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{"verseMap":{"1":[{"id":11506,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"the Exodus","title_en":"the Exodus","content_ro":"<h3>EXODUS, The<\/h3>\n<p>Departure of Israel from Egypt led by Moses. The exodus was one of the most significant events in the history of the Hebrews. It was a unique demonstration of God’s power on behalf of his people, who were working under conditions of forced labor for the Egyptians. So dramatic were the circumstances in which the exodus occurred that they were mentioned frequently in subsequent OT periods. When the Hebrews were oppressed, they looked back to that great historical event and trusted God for future liberation.<\/p>\n<p>The historicity of the exodus from Egypt is, beyond question, one of the pivotal historical and religious points of the Jewish tradition. It is quite another matter, however, to assign a firm date to the event, partly because certain scriptural references can be interpreted in various ways, and partly because little archaeological evidence from Egypt exists that bears on the question. Since the Egyptians regularly ignored defects in their records and defaced inscriptions belonging to unpopular fellow countrymen, it is improbable that anything approaching an Egyptian literary record of the exodus will ever be obtained. Much of the information regarding the date of the exodus is therefore inferential in character, and that presents biblical historians with one of the most complex problems of chronology.<\/p>\n<p class=\"h2\" id=\"DateoftheExodus\">Date of the Exodus<\/p>\n<p>Determining the date of the exodus has long been a problem for biblical scholars. At the beginning of the 20th century many scholars, both liberal and conservative, placed the date toward the end of the 13th century <span>BC<\/span>. Not all of them agreed that the exodus was a single event, however. Some believed that the Hebrews entered Palestine twice at widely separated times. But such a view disregards the biblical account.<\/p>\n<p>According to Exodus 12:40, the length of time that Jacob’s descendants resided in the land of Egypt was 430 years. God had already predicted that interval of time to Abram (Gn 15:13). The Genesis prophecy, however, did not indicate when that occupation would begin.<\/p>\n<p>The Septuagint (the first Greek translation of the OT), in its version of Exodus 12:40, reduced the period of occupation in Egypt to 215 years. That may mean that two traditions of exodus history existed. A stay of four centuries may have been reckoned from the period when an Asiatic people known as the Hyksos invaded Egypt (c. 1720 <span>BC<\/span>) and governed it for about a century and a half. The period of 215 years preserved in the Septuagint may be the interval of time between the expulsion of the Hyksos and the exodus itself.<\/p>\n<p>More specific information from Israel’s early monarch, however, has a bearing on the time when the Hebrews escaped from Egypt. First Kings 6:1 indicates that Solomon constructed the temple in Jerusalem 480 years after the Israelites were led out of Egypt by Moses. Taking that figure at face value, and allowing a date of 961 <span>BC<\/span> for the reference to Solomon, the exodus would have occurred about 1441 <span>BC<\/span>. On the basis of such biblical data, some scholars argue for a 15th-century <span>BC<\/span> date for the exodus, connecting it with the reign of Pharaoh Amenhotep II (c. 1450–1425 <span>BC<\/span>) as the time of Israel’s oppression. Other scholars feel equally persuaded that the exodus occurred in the 13th century <span>BC<\/span>.<\/p>\n<p class=\"h2\" id=\"RouteoftheExodus\">Route of the Exodus<\/p>\n<p>The biblical data concerning the route of the exodus placed the beginning of the flight at Rameses (Ex 12:37). This place was identified with Tanis by early investigators, but more recent work suggests Qantir, about 17 miles (27.4 kilometers) southwest of Tanis, as the preferred site. It now seems certain that the monuments at Tanis apparently erected by Ramses have been misunderstood. None of those monuments seems to have originated at Tanis but were brought there by later kings who reused them. Thus the primary evidence for identifying Tanis with Ramses has proved to be misleading. Excavations at Qantir, on the other hand, have revealed indications of palaces, temples, and houses, all of which were local in origin. Such evidence suggests that Qantir, not Tanis, was the Rameses from which the exodus commenced. In addition, Rameses, unlike Tanis, was located beside a body of water (the “Waters of Re” mentioned in Egyptian sources), which again conforms to the biblical account.<\/p>\n\n<p>From Rameses the Israelites moved to Succoth (Nm 33:5), generally identified with Tell el-Maskhuta, a fortification in the eastern area of the Wadi Tumeilat, west of the Bitter Lakes. From Succoth they journeyed to Etham (Ex 13:20), which was on the frontier of the wilderness of Shur. The Hebrews were then instructed to return northwestward so that the stage might be set for the events of the exodus proper. Accordingly, they encamped between Migdol and the “sea,” close to two sites called Pi-hahiroth and Baal-zephon. Pi-hahiroth may have been a lake, the “Hi-waters,” mentioned in Egyptian documents. Baal-zephon has been identified with the later Tahpanhes (Tell Defenneh) near Qantara. Both identifications lack certainty, but these places were probably located in the northeast part of the Nile River delta area near Lake Menzaleh. The “sea” was a lake of papyrus reeds, described in Exodus 15:22 as the “reed sea,” the English equivalent of an Egyptian phrase meaning “papyrus marshes.” In most English translations from the time of the <span>kjv<\/span> onward, the Hebrew for “reed sea” was rendered as “Red Sea.”<\/p>\n<p>Sources from the 13th century <span>BC<\/span> mention the existence of a large papyrus marsh in the area of Rameses that could be the one referred to in Scripture. Other suggestions equate the “reed sea” with the southeast extension of Lake Menzaleh, or with some body of water just to the south, perhaps Lake Ballah, all of which are reasonably close to each other. The topography can never be determined with complete accuracy, since the construction of the Suez Canal drained a series of lakes and swamps, of which the “reed sea” was possibly one.<\/p>\n<p>At the camp at Migdol, the Hebrews were overtaken by the pursuing Egyptians and appeared to be trapped hopelessly. Then the Lord worked one of the greatest miracles of history. He first prevented the Egyptians from encountering the Hebrews that night by means of a pillar of cloud (Ex 14:19-20). Moses raised his rod over the reed sea, and a strong east wind blew on the water all night. By morning a strip of the sea bottom had been exposed and dried out, enabling the Israelites to flee across it. When the Egyptians pursued their former slaves, Moses again raised his rod, the wind ceased, and the waters returned to normal levels, trapping the Egyptian chariots and soldiers and causing heavy losses. A victory song (Ex 15:1-21), typical of ancient Near Eastern customs in warfare, was the liberated captives’ immediate response to God.<\/p>\n<p>The parting of the waters is a phenomenon that has been observed periodically in various parts of the world. It always occurs in the same manner and involves a strong wind displacing a body of water. Shallow lakes, rivers, or marshes are parted readily under such conditions. The scriptural reference to the east wind indicates that God miraculously employed that natural phenomenon to rescue his people.<\/p>\n<p>Having escaped successfully from the Egyptians, the Hebrews journeyed to the wilderness of Shur, three traveling days away from the bitter waters of Marah (Ex 15:22-25). In Numbers 33:8 the wilderness of Shur is identified with Etham, which the Israelites had already left. Thus it appears that they had moved north from Migdol, after which they moved south again to the wilderness in the area of Etham. The Israelites were not able to go into the Sinai Peninsula along the normal routes, which were guarded by Egyptian fortresses. In addition, they had been instructed not to travel along the northward road going to the “way of the land of the Philistines” (Ex 13:17) into Canaan. Consequently, the best means of satisfying both conditions was to move southeastward to Sinai as unobtrusively as possible, taking care to avoid the access routes to Serabit el-Khadem in the central peninsula region, where the Egyptians mined turquoise and copper. The narratives of Numbers 33:9-15 show that the Israelite camps were located in an area south of the “reed sea,” proving that the refugees had not taken the northerly, or “Philistine,” route.