Psalmi 115
1 Nu nouă, Doamne, nu nouă, ci Numelui Tău dă slavă pentru bunătatea Ta, pentru credincioşia Ta!
2 Pentruce că zică neamurile: ,,Unde este Dumnezeul lor?``
3 Dumnezeul nostru este în cer, El face tot ce vrea.
4 Idolii lor sânt argint şi aur, făcuţi de mâni omeneşti.
5 Au gură, dar nu vorbesc, au ochi, dar nu văd,
6 au urechi, dar n-aud, au nas, dar nu miroase,
7 au mâni, dar nu pipăie, picioare, dar nu merg; nu scot niciun sunet din gâtlejul lor.
8 Ca ei sânt cei ce-i fac; toţi cei ce se încred în ei.
9 Israele, încrede-te în Domnul! El este ajutorul şi scutul lor.
10 Casa lui Aaron, încrede-te în Domnul! El este ajutorul şi scutul lor.
11 Cei ce vă temeţi de Domnul, încredeţi-vă în Domnul! El este ajutorul şi scutul lor.
12 Domnul Şi-aduce aminte de noi: El va binecuvânta, va binecuvânta casa lui Israel, va binecuvânta casa lui Aaron,
13 va binecuvânta pe cei ce se tem de Domnul, pe cei mici şi pe cei mari.
14 Domnul să vă înmulţească tot mai mult, pe voi şi pe copiii voştri!
15 Fiţi binecuvântaţi de Domnul, care a făcut cerurile şi pământul!
16 Cerurile sânt ale Domnului, dar pământul l-a dat fiilor oamenilor.
17 Nu morţii laudă pe Domnul, şi nici vreunul din cei ce se pogoară în locul tăcerii,
18 ci noi, noi vom binecuvânta pe Domnul, deacum şi până în veac. Lăudaţi pe Domnul!
{"verseMap":{"1":[{"id":13997,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Glory","title_en":"Glory","content_ro":"<h3>GLORY<\/h3>\n<p>The singular splendor of God and the consequences for humanity.<\/p>\n<p class=\"h2\" id=\"TheGloryofGod\">The Glory of God<\/p>\n<p>The glory of God can be described in two senses: (1) as a general category or attribute, and (2) as a specific category referring to particular historical manifestations of his presence.<\/p>\n<h5>As an Attribute<\/h5>\n<p>God’s glory refers primarily to his majestic beauty and splendor; it also refers to the expression of God’s character (Rom 3:23). The Scriptures record praise to his glorious name (Neh 9:5), describe him as the glorious Father (Eph 1:17) and the King of glory (Ps 24); he is exalted above the heavens, and his glory is over all the earth (Pss 57:5, 11; 108:5; 113:4). He is the God of glory who appeared to the patriarchs of the OT (Acts 7:2). He is jealous to maintain his glory and unwilling that it be given to another (Is 42:8); he acts to bring glory to himself (Ps 79:9; Is 48:11).<\/p>\n<p>The glory of God is proclaimed by the Creation (Pss 19:1; 97:6; Rom 1:20). It is revealed by his mighty acts of salvation and deliverance (1 Chr 16:24; Pss 72:18-19; 96:3; 145:10-12; Jn 11:4, 40). His glory is the theme of the praise (1 Chr 16:24-29; Pss 29:1-2, 9; 66:1-2; 96:7-8; 115:1; Is 42:12; Rom 4:20; Phil 2:9-11).<\/p>\n<h5>As His Presence<\/h5>\n<p>References to the glory of the Lord are often to particular historical manifestations of his presence; images of light and fire are prominently associated with these occurrences. The foremost example is what is known in rabbinical literature as the shekinah glory, a phrase meaning the “dwelling glory.” It refers primarily to the presence of God in the pillar of cloud and fire in the OT.<\/p>\n<p>The first explicit reference to the glory cloud is found in Exodus 13:21-22. At the time of the exodus, the glory of God appeared in the pillar of cloud and fire to lead the people through the sea and wilderness (Neh 9:11-12, 19). At Sinai, with Israel encamped around the mountain, the glory of God comes in the cloud and fire to speak with Moses in the sight of the people (Ex 19:9, 16-18; 24:15-18; Dt 5:5, 22-24). When Moses is given a glimpse of that glory unconcealed by the cloud and fire, his own face becomes radiant and must be veiled because of the people’s fear (Ex 33:18-23; 34:29-35; 2 Cor 3:7-18).<\/p>\n<p>The picture of Israel encamped around the glory of God on Sinai portrays God dwelling in the midst of his people. When the tabernacle is completed and the people set out on their march, the glory cloud of God’s presence dwells above them throughout their journey (Ex 40:34-38; Nm 10:11-12). When they encamp, the tribes encircle the tabernacle (Nm 1:50–2:2), and the cloud reminds them of his presence in their midst. Later, the same glory filled the new temple that Solomon builds (2 Chr 5:13–6:1; 7:1-3). The psalmists celebrated Jerusalem and the temple as the place where his glory dwelt (Pss 26:8; 63:2; 85:9); God was in their midst.<\/p>\n<p>Later in Israel’s history they denied God’s glorious presence (Is 3:8) and exchanged the glory of the Lord for idols made by human hands (Ps 106:20; Jer 2:10-11; cf. Rom 1:23). Because of their disobedience, judgment came against Jerusalem; the penalties of covenant violation were enforced. God would no longer be the God of a disobedient people (Hos 1:9). God’s presence in the glory cloud left the temple (Ez 10:4, 18-19; 11:22), and Israel went into exile (12:1-15).<\/p>\n<p>Yet out of this judgment God determined to bring a remnant to rebuild the city and the temple. In his visions Ezekiel saw the glory of the Lord return to dwell in the temple again (Ez 43:2-9), a time when the glory would return to a purified people and dwell among them forever. When the exile was over and the second temple was under construction, Haggai and Zechariah urged the people on with the promise of the return of the glory of God to fill the temple as it had done in the first temple and to “be glory in their midst” (Hg 2:3-9; Zec 2:5, 10-11).<\/p>\n<p class=\"h2\" id=\"TheGloryofGodinJesusChrist\">The Glory of God in Jesus Christ<\/p>\n<p>We are not told if the shekinah glory returned to the second temple. But we are told that God’s glory was seen again on earth in the person of Jesus Christ. John 1:14 says, “The Word became flesh and <em>dwelt<\/em> among us, and we beheld his <em>glory, glory<\/em> as of the only Son” (italics added). As such, Jesus was the new tabernacle for God’s abiding glory. In Jesus, God dwelt among people. Since Christ was (and is) the very image of God, to see the light of his face was to know the glory of God (2 Cor 4:4-6). To see Jesus was to see a “light to the Gentiles and the glory of Israel” (Lk 2:30-32). The disciples who witnessed the Transfiguration (Mt 17:1-8) saw his glory in a marvelous way (2 Pt 1:16-17), for it was a glory that burst out of his human body. This outburst of glory prefigured the glorification Christ experienced in resurrection and ascension (see Jn 17:5; Phil 2:5-11).<\/p>\n<p>Because Jesus humbled himself and was obedient to the point of death, God highly exalted him (Phil 2:8-9). After he suffered death on the cross, he entered into his glory (Lk 24:26) with a new and glorious body (1 Cor 15:39-43; Phil 3:21). The glorified Christ appeared to his servants. Stephen saw his glory (Acts 7:55), and Saul was blinded by his splendor (9:3). That same Christ is predicted to return in glory. He will sit on his throne in judgment (Mt 25:31); evil will be punished (16:27; 24:30; Mk 13:26; Lk 21:27; 2 Thes 2:9-10). Those who have professed him before men need not fear his glorious appearing (Mk 8:38).<\/p>\n<p>At the consummation, the whole earth will be filled with his glory (Ps 72:19; Is 6:3; Hb 2:14). No longer will a glory cloud rest above a temple to mark the Holy Place, for there will be a new heaven and a new earth (Rv 21:1). The Holy City will have the radiance of the glory of God (vv 10-11).<\/p>\n<p class=\"h2\" id=\"GloryandthePeopleofGod\">Glory and the People of God<\/p>\n<p>The people of God have experienced the glory of the presence of God. The glory cloud of the OT was <em>their<\/em> glory (Ps 106:20; Jer 2:11). Christ came as the embodiment of the glory of God; God was in the midst of his people. When Christ ascended, he sent his Spirit to the believers (Jn 16:7-14) so that God could live in the midst of his people. The Spirit of glory rests on those who suffer for the name of Christ (1 Pt 4:14); that Spirit is the guarantee of the glorious inheritance of the saints (Rom 8:16-17).<\/p>\n<p>God has given to his people the hope of glory (Rom 5:2; Phil 3:21; Col 1:27; Jude 1:24-25). Those whom he has chosen he will also glorify (Rom 8:30; 9:23); they will share in the glory of Christ (Col 3:4; 2 Thes 2:14; 2 Tm 2:10). The sufferings of this age do not compare with the glory that will be revealed (Rom 8:18; 2 Cor 4:17). The whole of creation longs to see the glorious freedom of the children of God (Rom 8:21). This hope of glory is so certain that Peter can speak of participating in it even now (1 Pt 5:1) while looking forward to that eternal glory (v 10). As partakers in the glory of Christ, the church is called to glorify God. Because of the hope that is in them, they purify themselves (1 Jn 3:3).<\/p>\n<p><em>See also<\/em> Boast; God, Being and Attributes of; Pillar of Fire and Cloud; Shekinah; Theophany; Wealth.<\/p>","content_en":"<h3>GLORY<\/h3>\n<p>The singular splendor of God and the consequences for humanity.<\/p>\n<p class=\"h2\" id=\"TheGloryofGod\">The Glory of God<\/p>\n<p>The glory of God can be described in two senses: (1) as a general category or attribute, and (2) as a specific category referring to particular historical manifestations of his presence.<\/p>\n<h5>As an Attribute<\/h5>\n<p>God’s glory refers primarily to his majestic beauty and splendor; it also refers to the expression of God’s character (Rom 3:23). The Scriptures record praise to his glorious name (Neh 9:5), describe him as the glorious Father (Eph 1:17) and the King of glory (Ps 24); he is exalted above the heavens, and his glory is over all the earth (Pss 57:5, 11; 108:5; 113:4). He is the God of glory who appeared to the patriarchs of the OT (Acts 7:2). He is jealous to maintain his glory and unwilling that it be given to another (Is 42:8); he acts to bring glory to himself (Ps 79:9; Is 48:11).<\/p>\n<p>The glory of God is proclaimed by the Creation (Pss 19:1; 97:6; Rom 1:20). It is revealed by his mighty acts of salvation and deliverance (1 Chr 16:24; Pss 72:18-19; 96:3; 145:10-12; Jn 11:4, 40). His glory is the theme of the praise (1 Chr 16:24-29; Pss 29:1-2, 9; 66:1-2; 96:7-8; 115:1; Is 42:12; Rom 4:20; Phil 2:9-11).<\/p>\n<h5>As His Presence<\/h5>\n<p>References to the glory of the Lord are often to particular historical manifestations of his presence; images of light and fire are prominently associated with these occurrences. The foremost example is what is known in rabbinical literature as the shekinah glory, a phrase meaning the “dwelling glory.” It refers primarily to the presence of God in the pillar of cloud and fire in the OT.<\/p>\n<p>The first explicit reference to the glory cloud is found in Exodus 13:21-22. At the time of the exodus, the glory of God appeared in the pillar of cloud and fire to lead the people through the sea and wilderness (Neh 9:11-12, 19). At Sinai, with Israel encamped around the mountain, the glory of God comes in the cloud and fire to speak with Moses in the sight of the people (Ex 19:9, 16-18; 24:15-18; Dt 5:5, 22-24). When Moses is given a glimpse of that glory unconcealed by the cloud and fire, his own face becomes radiant and must be veiled because of the people’s fear (Ex 33:18-23; 34:29-35; 2 Cor 3:7-18).<\/p>\n<p>The picture of Israel encamped around the glory of God on Sinai portrays God dwelling in the midst of his people. When the tabernacle is completed and the people set out on their march, the glory cloud of God’s presence dwells above them throughout their journey (Ex 40:34-38; Nm 10:11-12). When they encamp, the tribes encircle the tabernacle (Nm 1:50–2:2), and the cloud reminds them of his presence in their midst. Later, the same glory filled the new temple that Solomon builds (2 Chr 5:13–6:1; 7:1-3). The psalmists celebrated Jerusalem and the temple as the place where his glory dwelt (Pss 26:8; 63:2; 85:9); God was in their midst.<\/p>\n<p>Later in Israel’s history they denied God’s glorious presence (Is 3:8) and exchanged the glory of the Lord for idols made by human hands (Ps 106:20; Jer 2:10-11; cf. Rom 1:23). Because of their disobedience, judgment came against Jerusalem; the penalties of covenant violation were enforced. God would no longer be the God of a disobedient people (Hos 1:9). God’s presence in the glory cloud left the temple (Ez 10:4, 18-19; 11:22), and Israel went into exile (12:1-15).<\/p>\n<p>Yet out of this judgment God determined to bring a remnant to rebuild the city and the temple. In his visions Ezekiel saw the glory of the Lord return to dwell in the temple again (Ez 43:2-9), a time when the glory would return to a purified people and dwell among them forever. When the exile was over and the second temple was under construction, Haggai and Zechariah urged the people on with the promise of the return of the glory of God to fill the temple as it had done in the first temple and to “be glory in their midst” (Hg 2:3-9; Zec 2:5, 10-11).<\/p>\n<p class=\"h2\" id=\"TheGloryofGodinJesusChrist\">The Glory of God in Jesus Christ<\/p>\n<p>We are not told if the shekinah glory returned to the second temple. But we are told that God’s glory was seen again on earth in the person of Jesus Christ. John 1:14 says, “The Word became flesh and <em>dwelt<\/em> among us, and we beheld his <em>glory, glory<\/em> as of the only Son” (italics added). As such, Jesus was the new tabernacle for God’s abiding glory. In Jesus, God dwelt among people. Since Christ was (and is) the very image of God, to see the light of his face was to know the glory of God (2 Cor 4:4-6). To see Jesus was to see a “light to the Gentiles and the glory of Israel” (Lk 2:30-32). The disciples who witnessed the Transfiguration (Mt 17:1-8) saw his glory in a marvelous way (2 Pt 1:16-17), for it was a glory that burst out of his human body. This outburst of glory prefigured the glorification Christ experienced in resurrection and ascension (see Jn 17:5; Phil 2:5-11).<\/p>\n<p>Because Jesus humbled himself and was obedient to the point of death, God highly exalted him (Phil 2:8-9). After he suffered death on the cross, he entered into his glory (Lk 24:26) with a new and glorious body (1 Cor 15:39-43; Phil 3:21). The glorified Christ appeared to his servants. Stephen saw his glory (Acts 7:55), and Saul was blinded by his splendor (9:3). That same Christ is predicted to return in glory. He will sit on his throne in judgment (Mt 25:31); evil will be punished (16:27; 24:30; Mk 13:26; Lk 21:27; 2 Thes 2:9-10). Those who have professed him before men need not fear his glorious appearing (Mk 8:38).<\/p>\n<p>At the consummation, the whole earth will be filled with his glory (Ps 72:19; Is 6:3; Hb 2:14). No longer will a glory cloud rest above a temple to mark the Holy Place, for there will be a new heaven and a new earth (Rv 21:1). The Holy City will have the radiance of the glory of God (vv 10-11).<\/p>\n<p class=\"h2\" id=\"GloryandthePeopleofGod\">Glory and the People of God<\/p>\n<p>The people of God have experienced the glory of the presence of God. The glory cloud of the OT was <em>their<\/em> glory (Ps 106:20; Jer 2:11). Christ came as the embodiment of the glory of God; God was in the midst of his people. When Christ ascended, he sent his Spirit to the believers (Jn 16:7-14) so that God could live in the midst of his people. The Spirit of glory rests on those who suffer for the name of Christ (1 Pt 4:14); that Spirit is the guarantee of the glorious inheritance of the saints (Rom 8:16-17).<\/p>\n<p>God has given to his people the hope of glory (Rom 5:2; Phil 3:21; Col 1:27; Jude 1:24-25). Those whom he has chosen he will also glorify (Rom 8:30; 9:23); they will share in the glory of Christ (Col 3:4; 2 Thes 2:14; 2 Tm 2:10). The sufferings of this age do not compare with the glory that will be revealed (Rom 8:18; 2 Cor 4:17). The whole of creation longs to see the glorious freedom of the children of God (Rom 8:21). This hope of glory is so certain that Peter can speak of participating in it even now (1 Pt 5:1) while looking forward to that eternal glory (v 10). As partakers in the glory of Christ, the church is called to glorify God. Because of the hope that is in them, they purify themselves (1 Jn 3:3).<\/p>\n<p><em>See also<\/em> Boast; God, Being and Attributes of; Pillar of Fire and Cloud; Shekinah; Theophany; Wealth.<\/p>","summary_ro":"GLORY The singular splendor of God and the consequences for humanity. The Glory of God The glory of God can be described in two senses: (1) as a general category or attribute, and (2) as a specific category referring to particular historical manifestations of his presence. As an Attribute God’s glory refers primarily to his majestic beauty and splendor; it also refers to the expression of God’s character (Rom 3:23). The Scriptures record praise to his glorious name (Neh 9:5), describe him as ...","summary_en":"GLORY The singular splendor of God and the consequences for humanity. The Glory of God The glory of God can be described in two senses: (1) as a general category or attribute, and (2) as a specific category referring to particular historical manifestations of his presence. As an Attribute God’s glory refers primarily to his majestic beauty and splendor; it also refers to the expression of God’s character (Rom 3:23). The Scriptures record praise to his glorious name (Neh 9:5), describe him as ...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":15092,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hallel*","title_en":"Hallel*","content_ro":"<h3>HALLEL*<\/h3>\n<p>Hebrew term describing a song of praise to God. It was later used in the Talmud and in rabbinical writings to refer to several groups of psalms of praise to God. Psalms 113–118 were known as the Egyptian Hallel, and first-century <span>AD<\/span> Jewish tradition assigned them to Moses. During the temple period, this Hallel was recited on 18 days in the year, but only once at night, on the Passover. For that occasion it was recited in parts. Psalms 113–114 preceded the meal, prior to drinking the second cup, and Psalms 115–118 were recited after the last cup was filled. This is probably the song that is meant in the reference to the Last Supper of Jesus and his disciples, when they sang a “hymn” (Mt 26:30; Mk 14:26). This Hallel was also used for the feasts of Unleavened Bread, Pentecost, Tabernacles, and Dedication.<\/p>\n<p>The Great Hallel consisted of Psalm 136 but sometimes included Psalms 120–136. Psalms 146–148 were also considered a single Hallel. These were used in the daily morning service of the synagogue.<\/p>\n<p><em>See also<\/em> Hallelujah; Talmud.