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{"verseMap":{"1":[{"id":366,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Acrostic*","title_en":"Acrostic*","content_ro":"<h3>ACROSTIC*<\/h3>\n<p>Poetic composition in which the first letters of successive lines or stanzas spell out the alphabet, a word, or a motto. The Hebrew prophets and poets often used an alphabetical acrostic as a poetic or mnemonic (memory) device (see Pss 9; 10; 25; 34; 37; 111; 112; 119; 145; Prv 31:10-31; Lam 1–4; Na 1).<\/p>","content_en":"<h3>ACROSTIC*<\/h3>\n<p>Poetic composition in which the first letters of successive lines or stanzas spell out the alphabet, a word, or a motto. The Hebrew prophets and poets often used an alphabetical acrostic as a poetic or mnemonic (memory) device (see Pss 9; 10; 25; 34; 37; 111; 112; 119; 145; Prv 31:10-31; Lam 1–4; Na 1).<\/p>","summary_ro":"ACROSTIC* Poetic composition in which the first letters of successive lines or stanzas spell out the alphabet, a word, or a motto. The Hebrew prophets and poets often used an alphabetical acrostic as a poetic or mnemonic (memory) device (see Pss 9; 10; 25; 34; 37; 111; 112; 119; 145; Prv 31:10-31; Lam 1–4; Na 1).","summary_en":"ACROSTIC* Poetic composition in which the first letters of successive lines or stanzas spell out the alphabet, a word, or a motto. The Hebrew prophets and poets often used an alphabetical acrostic as a poetic or mnemonic (memory) device (see Pss 9; 10; 25; 34; 37; 111; 112; 119; 145; Prv 31:10-31; Lam 1–4; Na 1).","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":22826,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Biblical Concept of Law","title_en":"Biblical Concept of Law","content_ro":"<h3>LAW, Biblical Concept of<\/h3>\n<p>God’s means of consecrating his people to himself. The nature and content of “law” may change, but the goal remains the same: maturity and conformity to the image of God.<\/p>\n<p>Preview<\/p>\n<p>• Historical Context<\/p>\n<p>• Law in the Old Testament<\/p>\n<p>• Israelite Law and the Ancient Near East<\/p>\n<p>• Old Testament Laws<\/p>\n<p>• Purposes of the Law<\/p>\n<p class=\"h2\" id=\"HistoricalContext\">Historical Context<\/p>\n<p>When man was created in God’s image, he received glory, rule, and provision for his daily sustenance from the Creator-King (Gn 1:27-30). However, in his exalted status as ruler over God’s creation on earth, man had to prove his loyalty to the Lord. For this purpose God set up a simple test: the tree of the knowledge of good and evil. Man was prohibited from eating the fruit of that tree (2:17). His disobedience marked him as unfit for fellowship with the great King. He was rebellious and by nature full of treachery, as the subsequent accounts of Cain (4:1-16), the generation of the Flood (6:1-13), Ham and Canaan (9:18-26; 10:6-20), and the Tower of Babel (11:1-9) demonstrate.<\/p>\n<p>Yet in the midst of all this the Lord graciously called Abraham. He promised to bless him, his seed, and the families of the earth that would join in a common expression of faith (Gn 12:2-3; 17:4-7). Abraham responded to God in faith (15:6), willingly observed the ritual of circumcision as a sign of the covenant (17:10; cf. 21:4), and walked before God with integrity of heart (17:1). Abraham subsequently learned that God had sovereignly and graciously chosen him with the purpose that Abraham’s family might distinguish itself from the nations “by doing righteousness and justice” (18:19). The Lord was pleased with his servant Abraham, who, though he had not received detailed laws, was a man of integrity. His heart was right with God, so that he willingly did what God commanded.<\/p>\n<p>The father of faith was the father of the faithful; the Lord testified that Abraham “obeyed me and kept my requirements, my commands, my decrees and my laws” (Gn 26:5, <span>niv<\/span>). His faith resulted in the fruits of righteousness (Jas 2:21-24).<\/p>\n<p>However, Israel, blessed by the Lord in the increase of descendants, the exodus, the crossing of the Red Sea, and his presence, did not respond to him in faith. They murmured and complained at Mt Sinai, at Kadesh-barnea, and in the plains of Moab. They proved themselves to be a rebellious and stiff-necked people (Ex 32:9; 33:3, 5; 34:9; Dt 9:6, 13). Though they had shown their character, the Lord was faithful to Abraham by covenanting himself to them. Israel became his people, his royal priesthood, his holy nation (Ex 19:5-6; Dt 26:18-19). He gave Israel the Ten Commandments, the law, and the covenant, symbolized by the two tablets of the testimony (Ex 32:15-16). Even after Moses had broken them in anger because of the people’s idolatrous worship of the golden calf, the Lord renewed his covenant by writing again the words of the covenant (34:28). On one hand, the context in which the law was given reflects God’s grace and forbearance with Israel’s sins (vv 6-7) and his determination to use Israel in the unfolding of his plan of redemption for the world. On the other hand, the context reflects Israel’s immaturity and stubbornness. Therefore, the law in the OT has positive and negative purposes.<\/p>\n<p class=\"h2\" id=\"LawintheOldTestament\">Law in the Old Testament<\/p>\n<p>The OT has many words for God’s law. The most general word is <span class=\"hebrew\" lang=\"he\">Torah<\/span><em>,<\/em> which signifies instruction of any kind: religious and secular, written and oral, divine and human. Law in Israel was God’s law, mediated through Moses (Ex 20:19; Dt 5:23-27). Because Israel rejected the direct revelation of God’s oracles, the law was mediated through Moses the servant of God (Jn 1:17).<\/p>\n<p>Synonyms for law are, in various translations, word (cf. Ex 24:3; 34:27), judgment (cf. Ex 24:3), decree (cf. Nm 30:16; Dt 4:1), ordinance (cf. Nm 9:12, 14; Dt 6:2), command(ment) (cf. Dt 6:1, 25), statutes (Lv 3:17; 10:11), precepts (a Hebrew word used only in Psalms; cf. 119:4, 15, 27, 40, 45, 56, 63, 69, 78, 87, 93, 94, 100, 104, 110, 128, 134, 141, 159, 168, 173), stipulations, requirements, testimonies (cf. Dt 4:45; 6:20; 1 Kgs 2:3), precept (a Hebrew term not in the Pentateuch; cf. Ps 119:15), or simply the “way(s)” (cf. 1 Kgs 2:3; Pss 18:21; 25:9; 37:34).<\/p>\n<p>These words form a semantic field, and it is far from easy to distinguish clearly among the various forms of laws. Generally “the words” pertain to the duties of man toward God, especially the Ten Commandments (Ex 20:1; 34:27). The “judgments” contain civil regulations and duties to one’s fellows and to the social environment (21:1–23:9); these are often in the form of “if . . . then. . . .” In Leviticus and in cultic formulations the word “ordinances” has the technical sense of cultic regulations—the ceremonial laws. However, in other contexts, especially in a series of synonyms for law, it signifies any expectation or regulation. The “commandments” are those regulations given by a higher authority. Though the OT has many words for law, the connotation of one word is often indistinguishable from that of other words, especially in series such as “the decrees and laws” (Dt 4:1, 5; 5:1), “the commands, decrees and laws” (6:1), “walk in his ways, and keep his decrees and commands, his laws and requirements, as written in the Law of Moses” (1 Kgs 2:3, <span>niv<\/span>).<\/p>\n<p>The motivation for keeping the divine law lies in the acts and presence of the Lord. The prologue to the Decalogue reminds us of God’s mighty acts: “I am the <span>Lord<\/span> your God, who brought you out of the land of Egypt, out of the house of bondage” (Ex 20:2, <span>rsv<\/span>). In the historic acts of Israel’s redemption, revelation at Mt Sinai, and consecration of Israel to be his people, he involved himself with Israel as a “father.” He adopted Israel to sonship and consecrated them; that is, he declared them holy (Ex 19:6; 31:13; Lv 20:8; 22:32; cf. Rom 9:4). Sometimes the two concepts of redemption and consecration are placed together, but whether they are or not, they are inseparable: “I am the <span>Lord<\/span>, who makes you holy” (Lv 22:32b, <span>niv<\/span>). The ground of obedience can be stated simply by an appeal to God’s name: “I am Yahweh” (cf. Lv 18:6, 21, 30; 19:10, 14, 16, 18, 28, 30-31, 34, 36-37). The requisite of practical holiness is also based on the experience of God’s presence. The Lord commanded Israel to be holy because he is holy (Lv 11:44-45; 19:2). The “holy one of Israel” dwelt in the midst of his people (Ex 25:8; 29:45; Nm 5:3; 35:34).<\/p>\n<p>How could rebellious Israel grasp what God required, if it were not by precise moral, social, civil, and cultic regulations? The Lord had observed that they did not have “the heart” to serve him as a covenant-loyal people (Dt 5:29). By Israel’s very nature, it could not develop an adequate moral and cultic system to please God. Because of the people’s hardness of heart, God had to reveal (i.e., “spell out”) his will.<\/p>\n<p class=\"h2\" id=\"IsraeliteLawandtheAncientNearEast\">Israelite Law and the Ancient Near East<\/p>\n<p>Israel’s law reflected the practices of its ancient Near Eastern context. Ancient Babylonian law codes (Eshnunna, Hammurabi) show similarities with the biblical codes. The similarities go beyond similarity of cases and include legal formulations (casuistic law). Israelite law is distinct in that it is divine law. Moses is the mediator and not the promulgator of the law, as was the practice of a king who, like Hammurabi, put into force a legal code. The Lord himself gave Israel its laws (cf. Dt 4:5-8). The laws in the ancient Near East dealt with the ordering of society. But Israel’s laws were given to regulate every aspect of life: personal, familial, social, and cultic. The laws were to teach Israel to distinguish between holy and profane, between clean and unclean, and between just and unjust.<\/p>\n<p class=\"h2\" id=\"OldTestamentLaws\">Old Testament Laws<\/p>\n<p>The legal corpus of the OT is not given in one book or in one section. Moreover, the laws reflect the development from the desert context (Exodus) to the context of the land (Deuteronomy). The OT legal material is complex, full of variations and duplications. It is found in Exodus (chs 20–24; 25–31), Leviticus, Numbers (chs 3–6; 8–10; 15; 18; 19; 28–30), and Deuteronomy (chs 5–26).<\/p>\n<h5>The Ten Commandments<\/h5>\n<p>The commandments are simply designated as “the words” of God (Ex 20:1). They appear in Exodus 20:1-17 and in Deuteronomy 5:6-21, but minor variations and individual commandments occur in other contexts (e.g., Ex 34:14, 17, 21; Lv 19:1-8; Dt 27:15-16). As a part of the covenant, the commandments were first addressed to Israel; they now form the basis of morality in Christianity. The abiding relevance of the moral law is clear from the NT. Our Lord established his authority as interpreter of all the commandments (Mt 5:17-48; 12:1-14; 23:23-24). He summarized the law in terms of love for God and man (cf. Mt 22:37-40; Mk 12:28-34; Lk 10:27; cf. Rom 13:8-9; Gal 5:14). Since he is also the Lord of the Sabbath, the Sabbath cannot be divorced from the other commandments (Mt 12:8). The apostle Paul also upheld the law, as his “ethics of the Spirit” reflects an internalization of the law of God in the hearts of believers (cf. Rom 8:1-17; 12:1–15:13; 1 Cor 2:6-16; 5:1-8; 10:23–11:1; Gal 5:13–6:10; Eph 4:17–6:9; Phil 2:1-18; Col 3:1–4:6; 1 Thes 4:1-12; 5:12-24; 2 Thes 3:6-15; 1 Tm 6:3-10; Ti 3:1-11).<\/p>\n<p>The commandments were written on both sides of the two tablets by the Lord (Ex 32:15-16). It is unclear whether the tablets were duplicate copies, how the commandments were divided, and how the commandments were numbered. They were kept in the ark of the covenant as a testimony to the covenant (40:20).<\/p>\n<h5>The Book of the Covenant (Ex 20:23–23:19)<\/h5>\n<p>The purpose of the covenant code was to exemplify and to set into motion the legal machinery by which Israel as a nation could reflect God’s concern for justice, love, peace, and the value of life. The laws in the Book of the Covenant are mainly of the casuistic type. They regulate life in an agricultural society with servants, donkeys, bulls, oxen, sheep, and fields of grain. The regulations pertain to relations with women (including widows), aliens, orphans; to legal concerns (liability, damages, ownership); as well as to religious obligations (altar, Sabbath). Often the law requires restitution, but restitution is not the rule when human life is involved (Ex 21:12-29; 22:2-3), especially when it involves one’s family (21:15-17, 22-25). The penal code attached to the case laws makes clear the value of human life, which is protected by the <em>lex talionis<\/em> (“law of retaliation”). The <em>lex talionis<\/em> does not point to a lack of forgiveness under the OT but rather was intended to be a legal principle giving coherence and justice to a society. The Book of the Covenant explicates by means of principles and cases how Israel must live together as a nation embracing the law of God and applying it <em>justly<\/em> (without discrimination or twisting of rights), <em>lovingly<\/em> (with a concern for the parties involved), and <em>peaceably.<\/em><\/p>\n<h5>The Priestly Law<\/h5>\n<p>God’s concern for holiness and purity comes to expression in the priestly laws (Ex 25–31; 35–40; Lv 1–27; Nm 4–10). The regulations pertain to the construction of the tabernacle, the consecration and ordination of priests, the offerings and sacrifices, rules of purity, the holy days, and vows.<\/p>\n<p>The tabernacle was set in the middle of Israel’s camp in the wilderness. It symbolized the presence of God with his people. The priests and Levites were encamped around the tabernacle to serve and protect God’s holiness. All the tribes were situated around the tabernacle, and though the members of the tribes did not have access to all parts of the tabernacle, they had to be ritually clean to live in the camp. Anyone who was ritually defiled (Lv 13:46; Nm 5:1-3) or had sinned grievously was put outside the camp (Lv 24:10-23; Nm 15:32-36). This regulation even included objects that had become defiled (Lv 8:17; 9:11).<\/p>\n<p>By means of prescribed offerings and sacrifices (Lv 1–7; 16; Nm 15:1-31; 28), God assured Israel, individually and corporately, of forgiveness when it had unwittingly sinned. The offerings and sacrifices concretely embodied the purpose of the offerer, whether forgiveness, dedication, or fellowship.<\/p>\n<p>The priests and Levites taught the law of God (Dt 31:9-13), applied its regulations, and served in courts (17:8-13).<\/p>\n<h5>The Holiness Code (Lv 17–26)<\/h5>\n<p>The holiness code forms a significant part of the book of Leviticus. Here Moses addressed all of Israel (cf. Lv 17:2; 18:2; 19:2; 20:2; 21:24; 23:2; 24:2; 25:2; 26:46; 27:2).<\/p>\n<p>The laws are in the form of prohibitions and direct commands. They pertain to the place of sacrifice and the prohibition of eating meat with blood in it (ch 17); the prohibition of sexual relations with specified family members (ch 18); and regulations promoting godliness, holiness, justice, and love in society (ch 19). The penal code applies penalties to those who sin against the regulations (ch 20; 24:10-23). Chapters 21–24 apply the cultic regulations to the priests and to all Israelites. The institutions of the sabbatical year and the Year of Jubilee regulate the remission of debts, freedom of people, and restitution of land (ch 25).<\/p>\n<p>The holiness code spells out the qualities required of a holy people: devotion to God (offerings, sacrifices, priests) and love for man (Lv 19:18b) demonstrated in concern for justice, peace, freedom, the value of human life, and a concern for the family. Many of the laws reflect the spirit of the Decalogue (ch 19).<\/p>\n<p>Both promises and curses are attached to the holiness code (ch 26). The curses predict exile as a consequence of breaking the laws. But always underlying the laws and penalties is the grace of the Lord, who promises freely to forgive the people’s sins and to renew the broken covenant (26:44-45).<\/p>\n<h5>Laws of Deuteronomy<\/h5>\n<p>The Deuteronomic laws are explications and new applications of the Book of the Covenant in view of Israel’s new historical situation. Israel was about to enter the Promised Land when Moses outlined to them the law of God (Dt 1:5). The impersonal element of the Book of the Covenant is here transformed by personal appeal. Moses strongly appeals to Israel to be loyal to the Lord, the covenant, and the covenantal stipulations. The Deuteronomic laws envision the people in the land of promise, with a central sanctuary (12:5, 11-18; 14:23; 15:20; 16:5-7, 16, 21; 17:8; 18:6; 26:2; 31:11) and with a king (17:14-20). The blessings and the curses motivate covenant loyalty (ch 28). However, Israel is also here assured that even if it breaks God’s law, the Lord remains gracious and forgiving.<\/p>\n<p class=\"h2\" id=\"PurposesoftheLaw\">Purposes of the Law<\/p>\n<p>The law revealed at Mt Sinai was intended to lead Israel closer to God. Rebellious though they were, God used the law as his righteous instrument to teach, in a very specific way, what sin is (cf. Rom 5:20; 7:7-8) and how they should walk on a path that kept them undefiled by sin and holy to the Lord. The law was the teacher and the keeper of Israel (Gal 3:24). The detailed explications of the laws in all areas of life (work, society, family, cult, and nation) had an important place in God’s dealings with Israel. Israel was a nation in a special land, with a theocratic government, and was in need of a legislative corpus. Moreover, Israel’s condition at Mt Sinai was such that it could not receive direct revelation. The revelation had to be mediated through Moses. It had to be set forth in detail because Israel had no intuitive grasp of what the revelation of God’s holiness, justice, righteousness, love, and forebearance required of them. They had adopted Egyptian ways and had to learn the divine will by revelation. However, Moses and the prophets emphasize that the purpose of the law is not strict adherence to the law for its own sake (legalism) or for a reward (Pharisaism). Keeping the law is an act of devotion to God, for the sake of God. Our Lord confirmed the purpose of the law: to establish a dynamic way of life in which one continually seeks God’s kingdom and his righteousness (Mt 6:33).<\/p>\n<p>The law of God is his means of sanctification. He consecrated Israel by an act of grace, and he required Israel to remain holy. Jesus confirmed those uses of the law whereby one may know his sinfulness and by which he may be driven to Christ. On the cross our Lord carried the penalties of the law, fulfilled in a greater way the tabernacle\/temple presence of God, fulfilled the Father’s expectations of atonement, and demonstrated the love of the Father. He, the Son and greater than Moses, gave the essence of the law in the summary of God’s requirements: love of God and love of neighbor (Mt 23:23-24; Lk 11:42-44). Jesus taught that the purpose of obedience is not primarily to receive a reward but to serve as salt (Mt 5:13) and light (Mt 5:14-16; cf. Eph 4:17–5:20), and to bear fruit (Jn 15:1-17). The purpose of the law of God is the gradual transformation of the children of God to reflect the image of the Son (Rom 8:29; 2 Cor 3:18; Col 3:10), to be an imitation of the Father (Eph 5:1-2), and to be filled with the Spirit of God (Gal 5:18, 22-24). For this purpose Jesus gave us the Beatitudes and the Sermon on the Mount, which summarize the intent of the teaching of Moses and the prophets (Mt 5–7).<\/p>\n<p>The purpose of the law is to transform regenerated believers into maturity. Spiritual maturity is not a privilege that was reserved for believers after Christ; OT saints also walked with God (Enoch, Gn 5:22-24; Noah, 6:9; Abraham, 17:1). These were mature men who lived with integrity in the presence of God (cf. Gn 17:1; Dt 18:13; Pss 15:1-2; 18:26; 101:2, 6; 119:80; Prv 11:5).<\/p>\n<p>Maturity, or integrity, is that response to God whereby the believer no longer needs to live by individual stipulations or in fear of mistakes and sins of omission, but delights in doing the Lord’s will (Pss 1:2; 112:1). Since the coming of Christ and Pentecost, the Holy Spirit has been poured out on every believer. He has come not only to internalize the law of God (Jer 31:33) but also to help us develop Christian maturity by giving the fruits of godliness in greater fullness (Gal 5:22-24). Whereas maturity and freedom were experienced by some OT saints, it is God’s gift to all his children in Christ (Acts 2:39; 1 Cor 12:13). The purpose is still the same, “so that the man of God may be thoroughly equipped [mature] for every good work” (2 Tm 3:17, <span>niv<\/span>), but the means to accomplish this and the status of the child of God is so much better since Pentecost.<\/p>\n<p><em>See also<\/em> Civil Law and Justice; Cleanness and Uncleanness, Regulations Concerning; Criminal Law and Punishment; Galatians, Letter to the; Hammurabi, Law Code of; Justification; Romans, Letter to the; Commandments, The Ten; Torah; Tradition.<\/p>","content_en":"<h3>LAW, Biblical Concept of<\/h3>\n<p>God’s means of consecrating his people to himself. The nature and content of “law” may change, but the goal remains the same: maturity and conformity to the image of God.<\/p>\n<p>Preview<\/p>\n<p>• Historical Context<\/p>\n<p>• Law in the Old Testament<\/p>\n<p>• Israelite Law and the Ancient Near East<\/p>\n<p>• Old Testament Laws<\/p>\n<p>• Purposes of the Law<\/p>\n<p class=\"h2\" id=\"HistoricalContext\">Historical Context<\/p>\n<p>When man was created in God’s image, he received glory, rule, and provision for his daily sustenance from the Creator-King (Gn 1:27-30). However, in his exalted status as ruler over God’s creation on earth, man had to prove his loyalty to the Lord. For this purpose God set up a simple test: the tree of the knowledge of good and evil. Man was prohibited from eating the fruit of that tree (2:17). His disobedience marked him as unfit for fellowship with the great King. He was rebellious and by nature full of treachery, as the subsequent accounts of Cain (4:1-16), the generation of the Flood (6:1-13), Ham and Canaan (9:18-26; 10:6-20), and the Tower of Babel (11:1-9) demonstrate.<\/p>\n<p>Yet in the midst of all this the Lord graciously called Abraham. He promised to bless him, his seed, and the families of the earth that would join in a common expression of faith (Gn 12:2-3; 17:4-7). Abraham responded to God in faith (15:6), willingly observed the ritual of circumcision as a sign of the covenant (17:10; cf. 21:4), and walked before God with integrity of heart (17:1). Abraham subsequently learned that God had sovereignly and graciously chosen him with the purpose that Abraham’s family might distinguish itself from the nations “by doing righteousness and justice” (18:19). The Lord was pleased with his servant Abraham, who, though he had not received detailed laws, was a man of integrity. His heart was right with God, so that he willingly did what God commanded.<\/p>\n<p>The father of faith was the father of the faithful; the Lord testified that Abraham “obeyed me and kept my requirements, my commands, my decrees and my laws” (Gn 26:5, <span>niv<\/span>). His faith resulted in the fruits of righteousness (Jas 2:21-24).<\/p>\n<p>However, Israel, blessed by the Lord in the increase of descendants, the exodus, the crossing of the Red Sea, and his presence, did not respond to him in faith. They murmured and complained at Mt Sinai, at Kadesh-barnea, and in the plains of Moab. They proved themselves to be a rebellious and stiff-necked people (Ex 32:9; 33:3, 5; 34:9; Dt 9:6, 13). Though they had shown their character, the Lord was faithful to Abraham by covenanting himself to them. Israel became his people, his royal priesthood, his holy nation (Ex 19:5-6; Dt 26:18-19). He gave Israel the Ten Commandments, the law, and the covenant, symbolized by the two tablets of the testimony (Ex 32:15-16). Even after Moses had broken them in anger because of the people’s idolatrous worship of the golden calf, the Lord renewed his covenant by writing again the words of the covenant (34:28). On one hand, the context in which the law was given reflects God’s grace and forbearance with Israel’s sins (vv 6-7) and his determination to use Israel in the unfolding of his plan of redemption for the world. On the other hand, the context reflects Israel’s immaturity and stubbornness. Therefore, the law in the OT has positive and negative purposes.<\/p>\n<p class=\"h2\" id=\"LawintheOldTestament\">Law in the Old Testament<\/p>\n<p>The OT has many words for God’s law. The most general word is <span class=\"hebrew\" lang=\"he\">Torah<\/span><em>,<\/em> which signifies instruction of any kind: religious and secular, written and oral, divine and human. Law in Israel was God’s law, mediated through Moses (Ex 20:19; Dt 5:23-27). Because Israel rejected the direct revelation of God’s oracles, the law was mediated through Moses the servant of God (Jn 1:17).<\/p>\n<p>Synonyms for law are, in various translations, word (cf. Ex 24:3; 34:27), judgment (cf. Ex 24:3), decree (cf. Nm 30:16; Dt 4:1), ordinance (cf. Nm 9:12, 14; Dt 6:2), command(ment) (cf. Dt 6:1, 25), statutes (Lv 3:17; 10:11), precepts (a Hebrew word used only in Psalms; cf. 119:4, 15, 27, 40, 45, 56, 63, 69, 78, 87, 93, 94, 100, 104, 110, 128, 134, 141, 159, 168, 173), stipulations, requirements, testimonies (cf. Dt 4:45; 6:20; 1 Kgs 2:3), precept (a Hebrew term not in the Pentateuch; cf. Ps 119:15), or simply the “way(s)” (cf. 1 Kgs 2:3; Pss 18:21; 25:9; 37:34).<\/p>\n<p>These words form a semantic field, and it is far from easy to distinguish clearly among the various forms of laws. Generally “the words” pertain to the duties of man toward God, especially the Ten Commandments (Ex 20:1; 34:27). The “judgments” contain civil regulations and duties to one’s fellows and to the social environment (21:1–23:9); these are often in the form of “if . . . then. . . .” In Leviticus and in cultic formulations the word “ordinances” has the technical sense of cultic regulations—the ceremonial laws. However, in other contexts, especially in a series of synonyms for law, it signifies any expectation or regulation. The “commandments” are those regulations given by a higher authority. Though the OT has many words for law, the connotation of one word is often indistinguishable from that of other words, especially in series such as “the decrees and laws” (Dt 4:1, 5; 5:1), “the commands, decrees and laws” (6:1), “walk in his ways, and keep his decrees and commands, his laws and requirements, as written in the Law of Moses” (1 Kgs 2:3, <span>niv<\/span>).<\/p>\n<p>The motivation for keeping the divine law lies in the acts and presence of the Lord. The prologue to the Decalogue reminds us of God’s mighty acts: “I am the <span>Lord<\/span> your God, who brought you out of the land of Egypt, out of the house of bondage” (Ex 20:2, <span>rsv<\/span>). In the historic acts of Israel’s redemption, revelation at Mt Sinai, and consecration of Israel to be his people, he involved himself with Israel as a “father.” He adopted Israel to sonship and consecrated them; that is, he declared them holy (Ex 19:6; 31:13; Lv 20:8; 22:32; cf. Rom 9:4). Sometimes the two concepts of redemption and consecration are placed together, but whether they are or not, they are inseparable: “I am the <span>Lord<\/span>, who makes you holy” (Lv 22:32b, <span>niv<\/span>). The ground of obedience can be stated simply by an appeal to God’s name: “I am Yahweh” (cf. Lv 18:6, 21, 30; 19:10, 14, 16, 18, 28, 30-31, 34, 36-37). The requisite of practical holiness is also based on the experience of God’s presence. The Lord commanded Israel to be holy because he is holy (Lv 11:44-45; 19:2). The “holy one of Israel” dwelt in the midst of his people (Ex 25:8; 29:45; Nm 5:3; 35:34).<\/p>\n<p>How could rebellious Israel grasp what God required, if it were not by precise moral, social, civil, and cultic regulations? The Lord had observed that they did not have “the heart” to serve him as a covenant-loyal people (Dt 5:29). By Israel’s very nature, it could not develop an adequate moral and cultic system to please God. Because of the people’s hardness of heart, God had to reveal (i.e., “spell out”) his will.<\/p>\n<p class=\"h2\" id=\"IsraeliteLawandtheAncientNearEast\">Israelite Law and the Ancient Near East<\/p>\n<p>Israel’s law reflected the practices of its ancient Near Eastern context. Ancient Babylonian law codes (Eshnunna, Hammurabi) show similarities with the biblical codes. The similarities go beyond similarity of cases and include legal formulations (casuistic law). Israelite law is distinct in that it is divine law. Moses is the mediator and not the promulgator of the law, as was the practice of a king who, like Hammurabi, put into force a legal code. The Lord himself gave Israel its laws (cf. Dt 4:5-8). The laws in the ancient Near East dealt with the ordering of society. But Israel’s laws were given to regulate every aspect of life: personal, familial, social, and cultic. The laws were to teach Israel to distinguish between holy and profane, between clean and unclean, and between just and unjust.<\/p>\n<p class=\"h2\" id=\"OldTestamentLaws\">Old Testament Laws<\/p>\n<p>The legal corpus of the OT is not given in one book or in one section. Moreover, the laws reflect the development from the desert context (Exodus) to the context of the land (Deuteronomy). The OT legal material is complex, full of variations and duplications. It is found in Exodus (chs 20–24; 25–31), Leviticus, Numbers (chs 3–6; 8–10; 15; 18; 19; 28–30), and Deuteronomy (chs 5–26).<\/p>\n<h5>The Ten Commandments<\/h5>\n<p>The commandments are simply designated as “the words” of God (Ex 20:1). They appear in Exodus 20:1-17 and in Deuteronomy 5:6-21, but minor variations and individual commandments occur in other contexts (e.g., Ex 34:14, 17, 21; Lv 19:1-8; Dt 27:15-16). As a part of the covenant, the commandments were first addressed to Israel; they now form the basis of morality in Christianity. The abiding relevance of the moral law is clear from the NT. Our Lord established his authority as interpreter of all the commandments (Mt 5:17-48; 12:1-14; 23:23-24). He summarized the law in terms of love for God and man (cf. Mt 22:37-40; Mk 12:28-34; Lk 10:27; cf. Rom 13:8-9; Gal 5:14). Since he is also the Lord of the Sabbath, the Sabbath cannot be divorced from the other commandments (Mt 12:8). The apostle Paul also upheld the law, as his “ethics of the Spirit” reflects an internalization of the law of God in the hearts of believers (cf. Rom 8:1-17; 12:1–15:13; 1 Cor 2:6-16; 5:1-8; 10:23–11:1; Gal 5:13–6:10; Eph 4:17–6:9; Phil 2:1-18; Col 3:1–4:6; 1 Thes 4:1-12; 5:12-24; 2 Thes 3:6-15; 1 Tm 6:3-10; Ti 3:1-11).<\/p>\n<p>The commandments were written on both sides of the two tablets by the Lord (Ex 32:15-16). It is unclear whether the tablets were duplicate copies, how the commandments were divided, and how the commandments were numbered. They were kept in the ark of the covenant as a testimony to the covenant (40:20).<\/p>\n<h5>The Book of the Covenant (Ex 20:23–23:19)<\/h5>\n<p>The purpose of the covenant code was to exemplify and to set into motion the legal machinery by which Israel as a nation could reflect God’s concern for justice, love, peace, and the value of life. The laws in the Book of the Covenant are mainly of the casuistic type. They regulate life in an agricultural society with servants, donkeys, bulls, oxen, sheep, and fields of grain. The regulations pertain to relations with women (including widows), aliens, orphans; to legal concerns (liability, damages, ownership); as well as to religious obligations (altar, Sabbath). Often the law requires restitution, but restitution is not the rule when human life is involved (Ex 21:12-29; 22:2-3), especially when it involves one’s family (21:15-17, 22-25). The penal code attached to the case laws makes clear the value of human life, which is protected by the <em>lex talionis<\/em> (“law of retaliation”). The <em>lex talionis<\/em> does not point to a lack of forgiveness under the OT but rather was intended to be a legal principle giving coherence and justice to a society. The Book of the Covenant explicates by means of principles and cases how Israel must live together as a nation embracing the law of God and applying it <em>justly<\/em> (without discrimination or twisting of rights), <em>lovingly<\/em> (with a concern for the parties involved), and <em>peaceably.<\/em><\/p>\n<h5>The Priestly Law<\/h5>\n<p>God’s concern for holiness and purity comes to expression in the priestly laws (Ex 25–31; 35–40; Lv 1–27; Nm 4–10). The regulations pertain to the construction of the tabernacle, the consecration and ordination of priests, the offerings and sacrifices, rules of purity, the holy days, and vows.<\/p>\n<p>The tabernacle was set in the middle of Israel’s camp in the wilderness. It symbolized the presence of God with his people. The priests and Levites were encamped around the tabernacle to serve and protect God’s holiness. All the tribes were situated around the tabernacle, and though the members of the tribes did not have access to all parts of the tabernacle, they had to be ritually clean to live in the camp. Anyone who was ritually defiled (Lv 13:46; Nm 5:1-3) or had sinned grievously was put outside the camp (Lv 24:10-23; Nm 15:32-36). This regulation even included objects that had become defiled (Lv 8:17; 9:11).<\/p>\n<p>By means of prescribed offerings and sacrifices (Lv 1–7; 16; Nm 15:1-31; 28), God assured Israel, individually and corporately, of forgiveness when it had unwittingly sinned. The offerings and sacrifices concretely embodied the purpose of the offerer, whether forgiveness, dedication, or fellowship.<\/p>\n<p>The priests and Levites taught the law of God (Dt 31:9-13), applied its regulations, and served in courts (17:8-13).<\/p>\n<h5>The Holiness Code (Lv 17–26)<\/h5>\n<p>The holiness code forms a significant part of the book of Leviticus. Here Moses addressed all of Israel (cf. Lv 17:2; 18:2; 19:2; 20:2; 21:24; 23:2; 24:2; 25:2; 26:46; 27:2).<\/p>\n<p>The laws are in the form of prohibitions and direct commands. They pertain to the place of sacrifice and the prohibition of eating meat with blood in it (ch 17); the prohibition of sexual relations with specified family members (ch 18); and regulations promoting godliness, holiness, justice, and love in society (ch 19). The penal code applies penalties to those who sin against the regulations (ch 20; 24:10-23). Chapters 21–24 apply the cultic regulations to the priests and to all Israelites. The institutions of the sabbatical year and the Year of Jubilee regulate the remission of debts, freedom of people, and restitution of land (ch 25).<\/p>\n<p>The holiness code spells out the qualities required of a holy people: devotion to God (offerings, sacrifices, priests) and love for man (Lv 19:18b) demonstrated in concern for justice, peace, freedom, the value of human life, and a concern for the family. Many of the laws reflect the spirit of the Decalogue (ch 19).<\/p>\n<p>Both promises and curses are attached to the holiness code (ch 26). The curses predict exile as a consequence of breaking the laws. But always underlying the laws and penalties is the grace of the Lord, who promises freely to forgive the people’s sins and to renew the broken covenant (26:44-45).<\/p>\n<h5>Laws of Deuteronomy<\/h5>\n<p>The Deuteronomic laws are explications and new applications of the Book of the Covenant in view of Israel’s new historical situation. Israel was about to enter the Promised Land when Moses outlined to them the law of God (Dt 1:5). The impersonal element of the Book of the Covenant is here transformed by personal appeal. Moses strongly appeals to Israel to be loyal to the Lord, the covenant, and the covenantal stipulations. The Deuteronomic laws envision the people in the land of promise, with a central sanctuary (12:5, 11-18; 14:23; 15:20; 16:5-7, 16, 21; 17:8; 18:6; 26:2; 31:11) and with a king (17:14-20). The blessings and the curses motivate covenant loyalty (ch 28). However, Israel is also here assured that even if it breaks God’s law, the Lord remains gracious and forgiving.<\/p>\n<p class=\"h2\" id=\"PurposesoftheLaw\">Purposes of the Law<\/p>\n<p>The law revealed at Mt Sinai was intended to lead Israel closer to God. Rebellious though they were, God used the law as his righteous instrument to teach, in a very specific way, what sin is (cf. Rom 5:20; 7:7-8) and how they should walk on a path that kept them undefiled by sin and holy to the Lord. The law was the teacher and the keeper of Israel (Gal 3:24). The detailed explications of the laws in all areas of life (work, society, family, cult, and nation) had an important place in God’s dealings with Israel. Israel was a nation in a special land, with a theocratic government, and was in need of a legislative corpus. Moreover, Israel’s condition at Mt Sinai was such that it could not receive direct revelation. The revelation had to be mediated through Moses. It had to be set forth in detail because Israel had no intuitive grasp of what the revelation of God’s holiness, justice, righteousness, love, and forebearance required of them. They had adopted Egyptian ways and had to learn the divine will by revelation. However, Moses and the prophets emphasize that the purpose of the law is not strict adherence to the law for its own sake (legalism) or for a reward (Pharisaism). Keeping the law is an act of devotion to God, for the sake of God. Our Lord confirmed the purpose of the law: to establish a dynamic way of life in which one continually seeks God’s kingdom and his righteousness (Mt 6:33).<\/p>\n<p>The law of God is his means of sanctification. He consecrated Israel by an act of grace, and he required Israel to remain holy. Jesus confirmed those uses of the law whereby one may know his sinfulness and by which he may be driven to Christ. On the cross our Lord carried the penalties of the law, fulfilled in a greater way the tabernacle\/temple presence of God, fulfilled the Father’s expectations of atonement, and demonstrated the love of the Father. He, the Son and greater than Moses, gave the essence of the law in the summary of God’s requirements: love of God and love of neighbor (Mt 23:23-24; Lk 11:42-44). Jesus taught that the purpose of obedience is not primarily to receive a reward but to serve as salt (Mt 5:13) and light (Mt 5:14-16; cf. Eph 4:17–5:20), and to bear fruit (Jn 15:1-17). The purpose of the law of God is the gradual transformation of the children of God to reflect the image of the Son (Rom 8:29; 2 Cor 3:18; Col 3:10), to be an imitation of the Father (Eph 5:1-2), and to be filled with the Spirit of God (Gal 5:18, 22-24). For this purpose Jesus gave us the Beatitudes and the Sermon on the Mount, which summarize the intent of the teaching of Moses and the prophets (Mt 5–7).<\/p>\n<p>The purpose of the law is to transform regenerated believers into maturity. Spiritual maturity is not a privilege that was reserved for believers after Christ; OT saints also walked with God (Enoch, Gn 5:22-24; Noah, 6:9; Abraham, 17:1). These were mature men who lived with integrity in the presence of God (cf. Gn 17:1; Dt 18:13; Pss 15:1-2; 18:26; 101:2, 6; 119:80; Prv 11:5).<\/p>\n<p>Maturity, or integrity, is that response to God whereby the believer no longer needs to live by individual stipulations or in fear of mistakes and sins of omission, but delights in doing the Lord’s will (Pss 1:2; 112:1). Since the coming of Christ and Pentecost, the Holy Spirit has been poured out on every believer. He has come not only to internalize the law of God (Jer 31:33) but also to help us develop Christian maturity by giving the fruits of godliness in greater fullness (Gal 5:22-24). Whereas maturity and freedom were experienced by some OT saints, it is God’s gift to all his children in Christ (Acts 2:39; 1 Cor 12:13). The purpose is still the same, “so that the man of God may be thoroughly equipped [mature] for every good work” (2 Tm 3:17, <span>niv<\/span>), but the means to accomplish this and the status of the child of God is so much better since Pentecost.<\/p>\n<p><em>See also<\/em> Civil Law and Justice; Cleanness and Uncleanness, Regulations Concerning; Criminal Law and Punishment; Galatians, Letter to the; Hammurabi, Law Code of; Justification; Romans, Letter to the; Commandments, The Ten; Torah; Tradition.<\/p>","summary_ro":"LAW, Biblical Concept of God’s means of consecrating his people to himself. The nature and content of “law” may change, but the goal remains the same: maturity and conformity to the image of God. Preview • Historical Context • Law in the Old Testament • Israelite Law and the Ancient Near East • Old Testament Laws • Purposes of the Law Historical Context When man was created in God’s image, he received glory, rule, and provision for his daily sustenance from the Creator-King (Gn 1:27-30). Howe...","summary_en":"LAW, Biblical Concept of God’s means of consecrating his people to himself. The nature and content of “law” may change, but the goal remains the same: maturity and conformity to the image of God. Preview • Historical Context • Law in the Old Testament • Israelite Law and the Ancient Near East • Old Testament Laws • Purposes of the Law Historical Context When man was created in God’s image, he received glory, rule, and provision for his daily sustenance from the Creator-King (Gn 1:27-30). Howe...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":30810,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Biblical Poetry","title_en":"Biblical Poetry","content_ro":"<h3>POETRY, B<span>iblical<\/span><\/h3>\n<p>Poetic language in Scripture.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>The OT contains all that we know of the poetry of Israel, and what we have occupies an important place in that literature. It was presumably well known throughout the ancient Near East, for its fame had spread even to Babylon (Ps 137:3). Much of the OT is poetic in spirit and structure—a feature of the prophetic writings as well as the poetic literature. In the former are found passages of elevated poetry, studded with brilliant gems of imagery. The movement is rhythmical, with meter, parallelism, and strophic arrangement, as in the poetry books.<\/p>\n<p>The English Revised Version of the Bible (1881) first rendered a great service to English readers by printing OT poetry in parallel lines. Where this is not done in the prophetic literature, the poetic quality of these books is obscured. Note that besides the OT books recognized as poetry—the Psalms, Job, Lamentations, Song of Songs, and Proverbs—Ecclesiastes and the Prophets consist of prose and poetry. The historical books also contain fine examples of poetry.<\/p>\n<p>The Hebrew language was an ideal instrument for expressing poetic speech. Its simplicity of form combined intensity of feeling and pictorial power and allowed great play of imagination. Figures, metaphors, and hyperboles are extremely common. In its powerful imagery the genius of Hebrew poetry comes to its finest expression.<\/p>\n<p>The normal unit of Hebrew verse is the couplet of two parallel lines. But this is not the only grouping of lines in Hebrew poetry. Units of three (Pss 1:1; 5:11; 45:1-2), four (Pss 1:3; 55:21; Prv 27:15-16), five (Ps 6:6-7; Prv 24:23-25), six (Ps 99:1-3; Prv 30:21-23), and even larger combinations of parallel lines occur.<\/p>\n<p>As far as can be determined, meter is absent from biblical poetry. Certainly there is little concern for the careful meter that marks classic Greek and Latin, as well as much of English, poetry. The only exception is found in wailing songs or laments (Jer 9:18-20; Lam 1–4). This is called the lamentation meter, where the verse is in two parts. Rhyme also is so rare as to be almost nonexistent.<\/p>\n<p>On the other hand, Hebrew poetry is rhythmical—one of its distinguishing features. Its rhythm recurs with stressed and unstressed syllables in relatively regular succession. There are usually three or four accents or beats to a line, but the rhythmic unit is not uniform. Rhythm in Hebrew poetry, however, is not confined to the balance of accents or beats in a line. The meaning of the words and their position in the line are also significant—a feature called parallelism. This distinguishing characteristic was first clearly recognized by Dr. Robert Lowth, who in 1753 developed the principle of parallelism.<\/p>\n<p>He distinguished three types. The first is <em>synonymous parallelism,<\/em> where the thought expressed in the first part of the verse is repeated in the second part, in different but equivalent terms (Pss 2:4; 19:1; 36:1-2; 103:11-12; Prv 3:13-18). The second is <em>antithetic parallelism,<\/em> where the thought in the first part of the verse is contrasted with its opposite in the second (Ps 1:6; Prv 10:1-4, 16-18; 13:9). The third is <em>synthetic parallelism,<\/em> where the idea expressed in the first line of a verse is developed and completed in the following lines (Pss 1:1; 3:5-6; 18:8-10; Prv 26:3). There are more complicated forms of parallelism, but these three are the most common.