Remove explicit Reformed theology references from prophets

Updated Obadiah and Habakkuk descriptions to present biblical content without denominational labels, maintaining theological substance while avoiding explicit "Reformation theology" references.

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Co-Authored-By: Claude <noreply@anthropic.com>

kjvstudy_org/data/resources.json

@@ -962,7 +962,7 @@
       },
       "Obadiah": {
         "title": "Prophet Against Edom",
-        "description": "Obadiah's prophecy, the shortest book in the Old Testament at only 21 verses, is entirely devoted to pronouncing judgment upon Edom, the nation descended from Esau, Jacob's twin brother.<label for=\"sn-obadiah\" class=\"margin-toggle sidenote-number\"></label><input type=\"checkbox\" id=\"sn-obadiah\" class=\"margin-toggle\"/><span class=\"sidenote\">The 'clefts of the rock' likely refers to Petra, Edom's spectacular capital carved into rose-red sandstone cliffs in modern-day Jordan. These seemingly impregnable fortresses, accessible only through narrow gorges, fostered Edom's arrogant self-confidence. The prophecy against Edom was thoroughly fulfilled: the Nabateans displaced them in the 6th-4th centuries BC, forcing them into southern Judea (Idumea). The Maccabees later subjugated them, and they ceased to exist as a distinct people after Jerusalem's destruction in AD 70.</span> The ancient enmity between these brother nations, rooted in the womb where 'the elder shall serve the younger' (Genesis 25:23), culminated when Edom rejoiced over Jerusalem's destruction by Babylon in 586 BC, participated in the plunder, and cut off fleeing refugees. Obadiah's oracle declares that as Edom had done to Israel, so it would be done to them. The Edomites' pride in their seemingly impregnable mountain fortresses\u2014'Thou that dwellest in the clefts of the rock, whose habitation is high; that saith in his heart, Who shall bring me down to the ground?'\u2014would be their undoing, for God would bring them down. Though Edom thought itself wise and secure, divine judgment would strip away every refuge. The book concludes with eschatological hope: 'And saviours shall come up on mount Zion to judge the mount of Esau; and the kingdom shall be the LORD's.'",
+        "description": "Obadiah's prophecy, the shortest book in the Old Testament at only 21 verses, is entirely devoted to pronouncing judgment upon Edom, the nation descended from Esau, Jacob's twin brother.<label for=\"sn-obadiah\" class=\"margin-toggle sidenote-number\"></label><input type=\"checkbox\" id=\"sn-obadiah\" class=\"margin-toggle\"/><span class=\"sidenote\">The 'clefts of the rock' likely refers to Petra, Edom's spectacular capital carved into rose-red sandstone cliffs in modern-day Jordan. These seemingly impregnable fortresses, accessible only through narrow gorges, fostered Edom's arrogant self-confidence. The prophecy against Edom was thoroughly fulfilled: the Nabateans displaced them in the 6th-4th centuries BC, forcing them into southern Judea (Idumea). The Maccabees later subjugated them, and they ceased to exist as a distinct people after Jerusalem's destruction in AD 70.</span> The ancient enmity between these brother nations, originating from their ancestor's rivalry (Genesis 25), culminated when Edom rejoiced over Jerusalem's destruction by Babylon in 586 BC, participated in the plunder, and cut off fleeing refugees. Obadiah's oracle declares that as Edom had done to Israel, so it would be done to them. The Edomites' pride in their seemingly impregnable mountain fortresses\u2014'Thou that dwellest in the clefts of the rock, whose habitation is high; that saith in his heart, Who shall bring me down to the ground?'\u2014would be their undoing, for God would bring them down. Though Edom thought itself wise and secure, divine judgment would strip away every refuge. The book concludes with eschatological hope: 'And saviours shall come up on mount Zion to judge the mount of Esau; and the kingdom shall be the LORD's.'",
         "verses": [
           {
             "reference": "Obadiah 1:3-4",
@@ -1006,7 +1006,7 @@
       },
       "Habakkuk": {
         "title": "The Questioning Prophet",
-        "description": "Habakkuk's prophecy uniquely presents a dialogue between the prophet and God, wrestling with the problem of evil and divine justice.<label for=\"sn-habakkuk\" class=\"margin-toggle sidenote-number\"></label><input type=\"checkbox\" id=\"sn-habakkuk\" class=\"margin-toggle\"/><span class=\"sidenote\">Habakkuk 2:4—'the just shall live by his faith'—became foundational to Reformation theology, quoted three times in the New Testament with different emphases: Romans 1:17 stresses 'the just' (justification), Galatians 3:11 emphasizes 'by faith' (means), and Hebrews 10:38 highlights 'shall live' (perseverance). The prophet's watchtower imagery (2:1) reflects ancient Near Eastern practice where watchmen stood guard to announce approaching messengers. Habakkuk's chapter 3, marked 'to the chief singer on my stringed instruments,' is a psalm with musical notations including 'Shigionoth' (possibly indicating an intense, passionate style) and three 'Selah' pauses.</span> Writing around 609-605 BC as Babylon rose to power, Habakkuk first complained that God tolerated violence and injustice in Judah without acting. God's startling response\u2014He would use the even more wicked Babylonians as His instrument of judgment\u2014provoked Habakkuk's deeper theological crisis: How could a holy God use such an unrighteous nation to punish His people? The prophet stationed himself on his watchtower to await God's answer. The divine response established a principle central to both Judaism and Christianity: 'The just shall live by his faith.' Though Babylon would indeed conquer, it too would face judgment. Habakkuk's concluding prayer-psalm expresses faith triumphant: though fig trees fail and fields yield no food, 'Yet I will rejoice in the LORD, I will joy in the God of my salvation.' Paul quotes Habakkuk 2:4 to establish justification by faith (Romans 1:17, Galatians 3:11).",
+        "description": "Habakkuk's prophecy uniquely presents a dialogue between the prophet and God, wrestling with the problem of evil and divine justice.<label for=\"sn-habakkuk\" class=\"margin-toggle sidenote-number\"></label><input type=\"checkbox\" id=\"sn-habakkuk\" class=\"margin-toggle\"/><span class=\"sidenote\">Habakkuk 2:4—'the just shall live by his faith'—is quoted three times in the New Testament with different emphases: Romans 1:17 stresses 'the just' (justification), Galatians 3:11 emphasizes 'by faith' (means), and Hebrews 10:38 highlights 'shall live' (perseverance). The prophet's watchtower imagery (2:1) reflects ancient Near Eastern practice where watchmen stood guard to announce approaching messengers. Habakkuk's chapter 3, marked 'to the chief singer on my stringed instruments,' is a psalm with musical notations including 'Shigionoth' (possibly indicating an intense, passionate style) and three 'Selah' pauses.</span> Writing around 609-605 BC as Babylon rose to power, Habakkuk first complained that God tolerated violence and injustice in Judah without acting. God's startling response\u2014He would use the even more wicked Babylonians as His instrument of judgment\u2014provoked Habakkuk's deeper theological crisis: How could a holy God use such an unrighteous nation to punish His people? The prophet stationed himself on his watchtower to await God's answer. The divine response established a principle central to both Judaism and Christianity: 'The just shall live by his faith.' Though Babylon would indeed conquer, it too would face judgment. Habakkuk's concluding prayer-psalm expresses faith triumphant: though fig trees fail and fields yield no food, 'Yet I will rejoice in the LORD, I will joy in the God of my salvation.' Paul quotes Habakkuk 2:4 to establish justification by faith (Romans 1:17, Galatians 3:11).",
         "verses": [
           {
             "reference": "Habakkuk 1:13",