Noah and Lot. Furthermore, the readers might identify with Lot in their own distress at the immorality going on in their church (2 Pt 2:4-10; cf. Jude 1:6-7).<\/p>\n<p>Like those judged in the OT, these false teachers were both proud and ignorant, cursing spiritual powers they did not really understand (probably demonic powers, for Peter was following Jude, who drew on a tradition from the Assumption of Moses). Even angels, who know far more than these teachers do and are more powerful, are not so disrespectful. Even Satan is to be spoken of with respect, according to Scripture. The teachers were not only proud but were also immoral and greedy, even at the Lord’s Table (“reveling in their pleasures while they feast with you,” 2 Pt 2:13). They claimed to teach freedom but were themselves ensnared in desire, so their words were empty. Their teaching seemed impressive, but it was all sound and wind. Because they had returned to evil after experiencing freedom from sin in Christ, they became worse off than if they had never heard the gospel. They were like dogs (cf. Prv 26:11) or like pigs (2:11-22; cf. Jude 1:8-13).<\/p>\n<h5>Warning of Coming Judgment (3:1-16)<\/h5>\n<p>Both the OT and Jesus himself speak of coming judgment. The false teachers may scoff at the idea, but the story of Noah shows that God does eventually judge. God judged the world in Genesis by water (the very water from which he once separated land in Gn 1); he will judge again, but this time by fire (2 Pt 3:1-7).<\/p>\n<p>Judgment has not yet fallen, because God is wonderfully patient; time does not have the same meaning for him as for humans. The scoffing of the false teachers simply reveals their ignorance of God. And they also do not know God’s motives for his seeming delay—that is, that God wants to forgive people, not condemn them. He takes no pleasure in sending people to hell but wills that everyone be saved; not everyone, however, will accept God’s offer, and eventually his judgment will come and the universe will be burned. All that is now visible is transitory (3:8-10).<\/p>\n<p>Therefore, Christians ought to live holy lives, preparing for the new and permanent world God has promised them, instead of indulging in the desires of this temporary, perishing world as the false teachers do (3:11-16; cf. Jude 1:20-21).<\/p>\n<h5>Closing (3:17-18)<\/h5>\n<p>In closing, Peter exhorts Christians to be on guard against false teaching. Instead of copying the life of the false teachers, they are to imitate the life of Jesus. A doxology to Christ ends the letter.<\/p>\n<p><em>See also<\/em> Peter, The Apostle.<\/p>","summary_ro":"PETER, Second Letter of The second, general epistle authored by Peter. Preview • Author • Date, Origin, Destination • Background • Purpose and Theological Teaching • Content Author The author is clearly identified in 1:1 as Simon Peter, one of the 12 apostles chosen by Jesus. However, two things should be noted. First, its style differs markedly from that of 1 Peter. Second, because 2 Peter is obviously a later work (see Date below) and incorporates Jude in abstract, it is possible that a tru...","summary_en":"PETER, Second Letter of The second, general epistle authored by Peter. Preview • Author • Date, Origin, Destination • Background • Purpose and Theological Teaching • Content Author The author is clearly identified in 1:1 as Simon Peter, one of the 12 apostles chosen by Jesus. However, two things should be noted. First, its style differs markedly from that of 1 Peter. Second, because 2 Peter is obviously a later work (see Date below) and incorporates Jude in abstract, it is possible that a tru...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":40187,"type":"textbox","type_label":"Notă explicativă","type_icon":"💡","type_color":"#8b5cf6","title_ro":"Slave: A Name Adopted by Christian Servants","title_en":"Slave: A Name Adopted by Christian Servants","content_ro":"<h3>Slave: A Name Adopted by Christian Servants<\/h3>\n<blockquote><p>Five NT authors called themselves “a slave [or servant] of Jesus Christ”: Paul (Rom 1:1; Gal 1:10; Phil 1:1; Col 4:12; 2 Tm 2:24; Ti 1:1), James (Jas 1:1), Peter (2 Pt 1:1), Jude (Jude 1:1), and John (Rv 1:1). In many cases, the term is a synonym for “Christian.” Why would such a term become a name for Christians? In the OT, God was viewed as a great king; the subjects of kings were their slaves. The people of Israel saw themselves in the same relationship to God: they were his slaves.<\/p><\/blockquote>\n<p>Often the title “slave of the king” meant that the person was an officer in the king’s service; it was a title of honor. In Jewish literature Moses and others were called slaves of God (Nm 12:7-8; Rv 15:3). The term “slave” was thus a title both of honor and of subjugation; in the NT it is hard to know which sense is intended. Certainly subjection was often meant (1 Cor 7:22; Phil 2:7), but when applied to the apostolic writers, the term probably suggested their honored position in God’s household. At the same time, it indicated their obedience to Christ; he commanded and they obeyed. Since obedience was characteristic of all Christians, “slave of Christ” became a title for members of the young church.<\/p>","content_en":"<h3>Slave: A Name Adopted by Christian Servants<\/h3>\n<blockquote><p>Five NT authors called themselves “a slave [or servant] of Jesus Christ”: Paul (Rom 1:1; Gal 1:10; Phil 1:1; Col 4:12; 2 Tm 2:24; Ti 1:1), James (Jas 1:1), Peter (2 Pt 1:1), Jude (Jude 1:1), and John (Rv 1:1). In many cases, the term is a synonym for “Christian.” Why would such a term become a name for Christians? In the OT, God was viewed as a great king; the subjects of kings were their slaves. The people of Israel saw themselves in the same relationship to God: they were his slaves.<\/p><\/blockquote>\n<p>Often the title “slave of the king” meant that the person was an officer in the king’s service; it was a title of honor. In Jewish literature Moses and others were called slaves of God (Nm 12:7-8; Rv 15:3). The term “slave” was thus a title both of honor and of subjugation; in the NT it is hard to know which sense is intended. Certainly subjection was often meant (1 Cor 7:22; Phil 2:7), but when applied to the apostolic writers, the term probably suggested their honored position in God’s household. At the same time, it indicated their obedience to Christ; he commanded and they obeyed. Since obedience was characteristic of all Christians, “slave of Christ” became a title for members of the young church.<\/p>","summary_ro":"Slave: A Name Adopted by Christian Servants Five NT authors called themselves “a slave [or servant] of Jesus Christ”: Paul (Rom 1:1; Gal 1:10; Phil 1:1; Col 4:12; 2 Tm 2:24; Ti 1:1), James (Jas 1:1), Peter (2 Pt 1:1), Jude (Jude 1:1), and John (Rv 1:1). In many cases, the term is a synonym for “Christian.” Why would such a term become a name for Christians? In the OT, God was viewed as a great king; the subjects of kings were their slaves. The people of Israel saw themselves in the same relat...","summary_en":"Slave: A Name Adopted by Christian Servants Five NT authors called themselves “a slave [or servant] of Jesus Christ”: Paul (Rom 1:1; Gal 1:10; Phil 1:1; Col 4:12; 2 Tm 2:24; Ti 1:1), James (Jas 1:1), Peter (2 Pt 1:1), Jude (Jude 1:1), and John (Rv 1:1). In many cases, the term is a synonym for “Christian.” Why would such a term become a name for Christians? In the OT, God was viewed as a great king; the subjects of kings were their slaves. The people of Israel saw themselves in the same relat...","source":"Textboxes\/Textboxes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59137,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Petru 1:1","title_en":"Study Note: 2 Petru 1:1","content_ro":"<p><strong>1:1<\/strong> <em>Simon<\/em> was one of the most common Jewish names in the first century. Jesus gave him the name <em>Peter<\/em> (Matt 16:17-18). Many people in the Greco-Roman world would use both their given name in their native language and also a Greek name, since Greek was the <em>lingua franca<\/em> (see study note on Acts 7:58). • <em>a slave . . . of Jesus Christ:<\/em> In the Old Testament, important leaders of God’s people are called servants of the Lord (Josh 14:7; 24:29; 2 Kgs 10:10). The title underscores Peter’s submission to Christ and suggests that he had an important role in God’s plan. • <em>We<\/em> probably refers to Jewish Christians; the recipients were mostly Gentile Christians. In the new covenant, Gentile and Jewish Christians <em>share the same precious faith<\/em> and are on an equal footing as God’s people (see Gal 3:26-29). • This is one of the few places in the New Testament where <em>Jesus Christ<\/em> is called <em>God<\/em> (see also John 1:1; 20:28; Rom 9:5; Titus 2:13; Heb 1:8; 1 Jn 5:20).<\/p>","content_en":"<p><strong>1:1<\/strong> <em>Simon<\/em> was one of the most common Jewish names in the first century. Jesus gave him the name <em>Peter<\/em> (Matt 16:17-18). Many people in the Greco-Roman world would use both their given name in their native language and also a Greek name, since Greek was the <em>lingua franca<\/em> (see study note on Acts 7:58). • <em>a slave . . . of Jesus Christ:<\/em> In the Old Testament, important leaders of God’s people are called servants of the Lord (Josh 14:7; 24:29; 2 Kgs 10:10). The title underscores Peter’s submission to Christ and suggests that he had an important role in God’s plan. • <em>We<\/em> probably refers to Jewish Christians; the recipients were mostly Gentile Christians. In the new covenant, Gentile and Jewish Christians <em>share the same precious faith<\/em> and are on an equal footing as God’s people (see Gal 3:26-29). • This is one of the few places in the New Testament where <em>Jesus Christ<\/em> is called <em>God<\/em> (see also John 1:1; 20:28; Rom 9:5; Titus 2:13; Heb 1:8; 1 Jn 5:20).<\/p>","summary_ro":"1:1 Simon was one of the most common Jewish names in the first century. Jesus gave him the name Peter (Matt 16:17-18). Many people in the Greco-Roman world would use both their given name in their native language and also a Greek name, since Greek was the lingua franca (see study note on Acts 7:58). • a slave . . . of Jesus Christ: In the Old Testament, important leaders of God’s people are called servants of the Lord (Josh 14:7; 24:29; 2 Kgs 10:10). The title underscores Peter’s submission t...","summary_en":"1:1 Simon was one of the most common Jewish names in the first century. Jesus gave him the name Peter (Matt 16:17-18). Many people in the Greco-Roman world would use both their given name in their native language and also a Greek name, since Greek was the lingua franca (see study note on Acts 7:58). • a slave . . . of Jesus Christ: In the Old Testament, important leaders of God’s people are called servants of the Lord (Josh 14:7; 24:29; 2 Kgs 10:10). The title underscores Peter’s submission t...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86763,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Petru 1:1","title_en":"Study Note: 2 Petru 1:1","content_ro":"<p><strong>1:1<\/strong> <em>Simon<\/em> was one of the most common Jewish names in the first century. Jesus gave him the name <em>Peter<\/em> (Matt 16:17-18). Many people in the Greco-Roman world would use both their given name in their native language and also a Greek name, since Greek was the <em>lingua franca<\/em> (see study note on Acts 7:58). • <em>a slave . . . of Jesus Christ:<\/em> In the Old Testament, important leaders of God’s people are called servants of the Lord (Josh 14:7; 24:29; 2 Kgs 10:10). The title underscores Peter’s submission to Christ and suggests that he had an important role in God’s plan. • <em>We<\/em> probably refers to Jewish Christians; the recipients were mostly Gentile Christians. In the new covenant, Gentile and Jewish Christians <em>share the same precious faith<\/em> and are on an equal footing as God’s people (see Gal 3:26-29). • This is one of the few places in the New Testament where <em>Jesus Christ<\/em> is called <em>God<\/em> (see also John 1:1; 20:28; Rom 9:5; Titus 2:13; Heb 1:8; 1 Jn 5:20).<\/p>","content_en":"<p><strong>1:1<\/strong> <em>Simon<\/em> was one of the most common Jewish names in the first century. Jesus gave him the name <em>Peter<\/em> (Matt 16:17-18). Many people in the Greco-Roman world would use both their given name in their native language and also a Greek name, since Greek was the <em>lingua franca<\/em> (see study note on Acts 7:58). • <em>a slave . . . of Jesus Christ:<\/em> In the Old Testament, important leaders of God’s people are called servants of the Lord (Josh 14:7; 24:29; 2 Kgs 10:10). The title underscores Peter’s submission to Christ and suggests that he had an important role in God’s plan. • <em>We<\/em> probably refers to Jewish Christians; the recipients were mostly Gentile Christians. In the new covenant, Gentile and Jewish Christians <em>share the same precious faith<\/em> and are on an equal footing as God’s people (see Gal 3:26-29). • This is one of the few places in the New Testament where <em>Jesus Christ<\/em> is called <em>God<\/em> (see also John 1:1; 20:28; Rom 9:5; Titus 2:13; Heb 1:8; 1 Jn 5:20).<\/p>","summary_ro":"1:1 Simon was one of the most common Jewish names in the first century. Jesus gave him the name Peter (Matt 16:17-18). Many people in the Greco-Roman world would use both their given name in their native language and also a Greek name, since Greek was the lingua franca (see study note on Acts 7:58). • a slave . . . of Jesus Christ: In the Old Testament, important leaders of God’s people are called servants of the Lord (Josh 14:7; 24:29; 2 Kgs 10:10). The title underscores Peter’s submission t...","summary_en":"1:1 Simon was one of the most common Jewish names in the first century. Jesus gave him the name Peter (Matt 16:17-18). Many people in the Greco-Roman world would use both their given name in their native language and also a Greek name, since Greek was the lingua franca (see study note on Acts 7:58). • a slave . . . of Jesus Christ: In the Old Testament, important leaders of God’s people are called servants of the Lord (Josh 14:7; 24:29; 2 Kgs 10:10). The title underscores Peter’s submission t...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114389,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Petru 1:1","title_en":"Study Note: 2 Petru 1:1","content_ro":"<p><strong>1:1<\/strong> <em>Simon<\/em> was one of the most common Jewish names in the first century. Jesus gave him the name <em>Peter<\/em> (Matt 16:17-18). Many people in the Greco-Roman world would use both their given name in their native language and also a Greek name, since Greek was the <em>lingua franca<\/em> (see study note on Acts 7:58). • <em>a slave . . . of Jesus Christ:<\/em> In the Old Testament, important leaders of God’s people are called servants of the Lord (Josh 14:7; 24:29; 2 Kgs 10:10). The title underscores Peter’s submission to Christ and suggests that he had an important role in God’s plan. • <em>We<\/em> probably refers to Jewish Christians; the recipients were mostly Gentile Christians. In the new covenant, Gentile and Jewish Christians <em>share the same precious faith<\/em> and are on an equal footing as God’s people (see Gal 3:26-29). • This is one of the few places in the New Testament where <em>Jesus Christ<\/em> is called <em>God<\/em> (see also John 1:1; 20:28; Rom 9:5; Titus 2:13; Heb 1:8; 1 Jn 5:20).<\/p>","content_en":"<p><strong>1:1<\/strong> <em>Simon<\/em> was one of the most common Jewish names in the first century. Jesus gave him the name <em>Peter<\/em> (Matt 16:17-18). Many people in the Greco-Roman world would use both their given name in their native language and also a Greek name, since Greek was the <em>lingua franca<\/em> (see study note on Acts 7:58). • <em>a slave . . . of Jesus Christ:<\/em> In the Old Testament, important leaders of God’s people are called servants of the Lord (Josh 14:7; 24:29; 2 Kgs 10:10). The title underscores Peter’s submission to Christ and suggests that he had an important role in God’s plan. • <em>We<\/em> probably refers to Jewish Christians; the recipients were mostly Gentile Christians. In the new covenant, Gentile and Jewish Christians <em>share the same precious faith<\/em> and are on an equal footing as God’s people (see Gal 3:26-29). • This is one of the few places in the New Testament where <em>Jesus Christ<\/em> is called <em>God<\/em> (see also John 1:1; 20:28; Rom 9:5; Titus 2:13; Heb 1:8; 1 Jn 5:20).<\/p>","summary_ro":"1:1 Simon was one of the most common Jewish names in the first century. Jesus gave him the name Peter (Matt 16:17-18). Many people in the Greco-Roman world would use both their given name in their native language and also a Greek name, since Greek was the lingua franca (see study note on Acts 7:58). • a slave . . . of Jesus Christ: In the Old Testament, important leaders of God’s people are called servants of the Lord (Josh 14:7; 24:29; 2 Kgs 10:10). The title underscores Peter’s submission t...","summary_en":"1:1 Simon was one of the most common Jewish names in the first century. Jesus gave him the name Peter (Matt 16:17-18). Many people in the Greco-Roman world would use both their given name in their native language and also a Greek name, since Greek was the lingua franca (see study note on Acts 7:58). • a slave . . . of Jesus Christ: In the Old Testament, important leaders of God’s people are called servants of the Lord (Josh 14:7; 24:29; 2 Kgs 10:10). The title underscores Peter’s submission t...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142015,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Petru 1:1","title_en":"Study Note: 2 Petru 1:1","content_ro":"<p><strong>1:1<\/strong> <em>Simon<\/em> was one of the most common Jewish names in the first century. Jesus gave him the name <em>Peter<\/em> (Matt 16:17-18). Many people in the Greco-Roman world would use both their given name in their native language and also a Greek name, since Greek was the <em>lingua franca<\/em> (see study note on Acts 7:58). • <em>a slave . . . of Jesus Christ:<\/em> In the Old Testament, important leaders of God’s people are called servants of the Lord (Josh 14:7; 24:29; 2 Kgs 10:10). The title underscores Peter’s submission to Christ and suggests that he had an important role in God’s plan. • <em>We<\/em> probably refers to Jewish Christians; the recipients were mostly Gentile Christians. In the new covenant, Gentile and Jewish Christians <em>share the same precious faith<\/em> and are on an equal footing as God’s people (see Gal 3:26-29). • This is one of the few places in the New Testament where <em>Jesus Christ<\/em> is called <em>God<\/em> (see also John 1:1; 20:28; Rom 9:5; Titus 2:13; Heb 1:8; 1 Jn 5:20).<\/p>","content_en":"<p><strong>1:1<\/strong> <em>Simon<\/em> was one of the most common Jewish names in the first century. Jesus gave him the name <em>Peter<\/em> (Matt 16:17-18). Many people in the Greco-Roman world would use both their given name in their native language and also a Greek name, since Greek was the <em>lingua franca<\/em> (see study note on Acts 7:58). • <em>a slave . . . of Jesus Christ:<\/em> In the Old Testament, important leaders of God’s people are called servants of the Lord (Josh 14:7; 24:29; 2 Kgs 10:10). The title underscores Peter’s submission to Christ and suggests that he had an important role in God’s plan. • <em>We<\/em> probably refers to Jewish Christians; the recipients were mostly Gentile Christians. In the new covenant, Gentile and Jewish Christians <em>share the same precious faith<\/em> and are on an equal footing as God’s people (see Gal 3:26-29). • This is one of the few places in the New Testament where <em>Jesus Christ<\/em> is called <em>God<\/em> (see also John 1:1; 20:28; Rom 9:5; Titus 2:13; Heb 1:8; 1 Jn 5:20).<\/p>","summary_ro":"1:1 Simon was one of the most common Jewish names in the first century. Jesus gave him the name Peter (Matt 16:17-18). Many people in the Greco-Roman world would use both their given name in their native language and also a Greek name, since Greek was the lingua franca (see study note on Acts 7:58). • a slave . . . of Jesus Christ: In the Old Testament, important leaders of God’s people are called servants of the Lord (Josh 14:7; 24:29; 2 Kgs 10:10). The title underscores Peter’s submission t...","summary_en":"1:1 Simon was one of the most common Jewish names in the first century. Jesus gave him the name Peter (Matt 16:17-18). Many people in the Greco-Roman world would use both their given name in their native language and also a Greek name, since Greek was the lingua franca (see study note on Acts 7:58). • a slave . . . of Jesus Christ: In the Old Testament, important leaders of God’s people are called servants of the Lord (Josh 14:7; 24:29; 2 Kgs 10:10). The title underscores Peter’s submission t...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"2":[{"id":67658,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Sabbath Rest","title_en":"God’s Sabbath Rest","content_ro":"<h3>God’s Sabbath Rest<\/h3>\n<p>The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience.<\/p>\n<p>But what is this “rest” they failed to enter, which still remains for the people of God (Heb 4:1-3)? The author of Hebrews clearly had more in mind than the physical land of Canaan as the place of “special rest” (4:8-9). Genesis 2:2 speaks of God’s rest as something that he prepared from the foundation of the world (Heb 4:3-4). God’s rest relates to ceasing from one’s own work as God did from his (4:10). This rest can be entered by those who “hear his voice,” don’t harden their hearts, and believe the Good News (4:1-3, 7).<\/p>\n<p>In the Old Testament, the Day of Atonement is called a “Sabbath day of complete rest” (Lev 16:29-31). On that day, people ceased completely from their own work. In the new covenant, Jesus as our Great High Priest has offered a once-for-all sacrifice that decisively dealt with sin (9:7-28). He has provided the ultimate atoning sacrifice, and he thus offers people a spiritual rest, which they enter by believing this Good News.<\/p>\n<p>God’s rest that is available through Jesus has two aspects. First, those who believe in him have ceased from their own works—that is, they no longer work for God’s acceptance, but they trust in Christ’s finished work (Eph 2:8-9) and enjoy the blessings of peace with God (John 14:27; Acts 10:36; Rom 5:1; 2 Cor 5:19-21). Second, they look forward to an eternal life of rest and enjoyment in God’s presence (Isa 26:19; Rev 14:13). Jesus Christ gives complete and perfect rest (Matt 11:28-30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:1-3; Exod 16:21-29; 20:8-11; 31:13-16; Lev 16:29-31; Isa 52:7; 54:13-14; 56:2, 4; 57:2, 21; 58:13; Ezek 20:20; Matt 11:28-30; Mark 2:23-28; Luke 8:48; John 14:27; Acts 10:36; Rom 5:1; 15:13; 2 Cor 5:19-21; Eph 2:17; Col 1:20; 2:16; 3:15; Heb 4:1-11; 2 Pet 1:2<\/p>","content_en":"<h3>God’s Sabbath Rest<\/h3>\n<p>The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience.<\/p>\n<p>But what is this “rest” they failed to enter, which still remains for the people of God (Heb 4:1-3)? The author of Hebrews clearly had more in mind than the physical land of Canaan as the place of “special rest” (4:8-9). Genesis 2:2 speaks of God’s rest as something that he prepared from the foundation of the world (Heb 4:3-4). God’s rest relates to ceasing from one’s own work as God did from his (4:10). This rest can be entered by those who “hear his voice,” don’t harden their hearts, and believe the Good News (4:1-3, 7).<\/p>\n<p>In the Old Testament, the Day of Atonement is called a “Sabbath day of complete rest” (Lev 16:29-31). On that day, people ceased completely from their own work. In the new covenant, Jesus as our Great High Priest has offered a once-for-all sacrifice that decisively dealt with sin (9:7-28). He has provided the ultimate atoning sacrifice, and he thus offers people a spiritual rest, which they enter by believing this Good News.<\/p>\n<p>God’s rest that is available through Jesus has two aspects. First, those who believe in him have ceased from their own works—that is, they no longer work for God’s acceptance, but they trust in Christ’s finished work (Eph 2:8-9) and enjoy the blessings of peace with God (John 14:27; Acts 10:36; Rom 5:1; 2 Cor 5:19-21). Second, they look forward to an eternal life of rest and enjoyment in God’s presence (Isa 26:19; Rev 14:13). Jesus Christ gives complete and perfect rest (Matt 11:28-30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:1-3; Exod 16:21-29; 20:8-11; 31:13-16; Lev 16:29-31; Isa 52:7; 54:13-14; 56:2, 4; 57:2, 21; 58:13; Ezek 20:20; Matt 11:28-30; Mark 2:23-28; Luke 8:48; John 14:27; Acts 10:36; Rom 5:1; 15:13; 2 Cor 5:19-21; Eph 2:17; Col 1:20; 2:16; 3:15; Heb 4:1-11; 2 Pet 1:2<\/p>","summary_ro":"God’s Sabbath Rest The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience. But wha...","summary_en":"God’s Sabbath Rest The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience. But wha...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95284,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Sabbath Rest","title_en":"God’s Sabbath Rest","content_ro":"<h3>God’s Sabbath Rest<\/h3>\n<p>The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience.<\/p>\n<p>But what is this “rest” they failed to enter, which still remains for the people of God (Heb 4:1-3)? The author of Hebrews clearly had more in mind than the physical land of Canaan as the place of “special rest” (4:8-9). Genesis 2:2 speaks of God’s rest as something that he prepared from the foundation of the world (Heb 4:3-4). God’s rest relates to ceasing from one’s own work as God did from his (4:10). This rest can be entered by those who “hear his voice,” don’t harden their hearts, and believe the Good News (4:1-3, 7).<\/p>\n<p>In the Old Testament, the Day of Atonement is called a “Sabbath day of complete rest” (Lev 16:29-31). On that day, people ceased completely from their own work. In the new covenant, Jesus as our Great High Priest has offered a once-for-all sacrifice that decisively dealt with sin (9:7-28). He has provided the ultimate atoning sacrifice, and he thus offers people a spiritual rest, which they enter by believing this Good News.<\/p>\n<p>God’s rest that is available through Jesus has two aspects. First, those who believe in him have ceased from their own works—that is, they no longer work for God’s acceptance, but they trust in Christ’s finished work (Eph 2:8-9) and enjoy the blessings of peace with God (John 14:27; Acts 10:36; Rom 5:1; 2 Cor 5:19-21). Second, they look forward to an eternal life of rest and enjoyment in God’s presence (Isa 26:19; Rev 14:13). Jesus Christ gives complete and perfect rest (Matt 11:28-30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:1-3; Exod 16:21-29; 20:8-11; 31:13-16; Lev 16:29-31; Isa 52:7; 54:13-14; 56:2, 4; 57:2, 21; 58:13; Ezek 20:20; Matt 11:28-30; Mark 2:23-28; Luke 8:48; John 14:27; Acts 10:36; Rom 5:1; 15:13; 2 Cor 5:19-21; Eph 2:17; Col 1:20; 2:16; 3:15; Heb 4:1-11; 2 Pet 1:2<\/p>","content_en":"<h3>God’s Sabbath Rest<\/h3>\n<p>The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience.<\/p>\n<p>But what is this “rest” they failed to enter, which still remains for the people of God (Heb 4:1-3)? The author of Hebrews clearly had more in mind than the physical land of Canaan as the place of “special rest” (4:8-9). Genesis 2:2 speaks of God’s rest as something that he prepared from the foundation of the world (Heb 4:3-4). God’s rest relates to ceasing from one’s own work as God did from his (4:10). This rest can be entered by those who “hear his voice,” don’t harden their hearts, and believe the Good News (4:1-3, 7).<\/p>\n<p>In the Old Testament, the Day of Atonement is called a “Sabbath day of complete rest” (Lev 16:29-31). On that day, people ceased completely from their own work. In the new covenant, Jesus as our Great High Priest has offered a once-for-all sacrifice that decisively dealt with sin (9:7-28). He has provided the ultimate atoning sacrifice, and he thus offers people a spiritual rest, which they enter by believing this Good News.<\/p>\n<p>God’s rest that is available through Jesus has two aspects. First, those who believe in him have ceased from their own works—that is, they no longer work for God’s acceptance, but they trust in Christ’s finished work (Eph 2:8-9) and enjoy the blessings of peace with God (John 14:27; Acts 10:36; Rom 5:1; 2 Cor 5:19-21). Second, they look forward to an eternal life of rest and enjoyment in God’s presence (Isa 26:19; Rev 14:13). Jesus Christ gives complete and perfect rest (Matt 11:28-30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:1-3; Exod 16:21-29; 20:8-11; 31:13-16; Lev 16:29-31; Isa 52:7; 54:13-14; 56:2, 4; 57:2, 21; 58:13; Ezek 20:20; Matt 11:28-30; Mark 2:23-28; Luke 8:48; John 14:27; Acts 10:36; Rom 5:1; 15:13; 2 Cor 5:19-21; Eph 2:17; Col 1:20; 2:16; 3:15; Heb 4:1-11; 2 Pet 1:2<\/p>","summary_ro":"God’s Sabbath Rest The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience. But wha...","summary_en":"God’s Sabbath Rest The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience. But wha...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122910,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Sabbath Rest","title_en":"God’s Sabbath Rest","content_ro":"<h3>God’s Sabbath Rest<\/h3>\n<p>The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience.<\/p>\n<p>But what is this “rest” they failed to enter, which still remains for the people of God (Heb 4:1-3)? The author of Hebrews clearly had more in mind than the physical land of Canaan as the place of “special rest” (4:8-9). Genesis 2:2 speaks of God’s rest as something that he prepared from the foundation of the world (Heb 4:3-4). God’s rest relates to ceasing from one’s own work as God did from his (4:10). This rest can be entered by those who “hear his voice,” don’t harden their hearts, and believe the Good News (4:1-3, 7).<\/p>\n<p>In the Old Testament, the Day of Atonement is called a “Sabbath day of complete rest” (Lev 16:29-31). On that day, people ceased completely from their own work. In the new covenant, Jesus as our Great High Priest has offered a once-for-all sacrifice that decisively dealt with sin (9:7-28). He has provided the ultimate atoning sacrifice, and he thus offers people a spiritual rest, which they enter by believing this Good News.<\/p>\n<p>God’s rest that is available through Jesus has two aspects. First, those who believe in him have ceased from their own works—that is, they no longer work for God’s acceptance, but they trust in Christ’s finished work (Eph 2:8-9) and enjoy the blessings of peace with God (John 14:27; Acts 10:36; Rom 5:1; 2 Cor 5:19-21). Second, they look forward to an eternal life of rest and enjoyment in God’s presence (Isa 26:19; Rev 14:13). Jesus Christ gives complete and perfect rest (Matt 11:28-30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:1-3; Exod 16:21-29; 20:8-11; 31:13-16; Lev 16:29-31; Isa 52:7; 54:13-14; 56:2, 4; 57:2, 21; 58:13; Ezek 20:20; Matt 11:28-30; Mark 2:23-28; Luke 8:48; John 14:27; Acts 10:36; Rom 5:1; 15:13; 2 Cor 5:19-21; Eph 2:17; Col 1:20; 2:16; 3:15; Heb 4:1-11; 2 Pet 1:2<\/p>","content_en":"<h3>God’s Sabbath Rest<\/h3>\n<p>The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience.<\/p>\n<p>But what is this “rest” they failed to enter, which still remains for the people of God (Heb 4:1-3)? The author of Hebrews clearly had more in mind than the physical land of Canaan as the place of “special rest” (4:8-9). Genesis 2:2 speaks of God’s rest as something that he prepared from the foundation of the world (Heb 4:3-4). God’s rest relates to ceasing from one’s own work as God did from his (4:10). This rest can be entered by those who “hear his voice,” don’t harden their hearts, and believe the Good News (4:1-3, 7).<\/p>\n<p>In the Old Testament, the Day of Atonement is called a “Sabbath day of complete rest” (Lev 16:29-31). On that day, people ceased completely from their own work. In the new covenant, Jesus as our Great High Priest has offered a once-for-all sacrifice that decisively dealt with sin (9:7-28). He has provided the ultimate atoning sacrifice, and he thus offers people a spiritual rest, which they enter by believing this Good News.<\/p>\n<p>God’s rest that is available through Jesus has two aspects. First, those who believe in him have ceased from their own works—that is, they no longer work for God’s acceptance, but they trust in Christ’s finished work (Eph 2:8-9) and enjoy the blessings of peace with God (John 14:27; Acts 10:36; Rom 5:1; 2 Cor 5:19-21). Second, they look forward to an eternal life of rest and enjoyment in God’s presence (Isa 26:19; Rev 14:13). Jesus Christ gives complete and perfect rest (Matt 11:28-30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:1-3; Exod 16:21-29; 20:8-11; 31:13-16; Lev 16:29-31; Isa 52:7; 54:13-14; 56:2, 4; 57:2, 21; 58:13; Ezek 20:20; Matt 11:28-30; Mark 2:23-28; Luke 8:48; John 14:27; Acts 10:36; Rom 5:1; 15:13; 2 Cor 5:19-21; Eph 2:17; Col 1:20; 2:16; 3:15; Heb 4:1-11; 2 Pet 1:2<\/p>","summary_ro":"God’s Sabbath Rest The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience. But wha...","summary_en":"God’s Sabbath Rest The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience. But wha...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150536,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Sabbath Rest","title_en":"God’s Sabbath Rest","content_ro":"<h3>God’s Sabbath Rest<\/h3>\n<p>The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience.<\/p>\n<p>But what is this “rest” they failed to enter, which still remains for the people of God (Heb 4:1-3)? The author of Hebrews clearly had more in mind than the physical land of Canaan as the place of “special rest” (4:8-9). Genesis 2:2 speaks of God’s rest as something that he prepared from the foundation of the world (Heb 4:3-4). God’s rest relates to ceasing from one’s own work as God did from his (4:10). This rest can be entered by those who “hear his voice,” don’t harden their hearts, and believe the Good News (4:1-3, 7).<\/p>\n<p>In the Old Testament, the Day of Atonement is called a “Sabbath day of complete rest” (Lev 16:29-31). On that day, people ceased completely from their own work. In the new covenant, Jesus as our Great High Priest has offered a once-for-all sacrifice that decisively dealt with sin (9:7-28). He has provided the ultimate atoning sacrifice, and he thus offers people a spiritual rest, which they enter by believing this Good News.<\/p>\n<p>God’s rest that is available through Jesus has two aspects. First, those who believe in him have ceased from their own works—that is, they no longer work for God’s acceptance, but they trust in Christ’s finished work (Eph 2:8-9) and enjoy the blessings of peace with God (John 14:27; Acts 10:36; Rom 5:1; 2 Cor 5:19-21). Second, they look forward to an eternal life of rest and enjoyment in God’s presence (Isa 26:19; Rev 14:13). Jesus Christ gives complete and perfect rest (Matt 11:28-30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:1-3; Exod 16:21-29; 20:8-11; 31:13-16; Lev 16:29-31; Isa 52:7; 54:13-14; 56:2, 4; 57:2, 21; 58:13; Ezek 20:20; Matt 11:28-30; Mark 2:23-28; Luke 8:48; John 14:27; Acts 10:36; Rom 5:1; 15:13; 2 Cor 5:19-21; Eph 2:17; Col 1:20; 2:16; 3:15; Heb 4:1-11; 2 Pet 1:2<\/p>","content_en":"<h3>God’s Sabbath Rest<\/h3>\n<p>The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience.<\/p>\n<p>But what is this “rest” they failed to enter, which still remains for the people of God (Heb 4:1-3)? The author of Hebrews clearly had more in mind than the physical land of Canaan as the place of “special rest” (4:8-9). Genesis 2:2 speaks of God’s rest as something that he prepared from the foundation of the world (Heb 4:3-4). God’s rest relates to ceasing from one’s own work as God did from his (4:10). This rest can be entered by those who “hear his voice,” don’t harden their hearts, and believe the Good News (4:1-3, 7).<\/p>\n<p>In the Old Testament, the Day of Atonement is called a “Sabbath day of complete rest” (Lev 16:29-31). On that day, people ceased completely from their own work. In the new covenant, Jesus as our Great High Priest has offered a once-for-all sacrifice that decisively dealt with sin (9:7-28). He has provided the ultimate atoning sacrifice, and he thus offers people a spiritual rest, which they enter by believing this Good News.<\/p>\n<p>God’s rest that is available through Jesus has two aspects. First, those who believe in him have ceased from their own works—that is, they no longer work for God’s acceptance, but they trust in Christ’s finished work (Eph 2:8-9) and enjoy the blessings of peace with God (John 14:27; Acts 10:36; Rom 5:1; 2 Cor 5:19-21). Second, they look forward to an eternal life of rest and enjoyment in God’s presence (Isa 26:19; Rev 14:13). Jesus Christ gives complete and perfect rest (Matt 11:28-30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:1-3; Exod 16:21-29; 20:8-11; 31:13-16; Lev 16:29-31; Isa 52:7; 54:13-14; 56:2, 4; 57:2, 21; 58:13; Ezek 20:20; Matt 11:28-30; Mark 2:23-28; Luke 8:48; John 14:27; Acts 10:36; Rom 5:1; 15:13; 2 Cor 5:19-21; Eph 2:17; Col 1:20; 2:16; 3:15; Heb 4:1-11; 2 Pet 1:2<\/p>","summary_ro":"God’s Sabbath Rest The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience. But wha...","summary_en":"God’s Sabbath Rest The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience. But wha...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"3":[{"id":29979,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Second Letter of Peter","title_en":"Second Letter of Peter","content_ro":"<h3>PETER, S<span>econd Letter of<\/span><\/h3>\n<p>The second, general epistle authored by Peter.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, Destination<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The author is clearly identified in 1:1 as Simon Peter, one of the 12 apostles chosen by Jesus. However, two things should be noted. First, its style differs markedly from that of 1 Peter. Second, because 2 Peter is obviously a later work (see Date below) and incorporates Jude in abstract, it is possible that a trusted coworker (e.g., John Mark) put together Peter’s final concerns, incorporating an abstract of Jude’s epistle after Peter’s death. Thus, 2 Peter is the final words of Peter, a type of posthumous testament directing the church in the postapostolic age. It is also possible that Peter was the author behind this work, but not the writer, as was suggested in the section on “Author” for the First Epistle. As such, the epistle could have been prepared by someone other than Silas (as was done for Peter’s first epistle) and therefore would explain the difference in style between the two epistles. Furthermore, the actual written document may have been published posthumously.<\/p>\n<p class=\"h2\" id=\"DateOriginDestination\">Date, Origin, Destination<\/p>\n<p>Tradition tells us that Peter was martyred about <span>AD<\/span> 64 in Rome. If that is so, this work was probably written in Rome before <span>AD<\/span> 70 (before his last teaching was forgotten) and after <span>AD<\/span> 60 (the earliest date when Peter might have known Paul’s letters). Furthermore, it was written after Jude, for 2 Peter 2 incorporates a shortened form of Jude. The Roman place of origin also accounts for 1 Clement’s apparent knowledge of 2 Peter in <span>AD<\/span> 96, the earliest use of the letter. If 3:1 refers to the same churches mentioned in 1 Peter, then the letter is destined for northeastern Asia Minor. The group of churches includes some to which Paul wrote letters (3:15). But the churches could just as well be all the churches, to whom Peter was sending a general message.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>In a context of many attractive libertine cults, the church was constantly in danger from teachers promoting immorality. Corinth certainly had similar problems, and Romans 6 may show that Paul was aware of a like misuse of his teaching that had reached Rome. Paul’s declaration that Christians are free from the law (see Gal 3–5) always carried the danger that instead of yielding to the Spirit, people would yield to their fallen desires, ignoring Paul’s warning that those who did such things would not inherit the kingdom of God. This tendency in the early church seems to lie behind 2 Peter.<\/p>\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>As 1:12-15 makes clear, the letter is a testament, a final reminder of truth written in the face of the divisions caused by false teachers. It is one final attempt to stabilize the church.<\/p>\n<p>Three main theological themes stand out: (1) a call to Christian virtue and faithfulness and to the apostolic tradition on which the church had been founded; (2) a basing of this call on the exalted status of Jesus Christ and his return in judgment, making all other goals of life irrelevant; and (3) an apocalyptic denunciation of those who had compromised with the world and were therefore living with a sub-Christian ethic.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Greeting (1:1-2)<\/h5>\n<p>The greeting stresses the authority both of Peter and of his teaching by using the title “apostle,” and solidarity with his readers by including the word “servant” and mentioning “a faith of equal standing” with respect to the readers.<\/p>\n<h5>Call to Virtue (1:3-21)<\/h5>\n<p>God has already acted to call Christians to himself. He has, by sovereign grace, given them all that is needed to truly live in a godly manner. And he has set fantastic promises before them. They must not allow themselves to be caught again in the moral morass of the world, for it was God’s purpose in saving them to enable them to escape from this trap. Instead, they should become like Christ (“participate in the divine nature”) and must therefore grow in Christian virtue. If they fail in this growth, they miss God’s promises, but zealousness to move forward will confirm their election and their future in heaven (1:3-11).<\/p>\n<p>Since Peter was about to die, as Jesus predicted (cf. Jn 21:18-19), he wanted to give his readers a final word of encouragement. Peter’s encouragement was important for two reasons. First, he was truly an eyewitness of Christ’s glory (i.e., the Transfiguration, an event that must have deeply impressed Peter, but is cited here because it revealed the glory, power, and authority of Jesus and bound the OT and NT together). Unlike the false teachers, his tradition is based on what God really did, not on mere speculation. Second, his experience confirms OT prophecy. Like Peter and his followers in the apostolic tradition, the OT prophets were inspired by the Holy Spirit. Thus, the Spirit alone gives the true interpretation, and the idiosyncratic interpretations of the false teachers are therefore wrong (2 Pt 1:12-21).<\/p>\n<h5>Denunciation of False Teachers (2:1-22)<\/h5>\n<p>Christians need to be encouraged to stand firm in virtue because there have always been false teachers in the church who twist the OT Scriptures to support their own behavior. One cannot be sure exactly who these teachers were, but some of their actions are clear. First, they were libertine in their morals, probably twisting Paul’s teaching on freedom from the law to support their actions (cf. 3:15; 1 Cor 6:12-20 shows a similar problem in Corinth). Second, they were forming groups loyal to themselves, exploiting these people and leading them into sin (cf. 1 Cor 1–3 for another example of building splinter groups). Third, they were teaching about angelic and demonic powers, some of which they were cursing, which revealed a general disrespect for authority (2 Pt 2:10; cf. Col 2:8). Fourth, while ultimately sectarian, they were still celebrating the Lord’s Supper (which at that time was still a common meal, as it would be for another century) with the church and thus defiling the whole celebration (2 Pt 2:13).<\/p>\n<p>Peter’s great concern is that these people are sectarian. (“Destructive heresies” refers to groups split from the church, not to doctrinal differences, which is the meaning “heresy” took centuries later.) These teachers formed groups marked by their immoral behavior. They denied the authority of Christ, even though he once bought them out of sin. They denied Christ by rejecting his clear teaching against greed and immorality, and led others in their wake, making the whole Christian faith disreputable before the world. Their motivation was greed, and their predicted destiny was judgment, although it might not be apparent to those unfamiliar with the Scriptures.<\/p>\n<p>This judgment is sure, as OT examples of the judgment of immoral persons (along with the salvation of the righteous) show: for example, of angels (Gn 6:1-4), of the people of Noah’s day (vv 5-22), and of Sodom (chs 18–19). In each case God delivered the few righteous individuals, even though he severely judged the evil majority; this encouraged the readers to be righteous like Noah and Lot. Furthermore, the readers might identify with Lot in their own distress at the immorality going on in their church (2 Pt 2:4-10; cf. Jude 1:6-7).<\/p>\n<p>Like those judged in the OT, these false teachers were both proud and ignorant, cursing spiritual powers they did not really understand (probably demonic powers, for Peter was following Jude, who drew on a tradition from the Assumption of Moses). Even angels, who know far more than these teachers do and are more powerful, are not so disrespectful. Even Satan is to be spoken of with respect, according to Scripture. The teachers were not only proud but were also immoral and greedy, even at the Lord’s Table (“reveling in their pleasures while they feast with you,” 2 Pt 2:13). They claimed to teach freedom but were themselves ensnared in desire, so their words were empty. Their teaching seemed impressive, but it was all sound and wind. Because they had returned to evil after experiencing freedom from sin in Christ, they became worse off than if they had never heard the gospel. They were like dogs (cf. Prv 26:11) or like pigs (2:11-22; cf. Jude 1:8-13).<\/p>\n<h5>Warning of Coming Judgment (3:1-16)<\/h5>\n<p>Both the OT and Jesus himself speak of coming judgment. The false teachers may scoff at the idea, but the story of Noah shows that God does eventually judge. God judged the world in Genesis by water (the very water from which he once separated land in Gn 1); he will judge again, but this time by fire (2 Pt 3:1-7).<\/p>\n<p>Judgment has not yet fallen, because God is wonderfully patient; time does not have the same meaning for him as for humans. The scoffing of the false teachers simply reveals their ignorance of God. And they also do not know God’s motives for his seeming delay—that is, that God wants to forgive people, not condemn them. He takes no pleasure in sending people to hell but wills that everyone be saved; not everyone, however, will accept God’s offer, and eventually his judgment will come and the universe will be burned. All that is now visible is transitory (3:8-10).<\/p>\n<p>Therefore, Christians ought to live holy lives, preparing for the new and permanent world God has promised them, instead of indulging in the desires of this temporary, perishing world as the false teachers do (3:11-16; cf. Jude 1:20-21).<\/p>\n<h5>Closing (3:17-18)<\/h5>\n<p>In closing, Peter exhorts Christians to be on guard against false teaching. Instead of copying the life of the false teachers, they are to imitate the life of Jesus. A doxology to Christ ends the letter.<\/p>\n<p><em>See also<\/em> Peter, The Apostle.<\/p>","content_en":"<h3>PETER, S<span>econd Letter of<\/span><\/h3>\n<p>The second, general epistle authored by Peter.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, Destination<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The author is clearly identified in 1:1 as Simon Peter, one of the 12 apostles chosen by Jesus. However, two things should be noted. First, its style differs markedly from that of 1 Peter. Second, because 2 Peter is obviously a later work (see Date below) and incorporates Jude in abstract, it is possible that a trusted coworker (e.g., John Mark) put together Peter’s final concerns, incorporating an abstract of Jude’s epistle after Peter’s death. Thus, 2 Peter is the final words of Peter, a type of posthumous testament directing the church in the postapostolic age. It is also possible that Peter was the author behind this work, but not the writer, as was suggested in the section on “Author” for the First Epistle. As such, the epistle could have been prepared by someone other than Silas (as was done for Peter’s first epistle) and therefore would explain the difference in style between the two epistles. Furthermore, the actual written document may have been published posthumously.<\/p>\n<p class=\"h2\" id=\"DateOriginDestination\">Date, Origin, Destination<\/p>\n<p>Tradition tells us that Peter was martyred about <span>AD<\/span> 64 in Rome. If that is so, this work was probably written in Rome before <span>AD<\/span> 70 (before his last teaching was forgotten) and after <span>AD<\/span> 60 (the earliest date when Peter might have known Paul’s letters). Furthermore, it was written after Jude, for 2 Peter 2 incorporates a shortened form of Jude. The Roman place of origin also accounts for 1 Clement’s apparent knowledge of 2 Peter in <span>AD<\/span> 96, the earliest use of the letter. If 3:1 refers to the same churches mentioned in 1 Peter, then the letter is destined for northeastern Asia Minor. The group of churches includes some to which Paul wrote letters (3:15). But the churches could just as well be all the churches, to whom Peter was sending a general message.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>In a context of many attractive libertine cults, the church was constantly in danger from teachers promoting immorality. Corinth certainly had similar problems, and Romans 6 may show that Paul was aware of a like misuse of his teaching that had reached Rome. Paul’s declaration that Christians are free from the law (see Gal 3–5) always carried the danger that instead of yielding to the Spirit, people would yield to their fallen desires, ignoring Paul’s warning that those who did such things would not inherit the kingdom of God. This tendency in the early church seems to lie behind 2 Peter.<\/p>\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>As 1:12-15 makes clear, the letter is a testament, a final reminder of truth written in the face of the divisions caused by false teachers. It is one final attempt to stabilize the church.<\/p>\n<p>Three main theological themes stand out: (1) a call to Christian virtue and faithfulness and to the apostolic tradition on which the church had been founded; (2) a basing of this call on the exalted status of Jesus Christ and his return in judgment, making all other goals of life irrelevant; and (3) an apocalyptic denunciation of those who had compromised with the world and were therefore living with a sub-Christian ethic.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Greeting (1:1-2)<\/h5>\n<p>The greeting stresses the authority both of Peter and of his teaching by using the title “apostle,” and solidarity with his readers by including the word “servant” and mentioning “a faith of equal standing” with respect to the readers.<\/p>\n<h5>Call to Virtue (1:3-21)<\/h5>\n<p>God has already acted to call Christians to himself. He has, by sovereign grace, given them all that is needed to truly live in a godly manner. And he has set fantastic promises before them. They must not allow themselves to be caught again in the moral morass of the world, for it was God’s purpose in saving them to enable them to escape from this trap. Instead, they should become like Christ (“participate in the divine nature”) and must therefore grow in Christian virtue. If they fail in this growth, they miss God’s promises, but zealousness to move forward will confirm their election and their future in heaven (1:3-11).<\/p>\n<p>Since Peter was about to die, as Jesus predicted (cf. Jn 21:18-19), he wanted to give his readers a final word of encouragement. Peter’s encouragement was important for two reasons. First, he was truly an eyewitness of Christ’s glory (i.e., the Transfiguration, an event that must have deeply impressed Peter, but is cited here because it revealed the glory, power, and authority of Jesus and bound the OT and NT together). Unlike the false teachers, his tradition is based on what God really did, not on mere speculation. Second, his experience confirms OT prophecy. Like Peter and his followers in the apostolic tradition, the OT prophets were inspired by the Holy Spirit. Thus, the Spirit alone gives the true interpretation, and the idiosyncratic interpretations of the false teachers are therefore wrong (2 Pt 1:12-21).<\/p>\n<h5>Denunciation of False Teachers (2:1-22)<\/h5>\n<p>Christians need to be encouraged to stand firm in virtue because there have always been false teachers in the church who twist the OT Scriptures to support their own behavior. One cannot be sure exactly who these teachers were, but some of their actions are clear. First, they were libertine in their morals, probably twisting Paul’s teaching on freedom from the law to support their actions (cf. 3:15; 1 Cor 6:12-20 shows a similar problem in Corinth). Second, they were forming groups loyal to themselves, exploiting these people and leading them into sin (cf. 1 Cor 1–3 for another example of building splinter groups). Third, they were teaching about angelic and demonic powers, some of which they were cursing, which revealed a general disrespect for authority (2 Pt 2:10; cf. Col 2:8). Fourth, while ultimately sectarian, they were still celebrating the Lord’s Supper (which at that time was still a common meal, as it would be for another century) with the church and thus defiling the whole celebration (2 Pt 2:13).<\/p>\n<p>Peter’s great concern is that these people are sectarian. (“Destructive heresies” refers to groups split from the church, not to doctrinal differences, which is the meaning “heresy” took centuries later.) These teachers formed groups marked by their immoral behavior. They denied the authority of Christ, even though he once bought them out of sin. They denied Christ by rejecting his clear teaching against greed and immorality, and led others in their wake, making the whole Christian faith disreputable before the world. Their motivation was greed, and their predicted destiny was judgment, although it might not be apparent to those unfamiliar with the Scriptures.<\/p>\n<p>This judgment is sure, as OT examples of the judgment of immoral persons (along with the salvation of the righteous) show: for example, of angels (Gn 6:1-4), of the people of Noah’s day (vv 5-22), and of Sodom (chs 18–19). In each case God delivered the few righteous individuals, even though he severely judged the evil majority; this encouraged the readers to be righteous like Noah and Lot. Furthermore, the readers might identify with Lot in their own distress at the immorality going on in their church (2 Pt 2:4-10; cf. Jude 1:6-7).<\/p>\n<p>Like those judged in the OT, these false teachers were both proud and ignorant, cursing spiritual powers they did not really understand (probably demonic powers, for Peter was following Jude, who drew on a tradition from the Assumption of Moses). Even angels, who know far more than these teachers do and are more powerful, are not so disrespectful. Even Satan is to be spoken of with respect, according to Scripture. The teachers were not only proud but were also immoral and greedy, even at the Lord’s Table (“reveling in their pleasures while they feast with you,” 2 Pt 2:13). They claimed to teach freedom but were themselves ensnared in desire, so their words were empty. Their teaching seemed impressive, but it was all sound and wind. Because they had returned to evil after experiencing freedom from sin in Christ, they became worse off than if they had never heard the gospel. They were like dogs (cf. Prv 26:11) or like pigs (2:11-22; cf. Jude 1:8-13).<\/p>\n<h5>Warning of Coming Judgment (3:1-16)<\/h5>\n<p>Both the OT and Jesus himself speak of coming judgment. The false teachers may scoff at the idea, but the story of Noah shows that God does eventually judge. God judged the world in Genesis by water (the very water from which he once separated land in Gn 1); he will judge again, but this time by fire (2 Pt 3:1-7).<\/p>\n<p>Judgment has not yet fallen, because God is wonderfully patient; time does not have the same meaning for him as for humans. The scoffing of the false teachers simply reveals their ignorance of God. And they also do not know God’s motives for his seeming delay—that is, that God wants to forgive people, not condemn them. He takes no pleasure in sending people to hell but wills that everyone be saved; not everyone, however, will accept God’s offer, and eventually his judgment will come and the universe will be burned. All that is now visible is transitory (3:8-10).<\/p>\n<p>Therefore, Christians ought to live holy lives, preparing for the new and permanent world God has promised them, instead of indulging in the desires of this temporary, perishing world as the false teachers do (3:11-16; cf. Jude 1:20-21).<\/p>\n<h5>Closing (3:17-18)<\/h5>\n<p>In closing, Peter exhorts Christians to be on guard against false teaching. Instead of copying the life of the false teachers, they are to imitate the life of Jesus. A doxology to Christ ends the letter.<\/p>\n<p><em>See also<\/em> Peter, The Apostle.<\/p>","summary_ro":"PETER, Second Letter of The second, general epistle authored by Peter. Preview • Author • Date, Origin, Destination • Background • Purpose and Theological Teaching • Content Author The author is clearly identified in 1:1 as Simon Peter, one of the 12 apostles chosen by Jesus. However, two things should be noted. First, its style differs markedly from that of 1 Peter. Second, because 2 Peter is obviously a later work (see Date below) and incorporates Jude in abstract, it is possible that a tru...","summary_en":"PETER, Second Letter of The second, general epistle authored by Peter. Preview • Author • Date, Origin, Destination • Background • Purpose and Theological Teaching • Content Author The author is clearly identified in 1:1 as Simon Peter, one of the 12 apostles chosen by Jesus. However, two things should be noted. First, its style differs markedly from that of 1 Peter. Second, because 2 Peter is obviously a later work (see Date below) and incorporates Jude in abstract, it is possible that a tru...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59138,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Petru 1:3","title_en":"Study Note: 2 Petru 1:3","content_ro":"<p><strong>1:3-11<\/strong> An explanation of all that <em>God has given us<\/em> in Christ (1:3-4) forms the basis for an urgent exhortation to grow in the knowledge of Christ (1:5-11).<\/p>","content_en":"<p><strong>1:3-11<\/strong> An explanation of all that <em>God has given us<\/em> in Christ (1:3-4) forms the basis for an urgent exhortation to grow in the knowledge of Christ (1:5-11).<\/p>","summary_ro":"1:3-11 An explanation of all that God has given us in Christ (1:3-4) forms the basis for an urgent exhortation to grow in the knowledge of Christ (1:5-11).","summary_en":"1:3-11 An explanation of all that God has given us in Christ (1:3-4) forms the basis for an urgent exhortation to grow in the knowledge of Christ (1:5-11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59139,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Petru 1:3","title_en":"Study Note: 2 Petru 1:3","content_ro":"<p><strong>1:3<\/strong> <em>By his divine power, God has<\/em> (literally <em>His divine power has<\/em>): The name of <em>God<\/em> does not occur in the Greek text; Peter could be referring to the <em>divine power<\/em> of “Jesus our Lord” (1:2).<\/p>","content_en":"<p><strong>1:3<\/strong> <em>By his divine power, God has<\/em> (literally <em>His divine power has<\/em>): The name of <em>God<\/em> does not occur in the Greek text; Peter could be referring to the <em>divine power<\/em> of “Jesus our Lord” (1:2).<\/p>","summary_ro":"1:3 By his divine power, God has (literally His divine power has): The name of God does not occur in the Greek text; Peter could be referring to the divine power of “Jesus our Lord” (1:2).","summary_en":"1:3 By his divine power, God has (literally His divine power has): The name of God does not occur in the Greek text; Peter could be referring to the divine power of “Jesus our Lord” (1:2).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86764,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Petru 1:3","title_en":"Study Note: 2 Petru 1:3","content_ro":"<p><strong>1:3-11<\/strong> An explanation of all that <em>God has given us<\/em> in Christ (1:3-4) forms the basis for an urgent exhortation to grow in the knowledge of Christ (1:5-11).<\/p>","content_en":"<p><strong>1:3-11<\/strong> An explanation of all that <em>God has given us<\/em> in Christ (1:3-4) forms the basis for an urgent exhortation to grow in the knowledge of Christ (1:5-11).<\/p>","summary_ro":"1:3-11 An explanation of all that God has given us in Christ (1:3-4) forms the basis for an urgent exhortation to grow in the knowledge of Christ (1:5-11).","summary_en":"1:3-11 An explanation of all that God has given us in Christ (1:3-4) forms the basis for an urgent exhortation to grow in the knowledge of Christ (1:5-11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86765,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Petru 1:3","title_en":"Study Note: 2 Petru 1:3","content_ro":"<p><strong>1:3<\/strong> <em>By his divine power, God has<\/em> (literally <em>His divine power has<\/em>): The name of <em>God<\/em> does not occur in the Greek text; Peter could be referring to the <em>divine power<\/em> of “Jesus our Lord” (1:2).<\/p>","content_en":"<p><strong>1:3<\/strong> <em>By his divine power, God has<\/em> (literally <em>His divine power has<\/em>): The name of <em>God<\/em> does not occur in the Greek text; Peter could be referring to the <em>divine power<\/em> of “Jesus our Lord” (1:2).<\/p>","summary_ro":"1:3 By his divine power, God has (literally His divine power has): The name of God does not occur in the Greek text; Peter could be referring to the divine power of “Jesus our Lord” (1:2).","summary_en":"1:3 By his divine power, God has (literally His divine power has): The name of God does not occur in the Greek text; Peter could be referring to the divine power of “Jesus our Lord” (1:2).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114390,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Petru 1:3","title_en":"Study Note: 2 Petru 1:3","content_ro":"<p><strong>1:3-11<\/strong> An explanation of all that <em>God has given us<\/em> in Christ (1:3-4) forms the basis for an urgent exhortation to grow in the knowledge of Christ (1:5-11).<\/p>","content_en":"<p><strong>1:3-11<\/strong> An explanation of all that <em>God has given us<\/em> in Christ (1:3-4) forms the basis for an urgent exhortation to grow in the knowledge of Christ (1:5-11).<\/p>","summary_ro":"1:3-11 An explanation of all that God has given us in Christ (1:3-4) forms the basis for an urgent exhortation to grow in the knowledge of Christ (1:5-11).","summary_en":"1:3-11 An explanation of all that God has given us in Christ (1:3-4) forms the basis for an urgent exhortation to grow in the knowledge of Christ (1:5-11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114391,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Petru 1:3","title_en":"Study Note: 2 Petru 1:3","content_ro":"<p><strong>1:3<\/strong> <em>By his divine power, God has<\/em> (literally <em>His divine power has<\/em>): The name of <em>God<\/em> does not occur in the Greek text; Peter could be referring to the <em>divine power<\/em> of “Jesus our Lord” (1:2).<\/p>","content_en":"<p><strong>1:3<\/strong> <em>By his divine power, God has<\/em> (literally <em>His divine power has<\/em>): The name of <em>God<\/em> does not occur in the Greek text; Peter could be referring to the <em>divine power<\/em> of “Jesus our Lord” (1:2).<\/p>","summary_ro":"1:3 By his divine power, God has (literally His divine power has): The name of God does not occur in the Greek text; Peter could be referring to the divine power of “Jesus our Lord” (1:2).","summary_en":"1:3 By his divine power, God has (literally His divine power has): The name of God does not occur in the Greek text; Peter could be referring to the divine power of “Jesus our Lord” (1:2).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142016,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Petru 1:3","title_en":"Study Note: 2 Petru 1:3","content_ro":"<p><strong>1:3-11<\/strong> An explanation of all that <em>God has given us<\/em> in Christ (1:3-4) forms the basis for an urgent exhortation to grow in the knowledge of Christ (1:5-11).<\/p>","content_en":"<p><strong>1:3-11<\/strong> An explanation of all that <em>God has given us<\/em> in Christ (1:3-4) forms the basis for an urgent exhortation to grow in the knowledge of Christ (1:5-11).<\/p>","summary_ro":"1:3-11 An explanation of all that God has given us in Christ (1:3-4) forms the basis for an urgent exhortation to grow in the knowledge of Christ (1:5-11).","summary_en":"1:3-11 An explanation of all that God has given us in Christ (1:3-4) forms the basis for an urgent exhortation to grow in the knowledge of Christ (1:5-11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142017,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Petru 1:3","title_en":"Study Note: 2 Petru 1:3","content_ro":"<p><strong>1:3<\/strong> <em>By his divine power, God has<\/em> (literally <em>His divine power has<\/em>): The name of <em>God<\/em> does not occur in the Greek text; Peter could be referring to the <em>divine power<\/em> of “Jesus our Lord” (1:2).<\/p>","content_en":"<p><strong>1:3<\/strong> <em>By his divine power, God has<\/em> (literally <em>His divine power has<\/em>): The name of <em>God<\/em> does not occur in the Greek text; Peter could be referring to the <em>divine power<\/em> of “Jesus our Lord” (1:2).<\/p>","summary_ro":"1:3 By his divine power, God has (literally His divine power has): The name of God does not occur in the Greek text; Peter could be referring to the divine power of “Jesus our Lord” (1:2).","summary_en":"1:3 By his divine power, God has (literally His divine power has): The name of God does not occur in the Greek text; Peter could be referring to the divine power of “Jesus our Lord” (1:2).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":66937,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Holiness and Sexual Purity","title_en":"Holiness and Sexual Purity","content_ro":"<h3>Holiness and Sexual Purity<\/h3>\n<p>The Bible emphasizes the importance of being holy in our sexual relations. God created humanity as sexual beings, and the first command that he gave Adam and Eve was to “be fruitful and multiply” (Gen 1:28). But after sin entered the world, the good that God had created—including sex—became prone to distortion, and the pages of Scripture are filled with examples of sexual sin. God’s people were called to holiness, and the Israelites were given numerous commands that connected sexuality to their holiness (see, e.g., Lev 18:1-30). The sexual purity of God’s people would be seriously tested in the land of Canaan where illicit sexual practice abounded. Over and over again, the Israelites would fail to live up to God’s standards for sexual purity.<\/p>\n<p>The believers to whom Paul wrote likewise found themselves living in environments where illicit sexual activity was commonplace. In contrast to the so-called sexual freedom of the Greco-Roman world, the sexual life of God’s people was to be characterized by faithfulness and purity (1 Thes 4:3-8). Sexual relationships are to be restricted to marriage alone (1 Cor 7:1-9, 36-37).<\/p>\n<p>God has made Christians holy by the work of his Holy Spirit (1 Cor 6:11; 2 Thes 2:13). They are therefore called to live as his own holy people (1 Cor 1:2). God has given them everything they need to live a holy life in this world (2 Pet 1:3-4). As a result, their way of life is to be distinctly different from that of the unholy world around them. Every part of their life is to reflect the transforming work of the Holy Spirit (Rom 12:2).<\/p>\n<p>It is inappropriate for anyone who is united to Christ to have sexual relations with anyone outside of marriage. Such relations violate the Christian’s body, which has become a sanctuary of the living God and therefore belongs to God (1 Cor 6:12-20).<\/p>\n<p>Though homosexual activity was accepted in Greco-Roman culture, it is condemned throughout the Bible. In both the Old Testament and the New Testament, homosexual activity is viewed as a perversion of God’s intentions for men and women (Lev 18:22; 20:13; Rom 1:25-27; 1 Cor 6:9-11; 1 Tim 1:8-11).<\/p>\n<p>Paul strongly warns that those who freely give themselves to illicit sexual relations, whether homosexual or heterosexual, will not inherit the Kingdom of God but will suffer God’s judgment (1 Cor 6:9-10; Gal 5:19-21; Col 3:5-6; see also 2 Pet 2:1–3:13). As with all sin, though, forgiveness and cleansing are available for those who turn to Christ with faith and repentance (Acts 2:38; Rom 3:21-26; see 1 Cor 6:11). In every way, God’s people are to live in holiness and godliness (see 2 Pet 3:11-13), in accord with the desires of their Creator and Judge.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:18-25; Lev 18:1-30; 20:10-24; Rom 12:1-2; 1 Cor 1:2; 6:9-20; 7:1-9, 14; Gal 5:16-24; Col 3:1-6; 1 Thes 4:3-8; 1 Pet 1:13-16; 2 Pet 1:3-4<\/p>","content_en":"<h3>Holiness and Sexual Purity<\/h3>\n<p>The Bible emphasizes the importance of being holy in our sexual relations. God created humanity as sexual beings, and the first command that he gave Adam and Eve was to “be fruitful and multiply” (Gen 1:28). But after sin entered the world, the good that God had created—including sex—became prone to distortion, and the pages of Scripture are filled with examples of sexual sin. God’s people were called to holiness, and the Israelites were given numerous commands that connected sexuality to their holiness (see, e.g., Lev 18:1-30). The sexual purity of God’s people would be seriously tested in the land of Canaan where illicit sexual practice abounded. Over and over again, the Israelites would fail to live up to God’s standards for sexual purity.<\/p>\n<p>The believers to whom Paul wrote likewise found themselves living in environments where illicit sexual activity was commonplace. In contrast to the so-called sexual freedom of the Greco-Roman world, the sexual life of God’s people was to be characterized by faithfulness and purity (1 Thes 4:3-8). Sexual relationships are to be restricted to marriage alone (1 Cor 7:1-9, 36-37).<\/p>\n<p>God has made Christians holy by the work of his Holy Spirit (1 Cor 6:11; 2 Thes 2:13). They are therefore called to live as his own holy people (1 Cor 1:2). God has given them everything they need to live a holy life in this world (2 Pet 1:3-4). As a result, their way of life is to be distinctly different from that of the unholy world around them. Every part of their life is to reflect the transforming work of the Holy Spirit (Rom 12:2).<\/p>\n<p>It is inappropriate for anyone who is united to Christ to have sexual relations with anyone outside of marriage. Such relations violate the Christian’s body, which has become a sanctuary of the living God and therefore belongs to God (1 Cor 6:12-20).<\/p>\n<p>Though homosexual activity was accepted in Greco-Roman culture, it is condemned throughout the Bible. In both the Old Testament and the New Testament, homosexual activity is viewed as a perversion of God’s intentions for men and women (Lev 18:22; 20:13; Rom 1:25-27; 1 Cor 6:9-11; 1 Tim 1:8-11).<\/p>\n<p>Paul strongly warns that those who freely give themselves to illicit sexual relations, whether homosexual or heterosexual, will not inherit the Kingdom of God but will suffer God’s judgment (1 Cor 6:9-10; Gal 5:19-21; Col 3:5-6; see also 2 Pet 2:1–3:13). As with all sin, though, forgiveness and cleansing are available for those who turn to Christ with faith and repentance (Acts 2:38; Rom 3:21-26; see 1 Cor 6:11). In every way, God’s people are to live in holiness and godliness (see 2 Pet 3:11-13), in accord with the desires of their Creator and Judge.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:18-25; Lev 18:1-30; 20:10-24; Rom 12:1-2; 1 Cor 1:2; 6:9-20; 7:1-9, 14; Gal 5:16-24; Col 3:1-6; 1 Thes 4:3-8; 1 Pet 1:13-16; 2 Pet 1:3-4<\/p>","summary_ro":"Holiness and Sexual Purity The Bible emphasizes the importance of being holy in our sexual relations. God created humanity as sexual beings, and the first command that he gave Adam and Eve was to “be fruitful and multiply” (Gen 1:28). But after sin entered the world, the good that God had created—including sex—became prone to distortion, and the pages of Scripture are filled with examples of sexual sin. God’s people were called to holiness, and the Israelites were given numerous commands that...","summary_en":"Holiness and Sexual Purity The Bible emphasizes the importance of being holy in our sexual relations. God created humanity as sexual beings, and the first command that he gave Adam and Eve was to “be fruitful and multiply” (Gen 1:28). But after sin entered the world, the good that God had created—including sex—became prone to distortion, and the pages of Scripture are filled with examples of sexual sin. God’s people were called to holiness, and the Israelites were given numerous commands that...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":94563,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Holiness and Sexual Purity","title_en":"Holiness and Sexual Purity","content_ro":"<h3>Holiness and Sexual Purity<\/h3>\n<p>The Bible emphasizes the importance of being holy in our sexual relations. God created humanity as sexual beings, and the first command that he gave Adam and Eve was to “be fruitful and multiply” (Gen 1:28). But after sin entered the world, the good that God had created—including sex—became prone to distortion, and the pages of Scripture are filled with examples of sexual sin. God’s people were called to holiness, and the Israelites were given numerous commands that connected sexuality to their holiness (see, e.g., Lev 18:1-30). The sexual purity of God’s people would be seriously tested in the land of Canaan where illicit sexual practice abounded. Over and over again, the Israelites would fail to live up to God’s standards for sexual purity.