<\/p>\n<p class=\"h2\" id=\"TheExodusThemeinScripture\">The Exodus Theme in Scripture<\/p>\n<h5>Old Testament<\/h5>\n<p>The motif of deliverance from captivity in Egypt became etched indelibly upon the Hebrew mind, particularly since it was reinforced each year by the celebration of the Passover meal (Ex 12:12-14). At each celebration thereafter the Hebrews were made aware that they had once been captives, but by the provision and power of God they were now free people—an elect nation and holy priesthood (Dt 26:19).<\/p>\n<p>In later periods psalms were written recounting Israel’s history in the light of the great liberating event of the exodus (Pss 105; 106; 114; 136). Those compositions resound with triumph and thanksgiving. Hebrew accounts of the bondage in Egypt depict the rigorous life, the oppression, and the hard labor. It is now known that there were a number of foreign groups in Egypt at the time, and that the corporal punishment suffered by the Hebrews was a normal feature of everyday Egyptian life. In short, there was no discrimination against the Hebrews as a group; instead, they enjoyed the dubious distinction of being treated like ordinary Egyptian workers. Ever after, when they were oppressed, the Hebrews could look back to the great miracle of the exodus and believe that what God had done once he could do again. That was of great consolation to the faithful exiles weeping by the waters of Babylon (Ps 137:1) as they looked forward to another exodus when God would lead them in triumph from a destroyed Babylon (v 8) back to Palestine.<\/p>\n<h5>New Testament<\/h5>\n<p>God’s mighty work at the time of the exodus was recalled on a few occasions by NT writers, even though Christ had been sacrificed as “our Passover lamb” (1 Cor 5:7, <span>niv<\/span>) by that time. In his speech before the Jerusalem Council, Stephen gave a traditional recital of OT history, mentioning the event of the Red Sea (Acts 7:36) as part of a demonstration of God’s power to change human affairs. The apostle Paul used the experience of the exodus to remind his hearers that many who were delivered from oppression at that time never reached the Promised Land (1 Cor 10:1-5). Instead of committing themselves wholly to God in trust and obedience, the Israelites fell victim to temptations of various kinds in the wilderness. Thus, Paul stressed that since it is possible for Christians to become castaways (9:27), they should cling to Christ the Rock and take their spiritual responsibilities seriously. In Hebrews 11:27-29 another historical recital lists the heroes of faith, mentioning especially Moses and his role at the exodus.<\/p>\n<p><em>See also<\/em> Exodus, Book of.<\/p>","content_en":"<h3>EXODUS, The<\/h3>\n<p>Departure of Israel from Egypt led by Moses. The exodus was one of the most significant events in the history of the Hebrews. It was a unique demonstration of God’s power on behalf of his people, who were working under conditions of forced labor for the Egyptians. So dramatic were the circumstances in which the exodus occurred that they were mentioned frequently in subsequent OT periods. When the Hebrews were oppressed, they looked back to that great historical event and trusted God for future liberation.<\/p>\n<p>The historicity of the exodus from Egypt is, beyond question, one of the pivotal historical and religious points of the Jewish tradition. It is quite another matter, however, to assign a firm date to the event, partly because certain scriptural references can be interpreted in various ways, and partly because little archaeological evidence from Egypt exists that bears on the question. Since the Egyptians regularly ignored defects in their records and defaced inscriptions belonging to unpopular fellow countrymen, it is improbable that anything approaching an Egyptian literary record of the exodus will ever be obtained. Much of the information regarding the date of the exodus is therefore inferential in character, and that presents biblical historians with one of the most complex problems of chronology.<\/p>\n<p class=\"h2\" id=\"DateoftheExodus\">Date of the Exodus<\/p>\n<p>Determining the date of the exodus has long been a problem for biblical scholars. At the beginning of the 20th century many scholars, both liberal and conservative, placed the date toward the end of the 13th century <span>BC<\/span>. Not all of them agreed that the exodus was a single event, however. Some believed that the Hebrews entered Palestine twice at widely separated times. But such a view disregards the biblical account.<\/p>\n<p>According to Exodus 12:40, the length of time that Jacob’s descendants resided in the land of Egypt was 430 years. God had already predicted that interval of time to Abram (Gn 15:13). The Genesis prophecy, however, did not indicate when that occupation would begin.<\/p>\n<p>The Septuagint (the first Greek translation of the OT), in its version of Exodus 12:40, reduced the period of occupation in Egypt to 215 years. That may mean that two traditions of exodus history existed. A stay of four centuries may have been reckoned from the period when an Asiatic people known as the Hyksos invaded Egypt (c. 1720 <span>BC<\/span>) and governed it for about a century and a half. The period of 215 years preserved in the Septuagint may be the interval of time between the expulsion of the Hyksos and the exodus itself.<\/p>\n<p>More specific information from Israel’s early monarch, however, has a bearing on the time when the Hebrews escaped from Egypt. First Kings 6:1 indicates that Solomon constructed the temple in Jerusalem 480 years after the Israelites were led out of Egypt by Moses. Taking that figure at face value, and allowing a date of 961 <span>BC<\/span> for the reference to Solomon, the exodus would have occurred about 1441 <span>BC<\/span>. On the basis of such biblical data, some scholars argue for a 15th-century <span>BC<\/span> date for the exodus, connecting it with the reign of Pharaoh Amenhotep II (c. 1450–1425 <span>BC<\/span>) as the time of Israel’s oppression. Other scholars feel equally persuaded that the exodus occurred in the 13th century <span>BC<\/span>.<\/p>\n<p class=\"h2\" id=\"RouteoftheExodus\">Route of the Exodus<\/p>\n<p>The biblical data concerning the route of the exodus placed the beginning of the flight at Rameses (Ex 12:37). This place was identified with Tanis by early investigators, but more recent work suggests Qantir, about 17 miles (27.4 kilometers) southwest of Tanis, as the preferred site. It now seems certain that the monuments at Tanis apparently erected by Ramses have been misunderstood. None of those monuments seems to have originated at Tanis but were brought there by later kings who reused them. Thus the primary evidence for identifying Tanis with Ramses has proved to be misleading. Excavations at Qantir, on the other hand, have revealed indications of palaces, temples, and houses, all of which were local in origin. Such evidence suggests that Qantir, not Tanis, was the Rameses from which the exodus commenced. In addition, Rameses, unlike Tanis, was located beside a body of water (the “Waters of Re” mentioned in Egyptian sources), which again conforms to the biblical account.<\/p>\n\n<p>From Rameses the Israelites moved to Succoth (Nm 33:5), generally identified with Tell el-Maskhuta, a fortification in the eastern area of the Wadi Tumeilat, west of the Bitter Lakes. From Succoth they journeyed to Etham (Ex 13:20), which was on the frontier of the wilderness of Shur. The Hebrews were then instructed to return northwestward so that the stage might be set for the events of the exodus proper. Accordingly, they encamped between Migdol and the “sea,” close to two sites called Pi-hahiroth and Baal-zephon. Pi-hahiroth may have been a lake, the “Hi-waters,” mentioned in Egyptian documents. Baal-zephon has been identified with the later Tahpanhes (Tell Defenneh) near Qantara. Both identifications lack certainty, but these places were probably located in the northeast part of the Nile River delta area near Lake Menzaleh. The “sea” was a lake of papyrus reeds, described in Exodus 15:22 as the “reed sea,” the English equivalent of an Egyptian phrase meaning “papyrus marshes.” In most English translations from the time of the <span>kjv<\/span> onward, the Hebrew for “reed sea” was rendered as “Red Sea.”