<\/p>\n<p>Another characteristic of biblical poetry is the use of the letters of the Hebrew alphabet. Psalms in which verses are linked together by this means are called acrostic. Today, an acrostic is formed by taking a name and beginning the successive lines of the short poem with the letters that make up the name. The Hebrews took only the alphabet and arranged the lines of the poem according to the succession of the letters.<\/p>\n<p>Each line of a psalm may begin with a different letter, as in Psalm 25. Or each of the stanzas may begin with the same letter until all 22 letters of the alphabet are exhausted, as in Psalm 119. However, this psalm, which is the most conspicuous example of a Hebrew acrostic poem, is quite complicated in its arrangement. Not only does each stanza begin with a letter, but each of the eight lines of every stanza begins with the same letter, so that eight alphabetic arrangements move through the psalm in parallel lines. Other elaborate acrostics are Psalms 9, 10, 34, 37, 111, 112, and 145.<\/p>\n<p>The first four chapters of Lamentations also follow an acrostic arrangement. This example of acrostic arrangement is less noticeable to the English reader because the names of the Hebrew letters do not mark the beginning of the stanzas. In Lamentations 3 each letter of the alphabet begins three successive lines numbered as verses. Another acrostic occurs in Proverbs 31:10-31. It is an alphabetic description of the virtuous woman.<\/p>\n<p>Another poetic device giving unity to a poem and marking its divisions is the refrain. Psalm 136 is an outstanding example of this arrangement. The refrain is “His faithful love endures forever” and is used to conclude every verse.<\/p>\n<p>The meter of Hebraic poetry is dependent on accentuation; the unit is the couplet, in which the members may be of equal or varying length. Couplets are often arranged into strophes. The fundamental category of Hebrew poetry is the song or lyric. The song was accompanied by music (Gn 31:27; Ex 15:20; 1 Chr 25:6; Is 23:16; 30:29; Am 6:5) and could be associated with dance (Ex 15:20-21).<\/p>\n<p>Some complete poems in the OT are embedded in the narrative books and represent various types of Hebrew poems. The first recorded poem in the Bible is a battle song (Gn 4:23-24). Other famous examples of this type are the Song of Moses (Ex 15:1-18) and the Song of Deborah (Jgs 5:1-31). Then there is the Taunt Song (Nm 21:27-30), the Song of the Well (vv 17-18), and songs of blessing. Of this latter type, well-known examples are the Blessing of Jacob (Gn 49:1-27), the Blessing of Moses (Dt 33:2-29), and the four Blessings of Balaam (Nm 23:7-10; 23:18-24; 24:3-9; 24:15-24). There are also laments for the dead (2 Sm 1:19-27) and didactic poems that warn against improvidence (Prv 6:6-11) and drunkenness (23:29-35). Common throughout all of these various types of poems is religious emotion and fervor. The songs of Moses and Deborah praise God as the giver of victory.<\/p>\n<p>Most poems of distinctively religious fervor characterize the worship of the sanctuary. The psalms are religious poems sung with musical accompaniment. Many are private prayers, while others were composed for public worship, especially hymns of thanksgiving sung at the tabernacle or temple. It is in the Psalter that the soaring spirit of Hebrew poetry rises to a level never achieved by Israel’s pagan neighbors; the Hebrews worshiped God in spirit and in truth, and as they did so, they were giving expression to a personal experience of the living God in their soul.<\/p>\n<p>The internal qualities of Hebrew poetry are in part influenced by the age, social conditions, and environment in which the writers lived. Although the OT is of divine authorship, it also comes within the scope of literature and should be appreciated as such. Though the Holy Spirit inspired the message of the Hebrew writers, their individual writing styles remain clearly evident. Using simple and vivid diction, figures of speech, and literary devices, each poet expressed a wealth of religious thought, experience, and emotion; simile, metaphor, allegory, hyperbole, personification, irony, and wordplay all variously enhanced each writer’s pattern of thinking. Hebrew poetry is the expression of the poet’s human spirit, and it is the literature of revelation—the Word of God to humankind.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>The NT has a limited number of poetical passages. Probably the NT contains less poetry than the OT (relatively speaking) because the early Christians found the OT Psalter (in the Hebrew and LXX) adequate for their devotional purposes. All the writers of the NT were Jews, except Luke. He has given us some memorable poems: the Magnificat (Lk 1:46-55), the Benedictus (vv 68-79), and the Nunc Dimittis (2:29-32). Interestingly, these poems are strongly Hebraic in form, character, and content. Matthew has given us the poetic Beatitudes (Mt 5:3-12). These Beatitudes have the parallelism that is common in OT poetry—specifically, synthetic parallelism (where the second line of each verse completes the meaning of the first line). There is also a definite rhythmic quality in Matthew 11:28-30. John’s Prologue to his Gospel of John (1:1-18) is a fine example of Hellenistic poetry.<\/p>\n<p>The NT Epistles contain a number of poetic passages, especially in the doxologies (see, for example, Rom 16:25-27; Jude 1:24-25). Other sections are distinctly poetry and\/or early Christian hymns. These include Philippians 2:6-11 (“The Humility of Christ” hymn\/ poem); Colossians 1:15-20 (“The Preeminence of Christ” hymn\/poem); and 1 Timothy 3:16 (“The Incarnation” hymn\/poem). The writer to Hebrews also produced a noteworthy poetic prologue (1:1-3). Other sections of Paul’s writings display poetic language, where rhythm and exalted diction are prominent (see, for example, 1 Cor 13; 15:54-57).<\/p>\n<p>The book of Revelation also contains a number of poems of praise as well as hymns (see Rv 5:9-10, 12-13; 7:12; 11:17-18; 15:3-4).<\/p>\n<p><em>See also<\/em> Ecclesiastes, Book of; Job, Book of; Lamentations, Book of; Music; Proverbs, Book of; Psalms, Book of; Song of Solomon; Wisdom; Wisdom Literature.<\/p>","content_en":"<h3>POETRY, B<span>iblical<\/span><\/h3>\n<p>Poetic language in Scripture.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>The OT contains all that we know of the poetry of Israel, and what we have occupies an important place in that literature. It was presumably well known throughout the ancient Near East, for its fame had spread even to Babylon (Ps 137:3). Much of the OT is poetic in spirit and structure—a feature of the prophetic writings as well as the poetic literature. In the former are found passages of elevated poetry, studded with brilliant gems of imagery. The movement is rhythmical, with meter, parallelism, and strophic arrangement, as in the poetry books.<\/p>\n<p>The English Revised Version of the Bible (1881) first rendered a great service to English readers by printing OT poetry in parallel lines. Where this is not done in the prophetic literature, the poetic quality of these books is obscured. Note that besides the OT books recognized as poetry—the Psalms, Job, Lamentations, Song of Songs, and Proverbs—Ecclesiastes and the Prophets consist of prose and poetry. The historical books also contain fine examples of poetry.<\/p>\n<p>The Hebrew language was an ideal instrument for expressing poetic speech. Its simplicity of form combined intensity of feeling and pictorial power and allowed great play of imagination. Figures, metaphors, and hyperboles are extremely common. In its powerful imagery the genius of Hebrew poetry comes to its finest expression.<\/p>\n<p>The normal unit of Hebrew verse is the couplet of two parallel lines. But this is not the only grouping of lines in Hebrew poetry. Units of three (Pss 1:1; 5:11; 45:1-2), four (Pss 1:3; 55:21; Prv 27:15-16), five (Ps 6:6-7; Prv 24:23-25), six (Ps 99:1-3; Prv 30:21-23), and even larger combinations of parallel lines occur.<\/p>\n<p>As far as can be determined, meter is absent from biblical poetry. Certainly there is little concern for the careful meter that marks classic Greek and Latin, as well as much of English, poetry. The only exception is found in wailing songs or laments (Jer 9:18-20; Lam 1–4). This is called the lamentation meter, where the verse is in two parts. Rhyme also is so rare as to be almost nonexistent.<\/p>\n<p>On the other hand, Hebrew poetry is rhythmical—one of its distinguishing features. Its rhythm recurs with stressed and unstressed syllables in relatively regular succession. There are usually three or four accents or beats to a line, but the rhythmic unit is not uniform. Rhythm in Hebrew poetry, however, is not confined to the balance of accents or beats in a line. The meaning of the words and their position in the line are also significant—a feature called parallelism. This distinguishing characteristic was first clearly recognized by Dr. Robert Lowth, who in 1753 developed the principle of parallelism.<\/p>\n<p>He distinguished three types. The first is <em>synonymous parallelism,<\/em> where the thought expressed in the first part of the verse is repeated in the second part, in different but equivalent terms (Pss 2:4; 19:1; 36:1-2; 103:11-12; Prv 3:13-18). The second is <em>antithetic parallelism,<\/em> where the thought in the first part of the verse is contrasted with its opposite in the second (Ps 1:6; Prv 10:1-4, 16-18; 13:9). The third is <em>synthetic parallelism,<\/em> where the idea expressed in the first line of a verse is developed and completed in the following lines (Pss 1:1; 3:5-6; 18:8-10; Prv 26:3). There are more complicated forms of parallelism, but these three are the most common.<\/p>\n<p>Another characteristic of biblical poetry is the use of the letters of the Hebrew alphabet. Psalms in which verses are linked together by this means are called acrostic. Today, an acrostic is formed by taking a name and beginning the successive lines of the short poem with the letters that make up the name. The Hebrews took only the alphabet and arranged the lines of the poem according to the succession of the letters.<\/p>\n<p>Each line of a psalm may begin with a different letter, as in Psalm 25. Or each of the stanzas may begin with the same letter until all 22 letters of the alphabet are exhausted, as in Psalm 119. However, this psalm, which is the most conspicuous example of a Hebrew acrostic poem, is quite complicated in its arrangement. Not only does each stanza begin with a letter, but each of the eight lines of every stanza begins with the same letter, so that eight alphabetic arrangements move through the psalm in parallel lines. Other elaborate acrostics are Psalms 9, 10, 34, 37, 111, 112, and 145.<\/p>\n<p>The first four chapters of Lamentations also follow an acrostic arrangement. This example of acrostic arrangement is less noticeable to the English reader because the names of the Hebrew letters do not mark the beginning of the stanzas. In Lamentations 3 each letter of the alphabet begins three successive lines numbered as verses. Another acrostic occurs in Proverbs 31:10-31. It is an alphabetic description of the virtuous woman.<\/p>\n<p>Another poetic device giving unity to a poem and marking its divisions is the refrain. Psalm 136 is an outstanding example of this arrangement. The refrain is “His faithful love endures forever” and is used to conclude every verse.<\/p>\n<p>The meter of Hebraic poetry is dependent on accentuation; the unit is the couplet, in which the members may be of equal or varying length. Couplets are often arranged into strophes. The fundamental category of Hebrew poetry is the song or lyric. The song was accompanied by music (Gn 31:27; Ex 15:20; 1 Chr 25:6; Is 23:16; 30:29; Am 6:5) and could be associated with dance (Ex 15:20-21).<\/p>\n<p>Some complete poems in the OT are embedded in the narrative books and represent various types of Hebrew poems. The first recorded poem in the Bible is a battle song (Gn 4:23-24). Other famous examples of this type are the Song of Moses (Ex 15:1-18) and the Song of Deborah (Jgs 5:1-31). Then there is the Taunt Song (Nm 21:27-30), the Song of the Well (vv 17-18), and songs of blessing. Of this latter type, well-known examples are the Blessing of Jacob (Gn 49:1-27), the Blessing of Moses (Dt 33:2-29), and the four Blessings of Balaam (Nm 23:7-10; 23:18-24; 24:3-9; 24:15-24). There are also laments for the dead (2 Sm 1:19-27) and didactic poems that warn against improvidence (Prv 6:6-11) and drunkenness (23:29-35). Common throughout all of these various types of poems is religious emotion and fervor. The songs of Moses and Deborah praise God as the giver of victory.<\/p>\n<p>Most poems of distinctively religious fervor characterize the worship of the sanctuary. The psalms are religious poems sung with musical accompaniment. Many are private prayers, while others were composed for public worship, especially hymns of thanksgiving sung at the tabernacle or temple. It is in the Psalter that the soaring spirit of Hebrew poetry rises to a level never achieved by Israel’s pagan neighbors; the Hebrews worshiped God in spirit and in truth, and as they did so, they were giving expression to a personal experience of the living God in their soul.<\/p>\n<p>The internal qualities of Hebrew poetry are in part influenced by the age, social conditions, and environment in which the writers lived. Although the OT is of divine authorship, it also comes within the scope of literature and should be appreciated as such. Though the Holy Spirit inspired the message of the Hebrew writers, their individual writing styles remain clearly evident. Using simple and vivid diction, figures of speech, and literary devices, each poet expressed a wealth of religious thought, experience, and emotion; simile, metaphor, allegory, hyperbole, personification, irony, and wordplay all variously enhanced each writer’s pattern of thinking. Hebrew poetry is the expression of the poet’s human spirit, and it is the literature of revelation—the Word of God to humankind.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>The NT has a limited number of poetical passages. Probably the NT contains less poetry than the OT (relatively speaking) because the early Christians found the OT Psalter (in the Hebrew and LXX) adequate for their devotional purposes. All the writers of the NT were Jews, except Luke. He has given us some memorable poems: the Magnificat (Lk 1:46-55), the Benedictus (vv 68-79), and the Nunc Dimittis (2:29-32). Interestingly, these poems are strongly Hebraic in form, character, and content. Matthew has given us the poetic Beatitudes (Mt 5:3-12). These Beatitudes have the parallelism that is common in OT poetry—specifically, synthetic parallelism (where the second line of each verse completes the meaning of the first line). There is also a definite rhythmic quality in Matthew 11:28-30. John’s Prologue to his Gospel of John (1:1-18) is a fine example of Hellenistic poetry.<\/p>\n<p>The NT Epistles contain a number of poetic passages, especially in the doxologies (see, for example, Rom 16:25-27; Jude 1:24-25). Other sections are distinctly poetry and\/or early Christian hymns. These include Philippians 2:6-11 (“The Humility of Christ” hymn\/ poem); Colossians 1:15-20 (“The Preeminence of Christ” hymn\/poem); and 1 Timothy 3:16 (“The Incarnation” hymn\/poem). The writer to Hebrews also produced a noteworthy poetic prologue (1:1-3). Other sections of Paul’s writings display poetic language, where rhythm and exalted diction are prominent (see, for example, 1 Cor 13; 15:54-57).<\/p>\n<p>The book of Revelation also contains a number of poems of praise as well as hymns (see Rv 5:9-10, 12-13; 7:12; 11:17-18; 15:3-4).<\/p>\n<p><em>See also<\/em> Ecclesiastes, Book of; Job, Book of; Lamentations, Book of; Music; Proverbs, Book of; Psalms, Book of; Song of Solomon; Wisdom; Wisdom Literature.<\/p>","summary_ro":"POETRY, Biblical Poetic language in Scripture. In the Old Testament The OT contains all that we know of the poetry of Israel, and what we have occupies an important place in that literature. It was presumably well known throughout the ancient Near East, for its fame had spread even to Babylon (Ps 137:3). Much of the OT is poetic in spirit and structure—a feature of the prophetic writings as well as the poetic literature. In the former are found passages of elevated poetry, studded with brilli...","summary_en":"POETRY, Biblical Poetic language in Scripture. In the Old Testament The OT contains all that we know of the poetry of Israel, and what we have occupies an important place in that literature. It was presumably well known throughout the ancient Near East, for its fame had spread even to Babylon (Ps 137:3). Much of the OT is poetic in spirit and structure—a feature of the prophetic writings as well as the poetic literature. In the former are found passages of elevated poetry, studded with brilli...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":30877,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"the Poor","title_en":"the Poor","content_ro":"<h3>POOR, T<span>he<\/span><\/h3>\n<p>Those lacking material wealth.<\/p>\n<p class=\"h2\" id=\"PovertyasaBadThing\">Poverty as a Bad Thing<\/p>\n<p>At times the Bible gives a very simple explanation of why people are rich or poor. If a person delights in the law of the Lord, he or she will get wealth and riches. Such people will prosper in everything they do (Pss 1:3; 112:3). With regard to Israel in OT days, these ideas are not quite so naive as they might seem. There was indeed a connection between sin and poverty. Israelite society was built on rules laid down by God, so if there was poverty, that must mean that somewhere the rules were being broken.<\/p>\n<p>Whether a person’s poverty was due to his or her own sin or to someone else’s, the OT saw it as an evil to be combated, and the law made many provisions for the relief of it (e.g., Ex 22:21-27; Lv 19:9-10; Dt 15:1-15; 24:10-22). God cared for the needy and expected his people to do the same.<\/p>\n<p>During the period between the testaments, that care continued to be exercised within Jewish communities scattered around the Mediterranean, and it was in due course taken up as a practical responsibility by the Christian church (Acts 11:29; 24:17; Rom 15:26; 1 Cor 16:1; Gal 2:10; Jas 2:15-16; 1 Jn 3:17); for Christians also, the giving of alms was a duty plainly expected by their Lord (Mt 6:2-4; Lk 12:33). It was not really a primitive communism that the early church practiced, for had they renounced personal possessions, they could not have done what they in fact did—namely, to <em>give<\/em> in cash or in kind “as any had need” (Acts 2:45; 4:35).<\/p>\n<p>Poverty, then, although it provides the wealthy with a chance to show the virtue of generosity, is in itself (in the NT as in the OT) a bad thing.<\/p>\n<p class=\"h2\" id=\"PovertyasaGoodThing\">Poverty as a Good Thing<\/p>\n<p>As we can see, there is a certain sense in which righteousness will make people prosperous and sin will make them poor. But ordinary life is more complicated than that. Psalms 1 and 112, referred to above, show only one side of the matter. What about the prosperity of the wicked (Ps 73:3) and its corollary, the person who is righteous yet poor? The answer of Scripture (e.g., Jb 21; Pss 37, 49, 73) is that the wealth of bad people is a fleeting thing and that the righteous, though poor in worldly goods, have spiritual riches.<\/p>\n<p>This thought—that far from being prosperous, the good person may often be poor—is sometimes curiously inverted. The righteous may be poor, but Scripture sometimes appears to reckon that to be poor is to be righteous. Of course, it is not automatically so (Prv 30:8-9), but such references are frequent enough, especially in the Psalms (e.g., Pss 9:18; 10:14; 12:5; 34:6; 35:10; 74:19), to deserve careful consideration. And on reflection, they are not so strange. As God is specially concerned about the poor, so the poor may be specially concerned about God, for two good reasons. First, if there was poverty in Israel, it was because those with power were misusing it; therefore, the poor would claim God’s help first because it is his rule that was being flouted, and he must vindicate himself. And second, poverty turns people to God because in those circumstances there is no one else to turn to. In this way “poor” becomes almost a technical term. “The poor” are the humble, and the humble are the godly (Pss 10:17; 14:5-6; 37:11; Zep 3:12-13). Just as being rich can foster self-indulgence, self-confidence, pride, and the despising and oppression of one’s fellow human beings, so being poor should encourage the opposite virtues.<\/p>\n<p>Instead of being an evil to be shunned, poverty thus becomes an ideal to be sought. Following the OT use of “the poor” and “the pious” as almost interchangeable terms, personal property was renounced by many Jews during the period between the testaments. Among them were the sect of the Essenes and the related community that was set up at Qumran near the Dead Sea. The latter actually called themselves “The Poor.” This tradition continued into NT times. Possibly “the poor” at Jerusalem means a definite group within the church there (or even the Jerusalem church as a whole; Rom 15:26; Gal 2:10). Certainly there emerged later a Jewish-Christian sect called the “Ebionites” (from a Hebrew word for “poor”).<\/p>\n<p>The NT teaches clearly, of course, that what really matters is the attitude of the heart. It is quite possible to be poor yet grasping, or rich yet generous. Even so, with the OT background outlined above, the general sense of these words in the Gospels is that rich = bad, poor = good. On the one hand, the Sadducees are rich in worldly wealth and the Pharisees in spiritual pride, and men of property are selfish, foolish, and in grave spiritual peril (Mk 10:23; Lk 12:13-21; 16:19-31). On the other hand, it is devout and simple folk, like Jesus’s own family and friends, who generally represent the poor.<\/p>\n<p>In truth, therefore, the two versions of the first beatitude (Matthew’s and Luke’s) amount to the same thing. Matthew’s has the depth: “Blessed are the poor in spirit” (Mt 5:3). But Luke’s has the breadth. When he says simply “Blessed are you poor” (Lk 6:20), he means those who in their need—in <em>any<\/em> kind of need—turn to the Lord. It was to bring the gospel to such people that Christ came into the world (Mt 11:5; Lk 4:18). Jesus Christ himself embodies the same ideal. As Paul put it, “Though he was very rich, yet for your sakes he became poor, so that by his poverty he could make you rich” (2 Cor 8:9, <span>nlt<\/span>). Our helpless poverty is an evil from which he comes to rescue us; his deliberately chosen poverty is the glorious means by which he does so.<\/p>\n<p><em>See also<\/em> Alms; Riches; Righteousness; Wages; Wealth.<\/p>","content_en":"<h3>POOR, T<span>he<\/span><\/h3>\n<p>Those lacking material wealth.<\/p>\n<p class=\"h2\" id=\"PovertyasaBadThing\">Poverty as a Bad Thing<\/p>\n<p>At times the Bible gives a very simple explanation of why people are rich or poor. If a person delights in the law of the Lord, he or she will get wealth and riches. Such people will prosper in everything they do (Pss 1:3; 112:3). With regard to Israel in OT days, these ideas are not quite so naive as they might seem. There was indeed a connection between sin and poverty. Israelite society was built on rules laid down by God, so if there was poverty, that must mean that somewhere the rules were being broken.<\/p>\n<p>Whether a person’s poverty was due to his or her own sin or to someone else’s, the OT saw it as an evil to be combated, and the law made many provisions for the relief of it (e.g., Ex 22:21-27; Lv 19:9-10; Dt 15:1-15; 24:10-22). God cared for the needy and expected his people to do the same.<\/p>\n<p>During the period between the testaments, that care continued to be exercised within Jewish communities scattered around the Mediterranean, and it was in due course taken up as a practical responsibility by the Christian church (Acts 11:29; 24:17; Rom 15:26; 1 Cor 16:1; Gal 2:10; Jas 2:15-16; 1 Jn 3:17); for Christians also, the giving of alms was a duty plainly expected by their Lord (Mt 6:2-4; Lk 12:33). It was not really a primitive communism that the early church practiced, for had they renounced personal possessions, they could not have done what they in fact did—namely, to <em>give<\/em> in cash or in kind “as any had need” (Acts 2:45; 4:35).<\/p>\n<p>Poverty, then, although it provides the wealthy with a chance to show the virtue of generosity, is in itself (in the NT as in the OT) a bad thing.<\/p>\n<p class=\"h2\" id=\"PovertyasaGoodThing\">Poverty as a Good Thing<\/p>\n<p>As we can see, there is a certain sense in which righteousness will make people prosperous and sin will make them poor. But ordinary life is more complicated than that. Psalms 1 and 112, referred to above, show only one side of the matter. What about the prosperity of the wicked (Ps 73:3) and its corollary, the person who is righteous yet poor? The answer of Scripture (e.g., Jb 21; Pss 37, 49, 73) is that the wealth of bad people is a fleeting thing and that the righteous, though poor in worldly goods, have spiritual riches.<\/p>\n<p>This thought—that far from being prosperous, the good person may often be poor—is sometimes curiously inverted. The righteous may be poor, but Scripture sometimes appears to reckon that to be poor is to be righteous. Of course, it is not automatically so (Prv 30:8-9), but such references are frequent enough, especially in the Psalms (e.g., Pss 9:18; 10:14; 12:5; 34:6; 35:10; 74:19), to deserve careful consideration. And on reflection, they are not so strange. As God is specially concerned about the poor, so the poor may be specially concerned about God, for two good reasons. First, if there was poverty in Israel, it was because those with power were misusing it; therefore, the poor would claim God’s help first because it is his rule that was being flouted, and he must vindicate himself. And second, poverty turns people to God because in those circumstances there is no one else to turn to. In this way “poor” becomes almost a technical term. “The poor” are the humble, and the humble are the godly (Pss 10:17; 14:5-6; 37:11; Zep 3:12-13). Just as being rich can foster self-indulgence, self-confidence, pride, and the despising and oppression of one’s fellow human beings, so being poor should encourage the opposite virtues.<\/p>\n<p>Instead of being an evil to be shunned, poverty thus becomes an ideal to be sought. Following the OT use of “the poor” and “the pious” as almost interchangeable terms, personal property was renounced by many Jews during the period between the testaments. Among them were the sect of the Essenes and the related community that was set up at Qumran near the Dead Sea. The latter actually called themselves “The Poor.” This tradition continued into NT times. Possibly “the poor” at Jerusalem means a definite group within the church there (or even the Jerusalem church as a whole; Rom 15:26; Gal 2:10). Certainly there emerged later a Jewish-Christian sect called the “Ebionites” (from a Hebrew word for “poor”).<\/p>\n<p>The NT teaches clearly, of course, that what really matters is the attitude of the heart. It is quite possible to be poor yet grasping, or rich yet generous. Even so, with the OT background outlined above, the general sense of these words in the Gospels is that rich = bad, poor = good. On the one hand, the Sadducees are rich in worldly wealth and the Pharisees in spiritual pride, and men of property are selfish, foolish, and in grave spiritual peril (Mk 10:23; Lk 12:13-21; 16:19-31). On the other hand, it is devout and simple folk, like Jesus’s own family and friends, who generally represent the poor.<\/p>\n<p>In truth, therefore, the two versions of the first beatitude (Matthew’s and Luke’s) amount to the same thing. Matthew’s has the depth: “Blessed are the poor in spirit” (Mt 5:3). But Luke’s has the breadth. When he says simply “Blessed are you poor” (Lk 6:20), he means those who in their need—in <em>any<\/em> kind of need—turn to the Lord. It was to bring the gospel to such people that Christ came into the world (Mt 11:5; Lk 4:18). Jesus Christ himself embodies the same ideal. As Paul put it, “Though he was very rich, yet for your sakes he became poor, so that by his poverty he could make you rich” (2 Cor 8:9, <span>nlt<\/span>). Our helpless poverty is an evil from which he comes to rescue us; his deliberately chosen poverty is the glorious means by which he does so.<\/p>\n<p><em>See also<\/em> Alms; Riches; Righteousness; Wages; Wealth.<\/p>","summary_ro":"POOR, The Those lacking material wealth. Poverty as a Bad Thing At times the Bible gives a very simple explanation of why people are rich or poor. If a person delights in the law of the Lord, he or she will get wealth and riches. Such people will prosper in everything they do (Pss 1:3; 112:3). With regard to Israel in OT days, these ideas are not quite so naive as they might seem. There was indeed a connection between sin and poverty. Israelite society was built on rules laid down by God, so ...","summary_en":"POOR, The Those lacking material wealth. Poverty as a Bad Thing At times the Bible gives a very simple explanation of why people are rich or poor. If a person delights in the law of the Lord, he or she will get wealth and riches. Such people will prosper in everything they do (Pss 1:3; 112:3). With regard to Israel in OT days, these ideas are not quite so naive as they might seem. There was indeed a connection between sin and poverty. Israelite society was built on rules laid down by God, so ...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32151,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Psalms","title_en":"Book of Psalms","content_ro":"<h3>PSALMS, Book of<\/h3>\n<p>Poems sung to musical accompaniment, originally the harp. The alternative title, the Psalter, refers to a collection of songs sung to harp accompaniment. The English title, therefore, broadly defines the form employed, whereas the Hebrew title of the book, “Praises,” or “Book of Praises,” suggests the content.<\/p>\n<p>Preview<\/p>\n<p>• Authors<\/p>\n<p>• Date<\/p>\n<p>• Background<\/p>\n<p>• Structure<\/p>\n<p>• Canonicity<\/p>\n<p>• Purpose and Theology<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Authors\">Authors<\/p>\n<h5>The Evidence of the Titles<\/h5>\n<p>The Hebrew Bible credits David with 73 psalms, compared with 84 in the Septuagint and 85 in the Latin Vulgate. Korah and Asaph, the leaders of the Levitical singing groups, are connected with 11 and 12 psalms, respectively (although Ps 43 is almost certainly to be attributed to Korah also). Two psalms are ascribed to Solomon (Pss 72; 127), one to Moses (Ps 90), and one to Ethan (Ps 89), while Heman shares the credit for one psalm with the sons of Korah (Ps 88). The remainder are sometimes called “orphan psalms” because of their anonymity.<\/p>\n<p>The preposition “of” found in the titles (for example, “A Psalm of David”) usually indicates authorship. But in the case of groups, such as the sons of Asaph or Korah, it may simply indicate that the psalms were included in their repertoire. Less plausible is the idea that it may also be rendered “for the use of.” For example, some of the “Psalms of David” might be “for the use of” the Davidic king on some occasion.<\/p>\n<h5>Historical Allusions in the Titles<\/h5>\n<p>Many of the titles refer to specific events in the life of David (e.g., Pss 3; 7; 18; 30; 34; 51). There is evidence that the titles were added at an early date. When the psalms were translated into Greek, there appears to have been some difficulty in translating the titles, possibly because of their antiquity. If the historical references were added at a late date, there is no reason why plausible backgrounds could not have been supplied for all the Davidic psalms, instead of only a few. Moreover, the apparent disparity between the title and the actual content of some psalms (e.g., Ps 30) indicates that the titles were supplied by those who knew about a connection unknown to a later editor. Admittedly, there are minor discrepancies between the titles and the references in the historical books. For example, in Psalm 34 David acts the madman before Abimelech, whereas in 1 Samuel it is before Achish. But probably Abimelech was the general name (like Pharaoh for the kings of Egypt) for all the Philistine kings (e.g., Gn 21:32; 26:26).<\/p>\n<p>Evidence of authorship and historical background in the titles, therefore, may be taken as a reasonably reliable guide. But the internal difficulties, together with the freedom exercised by successive translators into Greek, Syriac, and Latin, indicates that they were not regarded as inspired.<\/p>\n<h5>The Case for Davidic Authorship<\/h5>\n<p>Five points can be offered to support David’s authorship of several psalms:<\/p>\n<p>1. The authenticity of David’s lament over Saul and Jonathan (2 Sm 1:19-27) is generally accepted. This indicates a deeply poetic spirit and a generous temperament that prepares us to accept those psalms ascribed to David that evidence similar characteristics. “The last words of David” is another Davidic poem in the historical books (2 Sm 23:1-7).<\/p>\n<li>2. David had a reputation as a skillful musician at Saul’s court (1 Sm 16:16-18). Amos comments on his inventiveness as a musician (Am 6:5), while the Chronicler repeatedly stresses his contribution to the musical aspect of temple worship (e.g., 1 Chr 6:31; 16:7; Ezr 3:10). The Jewish historian Josephus said that David composed songs and hymns to God in varied meters. The probability is that David, as well as amassing materials and preparing the plans for Solomon’s temple, also gave attention to the temple worship. This is his place in Jewish tradition.<\/li>\n<li>3. The early monarchy, with a freshly secured independence, national prestige, and a new prosperity, would most likely be a time of artistic creativity. David was at the heart of this movement.<\/li>\n<li>4. There is a close correspondence between David’s life as described in the historical books and certain psalms, for example, his sin concerning Bathsheba and Uriah (2 Sm 11:2–12:25) and Psalm 51, as witnessed in the title. David’s lapses and genuine repentance, as well as the varied aspects of his career—shepherd, fugitive, warrior, and so on—find expression in many of the psalms attributed to him. The correspondence between the David of the psalms and the David of the historical books is close, especially in the display of strong faith in God.<\/li>\n<li>5. Although some scholars believe that when “David” is mentioned in the NT, it is simply a reference to the book of Psalms and not an ascription of authorship, a straightforward interpretation of the NT text strengthens the case for Davidic authorship. David is specifically named as the author of various psalms in Matthew 22:41-45; Acts 1:16; 2:25, 34; Romans 4:6; 11:9.<\/li>\n<p>In conclusion, there is strong support for the view that the substantial nucleus of the Psalter is Davidic. Moreover, it is probable that some of the anonymous psalms were the work of the “sweet psalmist of Israel” (2 Sm 23:1). Hebrews 4:7 refers one of these, Psalm 95, to David (see also Acts 4:25 and Ps 2).<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Once David’s authorship of several psalms is established, then it must follow that these psalms are dated during David’s life. Thus, most of the psalms formed the hymnbook of Israel in the period of the monarchy. Other psalms were written later. For example, Psalm 137 is clearly exilic, and Psalms 107:2-3 and 126:1 allude to the return from captivity. Psalms 44 and 79 are probably, but not conclusively, postexilic.<\/p>\n<p>The book of Psalms was probably the product of a considerable period of growth. The incidence of Davidic psalms in the first section indicates that it was completed early, possibly toward the end of David’s reign. The remainder of the process of compilation is difficult to reconstruct, but the fact that the titles, with their allusions to authors, events, and musical directions, become less frequent in the two final collections (Pss 90–150) lends support to the probability that the collections were combined chronologically in the sequence in which they are found today. Ezra is traditionally credited with the final grouping and editing of the psalms, a hypothesis that appears reasonable in light of his vital contribution to the systematic reshaping of the national religious life. In any case, the process was completed before the translation of the Psalter into Greek (the Septuagint) at the end of the third century <span>BC<\/span>, since the traditional order is found there. General, but not complete, support comes also from the evidence of the Dead Sea Scrolls. At some point minor dislocations occurred. Psalms 9 and 10 may have originally formed one psalm (as in the Septuagint), and there is a strong case for combining Psalms 42 and 43.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>As the book of Psalms lies before us, its connection with temple worship is apparent. Fifty-five psalms are addressed to the choirmaster, and as we have noted, 23 or 24 are linked with the two main guilds of Levitical singers, Asaph and Korah. The musical instruments, such as stringed instruments (Ps 55 title) and flutes (Ps 5 title) are noted. Probably other terms concern musical directions: <span class=\"hebrew\" lang=\"he\">Selah<\/span><em>,<\/em> which occurs 71 times, may indicate a pause or crescendo; <span class=\"hebrew\" lang=\"he\">Higgaion<\/span> (Ps 9:16) may recommend a meditative attitude. Seemingly obscure references like “The Hind of the Dawn” (Ps 22 title), “Lilies” (Pss 45 title; 80 title) and “The Dove on Far-off Terebinths” (Ps 56 title) may indicate the tunes to which the psalms were to be sung. The precise meaning of other terms, such as <span class=\"hebrew\" lang=\"he\">Shiggaion<\/span> (Ps 7 title) or <span class=\"hebrew\" lang=\"he\">Alamoth<\/span> (conjecturally a choir of ladies, Ps 46 title), may also be in the realm of musical directions.<\/p>\n<p class=\"h2\" id=\"Structure\">Structure<\/p>\n<p>The Psalter, possibly in conscious imitation of the five books of Moses in the Law, is divided into five sections (Pss 1–41; 42–72; 73–89; 90–106; 107–150), separated by four doxologies (41:13; 72:18-19; 89:52; 106:48). While the editorial comment in Psalm 72:20 notes that the psalms of David were ended, Davidic psalms are found later in the book (Pss 86; 101; 103), suggesting that at least some of these sections circulated independently until their inclusion in the final collection. Such independence is further indicated by the duplications in the various sections (e.g., Pss 14 and 53; 40:13-17 and 70) and by the use of different names for God, who is usually referred to as “Lord” in the first collection and as “God” in the second.<\/p>\n<p class=\"h2\" id=\"Canonicity\">Canonicity<\/p>\n<p>In the various recensions of the third section of the Hebrew canon, the Writings or Holy Books, the book of Psalms is almost invariably placed first. It was clearly regarded as the most important book in this section, and in Luke 24:44, “Psalms” is synonymous with “Writings” as its title. While the canonicity of all the contents of the Writings was not finalized until the end of the first century <span>AD<\/span>, it is likely that the book of Psalms was accepted as inspired long before this, probably by 300 <span>BC<\/span>.<\/p>\n<p>It must not be inferred that all the psalms had their origin in the cultic life of the community, but the sanctuary was the focal point of Israel’s worship for the greater part of the OT period. Prayer was possible elsewhere, but whenever practicable, it was customary for the worshiper to present his petitions at the main sanctuary. And thanksgiving in ancient Israel was almost invariably connected with a thank offering, vow offering, or freewill offering. The psalms could have been composed by individuals, like David, who had the requisite technical ability. And it must be appreciated that poetry, an unfamiliar medium to most Western civilizations, was the natural way for the ancient Easterner to express his emotions. Or the individual could have engaged a member of the Levitical guilds of musicians to frame either his supplication or his thanksgiving. Gradually, a comprehensive collection of psalms would be available for the use of individuals, the congregation, and even the entire nation in any conceivable situation. Once finalized, this collection served not only the subsequent needs of Israel but the devotional requirements of successive generations of Christians as well. Whatever the origin of an individual psalm, each has finally been incorporated in a cultic setting, and it may be assumed that the best of Israel’s psalmody has thus been preserved.<\/p>\n<p class=\"h2\" id=\"PurposeandTheology\">Purpose and Theology<\/p>\n<h5>The Doctrine of God<\/h5>\n<p>In both adversity and prosperity, the psalmists indicate a strong faith in God and a clear conception of his attributes. Understandably, anthropomorphisms (ascribing human characteristics to nonhuman things) abound, with references to God’s voice, words, ears, eyes, face, or hands and fingers. No exception needs to be taken to this. Anthropomorphisms of this kind are, in fact, widely used by present-day Christians. Their great value is that they make God real to the worshiper. How else could humans describe God, except in terms of their own understanding?<\/p>\n<p>The monotheism of the psalms emerges clearly in Psalms 115:3-8; 135:15-18; 139. God is viewed as the Creator (Pss 8:3; 89:11; 95:3-5), with references to the creation mythology of surrounding nations (e.g., Ps 89:10) serving merely as illustrations of his almighty creative power. He is proclaimed as the Lord of history (Pss 44, 78, 80, 81, 105, 106) and as the sovereign controller of nature (Pss 18:7; 19:1-6; 65:8-13; 105:26-42; 135:5-7). The psalmists never tired of celebrating God’s absolute greatness.<\/p>\n<h5>The Human Perspective<\/h5>\n<p>The Psalter is a God-centered book, but humanity has a worthy place, in spite of the vast gulf between them and their Creator (Pss 8:3-4; 145:3-4) and the limitations of their earthly life (Ps 90:9-10). By the will of God, humans occupy a responsible, mediating position between God and all other created beings (Ps 8:5-8). The relationship with a righteous God is endangered by sin (Ps 106), but God is gracious and long-suffering (Ps 103), faithful and forgiving (Ps 130). While references to the sacrificial system are not lacking (Pss 20:3; 50:8-9), the emphasis is upon a personal piety that demands obedience and a surrendered heart (Ps 40:6-8). Psalm 51 indicates a depth of sin with which the sacrificial system was totally inadequate to cope; the psalmist could only cast himself, in total penitence, upon God’s mercy. Man’s moral obligations (Pss 15; 24:3-5) and loyalty to the law (Pss 19:7-11; 119) are fully accepted. Throughout, there is the revelation of a strong personal relationship that encourages prayer and praise and invites trust.<\/p>\n<h5>The Afterlife<\/h5>\n<p>The Psalms maintain the traditional Hebrew view of Sheol as the abode of the departed, without distinction between the good and evil, where all but mere existence has perished. The chief complaint of the devout man was that, in Sheol, all meaningful relationship with God ceased (Pss 6:5; 88:10-12). However, it was recognized that, since God was almighty, even Sheol was not exempt from his reach (Ps 139:8). Added to this was the preciousness and strength of fellowship with God, which could not be terminated even by death. Psalms 16:9-11, 49:15, and 73:23-26 well illustrate this insight. The Psalter, therefore, witnesses to an important transitional phase in Israel’s belief.<\/p>\n<h5>Universal Recognition of God<\/h5>\n<p>Passages like Psalms 9:11; 47:1-2, 7-9; 66:8; 67; and 117:1 call upon all nations to acknowledge and praise God and show an awareness of his sovereignty over all nations. But this universalism does not appear to involve any desire to convert the heathen nations and, indeed, it is balanced by strong particularistic elements. God’s covenant relationship with his people and his mighty deeds on their behalf are the chief items for which the praise of all nations is summoned (Pss 47:3-4; 66:8-9; 126:2). As elsewhere in the OT, the role of Israel is passive; her continued existence witnesses to God’s faithfulness and brings glory to him.<\/p>\n<h5>Lasting Value<\/h5>\n<p>Whatever the emotion of the psalmists, be it bitter complaint, anguished lament, or joyous exultation, all the psalms reflect one or other of the many aspects of communion with God. The reader may look “into the heart of all the saints” (so said Luther) as they faced life’s experiences in the awareness of a God who was all-seeing, all-knowing, and all-powerful. The strength of that personal relationship with God that typified OT worship at its best is exemplified here, and the many echoes of the psalms elsewhere in Israel’s literature show the powerful influence of these testimonies on the faithful. The fact that, almost invariably, little specific detail is given of the psalmists’ actual conditions has made it easier for the Psalter to become the universal hymnbook and devotional treasury of God’s people, in both public and private worship, until and including the present day. Modern life, materially, is vastly different from that of ancient Israel, but God remains unchanged and so do the basic needs of the human heart. The Holy Spirit, therefore, can still use this spiritual treasury as a means of revelation and communication between God and man. Few books in the Bible have exercised so profound an influence or been so widely used.