<\/p>","content_en":"<h3>HALLEL*<\/h3>\n<p>Hebrew term describing a song of praise to God. It was later used in the Talmud and in rabbinical writings to refer to several groups of psalms of praise to God. Psalms 113–118 were known as the Egyptian Hallel, and first-century <span>AD<\/span> Jewish tradition assigned them to Moses. During the temple period, this Hallel was recited on 18 days in the year, but only once at night, on the Passover. For that occasion it was recited in parts. Psalms 113–114 preceded the meal, prior to drinking the second cup, and Psalms 115–118 were recited after the last cup was filled. This is probably the song that is meant in the reference to the Last Supper of Jesus and his disciples, when they sang a “hymn” (Mt 26:30; Mk 14:26). This Hallel was also used for the feasts of Unleavened Bread, Pentecost, Tabernacles, and Dedication.<\/p>\n<p>The Great Hallel consisted of Psalm 136 but sometimes included Psalms 120–136. Psalms 146–148 were also considered a single Hallel. These were used in the daily morning service of the synagogue.<\/p>\n<p><em>See also<\/em> Hallelujah; Talmud.<\/p>","summary_ro":"HALLEL* Hebrew term describing a song of praise to God. It was later used in the Talmud and in rabbinical writings to refer to several groups of psalms of praise to God. Psalms 113–118 were known as the Egyptian Hallel, and first-century AD Jewish tradition assigned them to Moses. During the temple period, this Hallel was recited on 18 days in the year, but only once at night, on the Passover. For that occasion it was recited in parts. Psalms 113–114 preceded the meal, prior to drinking the s...","summary_en":"HALLEL* Hebrew term describing a song of praise to God. It was later used in the Talmud and in rabbinical writings to refer to several groups of psalms of praise to God. Psalms 113–118 were known as the Egyptian Hallel, and first-century AD Jewish tradition assigned them to Moses. During the temple period, this Hallel was recited on 18 days in the year, but only once at night, on the Passover. For that occasion it was recited in parts. Psalms 113–114 preceded the meal, prior to drinking the s...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":15101,"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":26239,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Monotheism*","title_en":"Monotheism*","content_ro":"<h3>MONOTHEISM*<\/h3>\n<p>Belief that there is only one God. It is distinguished from polytheism, which posits the existence of more than one god; from henotheism, which worships one god without denying the existence of other gods; and from atheism, which denies the existence of any God. The three great monotheistic religions of the world are, in their historic order, Judaism, Christianity, and Islam.<\/p>\n<p>If there is only one God, it follows that the deity is personal, sovereign, infinite, eternal, perfect, and almighty. This is, in fact, what Scripture declares of God in his essential being. It is only in the biblical revelation that we can know clearly and certainly who God is and what he is like. He must be distinct from the world (thus avoiding pantheism) in such a way that he is the only Creator and sustainer of the universe and the Lord of history. He is above and beyond his creation (divine transcendence), and yet he enters into time and human affairs (divine immanence). The biblical doctrine of monotheism is known both through historical events involving “the God who acts” for the salvation of the human race and through his verbal communication as “the God who speaks” to chosen servants for the instruction and edification of those who believe. It is in such dimensions that monotheism embraces the possibility and reality of direct encounter between the eternal and infinite God and the finite, sinful creature. The NT makes it clear that this is accomplished through Jesus Christ.<\/p>\n<p>According to the Bible, man was originally a monotheist. No other conclusion is possible from the Genesis records (Gn 1–3). Polytheism developed later as a sinful corruption of the pristine belief in one true God, the God of Creation, revelation, and redemption. This corruption had set in at least by the time of Abraham, for God’s call of Abraham to leave Ur of the Chaldees and journey toward Canaan, the land God had promised him and his posterity, undoubtedly involved a break with the polytheism of his ancestors in the area of Ur (11:31–12:9).<\/p>\n<p>When Abraham reached Canaan, the Promised Land, he and his family found people worshiping a multitude of gods. Each ethnic grouping in Palestine had its own god or many gods (Gn 31:3-35; Jgs 11:24; 1 Sm 5:2-5; 1 Kgs 11:33). In their disobedience, the sons of Abraham were continually losing faith in God and lusting after the gods of the Canaanites or diluting the true worship of God with the heathen practices associated with the worship of the Canaanite gods (Gn 35:2-4; cf. Jos 24:2; 1 Kgs 16:30-33). One of the major roles of the prophets was to call the Jews back to true worship and faith in the one God, “the God of Abraham, the God of Isaac, and the God of Jacob” (Ex 3:6, 15-16; cf. 1 Kgs 18:17-18). This reminder of their monotheistic heritage was constantly needed because of the ever-present danger of losing it through contact with the polytheistic beliefs and practices of their idolatrous neighbors. Such reminders were necessary even for leaders like David (1 Sm 26:19), and certainly for Solomon (1 Kgs 11:1-7) and later kings (12:28-32; 2 Kgs 10:31; 22:17).<\/p>\n<p>The early prophets did not clearly delineate a formal doctrine of monotheism; rather, they showed the importance and unreality of the pagan gods (1 Kgs 18:24). It was the eighth-century <span>BC<\/span> prophets who asserted a monotheistic faith in the face of a persistent polytheism. It was not until the time of the exile that the Jews were cured of their idolatrous polytheism, when their enemies took away their idols and demonstrated their impotence (Ps 115; Is 46). Then Israel learned that God alone was their refuge and help in the time of trouble, because he only is the true and living God who can save his people when they repent of their sins and obey the divine will.<\/p>\n<p><em>See also<\/em> God, Being and Attributes of.<\/p>","content_en":"<h3>MONOTHEISM*<\/h3>\n<p>Belief that there is only one God. It is distinguished from polytheism, which posits the existence of more than one god; from henotheism, which worships one god without denying the existence of other gods; and from atheism, which denies the existence of any God. The three great monotheistic religions of the world are, in their historic order, Judaism, Christianity, and Islam.<\/p>\n<p>If there is only one God, it follows that the deity is personal, sovereign, infinite, eternal, perfect, and almighty. This is, in fact, what Scripture declares of God in his essential being. It is only in the biblical revelation that we can know clearly and certainly who God is and what he is like. He must be distinct from the world (thus avoiding pantheism) in such a way that he is the only Creator and sustainer of the universe and the Lord of history. He is above and beyond his creation (divine transcendence), and yet he enters into time and human affairs (divine immanence). The biblical doctrine of monotheism is known both through historical events involving “the God who acts” for the salvation of the human race and through his verbal communication as “the God who speaks” to chosen servants for the instruction and edification of those who believe. It is in such dimensions that monotheism embraces the possibility and reality of direct encounter between the eternal and infinite God and the finite, sinful creature. The NT makes it clear that this is accomplished through Jesus Christ.<\/p>\n<p>According to the Bible, man was originally a monotheist. No other conclusion is possible from the Genesis records (Gn 1–3). Polytheism developed later as a sinful corruption of the pristine belief in one true God, the God of Creation, revelation, and redemption. This corruption had set in at least by the time of Abraham, for God’s call of Abraham to leave Ur of the Chaldees and journey toward Canaan, the land God had promised him and his posterity, undoubtedly involved a break with the polytheism of his ancestors in the area of Ur (11:31–12:9).<\/p>\n<p>When Abraham reached Canaan, the Promised Land, he and his family found people worshiping a multitude of gods. Each ethnic grouping in Palestine had its own god or many gods (Gn 31:3-35; Jgs 11:24; 1 Sm 5:2-5; 1 Kgs 11:33). In their disobedience, the sons of Abraham were continually losing faith in God and lusting after the gods of the Canaanites or diluting the true worship of God with the heathen practices associated with the worship of the Canaanite gods (Gn 35:2-4; cf. Jos 24:2; 1 Kgs 16:30-33). One of the major roles of the prophets was to call the Jews back to true worship and faith in the one God, “the God of Abraham, the God of Isaac, and the God of Jacob” (Ex 3:6, 15-16; cf. 1 Kgs 18:17-18). This reminder of their monotheistic heritage was constantly needed because of the ever-present danger of losing it through contact with the polytheistic beliefs and practices of their idolatrous neighbors. Such reminders were necessary even for leaders like David (1 Sm 26:19), and certainly for Solomon (1 Kgs 11:1-7) and later kings (12:28-32; 2 Kgs 10:31; 22:17).<\/p>\n<p>The early prophets did not clearly delineate a formal doctrine of monotheism; rather, they showed the importance and unreality of the pagan gods (1 Kgs 18:24). It was the eighth-century <span>BC<\/span> prophets who asserted a monotheistic faith in the face of a persistent polytheism. It was not until the time of the exile that the Jews were cured of their idolatrous polytheism, when their enemies took away their idols and demonstrated their impotence (Ps 115; Is 46). Then Israel learned that God alone was their refuge and help in the time of trouble, because he only is the true and living God who can save his people when they repent of their sins and obey the divine will.<\/p>\n<p><em>See also<\/em> God, Being and Attributes of.<\/p>","summary_ro":"MONOTHEISM* Belief that there is only one God. It is distinguished from polytheism, which posits the existence of more than one god; from henotheism, which worships one god without denying the existence of other gods; and from atheism, which denies the existence of any God. The three great monotheistic religions of the world are, in their historic order, Judaism, Christianity, and Islam. If there is only one God, it follows that the deity is personal, sovereign, infinite, eternal, perfect, an...","summary_en":"MONOTHEISM* Belief that there is only one God. It is distinguished from polytheism, which posits the existence of more than one god; from henotheism, which worships one god without denying the existence of other gods; and from atheism, which denies the existence of any God. The three great monotheistic religions of the world are, in their historic order, Judaism, Christianity, and Islam. If there is only one God, it follows that the deity is personal, sovereign, infinite, eternal, perfect, an...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":50020,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 115:1","title_en":"Study Note: Psalmi 115:1","content_ro":"<p><strong>Ps 115<\/strong> In this hymn of thanksgiving for God’s blessings, the community ascribes all glory to the name of the Lord, who is the true source of hope and blessing. Meanwhile, those who trust in idols are greatly disappointed. The blessing of the Creator of heaven and earth extends to future generations (115:14), and especially to the priesthood (115:12).<\/p>","content_en":"<p><strong>Ps 115<\/strong> In this hymn of thanksgiving for God’s blessings, the community ascribes all glory to the name of the Lord, who is the true source of hope and blessing. Meanwhile, those who trust in idols are greatly disappointed. The blessing of the Creator of heaven and earth extends to future generations (115:14), and especially to the priesthood (115:12).<\/p>","summary_ro":"Ps 115 In this hymn of thanksgiving for God’s blessings, the community ascribes all glory to the name of the Lord, who is the true source of hope and blessing. Meanwhile, those who trust in idols are greatly disappointed. The blessing of the Creator of heaven and earth extends to future generations (115:14), and especially to the priesthood (115:12).","summary_en":"Ps 115 In this hymn of thanksgiving for God’s blessings, the community ascribes all glory to the name of the Lord, who is the true source of hope and blessing. Meanwhile, those who trust in idols are greatly disappointed. The blessing of the Creator of heaven and earth extends to future generations (115:14), and especially to the priesthood (115:12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":50021,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 115:1","title_en":"Study Note: Psalmi 115:1","content_ro":"<p><strong>115:1-3<\/strong> The community confesses their faith that God will rescue them for the glory of his name.<\/p>","content_en":"<p><strong>115:1-3<\/strong> The community confesses their faith that God will rescue them for the glory of his name.<\/p>","summary_ro":"115:1-3 The community confesses their faith that God will rescue them for the glory of his name.","summary_en":"115:1-3 The community confesses their faith that God will rescue them for the glory of his name.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77646,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 115:1","title_en":"Study Note: Psalmi 115:1","content_ro":"<p><strong>Ps 115<\/strong> In this hymn of thanksgiving for God’s blessings, the community ascribes all glory to the name of the Lord, who is the true source of hope and blessing. Meanwhile, those who trust in idols are greatly disappointed. The blessing of the Creator of heaven and earth extends to future generations (115:14), and especially to the priesthood (115:12).<\/p>","content_en":"<p><strong>Ps 115<\/strong> In this hymn of thanksgiving for God’s blessings, the community ascribes all glory to the name of the Lord, who is the true source of hope and blessing. Meanwhile, those who trust in idols are greatly disappointed. The blessing of the Creator of heaven and earth extends to future generations (115:14), and especially to the priesthood (115:12).<\/p>","summary_ro":"Ps 115 In this hymn of thanksgiving for God’s blessings, the community ascribes all glory to the name of the Lord, who is the true source of hope and blessing. Meanwhile, those who trust in idols are greatly disappointed. The blessing of the Creator of heaven and earth extends to future generations (115:14), and especially to the priesthood (115:12).","summary_en":"Ps 115 In this hymn of thanksgiving for God’s blessings, the community ascribes all glory to the name of the Lord, who is the true source of hope and blessing. Meanwhile, those who trust in idols are greatly disappointed. The blessing of the Creator of heaven and earth extends to future generations (115:14), and especially to the priesthood (115:12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77647,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 115:1","title_en":"Study Note: Psalmi 115:1","content_ro":"<p><strong>115:1-3<\/strong> The community confesses their faith that God will rescue them for the glory of his name.<\/p>","content_en":"<p><strong>115:1-3<\/strong> The community confesses their faith that God will rescue them for the glory of his name.<\/p>","summary_ro":"115:1-3 The community confesses their faith that God will rescue them for the glory of his name.","summary_en":"115:1-3 The community confesses their faith that God will rescue them for the glory of his name.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105272,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 115:1","title_en":"Study Note: Psalmi 115:1","content_ro":"<p><strong>Ps 115<\/strong> In this hymn of thanksgiving for God’s blessings, the community ascribes all glory to the name of the Lord, who is the true source of hope and blessing. Meanwhile, those who trust in idols are greatly disappointed. The blessing of the Creator of heaven and earth extends to future generations (115:14), and especially to the priesthood (115:12).<\/p>","content_en":"<p><strong>Ps 115<\/strong> In this hymn of thanksgiving for God’s blessings, the community ascribes all glory to the name of the Lord, who is the true source of hope and blessing. Meanwhile, those who trust in idols are greatly disappointed. The blessing of the Creator of heaven and earth extends to future generations (115:14), and especially to the priesthood (115:12).<\/p>","summary_ro":"Ps 115 In this hymn of thanksgiving for God’s blessings, the community ascribes all glory to the name of the Lord, who is the true source of hope and blessing. Meanwhile, those who trust in idols are greatly disappointed. The blessing of the Creator of heaven and earth extends to future generations (115:14), and especially to the priesthood (115:12).","summary_en":"Ps 115 In this hymn of thanksgiving for God’s blessings, the community ascribes all glory to the name of the Lord, who is the true source of hope and blessing. Meanwhile, those who trust in idols are greatly disappointed. The blessing of the Creator of heaven and earth extends to future generations (115:14), and especially to the priesthood (115:12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105273,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 115:1","title_en":"Study Note: Psalmi 115:1","content_ro":"<p><strong>115:1-3<\/strong> The community confesses their faith that God will rescue them for the glory of his name.<\/p>","content_en":"<p><strong>115:1-3<\/strong> The community confesses their faith that God will rescue them for the glory of his name.<\/p>","summary_ro":"115:1-3 The community confesses their faith that God will rescue them for the glory of his name.","summary_en":"115:1-3 The community confesses their faith that God will rescue them for the glory of his name.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132898,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 115:1","title_en":"Study Note: Psalmi 115:1","content_ro":"<p><strong>Ps 115<\/strong> In this hymn of thanksgiving for God’s blessings, the community ascribes all glory to the name of the Lord, who is the true source of hope and blessing. Meanwhile, those who trust in idols are greatly disappointed. The blessing of the Creator of heaven and earth extends to future generations (115:14), and especially to the priesthood (115:12).