<\/p>\n<p>Sources from the 13th century <span>BC<\/span> mention the existence of a large papyrus marsh in the area of Rameses that could be the one referred to in Scripture. Other suggestions equate the “reed sea” with the southeast extension of Lake Menzaleh, or with some body of water just to the south, perhaps Lake Ballah, all of which are reasonably close to each other. The topography can never be determined with complete accuracy, since the construction of the Suez Canal drained a series of lakes and swamps, of which the “reed sea” was possibly one.<\/p>\n<p>At the camp at Migdol, the Hebrews were overtaken by the pursuing Egyptians and appeared to be trapped hopelessly. Then the Lord worked one of the greatest miracles of history. He first prevented the Egyptians from encountering the Hebrews that night by means of a pillar of cloud (Ex 14:19-20). Moses raised his rod over the reed sea, and a strong east wind blew on the water all night. By morning a strip of the sea bottom had been exposed and dried out, enabling the Israelites to flee across it. When the Egyptians pursued their former slaves, Moses again raised his rod, the wind ceased, and the waters returned to normal levels, trapping the Egyptian chariots and soldiers and causing heavy losses. A victory song (Ex 15:1-21), typical of ancient Near Eastern customs in warfare, was the liberated captives’ immediate response to God.<\/p>\n<p>The parting of the waters is a phenomenon that has been observed periodically in various parts of the world. It always occurs in the same manner and involves a strong wind displacing a body of water. Shallow lakes, rivers, or marshes are parted readily under such conditions. The scriptural reference to the east wind indicates that God miraculously employed that natural phenomenon to rescue his people.<\/p>\n<p>Having escaped successfully from the Egyptians, the Hebrews journeyed to the wilderness of Shur, three traveling days away from the bitter waters of Marah (Ex 15:22-25). In Numbers 33:8 the wilderness of Shur is identified with Etham, which the Israelites had already left. Thus it appears that they had moved north from Migdol, after which they moved south again to the wilderness in the area of Etham. The Israelites were not able to go into the Sinai Peninsula along the normal routes, which were guarded by Egyptian fortresses. In addition, they had been instructed not to travel along the northward road going to the “way of the land of the Philistines” (Ex 13:17) into Canaan. Consequently, the best means of satisfying both conditions was to move southeastward to Sinai as unobtrusively as possible, taking care to avoid the access routes to Serabit el-Khadem in the central peninsula region, where the Egyptians mined turquoise and copper. The narratives of Numbers 33:9-15 show that the Israelite camps were located in an area south of the “reed sea,” proving that the refugees had not taken the northerly, or “Philistine,” route.<\/p>\n<p class=\"h2\" id=\"TheExodusThemeinScripture\">The Exodus Theme in Scripture<\/p>\n<h5>Old Testament<\/h5>\n<p>The motif of deliverance from captivity in Egypt became etched indelibly upon the Hebrew mind, particularly since it was reinforced each year by the celebration of the Passover meal (Ex 12:12-14). At each celebration thereafter the Hebrews were made aware that they had once been captives, but by the provision and power of God they were now free people—an elect nation and holy priesthood (Dt 26:19).<\/p>\n<p>In later periods psalms were written recounting Israel’s history in the light of the great liberating event of the exodus (Pss 105; 106; 114; 136). Those compositions resound with triumph and thanksgiving. Hebrew accounts of the bondage in Egypt depict the rigorous life, the oppression, and the hard labor. It is now known that there were a number of foreign groups in Egypt at the time, and that the corporal punishment suffered by the Hebrews was a normal feature of everyday Egyptian life. In short, there was no discrimination against the Hebrews as a group; instead, they enjoyed the dubious distinction of being treated like ordinary Egyptian workers. Ever after, when they were oppressed, the Hebrews could look back to the great miracle of the exodus and believe that what God had done once he could do again. That was of great consolation to the faithful exiles weeping by the waters of Babylon (Ps 137:1) as they looked forward to another exodus when God would lead them in triumph from a destroyed Babylon (v 8) back to Palestine.<\/p>\n<h5>New Testament<\/h5>\n<p>God’s mighty work at the time of the exodus was recalled on a few occasions by NT writers, even though Christ had been sacrificed as “our Passover lamb” (1 Cor 5:7, <span>niv<\/span>) by that time. In his speech before the Jerusalem Council, Stephen gave a traditional recital of OT history, mentioning the event of the Red Sea (Acts 7:36) as part of a demonstration of God’s power to change human affairs. The apostle Paul used the experience of the exodus to remind his hearers that many who were delivered from oppression at that time never reached the Promised Land (1 Cor 10:1-5). Instead of committing themselves wholly to God in trust and obedience, the Israelites fell victim to temptations of various kinds in the wilderness. Thus, Paul stressed that since it is possible for Christians to become castaways (9:27), they should cling to Christ the Rock and take their spiritual responsibilities seriously. In Hebrews 11:27-29 another historical recital lists the heroes of faith, mentioning especially Moses and his role at the exodus.<\/p>\n<p><em>See also<\/em> Exodus, Book of.<\/p>","summary_ro":"EXODUS, The Departure of Israel from Egypt led by Moses. The exodus was one of the most significant events in the history of the Hebrews. It was a unique demonstration of God’s power on behalf of his people, who were working under conditions of forced labor for the Egyptians. So dramatic were the circumstances in which the exodus occurred that they were mentioned frequently in subsequent OT periods. When the Hebrews were oppressed, they looked back to that great historical event and trusted G...","summary_en":"EXODUS, The Departure of Israel from Egypt led by Moses. The exodus was one of the most significant events in the history of the Hebrews. It was a unique demonstration of God’s power on behalf of his people, who were working under conditions of forced labor for the Egyptians. So dramatic were the circumstances in which the exodus occurred that they were mentioned frequently in subsequent OT periods. When the Hebrews were oppressed, they looked back to that great historical event and trusted G...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":15104,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hallelujah","title_en":"Hallelujah","content_ro":"<h3>HALLELUJAH<\/h3>\n<p>Important Christian acclamation used extensively in the church’s worship and liturgy from early times. “Hallelujah” is a transliteration into Greek, and thence into English, of two Hebrew words that mean “Praise the Lord.” This combination of the two Hebrew words forms the characteristic call to praise. Jews living in the Dispersion in pre-Christian times were already using the transliteration in their synagogue worship. “Hallelujah,” according to ancient Hebrew tradition, is to be written as one word, except in Psalm 135:3. It occurs nowhere in the OT but in the Psalter, where it occurs 23 times, and for the first time in Psalm 104:35. Each of Psalms 111 to 113 begins with “Hallelujah”; each of Psalms 115 to 117 ends with the word; and each of Psalms 146 to 150 begins and ends with it.