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Introduction<\/h5>\n<p>It is more helpful to describe the psalms in categories than to explain them one by one in canonical order. The psalms can be categorized as follows:<\/p>\n<p>Psalms of praise<\/p>\n<p>Royal, messianic psalms<\/p>\n<p>Passion psalms<\/p>\n<p>Psalms about Zion<\/p>\n<p>Laments<\/p>\n<p>Imprecatory psalms<\/p>\n<p>Penitential psalms<\/p>\n<p>Wisdom psalms and historical psalms<\/p>\n<p>Psalms of trust<\/p>\n<h5>Psalms of Praise<\/h5>\n<p>The Hebrew title, “Praises,” defines accurately a large part of the contents of the book. Each of the first four sections concludes with a doxology, while the fifth section concludes with five psalms, each of which begins and ends with one or two “Hallelujahs.” The last of these, Psalm 150, sounds the call to total praise. God is to be praised for his being, for his great acts in creation, nature, and history on both the individual and the communal level.<\/p>\n<p>1. Individual praise. In comparison with the number of individual laments, there are relatively few psalms in this category. Those normally included are Psalms 9, 18, 32, 34, 116, and 138. This may, in part, be due to the universal tendency to complain rather than to express thanks. But a number of the laments do, in fact, include the note of thanksgiving for the anticipated deliverance, and the normal round of congregational thanksgiving would allow the individual to express his personal praise. However, it was customary in temple worship to give a verbal act of thanksgiving before the whole assembly whenever a vow offering or a thank offering was made. Such public testimony, and the communal meal associated with this type of sacrifice, is indicated in Psalms 22:22-26; 66:13-20; 116:17-19. The inclusion of such opportunities for personal praise and testimony must have added warmth and significance to worship. Each act of deliverance and every experience of God’s mercy became part of salvation history, which was a cumulative, ongoing concept, not simply a recital of God’s deeds in earlier centuries.<\/p>\n<li>2. General communal praise. This is sometimes entitled “hymns” or “descriptive praise,” its main feature being linked to a particular act of deliverance. God is usually referred to in the third person, not directly. Psalm 103 may be taken as representative of this group. It begins and ends with individual references (vv 1-5, 22b), but the central section (esp. vv 6-14) shows that the psalmist was part of a worshiping community. There is first of all the imperative call to praise God for the full range of his mercy to each individual, including physical and spiritual deliverance and his sustaining and satisfying grace. Then the focus changes to his great works in history (vv 6-7). This forms a natural basis for the recital of those gracious qualities revealed so consistently during the course of the national history, especially his tender, fatherly care (vv 8-14). The frailty of humanity contrasts with God’s constancy (vv 15-18), and his rule, being universal and absolute (v 19), merits the praise of all things, living and inanimate, in heaven and on earth (vv 19-22). There is, however, a great number of possible variations in the way in which God is celebrated, as Psalms 113 and 136, which come within this class, illustrate.<\/li>\n<li>3. Specific communal praise. Occasionally termed “declarative praise,” this type of psalm connects with a particular outstanding evidence of God’s mercy and would most naturally follow soon after the event itself. Deliverance from an enemy provides the occasion for most of the psalms in this category (e.g., Pss 124, 129). Psalm 66:8-12, now the nucleus of an expanded recital of God’s goodness, was possibly once complete in itself. Psalms 46–48 may form a trilogy connected with the remarkable deliverance of Jerusalem from Sennacherib’s Assyrians in 701 <span>BC<\/span> (2 Kgs 18:17–19:37). Psalm 67 was probably composed in gratitude for a particular harvest. It is easy to see how psalms of this type could, in the process of time, acquire a more general usage.<\/li>\n<li>4. Praise for the God of nature. The first part of Psalm 19 pictures the praise of God sounding from the heavens; Psalm 29 celebrates him as the God of the thunderstorm, which, sweeping in from the Mediterranean near Lebanon, pursues its awe-inspiring path southward into the wilderness of Kadesh, with the result that “in his temple” (the created world?) all are praising, “Glory, glory to the <span>Lord<\/span>” (v 9). His sovereignty and self-sufficiency in this world are celebrated in Psalm 50:10-12; he is the God of growth and harvest (Ps 65:9-13); in Psalm 104, often called the “Hymn of Creation,” he sustains and supplies everything on the earth and in the seas and is the absolute Lord of all life (vv 29-30). There is no confusion between God and his creation; even the seemingly permanent heaven and earth will perish, but “you go on forever” (Ps 102:25-27). Nature’s role is to proclaim the glory of God (Ps 19:1) and to praise him (Ps 148). People see themselves as insignificant when set against those forces of nature, which are themselves dwarfed by God—hence, the awareness of the immeasurable gulf between God and people that God has bridged by his grace (Ps 8).<\/li>\n<li>5. Praise for God’s kingship. A relatively small group of psalms (Pss 47, 93, 96–99) celebrate the kingship of God in a way that goes beyond the ascription of praise noted in the foregoing groups. They are marked by acclamation, by both shouting and clapping when God “ascends.” Presumably, the reference is to his throne (Ps 47:1-5; cf. 99:1-2). “The <span>Lord<\/span> reigns” (Pss 93:1; 97:1; 99:1) is the frequent cry, and the nature of his reign is extolled (Ps 99:4-5).<\/li>\n<h5>Royal, Messianic Psalms<\/h5>\n<p>Psalms 2, 18, 20, 21, 45, 61, 72, 89, 101, 110, 132, and 144 are usually included as the royal psalms. They do not form a literary category, since psalms of various types are included, but they all have some reference to the king, the nature of his rule, and his relationship to God. Since the Davidic monarchy was terminated in 586 <span>BC<\/span>, these psalms, almost certainly, were composed before that date. The language in these psalms often shows the king as being God’s vice-regent. For example, Psalm 45, a royal marriage psalm, contains the assertion “Your throne, O God, endures for ever and ever” (45:6). But this is best understood in terms of the throne being regarded as the Lord’s, occupied by the king as his representative. Similarly, the wording in Psalm 110:1, “Sit at my right hand,” indicates the privileges and prerogatives that the king enjoys as God’s vice-regent. The balance of the OT evidence concerning the king shows that the monarchy in Israel was qualified by the nature of God’s covenantal relationship with his people; the king did not enjoy the absolutism claimed by most of the rulers of surrounding kingdoms.<\/p>\n<p>Most of the royal psalms can also be called messianic psalms. They were interpreted as such in the early Christian church, as witnessed in Jesus Christ’s general statement that the psalmists wrote of him (Lk 24:44) and by particular NT quotations. The main psalms concerned, and the NT references, are the following:<\/p>\n<p>1. Psalm 2 (Acts 13:33; Heb 1:5; 5:5), while linked with the Davidic king, nevertheless speaks of a universal vindication and rule, which far transcended even David’s rule. Further, the picture of the Davidic king, anointed to rule on the earth as the representative of God, who is enthroned in heaven, strongly suggests Christ’s mediating, incarnate ministry.<\/p>\n<li>2. Psalm 45 (Heb 1:8-9), a marriage psalm for one of the Davidic kings, possibly Solomon, speaks not only of love and marriage but also a permanence and quality of rule. In the most obvious translation of verse 6, the writer addresses God, “Your divine throne endures for ever and ever.” The writer to the Hebrews clearly accepted this interpretation (Heb 1:8-9) and used it in contrast to the exalted status of even the angels, reinforcing it with two other quotations from the psalms that originally applied to God (Ps 97:7; 102:25-27; cf. Heb 1:6, 10-12).<\/li>\n<li>3. Psalm 110 is the most frequently quoted messianic psalm (Mt 22:43-45; Acts 2:34-35; Heb 1:13; 5:5-10; 6:20; 7:21). The language, speaking of the privileges, universal victory and continuing priesthood of David and his successors, would be considered hyperbolic and possibly misleading except for its fulfillment in “great David’s greater Son.” In contrast to the angels, who are privileged to stand in God’s presence (Lk 1:19), Christ the Son sits in the place of power and authority (Heb 1:13).<\/li>\n<p>Other psalms that could also be designated messianic but are not specifically included among the royal psalms are Psalm 8 (1 Cor 15:27); Psalm 40 (Heb 10:5-10); Psalm 72, with its idealized picture of the nature, consequences, and extent of the rule of God’s representative; Psalm 118:22-23; and Psalm 132 (Acts 2:30).<\/p>\n\n<h5>Passion Psalms<\/h5>\n<p>The four psalms in this group (Pss 16; 22; 40; 69; some scholars would also include Pss 102; 109) may also be regarded as messianic. They connect with that line of OT prophecy that interprets the Messiah’s ministry in terms of the Suffering Servant who features prominently in Isaiah (e.g., Is 42:1-9; 52:13–53:12). Of these four, Psalm 22 is the most remarkable. Jesus recited part of it when he was on the cross (Ps 22:1; cf. Mt 27:46), and other connections with the crucifixion scene are noteworthy (e.g., Ps 22:6-8, 14-18). Some further considerations are even more significant: there is no suggestion of any awareness of sin; the suffering of the psalmist appears completely unjustified; there is no imprecatory element, even in the face of bitter persecution. This connects with the sinless Christ (2 Cor 5:21), who could even pray for his executioners (Lk 23:34). Psalm 16:10 anticipates the triumph of the incorruptible Christ over the grave (cf. Acts 2:24-31). Psalm 40:6-8 foreshadows the Incarnation and self-giving redemptive work of Christ (Heb 10:5-10). Psalm 69 refers to the isolation resulting from a commitment to God’s cause (Ps 69:8-9) and anticipates the part played by Judas in what was fundamentally God’s work in Christ (Ps 69:25-26; cf. Ps 109:8; Is 53:10; Acts 1:20).<\/p>\n<h5>Psalms about Zion<\/h5>\n<p>This group could have been classified as a subsection of communal praise, but due to the close historical connection between God’s choice of the house of David and Jerusalem (Pss 78:68-72; 132:11-13), and their subsequent interrelated fortunes, we consider them at this point. There was a biting satire in the request of the Babylonians to the refugees of a shattered city to “Sing us one of the songs of Zion!” (Ps 137:3, <span>niv<\/span>), but it witnesses to the existence of such a collection. Praise of Zion was, in fact, almost synonymous with the praise of the Lord who dwelt there. Jerusalem’s continued survival, in spite of its difficulties, was ample demonstration of God’s enduring greatness (Ps 48:11-14) and peculiar affection for the city that housed his temple (Ps 87:1-3). Psalms 48, 76, 84, 87 and 122 are the main psalms in this category, but the theme itself appears widely throughout the psalms (e.g., 102:16; 125:1; 126:1-3; 133:3; 147:2). The basis of the NT concept of a heavenly Jerusalem, the spiritual home of the regenerate of all nations, finds its origin in this concept, especially in Psalm 87.<\/p>\n<h5>Laments<\/h5>\n<p>These are associated with specific occasions of distress and are of two types:<\/p>\n<p>1. National. The prophetic and historical books give several examples of the kind of occasion, such as drought, locust infestation, or enemy attack, that could prompt national laments, and also the inward and outward attitudes that accompanied them (e.g., Jgs 20:23, 26; Jer 14:1-12; 36:9; Jl 1:13-14; 2:12-17; Jon 3:5). There is a regular structure in the psalms of this class: the distressing situation is first described; God is petitioned to come to the aid of his people, often with the reminder of his past mercies for Israel; finally, there is often an expression of confidence that God would heed their cry. Israel’s adversaries are clearly in mind in Psalms 14, 44, 60, 74, 80, and 83, while Psalms 58, 106, and 125 reflect situations less critical.<\/p>\n<li>2. Individual. There are so many of this type (approximately 50) that it is frequently described as the backbone of the Psalter. Their most obvious features are the sharpness of complaint and the bitterness of attack upon those responsible. As in the national laments, there is often complaint against God, especially for his lack of attention or his tardiness in intervening. The basic components of this type are almost identical to the national laments, except that they often conclude with the avowal to praise God in anticipation of deliverance (e.g., Ps 13:5-6). Frequently, the lament is accompanied by thanksgiving for the deliverance sought and experienced, as illustrated in the two sections of Psalms 22:1-21 and 28:1-9.<\/li>\n<h5>Imprecatory Psalms<\/h5>\n<p>Approximately 20 psalms contain passionate pleas for the overthrow of the wicked, in language that is often shocking. Any instant condemnation of this attitude must, however, be tempered by certain relevant considerations:<\/p>\n<p>The cry for vengeance was not purely personal; it was firmly believed that God’s honor was at stake (e.g., Ps 109:21). In an age where there was a less developed view of an afterlife, it was axiomatic that rewards and punishments resulting from obedience or disobedience to God, must be observable within this lifetime. Whenever this was not apparent, it would seem that no righteous God existed, and the name of God was dishonored (e.g., Ps 74:10). This burning desire for the eradication of evil and evil men sprang from a consciousness of a moral God and virtually demanded the triumph of truth.<\/p>\n<p>The poetic language is also prone to hyperbole—a feature not confined to the psalms (e.g., Neh 4:4-5; Jer 20:14-18; Am 7:17). Such language is startling; indeed, part of its function was probably to startle—to express and promote a sense of outrage.<\/p>\n<p>In the pre-Christian period, therefore, such outbursts were not completely unjustifiable. But in the light of the fuller revelation in the NT, such an attitude cannot be condoned. The Christian is to love as Christ loved (Jn 13:34), to pray for his enemies and to forgive them (Mt 5:38-48; Col 3:13). The theme of judgment continues into the NT and is indeed heightened there, since Christ’s coming has left people without excuse to live in sin (Jn 16:8-11), but there can be no place for purely private vengeance.<\/p>\n<h5>Penitential Psalms<\/h5>\n<p>Psalms 32, 38, 51, and 130 are the clearest examples of penitential psalms, although traditionally the church has also included Psalms 6, 102, 143, where there is no explicit confession of sin. In an age when adversity in its various forms was seen as God’s judgment for wrongdoing, the admission of distress was tantamount to a confession of guilt. In the four main examples there is an intensity of feeling and a deep sense of the enormity of sin in God’s sight, although, as elsewhere, there is no indication of specific sin, even in Psalm 51, which is surely to be connected with David’s sin against Bathsheba (2 Sm 11–12). Significantly, David bypasses the sacrificial system, which was totally inefficacious in his case, casting himself entirely on the mercy of God (Ps 51:1, 16). The burden of unconfessed sin is clearly revealed in Psalm 32, and sin’s searing and corrupting effect in Psalm 38.<\/p>\n<h5>Wisdom Psalms and Historical Psalms<\/h5>\n<p>While it is accepted that prophets, priests, and wise men all functioned at the major sanctuaries, some overlap in their modes of expression is to be expected. Proverbial forms are not infrequently found in the psalms (Pss 37:5, 8, 16, 21-22; 111:10; 127:1-5). Psalm 1, probably an introduction to the whole Psalter, contrasts the diverging paths of the righteous and ungodly (cf. Ps 112), while Psalms 127 and 128 concentrate on the blessings given to the godly. Psalm 133 is written in praise of unity. The problem of explaining the sufferings of a righteous person and the apparent prosperity of evil people, dealt with in the Wisdom Literature in the book of Job and in the prophets also (e.g., Jer 12:1-4), is taken up in Psalms 37, 49, and 73.<\/p>\n<p>The historical psalms should be included in this category, since they underscore the lessons arising from the favored nation’s often bitter experience. It is apparent that Israel delighted in the recital of salvation history. The main psalms, and the periods covered are Psalm 78, from the exodus to the establishment of the Davidic monarchy (note the declared intention to teach in vv 1-4); Psalm 105, from Abraham to the conquest of Canaan; Psalm 106, from Egypt to the judges; and Psalm 136, from the Creation to the Promised Land.<\/p>\n<h5>Psalms of Trust<\/h5>\n<p>While some of these may also be classified as laments, the dominant feature of this group is the serene trust in God revealed, which makes them particularly suitable for devotional use. Many of these psalms begin with an affirmation of gratitude to and affection for God. Psalms 23 and 27 are the outstanding examples of this type, which could also include Psalms 11, 16, 62, 116, 131, and 138.<\/p>\n<p class=\"h2\" id=\"Conclusion\">Conclusion<\/p>\n<p>The difficulties in any precise categorization of psalms are obvious; many do not neatly fall into one group—hence, the occasional overlap. What is clearly evident is a pulsating, vital devotional life that has found its clearest expression in the book of Psalms. To say that it expresses the worship and devotion of the ordinary person is a simplification; kings and priests, wise men and prophets all contributed to this remarkable collection. Yet there remains the truth that, in God’s sight, all people, regardless of human achievement or privilege, are “ordinary,” for all are sinners in need of God’s grace and goodness. So the worshiping community of ancient Israel, and the saints of every succeeding generation, in the vastness of their diversity, have found the expression of their own hearts’ condition, desires, and devotion in this unique treasury—the Psalms.<\/p>\n<p><em>See also<\/em> David; Messiah; Music; Poetry, Biblical; Singers in the Temple; Tabernacle; Temple; Wisdom; Wisdom Literature.<\/p>","content_en":"<h3>PSALMS, Book of<\/h3>\n<p>Poems sung to musical accompaniment, originally the harp. The alternative title, the Psalter, refers to a collection of songs sung to harp accompaniment. The English title, therefore, broadly defines the form employed, whereas the Hebrew title of the book, “Praises,” or “Book of Praises,” suggests the content.<\/p>\n<p>Preview<\/p>\n<p>• Authors<\/p>\n<p>• Date<\/p>\n<p>• Background<\/p>\n<p>• Structure<\/p>\n<p>• Canonicity<\/p>\n<p>• Purpose and Theology<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Authors\">Authors<\/p>\n<h5>The Evidence of the Titles<\/h5>\n<p>The Hebrew Bible credits David with 73 psalms, compared with 84 in the Septuagint and 85 in the Latin Vulgate. Korah and Asaph, the leaders of the Levitical singing groups, are connected with 11 and 12 psalms, respectively (although Ps 43 is almost certainly to be attributed to Korah also). Two psalms are ascribed to Solomon (Pss 72; 127), one to Moses (Ps 90), and one to Ethan (Ps 89), while Heman shares the credit for one psalm with the sons of Korah (Ps 88). The remainder are sometimes called “orphan psalms” because of their anonymity.<\/p>\n<p>The preposition “of” found in the titles (for example, “A Psalm of David”) usually indicates authorship. But in the case of groups, such as the sons of Asaph or Korah, it may simply indicate that the psalms were included in their repertoire. Less plausible is the idea that it may also be rendered “for the use of.” For example, some of the “Psalms of David” might be “for the use of” the Davidic king on some occasion.<\/p>\n<h5>Historical Allusions in the Titles<\/h5>\n<p>Many of the titles refer to specific events in the life of David (e.g., Pss 3; 7; 18; 30; 34; 51). There is evidence that the titles were added at an early date. When the psalms were translated into Greek, there appears to have been some difficulty in translating the titles, possibly because of their antiquity. If the historical references were added at a late date, there is no reason why plausible backgrounds could not have been supplied for all the Davidic psalms, instead of only a few. Moreover, the apparent disparity between the title and the actual content of some psalms (e.g., Ps 30) indicates that the titles were supplied by those who knew about a connection unknown to a later editor. Admittedly, there are minor discrepancies between the titles and the references in the historical books. For example, in Psalm 34 David acts the madman before Abimelech, whereas in 1 Samuel it is before Achish. But probably Abimelech was the general name (like Pharaoh for the kings of Egypt) for all the Philistine kings (e.g., Gn 21:32; 26:26).<\/p>\n<p>Evidence of authorship and historical background in the titles, therefore, may be taken as a reasonably reliable guide. But the internal difficulties, together with the freedom exercised by successive translators into Greek, Syriac, and Latin, indicates that they were not regarded as inspired.<\/p>\n<h5>The Case for Davidic Authorship<\/h5>\n<p>Five points can be offered to support David’s authorship of several psalms:<\/p>\n<p>1. The authenticity of David’s lament over Saul and Jonathan (2 Sm 1:19-27) is generally accepted. This indicates a deeply poetic spirit and a generous temperament that prepares us to accept those psalms ascribed to David that evidence similar characteristics. “The last words of David” is another Davidic poem in the historical books (2 Sm 23:1-7).<\/p>\n<li>2. David had a reputation as a skillful musician at Saul’s court (1 Sm 16:16-18). Amos comments on his inventiveness as a musician (Am 6:5), while the Chronicler repeatedly stresses his contribution to the musical aspect of temple worship (e.g., 1 Chr 6:31; 16:7; Ezr 3:10). The Jewish historian Josephus said that David composed songs and hymns to God in varied meters. The probability is that David, as well as amassing materials and preparing the plans for Solomon’s temple, also gave attention to the temple worship. This is his place in Jewish tradition.<\/li>\n<li>3. The early monarchy, with a freshly secured independence, national prestige, and a new prosperity, would most likely be a time of artistic creativity. David was at the heart of this movement.<\/li>\n<li>4. There is a close correspondence between David’s life as described in the historical books and certain psalms, for example, his sin concerning Bathsheba and Uriah (2 Sm 11:2–12:25) and Psalm 51, as witnessed in the title. David’s lapses and genuine repentance, as well as the varied aspects of his career—shepherd, fugitive, warrior, and so on—find expression in many of the psalms attributed to him. The correspondence between the David of the psalms and the David of the historical books is close, especially in the display of strong faith in God.<\/li>\n<li>5. Although some scholars believe that when “David” is mentioned in the NT, it is simply a reference to the book of Psalms and not an ascription of authorship, a straightforward interpretation of the NT text strengthens the case for Davidic authorship. David is specifically named as the author of various psalms in Matthew 22:41-45; Acts 1:16; 2:25, 34; Romans 4:6; 11:9.<\/li>\n<p>In conclusion, there is strong support for the view that the substantial nucleus of the Psalter is Davidic. Moreover, it is probable that some of the anonymous psalms were the work of the “sweet psalmist of Israel” (2 Sm 23:1). Hebrews 4:7 refers one of these, Psalm 95, to David (see also Acts 4:25 and Ps 2).<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Once David’s authorship of several psalms is established, then it must follow that these psalms are dated during David’s life. Thus, most of the psalms formed the hymnbook of Israel in the period of the monarchy. Other psalms were written later. For example, Psalm 137 is clearly exilic, and Psalms 107:2-3 and 126:1 allude to the return from captivity. Psalms 44 and 79 are probably, but not conclusively, postexilic.<\/p>\n<p>The book of Psalms was probably the product of a considerable period of growth. The incidence of Davidic psalms in the first section indicates that it was completed early, possibly toward the end of David’s reign. The remainder of the process of compilation is difficult to reconstruct, but the fact that the titles, with their allusions to authors, events, and musical directions, become less frequent in the two final collections (Pss 90–150) lends support to the probability that the collections were combined chronologically in the sequence in which they are found today. Ezra is traditionally credited with the final grouping and editing of the psalms, a hypothesis that appears reasonable in light of his vital contribution to the systematic reshaping of the national religious life. In any case, the process was completed before the translation of the Psalter into Greek (the Septuagint) at the end of the third century <span>BC<\/span>, since the traditional order is found there. General, but not complete, support comes also from the evidence of the Dead Sea Scrolls. At some point minor dislocations occurred. Psalms 9 and 10 may have originally formed one psalm (as in the Septuagint), and there is a strong case for combining Psalms 42 and 43.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>As the book of Psalms lies before us, its connection with temple worship is apparent. Fifty-five psalms are addressed to the choirmaster, and as we have noted, 23 or 24 are linked with the two main guilds of Levitical singers, Asaph and Korah. The musical instruments, such as stringed instruments (Ps 55 title) and flutes (Ps 5 title) are noted. Probably other terms concern musical directions: <span class=\"hebrew\" lang=\"he\">Selah<\/span><em>,<\/em> which occurs 71 times, may indicate a pause or crescendo; <span class=\"hebrew\" lang=\"he\">Higgaion<\/span> (Ps 9:16) may recommend a meditative attitude. Seemingly obscure references like “The Hind of the Dawn” (Ps 22 title), “Lilies” (Pss 45 title; 80 title) and “The Dove on Far-off Terebinths” (Ps 56 title) may indicate the tunes to which the psalms were to be sung. The precise meaning of other terms, such as <span class=\"hebrew\" lang=\"he\">Shiggaion<\/span> (Ps 7 title) or <span class=\"hebrew\" lang=\"he\">Alamoth<\/span> (conjecturally a choir of ladies, Ps 46 title), may also be in the realm of musical directions.<\/p>\n<p class=\"h2\" id=\"Structure\">Structure<\/p>\n<p>The Psalter, possibly in conscious imitation of the five books of Moses in the Law, is divided into five sections (Pss 1–41; 42–72; 73–89; 90–106; 107–150), separated by four doxologies (41:13; 72:18-19; 89:52; 106:48). While the editorial comment in Psalm 72:20 notes that the psalms of David were ended, Davidic psalms are found later in the book (Pss 86; 101; 103), suggesting that at least some of these sections circulated independently until their inclusion in the final collection. Such independence is further indicated by the duplications in the various sections (e.g., Pss 14 and 53; 40:13-17 and 70) and by the use of different names for God, who is usually referred to as “Lord” in the first collection and as “God” in the second.<\/p>\n<p class=\"h2\" id=\"Canonicity\">Canonicity<\/p>\n<p>In the various recensions of the third section of the Hebrew canon, the Writings or Holy Books, the book of Psalms is almost invariably placed first. It was clearly regarded as the most important book in this section, and in Luke 24:44, “Psalms” is synonymous with “Writings” as its title. While the canonicity of all the contents of the Writings was not finalized until the end of the first century <span>AD<\/span>, it is likely that the book of Psalms was accepted as inspired long before this, probably by 300 <span>BC<\/span>.<\/p>\n<p>It must not be inferred that all the psalms had their origin in the cultic life of the community, but the sanctuary was the focal point of Israel’s worship for the greater part of the OT period. Prayer was possible elsewhere, but whenever practicable, it was customary for the worshiper to present his petitions at the main sanctuary. And thanksgiving in ancient Israel was almost invariably connected with a thank offering, vow offering, or freewill offering. The psalms could have been composed by individuals, like David, who had the requisite technical ability. And it must be appreciated that poetry, an unfamiliar medium to most Western civilizations, was the natural way for the ancient Easterner to express his emotions. Or the individual could have engaged a member of the Levitical guilds of musicians to frame either his supplication or his thanksgiving. Gradually, a comprehensive collection of psalms would be available for the use of individuals, the congregation, and even the entire nation in any conceivable situation. Once finalized, this collection served not only the subsequent needs of Israel but the devotional requirements of successive generations of Christians as well. Whatever the origin of an individual psalm, each has finally been incorporated in a cultic setting, and it may be assumed that the best of Israel’s psalmody has thus been preserved.<\/p>\n<p class=\"h2\" id=\"PurposeandTheology\">Purpose and Theology<\/p>\n<h5>The Doctrine of God<\/h5>\n<p>In both adversity and prosperity, the psalmists indicate a strong faith in God and a clear conception of his attributes. Understandably, anthropomorphisms (ascribing human characteristics to nonhuman things) abound, with references to God’s voice, words, ears, eyes, face, or hands and fingers. No exception needs to be taken to this. Anthropomorphisms of this kind are, in fact, widely used by present-day Christians. Their great value is that they make God real to the worshiper. How else could humans describe God, except in terms of their own understanding?<\/p>\n<p>The monotheism of the psalms emerges clearly in Psalms 115:3-8; 135:15-18; 139. God is viewed as the Creator (Pss 8:3; 89:11; 95:3-5), with references to the creation mythology of surrounding nations (e.g., Ps 89:10) serving merely as illustrations of his almighty creative power. He is proclaimed as the Lord of history (Pss 44, 78, 80, 81, 105, 106) and as the sovereign controller of nature (Pss 18:7; 19:1-6; 65:8-13; 105:26-42; 135:5-7). The psalmists never tired of celebrating God’s absolute greatness.<\/p>\n<h5>The Human Perspective<\/h5>\n<p>The Psalter is a God-centered book, but humanity has a worthy place, in spite of the vast gulf between them and their Creator (Pss 8:3-4; 145:3-4) and the limitations of their earthly life (Ps 90:9-10). By the will of God, humans occupy a responsible, mediating position between God and all other created beings (Ps 8:5-8). The relationship with a righteous God is endangered by sin (Ps 106), but God is gracious and long-suffering (Ps 103), faithful and forgiving (Ps 130). While references to the sacrificial system are not lacking (Pss 20:3; 50:8-9), the emphasis is upon a personal piety that demands obedience and a surrendered heart (Ps 40:6-8). Psalm 51 indicates a depth of sin with which the sacrificial system was totally inadequate to cope; the psalmist could only cast himself, in total penitence, upon God’s mercy. Man’s moral obligations (Pss 15; 24:3-5) and loyalty to the law (Pss 19:7-11; 119) are fully accepted. Throughout, there is the revelation of a strong personal relationship that encourages prayer and praise and invites trust.<\/p>\n<h5>The Afterlife<\/h5>\n<p>The Psalms maintain the traditional Hebrew view of Sheol as the abode of the departed, without distinction between the good and evil, where all but mere existence has perished. The chief complaint of the devout man was that, in Sheol, all meaningful relationship with God ceased (Pss 6:5; 88:10-12). However, it was recognized that, since God was almighty, even Sheol was not exempt from his reach (Ps 139:8). Added to this was the preciousness and strength of fellowship with God, which could not be terminated even by death. Psalms 16:9-11, 49:15, and 73:23-26 well illustrate this insight. The Psalter, therefore, witnesses to an important transitional phase in Israel’s belief.<\/p>\n<h5>Universal Recognition of God<\/h5>\n<p>Passages like Psalms 9:11; 47:1-2, 7-9; 66:8; 67; and 117:1 call upon all nations to acknowledge and praise God and show an awareness of his sovereignty over all nations. But this universalism does not appear to involve any desire to convert the heathen nations and, indeed, it is balanced by strong particularistic elements. God’s covenant relationship with his people and his mighty deeds on their behalf are the chief items for which the praise of all nations is summoned (Pss 47:3-4; 66:8-9; 126:2). As elsewhere in the OT, the role of Israel is passive; her continued existence witnesses to God’s faithfulness and brings glory to him.<\/p>\n<h5>Lasting Value<\/h5>\n<p>Whatever the emotion of the psalmists, be it bitter complaint, anguished lament, or joyous exultation, all the psalms reflect one or other of the many aspects of communion with God. The reader may look “into the heart of all the saints” (so said Luther) as they faced life’s experiences in the awareness of a God who was all-seeing, all-knowing, and all-powerful. The strength of that personal relationship with God that typified OT worship at its best is exemplified here, and the many echoes of the psalms elsewhere in Israel’s literature show the powerful influence of these testimonies on the faithful. The fact that, almost invariably, little specific detail is given of the psalmists’ actual conditions has made it easier for the Psalter to become the universal hymnbook and devotional treasury of God’s people, in both public and private worship, until and including the present day. Modern life, materially, is vastly different from that of ancient Israel, but God remains unchanged and so do the basic needs of the human heart. The Holy Spirit, therefore, can still use this spiritual treasury as a means of revelation and communication between God and man. Few books in the Bible have exercised so profound an influence or been so widely used.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Introduction<\/h5>\n<p>It is more helpful to describe the psalms in categories than to explain them one by one in canonical order. The psalms can be categorized as follows:<\/p>\n<p>Psalms of praise<\/p>\n<p>Royal, messianic psalms<\/p>\n<p>Passion psalms<\/p>\n<p>Psalms about Zion<\/p>\n<p>Laments<\/p>\n<p>Imprecatory psalms<\/p>\n<p>Penitential psalms<\/p>\n<p>Wisdom psalms and historical psalms<\/p>\n<p>Psalms of trust<\/p>\n<h5>Psalms of Praise<\/h5>\n<p>The Hebrew title, “Praises,” defines accurately a large part of the contents of the book. Each of the first four sections concludes with a doxology, while the fifth section concludes with five psalms, each of which begins and ends with one or two “Hallelujahs.” The last of these, Psalm 150, sounds the call to total praise. God is to be praised for his being, for his great acts in creation, nature, and history on both the individual and the communal level.<\/p>\n<p>1. Individual praise. In comparison with the number of individual laments, there are relatively few psalms in this category. Those normally included are Psalms 9, 18, 32, 34, 116, and 138. This may, in part, be due to the universal tendency to complain rather than to express thanks. But a number of the laments do, in fact, include the note of thanksgiving for the anticipated deliverance, and the normal round of congregational thanksgiving would allow the individual to express his personal praise. However, it was customary in temple worship to give a verbal act of thanksgiving before the whole assembly whenever a vow offering or a thank offering was made. Such public testimony, and the communal meal associated with this type of sacrifice, is indicated in Psalms 22:22-26; 66:13-20; 116:17-19. The inclusion of such opportunities for personal praise and testimony must have added warmth and significance to worship. Each act of deliverance and every experience of God’s mercy became part of salvation history, which was a cumulative, ongoing concept, not simply a recital of God’s deeds in earlier centuries.<\/p>\n<li>2. General communal praise. This is sometimes entitled “hymns” or “descriptive praise,” its main feature being linked to a particular act of deliverance. God is usually referred to in the third person, not directly. Psalm 103 may be taken as representative of this group. It begins and ends with individual references (vv 1-5, 22b), but the central section (esp. vv 6-14) shows that the psalmist was part of a worshiping community. There is first of all the imperative call to praise God for the full range of his mercy to each individual, including physical and spiritual deliverance and his sustaining and satisfying grace. Then the focus changes to his great works in history (vv 6-7). This forms a natural basis for the recital of those gracious qualities revealed so consistently during the course of the national history, especially his tender, fatherly care (vv 8-14). The frailty of humanity contrasts with God’s constancy (vv 15-18), and his rule, being universal and absolute (v 19), merits the praise of all things, living and inanimate, in heaven and on earth (vv 19-22). There is, however, a great number of possible variations in the way in which God is celebrated, as Psalms 113 and 136, which come within this class, illustrate.<\/li>\n<li>3. Specific communal praise. Occasionally termed “declarative praise,” this type of psalm connects with a particular outstanding evidence of God’s mercy and would most naturally follow soon after the event itself. Deliverance from an enemy provides the occasion for most of the psalms in this category (e.g., Pss 124, 129). Psalm 66:8-12, now the nucleus of an expanded recital of God’s goodness, was possibly once complete in itself. Psalms 46–48 may form a trilogy connected with the remarkable deliverance of Jerusalem from Sennacherib’s Assyrians in 701 <span>BC<\/span> (2 Kgs 18:17–19:37). Psalm 67 was probably composed in gratitude for a particular harvest. It is easy to see how psalms of this type could, in the process of time, acquire a more general usage.<\/li>\n<li>4. Praise for the God of nature. The first part of Psalm 19 pictures the praise of God sounding from the heavens; Psalm 29 celebrates him as the God of the thunderstorm, which, sweeping in from the Mediterranean near Lebanon, pursues its awe-inspiring path southward into the wilderness of Kadesh, with the result that “in his temple” (the created world?) all are praising, “Glory, glory to the <span>Lord<\/span>” (v 9). His sovereignty and self-sufficiency in this world are celebrated in Psalm 50:10-12; he is the God of growth and harvest (Ps 65:9-13); in Psalm 104, often called the “Hymn of Creation,” he sustains and supplies everything on the earth and in the seas and is the absolute Lord of all life (vv 29-30). There is no confusion between God and his creation; even the seemingly permanent heaven and earth will perish, but “you go on forever” (Ps 102:25-27). Nature’s role is to proclaim the glory of God (Ps 19:1) and to praise him (Ps 148). People see themselves as insignificant when set against those forces of nature, which are themselves dwarfed by God—hence, the awareness of the immeasurable gulf between God and people that God has bridged by his grace (Ps 8).<\/li>\n<li>5. Praise for God’s kingship. A relatively small group of psalms (Pss 47, 93, 96–99) celebrate the kingship of God in a way that goes beyond the ascription of praise noted in the foregoing groups. They are marked by acclamation, by both shouting and clapping when God “ascends.” Presumably, the reference is to his throne (Ps 47:1-5; cf. 99:1-2). “The <span>Lord<\/span> reigns” (Pss 93:1; 97:1; 99:1) is the frequent cry, and the nature of his reign is extolled (Ps 99:4-5).<\/li>\n<h5>Royal, Messianic Psalms<\/h5>\n<p>Psalms 2, 18, 20, 21, 45, 61, 72, 89, 101, 110, 132, and 144 are usually included as the royal psalms. They do not form a literary category, since psalms of various types are included, but they all have some reference to the king, the nature of his rule, and his relationship to God. Since the Davidic monarchy was terminated in 586 <span>BC<\/span>, these psalms, almost certainly, were composed before that date. The language in these psalms often shows the king as being God’s vice-regent. For example, Psalm 45, a royal marriage psalm, contains the assertion “Your throne, O God, endures for ever and ever” (45:6). But this is best understood in terms of the throne being regarded as the Lord’s, occupied by the king as his representative. Similarly, the wording in Psalm 110:1, “Sit at my right hand,” indicates the privileges and prerogatives that the king enjoys as God’s vice-regent. The balance of the OT evidence concerning the king shows that the monarchy in Israel was qualified by the nature of God’s covenantal relationship with his people; the king did not enjoy the absolutism claimed by most of the rulers of surrounding kingdoms.<\/p>\n<p>Most of the royal psalms can also be called messianic psalms. They were interpreted as such in the early Christian church, as witnessed in Jesus Christ’s general statement that the psalmists wrote of him (Lk 24:44) and by particular NT quotations. The main psalms concerned, and the NT references, are the following:<\/p>\n<p>1. Psalm 2 (Acts 13:33; Heb 1:5; 5:5), while linked with the Davidic king, nevertheless speaks of a universal vindication and rule, which far transcended even David’s rule. Further, the picture of the Davidic king, anointed to rule on the earth as the representative of God, who is enthroned in heaven, strongly suggests Christ’s mediating, incarnate ministry.<\/p>\n<li>2. Psalm 45 (Heb 1:8-9), a marriage psalm for one of the Davidic kings, possibly Solomon, speaks not only of love and marriage but also a permanence and quality of rule. In the most obvious translation of verse 6, the writer addresses God, “Your divine throne endures for ever and ever.” The writer to the Hebrews clearly accepted this interpretation (Heb 1:8-9) and used it in contrast to the exalted status of even the angels, reinforcing it with two other quotations from the psalms that originally applied to God (Ps 97:7; 102:25-27; cf. Heb 1:6, 10-12).<\/li>\n<li>3. Psalm 110 is the most frequently quoted messianic psalm (Mt 22:43-45; Acts 2:34-35; Heb 1:13; 5:5-10; 6:20; 7:21). The language, speaking of the privileges, universal victory and continuing priesthood of David and his successors, would be considered hyperbolic and possibly misleading except for its fulfillment in “great David’s greater Son.” In contrast to the angels, who are privileged to stand in God’s presence (Lk 1:19), Christ the Son sits in the place of power and authority (Heb 1:13).<\/li>\n<p>Other psalms that could also be designated messianic but are not specifically included among the royal psalms are Psalm 8 (1 Cor 15:27); Psalm 40 (Heb 10:5-10); Psalm 72, with its idealized picture of the nature, consequences, and extent of the rule of God’s representative; Psalm 118:22-23; and Psalm 132 (Acts 2:30).<\/p>\n\n<h5>Passion Psalms<\/h5>\n<p>The four psalms in this group (Pss 16; 22; 40; 69; some scholars would also include Pss 102; 109) may also be regarded as messianic. They connect with that line of OT prophecy that interprets the Messiah’s ministry in terms of the Suffering Servant who features prominently in Isaiah (e.g., Is 42:1-9; 52:13–53:12). Of these four, Psalm 22 is the most remarkable. Jesus recited part of it when he was on the cross (Ps 22:1; cf. Mt 27:46), and other connections with the crucifixion scene are noteworthy (e.g., Ps 22:6-8, 14-18). Some further considerations are even more significant: there is no suggestion of any awareness of sin; the suffering of the psalmist appears completely unjustified; there is no imprecatory element, even in the face of bitter persecution. This connects with the sinless Christ (2 Cor 5:21), who could even pray for his executioners (Lk 23:34). Psalm 16:10 anticipates the triumph of the incorruptible Christ over the grave (cf. Acts 2:24-31). Psalm 40:6-8 foreshadows the Incarnation and self-giving redemptive work of Christ (Heb 10:5-10). Psalm 69 refers to the isolation resulting from a commitment to God’s cause (Ps 69:8-9) and anticipates the part played by Judas in what was fundamentally God’s work in Christ (Ps 69:25-26; cf. Ps 109:8; Is 53:10; Acts 1:20).