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{"verseMap":{"1":[{"id":49968,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 108:1","title_en":"Study Note: Psalmi 108:1","content_ro":"<p><strong>Ps 108<\/strong> This psalm combines two excerpts from David’s other psalms (cp. 57:5, 7-11; 60:5-12).<\/p>","content_en":"<p><strong>Ps 108<\/strong> This psalm combines two excerpts from David’s other psalms (cp. 57:5, 7-11; 60:5-12).<\/p>","summary_ro":"Ps 108 This psalm combines two excerpts from David’s other psalms (cp. 57:5, 7-11; 60:5-12).","summary_en":"Ps 108 This psalm combines two excerpts from David’s other psalms (cp. 57:5, 7-11; 60:5-12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77594,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 108:1","title_en":"Study Note: Psalmi 108:1","content_ro":"<p><strong>Ps 108<\/strong> This psalm combines two excerpts from David’s other psalms (cp. 57:5, 7-11; 60:5-12).<\/p>","content_en":"<p><strong>Ps 108<\/strong> This psalm combines two excerpts from David’s other psalms (cp. 57:5, 7-11; 60:5-12).<\/p>","summary_ro":"Ps 108 This psalm combines two excerpts from David’s other psalms (cp. 57:5, 7-11; 60:5-12).","summary_en":"Ps 108 This psalm combines two excerpts from David’s other psalms (cp. 57:5, 7-11; 60:5-12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105220,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 108:1","title_en":"Study Note: Psalmi 108:1","content_ro":"<p><strong>Ps 108<\/strong> This psalm combines two excerpts from David’s other psalms (cp. 57:5, 7-11; 60:5-12).<\/p>","content_en":"<p><strong>Ps 108<\/strong> This psalm combines two excerpts from David’s other psalms (cp. 57:5, 7-11; 60:5-12).<\/p>","summary_ro":"Ps 108 This psalm combines two excerpts from David’s other psalms (cp. 57:5, 7-11; 60:5-12).","summary_en":"Ps 108 This psalm combines two excerpts from David’s other psalms (cp. 57:5, 7-11; 60:5-12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132846,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 108:1","title_en":"Study Note: Psalmi 108:1","content_ro":"<p><strong>Ps 108<\/strong> This psalm combines two excerpts from David’s other psalms (cp. 57:5, 7-11; 60:5-12).<\/p>","content_en":"<p><strong>Ps 108<\/strong> This psalm combines two excerpts from David’s other psalms (cp. 57:5, 7-11; 60:5-12).<\/p>","summary_ro":"Ps 108 This psalm combines two excerpts from David’s other psalms (cp. 57:5, 7-11; 60:5-12).","summary_en":"Ps 108 This psalm combines two excerpts from David’s other psalms (cp. 57:5, 7-11; 60:5-12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63382,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Heart in the Psalms","title_en":"The Heart in the Psalms","content_ro":"<h3>The Heart in the Psalms<\/h3>\n<p>The Hebrew words <span class=\"hebrew\" lang=\"he\">leb<\/span> and <span class=\"hebrew\" lang=\"he\">lebab<\/span> (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life.<\/p>\n<p>The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lacking in integrity (10:3; 28:3; 41:6; 55:21; 62:4; 141:4). As time goes on, they become more arrogant, callous, and stubborn (14:1; 17:10; 73:7; 78:8; 81:12; 95:8, 10; 101:5; 119:70). The wicked are only committed to themselves (78:37), and their destructive way of life (5:9) leads to their own destruction.<\/p>\n<p>Meanwhile, the psalmists openly confess their sorrow, trouble, anguish, and despair (13:2; 22:14; 25:17; 38:8, 10; 40:12; 55:4; 61:2; 69:20; 73:21, 26; 109:22; 143:4; 147:3). Through their pain, their hearts grow. They pray intensely (62:8; 119:145), long for God (84:2), trust in him (28:7), and open their hearts to God’s examination (7:9; 17:3; 26:2; 139:1-6, 23). Their commitment does not waver, and their hearts are pure (24:4; 51:10; 73:1, 13) and contented (131:1), even when broken. As their broken hearts (34:17-18; 51:17) are healed by the Lord (147:3), they become strong, confident (27:3, 14; 31:24; 57:7; 108:1; 112:7-8; 138:3), and full of life (22:26; 69:32). In the end, the Lord satisfies them and gives them the desires of their hearts (20:4; 21:2; 37:4). This fills the godly with joy and praise (4:7; 9:1; 13:5; 16:7, 9; 19:8; 30:11-12; 33:21; 86:12; 89:50; 102:4; 105:3; 111:1; 119:7, 111; 138:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:9; 9:1; 13:2; 14:1; 16:7-9; 17:3; 19:8; 20:4; 21:2; 22:14, 26; 24:4; 26:2; 27:3, 14; 28:3, 7; 33:21; 34:17-18; 37:4; 38:8, 10; 51:10, 17; 55:4, 21; 57:7; 58:2; 61:2; 62:4, 8-10; 64:6; 69:20; 73:1, 7, 13, 21, 26; 78:8, 37; 81:12; 84:2; 86:12; 89:50; 95:8, 10; 102:4; 108:1; 109:22; 111:1; 119:70, 111, 145; 131:1; 138:1; 139:1-24; 140:2; 147:3<\/p>","content_en":"<h3>The Heart in the Psalms<\/h3>\n<p>The Hebrew words <span class=\"hebrew\" lang=\"he\">leb<\/span> and <span class=\"hebrew\" lang=\"he\">lebab<\/span> (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life.<\/p>\n<p>The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lacking in integrity (10:3; 28:3; 41:6; 55:21; 62:4; 141:4). As time goes on, they become more arrogant, callous, and stubborn (14:1; 17:10; 73:7; 78:8; 81:12; 95:8, 10; 101:5; 119:70). The wicked are only committed to themselves (78:37), and their destructive way of life (5:9) leads to their own destruction.<\/p>\n<p>Meanwhile, the psalmists openly confess their sorrow, trouble, anguish, and despair (13:2; 22:14; 25:17; 38:8, 10; 40:12; 55:4; 61:2; 69:20; 73:21, 26; 109:22; 143:4; 147:3). Through their pain, their hearts grow. They pray intensely (62:8; 119:145), long for God (84:2), trust in him (28:7), and open their hearts to God’s examination (7:9; 17:3; 26:2; 139:1-6, 23). Their commitment does not waver, and their hearts are pure (24:4; 51:10; 73:1, 13) and contented (131:1), even when broken. As their broken hearts (34:17-18; 51:17) are healed by the Lord (147:3), they become strong, confident (27:3, 14; 31:24; 57:7; 108:1; 112:7-8; 138:3), and full of life (22:26; 69:32). In the end, the Lord satisfies them and gives them the desires of their hearts (20:4; 21:2; 37:4). This fills the godly with joy and praise (4:7; 9:1; 13:5; 16:7, 9; 19:8; 30:11-12; 33:21; 86:12; 89:50; 102:4; 105:3; 111:1; 119:7, 111; 138:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:9; 9:1; 13:2; 14:1; 16:7-9; 17:3; 19:8; 20:4; 21:2; 22:14, 26; 24:4; 26:2; 27:3, 14; 28:3, 7; 33:21; 34:17-18; 37:4; 38:8, 10; 51:10, 17; 55:4, 21; 57:7; 58:2; 61:2; 62:4, 8-10; 64:6; 69:20; 73:1, 7, 13, 21, 26; 78:8, 37; 81:12; 84:2; 86:12; 89:50; 95:8, 10; 102:4; 108:1; 109:22; 111:1; 119:70, 111, 145; 131:1; 138:1; 139:1-24; 140:2; 147:3<\/p>","summary_ro":"The Heart in the Psalms The Hebrew words leb and lebab (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life. The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lackin...","summary_en":"The Heart in the Psalms The Hebrew words leb and lebab (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life. The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lackin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91008,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Heart in the Psalms","title_en":"The Heart in the Psalms","content_ro":"<h3>The Heart in the Psalms<\/h3>\n<p>The Hebrew words <span class=\"hebrew\" lang=\"he\">leb<\/span> and <span class=\"hebrew\" lang=\"he\">lebab<\/span> (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life.<\/p>\n<p>The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lacking in integrity (10:3; 28:3; 41:6; 55:21; 62:4; 141:4). As time goes on, they become more arrogant, callous, and stubborn (14:1; 17:10; 73:7; 78:8; 81:12; 95:8, 10; 101:5; 119:70). The wicked are only committed to themselves (78:37), and their destructive way of life (5:9) leads to their own destruction.<\/p>\n<p>Meanwhile, the psalmists openly confess their sorrow, trouble, anguish, and despair (13:2; 22:14; 25:17; 38:8, 10; 40:12; 55:4; 61:2; 69:20; 73:21, 26; 109:22; 143:4; 147:3). Through their pain, their hearts grow. They pray intensely (62:8; 119:145), long for God (84:2), trust in him (28:7), and open their hearts to God’s examination (7:9; 17:3; 26:2; 139:1-6, 23). Their commitment does not waver, and their hearts are pure (24:4; 51:10; 73:1, 13) and contented (131:1), even when broken. As their broken hearts (34:17-18; 51:17) are healed by the Lord (147:3), they become strong, confident (27:3, 14; 31:24; 57:7; 108:1; 112:7-8; 138:3), and full of life (22:26; 69:32). In the end, the Lord satisfies them and gives them the desires of their hearts (20:4; 21:2; 37:4). This fills the godly with joy and praise (4:7; 9:1; 13:5; 16:7, 9; 19:8; 30:11-12; 33:21; 86:12; 89:50; 102:4; 105:3; 111:1; 119:7, 111; 138:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:9; 9:1; 13:2; 14:1; 16:7-9; 17:3; 19:8; 20:4; 21:2; 22:14, 26; 24:4; 26:2; 27:3, 14; 28:3, 7; 33:21; 34:17-18; 37:4; 38:8, 10; 51:10, 17; 55:4, 21; 57:7; 58:2; 61:2; 62:4, 8-10; 64:6; 69:20; 73:1, 7, 13, 21, 26; 78:8, 37; 81:12; 84:2; 86:12; 89:50; 95:8, 10; 102:4; 108:1; 109:22; 111:1; 119:70, 111, 145; 131:1; 138:1; 139:1-24; 140:2; 147:3<\/p>","content_en":"<h3>The Heart in the Psalms<\/h3>\n<p>The Hebrew words <span class=\"hebrew\" lang=\"he\">leb<\/span> and <span class=\"hebrew\" lang=\"he\">lebab<\/span> (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life.<\/p>\n<p>The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lacking in integrity (10:3; 28:3; 41:6; 55:21; 62:4; 141:4). As time goes on, they become more arrogant, callous, and stubborn (14:1; 17:10; 73:7; 78:8; 81:12; 95:8, 10; 101:5; 119:70). The wicked are only committed to themselves (78:37), and their destructive way of life (5:9) leads to their own destruction.