<\/p>\n<p>The believers to whom Paul wrote likewise found themselves living in environments where illicit sexual activity was commonplace. In contrast to the so-called sexual freedom of the Greco-Roman world, the sexual life of God’s people was to be characterized by faithfulness and purity (1 Thes 4:3-8). Sexual relationships are to be restricted to marriage alone (1 Cor 7:1-9, 36-37).<\/p>\n<p>God has made Christians holy by the work of his Holy Spirit (1 Cor 6:11; 2 Thes 2:13). They are therefore called to live as his own holy people (1 Cor 1:2). God has given them everything they need to live a holy life in this world (2 Pet 1:3-4). As a result, their way of life is to be distinctly different from that of the unholy world around them. Every part of their life is to reflect the transforming work of the Holy Spirit (Rom 12:2).<\/p>\n<p>It is inappropriate for anyone who is united to Christ to have sexual relations with anyone outside of marriage. Such relations violate the Christian’s body, which has become a sanctuary of the living God and therefore belongs to God (1 Cor 6:12-20).<\/p>\n<p>Though homosexual activity was accepted in Greco-Roman culture, it is condemned throughout the Bible. In both the Old Testament and the New Testament, homosexual activity is viewed as a perversion of God’s intentions for men and women (Lev 18:22; 20:13; Rom 1:25-27; 1 Cor 6:9-11; 1 Tim 1:8-11).<\/p>\n<p>Paul strongly warns that those who freely give themselves to illicit sexual relations, whether homosexual or heterosexual, will not inherit the Kingdom of God but will suffer God’s judgment (1 Cor 6:9-10; Gal 5:19-21; Col 3:5-6; see also 2 Pet 2:1–3:13). As with all sin, though, forgiveness and cleansing are available for those who turn to Christ with faith and repentance (Acts 2:38; Rom 3:21-26; see 1 Cor 6:11). In every way, God’s people are to live in holiness and godliness (see 2 Pet 3:11-13), in accord with the desires of their Creator and Judge.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:18-25; Lev 18:1-30; 20:10-24; Rom 12:1-2; 1 Cor 1:2; 6:9-20; 7:1-9, 14; Gal 5:16-24; Col 3:1-6; 1 Thes 4:3-8; 1 Pet 1:13-16; 2 Pet 1:3-4<\/p>","content_en":"<h3>Holiness and Sexual Purity<\/h3>\n<p>The Bible emphasizes the importance of being holy in our sexual relations. God created humanity as sexual beings, and the first command that he gave Adam and Eve was to “be fruitful and multiply” (Gen 1:28). But after sin entered the world, the good that God had created—including sex—became prone to distortion, and the pages of Scripture are filled with examples of sexual sin. God’s people were called to holiness, and the Israelites were given numerous commands that connected sexuality to their holiness (see, e.g., Lev 18:1-30). The sexual purity of God’s people would be seriously tested in the land of Canaan where illicit sexual practice abounded. Over and over again, the Israelites would fail to live up to God’s standards for sexual purity.<\/p>\n<p>The believers to whom Paul wrote likewise found themselves living in environments where illicit sexual activity was commonplace. In contrast to the so-called sexual freedom of the Greco-Roman world, the sexual life of God’s people was to be characterized by faithfulness and purity (1 Thes 4:3-8). Sexual relationships are to be restricted to marriage alone (1 Cor 7:1-9, 36-37).<\/p>\n<p>God has made Christians holy by the work of his Holy Spirit (1 Cor 6:11; 2 Thes 2:13). They are therefore called to live as his own holy people (1 Cor 1:2). God has given them everything they need to live a holy life in this world (2 Pet 1:3-4). As a result, their way of life is to be distinctly different from that of the unholy world around them. Every part of their life is to reflect the transforming work of the Holy Spirit (Rom 12:2).<\/p>\n<p>It is inappropriate for anyone who is united to Christ to have sexual relations with anyone outside of marriage. Such relations violate the Christian’s body, which has become a sanctuary of the living God and therefore belongs to God (1 Cor 6:12-20).<\/p>\n<p>Though homosexual activity was accepted in Greco-Roman culture, it is condemned throughout the Bible. In both the Old Testament and the New Testament, homosexual activity is viewed as a perversion of God’s intentions for men and women (Lev 18:22; 20:13; Rom 1:25-27; 1 Cor 6:9-11; 1 Tim 1:8-11).<\/p>\n<p>Paul strongly warns that those who freely give themselves to illicit sexual relations, whether homosexual or heterosexual, will not inherit the Kingdom of God but will suffer God’s judgment (1 Cor 6:9-10; Gal 5:19-21; Col 3:5-6; see also 2 Pet 2:1–3:13). As with all sin, though, forgiveness and cleansing are available for those who turn to Christ with faith and repentance (Acts 2:38; Rom 3:21-26; see 1 Cor 6:11). In every way, God’s people are to live in holiness and godliness (see 2 Pet 3:11-13), in accord with the desires of their Creator and Judge.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:18-25; Lev 18:1-30; 20:10-24; Rom 12:1-2; 1 Cor 1:2; 6:9-20; 7:1-9, 14; Gal 5:16-24; Col 3:1-6; 1 Thes 4:3-8; 1 Pet 1:13-16; 2 Pet 1:3-4<\/p>","summary_ro":"Holiness and Sexual Purity The Bible emphasizes the importance of being holy in our sexual relations. God created humanity as sexual beings, and the first command that he gave Adam and Eve was to “be fruitful and multiply” (Gen 1:28). But after sin entered the world, the good that God had created—including sex—became prone to distortion, and the pages of Scripture are filled with examples of sexual sin. God’s people were called to holiness, and the Israelites were given numerous commands that...","summary_en":"Holiness and Sexual Purity The Bible emphasizes the importance of being holy in our sexual relations. God created humanity as sexual beings, and the first command that he gave Adam and Eve was to “be fruitful and multiply” (Gen 1:28). But after sin entered the world, the good that God had created—including sex—became prone to distortion, and the pages of Scripture are filled with examples of sexual sin. God’s people were called to holiness, and the Israelites were given numerous commands that...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122189,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Holiness and Sexual Purity","title_en":"Holiness and Sexual Purity","content_ro":"<h3>Holiness and Sexual Purity<\/h3>\n<p>The Bible emphasizes the importance of being holy in our sexual relations. God created humanity as sexual beings, and the first command that he gave Adam and Eve was to “be fruitful and multiply” (Gen 1:28). But after sin entered the world, the good that God had created—including sex—became prone to distortion, and the pages of Scripture are filled with examples of sexual sin. God’s people were called to holiness, and the Israelites were given numerous commands that connected sexuality to their holiness (see, e.g., Lev 18:1-30). The sexual purity of God’s people would be seriously tested in the land of Canaan where illicit sexual practice abounded. Over and over again, the Israelites would fail to live up to God’s standards for sexual purity.<\/p>\n<p>The believers to whom Paul wrote likewise found themselves living in environments where illicit sexual activity was commonplace. In contrast to the so-called sexual freedom of the Greco-Roman world, the sexual life of God’s people was to be characterized by faithfulness and purity (1 Thes 4:3-8). Sexual relationships are to be restricted to marriage alone (1 Cor 7:1-9, 36-37).<\/p>\n<p>God has made Christians holy by the work of his Holy Spirit (1 Cor 6:11; 2 Thes 2:13). They are therefore called to live as his own holy people (1 Cor 1:2). God has given them everything they need to live a holy life in this world (2 Pet 1:3-4). As a result, their way of life is to be distinctly different from that of the unholy world around them. Every part of their life is to reflect the transforming work of the Holy Spirit (Rom 12:2).<\/p>\n<p>It is inappropriate for anyone who is united to Christ to have sexual relations with anyone outside of marriage. Such relations violate the Christian’s body, which has become a sanctuary of the living God and therefore belongs to God (1 Cor 6:12-20).<\/p>\n<p>Though homosexual activity was accepted in Greco-Roman culture, it is condemned throughout the Bible. In both the Old Testament and the New Testament, homosexual activity is viewed as a perversion of God’s intentions for men and women (Lev 18:22; 20:13; Rom 1:25-27; 1 Cor 6:9-11; 1 Tim 1:8-11).<\/p>\n<p>Paul strongly warns that those who freely give themselves to illicit sexual relations, whether homosexual or heterosexual, will not inherit the Kingdom of God but will suffer God’s judgment (1 Cor 6:9-10; Gal 5:19-21; Col 3:5-6; see also 2 Pet 2:1–3:13). As with all sin, though, forgiveness and cleansing are available for those who turn to Christ with faith and repentance (Acts 2:38; Rom 3:21-26; see 1 Cor 6:11). In every way, God’s people are to live in holiness and godliness (see 2 Pet 3:11-13), in accord with the desires of their Creator and Judge.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:18-25; Lev 18:1-30; 20:10-24; Rom 12:1-2; 1 Cor 1:2; 6:9-20; 7:1-9, 14; Gal 5:16-24; Col 3:1-6; 1 Thes 4:3-8; 1 Pet 1:13-16; 2 Pet 1:3-4<\/p>","content_en":"<h3>Holiness and Sexual Purity<\/h3>\n<p>The Bible emphasizes the importance of being holy in our sexual relations. God created humanity as sexual beings, and the first command that he gave Adam and Eve was to “be fruitful and multiply” (Gen 1:28). But after sin entered the world, the good that God had created—including sex—became prone to distortion, and the pages of Scripture are filled with examples of sexual sin. God’s people were called to holiness, and the Israelites were given numerous commands that connected sexuality to their holiness (see, e.g., Lev 18:1-30). The sexual purity of God’s people would be seriously tested in the land of Canaan where illicit sexual practice abounded. Over and over again, the Israelites would fail to live up to God’s standards for sexual purity.<\/p>\n<p>The believers to whom Paul wrote likewise found themselves living in environments where illicit sexual activity was commonplace. In contrast to the so-called sexual freedom of the Greco-Roman world, the sexual life of God’s people was to be characterized by faithfulness and purity (1 Thes 4:3-8). Sexual relationships are to be restricted to marriage alone (1 Cor 7:1-9, 36-37).<\/p>\n<p>God has made Christians holy by the work of his Holy Spirit (1 Cor 6:11; 2 Thes 2:13). They are therefore called to live as his own holy people (1 Cor 1:2). God has given them everything they need to live a holy life in this world (2 Pet 1:3-4). As a result, their way of life is to be distinctly different from that of the unholy world around them. Every part of their life is to reflect the transforming work of the Holy Spirit (Rom 12:2).<\/p>\n<p>It is inappropriate for anyone who is united to Christ to have sexual relations with anyone outside of marriage. Such relations violate the Christian’s body, which has become a sanctuary of the living God and therefore belongs to God (1 Cor 6:12-20).<\/p>\n<p>Though homosexual activity was accepted in Greco-Roman culture, it is condemned throughout the Bible. In both the Old Testament and the New Testament, homosexual activity is viewed as a perversion of God’s intentions for men and women (Lev 18:22; 20:13; Rom 1:25-27; 1 Cor 6:9-11; 1 Tim 1:8-11).<\/p>\n<p>Paul strongly warns that those who freely give themselves to illicit sexual relations, whether homosexual or heterosexual, will not inherit the Kingdom of God but will suffer God’s judgment (1 Cor 6:9-10; Gal 5:19-21; Col 3:5-6; see also 2 Pet 2:1–3:13). As with all sin, though, forgiveness and cleansing are available for those who turn to Christ with faith and repentance (Acts 2:38; Rom 3:21-26; see 1 Cor 6:11). In every way, God’s people are to live in holiness and godliness (see 2 Pet 3:11-13), in accord with the desires of their Creator and Judge.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:18-25; Lev 18:1-30; 20:10-24; Rom 12:1-2; 1 Cor 1:2; 6:9-20; 7:1-9, 14; Gal 5:16-24; Col 3:1-6; 1 Thes 4:3-8; 1 Pet 1:13-16; 2 Pet 1:3-4<\/p>","summary_ro":"Holiness and Sexual Purity The Bible emphasizes the importance of being holy in our sexual relations. God created humanity as sexual beings, and the first command that he gave Adam and Eve was to “be fruitful and multiply” (Gen 1:28). But after sin entered the world, the good that God had created—including sex—became prone to distortion, and the pages of Scripture are filled with examples of sexual sin. God’s people were called to holiness, and the Israelites were given numerous commands that...","summary_en":"Holiness and Sexual Purity The Bible emphasizes the importance of being holy in our sexual relations. God created humanity as sexual beings, and the first command that he gave Adam and Eve was to “be fruitful and multiply” (Gen 1:28). But after sin entered the world, the good that God had created—including sex—became prone to distortion, and the pages of Scripture are filled with examples of sexual sin. God’s people were called to holiness, and the Israelites were given numerous commands that...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":149815,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Holiness and Sexual Purity","title_en":"Holiness and Sexual Purity","content_ro":"<h3>Holiness and Sexual Purity<\/h3>\n<p>The Bible emphasizes the importance of being holy in our sexual relations. God created humanity as sexual beings, and the first command that he gave Adam and Eve was to “be fruitful and multiply” (Gen 1:28). But after sin entered the world, the good that God had created—including sex—became prone to distortion, and the pages of Scripture are filled with examples of sexual sin. God’s people were called to holiness, and the Israelites were given numerous commands that connected sexuality to their holiness (see, e.g., Lev 18:1-30). The sexual purity of God’s people would be seriously tested in the land of Canaan where illicit sexual practice abounded. Over and over again, the Israelites would fail to live up to God’s standards for sexual purity.<\/p>\n<p>The believers to whom Paul wrote likewise found themselves living in environments where illicit sexual activity was commonplace. In contrast to the so-called sexual freedom of the Greco-Roman world, the sexual life of God’s people was to be characterized by faithfulness and purity (1 Thes 4:3-8). Sexual relationships are to be restricted to marriage alone (1 Cor 7:1-9, 36-37).<\/p>\n<p>God has made Christians holy by the work of his Holy Spirit (1 Cor 6:11; 2 Thes 2:13). They are therefore called to live as his own holy people (1 Cor 1:2). God has given them everything they need to live a holy life in this world (2 Pet 1:3-4). As a result, their way of life is to be distinctly different from that of the unholy world around them. Every part of their life is to reflect the transforming work of the Holy Spirit (Rom 12:2).<\/p>\n<p>It is inappropriate for anyone who is united to Christ to have sexual relations with anyone outside of marriage. Such relations violate the Christian’s body, which has become a sanctuary of the living God and therefore belongs to God (1 Cor 6:12-20).<\/p>\n<p>Though homosexual activity was accepted in Greco-Roman culture, it is condemned throughout the Bible. In both the Old Testament and the New Testament, homosexual activity is viewed as a perversion of God’s intentions for men and women (Lev 18:22; 20:13; Rom 1:25-27; 1 Cor 6:9-11; 1 Tim 1:8-11).<\/p>\n<p>Paul strongly warns that those who freely give themselves to illicit sexual relations, whether homosexual or heterosexual, will not inherit the Kingdom of God but will suffer God’s judgment (1 Cor 6:9-10; Gal 5:19-21; Col 3:5-6; see also 2 Pet 2:1–3:13). As with all sin, though, forgiveness and cleansing are available for those who turn to Christ with faith and repentance (Acts 2:38; Rom 3:21-26; see 1 Cor 6:11). In every way, God’s people are to live in holiness and godliness (see 2 Pet 3:11-13), in accord with the desires of their Creator and Judge.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:18-25; Lev 18:1-30; 20:10-24; Rom 12:1-2; 1 Cor 1:2; 6:9-20; 7:1-9, 14; Gal 5:16-24; Col 3:1-6; 1 Thes 4:3-8; 1 Pet 1:13-16; 2 Pet 1:3-4<\/p>","content_en":"<h3>Holiness and Sexual Purity<\/h3>\n<p>The Bible emphasizes the importance of being holy in our sexual relations. God created humanity as sexual beings, and the first command that he gave Adam and Eve was to “be fruitful and multiply” (Gen 1:28). But after sin entered the world, the good that God had created—including sex—became prone to distortion, and the pages of Scripture are filled with examples of sexual sin. God’s people were called to holiness, and the Israelites were given numerous commands that connected sexuality to their holiness (see, e.g., Lev 18:1-30). The sexual purity of God’s people would be seriously tested in the land of Canaan where illicit sexual practice abounded. Over and over again, the Israelites would fail to live up to God’s standards for sexual purity.<\/p>\n<p>The believers to whom Paul wrote likewise found themselves living in environments where illicit sexual activity was commonplace. In contrast to the so-called sexual freedom of the Greco-Roman world, the sexual life of God’s people was to be characterized by faithfulness and purity (1 Thes 4:3-8). Sexual relationships are to be restricted to marriage alone (1 Cor 7:1-9, 36-37).<\/p>\n<p>God has made Christians holy by the work of his Holy Spirit (1 Cor 6:11; 2 Thes 2:13). They are therefore called to live as his own holy people (1 Cor 1:2). God has given them everything they need to live a holy life in this world (2 Pet 1:3-4). As a result, their way of life is to be distinctly different from that of the unholy world around them. Every part of their life is to reflect the transforming work of the Holy Spirit (Rom 12:2).<\/p>\n<p>It is inappropriate for anyone who is united to Christ to have sexual relations with anyone outside of marriage. Such relations violate the Christian’s body, which has become a sanctuary of the living God and therefore belongs to God (1 Cor 6:12-20).<\/p>\n<p>Though homosexual activity was accepted in Greco-Roman culture, it is condemned throughout the Bible. In both the Old Testament and the New Testament, homosexual activity is viewed as a perversion of God’s intentions for men and women (Lev 18:22; 20:13; Rom 1:25-27; 1 Cor 6:9-11; 1 Tim 1:8-11).<\/p>\n<p>Paul strongly warns that those who freely give themselves to illicit sexual relations, whether homosexual or heterosexual, will not inherit the Kingdom of God but will suffer God’s judgment (1 Cor 6:9-10; Gal 5:19-21; Col 3:5-6; see also 2 Pet 2:1–3:13). As with all sin, though, forgiveness and cleansing are available for those who turn to Christ with faith and repentance (Acts 2:38; Rom 3:21-26; see 1 Cor 6:11). In every way, God’s people are to live in holiness and godliness (see 2 Pet 3:11-13), in accord with the desires of their Creator and Judge.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:18-25; Lev 18:1-30; 20:10-24; Rom 12:1-2; 1 Cor 1:2; 6:9-20; 7:1-9, 14; Gal 5:16-24; Col 3:1-6; 1 Thes 4:3-8; 1 Pet 1:13-16; 2 Pet 1:3-4<\/p>","summary_ro":"Holiness and Sexual Purity The Bible emphasizes the importance of being holy in our sexual relations. God created humanity as sexual beings, and the first command that he gave Adam and Eve was to “be fruitful and multiply” (Gen 1:28). But after sin entered the world, the good that God had created—including sex—became prone to distortion, and the pages of Scripture are filled with examples of sexual sin. God’s people were called to holiness, and the Israelites were given numerous commands that...","summary_en":"Holiness and Sexual Purity The Bible emphasizes the importance of being holy in our sexual relations. God created humanity as sexual beings, and the first command that he gave Adam and Eve was to “be fruitful and multiply” (Gen 1:28). But after sin entered the world, the good that God had created—including sex—became prone to distortion, and the pages of Scripture are filled with examples of sexual sin. God’s people were called to holiness, and the Israelites were given numerous commands that...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"4":[{"id":16558,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Holiness","title_en":"Holiness","content_ro":"<h3>HOLINESS<\/h3>\n<p>Chief attribute of God and a quality to be developed in his people. “Holiness” and the adjective “holy” occur more than 900 times in the Bible. The primary OT word for holiness means “to cut” or “to separate.” Fundamentally, holiness is a cutting off or separation from what is unclean and a consecration to what is pure.<\/p>\n<p>In the OT, holiness as applied to God signifies his transcendence over creation and the moral perfection of his character. God is holy in that he is utterly distinct from his creation and exercises sovereign majesty and power over it. His holiness is especially prominent in the Psalms (47:8) and the Prophets (Ez 39:7), where “holiness” emerges as a synonym for Israel’s God. Thus, Scripture ascribes to God the title “Holy” (Is 57:15), “Holy One” (Jb 6:10; Is 43:15), and “Holy One of Israel” (Ps 89:18; Is 60:14; Jer 50:29).<\/p>\n<p>In the OT God’s holiness denotes that the Lord is separate from all that is evil and defiled (cf. Jb 34:10). His holy character is the standard of absolute moral perfection (Is 5:16). God’s holiness—his transcendent majesty and the purity of his character—are skillfully balanced in Psalm 99. Verses 1 through 3 portray God’s distance from the finite and earthbound, whereas verses 4 and 5 emphasize his separation from sin and evil.<\/p>\n<p>In the OT God demanded holiness in the lives of his people. Through Moses, God said to the congregation of Israel, “You shall be holy; for I the <span>Lord<\/span> your God am holy” (Lv 19:2, <span>rsv<\/span>). The holiness enjoined by the OT was twofold: (1) external, or ceremonial; and (2) internal, or moral and spiritual. OT ceremonial holiness, prescribed in the Pentateuch (the first five books of the OT) included ritual consecration to God’s service. Thus priests and Levites were sanctified by a complex process of ritual consecration (Ex 29), as were the Hebrew Nazirites, which means “separated ones” (Nm 6:1-21). Prophets like Elisha (2 Kgs 4:9) and Jeremiah (Jer 1:5) were also sanctified for a special prophetic ministry in Israel.<\/p>\n<p>But the OT also draws attention to the inner, moral, and spiritual aspects of holiness. Men and women, created in the image of God, are called to cultivate the holiness of God’s own character in their lives (Lv 19:2; Nm 15:40). In the NT the ceremonial holiness prominent in the Pentateuch recedes to the background. Whereas much of Judaism in Jesus’ time sought a ceremonial holiness by works (Mk 7:1-5), the NT stresses the ethical rather than the formal dimension of holiness (vv 6-12). With the coming of the Holy Spirit, the early church perceived that holiness of life was a profound internal reality that should govern an individual’s thought and attitudes in relation to persons and objects in the external world.<\/p>\n<p>The NT Greek equivalent of the common Hebrew word for holiness signifies an inner state of freedom from moral fault and a relative harmony with the moral perfection of God. The word “godlikeness” or “godliness” captures the sense of the primary Greek word for holiness. Another Greek word approximates the dominant OT concept of holiness as external separation from the profane and dedication to the service of the Lord.<\/p>\n<p>Because the NT writers assumed the OT portrait of deity, holiness is ascribed to God in relatively few apostolic texts. Jesus affirmed the ethical nature of God when he enjoined his disciples to pray that the Father’s name might be esteemed for what it is: “Hallowed be thy name” (Mt 6:9, <span>kjv<\/span>). In the book of Revelation the Father’s moral perfection is extolled with the threefold ascription of holiness borrowed from Isaiah: “Holy, holy, holy, is the Lord God Almighty, who was and is and is to come” (Rv 4:8, <span>rsv<\/span>; cf. Is 6:3). Luke, however, contemplated God’s holiness in terms of the dominant OT concept of his transcendence and majesty (Lk 1:49).<\/p>\n<p>Similarly the holiness of Jesus Christ is asserted in the NT. Luke (Lk 1:35; 4:34), Peter (Acts 3:14; 4:27-30), the writer of Hebrews (Heb 7:26), and John (Rv 3:7) ascribe holiness to both the Father and the Son.<\/p>\n<p>Since the Spirit comes from God, discloses his holy character, and is the instrument of God’s holy purposes in the world, he also is absolutely holy (Mt 1:18; 3:16; 28:19; Lk 1:15; 4:14). The common title “Holy Spirit” underscores the ethical perfection of the third person of the Godhead (Jn 3:5-8; 14:16-17, 26).<\/p>\n<p>In the NT, holiness also characterizes Christ’s church. The apostle Paul taught that Christ loved the church and died for it “that he might sanctify her, having cleansed her by the washing of water with the word” (Eph 5:26, <span>rsv<\/span>). Peter addressed the church as a holy people in language borrowed from the OT. Separated from the unbelieving nations and consecrated to the Lord, the church is “a holy nation” (1 Pt 2:9; cf. Ex 19:6).<\/p>\n<p>But the NT more often discusses holiness in relation to individual Christians. Believers in Christ are frequently designated as “saints,” literally meaning “holy ones,” since through faith God justifies sinners, pronouncing them “holy” in his sight. A justified sinner is by no means morally perfect, but God does declare believers to be guiltless. Thus, although Christians at Corinth, for example, were plagued with numerous sins, Paul could address his erring friends as those who were “sanctified in Christ Jesus, called to be saints” (1 Cor 1:2, <span>rsv<\/span>). Despite their problems, the Corinthian believers were “holy ones” in Christ.<\/p>\n<p>The NT, however, places great stress upon the reality of practical holiness in the Christian’s daily experience. The God who freely declares a person righteous through faith in Christ commands that the believer progress in holiness of life. In God’s plan, a growth in holiness should accompany believing. God graciously provides the spiritual resources to enable Christians to be “partakers of the divine nature” (2 Pt 1:4).<\/p>\n<p><em>See also<\/em> God, Being and Attributes of.<\/p>","content_en":"<h3>HOLINESS<\/h3>\n<p>Chief attribute of God and a quality to be developed in his people. “Holiness” and the adjective “holy” occur more than 900 times in the Bible. The primary OT word for holiness means “to cut” or “to separate.” Fundamentally, holiness is a cutting off or separation from what is unclean and a consecration to what is pure.<\/p>\n<p>In the OT, holiness as applied to God signifies his transcendence over creation and the moral perfection of his character. God is holy in that he is utterly distinct from his creation and exercises sovereign majesty and power over it. His holiness is especially prominent in the Psalms (47:8) and the Prophets (Ez 39:7), where “holiness” emerges as a synonym for Israel’s God. Thus, Scripture ascribes to God the title “Holy” (Is 57:15), “Holy One” (Jb 6:10; Is 43:15), and “Holy One of Israel” (Ps 89:18; Is 60:14; Jer 50:29).<\/p>\n<p>In the OT God’s holiness denotes that the Lord is separate from all that is evil and defiled (cf. Jb 34:10). His holy character is the standard of absolute moral perfection (Is 5:16). God’s holiness—his transcendent majesty and the purity of his character—are skillfully balanced in Psalm 99. Verses 1 through 3 portray God’s distance from the finite and earthbound, whereas verses 4 and 5 emphasize his separation from sin and evil.<\/p>\n<p>In the OT God demanded holiness in the lives of his people. Through Moses, God said to the congregation of Israel, “You shall be holy; for I the <span>Lord<\/span> your God am holy” (Lv 19:2, <span>rsv<\/span>). The holiness enjoined by the OT was twofold: (1) external, or ceremonial; and (2) internal, or moral and spiritual. OT ceremonial holiness, prescribed in the Pentateuch (the first five books of the OT) included ritual consecration to God’s service. Thus priests and Levites were sanctified by a complex process of ritual consecration (Ex 29), as were the Hebrew Nazirites, which means “separated ones” (Nm 6:1-21). Prophets like Elisha (2 Kgs 4:9) and Jeremiah (Jer 1:5) were also sanctified for a special prophetic ministry in Israel.<\/p>\n<p>But the OT also draws attention to the inner, moral, and spiritual aspects of holiness. Men and women, created in the image of God, are called to cultivate the holiness of God’s own character in their lives (Lv 19:2; Nm 15:40). In the NT the ceremonial holiness prominent in the Pentateuch recedes to the background. Whereas much of Judaism in Jesus’ time sought a ceremonial holiness by works (Mk 7:1-5), the NT stresses the ethical rather than the formal dimension of holiness (vv 6-12). With the coming of the Holy Spirit, the early church perceived that holiness of life was a profound internal reality that should govern an individual’s thought and attitudes in relation to persons and objects in the external world.<\/p>\n<p>The NT Greek equivalent of the common Hebrew word for holiness signifies an inner state of freedom from moral fault and a relative harmony with the moral perfection of God. The word “godlikeness” or “godliness” captures the sense of the primary Greek word for holiness. Another Greek word approximates the dominant OT concept of holiness as external separation from the profane and dedication to the service of the Lord.<\/p>\n<p>Because the NT writers assumed the OT portrait of deity, holiness is ascribed to God in relatively few apostolic texts. Jesus affirmed the ethical nature of God when he enjoined his disciples to pray that the Father’s name might be esteemed for what it is: “Hallowed be thy name” (Mt 6:9, <span>kjv<\/span>). In the book of Revelation the Father’s moral perfection is extolled with the threefold ascription of holiness borrowed from Isaiah: “Holy, holy, holy, is the Lord God Almighty, who was and is and is to come” (Rv 4:8, <span>rsv<\/span>; cf. Is 6:3). Luke, however, contemplated God’s holiness in terms of the dominant OT concept of his transcendence and majesty (Lk 1:49).<\/p>\n<p>Similarly the holiness of Jesus Christ is asserted in the NT. Luke (Lk 1:35; 4:34), Peter (Acts 3:14; 4:27-30), the writer of Hebrews (Heb 7:26), and John (Rv 3:7) ascribe holiness to both the Father and the Son.<\/p>\n<p>Since the Spirit comes from God, discloses his holy character, and is the instrument of God’s holy purposes in the world, he also is absolutely holy (Mt 1:18; 3:16; 28:19; Lk 1:15; 4:14). The common title “Holy Spirit” underscores the ethical perfection of the third person of the Godhead (Jn 3:5-8; 14:16-17, 26).<\/p>\n<p>In the NT, holiness also characterizes Christ’s church. The apostle Paul taught that Christ loved the church and died for it “that he might sanctify her, having cleansed her by the washing of water with the word” (Eph 5:26, <span>rsv<\/span>). Peter addressed the church as a holy people in language borrowed from the OT. Separated from the unbelieving nations and consecrated to the Lord, the church is “a holy nation” (1 Pt 2:9; cf. Ex 19:6).<\/p>\n<p>But the NT more often discusses holiness in relation to individual Christians. Believers in Christ are frequently designated as “saints,” literally meaning “holy ones,” since through faith God justifies sinners, pronouncing them “holy” in his sight. A justified sinner is by no means morally perfect, but God does declare believers to be guiltless. Thus, although Christians at Corinth, for example, were plagued with numerous sins, Paul could address his erring friends as those who were “sanctified in Christ Jesus, called to be saints” (1 Cor 1:2, <span>rsv<\/span>). Despite their problems, the Corinthian believers were “holy ones” in Christ.<\/p>\n<p>The NT, however, places great stress upon the reality of practical holiness in the Christian’s daily experience. The God who freely declares a person righteous through faith in Christ commands that the believer progress in holiness of life. In God’s plan, a growth in holiness should accompany believing. God graciously provides the spiritual resources to enable Christians to be “partakers of the divine nature” (2 Pt 1:4).<\/p>\n<p><em>See also<\/em> God, Being and Attributes of.<\/p>","summary_ro":"HOLINESS Chief attribute of God and a quality to be developed in his people. “Holiness” and the adjective “holy” occur more than 900 times in the Bible. The primary OT word for holiness means “to cut” or “to separate.” Fundamentally, holiness is a cutting off or separation from what is unclean and a consecration to what is pure. In the OT, holiness as applied to God signifies his transcendence over creation and the moral perfection of his character. God is holy in that he is utterly distinct ...","summary_en":"HOLINESS Chief attribute of God and a quality to be developed in his people. “Holiness” and the adjective “holy” occur more than 900 times in the Bible. The primary OT word for holiness means “to cut” or “to separate.” Fundamentally, holiness is a cutting off or separation from what is unclean and a consecration to what is pure. In the OT, holiness as applied to God signifies his transcendence over creation and the moral perfection of his character. God is holy in that he is utterly distinct ...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59140,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Petru 1:4","title_en":"Study Note: 2 Petru 1:4","content_ro":"<p><strong>1:4<\/strong> <em>enable you to share his divine nature:<\/em> Peter probably did not mean that our souls are merged with God but that believers share God’s qualities (cp. Lev 11:44; Matt 5:43-48; Eph 4:24; 5:1).<\/p>","content_en":"<p><strong>1:4<\/strong> <em>enable you to share his divine nature:<\/em> Peter probably did not mean that our souls are merged with God but that believers share God’s qualities (cp. Lev 11:44; Matt 5:43-48; Eph 4:24; 5:1).<\/p>","summary_ro":"1:4 enable you to share his divine nature: Peter probably did not mean that our souls are merged with God but that believers share God’s qualities (cp. Lev 11:44; Matt 5:43-48; Eph 4:24; 5:1).","summary_en":"1:4 enable you to share his divine nature: Peter probably did not mean that our souls are merged with God but that believers share God’s qualities (cp. Lev 11:44; Matt 5:43-48; Eph 4:24; 5:1).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86766,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Petru 1:4","title_en":"Study Note: 2 Petru 1:4","content_ro":"<p><strong>1:4<\/strong> <em>enable you to share his divine nature:<\/em> Peter probably did not mean that our souls are merged with God but that believers share God’s qualities (cp. Lev 11:44; Matt 5:43-48; Eph 4:24; 5:1).<\/p>","content_en":"<p><strong>1:4<\/strong> <em>enable you to share his divine nature:<\/em> Peter probably did not mean that our souls are merged with God but that believers share God’s qualities (cp. Lev 11:44; Matt 5:43-48; Eph 4:24; 5:1).<\/p>","summary_ro":"1:4 enable you to share his divine nature: Peter probably did not mean that our souls are merged with God but that believers share God’s qualities (cp. Lev 11:44; Matt 5:43-48; Eph 4:24; 5:1).","summary_en":"1:4 enable you to share his divine nature: Peter probably did not mean that our souls are merged with God but that believers share God’s qualities (cp. Lev 11:44; Matt 5:43-48; Eph 4:24; 5:1).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114392,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Petru 1:4","title_en":"Study Note: 2 Petru 1:4","content_ro":"<p><strong>1:4<\/strong> <em>enable you to share his divine nature:<\/em> Peter probably did not mean that our souls are merged with God but that believers share God’s qualities (cp. Lev 11:44; Matt 5:43-48; Eph 4:24; 5:1).<\/p>","content_en":"<p><strong>1:4<\/strong> <em>enable you to share his divine nature:<\/em> Peter probably did not mean that our souls are merged with God but that believers share God’s qualities (cp. Lev 11:44; Matt 5:43-48; Eph 4:24; 5:1).<\/p>","summary_ro":"1:4 enable you to share his divine nature: Peter probably did not mean that our souls are merged with God but that believers share God’s qualities (cp. Lev 11:44; Matt 5:43-48; Eph 4:24; 5:1).","summary_en":"1:4 enable you to share his divine nature: Peter probably did not mean that our souls are merged with God but that believers share God’s qualities (cp. Lev 11:44; Matt 5:43-48; Eph 4:24; 5:1).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142018,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Petru 1:4","title_en":"Study Note: 2 Petru 1:4","content_ro":"<p><strong>1:4<\/strong> <em>enable you to share his divine nature:<\/em> Peter probably did not mean that our souls are merged with God but that believers share God’s qualities (cp. Lev 11:44; Matt 5:43-48; Eph 4:24; 5:1).<\/p>","content_en":"<p><strong>1:4<\/strong> <em>enable you to share his divine nature:<\/em> Peter probably did not mean that our souls are merged with God but that believers share God’s qualities (cp. Lev 11:44; Matt 5:43-48; Eph 4:24; 5:1).<\/p>","summary_ro":"1:4 enable you to share his divine nature: Peter probably did not mean that our souls are merged with God but that believers share God’s qualities (cp. Lev 11:44; Matt 5:43-48; Eph 4:24; 5:1).","summary_en":"1:4 enable you to share his divine nature: Peter probably did not mean that our souls are merged with God but that believers share God’s qualities (cp. Lev 11:44; Matt 5:43-48; Eph 4:24; 5:1).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":66078,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The World","title_en":"The World","content_ro":"<h3>The World<\/h3>\n<p>One of the most frequently used words in John is “world” (Greek <span class=\"greek\" lang=\"el\">kosmos<\/span>). In Greek-speaking Jewish thought, <span class=\"greek\" lang=\"el\">kosmos<\/span> refers to the heavens and the earth as created by God (Gen 1; see also John 1:3, 10; 17:5, 24). John extends the concept to include the world of humanity (e.g., 1:10; 3:16).<\/p>\n<p>Although it was created as good, the human world is hostile to God (1:10-11; 3:19-20; 12:37-41). It is controlled by a darkness that cannot comprehend the light and, in fact, resists the light (3:19). The world is dead and needs life (6:33, 51), yet it hates the one who can save it (7:7). The world is under the dominion of Satan (12:31), who will one day be judged.<\/p>\n<p>God loves the world of humanity, despite its hostility and rebellion against him. Jesus died to take away the sin of the world (1:29; 3:16-17; 1 Jn 2:2). But God’s love for the world he created stands alongside his necessary judgment of the world (John 3:18-21, 36; 5:27-30; 12:47-48). Christ’s followers experience this same tension in their mission. We are called into the world to bring the message of God’s love, but we will experience conflict because the world will be hostile to our message (see 15:18-27; 17:13-26).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:11-12; Pss 2:1-6; 9:8; Isa 61:11; 66:16; Matt 5:14; 13:38-40; John 1:9-10; 3:16-19; 7:7; 8:12; 14:17-19; 15:18-19; 16:7-9, 33; John 17:5-26; Acts 17:31; 1 Cor 1:20-28; 3:3; 6:2; 2 Cor 5:19; Eph 2:2; Col 2:20; Jas 4:4; 2 Pet 1:4; 2:20; 1 Jn 2:15-16; 4:3-5<\/p>","content_en":"<h3>The World<\/h3>\n<p>One of the most frequently used words in John is “world” (Greek <span class=\"greek\" lang=\"el\">kosmos<\/span>). In Greek-speaking Jewish thought, <span class=\"greek\" lang=\"el\">kosmos<\/span> refers to the heavens and the earth as created by God (Gen 1; see also John 1:3, 10; 17:5, 24). John extends the concept to include the world of humanity (e.g., 1:10; 3:16).<\/p>\n<p>Although it was created as good, the human world is hostile to God (1:10-11; 3:19-20; 12:37-41). It is controlled by a darkness that cannot comprehend the light and, in fact, resists the light (3:19). The world is dead and needs life (6:33, 51), yet it hates the one who can save it (7:7). The world is under the dominion of Satan (12:31), who will one day be judged.<\/p>\n<p>God loves the world of humanity, despite its hostility and rebellion against him. Jesus died to take away the sin of the world (1:29; 3:16-17; 1 Jn 2:2). But God’s love for the world he created stands alongside his necessary judgment of the world (John 3:18-21, 36; 5:27-30; 12:47-48). Christ’s followers experience this same tension in their mission. We are called into the world to bring the message of God’s love, but we will experience conflict because the world will be hostile to our message (see 15:18-27; 17:13-26).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:11-12; Pss 2:1-6; 9:8; Isa 61:11; 66:16; Matt 5:14; 13:38-40; John 1:9-10; 3:16-19; 7:7; 8:12; 14:17-19; 15:18-19; 16:7-9, 33; John 17:5-26; Acts 17:31; 1 Cor 1:20-28; 3:3; 6:2; 2 Cor 5:19; Eph 2:2; Col 2:20; Jas 4:4; 2 Pet 1:4; 2:20; 1 Jn 2:15-16; 4:3-5<\/p>","summary_ro":"The World One of the most frequently used words in John is “world” (Greek kosmos). In Greek-speaking Jewish thought, kosmos refers to the heavens and the earth as created by God (Gen 1; see also John 1:3, 10; 17:5, 24). John extends the concept to include the world of humanity (e.g., 1:10; 3:16). Although it was created as good, the human world is hostile to God (1:10-11; 3:19-20; 12:37-41). It is controlled by a darkness that cannot comprehend the light and, in fact, resists the light (3:19)...","summary_en":"The World One of the most frequently used words in John is “world” (Greek kosmos). In Greek-speaking Jewish thought, kosmos refers to the heavens and the earth as created by God (Gen 1; see also John 1:3, 10; 17:5, 24). John extends the concept to include the world of humanity (e.g., 1:10; 3:16). Although it was created as good, the human world is hostile to God (1:10-11; 3:19-20; 12:37-41). It is controlled by a darkness that cannot comprehend the light and, in fact, resists the light (3:19)...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":93704,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The World","title_en":"The World","content_ro":"<h3>The World<\/h3>\n<p>One of the most frequently used words in John is “world” (Greek <span class=\"greek\" lang=\"el\">kosmos<\/span>). In Greek-speaking Jewish thought, <span class=\"greek\" lang=\"el\">kosmos<\/span> refers to the heavens and the earth as created by God (Gen 1; see also John 1:3, 10; 17:5, 24). John extends the concept to include the world of humanity (e.g., 1:10; 3:16).<\/p>\n<p>Although it was created as good, the human world is hostile to God (1:10-11; 3:19-20; 12:37-41). It is controlled by a darkness that cannot comprehend the light and, in fact, resists the light (3:19). The world is dead and needs life (6:33, 51), yet it hates the one who can save it (7:7). The world is under the dominion of Satan (12:31), who will one day be judged.<\/p>\n<p>God loves the world of humanity, despite its hostility and rebellion against him. Jesus died to take away the sin of the world (1:29; 3:16-17; 1 Jn 2:2). But God’s love for the world he created stands alongside his necessary judgment of the world (John 3:18-21, 36; 5:27-30; 12:47-48). Christ’s followers experience this same tension in their mission. We are called into the world to bring the message of God’s love, but we will experience conflict because the world will be hostile to our message (see 15:18-27; 17:13-26).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:11-12; Pss 2:1-6; 9:8; Isa 61:11; 66:16; Matt 5:14; 13:38-40; John 1:9-10; 3:16-19; 7:7; 8:12; 14:17-19; 15:18-19; 16:7-9, 33; John 17:5-26; Acts 17:31; 1 Cor 1:20-28; 3:3; 6:2; 2 Cor 5:19; Eph 2:2; Col 2:20; Jas 4:4; 2 Pet 1:4; 2:20; 1 Jn 2:15-16; 4:3-5<\/p>","content_en":"<h3>The World<\/h3>\n<p>One of the most frequently used words in John is “world” (Greek <span class=\"greek\" lang=\"el\">kosmos<\/span>). In Greek-speaking Jewish thought, <span class=\"greek\" lang=\"el\">kosmos<\/span> refers to the heavens and the earth as created by God (Gen 1; see also John 1:3, 10; 17:5, 24). John extends the concept to include the world of humanity (e.g., 1:10; 3:16).<\/p>\n<p>Although it was created as good, the human world is hostile to God (1:10-11; 3:19-20; 12:37-41). It is controlled by a darkness that cannot comprehend the light and, in fact, resists the light (3:19). The world is dead and needs life (6:33, 51), yet it hates the one who can save it (7:7). The world is under the dominion of Satan (12:31), who will one day be judged.<\/p>\n<p>God loves the world of humanity, despite its hostility and rebellion against him. Jesus died to take away the sin of the world (1:29; 3:16-17; 1 Jn 2:2). But God’s love for the world he created stands alongside his necessary judgment of the world (John 3:18-21, 36; 5:27-30; 12:47-48). Christ’s followers experience this same tension in their mission. We are called into the world to bring the message of God’s love, but we will experience conflict because the world will be hostile to our message (see 15:18-27; 17:13-26).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:11-12; Pss 2:1-6; 9:8; Isa 61:11; 66:16; Matt 5:14; 13:38-40; John 1:9-10; 3:16-19; 7:7; 8:12; 14:17-19; 15:18-19; 16:7-9, 33; John 17:5-26; Acts 17:31; 1 Cor 1:20-28; 3:3; 6:2; 2 Cor 5:19; Eph 2:2; Col 2:20; Jas 4:4; 2 Pet 1:4; 2:20; 1 Jn 2:15-16; 4:3-5<\/p>","summary_ro":"The World One of the most frequently used words in John is “world” (Greek kosmos). In Greek-speaking Jewish thought, kosmos refers to the heavens and the earth as created by God (Gen 1; see also John 1:3, 10; 17:5, 24). John extends the concept to include the world of humanity (e.g., 1:10; 3:16). Although it was created as good, the human world is hostile to God (1:10-11; 3:19-20; 12:37-41). It is controlled by a darkness that cannot comprehend the light and, in fact, resists the light (3:19)...","summary_en":"The World One of the most frequently used words in John is “world” (Greek kosmos). In Greek-speaking Jewish thought, kosmos refers to the heavens and the earth as created by God (Gen 1; see also John 1:3, 10; 17:5, 24). John extends the concept to include the world of humanity (e.g., 1:10; 3:16). Although it was created as good, the human world is hostile to God (1:10-11; 3:19-20; 12:37-41). It is controlled by a darkness that cannot comprehend the light and, in fact, resists the light (3:19)...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":121330,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The World","title_en":"The World","content_ro":"<h3>The World<\/h3>\n<p>One of the most frequently used words in John is “world” (Greek <span class=\"greek\" lang=\"el\">kosmos<\/span>). In Greek-speaking Jewish thought, <span class=\"greek\" lang=\"el\">kosmos<\/span> refers to the heavens and the earth as created by God (Gen 1; see also John 1:3, 10; 17:5, 24). John extends the concept to include the world of humanity (e.g., 1:10; 3:16).<\/p>\n<p>Although it was created as good, the human world is hostile to God (1:10-11; 3:19-20; 12:37-41). It is controlled by a darkness that cannot comprehend the light and, in fact, resists the light (3:19). The world is dead and needs life (6:33, 51), yet it hates the one who can save it (7:7). The world is under the dominion of Satan (12:31), who will one day be judged.<\/p>\n<p>God loves the world of humanity, despite its hostility and rebellion against him. Jesus died to take away the sin of the world (1:29; 3:16-17; 1 Jn 2:2). But God’s love for the world he created stands alongside his necessary judgment of the world (John 3:18-21, 36; 5:27-30; 12:47-48). Christ’s followers experience this same tension in their mission. We are called into the world to bring the message of God’s love, but we will experience conflict because the world will be hostile to our message (see 15:18-27; 17:13-26).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:11-12; Pss 2:1-6; 9:8; Isa 61:11; 66:16; Matt 5:14; 13:38-40; John 1:9-10; 3:16-19; 7:7; 8:12; 14:17-19; 15:18-19; 16:7-9, 33; John 17:5-26; Acts 17:31; 1 Cor 1:20-28; 3:3; 6:2; 2 Cor 5:19; Eph 2:2; Col 2:20; Jas 4:4; 2 Pet 1:4; 2:20; 1 Jn 2:15-16; 4:3-5<\/p>","content_en":"<h3>The World<\/h3>\n<p>One of the most frequently used words in John is “world” (Greek <span class=\"greek\" lang=\"el\">kosmos<\/span>). In Greek-speaking Jewish thought, <span class=\"greek\" lang=\"el\">kosmos<\/span> refers to the heavens and the earth as created by God (Gen 1; see also John 1:3, 10; 17:5, 24). John extends the concept to include the world of humanity (e.g., 1:10; 3:16).<\/p>\n<p>Although it was created as good, the human world is hostile to God (1:10-11; 3:19-20; 12:37-41). It is controlled by a darkness that cannot comprehend the light and, in fact, resists the light (3:19). The world is dead and needs life (6:33, 51), yet it hates the one who can save it (7:7). The world is under the dominion of Satan (12:31), who will one day be judged.<\/p>\n<p>God loves the world of humanity, despite its hostility and rebellion against him. Jesus died to take away the sin of the world (1:29; 3:16-17; 1 Jn 2:2). But God’s love for the world he created stands alongside his necessary judgment of the world (John 3:18-21, 36; 5:27-30; 12:47-48). Christ’s followers experience this same tension in their mission. We are called into the world to bring the message of God’s love, but we will experience conflict because the world will be hostile to our message (see 15:18-27; 17:13-26).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:11-12; Pss 2:1-6; 9:8; Isa 61:11; 66:16; Matt 5:14; 13:38-40; John 1:9-10; 3:16-19; 7:7; 8:12; 14:17-19; 15:18-19; 16:7-9, 33; John 17:5-26; Acts 17:31; 1 Cor 1:20-28; 3:3; 6:2; 2 Cor 5:19; Eph 2:2; Col 2:20; Jas 4:4; 2 Pet 1:4; 2:20; 1 Jn 2:15-16; 4:3-5<\/p>","summary_ro":"The World One of the most frequently used words in John is “world” (Greek kosmos). In Greek-speaking Jewish thought, kosmos refers to the heavens and the earth as created by God (Gen 1; see also John 1:3, 10; 17:5, 24). John extends the concept to include the world of humanity (e.g., 1:10; 3:16). Although it was created as good, the human world is hostile to God (1:10-11; 3:19-20; 12:37-41). It is controlled by a darkness that cannot comprehend the light and, in fact, resists the light (3:19)...","summary_en":"The World One of the most frequently used words in John is “world” (Greek kosmos). In Greek-speaking Jewish thought, kosmos refers to the heavens and the earth as created by God (Gen 1; see also John 1:3, 10; 17:5, 24). John extends the concept to include the world of humanity (e.g., 1:10; 3:16). Although it was created as good, the human world is hostile to God (1:10-11; 3:19-20; 12:37-41). It is controlled by a darkness that cannot comprehend the light and, in fact, resists the light (3:19)...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":148956,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The World","title_en":"The World","content_ro":"<h3>The World<\/h3>\n<p>One of the most frequently used words in John is “world” (Greek <span class=\"greek\" lang=\"el\">kosmos<\/span>). In Greek-speaking Jewish thought, <span class=\"greek\" lang=\"el\">kosmos<\/span> refers to the heavens and the earth as created by God (Gen 1; see also John 1:3, 10; 17:5, 24). John extends the concept to include the world of humanity (e.g., 1:10; 3:16).<\/p>\n<p>Although it was created as good, the human world is hostile to God (1:10-11; 3:19-20; 12:37-41). It is controlled by a darkness that cannot comprehend the light and, in fact, resists the light (3:19). The world is dead and needs life (6:33, 51), yet it hates the one who can save it (7:7). The world is under the dominion of Satan (12:31), who will one day be judged.<\/p>\n<p>God loves the world of humanity, despite its hostility and rebellion against him. Jesus died to take away the sin of the world (1:29; 3:16-17; 1 Jn 2:2). But God’s love for the world he created stands alongside his necessary judgment of the world (John 3:18-21, 36; 5:27-30; 12:47-48). Christ’s followers experience this same tension in their mission. We are called into the world to bring the message of God’s love, but we will experience conflict because the world will be hostile to our message (see 15:18-27; 17:13-26).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:11-12; Pss 2:1-6; 9:8; Isa 61:11; 66:16; Matt 5:14; 13:38-40; John 1:9-10; 3:16-19; 7:7; 8:12; 14:17-19; 15:18-19; 16:7-9, 33; John 17:5-26; Acts 17:31; 1 Cor 1:20-28; 3:3; 6:2; 2 Cor 5:19; Eph 2:2; Col 2:20; Jas 4:4; 2 Pet 1:4; 2:20; 1 Jn 2:15-16; 4:3-5<\/p>","content_en":"<h3>The World<\/h3>\n<p>One of the most frequently used words in John is “world” (Greek <span class=\"greek\" lang=\"el\">kosmos<\/span>). In Greek-speaking Jewish thought, <span class=\"greek\" lang=\"el\">kosmos<\/span> refers to the heavens and the earth as created by God (Gen 1; see also John 1:3, 10; 17:5, 24). John extends the concept to include the world of humanity (e.g., 1:10; 3:16).<\/p>\n<p>Although it was created as good, the human world is hostile to God (1:10-11; 3:19-20; 12:37-41). It is controlled by a darkness that cannot comprehend the light and, in fact, resists the light (3:19). The world is dead and needs life (6:33, 51), yet it hates the one who can save it (7:7). The world is under the dominion of Satan (12:31), who will one day be judged.<\/p>\n<p>God loves the world of humanity, despite its hostility and rebellion against him. Jesus died to take away the sin of the world (1:29; 3:16-17; 1 Jn 2:2). But God’s love for the world he created stands alongside his necessary judgment of the world (John 3:18-21, 36; 5:27-30; 12:47-48). Christ’s followers experience this same tension in their mission. We are called into the world to bring the message of God’s love, but we will experience conflict because the world will be hostile to our message (see 15:18-27; 17:13-26).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:11-12; Pss 2:1-6; 9:8; Isa 61:11; 66:16; Matt 5:14; 13:38-40; John 1:9-10; 3:16-19; 7:7; 8:12; 14:17-19; 15:18-19; 16:7-9, 33; John 17:5-26; Acts 17:31; 1 Cor 1:20-28; 3:3; 6:2; 2 Cor 5:19; Eph 2:2; Col 2:20; Jas 4:4; 2 Pet 1:4; 2:20; 1 Jn 2:15-16; 4:3-5<\/p>","summary_ro":"The World One of the most frequently used words in John is “world” (Greek kosmos). In Greek-speaking Jewish thought, kosmos refers to the heavens and the earth as created by God (Gen 1; see also John 1:3, 10; 17:5, 24). John extends the concept to include the world of humanity (e.g., 1:10; 3:16). Although it was created as good, the human world is hostile to God (1:10-11; 3:19-20; 12:37-41). It is controlled by a darkness that cannot comprehend the light and, in fact, resists the light (3:19)...","summary_en":"The World One of the most frequently used words in John is “world” (Greek kosmos). In Greek-speaking Jewish thought, kosmos refers to the heavens and the earth as created by God (Gen 1; see also John 1:3, 10; 17:5, 24). John extends the concept to include the world of humanity (e.g., 1:10; 3:16). Although it was created as good, the human world is hostile to God (1:10-11; 3:19-20; 12:37-41). It is controlled by a darkness that cannot comprehend the light and, in fact, resists the light (3:19)...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"5":[{"id":59141,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Petru 1:5","title_en":"Study Note: 2 Petru 1:5","content_ro":"<p><strong>1:5-7<\/strong> The stair-step structure of these verses, with each virtue leading to another, is a common literary device called a <em>sorites<\/em>. The sequence in such passages is not stressed—e.g., Peter does not imply that <em>moral excellence<\/em> must come before <em>knowledge<\/em>. Yet <em>love<\/em> is the pinnacle of the virtues (1:7).<\/p>","content_en":"<p><strong>1:5-7<\/strong> The stair-step structure of these verses, with each virtue leading to another, is a common literary device called a <em>sorites<\/em>. The sequence in such passages is not stressed—e.g., Peter does not imply that <em>moral excellence<\/em> must come before <em>knowledge<\/em>. Yet <em>love<\/em> is the pinnacle of the virtues (1:7).<\/p>","summary_ro":"1:5-7 The stair-step structure of these verses, with each virtue leading to another, is a common literary device called a sorites. The sequence in such passages is not stressed—e.g., Peter does not imply that moral excellence must come before knowledge. Yet love is the pinnacle of the virtues (1:7).","summary_en":"1:5-7 The stair-step structure of these verses, with each virtue leading to another, is a common literary device called a sorites. The sequence in such passages is not stressed—e.g., Peter does not imply that moral excellence must come before knowledge. Yet love is the pinnacle of the virtues (1:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86767,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Petru 1:5","title_en":"Study Note: 2 Petru 1:5","content_ro":"<p><strong>1:5-7<\/strong> The stair-step structure of these verses, with each virtue leading to another, is a common literary device called a <em>sorites<\/em>. The sequence in such passages is not stressed—e.g., Peter does not imply that <em>moral excellence<\/em> must come before <em>knowledge<\/em>. Yet <em>love<\/em> is the pinnacle of the virtues (1:7).<\/p>","content_en":"<p><strong>1:5-7<\/strong> The stair-step structure of these verses, with each virtue leading to another, is a common literary device called a <em>sorites<\/em>. The sequence in such passages is not stressed—e.g., Peter does not imply that <em>moral excellence<\/em> must come before <em>knowledge<\/em>. Yet <em>love<\/em> is the pinnacle of the virtues (1:7).<\/p>","summary_ro":"1:5-7 The stair-step structure of these verses, with each virtue leading to another, is a common literary device called a sorites. The sequence in such passages is not stressed—e.g., Peter does not imply that moral excellence must come before knowledge. Yet love is the pinnacle of the virtues (1:7).","summary_en":"1:5-7 The stair-step structure of these verses, with each virtue leading to another, is a common literary device called a sorites. The sequence in such passages is not stressed—e.g., Peter does not imply that moral excellence must come before knowledge. Yet love is the pinnacle of the virtues (1:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114393,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Petru 1:5","title_en":"Study Note: 2 Petru 1:5","content_ro":"<p><strong>1:5-7<\/strong> The stair-step structure of these verses, with each virtue leading to another, is a common literary device called a <em>sorites<\/em>. The sequence in such passages is not stressed—e.g., Peter does not imply that <em>moral excellence<\/em> must come before <em>knowledge<\/em>. Yet <em>love<\/em> is the pinnacle of the virtues (1:7).<\/p>","content_en":"<p><strong>1:5-7<\/strong> The stair-step structure of these verses, with each virtue leading to another, is a common literary device called a <em>sorites<\/em>. The sequence in such passages is not stressed—e.g., Peter does not imply that <em>moral excellence<\/em> must come before <em>knowledge<\/em>. Yet <em>love<\/em> is the pinnacle of the virtues (1:7).<\/p>","summary_ro":"1:5-7 The stair-step structure of these verses, with each virtue leading to another, is a common literary device called a sorites. The sequence in such passages is not stressed—e.g., Peter does not imply that moral excellence must come before knowledge. Yet love is the pinnacle of the virtues (1:7).","summary_en":"1:5-7 The stair-step structure of these verses, with each virtue leading to another, is a common literary device called a sorites. The sequence in such passages is not stressed—e.g., Peter does not imply that moral excellence must come before knowledge. Yet love is the pinnacle of the virtues (1:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142019,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Petru 1:5","title_en":"Study Note: 2 Petru 1:5","content_ro":"<p><strong>1:5-7<\/strong> The stair-step structure of these verses, with each virtue leading to another, is a common literary device called a <em>sorites<\/em>. The sequence in such passages is not stressed—e.g., Peter does not imply that <em>moral excellence<\/em> must come before <em>knowledge<\/em>. Yet <em>love<\/em> is the pinnacle of the virtues (1:7).<\/p>","content_en":"<p><strong>1:5-7<\/strong> The stair-step structure of these verses, with each virtue leading to another, is a common literary device called a <em>sorites<\/em>. The sequence in such passages is not stressed—e.g., Peter does not imply that <em>moral excellence<\/em> must come before <em>knowledge<\/em>. Yet <em>love<\/em> is the pinnacle of the virtues (1:7).<\/p>","summary_ro":"1:5-7 The stair-step structure of these verses, with each virtue leading to another, is a common literary device called a sorites. The sequence in such passages is not stressed—e.g., Peter does not imply that moral excellence must come before knowledge. Yet love is the pinnacle of the virtues (1:7).","summary_en":"1:5-7 The stair-step structure of these verses, with each virtue leading to another, is a common literary device called a sorites. The sequence in such passages is not stressed—e.g., Peter does not imply that moral excellence must come before knowledge. Yet love is the pinnacle of the virtues (1:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67763,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Love in the Community of Christ","title_en":"Love in the Community of Christ","content_ro":"<h3>Love in the Community of Christ<\/h3>\n<p>Life in community is not always easy. The community of Christ—the church—has been prone to disunity and division throughout its history. Even in its earliest days, the church stuggled with issues of unity (see 1 Cor 1:11-17; Gal 2:11-16).<\/p>\n<p>The answer to relational discord in the community of Christ is to exercise love toward our brothers and sisters in Christ. This command is grounded in the teaching of Jesus (Matt 22:37-40; John 13:34-35; see Lev 19:18), is expressed by Paul (Rom 13:8-10; 1 Cor 13:1-13), and is found elsewhere in the New Testament (1 Pet 1:22; 1 Jn 2:7-11; 3:10; 4:7). Loving others in the body of Christ is central to a Christian ethic (Rom 12:9-10; 1 Thes 4:9; 2 Pet 1:5-8).<\/p>\n<p>This kind of love refers not to an emotion but to a commitment to meet others’ needs which is acted upon in concrete expression. In other words, followers of Christ are to relate to one another in such a way that our communities of faith are characterized by acts of love. The author of Hebrews provides an example of how love can be expressed in tangible ways within Christian communities: by showing hospitality, caring for the needs of those who are persecuted or imprisoned, being faithful in one’s marriage, and rejecting a life motivated by money (Heb 13:1-6).<\/p>\n<p>Great confusion exists in the world about the nature of love and the character of the church. Therefore, there is a great need for the church to live out the Lord’s command to “keep on loving each other as brothers and sisters” (Heb 13:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 19:18; Matt 22:39; John 13:34; Rom 12:10; 13:8; 1 Cor 13:1-13; 1 Thes 4:9; Heb 6:10; 10:24; 13:1-6; 1 Pet 1:22; 2 Pet 1:7; 1 Jn 2:10; 3:10; 4:7<\/p>","content_en":"<h3>Love in the Community of Christ<\/h3>\n<p>Life in community is not always easy. The community of Christ—the church—has been prone to disunity and division throughout its history. Even in its earliest days, the church stuggled with issues of unity (see 1 Cor 1:11-17; Gal 2:11-16).<\/p>\n<p>The answer to relational discord in the community of Christ is to exercise love toward our brothers and sisters in Christ. This command is grounded in the teaching of Jesus (Matt 22:37-40; John 13:34-35; see Lev 19:18), is expressed by Paul (Rom 13:8-10; 1 Cor 13:1-13), and is found elsewhere in the New Testament (1 Pet 1:22; 1 Jn 2:7-11; 3:10; 4:7). Loving others in the body of Christ is central to a Christian ethic (Rom 12:9-10; 1 Thes 4:9; 2 Pet 1:5-8).<\/p>\n<p>This kind of love refers not to an emotion but to a commitment to meet others’ needs which is acted upon in concrete expression. In other words, followers of Christ are to relate to one another in such a way that our communities of faith are characterized by acts of love. The author of Hebrews provides an example of how love can be expressed in tangible ways within Christian communities: by showing hospitality, caring for the needs of those who are persecuted or imprisoned, being faithful in one’s marriage, and rejecting a life motivated by money (Heb 13:1-6).<\/p>\n<p>Great confusion exists in the world about the nature of love and the character of the church. Therefore, there is a great need for the church to live out the Lord’s command to “keep on loving each other as brothers and sisters” (Heb 13:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 19:18; Matt 22:39; John 13:34; Rom 12:10; 13:8; 1 Cor 13:1-13; 1 Thes 4:9; Heb 6:10; 10:24; 13:1-6; 1 Pet 1:22; 2 Pet 1:7; 1 Jn 2:10; 3:10; 4:7<\/p>","summary_ro":"Love in the Community of Christ Life in community is not always easy. The community of Christ—the church—has been prone to disunity and division throughout its history. Even in its earliest days, the church stuggled with issues of unity (see 1 Cor 1:11-17; Gal 2:11-16). The answer to relational discord in the community of Christ is to exercise love toward our brothers and sisters in Christ. This command is grounded in the teaching of Jesus (Matt 22:37-40; John 13:34-35; see Lev 19:18), is exp...","summary_en":"Love in the Community of Christ Life in community is not always easy. The community of Christ—the church—has been prone to disunity and division throughout its history. Even in its earliest days, the church stuggled with issues of unity (see 1 Cor 1:11-17; Gal 2:11-16). The answer to relational discord in the community of Christ is to exercise love toward our brothers and sisters in Christ. This command is grounded in the teaching of Jesus (Matt 22:37-40; John 13:34-35; see Lev 19:18), is exp...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95389,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Love in the Community of Christ","title_en":"Love in the Community of Christ","content_ro":"<h3>Love in the Community of Christ<\/h3>\n<p>Life in community is not always easy. The community of Christ—the church—has been prone to disunity and division throughout its history. Even in its earliest days, the church stuggled with issues of unity (see 1 Cor 1:11-17; Gal 2:11-16).<\/p>\n<p>The answer to relational discord in the community of Christ is to exercise love toward our brothers and sisters in Christ. This command is grounded in the teaching of Jesus (Matt 22:37-40; John 13:34-35; see Lev 19:18), is expressed by Paul (Rom 13:8-10; 1 Cor 13:1-13), and is found elsewhere in the New Testament (1 Pet 1:22; 1 Jn 2:7-11; 3:10; 4:7). Loving others in the body of Christ is central to a Christian ethic (Rom 12:9-10; 1 Thes 4:9; 2 Pet 1:5-8).<\/p>\n<p>This kind of love refers not to an emotion but to a commitment to meet others’ needs which is acted upon in concrete expression. In other words, followers of Christ are to relate to one another in such a way that our communities of faith are characterized by acts of love. The author of Hebrews provides an example of how love can be expressed in tangible ways within Christian communities: by showing hospitality, caring for the needs of those who are persecuted or imprisoned, being faithful in one’s marriage, and rejecting a life motivated by money (Heb 13:1-6).<\/p>\n<p>Great confusion exists in the world about the nature of love and the character of the church. Therefore, there is a great need for the church to live out the Lord’s command to “keep on loving each other as brothers and sisters” (Heb 13:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 19:18; Matt 22:39; John 13:34; Rom 12:10; 13:8; 1 Cor 13:1-13; 1 Thes 4:9; Heb 6:10; 10:24; 13:1-6; 1 Pet 1:22; 2 Pet 1:7; 1 Jn 2:10; 3:10; 4:7<\/p>","content_en":"<h3>Love in the Community of Christ<\/h3>\n<p>Life in community is not always easy. The community of Christ—the church—has been prone to disunity and division throughout its history. Even in its earliest days, the church stuggled with issues of unity (see 1 Cor 1:11-17; Gal 2:11-16).<\/p>\n<p>The answer to relational discord in the community of Christ is to exercise love toward our brothers and sisters in Christ. This command is grounded in the teaching of Jesus (Matt 22:37-40; John 13:34-35; see Lev 19:18), is expressed by Paul (Rom 13:8-10; 1 Cor 13:1-13), and is found elsewhere in the New Testament (1 Pet 1:22; 1 Jn 2:7-11; 3:10; 4:7). Loving others in the body of Christ is central to a Christian ethic (Rom 12:9-10; 1 Thes 4:9; 2 Pet 1:5-8).<\/p>\n<p>This kind of love refers not to an emotion but to a commitment to meet others’ needs which is acted upon in concrete expression. In other words, followers of Christ are to relate to one another in such a way that our communities of faith are characterized by acts of love. The author of Hebrews provides an example of how love can be expressed in tangible ways within Christian communities: by showing hospitality, caring for the needs of those who are persecuted or imprisoned, being faithful in one’s marriage, and rejecting a life motivated by money (Heb 13:1-6).<\/p>\n<p>Great confusion exists in the world about the nature of love and the character of the church. Therefore, there is a great need for the church to live out the Lord’s command to “keep on loving each other as brothers and sisters” (Heb 13:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 19:18; Matt 22:39; John 13:34; Rom 12:10; 13:8; 1 Cor 13:1-13; 1 Thes 4:9; Heb 6:10; 10:24; 13:1-6; 1 Pet 1:22; 2 Pet 1:7; 1 Jn 2:10; 3:10; 4:7<\/p>","summary_ro":"Love in the Community of Christ Life in community is not always easy. The community of Christ—the church—has been prone to disunity and division throughout its history. Even in its earliest days, the church stuggled with issues of unity (see 1 Cor 1:11-17; Gal 2:11-16). The answer to relational discord in the community of Christ is to exercise love toward our brothers and sisters in Christ. This command is grounded in the teaching of Jesus (Matt 22:37-40; John 13:34-35; see Lev 19:18), is exp...","summary_en":"Love in the Community of Christ Life in community is not always easy. The community of Christ—the church—has been prone to disunity and division throughout its history. Even in its earliest days, the church stuggled with issues of unity (see 1 Cor 1:11-17; Gal 2:11-16). The answer to relational discord in the community of Christ is to exercise love toward our brothers and sisters in Christ. This command is grounded in the teaching of Jesus (Matt 22:37-40; John 13:34-35; see Lev 19:18), is exp...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123015,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Love in the Community of Christ","title_en":"Love in the Community of Christ","content_ro":"<h3>Love in the Community of Christ<\/h3>\n<p>Life in community is not always easy. The community of Christ—the church—has been prone to disunity and division throughout its history. Even in its earliest days, the church stuggled with issues of unity (see 1 Cor 1:11-17; Gal 2:11-16).<\/p>\n<p>The answer to relational discord in the community of Christ is to exercise love toward our brothers and sisters in Christ. This command is grounded in the teaching of Jesus (Matt 22:37-40; John 13:34-35; see Lev 19:18), is expressed by Paul (Rom 13:8-10; 1 Cor 13:1-13), and is found elsewhere in the New Testament (1 Pet 1:22; 1 Jn 2:7-11; 3:10; 4:7). Loving others in the body of Christ is central to a Christian ethic (Rom 12:9-10; 1 Thes 4:9; 2 Pet 1:5-8).<\/p>\n<p>This kind of love refers not to an emotion but to a commitment to meet others’ needs which is acted upon in concrete expression. In other words, followers of Christ are to relate to one another in such a way that our communities of faith are characterized by acts of love. The author of Hebrews provides an example of how love can be expressed in tangible ways within Christian communities: by showing hospitality, caring for the needs of those who are persecuted or imprisoned, being faithful in one’s marriage, and rejecting a life motivated by money (Heb 13:1-6).<\/p>\n<p>Great confusion exists in the world about the nature of love and the character of the church. Therefore, there is a great need for the church to live out the Lord’s command to “keep on loving each other as brothers and sisters” (Heb 13:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 19:18; Matt 22:39; John 13:34; Rom 12:10; 13:8; 1 Cor 13:1-13; 1 Thes 4:9; Heb 6:10; 10:24; 13:1-6; 1 Pet 1:22; 2 Pet 1:7; 1 Jn 2:10; 3:10; 4:7<\/p>","content_en":"<h3>Love in the Community of Christ<\/h3>\n<p>Life in community is not always easy. The community of Christ—the church—has been prone to disunity and division throughout its history. Even in its earliest days, the church stuggled with issues of unity (see 1 Cor 1:11-17; Gal 2:11-16).<\/p>\n<p>The answer to relational discord in the community of Christ is to exercise love toward our brothers and sisters in Christ. This command is grounded in the teaching of Jesus (Matt 22:37-40; John 13:34-35; see Lev 19:18), is expressed by Paul (Rom 13:8-10; 1 Cor 13:1-13), and is found elsewhere in the New Testament (1 Pet 1:22; 1 Jn 2:7-11; 3:10; 4:7). Loving others in the body of Christ is central to a Christian ethic (Rom 12:9-10; 1 Thes 4:9; 2 Pet 1:5-8).