<\/p>\n<p>In the Septuagint version of Psalms 113–118, all the individual psalms are headed “Allelujah.” Through the Vulgate, this form of the word “Hallelujah” has come into use in the church. Like another famous Hebrew liturgical term, “Amen,” “Hallelujah” has passed from the OT to the NT, and thence to the Christian church. But in the <span>kjv<\/span> and <span>erv<\/span> the phrase is rendered “Praise ye the <span>Lord<\/span>,” and similarly, in the <span>rsv<\/span> and <span>nlt<\/span>, it is rendered “Praise the <span>Lord<\/span>.”<\/p>\n<p>In Hebrew liturgical usage the Hallel, or Hymn of Praise, Psalms 113–118, is sung at the three great religious festivals of Passover, Pentecost, and Tabernacles. At the domestic celebration of Passover, Psalms 113 and 114 are sung before the meal and Psalms 115–118 are sung after it. Matthew 26:30 and Mark 14:26 refer to the singing of 115–118 as the “hymn” sung by the Lord and his disciples after their celebration of the Passover and before they left the upper room.<\/p>\n\n<p>“Hallelujah” does not appear anywhere in the NT except in Revelation 19:1-6. There it is a chant of the saints in heaven. It was taken over into the liturgy and hymnody of the church at an early date. It became the characteristic expression of joy and was therefore sung especially at Eastertide, as is witnessed by Augustine. The choice by the Christian church of Psalms 113, 114, and 118 from the Hebrew Hallel as the psalms to be sung on Easter day marks the liturgical connection of Easter with Passover.<\/p>\n<p><em>See also<\/em> Hallel.<\/p>","content_en":"<h3>HALLELUJAH<\/h3>\n<p>Important Christian acclamation used extensively in the church’s worship and liturgy from early times. “Hallelujah” is a transliteration into Greek, and thence into English, of two Hebrew words that mean “Praise the Lord.” This combination of the two Hebrew words forms the characteristic call to praise. Jews living in the Dispersion in pre-Christian times were already using the transliteration in their synagogue worship. “Hallelujah,” according to ancient Hebrew tradition, is to be written as one word, except in Psalm 135:3. It occurs nowhere in the OT but in the Psalter, where it occurs 23 times, and for the first time in Psalm 104:35. Each of Psalms 111 to 113 begins with “Hallelujah”; each of Psalms 115 to 117 ends with the word; and each of Psalms 146 to 150 begins and ends with it.<\/p>\n<p>In the Septuagint version of Psalms 113–118, all the individual psalms are headed “Allelujah.” Through the Vulgate, this form of the word “Hallelujah” has come into use in the church. Like another famous Hebrew liturgical term, “Amen,” “Hallelujah” has passed from the OT to the NT, and thence to the Christian church. But in the <span>kjv<\/span> and <span>erv<\/span> the phrase is rendered “Praise ye the <span>Lord<\/span>,” and similarly, in the <span>rsv<\/span> and <span>nlt<\/span>, it is rendered “Praise the <span>Lord<\/span>.”<\/p>\n<p>In Hebrew liturgical usage the Hallel, or Hymn of Praise, Psalms 113–118, is sung at the three great religious festivals of Passover, Pentecost, and Tabernacles. At the domestic celebration of Passover, Psalms 113 and 114 are sung before the meal and Psalms 115–118 are sung after it. Matthew 26:30 and Mark 14:26 refer to the singing of 115–118 as the “hymn” sung by the Lord and his disciples after their celebration of the Passover and before they left the upper room.<\/p>\n\n<p>“Hallelujah” does not appear anywhere in the NT except in Revelation 19:1-6. There it is a chant of the saints in heaven. It was taken over into the liturgy and hymnody of the church at an early date. It became the characteristic expression of joy and was therefore sung especially at Eastertide, as is witnessed by Augustine. The choice by the Christian church of Psalms 113, 114, and 118 from the Hebrew Hallel as the psalms to be sung on Easter day marks the liturgical connection of Easter with Passover.<\/p>\n<p><em>See also<\/em> Hallel.<\/p>","summary_ro":"HALLELUJAH Important Christian acclamation used extensively in the church’s worship and liturgy from early times. “Hallelujah” is a transliteration into Greek, and thence into English, of two Hebrew words that mean “Praise the Lord.” This combination of the two Hebrew words forms the characteristic call to praise. Jews living in the Dispersion in pre-Christian times were already using the transliteration in their synagogue worship. “Hallelujah,” according to ancient Hebrew tradition, is to be...","summary_en":"HALLELUJAH Important Christian acclamation used extensively in the church’s worship and liturgy from early times. “Hallelujah” is a transliteration into Greek, and thence into English, of two Hebrew words that mean “Praise the Lord.” This combination of the two Hebrew words forms the characteristic call to praise. Jews living in the Dispersion in pre-Christian times were already using the transliteration in their synagogue worship. “Hallelujah,” according to ancient Hebrew tradition, is to be...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":50016,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 114:1","title_en":"Study Note: Psalmi 114:1","content_ro":"<p><strong>Ps 114<\/strong> This lyrical celebration of the Lord’s power in nature recalls Israel’s beginning as a nation at the Exodus (114:1-2) and upon their entry to the Promised Land (114:3-6). It promotes reverence for the God of Jacob (114:7-8).<\/p>","content_en":"<p><strong>Ps 114<\/strong> This lyrical celebration of the Lord’s power in nature recalls Israel’s beginning as a nation at the Exodus (114:1-2) and upon their entry to the Promised Land (114:3-6). It promotes reverence for the God of Jacob (114:7-8).<\/p>","summary_ro":"Ps 114 This lyrical celebration of the Lord’s power in nature recalls Israel’s beginning as a nation at the Exodus (114:1-2) and upon their entry to the Promised Land (114:3-6). It promotes reverence for the God of Jacob (114:7-8).","summary_en":"Ps 114 This lyrical celebration of the Lord’s power in nature recalls Israel’s beginning as a nation at the Exodus (114:1-2) and upon their entry to the Promised Land (114:3-6). It promotes reverence for the God of Jacob (114:7-8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":50017,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 114:1","title_en":"Study Note: Psalmi 114:1","content_ro":"<p><strong>114:1-2<\/strong> At the time of Israel’s exodus from Egypt and their entrance into the Promised Land, Israel was one holy <em>kingdom<\/em> (Exod 19:5-6). • The separate references to <em>the land of Judah<\/em> and <em>Israel<\/em> indicate that the psalm was composed after the kingdom was divided (1 Kgs 12:16-17; cp. 1 Sam 11:8; 1 Kgs 1:35), and probably after the Exile. The <em>land of Judah became God’s sanctuary<\/em> because the people worshiped God; his Tabernacle and later his Temple were located there.<\/p>","content_en":"<p><strong>114:1-2<\/strong> At the time of Israel’s exodus from Egypt and their entrance into the Promised Land, Israel was one holy <em>kingdom<\/em> (Exod 19:5-6). • The separate references to <em>the land of Judah<\/em> and <em>Israel<\/em> indicate that the psalm was composed after the kingdom was divided (1 Kgs 12:16-17; cp. 1 Sam 11:8; 1 Kgs 1:35), and probably after the Exile. The <em>land of Judah became God’s sanctuary<\/em> because the people worshiped God; his Tabernacle and later his Temple were located there.<\/p>","summary_ro":"114:1-2 At the time of Israel’s exodus from Egypt and their entrance into the Promised Land, Israel was one holy kingdom (Exod 19:5-6). • The separate references to the land of Judah and Israel indicate that the psalm was composed after the kingdom was divided (1 Kgs 12:16-17; cp. 1 Sam 11:8; 1 Kgs 1:35), and probably after the Exile. The land of Judah became God’s sanctuary because the people worshiped God; his Tabernacle and later his Temple were located there.","summary_en":"114:1-2 At the time of Israel’s exodus from Egypt and their entrance into the Promised Land, Israel was one holy kingdom (Exod 19:5-6). • The separate references to the land of Judah and Israel indicate that the psalm was composed after the kingdom was divided (1 Kgs 12:16-17; cp. 1 Sam 11:8; 1 Kgs 1:35), and probably after the Exile. The land of Judah became God’s sanctuary because the people worshiped God; his Tabernacle and later his Temple were located there.