<\/p>","content_en":"<p><strong>Ps 115<\/strong> In this hymn of thanksgiving for God’s blessings, the community ascribes all glory to the name of the Lord, who is the true source of hope and blessing. Meanwhile, those who trust in idols are greatly disappointed. The blessing of the Creator of heaven and earth extends to future generations (115:14), and especially to the priesthood (115:12).<\/p>","summary_ro":"Ps 115 In this hymn of thanksgiving for God’s blessings, the community ascribes all glory to the name of the Lord, who is the true source of hope and blessing. Meanwhile, those who trust in idols are greatly disappointed. The blessing of the Creator of heaven and earth extends to future generations (115:14), and especially to the priesthood (115:12).","summary_en":"Ps 115 In this hymn of thanksgiving for God’s blessings, the community ascribes all glory to the name of the Lord, who is the true source of hope and blessing. Meanwhile, those who trust in idols are greatly disappointed. The blessing of the Creator of heaven and earth extends to future generations (115:14), and especially to the priesthood (115:12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132899,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 115:1","title_en":"Study Note: Psalmi 115:1","content_ro":"<p><strong>115:1-3<\/strong> The community confesses their faith that God will rescue them for the glory of his name.<\/p>","content_en":"<p><strong>115:1-3<\/strong> The community confesses their faith that God will rescue them for the glory of his name.<\/p>","summary_ro":"115:1-3 The community confesses their faith that God will rescue them for the glory of his name.","summary_en":"115:1-3 The community confesses their faith that God will rescue them for the glory of his name.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":61984,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Inscrutable Purposes in History","title_en":"God’s Inscrutable Purposes in History","content_ro":"<h3>God’s Inscrutable Purposes in History<\/h3>\n<p>God directs people and events to fulfill his purposes in history. He has no need to explain himself, but he always has a purpose that he is working out; he guides individuals, nations, and events in accord with his will. This philosophy of history remains consistent throughout biblical history. God works through human actions to bring about results that he has planned and that cannot be explained in any other way except his orchestration.<\/p>\n<p>For example, the Chronicler gives just one explanation for the continued division of the kingdom of Israel: Rehoboam and those loyal to him “obeyed the message of the <span>Lord<\/span> and did not fight against Jeroboam” (2 Chr 11:4). The cause of the division—the irrational response of Rehoboam to the people’s request—has already been explained in the previous narrative: “This turn of events was the will of God, for it fulfilled the <span>Lord<\/span>’s message to Jeroboam son of Nebat through the prophet Ahijah from Shiloh” (10:15). Rehoboam may have been able to easily defeat the rebels, but he was deterred by the will of the Lord.<\/p>\n<p>Obedience to God’s will brought positive results for Rehoboam: He fortified cities; he put military leaders, equipment, and food supplies in place; loyal citizens migrated to his territory; and he had a large family. God’s will was clear, and the benefit to Rehoboam was obvious, yet the Chronicler could not explain God’s purposes. Readers of the book today are also left to ponder why God allowed the kingdom to remain divided.<\/p>\n<p>The prophet Isaiah declares the mystery of God’s ways: “‘My thoughts are nothing like your thoughts,’ says the <span>Lord<\/span>. ‘And my ways are far beyond anything you could imagine. For just as the heavens are higher than the earth, so my ways are higher than your ways and my thoughts higher than your thoughts’” (Isa 55:8-9). Those who fear God learn not to lean on human understanding, but to follow the word of God even when it is contrary to earthly values.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:56-61; 2 Chr 10:1–11:4; Job 42:1-6; Ps 115:1-3; Isa 40:9-31; 42:1-17; 55:8-13; Rom 8:26-30; Eph 1:9-14<\/p>","content_en":"<h3>God’s Inscrutable Purposes in History<\/h3>\n<p>God directs people and events to fulfill his purposes in history. He has no need to explain himself, but he always has a purpose that he is working out; he guides individuals, nations, and events in accord with his will. This philosophy of history remains consistent throughout biblical history. God works through human actions to bring about results that he has planned and that cannot be explained in any other way except his orchestration.<\/p>\n<p>For example, the Chronicler gives just one explanation for the continued division of the kingdom of Israel: Rehoboam and those loyal to him “obeyed the message of the <span>Lord<\/span> and did not fight against Jeroboam” (2 Chr 11:4). The cause of the division—the irrational response of Rehoboam to the people’s request—has already been explained in the previous narrative: “This turn of events was the will of God, for it fulfilled the <span>Lord<\/span>’s message to Jeroboam son of Nebat through the prophet Ahijah from Shiloh” (10:15). Rehoboam may have been able to easily defeat the rebels, but he was deterred by the will of the Lord.<\/p>\n<p>Obedience to God’s will brought positive results for Rehoboam: He fortified cities; he put military leaders, equipment, and food supplies in place; loyal citizens migrated to his territory; and he had a large family. God’s will was clear, and the benefit to Rehoboam was obvious, yet the Chronicler could not explain God’s purposes. Readers of the book today are also left to ponder why God allowed the kingdom to remain divided.<\/p>\n<p>The prophet Isaiah declares the mystery of God’s ways: “‘My thoughts are nothing like your thoughts,’ says the <span>Lord<\/span>. ‘And my ways are far beyond anything you could imagine. For just as the heavens are higher than the earth, so my ways are higher than your ways and my thoughts higher than your thoughts’” (Isa 55:8-9). Those who fear God learn not to lean on human understanding, but to follow the word of God even when it is contrary to earthly values.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:56-61; 2 Chr 10:1–11:4; Job 42:1-6; Ps 115:1-3; Isa 40:9-31; 42:1-17; 55:8-13; Rom 8:26-30; Eph 1:9-14<\/p>","summary_ro":"God’s Inscrutable Purposes in History God directs people and events to fulfill his purposes in history. He has no need to explain himself, but he always has a purpose that he is working out; he guides individuals, nations, and events in accord with his will. This philosophy of history remains consistent throughout biblical history. God works through human actions to bring about results that he has planned and that cannot be explained in any other way except his orchestration. For example, the...","summary_en":"God’s Inscrutable Purposes in History God directs people and events to fulfill his purposes in history. He has no need to explain himself, but he always has a purpose that he is working out; he guides individuals, nations, and events in accord with his will. This philosophy of history remains consistent throughout biblical history. God works through human actions to bring about results that he has planned and that cannot be explained in any other way except his orchestration. For example, the...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89610,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Inscrutable Purposes in History","title_en":"God’s Inscrutable Purposes in History","content_ro":"<h3>God’s Inscrutable Purposes in History<\/h3>\n<p>God directs people and events to fulfill his purposes in history. He has no need to explain himself, but he always has a purpose that he is working out; he guides individuals, nations, and events in accord with his will. This philosophy of history remains consistent throughout biblical history. God works through human actions to bring about results that he has planned and that cannot be explained in any other way except his orchestration.<\/p>\n<p>For example, the Chronicler gives just one explanation for the continued division of the kingdom of Israel: Rehoboam and those loyal to him “obeyed the message of the <span>Lord<\/span> and did not fight against Jeroboam” (2 Chr 11:4). The cause of the division—the irrational response of Rehoboam to the people’s request—has already been explained in the previous narrative: “This turn of events was the will of God, for it fulfilled the <span>Lord<\/span>’s message to Jeroboam son of Nebat through the prophet Ahijah from Shiloh” (10:15). Rehoboam may have been able to easily defeat the rebels, but he was deterred by the will of the Lord.<\/p>\n<p>Obedience to God’s will brought positive results for Rehoboam: He fortified cities; he put military leaders, equipment, and food supplies in place; loyal citizens migrated to his territory; and he had a large family. God’s will was clear, and the benefit to Rehoboam was obvious, yet the Chronicler could not explain God’s purposes. Readers of the book today are also left to ponder why God allowed the kingdom to remain divided.<\/p>\n<p>The prophet Isaiah declares the mystery of God’s ways: “‘My thoughts are nothing like your thoughts,’ says the <span>Lord<\/span>. ‘And my ways are far beyond anything you could imagine. For just as the heavens are higher than the earth, so my ways are higher than your ways and my thoughts higher than your thoughts’” (Isa 55:8-9). Those who fear God learn not to lean on human understanding, but to follow the word of God even when it is contrary to earthly values.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:56-61; 2 Chr 10:1–11:4; Job 42:1-6; Ps 115:1-3; Isa 40:9-31; 42:1-17; 55:8-13; Rom 8:26-30; Eph 1:9-14<\/p>","content_en":"<h3>God’s Inscrutable Purposes in History<\/h3>\n<p>God directs people and events to fulfill his purposes in history. He has no need to explain himself, but he always has a purpose that he is working out; he guides individuals, nations, and events in accord with his will. This philosophy of history remains consistent throughout biblical history. God works through human actions to bring about results that he has planned and that cannot be explained in any other way except his orchestration.<\/p>\n<p>For example, the Chronicler gives just one explanation for the continued division of the kingdom of Israel: Rehoboam and those loyal to him “obeyed the message of the <span>Lord<\/span> and did not fight against Jeroboam” (2 Chr 11:4). The cause of the division—the irrational response of Rehoboam to the people’s request—has already been explained in the previous narrative: “This turn of events was the will of God, for it fulfilled the <span>Lord<\/span>’s message to Jeroboam son of Nebat through the prophet Ahijah from Shiloh” (10:15). Rehoboam may have been able to easily defeat the rebels, but he was deterred by the will of the Lord.<\/p>\n<p>Obedience to God’s will brought positive results for Rehoboam: He fortified cities; he put military leaders, equipment, and food supplies in place; loyal citizens migrated to his territory; and he had a large family. God’s will was clear, and the benefit to Rehoboam was obvious, yet the Chronicler could not explain God’s purposes. Readers of the book today are also left to ponder why God allowed the kingdom to remain divided.<\/p>\n<p>The prophet Isaiah declares the mystery of God’s ways: “‘My thoughts are nothing like your thoughts,’ says the <span>Lord<\/span>. ‘And my ways are far beyond anything you could imagine. For just as the heavens are higher than the earth, so my ways are higher than your ways and my thoughts higher than your thoughts’” (Isa 55:8-9). Those who fear God learn not to lean on human understanding, but to follow the word of God even when it is contrary to earthly values.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:56-61; 2 Chr 10:1–11:4; Job 42:1-6; Ps 115:1-3; Isa 40:9-31; 42:1-17; 55:8-13; Rom 8:26-30; Eph 1:9-14<\/p>","summary_ro":"God’s Inscrutable Purposes in History God directs people and events to fulfill his purposes in history. He has no need to explain himself, but he always has a purpose that he is working out; he guides individuals, nations, and events in accord with his will. This philosophy of history remains consistent throughout biblical history. God works through human actions to bring about results that he has planned and that cannot be explained in any other way except his orchestration. For example, the...","summary_en":"God’s Inscrutable Purposes in History God directs people and events to fulfill his purposes in history. He has no need to explain himself, but he always has a purpose that he is working out; he guides individuals, nations, and events in accord with his will. This philosophy of history remains consistent throughout biblical history. God works through human actions to bring about results that he has planned and that cannot be explained in any other way except his orchestration. For example, the...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117236,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Inscrutable Purposes in History","title_en":"God’s Inscrutable Purposes in History","content_ro":"<h3>God’s Inscrutable Purposes in History<\/h3>\n<p>God directs people and events to fulfill his purposes in history. He has no need to explain himself, but he always has a purpose that he is working out; he guides individuals, nations, and events in accord with his will. This philosophy of history remains consistent throughout biblical history. God works through human actions to bring about results that he has planned and that cannot be explained in any other way except his orchestration.<\/p>\n<p>For example, the Chronicler gives just one explanation for the continued division of the kingdom of Israel: Rehoboam and those loyal to him “obeyed the message of the <span>Lord<\/span> and did not fight against Jeroboam” (2 Chr 11:4). The cause of the division—the irrational response of Rehoboam to the people’s request—has already been explained in the previous narrative: “This turn of events was the will of God, for it fulfilled the <span>Lord<\/span>’s message to Jeroboam son of Nebat through the prophet Ahijah from Shiloh” (10:15). Rehoboam may have been able to easily defeat the rebels, but he was deterred by the will of the Lord.<\/p>\n<p>Obedience to God’s will brought positive results for Rehoboam: He fortified cities; he put military leaders, equipment, and food supplies in place; loyal citizens migrated to his territory; and he had a large family. God’s will was clear, and the benefit to Rehoboam was obvious, yet the Chronicler could not explain God’s purposes. Readers of the book today are also left to ponder why God allowed the kingdom to remain divided.<\/p>\n<p>The prophet Isaiah declares the mystery of God’s ways: “‘My thoughts are nothing like your thoughts,’ says the <span>Lord<\/span>. ‘And my ways are far beyond anything you could imagine. For just as the heavens are higher than the earth, so my ways are higher than your ways and my thoughts higher than your thoughts’” (Isa 55:8-9). Those who fear God learn not to lean on human understanding, but to follow the word of God even when it is contrary to earthly values.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:56-61; 2 Chr 10:1–11:4; Job 42:1-6; Ps 115:1-3; Isa 40:9-31; 42:1-17; 55:8-13; Rom 8:26-30; Eph 1:9-14<\/p>","content_en":"<h3>God’s Inscrutable Purposes in History<\/h3>\n<p>God directs people and events to fulfill his purposes in history. He has no need to explain himself, but he always has a purpose that he is working out; he guides individuals, nations, and events in accord with his will. This philosophy of history remains consistent throughout biblical history. God works through human actions to bring about results that he has planned and that cannot be explained in any other way except his orchestration.<\/p>\n<p>For example, the Chronicler gives just one explanation for the continued division of the kingdom of Israel: Rehoboam and those loyal to him “obeyed the message of the <span>Lord<\/span> and did not fight against Jeroboam” (2 Chr 11:4). The cause of the division—the irrational response of Rehoboam to the people’s request—has already been explained in the previous narrative: “This turn of events was the will of God, for it fulfilled the <span>Lord<\/span>’s message to Jeroboam son of Nebat through the prophet Ahijah from Shiloh” (10:15). Rehoboam may have been able to easily defeat the rebels, but he was deterred by the will of the Lord.<\/p>\n<p>Obedience to God’s will brought positive results for Rehoboam: He fortified cities; he put military leaders, equipment, and food supplies in place; loyal citizens migrated to his territory; and he had a large family. God’s will was clear, and the benefit to Rehoboam was obvious, yet the Chronicler could not explain God’s purposes. Readers of the book today are also left to ponder why God allowed the kingdom to remain divided.<\/p>\n<p>The prophet Isaiah declares the mystery of God’s ways: “‘My thoughts are nothing like your thoughts,’ says the <span>Lord<\/span>. ‘And my ways are far beyond anything you could imagine. For just as the heavens are higher than the earth, so my ways are higher than your ways and my thoughts higher than your thoughts’” (Isa 55:8-9). Those who fear God learn not to lean on human understanding, but to follow the word of God even when it is contrary to earthly values.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:56-61; 2 Chr 10:1–11:4; Job 42:1-6; Ps 115:1-3; Isa 40:9-31; 42:1-17; 55:8-13; Rom 8:26-30; Eph 1:9-14<\/p>","summary_ro":"God’s Inscrutable Purposes in History God directs people and events to fulfill his purposes in history. He has no need to explain himself, but he always has a purpose that he is working out; he guides individuals, nations, and events in accord with his will. This philosophy of history remains consistent throughout biblical history. God works through human actions to bring about results that he has planned and that cannot be explained in any other way except his orchestration. For example, the...","summary_en":"God’s Inscrutable Purposes in History God directs people and events to fulfill his purposes in history. He has no need to explain himself, but he always has a purpose that he is working out; he guides individuals, nations, and events in accord with his will. This philosophy of history remains consistent throughout biblical history. God works through human actions to bring about results that he has planned and that cannot be explained in any other way except his orchestration. For example, the...