<\/p>\n<p>This kind of love refers not to an emotion but to a commitment to meet others’ needs which is acted upon in concrete expression. In other words, followers of Christ are to relate to one another in such a way that our communities of faith are characterized by acts of love. The author of Hebrews provides an example of how love can be expressed in tangible ways within Christian communities: by showing hospitality, caring for the needs of those who are persecuted or imprisoned, being faithful in one’s marriage, and rejecting a life motivated by money (Heb 13:1-6).<\/p>\n<p>Great confusion exists in the world about the nature of love and the character of the church. Therefore, there is a great need for the church to live out the Lord’s command to “keep on loving each other as brothers and sisters” (Heb 13:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 19:18; Matt 22:39; John 13:34; Rom 12:10; 13:8; 1 Cor 13:1-13; 1 Thes 4:9; Heb 6:10; 10:24; 13:1-6; 1 Pet 1:22; 2 Pet 1:7; 1 Jn 2:10; 3:10; 4:7<\/p>","summary_ro":"Love in the Community of Christ Life in community is not always easy. The community of Christ—the church—has been prone to disunity and division throughout its history. Even in its earliest days, the church stuggled with issues of unity (see 1 Cor 1:11-17; Gal 2:11-16). The answer to relational discord in the community of Christ is to exercise love toward our brothers and sisters in Christ. This command is grounded in the teaching of Jesus (Matt 22:37-40; John 13:34-35; see Lev 19:18), is exp...","summary_en":"Love in the Community of Christ Life in community is not always easy. The community of Christ—the church—has been prone to disunity and division throughout its history. Even in its earliest days, the church stuggled with issues of unity (see 1 Cor 1:11-17; Gal 2:11-16). The answer to relational discord in the community of Christ is to exercise love toward our brothers and sisters in Christ. This command is grounded in the teaching of Jesus (Matt 22:37-40; John 13:34-35; see Lev 19:18), is exp...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150641,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Love in the Community of Christ","title_en":"Love in the Community of Christ","content_ro":"<h3>Love in the Community of Christ<\/h3>\n<p>Life in community is not always easy. The community of Christ—the church—has been prone to disunity and division throughout its history. Even in its earliest days, the church stuggled with issues of unity (see 1 Cor 1:11-17; Gal 2:11-16).<\/p>\n<p>The answer to relational discord in the community of Christ is to exercise love toward our brothers and sisters in Christ. This command is grounded in the teaching of Jesus (Matt 22:37-40; John 13:34-35; see Lev 19:18), is expressed by Paul (Rom 13:8-10; 1 Cor 13:1-13), and is found elsewhere in the New Testament (1 Pet 1:22; 1 Jn 2:7-11; 3:10; 4:7). Loving others in the body of Christ is central to a Christian ethic (Rom 12:9-10; 1 Thes 4:9; 2 Pet 1:5-8).<\/p>\n<p>This kind of love refers not to an emotion but to a commitment to meet others’ needs which is acted upon in concrete expression. In other words, followers of Christ are to relate to one another in such a way that our communities of faith are characterized by acts of love. The author of Hebrews provides an example of how love can be expressed in tangible ways within Christian communities: by showing hospitality, caring for the needs of those who are persecuted or imprisoned, being faithful in one’s marriage, and rejecting a life motivated by money (Heb 13:1-6).<\/p>\n<p>Great confusion exists in the world about the nature of love and the character of the church. Therefore, there is a great need for the church to live out the Lord’s command to “keep on loving each other as brothers and sisters” (Heb 13:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 19:18; Matt 22:39; John 13:34; Rom 12:10; 13:8; 1 Cor 13:1-13; 1 Thes 4:9; Heb 6:10; 10:24; 13:1-6; 1 Pet 1:22; 2 Pet 1:7; 1 Jn 2:10; 3:10; 4:7<\/p>","content_en":"<h3>Love in the Community of Christ<\/h3>\n<p>Life in community is not always easy. The community of Christ—the church—has been prone to disunity and division throughout its history. Even in its earliest days, the church stuggled with issues of unity (see 1 Cor 1:11-17; Gal 2:11-16).<\/p>\n<p>The answer to relational discord in the community of Christ is to exercise love toward our brothers and sisters in Christ. This command is grounded in the teaching of Jesus (Matt 22:37-40; John 13:34-35; see Lev 19:18), is expressed by Paul (Rom 13:8-10; 1 Cor 13:1-13), and is found elsewhere in the New Testament (1 Pet 1:22; 1 Jn 2:7-11; 3:10; 4:7). Loving others in the body of Christ is central to a Christian ethic (Rom 12:9-10; 1 Thes 4:9; 2 Pet 1:5-8).<\/p>\n<p>This kind of love refers not to an emotion but to a commitment to meet others’ needs which is acted upon in concrete expression. In other words, followers of Christ are to relate to one another in such a way that our communities of faith are characterized by acts of love. The author of Hebrews provides an example of how love can be expressed in tangible ways within Christian communities: by showing hospitality, caring for the needs of those who are persecuted or imprisoned, being faithful in one’s marriage, and rejecting a life motivated by money (Heb 13:1-6).<\/p>\n<p>Great confusion exists in the world about the nature of love and the character of the church. Therefore, there is a great need for the church to live out the Lord’s command to “keep on loving each other as brothers and sisters” (Heb 13:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 19:18; Matt 22:39; John 13:34; Rom 12:10; 13:8; 1 Cor 13:1-13; 1 Thes 4:9; Heb 6:10; 10:24; 13:1-6; 1 Pet 1:22; 2 Pet 1:7; 1 Jn 2:10; 3:10; 4:7<\/p>","summary_ro":"Love in the Community of Christ Life in community is not always easy. The community of Christ—the church—has been prone to disunity and division throughout its history. Even in its earliest days, the church stuggled with issues of unity (see 1 Cor 1:11-17; Gal 2:11-16). The answer to relational discord in the community of Christ is to exercise love toward our brothers and sisters in Christ. This command is grounded in the teaching of Jesus (Matt 22:37-40; John 13:34-35; see Lev 19:18), is exp...","summary_en":"Love in the Community of Christ Life in community is not always easy. The community of Christ—the church—has been prone to disunity and division throughout its history. Even in its earliest days, the church stuggled with issues of unity (see 1 Cor 1:11-17; Gal 2:11-16). The answer to relational discord in the community of Christ is to exercise love toward our brothers and sisters in Christ. This command is grounded in the teaching of Jesus (Matt 22:37-40; John 13:34-35; see Lev 19:18), is exp...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"7":[{"id":21727,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Kindness","title_en":"Kindness","content_ro":"<h3>KINDNESS<\/h3>\n<p>State of being that includes the attributes of loving affection, sympathy, friendliness, patience, pleasantness, gentleness, and goodness. Kindness is a quality shown in the way a person speaks and acts. It is more volitional than emotional.<\/p>\n<p>The Bible is filled with illustrations of kindness. Joseph wanted Pharaoh’s butler to show kindness by remembering him to Pharaoh (Gn 40:14). Rahab requested kind treatment from Israel for her protection of the two spies who had come into her home (Jos 2:12). Before he attacked Amalek, Saul asked the Kenites to leave the Amalekite territory, not wanting to kill them along with the Amalekites because of the kindness they had shown Israel when Israel came up from Egypt (1 Sm 15:6). David commended the men of Jabesh-gilead for the kindness they had shown Saul in giving his body a decent burial (2 Sm 2:5). Jonathan requested “unfailing kindness” of David so that he would not be killed (1 Sm 20:14-15). David extended this kindness to Jonathan’s son by granting him the right to eat at the king’s table (2 Sm 9:1-7).<\/p>\n<p>It is the worst kind of ingratitude to return evil for kindness. Abimelech wanted Abraham to swear that he would return kindness for kindness to his offspring (Gn 21:23). Abner showed kindness to Ishbosheth by not delivering him over to David, while Ishbosheth, in return, charged Abner with guilt regarding Saul’s concubine, Rizpah (2 Sm 3:8). Hanun received David’s kind act of sending condolences on his father’s death by humiliating David’s messengers, thereby bringing on war between the two nations (10:2-19). Absalom rebuked Hushai, David’s friend, for supposedly leaving David’s side when he needed him. Absalom asked Hushai if that was the way he was repaying David’s friendship (2 Sm 16:17; see also 2 Chr 24:22).<\/p>\n<p>God’s actions provide the outstanding illustrations of kindness in the Bible. The Levites praised God because he had proved to be a God of forgiveness, graciousness, compassion, and abundant lovingkindness (Neh 9:17-31). To highlight God’s virtue even more, they declared his kindness against the backdrop of Israel’s unfaithfulness. God did not forsake his people, even though they forsook him for a golden calf. He gave them his Spirit to instruct them. He gave them manna to eat and water to drink for 40 years in the wilderness. He gave them Canaan, a land in which to dwell.<\/p>\n<p>The high point of God’s kindness was his provision of salvation for sinners, not on the basis of their works but on the basis of his mercy (Ti 3:4; see also Eph 2:7). Because of God’s great kindness toward them, in giving both physical and spiritual blessings, Christians are exhorted, as God’s elect, to put on hearts of compassion, kindness, humility, gentleness, and patience; that is, to show kindness to others in return for God’s kindness (Col 3:12). The apostle Peter commanded Christians to add to their faith, along with other excellences, the excellence of brotherly kindness (2 Pt 1:7, <span>kjv<\/span>).<\/p>","content_en":"<h3>KINDNESS<\/h3>\n<p>State of being that includes the attributes of loving affection, sympathy, friendliness, patience, pleasantness, gentleness, and goodness. Kindness is a quality shown in the way a person speaks and acts. It is more volitional than emotional.<\/p>\n<p>The Bible is filled with illustrations of kindness. Joseph wanted Pharaoh’s butler to show kindness by remembering him to Pharaoh (Gn 40:14). Rahab requested kind treatment from Israel for her protection of the two spies who had come into her home (Jos 2:12). Before he attacked Amalek, Saul asked the Kenites to leave the Amalekite territory, not wanting to kill them along with the Amalekites because of the kindness they had shown Israel when Israel came up from Egypt (1 Sm 15:6). David commended the men of Jabesh-gilead for the kindness they had shown Saul in giving his body a decent burial (2 Sm 2:5). Jonathan requested “unfailing kindness” of David so that he would not be killed (1 Sm 20:14-15). David extended this kindness to Jonathan’s son by granting him the right to eat at the king’s table (2 Sm 9:1-7).<\/p>\n<p>It is the worst kind of ingratitude to return evil for kindness. Abimelech wanted Abraham to swear that he would return kindness for kindness to his offspring (Gn 21:23). Abner showed kindness to Ishbosheth by not delivering him over to David, while Ishbosheth, in return, charged Abner with guilt regarding Saul’s concubine, Rizpah (2 Sm 3:8). Hanun received David’s kind act of sending condolences on his father’s death by humiliating David’s messengers, thereby bringing on war between the two nations (10:2-19). Absalom rebuked Hushai, David’s friend, for supposedly leaving David’s side when he needed him. Absalom asked Hushai if that was the way he was repaying David’s friendship (2 Sm 16:17; see also 2 Chr 24:22).<\/p>\n<p>God’s actions provide the outstanding illustrations of kindness in the Bible. The Levites praised God because he had proved to be a God of forgiveness, graciousness, compassion, and abundant lovingkindness (Neh 9:17-31). To highlight God’s virtue even more, they declared his kindness against the backdrop of Israel’s unfaithfulness. God did not forsake his people, even though they forsook him for a golden calf. He gave them his Spirit to instruct them. He gave them manna to eat and water to drink for 40 years in the wilderness. He gave them Canaan, a land in which to dwell.<\/p>\n<p>The high point of God’s kindness was his provision of salvation for sinners, not on the basis of their works but on the basis of his mercy (Ti 3:4; see also Eph 2:7). Because of God’s great kindness toward them, in giving both physical and spiritual blessings, Christians are exhorted, as God’s elect, to put on hearts of compassion, kindness, humility, gentleness, and patience; that is, to show kindness to others in return for God’s kindness (Col 3:12). The apostle Peter commanded Christians to add to their faith, along with other excellences, the excellence of brotherly kindness (2 Pt 1:7, <span>kjv<\/span>).<\/p>","summary_ro":"KINDNESS State of being that includes the attributes of loving affection, sympathy, friendliness, patience, pleasantness, gentleness, and goodness. Kindness is a quality shown in the way a person speaks and acts. It is more volitional than emotional. The Bible is filled with illustrations of kindness. Joseph wanted Pharaoh’s butler to show kindness by remembering him to Pharaoh (Gn 40:14). Rahab requested kind treatment from Israel for her protection of the two spies who had come into her hom...","summary_en":"KINDNESS State of being that includes the attributes of loving affection, sympathy, friendliness, patience, pleasantness, gentleness, and goodness. Kindness is a quality shown in the way a person speaks and acts. It is more volitional than emotional. The Bible is filled with illustrations of kindness. Joseph wanted Pharaoh’s butler to show kindness by remembering him to Pharaoh (Gn 40:14). Rahab requested kind treatment from Israel for her protection of the two spies who had come into her hom...","source":"Articles\/K.xml","external_url":null,"has_map":false,"has_picture":false},{"id":23601,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Love","title_en":"Love","content_ro":"<h3>LOVE<\/h3>\n<p>Prominent virtue in Christian theology and ethics. It is therefore important to understand clearly this exceedingly important term.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Sexual love <em>(<\/em><span class=\"hebrew\" lang=\"he\">ahabah<\/span> and <span class=\"hebrew\" lang=\"he\">dod<\/span><em>)<\/em> is spoken of in the stories of Adam and Eve and of Jacob and Rachel, as well as in the Song of Songs. A higher form of love, involving loyalty, steadfastness, and kindness, is expressed by the Hebrew word <span class=\"hebrew\" lang=\"he\">hesed<\/span><em>,<\/em> which is sometimes rendered “loyalty” (2 Sm 22:26, <span>rsv<\/span>), but more often “steadfast love” or “loving-kindness.”<\/p>\n<p>The connotation of this significant word is clear in Hosea 2:19-20: “I will make you my wife forever, showing you righteousness and justice, unfailing love and compassion. I will be faithful to you and make you mine, and you will finally know me as <span>Lord<\/span>” (<span>nlt<\/span>); in Job 6:14-15, where kindness is compared with treachery; and in 1 Samuel 20:8, which speaks of covenanted kindness. This unshakable, steadfast love of God is contrasted with the unpredictable, capricious moods of heathen deities. <span class=\"hebrew\" lang=\"he\">Hesed<\/span> is not an emotional response to beauty, merit, or kindness but rather a moral attitude dedicated to another’s good, whether or not that other is lovable, worthy, or responsive (see Dt 7:7-9).<\/p>\n<p>This enduring loyalty, rooted in an unswerving purpose of good, could be stern, determined to discipline a wayward people, as several prophets warned. But God’s love does not change. Through exile and failure it persisted with infinite patience, neither condoning evil nor abandoning the evildoers. It has within it kindness, tenderness, and compassion (Pss 86:15; 103:1-18; 136; Hos 11:1-4), but its chief characteristic is an accepted moral obligation for another’s welfare.<\/p>\n<p>Nevertheless, response was expected. The Law enjoined wholehearted love and gratitude for God’s choosing and redeeming of Israel (Dt 6:20-25). This was to be shown in worship and especially in humane treatment of the poor, the defenseless, the resident alien, slaves, widows, and all suffering oppression and cruelty. Hosea similarly expected steadfast love among people to result from the steadfast love of God toward people (Hos 6:6; 7:1-7; 10:12-13).<\/p>\n<p>Love for God and for “your neighbor as yourself” (Lv 19:18) are thus linked in Israel’s law and prophecy. While much love of another kind lies within the OT, these are the major points: God’s loving initiative, the moral quality of love, and the close relationship between love for God with loving others.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Of the Greek words available to describe love, <span class=\"greek\" lang=\"el\">eros<\/span> (sexual love) does not occur in the NT. <span class=\"greek\" lang=\"el\">Phileo<\/span><em>,<\/em> connoting natural affection, occurs some 25 times, with <span class=\"greek\" lang=\"el\">philadelphia<\/span> (brotherly love) five times, and <span class=\"greek\" lang=\"el\">philia<\/span> (friendship) only in James 4:4. <span class=\"greek\" lang=\"el\">Storge<\/span><em>,<\/em> connoting natural affection between relatives, appears occasionally in compounds. By far the most frequent word is <span class=\"greek\" lang=\"el\">agape<\/span><em>,<\/em> generally assumed to mean moral goodwill that proceeds from esteem, principle, or duty rather than attraction of charm. <span class=\"greek\" lang=\"el\">Agape<\/span> is very similar in meaning to <span class=\"hebrew\" lang=\"he\">hesed<\/span> in that both denote dedication. <span class=\"greek\" lang=\"el\">Agape<\/span> specifically means to love the undeserving, despite disappointment and rejection. The difference between <span class=\"greek\" lang=\"el\">agapao<\/span> and <span class=\"greek\" lang=\"el\">phileo<\/span> is difficult to sustain in all passages. <span class=\"greek\" lang=\"el\">Agape<\/span> is especially appropriate for divine love. <span class=\"greek\" lang=\"el\">Agape<\/span> was long believed to be a Christian coinage, but pagan occurrences have recently been claimed. The verb <span class=\"greek\" lang=\"el\">agapao<\/span> was frequent in the Greek OT. Though <span class=\"greek\" lang=\"el\">agape<\/span> has more to do with moral principle than with inclination or liking, it never means the cold religious kindness shown from duty alone, as scriptural examples abundantly prove.<\/p>\n<h5>In the Synoptic Gospels<\/h5>\n<p>In a sinful and suffering world, Jesus’ divine love showed itself supremely in compassion and healing for the distressed and in redemptive concern for the alienated and the self-despairing. Hence, the kingdom Christ proclaimed offered good news to the poor, captives, blind, and oppressed (Mt 11:2-5; Lk 4:18), while the attitude of Jesus toward those ostracized, despised, or grieving over sin in some far country of the soul assured them of forgiveness and a welcome return to the Father’s house (Lk 15). Such forgiveness was free, its only precondition being readiness to receive it in repentance and faith.<\/p>\n<p>Moreover, the good news of divine love does impose its own obligation: to love God and to love others as God does (Mt 5:44-48). The first and greatest commandment in God’s law is “You shall love the Lord your God. . . . And a second is like it, You shall love your neighbor as yourself. On these two commandments depend all the law and the prophets” (Mt 22:35-40, <span>rsv<\/span>; cf. Lv 19:18; Dt 6:5).<\/p>\n<p>The first commandment is not identical with, lost in, or only fulfilled through the second; it is separate and primary. What Jesus meant by loving God is indicated by his own habits of public worship, private prayer, and absolute obedience. Love for one’s neighbor is nowhere defined but everywhere illustrated. In the parable of the good Samaritan, “neighbor” is shown to mean anyone near enough to help, and love involves whatever service the neighbor’s situation demands. The parable of the sheep and goats shows love feeding the hungry, clothing the naked, visiting the sick and the imprisoned. In the untiring example of Jesus, love heals, teaches, adapts instruction to the hearers by parable and symbolic language, defends those criticized or despised, pronounces forgiveness, comforts the bereaved, befriends the lonely. We are to love others as he has loved us and as we love ourselves. Such imaginative transfer of self-love does good without expecting return, never returns ill treatment, ensures unfailing courtesy even to the lowliest, sustains thoughtful understanding that tempers judgment.<\/p>\n<p>To Jesus, the outstanding sin was lovelessness, the willful omission of any possible good, passing by on the other side while others suffer, ignoring the destitute at one’s gate, withholding forgiveness. Lovelessness was made worse by self-righteousness, censoriousness, the religious insensitivity that ignores another’s distress to preserve some petty ritual regulation. In the end, obedience to or neglect of the law of love will determine everyone’s eternal destiny (Mt 25:31-46).<\/p>\n<h5>In the Writings of Paul<\/h5>\n<p>The apostolic church quickly grasped the revolutionary principle that love is enough. Paul’s declaration that love fulfills the whole law is almost a quotation from Jesus. His exposition of various commandments against adultery, killing, stealing, and coveting is summarized in loving, because love can do no wrong to a neighbor (Rom 13:8-10). Ephesians 4:25–5:2 makes the same point another way: all bitterness, anger, lying, stealing, slander, and malice are to be replaced by tenderness, forgiveness, and kindness.<\/p>\n<p>Love is, for Paul, “the law of Christ,” supreme and sufficient (Gal 5:14; 6:2), and Paul neatly defines what alone “avails” in Christianity as “faith working through love” (5:6). He insists that the supreme manifestation of the Spirit that Christians should covet is “the more excellent way” of love (1 Cor 12:27–13:13; cf. Rom 5:5; Gal 5:22). Here, too, he contrasts love with five other expressions of religious zeal much prized at Corinth in order to show that each is profitless without love (1 Cor 13:1-3). He ends the chapter by comparing love with faith and hope, the other enduring elements of religious experience, and declares love to be the greatest.<\/p>\n<p>Paul’s description of love in action includes liberality, acts of mercy, and hospitality; avoidance of revenge; sympathy; rejoicing with others; sharing of weakness, shame, or need; restoring, supporting, and edifying others, giving them all honor, kindness, forgiveness, encouragement; restraining criticism, even of the divisive, overscrupulous “weaker brother”—the list is almost endless. More generally, love is revealed as a quality of activity, of thinking, and of suffering (1 Cor 13:4-8). In brief, love does no harm and omits no good; it is God’s law.<\/p>\n<p>According to Paul, God showed his love for us in that Christ died for us. Because of his great love, he made us alive in Christ; in that love we live, by it we conquer, and from it nothing shall separate us (Rom 5:8; 8:32-39; 2 Cor 13:14; Eph 2:4; 2 Thes 2:16; Ti 3:4-5). Our love reflects the love first “poured into our hearts” (Rom 5:5), and it is directed toward Christ (1 Cor 7; 16:22; Eph 6:24) and toward others, whom we love for his sake.<\/p>\n<h5>In the Writings of John<\/h5>\n<p>What John later recalled, and reflected upon, forms the crown of biblical teaching about love. For John, love was the foundation of all that had happened—“God so loved the world” (Jn 3:16; 16:27; 17:23). This is how we know love at all: Christ laid down his life for us (1 Jn 3:16). The mutual love of Father, Son, and disciples must be the fundamental fact in Christianity because God himself is love (4:8, 16).<\/p>\n<p>We know this by the Incarnation and by the cross (1 Jn 4:9-10). Thus we know and believe the love God has for us, and that love itself is divine (“of God”). It follows that “he who loves is born of God.” “He who does not love does not know God.” Such a person “is in the darkness,” “is not of God,” and “remains in death.” No one has ever seen God; nevertheless “if we love, . . . God abides in us” and we in God.<\/p>\n<p>God’s love is thus prior and original; if we love at all, it is “because he first loved.” Our love is directed first toward God, and John is exceedingly searching in his tests of that Godward love. It demands that we “love not the world,” that we “keep his word [and] his commandments,” and that we love our Christian brothers and sisters. This commandment we received from Christ, “that he who loves God should love his brother also,” for “if God so loved us, we also ought to love one another.” Twelve times John stressed the duty of mutual loyalty and love. Indeed, if one closes his heart against his brother or sister, “how does God’s love abide in him?”<\/p>\n<p>This emphasis upon the mutual love of Christians has been held a serious limitation of the love Jesus required. “Your brother” appears to have supplanted “your neighbor.” In this respect the commandment given in the upper room (Jn 13:34) is “new” compared with that in Matthew 22:39 (citing Lv 19:18), and the circumstances explain why. The night on which Jesus was betrayed was shadowed by the surrounding world’s hostility, the imminent crucifixion, and the defection of Judas. All the future depended upon the mutual loyalty of the 11 disciples, standing together under social pressure. By the time of John’s letter, new defections had rent the church. A perversion of the gospel called Gnosticism, essentially intellectualist, proud, “giving no heed to love” (Ignatius), had drawn away leaders and adherents (1 Jn 2:19, 26). Once again mutual loyalty was all-important, and John wrote expressly to consolidate and maintain the apostolic fellowship (1 Jn 1:3).<\/p>\n<p>However, love for one’s fellow Christians does not exclude, but instead leads on to, a wider love (cf. 2 Pt 1:7). John insists that God loved the whole world (Jn 3:16; 1 Jn 2:2; 4:14). Moreover, if love fails within the Christian fellowship, it certainly will not flourish beyond it but evaporate in mere words (1 Jn 3:18).<\/p>\n<p>In countering the loveless conceit of Gnostic Christianity, John’s concern was with the basic commandment of love to God and people as at once the criterion and the consummation of true Christian life. He does not, therefore, detail the many-sided expressions of love. For description of love in action, his mind recalls Christ’s words about “keeping commandments” and “laying down life” in sacrifice (Jn 15:10, 13; 1 Jn 3:16), and he mentioned especially love’s noticing a brother’s need, and so sharing this world’s goods (v 17). Terse as these expressions are, they contain the heart of Christian love. John’s forthright realism in testing all religious claims ensures that for him love could be no vague sentimentalism.<\/p>\n<p>The Christian ideal can only be socially fulfilled within a disciple band, a divine kingdom, the Father’s family, the Christian fellowship. In Scripture, love is no abstract idea, conceived to provide a self-explanatory, self-motivating “norm” to resolve the problem in every moral situation. It is rooted in the divine nature, expressed in the coming and death of Christ, experienced in salvation, and so kindled within the saved. Thus it is central, essential, and indispensable to Christianity. For God is love.<\/p>\n<p><em>See also<\/em> God, Being and Attributes of; Grace; Mercy; Wrath of God.<\/p>","content_en":"<h3>LOVE<\/h3>\n<p>Prominent virtue in Christian theology and ethics. It is therefore important to understand clearly this exceedingly important term.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Sexual love <em>(<\/em><span class=\"hebrew\" lang=\"he\">ahabah<\/span> and <span class=\"hebrew\" lang=\"he\">dod<\/span><em>)<\/em> is spoken of in the stories of Adam and Eve and of Jacob and Rachel, as well as in the Song of Songs. A higher form of love, involving loyalty, steadfastness, and kindness, is expressed by the Hebrew word <span class=\"hebrew\" lang=\"he\">hesed<\/span><em>,<\/em> which is sometimes rendered “loyalty” (2 Sm 22:26, <span>rsv<\/span>), but more often “steadfast love” or “loving-kindness.”<\/p>\n<p>The connotation of this significant word is clear in Hosea 2:19-20: “I will make you my wife forever, showing you righteousness and justice, unfailing love and compassion. I will be faithful to you and make you mine, and you will finally know me as <span>Lord<\/span>” (<span>nlt<\/span>); in Job 6:14-15, where kindness is compared with treachery; and in 1 Samuel 20:8, which speaks of covenanted kindness. This unshakable, steadfast love of God is contrasted with the unpredictable, capricious moods of heathen deities. <span class=\"hebrew\" lang=\"he\">Hesed<\/span> is not an emotional response to beauty, merit, or kindness but rather a moral attitude dedicated to another’s good, whether or not that other is lovable, worthy, or responsive (see Dt 7:7-9).<\/p>\n<p>This enduring loyalty, rooted in an unswerving purpose of good, could be stern, determined to discipline a wayward people, as several prophets warned. But God’s love does not change. Through exile and failure it persisted with infinite patience, neither condoning evil nor abandoning the evildoers. It has within it kindness, tenderness, and compassion (Pss 86:15; 103:1-18; 136; Hos 11:1-4), but its chief characteristic is an accepted moral obligation for another’s welfare.<\/p>\n<p>Nevertheless, response was expected. The Law enjoined wholehearted love and gratitude for God’s choosing and redeeming of Israel (Dt 6:20-25). This was to be shown in worship and especially in humane treatment of the poor, the defenseless, the resident alien, slaves, widows, and all suffering oppression and cruelty. Hosea similarly expected steadfast love among people to result from the steadfast love of God toward people (Hos 6:6; 7:1-7; 10:12-13).<\/p>\n<p>Love for God and for “your neighbor as yourself” (Lv 19:18) are thus linked in Israel’s law and prophecy. While much love of another kind lies within the OT, these are the major points: God’s loving initiative, the moral quality of love, and the close relationship between love for God with loving others.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Of the Greek words available to describe love, <span class=\"greek\" lang=\"el\">eros<\/span> (sexual love) does not occur in the NT. <span class=\"greek\" lang=\"el\">Phileo<\/span><em>,<\/em> connoting natural affection, occurs some 25 times, with <span class=\"greek\" lang=\"el\">philadelphia<\/span> (brotherly love) five times, and <span class=\"greek\" lang=\"el\">philia<\/span> (friendship) only in James 4:4. <span class=\"greek\" lang=\"el\">Storge<\/span><em>,<\/em> connoting natural affection between relatives, appears occasionally in compounds. By far the most frequent word is <span class=\"greek\" lang=\"el\">agape<\/span><em>,<\/em> generally assumed to mean moral goodwill that proceeds from esteem, principle, or duty rather than attraction of charm. <span class=\"greek\" lang=\"el\">Agape<\/span> is very similar in meaning to <span class=\"hebrew\" lang=\"he\">hesed<\/span> in that both denote dedication. <span class=\"greek\" lang=\"el\">Agape<\/span> specifically means to love the undeserving, despite disappointment and rejection. The difference between <span class=\"greek\" lang=\"el\">agapao<\/span> and <span class=\"greek\" lang=\"el\">phileo<\/span> is difficult to sustain in all passages. <span class=\"greek\" lang=\"el\">Agape<\/span> is especially appropriate for divine love. <span class=\"greek\" lang=\"el\">Agape<\/span> was long believed to be a Christian coinage, but pagan occurrences have recently been claimed. The verb <span class=\"greek\" lang=\"el\">agapao<\/span> was frequent in the Greek OT. Though <span class=\"greek\" lang=\"el\">agape<\/span> has more to do with moral principle than with inclination or liking, it never means the cold religious kindness shown from duty alone, as scriptural examples abundantly prove.<\/p>\n<h5>In the Synoptic Gospels<\/h5>\n<p>In a sinful and suffering world, Jesus’ divine love showed itself supremely in compassion and healing for the distressed and in redemptive concern for the alienated and the self-despairing. Hence, the kingdom Christ proclaimed offered good news to the poor, captives, blind, and oppressed (Mt 11:2-5; Lk 4:18), while the attitude of Jesus toward those ostracized, despised, or grieving over sin in some far country of the soul assured them of forgiveness and a welcome return to the Father’s house (Lk 15). Such forgiveness was free, its only precondition being readiness to receive it in repentance and faith.<\/p>\n<p>Moreover, the good news of divine love does impose its own obligation: to love God and to love others as God does (Mt 5:44-48). The first and greatest commandment in God’s law is “You shall love the Lord your God. . . . And a second is like it, You shall love your neighbor as yourself. On these two commandments depend all the law and the prophets” (Mt 22:35-40, <span>rsv<\/span>; cf. Lv 19:18; Dt 6:5).<\/p>\n<p>The first commandment is not identical with, lost in, or only fulfilled through the second; it is separate and primary. What Jesus meant by loving God is indicated by his own habits of public worship, private prayer, and absolute obedience. Love for one’s neighbor is nowhere defined but everywhere illustrated. In the parable of the good Samaritan, “neighbor” is shown to mean anyone near enough to help, and love involves whatever service the neighbor’s situation demands. The parable of the sheep and goats shows love feeding the hungry, clothing the naked, visiting the sick and the imprisoned. In the untiring example of Jesus, love heals, teaches, adapts instruction to the hearers by parable and symbolic language, defends those criticized or despised, pronounces forgiveness, comforts the bereaved, befriends the lonely. We are to love others as he has loved us and as we love ourselves. Such imaginative transfer of self-love does good without expecting return, never returns ill treatment, ensures unfailing courtesy even to the lowliest, sustains thoughtful understanding that tempers judgment.<\/p>\n<p>To Jesus, the outstanding sin was lovelessness, the willful omission of any possible good, passing by on the other side while others suffer, ignoring the destitute at one’s gate, withholding forgiveness. Lovelessness was made worse by self-righteousness, censoriousness, the religious insensitivity that ignores another’s distress to preserve some petty ritual regulation. In the end, obedience to or neglect of the law of love will determine everyone’s eternal destiny (Mt 25:31-46).<\/p>\n<h5>In the Writings of Paul<\/h5>\n<p>The apostolic church quickly grasped the revolutionary principle that love is enough. Paul’s declaration that love fulfills the whole law is almost a quotation from Jesus. His exposition of various commandments against adultery, killing, stealing, and coveting is summarized in loving, because love can do no wrong to a neighbor (Rom 13:8-10). Ephesians 4:25–5:2 makes the same point another way: all bitterness, anger, lying, stealing, slander, and malice are to be replaced by tenderness, forgiveness, and kindness.<\/p>\n<p>Love is, for Paul, “the law of Christ,” supreme and sufficient (Gal 5:14; 6:2), and Paul neatly defines what alone “avails” in Christianity as “faith working through love” (5:6). He insists that the supreme manifestation of the Spirit that Christians should covet is “the more excellent way” of love (1 Cor 12:27–13:13; cf. Rom 5:5; Gal 5:22). Here, too, he contrasts love with five other expressions of religious zeal much prized at Corinth in order to show that each is profitless without love (1 Cor 13:1-3). He ends the chapter by comparing love with faith and hope, the other enduring elements of religious experience, and declares love to be the greatest.<\/p>\n<p>Paul’s description of love in action includes liberality, acts of mercy, and hospitality; avoidance of revenge; sympathy; rejoicing with others; sharing of weakness, shame, or need; restoring, supporting, and edifying others, giving them all honor, kindness, forgiveness, encouragement; restraining criticism, even of the divisive, overscrupulous “weaker brother”—the list is almost endless. More generally, love is revealed as a quality of activity, of thinking, and of suffering (1 Cor 13:4-8). In brief, love does no harm and omits no good; it is God’s law.<\/p>\n<p>According to Paul, God showed his love for us in that Christ died for us. Because of his great love, he made us alive in Christ; in that love we live, by it we conquer, and from it nothing shall separate us (Rom 5:8; 8:32-39; 2 Cor 13:14; Eph 2:4; 2 Thes 2:16; Ti 3:4-5). Our love reflects the love first “poured into our hearts” (Rom 5:5), and it is directed toward Christ (1 Cor 7; 16:22; Eph 6:24) and toward others, whom we love for his sake.<\/p>\n<h5>In the Writings of John<\/h5>\n<p>What John later recalled, and reflected upon, forms the crown of biblical teaching about love. For John, love was the foundation of all that had happened—“God so loved the world” (Jn 3:16; 16:27; 17:23). This is how we know love at all: Christ laid down his life for us (1 Jn 3:16). The mutual love of Father, Son, and disciples must be the fundamental fact in Christianity because God himself is love (4:8, 16).<\/p>\n<p>We know this by the Incarnation and by the cross (1 Jn 4:9-10). Thus we know and believe the love God has for us, and that love itself is divine (“of God”). It follows that “he who loves is born of God.” “He who does not love does not know God.” Such a person “is in the darkness,” “is not of God,” and “remains in death.” No one has ever seen God; nevertheless “if we love, . . . God abides in us” and we in God.<\/p>\n<p>God’s love is thus prior and original; if we love at all, it is “because he first loved.” Our love is directed first toward God, and John is exceedingly searching in his tests of that Godward love. It demands that we “love not the world,” that we “keep his word [and] his commandments,” and that we love our Christian brothers and sisters. This commandment we received from Christ, “that he who loves God should love his brother also,” for “if God so loved us, we also ought to love one another.” Twelve times John stressed the duty of mutual loyalty and love. Indeed, if one closes his heart against his brother or sister, “how does God’s love abide in him?”<\/p>\n<p>This emphasis upon the mutual love of Christians has been held a serious limitation of the love Jesus required. “Your brother” appears to have supplanted “your neighbor.” In this respect the commandment given in the upper room (Jn 13:34) is “new” compared with that in Matthew 22:39 (citing Lv 19:18), and the circumstances explain why. The night on which Jesus was betrayed was shadowed by the surrounding world’s hostility, the imminent crucifixion, and the defection of Judas. All the future depended upon the mutual loyalty of the 11 disciples, standing together under social pressure. By the time of John’s letter, new defections had rent the church. A perversion of the gospel called Gnosticism, essentially intellectualist, proud, “giving no heed to love” (Ignatius), had drawn away leaders and adherents (1 Jn 2:19, 26). Once again mutual loyalty was all-important, and John wrote expressly to consolidate and maintain the apostolic fellowship (1 Jn 1:3).<\/p>\n<p>However, love for one’s fellow Christians does not exclude, but instead leads on to, a wider love (cf. 2 Pt 1:7). John insists that God loved the whole world (Jn 3:16; 1 Jn 2:2; 4:14). Moreover, if love fails within the Christian fellowship, it certainly will not flourish beyond it but evaporate in mere words (1 Jn 3:18).<\/p>\n<p>In countering the loveless conceit of Gnostic Christianity, John’s concern was with the basic commandment of love to God and people as at once the criterion and the consummation of true Christian life. He does not, therefore, detail the many-sided expressions of love. For description of love in action, his mind recalls Christ’s words about “keeping commandments” and “laying down life” in sacrifice (Jn 15:10, 13; 1 Jn 3:16), and he mentioned especially love’s noticing a brother’s need, and so sharing this world’s goods (v 17). Terse as these expressions are, they contain the heart of Christian love. John’s forthright realism in testing all religious claims ensures that for him love could be no vague sentimentalism.<\/p>\n<p>The Christian ideal can only be socially fulfilled within a disciple band, a divine kingdom, the Father’s family, the Christian fellowship. In Scripture, love is no abstract idea, conceived to provide a self-explanatory, self-motivating “norm” to resolve the problem in every moral situation. It is rooted in the divine nature, expressed in the coming and death of Christ, experienced in salvation, and so kindled within the saved. Thus it is central, essential, and indispensable to Christianity. For God is love.<\/p>\n<p><em>See also<\/em> God, Being and Attributes of; Grace; Mercy; Wrath of God.<\/p>","summary_ro":"LOVE Prominent virtue in Christian theology and ethics. It is therefore important to understand clearly this exceedingly important term. In the Old Testament Sexual love (ahabah and dod) is spoken of in the stories of Adam and Eve and of Jacob and Rachel, as well as in the Song of Songs. A higher form of love, involving loyalty, steadfastness, and kindness, is expressed by the Hebrew word hesed, which is sometimes rendered “loyalty” (2 Sm 22:26, rsv), but more often “steadfast love” or “lovin...","summary_en":"LOVE Prominent virtue in Christian theology and ethics. It is therefore important to understand clearly this exceedingly important term. In the Old Testament Sexual love (ahabah and dod) is spoken of in the stories of Adam and Eve and of Jacob and Rachel, as well as in the Song of Songs. A higher form of love, involving loyalty, steadfastness, and kindness, is expressed by the Hebrew word hesed, which is sometimes rendered “loyalty” (2 Sm 22:26, rsv), but more often “steadfast love” or “lovin...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67769,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Love in the Community of Christ","title_en":"Love in the Community of Christ","content_ro":"<h3>Love in the Community of Christ<\/h3>\n<p>Life in community is not always easy. The community of Christ—the church—has been prone to disunity and division throughout its history. Even in its earliest days, the church stuggled with issues of unity (see 1 Cor 1:11-17; Gal 2:11-16).<\/p>\n<p>The answer to relational discord in the community of Christ is to exercise love toward our brothers and sisters in Christ. This command is grounded in the teaching of Jesus (Matt 22:37-40; John 13:34-35; see Lev 19:18), is expressed by Paul (Rom 13:8-10; 1 Cor 13:1-13), and is found elsewhere in the New Testament (1 Pet 1:22; 1 Jn 2:7-11; 3:10; 4:7). Loving others in the body of Christ is central to a Christian ethic (Rom 12:9-10; 1 Thes 4:9; 2 Pet 1:5-8).<\/p>\n<p>This kind of love refers not to an emotion but to a commitment to meet others’ needs which is acted upon in concrete expression. In other words, followers of Christ are to relate to one another in such a way that our communities of faith are characterized by acts of love. The author of Hebrews provides an example of how love can be expressed in tangible ways within Christian communities: by showing hospitality, caring for the needs of those who are persecuted or imprisoned, being faithful in one’s marriage, and rejecting a life motivated by money (Heb 13:1-6).<\/p>\n<p>Great confusion exists in the world about the nature of love and the character of the church. Therefore, there is a great need for the church to live out the Lord’s command to “keep on loving each other as brothers and sisters” (Heb 13:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 19:18; Matt 22:39; John 13:34; Rom 12:10; 13:8; 1 Cor 13:1-13; 1 Thes 4:9; Heb 6:10; 10:24; 13:1-6; 1 Pet 1:22; 2 Pet 1:7; 1 Jn 2:10; 3:10; 4:7<\/p>","content_en":"<h3>Love in the Community of Christ<\/h3>\n<p>Life in community is not always easy. The community of Christ—the church—has been prone to disunity and division throughout its history. Even in its earliest days, the church stuggled with issues of unity (see 1 Cor 1:11-17; Gal 2:11-16).<\/p>\n<p>The answer to relational discord in the community of Christ is to exercise love toward our brothers and sisters in Christ. This command is grounded in the teaching of Jesus (Matt 22:37-40; John 13:34-35; see Lev 19:18), is expressed by Paul (Rom 13:8-10; 1 Cor 13:1-13), and is found elsewhere in the New Testament (1 Pet 1:22; 1 Jn 2:7-11; 3:10; 4:7). Loving others in the body of Christ is central to a Christian ethic (Rom 12:9-10; 1 Thes 4:9; 2 Pet 1:5-8).<\/p>\n<p>This kind of love refers not to an emotion but to a commitment to meet others’ needs which is acted upon in concrete expression. In other words, followers of Christ are to relate to one another in such a way that our communities of faith are characterized by acts of love. The author of Hebrews provides an example of how love can be expressed in tangible ways within Christian communities: by showing hospitality, caring for the needs of those who are persecuted or imprisoned, being faithful in one’s marriage, and rejecting a life motivated by money (Heb 13:1-6).<\/p>\n<p>Great confusion exists in the world about the nature of love and the character of the church. Therefore, there is a great need for the church to live out the Lord’s command to “keep on loving each other as brothers and sisters” (Heb 13:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 19:18; Matt 22:39; John 13:34; Rom 12:10; 13:8; 1 Cor 13:1-13; 1 Thes 4:9; Heb 6:10; 10:24; 13:1-6; 1 Pet 1:22; 2 Pet 1:7; 1 Jn 2:10; 3:10; 4:7<\/p>","summary_ro":"Love in the Community of Christ Life in community is not always easy. The community of Christ—the church—has been prone to disunity and division throughout its history. Even in its earliest days, the church stuggled with issues of unity (see 1 Cor 1:11-17; Gal 2:11-16). The answer to relational discord in the community of Christ is to exercise love toward our brothers and sisters in Christ. This command is grounded in the teaching of Jesus (Matt 22:37-40; John 13:34-35; see Lev 19:18), is exp...","summary_en":"Love in the Community of Christ Life in community is not always easy. The community of Christ—the church—has been prone to disunity and division throughout its history. Even in its earliest days, the church stuggled with issues of unity (see 1 Cor 1:11-17; Gal 2:11-16). The answer to relational discord in the community of Christ is to exercise love toward our brothers and sisters in Christ. This command is grounded in the teaching of Jesus (Matt 22:37-40; John 13:34-35; see Lev 19:18), is exp...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95395,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Love in the Community of Christ","title_en":"Love in the Community of Christ","content_ro":"<h3>Love in the Community of Christ<\/h3>\n<p>Life in community is not always easy. The community of Christ—the church—has been prone to disunity and division throughout its history. Even in its earliest days, the church stuggled with issues of unity (see 1 Cor 1:11-17; Gal 2:11-16).<\/p>\n<p>The answer to relational discord in the community of Christ is to exercise love toward our brothers and sisters in Christ. This command is grounded in the teaching of Jesus (Matt 22:37-40; John 13:34-35; see Lev 19:18), is expressed by Paul (Rom 13:8-10; 1 Cor 13:1-13), and is found elsewhere in the New Testament (1 Pet 1:22; 1 Jn 2:7-11; 3:10; 4:7). Loving others in the body of Christ is central to a Christian ethic (Rom 12:9-10; 1 Thes 4:9; 2 Pet 1:5-8).<\/p>\n<p>This kind of love refers not to an emotion but to a commitment to meet others’ needs which is acted upon in concrete expression. In other words, followers of Christ are to relate to one another in such a way that our communities of faith are characterized by acts of love. The author of Hebrews provides an example of how love can be expressed in tangible ways within Christian communities: by showing hospitality, caring for the needs of those who are persecuted or imprisoned, being faithful in one’s marriage, and rejecting a life motivated by money (Heb 13:1-6).<\/p>\n<p>Great confusion exists in the world about the nature of love and the character of the church. Therefore, there is a great need for the church to live out the Lord’s command to “keep on loving each other as brothers and sisters” (Heb 13:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 19:18; Matt 22:39; John 13:34; Rom 12:10; 13:8; 1 Cor 13:1-13; 1 Thes 4:9; Heb 6:10; 10:24; 13:1-6; 1 Pet 1:22; 2 Pet 1:7; 1 Jn 2:10; 3:10; 4:7<\/p>","content_en":"<h3>Love in the Community of Christ<\/h3>\n<p>Life in community is not always easy. The community of Christ—the church—has been prone to disunity and division throughout its history. Even in its earliest days, the church stuggled with issues of unity (see 1 Cor 1:11-17; Gal 2:11-16).<\/p>\n<p>The answer to relational discord in the community of Christ is to exercise love toward our brothers and sisters in Christ. This command is grounded in the teaching of Jesus (Matt 22:37-40; John 13:34-35; see Lev 19:18), is expressed by Paul (Rom 13:8-10; 1 Cor 13:1-13), and is found elsewhere in the New Testament (1 Pet 1:22; 1 Jn 2:7-11; 3:10; 4:7). Loving others in the body of Christ is central to a Christian ethic (Rom 12:9-10; 1 Thes 4:9; 2 Pet 1:5-8).<\/p>\n<p>This kind of love refers not to an emotion but to a commitment to meet others’ needs which is acted upon in concrete expression. In other words, followers of Christ are to relate to one another in such a way that our communities of faith are characterized by acts of love. The author of Hebrews provides an example of how love can be expressed in tangible ways within Christian communities: by showing hospitality, caring for the needs of those who are persecuted or imprisoned, being faithful in one’s marriage, and rejecting a life motivated by money (Heb 13:1-6).<\/p>\n<p>Great confusion exists in the world about the nature of love and the character of the church. Therefore, there is a great need for the church to live out the Lord’s command to “keep on loving each other as brothers and sisters” (Heb 13:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 19:18; Matt 22:39; John 13:34; Rom 12:10; 13:8; 1 Cor 13:1-13; 1 Thes 4:9; Heb 6:10; 10:24; 13:1-6; 1 Pet 1:22; 2 Pet 1:7; 1 Jn 2:10; 3:10; 4:7<\/p>","summary_ro":"Love in the Community of Christ Life in community is not always easy. The community of Christ—the church—has been prone to disunity and division throughout its history. Even in its earliest days, the church stuggled with issues of unity (see 1 Cor 1:11-17; Gal 2:11-16). The answer to relational discord in the community of Christ is to exercise love toward our brothers and sisters in Christ. This command is grounded in the teaching of Jesus (Matt 22:37-40; John 13:34-35; see Lev 19:18), is exp...","summary_en":"Love in the Community of Christ Life in community is not always easy. The community of Christ—the church—has been prone to disunity and division throughout its history. Even in its earliest days, the church stuggled with issues of unity (see 1 Cor 1:11-17; Gal 2:11-16). The answer to relational discord in the community of Christ is to exercise love toward our brothers and sisters in Christ. This command is grounded in the teaching of Jesus (Matt 22:37-40; John 13:34-35; see Lev 19:18), is exp...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123021,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Love in the Community of Christ","title_en":"Love in the Community of Christ","content_ro":"<h3>Love in the Community of Christ<\/h3>\n<p>Life in community is not always easy. The community of Christ—the church—has been prone to disunity and division throughout its history. Even in its earliest days, the church stuggled with issues of unity (see 1 Cor 1:11-17; Gal 2:11-16).<\/p>\n<p>The answer to relational discord in the community of Christ is to exercise love toward our brothers and sisters in Christ. This command is grounded in the teaching of Jesus (Matt 22:37-40; John 13:34-35; see Lev 19:18), is expressed by Paul (Rom 13:8-10; 1 Cor 13:1-13), and is found elsewhere in the New Testament (1 Pet 1:22; 1 Jn 2:7-11; 3:10; 4:7). Loving others in the body of Christ is central to a Christian ethic (Rom 12:9-10; 1 Thes 4:9; 2 Pet 1:5-8).<\/p>\n<p>This kind of love refers not to an emotion but to a commitment to meet others’ needs which is acted upon in concrete expression. In other words, followers of Christ are to relate to one another in such a way that our communities of faith are characterized by acts of love. The author of Hebrews provides an example of how love can be expressed in tangible ways within Christian communities: by showing hospitality, caring for the needs of those who are persecuted or imprisoned, being faithful in one’s marriage, and rejecting a life motivated by money (Heb 13:1-6).<\/p>\n<p>Great confusion exists in the world about the nature of love and the character of the church. Therefore, there is a great need for the church to live out the Lord’s command to “keep on loving each other as brothers and sisters” (Heb 13:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 19:18; Matt 22:39; John 13:34; Rom 12:10; 13:8; 1 Cor 13:1-13; 1 Thes 4:9; Heb 6:10; 10:24; 13:1-6; 1 Pet 1:22; 2 Pet 1:7; 1 Jn 2:10; 3:10; 4:7<\/p>","content_en":"<h3>Love in the Community of Christ<\/h3>\n<p>Life in community is not always easy. The community of Christ—the church—has been prone to disunity and division throughout its history. Even in its earliest days, the church stuggled with issues of unity (see 1 Cor 1:11-17; Gal 2:11-16).<\/p>\n<p>The answer to relational discord in the community of Christ is to exercise love toward our brothers and sisters in Christ. This command is grounded in the teaching of Jesus (Matt 22:37-40; John 13:34-35; see Lev 19:18), is expressed by Paul (Rom 13:8-10; 1 Cor 13:1-13), and is found elsewhere in the New Testament (1 Pet 1:22; 1 Jn 2:7-11; 3:10; 4:7). Loving others in the body of Christ is central to a Christian ethic (Rom 12:9-10; 1 Thes 4:9; 2 Pet 1:5-8).<\/p>\n<p>This kind of love refers not to an emotion but to a commitment to meet others’ needs which is acted upon in concrete expression. In other words, followers of Christ are to relate to one another in such a way that our communities of faith are characterized by acts of love. The author of Hebrews provides an example of how love can be expressed in tangible ways within Christian communities: by showing hospitality, caring for the needs of those who are persecuted or imprisoned, being faithful in one’s marriage, and rejecting a life motivated by money (Heb 13:1-6).<\/p>\n<p>Great confusion exists in the world about the nature of love and the character of the church. Therefore, there is a great need for the church to live out the Lord’s command to “keep on loving each other as brothers and sisters” (Heb 13:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 19:18; Matt 22:39; John 13:34; Rom 12:10; 13:8; 1 Cor 13:1-13; 1 Thes 4:9; Heb 6:10; 10:24; 13:1-6; 1 Pet 1:22; 2 Pet 1:7; 1 Jn 2:10; 3:10; 4:7<\/p>","summary_ro":"Love in the Community of Christ Life in community is not always easy. The community of Christ—the church—has been prone to disunity and division throughout its history. Even in its earliest days, the church stuggled with issues of unity (see 1 Cor 1:11-17; Gal 2:11-16). The answer to relational discord in the community of Christ is to exercise love toward our brothers and sisters in Christ. This command is grounded in the teaching of Jesus (Matt 22:37-40; John 13:34-35; see Lev 19:18), is exp...","summary_en":"Love in the Community of Christ Life in community is not always easy. The community of Christ—the church—has been prone to disunity and division throughout its history. Even in its earliest days, the church stuggled with issues of unity (see 1 Cor 1:11-17; Gal 2:11-16). The answer to relational discord in the community of Christ is to exercise love toward our brothers and sisters in Christ. This command is grounded in the teaching of Jesus (Matt 22:37-40; John 13:34-35; see Lev 19:18), is exp...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150647,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Love in the Community of Christ","title_en":"Love in the Community of Christ","content_ro":"<h3>Love in the Community of Christ<\/h3>\n<p>Life in community is not always easy. The community of Christ—the church—has been prone to disunity and division throughout its history. Even in its earliest days, the church stuggled with issues of unity (see 1 Cor 1:11-17; Gal 2:11-16).<\/p>\n<p>The answer to relational discord in the community of Christ is to exercise love toward our brothers and sisters in Christ. This command is grounded in the teaching of Jesus (Matt 22:37-40; John 13:34-35; see Lev 19:18), is expressed by Paul (Rom 13:8-10; 1 Cor 13:1-13), and is found elsewhere in the New Testament (1 Pet 1:22; 1 Jn 2:7-11; 3:10; 4:7). Loving others in the body of Christ is central to a Christian ethic (Rom 12:9-10; 1 Thes 4:9; 2 Pet 1:5-8).<\/p>\n<p>This kind of love refers not to an emotion but to a commitment to meet others’ needs which is acted upon in concrete expression. In other words, followers of Christ are to relate to one another in such a way that our communities of faith are characterized by acts of love. The author of Hebrews provides an example of how love can be expressed in tangible ways within Christian communities: by showing hospitality, caring for the needs of those who are persecuted or imprisoned, being faithful in one’s marriage, and rejecting a life motivated by money (Heb 13:1-6).<\/p>\n<p>Great confusion exists in the world about the nature of love and the character of the church. Therefore, there is a great need for the church to live out the Lord’s command to “keep on loving each other as brothers and sisters” (Heb 13:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 19:18; Matt 22:39; John 13:34; Rom 12:10; 13:8; 1 Cor 13:1-13; 1 Thes 4:9; Heb 6:10; 10:24; 13:1-6; 1 Pet 1:22; 2 Pet 1:7; 1 Jn 2:10; 3:10; 4:7<\/p>","content_en":"<h3>Love in the Community of Christ<\/h3>\n<p>Life in community is not always easy. The community of Christ—the church—has been prone to disunity and division throughout its history. Even in its earliest days, the church stuggled with issues of unity (see 1 Cor 1:11-17; Gal 2:11-16).<\/p>\n<p>The answer to relational discord in the community of Christ is to exercise love toward our brothers and sisters in Christ. This command is grounded in the teaching of Jesus (Matt 22:37-40; John 13:34-35; see Lev 19:18), is expressed by Paul (Rom 13:8-10; 1 Cor 13:1-13), and is found elsewhere in the New Testament (1 Pet 1:22; 1 Jn 2:7-11; 3:10; 4:7). Loving others in the body of Christ is central to a Christian ethic (Rom 12:9-10; 1 Thes 4:9; 2 Pet 1:5-8).<\/p>\n<p>This kind of love refers not to an emotion but to a commitment to meet others’ needs which is acted upon in concrete expression. In other words, followers of Christ are to relate to one another in such a way that our communities of faith are characterized by acts of love. The author of Hebrews provides an example of how love can be expressed in tangible ways within Christian communities: by showing hospitality, caring for the needs of those who are persecuted or imprisoned, being faithful in one’s marriage, and rejecting a life motivated by money (Heb 13:1-6).<\/p>\n<p>Great confusion exists in the world about the nature of love and the character of the church. Therefore, there is a great need for the church to live out the Lord’s command to “keep on loving each other as brothers and sisters” (Heb 13:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 19:18; Matt 22:39; John 13:34; Rom 12:10; 13:8; 1 Cor 13:1-13; 1 Thes 4:9; Heb 6:10; 10:24; 13:1-6; 1 Pet 1:22; 2 Pet 1:7; 1 Jn 2:10; 3:10; 4:7<\/p>","summary_ro":"Love in the Community of Christ Life in community is not always easy. The community of Christ—the church—has been prone to disunity and division throughout its history. Even in its earliest days, the church stuggled with issues of unity (see 1 Cor 1:11-17; Gal 2:11-16). The answer to relational discord in the community of Christ is to exercise love toward our brothers and sisters in Christ. This command is grounded in the teaching of Jesus (Matt 22:37-40; John 13:34-35; see Lev 19:18), is exp...","summary_en":"Love in the Community of Christ Life in community is not always easy. The community of Christ—the church—has been prone to disunity and division throughout its history. Even in its earliest days, the church stuggled with issues of unity (see 1 Cor 1:11-17; Gal 2:11-16). The answer to relational discord in the community of Christ is to exercise love toward our brothers and sisters in Christ. This command is grounded in the teaching of Jesus (Matt 22:37-40; John 13:34-35; see Lev 19:18), is exp...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"10":[{"id":10400,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Election Elect","title_en":"Election Elect","content_ro":"<h3>ELECT, ELECTION<\/h3>\n<p>In modern English, terms referring to the selection of a leader or representative by a group of people. An element of choice is involved, since usually there are several candidates out of whom one must be chosen.<\/p>\n<p>When the verb “elect” is used theologically in the Bible, it usually has God as its subject. In the OT it is used for God’s choice of Israel to be his people (cf. Acts 13:17). Israel became God’s people, not because they decided to belong to him, but because he took the initiative and chose them. Nor did God’s choice rest on any particular virtues that his people exemplified, but rather on his promise to their forefather Abraham (Dt 7:7-8). God also chose their leaders, such as Saul and David (1 Sm 10:24; 2 Sm 6:21), apart from any popular vote by the people. The word thus indicates God’s prerogative in deciding what shall happen, independent of human choice.<\/p>\n\n<p>The same thoughts are found in the NT. God’s people are described as his “elect” or “chosen ones,” a term used by Jesus when speaking of the future time when the Son of Man will come and gather together God’s people (Mk 13:20, 27). He will vindicate them for their sufferings and for their patience in waiting for his coming (Lk 18:7). In 1 Peter 2:9, God’s people are called a “chosen [elect] nation.” This phrase was originally used of the people of Israel (Is 43:20), and it brings out the fact that the people of God in the OT and the Christian church in the NT stand in continuity with each other; the promises addressed to Israel now find fulfillment in the church.<\/p>\n<p>In Romans 9–11 Paul discusses the problem of why the people of Israel as a nation have rejected the gospel, while the Gentiles have accepted it. He states that in the present time there is a “remnant” of Israel as a result of God’s gracious choice of them. This group is “the elect.” They are the chosen people who have obtained what was meant for Israel as a whole, while the greater mass of the people have failed to obtain it because they were “hardened” as a result of their sin (Rom 11:5-7).<\/p>\n<p>Nevertheless, God’s choice of Israel to be his people has not been canceled. Most Jewish people have aligned themselves against the gospel, so that the Gentiles may come in and receive God’s blessings in their place; however, they still are loved by God, and God will not go back on his original calling of them (Rom 11:28). Consequently, Paul is confident that in due time there will be a general return to God by the people of Israel.<\/p>\n<p>The word translated “elect” is generally found in the plural and refers either to the members of God’s people as a whole or to those in a particular local church (Rom 8:33; Col 3:12; 1 Thes 1:4; 2 Tm 2:10; Ti 1:1; 1 Pt 1:1-2; 2 Pt 1:10; Rv 17:14; cf. Rom 16:13 and 2 Jn 1:13, which have the singular form). The use of the plural may partly be explained by the fact that most of the NT letters are addressed to groups of people rather than to individuals. More probably, however, the point is that God’s election is concerned with the creation of a collective people rather than the calling of isolated individuals.<\/p>\n<p>The word “election” emphasizes that membership of God’s people is due to God’s initiative, prior to all human response, made before time began (Eph 1:4; cf. Jn 15:16, 19). It is God who has called men and women to be his people, and those who respond are elect. God’s call does not depend on any virtues or merits of humankind. Indeed, he chooses the foolish things by worldly standards to shame the wise, the weak to confound the strong, and the lowly and insignificant to bring to nothing those who think that they are something (1 Cor 1:27-28). The effect of election is to leave no grounds whatever for human boasting in achievement and position. Whatever the elect are, they owe it entirely to God, and they cannot boast or compare themselves with other people.<\/p>\n<p>God’s elect are a privileged people. Since they now have God to uphold them, no one can bring any accusation against them that might lead to God’s condemnation (Rom 8:33). They constitute a royal priesthood; they are God’s servants with the right of access to him (1 Pt 2:9). It is for their sake that the apostles endured hardship and suffering, so that they might enjoy future salvation and eternal glory (2 Tm 2:10).<\/p>\n<p>The elect are distinguished by their faith in God (Ti 1:1), and they are called to show the character that befits God’s people (Col 3:12). They must make their calling and election sure; that is, they must show that they belong to God by the quality of their lives (2 Pt 1:10). They must continue being faithful to the One who called them (Rv 17:14).<\/p>\n<p>The relationship between God’s call and human response is explained in Matthew 22:14: “For many are called, but few are chosen.” Although God calls many through the gospel, only some of those respond to the call and become his elect people. The text sheds no light on the mystery of why only some become God’s people. Certainly, when a person does respond to God’s call, it is because the gospel comes to him or her “in power and in the Holy Spirit and with full conviction” (1 Thes 1:4-5). When men and women refuse the gospel, it is because they have become hardened as a result of sin and their trust in their own works. Scripture does not go beyond that point in explanation, and neither should Christians.<\/p>\n<p>“Election” can also be used of God’s choice of people to serve him. Jesus chose the 12 disciples out of the larger company of those who followed him (Lk 6:13; Acts 1:2). The same thought reappears in John’s Gospel; Jesus commented that although he chose the Twelve, one of them turned out to be a devil (Jn 6:70; 13:18). When a replacement was needed for Judas, the church prayed to Jesus and asked him to show them which of the two available candidates he would choose to fill the gap in the Twelve (Acts 1:24). Peter attributes his evangelism among the Gentiles to God’s election of him for that purpose (15:7). Similarly, Paul was an elected instrument for God’s mission to the Gentiles (9:15). The initiative in Christian mission rests with God, who elects people to serve him in particular ways.<\/p>\n<p><em>See also<\/em> Foreknowledge; Foreordination.<\/p>","content_en":"<h3>ELECT, ELECTION<\/h3>\n<p>In modern English, terms referring to the selection of a leader or representative by a group of people. An element of choice is involved, since usually there are several candidates out of whom one must be chosen.<\/p>\n<p>When the verb “elect” is used theologically in the Bible, it usually has God as its subject. In the OT it is used for God’s choice of Israel to be his people (cf. Acts 13:17). Israel became God’s people, not because they decided to belong to him, but because he took the initiative and chose them. Nor did God’s choice rest on any particular virtues that his people exemplified, but rather on his promise to their forefather Abraham (Dt 7:7-8). God also chose their leaders, such as Saul and David (1 Sm 10:24; 2 Sm 6:21), apart from any popular vote by the people. The word thus indicates God’s prerogative in deciding what shall happen, independent of human choice.<\/p>\n\n<p>The same thoughts are found in the NT. God’s people are described as his “elect” or “chosen ones,” a term used by Jesus when speaking of the future time when the Son of Man will come and gather together God’s people (Mk 13:20, 27). He will vindicate them for their sufferings and for their patience in waiting for his coming (Lk 18:7). In 1 Peter 2:9, God’s people are called a “chosen [elect] nation.” This phrase was originally used of the people of Israel (Is 43:20), and it brings out the fact that the people of God in the OT and the Christian church in the NT stand in continuity with each other; the promises addressed to Israel now find fulfillment in the church.<\/p>\n<p>In Romans 9–11 Paul discusses the problem of why the people of Israel as a nation have rejected the gospel, while the Gentiles have accepted it. He states that in the present time there is a “remnant” of Israel as a result of God’s gracious choice of them. This group is “the elect.” They are the chosen people who have obtained what was meant for Israel as a whole, while the greater mass of the people have failed to obtain it because they were “hardened” as a result of their sin (Rom 11:5-7).<\/p>\n<p>Nevertheless, God’s choice of Israel to be his people has not been canceled. Most Jewish people have aligned themselves against the gospel, so that the Gentiles may come in and receive God’s blessings in their place; however, they still are loved by God, and God will not go back on his original calling of them (Rom 11:28). Consequently, Paul is confident that in due time there will be a general return to God by the people of Israel.<\/p>\n<p>The word translated “elect” is generally found in the plural and refers either to the members of God’s people as a whole or to those in a particular local church (Rom 8:33; Col 3:12; 1 Thes 1:4; 2 Tm 2:10; Ti 1:1; 1 Pt 1:1-2; 2 Pt 1:10; Rv 17:14; cf. Rom 16:13 and 2 Jn 1:13, which have the singular form). The use of the plural may partly be explained by the fact that most of the NT letters are addressed to groups of people rather than to individuals. More probably, however, the point is that God’s election is concerned with the creation of a collective people rather than the calling of isolated individuals.<\/p>\n<p>The word “election” emphasizes that membership of God’s people is due to God’s initiative, prior to all human response, made before time began (Eph 1:4; cf. Jn 15:16, 19). It is God who has called men and women to be his people, and those who respond are elect. God’s call does not depend on any virtues or merits of humankind. Indeed, he chooses the foolish things by worldly standards to shame the wise, the weak to confound the strong, and the lowly and insignificant to bring to nothing those who think that they are something (1 Cor 1:27-28). The effect of election is to leave no grounds whatever for human boasting in achievement and position. Whatever the elect are, they owe it entirely to God, and they cannot boast or compare themselves with other people.<\/p>\n<p>God’s elect are a privileged people. Since they now have God to uphold them, no one can bring any accusation against them that might lead to God’s condemnation (Rom 8:33). They constitute a royal priesthood; they are God’s servants with the right of access to him (1 Pt 2:9). It is for their sake that the apostles endured hardship and suffering, so that they might enjoy future salvation and eternal glory (2 Tm 2:10).<\/p>\n<p>The elect are distinguished by their faith in God (Ti 1:1), and they are called to show the character that befits God’s people (Col 3:12). They must make their calling and election sure; that is, they must show that they belong to God by the quality of their lives (2 Pt 1:10). They must continue being faithful to the One who called them (Rv 17:14).<\/p>\n<p>The relationship between God’s call and human response is explained in Matthew 22:14: “For many are called, but few are chosen.” Although God calls many through the gospel, only some of those respond to the call and become his elect people. The text sheds no light on the mystery of why only some become God’s people. Certainly, when a person does respond to God’s call, it is because the gospel comes to him or her “in power and in the Holy Spirit and with full conviction” (1 Thes 1:4-5). When men and women refuse the gospel, it is because they have become hardened as a result of sin and their trust in their own works. Scripture does not go beyond that point in explanation, and neither should Christians.<\/p>\n<p>“Election” can also be used of God’s choice of people to serve him. Jesus chose the 12 disciples out of the larger company of those who followed him (Lk 6:13; Acts 1:2). The same thought reappears in John’s Gospel; Jesus commented that although he chose the Twelve, one of them turned out to be a devil (Jn 6:70; 13:18). When a replacement was needed for Judas, the church prayed to Jesus and asked him to show them which of the two available candidates he would choose to fill the gap in the Twelve (Acts 1:24). Peter attributes his evangelism among the Gentiles to God’s election of him for that purpose (15:7). Similarly, Paul was an elected instrument for God’s mission to the Gentiles (9:15). The initiative in Christian mission rests with God, who elects people to serve him in particular ways.