<\/p>\n<p>Meanwhile, the psalmists openly confess their sorrow, trouble, anguish, and despair (13:2; 22:14; 25:17; 38:8, 10; 40:12; 55:4; 61:2; 69:20; 73:21, 26; 109:22; 143:4; 147:3). Through their pain, their hearts grow. They pray intensely (62:8; 119:145), long for God (84:2), trust in him (28:7), and open their hearts to God’s examination (7:9; 17:3; 26:2; 139:1-6, 23). Their commitment does not waver, and their hearts are pure (24:4; 51:10; 73:1, 13) and contented (131:1), even when broken. As their broken hearts (34:17-18; 51:17) are healed by the Lord (147:3), they become strong, confident (27:3, 14; 31:24; 57:7; 108:1; 112:7-8; 138:3), and full of life (22:26; 69:32). In the end, the Lord satisfies them and gives them the desires of their hearts (20:4; 21:2; 37:4). This fills the godly with joy and praise (4:7; 9:1; 13:5; 16:7, 9; 19:8; 30:11-12; 33:21; 86:12; 89:50; 102:4; 105:3; 111:1; 119:7, 111; 138:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:9; 9:1; 13:2; 14:1; 16:7-9; 17:3; 19:8; 20:4; 21:2; 22:14, 26; 24:4; 26:2; 27:3, 14; 28:3, 7; 33:21; 34:17-18; 37:4; 38:8, 10; 51:10, 17; 55:4, 21; 57:7; 58:2; 61:2; 62:4, 8-10; 64:6; 69:20; 73:1, 7, 13, 21, 26; 78:8, 37; 81:12; 84:2; 86:12; 89:50; 95:8, 10; 102:4; 108:1; 109:22; 111:1; 119:70, 111, 145; 131:1; 138:1; 139:1-24; 140:2; 147:3<\/p>","summary_ro":"The Heart in the Psalms The Hebrew words leb and lebab (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life. The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lackin...","summary_en":"The Heart in the Psalms The Hebrew words leb and lebab (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life. The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lackin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118634,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Heart in the Psalms","title_en":"The Heart in the Psalms","content_ro":"<h3>The Heart in the Psalms<\/h3>\n<p>The Hebrew words <span class=\"hebrew\" lang=\"he\">leb<\/span> and <span class=\"hebrew\" lang=\"he\">lebab<\/span> (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life.<\/p>\n<p>The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lacking in integrity (10:3; 28:3; 41:6; 55:21; 62:4; 141:4). As time goes on, they become more arrogant, callous, and stubborn (14:1; 17:10; 73:7; 78:8; 81:12; 95:8, 10; 101:5; 119:70). The wicked are only committed to themselves (78:37), and their destructive way of life (5:9) leads to their own destruction.<\/p>\n<p>Meanwhile, the psalmists openly confess their sorrow, trouble, anguish, and despair (13:2; 22:14; 25:17; 38:8, 10; 40:12; 55:4; 61:2; 69:20; 73:21, 26; 109:22; 143:4; 147:3). Through their pain, their hearts grow. They pray intensely (62:8; 119:145), long for God (84:2), trust in him (28:7), and open their hearts to God’s examination (7:9; 17:3; 26:2; 139:1-6, 23). Their commitment does not waver, and their hearts are pure (24:4; 51:10; 73:1, 13) and contented (131:1), even when broken. As their broken hearts (34:17-18; 51:17) are healed by the Lord (147:3), they become strong, confident (27:3, 14; 31:24; 57:7; 108:1; 112:7-8; 138:3), and full of life (22:26; 69:32). In the end, the Lord satisfies them and gives them the desires of their hearts (20:4; 21:2; 37:4). This fills the godly with joy and praise (4:7; 9:1; 13:5; 16:7, 9; 19:8; 30:11-12; 33:21; 86:12; 89:50; 102:4; 105:3; 111:1; 119:7, 111; 138:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:9; 9:1; 13:2; 14:1; 16:7-9; 17:3; 19:8; 20:4; 21:2; 22:14, 26; 24:4; 26:2; 27:3, 14; 28:3, 7; 33:21; 34:17-18; 37:4; 38:8, 10; 51:10, 17; 55:4, 21; 57:7; 58:2; 61:2; 62:4, 8-10; 64:6; 69:20; 73:1, 7, 13, 21, 26; 78:8, 37; 81:12; 84:2; 86:12; 89:50; 95:8, 10; 102:4; 108:1; 109:22; 111:1; 119:70, 111, 145; 131:1; 138:1; 139:1-24; 140:2; 147:3<\/p>","content_en":"<h3>The Heart in the Psalms<\/h3>\n<p>The Hebrew words <span class=\"hebrew\" lang=\"he\">leb<\/span> and <span class=\"hebrew\" lang=\"he\">lebab<\/span> (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life.<\/p>\n<p>The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lacking in integrity (10:3; 28:3; 41:6; 55:21; 62:4; 141:4). As time goes on, they become more arrogant, callous, and stubborn (14:1; 17:10; 73:7; 78:8; 81:12; 95:8, 10; 101:5; 119:70). The wicked are only committed to themselves (78:37), and their destructive way of life (5:9) leads to their own destruction.<\/p>\n<p>Meanwhile, the psalmists openly confess their sorrow, trouble, anguish, and despair (13:2; 22:14; 25:17; 38:8, 10; 40:12; 55:4; 61:2; 69:20; 73:21, 26; 109:22; 143:4; 147:3). Through their pain, their hearts grow. They pray intensely (62:8; 119:145), long for God (84:2), trust in him (28:7), and open their hearts to God’s examination (7:9; 17:3; 26:2; 139:1-6, 23). Their commitment does not waver, and their hearts are pure (24:4; 51:10; 73:1, 13) and contented (131:1), even when broken. As their broken hearts (34:17-18; 51:17) are healed by the Lord (147:3), they become strong, confident (27:3, 14; 31:24; 57:7; 108:1; 112:7-8; 138:3), and full of life (22:26; 69:32). In the end, the Lord satisfies them and gives them the desires of their hearts (20:4; 21:2; 37:4). This fills the godly with joy and praise (4:7; 9:1; 13:5; 16:7, 9; 19:8; 30:11-12; 33:21; 86:12; 89:50; 102:4; 105:3; 111:1; 119:7, 111; 138:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:9; 9:1; 13:2; 14:1; 16:7-9; 17:3; 19:8; 20:4; 21:2; 22:14, 26; 24:4; 26:2; 27:3, 14; 28:3, 7; 33:21; 34:17-18; 37:4; 38:8, 10; 51:10, 17; 55:4, 21; 57:7; 58:2; 61:2; 62:4, 8-10; 64:6; 69:20; 73:1, 7, 13, 21, 26; 78:8, 37; 81:12; 84:2; 86:12; 89:50; 95:8, 10; 102:4; 108:1; 109:22; 111:1; 119:70, 111, 145; 131:1; 138:1; 139:1-24; 140:2; 147:3<\/p>","summary_ro":"The Heart in the Psalms The Hebrew words leb and lebab (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life. The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lackin...","summary_en":"The Heart in the Psalms The Hebrew words leb and lebab (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life. The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lackin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146260,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Heart in the Psalms","title_en":"The Heart in the Psalms","content_ro":"<h3>The Heart in the Psalms<\/h3>\n<p>The Hebrew words <span class=\"hebrew\" lang=\"he\">leb<\/span> and <span class=\"hebrew\" lang=\"he\">lebab<\/span> (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life.<\/p>\n<p>The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lacking in integrity (10:3; 28:3; 41:6; 55:21; 62:4; 141:4). As time goes on, they become more arrogant, callous, and stubborn (14:1; 17:10; 73:7; 78:8; 81:12; 95:8, 10; 101:5; 119:70). The wicked are only committed to themselves (78:37), and their destructive way of life (5:9) leads to their own destruction.<\/p>\n<p>Meanwhile, the psalmists openly confess their sorrow, trouble, anguish, and despair (13:2; 22:14; 25:17; 38:8, 10; 40:12; 55:4; 61:2; 69:20; 73:21, 26; 109:22; 143:4; 147:3). Through their pain, their hearts grow. They pray intensely (62:8; 119:145), long for God (84:2), trust in him (28:7), and open their hearts to God’s examination (7:9; 17:3; 26:2; 139:1-6, 23). Their commitment does not waver, and their hearts are pure (24:4; 51:10; 73:1, 13) and contented (131:1), even when broken. As their broken hearts (34:17-18; 51:17) are healed by the Lord (147:3), they become strong, confident (27:3, 14; 31:24; 57:7; 108:1; 112:7-8; 138:3), and full of life (22:26; 69:32). In the end, the Lord satisfies them and gives them the desires of their hearts (20:4; 21:2; 37:4). This fills the godly with joy and praise (4:7; 9:1; 13:5; 16:7, 9; 19:8; 30:11-12; 33:21; 86:12; 89:50; 102:4; 105:3; 111:1; 119:7, 111; 138:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:9; 9:1; 13:2; 14:1; 16:7-9; 17:3; 19:8; 20:4; 21:2; 22:14, 26; 24:4; 26:2; 27:3, 14; 28:3, 7; 33:21; 34:17-18; 37:4; 38:8, 10; 51:10, 17; 55:4, 21; 57:7; 58:2; 61:2; 62:4, 8-10; 64:6; 69:20; 73:1, 7, 13, 21, 26; 78:8, 37; 81:12; 84:2; 86:12; 89:50; 95:8, 10; 102:4; 108:1; 109:22; 111:1; 119:70, 111, 145; 131:1; 138:1; 139:1-24; 140:2; 147:3<\/p>","content_en":"<h3>The Heart in the Psalms<\/h3>\n<p>The Hebrew words <span class=\"hebrew\" lang=\"he\">leb<\/span> and <span class=\"hebrew\" lang=\"he\">lebab<\/span> (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life.<\/p>\n<p>The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lacking in integrity (10:3; 28:3; 41:6; 55:21; 62:4; 141:4). As time goes on, they become more arrogant, callous, and stubborn (14:1; 17:10; 73:7; 78:8; 81:12; 95:8, 10; 101:5; 119:70). The wicked are only committed to themselves (78:37), and their destructive way of life (5:9) leads to their own destruction.<\/p>\n<p>Meanwhile, the psalmists openly confess their sorrow, trouble, anguish, and despair (13:2; 22:14; 25:17; 38:8, 10; 40:12; 55:4; 61:2; 69:20; 73:21, 26; 109:22; 143:4; 147:3). Through their pain, their hearts grow. They pray intensely (62:8; 119:145), long for God (84:2), trust in him (28:7), and open their hearts to God’s examination (7:9; 17:3; 26:2; 139:1-6, 23). Their commitment does not waver, and their hearts are pure (24:4; 51:10; 73:1, 13) and contented (131:1), even when broken. As their broken hearts (34:17-18; 51:17) are healed by the Lord (147:3), they become strong, confident (27:3, 14; 31:24; 57:7; 108:1; 112:7-8; 138:3), and full of life (22:26; 69:32). In the end, the Lord satisfies them and gives them the desires of their hearts (20:4; 21:2; 37:4). This fills the godly with joy and praise (4:7; 9:1; 13:5; 16:7, 9; 19:8; 30:11-12; 33:21; 86:12; 89:50; 102:4; 105:3; 111:1; 119:7, 111; 138:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:9; 9:1; 13:2; 14:1; 16:7-9; 17:3; 19:8; 20:4; 21:2; 22:14, 26; 24:4; 26:2; 27:3, 14; 28:3, 7; 33:21; 34:17-18; 37:4; 38:8, 10; 51:10, 17; 55:4, 21; 57:7; 58:2; 61:2; 62:4, 8-10; 64:6; 69:20; 73:1, 7, 13, 21, 26; 78:8, 37; 81:12; 84:2; 86:12; 89:50; 95:8, 10; 102:4; 108:1; 109:22; 111:1; 119:70, 111, 145; 131:1; 138:1; 139:1-24; 140:2; 147:3<\/p>","summary_ro":"The Heart in the Psalms The Hebrew words leb and lebab (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life. The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lackin...","summary_en":"The Heart in the Psalms The Hebrew words leb and lebab (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life. The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lackin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"4":[{"id":37734,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Truth","title_en":"Truth","content_ro":"<h3>TRUTH<\/h3>\n<p>That which is real and verifiable by experience.