<\/p>\n<h5>Psalms about Zion<\/h5>\n<p>This group could have been classified as a subsection of communal praise, but due to the close historical connection between God’s choice of the house of David and Jerusalem (Pss 78:68-72; 132:11-13), and their subsequent interrelated fortunes, we consider them at this point. There was a biting satire in the request of the Babylonians to the refugees of a shattered city to “Sing us one of the songs of Zion!” (Ps 137:3, <span>niv<\/span>), but it witnesses to the existence of such a collection. Praise of Zion was, in fact, almost synonymous with the praise of the Lord who dwelt there. Jerusalem’s continued survival, in spite of its difficulties, was ample demonstration of God’s enduring greatness (Ps 48:11-14) and peculiar affection for the city that housed his temple (Ps 87:1-3). Psalms 48, 76, 84, 87 and 122 are the main psalms in this category, but the theme itself appears widely throughout the psalms (e.g., 102:16; 125:1; 126:1-3; 133:3; 147:2). The basis of the NT concept of a heavenly Jerusalem, the spiritual home of the regenerate of all nations, finds its origin in this concept, especially in Psalm 87.<\/p>\n<h5>Laments<\/h5>\n<p>These are associated with specific occasions of distress and are of two types:<\/p>\n<p>1. National. The prophetic and historical books give several examples of the kind of occasion, such as drought, locust infestation, or enemy attack, that could prompt national laments, and also the inward and outward attitudes that accompanied them (e.g., Jgs 20:23, 26; Jer 14:1-12; 36:9; Jl 1:13-14; 2:12-17; Jon 3:5). There is a regular structure in the psalms of this class: the distressing situation is first described; God is petitioned to come to the aid of his people, often with the reminder of his past mercies for Israel; finally, there is often an expression of confidence that God would heed their cry. Israel’s adversaries are clearly in mind in Psalms 14, 44, 60, 74, 80, and 83, while Psalms 58, 106, and 125 reflect situations less critical.<\/p>\n<li>2. Individual. There are so many of this type (approximately 50) that it is frequently described as the backbone of the Psalter. Their most obvious features are the sharpness of complaint and the bitterness of attack upon those responsible. As in the national laments, there is often complaint against God, especially for his lack of attention or his tardiness in intervening. The basic components of this type are almost identical to the national laments, except that they often conclude with the avowal to praise God in anticipation of deliverance (e.g., Ps 13:5-6). Frequently, the lament is accompanied by thanksgiving for the deliverance sought and experienced, as illustrated in the two sections of Psalms 22:1-21 and 28:1-9.<\/li>\n<h5>Imprecatory Psalms<\/h5>\n<p>Approximately 20 psalms contain passionate pleas for the overthrow of the wicked, in language that is often shocking. Any instant condemnation of this attitude must, however, be tempered by certain relevant considerations:<\/p>\n<p>The cry for vengeance was not purely personal; it was firmly believed that God’s honor was at stake (e.g., Ps 109:21). In an age where there was a less developed view of an afterlife, it was axiomatic that rewards and punishments resulting from obedience or disobedience to God, must be observable within this lifetime. Whenever this was not apparent, it would seem that no righteous God existed, and the name of God was dishonored (e.g., Ps 74:10). This burning desire for the eradication of evil and evil men sprang from a consciousness of a moral God and virtually demanded the triumph of truth.<\/p>\n<p>The poetic language is also prone to hyperbole—a feature not confined to the psalms (e.g., Neh 4:4-5; Jer 20:14-18; Am 7:17). Such language is startling; indeed, part of its function was probably to startle—to express and promote a sense of outrage.<\/p>\n<p>In the pre-Christian period, therefore, such outbursts were not completely unjustifiable. But in the light of the fuller revelation in the NT, such an attitude cannot be condoned. The Christian is to love as Christ loved (Jn 13:34), to pray for his enemies and to forgive them (Mt 5:38-48; Col 3:13). The theme of judgment continues into the NT and is indeed heightened there, since Christ’s coming has left people without excuse to live in sin (Jn 16:8-11), but there can be no place for purely private vengeance.<\/p>\n<h5>Penitential Psalms<\/h5>\n<p>Psalms 32, 38, 51, and 130 are the clearest examples of penitential psalms, although traditionally the church has also included Psalms 6, 102, 143, where there is no explicit confession of sin. In an age when adversity in its various forms was seen as God’s judgment for wrongdoing, the admission of distress was tantamount to a confession of guilt. In the four main examples there is an intensity of feeling and a deep sense of the enormity of sin in God’s sight, although, as elsewhere, there is no indication of specific sin, even in Psalm 51, which is surely to be connected with David’s sin against Bathsheba (2 Sm 11–12). Significantly, David bypasses the sacrificial system, which was totally inefficacious in his case, casting himself entirely on the mercy of God (Ps 51:1, 16). The burden of unconfessed sin is clearly revealed in Psalm 32, and sin’s searing and corrupting effect in Psalm 38.<\/p>\n<h5>Wisdom Psalms and Historical Psalms<\/h5>\n<p>While it is accepted that prophets, priests, and wise men all functioned at the major sanctuaries, some overlap in their modes of expression is to be expected. Proverbial forms are not infrequently found in the psalms (Pss 37:5, 8, 16, 21-22; 111:10; 127:1-5). Psalm 1, probably an introduction to the whole Psalter, contrasts the diverging paths of the righteous and ungodly (cf. Ps 112), while Psalms 127 and 128 concentrate on the blessings given to the godly. Psalm 133 is written in praise of unity. The problem of explaining the sufferings of a righteous person and the apparent prosperity of evil people, dealt with in the Wisdom Literature in the book of Job and in the prophets also (e.g., Jer 12:1-4), is taken up in Psalms 37, 49, and 73.<\/p>\n<p>The historical psalms should be included in this category, since they underscore the lessons arising from the favored nation’s often bitter experience. It is apparent that Israel delighted in the recital of salvation history. The main psalms, and the periods covered are Psalm 78, from the exodus to the establishment of the Davidic monarchy (note the declared intention to teach in vv 1-4); Psalm 105, from Abraham to the conquest of Canaan; Psalm 106, from Egypt to the judges; and Psalm 136, from the Creation to the Promised Land.<\/p>\n<h5>Psalms of Trust<\/h5>\n<p>While some of these may also be classified as laments, the dominant feature of this group is the serene trust in God revealed, which makes them particularly suitable for devotional use. Many of these psalms begin with an affirmation of gratitude to and affection for God. Psalms 23 and 27 are the outstanding examples of this type, which could also include Psalms 11, 16, 62, 116, 131, and 138.<\/p>\n<p class=\"h2\" id=\"Conclusion\">Conclusion<\/p>\n<p>The difficulties in any precise categorization of psalms are obvious; many do not neatly fall into one group—hence, the occasional overlap. What is clearly evident is a pulsating, vital devotional life that has found its clearest expression in the book of Psalms. To say that it expresses the worship and devotion of the ordinary person is a simplification; kings and priests, wise men and prophets all contributed to this remarkable collection. Yet there remains the truth that, in God’s sight, all people, regardless of human achievement or privilege, are “ordinary,” for all are sinners in need of God’s grace and goodness. So the worshiping community of ancient Israel, and the saints of every succeeding generation, in the vastness of their diversity, have found the expression of their own hearts’ condition, desires, and devotion in this unique treasury—the Psalms.<\/p>\n<p><em>See also<\/em> David; Messiah; Music; Poetry, Biblical; Singers in the Temple; Tabernacle; Temple; Wisdom; Wisdom Literature.<\/p>","summary_ro":"PSALMS, Book of Poems sung to musical accompaniment, originally the harp. The alternative title, the Psalter, refers to a collection of songs sung to harp accompaniment. The English title, therefore, broadly defines the form employed, whereas the Hebrew title of the book, “Praises,” or “Book of Praises,” suggests the content. Preview • Authors • Date • Background • Structure • Canonicity • Purpose and Theology • Content Authors The Evidence of the Titles The Hebrew Bible credits David with 73...","summary_en":"PSALMS, Book of Poems sung to musical accompaniment, originally the harp. The alternative title, the Psalter, refers to a collection of songs sung to harp accompaniment. The English title, therefore, broadly defines the form employed, whereas the Hebrew title of the book, “Praises,” or “Book of Praises,” suggests the content. Preview • Authors • Date • Background • Structure • Canonicity • Purpose and Theology • Content Authors The Evidence of the Titles The Hebrew Bible credits David with 73...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":50000,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 112:1","title_en":"Study Note: Psalmi 112:1","content_ro":"<p><strong>Ps 112<\/strong> This psalm reiterates the themes of wisdom and the fear of the Lord (Ps 111). The wise have reason to be happy (112:1-5) and vigorous (112:6-10).<\/p>","content_en":"<p><strong>Ps 112<\/strong> This psalm reiterates the themes of wisdom and the fear of the Lord (Ps 111). The wise have reason to be happy (112:1-5) and vigorous (112:6-10).<\/p>","summary_ro":"Ps 112 This psalm reiterates the themes of wisdom and the fear of the Lord (Ps 111). The wise have reason to be happy (112:1-5) and vigorous (112:6-10).","summary_en":"Ps 112 This psalm reiterates the themes of wisdom and the fear of the Lord (Ps 111). The wise have reason to be happy (112:1-5) and vigorous (112:6-10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":50001,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 112:1","title_en":"Study Note: Psalmi 112:1","content_ro":"<p><strong>112:1-5<\/strong> The fear of the Lord leads to a life of wisdom that honors God and blesses the family and community. The godly joyfully imitate God; their obedience is not slavish.<\/p>","content_en":"<p><strong>112:1-5<\/strong> The fear of the Lord leads to a life of wisdom that honors God and blesses the family and community. The godly joyfully imitate God; their obedience is not slavish.<\/p>","summary_ro":"112:1-5 The fear of the Lord leads to a life of wisdom that honors God and blesses the family and community. The godly joyfully imitate God; their obedience is not slavish.","summary_en":"112:1-5 The fear of the Lord leads to a life of wisdom that honors God and blesses the family and community. The godly joyfully imitate God; their obedience is not slavish.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77626,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 112:1","title_en":"Study Note: Psalmi 112:1","content_ro":"<p><strong>Ps 112<\/strong> This psalm reiterates the themes of wisdom and the fear of the Lord (Ps 111). The wise have reason to be happy (112:1-5) and vigorous (112:6-10).<\/p>","content_en":"<p><strong>Ps 112<\/strong> This psalm reiterates the themes of wisdom and the fear of the Lord (Ps 111). The wise have reason to be happy (112:1-5) and vigorous (112:6-10).<\/p>","summary_ro":"Ps 112 This psalm reiterates the themes of wisdom and the fear of the Lord (Ps 111). The wise have reason to be happy (112:1-5) and vigorous (112:6-10).","summary_en":"Ps 112 This psalm reiterates the themes of wisdom and the fear of the Lord (Ps 111). The wise have reason to be happy (112:1-5) and vigorous (112:6-10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77627,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 112:1","title_en":"Study Note: Psalmi 112:1","content_ro":"<p><strong>112:1-5<\/strong> The fear of the Lord leads to a life of wisdom that honors God and blesses the family and community. The godly joyfully imitate God; their obedience is not slavish.<\/p>","content_en":"<p><strong>112:1-5<\/strong> The fear of the Lord leads to a life of wisdom that honors God and blesses the family and community. The godly joyfully imitate God; their obedience is not slavish.<\/p>","summary_ro":"112:1-5 The fear of the Lord leads to a life of wisdom that honors God and blesses the family and community. The godly joyfully imitate God; their obedience is not slavish.","summary_en":"112:1-5 The fear of the Lord leads to a life of wisdom that honors God and blesses the family and community. The godly joyfully imitate God; their obedience is not slavish.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105252,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 112:1","title_en":"Study Note: Psalmi 112:1","content_ro":"<p><strong>Ps 112<\/strong> This psalm reiterates the themes of wisdom and the fear of the Lord (Ps 111). The wise have reason to be happy (112:1-5) and vigorous (112:6-10).<\/p>","content_en":"<p><strong>Ps 112<\/strong> This psalm reiterates the themes of wisdom and the fear of the Lord (Ps 111). The wise have reason to be happy (112:1-5) and vigorous (112:6-10).<\/p>","summary_ro":"Ps 112 This psalm reiterates the themes of wisdom and the fear of the Lord (Ps 111). The wise have reason to be happy (112:1-5) and vigorous (112:6-10).","summary_en":"Ps 112 This psalm reiterates the themes of wisdom and the fear of the Lord (Ps 111). The wise have reason to be happy (112:1-5) and vigorous (112:6-10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105253,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 112:1","title_en":"Study Note: Psalmi 112:1","content_ro":"<p><strong>112:1-5<\/strong> The fear of the Lord leads to a life of wisdom that honors God and blesses the family and community. The godly joyfully imitate God; their obedience is not slavish.<\/p>","content_en":"<p><strong>112:1-5<\/strong> The fear of the Lord leads to a life of wisdom that honors God and blesses the family and community. The godly joyfully imitate God; their obedience is not slavish.<\/p>","summary_ro":"112:1-5 The fear of the Lord leads to a life of wisdom that honors God and blesses the family and community. The godly joyfully imitate God; their obedience is not slavish.","summary_en":"112:1-5 The fear of the Lord leads to a life of wisdom that honors God and blesses the family and community. The godly joyfully imitate God; their obedience is not slavish.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132878,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 112:1","title_en":"Study Note: Psalmi 112:1","content_ro":"<p><strong>Ps 112<\/strong> This psalm reiterates the themes of wisdom and the fear of the Lord (Ps 111). The wise have reason to be happy (112:1-5) and vigorous (112:6-10).<\/p>","content_en":"<p><strong>Ps 112<\/strong> This psalm reiterates the themes of wisdom and the fear of the Lord (Ps 111). The wise have reason to be happy (112:1-5) and vigorous (112:6-10).<\/p>","summary_ro":"Ps 112 This psalm reiterates the themes of wisdom and the fear of the Lord (Ps 111). The wise have reason to be happy (112:1-5) and vigorous (112:6-10).","summary_en":"Ps 112 This psalm reiterates the themes of wisdom and the fear of the Lord (Ps 111). The wise have reason to be happy (112:1-5) and vigorous (112:6-10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132879,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 112:1","title_en":"Study Note: Psalmi 112:1","content_ro":"<p><strong>112:1-5<\/strong> The fear of the Lord leads to a life of wisdom that honors God and blesses the family and community. The godly joyfully imitate God; their obedience is not slavish.<\/p>","content_en":"<p><strong>112:1-5<\/strong> The fear of the Lord leads to a life of wisdom that honors God and blesses the family and community. The godly joyfully imitate God; their obedience is not slavish.<\/p>","summary_ro":"112:1-5 The fear of the Lord leads to a life of wisdom that honors God and blesses the family and community. The godly joyfully imitate God; their obedience is not slavish.","summary_en":"112:1-5 The fear of the Lord leads to a life of wisdom that honors God and blesses the family and community. The godly joyfully imitate God; their obedience is not slavish.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":61769,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Dangers of Sin","title_en":"The Dangers of Sin","content_ro":"<h3>The Dangers of Sin<\/h3>\n<p>Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15).<\/p>\n<p>The sinful acts of God’s people are prominent throughout the late monarchical period. Words such as <em>sin<\/em>, <em>evil<\/em>, and <em>wicked<\/em> appear frequently to assert that the kings of both Israel (2 Kgs 3:2; 13:2, 11; 14:24; 15:9, 18, 24, 28; 17:2) and Judah (8:18, 27; 21:2, 16, 20; 23:32, 37; 24:9, 19) did “what was evil in the <span>Lord<\/span>’s sight.”<\/p>\n<p>The northern kingdom was particularly culpable. Its kings and people were uniformly condemned for their godless ways (17:16-17, 22); the basic sin of apostate worship, introduced by Jeroboam I, continued in Israel until the end (10:29; 17:21-23; 23:15). God repeatedly warned the people through his prophets (17:13) and brought the chastisement of foreign invaders (13:3, 7). Nothing moved the Israelites’ hearts, for they were set in their ways (13:6; 17:14-17). Eventually God allowed foreign invaders to defeat them and occupy their land, sending many into exile (17:18, 20-23).<\/p>\n<p>The people of Judah were not innocent either. Many of their kings were guilty of gross wickedness, and Judean society grew increasingly apostate and followed “the evil practices that Israel had introduced” (17:19). Despite God’s repeated acts of kindness (e.g., 19:32-36) and warnings delivered through his prophets (21:8-15), the people persisted in their sin, and God’s judgment once again fell (21:10-15; 23:26-27; 24:1-4; 25:1-21).<\/p>\n<p>Where there is genuine repentance, God will graciously forgive his people and remit the penalty. But how much better to be faithful to God’s Word (2 Kgs 18:5-6; 23:25; Ps 119:9-11, 33-37; 2 Tim 4:7; Rev 2:10), so that God’s blessings (Ps 112:1; 119:1-2; 144:15) might bring success (2 Kgs 18:7; see also 2 Chr 26:4-5; Prov 3:1-10; 2 Cor 3:5). God’s people need to give God first place in their lives (1 Kgs 18:21, 36-39; see Deut 6:13; 10:12-13; Mic 6:8; Matt 6:33), pray for God’s persevering grace (Ps 19:13), and let the word of God be their guide (Ps 119:9; Col 3:16; 2 Tim 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:20-21; Exod 34:7; Lev 26:14-46; Num 15:30-31; Deut 31:16-18; 1 Kgs 8:46-51; 2 Kgs 8:18, 27; 2 Kgs 13:1-7; 14:23-24; 17:13-23; 18:9-12; 21:8-16; 23:25-27; 24:1-3, 19–25:21; 2 Chr 7:14; 33:12-13; Ps 119:9-11, 33-37; Jer 44:2-6; Mic 6:8; Matt 6:33; Col 3:16; 2 Tim 3:16; 4:7; Rev 2:10<\/p>","content_en":"<h3>The Dangers of Sin<\/h3>\n<p>Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15).<\/p>\n<p>The sinful acts of God’s people are prominent throughout the late monarchical period. Words such as <em>sin<\/em>, <em>evil<\/em>, and <em>wicked<\/em> appear frequently to assert that the kings of both Israel (2 Kgs 3:2; 13:2, 11; 14:24; 15:9, 18, 24, 28; 17:2) and Judah (8:18, 27; 21:2, 16, 20; 23:32, 37; 24:9, 19) did “what was evil in the <span>Lord<\/span>’s sight.”<\/p>\n<p>The northern kingdom was particularly culpable. Its kings and people were uniformly condemned for their godless ways (17:16-17, 22); the basic sin of apostate worship, introduced by Jeroboam I, continued in Israel until the end (10:29; 17:21-23; 23:15). God repeatedly warned the people through his prophets (17:13) and brought the chastisement of foreign invaders (13:3, 7). Nothing moved the Israelites’ hearts, for they were set in their ways (13:6; 17:14-17). Eventually God allowed foreign invaders to defeat them and occupy their land, sending many into exile (17:18, 20-23).<\/p>\n<p>The people of Judah were not innocent either. Many of their kings were guilty of gross wickedness, and Judean society grew increasingly apostate and followed “the evil practices that Israel had introduced” (17:19). Despite God’s repeated acts of kindness (e.g., 19:32-36) and warnings delivered through his prophets (21:8-15), the people persisted in their sin, and God’s judgment once again fell (21:10-15; 23:26-27; 24:1-4; 25:1-21).<\/p>\n<p>Where there is genuine repentance, God will graciously forgive his people and remit the penalty. But how much better to be faithful to God’s Word (2 Kgs 18:5-6; 23:25; Ps 119:9-11, 33-37; 2 Tim 4:7; Rev 2:10), so that God’s blessings (Ps 112:1; 119:1-2; 144:15) might bring success (2 Kgs 18:7; see also 2 Chr 26:4-5; Prov 3:1-10; 2 Cor 3:5). God’s people need to give God first place in their lives (1 Kgs 18:21, 36-39; see Deut 6:13; 10:12-13; Mic 6:8; Matt 6:33), pray for God’s persevering grace (Ps 19:13), and let the word of God be their guide (Ps 119:9; Col 3:16; 2 Tim 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:20-21; Exod 34:7; Lev 26:14-46; Num 15:30-31; Deut 31:16-18; 1 Kgs 8:46-51; 2 Kgs 8:18, 27; 2 Kgs 13:1-7; 14:23-24; 17:13-23; 18:9-12; 21:8-16; 23:25-27; 24:1-3, 19–25:21; 2 Chr 7:14; 33:12-13; Ps 119:9-11, 33-37; Jer 44:2-6; Mic 6:8; Matt 6:33; Col 3:16; 2 Tim 3:16; 4:7; Rev 2:10<\/p>","summary_ro":"The Dangers of Sin Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15). The sinful acts of God’s ...","summary_en":"The Dangers of Sin Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15). The sinful acts of God’s ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62294,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Nehemiah’s Confidence in God","title_en":"Nehemiah’s Confidence in God","content_ro":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","content_en":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","summary_ro":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","summary_en":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62811,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Wisdom Psalms","title_en":"Wisdom Psalms","content_ro":"<h3>Wisdom Psalms<\/h3>\n<p>Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146).<\/p>\n<p>In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the gods and other people, and carefully observing life, society, and nature. In Israel, wisdom shares these concerns but is distinct in the centrality it gives to fear of the Lord. God alone is the center and focus of life, and proper fear of him opens the path of wisdom (111:10). Fear of the Lord is a disposition of absolute submission to and trust in the Lord (115:11; see also 40:3; 112:7), which leads to purity of life (19:9). Psalm 34 connects the fear of the Lord with abundant life.<\/p>\n<p>The way of wisdom is the way of godliness. Psalm 1 invites all readers of the psalms to delight in God, his revelation, and the lifestyle that results from his care for the wise. The lives of the godly demonstrate inner consistency, growth, and beauty as they increasingly reflect God’s righteousness and justice, love and fidelity, compassion and grace. They practice godliness from the inside out.<\/p>\n<p>Wisdom enlarges a person’s perspective on life. A wise person desires to see life from God’s point of view. This search means living in submission and trust under the sovereign King who maintains the order and harmony of creation. Seeking God encourages an orderly and peaceful life and motivates obedience (19:7; 25:12; 51:6; 112:1; 119:98-100). The wise imitate God, and their lives are full of joy even when they are suffering hardship. They praise the Lord amid all circumstances of life (see 22:23, 25), and they face life confidently because the Lord is with them (23:4; 27:1, 3; 33:18; 91:1-16).<\/p>\n<p>In contrast to the way of the wise is the way of the fool, or the wicked. Such people perceive themselves as powerful and continually boast of their accomplishments. They do not accept limitations. They brag, oppress, steal, and deprive others of their happiness. They have no fear of the Lord (36:1; 55:19). The poets of Israel repeatedly warned the people to be wary of the path of folly, lest God’s judgment overtake them (2:10-11; 94:8-10).<\/p>\n<p>Jesus Christ came into the world as God in the flesh, and he embodies all the qualities of wisdom. Through him, we can walk in the way of wisdom (Col 2:2-3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139<\/p>","content_en":"<h3>Wisdom Psalms<\/h3>\n<p>Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146).<\/p>\n<p>In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the gods and other people, and carefully observing life, society, and nature. In Israel, wisdom shares these concerns but is distinct in the centrality it gives to fear of the Lord. God alone is the center and focus of life, and proper fear of him opens the path of wisdom (111:10). Fear of the Lord is a disposition of absolute submission to and trust in the Lord (115:11; see also 40:3; 112:7), which leads to purity of life (19:9). Psalm 34 connects the fear of the Lord with abundant life.<\/p>\n<p>The way of wisdom is the way of godliness. Psalm 1 invites all readers of the psalms to delight in God, his revelation, and the lifestyle that results from his care for the wise. The lives of the godly demonstrate inner consistency, growth, and beauty as they increasingly reflect God’s righteousness and justice, love and fidelity, compassion and grace. They practice godliness from the inside out.<\/p>\n<p>Wisdom enlarges a person’s perspective on life. A wise person desires to see life from God’s point of view. This search means living in submission and trust under the sovereign King who maintains the order and harmony of creation. Seeking God encourages an orderly and peaceful life and motivates obedience (19:7; 25:12; 51:6; 112:1; 119:98-100). The wise imitate God, and their lives are full of joy even when they are suffering hardship. They praise the Lord amid all circumstances of life (see 22:23, 25), and they face life confidently because the Lord is with them (23:4; 27:1, 3; 33:18; 91:1-16).<\/p>\n<p>In contrast to the way of the wise is the way of the fool, or the wicked. Such people perceive themselves as powerful and continually boast of their accomplishments. They do not accept limitations. They brag, oppress, steal, and deprive others of their happiness. They have no fear of the Lord (36:1; 55:19). The poets of Israel repeatedly warned the people to be wary of the path of folly, lest God’s judgment overtake them (2:10-11; 94:8-10).<\/p>\n<p>Jesus Christ came into the world as God in the flesh, and he embodies all the qualities of wisdom. Through him, we can walk in the way of wisdom (Col 2:2-3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139<\/p>","summary_ro":"Wisdom Psalms Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146). In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the...","summary_en":"Wisdom Psalms Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146). In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":64911,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Blessings of Jesus","title_en":"The Blessings of Jesus","content_ro":"<h3>The Blessings of Jesus<\/h3>\n<p>The blessings of Jesus are called Beatitudes because the Vulgate (the Latin translation of the Bible) translates the Greek word for <em>blessed<\/em> as <span class=\"latin\" lang=\"la\">beati<\/span>. No single word can capture all that Jesus is communicating with this term here. He is describing the special favor of God toward his people, both physically and spiritually, and the consequences of living within that favor.<\/p>\n<p>The Beatitudes describe the lifestyle and character of a follower of Jesus. Jesus calls men and women to follow him as he proclaims the message of the Kingdom to Israel (see also Matt 11:6; 13:16; 16:17; 24:46). Those who are blessed have repented in response to the proclamation of the Kingdom (Matt 4:17-22). The Beatitudes are connected with Isa 61:1-3: The Spirit endows, leads to proclamation, and blesses the poor, the humble, and the righteous.<\/p>\n<p>The NLT’s use of “God blesses” conveys the ideas of divine origin and approval (see Matt 25:34), fulfillment (see Matt 11:6; 13:16; 16:17), reversal (see Luke 1:1–2:52; 6:20-26), and the condition of obedience required in order to enjoy the blessings (see Pss 1:1, 3-6; 106:3; 112:1-2; 119:1-2; Prov 8:32; Isa 56:2). The blessings are inaugurated with the Messiah’s coming, with a confident hope that they will be enjoyed eternally and completely.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1:1-3; 106:3; 112:1-2; 119:1-2; Isa 56:1-2; Matt 5:3-12; 11:6; 13:16; 16:17; 24:46; 25:34; Luke 6:20-26<\/p>","content_en":"<h3>The Blessings of Jesus<\/h3>\n<p>The blessings of Jesus are called Beatitudes because the Vulgate (the Latin translation of the Bible) translates the Greek word for <em>blessed<\/em> as <span class=\"latin\" lang=\"la\">beati<\/span>. No single word can capture all that Jesus is communicating with this term here. He is describing the special favor of God toward his people, both physically and spiritually, and the consequences of living within that favor.<\/p>\n<p>The Beatitudes describe the lifestyle and character of a follower of Jesus. Jesus calls men and women to follow him as he proclaims the message of the Kingdom to Israel (see also Matt 11:6; 13:16; 16:17; 24:46). Those who are blessed have repented in response to the proclamation of the Kingdom (Matt 4:17-22). The Beatitudes are connected with Isa 61:1-3: The Spirit endows, leads to proclamation, and blesses the poor, the humble, and the righteous.<\/p>\n<p>The NLT’s use of “God blesses” conveys the ideas of divine origin and approval (see Matt 25:34), fulfillment (see Matt 11:6; 13:16; 16:17), reversal (see Luke 1:1–2:52; 6:20-26), and the condition of obedience required in order to enjoy the blessings (see Pss 1:1, 3-6; 106:3; 112:1-2; 119:1-2; Prov 8:32; Isa 56:2). The blessings are inaugurated with the Messiah’s coming, with a confident hope that they will be enjoyed eternally and completely.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1:1-3; 106:3; 112:1-2; 119:1-2; Isa 56:1-2; Matt 5:3-12; 11:6; 13:16; 16:17; 24:46; 25:34; Luke 6:20-26<\/p>","summary_ro":"The Blessings of Jesus The blessings of Jesus are called Beatitudes because the Vulgate (the Latin translation of the Bible) translates the Greek word for blessed as beati. No single word can capture all that Jesus is communicating with this term here. He is describing the special favor of God toward his people, both physically and spiritually, and the consequences of living within that favor. The Beatitudes describe the lifestyle and character of a follower of Jesus. Jesus calls men and wome...","summary_en":"The Blessings of Jesus The blessings of Jesus are called Beatitudes because the Vulgate (the Latin translation of the Bible) translates the Greek word for blessed as beati. No single word can capture all that Jesus is communicating with this term here. He is describing the special favor of God toward his people, both physically and spiritually, and the consequences of living within that favor. The Beatitudes describe the lifestyle and character of a follower of Jesus. Jesus calls men and wome...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89395,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Dangers of Sin","title_en":"The Dangers of Sin","content_ro":"<h3>The Dangers of Sin<\/h3>\n<p>Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15).<\/p>\n<p>The sinful acts of God’s people are prominent throughout the late monarchical period. Words such as <em>sin<\/em>, <em>evil<\/em>, and <em>wicked<\/em> appear frequently to assert that the kings of both Israel (2 Kgs 3:2; 13:2, 11; 14:24; 15:9, 18, 24, 28; 17:2) and Judah (8:18, 27; 21:2, 16, 20; 23:32, 37; 24:9, 19) did “what was evil in the <span>Lord<\/span>’s sight.”<\/p>\n<p>The northern kingdom was particularly culpable. Its kings and people were uniformly condemned for their godless ways (17:16-17, 22); the basic sin of apostate worship, introduced by Jeroboam I, continued in Israel until the end (10:29; 17:21-23; 23:15). God repeatedly warned the people through his prophets (17:13) and brought the chastisement of foreign invaders (13:3, 7). Nothing moved the Israelites’ hearts, for they were set in their ways (13:6; 17:14-17). Eventually God allowed foreign invaders to defeat them and occupy their land, sending many into exile (17:18, 20-23).<\/p>\n<p>The people of Judah were not innocent either. Many of their kings were guilty of gross wickedness, and Judean society grew increasingly apostate and followed “the evil practices that Israel had introduced” (17:19). Despite God’s repeated acts of kindness (e.g., 19:32-36) and warnings delivered through his prophets (21:8-15), the people persisted in their sin, and God’s judgment once again fell (21:10-15; 23:26-27; 24:1-4; 25:1-21).<\/p>\n<p>Where there is genuine repentance, God will graciously forgive his people and remit the penalty. But how much better to be faithful to God’s Word (2 Kgs 18:5-6; 23:25; Ps 119:9-11, 33-37; 2 Tim 4:7; Rev 2:10), so that God’s blessings (Ps 112:1; 119:1-2; 144:15) might bring success (2 Kgs 18:7; see also 2 Chr 26:4-5; Prov 3:1-10; 2 Cor 3:5). God’s people need to give God first place in their lives (1 Kgs 18:21, 36-39; see Deut 6:13; 10:12-13; Mic 6:8; Matt 6:33), pray for God’s persevering grace (Ps 19:13), and let the word of God be their guide (Ps 119:9; Col 3:16; 2 Tim 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:20-21; Exod 34:7; Lev 26:14-46; Num 15:30-31; Deut 31:16-18; 1 Kgs 8:46-51; 2 Kgs 8:18, 27; 2 Kgs 13:1-7; 14:23-24; 17:13-23; 18:9-12; 21:8-16; 23:25-27; 24:1-3, 19–25:21; 2 Chr 7:14; 33:12-13; Ps 119:9-11, 33-37; Jer 44:2-6; Mic 6:8; Matt 6:33; Col 3:16; 2 Tim 3:16; 4:7; Rev 2:10<\/p>","content_en":"<h3>The Dangers of Sin<\/h3>\n<p>Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15).<\/p>\n<p>The sinful acts of God’s people are prominent throughout the late monarchical period. Words such as <em>sin<\/em>, <em>evil<\/em>, and <em>wicked<\/em> appear frequently to assert that the kings of both Israel (2 Kgs 3:2; 13:2, 11; 14:24; 15:9, 18, 24, 28; 17:2) and Judah (8:18, 27; 21:2, 16, 20; 23:32, 37; 24:9, 19) did “what was evil in the <span>Lord<\/span>’s sight.”<\/p>\n<p>The northern kingdom was particularly culpable. Its kings and people were uniformly condemned for their godless ways (17:16-17, 22); the basic sin of apostate worship, introduced by Jeroboam I, continued in Israel until the end (10:29; 17:21-23; 23:15). God repeatedly warned the people through his prophets (17:13) and brought the chastisement of foreign invaders (13:3, 7). Nothing moved the Israelites’ hearts, for they were set in their ways (13:6; 17:14-17). Eventually God allowed foreign invaders to defeat them and occupy their land, sending many into exile (17:18, 20-23).<\/p>\n<p>The people of Judah were not innocent either. Many of their kings were guilty of gross wickedness, and Judean society grew increasingly apostate and followed “the evil practices that Israel had introduced” (17:19). Despite God’s repeated acts of kindness (e.g., 19:32-36) and warnings delivered through his prophets (21:8-15), the people persisted in their sin, and God’s judgment once again fell (21:10-15; 23:26-27; 24:1-4; 25:1-21).<\/p>\n<p>Where there is genuine repentance, God will graciously forgive his people and remit the penalty. But how much better to be faithful to God’s Word (2 Kgs 18:5-6; 23:25; Ps 119:9-11, 33-37; 2 Tim 4:7; Rev 2:10), so that God’s blessings (Ps 112:1; 119:1-2; 144:15) might bring success (2 Kgs 18:7; see also 2 Chr 26:4-5; Prov 3:1-10; 2 Cor 3:5). God’s people need to give God first place in their lives (1 Kgs 18:21, 36-39; see Deut 6:13; 10:12-13; Mic 6:8; Matt 6:33), pray for God’s persevering grace (Ps 19:13), and let the word of God be their guide (Ps 119:9; Col 3:16; 2 Tim 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:20-21; Exod 34:7; Lev 26:14-46; Num 15:30-31; Deut 31:16-18; 1 Kgs 8:46-51; 2 Kgs 8:18, 27; 2 Kgs 13:1-7; 14:23-24; 17:13-23; 18:9-12; 21:8-16; 23:25-27; 24:1-3, 19–25:21; 2 Chr 7:14; 33:12-13; Ps 119:9-11, 33-37; Jer 44:2-6; Mic 6:8; Matt 6:33; Col 3:16; 2 Tim 3:16; 4:7; Rev 2:10<\/p>","summary_ro":"The Dangers of Sin Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15). The sinful acts of God’s ...","summary_en":"The Dangers of Sin Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15). The sinful acts of God’s ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89920,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Nehemiah’s Confidence in God","title_en":"Nehemiah’s Confidence in God","content_ro":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","content_en":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","summary_ro":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","summary_en":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90437,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Wisdom Psalms","title_en":"Wisdom Psalms","content_ro":"<h3>Wisdom Psalms<\/h3>\n<p>Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146).<\/p>\n<p>In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the gods and other people, and carefully observing life, society, and nature. In Israel, wisdom shares these concerns but is distinct in the centrality it gives to fear of the Lord. God alone is the center and focus of life, and proper fear of him opens the path of wisdom (111:10). Fear of the Lord is a disposition of absolute submission to and trust in the Lord (115:11; see also 40:3; 112:7), which leads to purity of life (19:9). Psalm 34 connects the fear of the Lord with abundant life.<\/p>\n<p>The way of wisdom is the way of godliness. Psalm 1 invites all readers of the psalms to delight in God, his revelation, and the lifestyle that results from his care for the wise. The lives of the godly demonstrate inner consistency, growth, and beauty as they increasingly reflect God’s righteousness and justice, love and fidelity, compassion and grace. They practice godliness from the inside out.<\/p>\n<p>Wisdom enlarges a person’s perspective on life. A wise person desires to see life from God’s point of view. This search means living in submission and trust under the sovereign King who maintains the order and harmony of creation. Seeking God encourages an orderly and peaceful life and motivates obedience (19:7; 25:12; 51:6; 112:1; 119:98-100). The wise imitate God, and their lives are full of joy even when they are suffering hardship. They praise the Lord amid all circumstances of life (see 22:23, 25), and they face life confidently because the Lord is with them (23:4; 27:1, 3; 33:18; 91:1-16).<\/p>\n<p>In contrast to the way of the wise is the way of the fool, or the wicked. Such people perceive themselves as powerful and continually boast of their accomplishments. They do not accept limitations. They brag, oppress, steal, and deprive others of their happiness. They have no fear of the Lord (36:1; 55:19). The poets of Israel repeatedly warned the people to be wary of the path of folly, lest God’s judgment overtake them (2:10-11; 94:8-10).<\/p>\n<p>Jesus Christ came into the world as God in the flesh, and he embodies all the qualities of wisdom. Through him, we can walk in the way of wisdom (Col 2:2-3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139<\/p>","content_en":"<h3>Wisdom Psalms<\/h3>\n<p>Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146).<\/p>\n<p>In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the gods and other people, and carefully observing life, society, and nature. In Israel, wisdom shares these concerns but is distinct in the centrality it gives to fear of the Lord. God alone is the center and focus of life, and proper fear of him opens the path of wisdom (111:10). Fear of the Lord is a disposition of absolute submission to and trust in the Lord (115:11; see also 40:3; 112:7), which leads to purity of life (19:9). Psalm 34 connects the fear of the Lord with abundant life.<\/p>\n<p>The way of wisdom is the way of godliness. Psalm 1 invites all readers of the psalms to delight in God, his revelation, and the lifestyle that results from his care for the wise. The lives of the godly demonstrate inner consistency, growth, and beauty as they increasingly reflect God’s righteousness and justice, love and fidelity, compassion and grace. They practice godliness from the inside out.<\/p>\n<p>Wisdom enlarges a person’s perspective on life. A wise person desires to see life from God’s point of view. This search means living in submission and trust under the sovereign King who maintains the order and harmony of creation. Seeking God encourages an orderly and peaceful life and motivates obedience (19:7; 25:12; 51:6; 112:1; 119:98-100). The wise imitate God, and their lives are full of joy even when they are suffering hardship. They praise the Lord amid all circumstances of life (see 22:23, 25), and they face life confidently because the Lord is with them (23:4; 27:1, 3; 33:18; 91:1-16).<\/p>\n<p>In contrast to the way of the wise is the way of the fool, or the wicked. Such people perceive themselves as powerful and continually boast of their accomplishments. They do not accept limitations. They brag, oppress, steal, and deprive others of their happiness. They have no fear of the Lord (36:1; 55:19). The poets of Israel repeatedly warned the people to be wary of the path of folly, lest God’s judgment overtake them (2:10-11; 94:8-10).<\/p>\n<p>Jesus Christ came into the world as God in the flesh, and he embodies all the qualities of wisdom. Through him, we can walk in the way of wisdom (Col 2:2-3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139<\/p>","summary_ro":"Wisdom Psalms Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146). In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the...","summary_en":"Wisdom Psalms Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146). In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":92537,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Blessings of Jesus","title_en":"The Blessings of Jesus","content_ro":"<h3>The Blessings of Jesus<\/h3>\n<p>The blessings of Jesus are called Beatitudes because the Vulgate (the Latin translation of the Bible) translates the Greek word for <em>blessed<\/em> as <span class=\"latin\" lang=\"la\">beati<\/span>. No single word can capture all that Jesus is communicating with this term here. He is describing the special favor of God toward his people, both physically and spiritually, and the consequences of living within that favor.<\/p>\n<p>The Beatitudes describe the lifestyle and character of a follower of Jesus. Jesus calls men and women to follow him as he proclaims the message of the Kingdom to Israel (see also Matt 11:6; 13:16; 16:17; 24:46). Those who are blessed have repented in response to the proclamation of the Kingdom (Matt 4:17-22). The Beatitudes are connected with Isa 61:1-3: The Spirit endows, leads to proclamation, and blesses the poor, the humble, and the righteous.<\/p>\n<p>The NLT’s use of “God blesses” conveys the ideas of divine origin and approval (see Matt 25:34), fulfillment (see Matt 11:6; 13:16; 16:17), reversal (see Luke 1:1–2:52; 6:20-26), and the condition of obedience required in order to enjoy the blessings (see Pss 1:1, 3-6; 106:3; 112:1-2; 119:1-2; Prov 8:32; Isa 56:2). The blessings are inaugurated with the Messiah’s coming, with a confident hope that they will be enjoyed eternally and completely.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1:1-3; 106:3; 112:1-2; 119:1-2; Isa 56:1-2; Matt 5:3-12; 11:6; 13:16; 16:17; 24:46; 25:34; Luke 6:20-26<\/p>","content_en":"<h3>The Blessings of Jesus<\/h3>\n<p>The blessings of Jesus are called Beatitudes because the Vulgate (the Latin translation of the Bible) translates the Greek word for <em>blessed<\/em> as <span class=\"latin\" lang=\"la\">beati<\/span>. No single word can capture all that Jesus is communicating with this term here. He is describing the special favor of God toward his people, both physically and spiritually, and the consequences of living within that favor.<\/p>\n<p>The Beatitudes describe the lifestyle and character of a follower of Jesus. Jesus calls men and women to follow him as he proclaims the message of the Kingdom to Israel (see also Matt 11:6; 13:16; 16:17; 24:46). Those who are blessed have repented in response to the proclamation of the Kingdom (Matt 4:17-22). The Beatitudes are connected with Isa 61:1-3: The Spirit endows, leads to proclamation, and blesses the poor, the humble, and the righteous.<\/p>\n<p>The NLT’s use of “God blesses” conveys the ideas of divine origin and approval (see Matt 25:34), fulfillment (see Matt 11:6; 13:16; 16:17), reversal (see Luke 1:1–2:52; 6:20-26), and the condition of obedience required in order to enjoy the blessings (see Pss 1:1, 3-6; 106:3; 112:1-2; 119:1-2; Prov 8:32; Isa 56:2). The blessings are inaugurated with the Messiah’s coming, with a confident hope that they will be enjoyed eternally and completely.