<\/p>\n<p><em>See also<\/em> Foreknowledge; Foreordination.<\/p>","summary_ro":"ELECT, ELECTION In modern English, terms referring to the selection of a leader or representative by a group of people. An element of choice is involved, since usually there are several candidates out of whom one must be chosen. When the verb “elect” is used theologically in the Bible, it usually has God as its subject. In the OT it is used for God’s choice of Israel to be his people (cf. Acts 13:17). Israel became God’s people, not because they decided to belong to him, but because he took t...","summary_en":"ELECT, ELECTION In modern English, terms referring to the selection of a leader or representative by a group of people. An element of choice is involved, since usually there are several candidates out of whom one must be chosen. When the verb “elect” is used theologically in the Bible, it usually has God as its subject. In the OT it is used for God’s choice of Israel to be his people (cf. Acts 13:17). Israel became God’s people, not because they decided to belong to him, but because he took t...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":29776,"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":59142,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Petru 1:10","title_en":"Study Note: 2 Petru 1:10","content_ro":"<p><strong>1:10<\/strong> <em>dear brothers and sisters:<\/em> This Greek term (<span class=\"greek\" lang=\"el\">adelphoi<\/span>) refers to people, both male and female, who are members of the same family. • <em>Work hard to prove<\/em> (literally <em>Be zealous to make certain<\/em>): Peter did not mean that our being <em>chosen<\/em> by God for salvation depends on what we do, but that our zeal to grow in Christian virtue confirms that we have, indeed, been chosen by God.<\/p>","content_en":"<p><strong>1:10<\/strong> <em>dear brothers and sisters:<\/em> This Greek term (<span class=\"greek\" lang=\"el\">adelphoi<\/span>) refers to people, both male and female, who are members of the same family. • <em>Work hard to prove<\/em> (literally <em>Be zealous to make certain<\/em>): Peter did not mean that our being <em>chosen<\/em> by God for salvation depends on what we do, but that our zeal to grow in Christian virtue confirms that we have, indeed, been chosen by God.<\/p>","summary_ro":"1:10 dear brothers and sisters: This Greek term (adelphoi) refers to people, both male and female, who are members of the same family. • Work hard to prove (literally Be zealous to make certain): Peter did not mean that our being chosen by God for salvation depends on what we do, but that our zeal to grow in Christian virtue confirms that we have, indeed, been chosen by God.","summary_en":"1:10 dear brothers and sisters: This Greek term (adelphoi) refers to people, both male and female, who are members of the same family. • Work hard to prove (literally Be zealous to make certain): Peter did not mean that our being chosen by God for salvation depends on what we do, but that our zeal to grow in Christian virtue confirms that we have, indeed, been chosen by God.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86768,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Petru 1:10","title_en":"Study Note: 2 Petru 1:10","content_ro":"<p><strong>1:10<\/strong> <em>dear brothers and sisters:<\/em> This Greek term (<span class=\"greek\" lang=\"el\">adelphoi<\/span>) refers to people, both male and female, who are members of the same family. • <em>Work hard to prove<\/em> (literally <em>Be zealous to make certain<\/em>): Peter did not mean that our being <em>chosen<\/em> by God for salvation depends on what we do, but that our zeal to grow in Christian virtue confirms that we have, indeed, been chosen by God.<\/p>","content_en":"<p><strong>1:10<\/strong> <em>dear brothers and sisters:<\/em> This Greek term (<span class=\"greek\" lang=\"el\">adelphoi<\/span>) refers to people, both male and female, who are members of the same family. • <em>Work hard to prove<\/em> (literally <em>Be zealous to make certain<\/em>): Peter did not mean that our being <em>chosen<\/em> by God for salvation depends on what we do, but that our zeal to grow in Christian virtue confirms that we have, indeed, been chosen by God.<\/p>","summary_ro":"1:10 dear brothers and sisters: This Greek term (adelphoi) refers to people, both male and female, who are members of the same family. • Work hard to prove (literally Be zealous to make certain): Peter did not mean that our being chosen by God for salvation depends on what we do, but that our zeal to grow in Christian virtue confirms that we have, indeed, been chosen by God.","summary_en":"1:10 dear brothers and sisters: This Greek term (adelphoi) refers to people, both male and female, who are members of the same family. • Work hard to prove (literally Be zealous to make certain): Peter did not mean that our being chosen by God for salvation depends on what we do, but that our zeal to grow in Christian virtue confirms that we have, indeed, been chosen by God.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114394,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Petru 1:10","title_en":"Study Note: 2 Petru 1:10","content_ro":"<p><strong>1:10<\/strong> <em>dear brothers and sisters:<\/em> This Greek term (<span class=\"greek\" lang=\"el\">adelphoi<\/span>) refers to people, both male and female, who are members of the same family. • <em>Work hard to prove<\/em> (literally <em>Be zealous to make certain<\/em>): Peter did not mean that our being <em>chosen<\/em> by God for salvation depends on what we do, but that our zeal to grow in Christian virtue confirms that we have, indeed, been chosen by God.<\/p>","content_en":"<p><strong>1:10<\/strong> <em>dear brothers and sisters:<\/em> This Greek term (<span class=\"greek\" lang=\"el\">adelphoi<\/span>) refers to people, both male and female, who are members of the same family. • <em>Work hard to prove<\/em> (literally <em>Be zealous to make certain<\/em>): Peter did not mean that our being <em>chosen<\/em> by God for salvation depends on what we do, but that our zeal to grow in Christian virtue confirms that we have, indeed, been chosen by God.<\/p>","summary_ro":"1:10 dear brothers and sisters: This Greek term (adelphoi) refers to people, both male and female, who are members of the same family. • Work hard to prove (literally Be zealous to make certain): Peter did not mean that our being chosen by God for salvation depends on what we do, but that our zeal to grow in Christian virtue confirms that we have, indeed, been chosen by God.","summary_en":"1:10 dear brothers and sisters: This Greek term (adelphoi) refers to people, both male and female, who are members of the same family. • Work hard to prove (literally Be zealous to make certain): Peter did not mean that our being chosen by God for salvation depends on what we do, but that our zeal to grow in Christian virtue confirms that we have, indeed, been chosen by God.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142020,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Petru 1:10","title_en":"Study Note: 2 Petru 1:10","content_ro":"<p><strong>1:10<\/strong> <em>dear brothers and sisters:<\/em> This Greek term (<span class=\"greek\" lang=\"el\">adelphoi<\/span>) refers to people, both male and female, who are members of the same family. • <em>Work hard to prove<\/em> (literally <em>Be zealous to make certain<\/em>): Peter did not mean that our being <em>chosen<\/em> by God for salvation depends on what we do, but that our zeal to grow in Christian virtue confirms that we have, indeed, been chosen by God.<\/p>","content_en":"<p><strong>1:10<\/strong> <em>dear brothers and sisters:<\/em> This Greek term (<span class=\"greek\" lang=\"el\">adelphoi<\/span>) refers to people, both male and female, who are members of the same family. • <em>Work hard to prove<\/em> (literally <em>Be zealous to make certain<\/em>): Peter did not mean that our being <em>chosen<\/em> by God for salvation depends on what we do, but that our zeal to grow in Christian virtue confirms that we have, indeed, been chosen by God.<\/p>","summary_ro":"1:10 dear brothers and sisters: This Greek term (adelphoi) refers to people, both male and female, who are members of the same family. • Work hard to prove (literally Be zealous to make certain): Peter did not mean that our being chosen by God for salvation depends on what we do, but that our zeal to grow in Christian virtue confirms that we have, indeed, been chosen by God.","summary_en":"1:10 dear brothers and sisters: This Greek term (adelphoi) refers to people, both male and female, who are members of the same family. • Work hard to prove (literally Be zealous to make certain): Peter did not mean that our being chosen by God for salvation depends on what we do, but that our zeal to grow in Christian virtue confirms that we have, indeed, been chosen by God.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"12":[{"id":29978,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Second Letter of Peter","title_en":"Second Letter of Peter","content_ro":"<h3>PETER, S<span>econd Letter of<\/span><\/h3>\n<p>The second, general epistle authored by Peter.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, Destination<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The author is clearly identified in 1:1 as Simon Peter, one of the 12 apostles chosen by Jesus. However, two things should be noted. First, its style differs markedly from that of 1 Peter. Second, because 2 Peter is obviously a later work (see Date below) and incorporates Jude in abstract, it is possible that a trusted coworker (e.g., John Mark) put together Peter’s final concerns, incorporating an abstract of Jude’s epistle after Peter’s death. Thus, 2 Peter is the final words of Peter, a type of posthumous testament directing the church in the postapostolic age. It is also possible that Peter was the author behind this work, but not the writer, as was suggested in the section on “Author” for the First Epistle. As such, the epistle could have been prepared by someone other than Silas (as was done for Peter’s first epistle) and therefore would explain the difference in style between the two epistles. Furthermore, the actual written document may have been published posthumously.<\/p>\n<p class=\"h2\" id=\"DateOriginDestination\">Date, Origin, Destination<\/p>\n<p>Tradition tells us that Peter was martyred about <span>AD<\/span> 64 in Rome. If that is so, this work was probably written in Rome before <span>AD<\/span> 70 (before his last teaching was forgotten) and after <span>AD<\/span> 60 (the earliest date when Peter might have known Paul’s letters). Furthermore, it was written after Jude, for 2 Peter 2 incorporates a shortened form of Jude. The Roman place of origin also accounts for 1 Clement’s apparent knowledge of 2 Peter in <span>AD<\/span> 96, the earliest use of the letter. If 3:1 refers to the same churches mentioned in 1 Peter, then the letter is destined for northeastern Asia Minor. The group of churches includes some to which Paul wrote letters (3:15). But the churches could just as well be all the churches, to whom Peter was sending a general message.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>In a context of many attractive libertine cults, the church was constantly in danger from teachers promoting immorality. Corinth certainly had similar problems, and Romans 6 may show that Paul was aware of a like misuse of his teaching that had reached Rome. Paul’s declaration that Christians are free from the law (see Gal 3–5) always carried the danger that instead of yielding to the Spirit, people would yield to their fallen desires, ignoring Paul’s warning that those who did such things would not inherit the kingdom of God. This tendency in the early church seems to lie behind 2 Peter.<\/p>\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>As 1:12-15 makes clear, the letter is a testament, a final reminder of truth written in the face of the divisions caused by false teachers. It is one final attempt to stabilize the church.<\/p>\n<p>Three main theological themes stand out: (1) a call to Christian virtue and faithfulness and to the apostolic tradition on which the church had been founded; (2) a basing of this call on the exalted status of Jesus Christ and his return in judgment, making all other goals of life irrelevant; and (3) an apocalyptic denunciation of those who had compromised with the world and were therefore living with a sub-Christian ethic.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Greeting (1:1-2)<\/h5>\n<p>The greeting stresses the authority both of Peter and of his teaching by using the title “apostle,” and solidarity with his readers by including the word “servant” and mentioning “a faith of equal standing” with respect to the readers.<\/p>\n<h5>Call to Virtue (1:3-21)<\/h5>\n<p>God has already acted to call Christians to himself. He has, by sovereign grace, given them all that is needed to truly live in a godly manner. And he has set fantastic promises before them. They must not allow themselves to be caught again in the moral morass of the world, for it was God’s purpose in saving them to enable them to escape from this trap. Instead, they should become like Christ (“participate in the divine nature”) and must therefore grow in Christian virtue. If they fail in this growth, they miss God’s promises, but zealousness to move forward will confirm their election and their future in heaven (1:3-11).<\/p>\n<p>Since Peter was about to die, as Jesus predicted (cf. Jn 21:18-19), he wanted to give his readers a final word of encouragement. Peter’s encouragement was important for two reasons. First, he was truly an eyewitness of Christ’s glory (i.e., the Transfiguration, an event that must have deeply impressed Peter, but is cited here because it revealed the glory, power, and authority of Jesus and bound the OT and NT together). Unlike the false teachers, his tradition is based on what God really did, not on mere speculation. Second, his experience confirms OT prophecy. Like Peter and his followers in the apostolic tradition, the OT prophets were inspired by the Holy Spirit. Thus, the Spirit alone gives the true interpretation, and the idiosyncratic interpretations of the false teachers are therefore wrong (2 Pt 1:12-21).<\/p>\n<h5>Denunciation of False Teachers (2:1-22)<\/h5>\n<p>Christians need to be encouraged to stand firm in virtue because there have always been false teachers in the church who twist the OT Scriptures to support their own behavior. One cannot be sure exactly who these teachers were, but some of their actions are clear. First, they were libertine in their morals, probably twisting Paul’s teaching on freedom from the law to support their actions (cf. 3:15; 1 Cor 6:12-20 shows a similar problem in Corinth). Second, they were forming groups loyal to themselves, exploiting these people and leading them into sin (cf. 1 Cor 1–3 for another example of building splinter groups). Third, they were teaching about angelic and demonic powers, some of which they were cursing, which revealed a general disrespect for authority (2 Pt 2:10; cf. Col 2:8). Fourth, while ultimately sectarian, they were still celebrating the Lord’s Supper (which at that time was still a common meal, as it would be for another century) with the church and thus defiling the whole celebration (2 Pt 2:13).<\/p>\n<p>Peter’s great concern is that these people are sectarian. (“Destructive heresies” refers to groups split from the church, not to doctrinal differences, which is the meaning “heresy” took centuries later.) These teachers formed groups marked by their immoral behavior. They denied the authority of Christ, even though he once bought them out of sin. They denied Christ by rejecting his clear teaching against greed and immorality, and led others in their wake, making the whole Christian faith disreputable before the world. Their motivation was greed, and their predicted destiny was judgment, although it might not be apparent to those unfamiliar with the Scriptures.<\/p>\n<p>This judgment is sure, as OT examples of the judgment of immoral persons (along with the salvation of the righteous) show: for example, of angels (Gn 6:1-4), of the people of Noah’s day (vv 5-22), and of Sodom (chs 18–19). In each case God delivered the few righteous individuals, even though he severely judged the evil majority; this encouraged the readers to be righteous like Noah and Lot. Furthermore, the readers might identify with Lot in their own distress at the immorality going on in their church (2 Pt 2:4-10; cf. Jude 1:6-7).<\/p>\n<p>Like those judged in the OT, these false teachers were both proud and ignorant, cursing spiritual powers they did not really understand (probably demonic powers, for Peter was following Jude, who drew on a tradition from the Assumption of Moses). Even angels, who know far more than these teachers do and are more powerful, are not so disrespectful. Even Satan is to be spoken of with respect, according to Scripture. The teachers were not only proud but were also immoral and greedy, even at the Lord’s Table (“reveling in their pleasures while they feast with you,” 2 Pt 2:13). They claimed to teach freedom but were themselves ensnared in desire, so their words were empty. Their teaching seemed impressive, but it was all sound and wind. Because they had returned to evil after experiencing freedom from sin in Christ, they became worse off than if they had never heard the gospel. They were like dogs (cf. Prv 26:11) or like pigs (2:11-22; cf. Jude 1:8-13).<\/p>\n<h5>Warning of Coming Judgment (3:1-16)<\/h5>\n<p>Both the OT and Jesus himself speak of coming judgment. The false teachers may scoff at the idea, but the story of Noah shows that God does eventually judge. God judged the world in Genesis by water (the very water from which he once separated land in Gn 1); he will judge again, but this time by fire (2 Pt 3:1-7).<\/p>\n<p>Judgment has not yet fallen, because God is wonderfully patient; time does not have the same meaning for him as for humans. The scoffing of the false teachers simply reveals their ignorance of God. And they also do not know God’s motives for his seeming delay—that is, that God wants to forgive people, not condemn them. He takes no pleasure in sending people to hell but wills that everyone be saved; not everyone, however, will accept God’s offer, and eventually his judgment will come and the universe will be burned. All that is now visible is transitory (3:8-10).<\/p>\n<p>Therefore, Christians ought to live holy lives, preparing for the new and permanent world God has promised them, instead of indulging in the desires of this temporary, perishing world as the false teachers do (3:11-16; cf. Jude 1:20-21).<\/p>\n<h5>Closing (3:17-18)<\/h5>\n<p>In closing, Peter exhorts Christians to be on guard against false teaching. Instead of copying the life of the false teachers, they are to imitate the life of Jesus. A doxology to Christ ends the letter.<\/p>\n<p><em>See also<\/em> Peter, The Apostle.<\/p>","content_en":"<h3>PETER, S<span>econd Letter of<\/span><\/h3>\n<p>The second, general epistle authored by Peter.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, Destination<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The author is clearly identified in 1:1 as Simon Peter, one of the 12 apostles chosen by Jesus. However, two things should be noted. First, its style differs markedly from that of 1 Peter. Second, because 2 Peter is obviously a later work (see Date below) and incorporates Jude in abstract, it is possible that a trusted coworker (e.g., John Mark) put together Peter’s final concerns, incorporating an abstract of Jude’s epistle after Peter’s death. Thus, 2 Peter is the final words of Peter, a type of posthumous testament directing the church in the postapostolic age. It is also possible that Peter was the author behind this work, but not the writer, as was suggested in the section on “Author” for the First Epistle. As such, the epistle could have been prepared by someone other than Silas (as was done for Peter’s first epistle) and therefore would explain the difference in style between the two epistles. Furthermore, the actual written document may have been published posthumously.<\/p>\n<p class=\"h2\" id=\"DateOriginDestination\">Date, Origin, Destination<\/p>\n<p>Tradition tells us that Peter was martyred about <span>AD<\/span> 64 in Rome. If that is so, this work was probably written in Rome before <span>AD<\/span> 70 (before his last teaching was forgotten) and after <span>AD<\/span> 60 (the earliest date when Peter might have known Paul’s letters). Furthermore, it was written after Jude, for 2 Peter 2 incorporates a shortened form of Jude. The Roman place of origin also accounts for 1 Clement’s apparent knowledge of 2 Peter in <span>AD<\/span> 96, the earliest use of the letter. If 3:1 refers to the same churches mentioned in 1 Peter, then the letter is destined for northeastern Asia Minor. The group of churches includes some to which Paul wrote letters (3:15). But the churches could just as well be all the churches, to whom Peter was sending a general message.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>In a context of many attractive libertine cults, the church was constantly in danger from teachers promoting immorality. Corinth certainly had similar problems, and Romans 6 may show that Paul was aware of a like misuse of his teaching that had reached Rome. Paul’s declaration that Christians are free from the law (see Gal 3–5) always carried the danger that instead of yielding to the Spirit, people would yield to their fallen desires, ignoring Paul’s warning that those who did such things would not inherit the kingdom of God. This tendency in the early church seems to lie behind 2 Peter.<\/p>\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>As 1:12-15 makes clear, the letter is a testament, a final reminder of truth written in the face of the divisions caused by false teachers. It is one final attempt to stabilize the church.<\/p>\n<p>Three main theological themes stand out: (1) a call to Christian virtue and faithfulness and to the apostolic tradition on which the church had been founded; (2) a basing of this call on the exalted status of Jesus Christ and his return in judgment, making all other goals of life irrelevant; and (3) an apocalyptic denunciation of those who had compromised with the world and were therefore living with a sub-Christian ethic.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Greeting (1:1-2)<\/h5>\n<p>The greeting stresses the authority both of Peter and of his teaching by using the title “apostle,” and solidarity with his readers by including the word “servant” and mentioning “a faith of equal standing” with respect to the readers.<\/p>\n<h5>Call to Virtue (1:3-21)<\/h5>\n<p>God has already acted to call Christians to himself. He has, by sovereign grace, given them all that is needed to truly live in a godly manner. And he has set fantastic promises before them. They must not allow themselves to be caught again in the moral morass of the world, for it was God’s purpose in saving them to enable them to escape from this trap. Instead, they should become like Christ (“participate in the divine nature”) and must therefore grow in Christian virtue. If they fail in this growth, they miss God’s promises, but zealousness to move forward will confirm their election and their future in heaven (1:3-11).<\/p>\n<p>Since Peter was about to die, as Jesus predicted (cf. Jn 21:18-19), he wanted to give his readers a final word of encouragement. Peter’s encouragement was important for two reasons. First, he was truly an eyewitness of Christ’s glory (i.e., the Transfiguration, an event that must have deeply impressed Peter, but is cited here because it revealed the glory, power, and authority of Jesus and bound the OT and NT together). Unlike the false teachers, his tradition is based on what God really did, not on mere speculation. Second, his experience confirms OT prophecy. Like Peter and his followers in the apostolic tradition, the OT prophets were inspired by the Holy Spirit. Thus, the Spirit alone gives the true interpretation, and the idiosyncratic interpretations of the false teachers are therefore wrong (2 Pt 1:12-21).<\/p>\n<h5>Denunciation of False Teachers (2:1-22)<\/h5>\n<p>Christians need to be encouraged to stand firm in virtue because there have always been false teachers in the church who twist the OT Scriptures to support their own behavior. One cannot be sure exactly who these teachers were, but some of their actions are clear. First, they were libertine in their morals, probably twisting Paul’s teaching on freedom from the law to support their actions (cf. 3:15; 1 Cor 6:12-20 shows a similar problem in Corinth). Second, they were forming groups loyal to themselves, exploiting these people and leading them into sin (cf. 1 Cor 1–3 for another example of building splinter groups). Third, they were teaching about angelic and demonic powers, some of which they were cursing, which revealed a general disrespect for authority (2 Pt 2:10; cf. Col 2:8). Fourth, while ultimately sectarian, they were still celebrating the Lord’s Supper (which at that time was still a common meal, as it would be for another century) with the church and thus defiling the whole celebration (2 Pt 2:13).<\/p>\n<p>Peter’s great concern is that these people are sectarian. (“Destructive heresies” refers to groups split from the church, not to doctrinal differences, which is the meaning “heresy” took centuries later.) These teachers formed groups marked by their immoral behavior. They denied the authority of Christ, even though he once bought them out of sin. They denied Christ by rejecting his clear teaching against greed and immorality, and led others in their wake, making the whole Christian faith disreputable before the world. Their motivation was greed, and their predicted destiny was judgment, although it might not be apparent to those unfamiliar with the Scriptures.<\/p>\n<p>This judgment is sure, as OT examples of the judgment of immoral persons (along with the salvation of the righteous) show: for example, of angels (Gn 6:1-4), of the people of Noah’s day (vv 5-22), and of Sodom (chs 18–19). In each case God delivered the few righteous individuals, even though he severely judged the evil majority; this encouraged the readers to be righteous like Noah and Lot. Furthermore, the readers might identify with Lot in their own distress at the immorality going on in their church (2 Pt 2:4-10; cf. Jude 1:6-7).<\/p>\n<p>Like those judged in the OT, these false teachers were both proud and ignorant, cursing spiritual powers they did not really understand (probably demonic powers, for Peter was following Jude, who drew on a tradition from the Assumption of Moses). Even angels, who know far more than these teachers do and are more powerful, are not so disrespectful. Even Satan is to be spoken of with respect, according to Scripture. The teachers were not only proud but were also immoral and greedy, even at the Lord’s Table (“reveling in their pleasures while they feast with you,” 2 Pt 2:13). They claimed to teach freedom but were themselves ensnared in desire, so their words were empty. Their teaching seemed impressive, but it was all sound and wind. Because they had returned to evil after experiencing freedom from sin in Christ, they became worse off than if they had never heard the gospel. They were like dogs (cf. Prv 26:11) or like pigs (2:11-22; cf. Jude 1:8-13).<\/p>\n<h5>Warning of Coming Judgment (3:1-16)<\/h5>\n<p>Both the OT and Jesus himself speak of coming judgment. The false teachers may scoff at the idea, but the story of Noah shows that God does eventually judge. God judged the world in Genesis by water (the very water from which he once separated land in Gn 1); he will judge again, but this time by fire (2 Pt 3:1-7).<\/p>\n<p>Judgment has not yet fallen, because God is wonderfully patient; time does not have the same meaning for him as for humans. The scoffing of the false teachers simply reveals their ignorance of God. And they also do not know God’s motives for his seeming delay—that is, that God wants to forgive people, not condemn them. He takes no pleasure in sending people to hell but wills that everyone be saved; not everyone, however, will accept God’s offer, and eventually his judgment will come and the universe will be burned. All that is now visible is transitory (3:8-10).<\/p>\n<p>Therefore, Christians ought to live holy lives, preparing for the new and permanent world God has promised them, instead of indulging in the desires of this temporary, perishing world as the false teachers do (3:11-16; cf. Jude 1:20-21).<\/p>\n<h5>Closing (3:17-18)<\/h5>\n<p>In closing, Peter exhorts Christians to be on guard against false teaching. Instead of copying the life of the false teachers, they are to imitate the life of Jesus. A doxology to Christ ends the letter.<\/p>\n<p><em>See also<\/em> Peter, The Apostle.<\/p>","summary_ro":"PETER, Second Letter of The second, general epistle authored by Peter. Preview • Author • Date, Origin, Destination • Background • Purpose and Theological Teaching • Content Author The author is clearly identified in 1:1 as Simon Peter, one of the 12 apostles chosen by Jesus. However, two things should be noted. First, its style differs markedly from that of 1 Peter. Second, because 2 Peter is obviously a later work (see Date below) and incorporates Jude in abstract, it is possible that a tru...","summary_en":"PETER, Second Letter of The second, general epistle authored by Peter. Preview • Author • Date, Origin, Destination • Background • Purpose and Theological Teaching • Content Author The author is clearly identified in 1:1 as Simon Peter, one of the 12 apostles chosen by Jesus. However, two things should be noted. First, its style differs markedly from that of 1 Peter. Second, because 2 Peter is obviously a later work (see Date below) and incorporates Jude in abstract, it is possible that a tru...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59143,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Petru 1:12","title_en":"Study Note: 2 Petru 1:12","content_ro":"<p><strong>1:12-15<\/strong> Peter was writing at the end of his life, and 2 Peter is similar to works that belong to a popular Jewish genre called the <em>testament,<\/em> in which an old and respected leader gives final instructions to his children or others on his deathbed (cp. Deut 31–33; Josh 24). This genre is especially well known from a Jewish work called <em>The Testaments of the Twelve Patriarchs.<\/em><\/p>","content_en":"<p><strong>1:12-15<\/strong> Peter was writing at the end of his life, and 2 Peter is similar to works that belong to a popular Jewish genre called the <em>testament,<\/em> in which an old and respected leader gives final instructions to his children or others on his deathbed (cp. Deut 31–33; Josh 24). This genre is especially well known from a Jewish work called <em>The Testaments of the Twelve Patriarchs.<\/em><\/p>","summary_ro":"1:12-15 Peter was writing at the end of his life, and 2 Peter is similar to works that belong to a popular Jewish genre called the testament, in which an old and respected leader gives final instructions to his children or others on his deathbed (cp. Deut 31–33; Josh 24). This genre is especially well known from a Jewish work called The Testaments of the Twelve Patriarchs.","summary_en":"1:12-15 Peter was writing at the end of his life, and 2 Peter is similar to works that belong to a popular Jewish genre called the testament, in which an old and respected leader gives final instructions to his children or others on his deathbed (cp. Deut 31–33; Josh 24). This genre is especially well known from a Jewish work called The Testaments of the Twelve Patriarchs.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86769,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Petru 1:12","title_en":"Study Note: 2 Petru 1:12","content_ro":"<p><strong>1:12-15<\/strong> Peter was writing at the end of his life, and 2 Peter is similar to works that belong to a popular Jewish genre called the <em>testament,<\/em> in which an old and respected leader gives final instructions to his children or others on his deathbed (cp. Deut 31–33; Josh 24). This genre is especially well known from a Jewish work called <em>The Testaments of the Twelve Patriarchs.<\/em><\/p>","content_en":"<p><strong>1:12-15<\/strong> Peter was writing at the end of his life, and 2 Peter is similar to works that belong to a popular Jewish genre called the <em>testament,<\/em> in which an old and respected leader gives final instructions to his children or others on his deathbed (cp. Deut 31–33; Josh 24). This genre is especially well known from a Jewish work called <em>The Testaments of the Twelve Patriarchs.<\/em><\/p>","summary_ro":"1:12-15 Peter was writing at the end of his life, and 2 Peter is similar to works that belong to a popular Jewish genre called the testament, in which an old and respected leader gives final instructions to his children or others on his deathbed (cp. Deut 31–33; Josh 24). This genre is especially well known from a Jewish work called The Testaments of the Twelve Patriarchs.","summary_en":"1:12-15 Peter was writing at the end of his life, and 2 Peter is similar to works that belong to a popular Jewish genre called the testament, in which an old and respected leader gives final instructions to his children or others on his deathbed (cp. Deut 31–33; Josh 24). This genre is especially well known from a Jewish work called The Testaments of the Twelve Patriarchs.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114395,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Petru 1:12","title_en":"Study Note: 2 Petru 1:12","content_ro":"<p><strong>1:12-15<\/strong> Peter was writing at the end of his life, and 2 Peter is similar to works that belong to a popular Jewish genre called the <em>testament,<\/em> in which an old and respected leader gives final instructions to his children or others on his deathbed (cp. Deut 31–33; Josh 24). This genre is especially well known from a Jewish work called <em>The Testaments of the Twelve Patriarchs.<\/em><\/p>","content_en":"<p><strong>1:12-15<\/strong> Peter was writing at the end of his life, and 2 Peter is similar to works that belong to a popular Jewish genre called the <em>testament,<\/em> in which an old and respected leader gives final instructions to his children or others on his deathbed (cp. Deut 31–33; Josh 24). This genre is especially well known from a Jewish work called <em>The Testaments of the Twelve Patriarchs.<\/em><\/p>","summary_ro":"1:12-15 Peter was writing at the end of his life, and 2 Peter is similar to works that belong to a popular Jewish genre called the testament, in which an old and respected leader gives final instructions to his children or others on his deathbed (cp. Deut 31–33; Josh 24). This genre is especially well known from a Jewish work called The Testaments of the Twelve Patriarchs.","summary_en":"1:12-15 Peter was writing at the end of his life, and 2 Peter is similar to works that belong to a popular Jewish genre called the testament, in which an old and respected leader gives final instructions to his children or others on his deathbed (cp. Deut 31–33; Josh 24). This genre is especially well known from a Jewish work called The Testaments of the Twelve Patriarchs.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142021,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Petru 1:12","title_en":"Study Note: 2 Petru 1:12","content_ro":"<p><strong>1:12-15<\/strong> Peter was writing at the end of his life, and 2 Peter is similar to works that belong to a popular Jewish genre called the <em>testament,<\/em> in which an old and respected leader gives final instructions to his children or others on his deathbed (cp. Deut 31–33; Josh 24). This genre is especially well known from a Jewish work called <em>The Testaments of the Twelve Patriarchs.<\/em><\/p>","content_en":"<p><strong>1:12-15<\/strong> Peter was writing at the end of his life, and 2 Peter is similar to works that belong to a popular Jewish genre called the <em>testament,<\/em> in which an old and respected leader gives final instructions to his children or others on his deathbed (cp. Deut 31–33; Josh 24). This genre is especially well known from a Jewish work called <em>The Testaments of the Twelve Patriarchs.<\/em><\/p>","summary_ro":"1:12-15 Peter was writing at the end of his life, and 2 Peter is similar to works that belong to a popular Jewish genre called the testament, in which an old and respected leader gives final instructions to his children or others on his deathbed (cp. Deut 31–33; Josh 24). This genre is especially well known from a Jewish work called The Testaments of the Twelve Patriarchs.","summary_en":"1:12-15 Peter was writing at the end of his life, and 2 Peter is similar to works that belong to a popular Jewish genre called the testament, in which an old and respected leader gives final instructions to his children or others on his deathbed (cp. Deut 31–33; Josh 24). This genre is especially well known from a Jewish work called The Testaments of the Twelve Patriarchs.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"14":[{"id":59144,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Petru 1:14","title_en":"Study Note: 2 Petru 1:14","content_ro":"<p><strong>1:14<\/strong> This prophecy might have come in a vision, but it is more likely that Peter was recalling Jesus’ prophecy about his death (John 21:18-19).<\/p>","content_en":"<p><strong>1:14<\/strong> This prophecy might have come in a vision, but it is more likely that Peter was recalling Jesus’ prophecy about his death (John 21:18-19).<\/p>","summary_ro":"1:14 This prophecy might have come in a vision, but it is more likely that Peter was recalling Jesus’ prophecy about his death (John 21:18-19).","summary_en":"1:14 This prophecy might have come in a vision, but it is more likely that Peter was recalling Jesus’ prophecy about his death (John 21:18-19).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86770,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Petru 1:14","title_en":"Study Note: 2 Petru 1:14","content_ro":"<p><strong>1:14<\/strong> This prophecy might have come in a vision, but it is more likely that Peter was recalling Jesus’ prophecy about his death (John 21:18-19).<\/p>","content_en":"<p><strong>1:14<\/strong> This prophecy might have come in a vision, but it is more likely that Peter was recalling Jesus’ prophecy about his death (John 21:18-19).<\/p>","summary_ro":"1:14 This prophecy might have come in a vision, but it is more likely that Peter was recalling Jesus’ prophecy about his death (John 21:18-19).","summary_en":"1:14 This prophecy might have come in a vision, but it is more likely that Peter was recalling Jesus’ prophecy about his death (John 21:18-19).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114396,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Petru 1:14","title_en":"Study Note: 2 Petru 1:14","content_ro":"<p><strong>1:14<\/strong> This prophecy might have come in a vision, but it is more likely that Peter was recalling Jesus’ prophecy about his death (John 21:18-19).<\/p>","content_en":"<p><strong>1:14<\/strong> This prophecy might have come in a vision, but it is more likely that Peter was recalling Jesus’ prophecy about his death (John 21:18-19).<\/p>","summary_ro":"1:14 This prophecy might have come in a vision, but it is more likely that Peter was recalling Jesus’ prophecy about his death (John 21:18-19).","summary_en":"1:14 This prophecy might have come in a vision, but it is more likely that Peter was recalling Jesus’ prophecy about his death (John 21:18-19).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142022,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Petru 1:14","title_en":"Study Note: 2 Petru 1:14","content_ro":"<p><strong>1:14<\/strong> This prophecy might have come in a vision, but it is more likely that Peter was recalling Jesus’ prophecy about his death (John 21:18-19).<\/p>","content_en":"<p><strong>1:14<\/strong> This prophecy might have come in a vision, but it is more likely that Peter was recalling Jesus’ prophecy about his death (John 21:18-19).<\/p>","summary_ro":"1:14 This prophecy might have come in a vision, but it is more likely that Peter was recalling Jesus’ prophecy about his death (John 21:18-19).","summary_en":"1:14 This prophecy might have come in a vision, but it is more likely that Peter was recalling Jesus’ prophecy about his death (John 21:18-19).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"16":[{"id":4691,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"of the Bible*, Inspiration","title_en":"of the Bible*, Inspiration","content_ro":"<h3>BIBLE*, I<span>nspiration of the<\/span><\/h3>\n<p>Theological term for the influence God exerted on the writers of Scripture, enabling them to transmit his revelations in writing.<\/p>\n<p>The Bible itself tells us that it is an inspired text. It says, “All scripture is given by inspiration of God” (2 Tm 3:16, <span>kjv<\/span>). A translation closer to the original language (Greek) would be, “All Scripture is God-breathed” (<span>niv<\/span>). This tells us that every word of the Bible was breathed out from God. The words of the Bible came from God and were written by men. The apostle Peter affirmed this when he said that “no prophecy of Scripture came about by the prophet’s own interpretation. For prophecy never had its origin in the will of man, but men spoke from God as they were carried along by the Holy Spirit” (2 Pt 1:20-21, <span>niv<\/span>).<\/p>\n<p>“Men spoke from God.” This short sentence is the key to understanding how the Bible came into being. Thousands of years ago, God chose certain men—such as Moses, David, Isaiah, Jeremiah, Ezekiel, and Daniel—to receive his words and write them down. What they wrote became books, or sections, of the OT. Nearly 2,000 years ago, God chose other men—such as Matthew, Mark, Luke, John, and Paul—to communicate his new message, the message of salvation through Jesus Christ. What they wrote became books, or sections, of the NT.<\/p>\n<p>God gave his words to these men in many different ways. Certain writers of the OT received messages directly from God. Moses was given the Ten Commandments inscribed on a stone when he was in God’s presence on Mt Sinai. When David was composing his psalms to God, he received divine inspiration to foretell certain events that would occur 1,000 years later in Jesus Christ’s life. God told his prophets—such as Isaiah and Jeremiah—exactly what to say; therefore, when they gave a message, it was God’s word, not their own. This is why many OT prophets often said, “Thus says the Lord.” (This statement appears over 2,000 times in the OT.) To other prophets, such as Ezekiel and Daniel, God communicated his message through visions and dreams. They recorded exactly what they saw, whether they understood it or not. And other OT writers, such as Samuel and Ezra, were directed by God to record events in the history of Israel.<\/p>\n\n<p>Four hundred years after the last book of the OT (Malachi) was written, God’s Son, Jesus Christ, came to earth. In his talks, he affirmed the divine authorship of the OT writings (see Mt 5:17-19; Lk 16:17; Jn 10:35). Furthermore, he often pointed to certain passages in the OT as having predicted certain events in his life (see Lk 24:27, 44). The NT writers also affirmed the divine inspiration of the OT text. It was the apostle Paul who was directed by God to write, “All Scripture is God-inspired.” Quite specifically, he was speaking of the OT. And, as was already noted, Peter said that the OT prophets were motivated by the Holy Spirit to speak from God.<\/p>\n<p>The NT is also a God-inspired book. Before Jesus left this earth and returned to his Father, he told the disciples that he would send the Holy Spirit to them. He told them that one of the functions of the Holy Spirit would be to remind them of all the things that Jesus had said and then to guide them into more truth (see Jn 14:26; 15:26; 16:13-15). Those who wrote the Gospels were helped by the Holy Spirit to remember Jesus’ exact words, and those who wrote other parts of the NT were guided by the Spirit as they wrote.<\/p>\n<p>The inspiration for writing the Gospels didn’t begin when the authors set pen to papyrus; the inspiration began when the disciples Matthew, Peter (for whom Mark wrote), and John were enlightened by their encounters with Jesus Christ, the Son of God. The apostles’ experiences with him altered their lives forever, imprinting on their souls unforgettable images of the revealed God-man, Jesus Christ.<\/p>\n<p>This is what John was speaking of in the prologue to his Gospel when he declared, “The Word became flesh and lived among us, and we have seen his glory” (1:14, paraphrased). The “we” refers to those eyewitnesses of Jesus’ glory—the apostles who lived with Jesus for over three years. This reminiscence is expanded upon in John’s prologue to his first epistle, where he says “we have heard him, touched him, seen him, and looked upon him” (1 Jn 1:1-2, paraphrased). In both the Gospel and the Epistle, the verbs are in the perfect tense, denoting a past action with a present, abiding effect. Those past encounters with Jesus were never forgotten by John; they lived with him and stayed with him as an inspiring spirit until the day—many years later—he wrote of them in his Gospel. The same could be said for Matthew, who wrote an important Gospel, and Peter, who was really the author behind Mark’s composition. Luke was not an eyewitness, but he based his Gospel on the accounts of those who were (see Lk 1:1-4).<\/p>\n<p>The inspiration for the writing of the Epistles can also be traced to the writers’ encounters with the living Christ. The most prominent epistle writer, Paul, repeatedly claims that his inspiration and subsequent commission came from his encounter with the risen Christ (see, for example, 1 Cor 15:8-10). Peter also claims that his writings were based upon his experiences with the living Christ (see 1 Pt 5:1; 2 Pt 1:16-18). And so does John, who claims to have experienced the God-man visibly, audibly, and palpably (see 1 Jn 1:1-4). James and Jude make no such claim directly, but since they were the brothers of Jesus who became converts when they saw the risen Christ (this is certain for James—see 1 Cor 15:7—and presumed for Jude—see Acts 1:14), they too drew their inspiration from their encounters with the living Christ. Thus, all the epistle writers (with the possible exception of the one who wrote Hebrews, who is unknown) knew the living Christ. This is the relationship that qualified them to write those books that became part of the NT canon. This made them distinct from all others, no matter how good their writings were.<\/p>\n<p>The writers of the NT epistles were inspired by the Spirit when they wrote. Speaking for all the apostles, Paul indicated that the NT apostles were taught by the Holy Spirit what to say. The writers of the NT did not speak with words “taught by human wisdom,” but with “words taught by the Holy Spirit” (see 1 Cor 2:10-13). What they wrote was Spirit-taught. For example, when the apostle John saw that Jesus Christ had come to give eternal life to men, the Spirit helped him express this truth in many different ways. Thus, the reader of John’s Gospel sees different phrases about Jesus giving life: “in him was life,” “a well of living water springing up into eternal life,” “the bread of life,” “the light of life,” “the resurrection and the life,” etc. (see Jn 1:4; 4:14; 6:48; 8:12; 11:25; 14:6). When the apostle Paul contemplated the fullness of Christ’s deity, he was inspired by the Spirit to use such phrasing as “in him dwells all the fullness of the Godhead bodily,” “in him are hid all the treasures of wisdom and knowledge,” and “the unsearchable riches of Christ” (see Col 2:3, 9; Eph 3:8).<\/p>\n<p>As the Spirit taught the writers, they used their own vocabulary and writing style to express the thought of the Spirit. As such, the Scriptures came as the result of divine and human cooperation. The Scriptures were not mechanically inspired—as if God used the men as machines through whom he dictated the divine utterance. Rather, the Scriptures were inspired by God, then written by men. The Bible, therefore, is both fully divine and fully human.<\/p>","content_en":"<h3>BIBLE*, I<span>nspiration of the<\/span><\/h3>\n<p>Theological term for the influence God exerted on the writers of Scripture, enabling them to transmit his revelations in writing.<\/p>\n<p>The Bible itself tells us that it is an inspired text. It says, “All scripture is given by inspiration of God” (2 Tm 3:16, <span>kjv<\/span>). A translation closer to the original language (Greek) would be, “All Scripture is God-breathed” (<span>niv<\/span>). This tells us that every word of the Bible was breathed out from God. The words of the Bible came from God and were written by men. The apostle Peter affirmed this when he said that “no prophecy of Scripture came about by the prophet’s own interpretation. For prophecy never had its origin in the will of man, but men spoke from God as they were carried along by the Holy Spirit” (2 Pt 1:20-21, <span>niv<\/span>).<\/p>\n<p>“Men spoke from God.” This short sentence is the key to understanding how the Bible came into being. Thousands of years ago, God chose certain men—such as Moses, David, Isaiah, Jeremiah, Ezekiel, and Daniel—to receive his words and write them down. What they wrote became books, or sections, of the OT. Nearly 2,000 years ago, God chose other men—such as Matthew, Mark, Luke, John, and Paul—to communicate his new message, the message of salvation through Jesus Christ. What they wrote became books, or sections, of the NT.<\/p>\n<p>God gave his words to these men in many different ways. Certain writers of the OT received messages directly from God. Moses was given the Ten Commandments inscribed on a stone when he was in God’s presence on Mt Sinai. When David was composing his psalms to God, he received divine inspiration to foretell certain events that would occur 1,000 years later in Jesus Christ’s life. God told his prophets—such as Isaiah and Jeremiah—exactly what to say; therefore, when they gave a message, it was God’s word, not their own. This is why many OT prophets often said, “Thus says the Lord.” (This statement appears over 2,000 times in the OT.) To other prophets, such as Ezekiel and Daniel, God communicated his message through visions and dreams. They recorded exactly what they saw, whether they understood it or not. And other OT writers, such as Samuel and Ezra, were directed by God to record events in the history of Israel.<\/p>\n\n<p>Four hundred years after the last book of the OT (Malachi) was written, God’s Son, Jesus Christ, came to earth. In his talks, he affirmed the divine authorship of the OT writings (see Mt 5:17-19; Lk 16:17; Jn 10:35). Furthermore, he often pointed to certain passages in the OT as having predicted certain events in his life (see Lk 24:27, 44). The NT writers also affirmed the divine inspiration of the OT text. It was the apostle Paul who was directed by God to write, “All Scripture is God-inspired.” Quite specifically, he was speaking of the OT. And, as was already noted, Peter said that the OT prophets were motivated by the Holy Spirit to speak from God.<\/p>\n<p>The NT is also a God-inspired book. Before Jesus left this earth and returned to his Father, he told the disciples that he would send the Holy Spirit to them. He told them that one of the functions of the Holy Spirit would be to remind them of all the things that Jesus had said and then to guide them into more truth (see Jn 14:26; 15:26; 16:13-15). Those who wrote the Gospels were helped by the Holy Spirit to remember Jesus’ exact words, and those who wrote other parts of the NT were guided by the Spirit as they wrote.<\/p>\n<p>The inspiration for writing the Gospels didn’t begin when the authors set pen to papyrus; the inspiration began when the disciples Matthew, Peter (for whom Mark wrote), and John were enlightened by their encounters with Jesus Christ, the Son of God. The apostles’ experiences with him altered their lives forever, imprinting on their souls unforgettable images of the revealed God-man, Jesus Christ.<\/p>\n<p>This is what John was speaking of in the prologue to his Gospel when he declared, “The Word became flesh and lived among us, and we have seen his glory” (1:14, paraphrased). The “we” refers to those eyewitnesses of Jesus’ glory—the apostles who lived with Jesus for over three years. This reminiscence is expanded upon in John’s prologue to his first epistle, where he says “we have heard him, touched him, seen him, and looked upon him” (1 Jn 1:1-2, paraphrased). In both the Gospel and the Epistle, the verbs are in the perfect tense, denoting a past action with a present, abiding effect. Those past encounters with Jesus were never forgotten by John; they lived with him and stayed with him as an inspiring spirit until the day—many years later—he wrote of them in his Gospel. The same could be said for Matthew, who wrote an important Gospel, and Peter, who was really the author behind Mark’s composition. Luke was not an eyewitness, but he based his Gospel on the accounts of those who were (see Lk 1:1-4).<\/p>\n<p>The inspiration for the writing of the Epistles can also be traced to the writers’ encounters with the living Christ. The most prominent epistle writer, Paul, repeatedly claims that his inspiration and subsequent commission came from his encounter with the risen Christ (see, for example, 1 Cor 15:8-10). Peter also claims that his writings were based upon his experiences with the living Christ (see 1 Pt 5:1; 2 Pt 1:16-18). And so does John, who claims to have experienced the God-man visibly, audibly, and palpably (see 1 Jn 1:1-4). James and Jude make no such claim directly, but since they were the brothers of Jesus who became converts when they saw the risen Christ (this is certain for James—see 1 Cor 15:7—and presumed for Jude—see Acts 1:14), they too drew their inspiration from their encounters with the living Christ. Thus, all the epistle writers (with the possible exception of the one who wrote Hebrews, who is unknown) knew the living Christ. This is the relationship that qualified them to write those books that became part of the NT canon. This made them distinct from all others, no matter how good their writings were.<\/p>\n<p>The writers of the NT epistles were inspired by the Spirit when they wrote. Speaking for all the apostles, Paul indicated that the NT apostles were taught by the Holy Spirit what to say. The writers of the NT did not speak with words “taught by human wisdom,” but with “words taught by the Holy Spirit” (see 1 Cor 2:10-13). What they wrote was Spirit-taught. For example, when the apostle John saw that Jesus Christ had come to give eternal life to men, the Spirit helped him express this truth in many different ways. Thus, the reader of John’s Gospel sees different phrases about Jesus giving life: “in him was life,” “a well of living water springing up into eternal life,” “the bread of life,” “the light of life,” “the resurrection and the life,” etc. (see Jn 1:4; 4:14; 6:48; 8:12; 11:25; 14:6). When the apostle Paul contemplated the fullness of Christ’s deity, he was inspired by the Spirit to use such phrasing as “in him dwells all the fullness of the Godhead bodily,” “in him are hid all the treasures of wisdom and knowledge,” and “the unsearchable riches of Christ” (see Col 2:3, 9; Eph 3:8).<\/p>\n<p>As the Spirit taught the writers, they used their own vocabulary and writing style to express the thought of the Spirit. As such, the Scriptures came as the result of divine and human cooperation. The Scriptures were not mechanically inspired—as if God used the men as machines through whom he dictated the divine utterance. Rather, the Scriptures were inspired by God, then written by men. The Bible, therefore, is both fully divine and fully human.<\/p>","summary_ro":"BIBLE*, Inspiration of the Theological term for the influence God exerted on the writers of Scripture, enabling them to transmit his revelations in writing. The Bible itself tells us that it is an inspired text. It says, “All scripture is given by inspiration of God” (2 Tm 3:16, kjv). A translation closer to the original language (Greek) would be, “All Scripture is God-breathed” (niv). This tells us that every word of the Bible was breathed out from God. The words of the Bible came from God a...","summary_en":"BIBLE*, Inspiration of the Theological term for the influence God exerted on the writers of Scripture, enabling them to transmit his revelations in writing. The Bible itself tells us that it is an inspired text. It says, “All scripture is given by inspiration of God” (2 Tm 3:16, kjv). A translation closer to the original language (Greek) would be, “All Scripture is God-breathed” (niv). This tells us that every word of the Bible was breathed out from God. The words of the Bible came from God a...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":14031,"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":28909,"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":31167,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Prayer of Manasseh*","title_en":"Prayer of Manasseh*","content_ro":"<h3>PRAYER OF MANASSEH*<\/h3>\n<p>This short prayer, ascribed to King Manasseh of Judah, is often regarded as the finest composition in the entire English Apocrypha. During the Reformation, Protestants highly valued its piety. However, neither Protestants, Roman Catholics, nor the Eastern Orthodox regard it as Scripture.<\/p>\n<p>The older title, The Prayer of Manasses King of Judah When He was Holden [Held] Captive in Babylon (<span>kjv<\/span>, <span>erv<\/span>), is more helpful than the one commonly used today (<span>rsv<\/span>, <span>neb<\/span>) or the Latin one, <em>Oration Manassae.<\/em> The older title alerts the reader to the supposed connection between this prayer and King Manasseh (696–642 <span>BC<\/span>), who was taken captive to Babylon, where “at last he came to his senses and cried out humbly to God for help. And the Lord listened, and answered his plea by returning him to Jerusalem and to his kingdom!” (2 Chr 33:12-13, <span>tlb<\/span>; on the historicity of this account, see Manasseh #3). The writer of 2 Chronicles indicates that this prayer was available to him from national archives and from another work (2 Chr 33:18-19). The prayer was composed by an anonymous author, though the date is uncertain. On internal evidence it has been dated between 250 <span>BC<\/span> and <span>AD<\/span> 50. The oldest surviving Greek biblical manuscript containing it is Codex Alexandrinus (fifth century <span>AD<\/span>), but the earliest evidence for its existence is its inclusion in a Syriac manual of church procedures known as <em>Didascalia<\/em> (third century <span>AD<\/span>), which, in a revised and expanded form, also appeared as a part of the <em>Apostolic Constitutions<\/em> (<span>AD<\/span> 380).<\/p>\n<p>Most scholars believe that the prayer was originally composed in Greek, but for such a short book—about 400 words in English—the problem of determining the original language is difficult. Because the Prayer of Manasseh survives both in Greek and in Syriac, Latin (two forms), Ethiopic, Armenian, and Old Slavonic translation, it was clearly popular in the first three Christian centuries, among both Jews and Christians.<\/p>\n<p>The Prayer of Manasseh is the prayer of a self-confessed sinner to a merciful God. The <span>rsv<\/span> (which is quoted below unless otherwise noted) and <span>neb<\/span> divide the Prayer of Manasseh into 15 verses. KJV and <span>erv<\/span> do not indicate verses, and a rarer system divides the prayer into 19 verses. The prayer uses several descriptions of God drawn from the OT. It begins by identifying God as “Lord Almighty” (Prayer of Manasseh 1:1; cf. 2 Cor 6:18) and “God of our fathers” (Prayer of Manasseh 1:1, cf. 2 Chr 20:6; 33:12) and of their righteous descendants. God is the Creator—glorious and powerful, wrathful yet merciful (Prayer of Manasseh 1:2-7a). He “made heaven and earth” (v 2; cf. Ex 20:11; Neh 9:6; Ps 146:6) “in their manifold array” (Prayer of Manasseh 1:2, <span>neb<\/span>). He “shackled the sea” and “confined the deep” (v 3; cf. Jb 38:8-11). No one can endure his glorious majesty (Prayer of Manasseh 1:5a; contrast 2 Pt 1:16-17). His power makes every creature “shudder, and tremble” (Prayer of Manasseh 1:4), but his goodness is demonstrated in mercy and in salvation (vv 7, 14; cf. Is 63:7 and Rom 2:4), for he is compassionate, patiently long-suffering (forbearing), and very merciful (Prayer of Manasseh 1:7; cf. Ps 86:5, 15). God is “the Lord Most High” (Prayer of Manasseh 1:7; cf. Ps 7:17; 47:2).<\/p>\n<p>Even so, Manasseh confesses that “none can endure thy menacing wrath against sinners” (Prayer of Manasseh 1:5b, <span>neb<\/span>). He recognizes that his idolatry has been evil in God’s eyes all along, even though he has just become aware that he has been “piling sin upon sin” (v 10, <span>neb<\/span>). He also knows now that he finds himself in irons and rejected by God because his idolatry has provoked God’s wrath (v 10; cf. 2 Chr 33:6 and Ps 107:10). God’s mercy is his only hope. It is unmeasurable and unfathomable (Prayer of Manasseh 1:6), boundless (v 7, <span>neb<\/span>), and great (v 14). God’s mercy is also available, because the Lord himself has “appointed repentance for sinners, that they may be saved” (v 7; cf. Acts 5:31), and for him in particular (v 8).<\/p>\n<p>The heart of the prayer (vv 9-13a), in which he confesses his sin and appeals for forgiveness, contains three memorable lines: “My transgressions abound, O Lord, my transgressions abound. . . . Forgive me, O Lord, forgive me!” The turning point in the prayer comes in verse 11, after his confession of sin. The <span>rsv<\/span> preserves the figure of speech: “And now I bend the knee of my heart, beseeching thee for thy kindness.” Despite his unworthiness (vv 9, 14), he pleads with God not to destroy him, nor be eternally angry with him, nor condemn him to the grave, because the Lord is “the God of those who repent” (v 13). Manasseh becomes confident that God, in his goodness and mercy, will save him (v 14), and he shows the appropriate response of a forgiven sinner when he says, “I will praise thee continually all the days of my life” (v 15). A brief doxology about God’s praise and eternal glory concludes the prayer.<\/p>\n<p>Despite its admirable parts, this prayer differs from Christian teaching in one significant way. The author erroneously assumes that there are two categories of people—those who are basically good (the righteous) and those who are basically bad (sinners). The prayer presents Abraham, Isaac, and Jacob as righteous men who did not sin and did not need to repent. This is not true, but it shows Jewish thinking prior to Christian preaching (cf. Mt 9:13). Paul made it quite plain that no person is righteous on his own merit, because every person has sinned (Rom 3:10-12, 21-26). Abraham’s righteousness was not inherent; it came by faith (Rom 4:3; cf. Phil 3:8-9).<\/p>\n<p><em>See also<\/em> Apocrypha.<\/p>","content_en":"<h3>PRAYER OF MANASSEH*<\/h3>\n<p>This short prayer, ascribed to King Manasseh of Judah, is often regarded as the finest composition in the entire English Apocrypha. During the Reformation, Protestants highly valued its piety. However, neither Protestants, Roman Catholics, nor the Eastern Orthodox regard it as Scripture.<\/p>\n<p>The older title, The Prayer of Manasses King of Judah When He was Holden [Held] Captive in Babylon (<span>kjv<\/span>, <span>erv<\/span>), is more helpful than the one commonly used today (<span>rsv<\/span>, <span>neb<\/span>) or the Latin one, <em>Oration Manassae.<\/em> The older title alerts the reader to the supposed connection between this prayer and King Manasseh (696–642 <span>BC<\/span>), who was taken captive to Babylon, where “at last he came to his senses and cried out humbly to God for help. And the Lord listened, and answered his plea by returning him to Jerusalem and to his kingdom!” (2 Chr 33:12-13, <span>tlb<\/span>; on the historicity of this account, see Manasseh #3). The writer of 2 Chronicles indicates that this prayer was available to him from national archives and from another work (2 Chr 33:18-19). The prayer was composed by an anonymous author, though the date is uncertain. On internal evidence it has been dated between 250 <span>BC<\/span> and <span>AD<\/span> 50. The oldest surviving Greek biblical manuscript containing it is Codex Alexandrinus (fifth century <span>AD<\/span>), but the earliest evidence for its existence is its inclusion in a Syriac manual of church procedures known as <em>Didascalia<\/em> (third century <span>AD<\/span>), which, in a revised and expanded form, also appeared as a part of the <em>Apostolic Constitutions<\/em> (<span>AD<\/span> 380).<\/p>\n<p>Most scholars believe that the prayer was originally composed in Greek, but for such a short book—about 400 words in English—the problem of determining the original language is difficult. Because the Prayer of Manasseh survives both in Greek and in Syriac, Latin (two forms), Ethiopic, Armenian, and Old Slavonic translation, it was clearly popular in the first three Christian centuries, among both Jews and Christians.<\/p>\n<p>The Prayer of Manasseh is the prayer of a self-confessed sinner to a merciful God. The <span>rsv<\/span> (which is quoted below unless otherwise noted) and <span>neb<\/span> divide the Prayer of Manasseh into 15 verses. KJV and <span>erv<\/span> do not indicate verses, and a rarer system divides the prayer into 19 verses. The prayer uses several descriptions of God drawn from the OT. It begins by identifying God as “Lord Almighty” (Prayer of Manasseh 1:1; cf. 2 Cor 6:18) and “God of our fathers” (Prayer of Manasseh 1:1, cf. 2 Chr 20:6; 33:12) and of their righteous descendants. God is the Creator—glorious and powerful, wrathful yet merciful (Prayer of Manasseh 1:2-7a). He “made heaven and earth” (v 2; cf. Ex 20:11; Neh 9:6; Ps 146:6) “in their manifold array” (Prayer of Manasseh 1:2, <span>neb<\/span>). He “shackled the sea” and “confined the deep” (v 3; cf. Jb 38:8-11). No one can endure his glorious majesty (Prayer of Manasseh 1:5a; contrast 2 Pt 1:16-17). His power makes every creature “shudder, and tremble” (Prayer of Manasseh 1:4), but his goodness is demonstrated in mercy and in salvation (vv 7, 14; cf. Is 63:7 and Rom 2:4), for he is compassionate, patiently long-suffering (forbearing), and very merciful (Prayer of Manasseh 1:7; cf. Ps 86:5, 15). God is “the Lord Most High” (Prayer of Manasseh 1:7; cf. Ps 7:17; 47:2).<\/p>\n<p>Even so, Manasseh confesses that “none can endure thy menacing wrath against sinners” (Prayer of Manasseh 1:5b, <span>neb<\/span>). He recognizes that his idolatry has been evil in God’s eyes all along, even though he has just become aware that he has been “piling sin upon sin” (v 10, <span>neb<\/span>). He also knows now that he finds himself in irons and rejected by God because his idolatry has provoked God’s wrath (v 10; cf. 2 Chr 33:6 and Ps 107:10). God’s mercy is his only hope. It is unmeasurable and unfathomable (Prayer of Manasseh 1:6), boundless (v 7, <span>neb<\/span>), and great (v 14). God’s mercy is also available, because the Lord himself has “appointed repentance for sinners, that they may be saved” (v 7; cf. Acts 5:31), and for him in particular (v 8).<\/p>\n<p>The heart of the prayer (vv 9-13a), in which he confesses his sin and appeals for forgiveness, contains three memorable lines: “My transgressions abound, O Lord, my transgressions abound. . . . Forgive me, O Lord, forgive me!” The turning point in the prayer comes in verse 11, after his confession of sin. The <span>rsv<\/span> preserves the figure of speech: “And now I bend the knee of my heart, beseeching thee for thy kindness.” Despite his unworthiness (vv 9, 14), he pleads with God not to destroy him, nor be eternally angry with him, nor condemn him to the grave, because the Lord is “the God of those who repent” (v 13). Manasseh becomes confident that God, in his goodness and mercy, will save him (v 14), and he shows the appropriate response of a forgiven sinner when he says, “I will praise thee continually all the days of my life” (v 15). A brief doxology about God’s praise and eternal glory concludes the prayer.<\/p>\n<p>Despite its admirable parts, this prayer differs from Christian teaching in one significant way. The author erroneously assumes that there are two categories of people—those who are basically good (the righteous) and those who are basically bad (sinners). The prayer presents Abraham, Isaac, and Jacob as righteous men who did not sin and did not need to repent. This is not true, but it shows Jewish thinking prior to Christian preaching (cf. Mt 9:13). Paul made it quite plain that no person is righteous on his own merit, because every person has sinned (Rom 3:10-12, 21-26). Abraham’s righteousness was not inherent; it came by faith (Rom 4:3; cf. Phil 3:8-9).<\/p>\n<p><em>See also<\/em> Apocrypha.<\/p>","summary_ro":"PRAYER OF MANASSEH* This short prayer, ascribed to King Manasseh of Judah, is often regarded as the finest composition in the entire English Apocrypha. During the Reformation, Protestants highly valued its piety. However, neither Protestants, Roman Catholics, nor the Eastern Orthodox regard it as Scripture. The older title, The Prayer of Manasses King of Judah When He was Holden [Held] Captive in Babylon (kjv, erv), is more helpful than the one commonly used today (rsv, neb) or the Latin one,...","summary_en":"PRAYER OF MANASSEH* This short prayer, ascribed to King Manasseh of Judah, is often regarded as the finest composition in the entire English Apocrypha. During the Reformation, Protestants highly valued its piety. However, neither Protestants, Roman Catholics, nor the Eastern Orthodox regard it as Scripture. The older title, The Prayer of Manasses King of Judah When He was Holden [Held] Captive in Babylon (kjv, erv), is more helpful than the one commonly used today (rsv, neb) or the Latin one,...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32909,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Revelation","title_en":"Revelation","content_ro":"<h3>REVELATION<\/h3>\n<p>Term from the Latin <em>revelatio,<\/em> referring to either (1) the act of revealing for the purpose of making something known or (2) the thing that is revealed. In theology it designates God’s own self-disclosure or manifesting of himself, or things concerning himself and the world; it may also mean the word itself, oral or written, that conveys such revelation. The equivalent NT terms are <span class=\"greek\" lang=\"el\">apokalupsis<\/span> (apocalypse), which means unveiling, uncovering, or making someone or something known. The Greek word <span class=\"greek\" lang=\"el\">phanerosis<\/span> is virtually synonymous, though usually with the nuance of clear, readily discernible presentation.<\/p>\n<p>Rationalistic philosophy (as promoted by René Descartes, Immanuel Kant, J. G. Fichte, F. W. J. von Schelling, G. W. F. Hegel) finds in human reason the sole source for whatever shape revelation takes or is, acknowledging only natural religion and denying the reality of all supernatural divine revelation. Rationalists may at times admit the possibility of supernatural religion, but they cannot conceive of divine intervention.<\/p>\n<p>Christian theology, on the other hand, is committed to the idea that the principle of knowledge is the Word of God, specifically the Scripture, despite the severe critique of higher criticism against any claim that the Scripture affords a secure, reliable, and independent base for theological truth. Modern critical theology has declared its support for what it calls “scientific theology,” for the “sure” judgments of natural science and the supposed improbability of all supernatural happenings. This has forced the Scripture, as the inspired Word of God, out of its authoritative, normative position. What the Scripture contains is not the account of what actually happened, or what God actually said or did, but merely the early church’s confession of faith as to what first-century followers of Christ supposed or contrived to have happened. The Bible, therefore, is not unique in its divine origin; it is only the unique product of early religious searchings and strivings.<\/p>\n<p>Christian theology, on the other hand, asserts (on the basis of the scriptural text and the confirming mighty acts of God) that divine revelation is the first, last, and only source for theology. People have knowledge of God because of God’s initiative and activity. God is always the initiator and author of revelation; people are the recipients. God discloses what otherwise would be unknown; he uncovers what otherwise would be hidden (Dt 29:29; Gal 1:12; Eph 3:3).<\/p>\n<p class=\"h2\" id=\"GeneralRevelation\">General Revelation<\/p>\n<p>God draws back the veil in a twofold manner. There is first of all what has come to be called “general revelation.” God reveals himself in nature, in history, and in all people as made in his image. The association of God’s revelation with nature, by which people have an intuitive knowledge of God’s existence, is of long standing and is a truth supported throughout Scripture—both in the OT (Pss 10:11; 14:1, 19:1) and in the NT (Acts 14:17; 17:22-29; Rom 1:19-21). That there is a God, that God is the Creator with almighty power, that God deals justly as the supreme Judge, or rules as the “wholly other” over his creatures—these things are known and recognized by many people. Thus, the fact that God <em>is,<\/em> is undeniable. So, when people deny God’s existence, as do atheists, it is a forced effort against an inner conviction worked by nature itself. Paul could expect concurrence from the Athenians when he asserted that it is in God, the one and only true God, that all people live and move and have their being (Acts 17:28). Knowing God through nature, however, is not the end of revelation. Full and complete revelation comes when people encounter the personhood of God.