<\/p>\n<p>In Scripture, truth is a very important concept because God is the God of all truth (Pss 31:5; 108:4; 146:6), who speaks and judges truly (57:3; 96:13). He is the real source and cause of the whole universe. Scripture also focuses on the revealed truth in the gospel of God’s redeeming grace through Christ. This is the truth Christ and the apostles proclaimed (Jn 8:44-46; 18:37; Rom 9:1; 2 Cor 4:2), which was foreshadowed in the OT (1 Pt 1:10-12), and witnessed to by the Holy Spirit (Jn 16:13). The OT teaching was never false, but it was shadowy and incomplete in comparison with the revealed truth of the NT. So Christ brought spiritual reality (Jn 1:17), and the Holy Spirit leads believers into the experience of all that is real in Christ (16:13).<\/p>\n<p>Christ is the truth because, being God, his words carry divine authority. They are truth and life (Jn 6:63). In addition, the life of Christ epitomized truthfulness and utter reliability. When people live in obedience to the truth, they themselves are true and reliable. Scripture calls upon people to “do the truth” (Jn 3:21, <span>kjv<\/span>). Those who have experienced God’s reality in Christ know, by experience, that Christ is the way, the truth, and the life (Jn 14:6).<\/p>","content_en":"<h3>TRUTH<\/h3>\n<p>That which is real and verifiable by experience.<\/p>\n<p>In Scripture, truth is a very important concept because God is the God of all truth (Pss 31:5; 108:4; 146:6), who speaks and judges truly (57:3; 96:13). He is the real source and cause of the whole universe. Scripture also focuses on the revealed truth in the gospel of God’s redeeming grace through Christ. This is the truth Christ and the apostles proclaimed (Jn 8:44-46; 18:37; Rom 9:1; 2 Cor 4:2), which was foreshadowed in the OT (1 Pt 1:10-12), and witnessed to by the Holy Spirit (Jn 16:13). The OT teaching was never false, but it was shadowy and incomplete in comparison with the revealed truth of the NT. So Christ brought spiritual reality (Jn 1:17), and the Holy Spirit leads believers into the experience of all that is real in Christ (16:13).<\/p>\n<p>Christ is the truth because, being God, his words carry divine authority. They are truth and life (Jn 6:63). In addition, the life of Christ epitomized truthfulness and utter reliability. When people live in obedience to the truth, they themselves are true and reliable. Scripture calls upon people to “do the truth” (Jn 3:21, <span>kjv<\/span>). Those who have experienced God’s reality in Christ know, by experience, that Christ is the way, the truth, and the life (Jn 14:6).<\/p>","summary_ro":"TRUTH That which is real and verifiable by experience. In Scripture, truth is a very important concept because God is the God of all truth (Pss 31:5; 108:4; 146:6), who speaks and judges truly (57:3; 96:13). He is the real source and cause of the whole universe. Scripture also focuses on the revealed truth in the gospel of God’s redeeming grace through Christ. This is the truth Christ and the apostles proclaimed (Jn 8:44-46; 18:37; Rom 9:1; 2 Cor 4:2), which was foreshadowed in the OT (1 Pt 1...","summary_en":"TRUTH That which is real and verifiable by experience. In Scripture, truth is a very important concept because God is the God of all truth (Pss 31:5; 108:4; 146:6), who speaks and judges truly (57:3; 96:13). He is the real source and cause of the whole universe. Scripture also focuses on the revealed truth in the gospel of God’s redeeming grace through Christ. This is the truth Christ and the apostles proclaimed (Jn 8:44-46; 18:37; Rom 9:1; 2 Cor 4:2), which was foreshadowed in the OT (1 Pt 1...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false}],"5":[{"id":13980,"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}],"6":[{"id":62674,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Salvation in the Psalms","title_en":"Salvation in the Psalms","content_ro":"<h3>Salvation in the Psalms<\/h3>\n<p>The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11).<\/p>\n<p>The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was with them, keeping guard over them (Pss 46, 121), and would not abandon them (16:10; 94:14; see also 7:10; 31:2; 62:6-7; 144:2).<\/p>\n<p>God graciously rescues his needy servants and answers their prayers (20:6; 28:8; 34:6, 18; 40:1-2; 76:9; 107; 145:19; 149:4). When the Lord rescues his people, he receives glory through their thanksgiving, praise, and testimony (50:15; 79:9; 85:9). God’s mighty acts are recorded in Scripture so that his people will praise him for what he has done and trust him to rescue them.<\/p>\n<p>The psalms encourage the godly to identify themselves with these stories of salvation. For example, in Psalm 18 the psalmist describes his anguish, his lament, and the Lord’s salvation (18:17, 19, 20, 43, 48) in such a manner that all the humble are invited to look to the Lord in hope (see 72:12). The Lord has rescued his people throughout history, and the Lord will save his people again.<\/p>\n<p>Salvation excludes the wicked (69:27; 119:155), who ridicule those who hope in the Lord’s rescue (22:8). The wicked may call to the Lord in their hour of judgment, but he will not rescue them (18:27; 50:22). Hope in God’s salvation requires a life of faith (119:123) and love of the Lord (60:5; 108:6). Such faith casts out fear (34:4), knowing that the Lord does what is right (71:2).<\/p>\n<p>The Lord Jesus came to save sinners. He ministered to the needy and the marginalized, bringing physical deliverance to many; and he died under oppression, bringing spiritual deliverance to the world. He rescues people from themselves, from Satan, from death, and from adversity. He has the power to vindicate the faithful, judge sinners, and completely save all of God’s children. He will renew all things, while excluding the wicked from his everlasting salvation.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 3:7-8; 6:4; 7:10; 14:7; 16:9-11; 17:7; 18:1-50; 20:6; 22:4-5; 25:4-14; 27:1; 31:1-2, 15-16; 32:1-5; 33:18-19; 34:6-7, 17-19; 40:16-17; 43:5; 46:1-11; 62:1-8; 70:4-5; 72:12-14; 80:1-19; 91:1-16; 98:1-3; 107:1-43; 121:1-8; 149:4<\/p>","content_en":"<h3>Salvation in the Psalms<\/h3>\n<p>The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11).<\/p>\n<p>The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was with them, keeping guard over them (Pss 46, 121), and would not abandon them (16:10; 94:14; see also 7:10; 31:2; 62:6-7; 144:2).<\/p>\n<p>God graciously rescues his needy servants and answers their prayers (20:6; 28:8; 34:6, 18; 40:1-2; 76:9; 107; 145:19; 149:4). When the Lord rescues his people, he receives glory through their thanksgiving, praise, and testimony (50:15; 79:9; 85:9). God’s mighty acts are recorded in Scripture so that his people will praise him for what he has done and trust him to rescue them.<\/p>\n<p>The psalms encourage the godly to identify themselves with these stories of salvation. For example, in Psalm 18 the psalmist describes his anguish, his lament, and the Lord’s salvation (18:17, 19, 20, 43, 48) in such a manner that all the humble are invited to look to the Lord in hope (see 72:12). The Lord has rescued his people throughout history, and the Lord will save his people again.<\/p>\n<p>Salvation excludes the wicked (69:27; 119:155), who ridicule those who hope in the Lord’s rescue (22:8). The wicked may call to the Lord in their hour of judgment, but he will not rescue them (18:27; 50:22). Hope in God’s salvation requires a life of faith (119:123) and love of the Lord (60:5; 108:6). Such faith casts out fear (34:4), knowing that the Lord does what is right (71:2).<\/p>\n<p>The Lord Jesus came to save sinners. He ministered to the needy and the marginalized, bringing physical deliverance to many; and he died under oppression, bringing spiritual deliverance to the world. He rescues people from themselves, from Satan, from death, and from adversity. He has the power to vindicate the faithful, judge sinners, and completely save all of God’s children. He will renew all things, while excluding the wicked from his everlasting salvation.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 3:7-8; 6:4; 7:10; 14:7; 16:9-11; 17:7; 18:1-50; 20:6; 22:4-5; 25:4-14; 27:1; 31:1-2, 15-16; 32:1-5; 33:18-19; 34:6-7, 17-19; 40:16-17; 43:5; 46:1-11; 62:1-8; 70:4-5; 72:12-14; 80:1-19; 91:1-16; 98:1-3; 107:1-43; 121:1-8; 149:4<\/p>","summary_ro":"Salvation in the Psalms The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11). The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was...","summary_en":"Salvation in the Psalms The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11). The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90300,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Salvation in the Psalms","title_en":"Salvation in the Psalms","content_ro":"<h3>Salvation in the Psalms<\/h3>\n<p>The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11).<\/p>\n<p>The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was with them, keeping guard over them (Pss 46, 121), and would not abandon them (16:10; 94:14; see also 7:10; 31:2; 62:6-7; 144:2).<\/p>\n<p>God graciously rescues his needy servants and answers their prayers (20:6; 28:8; 34:6, 18; 40:1-2; 76:9; 107; 145:19; 149:4). When the Lord rescues his people, he receives glory through their thanksgiving, praise, and testimony (50:15; 79:9; 85:9). God’s mighty acts are recorded in Scripture so that his people will praise him for what he has done and trust him to rescue them.