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1:1-3; 106:3; 112:1-2; 119:1-2; Isa 56:1-2; Matt 5:3-12; 11:6; 13:16; 16:17; 24:46; 25:34; Luke 6:20-26<\/p>","summary_ro":"The Blessings of Jesus The blessings of Jesus are called Beatitudes because the Vulgate (the Latin translation of the Bible) translates the Greek word for blessed as beati. No single word can capture all that Jesus is communicating with this term here. He is describing the special favor of God toward his people, both physically and spiritually, and the consequences of living within that favor. The Beatitudes describe the lifestyle and character of a follower of Jesus. Jesus calls men and wome...","summary_en":"The Blessings of Jesus The blessings of Jesus are called Beatitudes because the Vulgate (the Latin translation of the Bible) translates the Greek word for blessed as beati. No single word can capture all that Jesus is communicating with this term here. He is describing the special favor of God toward his people, both physically and spiritually, and the consequences of living within that favor. The Beatitudes describe the lifestyle and character of a follower of Jesus. Jesus calls men and wome...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117021,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Dangers of Sin","title_en":"The Dangers of Sin","content_ro":"<h3>The Dangers of Sin<\/h3>\n<p>Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15).<\/p>\n<p>The sinful acts of God’s people are prominent throughout the late monarchical period. Words such as <em>sin<\/em>, <em>evil<\/em>, and <em>wicked<\/em> appear frequently to assert that the kings of both Israel (2 Kgs 3:2; 13:2, 11; 14:24; 15:9, 18, 24, 28; 17:2) and Judah (8:18, 27; 21:2, 16, 20; 23:32, 37; 24:9, 19) did “what was evil in the <span>Lord<\/span>’s sight.”<\/p>\n<p>The northern kingdom was particularly culpable. Its kings and people were uniformly condemned for their godless ways (17:16-17, 22); the basic sin of apostate worship, introduced by Jeroboam I, continued in Israel until the end (10:29; 17:21-23; 23:15). God repeatedly warned the people through his prophets (17:13) and brought the chastisement of foreign invaders (13:3, 7). Nothing moved the Israelites’ hearts, for they were set in their ways (13:6; 17:14-17). Eventually God allowed foreign invaders to defeat them and occupy their land, sending many into exile (17:18, 20-23).<\/p>\n<p>The people of Judah were not innocent either. Many of their kings were guilty of gross wickedness, and Judean society grew increasingly apostate and followed “the evil practices that Israel had introduced” (17:19). Despite God’s repeated acts of kindness (e.g., 19:32-36) and warnings delivered through his prophets (21:8-15), the people persisted in their sin, and God’s judgment once again fell (21:10-15; 23:26-27; 24:1-4; 25:1-21).<\/p>\n<p>Where there is genuine repentance, God will graciously forgive his people and remit the penalty. But how much better to be faithful to God’s Word (2 Kgs 18:5-6; 23:25; Ps 119:9-11, 33-37; 2 Tim 4:7; Rev 2:10), so that God’s blessings (Ps 112:1; 119:1-2; 144:15) might bring success (2 Kgs 18:7; see also 2 Chr 26:4-5; Prov 3:1-10; 2 Cor 3:5). God’s people need to give God first place in their lives (1 Kgs 18:21, 36-39; see Deut 6:13; 10:12-13; Mic 6:8; Matt 6:33), pray for God’s persevering grace (Ps 19:13), and let the word of God be their guide (Ps 119:9; Col 3:16; 2 Tim 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:20-21; Exod 34:7; Lev 26:14-46; Num 15:30-31; Deut 31:16-18; 1 Kgs 8:46-51; 2 Kgs 8:18, 27; 2 Kgs 13:1-7; 14:23-24; 17:13-23; 18:9-12; 21:8-16; 23:25-27; 24:1-3, 19–25:21; 2 Chr 7:14; 33:12-13; Ps 119:9-11, 33-37; Jer 44:2-6; Mic 6:8; Matt 6:33; Col 3:16; 2 Tim 3:16; 4:7; Rev 2:10<\/p>","content_en":"<h3>The Dangers of Sin<\/h3>\n<p>Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15).<\/p>\n<p>The sinful acts of God’s people are prominent throughout the late monarchical period. Words such as <em>sin<\/em>, <em>evil<\/em>, and <em>wicked<\/em> appear frequently to assert that the kings of both Israel (2 Kgs 3:2; 13:2, 11; 14:24; 15:9, 18, 24, 28; 17:2) and Judah (8:18, 27; 21:2, 16, 20; 23:32, 37; 24:9, 19) did “what was evil in the <span>Lord<\/span>’s sight.”<\/p>\n<p>The northern kingdom was particularly culpable. Its kings and people were uniformly condemned for their godless ways (17:16-17, 22); the basic sin of apostate worship, introduced by Jeroboam I, continued in Israel until the end (10:29; 17:21-23; 23:15). God repeatedly warned the people through his prophets (17:13) and brought the chastisement of foreign invaders (13:3, 7). Nothing moved the Israelites’ hearts, for they were set in their ways (13:6; 17:14-17). Eventually God allowed foreign invaders to defeat them and occupy their land, sending many into exile (17:18, 20-23).<\/p>\n<p>The people of Judah were not innocent either. Many of their kings were guilty of gross wickedness, and Judean society grew increasingly apostate and followed “the evil practices that Israel had introduced” (17:19). Despite God’s repeated acts of kindness (e.g., 19:32-36) and warnings delivered through his prophets (21:8-15), the people persisted in their sin, and God’s judgment once again fell (21:10-15; 23:26-27; 24:1-4; 25:1-21).<\/p>\n<p>Where there is genuine repentance, God will graciously forgive his people and remit the penalty. But how much better to be faithful to God’s Word (2 Kgs 18:5-6; 23:25; Ps 119:9-11, 33-37; 2 Tim 4:7; Rev 2:10), so that God’s blessings (Ps 112:1; 119:1-2; 144:15) might bring success (2 Kgs 18:7; see also 2 Chr 26:4-5; Prov 3:1-10; 2 Cor 3:5). God’s people need to give God first place in their lives (1 Kgs 18:21, 36-39; see Deut 6:13; 10:12-13; Mic 6:8; Matt 6:33), pray for God’s persevering grace (Ps 19:13), and let the word of God be their guide (Ps 119:9; Col 3:16; 2 Tim 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:20-21; Exod 34:7; Lev 26:14-46; Num 15:30-31; Deut 31:16-18; 1 Kgs 8:46-51; 2 Kgs 8:18, 27; 2 Kgs 13:1-7; 14:23-24; 17:13-23; 18:9-12; 21:8-16; 23:25-27; 24:1-3, 19–25:21; 2 Chr 7:14; 33:12-13; Ps 119:9-11, 33-37; Jer 44:2-6; Mic 6:8; Matt 6:33; Col 3:16; 2 Tim 3:16; 4:7; Rev 2:10<\/p>","summary_ro":"The Dangers of Sin Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15). The sinful acts of God’s ...","summary_en":"The Dangers of Sin Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15). The sinful acts of God’s ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117546,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Nehemiah’s Confidence in God","title_en":"Nehemiah’s Confidence in God","content_ro":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","content_en":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","summary_ro":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","summary_en":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118063,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Wisdom Psalms","title_en":"Wisdom Psalms","content_ro":"<h3>Wisdom Psalms<\/h3>\n<p>Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146).<\/p>\n<p>In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the gods and other people, and carefully observing life, society, and nature. In Israel, wisdom shares these concerns but is distinct in the centrality it gives to fear of the Lord. God alone is the center and focus of life, and proper fear of him opens the path of wisdom (111:10). Fear of the Lord is a disposition of absolute submission to and trust in the Lord (115:11; see also 40:3; 112:7), which leads to purity of life (19:9). Psalm 34 connects the fear of the Lord with abundant life.<\/p>\n<p>The way of wisdom is the way of godliness. Psalm 1 invites all readers of the psalms to delight in God, his revelation, and the lifestyle that results from his care for the wise. The lives of the godly demonstrate inner consistency, growth, and beauty as they increasingly reflect God’s righteousness and justice, love and fidelity, compassion and grace. They practice godliness from the inside out.<\/p>\n<p>Wisdom enlarges a person’s perspective on life. A wise person desires to see life from God’s point of view. This search means living in submission and trust under the sovereign King who maintains the order and harmony of creation. Seeking God encourages an orderly and peaceful life and motivates obedience (19:7; 25:12; 51:6; 112:1; 119:98-100). The wise imitate God, and their lives are full of joy even when they are suffering hardship. They praise the Lord amid all circumstances of life (see 22:23, 25), and they face life confidently because the Lord is with them (23:4; 27:1, 3; 33:18; 91:1-16).<\/p>\n<p>In contrast to the way of the wise is the way of the fool, or the wicked. Such people perceive themselves as powerful and continually boast of their accomplishments. They do not accept limitations. They brag, oppress, steal, and deprive others of their happiness. They have no fear of the Lord (36:1; 55:19). The poets of Israel repeatedly warned the people to be wary of the path of folly, lest God’s judgment overtake them (2:10-11; 94:8-10).<\/p>\n<p>Jesus Christ came into the world as God in the flesh, and he embodies all the qualities of wisdom. Through him, we can walk in the way of wisdom (Col 2:2-3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139<\/p>","content_en":"<h3>Wisdom Psalms<\/h3>\n<p>Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146).<\/p>\n<p>In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the gods and other people, and carefully observing life, society, and nature. In Israel, wisdom shares these concerns but is distinct in the centrality it gives to fear of the Lord. God alone is the center and focus of life, and proper fear of him opens the path of wisdom (111:10). Fear of the Lord is a disposition of absolute submission to and trust in the Lord (115:11; see also 40:3; 112:7), which leads to purity of life (19:9). Psalm 34 connects the fear of the Lord with abundant life.<\/p>\n<p>The way of wisdom is the way of godliness. Psalm 1 invites all readers of the psalms to delight in God, his revelation, and the lifestyle that results from his care for the wise. The lives of the godly demonstrate inner consistency, growth, and beauty as they increasingly reflect God’s righteousness and justice, love and fidelity, compassion and grace. They practice godliness from the inside out.<\/p>\n<p>Wisdom enlarges a person’s perspective on life. A wise person desires to see life from God’s point of view. This search means living in submission and trust under the sovereign King who maintains the order and harmony of creation. Seeking God encourages an orderly and peaceful life and motivates obedience (19:7; 25:12; 51:6; 112:1; 119:98-100). The wise imitate God, and their lives are full of joy even when they are suffering hardship. They praise the Lord amid all circumstances of life (see 22:23, 25), and they face life confidently because the Lord is with them (23:4; 27:1, 3; 33:18; 91:1-16).<\/p>\n<p>In contrast to the way of the wise is the way of the fool, or the wicked. Such people perceive themselves as powerful and continually boast of their accomplishments. They do not accept limitations. They brag, oppress, steal, and deprive others of their happiness. They have no fear of the Lord (36:1; 55:19). The poets of Israel repeatedly warned the people to be wary of the path of folly, lest God’s judgment overtake them (2:10-11; 94:8-10).<\/p>\n<p>Jesus Christ came into the world as God in the flesh, and he embodies all the qualities of wisdom. Through him, we can walk in the way of wisdom (Col 2:2-3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139<\/p>","summary_ro":"Wisdom Psalms Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146). In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the...","summary_en":"Wisdom Psalms Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146). In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":120163,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Blessings of Jesus","title_en":"The Blessings of Jesus","content_ro":"<h3>The Blessings of Jesus<\/h3>\n<p>The blessings of Jesus are called Beatitudes because the Vulgate (the Latin translation of the Bible) translates the Greek word for <em>blessed<\/em> as <span class=\"latin\" lang=\"la\">beati<\/span>. No single word can capture all that Jesus is communicating with this term here. He is describing the special favor of God toward his people, both physically and spiritually, and the consequences of living within that favor.<\/p>\n<p>The Beatitudes describe the lifestyle and character of a follower of Jesus. Jesus calls men and women to follow him as he proclaims the message of the Kingdom to Israel (see also Matt 11:6; 13:16; 16:17; 24:46). Those who are blessed have repented in response to the proclamation of the Kingdom (Matt 4:17-22). The Beatitudes are connected with Isa 61:1-3: The Spirit endows, leads to proclamation, and blesses the poor, the humble, and the righteous.<\/p>\n<p>The NLT’s use of “God blesses” conveys the ideas of divine origin and approval (see Matt 25:34), fulfillment (see Matt 11:6; 13:16; 16:17), reversal (see Luke 1:1–2:52; 6:20-26), and the condition of obedience required in order to enjoy the blessings (see Pss 1:1, 3-6; 106:3; 112:1-2; 119:1-2; Prov 8:32; Isa 56:2). The blessings are inaugurated with the Messiah’s coming, with a confident hope that they will be enjoyed eternally and completely.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1:1-3; 106:3; 112:1-2; 119:1-2; Isa 56:1-2; Matt 5:3-12; 11:6; 13:16; 16:17; 24:46; 25:34; Luke 6:20-26<\/p>","content_en":"<h3>The Blessings of Jesus<\/h3>\n<p>The blessings of Jesus are called Beatitudes because the Vulgate (the Latin translation of the Bible) translates the Greek word for <em>blessed<\/em> as <span class=\"latin\" lang=\"la\">beati<\/span>. No single word can capture all that Jesus is communicating with this term here. He is describing the special favor of God toward his people, both physically and spiritually, and the consequences of living within that favor.<\/p>\n<p>The Beatitudes describe the lifestyle and character of a follower of Jesus. Jesus calls men and women to follow him as he proclaims the message of the Kingdom to Israel (see also Matt 11:6; 13:16; 16:17; 24:46). Those who are blessed have repented in response to the proclamation of the Kingdom (Matt 4:17-22). The Beatitudes are connected with Isa 61:1-3: The Spirit endows, leads to proclamation, and blesses the poor, the humble, and the righteous.<\/p>\n<p>The NLT’s use of “God blesses” conveys the ideas of divine origin and approval (see Matt 25:34), fulfillment (see Matt 11:6; 13:16; 16:17), reversal (see Luke 1:1–2:52; 6:20-26), and the condition of obedience required in order to enjoy the blessings (see Pss 1:1, 3-6; 106:3; 112:1-2; 119:1-2; Prov 8:32; Isa 56:2). The blessings are inaugurated with the Messiah’s coming, with a confident hope that they will be enjoyed eternally and completely.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1:1-3; 106:3; 112:1-2; 119:1-2; Isa 56:1-2; Matt 5:3-12; 11:6; 13:16; 16:17; 24:46; 25:34; Luke 6:20-26<\/p>","summary_ro":"The Blessings of Jesus The blessings of Jesus are called Beatitudes because the Vulgate (the Latin translation of the Bible) translates the Greek word for blessed as beati. No single word can capture all that Jesus is communicating with this term here. He is describing the special favor of God toward his people, both physically and spiritually, and the consequences of living within that favor. The Beatitudes describe the lifestyle and character of a follower of Jesus. Jesus calls men and wome...","summary_en":"The Blessings of Jesus The blessings of Jesus are called Beatitudes because the Vulgate (the Latin translation of the Bible) translates the Greek word for blessed as beati. No single word can capture all that Jesus is communicating with this term here. He is describing the special favor of God toward his people, both physically and spiritually, and the consequences of living within that favor. The Beatitudes describe the lifestyle and character of a follower of Jesus. Jesus calls men and wome...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144647,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Dangers of Sin","title_en":"The Dangers of Sin","content_ro":"<h3>The Dangers of Sin<\/h3>\n<p>Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15).<\/p>\n<p>The sinful acts of God’s people are prominent throughout the late monarchical period. Words such as <em>sin<\/em>, <em>evil<\/em>, and <em>wicked<\/em> appear frequently to assert that the kings of both Israel (2 Kgs 3:2; 13:2, 11; 14:24; 15:9, 18, 24, 28; 17:2) and Judah (8:18, 27; 21:2, 16, 20; 23:32, 37; 24:9, 19) did “what was evil in the <span>Lord<\/span>’s sight.”<\/p>\n<p>The northern kingdom was particularly culpable. Its kings and people were uniformly condemned for their godless ways (17:16-17, 22); the basic sin of apostate worship, introduced by Jeroboam I, continued in Israel until the end (10:29; 17:21-23; 23:15). God repeatedly warned the people through his prophets (17:13) and brought the chastisement of foreign invaders (13:3, 7). Nothing moved the Israelites’ hearts, for they were set in their ways (13:6; 17:14-17). Eventually God allowed foreign invaders to defeat them and occupy their land, sending many into exile (17:18, 20-23).<\/p>\n<p>The people of Judah were not innocent either. Many of their kings were guilty of gross wickedness, and Judean society grew increasingly apostate and followed “the evil practices that Israel had introduced” (17:19). Despite God’s repeated acts of kindness (e.g., 19:32-36) and warnings delivered through his prophets (21:8-15), the people persisted in their sin, and God’s judgment once again fell (21:10-15; 23:26-27; 24:1-4; 25:1-21).<\/p>\n<p>Where there is genuine repentance, God will graciously forgive his people and remit the penalty. But how much better to be faithful to God’s Word (2 Kgs 18:5-6; 23:25; Ps 119:9-11, 33-37; 2 Tim 4:7; Rev 2:10), so that God’s blessings (Ps 112:1; 119:1-2; 144:15) might bring success (2 Kgs 18:7; see also 2 Chr 26:4-5; Prov 3:1-10; 2 Cor 3:5). God’s people need to give God first place in their lives (1 Kgs 18:21, 36-39; see Deut 6:13; 10:12-13; Mic 6:8; Matt 6:33), pray for God’s persevering grace (Ps 19:13), and let the word of God be their guide (Ps 119:9; Col 3:16; 2 Tim 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:20-21; Exod 34:7; Lev 26:14-46; Num 15:30-31; Deut 31:16-18; 1 Kgs 8:46-51; 2 Kgs 8:18, 27; 2 Kgs 13:1-7; 14:23-24; 17:13-23; 18:9-12; 21:8-16; 23:25-27; 24:1-3, 19–25:21; 2 Chr 7:14; 33:12-13; Ps 119:9-11, 33-37; Jer 44:2-6; Mic 6:8; Matt 6:33; Col 3:16; 2 Tim 3:16; 4:7; Rev 2:10<\/p>","content_en":"<h3>The Dangers of Sin<\/h3>\n<p>Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15).<\/p>\n<p>The sinful acts of God’s people are prominent throughout the late monarchical period. Words such as <em>sin<\/em>, <em>evil<\/em>, and <em>wicked<\/em> appear frequently to assert that the kings of both Israel (2 Kgs 3:2; 13:2, 11; 14:24; 15:9, 18, 24, 28; 17:2) and Judah (8:18, 27; 21:2, 16, 20; 23:32, 37; 24:9, 19) did “what was evil in the <span>Lord<\/span>’s sight.”<\/p>\n<p>The northern kingdom was particularly culpable. Its kings and people were uniformly condemned for their godless ways (17:16-17, 22); the basic sin of apostate worship, introduced by Jeroboam I, continued in Israel until the end (10:29; 17:21-23; 23:15). God repeatedly warned the people through his prophets (17:13) and brought the chastisement of foreign invaders (13:3, 7). Nothing moved the Israelites’ hearts, for they were set in their ways (13:6; 17:14-17). Eventually God allowed foreign invaders to defeat them and occupy their land, sending many into exile (17:18, 20-23).<\/p>\n<p>The people of Judah were not innocent either. Many of their kings were guilty of gross wickedness, and Judean society grew increasingly apostate and followed “the evil practices that Israel had introduced” (17:19). Despite God’s repeated acts of kindness (e.g., 19:32-36) and warnings delivered through his prophets (21:8-15), the people persisted in their sin, and God’s judgment once again fell (21:10-15; 23:26-27; 24:1-4; 25:1-21).<\/p>\n<p>Where there is genuine repentance, God will graciously forgive his people and remit the penalty. But how much better to be faithful to God’s Word (2 Kgs 18:5-6; 23:25; Ps 119:9-11, 33-37; 2 Tim 4:7; Rev 2:10), so that God’s blessings (Ps 112:1; 119:1-2; 144:15) might bring success (2 Kgs 18:7; see also 2 Chr 26:4-5; Prov 3:1-10; 2 Cor 3:5). God’s people need to give God first place in their lives (1 Kgs 18:21, 36-39; see Deut 6:13; 10:12-13; Mic 6:8; Matt 6:33), pray for God’s persevering grace (Ps 19:13), and let the word of God be their guide (Ps 119:9; Col 3:16; 2 Tim 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:20-21; Exod 34:7; Lev 26:14-46; Num 15:30-31; Deut 31:16-18; 1 Kgs 8:46-51; 2 Kgs 8:18, 27; 2 Kgs 13:1-7; 14:23-24; 17:13-23; 18:9-12; 21:8-16; 23:25-27; 24:1-3, 19–25:21; 2 Chr 7:14; 33:12-13; Ps 119:9-11, 33-37; Jer 44:2-6; Mic 6:8; Matt 6:33; Col 3:16; 2 Tim 3:16; 4:7; Rev 2:10<\/p>","summary_ro":"The Dangers of Sin Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15). The sinful acts of God’s ...","summary_en":"The Dangers of Sin Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15). The sinful acts of God’s ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145172,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Nehemiah’s Confidence in God","title_en":"Nehemiah’s Confidence in God","content_ro":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","content_en":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","summary_ro":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","summary_en":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145689,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Wisdom Psalms","title_en":"Wisdom Psalms","content_ro":"<h3>Wisdom Psalms<\/h3>\n<p>Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146).<\/p>\n<p>In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the gods and other people, and carefully observing life, society, and nature. In Israel, wisdom shares these concerns but is distinct in the centrality it gives to fear of the Lord. God alone is the center and focus of life, and proper fear of him opens the path of wisdom (111:10). Fear of the Lord is a disposition of absolute submission to and trust in the Lord (115:11; see also 40:3; 112:7), which leads to purity of life (19:9). Psalm 34 connects the fear of the Lord with abundant life.<\/p>\n<p>The way of wisdom is the way of godliness. Psalm 1 invites all readers of the psalms to delight in God, his revelation, and the lifestyle that results from his care for the wise. The lives of the godly demonstrate inner consistency, growth, and beauty as they increasingly reflect God’s righteousness and justice, love and fidelity, compassion and grace. They practice godliness from the inside out.<\/p>\n<p>Wisdom enlarges a person’s perspective on life. A wise person desires to see life from God’s point of view. This search means living in submission and trust under the sovereign King who maintains the order and harmony of creation. Seeking God encourages an orderly and peaceful life and motivates obedience (19:7; 25:12; 51:6; 112:1; 119:98-100). The wise imitate God, and their lives are full of joy even when they are suffering hardship. They praise the Lord amid all circumstances of life (see 22:23, 25), and they face life confidently because the Lord is with them (23:4; 27:1, 3; 33:18; 91:1-16).<\/p>\n<p>In contrast to the way of the wise is the way of the fool, or the wicked. Such people perceive themselves as powerful and continually boast of their accomplishments. They do not accept limitations. They brag, oppress, steal, and deprive others of their happiness. They have no fear of the Lord (36:1; 55:19). The poets of Israel repeatedly warned the people to be wary of the path of folly, lest God’s judgment overtake them (2:10-11; 94:8-10).<\/p>\n<p>Jesus Christ came into the world as God in the flesh, and he embodies all the qualities of wisdom. Through him, we can walk in the way of wisdom (Col 2:2-3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139<\/p>","content_en":"<h3>Wisdom Psalms<\/h3>\n<p>Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146).<\/p>\n<p>In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the gods and other people, and carefully observing life, society, and nature. In Israel, wisdom shares these concerns but is distinct in the centrality it gives to fear of the Lord. God alone is the center and focus of life, and proper fear of him opens the path of wisdom (111:10). Fear of the Lord is a disposition of absolute submission to and trust in the Lord (115:11; see also 40:3; 112:7), which leads to purity of life (19:9). Psalm 34 connects the fear of the Lord with abundant life.<\/p>\n<p>The way of wisdom is the way of godliness. Psalm 1 invites all readers of the psalms to delight in God, his revelation, and the lifestyle that results from his care for the wise. The lives of the godly demonstrate inner consistency, growth, and beauty as they increasingly reflect God’s righteousness and justice, love and fidelity, compassion and grace. They practice godliness from the inside out.<\/p>\n<p>Wisdom enlarges a person’s perspective on life. A wise person desires to see life from God’s point of view. This search means living in submission and trust under the sovereign King who maintains the order and harmony of creation. Seeking God encourages an orderly and peaceful life and motivates obedience (19:7; 25:12; 51:6; 112:1; 119:98-100). The wise imitate God, and their lives are full of joy even when they are suffering hardship. They praise the Lord amid all circumstances of life (see 22:23, 25), and they face life confidently because the Lord is with them (23:4; 27:1, 3; 33:18; 91:1-16).<\/p>\n<p>In contrast to the way of the wise is the way of the fool, or the wicked. Such people perceive themselves as powerful and continually boast of their accomplishments. They do not accept limitations. They brag, oppress, steal, and deprive others of their happiness. They have no fear of the Lord (36:1; 55:19). The poets of Israel repeatedly warned the people to be wary of the path of folly, lest God’s judgment overtake them (2:10-11; 94:8-10).<\/p>\n<p>Jesus Christ came into the world as God in the flesh, and he embodies all the qualities of wisdom. Through him, we can walk in the way of wisdom (Col 2:2-3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139<\/p>","summary_ro":"Wisdom Psalms Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146). In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the...","summary_en":"Wisdom Psalms Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146). In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":147789,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Blessings of Jesus","title_en":"The Blessings of Jesus","content_ro":"<h3>The Blessings of Jesus<\/h3>\n<p>The blessings of Jesus are called Beatitudes because the Vulgate (the Latin translation of the Bible) translates the Greek word for <em>blessed<\/em> as <span class=\"latin\" lang=\"la\">beati<\/span>. No single word can capture all that Jesus is communicating with this term here. He is describing the special favor of God toward his people, both physically and spiritually, and the consequences of living within that favor.<\/p>\n<p>The Beatitudes describe the lifestyle and character of a follower of Jesus. Jesus calls men and women to follow him as he proclaims the message of the Kingdom to Israel (see also Matt 11:6; 13:16; 16:17; 24:46). Those who are blessed have repented in response to the proclamation of the Kingdom (Matt 4:17-22). The Beatitudes are connected with Isa 61:1-3: The Spirit endows, leads to proclamation, and blesses the poor, the humble, and the righteous.<\/p>\n<p>The NLT’s use of “God blesses” conveys the ideas of divine origin and approval (see Matt 25:34), fulfillment (see Matt 11:6; 13:16; 16:17), reversal (see Luke 1:1–2:52; 6:20-26), and the condition of obedience required in order to enjoy the blessings (see Pss 1:1, 3-6; 106:3; 112:1-2; 119:1-2; Prov 8:32; Isa 56:2). The blessings are inaugurated with the Messiah’s coming, with a confident hope that they will be enjoyed eternally and completely.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1:1-3; 106:3; 112:1-2; 119:1-2; Isa 56:1-2; Matt 5:3-12; 11:6; 13:16; 16:17; 24:46; 25:34; Luke 6:20-26<\/p>","content_en":"<h3>The Blessings of Jesus<\/h3>\n<p>The blessings of Jesus are called Beatitudes because the Vulgate (the Latin translation of the Bible) translates the Greek word for <em>blessed<\/em> as <span class=\"latin\" lang=\"la\">beati<\/span>. No single word can capture all that Jesus is communicating with this term here. He is describing the special favor of God toward his people, both physically and spiritually, and the consequences of living within that favor.<\/p>\n<p>The Beatitudes describe the lifestyle and character of a follower of Jesus. Jesus calls men and women to follow him as he proclaims the message of the Kingdom to Israel (see also Matt 11:6; 13:16; 16:17; 24:46). Those who are blessed have repented in response to the proclamation of the Kingdom (Matt 4:17-22). The Beatitudes are connected with Isa 61:1-3: The Spirit endows, leads to proclamation, and blesses the poor, the humble, and the righteous.<\/p>\n<p>The NLT’s use of “God blesses” conveys the ideas of divine origin and approval (see Matt 25:34), fulfillment (see Matt 11:6; 13:16; 16:17), reversal (see Luke 1:1–2:52; 6:20-26), and the condition of obedience required in order to enjoy the blessings (see Pss 1:1, 3-6; 106:3; 112:1-2; 119:1-2; Prov 8:32; Isa 56:2). The blessings are inaugurated with the Messiah’s coming, with a confident hope that they will be enjoyed eternally and completely.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1:1-3; 106:3; 112:1-2; 119:1-2; Isa 56:1-2; Matt 5:3-12; 11:6; 13:16; 16:17; 24:46; 25:34; Luke 6:20-26<\/p>","summary_ro":"The Blessings of Jesus The blessings of Jesus are called Beatitudes because the Vulgate (the Latin translation of the Bible) translates the Greek word for blessed as beati. No single word can capture all that Jesus is communicating with this term here. He is describing the special favor of God toward his people, both physically and spiritually, and the consequences of living within that favor. The Beatitudes describe the lifestyle and character of a follower of Jesus. Jesus calls men and wome...","summary_en":"The Blessings of Jesus The blessings of Jesus are called Beatitudes because the Vulgate (the Latin translation of the Bible) translates the Greek word for blessed as beati. No single word can capture all that Jesus is communicating with this term here. He is describing the special favor of God toward his people, both physically and spiritually, and the consequences of living within that favor. The Beatitudes describe the lifestyle and character of a follower of Jesus. Jesus calls men and wome...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"2":[{"id":50002,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 112:2","title_en":"Study Note: Psalmi 112:2","content_ro":"<p><strong>112:2-3<\/strong> <em>successful:<\/em> All will know the <em>children<\/em> of <em>godly people<\/em> (see 127:4) because the godly leave a legacy for their children (see 1:3; cp. Matt 6:20).<\/p>","content_en":"<p><strong>112:2-3<\/strong> <em>successful:<\/em> All will know the <em>children<\/em> of <em>godly people<\/em> (see 127:4) because the godly leave a legacy for their children (see 1:3; cp. Matt 6:20).<\/p>","summary_ro":"112:2-3 successful: All will know the children of godly people (see 127:4) because the godly leave a legacy for their children (see 1:3; cp. Matt 6:20).","summary_en":"112:2-3 successful: All will know the children of godly people (see 127:4) because the godly leave a legacy for their children (see 1:3; cp. Matt 6:20).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77628,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 112:2","title_en":"Study Note: Psalmi 112:2","content_ro":"<p><strong>112:2-3<\/strong> <em>successful:<\/em> All will know the <em>children<\/em> of <em>godly people<\/em> (see 127:4) because the godly leave a legacy for their children (see 1:3; cp. Matt 6:20).<\/p>","content_en":"<p><strong>112:2-3<\/strong> <em>successful:<\/em> All will know the <em>children<\/em> of <em>godly people<\/em> (see 127:4) because the godly leave a legacy for their children (see 1:3; cp. Matt 6:20).<\/p>","summary_ro":"112:2-3 successful: All will know the children of godly people (see 127:4) because the godly leave a legacy for their children (see 1:3; cp. Matt 6:20).","summary_en":"112:2-3 successful: All will know the children of godly people (see 127:4) because the godly leave a legacy for their children (see 1:3; cp. Matt 6:20).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105254,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 112:2","title_en":"Study Note: Psalmi 112:2","content_ro":"<p><strong>112:2-3<\/strong> <em>successful:<\/em> All will know the <em>children<\/em> of <em>godly people<\/em> (see 127:4) because the godly leave a legacy for their children (see 1:3; cp. Matt 6:20).<\/p>","content_en":"<p><strong>112:2-3<\/strong> <em>successful:<\/em> All will know the <em>children<\/em> of <em>godly people<\/em> (see 127:4) because the godly leave a legacy for their children (see 1:3; cp. Matt 6:20).<\/p>","summary_ro":"112:2-3 successful: All will know the children of godly people (see 127:4) because the godly leave a legacy for their children (see 1:3; cp. Matt 6:20).","summary_en":"112:2-3 successful: All will know the children of godly people (see 127:4) because the godly leave a legacy for their children (see 1:3; cp. Matt 6:20).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132880,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 112:2","title_en":"Study Note: Psalmi 112:2","content_ro":"<p><strong>112:2-3<\/strong> <em>successful:<\/em> All will know the <em>children<\/em> of <em>godly people<\/em> (see 127:4) because the godly leave a legacy for their children (see 1:3; cp. Matt 6:20).<\/p>","content_en":"<p><strong>112:2-3<\/strong> <em>successful:<\/em> All will know the <em>children<\/em> of <em>godly people<\/em> (see 127:4) because the godly leave a legacy for their children (see 1:3; cp. Matt 6:20).<\/p>","summary_ro":"112:2-3 successful: All will know the children of godly people (see 127:4) because the godly leave a legacy for their children (see 1:3; cp. Matt 6:20).","summary_en":"112:2-3 successful: All will know the children of godly people (see 127:4) because the godly leave a legacy for their children (see 1:3; cp. Matt 6:20).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"3":[{"id":30860,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"the Poor","title_en":"the Poor","content_ro":"<h3>POOR, T<span>he<\/span><\/h3>\n<p>Those lacking material wealth.<\/p>\n<p class=\"h2\" id=\"PovertyasaBadThing\">Poverty as a Bad Thing<\/p>\n<p>At times the Bible gives a very simple explanation of why people are rich or poor. If a person delights in the law of the Lord, he or she will get wealth and riches. Such people will prosper in everything they do (Pss 1:3; 112:3). With regard to Israel in OT days, these ideas are not quite so naive as they might seem. There was indeed a connection between sin and poverty. Israelite society was built on rules laid down by God, so if there was poverty, that must mean that somewhere the rules were being broken.<\/p>\n<p>Whether a person’s poverty was due to his or her own sin or to someone else’s, the OT saw it as an evil to be combated, and the law made many provisions for the relief of it (e.g., Ex 22:21-27; Lv 19:9-10; Dt 15:1-15; 24:10-22). God cared for the needy and expected his people to do the same.<\/p>\n<p>During the period between the testaments, that care continued to be exercised within Jewish communities scattered around the Mediterranean, and it was in due course taken up as a practical responsibility by the Christian church (Acts 11:29; 24:17; Rom 15:26; 1 Cor 16:1; Gal 2:10; Jas 2:15-16; 1 Jn 3:17); for Christians also, the giving of alms was a duty plainly expected by their Lord (Mt 6:2-4; Lk 12:33). It was not really a primitive communism that the early church practiced, for had they renounced personal possessions, they could not have done what they in fact did—namely, to <em>give<\/em> in cash or in kind “as any had need” (Acts 2:45; 4:35).<\/p>\n<p>Poverty, then, although it provides the wealthy with a chance to show the virtue of generosity, is in itself (in the NT as in the OT) a bad thing.<\/p>\n<p class=\"h2\" id=\"PovertyasaGoodThing\">Poverty as a Good Thing<\/p>\n<p>As we can see, there is a certain sense in which righteousness will make people prosperous and sin will make them poor. But ordinary life is more complicated than that. Psalms 1 and 112, referred to above, show only one side of the matter. What about the prosperity of the wicked (Ps 73:3) and its corollary, the person who is righteous yet poor? The answer of Scripture (e.g., Jb 21; Pss 37, 49, 73) is that the wealth of bad people is a fleeting thing and that the righteous, though poor in worldly goods, have spiritual riches.<\/p>\n<p>This thought—that far from being prosperous, the good person may often be poor—is sometimes curiously inverted. The righteous may be poor, but Scripture sometimes appears to reckon that to be poor is to be righteous. Of course, it is not automatically so (Prv 30:8-9), but such references are frequent enough, especially in the Psalms (e.g., Pss 9:18; 10:14; 12:5; 34:6; 35:10; 74:19), to deserve careful consideration. And on reflection, they are not so strange. As God is specially concerned about the poor, so the poor may be specially concerned about God, for two good reasons. First, if there was poverty in Israel, it was because those with power were misusing it; therefore, the poor would claim God’s help first because it is his rule that was being flouted, and he must vindicate himself. And second, poverty turns people to God because in those circumstances there is no one else to turn to. In this way “poor” becomes almost a technical term. “The poor” are the humble, and the humble are the godly (Pss 10:17; 14:5-6; 37:11; Zep 3:12-13). Just as being rich can foster self-indulgence, self-confidence, pride, and the despising and oppression of one’s fellow human beings, so being poor should encourage the opposite virtues.<\/p>\n<p>Instead of being an evil to be shunned, poverty thus becomes an ideal to be sought. Following the OT use of “the poor” and “the pious” as almost interchangeable terms, personal property was renounced by many Jews during the period between the testaments. Among them were the sect of the Essenes and the related community that was set up at Qumran near the Dead Sea. The latter actually called themselves “The Poor.” This tradition continued into NT times. Possibly “the poor” at Jerusalem means a definite group within the church there (or even the Jerusalem church as a whole; Rom 15:26; Gal 2:10). Certainly there emerged later a Jewish-Christian sect called the “Ebionites” (from a Hebrew word for “poor”).<\/p>\n<p>The NT teaches clearly, of course, that what really matters is the attitude of the heart. It is quite possible to be poor yet grasping, or rich yet generous. Even so, with the OT background outlined above, the general sense of these words in the Gospels is that rich = bad, poor = good. On the one hand, the Sadducees are rich in worldly wealth and the Pharisees in spiritual pride, and men of property are selfish, foolish, and in grave spiritual peril (Mk 10:23; Lk 12:13-21; 16:19-31). On the other hand, it is devout and simple folk, like Jesus’s own family and friends, who generally represent the poor.<\/p>\n<p>In truth, therefore, the two versions of the first beatitude (Matthew’s and Luke’s) amount to the same thing. Matthew’s has the depth: “Blessed are the poor in spirit” (Mt 5:3). But Luke’s has the breadth. When he says simply “Blessed are you poor” (Lk 6:20), he means those who in their need—in <em>any<\/em> kind of need—turn to the Lord. It was to bring the gospel to such people that Christ came into the world (Mt 11:5; Lk 4:18). Jesus Christ himself embodies the same ideal. As Paul put it, “Though he was very rich, yet for your sakes he became poor, so that by his poverty he could make you rich” (2 Cor 8:9, <span>nlt<\/span>). Our helpless poverty is an evil from which he comes to rescue us; his deliberately chosen poverty is the glorious means by which he does so.<\/p>\n<p><em>See also<\/em> Alms; Riches; Righteousness; Wages; Wealth.<\/p>","content_en":"<h3>POOR, T<span>he<\/span><\/h3>\n<p>Those lacking material wealth.<\/p>\n<p class=\"h2\" id=\"PovertyasaBadThing\">Poverty as a Bad Thing<\/p>\n<p>At times the Bible gives a very simple explanation of why people are rich or poor. If a person delights in the law of the Lord, he or she will get wealth and riches. Such people will prosper in everything they do (Pss 1:3; 112:3). With regard to Israel in OT days, these ideas are not quite so naive as they might seem. There was indeed a connection between sin and poverty. Israelite society was built on rules laid down by God, so if there was poverty, that must mean that somewhere the rules were being broken.<\/p>\n<p>Whether a person’s poverty was due to his or her own sin or to someone else’s, the OT saw it as an evil to be combated, and the law made many provisions for the relief of it (e.g., Ex 22:21-27; Lv 19:9-10; Dt 15:1-15; 24:10-22). God cared for the needy and expected his people to do the same.<\/p>\n<p>During the period between the testaments, that care continued to be exercised within Jewish communities scattered around the Mediterranean, and it was in due course taken up as a practical responsibility by the Christian church (Acts 11:29; 24:17; Rom 15:26; 1 Cor 16:1; Gal 2:10; Jas 2:15-16; 1 Jn 3:17); for Christians also, the giving of alms was a duty plainly expected by their Lord (Mt 6:2-4; Lk 12:33). It was not really a primitive communism that the early church practiced, for had they renounced personal possessions, they could not have done what they in fact did—namely, to <em>give<\/em> in cash or in kind “as any had need” (Acts 2:45; 4:35).<\/p>\n<p>Poverty, then, although it provides the wealthy with a chance to show the virtue of generosity, is in itself (in the NT as in the OT) a bad thing.<\/p>\n<p class=\"h2\" id=\"PovertyasaGoodThing\">Poverty as a Good Thing<\/p>\n<p>As we can see, there is a certain sense in which righteousness will make people prosperous and sin will make them poor. But ordinary life is more complicated than that. Psalms 1 and 112, referred to above, show only one side of the matter. What about the prosperity of the wicked (Ps 73:3) and its corollary, the person who is righteous yet poor? The answer of Scripture (e.g., Jb 21; Pss 37, 49, 73) is that the wealth of bad people is a fleeting thing and that the righteous, though poor in worldly goods, have spiritual riches.<\/p>\n<p>This thought—that far from being prosperous, the good person may often be poor—is sometimes curiously inverted. The righteous may be poor, but Scripture sometimes appears to reckon that to be poor is to be righteous. Of course, it is not automatically so (Prv 30:8-9), but such references are frequent enough, especially in the Psalms (e.g., Pss 9:18; 10:14; 12:5; 34:6; 35:10; 74:19), to deserve careful consideration. And on reflection, they are not so strange. As God is specially concerned about the poor, so the poor may be specially concerned about God, for two good reasons. First, if there was poverty in Israel, it was because those with power were misusing it; therefore, the poor would claim God’s help first because it is his rule that was being flouted, and he must vindicate himself. And second, poverty turns people to God because in those circumstances there is no one else to turn to. In this way “poor” becomes almost a technical term. “The poor” are the humble, and the humble are the godly (Pss 10:17; 14:5-6; 37:11; Zep 3:12-13). Just as being rich can foster self-indulgence, self-confidence, pride, and the despising and oppression of one’s fellow human beings, so being poor should encourage the opposite virtues.<\/p>\n<p>Instead of being an evil to be shunned, poverty thus becomes an ideal to be sought. Following the OT use of “the poor” and “the pious” as almost interchangeable terms, personal property was renounced by many Jews during the period between the testaments. Among them were the sect of the Essenes and the related community that was set up at Qumran near the Dead Sea. The latter actually called themselves “The Poor.” This tradition continued into NT times. Possibly “the poor” at Jerusalem means a definite group within the church there (or even the Jerusalem church as a whole; Rom 15:26; Gal 2:10). Certainly there emerged later a Jewish-Christian sect called the “Ebionites” (from a Hebrew word for “poor”).