<\/p>\n<p class=\"h2\" id=\"SpecialRevelation\">Special Revelation<\/p>\n<p>To know God from his revelation in nature still leaves him and his gracious purposes completely unknown. The gracious, loving heart of God intends the salvation of all people. By special revelation God purposes to share this with mankind in various ways. Mankind would know nothing at all of God’s messianic purposes in Christ, if God had not revealed his heart and purposes throughout Scripture. By inner, immediate illumination of their hearts and minds by God, the prophets and apostles spoke his Word as he gave them utterance (Jer 1:4-19; 1 Cor 2:13; 1 Thes 2:13; 2 Pt 1:16-21). The zenith of God’s revelation was the coming in flesh of his beloved Son, Jesus Christ (Jn 1:14-18; Gal 4:4-5; Heb 1:1-2). Jesus’ revelation of the Father and the Father’s gracious will toward all people was direct, accurate, and preeminent (Jn 14).<\/p>\n<p>God did not merely illuminate the hearts and minds of his prophets and apostles to speak his Word, but in specific instances also inspired them to record in writing the thoughts, words, and promises that he wanted revealed and retained for all time. The sacred collection of writings forms a remarkably harmonious and unified whole by which God reveals his thoughts and purposes toward humanity. For this writing, the prophets and apostles were prompted to recount not only certain historical events and happenings but also what God revealed for special communication. The ultimate purpose of Scripture is to reveal Christ. To him all Scripture gives witness (Jn 5:39; 10:35; Acts 10:43; 18:28; 1 Cor 15:3).<\/p>\n<p><em>See also<\/em> Bible, Inspiration of the.<\/p>","content_en":"<h3>REVELATION<\/h3>\n<p>Term from the Latin <em>revelatio,<\/em> referring to either (1) the act of revealing for the purpose of making something known or (2) the thing that is revealed. In theology it designates God’s own self-disclosure or manifesting of himself, or things concerning himself and the world; it may also mean the word itself, oral or written, that conveys such revelation. The equivalent NT terms are <span class=\"greek\" lang=\"el\">apokalupsis<\/span> (apocalypse), which means unveiling, uncovering, or making someone or something known. The Greek word <span class=\"greek\" lang=\"el\">phanerosis<\/span> is virtually synonymous, though usually with the nuance of clear, readily discernible presentation.<\/p>\n<p>Rationalistic philosophy (as promoted by René Descartes, Immanuel Kant, J. G. Fichte, F. W. J. von Schelling, G. W. F. Hegel) finds in human reason the sole source for whatever shape revelation takes or is, acknowledging only natural religion and denying the reality of all supernatural divine revelation. Rationalists may at times admit the possibility of supernatural religion, but they cannot conceive of divine intervention.<\/p>\n<p>Christian theology, on the other hand, is committed to the idea that the principle of knowledge is the Word of God, specifically the Scripture, despite the severe critique of higher criticism against any claim that the Scripture affords a secure, reliable, and independent base for theological truth. Modern critical theology has declared its support for what it calls “scientific theology,” for the “sure” judgments of natural science and the supposed improbability of all supernatural happenings. This has forced the Scripture, as the inspired Word of God, out of its authoritative, normative position. What the Scripture contains is not the account of what actually happened, or what God actually said or did, but merely the early church’s confession of faith as to what first-century followers of Christ supposed or contrived to have happened. The Bible, therefore, is not unique in its divine origin; it is only the unique product of early religious searchings and strivings.<\/p>\n<p>Christian theology, on the other hand, asserts (on the basis of the scriptural text and the confirming mighty acts of God) that divine revelation is the first, last, and only source for theology. People have knowledge of God because of God’s initiative and activity. God is always the initiator and author of revelation; people are the recipients. God discloses what otherwise would be unknown; he uncovers what otherwise would be hidden (Dt 29:29; Gal 1:12; Eph 3:3).<\/p>\n<p class=\"h2\" id=\"GeneralRevelation\">General Revelation<\/p>\n<p>God draws back the veil in a twofold manner. There is first of all what has come to be called “general revelation.” God reveals himself in nature, in history, and in all people as made in his image. The association of God’s revelation with nature, by which people have an intuitive knowledge of God’s existence, is of long standing and is a truth supported throughout Scripture—both in the OT (Pss 10:11; 14:1, 19:1) and in the NT (Acts 14:17; 17:22-29; Rom 1:19-21). That there is a God, that God is the Creator with almighty power, that God deals justly as the supreme Judge, or rules as the “wholly other” over his creatures—these things are known and recognized by many people. Thus, the fact that God <em>is,<\/em> is undeniable. So, when people deny God’s existence, as do atheists, it is a forced effort against an inner conviction worked by nature itself. Paul could expect concurrence from the Athenians when he asserted that it is in God, the one and only true God, that all people live and move and have their being (Acts 17:28). Knowing God through nature, however, is not the end of revelation. Full and complete revelation comes when people encounter the personhood of God.<\/p>\n<p class=\"h2\" id=\"SpecialRevelation\">Special Revelation<\/p>\n<p>To know God from his revelation in nature still leaves him and his gracious purposes completely unknown. The gracious, loving heart of God intends the salvation of all people. By special revelation God purposes to share this with mankind in various ways. Mankind would know nothing at all of God’s messianic purposes in Christ, if God had not revealed his heart and purposes throughout Scripture. By inner, immediate illumination of their hearts and minds by God, the prophets and apostles spoke his Word as he gave them utterance (Jer 1:4-19; 1 Cor 2:13; 1 Thes 2:13; 2 Pt 1:16-21). The zenith of God’s revelation was the coming in flesh of his beloved Son, Jesus Christ (Jn 1:14-18; Gal 4:4-5; Heb 1:1-2). Jesus’ revelation of the Father and the Father’s gracious will toward all people was direct, accurate, and preeminent (Jn 14).<\/p>\n<p>God did not merely illuminate the hearts and minds of his prophets and apostles to speak his Word, but in specific instances also inspired them to record in writing the thoughts, words, and promises that he wanted revealed and retained for all time. The sacred collection of writings forms a remarkably harmonious and unified whole by which God reveals his thoughts and purposes toward humanity. For this writing, the prophets and apostles were prompted to recount not only certain historical events and happenings but also what God revealed for special communication. The ultimate purpose of Scripture is to reveal Christ. To him all Scripture gives witness (Jn 5:39; 10:35; Acts 10:43; 18:28; 1 Cor 15:3).<\/p>\n<p><em>See also<\/em> Bible, Inspiration of the.<\/p>","summary_ro":"REVELATION Term from the Latin revelatio, referring to either (1) the act of revealing for the purpose of making something known or (2) the thing that is revealed. In theology it designates God’s own self-disclosure or manifesting of himself, or things concerning himself and the world; it may also mean the word itself, oral or written, that conveys such revelation. The equivalent NT terms are apokalupsis (apocalypse), which means unveiling, uncovering, or making someone or something known. Th...","summary_en":"REVELATION Term from the Latin revelatio, referring to either (1) the act of revealing for the purpose of making something known or (2) the thing that is revealed. In theology it designates God’s own self-disclosure or manifesting of himself, or things concerning himself and the world; it may also mean the word itself, oral or written, that conveys such revelation. The equivalent NT terms are apokalupsis (apocalypse), which means unveiling, uncovering, or making someone or something known. Th...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":34801,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Shekinah*","title_en":"Shekinah*","content_ro":"<h3>SHEKINAH*<\/h3>\n<p>Transliteration of a Hebrew word meaning “the one who dwells” or “that which dwells.” The term enters Christian theology from its use in the Targums and rabbinic literature to describe the immanent presence in the world of the transcendent Deity. Although the word is not itself used in either Testament, it clearly originates in OT passages that describe God as dwelling among a people or in a particular place (Gn 9:27; Ex 25:8; 29:45-46; Nm 5:3; 1 Kgs 6:13; Pss 68:16-18; 74:2; Is 8:18; Ez 43:7-9; Jl 3:17, 21; Zec 2:10-11); God, whose dwelling is in heaven, also dwells on earth. The term is also applied to the “shekinah glory,” the visible pillar of fire and smoke that dwelled in the midst of Israel at Sinai (Ex 19:16-18), in the wilderness (40:34-38), and in the temple (1 Kgs 6:13; 8:10-13; 2 Chr 6:1-2).<\/p>\n<p>The NT frequently alludes to the concept of the shekinah, even though the term itself is not used. God’s presence in the NT is frequently associated with light and glory (Lk 2:9; 9:29; Acts 9:3-6; 22:6-11; 26:12-16; 2 Pt 1:16-18). John’s Gospel emphasizes both the concept of glory and the concept of dwelling. When the Word became flesh, he dwelt among men who beheld his glory (Jn 1:14). The Spirit of God remained on him (v 32) and would be with his followers forever (14:16). He would abide in those who abide in Jesus (15:4-10). The same themes of dwelling in Christ and of his dwelling in his people occur repeatedly also in John’s letters (1 Jn 2:6, 14, 24, 27-28; 3:6, 14-15, 24; 2 Jn 1:9).<\/p>\n<p>Paul also identifies Christ as the shekinah of God. All the fullness of the Godhead dwells in him bodily (Col 1:19; 2:9). The dwelling of Christ in the church constitutes the saints as the people of God (1:15-23). Paul’s message was the “gospel of the glory of Christ,” for God had caused light to shine to give “knowledge of the glory of God in the face of Christ” (2 Cor 4:4-6, <span>niv<\/span>). Finally, the writer of Hebrews sees Christ as “the radiance of God’s glory and the exact representation of his being” (Heb 1:3, <span>niv<\/span>). <em>See<\/em> Glory; Pillar of Fire and Cloud; Theophany.<\/p>","content_en":"<h3>SHEKINAH*<\/h3>\n<p>Transliteration of a Hebrew word meaning “the one who dwells” or “that which dwells.” The term enters Christian theology from its use in the Targums and rabbinic literature to describe the immanent presence in the world of the transcendent Deity. Although the word is not itself used in either Testament, it clearly originates in OT passages that describe God as dwelling among a people or in a particular place (Gn 9:27; Ex 25:8; 29:45-46; Nm 5:3; 1 Kgs 6:13; Pss 68:16-18; 74:2; Is 8:18; Ez 43:7-9; Jl 3:17, 21; Zec 2:10-11); God, whose dwelling is in heaven, also dwells on earth. The term is also applied to the “shekinah glory,” the visible pillar of fire and smoke that dwelled in the midst of Israel at Sinai (Ex 19:16-18), in the wilderness (40:34-38), and in the temple (1 Kgs 6:13; 8:10-13; 2 Chr 6:1-2).<\/p>\n<p>The NT frequently alludes to the concept of the shekinah, even though the term itself is not used. God’s presence in the NT is frequently associated with light and glory (Lk 2:9; 9:29; Acts 9:3-6; 22:6-11; 26:12-16; 2 Pt 1:16-18). John’s Gospel emphasizes both the concept of glory and the concept of dwelling. When the Word became flesh, he dwelt among men who beheld his glory (Jn 1:14). The Spirit of God remained on him (v 32) and would be with his followers forever (14:16). He would abide in those who abide in Jesus (15:4-10). The same themes of dwelling in Christ and of his dwelling in his people occur repeatedly also in John’s letters (1 Jn 2:6, 14, 24, 27-28; 3:6, 14-15, 24; 2 Jn 1:9).<\/p>\n<p>Paul also identifies Christ as the shekinah of God. All the fullness of the Godhead dwells in him bodily (Col 1:19; 2:9). The dwelling of Christ in the church constitutes the saints as the people of God (1:15-23). Paul’s message was the “gospel of the glory of Christ,” for God had caused light to shine to give “knowledge of the glory of God in the face of Christ” (2 Cor 4:4-6, <span>niv<\/span>). Finally, the writer of Hebrews sees Christ as “the radiance of God’s glory and the exact representation of his being” (Heb 1:3, <span>niv<\/span>). <em>See<\/em> Glory; Pillar of Fire and Cloud; Theophany.<\/p>","summary_ro":"SHEKINAH* Transliteration of a Hebrew word meaning “the one who dwells” or “that which dwells.” The term enters Christian theology from its use in the Targums and rabbinic literature to describe the immanent presence in the world of the transcendent Deity. Although the word is not itself used in either Testament, it clearly originates in OT passages that describe God as dwelling among a people or in a particular place (Gn 9:27; Ex 25:8; 29:45-46; Nm 5:3; 1 Kgs 6:13; Pss 68:16-18; 74:2; Is 8:1...","summary_en":"SHEKINAH* Transliteration of a Hebrew word meaning “the one who dwells” or “that which dwells.” The term enters Christian theology from its use in the Targums and rabbinic literature to describe the immanent presence in the world of the transcendent Deity. Although the word is not itself used in either Testament, it clearly originates in OT passages that describe God as dwelling among a people or in a particular place (Gn 9:27; Ex 25:8; 29:45-46; Nm 5:3; 1 Kgs 6:13; Pss 68:16-18; 74:2; Is 8:1...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":37579,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Transfiguration*","title_en":"Transfiguration*","content_ro":"<h3>TRANSFIGURATION*<\/h3>\n<p>Event in Jesus’ earthly ministry described in four passages in the NT (Mt 17:1-8; Mk 9:2-8; Lk 9:28-36; 2 Pt 1:16-18), wherein Jesus was glorified in the presence of three disciples: James, Peter, and John.<\/p>\n<p class=\"h2\" id=\"TheLocationoftheEvent\">The Location of the Event<\/p>\n<p>The exact site where the Transfiguration took place is not given in the NT. Matthew 17:1 and Mark 9:2 simply state that it took place on a “high mountain.” Various suggestions have been made as to which mountain, with the traditional site being Mt Tabor, a round hill located in the plain of Esdraelon approximately 10 miles (16.1 kilometers) southwest of the Sea of Galilee. There are, however, two major problems with this suggested location. For one, it is difficult to see how Mt Tabor can justifiably be called a “high mountain,” for it is less than 2,000 feet (609.6 meters) above sea level. Second, in the time of Jesus a Roman garrison was stationed on Mt Tabor, and thus it would be unlikely that Jesus would have walked with his disciples up this mountain. A second suggestion for the site is Mt Carmel, which is located on the coast, but this seems off the main route of Jesus’ travel after the events of Caesarea Philippi. A third suggestion is Mt Hermon, which is over 9,000 feet (2,743.2 meters) high and lies about 12 miles (19.3 kilometers) to the northeast of Caesarea Philippi. Mt Hermon is indeed a high mountain and has the additional advantage of being located near Caesarea Philippi.<\/p>\n<p class=\"h2\" id=\"TheEvent\">The Event<\/p>\n<p>Six days after the events of Caesarea Philippi, Jesus took Peter, James, and John to be alone with him on a high mountain. As on several other instances, these three disciples alone accompanied Jesus (cf. also Mk 5:35-43; 14:32-42). According to the Gospel accounts, three things took place at the Transfiguration:<\/p>\n<p>1. “He was transfigured.” The various accounts all witness to an unusual transformation of Jesus. Jesus is transfigured: “his face shone like the sun, and his garments became white as light” (Mt 17:2). This transformation is described in Matthew and Mark by the Greek verb <span class=\"greek\" lang=\"el\">metamorpheo<\/span><em>,<\/em> the root for the word “metamorphosis.” This indicates that a tremendous change occurred.<\/p>\n<li>2. Moses and Elijah appeared and spoke to Jesus. These men, who undoubtedly represent the Law and the Prophets, are said to have spoken to Jesus of his “exodus,” or departure (Lk 9:31). The term used in Luke 9:31 to describe Jesus’ “exodus” (or death) is rather unusual and clearly portrays the death of Jesus not as a tragedy or defeat but as a victorious journey.<\/li>\n<li>3. After Peter’s remark that it was good for the three disciples to be present and witness this, and after his suggestion that they build three booths, a voice came from heaven saying, “This is my beloved Son; listen to him” (Mk 9:7). These words were clearly a rebuke for Peter having placed Jesus on the same level as Moses and Elijah. To make three booths (one for Moses, one for Elijah, and one for Jesus) loses sight of who Jesus is, and the voice from heaven pointed out Peter’s error. The rebuke also must be understood in light of what Peter had said a few days earlier at Caesarea Philippi. Had Peter forgotten that he had just said to Jesus, “You are the Christ, the Son of the living God”?<\/li>\n<p class=\"h2\" id=\"TheMeaningoftheEvent\">The Meaning of the Event<\/p>\n<p>In order to understand the significance of the Transfiguration, it is important to contrast the heavenly voice at Jesus’ transfiguration with the heavenly voice at Jesus’ baptism. At the baptism both Mark 1:11 and Luke 3:22 indicate that the voice was addressed to Jesus: “You are my beloved Son.” At the Transfiguration, however, the voice is not addressed to Jesus but to Peter, James, and John: “This is my beloved Son” (Mk 9:7). Clearly the events of the Transfiguration are primarily directed toward the disciples rather than Jesus. “He was transfigured before them” (v 2); “there appeared to them Elijah with Moses” (v 4); “a cloud overshadowed them . . . ‘listen to him’ ” (v 7); “they no longer saw any one with them but Jesus only” (v 8). Evidently from these references, the incident is not meant so much for Jesus’ sake as for the disciples’. Following closely after the events of Caesarea Philippi, God appeared to affirm at the Transfiguration what Peter had previously confessed at Caesarea Philippi: Jesus is indeed the Christ, the Son of God.<\/p>\n<p>In 2 Peter 1:16-18 the writer recounts that he was an eyewitness of the Transfiguration. John seems to have done the same thing when he wrote the prologue to his Gospel and said, “We have beheld his glory” (Jn 1:14). At the Transfiguration the true form (Greek <span class=\"greek\" lang=\"el\">morphe<\/span>) of the Son of God temporarily broke through the veil of his humanity and the disciples saw his preexistent glory. In this transformation of Jesus, the three disciples witnessed something of Jesus’ preincarnate glory, as well as his future glory, which he received at his resurrection and which all will see when he returns to judge the world.<\/p>\n<p>When Christ returns in his glory, all the believers will be transfigured and thereby receive a glorious, resurrected body. Thus, Christ’s transfiguration is the preview of every believer’s transfiguration (see 1 Cor 15:42-45; Phil 3:20-21; Col 3:4).<\/p>\n<p><em>See also<\/em> Jesus Christ, Life and Teachings of.<\/p>","content_en":"<h3>TRANSFIGURATION*<\/h3>\n<p>Event in Jesus’ earthly ministry described in four passages in the NT (Mt 17:1-8; Mk 9:2-8; Lk 9:28-36; 2 Pt 1:16-18), wherein Jesus was glorified in the presence of three disciples: James, Peter, and John.<\/p>\n<p class=\"h2\" id=\"TheLocationoftheEvent\">The Location of the Event<\/p>\n<p>The exact site where the Transfiguration took place is not given in the NT. Matthew 17:1 and Mark 9:2 simply state that it took place on a “high mountain.” Various suggestions have been made as to which mountain, with the traditional site being Mt Tabor, a round hill located in the plain of Esdraelon approximately 10 miles (16.1 kilometers) southwest of the Sea of Galilee. There are, however, two major problems with this suggested location. For one, it is difficult to see how Mt Tabor can justifiably be called a “high mountain,” for it is less than 2,000 feet (609.6 meters) above sea level. Second, in the time of Jesus a Roman garrison was stationed on Mt Tabor, and thus it would be unlikely that Jesus would have walked with his disciples up this mountain. A second suggestion for the site is Mt Carmel, which is located on the coast, but this seems off the main route of Jesus’ travel after the events of Caesarea Philippi. A third suggestion is Mt Hermon, which is over 9,000 feet (2,743.2 meters) high and lies about 12 miles (19.3 kilometers) to the northeast of Caesarea Philippi. Mt Hermon is indeed a high mountain and has the additional advantage of being located near Caesarea Philippi.<\/p>\n<p class=\"h2\" id=\"TheEvent\">The Event<\/p>\n<p>Six days after the events of Caesarea Philippi, Jesus took Peter, James, and John to be alone with him on a high mountain. As on several other instances, these three disciples alone accompanied Jesus (cf. also Mk 5:35-43; 14:32-42). According to the Gospel accounts, three things took place at the Transfiguration:<\/p>\n<p>1. “He was transfigured.” The various accounts all witness to an unusual transformation of Jesus. Jesus is transfigured: “his face shone like the sun, and his garments became white as light” (Mt 17:2). This transformation is described in Matthew and Mark by the Greek verb <span class=\"greek\" lang=\"el\">metamorpheo<\/span><em>,<\/em> the root for the word “metamorphosis.” This indicates that a tremendous change occurred.<\/p>\n<li>2. Moses and Elijah appeared and spoke to Jesus. These men, who undoubtedly represent the Law and the Prophets, are said to have spoken to Jesus of his “exodus,” or departure (Lk 9:31). The term used in Luke 9:31 to describe Jesus’ “exodus” (or death) is rather unusual and clearly portrays the death of Jesus not as a tragedy or defeat but as a victorious journey.<\/li>\n<li>3. After Peter’s remark that it was good for the three disciples to be present and witness this, and after his suggestion that they build three booths, a voice came from heaven saying, “This is my beloved Son; listen to him” (Mk 9:7). These words were clearly a rebuke for Peter having placed Jesus on the same level as Moses and Elijah. To make three booths (one for Moses, one for Elijah, and one for Jesus) loses sight of who Jesus is, and the voice from heaven pointed out Peter’s error. The rebuke also must be understood in light of what Peter had said a few days earlier at Caesarea Philippi. Had Peter forgotten that he had just said to Jesus, “You are the Christ, the Son of the living God”?<\/li>\n<p class=\"h2\" id=\"TheMeaningoftheEvent\">The Meaning of the Event<\/p>\n<p>In order to understand the significance of the Transfiguration, it is important to contrast the heavenly voice at Jesus’ transfiguration with the heavenly voice at Jesus’ baptism. At the baptism both Mark 1:11 and Luke 3:22 indicate that the voice was addressed to Jesus: “You are my beloved Son.” At the Transfiguration, however, the voice is not addressed to Jesus but to Peter, James, and John: “This is my beloved Son” (Mk 9:7). Clearly the events of the Transfiguration are primarily directed toward the disciples rather than Jesus. “He was transfigured before them” (v 2); “there appeared to them Elijah with Moses” (v 4); “a cloud overshadowed them . . . ‘listen to him’ ” (v 7); “they no longer saw any one with them but Jesus only” (v 8). Evidently from these references, the incident is not meant so much for Jesus’ sake as for the disciples’. Following closely after the events of Caesarea Philippi, God appeared to affirm at the Transfiguration what Peter had previously confessed at Caesarea Philippi: Jesus is indeed the Christ, the Son of God.<\/p>\n<p>In 2 Peter 1:16-18 the writer recounts that he was an eyewitness of the Transfiguration. John seems to have done the same thing when he wrote the prologue to his Gospel and said, “We have beheld his glory” (Jn 1:14). At the Transfiguration the true form (Greek <span class=\"greek\" lang=\"el\">morphe<\/span>) of the Son of God temporarily broke through the veil of his humanity and the disciples saw his preexistent glory. In this transformation of Jesus, the three disciples witnessed something of Jesus’ preincarnate glory, as well as his future glory, which he received at his resurrection and which all will see when he returns to judge the world.<\/p>\n<p>When Christ returns in his glory, all the believers will be transfigured and thereby receive a glorious, resurrected body. Thus, Christ’s transfiguration is the preview of every believer’s transfiguration (see 1 Cor 15:42-45; Phil 3:20-21; Col 3:4).<\/p>\n<p><em>See also<\/em> Jesus Christ, Life and Teachings of.<\/p>","summary_ro":"TRANSFIGURATION* Event in Jesus’ earthly ministry described in four passages in the NT (Mt 17:1-8; Mk 9:2-8; Lk 9:28-36; 2 Pt 1:16-18), wherein Jesus was glorified in the presence of three disciples: James, Peter, and John. The Location of the Event The exact site where the Transfiguration took place is not given in the NT. Matthew 17:1 and Mark 9:2 simply state that it took place on a “high mountain.” Various suggestions have been made as to which mountain, with the traditional site being Mt...","summary_en":"TRANSFIGURATION* Event in Jesus’ earthly ministry described in four passages in the NT (Mt 17:1-8; Mk 9:2-8; Lk 9:28-36; 2 Pt 1:16-18), wherein Jesus was glorified in the presence of three disciples: James, Peter, and John. The Location of the Event The exact site where the Transfiguration took place is not given in the NT. Matthew 17:1 and Mark 9:2 simply state that it took place on a “high mountain.” Various suggestions have been made as to which mountain, with the traditional site being Mt...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59145,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Petru 1:16","title_en":"Study Note: 2 Petru 1:16","content_ro":"<p><strong>1:16-21<\/strong> Peter’s denunciation of the false teachers (ch 2) is framed by this teaching about the certainty of Jesus’ return (see also 3:1-13). The false teachers were probably denying the reality of Christ’s return and judgment. Peter’s eyewitness experience (1:16-18) and the intrinsic reliability of scriptural prophecy (1:19-21) make Christ’s return a certainty.<\/p>","content_en":"<p><strong>1:16-21<\/strong> Peter’s denunciation of the false teachers (ch 2) is framed by this teaching about the certainty of Jesus’ return (see also 3:1-13). The false teachers were probably denying the reality of Christ’s return and judgment. Peter’s eyewitness experience (1:16-18) and the intrinsic reliability of scriptural prophecy (1:19-21) make Christ’s return a certainty.<\/p>","summary_ro":"1:16-21 Peter’s denunciation of the false teachers (ch 2) is framed by this teaching about the certainty of Jesus’ return (see also 3:1-13). The false teachers were probably denying the reality of Christ’s return and judgment. Peter’s eyewitness experience (1:16-18) and the intrinsic reliability of scriptural prophecy (1:19-21) make Christ’s return a certainty.","summary_en":"1:16-21 Peter’s denunciation of the false teachers (ch 2) is framed by this teaching about the certainty of Jesus’ return (see also 3:1-13). The false teachers were probably denying the reality of Christ’s return and judgment. Peter’s eyewitness experience (1:16-18) and the intrinsic reliability of scriptural prophecy (1:19-21) make Christ’s return a certainty.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59146,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Petru 1:16","title_en":"Study Note: 2 Petru 1:16","content_ro":"<p><strong>1:16-18<\/strong> <em>clever stories<\/em> (literally <em>cleverly invented myths<\/em>): The false teachers were probably charging that the message of Christ’s return was just an edifying fable with no factual truth. • <em>We saw his majestic splendor with our own eyes:<\/em> At Jesus’ transfiguration (Matt 17:1-9; Mark 9:2-8; Luke 9:28-36), which prefigured Christ’s return by revealing Jesus as the glorious King. Peter’s confidence was not based on human speculation but on eyewitness experience.<\/p>","content_en":"<p><strong>1:16-18<\/strong> <em>clever stories<\/em> (literally <em>cleverly invented myths<\/em>): The false teachers were probably charging that the message of Christ’s return was just an edifying fable with no factual truth. • <em>We saw his majestic splendor with our own eyes:<\/em> At Jesus’ transfiguration (Matt 17:1-9; Mark 9:2-8; Luke 9:28-36), which prefigured Christ’s return by revealing Jesus as the glorious King. Peter’s confidence was not based on human speculation but on eyewitness experience.<\/p>","summary_ro":"1:16-18 clever stories (literally cleverly invented myths): The false teachers were probably charging that the message of Christ’s return was just an edifying fable with no factual truth. • We saw his majestic splendor with our own eyes: At Jesus’ transfiguration (Matt 17:1-9; Mark 9:2-8; Luke 9:28-36), which prefigured Christ’s return by revealing Jesus as the glorious King. Peter’s confidence was not based on human speculation but on eyewitness experience.","summary_en":"1:16-18 clever stories (literally cleverly invented myths): The false teachers were probably charging that the message of Christ’s return was just an edifying fable with no factual truth. • We saw his majestic splendor with our own eyes: At Jesus’ transfiguration (Matt 17:1-9; Mark 9:2-8; Luke 9:28-36), which prefigured Christ’s return by revealing Jesus as the glorious King. Peter’s confidence was not based on human speculation but on eyewitness experience.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86771,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Petru 1:16","title_en":"Study Note: 2 Petru 1:16","content_ro":"<p><strong>1:16-21<\/strong> Peter’s denunciation of the false teachers (ch 2) is framed by this teaching about the certainty of Jesus’ return (see also 3:1-13). The false teachers were probably denying the reality of Christ’s return and judgment. Peter’s eyewitness experience (1:16-18) and the intrinsic reliability of scriptural prophecy (1:19-21) make Christ’s return a certainty.<\/p>","content_en":"<p><strong>1:16-21<\/strong> Peter’s denunciation of the false teachers (ch 2) is framed by this teaching about the certainty of Jesus’ return (see also 3:1-13). The false teachers were probably denying the reality of Christ’s return and judgment. Peter’s eyewitness experience (1:16-18) and the intrinsic reliability of scriptural prophecy (1:19-21) make Christ’s return a certainty.<\/p>","summary_ro":"1:16-21 Peter’s denunciation of the false teachers (ch 2) is framed by this teaching about the certainty of Jesus’ return (see also 3:1-13). The false teachers were probably denying the reality of Christ’s return and judgment. Peter’s eyewitness experience (1:16-18) and the intrinsic reliability of scriptural prophecy (1:19-21) make Christ’s return a certainty.","summary_en":"1:16-21 Peter’s denunciation of the false teachers (ch 2) is framed by this teaching about the certainty of Jesus’ return (see also 3:1-13). The false teachers were probably denying the reality of Christ’s return and judgment. Peter’s eyewitness experience (1:16-18) and the intrinsic reliability of scriptural prophecy (1:19-21) make Christ’s return a certainty.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86772,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Petru 1:16","title_en":"Study Note: 2 Petru 1:16","content_ro":"<p><strong>1:16-18<\/strong> <em>clever stories<\/em> (literally <em>cleverly invented myths<\/em>): The false teachers were probably charging that the message of Christ’s return was just an edifying fable with no factual truth. • <em>We saw his majestic splendor with our own eyes:<\/em> At Jesus’ transfiguration (Matt 17:1-9; Mark 9:2-8; Luke 9:28-36), which prefigured Christ’s return by revealing Jesus as the glorious King. Peter’s confidence was not based on human speculation but on eyewitness experience.<\/p>","content_en":"<p><strong>1:16-18<\/strong> <em>clever stories<\/em> (literally <em>cleverly invented myths<\/em>): The false teachers were probably charging that the message of Christ’s return was just an edifying fable with no factual truth. • <em>We saw his majestic splendor with our own eyes:<\/em> At Jesus’ transfiguration (Matt 17:1-9; Mark 9:2-8; Luke 9:28-36), which prefigured Christ’s return by revealing Jesus as the glorious King. Peter’s confidence was not based on human speculation but on eyewitness experience.<\/p>","summary_ro":"1:16-18 clever stories (literally cleverly invented myths): The false teachers were probably charging that the message of Christ’s return was just an edifying fable with no factual truth. • We saw his majestic splendor with our own eyes: At Jesus’ transfiguration (Matt 17:1-9; Mark 9:2-8; Luke 9:28-36), which prefigured Christ’s return by revealing Jesus as the glorious King. Peter’s confidence was not based on human speculation but on eyewitness experience.","summary_en":"1:16-18 clever stories (literally cleverly invented myths): The false teachers were probably charging that the message of Christ’s return was just an edifying fable with no factual truth. • We saw his majestic splendor with our own eyes: At Jesus’ transfiguration (Matt 17:1-9; Mark 9:2-8; Luke 9:28-36), which prefigured Christ’s return by revealing Jesus as the glorious King. Peter’s confidence was not based on human speculation but on eyewitness experience.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114397,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Petru 1:16","title_en":"Study Note: 2 Petru 1:16","content_ro":"<p><strong>1:16-21<\/strong> Peter’s denunciation of the false teachers (ch 2) is framed by this teaching about the certainty of Jesus’ return (see also 3:1-13). The false teachers were probably denying the reality of Christ’s return and judgment. Peter’s eyewitness experience (1:16-18) and the intrinsic reliability of scriptural prophecy (1:19-21) make Christ’s return a certainty.<\/p>","content_en":"<p><strong>1:16-21<\/strong> Peter’s denunciation of the false teachers (ch 2) is framed by this teaching about the certainty of Jesus’ return (see also 3:1-13). The false teachers were probably denying the reality of Christ’s return and judgment. Peter’s eyewitness experience (1:16-18) and the intrinsic reliability of scriptural prophecy (1:19-21) make Christ’s return a certainty.<\/p>","summary_ro":"1:16-21 Peter’s denunciation of the false teachers (ch 2) is framed by this teaching about the certainty of Jesus’ return (see also 3:1-13). The false teachers were probably denying the reality of Christ’s return and judgment. Peter’s eyewitness experience (1:16-18) and the intrinsic reliability of scriptural prophecy (1:19-21) make Christ’s return a certainty.","summary_en":"1:16-21 Peter’s denunciation of the false teachers (ch 2) is framed by this teaching about the certainty of Jesus’ return (see also 3:1-13). The false teachers were probably denying the reality of Christ’s return and judgment. Peter’s eyewitness experience (1:16-18) and the intrinsic reliability of scriptural prophecy (1:19-21) make Christ’s return a certainty.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114398,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Petru 1:16","title_en":"Study Note: 2 Petru 1:16","content_ro":"<p><strong>1:16-18<\/strong> <em>clever stories<\/em> (literally <em>cleverly invented myths<\/em>): The false teachers were probably charging that the message of Christ’s return was just an edifying fable with no factual truth. • <em>We saw his majestic splendor with our own eyes:<\/em> At Jesus’ transfiguration (Matt 17:1-9; Mark 9:2-8; Luke 9:28-36), which prefigured Christ’s return by revealing Jesus as the glorious King. Peter’s confidence was not based on human speculation but on eyewitness experience.<\/p>","content_en":"<p><strong>1:16-18<\/strong> <em>clever stories<\/em> (literally <em>cleverly invented myths<\/em>): The false teachers were probably charging that the message of Christ’s return was just an edifying fable with no factual truth. • <em>We saw his majestic splendor with our own eyes:<\/em> At Jesus’ transfiguration (Matt 17:1-9; Mark 9:2-8; Luke 9:28-36), which prefigured Christ’s return by revealing Jesus as the glorious King. Peter’s confidence was not based on human speculation but on eyewitness experience.<\/p>","summary_ro":"1:16-18 clever stories (literally cleverly invented myths): The false teachers were probably charging that the message of Christ’s return was just an edifying fable with no factual truth. • We saw his majestic splendor with our own eyes: At Jesus’ transfiguration (Matt 17:1-9; Mark 9:2-8; Luke 9:28-36), which prefigured Christ’s return by revealing Jesus as the glorious King. Peter’s confidence was not based on human speculation but on eyewitness experience.","summary_en":"1:16-18 clever stories (literally cleverly invented myths): The false teachers were probably charging that the message of Christ’s return was just an edifying fable with no factual truth. • We saw his majestic splendor with our own eyes: At Jesus’ transfiguration (Matt 17:1-9; Mark 9:2-8; Luke 9:28-36), which prefigured Christ’s return by revealing Jesus as the glorious King. Peter’s confidence was not based on human speculation but on eyewitness experience.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142023,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Petru 1:16","title_en":"Study Note: 2 Petru 1:16","content_ro":"<p><strong>1:16-21<\/strong> Peter’s denunciation of the false teachers (ch 2) is framed by this teaching about the certainty of Jesus’ return (see also 3:1-13). The false teachers were probably denying the reality of Christ’s return and judgment. Peter’s eyewitness experience (1:16-18) and the intrinsic reliability of scriptural prophecy (1:19-21) make Christ’s return a certainty.<\/p>","content_en":"<p><strong>1:16-21<\/strong> Peter’s denunciation of the false teachers (ch 2) is framed by this teaching about the certainty of Jesus’ return (see also 3:1-13). The false teachers were probably denying the reality of Christ’s return and judgment. Peter’s eyewitness experience (1:16-18) and the intrinsic reliability of scriptural prophecy (1:19-21) make Christ’s return a certainty.<\/p>","summary_ro":"1:16-21 Peter’s denunciation of the false teachers (ch 2) is framed by this teaching about the certainty of Jesus’ return (see also 3:1-13). The false teachers were probably denying the reality of Christ’s return and judgment. Peter’s eyewitness experience (1:16-18) and the intrinsic reliability of scriptural prophecy (1:19-21) make Christ’s return a certainty.","summary_en":"1:16-21 Peter’s denunciation of the false teachers (ch 2) is framed by this teaching about the certainty of Jesus’ return (see also 3:1-13). The false teachers were probably denying the reality of Christ’s return and judgment. Peter’s eyewitness experience (1:16-18) and the intrinsic reliability of scriptural prophecy (1:19-21) make Christ’s return a certainty.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142024,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Petru 1:16","title_en":"Study Note: 2 Petru 1:16","content_ro":"<p><strong>1:16-18<\/strong> <em>clever stories<\/em> (literally <em>cleverly invented myths<\/em>): The false teachers were probably charging that the message of Christ’s return was just an edifying fable with no factual truth. • <em>We saw his majestic splendor with our own eyes:<\/em> At Jesus’ transfiguration (Matt 17:1-9; Mark 9:2-8; Luke 9:28-36), which prefigured Christ’s return by revealing Jesus as the glorious King. Peter’s confidence was not based on human speculation but on eyewitness experience.<\/p>","content_en":"<p><strong>1:16-18<\/strong> <em>clever stories<\/em> (literally <em>cleverly invented myths<\/em>): The false teachers were probably charging that the message of Christ’s return was just an edifying fable with no factual truth. • <em>We saw his majestic splendor with our own eyes:<\/em> At Jesus’ transfiguration (Matt 17:1-9; Mark 9:2-8; Luke 9:28-36), which prefigured Christ’s return by revealing Jesus as the glorious King. Peter’s confidence was not based on human speculation but on eyewitness experience.<\/p>","summary_ro":"1:16-18 clever stories (literally cleverly invented myths): The false teachers were probably charging that the message of Christ’s return was just an edifying fable with no factual truth. • We saw his majestic splendor with our own eyes: At Jesus’ transfiguration (Matt 17:1-9; Mark 9:2-8; Luke 9:28-36), which prefigured Christ’s return by revealing Jesus as the glorious King. Peter’s confidence was not based on human speculation but on eyewitness experience.","summary_en":"1:16-18 clever stories (literally cleverly invented myths): The false teachers were probably charging that the message of Christ’s return was just an edifying fable with no factual truth. • We saw his majestic splendor with our own eyes: At Jesus’ transfiguration (Matt 17:1-9; Mark 9:2-8; Luke 9:28-36), which prefigured Christ’s return by revealing Jesus as the glorious King. Peter’s confidence was not based on human speculation but on eyewitness experience.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"17":[{"id":38530,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Witness","title_en":"Witness","content_ro":"<h3>WITNESS<\/h3>\n<p>One who tells what he or she has seen or personally experienced, often in a court of law. The term may also refer to the testimony the person has given.<\/p>\n<p class=\"h2\" id=\"WitnessintheOldTestament\">Witness in the Old Testament<\/p>\n<p>In the judicial procedure outlined in the OT, one witness was not adequate for personal testimony against anyone, but two or three witnesses were required (Dt 17:6; 19:15). This principle was incorporated into Jewish law and is reiterated in the NT (cf. Mt 18:16; 2 Cor 13:1).<\/p>\n<p>The truth of testimony is so important that the Bible expressly forbids false witness in the ninth commandment (Ex 20:16; Dt 5:20; cf. Mk 10:19; Lk 18:20). The practical wisdom of Proverbs speaks out frequently against the false witness (e.g., Prv 6:19; 14:5; 25:18). Nevertheless, false witnesses did arise (Pss 27:12; 35:11), and there are notable examples of the bringing of more than one witness in order to bring about the death of an innocent person. The case of Naboth and his vineyard is notorious; here Jezebel, wife of King Ahab, bribed two men to bear false witness against Naboth so that he would be stoned to death and her wicked husband could take the vineyard he coveted so intensely (1 Kgs 21).<\/p>\n<p>Witnesses could be tested by the judges. If the testimony of an accuser was found to be false, that person was subjected to the punishment he had sought to have executed on the defendant (Dt 19:16-21). Proverbs also speaks of the punishment of the false witness (Prv 19:5, 9; 21:28).<\/p>\n<p>The OT records several accounts of legal proceedings in which witnesses are mentioned. Most of these involve the purchase or transfer of property. Ruth 4:7-12 relates the redemption of a field from Naomi by Boaz. Isaiah found “reliable witnesses” concerning a property title written on a large tablet (Is 8:1-2). To confirm the prophecy of the return of the exiles from Babylon, Jeremiah bought and paid for a field in the presence of witnesses, who also signed the deed for the property (Jer 32:6-15).<\/p>\n<p>At the conclusion of his farewell message at Shechem, Joshua declared that the Israelites themselves were witnesses that they had chosen to serve the Lord; then he set up a large stone and declared that it also was a witness (Jos 24:22-27). The people of Israel themselves were declared God’s witnesses (Is 43:10; 44:8-9). They were witnesses to the existence of God, to his uniqueness, holiness, power, and love. When they failed to acknowledge his uniqueness and holiness and turned to idolatry, he sent them into captivity, as he had warned, for they had failed in their witness and had given opportunity for the enemies of God to blaspheme.<\/p>\n<p class=\"h2\" id=\"WitnessintheNewTestament\">Witness in the New Testament<\/p>\n<p>In the NT the various words for witness are mainly related to the verb <span class=\"greek\" lang=\"el\">martureo<\/span><em>,<\/em> meaning “to bear witness, be a witness.” The word “martyr” shows the ultimate form of witness in that Christians have sacrificed their lives because of their witness for Jesus Christ.<\/p>\n<p>John the Baptist was both a witness and a martyr. As the forerunner of the Messiah, his mission was to bear witness to the light and to identify the Lamb of God (Jn 1:7-8, 19-36). The followers of Jesus, and particularly the 12 apostles, were witnesses to the person and character of Jesus. They knew him intimately, heard his teachings and observed his miracles; three were witnesses of his transfiguration (Mt 17:1-2; 2 Pt 1:17-18) and many were witnesses to his resurrection (Lk 24:48; 1 Cor 15:4-8). At the time of his ascension, the disciples were specifically commissioned to be his witnesses (Acts 1:8).<\/p>","content_en":"<h3>WITNESS<\/h3>\n<p>One who tells what he or she has seen or personally experienced, often in a court of law. The term may also refer to the testimony the person has given.<\/p>\n<p class=\"h2\" id=\"WitnessintheOldTestament\">Witness in the Old Testament<\/p>\n<p>In the judicial procedure outlined in the OT, one witness was not adequate for personal testimony against anyone, but two or three witnesses were required (Dt 17:6; 19:15). This principle was incorporated into Jewish law and is reiterated in the NT (cf. Mt 18:16; 2 Cor 13:1).<\/p>\n<p>The truth of testimony is so important that the Bible expressly forbids false witness in the ninth commandment (Ex 20:16; Dt 5:20; cf. Mk 10:19; Lk 18:20). The practical wisdom of Proverbs speaks out frequently against the false witness (e.g., Prv 6:19; 14:5; 25:18). Nevertheless, false witnesses did arise (Pss 27:12; 35:11), and there are notable examples of the bringing of more than one witness in order to bring about the death of an innocent person. The case of Naboth and his vineyard is notorious; here Jezebel, wife of King Ahab, bribed two men to bear false witness against Naboth so that he would be stoned to death and her wicked husband could take the vineyard he coveted so intensely (1 Kgs 21).<\/p>\n<p>Witnesses could be tested by the judges. If the testimony of an accuser was found to be false, that person was subjected to the punishment he had sought to have executed on the defendant (Dt 19:16-21). Proverbs also speaks of the punishment of the false witness (Prv 19:5, 9; 21:28).<\/p>\n<p>The OT records several accounts of legal proceedings in which witnesses are mentioned. Most of these involve the purchase or transfer of property. Ruth 4:7-12 relates the redemption of a field from Naomi by Boaz. Isaiah found “reliable witnesses” concerning a property title written on a large tablet (Is 8:1-2). To confirm the prophecy of the return of the exiles from Babylon, Jeremiah bought and paid for a field in the presence of witnesses, who also signed the deed for the property (Jer 32:6-15).<\/p>\n<p>At the conclusion of his farewell message at Shechem, Joshua declared that the Israelites themselves were witnesses that they had chosen to serve the Lord; then he set up a large stone and declared that it also was a witness (Jos 24:22-27). The people of Israel themselves were declared God’s witnesses (Is 43:10; 44:8-9). They were witnesses to the existence of God, to his uniqueness, holiness, power, and love. When they failed to acknowledge his uniqueness and holiness and turned to idolatry, he sent them into captivity, as he had warned, for they had failed in their witness and had given opportunity for the enemies of God to blaspheme.<\/p>\n<p class=\"h2\" id=\"WitnessintheNewTestament\">Witness in the New Testament<\/p>\n<p>In the NT the various words for witness are mainly related to the verb <span class=\"greek\" lang=\"el\">martureo<\/span><em>,<\/em> meaning “to bear witness, be a witness.” The word “martyr” shows the ultimate form of witness in that Christians have sacrificed their lives because of their witness for Jesus Christ.<\/p>\n<p>John the Baptist was both a witness and a martyr. As the forerunner of the Messiah, his mission was to bear witness to the light and to identify the Lamb of God (Jn 1:7-8, 19-36). The followers of Jesus, and particularly the 12 apostles, were witnesses to the person and character of Jesus. They knew him intimately, heard his teachings and observed his miracles; three were witnesses of his transfiguration (Mt 17:1-2; 2 Pt 1:17-18) and many were witnesses to his resurrection (Lk 24:48; 1 Cor 15:4-8). At the time of his ascension, the disciples were specifically commissioned to be his witnesses (Acts 1:8).<\/p>","summary_ro":"WITNESS One who tells what he or she has seen or personally experienced, often in a court of law. The term may also refer to the testimony the person has given. Witness in the Old Testament In the judicial procedure outlined in the OT, one witness was not adequate for personal testimony against anyone, but two or three witnesses were required (Dt 17:6; 19:15). This principle was incorporated into Jewish law and is reiterated in the NT (cf. Mt 18:16; 2 Cor 13:1). The truth of testimony is so i...","summary_en":"WITNESS One who tells what he or she has seen or personally experienced, often in a court of law. The term may also refer to the testimony the person has given. Witness in the Old Testament In the judicial procedure outlined in the OT, one witness was not adequate for personal testimony against anyone, but two or three witnesses were required (Dt 17:6; 19:15). This principle was incorporated into Jewish law and is reiterated in the NT (cf. Mt 18:16; 2 Cor 13:1). The truth of testimony is so i...","source":"Articles\/W.xml","external_url":null,"has_map":false,"has_picture":false}],"19":[{"id":8879,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Day Star* Dayspring*","title_en":"Day Star* Dayspring*","content_ro":"<h3>DAYSPRING*, DAY STAR*<\/h3>\n<p>KJV translations in Job 38:12 (“dawn,” <span>rsv<\/span>), Luke 1:78 (“day,” <span>rsv<\/span>), and 2 Peter 1:19 (“morning star,” <span>rsv<\/span>) referring to Venus, the star that heralds the dawn, or to the first light of dawn itself.<\/p>\n<p>In Isaiah 14:12, “Day Star” is a designation for the haughty king of Babylon (“Lucifer,” <span>kjv<\/span>) who, having aspired so high at the cost of Israel, will surely be brought down by God. <em>See<\/em> Morning Star.<\/p>","content_en":"<h3>DAYSPRING*, DAY STAR*<\/h3>\n<p>KJV translations in Job 38:12 (“dawn,” <span>rsv<\/span>), Luke 1:78 (“day,” <span>rsv<\/span>), and 2 Peter 1:19 (“morning star,” <span>rsv<\/span>) referring to Venus, the star that heralds the dawn, or to the first light of dawn itself.<\/p>\n<p>In Isaiah 14:12, “Day Star” is a designation for the haughty king of Babylon (“Lucifer,” <span>kjv<\/span>) who, having aspired so high at the cost of Israel, will surely be brought down by God. <em>See<\/em> Morning Star.<\/p>","summary_ro":"DAYSPRING*, DAY STAR* KJV translations in Job 38:12 (“dawn,” rsv), Luke 1:78 (“day,” rsv), and 2 Peter 1:19 (“morning star,” rsv) referring to Venus, the star that heralds the dawn, or to the first light of dawn itself. In Isaiah 14:12, “Day Star” is a designation for the haughty king of Babylon (“Lucifer,” kjv) who, having aspired so high at the cost of Israel, will surely be brought down by God. See Morning Star.","summary_en":"DAYSPRING*, DAY STAR* KJV translations in Job 38:12 (“dawn,” rsv), Luke 1:78 (“day,” rsv), and 2 Peter 1:19 (“morning star,” rsv) referring to Venus, the star that heralds the dawn, or to the first light of dawn itself. In Isaiah 14:12, “Day Star” is a designation for the haughty king of Babylon (“Lucifer,” kjv) who, having aspired so high at the cost of Israel, will surely be brought down by God. See Morning Star.","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":22492,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Lampstand Lamp","title_en":"Lampstand Lamp","content_ro":"<h3>LAMP, LAMPSTAND<\/h3>\n<p>Israelite lamps developed from those in general use among the Canaanites in the second millennium <span>BC<\/span>. Their shape was similar to a shell or saucer with a lip. Lamps of stone, metal, and shells were used, although the majority were made of pottery. A multitude of clay lamps, fashioned in a variety of designs, have been excavated in Palestine.<\/p>\n\n<p>The clay bowl was fashioned first, and the rim was folded over to help contain the oil. A spout was pinched in place at one end, into which the wick would be placed. When the clay had dried, the lamp would be fired to a dull brown shade. Gradually a style with an increasingly sharply pinched lip was developed. The wick was generally made of flax (Is 42:3, <span>kjv<\/span>), although an old piece of linen cloth was sometimes used. Salt could be added to the wick for a brighter flame, and frequently extra wicks were used. This led to the development of multispouted lamps like those found at Tell Dotha from 1200 <span>BC<\/span>.<\/p>\n<p>Olive oil provided the most common form of lamp fuel (Ex 27:20), and the average lamp could hold enough oil to burn through the night. Despite this, the housewife would have to get up several times to tend the wick and keep her precious lamp lit (Prv 31:18). Tongs were used for extinguishing the flame of a lamp in the tabernacle or temple (Ex 25:38; 37:23; Nm 4:9; 1 Kgs 7:49; Is 6:6). Since candles were not known in biblical times, the translation in the <span>kjv<\/span> is incorrect.<\/p>\n<p>The saucer lamp, which would have spilled easily, was not suitable for night travel, so a torch was probably used for that purpose (Jgs 7:16-20). In addition, the wick of the open saucer lamp could easily have blown out at night.<\/p>\n<p>Lamps were commonly found in burials along with food offerings. Because the lamp’s flame was associated with life, lamps were frequently placed in tombs as a symbol of life being rekindled.<\/p>\n<p>Although a more elaborate cup-and-saucer style of lamp was developed in which the flame came from the central area, the saucer lamp remained the most popular. The earliest Hellenistic lamp found in Palestine dates from 630 <span>BC<\/span> and already shows indications of the later covered model. During the sixth and fifth centuries <span>BC<\/span>, a flat-bottomed, saucer-style lamp was developed.<\/p>\n<p>In the third century <span>BC<\/span> the more elaborate wheel-made, covered Greek style took precedence. These lamps were often simple in design, rounded, with a central hole for the oil and one in the small spout for the wick.<\/p>\n<p>In the second century <span>BC<\/span> the wheel-made lamp was replaced by a molded ceramic lamp of finer design with a larger spout. Imported Egyptian lamps of this type have been found in southern Palestine. Multispouted lamps were probably used on festive occasions. From the same period comes the Hellenistic-influenced bronze lamp of a seated figure holding out a saucer lamp in his hands. At the end of the Hellenistic age the form of lamps deteriorated as the spouts became thick and squat.<\/p>\n<p>Small, round wheel-made lamps of simple design were prevalent in the time of Christ; this would be the type of lamp used by the woman searching the house for her gold coin (Lk 15:8). With wicks trimmed, the lamps of the foolish virgins would probably have lasted approximately five hours, from dark until about midnight (Mt 25:1-12).<\/p>\n<p>Jewish lamps were part of the religious symbolism of the home, probably dating back to the prohibition against lighting a fire on the Sabbath (Ex 35:3). References to light abound in Scripture. We read of the eye as a lamp (Mt 6:22-23; Lk 11:33-36) and of Christ as the Light of the World (Jn 8:12). We are warned to pay attention to teaching as to a light shining in the dark (Prv 6:23; 2 Pt 1:19). Both God and the spirit of man are symbolized as lamps (2 Sm 22:29; Prv 20:27), while in Proverbs 13:9 “lamp” is synonymous with the essence of life itself. Lamps, with or without stands, were also part of the Jewish ritual of death, mourning, and burial.<\/p>\n<p>The tabernacle housed an ornate golden lampstand, or menorah. On either side three branches came out from the main central stem, and seven lamps could be lighted in the flower-shaped holders. The menorah from the Jerusalem temple is represented in relief on the Arch of Titus in Rome. This particular seven-branched lampstand resembles the ten that were part of the furnishings of Solomon’s temple.<\/p>\n<p>The seven-branched lampstand has been a particular symbol of the Jewish faith from the time of its earliest appearance on a coin in the reign of Antigonus (40–37 <span>BC<\/span>) up to the present day.<\/p>\n<p><em>See also<\/em> Menorah.<\/p>","content_en":"<h3>LAMP, LAMPSTAND<\/h3>\n<p>Israelite lamps developed from those in general use among the Canaanites in the second millennium <span>BC<\/span>. Their shape was similar to a shell or saucer with a lip. Lamps of stone, metal, and shells were used, although the majority were made of pottery. A multitude of clay lamps, fashioned in a variety of designs, have been excavated in Palestine.<\/p>\n\n<p>The clay bowl was fashioned first, and the rim was folded over to help contain the oil. A spout was pinched in place at one end, into which the wick would be placed. When the clay had dried, the lamp would be fired to a dull brown shade. Gradually a style with an increasingly sharply pinched lip was developed. The wick was generally made of flax (Is 42:3, <span>kjv<\/span>), although an old piece of linen cloth was sometimes used. Salt could be added to the wick for a brighter flame, and frequently extra wicks were used. This led to the development of multispouted lamps like those found at Tell Dotha from 1200 <span>BC<\/span>.<\/p>\n<p>Olive oil provided the most common form of lamp fuel (Ex 27:20), and the average lamp could hold enough oil to burn through the night. Despite this, the housewife would have to get up several times to tend the wick and keep her precious lamp lit (Prv 31:18). Tongs were used for extinguishing the flame of a lamp in the tabernacle or temple (Ex 25:38; 37:23; Nm 4:9; 1 Kgs 7:49; Is 6:6). Since candles were not known in biblical times, the translation in the <span>kjv<\/span> is incorrect.<\/p>\n<p>The saucer lamp, which would have spilled easily, was not suitable for night travel, so a torch was probably used for that purpose (Jgs 7:16-20). In addition, the wick of the open saucer lamp could easily have blown out at night.<\/p>\n<p>Lamps were commonly found in burials along with food offerings. Because the lamp’s flame was associated with life, lamps were frequently placed in tombs as a symbol of life being rekindled.<\/p>\n<p>Although a more elaborate cup-and-saucer style of lamp was developed in which the flame came from the central area, the saucer lamp remained the most popular. The earliest Hellenistic lamp found in Palestine dates from 630 <span>BC<\/span> and already shows indications of the later covered model. During the sixth and fifth centuries <span>BC<\/span>, a flat-bottomed, saucer-style lamp was developed.<\/p>\n<p>In the third century <span>BC<\/span> the more elaborate wheel-made, covered Greek style took precedence. These lamps were often simple in design, rounded, with a central hole for the oil and one in the small spout for the wick.<\/p>\n<p>In the second century <span>BC<\/span> the wheel-made lamp was replaced by a molded ceramic lamp of finer design with a larger spout. Imported Egyptian lamps of this type have been found in southern Palestine. Multispouted lamps were probably used on festive occasions. From the same period comes the Hellenistic-influenced bronze lamp of a seated figure holding out a saucer lamp in his hands. At the end of the Hellenistic age the form of lamps deteriorated as the spouts became thick and squat.<\/p>\n<p>Small, round wheel-made lamps of simple design were prevalent in the time of Christ; this would be the type of lamp used by the woman searching the house for her gold coin (Lk 15:8). With wicks trimmed, the lamps of the foolish virgins would probably have lasted approximately five hours, from dark until about midnight (Mt 25:1-12).<\/p>\n<p>Jewish lamps were part of the religious symbolism of the home, probably dating back to the prohibition against lighting a fire on the Sabbath (Ex 35:3). References to light abound in Scripture. We read of the eye as a lamp (Mt 6:22-23; Lk 11:33-36) and of Christ as the Light of the World (Jn 8:12). We are warned to pay attention to teaching as to a light shining in the dark (Prv 6:23; 2 Pt 1:19). Both God and the spirit of man are symbolized as lamps (2 Sm 22:29; Prv 20:27), while in Proverbs 13:9 “lamp” is synonymous with the essence of life itself. Lamps, with or without stands, were also part of the Jewish ritual of death, mourning, and burial.<\/p>\n<p>The tabernacle housed an ornate golden lampstand, or menorah. On either side three branches came out from the main central stem, and seven lamps could be lighted in the flower-shaped holders. The menorah from the Jerusalem temple is represented in relief on the Arch of Titus in Rome. This particular seven-branched lampstand resembles the ten that were part of the furnishings of Solomon’s temple.<\/p>\n<p>The seven-branched lampstand has been a particular symbol of the Jewish faith from the time of its earliest appearance on a coin in the reign of Antigonus (40–37 <span>BC<\/span>) up to the present day.<\/p>\n<p><em>See also<\/em> Menorah.<\/p>","summary_ro":"LAMP, LAMPSTAND Israelite lamps developed from those in general use among the Canaanites in the second millennium BC. Their shape was similar to a shell or saucer with a lip. Lamps of stone, metal, and shells were used, although the majority were made of pottery. A multitude of clay lamps, fashioned in a variety of designs, have been excavated in Palestine. The clay bowl was fashioned first, and the rim was folded over to help contain the oil. A spout was pinched in place at one end, into whi...","summary_en":"LAMP, LAMPSTAND Israelite lamps developed from those in general use among the Canaanites in the second millennium BC. Their shape was similar to a shell or saucer with a lip. Lamps of stone, metal, and shells were used, although the majority were made of pottery. A multitude of clay lamps, fashioned in a variety of designs, have been excavated in Palestine. The clay bowl was fashioned first, and the rim was folded over to help contain the oil. A spout was pinched in place at one end, into whi...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":26294,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Morning Star","title_en":"Morning Star","content_ro":"<h3>MORNING STAR<\/h3>\n<p>Literally, Venus. The phrase is closely related to the idea of the “dayspring” (Jb 38:12; Lk 1:78) and the “daystar” (2 Pt 1:19). The identity of the star is settled when Christ says, “I am the morning star” (Rv 22:16). It is another way of saying, “I am the light of the world” (Jn 8:12; 9:5; 12:46). The central concept found in the symbol is that of Christ as light shining in darkness (Lk 2:32; Jn 1:4, 7-9; 3:19; 12:35; 2 Cor 4:6; Eph 5:14; 1 Pt 2:9; 1 Jn 2:8; Rv 21:23). With the birth of the Messiah, the morning star arose—the gospel light dawned (Is 9:1-2; Mt 4:15-16). The phrase points to Christ’s glory, as the source of light, and to his grace in the sharing of life. Christ not only described himself as the morning star but also declared that he gives the morning star to those who overcome (Rv 2:28).<\/p>","content_en":"<h3>MORNING STAR<\/h3>\n<p>Literally, Venus. The phrase is closely related to the idea of the “dayspring” (Jb 38:12; Lk 1:78) and the “daystar” (2 Pt 1:19). The identity of the star is settled when Christ says, “I am the morning star” (Rv 22:16). It is another way of saying, “I am the light of the world” (Jn 8:12; 9:5; 12:46). The central concept found in the symbol is that of Christ as light shining in darkness (Lk 2:32; Jn 1:4, 7-9; 3:19; 12:35; 2 Cor 4:6; Eph 5:14; 1 Pt 2:9; 1 Jn 2:8; Rv 21:23). With the birth of the Messiah, the morning star arose—the gospel light dawned (Is 9:1-2; Mt 4:15-16). The phrase points to Christ’s glory, as the source of light, and to his grace in the sharing of life. Christ not only described himself as the morning star but also declared that he gives the morning star to those who overcome (Rv 2:28).<\/p>","summary_ro":"MORNING STAR Literally, Venus. The phrase is closely related to the idea of the “dayspring” (Jb 38:12; Lk 1:78) and the “daystar” (2 Pt 1:19). The identity of the star is settled when Christ says, “I am the morning star” (Rv 22:16). It is another way of saying, “I am the light of the world” (Jn 8:12; 9:5; 12:46). The central concept found in the symbol is that of Christ as light shining in darkness (Lk 2:32; Jn 1:4, 7-9; 3:19; 12:35; 2 Cor 4:6; Eph 5:14; 1 Pt 2:9; 1 Jn 2:8; Rv 21:23). With th...","summary_en":"MORNING STAR Literally, Venus. The phrase is closely related to the idea of the “dayspring” (Jb 38:12; Lk 1:78) and the “daystar” (2 Pt 1:19). The identity of the star is settled when Christ says, “I am the morning star” (Rv 22:16). It is another way of saying, “I am the light of the world” (Jn 8:12; 9:5; 12:46). The central concept found in the symbol is that of Christ as light shining in darkness (Lk 2:32; Jn 1:4, 7-9; 3:19; 12:35; 2 Cor 4:6; Eph 5:14; 1 Pt 2:9; 1 Jn 2:8; Rv 21:23). With th...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59147,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Petru 1:19","title_en":"Study Note: 2 Petru 1:19","content_ro":"<p><strong>1:19<\/strong> The word <em>Day<\/em> is capitalized because it is shorthand for <em>the day of the Lord,<\/em> the time when God intervenes in history to save his people and judge his enemies (see Isa 13:4-12; Joel 2:1-32; Zeph 2:1-3). The first coming of Christ inaugurated the day of the Lord’s salvation for his people. A future day of the Lord’s judgment on his enemies is yet to come. • <em>Christ the Morning Star:<\/em> The planet Venus, known as the “morning star,” often appears above the eastern horizon just before dawn. Peter reverses the order of natural events: The dawning of the day of the Lord leads to the Morning Star’s shining in the hearts of believers.<\/p>","content_en":"<p><strong>1:19<\/strong> The word <em>Day<\/em> is capitalized because it is shorthand for <em>the day of the Lord,<\/em> the time when God intervenes in history to save his people and judge his enemies (see Isa 13:4-12; Joel 2:1-32; Zeph 2:1-3). The first coming of Christ inaugurated the day of the Lord’s salvation for his people. A future day of the Lord’s judgment on his enemies is yet to come. • <em>Christ the Morning Star:<\/em> The planet Venus, known as the “morning star,” often appears above the eastern horizon just before dawn. Peter reverses the order of natural events: The dawning of the day of the Lord leads to the Morning Star’s shining in the hearts of believers.<\/p>","summary_ro":"1:19 The word Day is capitalized because it is shorthand for the day of the Lord, the time when God intervenes in history to save his people and judge his enemies (see Isa 13:4-12; Joel 2:1-32; Zeph 2:1-3). The first coming of Christ inaugurated the day of the Lord’s salvation for his people. A future day of the Lord’s judgment on his enemies is yet to come. • Christ the Morning Star: The planet Venus, known as the “morning star,” often appears above the eastern horizon just before dawn. Pete...","summary_en":"1:19 The word Day is capitalized because it is shorthand for the day of the Lord, the time when God intervenes in history to save his people and judge his enemies (see Isa 13:4-12; Joel 2:1-32; Zeph 2:1-3). The first coming of Christ inaugurated the day of the Lord’s salvation for his people. A future day of the Lord’s judgment on his enemies is yet to come. • Christ the Morning Star: The planet Venus, known as the “morning star,” often appears above the eastern horizon just before dawn. Pete...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86773,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Petru 1:19","title_en":"Study Note: 2 Petru 1:19","content_ro":"<p><strong>1:19<\/strong> The word <em>Day<\/em> is capitalized because it is shorthand for <em>the day of the Lord,<\/em> the time when God intervenes in history to save his people and judge his enemies (see Isa 13:4-12; Joel 2:1-32; Zeph 2:1-3). The first coming of Christ inaugurated the day of the Lord’s salvation for his people. A future day of the Lord’s judgment on his enemies is yet to come. • <em>Christ the Morning Star:<\/em> The planet Venus, known as the “morning star,” often appears above the eastern horizon just before dawn. Peter reverses the order of natural events: The dawning of the day of the Lord leads to the Morning Star’s shining in the hearts of believers.<\/p>","content_en":"<p><strong>1:19<\/strong> The word <em>Day<\/em> is capitalized because it is shorthand for <em>the day of the Lord,<\/em> the time when God intervenes in history to save his people and judge his enemies (see Isa 13:4-12; Joel 2:1-32; Zeph 2:1-3). The first coming of Christ inaugurated the day of the Lord’s salvation for his people. A future day of the Lord’s judgment on his enemies is yet to come. • <em>Christ the Morning Star:<\/em> The planet Venus, known as the “morning star,” often appears above the eastern horizon just before dawn. Peter reverses the order of natural events: The dawning of the day of the Lord leads to the Morning Star’s shining in the hearts of believers.<\/p>","summary_ro":"1:19 The word Day is capitalized because it is shorthand for the day of the Lord, the time when God intervenes in history to save his people and judge his enemies (see Isa 13:4-12; Joel 2:1-32; Zeph 2:1-3). The first coming of Christ inaugurated the day of the Lord’s salvation for his people. A future day of the Lord’s judgment on his enemies is yet to come. • Christ the Morning Star: The planet Venus, known as the “morning star,” often appears above the eastern horizon just before dawn. Pete...","summary_en":"1:19 The word Day is capitalized because it is shorthand for the day of the Lord, the time when God intervenes in history to save his people and judge his enemies (see Isa 13:4-12; Joel 2:1-32; Zeph 2:1-3). The first coming of Christ inaugurated the day of the Lord’s salvation for his people. A future day of the Lord’s judgment on his enemies is yet to come. • Christ the Morning Star: The planet Venus, known as the “morning star,” often appears above the eastern horizon just before dawn. Pete...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114399,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Petru 1:19","title_en":"Study Note: 2 Petru 1:19","content_ro":"<p><strong>1:19<\/strong> The word <em>Day<\/em> is capitalized because it is shorthand for <em>the day of the Lord,<\/em> the time when God intervenes in history to save his people and judge his enemies (see Isa 13:4-12; Joel 2:1-32; Zeph 2:1-3). The first coming of Christ inaugurated the day of the Lord’s salvation for his people. A future day of the Lord’s judgment on his enemies is yet to come. • <em>Christ the Morning Star:<\/em> The planet Venus, known as the “morning star,” often appears above the eastern horizon just before dawn. Peter reverses the order of natural events: The dawning of the day of the Lord leads to the Morning Star’s shining in the hearts of believers.<\/p>","content_en":"<p><strong>1:19<\/strong> The word <em>Day<\/em> is capitalized because it is shorthand for <em>the day of the Lord,<\/em> the time when God intervenes in history to save his people and judge his enemies (see Isa 13:4-12; Joel 2:1-32; Zeph 2:1-3). The first coming of Christ inaugurated the day of the Lord’s salvation for his people. A future day of the Lord’s judgment on his enemies is yet to come. • <em>Christ the Morning Star:<\/em> The planet Venus, known as the “morning star,” often appears above the eastern horizon just before dawn. Peter reverses the order of natural events: The dawning of the day of the Lord leads to the Morning Star’s shining in the hearts of believers.<\/p>","summary_ro":"1:19 The word Day is capitalized because it is shorthand for the day of the Lord, the time when God intervenes in history to save his people and judge his enemies (see Isa 13:4-12; Joel 2:1-32; Zeph 2:1-3). The first coming of Christ inaugurated the day of the Lord’s salvation for his people. A future day of the Lord’s judgment on his enemies is yet to come. • Christ the Morning Star: The planet Venus, known as the “morning star,” often appears above the eastern horizon just before dawn. Pete...","summary_en":"1:19 The word Day is capitalized because it is shorthand for the day of the Lord, the time when God intervenes in history to save his people and judge his enemies (see Isa 13:4-12; Joel 2:1-32; Zeph 2:1-3). The first coming of Christ inaugurated the day of the Lord’s salvation for his people. A future day of the Lord’s judgment on his enemies is yet to come. • Christ the Morning Star: The planet Venus, known as the “morning star,” often appears above the eastern horizon just before dawn. Pete...