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77642,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 114:1","title_en":"Study Note: Psalmi 114:1","content_ro":"<p><strong>Ps 114<\/strong> This lyrical celebration of the Lord’s power in nature recalls Israel’s beginning as a nation at the Exodus (114:1-2) and upon their entry to the Promised Land (114:3-6). It promotes reverence for the God of Jacob (114:7-8).<\/p>","content_en":"<p><strong>Ps 114<\/strong> This lyrical celebration of the Lord’s power in nature recalls Israel’s beginning as a nation at the Exodus (114:1-2) and upon their entry to the Promised Land (114:3-6). It promotes reverence for the God of Jacob (114:7-8).<\/p>","summary_ro":"Ps 114 This lyrical celebration of the Lord’s power in nature recalls Israel’s beginning as a nation at the Exodus (114:1-2) and upon their entry to the Promised Land (114:3-6). It promotes reverence for the God of Jacob (114:7-8).","summary_en":"Ps 114 This lyrical celebration of the Lord’s power in nature recalls Israel’s beginning as a nation at the Exodus (114:1-2) and upon their entry to the Promised Land (114:3-6). It promotes reverence for the God of Jacob (114:7-8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77643,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 114:1","title_en":"Study Note: Psalmi 114:1","content_ro":"<p><strong>114:1-2<\/strong> At the time of Israel’s exodus from Egypt and their entrance into the Promised Land, Israel was one holy <em>kingdom<\/em> (Exod 19:5-6). • The separate references to <em>the land of Judah<\/em> and <em>Israel<\/em> indicate that the psalm was composed after the kingdom was divided (1 Kgs 12:16-17; cp. 1 Sam 11:8; 1 Kgs 1:35), and probably after the Exile. The <em>land of Judah became God’s sanctuary<\/em> because the people worshiped God; his Tabernacle and later his Temple were located there.<\/p>","content_en":"<p><strong>114:1-2<\/strong> At the time of Israel’s exodus from Egypt and their entrance into the Promised Land, Israel was one holy <em>kingdom<\/em> (Exod 19:5-6). • The separate references to <em>the land of Judah<\/em> and <em>Israel<\/em> indicate that the psalm was composed after the kingdom was divided (1 Kgs 12:16-17; cp. 1 Sam 11:8; 1 Kgs 1:35), and probably after the Exile. The <em>land of Judah became God’s sanctuary<\/em> because the people worshiped God; his Tabernacle and later his Temple were located there.<\/p>","summary_ro":"114:1-2 At the time of Israel’s exodus from Egypt and their entrance into the Promised Land, Israel was one holy kingdom (Exod 19:5-6). • The separate references to the land of Judah and Israel indicate that the psalm was composed after the kingdom was divided (1 Kgs 12:16-17; cp. 1 Sam 11:8; 1 Kgs 1:35), and probably after the Exile. The land of Judah became God’s sanctuary because the people worshiped God; his Tabernacle and later his Temple were located there.","summary_en":"114:1-2 At the time of Israel’s exodus from Egypt and their entrance into the Promised Land, Israel was one holy kingdom (Exod 19:5-6). • The separate references to the land of Judah and Israel indicate that the psalm was composed after the kingdom was divided (1 Kgs 12:16-17; cp. 1 Sam 11:8; 1 Kgs 1:35), and probably after the Exile. The land of Judah became God’s sanctuary because the people worshiped God; his Tabernacle and later his Temple were located there.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105268,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 114:1","title_en":"Study Note: Psalmi 114:1","content_ro":"<p><strong>Ps 114<\/strong> This lyrical celebration of the Lord’s power in nature recalls Israel’s beginning as a nation at the Exodus (114:1-2) and upon their entry to the Promised Land (114:3-6). It promotes reverence for the God of Jacob (114:7-8).<\/p>","content_en":"<p><strong>Ps 114<\/strong> This lyrical celebration of the Lord’s power in nature recalls Israel’s beginning as a nation at the Exodus (114:1-2) and upon their entry to the Promised Land (114:3-6). It promotes reverence for the God of Jacob (114:7-8).<\/p>","summary_ro":"Ps 114 This lyrical celebration of the Lord’s power in nature recalls Israel’s beginning as a nation at the Exodus (114:1-2) and upon their entry to the Promised Land (114:3-6). It promotes reverence for the God of Jacob (114:7-8).","summary_en":"Ps 114 This lyrical celebration of the Lord’s power in nature recalls Israel’s beginning as a nation at the Exodus (114:1-2) and upon their entry to the Promised Land (114:3-6). It promotes reverence for the God of Jacob (114:7-8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105269,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 114:1","title_en":"Study Note: Psalmi 114:1","content_ro":"<p><strong>114:1-2<\/strong> At the time of Israel’s exodus from Egypt and their entrance into the Promised Land, Israel was one holy <em>kingdom<\/em> (Exod 19:5-6). • The separate references to <em>the land of Judah<\/em> and <em>Israel<\/em> indicate that the psalm was composed after the kingdom was divided (1 Kgs 12:16-17; cp. 1 Sam 11:8; 1 Kgs 1:35), and probably after the Exile. The <em>land of Judah became God’s sanctuary<\/em> because the people worshiped God; his Tabernacle and later his Temple were located there.<\/p>","content_en":"<p><strong>114:1-2<\/strong> At the time of Israel’s exodus from Egypt and their entrance into the Promised Land, Israel was one holy <em>kingdom<\/em> (Exod 19:5-6). • The separate references to <em>the land of Judah<\/em> and <em>Israel<\/em> indicate that the psalm was composed after the kingdom was divided (1 Kgs 12:16-17; cp. 1 Sam 11:8; 1 Kgs 1:35), and probably after the Exile. The <em>land of Judah became God’s sanctuary<\/em> because the people worshiped God; his Tabernacle and later his Temple were located there.<\/p>","summary_ro":"114:1-2 At the time of Israel’s exodus from Egypt and their entrance into the Promised Land, Israel was one holy kingdom (Exod 19:5-6). • The separate references to the land of Judah and Israel indicate that the psalm was composed after the kingdom was divided (1 Kgs 12:16-17; cp. 1 Sam 11:8; 1 Kgs 1:35), and probably after the Exile. The land of Judah became God’s sanctuary because the people worshiped God; his Tabernacle and later his Temple were located there.","summary_en":"114:1-2 At the time of Israel’s exodus from Egypt and their entrance into the Promised Land, Israel was one holy kingdom (Exod 19:5-6). • The separate references to the land of Judah and Israel indicate that the psalm was composed after the kingdom was divided (1 Kgs 12:16-17; cp. 1 Sam 11:8; 1 Kgs 1:35), and probably after the Exile. The land of Judah became God’s sanctuary because the people worshiped God; his Tabernacle and later his Temple were located there.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132894,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 114:1","title_en":"Study Note: Psalmi 114:1","content_ro":"<p><strong>Ps 114<\/strong> This lyrical celebration of the Lord’s power in nature recalls Israel’s beginning as a nation at the Exodus (114:1-2) and upon their entry to the Promised Land (114:3-6). It promotes reverence for the God of Jacob (114:7-8).<\/p>","content_en":"<p><strong>Ps 114<\/strong> This lyrical celebration of the Lord’s power in nature recalls Israel’s beginning as a nation at the Exodus (114:1-2) and upon their entry to the Promised Land (114:3-6). It promotes reverence for the God of Jacob (114:7-8).<\/p>","summary_ro":"Ps 114 This lyrical celebration of the Lord’s power in nature recalls Israel’s beginning as a nation at the Exodus (114:1-2) and upon their entry to the Promised Land (114:3-6). It promotes reverence for the God of Jacob (114:7-8).","summary_en":"Ps 114 This lyrical celebration of the Lord’s power in nature recalls Israel’s beginning as a nation at the Exodus (114:1-2) and upon their entry to the Promised Land (114:3-6). It promotes reverence for the God of Jacob (114:7-8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132895,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 114:1","title_en":"Study Note: Psalmi 114:1","content_ro":"<p><strong>114:1-2<\/strong> At the time of Israel’s exodus from Egypt and their entrance into the Promised Land, Israel was one holy <em>kingdom<\/em> (Exod 19:5-6). • The separate references to <em>the land of Judah<\/em> and <em>Israel<\/em> indicate that the psalm was composed after the kingdom was divided (1 Kgs 12:16-17; cp. 1 Sam 11:8; 1 Kgs 1:35), and probably after the Exile. The <em>land of Judah became God’s sanctuary<\/em> because the people worshiped God; his Tabernacle and later his Temple were located there.