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144862,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Inscrutable Purposes in History","title_en":"God’s Inscrutable Purposes in History","content_ro":"<h3>God’s Inscrutable Purposes in History<\/h3>\n<p>God directs people and events to fulfill his purposes in history. He has no need to explain himself, but he always has a purpose that he is working out; he guides individuals, nations, and events in accord with his will. This philosophy of history remains consistent throughout biblical history. God works through human actions to bring about results that he has planned and that cannot be explained in any other way except his orchestration.<\/p>\n<p>For example, the Chronicler gives just one explanation for the continued division of the kingdom of Israel: Rehoboam and those loyal to him “obeyed the message of the <span>Lord<\/span> and did not fight against Jeroboam” (2 Chr 11:4). The cause of the division—the irrational response of Rehoboam to the people’s request—has already been explained in the previous narrative: “This turn of events was the will of God, for it fulfilled the <span>Lord<\/span>’s message to Jeroboam son of Nebat through the prophet Ahijah from Shiloh” (10:15). Rehoboam may have been able to easily defeat the rebels, but he was deterred by the will of the Lord.<\/p>\n<p>Obedience to God’s will brought positive results for Rehoboam: He fortified cities; he put military leaders, equipment, and food supplies in place; loyal citizens migrated to his territory; and he had a large family. God’s will was clear, and the benefit to Rehoboam was obvious, yet the Chronicler could not explain God’s purposes. Readers of the book today are also left to ponder why God allowed the kingdom to remain divided.<\/p>\n<p>The prophet Isaiah declares the mystery of God’s ways: “‘My thoughts are nothing like your thoughts,’ says the <span>Lord<\/span>. ‘And my ways are far beyond anything you could imagine. For just as the heavens are higher than the earth, so my ways are higher than your ways and my thoughts higher than your thoughts’” (Isa 55:8-9). Those who fear God learn not to lean on human understanding, but to follow the word of God even when it is contrary to earthly values.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:56-61; 2 Chr 10:1–11:4; Job 42:1-6; Ps 115:1-3; Isa 40:9-31; 42:1-17; 55:8-13; Rom 8:26-30; Eph 1:9-14<\/p>","content_en":"<h3>God’s Inscrutable Purposes in History<\/h3>\n<p>God directs people and events to fulfill his purposes in history. He has no need to explain himself, but he always has a purpose that he is working out; he guides individuals, nations, and events in accord with his will. This philosophy of history remains consistent throughout biblical history. God works through human actions to bring about results that he has planned and that cannot be explained in any other way except his orchestration.<\/p>\n<p>For example, the Chronicler gives just one explanation for the continued division of the kingdom of Israel: Rehoboam and those loyal to him “obeyed the message of the <span>Lord<\/span> and did not fight against Jeroboam” (2 Chr 11:4). The cause of the division—the irrational response of Rehoboam to the people’s request—has already been explained in the previous narrative: “This turn of events was the will of God, for it fulfilled the <span>Lord<\/span>’s message to Jeroboam son of Nebat through the prophet Ahijah from Shiloh” (10:15). Rehoboam may have been able to easily defeat the rebels, but he was deterred by the will of the Lord.<\/p>\n<p>Obedience to God’s will brought positive results for Rehoboam: He fortified cities; he put military leaders, equipment, and food supplies in place; loyal citizens migrated to his territory; and he had a large family. God’s will was clear, and the benefit to Rehoboam was obvious, yet the Chronicler could not explain God’s purposes. Readers of the book today are also left to ponder why God allowed the kingdom to remain divided.<\/p>\n<p>The prophet Isaiah declares the mystery of God’s ways: “‘My thoughts are nothing like your thoughts,’ says the <span>Lord<\/span>. ‘And my ways are far beyond anything you could imagine. For just as the heavens are higher than the earth, so my ways are higher than your ways and my thoughts higher than your thoughts’” (Isa 55:8-9). Those who fear God learn not to lean on human understanding, but to follow the word of God even when it is contrary to earthly values.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:56-61; 2 Chr 10:1–11:4; Job 42:1-6; Ps 115:1-3; Isa 40:9-31; 42:1-17; 55:8-13; Rom 8:26-30; Eph 1:9-14<\/p>","summary_ro":"God’s Inscrutable Purposes in History God directs people and events to fulfill his purposes in history. He has no need to explain himself, but he always has a purpose that he is working out; he guides individuals, nations, and events in accord with his will. This philosophy of history remains consistent throughout biblical history. God works through human actions to bring about results that he has planned and that cannot be explained in any other way except his orchestration. For example, the...","summary_en":"God’s Inscrutable Purposes in History God directs people and events to fulfill his purposes in history. He has no need to explain himself, but he always has a purpose that he is working out; he guides individuals, nations, and events in accord with his will. This philosophy of history remains consistent throughout biblical history. God works through human actions to bring about results that he has planned and that cannot be explained in any other way except his orchestration. For example, the...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"2":[{"id":50022,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 115:2","title_en":"Study Note: Psalmi 115:2","content_ro":"<p><strong>115:2-3<\/strong> <em>Where is their God?<\/em> People deny God’s presence or power when he does not act as they think he should (cp. 14:1; 42:3, 10). However, <em>God is in the heavens<\/em>—he has all power, authority, and knowledge. He <em>does as he wishes<\/em><em>,<\/em> not what people think he should do. He works out his plans in accord with his will (Eph 1:11) and acts in his own time and in ways he chooses.<\/p>","content_en":"<p><strong>115:2-3<\/strong> <em>Where is their God?<\/em> People deny God’s presence or power when he does not act as they think he should (cp. 14:1; 42:3, 10). However, <em>God is in the heavens<\/em>—he has all power, authority, and knowledge. He <em>does as he wishes<\/em><em>,<\/em> not what people think he should do. He works out his plans in accord with his will (Eph 1:11) and acts in his own time and in ways he chooses.<\/p>","summary_ro":"115:2-3 Where is their God? People deny God’s presence or power when he does not act as they think he should (cp. 14:1; 42:3, 10). However, God is in the heavens—he has all power, authority, and knowledge. He does as he wishes, not what people think he should do. He works out his plans in accord with his will (Eph 1:11) and acts in his own time and in ways he chooses.","summary_en":"115:2-3 Where is their God? People deny God’s presence or power when he does not act as they think he should (cp. 14:1; 42:3, 10). However, God is in the heavens—he has all power, authority, and knowledge. He does as he wishes, not what people think he should do. He works out his plans in accord with his will (Eph 1:11) and acts in his own time and in ways he chooses.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77648,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 115:2","title_en":"Study Note: Psalmi 115:2","content_ro":"<p><strong>115:2-3<\/strong> <em>Where is their God?<\/em> People deny God’s presence or power when he does not act as they think he should (cp. 14:1; 42:3, 10). However, <em>God is in the heavens<\/em>—he has all power, authority, and knowledge. He <em>does as he wishes<\/em><em>,<\/em> not what people think he should do. He works out his plans in accord with his will (Eph 1:11) and acts in his own time and in ways he chooses.<\/p>","content_en":"<p><strong>115:2-3<\/strong> <em>Where is their God?<\/em> People deny God’s presence or power when he does not act as they think he should (cp. 14:1; 42:3, 10). However, <em>God is in the heavens<\/em>—he has all power, authority, and knowledge. He <em>does as he wishes<\/em><em>,<\/em> not what people think he should do. He works out his plans in accord with his will (Eph 1:11) and acts in his own time and in ways he chooses.<\/p>","summary_ro":"115:2-3 Where is their God? People deny God’s presence or power when he does not act as they think he should (cp. 14:1; 42:3, 10). However, God is in the heavens—he has all power, authority, and knowledge. He does as he wishes, not what people think he should do. He works out his plans in accord with his will (Eph 1:11) and acts in his own time and in ways he chooses.","summary_en":"115:2-3 Where is their God? People deny God’s presence or power when he does not act as they think he should (cp. 14:1; 42:3, 10). However, God is in the heavens—he has all power, authority, and knowledge. He does as he wishes, not what people think he should do. He works out his plans in accord with his will (Eph 1:11) and acts in his own time and in ways he chooses.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105274,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 115:2","title_en":"Study Note: Psalmi 115:2","content_ro":"<p><strong>115:2-3<\/strong> <em>Where is their God?<\/em> People deny God’s presence or power when he does not act as they think he should (cp. 14:1; 42:3, 10). However, <em>God is in the heavens<\/em>—he has all power, authority, and knowledge. He <em>does as he wishes<\/em><em>,<\/em> not what people think he should do. He works out his plans in accord with his will (Eph 1:11) and acts in his own time and in ways he chooses.<\/p>","content_en":"<p><strong>115:2-3<\/strong> <em>Where is their God?<\/em> People deny God’s presence or power when he does not act as they think he should (cp. 14:1; 42:3, 10). However, <em>God is in the heavens<\/em>—he has all power, authority, and knowledge. He <em>does as he wishes<\/em><em>,<\/em> not what people think he should do. He works out his plans in accord with his will (Eph 1:11) and acts in his own time and in ways he chooses.<\/p>","summary_ro":"115:2-3 Where is their God? People deny God’s presence or power when he does not act as they think he should (cp. 14:1; 42:3, 10). However, God is in the heavens—he has all power, authority, and knowledge. He does as he wishes, not what people think he should do. He works out his plans in accord with his will (Eph 1:11) and acts in his own time and in ways he chooses.","summary_en":"115:2-3 Where is their God? People deny God’s presence or power when he does not act as they think he should (cp. 14:1; 42:3, 10). However, God is in the heavens—he has all power, authority, and knowledge. He does as he wishes, not what people think he should do. He works out his plans in accord with his will (Eph 1:11) and acts in his own time and in ways he chooses.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132900,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 115:2","title_en":"Study Note: Psalmi 115:2","content_ro":"<p><strong>115:2-3<\/strong> <em>Where is their God?<\/em> People deny God’s presence or power when he does not act as they think he should (cp. 14:1; 42:3, 10). However, <em>God is in the heavens<\/em>—he has all power, authority, and knowledge. He <em>does as he wishes<\/em><em>,<\/em> not what people think he should do. He works out his plans in accord with his will (Eph 1:11) and acts in his own time and in ways he chooses.<\/p>","content_en":"<p><strong>115:2-3<\/strong> <em>Where is their God?<\/em> People deny God’s presence or power when he does not act as they think he should (cp. 14:1; 42:3, 10). However, <em>God is in the heavens<\/em>—he has all power, authority, and knowledge. He <em>does as he wishes<\/em><em>,<\/em> not what people think he should do. He works out his plans in accord with his will (Eph 1:11) and acts in his own time and in ways he chooses.<\/p>","summary_ro":"115:2-3 Where is their God? People deny God’s presence or power when he does not act as they think he should (cp. 14:1; 42:3, 10). However, God is in the heavens—he has all power, authority, and knowledge. He does as he wishes, not what people think he should do. He works out his plans in accord with his will (Eph 1:11) and acts in his own time and in ways he chooses.","summary_en":"115:2-3 Where is their God? People deny God’s presence or power when he does not act as they think he should (cp. 14:1; 42:3, 10). However, God is in the heavens—he has all power, authority, and knowledge. He does as he wishes, not what people think he should do. He works out his plans in accord with his will (Eph 1:11) and acts in his own time and in ways he chooses.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"3":[{"id":32000,"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":64431,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Divine Sovereignty and Human Responsibility","title_en":"Divine Sovereignty and Human Responsibility","content_ro":"<h3>Divine Sovereignty and Human Responsibility<\/h3>\n<p>The Bible ultimately traces all things back to God’s sovereignty. For example, the fact that the rain falls on the just and unjust alike is part of God’s sovereign plan (Matt 5:45).<\/p>\n<p>At the same time, God is in no way responsible for our sin; it is our responsibility because it comes from our own sinful desires. Scripture repeatedly demonstrates that people have the ability to choose to follow God or to reject him (see, e.g., Deut 30:15-20; Josh 24:15; John 1:12; Rom 10:9-13). God does not coerce people to have faith in him.<\/p>\n<p>Ezekiel 14:9-11 describes an intriguing situation in which God deceives a prophet but then also holds that same prophet accountable for his actions. This leads to a difficult question: How can we reconcile God’s sovereign control over all things with the personal choices and decisions for which we will be called to account?<\/p>\n<p>In giving misleading messages to false prophets, God was simply giving them and their hearers exactly what they wanted (cp. 2 Thes 2:11). Even a false prophet could give a prophecy that led people astray only with the Lord’s permission or direction. Unless God restrained them from their sin, they would choose lies instead of the truth and worship creation in place of the Creator (Rom 1:18-25). God simply gave them permission to enact their hearts’ sinful desires.<\/p>\n<p>The remarkable fact is not that God allows some sinners to persist in their chosen delusions, but that he saves sinners, changes our natures, and gives us the desire to do good for his glory (see Ezek 36:25-26; Rom 8:1-11; Eph 2:10). While we may not be able to completely reconcile this complex tension, we can be assured of the freely offered grace of God and the new life that he gives through his Spirit to all who trust in him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:6-7; 1 Kgs 22:19-22; 2 Chr 20:6; Job 1:8-12; 2:2-6; Pss 115:3; 135:6-14; Isa 45:6-7; Lam 3:37-40; Ezek 14:9-11; 17:24; 36:25-26; Dan 2:20-22; Amos 3:6; 4:6-11; Rom 1:18-25; 9:8-33; 12:2; Eph 4:20-24; 2 Thes 2:11-12; Heb 13:20-21; Jas 1:13-14; 4:12-16<\/p>","content_en":"<h3>Divine Sovereignty and Human Responsibility<\/h3>\n<p>The Bible ultimately traces all things back to God’s sovereignty. For example, the fact that the rain falls on the just and unjust alike is part of God’s sovereign plan (Matt 5:45).<\/p>\n<p>At the same time, God is in no way responsible for our sin; it is our responsibility because it comes from our own sinful desires. Scripture repeatedly demonstrates that people have the ability to choose to follow God or to reject him (see, e.g., Deut 30:15-20; Josh 24:15; John 1:12; Rom 10:9-13). God does not coerce people to have faith in him.<\/p>\n<p>Ezekiel 14:9-11 describes an intriguing situation in which God deceives a prophet but then also holds that same prophet accountable for his actions. This leads to a difficult question: How can we reconcile God’s sovereign control over all things with the personal choices and decisions for which we will be called to account?<\/p>\n<p>In giving misleading messages to false prophets, God was simply giving them and their hearers exactly what they wanted (cp. 2 Thes 2:11). Even a false prophet could give a prophecy that led people astray only with the Lord’s permission or direction. Unless God restrained them from their sin, they would choose lies instead of the truth and worship creation in place of the Creator (Rom 1:18-25). God simply gave them permission to enact their hearts’ sinful desires.<\/p>\n<p>The remarkable fact is not that God allows some sinners to persist in their chosen delusions, but that he saves sinners, changes our natures, and gives us the desire to do good for his glory (see Ezek 36:25-26; Rom 8:1-11; Eph 2:10). While we may not be able to completely reconcile this complex tension, we can be assured of the freely offered grace of God and the new life that he gives through his Spirit to all who trust in him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:6-7; 1 Kgs 22:19-22; 2 Chr 20:6; Job 1:8-12; 2:2-6; Pss 115:3; 135:6-14; Isa 45:6-7; Lam 3:37-40; Ezek 14:9-11; 17:24; 36:25-26; Dan 2:20-22; Amos 3:6; 4:6-11; Rom 1:18-25; 9:8-33; 12:2; Eph 4:20-24; 2 Thes 2:11-12; Heb 13:20-21; Jas 1:13-14; 4:12-16<\/p>","summary_ro":"Divine Sovereignty and Human Responsibility The Bible ultimately traces all things back to God’s sovereignty. For example, the fact that the rain falls on the just and unjust alike is part of God’s sovereign plan (Matt 5:45). At the same time, God is in no way responsible for our sin; it is our responsibility because it comes from our own sinful desires. Scripture repeatedly demonstrates that people have the ability to choose to follow God or to reject him (see, e.g., Deut 30:15-20; Josh 24:1...","summary_en":"Divine Sovereignty and Human Responsibility The Bible ultimately traces all things back to God’s sovereignty. For example, the fact that the rain falls on the just and unjust alike is part of God’s sovereign plan (Matt 5:45). At the same time, God is in no way responsible for our sin; it is our responsibility because it comes from our own sinful desires. Scripture repeatedly demonstrates that people have the ability to choose to follow God or to reject him (see, e.g., Deut 30:15-20; Josh 24:1...