<\/p>\n<p>The psalms encourage the godly to identify themselves with these stories of salvation. For example, in Psalm 18 the psalmist describes his anguish, his lament, and the Lord’s salvation (18:17, 19, 20, 43, 48) in such a manner that all the humble are invited to look to the Lord in hope (see 72:12). The Lord has rescued his people throughout history, and the Lord will save his people again.<\/p>\n<p>Salvation excludes the wicked (69:27; 119:155), who ridicule those who hope in the Lord’s rescue (22:8). The wicked may call to the Lord in their hour of judgment, but he will not rescue them (18:27; 50:22). Hope in God’s salvation requires a life of faith (119:123) and love of the Lord (60:5; 108:6). Such faith casts out fear (34:4), knowing that the Lord does what is right (71:2).<\/p>\n<p>The Lord Jesus came to save sinners. He ministered to the needy and the marginalized, bringing physical deliverance to many; and he died under oppression, bringing spiritual deliverance to the world. He rescues people from themselves, from Satan, from death, and from adversity. He has the power to vindicate the faithful, judge sinners, and completely save all of God’s children. He will renew all things, while excluding the wicked from his everlasting salvation.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 3:7-8; 6:4; 7:10; 14:7; 16:9-11; 17:7; 18:1-50; 20:6; 22:4-5; 25:4-14; 27:1; 31:1-2, 15-16; 32:1-5; 33:18-19; 34:6-7, 17-19; 40:16-17; 43:5; 46:1-11; 62:1-8; 70:4-5; 72:12-14; 80:1-19; 91:1-16; 98:1-3; 107:1-43; 121:1-8; 149:4<\/p>","content_en":"<h3>Salvation in the Psalms<\/h3>\n<p>The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11).<\/p>\n<p>The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was with them, keeping guard over them (Pss 46, 121), and would not abandon them (16:10; 94:14; see also 7:10; 31:2; 62:6-7; 144:2).<\/p>\n<p>God graciously rescues his needy servants and answers their prayers (20:6; 28:8; 34:6, 18; 40:1-2; 76:9; 107; 145:19; 149:4). When the Lord rescues his people, he receives glory through their thanksgiving, praise, and testimony (50:15; 79:9; 85:9). God’s mighty acts are recorded in Scripture so that his people will praise him for what he has done and trust him to rescue them.<\/p>\n<p>The psalms encourage the godly to identify themselves with these stories of salvation. For example, in Psalm 18 the psalmist describes his anguish, his lament, and the Lord’s salvation (18:17, 19, 20, 43, 48) in such a manner that all the humble are invited to look to the Lord in hope (see 72:12). The Lord has rescued his people throughout history, and the Lord will save his people again.<\/p>\n<p>Salvation excludes the wicked (69:27; 119:155), who ridicule those who hope in the Lord’s rescue (22:8). The wicked may call to the Lord in their hour of judgment, but he will not rescue them (18:27; 50:22). Hope in God’s salvation requires a life of faith (119:123) and love of the Lord (60:5; 108:6). Such faith casts out fear (34:4), knowing that the Lord does what is right (71:2).<\/p>\n<p>The Lord Jesus came to save sinners. He ministered to the needy and the marginalized, bringing physical deliverance to many; and he died under oppression, bringing spiritual deliverance to the world. He rescues people from themselves, from Satan, from death, and from adversity. He has the power to vindicate the faithful, judge sinners, and completely save all of God’s children. He will renew all things, while excluding the wicked from his everlasting salvation.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 3:7-8; 6:4; 7:10; 14:7; 16:9-11; 17:7; 18:1-50; 20:6; 22:4-5; 25:4-14; 27:1; 31:1-2, 15-16; 32:1-5; 33:18-19; 34:6-7, 17-19; 40:16-17; 43:5; 46:1-11; 62:1-8; 70:4-5; 72:12-14; 80:1-19; 91:1-16; 98:1-3; 107:1-43; 121:1-8; 149:4<\/p>","summary_ro":"Salvation in the Psalms The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11). The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was...","summary_en":"Salvation in the Psalms The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11). The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117926,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Salvation in the Psalms","title_en":"Salvation in the Psalms","content_ro":"<h3>Salvation in the Psalms<\/h3>\n<p>The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11).<\/p>\n<p>The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was with them, keeping guard over them (Pss 46, 121), and would not abandon them (16:10; 94:14; see also 7:10; 31:2; 62:6-7; 144:2).<\/p>\n<p>God graciously rescues his needy servants and answers their prayers (20:6; 28:8; 34:6, 18; 40:1-2; 76:9; 107; 145:19; 149:4). When the Lord rescues his people, he receives glory through their thanksgiving, praise, and testimony (50:15; 79:9; 85:9). God’s mighty acts are recorded in Scripture so that his people will praise him for what he has done and trust him to rescue them.<\/p>\n<p>The psalms encourage the godly to identify themselves with these stories of salvation. For example, in Psalm 18 the psalmist describes his anguish, his lament, and the Lord’s salvation (18:17, 19, 20, 43, 48) in such a manner that all the humble are invited to look to the Lord in hope (see 72:12). The Lord has rescued his people throughout history, and the Lord will save his people again.<\/p>\n<p>Salvation excludes the wicked (69:27; 119:155), who ridicule those who hope in the Lord’s rescue (22:8). The wicked may call to the Lord in their hour of judgment, but he will not rescue them (18:27; 50:22). Hope in God’s salvation requires a life of faith (119:123) and love of the Lord (60:5; 108:6). Such faith casts out fear (34:4), knowing that the Lord does what is right (71:2).<\/p>\n<p>The Lord Jesus came to save sinners. He ministered to the needy and the marginalized, bringing physical deliverance to many; and he died under oppression, bringing spiritual deliverance to the world. He rescues people from themselves, from Satan, from death, and from adversity. He has the power to vindicate the faithful, judge sinners, and completely save all of God’s children. He will renew all things, while excluding the wicked from his everlasting salvation.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 3:7-8; 6:4; 7:10; 14:7; 16:9-11; 17:7; 18:1-50; 20:6; 22:4-5; 25:4-14; 27:1; 31:1-2, 15-16; 32:1-5; 33:18-19; 34:6-7, 17-19; 40:16-17; 43:5; 46:1-11; 62:1-8; 70:4-5; 72:12-14; 80:1-19; 91:1-16; 98:1-3; 107:1-43; 121:1-8; 149:4<\/p>","content_en":"<h3>Salvation in the Psalms<\/h3>\n<p>The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11).<\/p>\n<p>The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was with them, keeping guard over them (Pss 46, 121), and would not abandon them (16:10; 94:14; see also 7:10; 31:2; 62:6-7; 144:2).<\/p>\n<p>God graciously rescues his needy servants and answers their prayers (20:6; 28:8; 34:6, 18; 40:1-2; 76:9; 107; 145:19; 149:4). When the Lord rescues his people, he receives glory through their thanksgiving, praise, and testimony (50:15; 79:9; 85:9). God’s mighty acts are recorded in Scripture so that his people will praise him for what he has done and trust him to rescue them.<\/p>\n<p>The psalms encourage the godly to identify themselves with these stories of salvation. For example, in Psalm 18 the psalmist describes his anguish, his lament, and the Lord’s salvation (18:17, 19, 20, 43, 48) in such a manner that all the humble are invited to look to the Lord in hope (see 72:12). The Lord has rescued his people throughout history, and the Lord will save his people again.<\/p>\n<p>Salvation excludes the wicked (69:27; 119:155), who ridicule those who hope in the Lord’s rescue (22:8). The wicked may call to the Lord in their hour of judgment, but he will not rescue them (18:27; 50:22). Hope in God’s salvation requires a life of faith (119:123) and love of the Lord (60:5; 108:6). Such faith casts out fear (34:4), knowing that the Lord does what is right (71:2).<\/p>\n<p>The Lord Jesus came to save sinners. He ministered to the needy and the marginalized, bringing physical deliverance to many; and he died under oppression, bringing spiritual deliverance to the world. He rescues people from themselves, from Satan, from death, and from adversity. He has the power to vindicate the faithful, judge sinners, and completely save all of God’s children. He will renew all things, while excluding the wicked from his everlasting salvation.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 3:7-8; 6:4; 7:10; 14:7; 16:9-11; 17:7; 18:1-50; 20:6; 22:4-5; 25:4-14; 27:1; 31:1-2, 15-16; 32:1-5; 33:18-19; 34:6-7, 17-19; 40:16-17; 43:5; 46:1-11; 62:1-8; 70:4-5; 72:12-14; 80:1-19; 91:1-16; 98:1-3; 107:1-43; 121:1-8; 149:4<\/p>","summary_ro":"Salvation in the Psalms The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11). The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was...","summary_en":"Salvation in the Psalms The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11). The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145552,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Salvation in the Psalms","title_en":"Salvation in the Psalms","content_ro":"<h3>Salvation in the Psalms<\/h3>\n<p>The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11).<\/p>\n<p>The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was with them, keeping guard over them (Pss 46, 121), and would not abandon them (16:10; 94:14; see also 7:10; 31:2; 62:6-7; 144:2).<\/p>\n<p>God graciously rescues his needy servants and answers their prayers (20:6; 28:8; 34:6, 18; 40:1-2; 76:9; 107; 145:19; 149:4). When the Lord rescues his people, he receives glory through their thanksgiving, praise, and testimony (50:15; 79:9; 85:9). God’s mighty acts are recorded in Scripture so that his people will praise him for what he has done and trust him to rescue them.<\/p>\n<p>The psalms encourage the godly to identify themselves with these stories of salvation. For example, in Psalm 18 the psalmist describes his anguish, his lament, and the Lord’s salvation (18:17, 19, 20, 43, 48) in such a manner that all the humble are invited to look to the Lord in hope (see 72:12). The Lord has rescued his people throughout history, and the Lord will save his people again.