<\/p>","content_en":"<p><strong>114:1-2<\/strong> At the time of Israel’s exodus from Egypt and their entrance into the Promised Land, Israel was one holy <em>kingdom<\/em> (Exod 19:5-6). • The separate references to <em>the land of Judah<\/em> and <em>Israel<\/em> indicate that the psalm was composed after the kingdom was divided (1 Kgs 12:16-17; cp. 1 Sam 11:8; 1 Kgs 1:35), and probably after the Exile. The <em>land of Judah became God’s sanctuary<\/em> because the people worshiped God; his Tabernacle and later his Temple were located there.<\/p>","summary_ro":"114:1-2 At the time of Israel’s exodus from Egypt and their entrance into the Promised Land, Israel was one holy kingdom (Exod 19:5-6). • The separate references to the land of Judah and Israel indicate that the psalm was composed after the kingdom was divided (1 Kgs 12:16-17; cp. 1 Sam 11:8; 1 Kgs 1:35), and probably after the Exile. The land of Judah became God’s sanctuary because the people worshiped God; his Tabernacle and later his Temple were located there.","summary_en":"114:1-2 At the time of Israel’s exodus from Egypt and their entrance into the Promised Land, Israel was one holy kingdom (Exod 19:5-6). • The separate references to the land of Judah and Israel indicate that the psalm was composed after the kingdom was divided (1 Kgs 12:16-17; cp. 1 Sam 11:8; 1 Kgs 1:35), and probably after the Exile. The land of Judah became God’s sanctuary because the people worshiped God; his Tabernacle and later his Temple were located there.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"3":[{"id":50018,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 114:3","title_en":"Study Note: Psalmi 114:3","content_ro":"<p><strong>114:3-4<\/strong> <em>hurried out of their way!<\/em> The waters divided for Israel to escape Egypt (77:17-18; Exod 14). • <em>The Jordan River turned away<\/em> when Israel arrived to cross over (see Josh 3). • <em>skipped like rams:<\/em> God’s presence caused the mountains to quake (Exod 19:16-20).<\/p>","content_en":"<p><strong>114:3-4<\/strong> <em>hurried out of their way!<\/em> The waters divided for Israel to escape Egypt (77:17-18; Exod 14). • <em>The Jordan River turned away<\/em> when Israel arrived to cross over (see Josh 3). • <em>skipped like rams:<\/em> God’s presence caused the mountains to quake (Exod 19:16-20).<\/p>","summary_ro":"114:3-4 hurried out of their way! The waters divided for Israel to escape Egypt (77:17-18; Exod 14). • The Jordan River turned away when Israel arrived to cross over (see Josh 3). • skipped like rams: God’s presence caused the mountains to quake (Exod 19:16-20).","summary_en":"114:3-4 hurried out of their way! The waters divided for Israel to escape Egypt (77:17-18; Exod 14). • The Jordan River turned away when Israel arrived to cross over (see Josh 3). • skipped like rams: God’s presence caused the mountains to quake (Exod 19:16-20).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77644,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 114:3","title_en":"Study Note: Psalmi 114:3","content_ro":"<p><strong>114:3-4<\/strong> <em>hurried out of their way!<\/em> The waters divided for Israel to escape Egypt (77:17-18; Exod 14). • <em>The Jordan River turned away<\/em> when Israel arrived to cross over (see Josh 3). • <em>skipped like rams:<\/em> God’s presence caused the mountains to quake (Exod 19:16-20).<\/p>","content_en":"<p><strong>114:3-4<\/strong> <em>hurried out of their way!<\/em> The waters divided for Israel to escape Egypt (77:17-18; Exod 14). • <em>The Jordan River turned away<\/em> when Israel arrived to cross over (see Josh 3). • <em>skipped like rams:<\/em> God’s presence caused the mountains to quake (Exod 19:16-20).<\/p>","summary_ro":"114:3-4 hurried out of their way! The waters divided for Israel to escape Egypt (77:17-18; Exod 14). • The Jordan River turned away when Israel arrived to cross over (see Josh 3). • skipped like rams: God’s presence caused the mountains to quake (Exod 19:16-20).","summary_en":"114:3-4 hurried out of their way! The waters divided for Israel to escape Egypt (77:17-18; Exod 14). • The Jordan River turned away when Israel arrived to cross over (see Josh 3). • skipped like rams: God’s presence caused the mountains to quake (Exod 19:16-20).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105270,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 114:3","title_en":"Study Note: Psalmi 114:3","content_ro":"<p><strong>114:3-4<\/strong> <em>hurried out of their way!<\/em> The waters divided for Israel to escape Egypt (77:17-18; Exod 14). • <em>The Jordan River turned away<\/em> when Israel arrived to cross over (see Josh 3). • <em>skipped like rams:<\/em> God’s presence caused the mountains to quake (Exod 19:16-20).<\/p>","content_en":"<p><strong>114:3-4<\/strong> <em>hurried out of their way!<\/em> The waters divided for Israel to escape Egypt (77:17-18; Exod 14). • <em>The Jordan River turned away<\/em> when Israel arrived to cross over (see Josh 3). • <em>skipped like rams:<\/em> God’s presence caused the mountains to quake (Exod 19:16-20).<\/p>","summary_ro":"114:3-4 hurried out of their way! The waters divided for Israel to escape Egypt (77:17-18; Exod 14). • The Jordan River turned away when Israel arrived to cross over (see Josh 3). • skipped like rams: God’s presence caused the mountains to quake (Exod 19:16-20).","summary_en":"114:3-4 hurried out of their way! The waters divided for Israel to escape Egypt (77:17-18; Exod 14). • The Jordan River turned away when Israel arrived to cross over (see Josh 3). • skipped like rams: God’s presence caused the mountains to quake (Exod 19:16-20).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132896,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 114:3","title_en":"Study Note: Psalmi 114:3","content_ro":"<p><strong>114:3-4<\/strong> <em>hurried out of their way!<\/em> The waters divided for Israel to escape Egypt (77:17-18; Exod 14). • <em>The Jordan River turned away<\/em> when Israel arrived to cross over (see Josh 3). • <em>skipped like rams:<\/em> God’s presence caused the mountains to quake (Exod 19:16-20).<\/p>","content_en":"<p><strong>114:3-4<\/strong> <em>hurried out of their way!<\/em> The waters divided for Israel to escape Egypt (77:17-18; Exod 14). • <em>The Jordan River turned away<\/em> when Israel arrived to cross over (see Josh 3). • <em>skipped like rams:<\/em> God’s presence caused the mountains to quake (Exod 19:16-20).<\/p>","summary_ro":"114:3-4 hurried out of their way! The waters divided for Israel to escape Egypt (77:17-18; Exod 14). • The Jordan River turned away when Israel arrived to cross over (see Josh 3). • skipped like rams: God’s presence caused the mountains to quake (Exod 19:16-20).","summary_en":"114:3-4 hurried out of their way! The waters divided for Israel to escape Egypt (77:17-18; Exod 14). • The Jordan River turned away when Israel arrived to cross over (see Josh 3). • skipped like rams: God’s presence caused the mountains to quake (Exod 19:16-20).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"5":[{"id":62857,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Questions and Doubt","title_en":"Questions and Doubt","content_ro":"<h3>Questions and Doubt<\/h3>\n<p>The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73).<\/p>\n<p>The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he seems to have abandoned the godly (77:7). Other questions call attention to the success of the wicked (10:13), the impotence of the godly (11:3), the election of Zion (68:16), the power of God (114:5-6; 147:17), the folly of the nations (2:1), and the issue of injustice (82:2). The psalmists question, examine, challenge, doubt, and occasionally despair over God’s seeming lack of concern.<\/p>\n<p>The psalmists’ questions may also lead to praise and worship: “Who can list the glorious miracles of the <span>Lord<\/span>? Who can ever praise him enough?” (106:2). The question, “Who will come from Mount Zion to rescue Israel?” (53:6) calls attention to the answer: The Lord rescues his people. For many questions, the implied answer brings praise to the Lord: “Whom have I in heaven but you? I desire you more than anything on earth” (73:25; see also 89:8). Questions may also express wonder at God’s grace (8:4; 130:3; 144:3).