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":92057,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Divine Sovereignty and Human Responsibility","title_en":"Divine Sovereignty and Human Responsibility","content_ro":"<h3>Divine Sovereignty and Human Responsibility<\/h3>\n<p>The Bible ultimately traces all things back to God’s sovereignty. For example, the fact that the rain falls on the just and unjust alike is part of God’s sovereign plan (Matt 5:45).<\/p>\n<p>At the same time, God is in no way responsible for our sin; it is our responsibility because it comes from our own sinful desires. Scripture repeatedly demonstrates that people have the ability to choose to follow God or to reject him (see, e.g., Deut 30:15-20; Josh 24:15; John 1:12; Rom 10:9-13). God does not coerce people to have faith in him.<\/p>\n<p>Ezekiel 14:9-11 describes an intriguing situation in which God deceives a prophet but then also holds that same prophet accountable for his actions. This leads to a difficult question: How can we reconcile God’s sovereign control over all things with the personal choices and decisions for which we will be called to account?<\/p>\n<p>In giving misleading messages to false prophets, God was simply giving them and their hearers exactly what they wanted (cp. 2 Thes 2:11). Even a false prophet could give a prophecy that led people astray only with the Lord’s permission or direction. Unless God restrained them from their sin, they would choose lies instead of the truth and worship creation in place of the Creator (Rom 1:18-25). God simply gave them permission to enact their hearts’ sinful desires.<\/p>\n<p>The remarkable fact is not that God allows some sinners to persist in their chosen delusions, but that he saves sinners, changes our natures, and gives us the desire to do good for his glory (see Ezek 36:25-26; Rom 8:1-11; Eph 2:10). While we may not be able to completely reconcile this complex tension, we can be assured of the freely offered grace of God and the new life that he gives through his Spirit to all who trust in him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:6-7; 1 Kgs 22:19-22; 2 Chr 20:6; Job 1:8-12; 2:2-6; Pss 115:3; 135:6-14; Isa 45:6-7; Lam 3:37-40; Ezek 14:9-11; 17:24; 36:25-26; Dan 2:20-22; Amos 3:6; 4:6-11; Rom 1:18-25; 9:8-33; 12:2; Eph 4:20-24; 2 Thes 2:11-12; Heb 13:20-21; Jas 1:13-14; 4:12-16<\/p>","content_en":"<h3>Divine Sovereignty and Human Responsibility<\/h3>\n<p>The Bible ultimately traces all things back to God’s sovereignty. For example, the fact that the rain falls on the just and unjust alike is part of God’s sovereign plan (Matt 5:45).<\/p>\n<p>At the same time, God is in no way responsible for our sin; it is our responsibility because it comes from our own sinful desires. Scripture repeatedly demonstrates that people have the ability to choose to follow God or to reject him (see, e.g., Deut 30:15-20; Josh 24:15; John 1:12; Rom 10:9-13). God does not coerce people to have faith in him.<\/p>\n<p>Ezekiel 14:9-11 describes an intriguing situation in which God deceives a prophet but then also holds that same prophet accountable for his actions. This leads to a difficult question: How can we reconcile God’s sovereign control over all things with the personal choices and decisions for which we will be called to account?<\/p>\n<p>In giving misleading messages to false prophets, God was simply giving them and their hearers exactly what they wanted (cp. 2 Thes 2:11). Even a false prophet could give a prophecy that led people astray only with the Lord’s permission or direction. Unless God restrained them from their sin, they would choose lies instead of the truth and worship creation in place of the Creator (Rom 1:18-25). God simply gave them permission to enact their hearts’ sinful desires.<\/p>\n<p>The remarkable fact is not that God allows some sinners to persist in their chosen delusions, but that he saves sinners, changes our natures, and gives us the desire to do good for his glory (see Ezek 36:25-26; Rom 8:1-11; Eph 2:10). While we may not be able to completely reconcile this complex tension, we can be assured of the freely offered grace of God and the new life that he gives through his Spirit to all who trust in him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:6-7; 1 Kgs 22:19-22; 2 Chr 20:6; Job 1:8-12; 2:2-6; Pss 115:3; 135:6-14; Isa 45:6-7; Lam 3:37-40; Ezek 14:9-11; 17:24; 36:25-26; Dan 2:20-22; Amos 3:6; 4:6-11; Rom 1:18-25; 9:8-33; 12:2; Eph 4:20-24; 2 Thes 2:11-12; Heb 13:20-21; Jas 1:13-14; 4:12-16<\/p>","summary_ro":"Divine Sovereignty and Human Responsibility The Bible ultimately traces all things back to God’s sovereignty. For example, the fact that the rain falls on the just and unjust alike is part of God’s sovereign plan (Matt 5:45). At the same time, God is in no way responsible for our sin; it is our responsibility because it comes from our own sinful desires. Scripture repeatedly demonstrates that people have the ability to choose to follow God or to reject him (see, e.g., Deut 30:15-20; Josh 24:1...","summary_en":"Divine Sovereignty and Human Responsibility The Bible ultimately traces all things back to God’s sovereignty. For example, the fact that the rain falls on the just and unjust alike is part of God’s sovereign plan (Matt 5:45). At the same time, God is in no way responsible for our sin; it is our responsibility because it comes from our own sinful desires. Scripture repeatedly demonstrates that people have the ability to choose to follow God or to reject him (see, e.g., Deut 30:15-20; Josh 24:1...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119683,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Divine Sovereignty and Human Responsibility","title_en":"Divine Sovereignty and Human Responsibility","content_ro":"<h3>Divine Sovereignty and Human Responsibility<\/h3>\n<p>The Bible ultimately traces all things back to God’s sovereignty. For example, the fact that the rain falls on the just and unjust alike is part of God’s sovereign plan (Matt 5:45).<\/p>\n<p>At the same time, God is in no way responsible for our sin; it is our responsibility because it comes from our own sinful desires. Scripture repeatedly demonstrates that people have the ability to choose to follow God or to reject him (see, e.g., Deut 30:15-20; Josh 24:15; John 1:12; Rom 10:9-13). God does not coerce people to have faith in him.<\/p>\n<p>Ezekiel 14:9-11 describes an intriguing situation in which God deceives a prophet but then also holds that same prophet accountable for his actions. This leads to a difficult question: How can we reconcile God’s sovereign control over all things with the personal choices and decisions for which we will be called to account?<\/p>\n<p>In giving misleading messages to false prophets, God was simply giving them and their hearers exactly what they wanted (cp. 2 Thes 2:11). Even a false prophet could give a prophecy that led people astray only with the Lord’s permission or direction. Unless God restrained them from their sin, they would choose lies instead of the truth and worship creation in place of the Creator (Rom 1:18-25). God simply gave them permission to enact their hearts’ sinful desires.<\/p>\n<p>The remarkable fact is not that God allows some sinners to persist in their chosen delusions, but that he saves sinners, changes our natures, and gives us the desire to do good for his glory (see Ezek 36:25-26; Rom 8:1-11; Eph 2:10). While we may not be able to completely reconcile this complex tension, we can be assured of the freely offered grace of God and the new life that he gives through his Spirit to all who trust in him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:6-7; 1 Kgs 22:19-22; 2 Chr 20:6; Job 1:8-12; 2:2-6; Pss 115:3; 135:6-14; Isa 45:6-7; Lam 3:37-40; Ezek 14:9-11; 17:24; 36:25-26; Dan 2:20-22; Amos 3:6; 4:6-11; Rom 1:18-25; 9:8-33; 12:2; Eph 4:20-24; 2 Thes 2:11-12; Heb 13:20-21; Jas 1:13-14; 4:12-16<\/p>","content_en":"<h3>Divine Sovereignty and Human Responsibility<\/h3>\n<p>The Bible ultimately traces all things back to God’s sovereignty. For example, the fact that the rain falls on the just and unjust alike is part of God’s sovereign plan (Matt 5:45).<\/p>\n<p>At the same time, God is in no way responsible for our sin; it is our responsibility because it comes from our own sinful desires. Scripture repeatedly demonstrates that people have the ability to choose to follow God or to reject him (see, e.g., Deut 30:15-20; Josh 24:15; John 1:12; Rom 10:9-13). God does not coerce people to have faith in him.<\/p>\n<p>Ezekiel 14:9-11 describes an intriguing situation in which God deceives a prophet but then also holds that same prophet accountable for his actions. This leads to a difficult question: How can we reconcile God’s sovereign control over all things with the personal choices and decisions for which we will be called to account?<\/p>\n<p>In giving misleading messages to false prophets, God was simply giving them and their hearers exactly what they wanted (cp. 2 Thes 2:11). Even a false prophet could give a prophecy that led people astray only with the Lord’s permission or direction. Unless God restrained them from their sin, they would choose lies instead of the truth and worship creation in place of the Creator (Rom 1:18-25). God simply gave them permission to enact their hearts’ sinful desires.<\/p>\n<p>The remarkable fact is not that God allows some sinners to persist in their chosen delusions, but that he saves sinners, changes our natures, and gives us the desire to do good for his glory (see Ezek 36:25-26; Rom 8:1-11; Eph 2:10). While we may not be able to completely reconcile this complex tension, we can be assured of the freely offered grace of God and the new life that he gives through his Spirit to all who trust in him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:6-7; 1 Kgs 22:19-22; 2 Chr 20:6; Job 1:8-12; 2:2-6; Pss 115:3; 135:6-14; Isa 45:6-7; Lam 3:37-40; Ezek 14:9-11; 17:24; 36:25-26; Dan 2:20-22; Amos 3:6; 4:6-11; Rom 1:18-25; 9:8-33; 12:2; Eph 4:20-24; 2 Thes 2:11-12; Heb 13:20-21; Jas 1:13-14; 4:12-16<\/p>","summary_ro":"Divine Sovereignty and Human Responsibility The Bible ultimately traces all things back to God’s sovereignty. For example, the fact that the rain falls on the just and unjust alike is part of God’s sovereign plan (Matt 5:45). At the same time, God is in no way responsible for our sin; it is our responsibility because it comes from our own sinful desires. Scripture repeatedly demonstrates that people have the ability to choose to follow God or to reject him (see, e.g., Deut 30:15-20; Josh 24:1...","summary_en":"Divine Sovereignty and Human Responsibility The Bible ultimately traces all things back to God’s sovereignty. For example, the fact that the rain falls on the just and unjust alike is part of God’s sovereign plan (Matt 5:45). At the same time, God is in no way responsible for our sin; it is our responsibility because it comes from our own sinful desires. Scripture repeatedly demonstrates that people have the ability to choose to follow God or to reject him (see, e.g., Deut 30:15-20; Josh 24:1...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":147309,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Divine Sovereignty and Human Responsibility","title_en":"Divine Sovereignty and Human Responsibility","content_ro":"<h3>Divine Sovereignty and Human Responsibility<\/h3>\n<p>The Bible ultimately traces all things back to God’s sovereignty. For example, the fact that the rain falls on the just and unjust alike is part of God’s sovereign plan (Matt 5:45).<\/p>\n<p>At the same time, God is in no way responsible for our sin; it is our responsibility because it comes from our own sinful desires. Scripture repeatedly demonstrates that people have the ability to choose to follow God or to reject him (see, e.g., Deut 30:15-20; Josh 24:15; John 1:12; Rom 10:9-13). God does not coerce people to have faith in him.<\/p>\n<p>Ezekiel 14:9-11 describes an intriguing situation in which God deceives a prophet but then also holds that same prophet accountable for his actions. This leads to a difficult question: How can we reconcile God’s sovereign control over all things with the personal choices and decisions for which we will be called to account?<\/p>\n<p>In giving misleading messages to false prophets, God was simply giving them and their hearers exactly what they wanted (cp. 2 Thes 2:11). Even a false prophet could give a prophecy that led people astray only with the Lord’s permission or direction. Unless God restrained them from their sin, they would choose lies instead of the truth and worship creation in place of the Creator (Rom 1:18-25). God simply gave them permission to enact their hearts’ sinful desires.<\/p>\n<p>The remarkable fact is not that God allows some sinners to persist in their chosen delusions, but that he saves sinners, changes our natures, and gives us the desire to do good for his glory (see Ezek 36:25-26; Rom 8:1-11; Eph 2:10). While we may not be able to completely reconcile this complex tension, we can be assured of the freely offered grace of God and the new life that he gives through his Spirit to all who trust in him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:6-7; 1 Kgs 22:19-22; 2 Chr 20:6; Job 1:8-12; 2:2-6; Pss 115:3; 135:6-14; Isa 45:6-7; Lam 3:37-40; Ezek 14:9-11; 17:24; 36:25-26; Dan 2:20-22; Amos 3:6; 4:6-11; Rom 1:18-25; 9:8-33; 12:2; Eph 4:20-24; 2 Thes 2:11-12; Heb 13:20-21; Jas 1:13-14; 4:12-16<\/p>","content_en":"<h3>Divine Sovereignty and Human Responsibility<\/h3>\n<p>The Bible ultimately traces all things back to God’s sovereignty. For example, the fact that the rain falls on the just and unjust alike is part of God’s sovereign plan (Matt 5:45).<\/p>\n<p>At the same time, God is in no way responsible for our sin; it is our responsibility because it comes from our own sinful desires. Scripture repeatedly demonstrates that people have the ability to choose to follow God or to reject him (see, e.g., Deut 30:15-20; Josh 24:15; John 1:12; Rom 10:9-13). God does not coerce people to have faith in him.<\/p>\n<p>Ezekiel 14:9-11 describes an intriguing situation in which God deceives a prophet but then also holds that same prophet accountable for his actions. This leads to a difficult question: How can we reconcile God’s sovereign control over all things with the personal choices and decisions for which we will be called to account?<\/p>\n<p>In giving misleading messages to false prophets, God was simply giving them and their hearers exactly what they wanted (cp. 2 Thes 2:11). Even a false prophet could give a prophecy that led people astray only with the Lord’s permission or direction. Unless God restrained them from their sin, they would choose lies instead of the truth and worship creation in place of the Creator (Rom 1:18-25). God simply gave them permission to enact their hearts’ sinful desires.<\/p>\n<p>The remarkable fact is not that God allows some sinners to persist in their chosen delusions, but that he saves sinners, changes our natures, and gives us the desire to do good for his glory (see Ezek 36:25-26; Rom 8:1-11; Eph 2:10). While we may not be able to completely reconcile this complex tension, we can be assured of the freely offered grace of God and the new life that he gives through his Spirit to all who trust in him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:6-7; 1 Kgs 22:19-22; 2 Chr 20:6; Job 1:8-12; 2:2-6; Pss 115:3; 135:6-14; Isa 45:6-7; Lam 3:37-40; Ezek 14:9-11; 17:24; 36:25-26; Dan 2:20-22; Amos 3:6; 4:6-11; Rom 1:18-25; 9:8-33; 12:2; Eph 4:20-24; 2 Thes 2:11-12; Heb 13:20-21; Jas 1:13-14; 4:12-16<\/p>","summary_ro":"Divine Sovereignty and Human Responsibility The Bible ultimately traces all things back to God’s sovereignty. For example, the fact that the rain falls on the just and unjust alike is part of God’s sovereign plan (Matt 5:45). At the same time, God is in no way responsible for our sin; it is our responsibility because it comes from our own sinful desires. Scripture repeatedly demonstrates that people have the ability to choose to follow God or to reject him (see, e.g., Deut 30:15-20; Josh 24:1...","summary_en":"Divine Sovereignty and Human Responsibility The Bible ultimately traces all things back to God’s sovereignty. For example, the fact that the rain falls on the just and unjust alike is part of God’s sovereign plan (Matt 5:45). At the same time, God is in no way responsible for our sin; it is our responsibility because it comes from our own sinful desires. Scripture repeatedly demonstrates that people have the ability to choose to follow God or to reject him (see, e.g., Deut 30:15-20; Josh 24:1...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"4":[{"id":17157,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Idolatry Idols","title_en":"Idolatry Idols","content_ro":"<h3>IDOLS, IDOLATRY<\/h3>\n<p>Man-made images or natural representations worshiped as deities; anything receiving worship other than the one true God. Idolatry is the spiritual worship of an idol. Many idolaters literally serve idols: in ancient Egypt statues of gods were regularly and ritually clothed and fed. Some concept of the worship of a false god, Baal, is given in the account of the contest on Mt Carmel: the priests of Baal cried aloud, they “limped” (<span>rsv<\/span>) around the altar, they cut themselves with swords and lances (1 Kgs 18:26-29). Baal worship was widely followed by Israel during the period of the monarchy.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Abraham’s ancestors were worshipers of idols in Mesopotamia (Jos 24:2). Archaeological excavations in that area have revealed the images of numerous deities, and Mesopotamian religious literature reveals the gross polytheism out of which Abraham came. The tendency of the Israelites toward idolatry was in part the expression of the universal human longing for a god one can see and know through the physical senses.