<\/p>\n<p>The NT teaches clearly, of course, that what really matters is the attitude of the heart. It is quite possible to be poor yet grasping, or rich yet generous. Even so, with the OT background outlined above, the general sense of these words in the Gospels is that rich = bad, poor = good. On the one hand, the Sadducees are rich in worldly wealth and the Pharisees in spiritual pride, and men of property are selfish, foolish, and in grave spiritual peril (Mk 10:23; Lk 12:13-21; 16:19-31). On the other hand, it is devout and simple folk, like Jesus’s own family and friends, who generally represent the poor.<\/p>\n<p>In truth, therefore, the two versions of the first beatitude (Matthew’s and Luke’s) amount to the same thing. Matthew’s has the depth: “Blessed are the poor in spirit” (Mt 5:3). But Luke’s has the breadth. When he says simply “Blessed are you poor” (Lk 6:20), he means those who in their need—in <em>any<\/em> kind of need—turn to the Lord. It was to bring the gospel to such people that Christ came into the world (Mt 11:5; Lk 4:18). Jesus Christ himself embodies the same ideal. As Paul put it, “Though he was very rich, yet for your sakes he became poor, so that by his poverty he could make you rich” (2 Cor 8:9, <span>nlt<\/span>). Our helpless poverty is an evil from which he comes to rescue us; his deliberately chosen poverty is the glorious means by which he does so.<\/p>\n<p><em>See also<\/em> Alms; Riches; Righteousness; Wages; Wealth.<\/p>","summary_ro":"POOR, The Those lacking material wealth. Poverty as a Bad Thing At times the Bible gives a very simple explanation of why people are rich or poor. If a person delights in the law of the Lord, he or she will get wealth and riches. Such people will prosper in everything they do (Pss 1:3; 112:3). With regard to Israel in OT days, these ideas are not quite so naive as they might seem. There was indeed a connection between sin and poverty. Israelite society was built on rules laid down by God, so ...","summary_en":"POOR, The Those lacking material wealth. Poverty as a Bad Thing At times the Bible gives a very simple explanation of why people are rich or poor. If a person delights in the law of the Lord, he or she will get wealth and riches. Such people will prosper in everything they do (Pss 1:3; 112:3). With regard to Israel in OT days, these ideas are not quite so naive as they might seem. There was indeed a connection between sin and poverty. Israelite society was built on rules laid down by God, so ...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":38246,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Wealth","title_en":"Wealth","content_ro":"<h3>WEALTH<\/h3>\n<p>Abundance, usually of money or material goods, whose value is ordinarily expressed in terms of some understood unit, such as a national currency. It is virtually synonymous with riches, and both may refer to family, friends, or even moral qualities.<\/p>\n<p>In the OT riches are a mark of favor with God (Ps 112:3), and he gives power to acquire wealth (Dt 8:18). Both the piety and the wealth of Job are well known (Jb 1:1-3). Solomon was perhaps the richest man who ever lived; God granted him “riches, possessions, and honor” because Solomon had asked for wisdom and discernment rather than material things (1 Kgs 3:10-13; 2 Chr 1:11-12). But the Bible makes it clear that a person’s life does not consist in the abundance of his possessions (Lk 12:15).<\/p>\n<p>In the NT wealthy men are often seen as godless—for example, the rich farmer (Lk 12:16-21) and the rich man who neglected the beggar Lazarus (16:19-31). The wealthy are condemned for oppression and greed (Jas 5:1-6). Luke 6:24 pronounces woe against the rich, and all three synoptic Gospels speak of the dangers of riches (Mt 13:22; Mk 4:19; Lk 8:14). But not all rich men were bad. Jesus was buried in the tomb of a rich man from Arimathea, named Joseph (Mt 27:57). Nicodemus, who provided lavishly for the burial of Jesus (Jn 19:39), was “a ruler of the Jews” (3:1) and probably a man of wealth.<\/p>\n<p><em>See also<\/em> Mammon; Money; Poor, The; Riches; Wages.<\/p>","content_en":"<h3>WEALTH<\/h3>\n<p>Abundance, usually of money or material goods, whose value is ordinarily expressed in terms of some understood unit, such as a national currency. It is virtually synonymous with riches, and both may refer to family, friends, or even moral qualities.<\/p>\n<p>In the OT riches are a mark of favor with God (Ps 112:3), and he gives power to acquire wealth (Dt 8:18). Both the piety and the wealth of Job are well known (Jb 1:1-3). Solomon was perhaps the richest man who ever lived; God granted him “riches, possessions, and honor” because Solomon had asked for wisdom and discernment rather than material things (1 Kgs 3:10-13; 2 Chr 1:11-12). But the Bible makes it clear that a person’s life does not consist in the abundance of his possessions (Lk 12:15).<\/p>\n<p>In the NT wealthy men are often seen as godless—for example, the rich farmer (Lk 12:16-21) and the rich man who neglected the beggar Lazarus (16:19-31). The wealthy are condemned for oppression and greed (Jas 5:1-6). Luke 6:24 pronounces woe against the rich, and all three synoptic Gospels speak of the dangers of riches (Mt 13:22; Mk 4:19; Lk 8:14). But not all rich men were bad. Jesus was buried in the tomb of a rich man from Arimathea, named Joseph (Mt 27:57). Nicodemus, who provided lavishly for the burial of Jesus (Jn 19:39), was “a ruler of the Jews” (3:1) and probably a man of wealth.<\/p>\n<p><em>See also<\/em> Mammon; Money; Poor, The; Riches; Wages.<\/p>","summary_ro":"WEALTH Abundance, usually of money or material goods, whose value is ordinarily expressed in terms of some understood unit, such as a national currency. It is virtually synonymous with riches, and both may refer to family, friends, or even moral qualities. In the OT riches are a mark of favor with God (Ps 112:3), and he gives power to acquire wealth (Dt 8:18). Both the piety and the wealth of Job are well known (Jb 1:1-3). Solomon was perhaps the richest man who ever lived; God granted him “r...","summary_en":"WEALTH Abundance, usually of money or material goods, whose value is ordinarily expressed in terms of some understood unit, such as a national currency. It is virtually synonymous with riches, and both may refer to family, friends, or even moral qualities. In the OT riches are a mark of favor with God (Ps 112:3), and he gives power to acquire wealth (Dt 8:18). Both the piety and the wealth of Job are well known (Jb 1:1-3). Solomon was perhaps the richest man who ever lived; God granted him “r...","source":"Articles\/W.xml","external_url":null,"has_map":false,"has_picture":false}],"4":[{"id":23267,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Light","title_en":"Light","content_ro":"<h3>LIGHT<\/h3>\n<p>Illumination that makes sight possible.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Light is a many-sided concept in the OT. The term is often used of ordinary, sensible light, but it also speaks of communicating spiritual truth. Light was the first thing God created after the heavens and earth (Gn 1:3). God also made individual lights such as the sun, moon, and stars (v 16). Sometimes light is personified, as when its inaccessibility is indicated by saying that it is impossible to reach the place where it lives (Jb 38:19; cf. v 24). There are also manufactured light sources, such as those used in the tabernacle (Ex 25:37).<\/p>\n<p>Light is a natural symbol for what is pleasant, good, or uplifting, or what is associated with important people and more especially with God. “Light is pleasant,” says the preacher (Eccl 11:7). During one of the plagues in Egypt, the Egyptians were in thick darkness while the Israelites had light (Ex 10:23). When the Israelites left Egypt, they were led in the wilderness by a pillar of cloud by day and of fire by night (13:21). The pillar gave them light when their enemies were in darkness (14:20). In later days Israel remembered that God did not abandon his people even when they sinned; the pillar of fire was always there to show them the right way (Neh 9:19; cf. Neh 9:12; Pss 78:14; 105:39).<\/p>\n<p>Light symbolizes the blessing of the Lord. Job said, “He floods the darkness with light; he brings light to the deepest gloom” (Jb 12:22, <span>nlt<\/span>). In his time of trouble Job recalled earlier, better days: “I long for the years gone by when God took care of me, when he lighted the way before me and I walked safely through the darkness” (Jb 29:2-3, <span>nlt<\/span>). Similarly Eliphaz pictured the happiness that would befall Job if he would take Eliphaz’s advice: “Whatever you decide to do will be accomplished, and light will shine on the road ahead of you” (Jb 22:28, <span>nlt<\/span>). Eliphaz’s use of that expression shows what is commonly conveyed in his day. The psalmist counted it a blessing when God himself lighted his lamp (Pss 18:28; 118:27; cf. 97:11; 112:4).<\/p>\n<p>Light is closely linked with God; indeed, God can be said to be light: “No longer will you need the sun or moon to give you light, for the <span>Lord<\/span> your God will be your everlasting light, and he will be your glory. The sun will never set; the moon will not go down. For the <span>Lord<\/span> will be your everlasting light” (Is 60:19-20, <span>nlt<\/span>). The psalmist exulted, “The <span>Lord<\/span> is my light and my salvation” (Ps 27:1). God is said to be robed with light (104:2), and light dwells with him (Dn 2:22). Darkness is no problem to God; darkness and light are alike to him (Ps 139:12). Micah saw God as light and also as bringing his servants into the light (Mi 7:8-9). Both are ways of affirming that there is blessing and victory with God, so that a servant of God need never be dismayed.<\/p>\n<p>God’s blessing, described in terms of light, is also related to “the light of his presence.” Something of that expression’s meaning is seen from its use in Psalm 4:6: “Many people say, ‘Who will show us better times?’ Let the smile of your face shine on us, <span>Lord<\/span>” (<span>nlt<\/span>). The parallelism shows that “good” and the lifting up of the light of God’s countenance are much the same. Similarly, it was the light of God’s countenance that brought victory (Ps 44:3; here it is linked with God’s right hand and arm and his delight in his people). Those who walk in the light of God’s countenance are blessed (89:15). There is another side to that expression, for secret sins are exposed in his light (90:8). There is a close scrutiny from which no one and nothing can escape. But the predominant idea is that of the blessing that follows from God’s looking upon his people. On one occasion the phrase is used of a person showing favor to others (Jb 29:24). An extension of the Lord’s blessing is the light God gives to the world through his servants (Is 42:6; 49:6). God’s servants can guide others to the revelation and blessing of God.<\/p>\n<p>Light is associated with justice when the Lord says, “A law will go forth from me, and my justice for a light to the peoples” (Is 51:4, <span>rsv<\/span>). God’s light in that act of justice is a consuming fire. Sometimes light is connected with good behavior: “The path of the righteous is like the light of dawn, which shines brighter and brighter until full day” (Prv 4:18, <span>rsv<\/span>).<\/p>\n<p>The OT uses the absence of light as a synonym for disaster. There are those who grope in the dark without light (Jb 12:25). Bildad saw the light of the wicked put out in punishment and death (18:5-17). The wicked will be “thrust from light into darkness” (v 18). In the aftermath of the Babylonian destruction of Jerusalem there came the lament “He has brought me into deep darkness, shutting out all light” (Lam 3:2, <span>nlt<\/span>).<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>New Testament references to light are often figurative. Thus, on the Damascus road, Saul of Tarsus encountered “a light from heaven” (Acts 9:3; cf. 22:6-11; 26:13). Was that light as we know it or something else? Likewise, what quality of light shone in the apostle Peter’s cell (12:7)? The light in the heavenly city is not the kind of illumination seen on earth, “for the Lord God will be their light” (Rv 22:5; cf. 21:11, 23-24).<\/p>\n<p>The association of God with light is recurrent in the NT. The apostle John wrote that “God is light and there is no darkness in him at all” (1 Jn 1:5, <span>nlt<\/span>). The apostle James referred to God as “the Father of lights” (Jas 1:17). Or God may be thought of as living in light, light that no person can approach (1 Tm 6:16; cf. 1 Jn 1:7). Jesus said, “I am the light of the world” (Jn 8:12; see also 9:5), and “I have come as light into the world, that whoever believes in me may not remain in darkness” (Jn 12:46, <span>rsv<\/span>). Jesus told his followers to believe in the light while it was with them (v 35). Such passages emphasize that Christ brought a revelation from God, but he was more than a revealer. He was himself that revelation, according to the apostle John (Jn 1:1-10). John the Baptist came to bear witness to the light for the purpose of bringing people to believe (vv 7-8). Those who received Jesus, who believed in the light, received the right to become children of God (vv 9-12). Sometimes light is used to express the illumination that happens when people come to the knowledge of God and his salvation (Mt 4:16; Lk 2:32; Acts 13:47; 26:18).<\/p>\n<p>Perhaps thinking of a then-popular concept of a war between light and darkness, John wrote that the light shines in the darkness and adds that the darkness has not overcome it (Jn 1:5; cf. 1 Jn 2:8). John tells us that “the light from heaven came into the world, but they loved the darkness more than the light, for their actions were evil” (Jn 3:19, <span>nlt<\/span>). To love darkness brings condemnation, now and at the final judgment. John pointed out that evildoers keep away from the light; they do not want their evil exposed. But those who “do the truth” come to the light (vv 20-21). In John’s account of the raising of Lazarus, Jesus speaks of the possibility of walking without stumbling in the light of day, but then he goes on to the way a man stumbles in the night because he has no light (11:10). The lack of light “in” the man shows that it is a spiritual process with which Jesus is concerned and not with making physical progress by daylight. He who follows Jesus will have the light of life (8:12), which indicates what Jesus has in mind.<\/p>\n<p>Those who respond to the light may be characterized as “sons of light” (Jn 12:36). Their allegiance is to the light and their conduct has been shaped by this fact. The concept is not confined to John’s Gospel, for we also see it in Luke (Lk 16:8). We find it in Paul’s affirmation that the Thessalonian Christians are children of light and of the day, not of the night or darkness (1 Thes 5:5). John speaks of walking in the light (1 Jn 1:7) and sees the conduct of the Christian as aptly symbolized by light.<\/p>\n<p>This way of looking at the Christian’s manner of life reaches its high point in the words of Jesus to his followers: “You are the light of the world” (Mt 5:14), thus applying to them words that are also applied to himself. Of course, we are not the world’s light in the same sense as he is. When light refers to Christ, there is a reference to him as Savior and not merely as one who reveals great truths. When believers are called the light of the world, there is clearly no saving significance in the description: they do not accomplish the world’s salvation. But they do point it out. It is their function to live as redeemed people. They are to show the quality of life proper to the people of God and in this way act as light to the people of the world. They are to let their light shine before the world in such a way that people will see their good deeds and so come to praise God (not, be it noted, those who do the deeds, Mt 5:16). It is important for those in this position to make full use of the light they have. It is tragic when the light that is in them is darkness (Mt 6:23; Lk 11:35).<\/p>\n<p>This metaphor is worked out in a way not congenial to modern men and women, but the basic lesson is clear. Christians have been illuminated by the light that is Christ, who dwells within his people. If they ignore the illumination he brings and live like those in the dark, then indeed they are in deep darkness. They are worse than others because they know what light is and what it can mean to them, and have turned away from it.<\/p>\n<p><em>See also<\/em> Darkness.<\/p>","content_en":"<h3>LIGHT<\/h3>\n<p>Illumination that makes sight possible.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Light is a many-sided concept in the OT. The term is often used of ordinary, sensible light, but it also speaks of communicating spiritual truth. Light was the first thing God created after the heavens and earth (Gn 1:3). God also made individual lights such as the sun, moon, and stars (v 16). Sometimes light is personified, as when its inaccessibility is indicated by saying that it is impossible to reach the place where it lives (Jb 38:19; cf. v 24). There are also manufactured light sources, such as those used in the tabernacle (Ex 25:37).<\/p>\n<p>Light is a natural symbol for what is pleasant, good, or uplifting, or what is associated with important people and more especially with God. “Light is pleasant,” says the preacher (Eccl 11:7). During one of the plagues in Egypt, the Egyptians were in thick darkness while the Israelites had light (Ex 10:23). When the Israelites left Egypt, they were led in the wilderness by a pillar of cloud by day and of fire by night (13:21). The pillar gave them light when their enemies were in darkness (14:20). In later days Israel remembered that God did not abandon his people even when they sinned; the pillar of fire was always there to show them the right way (Neh 9:19; cf. Neh 9:12; Pss 78:14; 105:39).<\/p>\n<p>Light symbolizes the blessing of the Lord. Job said, “He floods the darkness with light; he brings light to the deepest gloom” (Jb 12:22, <span>nlt<\/span>). In his time of trouble Job recalled earlier, better days: “I long for the years gone by when God took care of me, when he lighted the way before me and I walked safely through the darkness” (Jb 29:2-3, <span>nlt<\/span>). Similarly Eliphaz pictured the happiness that would befall Job if he would take Eliphaz’s advice: “Whatever you decide to do will be accomplished, and light will shine on the road ahead of you” (Jb 22:28, <span>nlt<\/span>). Eliphaz’s use of that expression shows what is commonly conveyed in his day. The psalmist counted it a blessing when God himself lighted his lamp (Pss 18:28; 118:27; cf. 97:11; 112:4).<\/p>\n<p>Light is closely linked with God; indeed, God can be said to be light: “No longer will you need the sun or moon to give you light, for the <span>Lord<\/span> your God will be your everlasting light, and he will be your glory. The sun will never set; the moon will not go down. For the <span>Lord<\/span> will be your everlasting light” (Is 60:19-20, <span>nlt<\/span>). The psalmist exulted, “The <span>Lord<\/span> is my light and my salvation” (Ps 27:1). God is said to be robed with light (104:2), and light dwells with him (Dn 2:22). Darkness is no problem to God; darkness and light are alike to him (Ps 139:12). Micah saw God as light and also as bringing his servants into the light (Mi 7:8-9). Both are ways of affirming that there is blessing and victory with God, so that a servant of God need never be dismayed.<\/p>\n<p>God’s blessing, described in terms of light, is also related to “the light of his presence.” Something of that expression’s meaning is seen from its use in Psalm 4:6: “Many people say, ‘Who will show us better times?’ Let the smile of your face shine on us, <span>Lord<\/span>” (<span>nlt<\/span>). The parallelism shows that “good” and the lifting up of the light of God’s countenance are much the same. Similarly, it was the light of God’s countenance that brought victory (Ps 44:3; here it is linked with God’s right hand and arm and his delight in his people). Those who walk in the light of God’s countenance are blessed (89:15). There is another side to that expression, for secret sins are exposed in his light (90:8). There is a close scrutiny from which no one and nothing can escape. But the predominant idea is that of the blessing that follows from God’s looking upon his people. On one occasion the phrase is used of a person showing favor to others (Jb 29:24). An extension of the Lord’s blessing is the light God gives to the world through his servants (Is 42:6; 49:6). God’s servants can guide others to the revelation and blessing of God.<\/p>\n<p>Light is associated with justice when the Lord says, “A law will go forth from me, and my justice for a light to the peoples” (Is 51:4, <span>rsv<\/span>). God’s light in that act of justice is a consuming fire. Sometimes light is connected with good behavior: “The path of the righteous is like the light of dawn, which shines brighter and brighter until full day” (Prv 4:18, <span>rsv<\/span>).<\/p>\n<p>The OT uses the absence of light as a synonym for disaster. There are those who grope in the dark without light (Jb 12:25). Bildad saw the light of the wicked put out in punishment and death (18:5-17). The wicked will be “thrust from light into darkness” (v 18). In the aftermath of the Babylonian destruction of Jerusalem there came the lament “He has brought me into deep darkness, shutting out all light” (Lam 3:2, <span>nlt<\/span>).<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>New Testament references to light are often figurative. Thus, on the Damascus road, Saul of Tarsus encountered “a light from heaven” (Acts 9:3; cf. 22:6-11; 26:13). Was that light as we know it or something else? Likewise, what quality of light shone in the apostle Peter’s cell (12:7)? The light in the heavenly city is not the kind of illumination seen on earth, “for the Lord God will be their light” (Rv 22:5; cf. 21:11, 23-24).<\/p>\n<p>The association of God with light is recurrent in the NT. The apostle John wrote that “God is light and there is no darkness in him at all” (1 Jn 1:5, <span>nlt<\/span>). The apostle James referred to God as “the Father of lights” (Jas 1:17). Or God may be thought of as living in light, light that no person can approach (1 Tm 6:16; cf. 1 Jn 1:7). Jesus said, “I am the light of the world” (Jn 8:12; see also 9:5), and “I have come as light into the world, that whoever believes in me may not remain in darkness” (Jn 12:46, <span>rsv<\/span>). Jesus told his followers to believe in the light while it was with them (v 35). Such passages emphasize that Christ brought a revelation from God, but he was more than a revealer. He was himself that revelation, according to the apostle John (Jn 1:1-10). John the Baptist came to bear witness to the light for the purpose of bringing people to believe (vv 7-8). Those who received Jesus, who believed in the light, received the right to become children of God (vv 9-12). Sometimes light is used to express the illumination that happens when people come to the knowledge of God and his salvation (Mt 4:16; Lk 2:32; Acts 13:47; 26:18).<\/p>\n<p>Perhaps thinking of a then-popular concept of a war between light and darkness, John wrote that the light shines in the darkness and adds that the darkness has not overcome it (Jn 1:5; cf. 1 Jn 2:8). John tells us that “the light from heaven came into the world, but they loved the darkness more than the light, for their actions were evil” (Jn 3:19, <span>nlt<\/span>). To love darkness brings condemnation, now and at the final judgment. John pointed out that evildoers keep away from the light; they do not want their evil exposed. But those who “do the truth” come to the light (vv 20-21). In John’s account of the raising of Lazarus, Jesus speaks of the possibility of walking without stumbling in the light of day, but then he goes on to the way a man stumbles in the night because he has no light (11:10). The lack of light “in” the man shows that it is a spiritual process with which Jesus is concerned and not with making physical progress by daylight. He who follows Jesus will have the light of life (8:12), which indicates what Jesus has in mind.<\/p>\n<p>Those who respond to the light may be characterized as “sons of light” (Jn 12:36). Their allegiance is to the light and their conduct has been shaped by this fact. The concept is not confined to John’s Gospel, for we also see it in Luke (Lk 16:8). We find it in Paul’s affirmation that the Thessalonian Christians are children of light and of the day, not of the night or darkness (1 Thes 5:5). John speaks of walking in the light (1 Jn 1:7) and sees the conduct of the Christian as aptly symbolized by light.<\/p>\n<p>This way of looking at the Christian’s manner of life reaches its high point in the words of Jesus to his followers: “You are the light of the world” (Mt 5:14), thus applying to them words that are also applied to himself. Of course, we are not the world’s light in the same sense as he is. When light refers to Christ, there is a reference to him as Savior and not merely as one who reveals great truths. When believers are called the light of the world, there is clearly no saving significance in the description: they do not accomplish the world’s salvation. But they do point it out. It is their function to live as redeemed people. They are to show the quality of life proper to the people of God and in this way act as light to the people of the world. They are to let their light shine before the world in such a way that people will see their good deeds and so come to praise God (not, be it noted, those who do the deeds, Mt 5:16). It is important for those in this position to make full use of the light they have. It is tragic when the light that is in them is darkness (Mt 6:23; Lk 11:35).<\/p>\n<p>This metaphor is worked out in a way not congenial to modern men and women, but the basic lesson is clear. Christians have been illuminated by the light that is Christ, who dwells within his people. If they ignore the illumination he brings and live like those in the dark, then indeed they are in deep darkness. They are worse than others because they know what light is and what it can mean to them, and have turned away from it.<\/p>\n<p><em>See also<\/em> Darkness.<\/p>","summary_ro":"LIGHT Illumination that makes sight possible. In the Old Testament Light is a many-sided concept in the OT. The term is often used of ordinary, sensible light, but it also speaks of communicating spiritual truth. Light was the first thing God created after the heavens and earth (Gn 1:3). God also made individual lights such as the sun, moon, and stars (v 16). Sometimes light is personified, as when its inaccessibility is indicated by saying that it is impossible to reach the place where it li...","summary_en":"LIGHT Illumination that makes sight possible. In the Old Testament Light is a many-sided concept in the OT. The term is often used of ordinary, sensible light, but it also speaks of communicating spiritual truth. Light was the first thing God created after the heavens and earth (Gn 1:3). God also made individual lights such as the sun, moon, and stars (v 16). Sometimes light is personified, as when its inaccessibility is indicated by saying that it is impossible to reach the place where it li...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":50003,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 112:4","title_en":"Study Note: Psalmi 112:4","content_ro":"<p><strong>112:4-5<\/strong> The godly imitate God by being <em>generous, compassionate, and righteous<\/em> (51:1; 111:1-10; 2 Cor 9:9). They <em>lend money<\/em> to the poor without charging interest (Pss 15:5; 112:9; Exod 22:25).<\/p>","content_en":"<p><strong>112:4-5<\/strong> The godly imitate God by being <em>generous, compassionate, and righteous<\/em> (51:1; 111:1-10; 2 Cor 9:9). They <em>lend money<\/em> to the poor without charging interest (Pss 15:5; 112:9; Exod 22:25).<\/p>","summary_ro":"112:4-5 The godly imitate God by being generous, compassionate, and righteous (51:1; 111:1-10; 2 Cor 9:9). They lend money to the poor without charging interest (Pss 15:5; 112:9; Exod 22:25).","summary_en":"112:4-5 The godly imitate God by being generous, compassionate, and righteous (51:1; 111:1-10; 2 Cor 9:9). They lend money to the poor without charging interest (Pss 15:5; 112:9; Exod 22:25).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77629,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 112:4","title_en":"Study Note: Psalmi 112:4","content_ro":"<p><strong>112:4-5<\/strong> The godly imitate God by being <em>generous, compassionate, and righteous<\/em> (51:1; 111:1-10; 2 Cor 9:9). They <em>lend money<\/em> to the poor without charging interest (Pss 15:5; 112:9; Exod 22:25).<\/p>","content_en":"<p><strong>112:4-5<\/strong> The godly imitate God by being <em>generous, compassionate, and righteous<\/em> (51:1; 111:1-10; 2 Cor 9:9). They <em>lend money<\/em> to the poor without charging interest (Pss 15:5; 112:9; Exod 22:25).<\/p>","summary_ro":"112:4-5 The godly imitate God by being generous, compassionate, and righteous (51:1; 111:1-10; 2 Cor 9:9). They lend money to the poor without charging interest (Pss 15:5; 112:9; Exod 22:25).","summary_en":"112:4-5 The godly imitate God by being generous, compassionate, and righteous (51:1; 111:1-10; 2 Cor 9:9). They lend money to the poor without charging interest (Pss 15:5; 112:9; Exod 22:25).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105255,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 112:4","title_en":"Study Note: Psalmi 112:4","content_ro":"<p><strong>112:4-5<\/strong> The godly imitate God by being <em>generous, compassionate, and righteous<\/em> (51:1; 111:1-10; 2 Cor 9:9). They <em>lend money<\/em> to the poor without charging interest (Pss 15:5; 112:9; Exod 22:25).<\/p>","content_en":"<p><strong>112:4-5<\/strong> The godly imitate God by being <em>generous, compassionate, and righteous<\/em> (51:1; 111:1-10; 2 Cor 9:9). They <em>lend money<\/em> to the poor without charging interest (Pss 15:5; 112:9; Exod 22:25).<\/p>","summary_ro":"112:4-5 The godly imitate God by being generous, compassionate, and righteous (51:1; 111:1-10; 2 Cor 9:9). They lend money to the poor without charging interest (Pss 15:5; 112:9; Exod 22:25).","summary_en":"112:4-5 The godly imitate God by being generous, compassionate, and righteous (51:1; 111:1-10; 2 Cor 9:9). They lend money to the poor without charging interest (Pss 15:5; 112:9; Exod 22:25).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132881,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 112:4","title_en":"Study Note: Psalmi 112:4","content_ro":"<p><strong>112:4-5<\/strong> The godly imitate God by being <em>generous, compassionate, and righteous<\/em> (51:1; 111:1-10; 2 Cor 9:9). They <em>lend money<\/em> to the poor without charging interest (Pss 15:5; 112:9; Exod 22:25).<\/p>","content_en":"<p><strong>112:4-5<\/strong> The godly imitate God by being <em>generous, compassionate, and righteous<\/em> (51:1; 111:1-10; 2 Cor 9:9). They <em>lend money<\/em> to the poor without charging interest (Pss 15:5; 112:9; Exod 22:25).<\/p>","summary_ro":"112:4-5 The godly imitate God by being generous, compassionate, and righteous (51:1; 111:1-10; 2 Cor 9:9). They lend money to the poor without charging interest (Pss 15:5; 112:9; Exod 22:25).","summary_en":"112:4-5 The godly imitate God by being generous, compassionate, and righteous (51:1; 111:1-10; 2 Cor 9:9). They lend money to the poor without charging interest (Pss 15:5; 112:9; Exod 22:25).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"6":[{"id":23498,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"the Lord’s Supper","title_en":"the Lord’s Supper","content_ro":"<h3>LORD’S SUPPER, The<\/h3>\n<p>The supper Jesus shared with his disciples a few hours before he was arrested and taken to his trial and death (thus often called “The Last Supper”); the ceremony of partaking of the bread and wine that Christians have come to call the Lord’s Supper (1 Cor 11:20), the breaking of bread (Acts 2:42, 46; 20:7), Holy Communion (from the expression of 1 Cor 10:16), the Eucharist (the Greek word for “thanksgiving,” see Mk 14:23), or the Mass. The apostle Paul speaks of handing on what he had “received from the Lord” concerning the institution of this supper “on the night when he was betrayed.” Like Luke, Paul gives the Lord’s command to his disciples: “Do this in remembrance of me” (1 Cor 11:24-25). According to Acts 2, the early Christians from the beginning of the life of the church met regularly for “the breaking of bread.”<\/p>\n<p>Preview<\/p>\n<p>• The Accounts of the Institution<\/p>\n<p>• The Time of the Institution<\/p>\n<p>• Words and Actions of the Institution<\/p>\n<p>• The Practice of the Early Church<\/p>\n<p>• Paul’s Teaching<\/p>\n<p class=\"h2\" id=\"TheAccountsoftheInstitution\">The Accounts of the Institution<\/p>\n<p>The institution of the Lord’s Supper is recorded in Matthew 26:26-30; Mark 14:22-26; and Luke 22:14-20. John’s Gospel (ch 13) tells of the Last Supper Jesus shared with his disciples, of his washing the disciples’ feet and the teaching associated with that, but does not mention his institution of Communion. Many see the Lord’s Supper reflected in the teaching of John 6, following the miracle of the feeding of the 5,000 and Jesus’ speaking of himself as “the bread of life,” but this is open to question. First Corinthians 11:23-26 gives Paul’s version of the institution, which he speaks of as “receiving” and “delivering” to the Corinthian Christians.<\/p>\n<p>In Luke 22:17-18 Jesus is said to have passed the cup to the disciples with the words “Take this, and divide it among yourselves” before taking the bread and giving it to them. In most early manuscripts there is then a second cup after the giving of the bread. This difference of Luke from the other Gospels and from Paul has been variously explained, but whether there are two cups of wine at the supper or a different order in the giving of the bread and the wine, it makes no essential difference to the fact and the meaning of the institution.<\/p>\n<p class=\"h2\" id=\"TheTimeoftheInstitution\">The Time of the Institution<\/p>\n<p>All of the narratives—the three Gospels and 1 Corinthians—speak of the Last Supper when the Eucharist was instituted as taking place a few hours before Jesus’ arrest. All four Gospels tell, in this context, of Jesus’ words to his disciples, about Judas’s betrayal, and about Jesus telling Peter that he would deny his Master. Matthew (Mt 26:17-20), Mark (Mk 14:12-17), and Luke (Lk 22:7-14) all say clearly that this Last Supper was prepared by the disciples and kept by Jesus with them as a Passover meal. John speaks of it as happening “before the feast of the Passover” and then says that at the time of the trial of Jesus before Pilate the Jewish leaders “did not enter the praetorium, so that they might not be defiled, but might eat the passover” (Jn 13:1; 18:28, <span>rsv<\/span>).<\/p>\n<p>Various explanations of this difference between John and the other Gospels have been suggested, such as that different groups of the Jews kept the Passover at different times, that the meal in the upper room was not strictly a Passover but a fellowship meal at the Passover season, or that Jesus deliberately chose for his own special reasons to celebrate the Passover before the normal time. Luke 22:15 gives his words, “I have earnestly desired to eat this passover with you before I suffer” (<span>rsv<\/span>). However the differences between the Gospels may be explained, and whenever the gathering around the table took place, it is clear that the Last Supper had the significance of a Passover meal.<\/p>\n<p>Thus, there is an inevitable similarity between the celebration of the Passover as a feast of the old covenant and the Lord’s Supper as a feast of the new. The former looks back with thankful remembrance to the people’s redemption and liberation from Egypt by the act of God, associated with the sacrifice of the Passover lamb. The latter looks back with thankful remembrance to redemption by the act of God through the sacrifice of Christ. The apostle Paul links the two: “Christ, our Passover lamb, has been sacrificed” (1 Cor 5:7, <span>niv<\/span>).<\/p>\n<p class=\"h2\" id=\"WordsandActionsoftheInstitution\">Words and Actions of the Institution<\/p>\n<p>The association of the Last Supper with the Passover points to the importance of the OT background for our understanding of the meaning of the Lord’s Supper. This OT background is equally important in understanding the words and actions of Jesus in the upper room.<\/p>\n<h5>“This is my body.”<\/h5>\n<p>The actions of Jesus in taking the bread are described similarly in Matthew (Mt 26:26), Mark (Mk 14:22), Luke (Lk 22:19), and 1 Corinthians (1 Cor 11:23-24). Jesus took the bread, gave thanks to God (“blessing” has the same meaning in the biblical context), and broke it. It is noteworthy that the same three actions are described in the records of the feeding of the 5,000 and of the 4,000 (Mk 6:41; 8:6). What he said, according to all four accounts of the Last Supper, was “This is my body.” Christians in Catholic, Orthodox, and various Protestant traditions have differed in their understanding of the precise meaning of those words. What is clear is that in the taking of the bread there is the realization of Jesus’ giving himself, his body to be broken on the cross, his life offered that we, in and through him, might have life. First Corinthians 11:24 gives the words as “This is my body which is for you,” and some early manuscripts have “broken for you.”<\/p>\n<h5>“Do this in remembrance of me.”<\/h5>\n<p>This specific instruction is found only in Luke 22:19 and 1 Corinthians 11:24. Some have argued that the absence of the words in the other Gospel records indicates that it was not the explicit intention of the Lord that what he did at the Last Supper was to be repeated as a Christian sacrament. Yet all the Gospels were written when the breaking of bread had been a regular practice in the life of the church for years. Matthew and Mark, therefore, may have thought it unnecessary to express Jesus’ intention with those words. They were taken for granted.<\/p>\n<p>It must also be said that these words have been interpreted differently in various Christian traditions. Many Protestant Christians have understood them to mean that in the Holy Communion we are to recall with great thankfulness that Christ loved us and gave himself to die for us. In the Roman Catholic Church the word “remembrance” has been understood as a memorial before God, a representing of the sacrifice of Christ before the Father. “This do” has been interpreted as meaning “offer this,” and even in the second century Christian writers spoke of the Eucharist as a “sacrifice.” Protestant Christians generally have felt the danger of this way of speaking; it can detract from, or even deny, the biblical understanding of the sacrifice of Christ having been offered once and for all, sufficiently atoning for the sins of the world (cf. Heb 7:27; 9:12). It must be said, however, that many Roman Catholic statements today stress the sufficiency and completeness of Christ’s sacrifice on the cross; and many Protestant scholars, while not wishing to introduce a sacrificial understanding of the Lord’s Supper, stress that “remembrance” is more than simply calling to mind a past action. In biblical thinking “remembrance” often involves a realization and appropriation in the present of what has been done or what has proved true in the past (see Pss 98:3; 106:45; 112:6; Eccl 12:1; Is 57:11).<\/p>\n<h5>“This is my blood of the [new] covenant.”<\/h5>\n<p>Jesus took the cup of wine, gave thanks, and handed it to his disciples for them all to drink. In essence the four accounts of the institution agree. Matthew (Mt 26:28) and Mark (Mk 14:24) give the words of Jesus as “This is my blood of the [new] covenant.” Luke 22:20 has “This cup which is poured out for you is the new covenant in my blood,” and 1 Corinthians 11:25 is similar to this. This refers back to the ritual of making a covenant with the offering of sacrifice, as the covenant between God and Israel after the exodus (Ex 24:1-8). Implied also is that the prophetic hope of the new covenant (Jer 31:31-34) was fulfilled in Jesus, as Hebrews 8–9 describes.<\/p>\n<h5>“Poured out for many for the forgiveness of sins.”<\/h5>\n<p>The meaning of the death of Jesus as a sacrifice is linked with the understanding of the Passover and of the covenant. It is also linked with what Isaiah 53 says of the suffering Servant making himself “an offering for sin” (Is 53:10). Luke 22:37 includes among the words of Jesus in the upper room the statement, “This scripture must be fulfilled in me, ‘And he was reckoned with transgressors.’ ” That verse, Isaiah 53:12, also says, “he poured out his soul to death” and “he bore the sin of many.” Mark 14:24 appears to allude to these Scriptures when Jesus speaks of his blood “poured out for many,” and Matthew 26:28 adds “for the forgiveness of sins.”<\/p>\n<h5>Expectation for the Future<\/h5>\n<p>All four accounts of the Last Supper associate, though in different ways, an expectation for the future with the institution of the Eucharist. In Mark 14:25 it comes in the words of Jesus, “Truly, I say to you, I shall not drink again of the fruit of the vine until that day when I drink it new in the kingdom of God” (<span>rsv<\/span>). In Matthew 26:29 that future drinking of the fruit of the vine is said to be “with you in my Father’s kingdom.” In Luke 22:18 there are similar words, and two verses earlier the statement about fulfilling the Passover “in the kingdom of God.” All of these can be understood as the ultimate realization of another hope that both OT and later Jewish apocalyptic writings set forward: the messianic banquet, the feast on the mountain of the Lord of which Isaiah 25:6 speaks. In 1 Corinthians 11:26 that future hope is quite explicitly that of Christ’s second coming; for, says the apostle, “As often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes” (<span>rsv<\/span>).<\/p>\n<p class=\"h2\" id=\"ThePracticeoftheEarlyChurch\">The Practice of the Early Church<\/p>\n<p>In Acts 2:42, after the record of what happened at Pentecost, it says “they devoted themselves to the apostles’ teaching and fellowship, to the breaking of bread and the prayers” (<span>rsv<\/span>). Further, “day by day, attending the temple together and breaking bread in their homes, they partook of food with glad and generous hearts” (Acts 2:46, <span>rsv<\/span>). Two questions are raised about these words and the practice that lay behind them. Do they simply mean that the Christians shared fellowship meals together? Acts 2:46 seems to speak of breaking bread and partaking of food as two separate actions. Moreover, Acts 20:7 in speaking of Christians at Troas “on the first day of the week . . . gathered together to break bread” seems clearly to allude to a Christian service and not just a meal. From 1 Corinthians 10 and perhaps from the reference to “love feasts” in Jude 12, we may reasonably deduce that a meal in Christian fellowship and the celebration of the Lord’s Supper often took place together. A second question is whether the earliest “breaking of bread,” as in the Jerusalem church, may have been a different rite from that with the bread and wine, the former recalling the fellowship of the disciples with the risen Lord, the latter especially recalling his sacrificial death. There is no direct evidence to support such a view. The Lord’s Supper to which the Gospels bear witness involved the breaking of bread and the sharing of the cup in remembrance of the blood of Christ “poured out for many.” We may assume, too, that the tradition that the apostle Paul received, followed, and passed on to others went back to his earliest years as a Christian and so involved the breaking of the bread and the sharing of the cup in remembrance of Christ, and thus proclaiming the Lord’s death until his return.<\/p>\n<p class=\"h2\" id=\"PaulsTeaching\">Paul’s Teaching<\/p>\n<p>In Paul’s teaching, as in the Gospels, the Lord’s Supper clearly involves the backward look in thankful remembrance for the sacrifice of Christ offered once for all for the sins of the world, the realization of the Lord being with his people in the present, and the look forward in hope. Other aspects of teaching relating to the Eucharist are brought out in 1 Corinthians 10–11. The teaching arises from practical aspects of the situation in the Corinthian church; the need to be aware of the danger of turning back in any way to the worship of idols; and the potential divisions in the Christian fellowship, including that between rich and poor.