<\/p>\n<p>Salvation excludes the wicked (69:27; 119:155), who ridicule those who hope in the Lord’s rescue (22:8). The wicked may call to the Lord in their hour of judgment, but he will not rescue them (18:27; 50:22). Hope in God’s salvation requires a life of faith (119:123) and love of the Lord (60:5; 108:6). Such faith casts out fear (34:4), knowing that the Lord does what is right (71:2).<\/p>\n<p>The Lord Jesus came to save sinners. He ministered to the needy and the marginalized, bringing physical deliverance to many; and he died under oppression, bringing spiritual deliverance to the world. He rescues people from themselves, from Satan, from death, and from adversity. He has the power to vindicate the faithful, judge sinners, and completely save all of God’s children. He will renew all things, while excluding the wicked from his everlasting salvation.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 3:7-8; 6:4; 7:10; 14:7; 16:9-11; 17:7; 18:1-50; 20:6; 22:4-5; 25:4-14; 27:1; 31:1-2, 15-16; 32:1-5; 33:18-19; 34:6-7, 17-19; 40:16-17; 43:5; 46:1-11; 62:1-8; 70:4-5; 72:12-14; 80:1-19; 91:1-16; 98:1-3; 107:1-43; 121:1-8; 149:4<\/p>","content_en":"<h3>Salvation in the Psalms<\/h3>\n<p>The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11).<\/p>\n<p>The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was with them, keeping guard over them (Pss 46, 121), and would not abandon them (16:10; 94:14; see also 7:10; 31:2; 62:6-7; 144:2).<\/p>\n<p>God graciously rescues his needy servants and answers their prayers (20:6; 28:8; 34:6, 18; 40:1-2; 76:9; 107; 145:19; 149:4). When the Lord rescues his people, he receives glory through their thanksgiving, praise, and testimony (50:15; 79:9; 85:9). God’s mighty acts are recorded in Scripture so that his people will praise him for what he has done and trust him to rescue them.<\/p>\n<p>The psalms encourage the godly to identify themselves with these stories of salvation. For example, in Psalm 18 the psalmist describes his anguish, his lament, and the Lord’s salvation (18:17, 19, 20, 43, 48) in such a manner that all the humble are invited to look to the Lord in hope (see 72:12). The Lord has rescued his people throughout history, and the Lord will save his people again.<\/p>\n<p>Salvation excludes the wicked (69:27; 119:155), who ridicule those who hope in the Lord’s rescue (22:8). The wicked may call to the Lord in their hour of judgment, but he will not rescue them (18:27; 50:22). Hope in God’s salvation requires a life of faith (119:123) and love of the Lord (60:5; 108:6). Such faith casts out fear (34:4), knowing that the Lord does what is right (71:2).<\/p>\n<p>The Lord Jesus came to save sinners. He ministered to the needy and the marginalized, bringing physical deliverance to many; and he died under oppression, bringing spiritual deliverance to the world. He rescues people from themselves, from Satan, from death, and from adversity. He has the power to vindicate the faithful, judge sinners, and completely save all of God’s children. He will renew all things, while excluding the wicked from his everlasting salvation.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 3:7-8; 6:4; 7:10; 14:7; 16:9-11; 17:7; 18:1-50; 20:6; 22:4-5; 25:4-14; 27:1; 31:1-2, 15-16; 32:1-5; 33:18-19; 34:6-7, 17-19; 40:16-17; 43:5; 46:1-11; 62:1-8; 70:4-5; 72:12-14; 80:1-19; 91:1-16; 98:1-3; 107:1-43; 121:1-8; 149:4<\/p>","summary_ro":"Salvation in the Psalms The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11). The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was...","summary_en":"Salvation in the Psalms The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11). The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"7":[{"id":36399,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Succoth","title_en":"Succoth","content_ro":"<h3>SUCCOTH<\/h3>\n<li>1. Town in the Jordan Valley listed along with other towns as belonging to the tribe of Gad (Jos 13:27). It is located in the fertile valley called Ghaur Abu ‘Udeidah, known in the Bible as the valley of Succoth (Pss 60:6; 108:7); it comprises the central portion of the Jordan Valley on the eastern side, between the Wadi Rejeb and the Jabbok River.<\/li>\n<p>The place is mentioned for the first time in the account of Jacob’s meeting with Esau, which occurred just south of Penuel. Jacob went from the meeting to Succoth and built some shelters for his cattle, which is given as the explanation for the name of the settlement (Gn 33:17)—Succoth means “shelters.”<\/p>\n<p>Later, the men of Succoth refused to give food to Gideon and his men when they were pursuing the Midianites (Jgs 8:5-9). Upon his return, Gideon made a point of punishing the elders of Succoth (vv 13-17). The form of social organization reflected in this passage has suggested that the population was not Israelite at the time of Gideon’s visitation.<\/p>\n<p>Finally, Succoth is mentioned with regard to Solomon’s building projects. The metal casting for the important fixtures and implements of the temple was performed in the area between Succoth and Zarethan (1 Kgs 7:46; 2 Chr 4:17). It is possible that Succoth of the monarchical period was destroyed by Shishak of Egypt.<\/p>\n<p>It has been proposed that the place-name occurs in two other passages: as the staging area for David’s forces in the battle with Ammon, when the ark and the army were “living in shelters (<span class=\"hebrew\" lang=\"he\">sukkoth<\/span>)” (2 Sm 11:11), and as the staging area for Ben-hadad’s troops in his war against Samaria (1 Kgs 20:12, 16).<\/p>\n<li>2. Town in Egypt mentioned as the first station of the Israelites in their exodus from Egypt (Ex 12:37; 13:20; Nm 33:5-6); it appears between Rameses and Etham.<\/li>\n<p>Egyptian sources, texts of the Anastasi collection, refer to a place that is most likely the same as biblical Succoth. An Edomite tribe is recorded as bringing their herds in from the desert to pasture them in the Delta, passing by the strong point at <em>Tkw<\/em> [Old Egyptian for Succoth] (Papyrus Anastasi VI, 54). The military garrison there was commanded by a “commander” of (archer) troops, and the fort was named after Pharaoh Mernephta (Papyrus Anastasi, VI, 55).<\/p>\n<p>Scholarly opinion usually places Succoth at Tell el-Maskhuta, a site near the mouth of the Wadi Tumeilat. <em>See<\/em> map.<\/p>","content_en":"<h3>SUCCOTH<\/h3>\n<li>1. Town in the Jordan Valley listed along with other towns as belonging to the tribe of Gad (Jos 13:27). It is located in the fertile valley called Ghaur Abu ‘Udeidah, known in the Bible as the valley of Succoth (Pss 60:6; 108:7); it comprises the central portion of the Jordan Valley on the eastern side, between the Wadi Rejeb and the Jabbok River.<\/li>\n<p>The place is mentioned for the first time in the account of Jacob’s meeting with Esau, which occurred just south of Penuel. Jacob went from the meeting to Succoth and built some shelters for his cattle, which is given as the explanation for the name of the settlement (Gn 33:17)—Succoth means “shelters.”<\/p>\n<p>Later, the men of Succoth refused to give food to Gideon and his men when they were pursuing the Midianites (Jgs 8:5-9). Upon his return, Gideon made a point of punishing the elders of Succoth (vv 13-17). The form of social organization reflected in this passage has suggested that the population was not Israelite at the time of Gideon’s visitation.<\/p>\n<p>Finally, Succoth is mentioned with regard to Solomon’s building projects. The metal casting for the important fixtures and implements of the temple was performed in the area between Succoth and Zarethan (1 Kgs 7:46; 2 Chr 4:17). It is possible that Succoth of the monarchical period was destroyed by Shishak of Egypt.<\/p>\n<p>It has been proposed that the place-name occurs in two other passages: as the staging area for David’s forces in the battle with Ammon, when the ark and the army were “living in shelters (<span class=\"hebrew\" lang=\"he\">sukkoth<\/span>)” (2 Sm 11:11), and as the staging area for Ben-hadad’s troops in his war against Samaria (1 Kgs 20:12, 16).<\/p>\n<li>2. Town in Egypt mentioned as the first station of the Israelites in their exodus from Egypt (Ex 12:37; 13:20; Nm 33:5-6); it appears between Rameses and Etham.<\/li>\n<p>Egyptian sources, texts of the Anastasi collection, refer to a place that is most likely the same as biblical Succoth. An Edomite tribe is recorded as bringing their herds in from the desert to pasture them in the Delta, passing by the strong point at <em>Tkw<\/em> [Old Egyptian for Succoth] (Papyrus Anastasi VI, 54). The military garrison there was commanded by a “commander” of (archer) troops, and the fort was named after Pharaoh Mernephta (Papyrus Anastasi, VI, 55).<\/p>\n<p>Scholarly opinion usually places Succoth at Tell el-Maskhuta, a site near the mouth of the Wadi Tumeilat. <em>See<\/em> map.<\/p>","summary_ro":"SUCCOTH 1. Town in the Jordan Valley listed along with other towns as belonging to the tribe of Gad (Jos 13:27). It is located in the fertile valley called Ghaur Abu ‘Udeidah, known in the Bible as the valley of Succoth (Pss 60:6; 108:7); it comprises the central portion of the Jordan Valley on the eastern side, between the Wadi Rejeb and the Jabbok River. The place is mentioned for the first time in the account of Jacob’s meeting with Esau, which occurred just south of Penuel. Jacob went fro...","summary_en":"SUCCOTH 1. Town in the Jordan Valley listed along with other towns as belonging to the tribe of Gad (Jos 13:27). It is located in the fertile valley called Ghaur Abu ‘Udeidah, known in the Bible as the valley of Succoth (Pss 60:6; 108:7); it comprises the central portion of the Jordan Valley on the eastern side, between the Wadi Rejeb and the Jabbok River. The place is mentioned for the first time in the account of Jacob’s meeting with Esau, which occurred just south of Penuel. Jacob went fro...