<\/p>\n<p>Most of the idolatry of the Israelites was borrowed from their neighbors. During the more than 400 years that the descendants of Jacob spent in Egypt, they were exposed to polytheistic idolatry, which influenced their religious mind-set. At Sinai, while Moses was receiving the Ten Commandments from the Lord, the people were demanding that Aaron make gods for them (Ex 32:1-6). He fashioned a golden calf, following an Egyptian form, for the whole bovine family was worshiped in Egypt—the Apis bull, the Hathor cow, and the Mnevis calf.<\/p>\n<p>It was after his stay in Egypt (1 Kgs 11:40) that Jeroboam became king of Israel and set up golden calves, one at Bethel and one at Dan (12:26-33), an action that earned him the label as being the one who made Israel sin (2 Kgs 3:3).<\/p>\n<p>Already in patriarchal times there are references to the teraphim, or household gods. Examples of these idols have been found at Ur of the Chaldees, Nuzi, and other sites, and are referred to in the cuneiform tablets. The teraphim that Rachel stole from Laban could be hidden in her camel’s saddlebag (Gn 31:34). It seems, however, that in the time of David such idols were larger, for when Saul’s men came to kill David, Michal, David’s wife and the daughter of Saul, helped David to escape and then took such an image and placed it in a bed to make the men think that David was sick (1 Sm 19:11-16).<\/p>\n<p>The prohibition of idolatry is explicitly stated in the second commandment (Ex 20:4-5, <span>nlt<\/span>): “Do not make idols of any kind, whether in the shape of birds or animals or fish. You must never worship or bow down to them, for I, the <span>Lord<\/span> your God, am a jealous God who will not share your affection with any other god!” (cf. Ex 34:17; Lv 19:4; 26:1; Dt 4:15-19; 27:1-5). This commandment is an extension or auxiliary of the first, for it seeks to preserve God’s uniqueness and to protect his glory. The definition of idolatry was broadened during the time of Samuel, who confronted King Saul with the charge that stubbornness is the same as idolatry (1 Sm 15:23).<\/p>\n<p>Previous to the conquest of Canaan, the Lord kept warning Israel against marrying members of the native populace, which he had ordered Israel to annihilate. This measure was intended to prevent the weakening of moral life in Israel (Ex 34:16; Dt 7:3-4). This principle is again expanded in the NT (cf. 1 Cor 15:33; 2 Cor 6:14). The history of Israel demonstrated the practicality of the prohibition against such marriages, for they inevitably led to apostasy. Perhaps the saddest example is Solomon (1 Kgs 11:1-8). When Solomon was old, his wives turned his heart to other gods, so that he was not wholly true to the Lord his God (v 4).<\/p>\n<p>In the time of the judges there was an infamous case of idol worship (Jgs 17:1–18:31). The mother of an Ephraimite named Micah took 200 pieces of silver and had a silversmith make them into a graven image for her son. He also had a shrine, an ephod, and teraphim. He hired a wandering Levite to be his priest, but men from the tribe of Dan came along and took the Levite, the image, and all the accoutrements and set up this idol at Dan and used it as an object of their worship (18:30-31).<\/p>\n<p>In Scripture the kings of Israel are evaluated on the basis of what they did with respect to the “high places” and idols. Asa removed all the idols his ancestors had made (1 Kgs 15:12) and would not let Maacah be queen mother because she had an abominable image made for Asherah. He cut down and burned the image (v 13). The Israelite king Ahab, however, was an idolater (1 Kgs 21:26; cf. 16:30-33).<\/p>\n<p>Hezekiah destroyed the high places, broke down the pillars, and cut down the Asherim (2 Kgs 18:4; 2 Chr 31:1). He also put an end to a strange cult that illustrates the insidious nature of idolatry. The bronze serpent that Moses lifted up on a pole to save the Israelites from death by snakebite (Nm 21:9; cf. Jn 3:14) had been preserved until the time of Hezekiah. It had been given the name Nehushtan, and people venerated it and burned incense to it. Hezekiah destroyed it (2 Kgs 18:4) because what had been an instrument for good had become a thing of evil.<\/p>\n<p>The prophet Isaiah described the making of an idol in human form (Is 40:19-20; 44:9-17). Images were cast in a mold using molten metal (40:19; 44:10). Statues were forged by smiths (44:12), carved from wood (44:13-17), and overlaid with precious metal (40:19). Small clay images and plaques were also molded and fired in a kiln, and statues were sculptured from stone. The psalmist spoke out against idols and images (Pss 96:5; 97:7; 106:34-39) and the helplessness of idols is described in Psalms 115:4-8 and 135:15-18.<\/p>\n<p>The northern and southern kingdoms of Israel went into captivity because they forsook God and served idols. The Jews were well aware that idolatry had brought them into captivity, and during their time in Babylon, they developed an abhorrence to idols that has characterized Judaism to this very day.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>The fullest discussion in the NT on idolatry <em>(<\/em><span class=\"greek\" lang=\"el\">eidololatreia<\/span><em>)<\/em> and the idolworshiper <em>(<\/em><span class=\"greek\" lang=\"el\">eidololatres<\/span><em>)<\/em> is found in Paul’s First Epistle to the Corinthians. In an earlier (no longer extant) epistle, Paul had told the Corinthians not to associate with those who called themselves believers but were still idol worshipers (1 Cor 5:9-11). After that letter the Corinthians must have asked Paul for clarification on this matter. Thus, in this epistle Paul provides a response to their question; the “idol worshiper” is mentioned in 5:10-11, 6:9, 10:7, and “idolatry” is spoken of in 10:14.<\/p>\n<p>The terms, “idolatry” and “idol worshiper,” are related to two other expressions: (1) “idol” <em>(<\/em><span class=\"greek\" lang=\"el\">eidolon<\/span><em>),<\/em> found in 1 Corinthians 8:4; 10:19; 12:2; and (2) “food sacrificed to idols” <em>(<\/em><span class=\"greek\" lang=\"el\">eidolothutos<\/span><em>),<\/em> found in 1 Corinthians 8:1, 4, 7; 10:19. The kind of idolatry that Paul condemns is that which involved Christians offering sacrifices to idols and then partaking of the food that had been sacrificed to them. The participants are called idol worshipers because their involvement in idolatrous sacrifices was perceived as having fellowship with demons. Paul strictly prohibited the eating of sacrificial food at the popular temples in the presence of idol-demons. As such, he shared the same view about idols as most Jews in his day. For the Jews, idols and heathen deities were identical. (See 1 Thes 1:9, where Paul contrasts “idols” with “the living and <em>true<\/em> God.”) To Paul, idols in and of themselves were nothing (1 Cor 8:4); behind the idol, however, was a demon (10:20).<\/p>\n<p>The eating of sacrificial food at the cultic meals in pagan temples was censured by Paul because it was understood that the participants thereby became united to demons (see 1 Cor 10:19-21). However, Paul had no problem with those who purchased food that had been left over from these events and that was later sold in the marketplace. In his judgment, if they ate it at home, they were not participating in idolatry. They could eat this food with a good conscience—unless, of course, in doing so they would be the means of destroying a weaker believer. For the sake of such believers, one should abstain. This was a matter of conscience (10:25-29). But going to pagan festivities and eating meals offered to idols was not permitted in any form.<\/p>\n<p>The Corinthians had participated in these meals regularly before they became Christians and apparently had continued to do so after their conversion. In Corinth such meals were the regular practice both at national festivals and private celebrations. The “gods” (whom Paul considered “demons”) were thought to be present at these events because the sacrifices were made to them. Thus, to participate in these events was to join oneself to demons and thereby become an idol worshiper. The ancient Israelites had been carried away into idolatry by their pagan neighbors on several occasions when they were enticed to participate in these pagan celebrations (e.g., Nm 25; cf. Ex 32:6). The festivities involved all sorts of licentiousness. In 1 Corinthians 10, Paul referred to this apostasy of the Israelites and used it as a negative example. Because the Israelites became involved in pagan festivities, they were carried away into idolatry and fornication, which incited God’s wrath and brought destruction.<\/p>\n<p>In other Pauline Epistles, idolatry is mentioned but not with the kind of definition and extended discussion that is found in 1 Corinthians. Nonetheless, Paul speaks out against actual idolatry and what we might call figurative idolatry (i.e., idolatry in the sense of desiring something above God).<\/p>\n<p>In Romans 1:18-32 sexual licentiousness and other sins are ultimately traced to idolatry. The Gentiles, who should have known that God existed, as evidenced in creation and conscience, abandoned the immortal, invisible God in exchange for mortal, visible images (i.e., idols). Because of this abandonment, God gave them over to do the filthy things their hearts desired (Rom 1:24). Thus, idolatry is included in Paul’s list of what he calls “the works of the flesh” (see Gal 5:19-20). And those who are idol worshipers are included in the catalog of all those evil people who will not inherit the kingdom of God (see 1 Cor 6:9).<\/p>\n<p>In Ephesians 5:5 Paul again includes idolaters among those who will not inherit the kingdom of God. However, such idolaters are not just those who go to pagan temples and worship idols; they are those who are greedy or covetous. According to superior manuscript evidence, the verse reads, “No fornicator or impure person or greedy person, which is the same as an idolater, has any inheritance in the kingdom of Christ and of God.” The point seems to be that the greedy, covetous person who makes his desires his god is much the same as an idolater. Thus, covetousness and idolatry are made synonymous. The parallel passage, Colossians 3:5, makes this explicit, which literally says covetousness is idolatry.<\/p>\n<p><em>See also<\/em> Canaanite Deities and Religion; Gods and Goddesses; Grove; High Place.<\/p>","content_en":"<h3>IDOLS, IDOLATRY<\/h3>\n<p>Man-made images or natural representations worshiped as deities; anything receiving worship other than the one true God. Idolatry is the spiritual worship of an idol. Many idolaters literally serve idols: in ancient Egypt statues of gods were regularly and ritually clothed and fed. Some concept of the worship of a false god, Baal, is given in the account of the contest on Mt Carmel: the priests of Baal cried aloud, they “limped” (<span>rsv<\/span>) around the altar, they cut themselves with swords and lances (1 Kgs 18:26-29). Baal worship was widely followed by Israel during the period of the monarchy.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Abraham’s ancestors were worshipers of idols in Mesopotamia (Jos 24:2). Archaeological excavations in that area have revealed the images of numerous deities, and Mesopotamian religious literature reveals the gross polytheism out of which Abraham came. The tendency of the Israelites toward idolatry was in part the expression of the universal human longing for a god one can see and know through the physical senses.<\/p>\n<p>Most of the idolatry of the Israelites was borrowed from their neighbors. During the more than 400 years that the descendants of Jacob spent in Egypt, they were exposed to polytheistic idolatry, which influenced their religious mind-set. At Sinai, while Moses was receiving the Ten Commandments from the Lord, the people were demanding that Aaron make gods for them (Ex 32:1-6). He fashioned a golden calf, following an Egyptian form, for the whole bovine family was worshiped in Egypt—the Apis bull, the Hathor cow, and the Mnevis calf.<\/p>\n<p>It was after his stay in Egypt (1 Kgs 11:40) that Jeroboam became king of Israel and set up golden calves, one at Bethel and one at Dan (12:26-33), an action that earned him the label as being the one who made Israel sin (2 Kgs 3:3).<\/p>\n<p>Already in patriarchal times there are references to the teraphim, or household gods. Examples of these idols have been found at Ur of the Chaldees, Nuzi, and other sites, and are referred to in the cuneiform tablets. The teraphim that Rachel stole from Laban could be hidden in her camel’s saddlebag (Gn 31:34). It seems, however, that in the time of David such idols were larger, for when Saul’s men came to kill David, Michal, David’s wife and the daughter of Saul, helped David to escape and then took such an image and placed it in a bed to make the men think that David was sick (1 Sm 19:11-16).<\/p>\n<p>The prohibition of idolatry is explicitly stated in the second commandment (Ex 20:4-5, <span>nlt<\/span>): “Do not make idols of any kind, whether in the shape of birds or animals or fish. You must never worship or bow down to them, for I, the <span>Lord<\/span> your God, am a jealous God who will not share your affection with any other god!” (cf. Ex 34:17; Lv 19:4; 26:1; Dt 4:15-19; 27:1-5). This commandment is an extension or auxiliary of the first, for it seeks to preserve God’s uniqueness and to protect his glory. The definition of idolatry was broadened during the time of Samuel, who confronted King Saul with the charge that stubbornness is the same as idolatry (1 Sm 15:23).<\/p>\n<p>Previous to the conquest of Canaan, the Lord kept warning Israel against marrying members of the native populace, which he had ordered Israel to annihilate. This measure was intended to prevent the weakening of moral life in Israel (Ex 34:16; Dt 7:3-4). This principle is again expanded in the NT (cf. 1 Cor 15:33; 2 Cor 6:14). The history of Israel demonstrated the practicality of the prohibition against such marriages, for they inevitably led to apostasy. Perhaps the saddest example is Solomon (1 Kgs 11:1-8). When Solomon was old, his wives turned his heart to other gods, so that he was not wholly true to the Lord his God (v 4).<\/p>\n<p>In the time of the judges there was an infamous case of idol worship (Jgs 17:1–18:31). The mother of an Ephraimite named Micah took 200 pieces of silver and had a silversmith make them into a graven image for her son. He also had a shrine, an ephod, and teraphim. He hired a wandering Levite to be his priest, but men from the tribe of Dan came along and took the Levite, the image, and all the accoutrements and set up this idol at Dan and used it as an object of their worship (18:30-31).<\/p>\n<p>In Scripture the kings of Israel are evaluated on the basis of what they did with respect to the “high places” and idols. Asa removed all the idols his ancestors had made (1 Kgs 15:12) and would not let Maacah be queen mother because she had an abominable image made for Asherah. He cut down and burned the image (v 13). The Israelite king Ahab, however, was an idolater (1 Kgs 21:26; cf. 16:30-33).<\/p>\n<p>Hezekiah destroyed the high places, broke down the pillars, and cut down the Asherim (2 Kgs 18:4; 2 Chr 31:1). He also put an end to a strange cult that illustrates the insidious nature of idolatry. The bronze serpent that Moses lifted up on a pole to save the Israelites from death by snakebite (Nm 21:9; cf. Jn 3:14) had been preserved until the time of Hezekiah. It had been given the name Nehushtan, and people venerated it and burned incense to it. Hezekiah destroyed it (2 Kgs 18:4) because what had been an instrument for good had become a thing of evil.<\/p>\n<p>The prophet Isaiah described the making of an idol in human form (Is 40:19-20; 44:9-17). Images were cast in a mold using molten metal (40:19; 44:10). Statues were forged by smiths (44:12), carved from wood (44:13-17), and overlaid with precious metal (40:19). Small clay images and plaques were also molded and fired in a kiln, and statues were sculptured from stone. The psalmist spoke out against idols and images (Pss 96:5; 97:7; 106:34-39) and the helplessness of idols is described in Psalms 115:4-8 and 135:15-18.<\/p>\n<p>The northern and southern kingdoms of Israel went into captivity because they forsook God and served idols. The Jews were well aware that idolatry had brought them into captivity, and during their time in Babylon, they developed an abhorrence to idols that has characterized Judaism to this very day.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>The fullest discussion in the NT on idolatry <em>(<\/em><span class=\"greek\" lang=\"el\">eidololatreia<\/span><em>)<\/em> and the idolworshiper <em>(<\/em><span class=\"greek\" lang=\"el\">eidololatres<\/span><em>)<\/em> is found in Paul’s First Epistle to the Corinthians. In an earlier (no longer extant) epistle, Paul had told the Corinthians not to associate with those who called themselves believers but were still idol worshipers (1 Cor 5:9-11). After that letter the Corinthians must have asked Paul for clarification on this matter. Thus, in this epistle Paul provides a response to their question; the “idol worshiper” is mentioned in 5:10-11, 6:9, 10:7, and “idolatry” is spoken of in 10:14.<\/p>\n<p>The terms, “idolatry” and “idol worshiper,” are related to two other expressions: (1) “idol” <em>(<\/em><span class=\"greek\" lang=\"el\">eidolon<\/span><em>),<\/em> found in 1 Corinthians 8:4; 10:19; 12:2; and (2) “food sacrificed to idols” <em>(<\/em><span class=\"greek\" lang=\"el\">eidolothutos<\/span><em>),<\/em> found in 1 Corinthians 8:1, 4, 7; 10:19. The kind of idolatry that Paul condemns is that which involved Christians offering sacrifices to idols and then partaking of the food that had been sacrificed to them. The participants are called idol worshipers because their involvement in idolatrous sacrifices was perceived as having fellowship with demons. Paul strictly prohibited the eating of sacrificial food at the popular temples in the presence of idol-demons. As such, he shared the same view about idols as most Jews in his day. For the Jews, idols and heathen deities were identical. (See 1 Thes 1:9, where Paul contrasts “idols” with “the living and <em>true<\/em> God.”) To Paul, idols in and of themselves were nothing (1 Cor 8:4); behind the idol, however, was a demon (10:20).