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142025,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Petru 1:19","title_en":"Study Note: 2 Petru 1:19","content_ro":"<p><strong>1:19<\/strong> The word <em>Day<\/em> is capitalized because it is shorthand for <em>the day of the Lord,<\/em> the time when God intervenes in history to save his people and judge his enemies (see Isa 13:4-12; Joel 2:1-32; Zeph 2:1-3). The first coming of Christ inaugurated the day of the Lord’s salvation for his people. A future day of the Lord’s judgment on his enemies is yet to come. • <em>Christ the Morning Star:<\/em> The planet Venus, known as the “morning star,” often appears above the eastern horizon just before dawn. Peter reverses the order of natural events: The dawning of the day of the Lord leads to the Morning Star’s shining in the hearts of believers.<\/p>","content_en":"<p><strong>1:19<\/strong> The word <em>Day<\/em> is capitalized because it is shorthand for <em>the day of the Lord,<\/em> the time when God intervenes in history to save his people and judge his enemies (see Isa 13:4-12; Joel 2:1-32; Zeph 2:1-3). The first coming of Christ inaugurated the day of the Lord’s salvation for his people. A future day of the Lord’s judgment on his enemies is yet to come. • <em>Christ the Morning Star:<\/em> The planet Venus, known as the “morning star,” often appears above the eastern horizon just before dawn. Peter reverses the order of natural events: The dawning of the day of the Lord leads to the Morning Star’s shining in the hearts of believers.<\/p>","summary_ro":"1:19 The word Day is capitalized because it is shorthand for the day of the Lord, the time when God intervenes in history to save his people and judge his enemies (see Isa 13:4-12; Joel 2:1-32; Zeph 2:1-3). The first coming of Christ inaugurated the day of the Lord’s salvation for his people. A future day of the Lord’s judgment on his enemies is yet to come. • Christ the Morning Star: The planet Venus, known as the “morning star,” often appears above the eastern horizon just before dawn. Pete...","summary_en":"1:19 The word Day is capitalized because it is shorthand for the day of the Lord, the time when God intervenes in history to save his people and judge his enemies (see Isa 13:4-12; Joel 2:1-32; Zeph 2:1-3). The first coming of Christ inaugurated the day of the Lord’s salvation for his people. A future day of the Lord’s judgment on his enemies is yet to come. • Christ the Morning Star: The planet Venus, known as the “morning star,” often appears above the eastern horizon just before dawn. Pete...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67689,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Word","title_en":"God’s Word","content_ro":"<h3>God’s Word<\/h3>\n<p>A foundational truth of Scripture is that God has spoken. The author of Hebrews, in line with other Jewish preachers of the era, presents the Old Testament as coming from the mouth of God, introducing those texts with “God says . . .” or something similar. God may speak a word of promise (Heb 6:13-14) or a word of punishment (3:11; 4:11-12); he may tell us something about himself or his Son (see 1:5-12) or reveal some aspect of his will (see 8:7-13; 10:5-7). God’s word created the universe and still governs it (Gen 1:3-28; Heb 1:3; 11:3).<\/p>\n<p>In the past, God’s word came primarily through angels or prophets, but now it has come preeminently in the person of Jesus, God’s Son (Heb 1:1-4; 2:3-4; cp. John 1:1-14). The word is to be heard, heeded, obeyed, and believed as a source of hope.<\/p>\n<p>Through his word, God initiates relationship with us and wants us to listen to him and respond in faith (see Gen 15:6; John 1:12). His word is authoritative and intentional, and it gives profound hope because God can be trusted to keep his promises (Heb 6:13-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-28; Deut 8:3; Pss 12:6; 19:8; 119:11, 89, 105; Isa 40:8; Jer 15:16; 23:29; 36:2; Matt 5:18; 7:24; John 1:1-14; 5:24; 2 Tim 3:16; Heb 1:1-4; 4:12; 6:13-20; 11:3; 1 Pet 1:25; 2 Pet 1:19-21<\/p>","content_en":"<h3>God’s Word<\/h3>\n<p>A foundational truth of Scripture is that God has spoken. The author of Hebrews, in line with other Jewish preachers of the era, presents the Old Testament as coming from the mouth of God, introducing those texts with “God says . . .” or something similar. God may speak a word of promise (Heb 6:13-14) or a word of punishment (3:11; 4:11-12); he may tell us something about himself or his Son (see 1:5-12) or reveal some aspect of his will (see 8:7-13; 10:5-7). God’s word created the universe and still governs it (Gen 1:3-28; Heb 1:3; 11:3).<\/p>\n<p>In the past, God’s word came primarily through angels or prophets, but now it has come preeminently in the person of Jesus, God’s Son (Heb 1:1-4; 2:3-4; cp. John 1:1-14). The word is to be heard, heeded, obeyed, and believed as a source of hope.<\/p>\n<p>Through his word, God initiates relationship with us and wants us to listen to him and respond in faith (see Gen 15:6; John 1:12). His word is authoritative and intentional, and it gives profound hope because God can be trusted to keep his promises (Heb 6:13-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-28; Deut 8:3; Pss 12:6; 19:8; 119:11, 89, 105; Isa 40:8; Jer 15:16; 23:29; 36:2; Matt 5:18; 7:24; John 1:1-14; 5:24; 2 Tim 3:16; Heb 1:1-4; 4:12; 6:13-20; 11:3; 1 Pet 1:25; 2 Pet 1:19-21<\/p>","summary_ro":"God’s Word A foundational truth of Scripture is that God has spoken. The author of Hebrews, in line with other Jewish preachers of the era, presents the Old Testament as coming from the mouth of God, introducing those texts with “God says . . .” or something similar. God may speak a word of promise (Heb 6:13-14) or a word of punishment (3:11; 4:11-12); he may tell us something about himself or his Son (see 1:5-12) or reveal some aspect of his will (see 8:7-13; 10:5-7). God’s word created the ...","summary_en":"God’s Word A foundational truth of Scripture is that God has spoken. The author of Hebrews, in line with other Jewish preachers of the era, presents the Old Testament as coming from the mouth of God, introducing those texts with “God says . . .” or something similar. God may speak a word of promise (Heb 6:13-14) or a word of punishment (3:11; 4:11-12); he may tell us something about himself or his Son (see 1:5-12) or reveal some aspect of his will (see 8:7-13; 10:5-7). God’s word created the ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95315,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Word","title_en":"God’s Word","content_ro":"<h3>God’s Word<\/h3>\n<p>A foundational truth of Scripture is that God has spoken. The author of Hebrews, in line with other Jewish preachers of the era, presents the Old Testament as coming from the mouth of God, introducing those texts with “God says . . .” or something similar. God may speak a word of promise (Heb 6:13-14) or a word of punishment (3:11; 4:11-12); he may tell us something about himself or his Son (see 1:5-12) or reveal some aspect of his will (see 8:7-13; 10:5-7). God’s word created the universe and still governs it (Gen 1:3-28; Heb 1:3; 11:3).<\/p>\n<p>In the past, God’s word came primarily through angels or prophets, but now it has come preeminently in the person of Jesus, God’s Son (Heb 1:1-4; 2:3-4; cp. John 1:1-14). The word is to be heard, heeded, obeyed, and believed as a source of hope.<\/p>\n<p>Through his word, God initiates relationship with us and wants us to listen to him and respond in faith (see Gen 15:6; John 1:12). His word is authoritative and intentional, and it gives profound hope because God can be trusted to keep his promises (Heb 6:13-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-28; Deut 8:3; Pss 12:6; 19:8; 119:11, 89, 105; Isa 40:8; Jer 15:16; 23:29; 36:2; Matt 5:18; 7:24; John 1:1-14; 5:24; 2 Tim 3:16; Heb 1:1-4; 4:12; 6:13-20; 11:3; 1 Pet 1:25; 2 Pet 1:19-21<\/p>","content_en":"<h3>God’s Word<\/h3>\n<p>A foundational truth of Scripture is that God has spoken. The author of Hebrews, in line with other Jewish preachers of the era, presents the Old Testament as coming from the mouth of God, introducing those texts with “God says . . .” or something similar. God may speak a word of promise (Heb 6:13-14) or a word of punishment (3:11; 4:11-12); he may tell us something about himself or his Son (see 1:5-12) or reveal some aspect of his will (see 8:7-13; 10:5-7). God’s word created the universe and still governs it (Gen 1:3-28; Heb 1:3; 11:3).<\/p>\n<p>In the past, God’s word came primarily through angels or prophets, but now it has come preeminently in the person of Jesus, God’s Son (Heb 1:1-4; 2:3-4; cp. John 1:1-14). The word is to be heard, heeded, obeyed, and believed as a source of hope.<\/p>\n<p>Through his word, God initiates relationship with us and wants us to listen to him and respond in faith (see Gen 15:6; John 1:12). His word is authoritative and intentional, and it gives profound hope because God can be trusted to keep his promises (Heb 6:13-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-28; Deut 8:3; Pss 12:6; 19:8; 119:11, 89, 105; Isa 40:8; Jer 15:16; 23:29; 36:2; Matt 5:18; 7:24; John 1:1-14; 5:24; 2 Tim 3:16; Heb 1:1-4; 4:12; 6:13-20; 11:3; 1 Pet 1:25; 2 Pet 1:19-21<\/p>","summary_ro":"God’s Word A foundational truth of Scripture is that God has spoken. The author of Hebrews, in line with other Jewish preachers of the era, presents the Old Testament as coming from the mouth of God, introducing those texts with “God says . . .” or something similar. God may speak a word of promise (Heb 6:13-14) or a word of punishment (3:11; 4:11-12); he may tell us something about himself or his Son (see 1:5-12) or reveal some aspect of his will (see 8:7-13; 10:5-7). God’s word created the ...","summary_en":"God’s Word A foundational truth of Scripture is that God has spoken. The author of Hebrews, in line with other Jewish preachers of the era, presents the Old Testament as coming from the mouth of God, introducing those texts with “God says . . .” or something similar. God may speak a word of promise (Heb 6:13-14) or a word of punishment (3:11; 4:11-12); he may tell us something about himself or his Son (see 1:5-12) or reveal some aspect of his will (see 8:7-13; 10:5-7). God’s word created the ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122941,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Word","title_en":"God’s Word","content_ro":"<h3>God’s Word<\/h3>\n<p>A foundational truth of Scripture is that God has spoken. The author of Hebrews, in line with other Jewish preachers of the era, presents the Old Testament as coming from the mouth of God, introducing those texts with “God says . . .” or something similar. God may speak a word of promise (Heb 6:13-14) or a word of punishment (3:11; 4:11-12); he may tell us something about himself or his Son (see 1:5-12) or reveal some aspect of his will (see 8:7-13; 10:5-7). God’s word created the universe and still governs it (Gen 1:3-28; Heb 1:3; 11:3).<\/p>\n<p>In the past, God’s word came primarily through angels or prophets, but now it has come preeminently in the person of Jesus, God’s Son (Heb 1:1-4; 2:3-4; cp. John 1:1-14). The word is to be heard, heeded, obeyed, and believed as a source of hope.<\/p>\n<p>Through his word, God initiates relationship with us and wants us to listen to him and respond in faith (see Gen 15:6; John 1:12). His word is authoritative and intentional, and it gives profound hope because God can be trusted to keep his promises (Heb 6:13-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-28; Deut 8:3; Pss 12:6; 19:8; 119:11, 89, 105; Isa 40:8; Jer 15:16; 23:29; 36:2; Matt 5:18; 7:24; John 1:1-14; 5:24; 2 Tim 3:16; Heb 1:1-4; 4:12; 6:13-20; 11:3; 1 Pet 1:25; 2 Pet 1:19-21<\/p>","content_en":"<h3>God’s Word<\/h3>\n<p>A foundational truth of Scripture is that God has spoken. The author of Hebrews, in line with other Jewish preachers of the era, presents the Old Testament as coming from the mouth of God, introducing those texts with “God says . . .” or something similar. God may speak a word of promise (Heb 6:13-14) or a word of punishment (3:11; 4:11-12); he may tell us something about himself or his Son (see 1:5-12) or reveal some aspect of his will (see 8:7-13; 10:5-7). God’s word created the universe and still governs it (Gen 1:3-28; Heb 1:3; 11:3).<\/p>\n<p>In the past, God’s word came primarily through angels or prophets, but now it has come preeminently in the person of Jesus, God’s Son (Heb 1:1-4; 2:3-4; cp. John 1:1-14). The word is to be heard, heeded, obeyed, and believed as a source of hope.<\/p>\n<p>Through his word, God initiates relationship with us and wants us to listen to him and respond in faith (see Gen 15:6; John 1:12). His word is authoritative and intentional, and it gives profound hope because God can be trusted to keep his promises (Heb 6:13-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-28; Deut 8:3; Pss 12:6; 19:8; 119:11, 89, 105; Isa 40:8; Jer 15:16; 23:29; 36:2; Matt 5:18; 7:24; John 1:1-14; 5:24; 2 Tim 3:16; Heb 1:1-4; 4:12; 6:13-20; 11:3; 1 Pet 1:25; 2 Pet 1:19-21<\/p>","summary_ro":"God’s Word A foundational truth of Scripture is that God has spoken. The author of Hebrews, in line with other Jewish preachers of the era, presents the Old Testament as coming from the mouth of God, introducing those texts with “God says . . .” or something similar. God may speak a word of promise (Heb 6:13-14) or a word of punishment (3:11; 4:11-12); he may tell us something about himself or his Son (see 1:5-12) or reveal some aspect of his will (see 8:7-13; 10:5-7). God’s word created the ...","summary_en":"God’s Word A foundational truth of Scripture is that God has spoken. The author of Hebrews, in line with other Jewish preachers of the era, presents the Old Testament as coming from the mouth of God, introducing those texts with “God says . . .” or something similar. God may speak a word of promise (Heb 6:13-14) or a word of punishment (3:11; 4:11-12); he may tell us something about himself or his Son (see 1:5-12) or reveal some aspect of his will (see 8:7-13; 10:5-7). God’s word created the ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150567,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Word","title_en":"God’s Word","content_ro":"<h3>God’s Word<\/h3>\n<p>A foundational truth of Scripture is that God has spoken. The author of Hebrews, in line with other Jewish preachers of the era, presents the Old Testament as coming from the mouth of God, introducing those texts with “God says . . .” or something similar. God may speak a word of promise (Heb 6:13-14) or a word of punishment (3:11; 4:11-12); he may tell us something about himself or his Son (see 1:5-12) or reveal some aspect of his will (see 8:7-13; 10:5-7). God’s word created the universe and still governs it (Gen 1:3-28; Heb 1:3; 11:3).<\/p>\n<p>In the past, God’s word came primarily through angels or prophets, but now it has come preeminently in the person of Jesus, God’s Son (Heb 1:1-4; 2:3-4; cp. John 1:1-14). The word is to be heard, heeded, obeyed, and believed as a source of hope.<\/p>\n<p>Through his word, God initiates relationship with us and wants us to listen to him and respond in faith (see Gen 15:6; John 1:12). His word is authoritative and intentional, and it gives profound hope because God can be trusted to keep his promises (Heb 6:13-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-28; Deut 8:3; Pss 12:6; 19:8; 119:11, 89, 105; Isa 40:8; Jer 15:16; 23:29; 36:2; Matt 5:18; 7:24; John 1:1-14; 5:24; 2 Tim 3:16; Heb 1:1-4; 4:12; 6:13-20; 11:3; 1 Pet 1:25; 2 Pet 1:19-21<\/p>","content_en":"<h3>God’s Word<\/h3>\n<p>A foundational truth of Scripture is that God has spoken. The author of Hebrews, in line with other Jewish preachers of the era, presents the Old Testament as coming from the mouth of God, introducing those texts with “God says . . .” or something similar. God may speak a word of promise (Heb 6:13-14) or a word of punishment (3:11; 4:11-12); he may tell us something about himself or his Son (see 1:5-12) or reveal some aspect of his will (see 8:7-13; 10:5-7). God’s word created the universe and still governs it (Gen 1:3-28; Heb 1:3; 11:3).<\/p>\n<p>In the past, God’s word came primarily through angels or prophets, but now it has come preeminently in the person of Jesus, God’s Son (Heb 1:1-4; 2:3-4; cp. John 1:1-14). The word is to be heard, heeded, obeyed, and believed as a source of hope.<\/p>\n<p>Through his word, God initiates relationship with us and wants us to listen to him and respond in faith (see Gen 15:6; John 1:12). His word is authoritative and intentional, and it gives profound hope because God can be trusted to keep his promises (Heb 6:13-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-28; Deut 8:3; Pss 12:6; 19:8; 119:11, 89, 105; Isa 40:8; Jer 15:16; 23:29; 36:2; Matt 5:18; 7:24; John 1:1-14; 5:24; 2 Tim 3:16; Heb 1:1-4; 4:12; 6:13-20; 11:3; 1 Pet 1:25; 2 Pet 1:19-21<\/p>","summary_ro":"God’s Word A foundational truth of Scripture is that God has spoken. The author of Hebrews, in line with other Jewish preachers of the era, presents the Old Testament as coming from the mouth of God, introducing those texts with “God says . . .” or something similar. God may speak a word of promise (Heb 6:13-14) or a word of punishment (3:11; 4:11-12); he may tell us something about himself or his Son (see 1:5-12) or reveal some aspect of his will (see 8:7-13; 10:5-7). God’s word created the ...","summary_en":"God’s Word A foundational truth of Scripture is that God has spoken. The author of Hebrews, in line with other Jewish preachers of the era, presents the Old Testament as coming from the mouth of God, introducing those texts with “God says . . .” or something similar. God may speak a word of promise (Heb 6:13-14) or a word of punishment (3:11; 4:11-12); he may tell us something about himself or his Son (see 1:5-12) or reveal some aspect of his will (see 8:7-13; 10:5-7). God’s word created the ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"20":[{"id":4678,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"of the Bible*, Inspiration","title_en":"of the Bible*, Inspiration","content_ro":"<h3>BIBLE*, I<span>nspiration of the<\/span><\/h3>\n<p>Theological term for the influence God exerted on the writers of Scripture, enabling them to transmit his revelations in writing.<\/p>\n<p>The Bible itself tells us that it is an inspired text. It says, “All scripture is given by inspiration of God” (2 Tm 3:16, <span>kjv<\/span>). A translation closer to the original language (Greek) would be, “All Scripture is God-breathed” (<span>niv<\/span>). This tells us that every word of the Bible was breathed out from God. The words of the Bible came from God and were written by men. The apostle Peter affirmed this when he said that “no prophecy of Scripture came about by the prophet’s own interpretation. For prophecy never had its origin in the will of man, but men spoke from God as they were carried along by the Holy Spirit” (2 Pt 1:20-21, <span>niv<\/span>).<\/p>\n<p>“Men spoke from God.” This short sentence is the key to understanding how the Bible came into being. Thousands of years ago, God chose certain men—such as Moses, David, Isaiah, Jeremiah, Ezekiel, and Daniel—to receive his words and write them down. What they wrote became books, or sections, of the OT. Nearly 2,000 years ago, God chose other men—such as Matthew, Mark, Luke, John, and Paul—to communicate his new message, the message of salvation through Jesus Christ. What they wrote became books, or sections, of the NT.<\/p>\n<p>God gave his words to these men in many different ways. Certain writers of the OT received messages directly from God. Moses was given the Ten Commandments inscribed on a stone when he was in God’s presence on Mt Sinai. When David was composing his psalms to God, he received divine inspiration to foretell certain events that would occur 1,000 years later in Jesus Christ’s life. God told his prophets—such as Isaiah and Jeremiah—exactly what to say; therefore, when they gave a message, it was God’s word, not their own. This is why many OT prophets often said, “Thus says the Lord.” (This statement appears over 2,000 times in the OT.) To other prophets, such as Ezekiel and Daniel, God communicated his message through visions and dreams. They recorded exactly what they saw, whether they understood it or not. And other OT writers, such as Samuel and Ezra, were directed by God to record events in the history of Israel.<\/p>\n\n<p>Four hundred years after the last book of the OT (Malachi) was written, God’s Son, Jesus Christ, came to earth. In his talks, he affirmed the divine authorship of the OT writings (see Mt 5:17-19; Lk 16:17; Jn 10:35). Furthermore, he often pointed to certain passages in the OT as having predicted certain events in his life (see Lk 24:27, 44). The NT writers also affirmed the divine inspiration of the OT text. It was the apostle Paul who was directed by God to write, “All Scripture is God-inspired.” Quite specifically, he was speaking of the OT. And, as was already noted, Peter said that the OT prophets were motivated by the Holy Spirit to speak from God.<\/p>\n<p>The NT is also a God-inspired book. Before Jesus left this earth and returned to his Father, he told the disciples that he would send the Holy Spirit to them. He told them that one of the functions of the Holy Spirit would be to remind them of all the things that Jesus had said and then to guide them into more truth (see Jn 14:26; 15:26; 16:13-15). Those who wrote the Gospels were helped by the Holy Spirit to remember Jesus’ exact words, and those who wrote other parts of the NT were guided by the Spirit as they wrote.<\/p>\n<p>The inspiration for writing the Gospels didn’t begin when the authors set pen to papyrus; the inspiration began when the disciples Matthew, Peter (for whom Mark wrote), and John were enlightened by their encounters with Jesus Christ, the Son of God. The apostles’ experiences with him altered their lives forever, imprinting on their souls unforgettable images of the revealed God-man, Jesus Christ.<\/p>\n<p>This is what John was speaking of in the prologue to his Gospel when he declared, “The Word became flesh and lived among us, and we have seen his glory” (1:14, paraphrased). The “we” refers to those eyewitnesses of Jesus’ glory—the apostles who lived with Jesus for over three years. This reminiscence is expanded upon in John’s prologue to his first epistle, where he says “we have heard him, touched him, seen him, and looked upon him” (1 Jn 1:1-2, paraphrased). In both the Gospel and the Epistle, the verbs are in the perfect tense, denoting a past action with a present, abiding effect. Those past encounters with Jesus were never forgotten by John; they lived with him and stayed with him as an inspiring spirit until the day—many years later—he wrote of them in his Gospel. The same could be said for Matthew, who wrote an important Gospel, and Peter, who was really the author behind Mark’s composition. Luke was not an eyewitness, but he based his Gospel on the accounts of those who were (see Lk 1:1-4).<\/p>\n<p>The inspiration for the writing of the Epistles can also be traced to the writers’ encounters with the living Christ. The most prominent epistle writer, Paul, repeatedly claims that his inspiration and subsequent commission came from his encounter with the risen Christ (see, for example, 1 Cor 15:8-10). Peter also claims that his writings were based upon his experiences with the living Christ (see 1 Pt 5:1; 2 Pt 1:16-18). And so does John, who claims to have experienced the God-man visibly, audibly, and palpably (see 1 Jn 1:1-4). James and Jude make no such claim directly, but since they were the brothers of Jesus who became converts when they saw the risen Christ (this is certain for James—see 1 Cor 15:7—and presumed for Jude—see Acts 1:14), they too drew their inspiration from their encounters with the living Christ. Thus, all the epistle writers (with the possible exception of the one who wrote Hebrews, who is unknown) knew the living Christ. This is the relationship that qualified them to write those books that became part of the NT canon. This made them distinct from all others, no matter how good their writings were.<\/p>\n<p>The writers of the NT epistles were inspired by the Spirit when they wrote. Speaking for all the apostles, Paul indicated that the NT apostles were taught by the Holy Spirit what to say. The writers of the NT did not speak with words “taught by human wisdom,” but with “words taught by the Holy Spirit” (see 1 Cor 2:10-13). What they wrote was Spirit-taught. For example, when the apostle John saw that Jesus Christ had come to give eternal life to men, the Spirit helped him express this truth in many different ways. Thus, the reader of John’s Gospel sees different phrases about Jesus giving life: “in him was life,” “a well of living water springing up into eternal life,” “the bread of life,” “the light of life,” “the resurrection and the life,” etc. (see Jn 1:4; 4:14; 6:48; 8:12; 11:25; 14:6). When the apostle Paul contemplated the fullness of Christ’s deity, he was inspired by the Spirit to use such phrasing as “in him dwells all the fullness of the Godhead bodily,” “in him are hid all the treasures of wisdom and knowledge,” and “the unsearchable riches of Christ” (see Col 2:3, 9; Eph 3:8).<\/p>\n<p>As the Spirit taught the writers, they used their own vocabulary and writing style to express the thought of the Spirit. As such, the Scriptures came as the result of divine and human cooperation. The Scriptures were not mechanically inspired—as if God used the men as machines through whom he dictated the divine utterance. Rather, the Scriptures were inspired by God, then written by men. The Bible, therefore, is both fully divine and fully human.<\/p>","content_en":"<h3>BIBLE*, I<span>nspiration of the<\/span><\/h3>\n<p>Theological term for the influence God exerted on the writers of Scripture, enabling them to transmit his revelations in writing.<\/p>\n<p>The Bible itself tells us that it is an inspired text. It says, “All scripture is given by inspiration of God” (2 Tm 3:16, <span>kjv<\/span>). A translation closer to the original language (Greek) would be, “All Scripture is God-breathed” (<span>niv<\/span>). This tells us that every word of the Bible was breathed out from God. The words of the Bible came from God and were written by men. The apostle Peter affirmed this when he said that “no prophecy of Scripture came about by the prophet’s own interpretation. For prophecy never had its origin in the will of man, but men spoke from God as they were carried along by the Holy Spirit” (2 Pt 1:20-21, <span>niv<\/span>).<\/p>\n<p>“Men spoke from God.” This short sentence is the key to understanding how the Bible came into being. Thousands of years ago, God chose certain men—such as Moses, David, Isaiah, Jeremiah, Ezekiel, and Daniel—to receive his words and write them down. What they wrote became books, or sections, of the OT. Nearly 2,000 years ago, God chose other men—such as Matthew, Mark, Luke, John, and Paul—to communicate his new message, the message of salvation through Jesus Christ. What they wrote became books, or sections, of the NT.<\/p>\n<p>God gave his words to these men in many different ways. Certain writers of the OT received messages directly from God. Moses was given the Ten Commandments inscribed on a stone when he was in God’s presence on Mt Sinai. When David was composing his psalms to God, he received divine inspiration to foretell certain events that would occur 1,000 years later in Jesus Christ’s life. God told his prophets—such as Isaiah and Jeremiah—exactly what to say; therefore, when they gave a message, it was God’s word, not their own. This is why many OT prophets often said, “Thus says the Lord.” (This statement appears over 2,000 times in the OT.) To other prophets, such as Ezekiel and Daniel, God communicated his message through visions and dreams. They recorded exactly what they saw, whether they understood it or not. And other OT writers, such as Samuel and Ezra, were directed by God to record events in the history of Israel.<\/p>\n\n<p>Four hundred years after the last book of the OT (Malachi) was written, God’s Son, Jesus Christ, came to earth. In his talks, he affirmed the divine authorship of the OT writings (see Mt 5:17-19; Lk 16:17; Jn 10:35). Furthermore, he often pointed to certain passages in the OT as having predicted certain events in his life (see Lk 24:27, 44). The NT writers also affirmed the divine inspiration of the OT text. It was the apostle Paul who was directed by God to write, “All Scripture is God-inspired.” Quite specifically, he was speaking of the OT. And, as was already noted, Peter said that the OT prophets were motivated by the Holy Spirit to speak from God.<\/p>\n<p>The NT is also a God-inspired book. Before Jesus left this earth and returned to his Father, he told the disciples that he would send the Holy Spirit to them. He told them that one of the functions of the Holy Spirit would be to remind them of all the things that Jesus had said and then to guide them into more truth (see Jn 14:26; 15:26; 16:13-15). Those who wrote the Gospels were helped by the Holy Spirit to remember Jesus’ exact words, and those who wrote other parts of the NT were guided by the Spirit as they wrote.<\/p>\n<p>The inspiration for writing the Gospels didn’t begin when the authors set pen to papyrus; the inspiration began when the disciples Matthew, Peter (for whom Mark wrote), and John were enlightened by their encounters with Jesus Christ, the Son of God. The apostles’ experiences with him altered their lives forever, imprinting on their souls unforgettable images of the revealed God-man, Jesus Christ.<\/p>\n<p>This is what John was speaking of in the prologue to his Gospel when he declared, “The Word became flesh and lived among us, and we have seen his glory” (1:14, paraphrased). The “we” refers to those eyewitnesses of Jesus’ glory—the apostles who lived with Jesus for over three years. This reminiscence is expanded upon in John’s prologue to his first epistle, where he says “we have heard him, touched him, seen him, and looked upon him” (1 Jn 1:1-2, paraphrased). In both the Gospel and the Epistle, the verbs are in the perfect tense, denoting a past action with a present, abiding effect. Those past encounters with Jesus were never forgotten by John; they lived with him and stayed with him as an inspiring spirit until the day—many years later—he wrote of them in his Gospel. The same could be said for Matthew, who wrote an important Gospel, and Peter, who was really the author behind Mark’s composition. Luke was not an eyewitness, but he based his Gospel on the accounts of those who were (see Lk 1:1-4).<\/p>\n<p>The inspiration for the writing of the Epistles can also be traced to the writers’ encounters with the living Christ. The most prominent epistle writer, Paul, repeatedly claims that his inspiration and subsequent commission came from his encounter with the risen Christ (see, for example, 1 Cor 15:8-10). Peter also claims that his writings were based upon his experiences with the living Christ (see 1 Pt 5:1; 2 Pt 1:16-18). And so does John, who claims to have experienced the God-man visibly, audibly, and palpably (see 1 Jn 1:1-4). James and Jude make no such claim directly, but since they were the brothers of Jesus who became converts when they saw the risen Christ (this is certain for James—see 1 Cor 15:7—and presumed for Jude—see Acts 1:14), they too drew their inspiration from their encounters with the living Christ. Thus, all the epistle writers (with the possible exception of the one who wrote Hebrews, who is unknown) knew the living Christ. This is the relationship that qualified them to write those books that became part of the NT canon. This made them distinct from all others, no matter how good their writings were.<\/p>\n<p>The writers of the NT epistles were inspired by the Spirit when they wrote. Speaking for all the apostles, Paul indicated that the NT apostles were taught by the Holy Spirit what to say. The writers of the NT did not speak with words “taught by human wisdom,” but with “words taught by the Holy Spirit” (see 1 Cor 2:10-13). What they wrote was Spirit-taught. For example, when the apostle John saw that Jesus Christ had come to give eternal life to men, the Spirit helped him express this truth in many different ways. Thus, the reader of John’s Gospel sees different phrases about Jesus giving life: “in him was life,” “a well of living water springing up into eternal life,” “the bread of life,” “the light of life,” “the resurrection and the life,” etc. (see Jn 1:4; 4:14; 6:48; 8:12; 11:25; 14:6). When the apostle Paul contemplated the fullness of Christ’s deity, he was inspired by the Spirit to use such phrasing as “in him dwells all the fullness of the Godhead bodily,” “in him are hid all the treasures of wisdom and knowledge,” and “the unsearchable riches of Christ” (see Col 2:3, 9; Eph 3:8).<\/p>\n<p>As the Spirit taught the writers, they used their own vocabulary and writing style to express the thought of the Spirit. As such, the Scriptures came as the result of divine and human cooperation. The Scriptures were not mechanically inspired—as if God used the men as machines through whom he dictated the divine utterance. Rather, the Scriptures were inspired by God, then written by men. The Bible, therefore, is both fully divine and fully human.<\/p>","summary_ro":"BIBLE*, Inspiration of the Theological term for the influence God exerted on the writers of Scripture, enabling them to transmit his revelations in writing. The Bible itself tells us that it is an inspired text. It says, “All scripture is given by inspiration of God” (2 Tm 3:16, kjv). A translation closer to the original language (Greek) would be, “All Scripture is God-breathed” (niv). This tells us that every word of the Bible was breathed out from God. The words of the Bible came from God a...","summary_en":"BIBLE*, Inspiration of the Theological term for the influence God exerted on the writers of Scripture, enabling them to transmit his revelations in writing. The Bible itself tells us that it is an inspired text. It says, “All scripture is given by inspiration of God” (2 Tm 3:16, kjv). A translation closer to the original language (Greek) would be, “All Scripture is God-breathed” (niv). This tells us that every word of the Bible was breathed out from God. The words of the Bible came from God a...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59148,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Petru 1:20","title_en":"Study Note: 2 Petru 1:20","content_ro":"<p><strong>1:20-21<\/strong> <em>came from the prophet’s own understanding<\/em> (or <em>is a matter of one’s own interpretation<\/em>): The point is probably that the prophets were not left on their own to interpret the visions that God gave them. God made the meaning clear to the prophets, so that they could prophesy clearly and reliably.<\/p>","content_en":"<p><strong>1:20-21<\/strong> <em>came from the prophet’s own understanding<\/em> (or <em>is a matter of one’s own interpretation<\/em>): The point is probably that the prophets were not left on their own to interpret the visions that God gave them. God made the meaning clear to the prophets, so that they could prophesy clearly and reliably.<\/p>","summary_ro":"1:20-21 came from the prophet’s own understanding (or is a matter of one’s own interpretation): The point is probably that the prophets were not left on their own to interpret the visions that God gave them. God made the meaning clear to the prophets, so that they could prophesy clearly and reliably.","summary_en":"1:20-21 came from the prophet’s own understanding (or is a matter of one’s own interpretation): The point is probably that the prophets were not left on their own to interpret the visions that God gave them. God made the meaning clear to the prophets, so that they could prophesy clearly and reliably.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86774,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Petru 1:20","title_en":"Study Note: 2 Petru 1:20","content_ro":"<p><strong>1:20-21<\/strong> <em>came from the prophet’s own understanding<\/em> (or <em>is a matter of one’s own interpretation<\/em>): The point is probably that the prophets were not left on their own to interpret the visions that God gave them. God made the meaning clear to the prophets, so that they could prophesy clearly and reliably.<\/p>","content_en":"<p><strong>1:20-21<\/strong> <em>came from the prophet’s own understanding<\/em> (or <em>is a matter of one’s own interpretation<\/em>): The point is probably that the prophets were not left on their own to interpret the visions that God gave them. God made the meaning clear to the prophets, so that they could prophesy clearly and reliably.<\/p>","summary_ro":"1:20-21 came from the prophet’s own understanding (or is a matter of one’s own interpretation): The point is probably that the prophets were not left on their own to interpret the visions that God gave them. God made the meaning clear to the prophets, so that they could prophesy clearly and reliably.","summary_en":"1:20-21 came from the prophet’s own understanding (or is a matter of one’s own interpretation): The point is probably that the prophets were not left on their own to interpret the visions that God gave them. God made the meaning clear to the prophets, so that they could prophesy clearly and reliably.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114400,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Petru 1:20","title_en":"Study Note: 2 Petru 1:20","content_ro":"<p><strong>1:20-21<\/strong> <em>came from the prophet’s own understanding<\/em> (or <em>is a matter of one’s own interpretation<\/em>): The point is probably that the prophets were not left on their own to interpret the visions that God gave them. God made the meaning clear to the prophets, so that they could prophesy clearly and reliably.<\/p>","content_en":"<p><strong>1:20-21<\/strong> <em>came from the prophet’s own understanding<\/em> (or <em>is a matter of one’s own interpretation<\/em>): The point is probably that the prophets were not left on their own to interpret the visions that God gave them. God made the meaning clear to the prophets, so that they could prophesy clearly and reliably.<\/p>","summary_ro":"1:20-21 came from the prophet’s own understanding (or is a matter of one’s own interpretation): The point is probably that the prophets were not left on their own to interpret the visions that God gave them. God made the meaning clear to the prophets, so that they could prophesy clearly and reliably.","summary_en":"1:20-21 came from the prophet’s own understanding (or is a matter of one’s own interpretation): The point is probably that the prophets were not left on their own to interpret the visions that God gave them. God made the meaning clear to the prophets, so that they could prophesy clearly and reliably.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142026,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Petru 1:20","title_en":"Study Note: 2 Petru 1:20","content_ro":"<p><strong>1:20-21<\/strong> <em>came from the prophet’s own understanding<\/em> (or <em>is a matter of one’s own interpretation<\/em>): The point is probably that the prophets were not left on their own to interpret the visions that God gave them. God made the meaning clear to the prophets, so that they could prophesy clearly and reliably.<\/p>","content_en":"<p><strong>1:20-21<\/strong> <em>came from the prophet’s own understanding<\/em> (or <em>is a matter of one’s own interpretation<\/em>): The point is probably that the prophets were not left on their own to interpret the visions that God gave them. God made the meaning clear to the prophets, so that they could prophesy clearly and reliably.<\/p>","summary_ro":"1:20-21 came from the prophet’s own understanding (or is a matter of one’s own interpretation): The point is probably that the prophets were not left on their own to interpret the visions that God gave them. God made the meaning clear to the prophets, so that they could prophesy clearly and reliably.","summary_en":"1:20-21 came from the prophet’s own understanding (or is a matter of one’s own interpretation): The point is probably that the prophets were not left on their own to interpret the visions that God gave them. God made the meaning clear to the prophets, so that they could prophesy clearly and reliably.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":64317,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Written Word","title_en":"The Written Word","content_ro":"<h3>The Written Word<\/h3>\n<p>When Jeremiah’s ministry was in crisis during his public trial on the Temple grounds (Jer 26), some friends saved his life, but King Jehoiakim had the prophet Uriah killed and tried to arrest Jeremiah. Would this signal the end of Jeremiah’s public ministry? Was public speaking the only way to get the Lord’s messages to the leaders and people of Judah?<\/p>\n<p>As it turns out, killing and silencing the messengers did not stop the Lord’s messages—the Lord’s word could be broadcast effectively in writing. The Lord told Jeremiah to write down all the messages he had ever delivered (Jer 36). Jeremiah had a helper, Baruch, who was skilled in writing and making as many copies as were needed. While Jeremiah and Baruch were in hiding, they purchased a scroll (a roll of papyrus) and prepared it so as to record the written messages. When the writing was finished, the scroll was read in the Temple courtyard and in the presence of King Jehoiakim. The king cut up the scroll and burned it, but Jeremiah had the messages rewritten on a new scroll, adding new material. Throughout the remainder of Jeremiah’s ministry, he had his messages written on papyrus and sent to the leaders of various countries, as well as to the exiles in Babylon (see Jer 29).<\/p>\n<p>The earliest example of writing the word of God appears in Exodus, where Moses was commanded to write down the words of the covenant (Exod 24:4, but see also Exod 17:14). It is specifically stated that Moses wrote the book of Deuteronomy (Deut 31:9, 24). The existence of the written book of the Law probably stimulated a tradition of writing down certain elements of what God was revealing (Josh 24:26; 1 Sam 10:25; 1 Chr 29:29; 2 Chr 9:29; Isa 8:16-17; 30:8). Many of Israel’s historical writings are said to have been kept by prophets (see 2 Chr 12:15; 13:22).<\/p>\n<p>These written documents, especially those written on leather scrolls, were kept in communities for a long time, and many copies were made from one document. These copies were so valuable that they were carefully preserved for centuries. The copies were also translated into any number of languages. The book of Jeremiah and the writings of other prophets, wise men, and teachers have been preserved, collected, and handed down to us as the Old and New Testaments, giving us a written record of God’s messages to his people (see 2 Tim 3:16-17; 2 Pet 1:20-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 17:14; 31:18; 34:27-28; Deut 31:9-13; Isa 30:8; Jer 30:2-3; Jer 36:1-32; 45:1; 51:60-64; Ezek 43:11; Dan 7:1; Luke 1:1-4; John 5:46-47; 20:30-31; 21:24-25; Acts 1:1-2; Rom 15:4; 1 Cor 10:11; 2 Tim 3:16-17; Phlm 1:21; Heb 13:22; 1 Pet 5:12; 2 Pet 1:20-21; 1 Jn 1:4; 2:12-24; 5:13; Rev 1:11; 10:4; 21:5; 22:18-19<\/p>","content_en":"<h3>The Written Word<\/h3>\n<p>When Jeremiah’s ministry was in crisis during his public trial on the Temple grounds (Jer 26), some friends saved his life, but King Jehoiakim had the prophet Uriah killed and tried to arrest Jeremiah. Would this signal the end of Jeremiah’s public ministry? Was public speaking the only way to get the Lord’s messages to the leaders and people of Judah?<\/p>\n<p>As it turns out, killing and silencing the messengers did not stop the Lord’s messages—the Lord’s word could be broadcast effectively in writing. The Lord told Jeremiah to write down all the messages he had ever delivered (Jer 36). Jeremiah had a helper, Baruch, who was skilled in writing and making as many copies as were needed. While Jeremiah and Baruch were in hiding, they purchased a scroll (a roll of papyrus) and prepared it so as to record the written messages. When the writing was finished, the scroll was read in the Temple courtyard and in the presence of King Jehoiakim. The king cut up the scroll and burned it, but Jeremiah had the messages rewritten on a new scroll, adding new material. Throughout the remainder of Jeremiah’s ministry, he had his messages written on papyrus and sent to the leaders of various countries, as well as to the exiles in Babylon (see Jer 29).<\/p>\n<p>The earliest example of writing the word of God appears in Exodus, where Moses was commanded to write down the words of the covenant (Exod 24:4, but see also Exod 17:14). It is specifically stated that Moses wrote the book of Deuteronomy (Deut 31:9, 24). The existence of the written book of the Law probably stimulated a tradition of writing down certain elements of what God was revealing (Josh 24:26; 1 Sam 10:25; 1 Chr 29:29; 2 Chr 9:29; Isa 8:16-17; 30:8). Many of Israel’s historical writings are said to have been kept by prophets (see 2 Chr 12:15; 13:22).<\/p>\n<p>These written documents, especially those written on leather scrolls, were kept in communities for a long time, and many copies were made from one document. These copies were so valuable that they were carefully preserved for centuries. The copies were also translated into any number of languages. The book of Jeremiah and the writings of other prophets, wise men, and teachers have been preserved, collected, and handed down to us as the Old and New Testaments, giving us a written record of God’s messages to his people (see 2 Tim 3:16-17; 2 Pet 1:20-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 17:14; 31:18; 34:27-28; Deut 31:9-13; Isa 30:8; Jer 30:2-3; Jer 36:1-32; 45:1; 51:60-64; Ezek 43:11; Dan 7:1; Luke 1:1-4; John 5:46-47; 20:30-31; 21:24-25; Acts 1:1-2; Rom 15:4; 1 Cor 10:11; 2 Tim 3:16-17; Phlm 1:21; Heb 13:22; 1 Pet 5:12; 2 Pet 1:20-21; 1 Jn 1:4; 2:12-24; 5:13; Rev 1:11; 10:4; 21:5; 22:18-19<\/p>","summary_ro":"The Written Word When Jeremiah’s ministry was in crisis during his public trial on the Temple grounds (Jer 26), some friends saved his life, but King Jehoiakim had the prophet Uriah killed and tried to arrest Jeremiah. Would this signal the end of Jeremiah’s public ministry? Was public speaking the only way to get the Lord’s messages to the leaders and people of Judah? As it turns out, killing and silencing the messengers did not stop the Lord’s messages—the Lord’s word could be broadcast eff...","summary_en":"The Written Word When Jeremiah’s ministry was in crisis during his public trial on the Temple grounds (Jer 26), some friends saved his life, but King Jehoiakim had the prophet Uriah killed and tried to arrest Jeremiah. Would this signal the end of Jeremiah’s public ministry? Was public speaking the only way to get the Lord’s messages to the leaders and people of Judah? As it turns out, killing and silencing the messengers did not stop the Lord’s messages—the Lord’s word could be broadcast eff...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":66179,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Holy Spirit’s Presence","title_en":"The Holy Spirit’s Presence","content_ro":"<h3>The Holy Spirit’s Presence<\/h3>\n<p>The book of Acts clearly highlights the presence and power of the Holy Spirit. Before the coming of the Spirit, Jesus spoke of the Spirit’s influence on his followers (1:8; see John 14:15-17, 26; 15:26; 16:7-15). The Spirit’s guidance was clear in the selection of Spirit-filled leaders to care for the needs of the Hellenistic widows (Acts 6:1-7) and in the appointing of Barnabas and Saul for missionary service (13:1-5). When the first church council met to consider the membership of Gentiles in the church, those present followed the Spirit’s direction (15:28). Christian workers such as Stephen and Philip were filled with the Spirit and preached by his power (6:1–8:40), and Paul’s ministry was charged with the Spirit’s energy from the beginning (9:17). In Acts, the growth, development, and expansion of the church took place entirely under the guidance and power of the Spirit (e.g., 2:4, 41-47; 4:31; 5:32; 8:15, 17, 29; 9:31). Because of the prominence of the Spirit’s work in Acts, the book has often been called “the Acts of the Holy Spirit.”<\/p>\n<p>The Holy Spirit works in many ways. He gives and restores life (Gen 2:7; Ps 104:24-30; Ezek 37:1-14; Joel 2:28-32; Rom 8:9-11). He calls and commissions workers for the service of Christ (Acts 13:2; 20:28) and guides God’s servants where and when he wants, to do as he desires (8:29; 9:15; 10:19-20; 11:12; 16:6; 1 Cor 2:13; 1 Pet 1:12). He inspired the writing of Scripture (2 Tim 3:16-17; 2 Pet 1:20-21), instructing the church in Christ’s message (John 14:26; 1 Cor 12:3). He bears witness to the power of the Good News in signs and wonders (Acts 14:3; Heb 2:4), and teaches the truths of Scripture to God’s people (Acts 1:16; Heb 9:8; 10:15-17; 1 Pet 1:11-12). He bears witness to Jesus and brings him glory (John 15:26; 16:13-14). He convicts people of their sinfulness and need for the Good News (John 16:8) and warns people against hardening their hearts (Heb 3:7-11, 15). He bestows gifts upon God’s people (1 Cor 12:4-11), and he energizes and equips them to share the Good News, serve the Lord, and work for the Kingdom of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 14:15-17, 26; 15:26; 16:7-15; Acts 1:8, 16; 2:4, 41-47; 4:31; 5:32; 6:1-7; 8:15, 17, 29; 9:15, 17, 31; 10:19-20; 11:12; 13:1-5; 14:3; 15:28; 16:6; 20:28; 1 Cor 2:13; 12:1-11; Eph 1:13-14; 2 Tim 3:16-17; Heb 2:4; 3:7-11, 15; 9:8; 10:15-17; 1 Pet 1:11-12; 2 Pet 1:20-21<\/p>","content_en":"<h3>The Holy Spirit’s Presence<\/h3>\n<p>The book of Acts clearly highlights the presence and power of the Holy Spirit. Before the coming of the Spirit, Jesus spoke of the Spirit’s influence on his followers (1:8; see John 14:15-17, 26; 15:26; 16:7-15). The Spirit’s guidance was clear in the selection of Spirit-filled leaders to care for the needs of the Hellenistic widows (Acts 6:1-7) and in the appointing of Barnabas and Saul for missionary service (13:1-5). When the first church council met to consider the membership of Gentiles in the church, those present followed the Spirit’s direction (15:28). Christian workers such as Stephen and Philip were filled with the Spirit and preached by his power (6:1–8:40), and Paul’s ministry was charged with the Spirit’s energy from the beginning (9:17). In Acts, the growth, development, and expansion of the church took place entirely under the guidance and power of the Spirit (e.g., 2:4, 41-47; 4:31; 5:32; 8:15, 17, 29; 9:31). Because of the prominence of the Spirit’s work in Acts, the book has often been called “the Acts of the Holy Spirit.”<\/p>\n<p>The Holy Spirit works in many ways. He gives and restores life (Gen 2:7; Ps 104:24-30; Ezek 37:1-14; Joel 2:28-32; Rom 8:9-11). He calls and commissions workers for the service of Christ (Acts 13:2; 20:28) and guides God’s servants where and when he wants, to do as he desires (8:29; 9:15; 10:19-20; 11:12; 16:6; 1 Cor 2:13; 1 Pet 1:12). He inspired the writing of Scripture (2 Tim 3:16-17; 2 Pet 1:20-21), instructing the church in Christ’s message (John 14:26; 1 Cor 12:3). He bears witness to the power of the Good News in signs and wonders (Acts 14:3; Heb 2:4), and teaches the truths of Scripture to God’s people (Acts 1:16; Heb 9:8; 10:15-17; 1 Pet 1:11-12). He bears witness to Jesus and brings him glory (John 15:26; 16:13-14). He convicts people of their sinfulness and need for the Good News (John 16:8) and warns people against hardening their hearts (Heb 3:7-11, 15). He bestows gifts upon God’s people (1 Cor 12:4-11), and he energizes and equips them to share the Good News, serve the Lord, and work for the Kingdom of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 14:15-17, 26; 15:26; 16:7-15; Acts 1:8, 16; 2:4, 41-47; 4:31; 5:32; 6:1-7; 8:15, 17, 29; 9:15, 17, 31; 10:19-20; 11:12; 13:1-5; 14:3; 15:28; 16:6; 20:28; 1 Cor 2:13; 12:1-11; Eph 1:13-14; 2 Tim 3:16-17; Heb 2:4; 3:7-11, 15; 9:8; 10:15-17; 1 Pet 1:11-12; 2 Pet 1:20-21<\/p>","summary_ro":"The Holy Spirit’s Presence The book of Acts clearly highlights the presence and power of the Holy Spirit. Before the coming of the Spirit, Jesus spoke of the Spirit’s influence on his followers (1:8; see John 14:15-17, 26; 15:26; 16:7-15). The Spirit’s guidance was clear in the selection of Spirit-filled leaders to care for the needs of the Hellenistic widows (Acts 6:1-7) and in the appointing of Barnabas and Saul for missionary service (13:1-5). When the first church council met to consider ...","summary_en":"The Holy Spirit’s Presence The book of Acts clearly highlights the presence and power of the Holy Spirit. Before the coming of the Spirit, Jesus spoke of the Spirit’s influence on his followers (1:8; see John 14:15-17, 26; 15:26; 16:7-15). The Spirit’s guidance was clear in the selection of Spirit-filled leaders to care for the needs of the Hellenistic widows (Acts 6:1-7) and in the appointing of Barnabas and Saul for missionary service (13:1-5). When the first church council met to consider ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67055,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Holy Spirit’s Work","title_en":"The Holy Spirit’s Work","content_ro":"<h3>The Holy Spirit’s Work<\/h3>\n<p>Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work.<\/p>\n<p>According to Paul, God gives his Holy Spirit to all who come into a saving relationship with Jesus Christ (1 Cor 6:19; Gal 3:2-5; Eph 1:13-14). The Spirit brings new life in Christ. He affirms believers’ salvation (1 Cor 6:11; 2 Thes 2:13) and their identity as children of God (Rom 8:9, 14-17).<\/p>\n<p>The Holy Spirit gives Christians power over sin (Rom 8:1-4), power to live a fruitful life (Gal 5:22-23), and power for ministry (1 Cor 12:1-31). Believers are to be continuously “filled with the Holy Spirit” (Eph 5:18), and though they experience the conflict between the flesh and the Spirit, they can please God by yielding to the Spirit’s guidance and power (Gal 5:16-18).<\/p>\n<p>The Holy Spirit enables Christians to understand God’s thoughts and ways (1 Cor 2:9-16). He gives spiritual gifts to believers to help the church grow (12:1-31). The Spirit leads and empowers worship as believers use the gifts that the Spirit has given them (14:26-33, 39-40).<\/p>\n<p>The Spirit guarantees that believers will receive all the blessings that God has promised (2 Cor 1:21-22; 5:1-5; Eph 1:13-14). The Spirit helps believers and prays for them in their human weakness (Rom 8:26-27). And the goal of the Spirit’s work is to make believers like Christ (Rom 8:28-29).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 14:15-17, 26; 15:26; 16:7-15; Acts 1:8; 2:4; 5:32; 6:1-7; 8:29, 39; 9:31; 13:1-5; 14:3; 15:28; 16:6; 20:28; Rom 8:1-4, 9, 14-17, 26-29; 1 Cor 2:9-16; 6:11, 19; 12:1-31; 14:1-33, 39-40; 2 Cor 1:22; 5:5; Gal 3:5; 5:16-18, 22-23; Eph 1:13-14; 5:18; 2 Thes 2:13; 2 Tim 3:16-17; Heb 2:4; 3:7-11, 15; 9:8; 10:15-17; 1 Pet 1:11-12; 2 Pet 1:20-21; 1 Jn 2:20, 27<\/p>","content_en":"<h3>The Holy Spirit’s Work<\/h3>\n<p>Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work.<\/p>\n<p>According to Paul, God gives his Holy Spirit to all who come into a saving relationship with Jesus Christ (1 Cor 6:19; Gal 3:2-5; Eph 1:13-14). The Spirit brings new life in Christ. He affirms believers’ salvation (1 Cor 6:11; 2 Thes 2:13) and their identity as children of God (Rom 8:9, 14-17).<\/p>\n<p>The Holy Spirit gives Christians power over sin (Rom 8:1-4), power to live a fruitful life (Gal 5:22-23), and power for ministry (1 Cor 12:1-31). Believers are to be continuously “filled with the Holy Spirit” (Eph 5:18), and though they experience the conflict between the flesh and the Spirit, they can please God by yielding to the Spirit’s guidance and power (Gal 5:16-18).<\/p>\n<p>The Holy Spirit enables Christians to understand God’s thoughts and ways (1 Cor 2:9-16). He gives spiritual gifts to believers to help the church grow (12:1-31). The Spirit leads and empowers worship as believers use the gifts that the Spirit has given them (14:26-33, 39-40).<\/p>\n<p>The Spirit guarantees that believers will receive all the blessings that God has promised (2 Cor 1:21-22; 5:1-5; Eph 1:13-14). The Spirit helps believers and prays for them in their human weakness (Rom 8:26-27). And the goal of the Spirit’s work is to make believers like Christ (Rom 8:28-29).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 14:15-17, 26; 15:26; 16:7-15; Acts 1:8; 2:4; 5:32; 6:1-7; 8:29, 39; 9:31; 13:1-5; 14:3; 15:28; 16:6; 20:28; Rom 8:1-4, 9, 14-17, 26-29; 1 Cor 2:9-16; 6:11, 19; 12:1-31; 14:1-33, 39-40; 2 Cor 1:22; 5:5; Gal 3:5; 5:16-18, 22-23; Eph 1:13-14; 5:18; 2 Thes 2:13; 2 Tim 3:16-17; Heb 2:4; 3:7-11, 15; 9:8; 10:15-17; 1 Pet 1:11-12; 2 Pet 1:20-21; 1 Jn 2:20, 27<\/p>","summary_ro":"The Holy Spirit’s Work Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work. According to Paul, God gives his Holy Spirit to all who come i...","summary_en":"The Holy Spirit’s Work Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work. According to Paul, God gives his Holy Spirit to all who come i...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91943,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Written Word","title_en":"The Written Word","content_ro":"<h3>The Written Word<\/h3>\n<p>When Jeremiah’s ministry was in crisis during his public trial on the Temple grounds (Jer 26), some friends saved his life, but King Jehoiakim had the prophet Uriah killed and tried to arrest Jeremiah. Would this signal the end of Jeremiah’s public ministry? Was public speaking the only way to get the Lord’s messages to the leaders and people of Judah?<\/p>\n<p>As it turns out, killing and silencing the messengers did not stop the Lord’s messages—the Lord’s word could be broadcast effectively in writing. The Lord told Jeremiah to write down all the messages he had ever delivered (Jer 36). Jeremiah had a helper, Baruch, who was skilled in writing and making as many copies as were needed. While Jeremiah and Baruch were in hiding, they purchased a scroll (a roll of papyrus) and prepared it so as to record the written messages. When the writing was finished, the scroll was read in the Temple courtyard and in the presence of King Jehoiakim. The king cut up the scroll and burned it, but Jeremiah had the messages rewritten on a new scroll, adding new material. Throughout the remainder of Jeremiah’s ministry, he had his messages written on papyrus and sent to the leaders of various countries, as well as to the exiles in Babylon (see Jer 29).<\/p>\n<p>The earliest example of writing the word of God appears in Exodus, where Moses was commanded to write down the words of the covenant (Exod 24:4, but see also Exod 17:14). It is specifically stated that Moses wrote the book of Deuteronomy (Deut 31:9, 24). The existence of the written book of the Law probably stimulated a tradition of writing down certain elements of what God was revealing (Josh 24:26; 1 Sam 10:25; 1 Chr 29:29; 2 Chr 9:29; Isa 8:16-17; 30:8). Many of Israel’s historical writings are said to have been kept by prophets (see 2 Chr 12:15; 13:22).<\/p>\n<p>These written documents, especially those written on leather scrolls, were kept in communities for a long time, and many copies were made from one document. These copies were so valuable that they were carefully preserved for centuries. The copies were also translated into any number of languages. The book of Jeremiah and the writings of other prophets, wise men, and teachers have been preserved, collected, and handed down to us as the Old and New Testaments, giving us a written record of God’s messages to his people (see 2 Tim 3:16-17; 2 Pet 1:20-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 17:14; 31:18; 34:27-28; Deut 31:9-13; Isa 30:8; Jer 30:2-3; Jer 36:1-32; 45:1; 51:60-64; Ezek 43:11; Dan 7:1; Luke 1:1-4; John 5:46-47; 20:30-31; 21:24-25; Acts 1:1-2; Rom 15:4; 1 Cor 10:11; 2 Tim 3:16-17; Phlm 1:21; Heb 13:22; 1 Pet 5:12; 2 Pet 1:20-21; 1 Jn 1:4; 2:12-24; 5:13; Rev 1:11; 10:4; 21:5; 22:18-19<\/p>","content_en":"<h3>The Written Word<\/h3>\n<p>When Jeremiah’s ministry was in crisis during his public trial on the Temple grounds (Jer 26), some friends saved his life, but King Jehoiakim had the prophet Uriah killed and tried to arrest Jeremiah. Would this signal the end of Jeremiah’s public ministry? Was public speaking the only way to get the Lord’s messages to the leaders and people of Judah?<\/p>\n<p>As it turns out, killing and silencing the messengers did not stop the Lord’s messages—the Lord’s word could be broadcast effectively in writing. The Lord told Jeremiah to write down all the messages he had ever delivered (Jer 36). Jeremiah had a helper, Baruch, who was skilled in writing and making as many copies as were needed. While Jeremiah and Baruch were in hiding, they purchased a scroll (a roll of papyrus) and prepared it so as to record the written messages. When the writing was finished, the scroll was read in the Temple courtyard and in the presence of King Jehoiakim. The king cut up the scroll and burned it, but Jeremiah had the messages rewritten on a new scroll, adding new material. Throughout the remainder of Jeremiah’s ministry, he had his messages written on papyrus and sent to the leaders of various countries, as well as to the exiles in Babylon (see Jer 29).<\/p>\n<p>The earliest example of writing the word of God appears in Exodus, where Moses was commanded to write down the words of the covenant (Exod 24:4, but see also Exod 17:14). It is specifically stated that Moses wrote the book of Deuteronomy (Deut 31:9, 24). The existence of the written book of the Law probably stimulated a tradition of writing down certain elements of what God was revealing (Josh 24:26; 1 Sam 10:25; 1 Chr 29:29; 2 Chr 9:29; Isa 8:16-17; 30:8). Many of Israel’s historical writings are said to have been kept by prophets (see 2 Chr 12:15; 13:22).<\/p>\n<p>These written documents, especially those written on leather scrolls, were kept in communities for a long time, and many copies were made from one document. These copies were so valuable that they were carefully preserved for centuries. The copies were also translated into any number of languages. The book of Jeremiah and the writings of other prophets, wise men, and teachers have been preserved, collected, and handed down to us as the Old and New Testaments, giving us a written record of God’s messages to his people (see 2 Tim 3:16-17; 2 Pet 1:20-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 17:14; 31:18; 34:27-28; Deut 31:9-13; Isa 30:8; Jer 30:2-3; Jer 36:1-32; 45:1; 51:60-64; Ezek 43:11; Dan 7:1; Luke 1:1-4; John 5:46-47; 20:30-31; 21:24-25; Acts 1:1-2; Rom 15:4; 1 Cor 10:11; 2 Tim 3:16-17; Phlm 1:21; Heb 13:22; 1 Pet 5:12; 2 Pet 1:20-21; 1 Jn 1:4; 2:12-24; 5:13; Rev 1:11; 10:4; 21:5; 22:18-19<\/p>","summary_ro":"The Written Word When Jeremiah’s ministry was in crisis during his public trial on the Temple grounds (Jer 26), some friends saved his life, but King Jehoiakim had the prophet Uriah killed and tried to arrest Jeremiah. Would this signal the end of Jeremiah’s public ministry? Was public speaking the only way to get the Lord’s messages to the leaders and people of Judah? As it turns out, killing and silencing the messengers did not stop the Lord’s messages—the Lord’s word could be broadcast eff...","summary_en":"The Written Word When Jeremiah’s ministry was in crisis during his public trial on the Temple grounds (Jer 26), some friends saved his life, but King Jehoiakim had the prophet Uriah killed and tried to arrest Jeremiah. Would this signal the end of Jeremiah’s public ministry? Was public speaking the only way to get the Lord’s messages to the leaders and people of Judah? As it turns out, killing and silencing the messengers did not stop the Lord’s messages—the Lord’s word could be broadcast eff...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":93805,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Holy Spirit’s Presence","title_en":"The Holy Spirit’s Presence","content_ro":"<h3>The Holy Spirit’s Presence<\/h3>\n<p>The book of Acts clearly highlights the presence and power of the Holy Spirit. Before the coming of the Spirit, Jesus spoke of the Spirit’s influence on his followers (1:8; see John 14:15-17, 26; 15:26; 16:7-15). The Spirit’s guidance was clear in the selection of Spirit-filled leaders to care for the needs of the Hellenistic widows (Acts 6:1-7) and in the appointing of Barnabas and Saul for missionary service (13:1-5). When the first church council met to consider the membership of Gentiles in the church, those present followed the Spirit’s direction (15:28). Christian workers such as Stephen and Philip were filled with the Spirit and preached by his power (6:1–8:40), and Paul’s ministry was charged with the Spirit’s energy from the beginning (9:17). In Acts, the growth, development, and expansion of the church took place entirely under the guidance and power of the Spirit (e.g., 2:4, 41-47; 4:31; 5:32; 8:15, 17, 29; 9:31). Because of the prominence of the Spirit’s work in Acts, the book has often been called “the Acts of the Holy Spirit.”<\/p>\n<p>The Holy Spirit works in many ways. He gives and restores life (Gen 2:7; Ps 104:24-30; Ezek 37:1-14; Joel 2:28-32; Rom 8:9-11). He calls and commissions workers for the service of Christ (Acts 13:2; 20:28) and guides God’s servants where and when he wants, to do as he desires (8:29; 9:15; 10:19-20; 11:12; 16:6; 1 Cor 2:13; 1 Pet 1:12). He inspired the writing of Scripture (2 Tim 3:16-17; 2 Pet 1:20-21), instructing the church in Christ’s message (John 14:26; 1 Cor 12:3). He bears witness to the power of the Good News in signs and wonders (Acts 14:3; Heb 2:4), and teaches the truths of Scripture to God’s people (Acts 1:16; Heb 9:8; 10:15-17; 1 Pet 1:11-12). He bears witness to Jesus and brings him glory (John 15:26; 16:13-14). He convicts people of their sinfulness and need for the Good News (John 16:8) and warns people against hardening their hearts (Heb 3:7-11, 15). He bestows gifts upon God’s people (1 Cor 12:4-11), and he energizes and equips them to share the Good News, serve the Lord, and work for the Kingdom of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 14:15-17, 26; 15:26; 16:7-15; Acts 1:8, 16; 2:4, 41-47; 4:31; 5:32; 6:1-7; 8:15, 17, 29; 9:15, 17, 31; 10:19-20; 11:12; 13:1-5; 14:3; 15:28; 16:6; 20:28; 1 Cor 2:13; 12:1-11; Eph 1:13-14; 2 Tim 3:16-17; Heb 2:4; 3:7-11, 15; 9:8; 10:15-17; 1 Pet 1:11-12; 2 Pet 1:20-21<\/p>","content_en":"<h3>The Holy Spirit’s Presence<\/h3>\n<p>The book of Acts clearly highlights the presence and power of the Holy Spirit. Before the coming of the Spirit, Jesus spoke of the Spirit’s influence on his followers (1:8; see John 14:15-17, 26; 15:26; 16:7-15). The Spirit’s guidance was clear in the selection of Spirit-filled leaders to care for the needs of the Hellenistic widows (Acts 6:1-7) and in the appointing of Barnabas and Saul for missionary service (13:1-5). When the first church council met to consider the membership of Gentiles in the church, those present followed the Spirit’s direction (15:28). Christian workers such as Stephen and Philip were filled with the Spirit and preached by his power (6:1–8:40), and Paul’s ministry was charged with the Spirit’s energy from the beginning (9:17). In Acts, the growth, development, and expansion of the church took place entirely under the guidance and power of the Spirit (e.g., 2:4, 41-47; 4:31; 5:32; 8:15, 17, 29; 9:31). Because of the prominence of the Spirit’s work in Acts, the book has often been called “the Acts of the Holy Spirit.”<\/p>\n<p>The Holy Spirit works in many ways. He gives and restores life (Gen 2:7; Ps 104:24-30; Ezek 37:1-14; Joel 2:28-32; Rom 8:9-11). He calls and commissions workers for the service of Christ (Acts 13:2; 20:28) and guides God’s servants where and when he wants, to do as he desires (8:29; 9:15; 10:19-20; 11:12; 16:6; 1 Cor 2:13; 1 Pet 1:12). He inspired the writing of Scripture (2 Tim 3:16-17; 2 Pet 1:20-21), instructing the church in Christ’s message (John 14:26; 1 Cor 12:3). He bears witness to the power of the Good News in signs and wonders (Acts 14:3; Heb 2:4), and teaches the truths of Scripture to God’s people (Acts 1:16; Heb 9:8; 10:15-17; 1 Pet 1:11-12). He bears witness to Jesus and brings him glory (John 15:26; 16:13-14). He convicts people of their sinfulness and need for the Good News (John 16:8) and warns people against hardening their hearts (Heb 3:7-11, 15). He bestows gifts upon God’s people (1 Cor 12:4-11), and he energizes and equips them to share the Good News, serve the Lord, and work for the Kingdom of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 14:15-17, 26; 15:26; 16:7-15; Acts 1:8, 16; 2:4, 41-47; 4:31; 5:32; 6:1-7; 8:15, 17, 29; 9:15, 17, 31; 10:19-20; 11:12; 13:1-5; 14:3; 15:28; 16:6; 20:28; 1 Cor 2:13; 12:1-11; Eph 1:13-14; 2 Tim 3:16-17; Heb 2:4; 3:7-11, 15; 9:8; 10:15-17; 1 Pet 1:11-12; 2 Pet 1:20-21<\/p>","summary_ro":"The Holy Spirit’s Presence The book of Acts clearly highlights the presence and power of the Holy Spirit. Before the coming of the Spirit, Jesus spoke of the Spirit’s influence on his followers (1:8; see John 14:15-17, 26; 15:26; 16:7-15). The Spirit’s guidance was clear in the selection of Spirit-filled leaders to care for the needs of the Hellenistic widows (Acts 6:1-7) and in the appointing of Barnabas and Saul for missionary service (13:1-5). When the first church council met to consider ...","summary_en":"The Holy Spirit’s Presence The book of Acts clearly highlights the presence and power of the Holy Spirit. Before the coming of the Spirit, Jesus spoke of the Spirit’s influence on his followers (1:8; see John 14:15-17, 26; 15:26; 16:7-15). The Spirit’s guidance was clear in the selection of Spirit-filled leaders to care for the needs of the Hellenistic widows (Acts 6:1-7) and in the appointing of Barnabas and Saul for missionary service (13:1-5). When the first church council met to consider ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":94681,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Holy Spirit’s Work","title_en":"The Holy Spirit’s Work","content_ro":"<h3>The Holy Spirit’s Work<\/h3>\n<p>Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work.<\/p>\n<p>According to Paul, God gives his Holy Spirit to all who come into a saving relationship with Jesus Christ (1 Cor 6:19; Gal 3:2-5; Eph 1:13-14). The Spirit brings new life in Christ. He affirms believers’ salvation (1 Cor 6:11; 2 Thes 2:13) and their identity as children of God (Rom 8:9, 14-17).<\/p>\n<p>The Holy Spirit gives Christians power over sin (Rom 8:1-4), power to live a fruitful life (Gal 5:22-23), and power for ministry (1 Cor 12:1-31). Believers are to be continuously “filled with the Holy Spirit” (Eph 5:18), and though they experience the conflict between the flesh and the Spirit, they can please God by yielding to the Spirit’s guidance and power (Gal 5:16-18).<\/p>\n<p>The Holy Spirit enables Christians to understand God’s thoughts and ways (1 Cor 2:9-16). He gives spiritual gifts to believers to help the church grow (12:1-31). The Spirit leads and empowers worship as believers use the gifts that the Spirit has given them (14:26-33, 39-40).<\/p>\n<p>The Spirit guarantees that believers will receive all the blessings that God has promised (2 Cor 1:21-22; 5:1-5; Eph 1:13-14). The Spirit helps believers and prays for them in their human weakness (Rom 8:26-27). And the goal of the Spirit’s work is to make believers like Christ (Rom 8:28-29).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 14:15-17, 26; 15:26; 16:7-15; Acts 1:8; 2:4; 5:32; 6:1-7; 8:29, 39; 9:31; 13:1-5; 14:3; 15:28; 16:6; 20:28; Rom 8:1-4, 9, 14-17, 26-29; 1 Cor 2:9-16; 6:11, 19; 12:1-31; 14:1-33, 39-40; 2 Cor 1:22; 5:5; Gal 3:5; 5:16-18, 22-23; Eph 1:13-14; 5:18; 2 Thes 2:13; 2 Tim 3:16-17; Heb 2:4; 3:7-11, 15; 9:8; 10:15-17; 1 Pet 1:11-12; 2 Pet 1:20-21; 1 Jn 2:20, 27<\/p>","content_en":"<h3>The Holy Spirit’s Work<\/h3>\n<p>Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work.<\/p>\n<p>According to Paul, God gives his Holy Spirit to all who come into a saving relationship with Jesus Christ (1 Cor 6:19; Gal 3:2-5; Eph 1:13-14). The Spirit brings new life in Christ. He affirms believers’ salvation (1 Cor 6:11; 2 Thes 2:13) and their identity as children of God (Rom 8:9, 14-17).<\/p>\n<p>The Holy Spirit gives Christians power over sin (Rom 8:1-4), power to live a fruitful life (Gal 5:22-23), and power for ministry (1 Cor 12:1-31). Believers are to be continuously “filled with the Holy Spirit” (Eph 5:18), and though they experience the conflict between the flesh and the Spirit, they can please God by yielding to the Spirit’s guidance and power (Gal 5:16-18).<\/p>\n<p>The Holy Spirit enables Christians to understand God’s thoughts and ways (1 Cor 2:9-16). He gives spiritual gifts to believers to help the church grow (12:1-31). The Spirit leads and empowers worship as believers use the gifts that the Spirit has given them (14:26-33, 39-40).<\/p>\n<p>The Spirit guarantees that believers will receive all the blessings that God has promised (2 Cor 1:21-22; 5:1-5; Eph 1:13-14). The Spirit helps believers and prays for them in their human weakness (Rom 8:26-27). And the goal of the Spirit’s work is to make believers like Christ (Rom 8:28-29).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 14:15-17, 26; 15:26; 16:7-15; Acts 1:8; 2:4; 5:32; 6:1-7; 8:29, 39; 9:31; 13:1-5; 14:3; 15:28; 16:6; 20:28; Rom 8:1-4, 9, 14-17, 26-29; 1 Cor 2:9-16; 6:11, 19; 12:1-31; 14:1-33, 39-40; 2 Cor 1:22; 5:5; Gal 3:5; 5:16-18, 22-23; Eph 1:13-14; 5:18; 2 Thes 2:13; 2 Tim 3:16-17; Heb 2:4; 3:7-11, 15; 9:8; 10:15-17; 1 Pet 1:11-12; 2 Pet 1:20-21; 1 Jn 2:20, 27<\/p>","summary_ro":"The Holy Spirit’s Work Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work. According to Paul, God gives his Holy Spirit to all who come i...","summary_en":"The Holy Spirit’s Work Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work. According to Paul, God gives his Holy Spirit to all who come i...