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false}],"8":[{"id":40780,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Judah","title_en":"Judah","content_ro":"<h3>Judah<\/h3>\n<p>Judah is remembered most often as the ancestor of King David and of Jesus Christ. Despite his birth as a middle child and his sins as an adult (Gen 38), God chose Judah to carry the line of King David (1 Chr 2:1-17; 3:1-24) and of the Messiah (Gen 49:8-12; Matt 1:1-16; Luke 3:23-34).<\/p>\n<p>Judah was the fourth of Jacob’s twelve sons (Gen 35:23; 1 Chr 2:1). Leah, overjoyed to have borne her fourth son, named him Judah, meaning “praise” (Gen 29:35). Judah fathered five sons: Er, Onan, and Shelah by Bathshua, a woman from Canaan (Gen 38:1-5; 1 Chr 2:3); and the twins, Perez and Zerah, by his daughter-in-law Tamar (Gen 38:27-30; 1 Chr 2:4). God killed his first two sons, Er and Onan, in Canaan for disobedience (Gen 46:12). Judah eventually settled his family in Egypt with his father and brothers (Exod 1:1-2).<\/p>\n<p>Though reckless in his behavior with Tamar (Gen 38:6-30), Judah took personal responsibility for Benjamin’s safety in Egypt and interceded with Joseph for his brothers (44:14-34). When Jacob gave his dying blessing, he granted Judah a position of leadership; the future kings of Israel would come through Judah’s offspring (see 49:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 29:35; 37:26-27; 38:1-30; 43:1-10; 44:14-34; 46:28; 49:8-12; Ruth 4:12; 1 Chr 2:3-4; 5:2; Ps 108:8<\/p>","content_en":"<h3>Judah<\/h3>\n<p>Judah is remembered most often as the ancestor of King David and of Jesus Christ. Despite his birth as a middle child and his sins as an adult (Gen 38), God chose Judah to carry the line of King David (1 Chr 2:1-17; 3:1-24) and of the Messiah (Gen 49:8-12; Matt 1:1-16; Luke 3:23-34).<\/p>\n<p>Judah was the fourth of Jacob’s twelve sons (Gen 35:23; 1 Chr 2:1). Leah, overjoyed to have borne her fourth son, named him Judah, meaning “praise” (Gen 29:35). Judah fathered five sons: Er, Onan, and Shelah by Bathshua, a woman from Canaan (Gen 38:1-5; 1 Chr 2:3); and the twins, Perez and Zerah, by his daughter-in-law Tamar (Gen 38:27-30; 1 Chr 2:4). God killed his first two sons, Er and Onan, in Canaan for disobedience (Gen 46:12). Judah eventually settled his family in Egypt with his father and brothers (Exod 1:1-2).<\/p>\n<p>Though reckless in his behavior with Tamar (Gen 38:6-30), Judah took personal responsibility for Benjamin’s safety in Egypt and interceded with Joseph for his brothers (44:14-34). When Jacob gave his dying blessing, he granted Judah a position of leadership; the future kings of Israel would come through Judah’s offspring (see 49:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 29:35; 37:26-27; 38:1-30; 43:1-10; 44:14-34; 46:28; 49:8-12; Ruth 4:12; 1 Chr 2:3-4; 5:2; Ps 108:8<\/p>","summary_ro":"Judah Judah is remembered most often as the ancestor of King David and of Jesus Christ. Despite his birth as a middle child and his sins as an adult (Gen 38), God chose Judah to carry the line of King David (1 Chr 2:1-17; 3:1-24) and of the Messiah (Gen 49:8-12; Matt 1:1-16; Luke 3:23-34). Judah was the fourth of Jacob’s twelve sons (Gen 35:23; 1 Chr 2:1). Leah, overjoyed to have borne her fourth son, named him Judah, meaning “praise” (Gen 29:35). Judah fathered five sons: Er, Onan, and Shela...","summary_en":"Judah Judah is remembered most often as the ancestor of King David and of Jesus Christ. Despite his birth as a middle child and his sins as an adult (Gen 38), God chose Judah to carry the line of King David (1 Chr 2:1-17; 3:1-24) and of the Messiah (Gen 49:8-12; Matt 1:1-16; Luke 3:23-34). Judah was the fourth of Jacob’s twelve sons (Gen 35:23; 1 Chr 2:1). Leah, overjoyed to have borne her fourth son, named him Judah, meaning “praise” (Gen 29:35). Judah fathered five sons: Er, Onan, and Shela...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68406,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Judah","title_en":"Judah","content_ro":"<h3>Judah<\/h3>\n<p>Judah is remembered most often as the ancestor of King David and of Jesus Christ. Despite his birth as a middle child and his sins as an adult (Gen 38), God chose Judah to carry the line of King David (1 Chr 2:1-17; 3:1-24) and of the Messiah (Gen 49:8-12; Matt 1:1-16; Luke 3:23-34).<\/p>\n<p>Judah was the fourth of Jacob’s twelve sons (Gen 35:23; 1 Chr 2:1). Leah, overjoyed to have borne her fourth son, named him Judah, meaning “praise” (Gen 29:35). Judah fathered five sons: Er, Onan, and Shelah by Bathshua, a woman from Canaan (Gen 38:1-5; 1 Chr 2:3); and the twins, Perez and Zerah, by his daughter-in-law Tamar (Gen 38:27-30; 1 Chr 2:4). God killed his first two sons, Er and Onan, in Canaan for disobedience (Gen 46:12). Judah eventually settled his family in Egypt with his father and brothers (Exod 1:1-2).<\/p>\n<p>Though reckless in his behavior with Tamar (Gen 38:6-30), Judah took personal responsibility for Benjamin’s safety in Egypt and interceded with Joseph for his brothers (44:14-34). When Jacob gave his dying blessing, he granted Judah a position of leadership; the future kings of Israel would come through Judah’s offspring (see 49:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 29:35; 37:26-27; 38:1-30; 43:1-10; 44:14-34; 46:28; 49:8-12; Ruth 4:12; 1 Chr 2:3-4; 5:2; Ps 108:8<\/p>","content_en":"<h3>Judah<\/h3>\n<p>Judah is remembered most often as the ancestor of King David and of Jesus Christ. Despite his birth as a middle child and his sins as an adult (Gen 38), God chose Judah to carry the line of King David (1 Chr 2:1-17; 3:1-24) and of the Messiah (Gen 49:8-12; Matt 1:1-16; Luke 3:23-34).<\/p>\n<p>Judah was the fourth of Jacob’s twelve sons (Gen 35:23; 1 Chr 2:1). Leah, overjoyed to have borne her fourth son, named him Judah, meaning “praise” (Gen 29:35). Judah fathered five sons: Er, Onan, and Shelah by Bathshua, a woman from Canaan (Gen 38:1-5; 1 Chr 2:3); and the twins, Perez and Zerah, by his daughter-in-law Tamar (Gen 38:27-30; 1 Chr 2:4). God killed his first two sons, Er and Onan, in Canaan for disobedience (Gen 46:12). Judah eventually settled his family in Egypt with his father and brothers (Exod 1:1-2).<\/p>\n<p>Though reckless in his behavior with Tamar (Gen 38:6-30), Judah took personal responsibility for Benjamin’s safety in Egypt and interceded with Joseph for his brothers (44:14-34). When Jacob gave his dying blessing, he granted Judah a position of leadership; the future kings of Israel would come through Judah’s offspring (see 49:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 29:35; 37:26-27; 38:1-30; 43:1-10; 44:14-34; 46:28; 49:8-12; Ruth 4:12; 1 Chr 2:3-4; 5:2; Ps 108:8<\/p>","summary_ro":"Judah Judah is remembered most often as the ancestor of King David and of Jesus Christ. Despite his birth as a middle child and his sins as an adult (Gen 38), God chose Judah to carry the line of King David (1 Chr 2:1-17; 3:1-24) and of the Messiah (Gen 49:8-12; Matt 1:1-16; Luke 3:23-34). Judah was the fourth of Jacob’s twelve sons (Gen 35:23; 1 Chr 2:1). Leah, overjoyed to have borne her fourth son, named him Judah, meaning “praise” (Gen 29:35). Judah fathered five sons: Er, Onan, and Shela...","summary_en":"Judah Judah is remembered most often as the ancestor of King David and of Jesus Christ. Despite his birth as a middle child and his sins as an adult (Gen 38), God chose Judah to carry the line of King David (1 Chr 2:1-17; 3:1-24) and of the Messiah (Gen 49:8-12; Matt 1:1-16; Luke 3:23-34). Judah was the fourth of Jacob’s twelve sons (Gen 35:23; 1 Chr 2:1). Leah, overjoyed to have borne her fourth son, named him Judah, meaning “praise” (Gen 29:35). Judah fathered five sons: Er, Onan, and Shela...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96032,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Judah","title_en":"Judah","content_ro":"<h3>Judah<\/h3>\n<p>Judah is remembered most often as the ancestor of King David and of Jesus Christ. Despite his birth as a middle child and his sins as an adult (Gen 38), God chose Judah to carry the line of King David (1 Chr 2:1-17; 3:1-24) and of the Messiah (Gen 49:8-12; Matt 1:1-16; Luke 3:23-34).<\/p>\n<p>Judah was the fourth of Jacob’s twelve sons (Gen 35:23; 1 Chr 2:1). Leah, overjoyed to have borne her fourth son, named him Judah, meaning “praise” (Gen 29:35). Judah fathered five sons: Er, Onan, and Shelah by Bathshua, a woman from Canaan (Gen 38:1-5; 1 Chr 2:3); and the twins, Perez and Zerah, by his daughter-in-law Tamar (Gen 38:27-30; 1 Chr 2:4). God killed his first two sons, Er and Onan, in Canaan for disobedience (Gen 46:12). Judah eventually settled his family in Egypt with his father and brothers (Exod 1:1-2).<\/p>\n<p>Though reckless in his behavior with Tamar (Gen 38:6-30), Judah took personal responsibility for Benjamin’s safety in Egypt and interceded with Joseph for his brothers (44:14-34). When Jacob gave his dying blessing, he granted Judah a position of leadership; the future kings of Israel would come through Judah’s offspring (see 49:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 29:35; 37:26-27; 38:1-30; 43:1-10; 44:14-34; 46:28; 49:8-12; Ruth 4:12; 1 Chr 2:3-4; 5:2; Ps 108:8<\/p>","content_en":"<h3>Judah<\/h3>\n<p>Judah is remembered most often as the ancestor of King David and of Jesus Christ. Despite his birth as a middle child and his sins as an adult (Gen 38), God chose Judah to carry the line of King David (1 Chr 2:1-17; 3:1-24) and of the Messiah (Gen 49:8-12; Matt 1:1-16; Luke 3:23-34).<\/p>\n<p>Judah was the fourth of Jacob’s twelve sons (Gen 35:23; 1 Chr 2:1). Leah, overjoyed to have borne her fourth son, named him Judah, meaning “praise” (Gen 29:35). Judah fathered five sons: Er, Onan, and Shelah by Bathshua, a woman from Canaan (Gen 38:1-5; 1 Chr 2:3); and the twins, Perez and Zerah, by his daughter-in-law Tamar (Gen 38:27-30; 1 Chr 2:4). God killed his first two sons, Er and Onan, in Canaan for disobedience (Gen 46:12). Judah eventually settled his family in Egypt with his father and brothers (Exod 1:1-2).