<\/p>\n<p>The eating of sacrificial food at the cultic meals in pagan temples was censured by Paul because it was understood that the participants thereby became united to demons (see 1 Cor 10:19-21). However, Paul had no problem with those who purchased food that had been left over from these events and that was later sold in the marketplace. In his judgment, if they ate it at home, they were not participating in idolatry. They could eat this food with a good conscience—unless, of course, in doing so they would be the means of destroying a weaker believer. For the sake of such believers, one should abstain. This was a matter of conscience (10:25-29). But going to pagan festivities and eating meals offered to idols was not permitted in any form.<\/p>\n<p>The Corinthians had participated in these meals regularly before they became Christians and apparently had continued to do so after their conversion. In Corinth such meals were the regular practice both at national festivals and private celebrations. The “gods” (whom Paul considered “demons”) were thought to be present at these events because the sacrifices were made to them. Thus, to participate in these events was to join oneself to demons and thereby become an idol worshiper. The ancient Israelites had been carried away into idolatry by their pagan neighbors on several occasions when they were enticed to participate in these pagan celebrations (e.g., Nm 25; cf. Ex 32:6). The festivities involved all sorts of licentiousness. In 1 Corinthians 10, Paul referred to this apostasy of the Israelites and used it as a negative example. Because the Israelites became involved in pagan festivities, they were carried away into idolatry and fornication, which incited God’s wrath and brought destruction.<\/p>\n<p>In other Pauline Epistles, idolatry is mentioned but not with the kind of definition and extended discussion that is found in 1 Corinthians. Nonetheless, Paul speaks out against actual idolatry and what we might call figurative idolatry (i.e., idolatry in the sense of desiring something above God).<\/p>\n<p>In Romans 1:18-32 sexual licentiousness and other sins are ultimately traced to idolatry. The Gentiles, who should have known that God existed, as evidenced in creation and conscience, abandoned the immortal, invisible God in exchange for mortal, visible images (i.e., idols). Because of this abandonment, God gave them over to do the filthy things their hearts desired (Rom 1:24). Thus, idolatry is included in Paul’s list of what he calls “the works of the flesh” (see Gal 5:19-20). And those who are idol worshipers are included in the catalog of all those evil people who will not inherit the kingdom of God (see 1 Cor 6:9).<\/p>\n<p>In Ephesians 5:5 Paul again includes idolaters among those who will not inherit the kingdom of God. However, such idolaters are not just those who go to pagan temples and worship idols; they are those who are greedy or covetous. According to superior manuscript evidence, the verse reads, “No fornicator or impure person or greedy person, which is the same as an idolater, has any inheritance in the kingdom of Christ and of God.” The point seems to be that the greedy, covetous person who makes his desires his god is much the same as an idolater. Thus, covetousness and idolatry are made synonymous. The parallel passage, Colossians 3:5, makes this explicit, which literally says covetousness is idolatry.<\/p>\n<p><em>See also<\/em> Canaanite Deities and Religion; Gods and Goddesses; Grove; High Place.<\/p>","summary_ro":"IDOLS, IDOLATRY Man-made images or natural representations worshiped as deities; anything receiving worship other than the one true God. Idolatry is the spiritual worship of an idol. Many idolaters literally serve idols: in ancient Egypt statues of gods were regularly and ritually clothed and fed. Some concept of the worship of a false god, Baal, is given in the account of the contest on Mt Carmel: the priests of Baal cried aloud, they “limped” (rsv) around the altar, they cut themselves with...","summary_en":"IDOLS, IDOLATRY Man-made images or natural representations worshiped as deities; anything receiving worship other than the one true God. Idolatry is the spiritual worship of an idol. Many idolaters literally serve idols: in ancient Egypt statues of gods were regularly and ritually clothed and fed. Some concept of the worship of a false god, Baal, is given in the account of the contest on Mt Carmel: the priests of Baal cried aloud, they “limped” (rsv) around the altar, they cut themselves with...","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":25813,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Minerals* and Metals","title_en":"Minerals* and Metals","content_ro":"<h3>MINERALS* AND METALS<\/h3>\n<p>A “mineral” is a naturally occurring substance, normally an ore that must be mined and treated before the metal can be extracted. A “metal” is a chemical element such as iron or copper, which is free from contamination by other materials. Metals in a pure form generally do not occur in nature, though there are exceptions.<\/p>\n<p>In Palestine, mining and smelting are ancient arts, practiced long before the Israelites arrived. The quarrying of suitable stones, such as flint, for toolmaking goes back to the Stone Age; the quarrying of stone for building is also an ancient craft. In particular, metals, native gold, copper, and meteoric iron were known and used in the Middle East before 4000 <span>BC<\/span>. From 4000 to 3000 <span>BC<\/span>, native silver became known as well as copper and lead ores. The art of smelting was discovered probably almost by accident, resulting in the production of alloys like bronze. Then the reduction of oxidized iron was discovered. From 3000 to 2000 <span>BC<\/span>, important advances were made. Copper sulfides and tin oxides were reduced to metal, and metallic tin and copper became important items of trade.<\/p>\n<p>In the years 2000 to 1000 <span>BC<\/span>, bellows came into use for furnaces, and iron was reduced from its ores and forged. The art of making brass from copper and zinc was discovered about 1500 <span>BC<\/span> but did not become significant till somewhat later. Bronze, known for many centuries, was made sometimes with a high tin content to form speculum for mirrors. By this time the Israelites were settled in the land and the kingdom was established. From 1000 <span>BC<\/span> to the start of the Christian era, the production of metals, especially iron, greatly expanded. A form of steel was made and used for weapons and tools.<\/p>\n<p>By the time of David and Solomon, the Israelites had learned many skills in the preparation and working of metals. Under David, Edom, with its rich copper and iron deposits, was conquered (2 Sm 8:13-14) and there was a lot of activity in the casting of metals in the Jordan Valley (1 Kgs 7:13-14, 45-46). In this activity Solomon had the assistance of Hiram, a Phoenician artisan. Israelite tradition associated the origins of metallurgy with Tubal-cain (Gn 4:22), who is said to have forged all kinds of tools out of bronze and iron. Deuteronomy 8:9 refers to the presence of iron and copper in the land to which Israel was going.<\/p>\n<p>While the Israelites eventually undertook their own metalworking processes, it is evident from 1 Samuel 13:19-22 that on at least one occasion, in the days of Philistine domination, they were obliged to have their agricultural tools made by their enemies. Similarly, the manufacture of cult vessels for Solomon’s temple was supervised by Phoenician artisans (1 Kgs 7:13-50).<\/p>\n<p>Minerals, metals, and precious stones were also important items of trade. Israel was never a land rich in these commodities and was obliged to import a wide variety of them. The visit of the queen of Sheba was partly diplomatic and partly for trade (1 Kgs 10:2, 10-11).<\/p>\n<p>Metals and precious stones featured also among the booty carried off by invaders, notably—but not only—by the Egyptians and Assyrians. These items were in constant demand as they were needed for agriculture and making weapons of war, and for the manufacture of jewelry and items of personal adornment.<\/p>\n<p class=\"h2\" id=\"Minerals\">Minerals<\/p>\n<p>A mineral is an inorganic substance with a definite chemical composition and structure, sometimes occurring alone or sometimes combined with others. “Ore” refers to any mineral or mineral aggregate containing chemical compounds of metals in sufficient quantity and grade to make the extraction of the metal commercially profitable. The essential element, the metal, occurs in nature as a chemical compound, such as a sulfide, an oxide, a carbonate, or some other compound, though the sulfides and oxides are the most common. Minerals exhibit a variety of properties, such as color, luster, crystal form, cleavage, fracture, hardness, and density, which help in their identification and exercise control on the commercial and industrial uses of the particular mineral.<\/p>\n<p class=\"h2\" id=\"Metals\">Metals<\/p>\n<p>A metal in its pure form is a chemically pure element with its own fixed physical properties, such as density, tensile strength, crystalline structure, melting point, ductility, conductivity, and the like. Metals form alloys with other metals, but this process destroys their purity. In both the ancient world and the modern world the alloy is extremely important.<\/p>\n<p>In order to obtain a pure metal, the ore in which the metal is contained must be smelted—a process known as metallurgy. In ancient Israel pure metals were widely used—among them were gold, silver, iron, and lead. Yet alloys such as bronze and brass were even more widely used.<\/p>\n<h5>Metallurgy and Metal Extraction<\/h5>\n<p>The method of producing hard wrought iron was discovered by the Hittites of Asia Minor about 1300 <span>BC<\/span>, and was taken up by the Philistines (1 Sm 13:19-20). At first, the iron obtained from simple furnaces was drawn off and hammered to drive out slag (Dt 4:20; 1 Kgs 8:51; Jer 11:4). Later, the addition of carbon produced an early form of steel.<\/p>\n<p>The lead sulfide ore is heated with lime in a flow of air. A slag with rock particles forms. The air is then cut off and the temperature is raised. Finally, the lead flows free.<\/p>\n<p>The OT refers to the mining of silver (Jb 28:1), the refining of the metal (Zec 13:9; Mal 3:3), the melting of scrap metals or jeweler’s remnants (Ez 22:20-22), and of multiple refinings in a crucible (Prv 17:3; 27:21) to produce refined silver (1 Chr 29:4; Ps 12:6; Prv 10:20).<\/p>\n<h5>Specific Metals<\/h5>\n<p>Although several OT passages suggest that the science of metallurgy was known in biblical times, comparatively little archaeological evidence is available. The processing plants were small and were used for the treatment of copper and iron. The archaeological record is far from complete, but the general impression is that metallic ores were comparatively rare in Palestine; imports must have been considerable. However, numerous molds for casting agricultural and military tools have come to light in excavations. Evidently, some refined metal was available locally, but perhaps most of it was imported. The metal was then heated and poured into the appropriate earthenware or pottery mold.<\/p>\n<p>There are many references to metals in the Bible, but especially to gold, silver, iron, and lead. While copper was widely used, it was normally in the form of its alloys, bronze and brass. There are comparatively few references to tin as such, though it was used in manufacturing bronze. Similarly zinc, though used in the manufacture of brass, is not mentioned in the Bible.<\/p>\n<p>Gold is referred to hundreds of times in the OT and NT, more frequently than any other metal. It is often mentioned together with silver, and in the majority of cases silver is mentioned first, reflecting a time when gold was less valued.<\/p>\n<p>Gold was used in the manufacture of ornaments for personal use (Gn 24:53; 41:42; Ex 3:22; 11:2; 12:35). Gold was important in worship both in Israel and among the non-Israelites. References to pagan gods occur in several passages (Ex 20:23; 32:2-4; Ps 115:4; Is 2:20; 30:22; 31:7; 40:19; 46:6; Hos 8:4). It seems that the gold was melted down and later engraved so that the replicas could be called both molten images (Ex 32:24) and graven images. The tabernacle and the temple used a great deal of gold. The wooden ark was covered inside and outside with gold (25:11). Other timber pieces were overlaid with gold (25:11; 1 Kgs 6:20-22, 30).<\/p>\n<p>The vessels and utensils used in the tabernacle and temple were made of “pure gold”: the cherubim (Ex 25:18; 37:7), the mercy seat (25:17; 37:6), the candlestick (Ex 25:31; Zec 4:2), various vessels (Ex 25:38; 2 Kgs 24:13), chains to carry the ephod (Ex 28:14), and the bells on the high priest’s robe. The high priest’s crown, ephod, and breastplate were also of gold (39:2-30). The offerings collected for the manufacture of such articles in the wilderness include golden dishes weighing 120 shekels (Nm 7:86). The more lavishly adorned temple apparently used more gold than the tabernacle (1 Kgs 6:20-28; 1 Chr 29:2-7; 2 Chr 3:4–4:22). The number of specific references to gold in the tabernacle and temple is far too great to mention all of them here. The large amount of gold used in the temple was attractive to invaders, who would strip the temple of its gold and carry it off as booty (1 Kgs 14:26; 2 Kgs 16:8; 18:14; 24:13; 25:15; 2 Chr 12:9).<\/p>\n<p>Gold had commercial value. It was imported in Solomon’s day, and up to 666 talents were brought to Israel annually (1 Kgs 10:14). Hiram of Tyre gave Solomon 120 talents of gold (9:14), possibly as a loan. Certainly Solomon used a lot of gold in the temple (10:16-17). Gold was useful, too, for buying off an enemy (2 Kgs 16:8) or simply as tribute (18:14). Evidence of this comes also from the Assyrian annals, where the tribute taken from various lands often included gold.<\/p>\n<p>The possession of gold was not in itself an evil thing, but preoccupation with its accumulation was condemned (Jb 28:15-17; Prv 3:14; 8:10, 19; 16:16). The possession of wisdom and the knowledge of God was of greater value than the possession of much gold (Pss 19:10; 119:72, 127; Prv 20:15). Job rejected trust in gold (Jb 31:24). Gold would not save a man in the day of judgment (Zep 1:18).<\/p>\n<p>In the NT gold was regarded as perishable (Jas 5:3; 1 Pt 1:18) and as an unnecessary burden to carry (Mt 10:9; Acts 3:6). The wearing of a gold ring was certainly no measure of a man’s worth (Jas 2:2); indeed, both Paul and Peter forbade it (1 Tm 2:9; 1 Pt 3:3).<\/p>\n<p>The use of gold in itself was no measure of piety. The elders of Revelation 4:4 wore golden crowns, but the great harlot was “bedecked with gold” (Rv 17:4), as was the harlot city Babylon (18:16). By contrast, there are some positive statements in the NT about the value of gold (3:18). The wise men brought gold to the infant Jesus as a symbol of his kingly character (Mt 2:11), and the Holy City, the new Jerusalem, was a city of gold, clear as glass (Rv 21:18).<\/p>\n<p>In the OT, silver is mentioned in several connections. Being a precious metal, once considered more precious than gold, it was regularly used in commerce for the payments of debts. Small pieces of silver were weighed into a balance against a standard weight. Abraham bought the cave at Machpelah as a burial place for Sarah for 400 shekels of silver and weighed out the “money” according to the weight’s current value with the merchant (Gn 23:15-16). Joseph’s brothers received 20 pieces of silver in payment for Joseph (37:28), and Benjamin was given a money gift by Joseph in pieces of silver (45:22).<\/p>\n<p>There are other examples of payment in silver for commodities or services (Gn 20:16; Ex 21:32; Lv 27:16; Jos 24:32; Jgs 17:10; 2 Sm 24:24; Neh 7:72; Jb 28:15; Is 7:23; 46:6; Am 2:6; 8:6). Silver was a measure of a man’s wealth (Gn 13:2; 24:35; Ex 25:3; Nm 22:18; Dt 7:25; Zep 1:18; Hg 2:8; Zec 6:11). An unusual comment in 1 Kings 10:21 notes that in Solomon’s day “it was not considered as anything,” apparently because it was so plentiful. It was regularly taken as booty (Jos 6:19; 7:21; 1 Kgs 15:18). Sometimes the drinking cup of an important man was made of silver (Gn 44:2). Sometimes, too, a royal crown was made of gold and silver (Zec 6:11). It was important in the manufacture of personal ornaments (Gn 24:53; Ex 3:22; 12:35), and one example is given of ornaments of gold studded with silver (Sg 1:11).<\/p>\n<p>The process of refining silver was used as a metaphor for the trying of people’s hearts (Ps 66:10; Is 48:10), and the tarnishing and deterioration of silver was a picture of the disintegration of one’s character (Is 1:22; Jer 6:30). God’s Word is pictured as “pure” silver refined and purified in a furnace. Despite silver’s great value, wisdom excels it (Job 28:15; Prv 3:14; 8:19; 10:20; 16:16; 22:1; 25:11).<\/p>\n<p>Native copper is mentioned in Deuteronomy 8:9, though the reference may be to one of its ores. More commonly, biblical references are to brass, the alloy of copper and zinc. However, the chemical analysis of copper-based tools and implements during the middle and late Bronze Ages (c. 2000–1200 <span>BC<\/span>) shows that the material was bronze. References to brass in the <span>kjv<\/span> are therefore to bronze.<\/p>\n<p>By NT times, copper in the form of alloys (bronze and brass) was widely used. Bronze coinage was well known and this may be the sense of Matthew 10:9. The widow’s mite was a tiny bronze coin, the lepton. Bronze utensils and vessels were well known (Rv 9:20; 18:12). The reference to “sounding brass” (<span>kjv<\/span>) in 1 Corinthians 13:1 may actually be to brass, which was a bright, shining alloy, and was used in musical instruments. In the vision of John in Revelation (Rv 1:15; 2:18), the Son of Man had feet of fine brass (<span>nlt<\/span> “bronze”).<\/p>\n<p>The Iron Age began in Palestine about 1200 <span>BC<\/span>, that is, in the days of the judges, though native iron had been known in Egypt in the predynastic period. Archaeological evidence suggests that the smelting of iron ore was discovered by the Hittites about 1400 <span>BC<\/span>. The Philistines seem to have introduced iron to Palestine about 1300 <span>BC<\/span>. In the days of Moses an encounter with the Midianites produced much tribute, among which iron is mentioned (Nm 31:22). When Israel captured Jericho, the spoils included iron (Jos 6:24). Manasseh’s half-tribe also took booty including iron (22:8). In the days of the judges the Canaanites were equipped with chariots of iron (Jos 17:16-18; Jgs 1:19; 4:3).