<\/p>\n<h5>Fellowship with Christ<\/h5>\n<p>To partake of the bread and to drink of the cup is spoken of as having part with Christ, as sharing in sacrificial meals would mean partaking at “the table of demons” (1 Cor 10:21). “The cup of blessing which we bless, is it not a participation in the blood of Christ? The bread which we break, is it not a participation in the body of Christ?” (v 16, <span>rsv<\/span>). “Participation” is the translation of the Greek word <span class=\"greek\" lang=\"el\">koinonia<\/span><em>,<\/em> so often rendered “fellowship” in NT passages. When the Lord’s Supper was celebrated, there must often have been a recalling not only of the Last Supper on the night before Jesus died, but also of his presence with his disciples on the first Easter and his making himself known to them in the breaking of the bread (Lk 24:30-35). They continued to experience that fellowship with him.<\/p>\n<h5>Feeding on Christ<\/h5>\n<p>Of the two Christian sacraments, baptism has a once-for-all nature, while Holy Communion is repeated. The life of Christ has been offered for sins once for all on the cross, and we find life in turning to him—baptism signifies that. At the same time that life is also offered to us constantly for the nourishing of our spiritual lives day by day—of this regular feeding on Christ the Eucharist speaks. First Corinthians 10:3-4 speaks of “supernatural food” and “supernatural drink” and finds in the events at the sea and in the wilderness in the days of Moses foreshadowings of what Christians find in Christ. Christ said, “I am the bread of life,” and “My flesh is food indeed, and my blood is drink indeed”; thus what we have in John’s Gospel (Jn 6:35, 55, <span>rsv<\/span>) is close to what Paul implies about the Lord’s Supper expressing the truth of Christians spiritually feeding on Christ.<\/p>","content_en":"<h3>LORD’S SUPPER, The<\/h3>\n<p>The supper Jesus shared with his disciples a few hours before he was arrested and taken to his trial and death (thus often called “The Last Supper”); the ceremony of partaking of the bread and wine that Christians have come to call the Lord’s Supper (1 Cor 11:20), the breaking of bread (Acts 2:42, 46; 20:7), Holy Communion (from the expression of 1 Cor 10:16), the Eucharist (the Greek word for “thanksgiving,” see Mk 14:23), or the Mass. The apostle Paul speaks of handing on what he had “received from the Lord” concerning the institution of this supper “on the night when he was betrayed.” Like Luke, Paul gives the Lord’s command to his disciples: “Do this in remembrance of me” (1 Cor 11:24-25). According to Acts 2, the early Christians from the beginning of the life of the church met regularly for “the breaking of bread.”<\/p>\n<p>Preview<\/p>\n<p>• The Accounts of the Institution<\/p>\n<p>• The Time of the Institution<\/p>\n<p>• Words and Actions of the Institution<\/p>\n<p>• The Practice of the Early Church<\/p>\n<p>• Paul’s Teaching<\/p>\n<p class=\"h2\" id=\"TheAccountsoftheInstitution\">The Accounts of the Institution<\/p>\n<p>The institution of the Lord’s Supper is recorded in Matthew 26:26-30; Mark 14:22-26; and Luke 22:14-20. John’s Gospel (ch 13) tells of the Last Supper Jesus shared with his disciples, of his washing the disciples’ feet and the teaching associated with that, but does not mention his institution of Communion. Many see the Lord’s Supper reflected in the teaching of John 6, following the miracle of the feeding of the 5,000 and Jesus’ speaking of himself as “the bread of life,” but this is open to question. First Corinthians 11:23-26 gives Paul’s version of the institution, which he speaks of as “receiving” and “delivering” to the Corinthian Christians.<\/p>\n<p>In Luke 22:17-18 Jesus is said to have passed the cup to the disciples with the words “Take this, and divide it among yourselves” before taking the bread and giving it to them. In most early manuscripts there is then a second cup after the giving of the bread. This difference of Luke from the other Gospels and from Paul has been variously explained, but whether there are two cups of wine at the supper or a different order in the giving of the bread and the wine, it makes no essential difference to the fact and the meaning of the institution.<\/p>\n<p class=\"h2\" id=\"TheTimeoftheInstitution\">The Time of the Institution<\/p>\n<p>All of the narratives—the three Gospels and 1 Corinthians—speak of the Last Supper when the Eucharist was instituted as taking place a few hours before Jesus’ arrest. All four Gospels tell, in this context, of Jesus’ words to his disciples, about Judas’s betrayal, and about Jesus telling Peter that he would deny his Master. Matthew (Mt 26:17-20), Mark (Mk 14:12-17), and Luke (Lk 22:7-14) all say clearly that this Last Supper was prepared by the disciples and kept by Jesus with them as a Passover meal. John speaks of it as happening “before the feast of the Passover” and then says that at the time of the trial of Jesus before Pilate the Jewish leaders “did not enter the praetorium, so that they might not be defiled, but might eat the passover” (Jn 13:1; 18:28, <span>rsv<\/span>).<\/p>\n<p>Various explanations of this difference between John and the other Gospels have been suggested, such as that different groups of the Jews kept the Passover at different times, that the meal in the upper room was not strictly a Passover but a fellowship meal at the Passover season, or that Jesus deliberately chose for his own special reasons to celebrate the Passover before the normal time. Luke 22:15 gives his words, “I have earnestly desired to eat this passover with you before I suffer” (<span>rsv<\/span>). However the differences between the Gospels may be explained, and whenever the gathering around the table took place, it is clear that the Last Supper had the significance of a Passover meal.<\/p>\n<p>Thus, there is an inevitable similarity between the celebration of the Passover as a feast of the old covenant and the Lord’s Supper as a feast of the new. The former looks back with thankful remembrance to the people’s redemption and liberation from Egypt by the act of God, associated with the sacrifice of the Passover lamb. The latter looks back with thankful remembrance to redemption by the act of God through the sacrifice of Christ. The apostle Paul links the two: “Christ, our Passover lamb, has been sacrificed” (1 Cor 5:7, <span>niv<\/span>).<\/p>\n<p class=\"h2\" id=\"WordsandActionsoftheInstitution\">Words and Actions of the Institution<\/p>\n<p>The association of the Last Supper with the Passover points to the importance of the OT background for our understanding of the meaning of the Lord’s Supper. This OT background is equally important in understanding the words and actions of Jesus in the upper room.<\/p>\n<h5>“This is my body.”<\/h5>\n<p>The actions of Jesus in taking the bread are described similarly in Matthew (Mt 26:26), Mark (Mk 14:22), Luke (Lk 22:19), and 1 Corinthians (1 Cor 11:23-24). Jesus took the bread, gave thanks to God (“blessing” has the same meaning in the biblical context), and broke it. It is noteworthy that the same three actions are described in the records of the feeding of the 5,000 and of the 4,000 (Mk 6:41; 8:6). What he said, according to all four accounts of the Last Supper, was “This is my body.” Christians in Catholic, Orthodox, and various Protestant traditions have differed in their understanding of the precise meaning of those words. What is clear is that in the taking of the bread there is the realization of Jesus’ giving himself, his body to be broken on the cross, his life offered that we, in and through him, might have life. First Corinthians 11:24 gives the words as “This is my body which is for you,” and some early manuscripts have “broken for you.”<\/p>\n<h5>“Do this in remembrance of me.”<\/h5>\n<p>This specific instruction is found only in Luke 22:19 and 1 Corinthians 11:24. Some have argued that the absence of the words in the other Gospel records indicates that it was not the explicit intention of the Lord that what he did at the Last Supper was to be repeated as a Christian sacrament. Yet all the Gospels were written when the breaking of bread had been a regular practice in the life of the church for years. Matthew and Mark, therefore, may have thought it unnecessary to express Jesus’ intention with those words. They were taken for granted.<\/p>\n<p>It must also be said that these words have been interpreted differently in various Christian traditions. Many Protestant Christians have understood them to mean that in the Holy Communion we are to recall with great thankfulness that Christ loved us and gave himself to die for us. In the Roman Catholic Church the word “remembrance” has been understood as a memorial before God, a representing of the sacrifice of Christ before the Father. “This do” has been interpreted as meaning “offer this,” and even in the second century Christian writers spoke of the Eucharist as a “sacrifice.” Protestant Christians generally have felt the danger of this way of speaking; it can detract from, or even deny, the biblical understanding of the sacrifice of Christ having been offered once and for all, sufficiently atoning for the sins of the world (cf. Heb 7:27; 9:12). It must be said, however, that many Roman Catholic statements today stress the sufficiency and completeness of Christ’s sacrifice on the cross; and many Protestant scholars, while not wishing to introduce a sacrificial understanding of the Lord’s Supper, stress that “remembrance” is more than simply calling to mind a past action. In biblical thinking “remembrance” often involves a realization and appropriation in the present of what has been done or what has proved true in the past (see Pss 98:3; 106:45; 112:6; Eccl 12:1; Is 57:11).<\/p>\n<h5>“This is my blood of the [new] covenant.”<\/h5>\n<p>Jesus took the cup of wine, gave thanks, and handed it to his disciples for them all to drink. In essence the four accounts of the institution agree. Matthew (Mt 26:28) and Mark (Mk 14:24) give the words of Jesus as “This is my blood of the [new] covenant.” Luke 22:20 has “This cup which is poured out for you is the new covenant in my blood,” and 1 Corinthians 11:25 is similar to this. This refers back to the ritual of making a covenant with the offering of sacrifice, as the covenant between God and Israel after the exodus (Ex 24:1-8). Implied also is that the prophetic hope of the new covenant (Jer 31:31-34) was fulfilled in Jesus, as Hebrews 8–9 describes.<\/p>\n<h5>“Poured out for many for the forgiveness of sins.”<\/h5>\n<p>The meaning of the death of Jesus as a sacrifice is linked with the understanding of the Passover and of the covenant. It is also linked with what Isaiah 53 says of the suffering Servant making himself “an offering for sin” (Is 53:10). Luke 22:37 includes among the words of Jesus in the upper room the statement, “This scripture must be fulfilled in me, ‘And he was reckoned with transgressors.’ ” That verse, Isaiah 53:12, also says, “he poured out his soul to death” and “he bore the sin of many.” Mark 14:24 appears to allude to these Scriptures when Jesus speaks of his blood “poured out for many,” and Matthew 26:28 adds “for the forgiveness of sins.”<\/p>\n<h5>Expectation for the Future<\/h5>\n<p>All four accounts of the Last Supper associate, though in different ways, an expectation for the future with the institution of the Eucharist. In Mark 14:25 it comes in the words of Jesus, “Truly, I say to you, I shall not drink again of the fruit of the vine until that day when I drink it new in the kingdom of God” (<span>rsv<\/span>). In Matthew 26:29 that future drinking of the fruit of the vine is said to be “with you in my Father’s kingdom.” In Luke 22:18 there are similar words, and two verses earlier the statement about fulfilling the Passover “in the kingdom of God.” All of these can be understood as the ultimate realization of another hope that both OT and later Jewish apocalyptic writings set forward: the messianic banquet, the feast on the mountain of the Lord of which Isaiah 25:6 speaks. In 1 Corinthians 11:26 that future hope is quite explicitly that of Christ’s second coming; for, says the apostle, “As often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes” (<span>rsv<\/span>).<\/p>\n<p class=\"h2\" id=\"ThePracticeoftheEarlyChurch\">The Practice of the Early Church<\/p>\n<p>In Acts 2:42, after the record of what happened at Pentecost, it says “they devoted themselves to the apostles’ teaching and fellowship, to the breaking of bread and the prayers” (<span>rsv<\/span>). Further, “day by day, attending the temple together and breaking bread in their homes, they partook of food with glad and generous hearts” (Acts 2:46, <span>rsv<\/span>). Two questions are raised about these words and the practice that lay behind them. Do they simply mean that the Christians shared fellowship meals together? Acts 2:46 seems to speak of breaking bread and partaking of food as two separate actions. Moreover, Acts 20:7 in speaking of Christians at Troas “on the first day of the week . . . gathered together to break bread” seems clearly to allude to a Christian service and not just a meal. From 1 Corinthians 10 and perhaps from the reference to “love feasts” in Jude 12, we may reasonably deduce that a meal in Christian fellowship and the celebration of the Lord’s Supper often took place together. A second question is whether the earliest “breaking of bread,” as in the Jerusalem church, may have been a different rite from that with the bread and wine, the former recalling the fellowship of the disciples with the risen Lord, the latter especially recalling his sacrificial death. There is no direct evidence to support such a view. The Lord’s Supper to which the Gospels bear witness involved the breaking of bread and the sharing of the cup in remembrance of the blood of Christ “poured out for many.” We may assume, too, that the tradition that the apostle Paul received, followed, and passed on to others went back to his earliest years as a Christian and so involved the breaking of the bread and the sharing of the cup in remembrance of Christ, and thus proclaiming the Lord’s death until his return.<\/p>\n<p class=\"h2\" id=\"PaulsTeaching\">Paul’s Teaching<\/p>\n<p>In Paul’s teaching, as in the Gospels, the Lord’s Supper clearly involves the backward look in thankful remembrance for the sacrifice of Christ offered once for all for the sins of the world, the realization of the Lord being with his people in the present, and the look forward in hope. Other aspects of teaching relating to the Eucharist are brought out in 1 Corinthians 10–11. The teaching arises from practical aspects of the situation in the Corinthian church; the need to be aware of the danger of turning back in any way to the worship of idols; and the potential divisions in the Christian fellowship, including that between rich and poor.<\/p>\n<h5>Fellowship with Christ<\/h5>\n<p>To partake of the bread and to drink of the cup is spoken of as having part with Christ, as sharing in sacrificial meals would mean partaking at “the table of demons” (1 Cor 10:21). “The cup of blessing which we bless, is it not a participation in the blood of Christ? The bread which we break, is it not a participation in the body of Christ?” (v 16, <span>rsv<\/span>). “Participation” is the translation of the Greek word <span class=\"greek\" lang=\"el\">koinonia<\/span><em>,<\/em> so often rendered “fellowship” in NT passages. When the Lord’s Supper was celebrated, there must often have been a recalling not only of the Last Supper on the night before Jesus died, but also of his presence with his disciples on the first Easter and his making himself known to them in the breaking of the bread (Lk 24:30-35). They continued to experience that fellowship with him.<\/p>\n<h5>Feeding on Christ<\/h5>\n<p>Of the two Christian sacraments, baptism has a once-for-all nature, while Holy Communion is repeated. The life of Christ has been offered for sins once for all on the cross, and we find life in turning to him—baptism signifies that. At the same time that life is also offered to us constantly for the nourishing of our spiritual lives day by day—of this regular feeding on Christ the Eucharist speaks. First Corinthians 10:3-4 speaks of “supernatural food” and “supernatural drink” and finds in the events at the sea and in the wilderness in the days of Moses foreshadowings of what Christians find in Christ. Christ said, “I am the bread of life,” and “My flesh is food indeed, and my blood is drink indeed”; thus what we have in John’s Gospel (Jn 6:35, 55, <span>rsv<\/span>) is close to what Paul implies about the Lord’s Supper expressing the truth of Christians spiritually feeding on Christ.<\/p>","summary_ro":"LORD’S SUPPER, The The supper Jesus shared with his disciples a few hours before he was arrested and taken to his trial and death (thus often called “The Last Supper”); the ceremony of partaking of the bread and wine that Christians have come to call the Lord’s Supper (1 Cor 11:20), the breaking of bread (Acts 2:42, 46; 20:7), Holy Communion (from the expression of 1 Cor 10:16), the Eucharist (the Greek word for “thanksgiving,” see Mk 14:23), or the Mass. The apostle Paul speaks of handing on...","summary_en":"LORD’S SUPPER, The The supper Jesus shared with his disciples a few hours before he was arrested and taken to his trial and death (thus often called “The Last Supper”); the ceremony of partaking of the bread and wine that Christians have come to call the Lord’s Supper (1 Cor 11:20), the breaking of bread (Acts 2:42, 46; 20:7), Holy Communion (from the expression of 1 Cor 10:16), the Eucharist (the Greek word for “thanksgiving,” see Mk 14:23), or the Mass. The apostle Paul speaks of handing on...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":50004,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 112:6","title_en":"Study Note: Psalmi 112:6","content_ro":"<p><strong>112:6<\/strong> The honesty and compassion of the wise keeps them from stumbling (15:5; 37:23-24), ensuring that they <em>will be long remembered<\/em> (Prov 10:7).<\/p>","content_en":"<p><strong>112:6<\/strong> The honesty and compassion of the wise keeps them from stumbling (15:5; 37:23-24), ensuring that they <em>will be long remembered<\/em> (Prov 10:7).<\/p>","summary_ro":"112:6 The honesty and compassion of the wise keeps them from stumbling (15:5; 37:23-24), ensuring that they will be long remembered (Prov 10:7).","summary_en":"112:6 The honesty and compassion of the wise keeps them from stumbling (15:5; 37:23-24), ensuring that they will be long remembered (Prov 10:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77630,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 112:6","title_en":"Study Note: Psalmi 112:6","content_ro":"<p><strong>112:6<\/strong> The honesty and compassion of the wise keeps them from stumbling (15:5; 37:23-24), ensuring that they <em>will be long remembered<\/em> (Prov 10:7).<\/p>","content_en":"<p><strong>112:6<\/strong> The honesty and compassion of the wise keeps them from stumbling (15:5; 37:23-24), ensuring that they <em>will be long remembered<\/em> (Prov 10:7).<\/p>","summary_ro":"112:6 The honesty and compassion of the wise keeps them from stumbling (15:5; 37:23-24), ensuring that they will be long remembered (Prov 10:7).","summary_en":"112:6 The honesty and compassion of the wise keeps them from stumbling (15:5; 37:23-24), ensuring that they will be long remembered (Prov 10:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105256,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 112:6","title_en":"Study Note: Psalmi 112:6","content_ro":"<p><strong>112:6<\/strong> The honesty and compassion of the wise keeps them from stumbling (15:5; 37:23-24), ensuring that they <em>will be long remembered<\/em> (Prov 10:7).<\/p>","content_en":"<p><strong>112:6<\/strong> The honesty and compassion of the wise keeps them from stumbling (15:5; 37:23-24), ensuring that they <em>will be long remembered<\/em> (Prov 10:7).<\/p>","summary_ro":"112:6 The honesty and compassion of the wise keeps them from stumbling (15:5; 37:23-24), ensuring that they will be long remembered (Prov 10:7).","summary_en":"112:6 The honesty and compassion of the wise keeps them from stumbling (15:5; 37:23-24), ensuring that they will be long remembered (Prov 10:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132882,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 112:6","title_en":"Study Note: Psalmi 112:6","content_ro":"<p><strong>112:6<\/strong> The honesty and compassion of the wise keeps them from stumbling (15:5; 37:23-24), ensuring that they <em>will be long remembered<\/em> (Prov 10:7).<\/p>","content_en":"<p><strong>112:6<\/strong> The honesty and compassion of the wise keeps them from stumbling (15:5; 37:23-24), ensuring that they <em>will be long remembered<\/em> (Prov 10:7).<\/p>","summary_ro":"112:6 The honesty and compassion of the wise keeps them from stumbling (15:5; 37:23-24), ensuring that they will be long remembered (Prov 10:7).","summary_en":"112:6 The honesty and compassion of the wise keeps them from stumbling (15:5; 37:23-24), ensuring that they will be long remembered (Prov 10:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"7":[{"id":12100,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Fear","title_en":"Fear","content_ro":"<h3>FEAR<\/h3>\n<p>Emotional foreboding or dread of impending distress or misfortune. Often spoken of as the cause of people wanting religion. Yet fear alone can never account for true religion, since men are impelled to draw near unto God, the object of their worship. One does not desire to come close to the being one fears.<\/p>\n<p>The biblical conception of fear embraces a much wider dimension than does our common English word, which simply denotes dread or terror. While this meaning forms an essential part of the scriptural picture, it is by no means the primary significance, especially when the fear of God—an awe-inspiring reverence—is referred to.<\/p>\n<p>There is, of course, a legitimate place for the fear of God in the lower, anxious sense. We are told, “It is a fearful thing to fall into the hands of the living God” (Heb 10:31, <span>rsv<\/span>). Jesus taught that we should fear God because he has the power to punish sin and consign people to utter destruction (Lk 12:4-5). Fear has a constructive role to play in enabling men to realize both the degeneracy of their souls and their need of divine forgiveness. The first occurrence of such fear may be found in Genesis 3, where Adam and Eve recoiled from the presence of the holy God whose commandment they had blatantly spurned. Their fear was entirely reasonable because they had been sternly warned that disobedience would incur a grave judgment. Fear is quite naturally the logical consequence of sin (Gn 3:10; 4:13-14; Prv 28:1). The Bible presents an array of people who are plagued with deep-reaching anxiety (e.g., Cain, Saul, Ahaz, and Pilate). Anxious fear seizes the wicked (Jb 15:24), surprises the hypocrite (Is 33:14), and consumes evildoers (Ps 73:19), whose faithless lives are characterized by fear (Rv 21:8). Pharaoh’s mighty host was virtually paralyzed by fear as God moved against them (Ex 15:16), and Job’s associate Bildad spoke of men driven to their knees by the judgments of God (Jb 18:11).<\/p>\n<p>Fear has a tendency to either immobilize people or seriously affect their activity. This is especially true of the spiritually uncommitted. Saul’s fear of the people caused him to transgress the commandment of God (1 Sm 15:24). The parents whose blind son was miraculously healed by Jesus were afraid to support Christ because they feared the Jews (Jn 9:22). In the parable of the talents Jesus told of a man whose fear prevented him from doing his reasonable duty (Mt 25:25).<\/p>\n<p>Jesus Christ, by his atoning death, resurrection, and heavenly intercession for believers, is the unique liberator from fear. The apostle Paul encouraged the Romans (Rom 8:15) by informing them that in their conversion to Christ they received the Holy Spirit, not as a spirit of fear and bondage, but as the spirit of adoption, whereby they could address God as “Abba” (the Aramaic word commonly used by Jewish children to address their fathers). This is the word by which our Lord Jesus addressed his heavenly Father and which Christians, by virtue of their adoption into the family of God, may also use in speaking to God (Gal 4:6). Recipients of God’s love have received a dynamic force for casting out their anxieties (1 Jn 4:18).<\/p>\n<p>Unwarranted fear may harm the efforts of the people of God. Jeremiah was warned by God not to fear the faces of his opponents (Jer 1:8) lest God allow calamity to befall him (v 17). Similar calls to courage were given to Jeremiah’s contemporary, Ezekiel, and to a great many others (Jos 1:7-9; Ez 2:6). We realize that even godly people are tempted to fear and may be temporarily overwhelmed (Ps 55:5). Therefore, God repeatedly counsels his people not to succumb to that temptation (Is 8:12; Jn 14:1, 27). He tells them to heap their anxieties upon the God of their redemption, whose care for his sheep is infinitely great (1 Pt 5:7). Faith, then, is the indispensable antecedent of fearlessness as seen in the words of Isaiah: “Thou wilt keep him in perfect peace, whose mind is stayed on thee: because he trusteth in thee” (Is 26:3, <span>kjv<\/span>). The psalmists repeatedly stress the role of faith in conquering fear (Pss 37:1; 46:2; 112:7).<\/p>\n<p>Genuine faith is expressed in, and animated by, a reverential awe, and this is the basic meaning of the biblical idea of the fear of God. Unless there is personal awareness of the awesome and majestic sovereignty of God, it is impossible to have a meaningful faith existing in one’s heart (Pss 5:7; 89:7). Though Christians are to be liberated from the fear of men (Heb 13:6), death (2:15), and life in general (2 Tm 1:6-7), they must never lose their sense of the awesomeness of God. Such awareness not only leads to true wisdom (Ps 111:10) but also provides direction for the child of God throughout life (Eph 5:21; Phil 2:12). Those who love God learn of wholesome fear by searching the Scriptures (Prv 2:3-5), the Word of God, which the ancient Israelites were commanded to cleave to and obey as evidence of their reverence for God (Dt 6:2). In Acts 10:2 Cornelius and his family were called “God-fearers” because of their high regard for the God of Israel and because they stood in awe of his person. True reverence for God must invariably express itself in good works and holy living (2 Cor 7:1). This holy fear is actually a source of joy (Ps 2:11) and a veritable fountain of life (Prv 14:27). The fear of the Lord is more valuable than the greatest material riches (15:16) because the Lord takes pleasure in those who hold him in such high regard (Ps 147:11).<\/p>","content_en":"<h3>FEAR<\/h3>\n<p>Emotional foreboding or dread of impending distress or misfortune. Often spoken of as the cause of people wanting religion. Yet fear alone can never account for true religion, since men are impelled to draw near unto God, the object of their worship. One does not desire to come close to the being one fears.<\/p>\n<p>The biblical conception of fear embraces a much wider dimension than does our common English word, which simply denotes dread or terror. While this meaning forms an essential part of the scriptural picture, it is by no means the primary significance, especially when the fear of God—an awe-inspiring reverence—is referred to.<\/p>\n<p>There is, of course, a legitimate place for the fear of God in the lower, anxious sense. We are told, “It is a fearful thing to fall into the hands of the living God” (Heb 10:31, <span>rsv<\/span>). Jesus taught that we should fear God because he has the power to punish sin and consign people to utter destruction (Lk 12:4-5). Fear has a constructive role to play in enabling men to realize both the degeneracy of their souls and their need of divine forgiveness. The first occurrence of such fear may be found in Genesis 3, where Adam and Eve recoiled from the presence of the holy God whose commandment they had blatantly spurned. Their fear was entirely reasonable because they had been sternly warned that disobedience would incur a grave judgment. Fear is quite naturally the logical consequence of sin (Gn 3:10; 4:13-14; Prv 28:1). The Bible presents an array of people who are plagued with deep-reaching anxiety (e.g., Cain, Saul, Ahaz, and Pilate). Anxious fear seizes the wicked (Jb 15:24), surprises the hypocrite (Is 33:14), and consumes evildoers (Ps 73:19), whose faithless lives are characterized by fear (Rv 21:8). Pharaoh’s mighty host was virtually paralyzed by fear as God moved against them (Ex 15:16), and Job’s associate Bildad spoke of men driven to their knees by the judgments of God (Jb 18:11).<\/p>\n<p>Fear has a tendency to either immobilize people or seriously affect their activity. This is especially true of the spiritually uncommitted. Saul’s fear of the people caused him to transgress the commandment of God (1 Sm 15:24). The parents whose blind son was miraculously healed by Jesus were afraid to support Christ because they feared the Jews (Jn 9:22). In the parable of the talents Jesus told of a man whose fear prevented him from doing his reasonable duty (Mt 25:25).<\/p>\n<p>Jesus Christ, by his atoning death, resurrection, and heavenly intercession for believers, is the unique liberator from fear. The apostle Paul encouraged the Romans (Rom 8:15) by informing them that in their conversion to Christ they received the Holy Spirit, not as a spirit of fear and bondage, but as the spirit of adoption, whereby they could address God as “Abba” (the Aramaic word commonly used by Jewish children to address their fathers). This is the word by which our Lord Jesus addressed his heavenly Father and which Christians, by virtue of their adoption into the family of God, may also use in speaking to God (Gal 4:6). Recipients of God’s love have received a dynamic force for casting out their anxieties (1 Jn 4:18).<\/p>\n<p>Unwarranted fear may harm the efforts of the people of God. Jeremiah was warned by God not to fear the faces of his opponents (Jer 1:8) lest God allow calamity to befall him (v 17). Similar calls to courage were given to Jeremiah’s contemporary, Ezekiel, and to a great many others (Jos 1:7-9; Ez 2:6). We realize that even godly people are tempted to fear and may be temporarily overwhelmed (Ps 55:5). Therefore, God repeatedly counsels his people not to succumb to that temptation (Is 8:12; Jn 14:1, 27). He tells them to heap their anxieties upon the God of their redemption, whose care for his sheep is infinitely great (1 Pt 5:7). Faith, then, is the indispensable antecedent of fearlessness as seen in the words of Isaiah: “Thou wilt keep him in perfect peace, whose mind is stayed on thee: because he trusteth in thee” (Is 26:3, <span>kjv<\/span>). The psalmists repeatedly stress the role of faith in conquering fear (Pss 37:1; 46:2; 112:7).<\/p>\n<p>Genuine faith is expressed in, and animated by, a reverential awe, and this is the basic meaning of the biblical idea of the fear of God. Unless there is personal awareness of the awesome and majestic sovereignty of God, it is impossible to have a meaningful faith existing in one’s heart (Pss 5:7; 89:7). Though Christians are to be liberated from the fear of men (Heb 13:6), death (2:15), and life in general (2 Tm 1:6-7), they must never lose their sense of the awesomeness of God. Such awareness not only leads to true wisdom (Ps 111:10) but also provides direction for the child of God throughout life (Eph 5:21; Phil 2:12). Those who love God learn of wholesome fear by searching the Scriptures (Prv 2:3-5), the Word of God, which the ancient Israelites were commanded to cleave to and obey as evidence of their reverence for God (Dt 6:2). In Acts 10:2 Cornelius and his family were called “God-fearers” because of their high regard for the God of Israel and because they stood in awe of his person. True reverence for God must invariably express itself in good works and holy living (2 Cor 7:1). This holy fear is actually a source of joy (Ps 2:11) and a veritable fountain of life (Prv 14:27). The fear of the Lord is more valuable than the greatest material riches (15:16) because the Lord takes pleasure in those who hold him in such high regard (Ps 147:11).<\/p>","summary_ro":"FEAR Emotional foreboding or dread of impending distress or misfortune. Often spoken of as the cause of people wanting religion. Yet fear alone can never account for true religion, since men are impelled to draw near unto God, the object of their worship. One does not desire to come close to the being one fears. The biblical conception of fear embraces a much wider dimension than does our common English word, which simply denotes dread or terror. While this meaning forms an essential part of ...","summary_en":"FEAR Emotional foreboding or dread of impending distress or misfortune. Often spoken of as the cause of people wanting religion. Yet fear alone can never account for true religion, since men are impelled to draw near unto God, the object of their worship. One does not desire to come close to the being one fears. The biblical conception of fear embraces a much wider dimension than does our common English word, which simply denotes dread or terror. While this meaning forms an essential part of ...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":15690,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Heart","title_en":"Heart","content_ro":"<h3>HEART<\/h3>\n<p>Vital bodily organ; emotional center of one’s being.<\/p>\n<p>In Hebrew and Greek, as in modern English, “heart” is used to designate a physical organ as well as the emotional center of one’s being. “Heart” (Hebrew <span class=\"hebrew\" lang=\"he\">leb<\/span><em>;<\/em> Greek <span class=\"greek\" lang=\"el\">kardia<\/span>) occurs approximately 1,000 times in the Bible, though it is often disguised in translation. The range of meaning is great.<\/p>\n<p class=\"h2\" id=\"PhysicalHeart\">Physical Heart<\/p>\n<p>That the beating heart indicates life seems implied in 1 Samuel 25:37-39 (see <span>nlt<\/span> mg), despite the delay in Nabal’s death. Physical food and wine affect the heart (Jgs 19:5; Ps 104:15; Acts 14:17), and the heart can “faint” and “tremble.” The heart’s position in the body yields an obvious metaphor for “the center” (Mt 12:40).<\/p>\n<p class=\"h2\" id=\"PyschologicalHeart\">Pyschological Heart<\/p>\n<p>The heart attends intellectually (e.g., Jer 12:11); it also perceives (Jn 12:40), understands (1 Kgs 3:9), debates (Mk 2:6), reflects (Lk 2:19), remembers (Lk 2:51), thinks (Dt 8:17), imagines (Lk 1:51), is wise (Eccl 1:17, <span>kjv<\/span>), has technical skill (Ex 28:3, <span>kjv<\/span>), and much more.<\/p>\n<p>Emotionally, the heart experiences intoxicated merriment (1 Sm 25:36), gladness (Is 30:29), joy (Jn 16:22), sorrow (Neh 2:2), anguish (Rom 9:2), bitterness (Prv 14:10), anxiety (1 Sm 4:13), despair (Eccl 2:20), love (2 Sm 14:1), trust (Ps 112:7), affection (2 Cor 7:3), lust (Mt 5:28), callousness (Mk 3:5), hatred (Lv 19:17), fear (Gn 42:28), jealousy (Jas 3:14), desire (Rom 10:1), discouragement (Nm 32:9), sympathy (Ex 23:9), anger (Dt 19:6, <span>kjv<\/span>), irresolution (2 Chr 13:7, <span>kjv<\/span>), and much more.<\/p>\n<p>Volitionally, the heart can purpose (1 Cor 4:5), incline to (1 Sm 14:7), prompt (2 Kgs 12:4; cf. Prv 4:23), be steadfast (Acts 11:23), be willing (Ex 35:22), contrive evil (Acts 5:4), or follow its “treasure” (Mt 6:21).<\/p>\n<p>Morally, the heart can be gentle, lowly (Mt 11:29), holy (1 Thes 3:13), faithful (Neh 9:8), upright (Ps 97:11), pure, single-minded (Jas 4:8), clean (Acts 15:8), loving toward God (Mk 12:30) and others (1 Pt 1:22), hardened, or sensitive (Ez 11:19). Scripture’s emphasis falls upon the heart’s evil (Gn 6:5 and throughout), as self-deceiving (Jas 1:26), deceitful (Jer 17:9), avaricious (Mt 6:19-21), lustful (Mt 5:28), arrogant (Is 9:9), impious (Acts 7:51), perverse (Ps 101:4), and impenitent (Rom 2:5). Nothing defiles a man worse than his own heart (Mk 7:18-19).<\/p>\n<p>Yet out of the heart can come good (Lk 6:45; 8:15). Even when frustrated by circumstances or by fear, the heart’s good intention remains good; its evil intent, bad (1 Kgs 8:18; Mt 5:28).<\/p>\n<p>Being so complex, a person’s heart is sadly divided, and Scripture often extols a perfect, whole, true (i.e., united) heart (Gn 20:5; Ps 86:11; Acts 8:37). The “heart” signifies the total inner self, a person’s hidden core of being (1 Pt 3:4), with which one communes, which one “pours out” in prayer, words, and deeds (Ps 62:8; Mt 15:18-19). It is the genuine self, distinguished from appearance, public position, and physical presence (1 Sm 16:7; 2 Cor 5:12; 1 Thes 2:17). And this “heart-self” has its own nature, character, and disposition (Dn 4:16; 7:4, <span>kjv<\/span>; cf. Mt 12:33-37).<\/p>\n<p class=\"h2\" id=\"TheSpiritualHeart\">The Spiritual Heart<\/p>\n<p>The heart is especially important in biblical religion. The mystery of the hidden self is fully known to God and to Christ (Jer 17:10; Lk 9:47; Rom 8:27), and the heart is the seat of our knowledge of God (2 Cor 4:6). The state of heart governs the vision of God (Mt 5:8); from the heart one speaks to God (Ps 27:8); the heart is the locus of divine indwelling (2 Cor 1:22; Gal 4:6; Eph 3:17).<\/p>\n<p>On the other hand, moral evil in the heart is seen in biblical perspective as sin against God. Senseless hearts are darkened, often secretly idolatrous, far from God, “not right” before God (Dt 29:18-19; Mt 15:8; Acts 8:21; Rom 1:21). Yet the Lord will not despise a broken, contrite heart (Ps 51:17). When one’s heart is turned toward God, he promises to make it sensitive to divine things, renewed and purified (Dt 4:29; 2 Kgs 23:25; Ps 51:10; Jl 2:13; Ez 36:25-27). God’s law shall then be written on the heart as the inward guide and incentive (Jer 31:33; Heb 8:10; cf. 2 Cor 3:2-3).<\/p>\n<p>In Christian terms, such transformation involves believing the gospel from the “honest and good heart” that provides fruitful soil for the Word of God (Lk 8:15; Rom 10:9). The true heart draws near to God, loves him with all its intellect, feeling, and will (Lk 10:27; Heb 10:22). Then God gives strength, reward, renewal, grace, peace, and joy to the heart (Ps 73:26; Is 57:15; Acts 2:46; Phil 4:7; Heb 13:9). So the ancient ideal becomes possible again, that of being “a man after God’s own heart” (1 Sm 13:14; Acts 13:22).<\/p>","content_en":"<h3>HEART<\/h3>\n<p>Vital bodily organ; emotional center of one’s being.<\/p>\n<p>In Hebrew and Greek, as in modern English, “heart” is used to designate a physical organ as well as the emotional center of one’s being. “Heart” (Hebrew <span class=\"hebrew\" lang=\"he\">leb<\/span><em>;<\/em> Greek <span class=\"greek\" lang=\"el\">kardia<\/span>) occurs approximately 1,000 times in the Bible, though it is often disguised in translation. The range of meaning is great.<\/p>\n<p class=\"h2\" id=\"PhysicalHeart\">Physical Heart<\/p>\n<p>That the beating heart indicates life seems implied in 1 Samuel 25:37-39 (see <span>nlt<\/span> mg), despite the delay in Nabal’s death. Physical food and wine affect the heart (Jgs 19:5; Ps 104:15; Acts 14:17), and the heart can “faint” and “tremble.” The heart’s position in the body yields an obvious metaphor for “the center” (Mt 12:40).<\/p>\n<p class=\"h2\" id=\"PyschologicalHeart\">Pyschological Heart<\/p>\n<p>The heart attends intellectually (e.g., Jer 12:11); it also perceives (Jn 12:40), understands (1 Kgs 3:9), debates (Mk 2:6), reflects (Lk 2:19), remembers (Lk 2:51), thinks (Dt 8:17), imagines (Lk 1:51), is wise (Eccl 1:17, <span>kjv<\/span>), has technical skill (Ex 28:3, <span>kjv<\/span>), and much more.<\/p>\n<p>Emotionally, the heart experiences intoxicated merriment (1 Sm 25:36), gladness (Is 30:29), joy (Jn 16:22), sorrow (Neh 2:2), anguish (Rom 9:2), bitterness (Prv 14:10), anxiety (1 Sm 4:13), despair (Eccl 2:20), love (2 Sm 14:1), trust (Ps 112:7), affection (2 Cor 7:3), lust (Mt 5:28), callousness (Mk 3:5), hatred (Lv 19:17), fear (Gn 42:28), jealousy (Jas 3:14), desire (Rom 10:1), discouragement (Nm 32:9), sympathy (Ex 23:9), anger (Dt 19:6, <span>kjv<\/span>), irresolution (2 Chr 13:7, <span>kjv<\/span>), and much more.<\/p>\n<p>Volitionally, the heart can purpose (1 Cor 4:5), incline to (1 Sm 14:7), prompt (2 Kgs 12:4; cf. Prv 4:23), be steadfast (Acts 11:23), be willing (Ex 35:22), contrive evil (Acts 5:4), or follow its “treasure” (Mt 6:21).<\/p>\n<p>Morally, the heart can be gentle, lowly (Mt 11:29), holy (1 Thes 3:13), faithful (Neh 9:8), upright (Ps 97:11), pure, single-minded (Jas 4:8), clean (Acts 15:8), loving toward God (Mk 12:30) and others (1 Pt 1:22), hardened, or sensitive (Ez 11:19). Scripture’s emphasis falls upon the heart’s evil (Gn 6:5 and throughout), as self-deceiving (Jas 1:26), deceitful (Jer 17:9), avaricious (Mt 6:19-21), lustful (Mt 5:28), arrogant (Is 9:9), impious (Acts 7:51), perverse (Ps 101:4), and impenitent (Rom 2:5). Nothing defiles a man worse than his own heart (Mk 7:18-19).<\/p>\n<p>Yet out of the heart can come good (Lk 6:45; 8:15). Even when frustrated by circumstances or by fear, the heart’s good intention remains good; its evil intent, bad (1 Kgs 8:18; Mt 5:28).<\/p>\n<p>Being so complex, a person’s heart is sadly divided, and Scripture often extols a perfect, whole, true (i.e., united) heart (Gn 20:5; Ps 86:11; Acts 8:37). The “heart” signifies the total inner self, a person’s hidden core of being (1 Pt 3:4), with which one communes, which one “pours out” in prayer, words, and deeds (Ps 62:8; Mt 15:18-19). It is the genuine self, distinguished from appearance, public position, and physical presence (1 Sm 16:7; 2 Cor 5:12; 1 Thes 2:17). And this “heart-self” has its own nature, character, and disposition (Dn 4:16; 7:4, <span>kjv<\/span>; cf. Mt 12:33-37).<\/p>\n<p class=\"h2\" id=\"TheSpiritualHeart\">The Spiritual Heart<\/p>\n<p>The heart is especially important in biblical religion. The mystery of the hidden self is fully known to God and to Christ (Jer 17:10; Lk 9:47; Rom 8:27), and the heart is the seat of our knowledge of God (2 Cor 4:6). The state of heart governs the vision of God (Mt 5:8); from the heart one speaks to God (Ps 27:8); the heart is the locus of divine indwelling (2 Cor 1:22; Gal 4:6; Eph 3:17).<\/p>\n<p>On the other hand, moral evil in the heart is seen in biblical perspective as sin against God. Senseless hearts are darkened, often secretly idolatrous, far from God, “not right” before God (Dt 29:18-19; Mt 15:8; Acts 8:21; Rom 1:21). Yet the Lord will not despise a broken, contrite heart (Ps 51:17). When one’s heart is turned toward God, he promises to make it sensitive to divine things, renewed and purified (Dt 4:29; 2 Kgs 23:25; Ps 51:10; Jl 2:13; Ez 36:25-27). God’s law shall then be written on the heart as the inward guide and incentive (Jer 31:33; Heb 8:10; cf. 2 Cor 3:2-3).<\/p>\n<p>In Christian terms, such transformation involves believing the gospel from the “honest and good heart” that provides fruitful soil for the Word of God (Lk 8:15; Rom 10:9). The true heart draws near to God, loves him with all its intellect, feeling, and will (Lk 10:27; Heb 10:22). Then God gives strength, reward, renewal, grace, peace, and joy to the heart (Ps 73:26; Is 57:15; Acts 2:46; Phil 4:7; Heb 13:9). So the ancient ideal becomes possible again, that of being “a man after God’s own heart” (1 Sm 13:14; Acts 13:22).<\/p>","summary_ro":"HEART Vital bodily organ; emotional center of one’s being. In Hebrew and Greek, as in modern English, “heart” is used to designate a physical organ as well as the emotional center of one’s being. “Heart” (Hebrew leb; Greek kardia) occurs approximately 1,000 times in the Bible, though it is often disguised in translation. The range of meaning is great. Physical Heart That the beating heart indicates life seems implied in 1 Samuel 25:37-39 (see nlt mg), despite the delay in Nabal’s death. Physi...","summary_en":"HEART Vital bodily organ; emotional center of one’s being. In Hebrew and Greek, as in modern English, “heart” is used to designate a physical organ as well as the emotional center of one’s being. “Heart” (Hebrew leb; Greek kardia) occurs approximately 1,000 times in the Bible, though it is often disguised in translation. The range of meaning is great. Physical Heart That the beating heart indicates life seems implied in 1 Samuel 25:37-39 (see nlt mg), despite the delay in Nabal’s death. Physi...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62831,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Wisdom Psalms","title_en":"Wisdom Psalms","content_ro":"<h3>Wisdom Psalms<\/h3>\n<p>Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146).<\/p>\n<p>In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the gods and other people, and carefully observing life, society, and nature. In Israel, wisdom shares these concerns but is distinct in the centrality it gives to fear of the Lord. God alone is the center and focus of life, and proper fear of him opens the path of wisdom (111:10). Fear of the Lord is a disposition of absolute submission to and trust in the Lord (115:11; see also 40:3; 112:7), which leads to purity of life (19:9). Psalm 34 connects the fear of the Lord with abundant life.<\/p>\n<p>The way of wisdom is the way of godliness. Psalm 1 invites all readers of the psalms to delight in God, his revelation, and the lifestyle that results from his care for the wise. The lives of the godly demonstrate inner consistency, growth, and beauty as they increasingly reflect God’s righteousness and justice, love and fidelity, compassion and grace. They practice godliness from the inside out.