<\/p>\n<p>Though reckless in his behavior with Tamar (Gen 38:6-30), Judah took personal responsibility for Benjamin’s safety in Egypt and interceded with Joseph for his brothers (44:14-34). When Jacob gave his dying blessing, he granted Judah a position of leadership; the future kings of Israel would come through Judah’s offspring (see 49:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 29:35; 37:26-27; 38:1-30; 43:1-10; 44:14-34; 46:28; 49:8-12; Ruth 4:12; 1 Chr 2:3-4; 5:2; Ps 108:8<\/p>","summary_ro":"Judah Judah is remembered most often as the ancestor of King David and of Jesus Christ. Despite his birth as a middle child and his sins as an adult (Gen 38), God chose Judah to carry the line of King David (1 Chr 2:1-17; 3:1-24) and of the Messiah (Gen 49:8-12; Matt 1:1-16; Luke 3:23-34). Judah was the fourth of Jacob’s twelve sons (Gen 35:23; 1 Chr 2:1). Leah, overjoyed to have borne her fourth son, named him Judah, meaning “praise” (Gen 29:35). Judah fathered five sons: Er, Onan, and Shela...","summary_en":"Judah Judah is remembered most often as the ancestor of King David and of Jesus Christ. Despite his birth as a middle child and his sins as an adult (Gen 38), God chose Judah to carry the line of King David (1 Chr 2:1-17; 3:1-24) and of the Messiah (Gen 49:8-12; Matt 1:1-16; Luke 3:23-34). Judah was the fourth of Jacob’s twelve sons (Gen 35:23; 1 Chr 2:1). Leah, overjoyed to have borne her fourth son, named him Judah, meaning “praise” (Gen 29:35). Judah fathered five sons: Er, Onan, and Shela...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123658,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Judah","title_en":"Judah","content_ro":"<h3>Judah<\/h3>\n<p>Judah is remembered most often as the ancestor of King David and of Jesus Christ. Despite his birth as a middle child and his sins as an adult (Gen 38), God chose Judah to carry the line of King David (1 Chr 2:1-17; 3:1-24) and of the Messiah (Gen 49:8-12; Matt 1:1-16; Luke 3:23-34).<\/p>\n<p>Judah was the fourth of Jacob’s twelve sons (Gen 35:23; 1 Chr 2:1). Leah, overjoyed to have borne her fourth son, named him Judah, meaning “praise” (Gen 29:35). Judah fathered five sons: Er, Onan, and Shelah by Bathshua, a woman from Canaan (Gen 38:1-5; 1 Chr 2:3); and the twins, Perez and Zerah, by his daughter-in-law Tamar (Gen 38:27-30; 1 Chr 2:4). God killed his first two sons, Er and Onan, in Canaan for disobedience (Gen 46:12). Judah eventually settled his family in Egypt with his father and brothers (Exod 1:1-2).<\/p>\n<p>Though reckless in his behavior with Tamar (Gen 38:6-30), Judah took personal responsibility for Benjamin’s safety in Egypt and interceded with Joseph for his brothers (44:14-34). When Jacob gave his dying blessing, he granted Judah a position of leadership; the future kings of Israel would come through Judah’s offspring (see 49:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 29:35; 37:26-27; 38:1-30; 43:1-10; 44:14-34; 46:28; 49:8-12; Ruth 4:12; 1 Chr 2:3-4; 5:2; Ps 108:8<\/p>","content_en":"<h3>Judah<\/h3>\n<p>Judah is remembered most often as the ancestor of King David and of Jesus Christ. Despite his birth as a middle child and his sins as an adult (Gen 38), God chose Judah to carry the line of King David (1 Chr 2:1-17; 3:1-24) and of the Messiah (Gen 49:8-12; Matt 1:1-16; Luke 3:23-34).<\/p>\n<p>Judah was the fourth of Jacob’s twelve sons (Gen 35:23; 1 Chr 2:1). Leah, overjoyed to have borne her fourth son, named him Judah, meaning “praise” (Gen 29:35). Judah fathered five sons: Er, Onan, and Shelah by Bathshua, a woman from Canaan (Gen 38:1-5; 1 Chr 2:3); and the twins, Perez and Zerah, by his daughter-in-law Tamar (Gen 38:27-30; 1 Chr 2:4). God killed his first two sons, Er and Onan, in Canaan for disobedience (Gen 46:12). Judah eventually settled his family in Egypt with his father and brothers (Exod 1:1-2).<\/p>\n<p>Though reckless in his behavior with Tamar (Gen 38:6-30), Judah took personal responsibility for Benjamin’s safety in Egypt and interceded with Joseph for his brothers (44:14-34). When Jacob gave his dying blessing, he granted Judah a position of leadership; the future kings of Israel would come through Judah’s offspring (see 49:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 29:35; 37:26-27; 38:1-30; 43:1-10; 44:14-34; 46:28; 49:8-12; Ruth 4:12; 1 Chr 2:3-4; 5:2; Ps 108:8<\/p>","summary_ro":"Judah Judah is remembered most often as the ancestor of King David and of Jesus Christ. Despite his birth as a middle child and his sins as an adult (Gen 38), God chose Judah to carry the line of King David (1 Chr 2:1-17; 3:1-24) and of the Messiah (Gen 49:8-12; Matt 1:1-16; Luke 3:23-34). Judah was the fourth of Jacob’s twelve sons (Gen 35:23; 1 Chr 2:1). Leah, overjoyed to have borne her fourth son, named him Judah, meaning “praise” (Gen 29:35). Judah fathered five sons: Er, Onan, and Shela...","summary_en":"Judah Judah is remembered most often as the ancestor of King David and of Jesus Christ. Despite his birth as a middle child and his sins as an adult (Gen 38), God chose Judah to carry the line of King David (1 Chr 2:1-17; 3:1-24) and of the Messiah (Gen 49:8-12; Matt 1:1-16; Luke 3:23-34). Judah was the fourth of Jacob’s twelve sons (Gen 35:23; 1 Chr 2:1). Leah, overjoyed to have borne her fourth son, named him Judah, meaning “praise” (Gen 29:35). Judah fathered five sons: Er, Onan, and Shela...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false}],"10":[{"id":62889,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Questions and Doubt","title_en":"Questions and Doubt","content_ro":"<h3>Questions and Doubt<\/h3>\n<p>The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73).<\/p>\n<p>The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he seems to have abandoned the godly (77:7). Other questions call attention to the success of the wicked (10:13), the impotence of the godly (11:3), the election of Zion (68:16), the power of God (114:5-6; 147:17), the folly of the nations (2:1), and the issue of injustice (82:2). The psalmists question, examine, challenge, doubt, and occasionally despair over God’s seeming lack of concern.<\/p>\n<p>The psalmists’ questions may also lead to praise and worship: “Who can list the glorious miracles of the <span>Lord<\/span>? Who can ever praise him enough?” (106:2). The question, “Who will come from Mount Zion to rescue Israel?” (53:6) calls attention to the answer: The Lord rescues his people. For many questions, the implied answer brings praise to the Lord: “Whom have I in heaven but you? I desire you more than anything on earth” (73:25; see also 89:8). Questions may also express wonder at God’s grace (8:4; 130:3; 144:3).<\/p>\n<p>Asking good questions can be the beginning of a dialogue with the Lord that leads us along the path of wisdom and results in worship and praise.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:1; 4:2; 6:3; 10:1; 11:3; 13:1-6; 22:1; 35:17; 42:1-11; 43:1-5; 44:23-24; 53:6; 60:9-10; 68:16; 73:1–74:23; 77:8-9; 79:5; 80:4, 12; 82:2; 83:2; 85:5-6; 88:14; 89:1-52; 90:11, 13; 94:3-4, 16, 20; 101:2; 108:10-11; 114:5-6; 119:82, 84; 137:4; 147:17<\/p>","content_en":"<h3>Questions and Doubt<\/h3>\n<p>The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73).<\/p>\n<p>The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he seems to have abandoned the godly (77:7). Other questions call attention to the success of the wicked (10:13), the impotence of the godly (11:3), the election of Zion (68:16), the power of God (114:5-6; 147:17), the folly of the nations (2:1), and the issue of injustice (82:2). The psalmists question, examine, challenge, doubt, and occasionally despair over God’s seeming lack of concern.<\/p>\n<p>The psalmists’ questions may also lead to praise and worship: “Who can list the glorious miracles of the <span>Lord<\/span>? Who can ever praise him enough?” (106:2). The question, “Who will come from Mount Zion to rescue Israel?” (53:6) calls attention to the answer: The Lord rescues his people. For many questions, the implied answer brings praise to the Lord: “Whom have I in heaven but you? I desire you more than anything on earth” (73:25; see also 89:8). Questions may also express wonder at God’s grace (8:4; 130:3; 144:3).<\/p>\n<p>Asking good questions can be the beginning of a dialogue with the Lord that leads us along the path of wisdom and results in worship and praise.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:1; 4:2; 6:3; 10:1; 11:3; 13:1-6; 22:1; 35:17; 42:1-11; 43:1-5; 44:23-24; 53:6; 60:9-10; 68:16; 73:1–74:23; 77:8-9; 79:5; 80:4, 12; 82:2; 83:2; 85:5-6; 88:14; 89:1-52; 90:11, 13; 94:3-4, 16, 20; 101:2; 108:10-11; 114:5-6; 119:82, 84; 137:4; 147:17<\/p>","summary_ro":"Questions and Doubt The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73). The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he see...","summary_en":"Questions and Doubt The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73). The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he see...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90515,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Questions and Doubt","title_en":"Questions and Doubt","content_ro":"<h3>Questions and Doubt<\/h3>\n<p>The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73).<\/p>\n<p>The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he seems to have abandoned the godly (77:7). Other questions call attention to the success of the wicked (10:13), the impotence of the godly (11:3), the election of Zion (68:16), the power of God (114:5-6; 147:17), the folly of the nations (2:1), and the issue of injustice (82:2). The psalmists question, examine, challenge, doubt, and occasionally despair over God’s seeming lack of concern.