<\/p>\n<p>Asking good questions can be the beginning of a dialogue with the Lord that leads us along the path of wisdom and results in worship and praise.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:1; 4:2; 6:3; 10:1; 11:3; 13:1-6; 22:1; 35:17; 42:1-11; 43:1-5; 44:23-24; 53:6; 60:9-10; 68:16; 73:1–74:23; 77:8-9; 79:5; 80:4, 12; 82:2; 83:2; 85:5-6; 88:14; 89:1-52; 90:11, 13; 94:3-4, 16, 20; 101:2; 108:10-11; 114:5-6; 119:82, 84; 137:4; 147:17<\/p>","content_en":"<h3>Questions and Doubt<\/h3>\n<p>The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73).<\/p>\n<p>The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he seems to have abandoned the godly (77:7). Other questions call attention to the success of the wicked (10:13), the impotence of the godly (11:3), the election of Zion (68:16), the power of God (114:5-6; 147:17), the folly of the nations (2:1), and the issue of injustice (82:2). The psalmists question, examine, challenge, doubt, and occasionally despair over God’s seeming lack of concern.<\/p>\n<p>The psalmists’ questions may also lead to praise and worship: “Who can list the glorious miracles of the <span>Lord<\/span>? Who can ever praise him enough?” (106:2). The question, “Who will come from Mount Zion to rescue Israel?” (53:6) calls attention to the answer: The Lord rescues his people. For many questions, the implied answer brings praise to the Lord: “Whom have I in heaven but you? I desire you more than anything on earth” (73:25; see also 89:8). Questions may also express wonder at God’s grace (8:4; 130:3; 144:3).<\/p>\n<p>Asking good questions can be the beginning of a dialogue with the Lord that leads us along the path of wisdom and results in worship and praise.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:1; 4:2; 6:3; 10:1; 11:3; 13:1-6; 22:1; 35:17; 42:1-11; 43:1-5; 44:23-24; 53:6; 60:9-10; 68:16; 73:1–74:23; 77:8-9; 79:5; 80:4, 12; 82:2; 83:2; 85:5-6; 88:14; 89:1-52; 90:11, 13; 94:3-4, 16, 20; 101:2; 108:10-11; 114:5-6; 119:82, 84; 137:4; 147:17<\/p>","summary_ro":"Questions and Doubt The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73). The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he see...","summary_en":"Questions and Doubt The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73). The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he see...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90483,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Questions and Doubt","title_en":"Questions and Doubt","content_ro":"<h3>Questions and Doubt<\/h3>\n<p>The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73).<\/p>\n<p>The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he seems to have abandoned the godly (77:7). Other questions call attention to the success of the wicked (10:13), the impotence of the godly (11:3), the election of Zion (68:16), the power of God (114:5-6; 147:17), the folly of the nations (2:1), and the issue of injustice (82:2). The psalmists question, examine, challenge, doubt, and occasionally despair over God’s seeming lack of concern.<\/p>\n<p>The psalmists’ questions may also lead to praise and worship: “Who can list the glorious miracles of the <span>Lord<\/span>? Who can ever praise him enough?” (106:2). The question, “Who will come from Mount Zion to rescue Israel?” (53:6) calls attention to the answer: The Lord rescues his people. For many questions, the implied answer brings praise to the Lord: “Whom have I in heaven but you? I desire you more than anything on earth” (73:25; see also 89:8). Questions may also express wonder at God’s grace (8:4; 130:3; 144:3).<\/p>\n<p>Asking good questions can be the beginning of a dialogue with the Lord that leads us along the path of wisdom and results in worship and praise.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:1; 4:2; 6:3; 10:1; 11:3; 13:1-6; 22:1; 35:17; 42:1-11; 43:1-5; 44:23-24; 53:6; 60:9-10; 68:16; 73:1–74:23; 77:8-9; 79:5; 80:4, 12; 82:2; 83:2; 85:5-6; 88:14; 89:1-52; 90:11, 13; 94:3-4, 16, 20; 101:2; 108:10-11; 114:5-6; 119:82, 84; 137:4; 147:17<\/p>","content_en":"<h3>Questions and Doubt<\/h3>\n<p>The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73).<\/p>\n<p>The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he seems to have abandoned the godly (77:7). Other questions call attention to the success of the wicked (10:13), the impotence of the godly (11:3), the election of Zion (68:16), the power of God (114:5-6; 147:17), the folly of the nations (2:1), and the issue of injustice (82:2). The psalmists question, examine, challenge, doubt, and occasionally despair over God’s seeming lack of concern.<\/p>\n<p>The psalmists’ questions may also lead to praise and worship: “Who can list the glorious miracles of the <span>Lord<\/span>? Who can ever praise him enough?” (106:2). The question, “Who will come from Mount Zion to rescue Israel?” (53:6) calls attention to the answer: The Lord rescues his people. For many questions, the implied answer brings praise to the Lord: “Whom have I in heaven but you? I desire you more than anything on earth” (73:25; see also 89:8). Questions may also express wonder at God’s grace (8:4; 130:3; 144:3).<\/p>\n<p>Asking good questions can be the beginning of a dialogue with the Lord that leads us along the path of wisdom and results in worship and praise.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:1; 4:2; 6:3; 10:1; 11:3; 13:1-6; 22:1; 35:17; 42:1-11; 43:1-5; 44:23-24; 53:6; 60:9-10; 68:16; 73:1–74:23; 77:8-9; 79:5; 80:4, 12; 82:2; 83:2; 85:5-6; 88:14; 89:1-52; 90:11, 13; 94:3-4, 16, 20; 101:2; 108:10-11; 114:5-6; 119:82, 84; 137:4; 147:17<\/p>","summary_ro":"Questions and Doubt The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73). The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he see...","summary_en":"Questions and Doubt The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73). The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he see...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118109,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Questions and Doubt","title_en":"Questions and Doubt","content_ro":"<h3>Questions and Doubt<\/h3>\n<p>The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73).<\/p>\n<p>The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he seems to have abandoned the godly (77:7). Other questions call attention to the success of the wicked (10:13), the impotence of the godly (11:3), the election of Zion (68:16), the power of God (114:5-6; 147:17), the folly of the nations (2:1), and the issue of injustice (82:2). The psalmists question, examine, challenge, doubt, and occasionally despair over God’s seeming lack of concern.<\/p>\n<p>The psalmists’ questions may also lead to praise and worship: “Who can list the glorious miracles of the <span>Lord<\/span>? Who can ever praise him enough?” (106:2). The question, “Who will come from Mount Zion to rescue Israel?” (53:6) calls attention to the answer: The Lord rescues his people. For many questions, the implied answer brings praise to the Lord: “Whom have I in heaven but you? I desire you more than anything on earth” (73:25; see also 89:8). Questions may also express wonder at God’s grace (8:4; 130:3; 144:3).<\/p>\n<p>Asking good questions can be the beginning of a dialogue with the Lord that leads us along the path of wisdom and results in worship and praise.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:1; 4:2; 6:3; 10:1; 11:3; 13:1-6; 22:1; 35:17; 42:1-11; 43:1-5; 44:23-24; 53:6; 60:9-10; 68:16; 73:1–74:23; 77:8-9; 79:5; 80:4, 12; 82:2; 83:2; 85:5-6; 88:14; 89:1-52; 90:11, 13; 94:3-4, 16, 20; 101:2; 108:10-11; 114:5-6; 119:82, 84; 137:4; 147:17<\/p>","content_en":"<h3>Questions and Doubt<\/h3>\n<p>The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73).<\/p>\n<p>The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he seems to have abandoned the godly (77:7). Other questions call attention to the success of the wicked (10:13), the impotence of the godly (11:3), the election of Zion (68:16), the power of God (114:5-6; 147:17), the folly of the nations (2:1), and the issue of injustice (82:2). The psalmists question, examine, challenge, doubt, and occasionally despair over God’s seeming lack of concern.