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119569,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Written Word","title_en":"The Written Word","content_ro":"<h3>The Written Word<\/h3>\n<p>When Jeremiah’s ministry was in crisis during his public trial on the Temple grounds (Jer 26), some friends saved his life, but King Jehoiakim had the prophet Uriah killed and tried to arrest Jeremiah. Would this signal the end of Jeremiah’s public ministry? Was public speaking the only way to get the Lord’s messages to the leaders and people of Judah?<\/p>\n<p>As it turns out, killing and silencing the messengers did not stop the Lord’s messages—the Lord’s word could be broadcast effectively in writing. The Lord told Jeremiah to write down all the messages he had ever delivered (Jer 36). Jeremiah had a helper, Baruch, who was skilled in writing and making as many copies as were needed. While Jeremiah and Baruch were in hiding, they purchased a scroll (a roll of papyrus) and prepared it so as to record the written messages. When the writing was finished, the scroll was read in the Temple courtyard and in the presence of King Jehoiakim. The king cut up the scroll and burned it, but Jeremiah had the messages rewritten on a new scroll, adding new material. Throughout the remainder of Jeremiah’s ministry, he had his messages written on papyrus and sent to the leaders of various countries, as well as to the exiles in Babylon (see Jer 29).<\/p>\n<p>The earliest example of writing the word of God appears in Exodus, where Moses was commanded to write down the words of the covenant (Exod 24:4, but see also Exod 17:14). It is specifically stated that Moses wrote the book of Deuteronomy (Deut 31:9, 24). The existence of the written book of the Law probably stimulated a tradition of writing down certain elements of what God was revealing (Josh 24:26; 1 Sam 10:25; 1 Chr 29:29; 2 Chr 9:29; Isa 8:16-17; 30:8). Many of Israel’s historical writings are said to have been kept by prophets (see 2 Chr 12:15; 13:22).<\/p>\n<p>These written documents, especially those written on leather scrolls, were kept in communities for a long time, and many copies were made from one document. These copies were so valuable that they were carefully preserved for centuries. The copies were also translated into any number of languages. The book of Jeremiah and the writings of other prophets, wise men, and teachers have been preserved, collected, and handed down to us as the Old and New Testaments, giving us a written record of God’s messages to his people (see 2 Tim 3:16-17; 2 Pet 1:20-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 17:14; 31:18; 34:27-28; Deut 31:9-13; Isa 30:8; Jer 30:2-3; Jer 36:1-32; 45:1; 51:60-64; Ezek 43:11; Dan 7:1; Luke 1:1-4; John 5:46-47; 20:30-31; 21:24-25; Acts 1:1-2; Rom 15:4; 1 Cor 10:11; 2 Tim 3:16-17; Phlm 1:21; Heb 13:22; 1 Pet 5:12; 2 Pet 1:20-21; 1 Jn 1:4; 2:12-24; 5:13; Rev 1:11; 10:4; 21:5; 22:18-19<\/p>","content_en":"<h3>The Written Word<\/h3>\n<p>When Jeremiah’s ministry was in crisis during his public trial on the Temple grounds (Jer 26), some friends saved his life, but King Jehoiakim had the prophet Uriah killed and tried to arrest Jeremiah. Would this signal the end of Jeremiah’s public ministry? Was public speaking the only way to get the Lord’s messages to the leaders and people of Judah?<\/p>\n<p>As it turns out, killing and silencing the messengers did not stop the Lord’s messages—the Lord’s word could be broadcast effectively in writing. The Lord told Jeremiah to write down all the messages he had ever delivered (Jer 36). Jeremiah had a helper, Baruch, who was skilled in writing and making as many copies as were needed. While Jeremiah and Baruch were in hiding, they purchased a scroll (a roll of papyrus) and prepared it so as to record the written messages. When the writing was finished, the scroll was read in the Temple courtyard and in the presence of King Jehoiakim. The king cut up the scroll and burned it, but Jeremiah had the messages rewritten on a new scroll, adding new material. Throughout the remainder of Jeremiah’s ministry, he had his messages written on papyrus and sent to the leaders of various countries, as well as to the exiles in Babylon (see Jer 29).<\/p>\n<p>The earliest example of writing the word of God appears in Exodus, where Moses was commanded to write down the words of the covenant (Exod 24:4, but see also Exod 17:14). It is specifically stated that Moses wrote the book of Deuteronomy (Deut 31:9, 24). The existence of the written book of the Law probably stimulated a tradition of writing down certain elements of what God was revealing (Josh 24:26; 1 Sam 10:25; 1 Chr 29:29; 2 Chr 9:29; Isa 8:16-17; 30:8). Many of Israel’s historical writings are said to have been kept by prophets (see 2 Chr 12:15; 13:22).<\/p>\n<p>These written documents, especially those written on leather scrolls, were kept in communities for a long time, and many copies were made from one document. These copies were so valuable that they were carefully preserved for centuries. The copies were also translated into any number of languages. The book of Jeremiah and the writings of other prophets, wise men, and teachers have been preserved, collected, and handed down to us as the Old and New Testaments, giving us a written record of God’s messages to his people (see 2 Tim 3:16-17; 2 Pet 1:20-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 17:14; 31:18; 34:27-28; Deut 31:9-13; Isa 30:8; Jer 30:2-3; Jer 36:1-32; 45:1; 51:60-64; Ezek 43:11; Dan 7:1; Luke 1:1-4; John 5:46-47; 20:30-31; 21:24-25; Acts 1:1-2; Rom 15:4; 1 Cor 10:11; 2 Tim 3:16-17; Phlm 1:21; Heb 13:22; 1 Pet 5:12; 2 Pet 1:20-21; 1 Jn 1:4; 2:12-24; 5:13; Rev 1:11; 10:4; 21:5; 22:18-19<\/p>","summary_ro":"The Written Word When Jeremiah’s ministry was in crisis during his public trial on the Temple grounds (Jer 26), some friends saved his life, but King Jehoiakim had the prophet Uriah killed and tried to arrest Jeremiah. Would this signal the end of Jeremiah’s public ministry? Was public speaking the only way to get the Lord’s messages to the leaders and people of Judah? As it turns out, killing and silencing the messengers did not stop the Lord’s messages—the Lord’s word could be broadcast eff...","summary_en":"The Written Word When Jeremiah’s ministry was in crisis during his public trial on the Temple grounds (Jer 26), some friends saved his life, but King Jehoiakim had the prophet Uriah killed and tried to arrest Jeremiah. Would this signal the end of Jeremiah’s public ministry? Was public speaking the only way to get the Lord’s messages to the leaders and people of Judah? As it turns out, killing and silencing the messengers did not stop the Lord’s messages—the Lord’s word could be broadcast eff...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":121431,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Holy Spirit’s Presence","title_en":"The Holy Spirit’s Presence","content_ro":"<h3>The Holy Spirit’s Presence<\/h3>\n<p>The book of Acts clearly highlights the presence and power of the Holy Spirit. Before the coming of the Spirit, Jesus spoke of the Spirit’s influence on his followers (1:8; see John 14:15-17, 26; 15:26; 16:7-15). The Spirit’s guidance was clear in the selection of Spirit-filled leaders to care for the needs of the Hellenistic widows (Acts 6:1-7) and in the appointing of Barnabas and Saul for missionary service (13:1-5). When the first church council met to consider the membership of Gentiles in the church, those present followed the Spirit’s direction (15:28). Christian workers such as Stephen and Philip were filled with the Spirit and preached by his power (6:1–8:40), and Paul’s ministry was charged with the Spirit’s energy from the beginning (9:17). In Acts, the growth, development, and expansion of the church took place entirely under the guidance and power of the Spirit (e.g., 2:4, 41-47; 4:31; 5:32; 8:15, 17, 29; 9:31). Because of the prominence of the Spirit’s work in Acts, the book has often been called “the Acts of the Holy Spirit.”<\/p>\n<p>The Holy Spirit works in many ways. He gives and restores life (Gen 2:7; Ps 104:24-30; Ezek 37:1-14; Joel 2:28-32; Rom 8:9-11). He calls and commissions workers for the service of Christ (Acts 13:2; 20:28) and guides God’s servants where and when he wants, to do as he desires (8:29; 9:15; 10:19-20; 11:12; 16:6; 1 Cor 2:13; 1 Pet 1:12). He inspired the writing of Scripture (2 Tim 3:16-17; 2 Pet 1:20-21), instructing the church in Christ’s message (John 14:26; 1 Cor 12:3). He bears witness to the power of the Good News in signs and wonders (Acts 14:3; Heb 2:4), and teaches the truths of Scripture to God’s people (Acts 1:16; Heb 9:8; 10:15-17; 1 Pet 1:11-12). He bears witness to Jesus and brings him glory (John 15:26; 16:13-14). He convicts people of their sinfulness and need for the Good News (John 16:8) and warns people against hardening their hearts (Heb 3:7-11, 15). He bestows gifts upon God’s people (1 Cor 12:4-11), and he energizes and equips them to share the Good News, serve the Lord, and work for the Kingdom of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 14:15-17, 26; 15:26; 16:7-15; Acts 1:8, 16; 2:4, 41-47; 4:31; 5:32; 6:1-7; 8:15, 17, 29; 9:15, 17, 31; 10:19-20; 11:12; 13:1-5; 14:3; 15:28; 16:6; 20:28; 1 Cor 2:13; 12:1-11; Eph 1:13-14; 2 Tim 3:16-17; Heb 2:4; 3:7-11, 15; 9:8; 10:15-17; 1 Pet 1:11-12; 2 Pet 1:20-21<\/p>","content_en":"<h3>The Holy Spirit’s Presence<\/h3>\n<p>The book of Acts clearly highlights the presence and power of the Holy Spirit. Before the coming of the Spirit, Jesus spoke of the Spirit’s influence on his followers (1:8; see John 14:15-17, 26; 15:26; 16:7-15). The Spirit’s guidance was clear in the selection of Spirit-filled leaders to care for the needs of the Hellenistic widows (Acts 6:1-7) and in the appointing of Barnabas and Saul for missionary service (13:1-5). When the first church council met to consider the membership of Gentiles in the church, those present followed the Spirit’s direction (15:28). Christian workers such as Stephen and Philip were filled with the Spirit and preached by his power (6:1–8:40), and Paul’s ministry was charged with the Spirit’s energy from the beginning (9:17). In Acts, the growth, development, and expansion of the church took place entirely under the guidance and power of the Spirit (e.g., 2:4, 41-47; 4:31; 5:32; 8:15, 17, 29; 9:31). Because of the prominence of the Spirit’s work in Acts, the book has often been called “the Acts of the Holy Spirit.”<\/p>\n<p>The Holy Spirit works in many ways. He gives and restores life (Gen 2:7; Ps 104:24-30; Ezek 37:1-14; Joel 2:28-32; Rom 8:9-11). He calls and commissions workers for the service of Christ (Acts 13:2; 20:28) and guides God’s servants where and when he wants, to do as he desires (8:29; 9:15; 10:19-20; 11:12; 16:6; 1 Cor 2:13; 1 Pet 1:12). He inspired the writing of Scripture (2 Tim 3:16-17; 2 Pet 1:20-21), instructing the church in Christ’s message (John 14:26; 1 Cor 12:3). He bears witness to the power of the Good News in signs and wonders (Acts 14:3; Heb 2:4), and teaches the truths of Scripture to God’s people (Acts 1:16; Heb 9:8; 10:15-17; 1 Pet 1:11-12). He bears witness to Jesus and brings him glory (John 15:26; 16:13-14). He convicts people of their sinfulness and need for the Good News (John 16:8) and warns people against hardening their hearts (Heb 3:7-11, 15). He bestows gifts upon God’s people (1 Cor 12:4-11), and he energizes and equips them to share the Good News, serve the Lord, and work for the Kingdom of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 14:15-17, 26; 15:26; 16:7-15; Acts 1:8, 16; 2:4, 41-47; 4:31; 5:32; 6:1-7; 8:15, 17, 29; 9:15, 17, 31; 10:19-20; 11:12; 13:1-5; 14:3; 15:28; 16:6; 20:28; 1 Cor 2:13; 12:1-11; Eph 1:13-14; 2 Tim 3:16-17; Heb 2:4; 3:7-11, 15; 9:8; 10:15-17; 1 Pet 1:11-12; 2 Pet 1:20-21<\/p>","summary_ro":"The Holy Spirit’s Presence The book of Acts clearly highlights the presence and power of the Holy Spirit. Before the coming of the Spirit, Jesus spoke of the Spirit’s influence on his followers (1:8; see John 14:15-17, 26; 15:26; 16:7-15). The Spirit’s guidance was clear in the selection of Spirit-filled leaders to care for the needs of the Hellenistic widows (Acts 6:1-7) and in the appointing of Barnabas and Saul for missionary service (13:1-5). When the first church council met to consider ...","summary_en":"The Holy Spirit’s Presence The book of Acts clearly highlights the presence and power of the Holy Spirit. Before the coming of the Spirit, Jesus spoke of the Spirit’s influence on his followers (1:8; see John 14:15-17, 26; 15:26; 16:7-15). The Spirit’s guidance was clear in the selection of Spirit-filled leaders to care for the needs of the Hellenistic widows (Acts 6:1-7) and in the appointing of Barnabas and Saul for missionary service (13:1-5). When the first church council met to consider ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122307,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Holy Spirit’s Work","title_en":"The Holy Spirit’s Work","content_ro":"<h3>The Holy Spirit’s Work<\/h3>\n<p>Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work.<\/p>\n<p>According to Paul, God gives his Holy Spirit to all who come into a saving relationship with Jesus Christ (1 Cor 6:19; Gal 3:2-5; Eph 1:13-14). The Spirit brings new life in Christ. He affirms believers’ salvation (1 Cor 6:11; 2 Thes 2:13) and their identity as children of God (Rom 8:9, 14-17).<\/p>\n<p>The Holy Spirit gives Christians power over sin (Rom 8:1-4), power to live a fruitful life (Gal 5:22-23), and power for ministry (1 Cor 12:1-31). Believers are to be continuously “filled with the Holy Spirit” (Eph 5:18), and though they experience the conflict between the flesh and the Spirit, they can please God by yielding to the Spirit’s guidance and power (Gal 5:16-18).<\/p>\n<p>The Holy Spirit enables Christians to understand God’s thoughts and ways (1 Cor 2:9-16). He gives spiritual gifts to believers to help the church grow (12:1-31). The Spirit leads and empowers worship as believers use the gifts that the Spirit has given them (14:26-33, 39-40).<\/p>\n<p>The Spirit guarantees that believers will receive all the blessings that God has promised (2 Cor 1:21-22; 5:1-5; Eph 1:13-14). The Spirit helps believers and prays for them in their human weakness (Rom 8:26-27). And the goal of the Spirit’s work is to make believers like Christ (Rom 8:28-29).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 14:15-17, 26; 15:26; 16:7-15; Acts 1:8; 2:4; 5:32; 6:1-7; 8:29, 39; 9:31; 13:1-5; 14:3; 15:28; 16:6; 20:28; Rom 8:1-4, 9, 14-17, 26-29; 1 Cor 2:9-16; 6:11, 19; 12:1-31; 14:1-33, 39-40; 2 Cor 1:22; 5:5; Gal 3:5; 5:16-18, 22-23; Eph 1:13-14; 5:18; 2 Thes 2:13; 2 Tim 3:16-17; Heb 2:4; 3:7-11, 15; 9:8; 10:15-17; 1 Pet 1:11-12; 2 Pet 1:20-21; 1 Jn 2:20, 27<\/p>","content_en":"<h3>The Holy Spirit’s Work<\/h3>\n<p>Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work.<\/p>\n<p>According to Paul, God gives his Holy Spirit to all who come into a saving relationship with Jesus Christ (1 Cor 6:19; Gal 3:2-5; Eph 1:13-14). The Spirit brings new life in Christ. He affirms believers’ salvation (1 Cor 6:11; 2 Thes 2:13) and their identity as children of God (Rom 8:9, 14-17).<\/p>\n<p>The Holy Spirit gives Christians power over sin (Rom 8:1-4), power to live a fruitful life (Gal 5:22-23), and power for ministry (1 Cor 12:1-31). Believers are to be continuously “filled with the Holy Spirit” (Eph 5:18), and though they experience the conflict between the flesh and the Spirit, they can please God by yielding to the Spirit’s guidance and power (Gal 5:16-18).<\/p>\n<p>The Holy Spirit enables Christians to understand God’s thoughts and ways (1 Cor 2:9-16). He gives spiritual gifts to believers to help the church grow (12:1-31). The Spirit leads and empowers worship as believers use the gifts that the Spirit has given them (14:26-33, 39-40).<\/p>\n<p>The Spirit guarantees that believers will receive all the blessings that God has promised (2 Cor 1:21-22; 5:1-5; Eph 1:13-14). The Spirit helps believers and prays for them in their human weakness (Rom 8:26-27). And the goal of the Spirit’s work is to make believers like Christ (Rom 8:28-29).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 14:15-17, 26; 15:26; 16:7-15; Acts 1:8; 2:4; 5:32; 6:1-7; 8:29, 39; 9:31; 13:1-5; 14:3; 15:28; 16:6; 20:28; Rom 8:1-4, 9, 14-17, 26-29; 1 Cor 2:9-16; 6:11, 19; 12:1-31; 14:1-33, 39-40; 2 Cor 1:22; 5:5; Gal 3:5; 5:16-18, 22-23; Eph 1:13-14; 5:18; 2 Thes 2:13; 2 Tim 3:16-17; Heb 2:4; 3:7-11, 15; 9:8; 10:15-17; 1 Pet 1:11-12; 2 Pet 1:20-21; 1 Jn 2:20, 27<\/p>","summary_ro":"The Holy Spirit’s Work Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work. According to Paul, God gives his Holy Spirit to all who come i...","summary_en":"The Holy Spirit’s Work Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work. According to Paul, God gives his Holy Spirit to all who come i...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":147195,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Written Word","title_en":"The Written Word","content_ro":"<h3>The Written Word<\/h3>\n<p>When Jeremiah’s ministry was in crisis during his public trial on the Temple grounds (Jer 26), some friends saved his life, but King Jehoiakim had the prophet Uriah killed and tried to arrest Jeremiah. Would this signal the end of Jeremiah’s public ministry? Was public speaking the only way to get the Lord’s messages to the leaders and people of Judah?<\/p>\n<p>As it turns out, killing and silencing the messengers did not stop the Lord’s messages—the Lord’s word could be broadcast effectively in writing. The Lord told Jeremiah to write down all the messages he had ever delivered (Jer 36). Jeremiah had a helper, Baruch, who was skilled in writing and making as many copies as were needed. While Jeremiah and Baruch were in hiding, they purchased a scroll (a roll of papyrus) and prepared it so as to record the written messages. When the writing was finished, the scroll was read in the Temple courtyard and in the presence of King Jehoiakim. The king cut up the scroll and burned it, but Jeremiah had the messages rewritten on a new scroll, adding new material. Throughout the remainder of Jeremiah’s ministry, he had his messages written on papyrus and sent to the leaders of various countries, as well as to the exiles in Babylon (see Jer 29).<\/p>\n<p>The earliest example of writing the word of God appears in Exodus, where Moses was commanded to write down the words of the covenant (Exod 24:4, but see also Exod 17:14). It is specifically stated that Moses wrote the book of Deuteronomy (Deut 31:9, 24). The existence of the written book of the Law probably stimulated a tradition of writing down certain elements of what God was revealing (Josh 24:26; 1 Sam 10:25; 1 Chr 29:29; 2 Chr 9:29; Isa 8:16-17; 30:8). Many of Israel’s historical writings are said to have been kept by prophets (see 2 Chr 12:15; 13:22).<\/p>\n<p>These written documents, especially those written on leather scrolls, were kept in communities for a long time, and many copies were made from one document. These copies were so valuable that they were carefully preserved for centuries. The copies were also translated into any number of languages. The book of Jeremiah and the writings of other prophets, wise men, and teachers have been preserved, collected, and handed down to us as the Old and New Testaments, giving us a written record of God’s messages to his people (see 2 Tim 3:16-17; 2 Pet 1:20-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 17:14; 31:18; 34:27-28; Deut 31:9-13; Isa 30:8; Jer 30:2-3; Jer 36:1-32; 45:1; 51:60-64; Ezek 43:11; Dan 7:1; Luke 1:1-4; John 5:46-47; 20:30-31; 21:24-25; Acts 1:1-2; Rom 15:4; 1 Cor 10:11; 2 Tim 3:16-17; Phlm 1:21; Heb 13:22; 1 Pet 5:12; 2 Pet 1:20-21; 1 Jn 1:4; 2:12-24; 5:13; Rev 1:11; 10:4; 21:5; 22:18-19<\/p>","content_en":"<h3>The Written Word<\/h3>\n<p>When Jeremiah’s ministry was in crisis during his public trial on the Temple grounds (Jer 26), some friends saved his life, but King Jehoiakim had the prophet Uriah killed and tried to arrest Jeremiah. Would this signal the end of Jeremiah’s public ministry? Was public speaking the only way to get the Lord’s messages to the leaders and people of Judah?<\/p>\n<p>As it turns out, killing and silencing the messengers did not stop the Lord’s messages—the Lord’s word could be broadcast effectively in writing. The Lord told Jeremiah to write down all the messages he had ever delivered (Jer 36). Jeremiah had a helper, Baruch, who was skilled in writing and making as many copies as were needed. While Jeremiah and Baruch were in hiding, they purchased a scroll (a roll of papyrus) and prepared it so as to record the written messages. When the writing was finished, the scroll was read in the Temple courtyard and in the presence of King Jehoiakim. The king cut up the scroll and burned it, but Jeremiah had the messages rewritten on a new scroll, adding new material. Throughout the remainder of Jeremiah’s ministry, he had his messages written on papyrus and sent to the leaders of various countries, as well as to the exiles in Babylon (see Jer 29).<\/p>\n<p>The earliest example of writing the word of God appears in Exodus, where Moses was commanded to write down the words of the covenant (Exod 24:4, but see also Exod 17:14). It is specifically stated that Moses wrote the book of Deuteronomy (Deut 31:9, 24). The existence of the written book of the Law probably stimulated a tradition of writing down certain elements of what God was revealing (Josh 24:26; 1 Sam 10:25; 1 Chr 29:29; 2 Chr 9:29; Isa 8:16-17; 30:8). Many of Israel’s historical writings are said to have been kept by prophets (see 2 Chr 12:15; 13:22).<\/p>\n<p>These written documents, especially those written on leather scrolls, were kept in communities for a long time, and many copies were made from one document. These copies were so valuable that they were carefully preserved for centuries. The copies were also translated into any number of languages. The book of Jeremiah and the writings of other prophets, wise men, and teachers have been preserved, collected, and handed down to us as the Old and New Testaments, giving us a written record of God’s messages to his people (see 2 Tim 3:16-17; 2 Pet 1:20-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 17:14; 31:18; 34:27-28; Deut 31:9-13; Isa 30:8; Jer 30:2-3; Jer 36:1-32; 45:1; 51:60-64; Ezek 43:11; Dan 7:1; Luke 1:1-4; John 5:46-47; 20:30-31; 21:24-25; Acts 1:1-2; Rom 15:4; 1 Cor 10:11; 2 Tim 3:16-17; Phlm 1:21; Heb 13:22; 1 Pet 5:12; 2 Pet 1:20-21; 1 Jn 1:4; 2:12-24; 5:13; Rev 1:11; 10:4; 21:5; 22:18-19<\/p>","summary_ro":"The Written Word When Jeremiah’s ministry was in crisis during his public trial on the Temple grounds (Jer 26), some friends saved his life, but King Jehoiakim had the prophet Uriah killed and tried to arrest Jeremiah. Would this signal the end of Jeremiah’s public ministry? Was public speaking the only way to get the Lord’s messages to the leaders and people of Judah? As it turns out, killing and silencing the messengers did not stop the Lord’s messages—the Lord’s word could be broadcast eff...","summary_en":"The Written Word When Jeremiah’s ministry was in crisis during his public trial on the Temple grounds (Jer 26), some friends saved his life, but King Jehoiakim had the prophet Uriah killed and tried to arrest Jeremiah. Would this signal the end of Jeremiah’s public ministry? Was public speaking the only way to get the Lord’s messages to the leaders and people of Judah? As it turns out, killing and silencing the messengers did not stop the Lord’s messages—the Lord’s word could be broadcast eff...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":149057,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Holy Spirit’s Presence","title_en":"The Holy Spirit’s Presence","content_ro":"<h3>The Holy Spirit’s Presence<\/h3>\n<p>The book of Acts clearly highlights the presence and power of the Holy Spirit. Before the coming of the Spirit, Jesus spoke of the Spirit’s influence on his followers (1:8; see John 14:15-17, 26; 15:26; 16:7-15). The Spirit’s guidance was clear in the selection of Spirit-filled leaders to care for the needs of the Hellenistic widows (Acts 6:1-7) and in the appointing of Barnabas and Saul for missionary service (13:1-5). When the first church council met to consider the membership of Gentiles in the church, those present followed the Spirit’s direction (15:28). Christian workers such as Stephen and Philip were filled with the Spirit and preached by his power (6:1–8:40), and Paul’s ministry was charged with the Spirit’s energy from the beginning (9:17). In Acts, the growth, development, and expansion of the church took place entirely under the guidance and power of the Spirit (e.g., 2:4, 41-47; 4:31; 5:32; 8:15, 17, 29; 9:31). Because of the prominence of the Spirit’s work in Acts, the book has often been called “the Acts of the Holy Spirit.”<\/p>\n<p>The Holy Spirit works in many ways. He gives and restores life (Gen 2:7; Ps 104:24-30; Ezek 37:1-14; Joel 2:28-32; Rom 8:9-11). He calls and commissions workers for the service of Christ (Acts 13:2; 20:28) and guides God’s servants where and when he wants, to do as he desires (8:29; 9:15; 10:19-20; 11:12; 16:6; 1 Cor 2:13; 1 Pet 1:12). He inspired the writing of Scripture (2 Tim 3:16-17; 2 Pet 1:20-21), instructing the church in Christ’s message (John 14:26; 1 Cor 12:3). He bears witness to the power of the Good News in signs and wonders (Acts 14:3; Heb 2:4), and teaches the truths of Scripture to God’s people (Acts 1:16; Heb 9:8; 10:15-17; 1 Pet 1:11-12). He bears witness to Jesus and brings him glory (John 15:26; 16:13-14). He convicts people of their sinfulness and need for the Good News (John 16:8) and warns people against hardening their hearts (Heb 3:7-11, 15). He bestows gifts upon God’s people (1 Cor 12:4-11), and he energizes and equips them to share the Good News, serve the Lord, and work for the Kingdom of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 14:15-17, 26; 15:26; 16:7-15; Acts 1:8, 16; 2:4, 41-47; 4:31; 5:32; 6:1-7; 8:15, 17, 29; 9:15, 17, 31; 10:19-20; 11:12; 13:1-5; 14:3; 15:28; 16:6; 20:28; 1 Cor 2:13; 12:1-11; Eph 1:13-14; 2 Tim 3:16-17; Heb 2:4; 3:7-11, 15; 9:8; 10:15-17; 1 Pet 1:11-12; 2 Pet 1:20-21<\/p>","content_en":"<h3>The Holy Spirit’s Presence<\/h3>\n<p>The book of Acts clearly highlights the presence and power of the Holy Spirit. Before the coming of the Spirit, Jesus spoke of the Spirit’s influence on his followers (1:8; see John 14:15-17, 26; 15:26; 16:7-15). The Spirit’s guidance was clear in the selection of Spirit-filled leaders to care for the needs of the Hellenistic widows (Acts 6:1-7) and in the appointing of Barnabas and Saul for missionary service (13:1-5). When the first church council met to consider the membership of Gentiles in the church, those present followed the Spirit’s direction (15:28). Christian workers such as Stephen and Philip were filled with the Spirit and preached by his power (6:1–8:40), and Paul’s ministry was charged with the Spirit’s energy from the beginning (9:17). In Acts, the growth, development, and expansion of the church took place entirely under the guidance and power of the Spirit (e.g., 2:4, 41-47; 4:31; 5:32; 8:15, 17, 29; 9:31). Because of the prominence of the Spirit’s work in Acts, the book has often been called “the Acts of the Holy Spirit.”<\/p>\n<p>The Holy Spirit works in many ways. He gives and restores life (Gen 2:7; Ps 104:24-30; Ezek 37:1-14; Joel 2:28-32; Rom 8:9-11). He calls and commissions workers for the service of Christ (Acts 13:2; 20:28) and guides God’s servants where and when he wants, to do as he desires (8:29; 9:15; 10:19-20; 11:12; 16:6; 1 Cor 2:13; 1 Pet 1:12). He inspired the writing of Scripture (2 Tim 3:16-17; 2 Pet 1:20-21), instructing the church in Christ’s message (John 14:26; 1 Cor 12:3). He bears witness to the power of the Good News in signs and wonders (Acts 14:3; Heb 2:4), and teaches the truths of Scripture to God’s people (Acts 1:16; Heb 9:8; 10:15-17; 1 Pet 1:11-12). He bears witness to Jesus and brings him glory (John 15:26; 16:13-14). He convicts people of their sinfulness and need for the Good News (John 16:8) and warns people against hardening their hearts (Heb 3:7-11, 15). He bestows gifts upon God’s people (1 Cor 12:4-11), and he energizes and equips them to share the Good News, serve the Lord, and work for the Kingdom of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 14:15-17, 26; 15:26; 16:7-15; Acts 1:8, 16; 2:4, 41-47; 4:31; 5:32; 6:1-7; 8:15, 17, 29; 9:15, 17, 31; 10:19-20; 11:12; 13:1-5; 14:3; 15:28; 16:6; 20:28; 1 Cor 2:13; 12:1-11; Eph 1:13-14; 2 Tim 3:16-17; Heb 2:4; 3:7-11, 15; 9:8; 10:15-17; 1 Pet 1:11-12; 2 Pet 1:20-21<\/p>","summary_ro":"The Holy Spirit’s Presence The book of Acts clearly highlights the presence and power of the Holy Spirit. Before the coming of the Spirit, Jesus spoke of the Spirit’s influence on his followers (1:8; see John 14:15-17, 26; 15:26; 16:7-15). The Spirit’s guidance was clear in the selection of Spirit-filled leaders to care for the needs of the Hellenistic widows (Acts 6:1-7) and in the appointing of Barnabas and Saul for missionary service (13:1-5). When the first church council met to consider ...","summary_en":"The Holy Spirit’s Presence The book of Acts clearly highlights the presence and power of the Holy Spirit. Before the coming of the Spirit, Jesus spoke of the Spirit’s influence on his followers (1:8; see John 14:15-17, 26; 15:26; 16:7-15). The Spirit’s guidance was clear in the selection of Spirit-filled leaders to care for the needs of the Hellenistic widows (Acts 6:1-7) and in the appointing of Barnabas and Saul for missionary service (13:1-5). When the first church council met to consider ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":149933,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Holy Spirit’s Work","title_en":"The Holy Spirit’s Work","content_ro":"<h3>The Holy Spirit’s Work<\/h3>\n<p>Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work.<\/p>\n<p>According to Paul, God gives his Holy Spirit to all who come into a saving relationship with Jesus Christ (1 Cor 6:19; Gal 3:2-5; Eph 1:13-14). The Spirit brings new life in Christ. He affirms believers’ salvation (1 Cor 6:11; 2 Thes 2:13) and their identity as children of God (Rom 8:9, 14-17).<\/p>\n<p>The Holy Spirit gives Christians power over sin (Rom 8:1-4), power to live a fruitful life (Gal 5:22-23), and power for ministry (1 Cor 12:1-31). Believers are to be continuously “filled with the Holy Spirit” (Eph 5:18), and though they experience the conflict between the flesh and the Spirit, they can please God by yielding to the Spirit’s guidance and power (Gal 5:16-18).<\/p>\n<p>The Holy Spirit enables Christians to understand God’s thoughts and ways (1 Cor 2:9-16). He gives spiritual gifts to believers to help the church grow (12:1-31). The Spirit leads and empowers worship as believers use the gifts that the Spirit has given them (14:26-33, 39-40).<\/p>\n<p>The Spirit guarantees that believers will receive all the blessings that God has promised (2 Cor 1:21-22; 5:1-5; Eph 1:13-14). The Spirit helps believers and prays for them in their human weakness (Rom 8:26-27). And the goal of the Spirit’s work is to make believers like Christ (Rom 8:28-29).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 14:15-17, 26; 15:26; 16:7-15; Acts 1:8; 2:4; 5:32; 6:1-7; 8:29, 39; 9:31; 13:1-5; 14:3; 15:28; 16:6; 20:28; Rom 8:1-4, 9, 14-17, 26-29; 1 Cor 2:9-16; 6:11, 19; 12:1-31; 14:1-33, 39-40; 2 Cor 1:22; 5:5; Gal 3:5; 5:16-18, 22-23; Eph 1:13-14; 5:18; 2 Thes 2:13; 2 Tim 3:16-17; Heb 2:4; 3:7-11, 15; 9:8; 10:15-17; 1 Pet 1:11-12; 2 Pet 1:20-21; 1 Jn 2:20, 27<\/p>","content_en":"<h3>The Holy Spirit’s Work<\/h3>\n<p>Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work.<\/p>\n<p>According to Paul, God gives his Holy Spirit to all who come into a saving relationship with Jesus Christ (1 Cor 6:19; Gal 3:2-5; Eph 1:13-14). The Spirit brings new life in Christ. He affirms believers’ salvation (1 Cor 6:11; 2 Thes 2:13) and their identity as children of God (Rom 8:9, 14-17).<\/p>\n<p>The Holy Spirit gives Christians power over sin (Rom 8:1-4), power to live a fruitful life (Gal 5:22-23), and power for ministry (1 Cor 12:1-31). Believers are to be continuously “filled with the Holy Spirit” (Eph 5:18), and though they experience the conflict between the flesh and the Spirit, they can please God by yielding to the Spirit’s guidance and power (Gal 5:16-18).<\/p>\n<p>The Holy Spirit enables Christians to understand God’s thoughts and ways (1 Cor 2:9-16). He gives spiritual gifts to believers to help the church grow (12:1-31). The Spirit leads and empowers worship as believers use the gifts that the Spirit has given them (14:26-33, 39-40).<\/p>\n<p>The Spirit guarantees that believers will receive all the blessings that God has promised (2 Cor 1:21-22; 5:1-5; Eph 1:13-14). The Spirit helps believers and prays for them in their human weakness (Rom 8:26-27). And the goal of the Spirit’s work is to make believers like Christ (Rom 8:28-29).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 14:15-17, 26; 15:26; 16:7-15; Acts 1:8; 2:4; 5:32; 6:1-7; 8:29, 39; 9:31; 13:1-5; 14:3; 15:28; 16:6; 20:28; Rom 8:1-4, 9, 14-17, 26-29; 1 Cor 2:9-16; 6:11, 19; 12:1-31; 14:1-33, 39-40; 2 Cor 1:22; 5:5; Gal 3:5; 5:16-18, 22-23; Eph 1:13-14; 5:18; 2 Thes 2:13; 2 Tim 3:16-17; Heb 2:4; 3:7-11, 15; 9:8; 10:15-17; 1 Pet 1:11-12; 2 Pet 1:20-21; 1 Jn 2:20, 27<\/p>","summary_ro":"The Holy Spirit’s Work Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work. According to Paul, God gives his Holy Spirit to all who come i...","summary_en":"The Holy Spirit’s Work Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work. According to Paul, God gives his Holy Spirit to all who come i...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"21":[{"id":13503,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Genesis","title_en":"Book of Genesis","content_ro":"<h3>GENESIS, Book of<\/h3>\n<p>First book of the Bible.<\/p>\n<p>Preview<\/p>\n<p>• Name<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Purpose<\/p>\n<p>• Structure<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Name\">Name<\/p>\n<p>The name Genesis comes into English as a transliteration of the Greek word meaning “origin” or “beginning.” This name was given to the book in the Greek translation of the Hebrew Scriptures, known as the Septuagint. Genesis reflects both the content of the book and the Hebrew name for it, which is taken from its first word, <span class=\"hebrew\" lang=\"he\">bere’shith<\/span><em>,<\/em> “in the beginning.”<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The authorship of Genesis is closely related to the authorship of the entire Pentateuch (lit. “five-volumed,” the first five books of the Bible, which in Hebrew are called the Torah). It is clear that the Bible regards the human author of these books as Moses. On several occasions the Lord commanded Moses to write down various things: “in a book” (Ex 17:14) “write these words” (34:27). The Pentateuch reports that “Moses wrote all the words of the <span>Lord<\/span>” (24:4); he wrote the itinerary of the exodus wanderings (Nm 33:2); “Moses wrote this law” (Dt 31:9). (Here it is not certain that all five books are meant, but it must refer to at least the greater part of Deuteronomy.) In Exodus 24:7 it is said that Moses read the Book of the Covenant, which he must have just completed.<\/p>\n<p>The rest of the OT bears witness to the writing of the Pentateuch by Moses. David referred to “the law of Moses” (1 Kgs 2:3). In the time of Josiah, there was found in the temple the “Book of the Law of the <span>Lord<\/span> . . . given through Moses” (2 Chr 34:14, <span>nlt<\/span>). Day by day Ezra read from “the Book of the Law of God” (Neh 8:18, <span>nlt<\/span>).<\/p>\n<p>In the NT, Jesus refers to “the book of Moses” (Mk 12:26; Lk 20:37) and otherwise mentions the commands or statements of Moses (Mt 8:4; 19:8; Mk 7:10; cf. Lk 16:31; 24:44). The Jews also quoted from the Torah as coming from Moses, and Jesus did not contradict them.<\/p>\n<p>Of Genesis in particular, it may be said that Moses had the opportunity and ability to write the book. He could have written it during his years in Egypt or while exiled with the Kenites. As the recognized leader of the Israelites, he would have had access to, or perhaps even custody of, the records that Jacob brought from Canaan. He was “instructed in all the wisdom of the Egyptians” (Acts 7:22) and probably could have written in several languages and in several scripts (hieroglyphic, cuneiform, Old Hebrew). Although Moses was admirably fitted for the task of writing, one must remember that he was not putting together a human composition but was writing under the inspiration of God (2 Pt 1:21). We may with confidence conclude that Moses was the human author of Genesis.<\/p>\n<p>The liberal view of the authorship of Genesis is that the book is an editorial composite—a view first put forward by a French physician, Jean Astruc, who suggested that the different names for God indicated different documents or sources for the writing of the book. The German higher critics expanded the view of the use of documents in the writing of Genesis and developed it into the Graf-Wellhausen-Kuenen, or Documentary, Hypothesis, which may also be called the JEDP theory of the authorship of the book. This view holds that there were four basic documents: (1) J, which uses the name YHWH (Jehovah or Yahweh) for God, dates from about the ninth century <span>BC<\/span> and comes from Judah; (2) E uses the name Elohim, dates from the eighth century, and comes from the northern kingdom; (3) D is Deuteronomy and is supposed to come from the time of Josiah, about 621 <span>BC<\/span>; and (4) P is the priestly element, which deals with matters of the priesthood and ritual, dating to the fifth century <span>BC<\/span> or later. Some may date portions of Genesis as late as the Hellenistic period. According to this theory, the various documents were blended together by editors, so that there was a JE, JED, and so on.<\/p>\n<p>The science of archaeology discredited many of the extreme postulations of these critics, and the work of W. F. Albright and his followers did much to restore confidence in the historicity of Genesis. Within the last several decades, the patriarchal narratives and the account of Joseph have again come under strong attack, but these views are extreme, and much of the evidence adduced by Albright and earlier scholars like R. D. Wilson, W. H. Green, and others still has validity.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>The date of the book is also a matter of debate. Even among those who accept Mosaic authorship there is debate as to when Moses lived. Based on the biblical data, Moses should have lived in the 15th century <span>BC<\/span> (cf. Jgs 11:26; 1 Kgs 6:1), but many scholars incline toward a 13th-century date. As outlined above, the liberal view of the date of Genesis would be from the ninth to the fifth centuries <span>BC<\/span>, with the final editing coming around the fifth century or perhaps even later.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>Genesis sketches the origin of many things: the universe, the earth, plants, animals, and mankind. It gives the beginnings of human institutions, professions, and crafts. It describes the origin of sin and death, and illustrates the insidious working of Satan in human life. Above all, Genesis relates the beginning of the history of redemption with the announcement of a Redeemer who was to come (Gn 3:15). It names the early progenitors in the lineage of the Messiah and the beginning of the Hebrew people through whom the Bible and the Savior came. Genesis also gives a selective history of people and events as viewed from the perspective of the purposes of God.<\/p>\n<p class=\"h2\" id=\"Structure\">Structure<\/p>\n<p>The book is divided into 11 parts of uneven length, each set off by the expression “these are the generations [descendants, history] of” (2:4; 5:1; 6:9; 10:1; 11:10, 27; 25:12, 19; 36:1; 37:2). Only three times does the formula coincide with the first verse of a chapter. Usually called a heading or superscription, the expression serves as a kind of link between what precedes and what follows.<\/p>\n\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Creation (1:1–2:25)<\/h5>\n<p>These two chapters have been a scientific-theological battleground for many years, as researchers and students have tried to probe the origins of the universe and of life. Much of the evidence is not subject to scientific scrutiny, for science by definition requires that the evidence must be reproducible by experiment.<\/p>\n<p>The statement of Genesis 1:1 remains the grandest, most precise, and most accurate statement of origins: “In the beginning God created the heavens and the earth.” He did this <em>ex nihilo<\/em> (“out of nothing”) by his word (Heb 11:3); he spoke the word of command and it was done (Gn 1:3, 6, 9, 11, 14, 20; Ps 33:6, 9).<\/p>\n<p>The date of the beginning is unknown. Uniformitarian cosmogonists (students of the origins of the universe who believe that natural events have always followed a uniform pattern; cf. 2 Pt 3:3-7) have speculated that the beginning of the universe was billions of years ago. But some creationists posit a world thousands of years old.<\/p>\n<p>To accommodate geological ages and the existence of extinct animals, some interpreters have proposed a gap between Genesis 1:1 and 1:2, with Genesis 1:2–2:3 representing a second or new creation. But this is conjecture. So is the idea that each day represents a geological age.<\/p>\n<p>As the text stands, there is a correlation between the first three days and the second three days. Day one saw the creation of light; day four, the light bearers. Day two was the time of the creation of the firmament (better, “expanse”), which divided the waters; day five, birds and swarming water creatures. On day three, God made the dry land and plants; on day six he created the land animals and man. He made man in the image of God (Gn 1:26), “a little less than God” (Ps 8:5), and gave him dominion over the earth. He made everything “according to their kinds,” so that each kind is distinct and unique. The perfection of his work is affirmed in that “God saw that it was good” (Gn 1:4, 10, 12, 18, 21; “very good,” v 31). The seventh day was a time of cessation from the activity of creating and served as a type for mankind’s day of rest (2:1-3).<\/p>\n<p>Critical scholarship eyes 2:4-25 as a doublet in conflict with Genesis 1:1–2:3. To conservative scholars, the second chapter is the same account from a different perspective. Chapter 1 gives the Creation from the standpoint of sequence; chapter 2 shows it in view of the centrality of mankind in God’s creative work.<\/p>\n<p>Chapter 2 gives details of the creation of man of “dust from the ground” (v 7) and woman from a rib of the man (vv 21-22). She was created to be “a companion who will help him” (vv 18-20). They were created as mature adults, with the gift of speech and with great intelligence. Adam had imagination and vocabulary sufficient for naming all of the animal species (v 19).<\/p>\n<p>The location of the Garden of Eden is given (vv 10-14). Two of the four rivers, the Tigris and the Euphrates, can be identified with certainty. So man lived in this beautiful garden in the bliss of innocence.<\/p>\n<h5>The History of Humankind from Eden to Babel (3:1–11:26)<\/h5>\n<h6>The Fall<\/h6>\n<p>The loss of Eden and the break in fellowship with God is the saddest chapter in human history. The serpent, the devil, approached Eve with the same philosophy he always uses: doubt of God’s word (Gn 3:1), denial of death (v 4), and the suggestion of equality with God (v 5). He gained access to her will by deceiving her with the promise that the fruit would make her as wise as God is (Gn 3:5; cf. 1 Jn 2:16). Eve was deceived, but when she offered the fruit to Adam, he took it willingly, knowing what he was doing (Gn 3:6; cf. 1 Tm 2:14). Later, he tried to blame God for giving him the wife who gave him the fruit (Gn 3:12). Fellowship with God was broken (v 8), yet God came seeking Adam and found him.<\/p>\n<p>With sin came judgment, and the Lord pronounced righteous judgment on the serpent, the woman, and the man. The earth was also “subjected to frustration” and now groans as it awaits renewal (Rom 8:21-22). God gave hope to man and a promise of a Redeemer (Gn 3:15), who was to bruise the serpent’s head. Adam and Eve were forced out of the Garden, and it was made inaccessible to them.<\/p>\n<p>The impatience of humankind is shown in Eve’s expectation that her son Cain was the promised Deliverer. Instead, he developed a wrong-hearted attitude toward God and became so jealous of his younger brother that he murdered him. Apprehended by God and confronted with his crime, Cain showed only self-pity and went east from Eden, where he built a city (4:1-16). Chapter 4 closes with another contrast: the brazen Lamech, who called for vengeance, while others began to call upon the name of the Lord.<\/p>\n<h6>The Generations of Adam<\/h6>\n<p>This genealogical table (5:1-32) brings humankind to the time of Noah and the Flood. The longevity of the antediluvian patriarchs seems very striking to us, but one must remember that the earth had not yet been subjected to pollution and that the effects of sin on the human race were still nominal. The refrain “and he died” reminds us of man’s mortality. For Enoch, however, there was something better: “He enjoyed a close relationship with God throughout his life. Then, suddenly, he disappeared because God took him” (5:24, <span>nlt<\/span>).<\/p>\n<h6>The Flood<\/h6>\n<p>With increased population came an eruption of sin (6:1-5). As men multiplied, so did their corruption. The universal condemnation of verse 5 shows a world ripe for judgment. Noah, however, “found favor with the <span>Lord<\/span>,” for he was a righteous and blameless man who walked with God (6:8-9).<\/p>\n<p>The Lord planned to annihilate the human race, but he determined to save Noah and his family. Intending to flood the earth, God instructed Noah to build an ark. Noah was directed to take animals aboard the ark, two by two, male and female, for the preservation of each species. When all was in readiness, the Flood came: “the underground waters burst forth on the earth, and the rain fell in mighty torrents from the sky” (7:11, <span>nlt<\/span>). It rained for 40 days and 40 nights. The highest mountains were covered, and life outside the ark perished. “But God remembered Noah” and sent a wind to evaporate the waters (8:1). Eventually the ark came to rest on the mountains of Ararat (v 4). Noah made a sacrifice to the Lord, and the Lord determined that he would never again bring such destruction upon the earth.<\/p>\n<p>The Flood is another of God’s acts that has been much debated. Many have argued for a local flood, which affected only part of Mesopotamia. Archaeologists have pointed to various flood strata in the excavation of Mesopotamian city-mounds as evidence for the account of the flood and have cited the various flood stories from that area as the source of the Genesis record. The epic of Gilgamesh gives an interesting tale of this hero, who went on a mission to visit Utnapishtim, the cuneiform Noah, in quest of eternal life. The flood story told by Utnapishtim has many parallels to Genesis, but there are greater contrasts, which demonstrate that the Bible preserves the true account.<\/p>\n<p>Both the Genesis account and the references to it in the NT (cf. 2 Pt 3:6) favor the view that the deluge was not a minor episode in the Tigris-Euphrates area but was an unprecedented worldwide catastrophe. Christian geologists affirm that the Flood had far-reaching effects on the earth itself. Flood stories are almost universally known, lending support to the conclusion that the Flood covered the whole earth. Following the Flood, God blessed Noah and his sons, Ham, Shem, and Japheth. God made a covenant with Noah, promising that he would never again send a worldwide flood. As a sign of this, he established the rainbow.<\/p>\n<p>Noah was the first tiller of the soil, and he planted a vineyard (9:20). Noah became drunk from wine he made and lay uncovered in his tent. Ham saw him and reported this to his brothers, who discreetly covered him. Ham and his son Canaan were cursed; Shem and Japheth were blessed.<\/p>\n<h6>The History of the Nations<\/h6>\n<p>“This is the history of the families of Shem, Ham, and Japheth, the three sons of Noah. Many children were born to them after the Flood” (10:1, <span>nlt<\/span>). This chapter lists the descendants of Noah’s three sons, in the order of Japheth (vv 2-5), Ham (vv 6-20), and Shem (vv 21-31). Many of the names of their descendants are preserved in tribes and nations of the world.<\/p>\n<h6>The Tower of Babel<\/h6>\n<p>The building of the Tower of Babel (“Gate of God”) illustrates man’s perversity and his tendency to want independence from God. The desire of man to displace God follows the fateful example of Lucifer and is a basic tenet of many cults. God thwarted the designs of the builders of Babel by confusing their languages, so that the project came to a halt (11:1-9). The site of this tower is not known with certainty. Some associate it with Birs Nimrud, not far from the ruins of the city of Babylon. Genesis 11:10-25 picks up the line of Shem and carries it down to Terah, the father of Abram.<\/p>\n<h5>The History of Abraham (11:27–25:10) and Isaac (21:1–28:5)<\/h5>\n<p>Abram came from Ur of the Chaldees, a prosperous city. The city had an imposing ziggurat (temple-tower), with many temples, storehouses, and residences. Abram and Sarai, his half sister and wife, went with his father to Haran in Syria, which like Ur was a center of the worship of the moon god, Sin (or Annar).<\/p>\n<h6>Abram’s Call<\/h6>\n<p>The call of God came to Abram directing him to leave his relatives and move to a land that the Lord would show him (12:1; cf. Acts 7:2-3). Abram obeyed. At the age of 75, he, Sarai, and his nephew Lot left Haran and went to Shechem, where the Lord appeared to him and promised that land to his descendants.<\/p>\n<p>Famine drove Abram down to Egypt (Gn 12:10-20). Because of Sarai’s beauty, he feared that someone might kill him to get her, so he passed her off as his sister. She was taken into the pharaoh’s harem. When the Lord plagued Pharaoh because of this, Abram’s lie was discovered and Sarai was returned to him.<\/p>\n<h6>Abram and Lot<\/h6>\n<p>Abram and Lot returned to Canaan, where strife broke out between Abram’s herdsmen and those of Lot. Abram suggested that they should separate, and he gave Lot the choice of territory. Lot chose the well-watered Jordan Valley and the cities of the plain, Sodom and Gomorrah (ch 13).<\/p>\n<h6>The Invasion of the Four Kings from the East<\/h6>\n<p>The four kings who invaded along the King’s Highway in Transjordan cannot be identified with certainty. Those kings were successful in their attack against the five cities of the plain, and they moved off with much booty and many captives, including Lot. Abram took 318 retainers, born in his household, and set off after them. By surprise attack, Abram recovered both Lot and the loot. On his return he was met by Melchizedek, king of Jerusalem, to whom Abram paid tithes (ch 14).<\/p>\n<h6>The Covenant<\/h6>\n<p>The Lord promised Abram a son as heir, and in an impressive nighttime ceremony, God made a covenant with Abram and promised him the land from the River of Egypt (Wadi el Arish) to the Euphrates (ch 15). Because of her own barrenness, Sarai gave her Egyptian maid, Hagar, to Abram. Hagar gave birth to Ishmael, the progenitor of the Arab peoples. When trouble arose between the women, Sarai sent Hagar away, which was her right according to Near Eastern customs (as illustrated by the Nuzi tablets). God showed mercy to Hagar and promised that she would have a great posterity (ch 16).<\/p>\n<p>God repeated his promise to Abram concerning his descendants and changed the names of Abram (“exalted father”) and Sarai to Abraham (“father of many”) and Sarah (“princess”). A covenant sign of circumcision was given to Abraham (ch 17). This operation had already been practiced among the Egyptians for several centuries.<\/p>\n<h6>The Destruction of the Cities of the Plain<\/h6>\n<p>The Lord and two angels appeared to Abraham and announced the birth of the promised heir within a year, as well as proclaimed the impending destruction of Sodom and Gomorrah, concerning which Abraham bargained with God (18:22-33). Lot and his immediate family were rescued from Sodom, and the cities were destroyed by God with brimstone and fire (19:24-25). Lot’s two daughters, wishing to preserve their family line, got their father drunk and had sexual relations with him. Moab and Ammon, enemies of Israel in later times, were the result.<\/p>\n<p>In Genesis 20:1-18, Abraham again represented Sarah as his sister and got into trouble with Abimelech, king of Gerar.<\/p>\n<h6>Isaac<\/h6>\n<p>When Isaac was born (21:1-3), trouble again broke out between Sarah and Hagar. Hagar was driven out a second time, and once more was befriended by the Lord.<\/p>\n<p>A disagreement arose between Abraham and Abimelech concerning a well, but they made a covenant of peace at Beersheba (21:25-34).<\/p>\n<p>God tested Abraham’s faith by asking him to sacrifice Isaac on Mt Moriah, which probably is the same site David later bought from Araunah the Jebusite (2 Sm 24:16-25), the place where the temple was to stand. As Abraham was about to use the knife, God called to him and showed him a ram caught in a thicket. Isaac was freed and the animal was sacrificed in his stead.<\/p>\n<p>Sarah died at Hebron, and Abraham purchased the cave of Machpelah as a burial place from Ephron the Hittite (ch 23), in a transaction typical of Near Eastern business dealings. To find a wife for Isaac, Abraham sent his servant Eliezer back to the area of Haran, and the Lord directed Eliezer to Rebekah (ch 24).<\/p>\n<p>Chapter 25 records the marriage of Abraham to Keturah, who bore him a number of children. Abraham died at the age of 175 years and was buried in the cave of Machpelah by his two sons, Isaac and Ishmael.<\/p>\n<h5>The History of Jacob and Esau (25:19–37:1)<\/h5>\n<p>Rebekah gave birth to twin sons, Esau and Jacob. When the boys were grown, Esau sold his birthright to Jacob for a meal of red pottage (25:27-34).<\/p>\n<p>When famine came to the land, Isaac went to Gerar, as his father had done (ch 20), and repeated his father’s lie by calling his wife his sister (26:1-11). Trouble arose with the Philistines over wells, but Isaac was a peaceable man and preferred digging new wells rather than fighting over old ones (vv 17-33).<\/p>\n<p>In Isaac’s old age, when his sight had failed, Rebekah connived with Jacob to trick Isaac into giving to Jacob the blessing of the firstborn, which was rightfully Esau’s. This oral blessing had legal validity and was irrevocable, according to the ancient Nuzi tablets. Fearing for Jacob’s life at the hands of Esau, Rebekah arranged to send Jacob to Haran to find a wife from among her own people. At Bethel, God appeared to Jacob in a dream of a ladder leading up to heaven; God renewed with Jacob the promise made to Abraham and Isaac (28:10-22).<\/p>\n<p>Jacob reached Haran, found his uncle Laban, and was employed by him (ch 29). His wages for seven years of labor were to be Laban’s younger daughter, Rachel, as his wife. But Laban substituted Leah, so that Jacob had to work another seven years for Rachel. The Lord prospered Jacob, but he continually had difficulties with Laban. The Lord directed Jacob back to Canaan (31:3), so he left secretly with his wives, children, and property. Laban pursued them because his household gods were missing (possession of these “gods” made the holder heir to the owner’s estate, according to Nuzi custom). Rachel had taken them but successfully concealed them from her father, and Laban went back to Haran.<\/p>\n<p>Fearing a meeting with Esau as they passed through Edom, Jacob sent gifts to his brother and divided his own party into two camps for security. On this return journey, Jacob had an unexpected wrestling bout with the Angel of the Lord, and he was left with a limp and a new name, Israel (ch 32).<\/p>\n<p>The meeting with Esau was friendly, and Jacob went on to Shechem (ch 33), where his sons killed the male Shechemites because of the rape of their sister Dinah (ch 34). God told Jacob to go to Bethel and build an altar to the Lord. All idols of foreign gods were buried (35:1-4). At Bethel, God reaffirmed his promise of a posterity and the land (vv 9-15). Rachel died on the way to Bethlehem, while giving birth to Benjamin, Jacob’s 12th and last son. Isaac died at Hebron at age 180 and was buried in the cave of Machpelah by Esau and Jacob.<\/p>\n<p>Genesis 36 records “the generations of Esau” (v 1). Here Esau is also named Edom (“Red”; cf. 25:30).<\/p>\n<h5>The History of Joseph (37:2–50:26)<\/h5>\n<p>Joseph was Jacob’s favorite son and thus incurred the jealousy of his brothers. This was heightened by Joseph’s dreams of lordship over them. Their resentment of Joseph came to a climax when Jacob gave Joseph a beautiful coat. The brothers determined to kill Joseph, but they compromised by selling him to a caravan of merchants, who took him to Egypt and sold him as a slave to Potiphar, an Egyptian captain of the guard (37:36; 39:1).<\/p>\n<p>Chapter 38 relates a historic case of levirate marriage. Judah failed to give his widowed daughter-in-law to his third son. She deceived him into fathering twin sons and forced him to acknowledge his faults. The elder son, Perez, is named in Luke’s genealogy of Jesus (Lk 3:33).<\/p>\n<p>The Lord blessed Joseph, who soon was put in charge of Potiphar’s household (Gn 39). The young man attracted the attention of Potiphar’s wife, who, after many attempts to seduce him, at last accused him of attempted rape. Sentenced on this charge, Joseph met with favor in prison, where he had opportunity to interpret dreams for two of the pharaoh’s servants (ch 40). When the king had dreams that his magicians and wise men could not interpret, Joseph was summoned from jail. Joseph told Pharaoh that the dreams meant seven years of plenty, followed by seven years of famine. Joseph was then exalted to the office of vizier, or prime minister, second only to the king, and put in charge of the administration of the land (41:37-44).<\/p>\n<p>When the famine came to Palestine, Jacob sent his sons to Egypt to purchase grain. Joseph recognized his brothers but did not reveal his identity to them. Joseph put them to the test by accusing them of being spies (42:9), by keeping one of the brothers (Simeon) hostage (v 19), and by demanding that if they came to Egypt again, they must bring their youngest brother with them (42:20; 43:3). The famine became so severe in Canaan (43:1) that Jacob at last allowed Benjamin to go with his brothers to Egypt. The brothers were again set up by Joseph, who had his silver cup put into Benjamin’s grain sack and then had him apprehended as a thief (ch 44).<\/p>\n<p>At this point Joseph revealed his identity to his brothers (45:4-15) and there was much rejoicing. Joseph pointed out that it was God who had sent him to Egypt (vv 7-8), in order to preserve the lives of all the family. Jacob was then sent for (46:1), and Joseph met him in the land of Goshen (46:28-29). The Israelites were assigned land in the region of Goshen, where they prospered (47:27).<\/p>\n<p>In Jacob’s final illness, Joseph brought his two sons, Manasseh and Ephraim, to his father for his blessing. Jacob gave the primary blessing to the second-born, Ephraim (48:13-20). Jacob blessed each of his own sons and then died at the age of at least 130 years. Joseph arranged for Jacob’s body to be prepared for burial according to Egyptian custom (50:2-3). After the burial of their father in the cave of Machpelah at Hebron, Joseph’s brothers worried about vengeance, but Joseph declared, “As far as I am concerned, God turned into good what you meant for evil. He brought me to the high position I have today so I could save the lives of many people” (v 20, <span>nlt<\/span>). Joseph died at age 110 with the prophetic request that when the Israelites went up from Egypt they would take his bones with them (50:25; cf. Ex 13:19; Jos 24:32).<\/p>\n<p><em>See also<\/em> Abraham; Adam (Person); Covenant; Creation; Eve; Fall of Man; Flood, The; Isaac; Jacob #1; Joseph #1; Nations; Noah #1; Patriarchs, Period of the.<\/p>","content_en":"<h3>GENESIS, Book of<\/h3>\n<p>First book of the Bible.<\/p>\n<p>Preview<\/p>\n<p>• Name<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Purpose<\/p>\n<p>• Structure<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Name\">Name<\/p>\n<p>The name Genesis comes into English as a transliteration of the Greek word meaning “origin” or “beginning.” This name was given to the book in the Greek translation of the Hebrew Scriptures, known as the Septuagint. Genesis reflects both the content of the book and the Hebrew name for it, which is taken from its first word, <span class=\"hebrew\" lang=\"he\">bere’shith<\/span><em>,<\/em> “in the beginning.”<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The authorship of Genesis is closely related to the authorship of the entire Pentateuch (lit. “five-volumed,” the first five books of the Bible, which in Hebrew are called the Torah). It is clear that the Bible regards the human author of these books as Moses. On several occasions the Lord commanded Moses to write down various things: “in a book” (Ex 17:14) “write these words” (34:27). The Pentateuch reports that “Moses wrote all the words of the <span>Lord<\/span>” (24:4); he wrote the itinerary of the exodus wanderings (Nm 33:2); “Moses wrote this law” (Dt 31:9). (Here it is not certain that all five books are meant, but it must refer to at least the greater part of Deuteronomy.) In Exodus 24:7 it is said that Moses read the Book of the Covenant, which he must have just completed.<\/p>\n<p>The rest of the OT bears witness to the writing of the Pentateuch by Moses. David referred to “the law of Moses” (1 Kgs 2:3). In the time of Josiah, there was found in the temple the “Book of the Law of the <span>Lord<\/span> . . . given through Moses” (2 Chr 34:14, <span>nlt<\/span>). Day by day Ezra read from “the Book of the Law of God” (Neh 8:18, <span>nlt<\/span>).<\/p>\n<p>In the NT, Jesus refers to “the book of Moses” (Mk 12:26; Lk 20:37) and otherwise mentions the commands or statements of Moses (Mt 8:4; 19:8; Mk 7:10; cf. Lk 16:31; 24:44). The Jews also quoted from the Torah as coming from Moses, and Jesus did not contradict them.<\/p>\n<p>Of Genesis in particular, it may be said that Moses had the opportunity and ability to write the book. He could have written it during his years in Egypt or while exiled with the Kenites. As the recognized leader of the Israelites, he would have had access to, or perhaps even custody of, the records that Jacob brought from Canaan. He was “instructed in all the wisdom of the Egyptians” (Acts 7:22) and probably could have written in several languages and in several scripts (hieroglyphic, cuneiform, Old Hebrew). Although Moses was admirably fitted for the task of writing, one must remember that he was not putting together a human composition but was writing under the inspiration of God (2 Pt 1:21). We may with confidence conclude that Moses was the human author of Genesis.<\/p>\n<p>The liberal view of the authorship of Genesis is that the book is an editorial composite—a view first put forward by a French physician, Jean Astruc, who suggested that the different names for God indicated different documents or sources for the writing of the book. The German higher critics expanded the view of the use of documents in the writing of Genesis and developed it into the Graf-Wellhausen-Kuenen, or Documentary, Hypothesis, which may also be called the JEDP theory of the authorship of the book. This view holds that there were four basic documents: (1) J, which uses the name YHWH (Jehovah or Yahweh) for God, dates from about the ninth century <span>BC<\/span> and comes from Judah; (2) E uses the name Elohim, dates from the eighth century, and comes from the northern kingdom; (3) D is Deuteronomy and is supposed to come from the time of Josiah, about 621 <span>BC<\/span>; and (4) P is the priestly element, which deals with matters of the priesthood and ritual, dating to the fifth century <span>BC<\/span> or later. Some may date portions of Genesis as late as the Hellenistic period. According to this theory, the various documents were blended together by editors, so that there was a JE, JED, and so on.<\/p>\n<p>The science of archaeology discredited many of the extreme postulations of these critics, and the work of W. F. Albright and his followers did much to restore confidence in the historicity of Genesis. Within the last several decades, the patriarchal narratives and the account of Joseph have again come under strong attack, but these views are extreme, and much of the evidence adduced by Albright and earlier scholars like R. D. Wilson, W. H. Green, and others still has validity.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>The date of the book is also a matter of debate. Even among those who accept Mosaic authorship there is debate as to when Moses lived. Based on the biblical data, Moses should have lived in the 15th century <span>BC<\/span> (cf. Jgs 11:26; 1 Kgs 6:1), but many scholars incline toward a 13th-century date. As outlined above, the liberal view of the date of Genesis would be from the ninth to the fifth centuries <span>BC<\/span>, with the final editing coming around the fifth century or perhaps even later.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>Genesis sketches the origin of many things: the universe, the earth, plants, animals, and mankind. It gives the beginnings of human institutions, professions, and crafts. It describes the origin of sin and death, and illustrates the insidious working of Satan in human life. Above all, Genesis relates the beginning of the history of redemption with the announcement of a Redeemer who was to come (Gn 3:15). It names the early progenitors in the lineage of the Messiah and the beginning of the Hebrew people through whom the Bible and the Savior came. Genesis also gives a selective history of people and events as viewed from the perspective of the purposes of God.<\/p>\n<p class=\"h2\" id=\"Structure\">Structure<\/p>\n<p>The book is divided into 11 parts of uneven length, each set off by the expression “these are the generations [descendants, history] of” (2:4; 5:1; 6:9; 10:1; 11:10, 27; 25:12, 19; 36:1; 37:2). Only three times does the formula coincide with the first verse of a chapter. Usually called a heading or superscription, the expression serves as a kind of link between what precedes and what follows.<\/p>\n\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Creation (1:1–2:25)<\/h5>\n<p>These two chapters have been a scientific-theological battleground for many years, as researchers and students have tried to probe the origins of the universe and of life. Much of the evidence is not subject to scientific scrutiny, for science by definition requires that the evidence must be reproducible by experiment.<\/p>\n<p>The statement of Genesis 1:1 remains the grandest, most precise, and most accurate statement of origins: “In the beginning God created the heavens and the earth.” He did this <em>ex nihilo<\/em> (“out of nothing”) by his word (Heb 11:3); he spoke the word of command and it was done (Gn 1:3, 6, 9, 11, 14, 20; Ps 33:6, 9).<\/p>\n<p>The date of the beginning is unknown. Uniformitarian cosmogonists (students of the origins of the universe who believe that natural events have always followed a uniform pattern; cf. 2 Pt 3:3-7) have speculated that the beginning of the universe was billions of years ago. But some creationists posit a world thousands of years old.<\/p>\n<p>To accommodate geological ages and the existence of extinct animals, some interpreters have proposed a gap between Genesis 1:1 and 1:2, with Genesis 1:2–2:3 representing a second or new creation. But this is conjecture. So is the idea that each day represents a geological age.<\/p>\n<p>As the text stands, there is a correlation between the first three days and the second three days. Day one saw the creation of light; day four, the light bearers. Day two was the time of the creation of the firmament (better, “expanse”), which divided the waters; day five, birds and swarming water creatures. On day three, God made the dry land and plants; on day six he created the land animals and man. He made man in the image of God (Gn 1:26), “a little less than God” (Ps 8:5), and gave him dominion over the earth. He made everything “according to their kinds,” so that each kind is distinct and unique. The perfection of his work is affirmed in that “God saw that it was good” (Gn 1:4, 10, 12, 18, 21; “very good,” v 31). The seventh day was a time of cessation from the activity of creating and served as a type for mankind’s day of rest (2:1-3).<\/p>\n<p>Critical scholarship eyes 2:4-25 as a doublet in conflict with Genesis 1:1–2:3. To conservative scholars, the second chapter is the same account from a different perspective. Chapter 1 gives the Creation from the standpoint of sequence; chapter 2 shows it in view of the centrality of mankind in God’s creative work.<\/p>\n<p>Chapter 2 gives details of the creation of man of “dust from the ground” (v 7) and woman from a rib of the man (vv 21-22). She was created to be “a companion who will help him” (vv 18-20). They were created as mature adults, with the gift of speech and with great intelligence. Adam had imagination and vocabulary sufficient for naming all of the animal species (v 19).<\/p>\n<p>The location of the Garden of Eden is given (vv 10-14). Two of the four rivers, the Tigris and the Euphrates, can be identified with certainty. So man lived in this beautiful garden in the bliss of innocence.<\/p>\n<h5>The History of Humankind from Eden to Babel (3:1–11:26)<\/h5>\n<h6>The Fall<\/h6>\n<p>The loss of Eden and the break in fellowship with God is the saddest chapter in human history. The serpent, the devil, approached Eve with the same philosophy he always uses: doubt of God’s word (Gn 3:1), denial of death (v 4), and the suggestion of equality with God (v 5). He gained access to her will by deceiving her with the promise that the fruit would make her as wise as God is (Gn 3:5; cf. 1 Jn 2:16). Eve was deceived, but when she offered the fruit to Adam, he took it willingly, knowing what he was doing (Gn 3:6; cf. 1 Tm 2:14). Later, he tried to blame God for giving him the wife who gave him the fruit (Gn 3:12). Fellowship with God was broken (v 8), yet God came seeking Adam and found him.<\/p>\n<p>With sin came judgment, and the Lord pronounced righteous judgment on the serpent, the woman, and the man. The earth was also “subjected to frustration” and now groans as it awaits renewal (Rom 8:21-22). God gave hope to man and a promise of a Redeemer (Gn 3:15), who was to bruise the serpent’s head. Adam and Eve were forced out of the Garden, and it was made inaccessible to them.<\/p>\n<p>The impatience of humankind is shown in Eve’s expectation that her son Cain was the promised Deliverer. Instead, he developed a wrong-hearted attitude toward God and became so jealous of his younger brother that he murdered him. Apprehended by God and confronted with his crime, Cain showed only self-pity and went east from Eden, where he built a city (4:1-16). Chapter 4 closes with another contrast: the brazen Lamech, who called for vengeance, while others began to call upon the name of the Lord.<\/p>\n<h6>The Generations of Adam<\/h6>\n<p>This genealogical table (5:1-32) brings humankind to the time of Noah and the Flood. The longevity of the antediluvian patriarchs seems very striking to us, but one must remember that the earth had not yet been subjected to pollution and that the effects of sin on the human race were still nominal. The refrain “and he died” reminds us of man’s mortality. For Enoch, however, there was something better: “He enjoyed a close relationship with God throughout his life. Then, suddenly, he disappeared because God took him” (5:24, <span>nlt<\/span>).<\/p>\n<h6>The Flood<\/h6>\n<p>With increased population came an eruption of sin (6:1-5). As men multiplied, so did their corruption. The universal condemnation of verse 5 shows a world ripe for judgment. Noah, however, “found favor with the <span>Lord<\/span>,” for he was a righteous and blameless man who walked with God (6:8-9).<\/p>\n<p>The Lord planned to annihilate the human race, but he determined to save Noah and his family. Intending to flood the earth, God instructed Noah to build an ark. Noah was directed to take animals aboard the ark, two by two, male and female, for the preservation of each species. When all was in readiness, the Flood came: “the underground waters burst forth on the earth, and the rain fell in mighty torrents from the sky” (7:11, <span>nlt<\/span>). It rained for 40 days and 40 nights. The highest mountains were covered, and life outside the ark perished. “But God remembered Noah” and sent a wind to evaporate the waters (8:1). Eventually the ark came to rest on the mountains of Ararat (v 4). Noah made a sacrifice to the Lord, and the Lord determined that he would never again bring such destruction upon the earth.<\/p>\n<p>The Flood is another of God’s acts that has been much debated. Many have argued for a local flood, which affected only part of Mesopotamia. Archaeologists have pointed to various flood strata in the excavation of Mesopotamian city-mounds as evidence for the account of the flood and have cited the various flood stories from that area as the source of the Genesis record. The epic of Gilgamesh gives an interesting tale of this hero, who went on a mission to visit Utnapishtim, the cuneiform Noah, in quest of eternal life. The flood story told by Utnapishtim has many parallels to Genesis, but there are greater contrasts, which demonstrate that the Bible preserves the true account.