<\/p>\n<p>Wisdom enlarges a person’s perspective on life. A wise person desires to see life from God’s point of view. This search means living in submission and trust under the sovereign King who maintains the order and harmony of creation. Seeking God encourages an orderly and peaceful life and motivates obedience (19:7; 25:12; 51:6; 112:1; 119:98-100). The wise imitate God, and their lives are full of joy even when they are suffering hardship. They praise the Lord amid all circumstances of life (see 22:23, 25), and they face life confidently because the Lord is with them (23:4; 27:1, 3; 33:18; 91:1-16).<\/p>\n<p>In contrast to the way of the wise is the way of the fool, or the wicked. Such people perceive themselves as powerful and continually boast of their accomplishments. They do not accept limitations. They brag, oppress, steal, and deprive others of their happiness. They have no fear of the Lord (36:1; 55:19). The poets of Israel repeatedly warned the people to be wary of the path of folly, lest God’s judgment overtake them (2:10-11; 94:8-10).<\/p>\n<p>Jesus Christ came into the world as God in the flesh, and he embodies all the qualities of wisdom. Through him, we can walk in the way of wisdom (Col 2:2-3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139<\/p>","content_en":"<h3>Wisdom Psalms<\/h3>\n<p>Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146).<\/p>\n<p>In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the gods and other people, and carefully observing life, society, and nature. In Israel, wisdom shares these concerns but is distinct in the centrality it gives to fear of the Lord. God alone is the center and focus of life, and proper fear of him opens the path of wisdom (111:10). Fear of the Lord is a disposition of absolute submission to and trust in the Lord (115:11; see also 40:3; 112:7), which leads to purity of life (19:9). Psalm 34 connects the fear of the Lord with abundant life.<\/p>\n<p>The way of wisdom is the way of godliness. Psalm 1 invites all readers of the psalms to delight in God, his revelation, and the lifestyle that results from his care for the wise. The lives of the godly demonstrate inner consistency, growth, and beauty as they increasingly reflect God’s righteousness and justice, love and fidelity, compassion and grace. They practice godliness from the inside out.<\/p>\n<p>Wisdom enlarges a person’s perspective on life. A wise person desires to see life from God’s point of view. This search means living in submission and trust under the sovereign King who maintains the order and harmony of creation. Seeking God encourages an orderly and peaceful life and motivates obedience (19:7; 25:12; 51:6; 112:1; 119:98-100). The wise imitate God, and their lives are full of joy even when they are suffering hardship. They praise the Lord amid all circumstances of life (see 22:23, 25), and they face life confidently because the Lord is with them (23:4; 27:1, 3; 33:18; 91:1-16).<\/p>\n<p>In contrast to the way of the wise is the way of the fool, or the wicked. Such people perceive themselves as powerful and continually boast of their accomplishments. They do not accept limitations. They brag, oppress, steal, and deprive others of their happiness. They have no fear of the Lord (36:1; 55:19). The poets of Israel repeatedly warned the people to be wary of the path of folly, lest God’s judgment overtake them (2:10-11; 94:8-10).<\/p>\n<p>Jesus Christ came into the world as God in the flesh, and he embodies all the qualities of wisdom. Through him, we can walk in the way of wisdom (Col 2:2-3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139<\/p>","summary_ro":"Wisdom Psalms Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146). In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the...","summary_en":"Wisdom Psalms Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146). In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63008,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Trusting God in the Psalms","title_en":"Trusting God in the Psalms","content_ro":"<h3>Trusting God in the Psalms<\/h3>\n<p>The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11).<\/p>\n<p>For the godly, every adversity in life is an occasion for growth in trust (9:9; 25:2; 46:1; 55:23; 57:1; 59:16; 62:8; 78:7). The godly are not afraid of life’s circumstances (56:3-4, 11; 112:7) but grow more confident in the midst of them (112:7; 125:1).<\/p>\n<p>The Lord rescues, cares for, and rewards his people who trust in him (see 7:1; 16:1; 25:20; 26:1; 31:1-2, 4, 19; 34:22; 37:39-40; 86:2). They are blessed (2:12; 22:4-5; 34:8; 40:4; 84:12) as they long for God’s redemption (37:7, 34; 38:15; 40:1; 119:166; 130:5-6). Faith in the Lord gives reason to rejoice and praise the Lord (5:11; 18:30-36; 28:7; 40:3; 56:4; 64:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:1; 9:9; 11:1; 18:30-36; 22:4-5, 8-9; 25:1-3, 20; 26:1; 28:7; 31:1-6; 34:8-10; 37:3-9; 40:1-4; 46:1; 56:3-4, 11; 62:1-12; 64:10; 78:7; 84:12; 86:2; 112:7; 115:9-11; 119:42; 125:1; 130:5-6; 141:8; Prov 3:5; 22:19; Isa 26:4; 40:31; Jer 17:7; Heb 10:35<\/p>","content_en":"<h3>Trusting God in the Psalms<\/h3>\n<p>The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11).<\/p>\n<p>For the godly, every adversity in life is an occasion for growth in trust (9:9; 25:2; 46:1; 55:23; 57:1; 59:16; 62:8; 78:7). The godly are not afraid of life’s circumstances (56:3-4, 11; 112:7) but grow more confident in the midst of them (112:7; 125:1).<\/p>\n<p>The Lord rescues, cares for, and rewards his people who trust in him (see 7:1; 16:1; 25:20; 26:1; 31:1-2, 4, 19; 34:22; 37:39-40; 86:2). They are blessed (2:12; 22:4-5; 34:8; 40:4; 84:12) as they long for God’s redemption (37:7, 34; 38:15; 40:1; 119:166; 130:5-6). Faith in the Lord gives reason to rejoice and praise the Lord (5:11; 18:30-36; 28:7; 40:3; 56:4; 64:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:1; 9:9; 11:1; 18:30-36; 22:4-5, 8-9; 25:1-3, 20; 26:1; 28:7; 31:1-6; 34:8-10; 37:3-9; 40:1-4; 46:1; 56:3-4, 11; 62:1-12; 64:10; 78:7; 84:12; 86:2; 112:7; 115:9-11; 119:42; 125:1; 130:5-6; 141:8; Prov 3:5; 22:19; Isa 26:4; 40:31; Jer 17:7; Heb 10:35<\/p>","summary_ro":"Trusting God in the Psalms The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11). For the godly, every adversity in life is an occasion f...","summary_en":"Trusting God in the Psalms The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11). For the godly, every adversity in life is an occasion f...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63383,"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":90457,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Wisdom Psalms","title_en":"Wisdom Psalms","content_ro":"<h3>Wisdom Psalms<\/h3>\n<p>Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146).<\/p>\n<p>In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the gods and other people, and carefully observing life, society, and nature. In Israel, wisdom shares these concerns but is distinct in the centrality it gives to fear of the Lord. God alone is the center and focus of life, and proper fear of him opens the path of wisdom (111:10). Fear of the Lord is a disposition of absolute submission to and trust in the Lord (115:11; see also 40:3; 112:7), which leads to purity of life (19:9). Psalm 34 connects the fear of the Lord with abundant life.<\/p>\n<p>The way of wisdom is the way of godliness. Psalm 1 invites all readers of the psalms to delight in God, his revelation, and the lifestyle that results from his care for the wise. The lives of the godly demonstrate inner consistency, growth, and beauty as they increasingly reflect God’s righteousness and justice, love and fidelity, compassion and grace. They practice godliness from the inside out.<\/p>\n<p>Wisdom enlarges a person’s perspective on life. A wise person desires to see life from God’s point of view. This search means living in submission and trust under the sovereign King who maintains the order and harmony of creation. Seeking God encourages an orderly and peaceful life and motivates obedience (19:7; 25:12; 51:6; 112:1; 119:98-100). The wise imitate God, and their lives are full of joy even when they are suffering hardship. They praise the Lord amid all circumstances of life (see 22:23, 25), and they face life confidently because the Lord is with them (23:4; 27:1, 3; 33:18; 91:1-16).<\/p>\n<p>In contrast to the way of the wise is the way of the fool, or the wicked. Such people perceive themselves as powerful and continually boast of their accomplishments. They do not accept limitations. They brag, oppress, steal, and deprive others of their happiness. They have no fear of the Lord (36:1; 55:19). The poets of Israel repeatedly warned the people to be wary of the path of folly, lest God’s judgment overtake them (2:10-11; 94:8-10).<\/p>\n<p>Jesus Christ came into the world as God in the flesh, and he embodies all the qualities of wisdom. Through him, we can walk in the way of wisdom (Col 2:2-3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139<\/p>","content_en":"<h3>Wisdom Psalms<\/h3>\n<p>Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146).<\/p>\n<p>In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the gods and other people, and carefully observing life, society, and nature. In Israel, wisdom shares these concerns but is distinct in the centrality it gives to fear of the Lord. God alone is the center and focus of life, and proper fear of him opens the path of wisdom (111:10). Fear of the Lord is a disposition of absolute submission to and trust in the Lord (115:11; see also 40:3; 112:7), which leads to purity of life (19:9). Psalm 34 connects the fear of the Lord with abundant life.<\/p>\n<p>The way of wisdom is the way of godliness. Psalm 1 invites all readers of the psalms to delight in God, his revelation, and the lifestyle that results from his care for the wise. The lives of the godly demonstrate inner consistency, growth, and beauty as they increasingly reflect God’s righteousness and justice, love and fidelity, compassion and grace. They practice godliness from the inside out.<\/p>\n<p>Wisdom enlarges a person’s perspective on life. A wise person desires to see life from God’s point of view. This search means living in submission and trust under the sovereign King who maintains the order and harmony of creation. Seeking God encourages an orderly and peaceful life and motivates obedience (19:7; 25:12; 51:6; 112:1; 119:98-100). The wise imitate God, and their lives are full of joy even when they are suffering hardship. They praise the Lord amid all circumstances of life (see 22:23, 25), and they face life confidently because the Lord is with them (23:4; 27:1, 3; 33:18; 91:1-16).<\/p>\n<p>In contrast to the way of the wise is the way of the fool, or the wicked. Such people perceive themselves as powerful and continually boast of their accomplishments. They do not accept limitations. They brag, oppress, steal, and deprive others of their happiness. They have no fear of the Lord (36:1; 55:19). The poets of Israel repeatedly warned the people to be wary of the path of folly, lest God’s judgment overtake them (2:10-11; 94:8-10).<\/p>\n<p>Jesus Christ came into the world as God in the flesh, and he embodies all the qualities of wisdom. Through him, we can walk in the way of wisdom (Col 2:2-3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139<\/p>","summary_ro":"Wisdom Psalms Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146). In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the...","summary_en":"Wisdom Psalms Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146). In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90634,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Trusting God in the Psalms","title_en":"Trusting God in the Psalms","content_ro":"<h3>Trusting God in the Psalms<\/h3>\n<p>The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11).<\/p>\n<p>For the godly, every adversity in life is an occasion for growth in trust (9:9; 25:2; 46:1; 55:23; 57:1; 59:16; 62:8; 78:7). The godly are not afraid of life’s circumstances (56:3-4, 11; 112:7) but grow more confident in the midst of them (112:7; 125:1).<\/p>\n<p>The Lord rescues, cares for, and rewards his people who trust in him (see 7:1; 16:1; 25:20; 26:1; 31:1-2, 4, 19; 34:22; 37:39-40; 86:2). They are blessed (2:12; 22:4-5; 34:8; 40:4; 84:12) as they long for God’s redemption (37:7, 34; 38:15; 40:1; 119:166; 130:5-6). Faith in the Lord gives reason to rejoice and praise the Lord (5:11; 18:30-36; 28:7; 40:3; 56:4; 64:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:1; 9:9; 11:1; 18:30-36; 22:4-5, 8-9; 25:1-3, 20; 26:1; 28:7; 31:1-6; 34:8-10; 37:3-9; 40:1-4; 46:1; 56:3-4, 11; 62:1-12; 64:10; 78:7; 84:12; 86:2; 112:7; 115:9-11; 119:42; 125:1; 130:5-6; 141:8; Prov 3:5; 22:19; Isa 26:4; 40:31; Jer 17:7; Heb 10:35<\/p>","content_en":"<h3>Trusting God in the Psalms<\/h3>\n<p>The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11).<\/p>\n<p>For the godly, every adversity in life is an occasion for growth in trust (9:9; 25:2; 46:1; 55:23; 57:1; 59:16; 62:8; 78:7). The godly are not afraid of life’s circumstances (56:3-4, 11; 112:7) but grow more confident in the midst of them (112:7; 125:1).<\/p>\n<p>The Lord rescues, cares for, and rewards his people who trust in him (see 7:1; 16:1; 25:20; 26:1; 31:1-2, 4, 19; 34:22; 37:39-40; 86:2). They are blessed (2:12; 22:4-5; 34:8; 40:4; 84:12) as they long for God’s redemption (37:7, 34; 38:15; 40:1; 119:166; 130:5-6). Faith in the Lord gives reason to rejoice and praise the Lord (5:11; 18:30-36; 28:7; 40:3; 56:4; 64:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:1; 9:9; 11:1; 18:30-36; 22:4-5, 8-9; 25:1-3, 20; 26:1; 28:7; 31:1-6; 34:8-10; 37:3-9; 40:1-4; 46:1; 56:3-4, 11; 62:1-12; 64:10; 78:7; 84:12; 86:2; 112:7; 115:9-11; 119:42; 125:1; 130:5-6; 141:8; Prov 3:5; 22:19; Isa 26:4; 40:31; Jer 17:7; Heb 10:35<\/p>","summary_ro":"Trusting God in the Psalms The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11). For the godly, every adversity in life is an occasion f...","summary_en":"Trusting God in the Psalms The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11). For the godly, every adversity in life is an occasion f...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91009,"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":118083,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Wisdom Psalms","title_en":"Wisdom Psalms","content_ro":"<h3>Wisdom Psalms<\/h3>\n<p>Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146).<\/p>\n<p>In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the gods and other people, and carefully observing life, society, and nature. In Israel, wisdom shares these concerns but is distinct in the centrality it gives to fear of the Lord. God alone is the center and focus of life, and proper fear of him opens the path of wisdom (111:10). Fear of the Lord is a disposition of absolute submission to and trust in the Lord (115:11; see also 40:3; 112:7), which leads to purity of life (19:9). Psalm 34 connects the fear of the Lord with abundant life.<\/p>\n<p>The way of wisdom is the way of godliness. Psalm 1 invites all readers of the psalms to delight in God, his revelation, and the lifestyle that results from his care for the wise. The lives of the godly demonstrate inner consistency, growth, and beauty as they increasingly reflect God’s righteousness and justice, love and fidelity, compassion and grace. They practice godliness from the inside out.<\/p>\n<p>Wisdom enlarges a person’s perspective on life. A wise person desires to see life from God’s point of view. This search means living in submission and trust under the sovereign King who maintains the order and harmony of creation. Seeking God encourages an orderly and peaceful life and motivates obedience (19:7; 25:12; 51:6; 112:1; 119:98-100). The wise imitate God, and their lives are full of joy even when they are suffering hardship. They praise the Lord amid all circumstances of life (see 22:23, 25), and they face life confidently because the Lord is with them (23:4; 27:1, 3; 33:18; 91:1-16).<\/p>\n<p>In contrast to the way of the wise is the way of the fool, or the wicked. Such people perceive themselves as powerful and continually boast of their accomplishments. They do not accept limitations. They brag, oppress, steal, and deprive others of their happiness. They have no fear of the Lord (36:1; 55:19). The poets of Israel repeatedly warned the people to be wary of the path of folly, lest God’s judgment overtake them (2:10-11; 94:8-10).<\/p>\n<p>Jesus Christ came into the world as God in the flesh, and he embodies all the qualities of wisdom. Through him, we can walk in the way of wisdom (Col 2:2-3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139<\/p>","content_en":"<h3>Wisdom Psalms<\/h3>\n<p>Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146).<\/p>\n<p>In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the gods and other people, and carefully observing life, society, and nature. In Israel, wisdom shares these concerns but is distinct in the centrality it gives to fear of the Lord. God alone is the center and focus of life, and proper fear of him opens the path of wisdom (111:10). Fear of the Lord is a disposition of absolute submission to and trust in the Lord (115:11; see also 40:3; 112:7), which leads to purity of life (19:9). Psalm 34 connects the fear of the Lord with abundant life.<\/p>\n<p>The way of wisdom is the way of godliness. Psalm 1 invites all readers of the psalms to delight in God, his revelation, and the lifestyle that results from his care for the wise. The lives of the godly demonstrate inner consistency, growth, and beauty as they increasingly reflect God’s righteousness and justice, love and fidelity, compassion and grace. They practice godliness from the inside out.<\/p>\n<p>Wisdom enlarges a person’s perspective on life. A wise person desires to see life from God’s point of view. This search means living in submission and trust under the sovereign King who maintains the order and harmony of creation. Seeking God encourages an orderly and peaceful life and motivates obedience (19:7; 25:12; 51:6; 112:1; 119:98-100). The wise imitate God, and their lives are full of joy even when they are suffering hardship. They praise the Lord amid all circumstances of life (see 22:23, 25), and they face life confidently because the Lord is with them (23:4; 27:1, 3; 33:18; 91:1-16).<\/p>\n<p>In contrast to the way of the wise is the way of the fool, or the wicked. Such people perceive themselves as powerful and continually boast of their accomplishments. They do not accept limitations. They brag, oppress, steal, and deprive others of their happiness. They have no fear of the Lord (36:1; 55:19). The poets of Israel repeatedly warned the people to be wary of the path of folly, lest God’s judgment overtake them (2:10-11; 94:8-10).<\/p>\n<p>Jesus Christ came into the world as God in the flesh, and he embodies all the qualities of wisdom. Through him, we can walk in the way of wisdom (Col 2:2-3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139<\/p>","summary_ro":"Wisdom Psalms Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146). In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the...","summary_en":"Wisdom Psalms Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146). In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118260,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Trusting God in the Psalms","title_en":"Trusting God in the Psalms","content_ro":"<h3>Trusting God in the Psalms<\/h3>\n<p>The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11).<\/p>\n<p>For the godly, every adversity in life is an occasion for growth in trust (9:9; 25:2; 46:1; 55:23; 57:1; 59:16; 62:8; 78:7). The godly are not afraid of life’s circumstances (56:3-4, 11; 112:7) but grow more confident in the midst of them (112:7; 125:1).<\/p>\n<p>The Lord rescues, cares for, and rewards his people who trust in him (see 7:1; 16:1; 25:20; 26:1; 31:1-2, 4, 19; 34:22; 37:39-40; 86:2). They are blessed (2:12; 22:4-5; 34:8; 40:4; 84:12) as they long for God’s redemption (37:7, 34; 38:15; 40:1; 119:166; 130:5-6). Faith in the Lord gives reason to rejoice and praise the Lord (5:11; 18:30-36; 28:7; 40:3; 56:4; 64:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:1; 9:9; 11:1; 18:30-36; 22:4-5, 8-9; 25:1-3, 20; 26:1; 28:7; 31:1-6; 34:8-10; 37:3-9; 40:1-4; 46:1; 56:3-4, 11; 62:1-12; 64:10; 78:7; 84:12; 86:2; 112:7; 115:9-11; 119:42; 125:1; 130:5-6; 141:8; Prov 3:5; 22:19; Isa 26:4; 40:31; Jer 17:7; Heb 10:35<\/p>","content_en":"<h3>Trusting God in the Psalms<\/h3>\n<p>The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11).<\/p>\n<p>For the godly, every adversity in life is an occasion for growth in trust (9:9; 25:2; 46:1; 55:23; 57:1; 59:16; 62:8; 78:7). The godly are not afraid of life’s circumstances (56:3-4, 11; 112:7) but grow more confident in the midst of them (112:7; 125:1).<\/p>\n<p>The Lord rescues, cares for, and rewards his people who trust in him (see 7:1; 16:1; 25:20; 26:1; 31:1-2, 4, 19; 34:22; 37:39-40; 86:2). They are blessed (2:12; 22:4-5; 34:8; 40:4; 84:12) as they long for God’s redemption (37:7, 34; 38:15; 40:1; 119:166; 130:5-6). Faith in the Lord gives reason to rejoice and praise the Lord (5:11; 18:30-36; 28:7; 40:3; 56:4; 64:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:1; 9:9; 11:1; 18:30-36; 22:4-5, 8-9; 25:1-3, 20; 26:1; 28:7; 31:1-6; 34:8-10; 37:3-9; 40:1-4; 46:1; 56:3-4, 11; 62:1-12; 64:10; 78:7; 84:12; 86:2; 112:7; 115:9-11; 119:42; 125:1; 130:5-6; 141:8; Prov 3:5; 22:19; Isa 26:4; 40:31; Jer 17:7; Heb 10:35<\/p>","summary_ro":"Trusting God in the Psalms The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11). For the godly, every adversity in life is an occasion f...","summary_en":"Trusting God in the Psalms The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11). For the godly, every adversity in life is an occasion f...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118635,"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":145709,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Wisdom Psalms","title_en":"Wisdom Psalms","content_ro":"<h3>Wisdom Psalms<\/h3>\n<p>Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146).<\/p>\n<p>In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the gods and other people, and carefully observing life, society, and nature. In Israel, wisdom shares these concerns but is distinct in the centrality it gives to fear of the Lord. God alone is the center and focus of life, and proper fear of him opens the path of wisdom (111:10). Fear of the Lord is a disposition of absolute submission to and trust in the Lord (115:11; see also 40:3; 112:7), which leads to purity of life (19:9). Psalm 34 connects the fear of the Lord with abundant life.<\/p>\n<p>The way of wisdom is the way of godliness. Psalm 1 invites all readers of the psalms to delight in God, his revelation, and the lifestyle that results from his care for the wise. The lives of the godly demonstrate inner consistency, growth, and beauty as they increasingly reflect God’s righteousness and justice, love and fidelity, compassion and grace. They practice godliness from the inside out.<\/p>\n<p>Wisdom enlarges a person’s perspective on life. A wise person desires to see life from God’s point of view. This search means living in submission and trust under the sovereign King who maintains the order and harmony of creation. Seeking God encourages an orderly and peaceful life and motivates obedience (19:7; 25:12; 51:6; 112:1; 119:98-100). The wise imitate God, and their lives are full of joy even when they are suffering hardship. They praise the Lord amid all circumstances of life (see 22:23, 25), and they face life confidently because the Lord is with them (23:4; 27:1, 3; 33:18; 91:1-16).<\/p>\n<p>In contrast to the way of the wise is the way of the fool, or the wicked. Such people perceive themselves as powerful and continually boast of their accomplishments. They do not accept limitations. They brag, oppress, steal, and deprive others of their happiness. They have no fear of the Lord (36:1; 55:19). The poets of Israel repeatedly warned the people to be wary of the path of folly, lest God’s judgment overtake them (2:10-11; 94:8-10).<\/p>\n<p>Jesus Christ came into the world as God in the flesh, and he embodies all the qualities of wisdom. Through him, we can walk in the way of wisdom (Col 2:2-3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139<\/p>","content_en":"<h3>Wisdom Psalms<\/h3>\n<p>Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146).<\/p>\n<p>In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the gods and other people, and carefully observing life, society, and nature. In Israel, wisdom shares these concerns but is distinct in the centrality it gives to fear of the Lord. God alone is the center and focus of life, and proper fear of him opens the path of wisdom (111:10). Fear of the Lord is a disposition of absolute submission to and trust in the Lord (115:11; see also 40:3; 112:7), which leads to purity of life (19:9). Psalm 34 connects the fear of the Lord with abundant life.<\/p>\n<p>The way of wisdom is the way of godliness. Psalm 1 invites all readers of the psalms to delight in God, his revelation, and the lifestyle that results from his care for the wise. The lives of the godly demonstrate inner consistency, growth, and beauty as they increasingly reflect God’s righteousness and justice, love and fidelity, compassion and grace. They practice godliness from the inside out.<\/p>\n<p>Wisdom enlarges a person’s perspective on life. A wise person desires to see life from God’s point of view. This search means living in submission and trust under the sovereign King who maintains the order and harmony of creation. Seeking God encourages an orderly and peaceful life and motivates obedience (19:7; 25:12; 51:6; 112:1; 119:98-100). The wise imitate God, and their lives are full of joy even when they are suffering hardship. They praise the Lord amid all circumstances of life (see 22:23, 25), and they face life confidently because the Lord is with them (23:4; 27:1, 3; 33:18; 91:1-16).<\/p>\n<p>In contrast to the way of the wise is the way of the fool, or the wicked. Such people perceive themselves as powerful and continually boast of their accomplishments. They do not accept limitations. They brag, oppress, steal, and deprive others of their happiness. They have no fear of the Lord (36:1; 55:19). The poets of Israel repeatedly warned the people to be wary of the path of folly, lest God’s judgment overtake them (2:10-11; 94:8-10).<\/p>\n<p>Jesus Christ came into the world as God in the flesh, and he embodies all the qualities of wisdom. Through him, we can walk in the way of wisdom (Col 2:2-3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139<\/p>","summary_ro":"Wisdom Psalms Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146). In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the...","summary_en":"Wisdom Psalms Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146). In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145886,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Trusting God in the Psalms","title_en":"Trusting God in the Psalms","content_ro":"<h3>Trusting God in the Psalms<\/h3>\n<p>The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11).<\/p>\n<p>For the godly, every adversity in life is an occasion for growth in trust (9:9; 25:2; 46:1; 55:23; 57:1; 59:16; 62:8; 78:7). The godly are not afraid of life’s circumstances (56:3-4, 11; 112:7) but grow more confident in the midst of them (112:7; 125:1).<\/p>\n<p>The Lord rescues, cares for, and rewards his people who trust in him (see 7:1; 16:1; 25:20; 26:1; 31:1-2, 4, 19; 34:22; 37:39-40; 86:2). They are blessed (2:12; 22:4-5; 34:8; 40:4; 84:12) as they long for God’s redemption (37:7, 34; 38:15; 40:1; 119:166; 130:5-6). Faith in the Lord gives reason to rejoice and praise the Lord (5:11; 18:30-36; 28:7; 40:3; 56:4; 64:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:1; 9:9; 11:1; 18:30-36; 22:4-5, 8-9; 25:1-3, 20; 26:1; 28:7; 31:1-6; 34:8-10; 37:3-9; 40:1-4; 46:1; 56:3-4, 11; 62:1-12; 64:10; 78:7; 84:12; 86:2; 112:7; 115:9-11; 119:42; 125:1; 130:5-6; 141:8; Prov 3:5; 22:19; Isa 26:4; 40:31; Jer 17:7; Heb 10:35<\/p>","content_en":"<h3>Trusting God in the Psalms<\/h3>\n<p>The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11).<\/p>\n<p>For the godly, every adversity in life is an occasion for growth in trust (9:9; 25:2; 46:1; 55:23; 57:1; 59:16; 62:8; 78:7). The godly are not afraid of life’s circumstances (56:3-4, 11; 112:7) but grow more confident in the midst of them (112:7; 125:1).<\/p>\n<p>The Lord rescues, cares for, and rewards his people who trust in him (see 7:1; 16:1; 25:20; 26:1; 31:1-2, 4, 19; 34:22; 37:39-40; 86:2). They are blessed (2:12; 22:4-5; 34:8; 40:4; 84:12) as they long for God’s redemption (37:7, 34; 38:15; 40:1; 119:166; 130:5-6). Faith in the Lord gives reason to rejoice and praise the Lord (5:11; 18:30-36; 28:7; 40:3; 56:4; 64:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:1; 9:9; 11:1; 18:30-36; 22:4-5, 8-9; 25:1-3, 20; 26:1; 28:7; 31:1-6; 34:8-10; 37:3-9; 40:1-4; 46:1; 56:3-4, 11; 62:1-12; 64:10; 78:7; 84:12; 86:2; 112:7; 115:9-11; 119:42; 125:1; 130:5-6; 141:8; Prov 3:5; 22:19; Isa 26:4; 40:31; Jer 17:7; Heb 10:35<\/p>","summary_ro":"Trusting God in the Psalms The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11). For the godly, every adversity in life is an occasion f...","summary_en":"Trusting God in the Psalms The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11). For the godly, every adversity in life is an occasion f...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146261,"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}],"8":[{"id":50005,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 112:8","title_en":"Study Note: Psalmi 112:8","content_ro":"<p><strong>112:8<\/strong> Because the godly joyfully expect God to prevail and rescue them, they <em>face their foes triumphantly<\/em> (59:10; 112:4; 118:7).<\/p>","content_en":"<p><strong>112:8<\/strong> Because the godly joyfully expect God to prevail and rescue them, they <em>face their foes triumphantly<\/em> (59:10; 112:4; 118:7).<\/p>","summary_ro":"112:8 Because the godly joyfully expect God to prevail and rescue them, they face their foes triumphantly (59:10; 112:4; 118:7).","summary_en":"112:8 Because the godly joyfully expect God to prevail and rescue them, they face their foes triumphantly (59:10; 112:4; 118:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77631,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 112:8","title_en":"Study Note: Psalmi 112:8","content_ro":"<p><strong>112:8<\/strong> Because the godly joyfully expect God to prevail and rescue them, they <em>face their foes triumphantly<\/em> (59:10; 112:4; 118:7).<\/p>","content_en":"<p><strong>112:8<\/strong> Because the godly joyfully expect God to prevail and rescue them, they <em>face their foes triumphantly<\/em> (59:10; 112:4; 118:7).<\/p>","summary_ro":"112:8 Because the godly joyfully expect God to prevail and rescue them, they face their foes triumphantly (59:10; 112:4; 118:7).","summary_en":"112:8 Because the godly joyfully expect God to prevail and rescue them, they face their foes triumphantly (59:10; 112:4; 118:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105257,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 112:8","title_en":"Study Note: Psalmi 112:8","content_ro":"<p><strong>112:8<\/strong> Because the godly joyfully expect God to prevail and rescue them, they <em>face their foes triumphantly<\/em> (59:10; 112:4; 118:7).<\/p>","content_en":"<p><strong>112:8<\/strong> Because the godly joyfully expect God to prevail and rescue them, they <em>face their foes triumphantly<\/em> (59:10; 112:4; 118:7).<\/p>","summary_ro":"112:8 Because the godly joyfully expect God to prevail and rescue them, they face their foes triumphantly (59:10; 112:4; 118:7).","summary_en":"112:8 Because the godly joyfully expect God to prevail and rescue them, they face their foes triumphantly (59:10; 112:4; 118:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132883,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 112:8","title_en":"Study Note: Psalmi 112:8","content_ro":"<p><strong>112:8<\/strong> Because the godly joyfully expect God to prevail and rescue them, they <em>face their foes triumphantly<\/em> (59:10; 112:4; 118:7).<\/p>","content_en":"<p><strong>112:8<\/strong> Because the godly joyfully expect God to prevail and rescue them, they <em>face their foes triumphantly<\/em> (59:10; 112:4; 118:7).<\/p>","summary_ro":"112:8 Because the godly joyfully expect God to prevail and rescue them, they face their foes triumphantly (59:10; 112:4; 118:7).","summary_en":"112:8 Because the godly joyfully expect God to prevail and rescue them, they face their foes triumphantly (59:10; 112:4; 118:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"9":[{"id":50006,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 112:9","title_en":"Study Note: Psalmi 112:9","content_ro":"<p><strong>112:9<\/strong> Paul quotes this verse in his instructions about generous giving (2 Cor 9:9).<\/p>","content_en":"<p><strong>112:9<\/strong> Paul quotes this verse in his instructions about generous giving (2 Cor 9:9).<\/p>","summary_ro":"112:9 Paul quotes this verse in his instructions about generous giving (2 Cor 9:9).","summary_en":"112:9 Paul quotes this verse in his instructions about generous giving (2 Cor 9:9).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77632,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 112:9","title_en":"Study Note: Psalmi 112:9","content_ro":"<p><strong>112:9<\/strong> Paul quotes this verse in his instructions about generous giving (2 Cor 9:9).<\/p>","content_en":"<p><strong>112:9<\/strong> Paul quotes this verse in his instructions about generous giving (2 Cor 9:9).<\/p>","summary_ro":"112:9 Paul quotes this verse in his instructions about generous giving (2 Cor 9:9).","summary_en":"112:9 Paul quotes this verse in his instructions about generous giving (2 Cor 9:9).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105258,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 112:9","title_en":"Study Note: Psalmi 112:9","content_ro":"<p><strong>112:9<\/strong> Paul quotes this verse in his instructions about generous giving (2 Cor 9:9).<\/p>","content_en":"<p><strong>112:9<\/strong> Paul quotes this verse in his instructions about generous giving (2 Cor 9:9).<\/p>","summary_ro":"112:9 Paul quotes this verse in his instructions about generous giving (2 Cor 9:9).","summary_en":"112:9 Paul quotes this verse in his instructions about generous giving (2 Cor 9:9).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132884,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 112:9","title_en":"Study Note: Psalmi 112:9","content_ro":"<p><strong>112:9<\/strong> Paul quotes this verse in his instructions about generous giving (2 Cor 9:9).<\/p>","content_en":"<p><strong>112:9<\/strong> Paul quotes this verse in his instructions about generous giving (2 Cor 9:9).<\/p>","summary_ro":"112:9 Paul quotes this verse in his instructions about generous giving (2 Cor 9:9).","summary_en":"112:9 Paul quotes this verse in his instructions about generous giving (2 Cor 9:9).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"10":[{"id":14843,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Grief","title_en":"Grief","content_ro":"<h3>GRIEF<\/h3>\n<p>Emotional suffering brought on by bereavement, mishap, or disaster. To grieve is either to cause or feel sorrow or distress. The concept is found in the Scriptures under a variety of circumstances. Isaac and Rebekah experienced grief when their son Esau married a Hittite woman (Gn 26:35). God mourned the misery of Israel brought upon them by disobedience (Jgs 10:16). Because she had no son, Hannah was sad—so much so that she appeared to be drunk while praying (1 Sm 1:16). Similarly, Samuel, distraught at King Saul’s disobedience, prayed all night. Job was exceedingly sorrowful over his personal loss (Jb 2:13; cf. 6:2; 16:6), and the psalmist poetically demonstrated distress and sorrow (Pss 6:7; 31:9-10; 69:26; 73:21; 95:10; 112:10). The book of Lamentations is devoted to the expression of grief, and the prophets in general speak of judgment because Israel had grieved a holy God.<\/p>\n<p>Jesus experienced sorrow and distress (Mk 3:5; Jn 11:33), including crying over the death of a friend (Jn 11:35). The Jews are said to have been grieved as the apostles taught about Christ (Acts 4:2). The apostle Paul instructed believers not to grieve one another (Rom 14:15) and did not want to cause any sorrow himself (2 Cor 2:1-5). Most of all, the believer is not to grieve the Holy Spirit (Eph 4:30). A believer may, of course, experience grief and suffering in an alien world (1 Pt 2:19). In Bible times grief was given particular expression at a time of death by means of shrieks, wails, and laments (Jer 9:17-18; Am 5:16; Mk 5:38).<\/p>\n<p><em>See also<\/em> Mourning.<\/p>","content_en":"<h3>GRIEF<\/h3>\n<p>Emotional suffering brought on by bereavement, mishap, or disaster. To grieve is either to cause or feel sorrow or distress. The concept is found in the Scriptures under a variety of circumstances. Isaac and Rebekah experienced grief when their son Esau married a Hittite woman (Gn 26:35). God mourned the misery of Israel brought upon them by disobedience (Jgs 10:16). Because she had no son, Hannah was sad—so much so that she appeared to be drunk while praying (1 Sm 1:16). Similarly, Samuel, distraught at King Saul’s disobedience, prayed all night. Job was exceedingly sorrowful over his personal loss (Jb 2:13; cf. 6:2; 16:6), and the psalmist poetically demonstrated distress and sorrow (Pss 6:7; 31:9-10; 69:26; 73:21; 95:10; 112:10). The book of Lamentations is devoted to the expression of grief, and the prophets in general speak of judgment because Israel had grieved a holy God.<\/p>\n<p>Jesus experienced sorrow and distress (Mk 3:5; Jn 11:33), including crying over the death of a friend (Jn 11:35). The Jews are said to have been grieved as the apostles taught about Christ (Acts 4:2). The apostle Paul instructed believers not to grieve one another (Rom 14:15) and did not want to cause any sorrow himself (2 Cor 2:1-5). Most of all, the believer is not to grieve the Holy Spirit (Eph 4:30). A believer may, of course, experience grief and suffering in an alien world (1 Pt 2:19). In Bible times grief was given particular expression at a time of death by means of shrieks, wails, and laments (Jer 9:17-18; Am 5:16; Mk 5:38).<\/p>\n<p><em>See also<\/em> Mourning.<\/p>","summary_ro":"GRIEF Emotional suffering brought on by bereavement, mishap, or disaster. To grieve is either to cause or feel sorrow or distress. The concept is found in the Scriptures under a variety of circumstances. Isaac and Rebekah experienced grief when their son Esau married a Hittite woman (Gn 26:35). God mourned the misery of Israel brought upon them by disobedience (Jgs 10:16). Because she had no son, Hannah was sad—so much so that she appeared to be drunk while praying (1 Sm 1:16). Similarly, Sam...","summary_en":"GRIEF Emotional suffering brought on by bereavement, mishap, or disaster. To grieve is either to cause or feel sorrow or distress. The concept is found in the Scriptures under a variety of circumstances. Isaac and Rebekah experienced grief when their son Esau married a Hittite woman (Gn 26:35). God mourned the misery of Israel brought upon them by disobedience (Jgs 10:16). Because she had no son, Hannah was sad—so much so that she appeared to be drunk while praying (1 Sm 1:16). Similarly, Sam...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":50007,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 112:10","title_en":"Study Note: Psalmi 112:10","content_ro":"<p><strong>112:10<\/strong> The <em>wicked . . . grind their teeth in anger<\/em> out of their bitter envy (35:16; 37:12). The vigor and reputation of the godly cause conflict with those who want them dead. • The wicked <em>will slink away<\/em> out of fear and shame.<\/p>","content_en":"<p><strong>112:10<\/strong> The <em>wicked . . . grind their teeth in anger<\/em> out of their bitter envy (35:16; 37:12). The vigor and reputation of the godly cause conflict with those who want them dead. • The wicked <em>will slink away<\/em> out of fear and shame.<\/p>","summary_ro":"112:10 The wicked . . . grind their teeth in anger out of their bitter envy (35:16; 37:12). The vigor and reputation of the godly cause conflict with those who want them dead. • The wicked will slink away out of fear and shame.","summary_en":"112:10 The wicked . . . grind their teeth in anger out of their bitter envy (35:16; 37:12). The vigor and reputation of the godly cause conflict with those who want them dead. • The wicked will slink away out of fear and shame.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77633,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 112:10","title_en":"Study Note: Psalmi 112:10","content_ro":"<p><strong>112:10<\/strong> The <em>wicked . . . grind their teeth in anger<\/em> out of their bitter envy (35:16; 37:12). The vigor and reputation of the godly cause conflict with those who want them dead. • The wicked <em>will slink away<\/em> out of fear and shame.<\/p>","content_en":"<p><strong>112:10<\/strong> The <em>wicked . . . grind their teeth in anger<\/em> out of their bitter envy (35:16; 37:12). The vigor and reputation of the godly cause conflict with those who want them dead. • The wicked <em>will slink away<\/em> out of fear and shame.<\/p>","summary_ro":"112:10 The wicked . . . grind their teeth in anger out of their bitter envy (35:16; 37:12). The vigor and reputation of the godly cause conflict with those who want them dead. • The wicked will slink away out of fear and shame.","summary_en":"112:10 The wicked . . . grind their teeth in anger out of their bitter envy (35:16; 37:12). The vigor and reputation of the godly cause conflict with those who want them dead. • The wicked will slink away out of fear and shame.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105259,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 112:10","title_en":"Study Note: Psalmi 112:10","content_ro":"<p><strong>112:10<\/strong> The <em>wicked . . . grind their teeth in anger<\/em> out of their bitter envy (35:16; 37:12). The vigor and reputation of the godly cause conflict with those who want them dead. • The wicked <em>will slink away<\/em> out of fear and shame.<\/p>","content_en":"<p><strong>112:10<\/strong> The <em>wicked . . . grind their teeth in anger<\/em> out of their bitter envy (35:16; 37:12). The vigor and reputation of the godly cause conflict with those who want them dead. • The wicked <em>will slink away<\/em> out of fear and shame.<\/p>","summary_ro":"112:10 The wicked . . . grind their teeth in anger out of their bitter envy (35:16; 37:12). The vigor and reputation of the godly cause conflict with those who want them dead. • The wicked will slink away out of fear and shame.","summary_en":"112:10 The wicked . . . grind their teeth in anger out of their bitter envy (35:16; 37:12). The vigor and reputation of the godly cause conflict with those who want them dead. • The wicked will slink away out of fear and shame.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132885,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 112:10","title_en":"Study Note: Psalmi 112:10","content_ro":"<p><strong>112:10<\/strong> The <em>wicked . . . grind their teeth in anger<\/em> out of their bitter envy (35:16; 37:12). The vigor and reputation of the godly cause conflict with those who want them dead. • The wicked <em>will slink away<\/em> out of fear and shame.<\/p>","content_en":"<p><strong>112:10<\/strong> The <em>wicked . . . grind their teeth in anger<\/em> out of their bitter envy (35:16; 37:12). The vigor and reputation of the godly cause conflict with those who want them dead. • The wicked <em>will slink away<\/em> out of fear and shame.<\/p>","summary_ro":"112:10 The wicked . . . grind their teeth in anger out of their bitter envy (35:16; 37:12). The vigor and reputation of the godly cause conflict with those who want them dead. • The wicked will slink away out of fear and shame.","summary_en":"112:10 The wicked . . . grind their teeth in anger out of their bitter envy (35:16; 37:12). The vigor and reputation of the godly cause conflict with those who want them dead. • The wicked will slink away out of fear and shame.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}]},"labels":{"article":"Articol","map":"Hartă","chart":"Diagramă","textbox":"Notă explicativă","picture":"Imagine","profile":"Profil","study_note":"Notă de studiu","theme_note":"Temă biblică"},"icons":{"article":"📖","map":"🗺️","chart":"📊","textbox":"💡","picture":"🖼️","profile":"👤","study_note":"📝","theme_note":"🎯"},"typeColors":{"article":"#d4af37","map":"#2d7d46","chart":"#3b82f6","textbox":"#8b5cf6","picture":"#ec4899","profile":"#f59e0b","study_note":"#06b6d4","theme_note":"#ef4444"}}