<\/p>\n<p>The psalmists’ questions may also lead to praise and worship: “Who can list the glorious miracles of the <span>Lord<\/span>? Who can ever praise him enough?” (106:2). The question, “Who will come from Mount Zion to rescue Israel?” (53:6) calls attention to the answer: The Lord rescues his people. For many questions, the implied answer brings praise to the Lord: “Whom have I in heaven but you? I desire you more than anything on earth” (73:25; see also 89:8). Questions may also express wonder at God’s grace (8:4; 130:3; 144:3).<\/p>\n<p>Asking good questions can be the beginning of a dialogue with the Lord that leads us along the path of wisdom and results in worship and praise.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:1; 4:2; 6:3; 10:1; 11:3; 13:1-6; 22:1; 35:17; 42:1-11; 43:1-5; 44:23-24; 53:6; 60:9-10; 68:16; 73:1–74:23; 77:8-9; 79:5; 80:4, 12; 82:2; 83:2; 85:5-6; 88:14; 89:1-52; 90:11, 13; 94:3-4, 16, 20; 101:2; 108:10-11; 114:5-6; 119:82, 84; 137:4; 147:17<\/p>","summary_ro":"Questions and Doubt The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73). The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he see...","summary_en":"Questions and Doubt The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73). The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he see...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145735,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Questions and Doubt","title_en":"Questions and Doubt","content_ro":"<h3>Questions and Doubt<\/h3>\n<p>The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73).<\/p>\n<p>The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he seems to have abandoned the godly (77:7). Other questions call attention to the success of the wicked (10:13), the impotence of the godly (11:3), the election of Zion (68:16), the power of God (114:5-6; 147:17), the folly of the nations (2:1), and the issue of injustice (82:2). The psalmists question, examine, challenge, doubt, and occasionally despair over God’s seeming lack of concern.<\/p>\n<p>The psalmists’ questions may also lead to praise and worship: “Who can list the glorious miracles of the <span>Lord<\/span>? Who can ever praise him enough?” (106:2). The question, “Who will come from Mount Zion to rescue Israel?” (53:6) calls attention to the answer: The Lord rescues his people. For many questions, the implied answer brings praise to the Lord: “Whom have I in heaven but you? I desire you more than anything on earth” (73:25; see also 89:8). Questions may also express wonder at God’s grace (8:4; 130:3; 144:3).<\/p>\n<p>Asking good questions can be the beginning of a dialogue with the Lord that leads us along the path of wisdom and results in worship and praise.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:1; 4:2; 6:3; 10:1; 11:3; 13:1-6; 22:1; 35:17; 42:1-11; 43:1-5; 44:23-24; 53:6; 60:9-10; 68:16; 73:1–74:23; 77:8-9; 79:5; 80:4, 12; 82:2; 83:2; 85:5-6; 88:14; 89:1-52; 90:11, 13; 94:3-4, 16, 20; 101:2; 108:10-11; 114:5-6; 119:82, 84; 137:4; 147:17<\/p>","content_en":"<h3>Questions and Doubt<\/h3>\n<p>The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73).<\/p>\n<p>The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he seems to have abandoned the godly (77:7). Other questions call attention to the success of the wicked (10:13), the impotence of the godly (11:3), the election of Zion (68:16), the power of God (114:5-6; 147:17), the folly of the nations (2:1), and the issue of injustice (82:2). The psalmists question, examine, challenge, doubt, and occasionally despair over God’s seeming lack of concern.<\/p>\n<p>The psalmists’ questions may also lead to praise and worship: “Who can list the glorious miracles of the <span>Lord<\/span>? Who can ever praise him enough?” (106:2). The question, “Who will come from Mount Zion to rescue Israel?” (53:6) calls attention to the answer: The Lord rescues his people. For many questions, the implied answer brings praise to the Lord: “Whom have I in heaven but you? I desire you more than anything on earth” (73:25; see also 89:8). Questions may also express wonder at God’s grace (8:4; 130:3; 144:3).<\/p>\n<p>Asking good questions can be the beginning of a dialogue with the Lord that leads us along the path of wisdom and results in worship and praise.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:1; 4:2; 6:3; 10:1; 11:3; 13:1-6; 22:1; 35:17; 42:1-11; 43:1-5; 44:23-24; 53:6; 60:9-10; 68:16; 73:1–74:23; 77:8-9; 79:5; 80:4, 12; 82:2; 83:2; 85:5-6; 88:14; 89:1-52; 90:11, 13; 94:3-4, 16, 20; 101:2; 108:10-11; 114:5-6; 119:82, 84; 137:4; 147:17<\/p>","summary_ro":"Questions and Doubt The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73). The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he see...","summary_en":"Questions and Doubt The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73). The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he see...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"8":[{"id":50019,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 114:8","title_en":"Study Note: Psalmi 114:8","content_ro":"<p><strong>114:8<\/strong> The Lord miraculously provided for his people in hard times after the Exile, just as he had done in the wilderness after the Exodus.<\/p>","content_en":"<p><strong>114:8<\/strong> The Lord miraculously provided for his people in hard times after the Exile, just as he had done in the wilderness after the Exodus.<\/p>","summary_ro":"114:8 The Lord miraculously provided for his people in hard times after the Exile, just as he had done in the wilderness after the Exodus.","summary_en":"114:8 The Lord miraculously provided for his people in hard times after the Exile, just as he had done in the wilderness after the Exodus.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77645,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 114:8","title_en":"Study Note: Psalmi 114:8","content_ro":"<p><strong>114:8<\/strong> The Lord miraculously provided for his people in hard times after the Exile, just as he had done in the wilderness after the Exodus.<\/p>","content_en":"<p><strong>114:8<\/strong> The Lord miraculously provided for his people in hard times after the Exile, just as he had done in the wilderness after the Exodus.<\/p>","summary_ro":"114:8 The Lord miraculously provided for his people in hard times after the Exile, just as he had done in the wilderness after the Exodus.","summary_en":"114:8 The Lord miraculously provided for his people in hard times after the Exile, just as he had done in the wilderness after the Exodus.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105271,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 114:8","title_en":"Study Note: Psalmi 114:8","content_ro":"<p><strong>114:8<\/strong> The Lord miraculously provided for his people in hard times after the Exile, just as he had done in the wilderness after the Exodus.<\/p>","content_en":"<p><strong>114:8<\/strong> The Lord miraculously provided for his people in hard times after the Exile, just as he had done in the wilderness after the Exodus.<\/p>","summary_ro":"114:8 The Lord miraculously provided for his people in hard times after the Exile, just as he had done in the wilderness after the Exodus.","summary_en":"114:8 The Lord miraculously provided for his people in hard times after the Exile, just as he had done in the wilderness after the Exodus.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132897,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 114:8","title_en":"Study Note: Psalmi 114:8","content_ro":"<p><strong>114:8<\/strong> The Lord miraculously provided for his people in hard times after the Exile, just as he had done in the wilderness after the Exodus.<\/p>","content_en":"<p><strong>114:8<\/strong> The Lord miraculously provided for his people in hard times after the Exile, just as he had done in the wilderness after the Exodus.<\/p>","summary_ro":"114:8 The Lord miraculously provided for his people in hard times after the Exile, just as he had done in the wilderness after the Exodus.","summary_en":"114:8 The Lord miraculously provided for his people in hard times after the Exile, just as he had done in the wilderness after the Exodus.","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"}}