<\/p>\n<p>Both the Genesis account and the references to it in the NT (cf. 2 Pt 3:6) favor the view that the deluge was not a minor episode in the Tigris-Euphrates area but was an unprecedented worldwide catastrophe. Christian geologists affirm that the Flood had far-reaching effects on the earth itself. Flood stories are almost universally known, lending support to the conclusion that the Flood covered the whole earth. Following the Flood, God blessed Noah and his sons, Ham, Shem, and Japheth. God made a covenant with Noah, promising that he would never again send a worldwide flood. As a sign of this, he established the rainbow.<\/p>\n<p>Noah was the first tiller of the soil, and he planted a vineyard (9:20). Noah became drunk from wine he made and lay uncovered in his tent. Ham saw him and reported this to his brothers, who discreetly covered him. Ham and his son Canaan were cursed; Shem and Japheth were blessed.<\/p>\n<h6>The History of the Nations<\/h6>\n<p>“This is the history of the families of Shem, Ham, and Japheth, the three sons of Noah. Many children were born to them after the Flood” (10:1, <span>nlt<\/span>). This chapter lists the descendants of Noah’s three sons, in the order of Japheth (vv 2-5), Ham (vv 6-20), and Shem (vv 21-31). Many of the names of their descendants are preserved in tribes and nations of the world.<\/p>\n<h6>The Tower of Babel<\/h6>\n<p>The building of the Tower of Babel (“Gate of God”) illustrates man’s perversity and his tendency to want independence from God. The desire of man to displace God follows the fateful example of Lucifer and is a basic tenet of many cults. God thwarted the designs of the builders of Babel by confusing their languages, so that the project came to a halt (11:1-9). The site of this tower is not known with certainty. Some associate it with Birs Nimrud, not far from the ruins of the city of Babylon. Genesis 11:10-25 picks up the line of Shem and carries it down to Terah, the father of Abram.<\/p>\n<h5>The History of Abraham (11:27–25:10) and Isaac (21:1–28:5)<\/h5>\n<p>Abram came from Ur of the Chaldees, a prosperous city. The city had an imposing ziggurat (temple-tower), with many temples, storehouses, and residences. Abram and Sarai, his half sister and wife, went with his father to Haran in Syria, which like Ur was a center of the worship of the moon god, Sin (or Annar).<\/p>\n<h6>Abram’s Call<\/h6>\n<p>The call of God came to Abram directing him to leave his relatives and move to a land that the Lord would show him (12:1; cf. Acts 7:2-3). Abram obeyed. At the age of 75, he, Sarai, and his nephew Lot left Haran and went to Shechem, where the Lord appeared to him and promised that land to his descendants.<\/p>\n<p>Famine drove Abram down to Egypt (Gn 12:10-20). Because of Sarai’s beauty, he feared that someone might kill him to get her, so he passed her off as his sister. She was taken into the pharaoh’s harem. When the Lord plagued Pharaoh because of this, Abram’s lie was discovered and Sarai was returned to him.<\/p>\n<h6>Abram and Lot<\/h6>\n<p>Abram and Lot returned to Canaan, where strife broke out between Abram’s herdsmen and those of Lot. Abram suggested that they should separate, and he gave Lot the choice of territory. Lot chose the well-watered Jordan Valley and the cities of the plain, Sodom and Gomorrah (ch 13).<\/p>\n<h6>The Invasion of the Four Kings from the East<\/h6>\n<p>The four kings who invaded along the King’s Highway in Transjordan cannot be identified with certainty. Those kings were successful in their attack against the five cities of the plain, and they moved off with much booty and many captives, including Lot. Abram took 318 retainers, born in his household, and set off after them. By surprise attack, Abram recovered both Lot and the loot. On his return he was met by Melchizedek, king of Jerusalem, to whom Abram paid tithes (ch 14).<\/p>\n<h6>The Covenant<\/h6>\n<p>The Lord promised Abram a son as heir, and in an impressive nighttime ceremony, God made a covenant with Abram and promised him the land from the River of Egypt (Wadi el Arish) to the Euphrates (ch 15). Because of her own barrenness, Sarai gave her Egyptian maid, Hagar, to Abram. Hagar gave birth to Ishmael, the progenitor of the Arab peoples. When trouble arose between the women, Sarai sent Hagar away, which was her right according to Near Eastern customs (as illustrated by the Nuzi tablets). God showed mercy to Hagar and promised that she would have a great posterity (ch 16).<\/p>\n<p>God repeated his promise to Abram concerning his descendants and changed the names of Abram (“exalted father”) and Sarai to Abraham (“father of many”) and Sarah (“princess”). A covenant sign of circumcision was given to Abraham (ch 17). This operation had already been practiced among the Egyptians for several centuries.<\/p>\n<h6>The Destruction of the Cities of the Plain<\/h6>\n<p>The Lord and two angels appeared to Abraham and announced the birth of the promised heir within a year, as well as proclaimed the impending destruction of Sodom and Gomorrah, concerning which Abraham bargained with God (18:22-33). Lot and his immediate family were rescued from Sodom, and the cities were destroyed by God with brimstone and fire (19:24-25). Lot’s two daughters, wishing to preserve their family line, got their father drunk and had sexual relations with him. Moab and Ammon, enemies of Israel in later times, were the result.<\/p>\n<p>In Genesis 20:1-18, Abraham again represented Sarah as his sister and got into trouble with Abimelech, king of Gerar.<\/p>\n<h6>Isaac<\/h6>\n<p>When Isaac was born (21:1-3), trouble again broke out between Sarah and Hagar. Hagar was driven out a second time, and once more was befriended by the Lord.<\/p>\n<p>A disagreement arose between Abraham and Abimelech concerning a well, but they made a covenant of peace at Beersheba (21:25-34).<\/p>\n<p>God tested Abraham’s faith by asking him to sacrifice Isaac on Mt Moriah, which probably is the same site David later bought from Araunah the Jebusite (2 Sm 24:16-25), the place where the temple was to stand. As Abraham was about to use the knife, God called to him and showed him a ram caught in a thicket. Isaac was freed and the animal was sacrificed in his stead.<\/p>\n<p>Sarah died at Hebron, and Abraham purchased the cave of Machpelah as a burial place from Ephron the Hittite (ch 23), in a transaction typical of Near Eastern business dealings. To find a wife for Isaac, Abraham sent his servant Eliezer back to the area of Haran, and the Lord directed Eliezer to Rebekah (ch 24).<\/p>\n<p>Chapter 25 records the marriage of Abraham to Keturah, who bore him a number of children. Abraham died at the age of 175 years and was buried in the cave of Machpelah by his two sons, Isaac and Ishmael.<\/p>\n<h5>The History of Jacob and Esau (25:19–37:1)<\/h5>\n<p>Rebekah gave birth to twin sons, Esau and Jacob. When the boys were grown, Esau sold his birthright to Jacob for a meal of red pottage (25:27-34).<\/p>\n<p>When famine came to the land, Isaac went to Gerar, as his father had done (ch 20), and repeated his father’s lie by calling his wife his sister (26:1-11). Trouble arose with the Philistines over wells, but Isaac was a peaceable man and preferred digging new wells rather than fighting over old ones (vv 17-33).<\/p>\n<p>In Isaac’s old age, when his sight had failed, Rebekah connived with Jacob to trick Isaac into giving to Jacob the blessing of the firstborn, which was rightfully Esau’s. This oral blessing had legal validity and was irrevocable, according to the ancient Nuzi tablets. Fearing for Jacob’s life at the hands of Esau, Rebekah arranged to send Jacob to Haran to find a wife from among her own people. At Bethel, God appeared to Jacob in a dream of a ladder leading up to heaven; God renewed with Jacob the promise made to Abraham and Isaac (28:10-22).<\/p>\n<p>Jacob reached Haran, found his uncle Laban, and was employed by him (ch 29). His wages for seven years of labor were to be Laban’s younger daughter, Rachel, as his wife. But Laban substituted Leah, so that Jacob had to work another seven years for Rachel. The Lord prospered Jacob, but he continually had difficulties with Laban. The Lord directed Jacob back to Canaan (31:3), so he left secretly with his wives, children, and property. Laban pursued them because his household gods were missing (possession of these “gods” made the holder heir to the owner’s estate, according to Nuzi custom). Rachel had taken them but successfully concealed them from her father, and Laban went back to Haran.<\/p>\n<p>Fearing a meeting with Esau as they passed through Edom, Jacob sent gifts to his brother and divided his own party into two camps for security. On this return journey, Jacob had an unexpected wrestling bout with the Angel of the Lord, and he was left with a limp and a new name, Israel (ch 32).<\/p>\n<p>The meeting with Esau was friendly, and Jacob went on to Shechem (ch 33), where his sons killed the male Shechemites because of the rape of their sister Dinah (ch 34). God told Jacob to go to Bethel and build an altar to the Lord. All idols of foreign gods were buried (35:1-4). At Bethel, God reaffirmed his promise of a posterity and the land (vv 9-15). Rachel died on the way to Bethlehem, while giving birth to Benjamin, Jacob’s 12th and last son. Isaac died at Hebron at age 180 and was buried in the cave of Machpelah by Esau and Jacob.<\/p>\n<p>Genesis 36 records “the generations of Esau” (v 1). Here Esau is also named Edom (“Red”; cf. 25:30).<\/p>\n<h5>The History of Joseph (37:2–50:26)<\/h5>\n<p>Joseph was Jacob’s favorite son and thus incurred the jealousy of his brothers. This was heightened by Joseph’s dreams of lordship over them. Their resentment of Joseph came to a climax when Jacob gave Joseph a beautiful coat. The brothers determined to kill Joseph, but they compromised by selling him to a caravan of merchants, who took him to Egypt and sold him as a slave to Potiphar, an Egyptian captain of the guard (37:36; 39:1).<\/p>\n<p>Chapter 38 relates a historic case of levirate marriage. Judah failed to give his widowed daughter-in-law to his third son. She deceived him into fathering twin sons and forced him to acknowledge his faults. The elder son, Perez, is named in Luke’s genealogy of Jesus (Lk 3:33).<\/p>\n<p>The Lord blessed Joseph, who soon was put in charge of Potiphar’s household (Gn 39). The young man attracted the attention of Potiphar’s wife, who, after many attempts to seduce him, at last accused him of attempted rape. Sentenced on this charge, Joseph met with favor in prison, where he had opportunity to interpret dreams for two of the pharaoh’s servants (ch 40). When the king had dreams that his magicians and wise men could not interpret, Joseph was summoned from jail. Joseph told Pharaoh that the dreams meant seven years of plenty, followed by seven years of famine. Joseph was then exalted to the office of vizier, or prime minister, second only to the king, and put in charge of the administration of the land (41:37-44).<\/p>\n<p>When the famine came to Palestine, Jacob sent his sons to Egypt to purchase grain. Joseph recognized his brothers but did not reveal his identity to them. Joseph put them to the test by accusing them of being spies (42:9), by keeping one of the brothers (Simeon) hostage (v 19), and by demanding that if they came to Egypt again, they must bring their youngest brother with them (42:20; 43:3). The famine became so severe in Canaan (43:1) that Jacob at last allowed Benjamin to go with his brothers to Egypt. The brothers were again set up by Joseph, who had his silver cup put into Benjamin’s grain sack and then had him apprehended as a thief (ch 44).<\/p>\n<p>At this point Joseph revealed his identity to his brothers (45:4-15) and there was much rejoicing. Joseph pointed out that it was God who had sent him to Egypt (vv 7-8), in order to preserve the lives of all the family. Jacob was then sent for (46:1), and Joseph met him in the land of Goshen (46:28-29). The Israelites were assigned land in the region of Goshen, where they prospered (47:27).<\/p>\n<p>In Jacob’s final illness, Joseph brought his two sons, Manasseh and Ephraim, to his father for his blessing. Jacob gave the primary blessing to the second-born, Ephraim (48:13-20). Jacob blessed each of his own sons and then died at the age of at least 130 years. Joseph arranged for Jacob’s body to be prepared for burial according to Egyptian custom (50:2-3). After the burial of their father in the cave of Machpelah at Hebron, Joseph’s brothers worried about vengeance, but Joseph declared, “As far as I am concerned, God turned into good what you meant for evil. He brought me to the high position I have today so I could save the lives of many people” (v 20, <span>nlt<\/span>). Joseph died at age 110 with the prophetic request that when the Israelites went up from Egypt they would take his bones with them (50:25; cf. Ex 13:19; Jos 24:32).<\/p>\n<p><em>See also<\/em> Abraham; Adam (Person); Covenant; Creation; Eve; Fall of Man; Flood, The; Isaac; Jacob #1; Joseph #1; Nations; Noah #1; Patriarchs, Period of the.<\/p>","summary_ro":"GENESIS, Book of First book of the Bible. Preview • Name • Author • Date • Purpose • Structure • Content Name The name Genesis comes into English as a transliteration of the Greek word meaning “origin” or “beginning.” This name was given to the book in the Greek translation of the Hebrew Scriptures, known as the Septuagint. Genesis reflects both the content of the book and the Hebrew name for it, which is taken from its first word, bere’shith, “in the beginning.” Author The authorship of Gene...","summary_en":"GENESIS, Book of First book of the Bible. Preview • Name • Author • Date • Purpose • Structure • Content Name The name Genesis comes into English as a transliteration of the Greek word meaning “origin” or “beginning.” This name was given to the book in the Greek translation of the Hebrew Scriptures, known as the Septuagint. Genesis reflects both the content of the book and the Hebrew name for it, which is taken from its first word, bere’shith, “in the beginning.” Author The authorship of Gene...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":31695,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Prophetess Prophet","title_en":"Prophetess Prophet","content_ro":"<h3>PROPHET, PROPHETESS<\/h3>\n<p>A man or woman chosen by God to speak for him and to foretell events in the divine plan.<\/p>\n<p>Preview<\/p>\n<p>• Introduction<\/p>\n<p>• The Titles and History of the Prophets<\/p>\n<p>• Inspiration<\/p>\n<p>• True and False Prophets<\/p>\n<p>• The Function of the Prophet<\/p>\n<p>• Methods of Communication<\/p>\n<p class=\"h2\" id=\"Introduction\">Introduction<\/p>\n<p>When Jesus raised the widow’s son from the dead, the onlookers responded by saying, “A great prophet has arisen among us!” (Lk 7:16; cf. Mk 6:15; 8:28). In Jewish religious thought, the most vivid and formative religious happenings found their focus in the call and ministry of a prophet, through whom God communicated his word to his people. In their appraisal of Jesus, the people were in fact more correct than they knew, for in him God had in reality visited them and he, though so much more than a prophet, was in fact the crown and climax of the prophetic order predicted by Moses (Dt 18:15-19).<\/p>\n<p class=\"h2\" id=\"TheTitlesandHistoryoftheProphets\">The Titles and History of the Prophets<\/p>\n<p>The main words used to describe such individuals in the OT are “prophet” (see Jgs 6:8), “man of God” (see 2 Kgs 4:9) and “seer” (see 1 Sm 9:9; 2 Sm 24:11).<\/p>\n<p>The word translated “prophet” seems to have the idea “called” as its first emphasis: God takes the initiative, selects, summons, and sends the prophet (e.g., Jer 1:4-5; 7:25; Am 7:14). “Man of God” speaks of the relationship into which the prophet is brought by his call: he is now “God’s man” and is recognized as belonging to him (2 Kgs 4:9). “Seer” indicates the new and remarkable powers of perception granted to the prophet. In Hebrew, as in English, the ordinary verb “to see” is used also of understanding (“I see what you mean”) and of the power of perception into the nature and meaning of things (“He sees things very clearly”). In the case of the prophets, their powers of “perception” were raised far above normal because the Lord inspired them to become vehicles of his message.<\/p>\n<p>The line of great prophets upon whose shoulders the story of the OT moves forward began with Moses, who is recognized as the prophet par excellence (Dt 34:10). This was a correct perception, for all the distinctive marks of a prophet belonged to Moses: the call (Ex 3:1–4:17; cf. Is 6; Jer 1:4-19; Ez 1–3; Hos 1:2; Am 7:14-15), the awareness of the importance of historical events as the acts of God in which he confirmed his word (Ex 3:12; 4:21-23), ethical and social concern (2:11-13), and championship of the helpless (v 17).<\/p>\n<p>But the comment in Deuteronomy 34:10 not only looks back to the greatness of Moses but also looks forward to the coming of a prophet like Moses. This accords with his own prediction (Dt 18:15-19), which undoubtedly anticipates a single, great individual prophet. Moses makes a striking comparison with himself—the coming prophet will fill just such a role as Moses filled at Mt Sinai (Dt 18:16). On that occasion, Moses acted as the prophetic mediator of the voice of God in a unique sense, for at Sinai God fashioned the old covenant into its completed form. In expecting a prophet cast in this mold, Moses was therefore looking forward to another covenant-mediator, Jesus Christ himself.<\/p>\n<p>The expectation for this great prophet was kept alive as God kept sending prophets to his people. In each case, such a prophet was known to be true by his likeness to Moses; in each case he would be viewed with excitement by genuine believers to see whether he was the great one come at last. In this light we can understand the excitement of the people who saw Jesus raise the dead (Lk 7:16).<\/p>\n<p>The OT mentions the existence of prophetic groups, sometimes called “schools.” Elisha clearly had such a group under his instruction (2 Kgs 6:1), and “sons of the prophets” (e.g., 2 Kgs 2:3, 5; Am 7:14) probably refers to “prophet in training” under the care of a master prophet. “Guilds” would be a better description of the groups in 1 Samuel 10:5-11. Such groups enjoyed an enthusiastic, ecstatic worship of the Lord, touched with a marked activity of the Spirit of God. But at the heart of their devotion was “prophecy”—that is, a declaration of the truth about God himself. After this early period, the prophetic groups seem to have diminished in significance (judging by the disappearance of plain references similar to those in 1 Samuel), and the gradual change of things from ecstasy to a more direct ministry of the word could well lie behind the comment in 1 Samuel 9:9.<\/p>\n<p class=\"h2\" id=\"Inspiration\">Inspiration<\/p>\n<p>The Spirit of the Lord whose inspiration lay behind the activities of the ecstatic groups (1 Sm 10:6, 10; 19:20, 23) was active in all the prophets, and the claim to divine inspiration is plainly registered from time to time (e.g., 1 Kgs 22:24; Neh 9:30; Hos 9:7; Jl 2:28-29; Mi 3:8; cf. 1 Chr 12:18; 2 Chr 15:1; 20:14; 24:20). The Spirit inspired men and women to speak the very words of God (cf. 2 Pt 1:21).<\/p>\n<p>Jeremiah claims that the hand of God was laid on his mouth, putting the words of God into his lips (Jer 1:9); Ezekiel records how he was made to eat a scroll, by which means he received the words the Lord had written and was thus enabled to speak what the Lord called “my words” (Ez 2:7–4:4). The miracle is stated in a nutshell at the beginning of Amos (1:1, 3): “The words of Amos . . . Thus saith the <span>Lord<\/span>.” Though the words were truly Amos’s words, the words were also the Lord’s.<\/p>\n<p class=\"h2\" id=\"TrueandFalseProphets\">True and False Prophets<\/p>\n<p>False prophets were to be separated from true prophets by means of three tests. The first test was doctrinal. In Deuteronomy 13 the motive of the false prophet was to draw the people away from the God who had revealed himself in the exodus (Dt 13:2, 5-7, 10). Notwithstanding that the word of the false prophet might be supported by apparent signs and wonders (vv 1-2), it was to be refused—not simply because it introduced novelty (vv 2, 6) but because that novelty contradicted the revelation of the Lord at the exodus (vv 5, 10). The first test was thus doctrinal and required that the people of God have knowledge of the truth whereby they could, by comparison, recognize error.<\/p>\n<p>The second test was practical and required patience. It is stated in Deuteronomy 18:21-22: the word of the Lord always comes to pass. This requires patience because, as Deuteronomy 13:1-2 indicates, a false word may be supported by an apparent spiritual proof. The call of Deuteronomy 18:21-22 is a call for patience. Should there be any real doubt about whether a prophetic word is true or false, wait for the confirmatory turn of events.<\/p>\n<p>The third test is moral and calls for watchful discernment. Jeremiah, of all the prophets, was most afflicted in his spirit by the presence of false prophets and gave the longest and most sustained consideration to the problem (Jer 23:9-40). His answer is striking and challenging: the false prophet will be found out as a man of unholy life (vv 11-14) whose message has no note of moral rebuke but rather encourages men in their sin (vv 16-22).<\/p>\n<p class=\"h2\" id=\"TheFunctionoftheProphet\">The Function of the Prophet<\/p>\n<p>It is sometimes said that prophets are not “foretellers” but “forthtellers.” As far as the OT is concerned, however, the prophets are forthtellers (declaring the truth about God) by being foretellers (predicting what God will do). Prediction is neither an occasional nor a marginal activity in the OT; it is the way the prophet went about his work. Deuteronomy 18:9-15 explains the function of the prophet in Israel: the surrounding nations are revealed as probing into the future by means of a variety of fortune-telling techniques (vv 10-11); these things are forbidden to Israel on the ground of being abominable to the Lord (v 12). Israel’s distinctiveness is maintained in that the nations probe the future by diviners, whereas the Lord gives Israel a prophet (vv 13-15). Elisha (2 Kgs 4:27) is surprised when foreknowledge is denied him; Amos teaches that foreknowledge is the privilege of the prophets in their fellowship with God (Am 3:7). But prediction in Israel was totally unlike prognostication among the nations, for in no way was it motivated by a mere curiosity about the future.<\/p>\n<p>First, biblical prediction arose out of the needs of the present. In Isaiah 39 it is the faithless commitment of Hezekiah to rely for security on a military understanding with Babylon that prompts Isaiah to announce the future Babylonian captivity. Isaiah does not snatch the name Babylon out of thin air; it is given to him within the situation in which he was called to minister.<\/p>\n<p>Second, prediction aimed at giving knowledge of the future was to result in moral reformation in the present. The moral exhortations of the prophets find their explanation in what the Lord is about to do (e.g., Is 31:6-7; Am 5:6).<\/p>\n<p>Third, the predicted course of events was aimed at stabilizing the faith of the true believer in dark times. For example, various passages in Isaiah (Is 9:1-7; 11:1-16; 40:1-3) have the effect of lifting the eyes out of the immediately preceding grim tragedy to the coming glory.<\/p>\n<p class=\"h2\" id=\"MethodsofCommunication\">Methods of Communication<\/p>\n<p>In foretelling, the prophets were forthtelling—they were proclaiming the wonderful works of God (cf. the definition of prophecy in Acts 2:11, 17). For the most part, this proclamation was by direct word of mouth. The prophets were men of the word. Their words were like messengers sent by God (Is 55:11), endowed with all the divine efficacy of the creative word of Genesis 1:3 (cf. Ps 33:6). Sometimes the efficacy of the word was enhanced by being accompanied by a sign or symbolic action (e.g., Jer 13:1-11; 19; Ez 4:1-17; 24:15-24), or identified intimately with a person (Is 7:3; cf. 8:1-4). Such things were like visual aids, whereby the word would be made clearer to those present. But it would seem that the intention of the symbolic action (sometimes called an “acted oracle”) was not so much to make understanding easier but to give more power and effect to the word as it was sent like a messenger into that situation. This is the conclusion to be drawn from 2 Kings 13:14-19, where the extent to which the king “embodied” the word in action determined the extent to which the word would prove effective in bringing events to pass.<\/p>\n<p>The final embodiment of the words of the prophets is in the books that have been preserved. Jeremiah 36 may be taken as an object lesson in the fact that the prophets took the time and trouble to record their spoken messages in writing: there was stress on careful word-by-word dictation (Jer 36:6, 17-18). But the actual literary form of the messages themselves tells the same tale. What we find in the books of the prophets cannot be the preached form of their words but rather the studied wording in which they preserved (and filed away) their sermons. It stands to reason that men who were conscious of communicating the very words of God would see to it that those words were not lost. We may take it for granted that every prophet preserved a written record of his ministry. Whether each of the named prophets was himself directly responsible for the final form of his book, we are not told and have no way of knowing. The careful way in which the books of Isaiah or Amos, for example, are arranged is best suited by assuming that the author was also his own editor.<\/p>\n<p><em>See also<\/em> Prophecy; Prophets, False.<\/p>","content_en":"<h3>PROPHET, PROPHETESS<\/h3>\n<p>A man or woman chosen by God to speak for him and to foretell events in the divine plan.<\/p>\n<p>Preview<\/p>\n<p>• Introduction<\/p>\n<p>• The Titles and History of the Prophets<\/p>\n<p>• Inspiration<\/p>\n<p>• True and False Prophets<\/p>\n<p>• The Function of the Prophet<\/p>\n<p>• Methods of Communication<\/p>\n<p class=\"h2\" id=\"Introduction\">Introduction<\/p>\n<p>When Jesus raised the widow’s son from the dead, the onlookers responded by saying, “A great prophet has arisen among us!” (Lk 7:16; cf. Mk 6:15; 8:28). In Jewish religious thought, the most vivid and formative religious happenings found their focus in the call and ministry of a prophet, through whom God communicated his word to his people. In their appraisal of Jesus, the people were in fact more correct than they knew, for in him God had in reality visited them and he, though so much more than a prophet, was in fact the crown and climax of the prophetic order predicted by Moses (Dt 18:15-19).<\/p>\n<p class=\"h2\" id=\"TheTitlesandHistoryoftheProphets\">The Titles and History of the Prophets<\/p>\n<p>The main words used to describe such individuals in the OT are “prophet” (see Jgs 6:8), “man of God” (see 2 Kgs 4:9) and “seer” (see 1 Sm 9:9; 2 Sm 24:11).<\/p>\n<p>The word translated “prophet” seems to have the idea “called” as its first emphasis: God takes the initiative, selects, summons, and sends the prophet (e.g., Jer 1:4-5; 7:25; Am 7:14). “Man of God” speaks of the relationship into which the prophet is brought by his call: he is now “God’s man” and is recognized as belonging to him (2 Kgs 4:9). “Seer” indicates the new and remarkable powers of perception granted to the prophet. In Hebrew, as in English, the ordinary verb “to see” is used also of understanding (“I see what you mean”) and of the power of perception into the nature and meaning of things (“He sees things very clearly”). In the case of the prophets, their powers of “perception” were raised far above normal because the Lord inspired them to become vehicles of his message.<\/p>\n<p>The line of great prophets upon whose shoulders the story of the OT moves forward began with Moses, who is recognized as the prophet par excellence (Dt 34:10). This was a correct perception, for all the distinctive marks of a prophet belonged to Moses: the call (Ex 3:1–4:17; cf. Is 6; Jer 1:4-19; Ez 1–3; Hos 1:2; Am 7:14-15), the awareness of the importance of historical events as the acts of God in which he confirmed his word (Ex 3:12; 4:21-23), ethical and social concern (2:11-13), and championship of the helpless (v 17).<\/p>\n<p>But the comment in Deuteronomy 34:10 not only looks back to the greatness of Moses but also looks forward to the coming of a prophet like Moses. This accords with his own prediction (Dt 18:15-19), which undoubtedly anticipates a single, great individual prophet. Moses makes a striking comparison with himself—the coming prophet will fill just such a role as Moses filled at Mt Sinai (Dt 18:16). On that occasion, Moses acted as the prophetic mediator of the voice of God in a unique sense, for at Sinai God fashioned the old covenant into its completed form. In expecting a prophet cast in this mold, Moses was therefore looking forward to another covenant-mediator, Jesus Christ himself.<\/p>\n<p>The expectation for this great prophet was kept alive as God kept sending prophets to his people. In each case, such a prophet was known to be true by his likeness to Moses; in each case he would be viewed with excitement by genuine believers to see whether he was the great one come at last. In this light we can understand the excitement of the people who saw Jesus raise the dead (Lk 7:16).<\/p>\n<p>The OT mentions the existence of prophetic groups, sometimes called “schools.” Elisha clearly had such a group under his instruction (2 Kgs 6:1), and “sons of the prophets” (e.g., 2 Kgs 2:3, 5; Am 7:14) probably refers to “prophet in training” under the care of a master prophet. “Guilds” would be a better description of the groups in 1 Samuel 10:5-11. Such groups enjoyed an enthusiastic, ecstatic worship of the Lord, touched with a marked activity of the Spirit of God. But at the heart of their devotion was “prophecy”—that is, a declaration of the truth about God himself. After this early period, the prophetic groups seem to have diminished in significance (judging by the disappearance of plain references similar to those in 1 Samuel), and the gradual change of things from ecstasy to a more direct ministry of the word could well lie behind the comment in 1 Samuel 9:9.<\/p>\n<p class=\"h2\" id=\"Inspiration\">Inspiration<\/p>\n<p>The Spirit of the Lord whose inspiration lay behind the activities of the ecstatic groups (1 Sm 10:6, 10; 19:20, 23) was active in all the prophets, and the claim to divine inspiration is plainly registered from time to time (e.g., 1 Kgs 22:24; Neh 9:30; Hos 9:7; Jl 2:28-29; Mi 3:8; cf. 1 Chr 12:18; 2 Chr 15:1; 20:14; 24:20). The Spirit inspired men and women to speak the very words of God (cf. 2 Pt 1:21).<\/p>\n<p>Jeremiah claims that the hand of God was laid on his mouth, putting the words of God into his lips (Jer 1:9); Ezekiel records how he was made to eat a scroll, by which means he received the words the Lord had written and was thus enabled to speak what the Lord called “my words” (Ez 2:7–4:4). The miracle is stated in a nutshell at the beginning of Amos (1:1, 3): “The words of Amos . . . Thus saith the <span>Lord<\/span>.” Though the words were truly Amos’s words, the words were also the Lord’s.<\/p>\n<p class=\"h2\" id=\"TrueandFalseProphets\">True and False Prophets<\/p>\n<p>False prophets were to be separated from true prophets by means of three tests. The first test was doctrinal. In Deuteronomy 13 the motive of the false prophet was to draw the people away from the God who had revealed himself in the exodus (Dt 13:2, 5-7, 10). Notwithstanding that the word of the false prophet might be supported by apparent signs and wonders (vv 1-2), it was to be refused—not simply because it introduced novelty (vv 2, 6) but because that novelty contradicted the revelation of the Lord at the exodus (vv 5, 10). The first test was thus doctrinal and required that the people of God have knowledge of the truth whereby they could, by comparison, recognize error.<\/p>\n<p>The second test was practical and required patience. It is stated in Deuteronomy 18:21-22: the word of the Lord always comes to pass. This requires patience because, as Deuteronomy 13:1-2 indicates, a false word may be supported by an apparent spiritual proof. The call of Deuteronomy 18:21-22 is a call for patience. Should there be any real doubt about whether a prophetic word is true or false, wait for the confirmatory turn of events.<\/p>\n<p>The third test is moral and calls for watchful discernment. Jeremiah, of all the prophets, was most afflicted in his spirit by the presence of false prophets and gave the longest and most sustained consideration to the problem (Jer 23:9-40). His answer is striking and challenging: the false prophet will be found out as a man of unholy life (vv 11-14) whose message has no note of moral rebuke but rather encourages men in their sin (vv 16-22).<\/p>\n<p class=\"h2\" id=\"TheFunctionoftheProphet\">The Function of the Prophet<\/p>\n<p>It is sometimes said that prophets are not “foretellers” but “forthtellers.” As far as the OT is concerned, however, the prophets are forthtellers (declaring the truth about God) by being foretellers (predicting what God will do). Prediction is neither an occasional nor a marginal activity in the OT; it is the way the prophet went about his work. Deuteronomy 18:9-15 explains the function of the prophet in Israel: the surrounding nations are revealed as probing into the future by means of a variety of fortune-telling techniques (vv 10-11); these things are forbidden to Israel on the ground of being abominable to the Lord (v 12). Israel’s distinctiveness is maintained in that the nations probe the future by diviners, whereas the Lord gives Israel a prophet (vv 13-15). Elisha (2 Kgs 4:27) is surprised when foreknowledge is denied him; Amos teaches that foreknowledge is the privilege of the prophets in their fellowship with God (Am 3:7). But prediction in Israel was totally unlike prognostication among the nations, for in no way was it motivated by a mere curiosity about the future.<\/p>\n<p>First, biblical prediction arose out of the needs of the present. In Isaiah 39 it is the faithless commitment of Hezekiah to rely for security on a military understanding with Babylon that prompts Isaiah to announce the future Babylonian captivity. Isaiah does not snatch the name Babylon out of thin air; it is given to him within the situation in which he was called to minister.<\/p>\n<p>Second, prediction aimed at giving knowledge of the future was to result in moral reformation in the present. The moral exhortations of the prophets find their explanation in what the Lord is about to do (e.g., Is 31:6-7; Am 5:6).<\/p>\n<p>Third, the predicted course of events was aimed at stabilizing the faith of the true believer in dark times. For example, various passages in Isaiah (Is 9:1-7; 11:1-16; 40:1-3) have the effect of lifting the eyes out of the immediately preceding grim tragedy to the coming glory.<\/p>\n<p class=\"h2\" id=\"MethodsofCommunication\">Methods of Communication<\/p>\n<p>In foretelling, the prophets were forthtelling—they were proclaiming the wonderful works of God (cf. the definition of prophecy in Acts 2:11, 17). For the most part, this proclamation was by direct word of mouth. The prophets were men of the word. Their words were like messengers sent by God (Is 55:11), endowed with all the divine efficacy of the creative word of Genesis 1:3 (cf. Ps 33:6). Sometimes the efficacy of the word was enhanced by being accompanied by a sign or symbolic action (e.g., Jer 13:1-11; 19; Ez 4:1-17; 24:15-24), or identified intimately with a person (Is 7:3; cf. 8:1-4). Such things were like visual aids, whereby the word would be made clearer to those present. But it would seem that the intention of the symbolic action (sometimes called an “acted oracle”) was not so much to make understanding easier but to give more power and effect to the word as it was sent like a messenger into that situation. This is the conclusion to be drawn from 2 Kings 13:14-19, where the extent to which the king “embodied” the word in action determined the extent to which the word would prove effective in bringing events to pass.<\/p>\n<p>The final embodiment of the words of the prophets is in the books that have been preserved. Jeremiah 36 may be taken as an object lesson in the fact that the prophets took the time and trouble to record their spoken messages in writing: there was stress on careful word-by-word dictation (Jer 36:6, 17-18). But the actual literary form of the messages themselves tells the same tale. What we find in the books of the prophets cannot be the preached form of their words but rather the studied wording in which they preserved (and filed away) their sermons. It stands to reason that men who were conscious of communicating the very words of God would see to it that those words were not lost. We may take it for granted that every prophet preserved a written record of his ministry. Whether each of the named prophets was himself directly responsible for the final form of his book, we are not told and have no way of knowing. The careful way in which the books of Isaiah or Amos, for example, are arranged is best suited by assuming that the author was also his own editor.<\/p>\n<p><em>See also<\/em> Prophecy; Prophets, False.<\/p>","summary_ro":"PROPHET, PROPHETESS A man or woman chosen by God to speak for him and to foretell events in the divine plan. Preview • Introduction • The Titles and History of the Prophets • Inspiration • True and False Prophets • The Function of the Prophet • Methods of Communication Introduction When Jesus raised the widow’s son from the dead, the onlookers responded by saying, “A great prophet has arisen among us!” (Lk 7:16; cf. Mk 6:15; 8:28). In Jewish religious thought, the most vivid and formative rel...","summary_en":"PROPHET, PROPHETESS A man or woman chosen by God to speak for him and to foretell events in the divine plan. Preview • Introduction • The Titles and History of the Prophets • Inspiration • True and False Prophets • The Function of the Prophet • Methods of Communication Introduction When Jesus raised the widow’s son from the dead, the onlookers responded by saying, “A great prophet has arisen among us!” (Lk 7:16; cf. Mk 6:15; 8:28). In Jewish religious thought, the most vivid and formative rel...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":36095,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Spirit of God","title_en":"Spirit of God","content_ro":"<h3>SPIRIT OF GOD<\/h3>\n<p>Description of God in action, God in motion. The word “spirit” (Hebrew, <span class=\"hebrew\" lang=\"he\">ruach<\/span><em>;<\/em> Greek, <span class=\"greek\" lang=\"el\">pneuma<\/span>) is the word used from ancient times to describe and explain the experience of divine power working in, upon, and around people.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>There are three basic meanings evident in the use of “spirit” from the earliest Hebrew writings: It was a wind from God, it was the breath of life, and it was a spirit of ecstasy.<\/p>\n<p>First, it was a wind from God (the same Hebrew word translated “Spirit” in Gn 1:2) that caused the waters of the Flood to subside (8:1). A wind from God blew locusts over Egypt (Ex 10:13) and quail over the camp of Israel. The blast of his nostrils separated the waters of the Red Sea at the exodus (14:21).<\/p>\n<p>Second, it was the breath of God that made man a living being (Gn 2:7). It is one of the earliest perceptions of Hebrew faith that humans live only because of the stirring of the divine breath or spirit within them (Gn 6:3; Jb 33:4; 34:14-15; Ps 104:29-30). Later, a clearer distinction was drawn between divine Spirit and human spirit, and between spirit and soul, but at the earliest stage these were all more or less perceived to be synonymous manifestations of the same divine power, the source of all life—animal as well as human (Gn 7:15, 22; see Eccl 3:19-21).<\/p>\n<p>Third, there were occasions when this divine power seemed to overtake and possess an individual fully, so that his or her words or actions far transcended those of normal behavior. Such a person was clearly marked as an agent of God’s purpose and given respect. This was apparently how leaders were recognized in the premonarchy period—Othniel (Jgs 3:10), Gideon (6:34), Jephthah (11:29), and the first king, Saul (1 Sm 11:6), as well. So, too, the earliest prophets were those whose inspiration came in ecstasy (1 Sm 19:20-24).<\/p>\n<p>In the earlier stages of Hebrew thought, ecstatic experience was seen as the direct effect of divine power. This was true even when the ecstasy was recognized as evil in character, as in the case of Saul’s seizure by the Spirit (1 Sm 16:14-16). A spirit from God could be for evil as well as for good (see Jgs 9:23; 1 Kgs 22:19-23).<\/p>\n<h5>In the Writings of the Prophets<\/h5>\n<p>For Isaiah, the spirit was that which characterized God and distinguished him and his actions from human affairs (Is 31:3). Later, the adjective “holy” appeared as that which distinguished the Spirit of God from any other spirit, human or divine (Ps 51:11; Is 63:10-11).<\/p>\n<p>The problem of false prophecy emphasized the danger of assuming that every message delivered in ecstasy was the word of the Lord. Thus, tests of prophecy evaluated the content of the message delivered or the character of the prophet’s life, not the degree or quality of inspiration (see Dt 13:1-5; 18:22; Jer 23:14; Mi 3:5). This sense of a need to discriminate between true and false inspiration and to distinguish the word of God from the merely ecstatic oracle may help to explain the otherwise puzzling reluctance of the major eighth- and seventh-century <span>BC<\/span> prophets to attribute their inspiration to the Spirit.<\/p>\n<h5>In the Exilic and Postexilic Writings<\/h5>\n<p>In exilic and postexilic literature, the role of the Spirit is narrowed to two major functions: that of the prophetic Spirit and that of the Spirit of the age to come.<\/p>\n<p>The later prophets again spoke of the Spirit in explicit terms as the inspirer of prophecy (see Ez 3:1-4, 22-24; Hg 2:5; Zec 4:6). As they looked back to the preexilic period, these prophets freely attributed the inspiration of “the former prophets” to the Spirit as well (Zec 7:12).<\/p>\n<p>This tendency to exalt the Spirit’s role as the inspirer of prophecy became steadily stronger in the period between the OT and NT, until in rabbinic Judaism the Spirit was almost exclusively the inspirer of the prophetic writings now regarded as Scripture.<\/p>\n<p>The other understanding of the Spirit’s role during exilic and postexilic times was that the Spirit would be the manifestation of the power of God in the age to come. That eschatological hope of divine power effecting a final cleansing and a renewed creation is rooted principally in Isaiah’s prophecies (Is 4:4; 32:15; 44:3-4). Isaiah speaks of one anointed by the Spirit to accomplish complete and final salvation (11:2; 42:1; 61:1). Elsewhere, the same longing is expressed in terms of the Spirit being freely dispensed to all Israel (Ez 39:29; Jl 2:28-29; Zec 12:10) in the new covenant (Jer 31:31-34; Ez 36:26-27).<\/p>\n<p>In the period prior to Jesus, the understanding of the Spirit as the Spirit of prophecy and as the Spirit of the age to come had developed into the widespread dogma that the Spirit was no longer to be experienced in the present. The Spirit had been known in the past as the inspirer of prophetic writings, but after Haggai, Zechariah, and Malachi, the Spirit had withdrawn (1 Macc 4:44-46; 9:27; 2 Bar 85:1-3; see also Ps 74:9; Zec 13:2-6). The Spirit would be known again in the age of the Messiah, but in the interim the Spirit was absent from Israel. Even the great Hillel (learned Jewish leader and teacher, 60? <span>BC<\/span>–<span>AD<\/span> 20?), a near contemporary of Jesus, had not received the Spirit—though if anyone was worthy of the Spirit, it was he. There is a tradition that at a meeting of Hillel and other wise men, a voice from heaven said, “Among those here present is one who would have deserved the Holy Spirit to rest upon him, if his time had been worthy of it.” The wise men all looked at Hillel.<\/p>\n<p>The consequence of this accepted dearth of the Spirit was that the Spirit in effect became subordinated to the law. The Spirit was the inspirer of the law, but since the Spirit could no longer be experienced directly, the law became the sole voice of the Spirit. It was this increasing dominance of the law and its authoritative interpreters that provided the background for the mission of Jesus and the initial spread of Christianity.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>If we are to understand the NT’s teaching on the Spirit, we must recognize both its continuity and discontinuity with the OT. At many points NT usage cannot be fully understood except against the background of OT concepts or passages. For example, the ambiguity of John 3:8 (“wind,” “Spirit”), 2 Thessalonians 2:8 (“breath”), and Revelation 11:11 (“breath of life”) takes us back to the basic Hebrew meanings of “spirit.” Acts 8:39 and Revelation 17:3 and 21:10 reflect the same conception of the Spirit that we find in 1 Kings 18:12, 2 Kings 2:16, and Ezekiel 3:14. The NT writers generally share the rabbinic view that Scripture has the authority of the Spirit behind it (see Mk 12:36; Acts 28:25; Heb 3:7; 2 Pt 1:21). The principal continuity is that the NT brings the fulfillment of what the OT writers looked forward to. At the same time, Christianity is not simply fulfilled Judaism. Jesus’ coming and his giving of his Spirit to live within his believers marks off the new faith as something new and distinct.<\/p>\n<h5>The Spirit of the New Age<\/h5>\n<p>The most striking feature of Jesus’ ministry and of the message of the earliest Christians was their conviction and proclamation that the blessings of the new age were already present, that the eschatological Spirit had already been poured out. With the exception of the Essenes at Qumran, no other group or individual within the Jewish religion of that time had dared to make such a bold claim. The prophets and the rabbis looked for a messianic age yet to come, and the apocalyptic writers warned of its imminent arrival, but none thought of it as already present. Even John the Baptist spoke only of one about to come and of the Spirit’s operation in the imminent future (Mk 1:8). But for Jesus and first-century Christians, the longed for hope was a living reality, and the claim carried with it the exciting sense of being in “the last days.” Without some recognition of that eschatological dimension of the Christians’ faith and life, we cannot understand this teaching on, and experience of, the Spirit.<\/p>\n<p>Jesus clearly thought of his teachings and healings as fulfillment of the prophetic hope (Mt 12:41-42; 13:16-17; Lk 17:20-21). In particular, he saw himself as the one anointed by the Spirit to provide salvation (Mt 5:3-6; 11:5; Lk 4:17-19). So, too, Jesus understood his exorcisms as the effect of the power of God and as manifestations of the end-time rule of God (Mt 12:27-28; Mk 3:22-26). The Gospel writers, especially Luke, emphasize the eschatological character of Jesus’ life and ministry by stressing the role of the Spirit in his birth (Mt 1:18; Lk 1:35, 41, 67; 2:25-27), his baptism (Mk 1:9-10; Acts 10:38), and his ministry (Mt 4:1; 12:18; Mk 1:12; Lk 4:1, 14; 10:21; Jn 3:34).<\/p>\n<p>The Christian church began with the in-breathing of the Holy Spirit on the day of Christ’s resurrection (Jn 20:22), followed by the outpouring of the Spirit at Pentecost “in the last days.” The overwhelming experience of vision and inspired utterance was taken as proof positive that the new age prophesied by Joel had now arrived (Acts 2:2-5, 17-18). Similarly, in Hebrews the gift of the Spirit is spoken of as “the powers of the age to come” (Heb 6:4-5). More striking still is Paul’s understanding of the Spirit as the guarantee of God’s complete salvation (2 Cor 1:22; 5:5; Eph 1:13-14), and as the first installment of the believer’s inheritance of God’s kingdom (Rom 8:15-17; 1 Cor 6:9-11; 15:42-50; Gal 4:6-7; 5:16-18, 21-23; Eph 1:13-14). The Spirit is here again thought of as the power of the age to come, as that power (which will characterize God’s rule at the end of time) already shaping and transforming the lives of believers.<\/p>\n<p>For Paul, this means also that the gift of the Spirit is but the beginning of a lifelong process that will not end until the believer’s whole person is brought under the Spirit’s power (Rom 8:11, 23; 1 Cor 15:44-49; 2 Cor 3:18; 5:1-5). It also means that the present experience of faith is one of lifelong tension between what God has already begun to bring about in the believer’s life and what has not yet been brought under God’s grace (Phil 1:6). It is this tension between life “in the Spirit” and life “in the flesh” (see Gal 2:20) that comes to poignant expression in Romans 7:24 and 2 Corinthians 5:2-4.<\/p>\n<h5>The Spirit of New Life<\/h5>\n<p>Since the Spirit is the mark of the new age, it is not surprising that the NT writers understood the gift of the Spirit to be that which brings an individual into the new age. John the Baptist described the way the coming one would baptize with the Holy Spirit and with fire (Mt 3:11). According to Acts 1:5 and 11:16, this imagery was taken up by Jesus, and the promise is seen as fulfilled at Pentecost—the outpouring of the Spirit here being understood as the risen Christ’s action in drawing his disciples into the new age (Acts 2:17, 33).<\/p>\n<p>It seems to be one of Luke’s aims in the book of Acts to highlight the central importance of the gift of the Spirit in conversion-initiation—it is that decisive “gift of the Holy Spirit” that makes one a Christian (Acts 2:38-39). People could have been followers of Jesus on earth, but it was only when they received the gift of the Spirit that they could be said to have “believed in the Lord Jesus Christ” (11:16-17). When the Spirit’s presence was manifested in and upon a person’s life, that was recognized by Peter as proof enough that God had accepted that person, even though he or she had not yet made any formal profession of faith or been baptized (10:44-48; 11:15-18; 15:7-9). So too Apollos, already aglow with the Spirit (18:25), even though his knowledge of “the way of God” was slightly defective (vv 24-26), apparently was not required to supplement his “baptism of John” with Christian baptism. However, the 12 so-called disciples at Ephesus proved by their very ignorance of the Spirit that they were not yet disciples of the Lord Jesus (19:1-6). Paul asked these 12 men, “Did you receive the Holy Spirit when you believed?” (19:2).<\/p>\n<p>This accords with Paul’s emphasis in his letters. Belief and reception of the Spirit go together: to receive the Spirit is to begin the Christian life (Gal 3:2-3); to be baptized in the Spirit is to become a member of the body of Christ (1 Cor 12:13); to “have the Spirit of Christ” is to belong to Christ (Rom 8:9-11); to receive the Spirit is tantamount to becoming a child of God (Rom 8:14-17; Gal 4:6-7). The Spirit so characterizes the new age and the life of the new age that only the gift of the Spirit can bring a person into the new age to experience the life of the new age. For the Spirit is distinctively and peculiarly the life-giver; the Spirit indeed <em>is<\/em> the life of the new age (Rom 8:2, 6, 10; 1 Cor 15:45; 2 Cor 3:6; Gal 5:25).<\/p>\n<p>In just the same way in John’s writings, the Spirit is characteristically the life-giving Spirit (Jn 6:63), the power from above, the seed of divine life that brings about the new birth (Jn 3:3-8; 1 Jn 3:9), and a river of living water that brings life when one believes in Christ (Jn 7:37-39; so also 4:10, 14). Or again, reception of the Spirit in John 20:22 is depicted as a new creation analogous to Genesis 2:7. Consequently, in 1 John 3:24 and 4:13, possession and experience of the Spirit count as one of the “tests of life” listed in that letter.<\/p>\n<h5>Manifestations of the Spirit<\/h5>\n<p>It will be clear from what has already been said that when the first Christians, like the ancient Hebrews, spoke of the Spirit, they were thinking of experiences of divine power. In the NT, as in the OT, “Spirit” is the word used to explain the experience of new life and vitality (see above), of liberation from legalism (e.g., Rom 8:2; 2 Cor 3:17), of spiritual refreshing and renewal (cf. e.g., Is 32:15; Ez 39:29 with Jn 7:37-39; Rom 5:5; 1 Cor 12:13; 1 Tm 3:5-6). It is important to realize how wide a range of experiences were attributed to the Spirit: ecstatic experiences (Acts 2:24; 10:43-47; 19:6; cf. 10:10; 22:17—“in ecstasy”; 2 Cor 12:1-4; Rv 1:10), emotional experiences (e.g., love—Rom 5:5; joy—Acts 13:52; 1 Thes 1:6; see also Gal 5:22; Phil 2:1-2), experiences of illumination (2 Cor 3:14-17; Eph 1:17-18; Heb 6:4-5; 1 Jn 2:20-21), and experiences issuing in moral transformation (1 Cor 6:9-11). Likewise, when Paul speaks of spiritual gifts, called <span class=\"greek\" lang=\"el\">charismata<\/span> (acts or words that bring divine grace to concrete expression), he evidently has a wide range of actual events in mind: inspired speech (1 Cor 12:8-10; 1 Thes 1:5), miracles and healings (1 Cor 12:9; Gal 3:5; cf. Heb 2:4), and various acts of service and help, of counsel and administration, and of aid and mercy (Rom 12:7-8; 1 Cor 12:28).<\/p>\n<p>In talking thus of the Spirit in terms of experience, we should not overemphasize particular experiences or manifestations, as though earliest Christianity consisted of a sequence of mountaintop experiences or spiritual highs. There clearly were such experiences, indeed a wide range of experiences, but no one experience is singled out to be sought by all (except prophecy). There is no distinctively second (or third) experience of the Spirit in the NT, and Paul warned against overvaluing particular manifestations of the Spirit (1 Cor 14:6-19; 2 Cor 12:1-10; cf. Mk 8:11-13). Where particular experiences are valued, it is as manifestations of a more sustained experience, particular expressions of an underlying relationship (cf. Acts 6:3-5; 11:24—“full of the Spirit”; Eph 5:18). What we are in touch with here is the vigor of the experiential dimension of earliest Christianity. If the Spirit is the breath of the new life in Christ (cf. Ez 37:9-10, 14; Jn 20:22; 1 Cor 15:45), then presumably the analogy extends further, and the experience of the Spirit is like the experience of breathing: one is not conscious of it all the time, but if one is not conscious of it, at least sometimes, something is wrong.<\/p>\n<h5>The Fellowship of the Spirit<\/h5>\n<p>It was out of this shared experience of the Spirit that the earliest Christian community grew and developed, for this is what “the fellowship [<span class=\"greek\" lang=\"el\">koinonia<\/span>] of the Spirit” properly means: common participation in the same Spirit (Phil 2:1; cf. Acts 2:42; 1 Cor 1:4-9). It was the gift of the Spirit that brought those in Samaria, Caesarea, and elsewhere effectively into the community of the Spirit (Act 8, 10). So also, it was the experience of the one Spirit that provided the unifying bond in the churches of Paul’s mission (1 Cor 12:13; Eph 4:3-4; Phil 2:1-2). Here we see the real importance of the divine manifestations of the Spirit for Paul: it is out of the diversity of these particular manifestations that the body of Christ grows in unity (Rom 12:4-8; 1 Cor 12:12-17; Eph 4:4-16).<\/p>","content_en":"<h3>SPIRIT OF GOD<\/h3>\n<p>Description of God in action, God in motion. The word “spirit” (Hebrew, <span class=\"hebrew\" lang=\"he\">ruach<\/span><em>;<\/em> Greek, <span class=\"greek\" lang=\"el\">pneuma<\/span>) is the word used from ancient times to describe and explain the experience of divine power working in, upon, and around people.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>There are three basic meanings evident in the use of “spirit” from the earliest Hebrew writings: It was a wind from God, it was the breath of life, and it was a spirit of ecstasy.<\/p>\n<p>First, it was a wind from God (the same Hebrew word translated “Spirit” in Gn 1:2) that caused the waters of the Flood to subside (8:1). A wind from God blew locusts over Egypt (Ex 10:13) and quail over the camp of Israel. The blast of his nostrils separated the waters of the Red Sea at the exodus (14:21).<\/p>\n<p>Second, it was the breath of God that made man a living being (Gn 2:7). It is one of the earliest perceptions of Hebrew faith that humans live only because of the stirring of the divine breath or spirit within them (Gn 6:3; Jb 33:4; 34:14-15; Ps 104:29-30). Later, a clearer distinction was drawn between divine Spirit and human spirit, and between spirit and soul, but at the earliest stage these were all more or less perceived to be synonymous manifestations of the same divine power, the source of all life—animal as well as human (Gn 7:15, 22; see Eccl 3:19-21).<\/p>\n<p>Third, there were occasions when this divine power seemed to overtake and possess an individual fully, so that his or her words or actions far transcended those of normal behavior. Such a person was clearly marked as an agent of God’s purpose and given respect. This was apparently how leaders were recognized in the premonarchy period—Othniel (Jgs 3:10), Gideon (6:34), Jephthah (11:29), and the first king, Saul (1 Sm 11:6), as well. So, too, the earliest prophets were those whose inspiration came in ecstasy (1 Sm 19:20-24).<\/p>\n<p>In the earlier stages of Hebrew thought, ecstatic experience was seen as the direct effect of divine power. This was true even when the ecstasy was recognized as evil in character, as in the case of Saul’s seizure by the Spirit (1 Sm 16:14-16). A spirit from God could be for evil as well as for good (see Jgs 9:23; 1 Kgs 22:19-23).<\/p>\n<h5>In the Writings of the Prophets<\/h5>\n<p>For Isaiah, the spirit was that which characterized God and distinguished him and his actions from human affairs (Is 31:3). Later, the adjective “holy” appeared as that which distinguished the Spirit of God from any other spirit, human or divine (Ps 51:11; Is 63:10-11).<\/p>\n<p>The problem of false prophecy emphasized the danger of assuming that every message delivered in ecstasy was the word of the Lord. Thus, tests of prophecy evaluated the content of the message delivered or the character of the prophet’s life, not the degree or quality of inspiration (see Dt 13:1-5; 18:22; Jer 23:14; Mi 3:5). This sense of a need to discriminate between true and false inspiration and to distinguish the word of God from the merely ecstatic oracle may help to explain the otherwise puzzling reluctance of the major eighth- and seventh-century <span>BC<\/span> prophets to attribute their inspiration to the Spirit.<\/p>\n<h5>In the Exilic and Postexilic Writings<\/h5>\n<p>In exilic and postexilic literature, the role of the Spirit is narrowed to two major functions: that of the prophetic Spirit and that of the Spirit of the age to come.<\/p>\n<p>The later prophets again spoke of the Spirit in explicit terms as the inspirer of prophecy (see Ez 3:1-4, 22-24; Hg 2:5; Zec 4:6). As they looked back to the preexilic period, these prophets freely attributed the inspiration of “the former prophets” to the Spirit as well (Zec 7:12).<\/p>\n<p>This tendency to exalt the Spirit’s role as the inspirer of prophecy became steadily stronger in the period between the OT and NT, until in rabbinic Judaism the Spirit was almost exclusively the inspirer of the prophetic writings now regarded as Scripture.<\/p>\n<p>The other understanding of the Spirit’s role during exilic and postexilic times was that the Spirit would be the manifestation of the power of God in the age to come. That eschatological hope of divine power effecting a final cleansing and a renewed creation is rooted principally in Isaiah’s prophecies (Is 4:4; 32:15; 44:3-4). Isaiah speaks of one anointed by the Spirit to accomplish complete and final salvation (11:2; 42:1; 61:1). Elsewhere, the same longing is expressed in terms of the Spirit being freely dispensed to all Israel (Ez 39:29; Jl 2:28-29; Zec 12:10) in the new covenant (Jer 31:31-34; Ez 36:26-27).<\/p>\n<p>In the period prior to Jesus, the understanding of the Spirit as the Spirit of prophecy and as the Spirit of the age to come had developed into the widespread dogma that the Spirit was no longer to be experienced in the present. The Spirit had been known in the past as the inspirer of prophetic writings, but after Haggai, Zechariah, and Malachi, the Spirit had withdrawn (1 Macc 4:44-46; 9:27; 2 Bar 85:1-3; see also Ps 74:9; Zec 13:2-6). The Spirit would be known again in the age of the Messiah, but in the interim the Spirit was absent from Israel. Even the great Hillel (learned Jewish leader and teacher, 60? <span>BC<\/span>–<span>AD<\/span> 20?), a near contemporary of Jesus, had not received the Spirit—though if anyone was worthy of the Spirit, it was he. There is a tradition that at a meeting of Hillel and other wise men, a voice from heaven said, “Among those here present is one who would have deserved the Holy Spirit to rest upon him, if his time had been worthy of it.” The wise men all looked at Hillel.<\/p>\n<p>The consequence of this accepted dearth of the Spirit was that the Spirit in effect became subordinated to the law. The Spirit was the inspirer of the law, but since the Spirit could no longer be experienced directly, the law became the sole voice of the Spirit. It was this increasing dominance of the law and its authoritative interpreters that provided the background for the mission of Jesus and the initial spread of Christianity.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>If we are to understand the NT’s teaching on the Spirit, we must recognize both its continuity and discontinuity with the OT. At many points NT usage cannot be fully understood except against the background of OT concepts or passages. For example, the ambiguity of John 3:8 (“wind,” “Spirit”), 2 Thessalonians 2:8 (“breath”), and Revelation 11:11 (“breath of life”) takes us back to the basic Hebrew meanings of “spirit.” Acts 8:39 and Revelation 17:3 and 21:10 reflect the same conception of the Spirit that we find in 1 Kings 18:12, 2 Kings 2:16, and Ezekiel 3:14. The NT writers generally share the rabbinic view that Scripture has the authority of the Spirit behind it (see Mk 12:36; Acts 28:25; Heb 3:7; 2 Pt 1:21). The principal continuity is that the NT brings the fulfillment of what the OT writers looked forward to. At the same time, Christianity is not simply fulfilled Judaism. Jesus’ coming and his giving of his Spirit to live within his believers marks off the new faith as something new and distinct.<\/p>\n<h5>The Spirit of the New Age<\/h5>\n<p>The most striking feature of Jesus’ ministry and of the message of the earliest Christians was their conviction and proclamation that the blessings of the new age were already present, that the eschatological Spirit had already been poured out. With the exception of the Essenes at Qumran, no other group or individual within the Jewish religion of that time had dared to make such a bold claim. The prophets and the rabbis looked for a messianic age yet to come, and the apocalyptic writers warned of its imminent arrival, but none thought of it as already present. Even John the Baptist spoke only of one about to come and of the Spirit’s operation in the imminent future (Mk 1:8). But for Jesus and first-century Christians, the longed for hope was a living reality, and the claim carried with it the exciting sense of being in “the last days.” Without some recognition of that eschatological dimension of the Christians’ faith and life, we cannot understand this teaching on, and experience of, the Spirit.<\/p>\n<p>Jesus clearly thought of his teachings and healings as fulfillment of the prophetic hope (Mt 12:41-42; 13:16-17; Lk 17:20-21). In particular, he saw himself as the one anointed by the Spirit to provide salvation (Mt 5:3-6; 11:5; Lk 4:17-19). So, too, Jesus understood his exorcisms as the effect of the power of God and as manifestations of the end-time rule of God (Mt 12:27-28; Mk 3:22-26). The Gospel writers, especially Luke, emphasize the eschatological character of Jesus’ life and ministry by stressing the role of the Spirit in his birth (Mt 1:18; Lk 1:35, 41, 67; 2:25-27), his baptism (Mk 1:9-10; Acts 10:38), and his ministry (Mt 4:1; 12:18; Mk 1:12; Lk 4:1, 14; 10:21; Jn 3:34).<\/p>\n<p>The Christian church began with the in-breathing of the Holy Spirit on the day of Christ’s resurrection (Jn 20:22), followed by the outpouring of the Spirit at Pentecost “in the last days.” The overwhelming experience of vision and inspired utterance was taken as proof positive that the new age prophesied by Joel had now arrived (Acts 2:2-5, 17-18). Similarly, in Hebrews the gift of the Spirit is spoken of as “the powers of the age to come” (Heb 6:4-5). More striking still is Paul’s understanding of the Spirit as the guarantee of God’s complete salvation (2 Cor 1:22; 5:5; Eph 1:13-14), and as the first installment of the believer’s inheritance of God’s kingdom (Rom 8:15-17; 1 Cor 6:9-11; 15:42-50; Gal 4:6-7; 5:16-18, 21-23; Eph 1:13-14). The Spirit is here again thought of as the power of the age to come, as that power (which will characterize God’s rule at the end of time) already shaping and transforming the lives of believers.<\/p>\n<p>For Paul, this means also that the gift of the Spirit is but the beginning of a lifelong process that will not end until the believer’s whole person is brought under the Spirit’s power (Rom 8:11, 23; 1 Cor 15:44-49; 2 Cor 3:18; 5:1-5). It also means that the present experience of faith is one of lifelong tension between what God has already begun to bring about in the believer’s life and what has not yet been brought under God’s grace (Phil 1:6). It is this tension between life “in the Spirit” and life “in the flesh” (see Gal 2:20) that comes to poignant expression in Romans 7:24 and 2 Corinthians 5:2-4.<\/p>\n<h5>The Spirit of New Life<\/h5>\n<p>Since the Spirit is the mark of the new age, it is not surprising that the NT writers understood the gift of the Spirit to be that which brings an individual into the new age. John the Baptist described the way the coming one would baptize with the Holy Spirit and with fire (Mt 3:11). According to Acts 1:5 and 11:16, this imagery was taken up by Jesus, and the promise is seen as fulfilled at Pentecost—the outpouring of the Spirit here being understood as the risen Christ’s action in drawing his disciples into the new age (Acts 2:17, 33).<\/p>\n<p>It seems to be one of Luke’s aims in the book of Acts to highlight the central importance of the gift of the Spirit in conversion-initiation—it is that decisive “gift of the Holy Spirit” that makes one a Christian (Acts 2:38-39). People could have been followers of Jesus on earth, but it was only when they received the gift of the Spirit that they could be said to have “believed in the Lord Jesus Christ” (11:16-17). When the Spirit’s presence was manifested in and upon a person’s life, that was recognized by Peter as proof enough that God had accepted that person, even though he or she had not yet made any formal profession of faith or been baptized (10:44-48; 11:15-18; 15:7-9). So too Apollos, already aglow with the Spirit (18:25), even though his knowledge of “the way of God” was slightly defective (vv 24-26), apparently was not required to supplement his “baptism of John” with Christian baptism. However, the 12 so-called disciples at Ephesus proved by their very ignorance of the Spirit that they were not yet disciples of the Lord Jesus (19:1-6). Paul asked these 12 men, “Did you receive the Holy Spirit when you believed?” (19:2).<\/p>\n<p>This accords with Paul’s emphasis in his letters. Belief and reception of the Spirit go together: to receive the Spirit is to begin the Christian life (Gal 3:2-3); to be baptized in the Spirit is to become a member of the body of Christ (1 Cor 12:13); to “have the Spirit of Christ” is to belong to Christ (Rom 8:9-11); to receive the Spirit is tantamount to becoming a child of God (Rom 8:14-17; Gal 4:6-7). The Spirit so characterizes the new age and the life of the new age that only the gift of the Spirit can bring a person into the new age to experience the life of the new age. For the Spirit is distinctively and peculiarly the life-giver; the Spirit indeed <em>is<\/em> the life of the new age (Rom 8:2, 6, 10; 1 Cor 15:45; 2 Cor 3:6; Gal 5:25).<\/p>\n<p>In just the same way in John’s writings, the Spirit is characteristically the life-giving Spirit (Jn 6:63), the power from above, the seed of divine life that brings about the new birth (Jn 3:3-8; 1 Jn 3:9), and a river of living water that brings life when one believes in Christ (Jn 7:37-39; so also 4:10, 14). Or again, reception of the Spirit in John 20:22 is depicted as a new creation analogous to Genesis 2:7. Consequently, in 1 John 3:24 and 4:13, possession and experience of the Spirit count as one of the “tests of life” listed in that letter.<\/p>\n<h5>Manifestations of the Spirit<\/h5>\n<p>It will be clear from what has already been said that when the first Christians, like the ancient Hebrews, spoke of the Spirit, they were thinking of experiences of divine power. In the NT, as in the OT, “Spirit” is the word used to explain the experience of new life and vitality (see above), of liberation from legalism (e.g., Rom 8:2; 2 Cor 3:17), of spiritual refreshing and renewal (cf. e.g., Is 32:15; Ez 39:29 with Jn 7:37-39; Rom 5:5; 1 Cor 12:13; 1 Tm 3:5-6). It is important to realize how wide a range of experiences were attributed to the Spirit: ecstatic experiences (Acts 2:24; 10:43-47; 19:6; cf. 10:10; 22:17—“in ecstasy”; 2 Cor 12:1-4; Rv 1:10), emotional experiences (e.g., love—Rom 5:5; joy—Acts 13:52; 1 Thes 1:6; see also Gal 5:22; Phil 2:1-2), experiences of illumination (2 Cor 3:14-17; Eph 1:17-18; Heb 6:4-5; 1 Jn 2:20-21), and experiences issuing in moral transformation (1 Cor 6:9-11). Likewise, when Paul speaks of spiritual gifts, called <span class=\"greek\" lang=\"el\">charismata<\/span> (acts or words that bring divine grace to concrete expression), he evidently has a wide range of actual events in mind: inspired speech (1 Cor 12:8-10; 1 Thes 1:5), miracles and healings (1 Cor 12:9; Gal 3:5; cf. Heb 2:4), and various acts of service and help, of counsel and administration, and of aid and mercy (Rom 12:7-8; 1 Cor 12:28).<\/p>\n<p>In talking thus of the Spirit in terms of experience, we should not overemphasize particular experiences or manifestations, as though earliest Christianity consisted of a sequence of mountaintop experiences or spiritual highs. There clearly were such experiences, indeed a wide range of experiences, but no one experience is singled out to be sought by all (except prophecy). There is no distinctively second (or third) experience of the Spirit in the NT, and Paul warned against overvaluing particular manifestations of the Spirit (1 Cor 14:6-19; 2 Cor 12:1-10; cf. Mk 8:11-13). Where particular experiences are valued, it is as manifestations of a more sustained experience, particular expressions of an underlying relationship (cf. Acts 6:3-5; 11:24—“full of the Spirit”; Eph 5:18). What we are in touch with here is the vigor of the experiential dimension of earliest Christianity. If the Spirit is the breath of the new life in Christ (cf. Ez 37:9-10, 14; Jn 20:22; 1 Cor 15:45), then presumably the analogy extends further, and the experience of the Spirit is like the experience of breathing: one is not conscious of it all the time, but if one is not conscious of it, at least sometimes, something is wrong.<\/p>\n<h5>The Fellowship of the Spirit<\/h5>\n<p>It was out of this shared experience of the Spirit that the earliest Christian community grew and developed, for this is what “the fellowship [<span class=\"greek\" lang=\"el\">koinonia<\/span>] of the Spirit” properly means: common participation in the same Spirit (Phil 2:1; cf. Acts 2:42; 1 Cor 1:4-9). It was the gift of the Spirit that brought those in Samaria, Caesarea, and elsewhere effectively into the community of the Spirit (Act 8, 10). So also, it was the experience of the one Spirit that provided the unifying bond in the churches of Paul’s mission (1 Cor 12:13; Eph 4:3-4; Phil 2:1-2). Here we see the real importance of the divine manifestations of the Spirit for Paul: it is out of the diversity of these particular manifestations that the body of Christ grows in unity (Rom 12:4-8; 1 Cor 12:12-17; Eph 4:4-16).<\/p>","summary_ro":"SPIRIT OF GOD Description of God in action, God in motion. The word “spirit” (Hebrew, ruach; Greek, pneuma) is the word used from ancient times to describe and explain the experience of divine power working in, upon, and around people. In the Old Testament There are three basic meanings evident in the use of “spirit” from the earliest Hebrew writings: It was a wind from God, it was the breath of life, and it was a spirit of ecstasy. First, it was a wind from God (the same Hebrew word translat...","summary_en":"SPIRIT OF GOD Description of God in action, God in motion. The word “spirit” (Hebrew, ruach; Greek, pneuma) is the word used from ancient times to describe and explain the experience of divine power working in, upon, and around people. In the Old Testament There are three basic meanings evident in the use of “spirit” from the earliest Hebrew writings: It was a wind from God, it was the breath of life, and it was a spirit of ecstasy. First, it was a wind from God (the same Hebrew word translat...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false}]},"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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