<\/p>\n<p>The psalmists’ questions may also lead to praise and worship: “Who can list the glorious miracles of the <span>Lord<\/span>? Who can ever praise him enough?” (106:2). The question, “Who will come from Mount Zion to rescue Israel?” (53:6) calls attention to the answer: The Lord rescues his people. For many questions, the implied answer brings praise to the Lord: “Whom have I in heaven but you? I desire you more than anything on earth” (73:25; see also 89:8). Questions may also express wonder at God’s grace (8:4; 130:3; 144:3).<\/p>\n<p>Asking good questions can be the beginning of a dialogue with the Lord that leads us along the path of wisdom and results in worship and praise.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:1; 4:2; 6:3; 10:1; 11:3; 13:1-6; 22:1; 35:17; 42:1-11; 43:1-5; 44:23-24; 53:6; 60:9-10; 68:16; 73:1–74:23; 77:8-9; 79:5; 80:4, 12; 82:2; 83:2; 85:5-6; 88:14; 89:1-52; 90:11, 13; 94:3-4, 16, 20; 101:2; 108:10-11; 114:5-6; 119:82, 84; 137:4; 147:17<\/p>","content_en":"<h3>Questions and Doubt<\/h3>\n<p>The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73).<\/p>\n<p>The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he seems to have abandoned the godly (77:7). Other questions call attention to the success of the wicked (10:13), the impotence of the godly (11:3), the election of Zion (68:16), the power of God (114:5-6; 147:17), the folly of the nations (2:1), and the issue of injustice (82:2). The psalmists question, examine, challenge, doubt, and occasionally despair over God’s seeming lack of concern.<\/p>\n<p>The psalmists’ questions may also lead to praise and worship: “Who can list the glorious miracles of the <span>Lord<\/span>? Who can ever praise him enough?” (106:2). The question, “Who will come from Mount Zion to rescue Israel?” (53:6) calls attention to the answer: The Lord rescues his people. For many questions, the implied answer brings praise to the Lord: “Whom have I in heaven but you? I desire you more than anything on earth” (73:25; see also 89:8). Questions may also express wonder at God’s grace (8:4; 130:3; 144:3).<\/p>\n<p>Asking good questions can be the beginning of a dialogue with the Lord that leads us along the path of wisdom and results in worship and praise.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:1; 4:2; 6:3; 10:1; 11:3; 13:1-6; 22:1; 35:17; 42:1-11; 43:1-5; 44:23-24; 53:6; 60:9-10; 68:16; 73:1–74:23; 77:8-9; 79:5; 80:4, 12; 82:2; 83:2; 85:5-6; 88:14; 89:1-52; 90:11, 13; 94:3-4, 16, 20; 101:2; 108:10-11; 114:5-6; 119:82, 84; 137:4; 147:17<\/p>","summary_ro":"Questions and Doubt The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73). The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he see...","summary_en":"Questions and Doubt The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73). The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he see...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118141,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Questions and Doubt","title_en":"Questions and Doubt","content_ro":"<h3>Questions and Doubt<\/h3>\n<p>The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73).<\/p>\n<p>The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he seems to have abandoned the godly (77:7). Other questions call attention to the success of the wicked (10:13), the impotence of the godly (11:3), the election of Zion (68:16), the power of God (114:5-6; 147:17), the folly of the nations (2:1), and the issue of injustice (82:2). The psalmists question, examine, challenge, doubt, and occasionally despair over God’s seeming lack of concern.<\/p>\n<p>The psalmists’ questions may also lead to praise and worship: “Who can list the glorious miracles of the <span>Lord<\/span>? Who can ever praise him enough?” (106:2). The question, “Who will come from Mount Zion to rescue Israel?” (53:6) calls attention to the answer: The Lord rescues his people. For many questions, the implied answer brings praise to the Lord: “Whom have I in heaven but you? I desire you more than anything on earth” (73:25; see also 89:8). Questions may also express wonder at God’s grace (8:4; 130:3; 144:3).<\/p>\n<p>Asking good questions can be the beginning of a dialogue with the Lord that leads us along the path of wisdom and results in worship and praise.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:1; 4:2; 6:3; 10:1; 11:3; 13:1-6; 22:1; 35:17; 42:1-11; 43:1-5; 44:23-24; 53:6; 60:9-10; 68:16; 73:1–74:23; 77:8-9; 79:5; 80:4, 12; 82:2; 83:2; 85:5-6; 88:14; 89:1-52; 90:11, 13; 94:3-4, 16, 20; 101:2; 108:10-11; 114:5-6; 119:82, 84; 137:4; 147:17<\/p>","content_en":"<h3>Questions and Doubt<\/h3>\n<p>The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73).<\/p>\n<p>The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he seems to have abandoned the godly (77:7). Other questions call attention to the success of the wicked (10:13), the impotence of the godly (11:3), the election of Zion (68:16), the power of God (114:5-6; 147:17), the folly of the nations (2:1), and the issue of injustice (82:2). The psalmists question, examine, challenge, doubt, and occasionally despair over God’s seeming lack of concern.<\/p>\n<p>The psalmists’ questions may also lead to praise and worship: “Who can list the glorious miracles of the <span>Lord<\/span>? Who can ever praise him enough?” (106:2). The question, “Who will come from Mount Zion to rescue Israel?” (53:6) calls attention to the answer: The Lord rescues his people. For many questions, the implied answer brings praise to the Lord: “Whom have I in heaven but you? I desire you more than anything on earth” (73:25; see also 89:8). Questions may also express wonder at God’s grace (8:4; 130:3; 144:3).<\/p>\n<p>Asking good questions can be the beginning of a dialogue with the Lord that leads us along the path of wisdom and results in worship and praise.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:1; 4:2; 6:3; 10:1; 11:3; 13:1-6; 22:1; 35:17; 42:1-11; 43:1-5; 44:23-24; 53:6; 60:9-10; 68:16; 73:1–74:23; 77:8-9; 79:5; 80:4, 12; 82:2; 83:2; 85:5-6; 88:14; 89:1-52; 90:11, 13; 94:3-4, 16, 20; 101:2; 108:10-11; 114:5-6; 119:82, 84; 137:4; 147:17<\/p>","summary_ro":"Questions and Doubt The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73). The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he see...","summary_en":"Questions and Doubt The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73). The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he see...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145767,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Questions and Doubt","title_en":"Questions and Doubt","content_ro":"<h3>Questions and Doubt<\/h3>\n<p>The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73).<\/p>\n<p>The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he seems to have abandoned the godly (77:7). Other questions call attention to the success of the wicked (10:13), the impotence of the godly (11:3), the election of Zion (68:16), the power of God (114:5-6; 147:17), the folly of the nations (2:1), and the issue of injustice (82:2). The psalmists question, examine, challenge, doubt, and occasionally despair over God’s seeming lack of concern.<\/p>\n<p>The psalmists’ questions may also lead to praise and worship: “Who can list the glorious miracles of the <span>Lord<\/span>? Who can ever praise him enough?” (106:2). The question, “Who will come from Mount Zion to rescue Israel?” (53:6) calls attention to the answer: The Lord rescues his people. For many questions, the implied answer brings praise to the Lord: “Whom have I in heaven but you? I desire you more than anything on earth” (73:25; see also 89:8). Questions may also express wonder at God’s grace (8:4; 130:3; 144:3).<\/p>\n<p>Asking good questions can be the beginning of a dialogue with the Lord that leads us along the path of wisdom and results in worship and praise.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:1; 4:2; 6:3; 10:1; 11:3; 13:1-6; 22:1; 35:17; 42:1-11; 43:1-5; 44:23-24; 53:6; 60:9-10; 68:16; 73:1–74:23; 77:8-9; 79:5; 80:4, 12; 82:2; 83:2; 85:5-6; 88:14; 89:1-52; 90:11, 13; 94:3-4, 16, 20; 101:2; 108:10-11; 114:5-6; 119:82, 84; 137:4; 147:17<\/p>","content_en":"<h3>Questions and Doubt<\/h3>\n<p>The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73).<\/p>\n<p>The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he seems to have abandoned the godly (77:7). Other questions call attention to the success of the wicked (10:13), the impotence of the godly (11:3), the election of Zion (68:16), the power of God (114:5-6; 147:17), the folly of the nations (2:1), and the issue of injustice (82:2). The psalmists question, examine, challenge, doubt, and occasionally despair over God’s seeming lack of concern.<\/p>\n<p>The psalmists’ questions may also lead to praise and worship: “Who can list the glorious miracles of the <span>Lord<\/span>? Who can ever praise him enough?” (106:2). The question, “Who will come from Mount Zion to rescue Israel?” (53:6) calls attention to the answer: The Lord rescues his people. For many questions, the implied answer brings praise to the Lord: “Whom have I in heaven but you? I desire you more than anything on earth” (73:25; see also 89:8). Questions may also express wonder at God’s grace (8:4; 130:3; 144:3).<\/p>\n<p>Asking good questions can be the beginning of a dialogue with the Lord that leads us along the path of wisdom and results in worship and praise.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:1; 4:2; 6:3; 10:1; 11:3; 13:1-6; 22:1; 35:17; 42:1-11; 43:1-5; 44:23-24; 53:6; 60:9-10; 68:16; 73:1–74:23; 77:8-9; 79:5; 80:4, 12; 82:2; 83:2; 85:5-6; 88:14; 89:1-52; 90:11, 13; 94:3-4, 16, 20; 101:2; 108:10-11; 114:5-6; 119:82, 84; 137:4; 147:17<\/p>","summary_ro":"Questions and Doubt The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73). The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he see...","summary_en":"Questions and Doubt The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73). The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he see...","source":"ThemeNotes.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"}}