<\/p>\n<p>These early references point to the arrival of iron at the start of the Iron Age. The Philistines enjoyed a local monopoly in its use (1 Sm 13:19-21), and their mighty warrior Goliath was armed with an iron spear (17:7). It was not long, however, before Israel learned the use of iron (2 Sm 12:31; 23:7). Evidently, by Solomon’s time, iron was widely used, because builders of the temple were forbidden to use iron tools (1 Kgs 6:7). The false prophet Zedekiah in Ahab’s day used the horns of iron to thrust toward Syria as he spoke of their defeat (22:11).<\/p>\n<p>The prophet Isaiah in the eighth century <span>BC<\/span> referred to iron (Is 10:34), and Jeremiah later spoke of the metal in several places (Jer 1:18; 6:28; 11:4; 15:12; 17:1; 28:13-14). Ezekiel made use of an iron plate in one of his symbolic actions (Ez 4:3), referred to iron in his description of smelting (22:18, 20), and listed it as a commodity for trade (27:12, 19). The prophet Amos spoke of threshing instruments of iron (Am 1:3). Micah used iron as a symbol for military might (Mi 4:13). The book of Daniel makes several references to it (Dn 2:33-35, 40-45; 4:15, 23; 7:7, 19).<\/p>\n<p>By Roman times, iron weapons were the regular implements of war. Gates of iron were used to close prisons (Acts 12:10), and in a symbolic usage powerful rulers were said to rule with a rod of iron (Rv 2:27; 9:9; 12:5; 19:15). The term “iron” was used also in some metaphorical expressions. The smelting of iron was a symbol of testing and suffering (Dt 4:20; 1 Kgs 8:51; Jer 11:4; Ez 22:18), a pillar of iron was symbolic of strength (Jer 1:18), and an iron rod of harsh rule (Ps 2:9; Rv 2:27; 12:5; 19:15).<\/p>\n<p><em>See also<\/em> Coppersmith; Goldsmith; Ironsmith; Mason, Masonry; Silversmith; Stones, Precious.<\/p>","content_en":"<h3>MINERALS* AND METALS<\/h3>\n<p>A “mineral” is a naturally occurring substance, normally an ore that must be mined and treated before the metal can be extracted. A “metal” is a chemical element such as iron or copper, which is free from contamination by other materials. Metals in a pure form generally do not occur in nature, though there are exceptions.<\/p>\n<p>In Palestine, mining and smelting are ancient arts, practiced long before the Israelites arrived. The quarrying of suitable stones, such as flint, for toolmaking goes back to the Stone Age; the quarrying of stone for building is also an ancient craft. In particular, metals, native gold, copper, and meteoric iron were known and used in the Middle East before 4000 <span>BC<\/span>. From 4000 to 3000 <span>BC<\/span>, native silver became known as well as copper and lead ores. The art of smelting was discovered probably almost by accident, resulting in the production of alloys like bronze. Then the reduction of oxidized iron was discovered. From 3000 to 2000 <span>BC<\/span>, important advances were made. Copper sulfides and tin oxides were reduced to metal, and metallic tin and copper became important items of trade.<\/p>\n<p>In the years 2000 to 1000 <span>BC<\/span>, bellows came into use for furnaces, and iron was reduced from its ores and forged. The art of making brass from copper and zinc was discovered about 1500 <span>BC<\/span> but did not become significant till somewhat later. Bronze, known for many centuries, was made sometimes with a high tin content to form speculum for mirrors. By this time the Israelites were settled in the land and the kingdom was established. From 1000 <span>BC<\/span> to the start of the Christian era, the production of metals, especially iron, greatly expanded. A form of steel was made and used for weapons and tools.<\/p>\n<p>By the time of David and Solomon, the Israelites had learned many skills in the preparation and working of metals. Under David, Edom, with its rich copper and iron deposits, was conquered (2 Sm 8:13-14) and there was a lot of activity in the casting of metals in the Jordan Valley (1 Kgs 7:13-14, 45-46). In this activity Solomon had the assistance of Hiram, a Phoenician artisan. Israelite tradition associated the origins of metallurgy with Tubal-cain (Gn 4:22), who is said to have forged all kinds of tools out of bronze and iron. Deuteronomy 8:9 refers to the presence of iron and copper in the land to which Israel was going.<\/p>\n<p>While the Israelites eventually undertook their own metalworking processes, it is evident from 1 Samuel 13:19-22 that on at least one occasion, in the days of Philistine domination, they were obliged to have their agricultural tools made by their enemies. Similarly, the manufacture of cult vessels for Solomon’s temple was supervised by Phoenician artisans (1 Kgs 7:13-50).<\/p>\n<p>Minerals, metals, and precious stones were also important items of trade. Israel was never a land rich in these commodities and was obliged to import a wide variety of them. The visit of the queen of Sheba was partly diplomatic and partly for trade (1 Kgs 10:2, 10-11).<\/p>\n<p>Metals and precious stones featured also among the booty carried off by invaders, notably—but not only—by the Egyptians and Assyrians. These items were in constant demand as they were needed for agriculture and making weapons of war, and for the manufacture of jewelry and items of personal adornment.<\/p>\n<p class=\"h2\" id=\"Minerals\">Minerals<\/p>\n<p>A mineral is an inorganic substance with a definite chemical composition and structure, sometimes occurring alone or sometimes combined with others. “Ore” refers to any mineral or mineral aggregate containing chemical compounds of metals in sufficient quantity and grade to make the extraction of the metal commercially profitable. The essential element, the metal, occurs in nature as a chemical compound, such as a sulfide, an oxide, a carbonate, or some other compound, though the sulfides and oxides are the most common. Minerals exhibit a variety of properties, such as color, luster, crystal form, cleavage, fracture, hardness, and density, which help in their identification and exercise control on the commercial and industrial uses of the particular mineral.<\/p>\n<p class=\"h2\" id=\"Metals\">Metals<\/p>\n<p>A metal in its pure form is a chemically pure element with its own fixed physical properties, such as density, tensile strength, crystalline structure, melting point, ductility, conductivity, and the like. Metals form alloys with other metals, but this process destroys their purity. In both the ancient world and the modern world the alloy is extremely important.<\/p>\n<p>In order to obtain a pure metal, the ore in which the metal is contained must be smelted—a process known as metallurgy. In ancient Israel pure metals were widely used—among them were gold, silver, iron, and lead. Yet alloys such as bronze and brass were even more widely used.<\/p>\n<h5>Metallurgy and Metal Extraction<\/h5>\n<p>The method of producing hard wrought iron was discovered by the Hittites of Asia Minor about 1300 <span>BC<\/span>, and was taken up by the Philistines (1 Sm 13:19-20). At first, the iron obtained from simple furnaces was drawn off and hammered to drive out slag (Dt 4:20; 1 Kgs 8:51; Jer 11:4). Later, the addition of carbon produced an early form of steel.<\/p>\n<p>The lead sulfide ore is heated with lime in a flow of air. A slag with rock particles forms. The air is then cut off and the temperature is raised. Finally, the lead flows free.<\/p>\n<p>The OT refers to the mining of silver (Jb 28:1), the refining of the metal (Zec 13:9; Mal 3:3), the melting of scrap metals or jeweler’s remnants (Ez 22:20-22), and of multiple refinings in a crucible (Prv 17:3; 27:21) to produce refined silver (1 Chr 29:4; Ps 12:6; Prv 10:20).<\/p>\n<h5>Specific Metals<\/h5>\n<p>Although several OT passages suggest that the science of metallurgy was known in biblical times, comparatively little archaeological evidence is available. The processing plants were small and were used for the treatment of copper and iron. The archaeological record is far from complete, but the general impression is that metallic ores were comparatively rare in Palestine; imports must have been considerable. However, numerous molds for casting agricultural and military tools have come to light in excavations. Evidently, some refined metal was available locally, but perhaps most of it was imported. The metal was then heated and poured into the appropriate earthenware or pottery mold.<\/p>\n<p>There are many references to metals in the Bible, but especially to gold, silver, iron, and lead. While copper was widely used, it was normally in the form of its alloys, bronze and brass. There are comparatively few references to tin as such, though it was used in manufacturing bronze. Similarly zinc, though used in the manufacture of brass, is not mentioned in the Bible.<\/p>\n<p>Gold is referred to hundreds of times in the OT and NT, more frequently than any other metal. It is often mentioned together with silver, and in the majority of cases silver is mentioned first, reflecting a time when gold was less valued.<\/p>\n<p>Gold was used in the manufacture of ornaments for personal use (Gn 24:53; 41:42; Ex 3:22; 11:2; 12:35). Gold was important in worship both in Israel and among the non-Israelites. References to pagan gods occur in several passages (Ex 20:23; 32:2-4; Ps 115:4; Is 2:20; 30:22; 31:7; 40:19; 46:6; Hos 8:4). It seems that the gold was melted down and later engraved so that the replicas could be called both molten images (Ex 32:24) and graven images. The tabernacle and the temple used a great deal of gold. The wooden ark was covered inside and outside with gold (25:11). Other timber pieces were overlaid with gold (25:11; 1 Kgs 6:20-22, 30).<\/p>\n<p>The vessels and utensils used in the tabernacle and temple were made of “pure gold”: the cherubim (Ex 25:18; 37:7), the mercy seat (25:17; 37:6), the candlestick (Ex 25:31; Zec 4:2), various vessels (Ex 25:38; 2 Kgs 24:13), chains to carry the ephod (Ex 28:14), and the bells on the high priest’s robe. The high priest’s crown, ephod, and breastplate were also of gold (39:2-30). The offerings collected for the manufacture of such articles in the wilderness include golden dishes weighing 120 shekels (Nm 7:86). The more lavishly adorned temple apparently used more gold than the tabernacle (1 Kgs 6:20-28; 1 Chr 29:2-7; 2 Chr 3:4–4:22). The number of specific references to gold in the tabernacle and temple is far too great to mention all of them here. The large amount of gold used in the temple was attractive to invaders, who would strip the temple of its gold and carry it off as booty (1 Kgs 14:26; 2 Kgs 16:8; 18:14; 24:13; 25:15; 2 Chr 12:9).<\/p>\n<p>Gold had commercial value. It was imported in Solomon’s day, and up to 666 talents were brought to Israel annually (1 Kgs 10:14). Hiram of Tyre gave Solomon 120 talents of gold (9:14), possibly as a loan. Certainly Solomon used a lot of gold in the temple (10:16-17). Gold was useful, too, for buying off an enemy (2 Kgs 16:8) or simply as tribute (18:14). Evidence of this comes also from the Assyrian annals, where the tribute taken from various lands often included gold.<\/p>\n<p>The possession of gold was not in itself an evil thing, but preoccupation with its accumulation was condemned (Jb 28:15-17; Prv 3:14; 8:10, 19; 16:16). The possession of wisdom and the knowledge of God was of greater value than the possession of much gold (Pss 19:10; 119:72, 127; Prv 20:15). Job rejected trust in gold (Jb 31:24). Gold would not save a man in the day of judgment (Zep 1:18).<\/p>\n<p>In the NT gold was regarded as perishable (Jas 5:3; 1 Pt 1:18) and as an unnecessary burden to carry (Mt 10:9; Acts 3:6). The wearing of a gold ring was certainly no measure of a man’s worth (Jas 2:2); indeed, both Paul and Peter forbade it (1 Tm 2:9; 1 Pt 3:3).<\/p>\n<p>The use of gold in itself was no measure of piety. The elders of Revelation 4:4 wore golden crowns, but the great harlot was “bedecked with gold” (Rv 17:4), as was the harlot city Babylon (18:16). By contrast, there are some positive statements in the NT about the value of gold (3:18). The wise men brought gold to the infant Jesus as a symbol of his kingly character (Mt 2:11), and the Holy City, the new Jerusalem, was a city of gold, clear as glass (Rv 21:18).<\/p>\n<p>In the OT, silver is mentioned in several connections. Being a precious metal, once considered more precious than gold, it was regularly used in commerce for the payments of debts. Small pieces of silver were weighed into a balance against a standard weight. Abraham bought the cave at Machpelah as a burial place for Sarah for 400 shekels of silver and weighed out the “money” according to the weight’s current value with the merchant (Gn 23:15-16). Joseph’s brothers received 20 pieces of silver in payment for Joseph (37:28), and Benjamin was given a money gift by Joseph in pieces of silver (45:22).<\/p>\n<p>There are other examples of payment in silver for commodities or services (Gn 20:16; Ex 21:32; Lv 27:16; Jos 24:32; Jgs 17:10; 2 Sm 24:24; Neh 7:72; Jb 28:15; Is 7:23; 46:6; Am 2:6; 8:6). Silver was a measure of a man’s wealth (Gn 13:2; 24:35; Ex 25:3; Nm 22:18; Dt 7:25; Zep 1:18; Hg 2:8; Zec 6:11). An unusual comment in 1 Kings 10:21 notes that in Solomon’s day “it was not considered as anything,” apparently because it was so plentiful. It was regularly taken as booty (Jos 6:19; 7:21; 1 Kgs 15:18). Sometimes the drinking cup of an important man was made of silver (Gn 44:2). Sometimes, too, a royal crown was made of gold and silver (Zec 6:11). It was important in the manufacture of personal ornaments (Gn 24:53; Ex 3:22; 12:35), and one example is given of ornaments of gold studded with silver (Sg 1:11).<\/p>\n<p>The process of refining silver was used as a metaphor for the trying of people’s hearts (Ps 66:10; Is 48:10), and the tarnishing and deterioration of silver was a picture of the disintegration of one’s character (Is 1:22; Jer 6:30). God’s Word is pictured as “pure” silver refined and purified in a furnace. Despite silver’s great value, wisdom excels it (Job 28:15; Prv 3:14; 8:19; 10:20; 16:16; 22:1; 25:11).<\/p>\n<p>Native copper is mentioned in Deuteronomy 8:9, though the reference may be to one of its ores. More commonly, biblical references are to brass, the alloy of copper and zinc. However, the chemical analysis of copper-based tools and implements during the middle and late Bronze Ages (c. 2000–1200 <span>BC<\/span>) shows that the material was bronze. References to brass in the <span>kjv<\/span> are therefore to bronze.<\/p>\n<p>By NT times, copper in the form of alloys (bronze and brass) was widely used. Bronze coinage was well known and this may be the sense of Matthew 10:9. The widow’s mite was a tiny bronze coin, the lepton. Bronze utensils and vessels were well known (Rv 9:20; 18:12). The reference to “sounding brass” (<span>kjv<\/span>) in 1 Corinthians 13:1 may actually be to brass, which was a bright, shining alloy, and was used in musical instruments. In the vision of John in Revelation (Rv 1:15; 2:18), the Son of Man had feet of fine brass (<span>nlt<\/span> “bronze”).<\/p>\n<p>The Iron Age began in Palestine about 1200 <span>BC<\/span>, that is, in the days of the judges, though native iron had been known in Egypt in the predynastic period. Archaeological evidence suggests that the smelting of iron ore was discovered by the Hittites about 1400 <span>BC<\/span>. The Philistines seem to have introduced iron to Palestine about 1300 <span>BC<\/span>. In the days of Moses an encounter with the Midianites produced much tribute, among which iron is mentioned (Nm 31:22). When Israel captured Jericho, the spoils included iron (Jos 6:24). Manasseh’s half-tribe also took booty including iron (22:8). In the days of the judges the Canaanites were equipped with chariots of iron (Jos 17:16-18; Jgs 1:19; 4:3).<\/p>\n<p>These early references point to the arrival of iron at the start of the Iron Age. The Philistines enjoyed a local monopoly in its use (1 Sm 13:19-21), and their mighty warrior Goliath was armed with an iron spear (17:7). It was not long, however, before Israel learned the use of iron (2 Sm 12:31; 23:7). Evidently, by Solomon’s time, iron was widely used, because builders of the temple were forbidden to use iron tools (1 Kgs 6:7). The false prophet Zedekiah in Ahab’s day used the horns of iron to thrust toward Syria as he spoke of their defeat (22:11).<\/p>\n<p>The prophet Isaiah in the eighth century <span>BC<\/span> referred to iron (Is 10:34), and Jeremiah later spoke of the metal in several places (Jer 1:18; 6:28; 11:4; 15:12; 17:1; 28:13-14). Ezekiel made use of an iron plate in one of his symbolic actions (Ez 4:3), referred to iron in his description of smelting (22:18, 20), and listed it as a commodity for trade (27:12, 19). The prophet Amos spoke of threshing instruments of iron (Am 1:3). Micah used iron as a symbol for military might (Mi 4:13). The book of Daniel makes several references to it (Dn 2:33-35, 40-45; 4:15, 23; 7:7, 19).<\/p>\n<p>By Roman times, iron weapons were the regular implements of war. Gates of iron were used to close prisons (Acts 12:10), and in a symbolic usage powerful rulers were said to rule with a rod of iron (Rv 2:27; 9:9; 12:5; 19:15). The term “iron” was used also in some metaphorical expressions. The smelting of iron was a symbol of testing and suffering (Dt 4:20; 1 Kgs 8:51; Jer 11:4; Ez 22:18), a pillar of iron was symbolic of strength (Jer 1:18), and an iron rod of harsh rule (Ps 2:9; Rv 2:27; 12:5; 19:15).<\/p>\n<p><em>See also<\/em> Coppersmith; Goldsmith; Ironsmith; Mason, Masonry; Silversmith; Stones, Precious.<\/p>","summary_ro":"MINERALS* AND METALS A “mineral” is a naturally occurring substance, normally an ore that must be mined and treated before the metal can be extracted. A “metal” is a chemical element such as iron or copper, which is free from contamination by other materials. Metals in a pure form generally do not occur in nature, though there are exceptions. In Palestine, mining and smelting are ancient arts, practiced long before the Israelites arrived. The quarrying of suitable stones, such as flint, for t...","summary_en":"MINERALS* AND METALS A “mineral” is a naturally occurring substance, normally an ore that must be mined and treated before the metal can be extracted. A “metal” is a chemical element such as iron or copper, which is free from contamination by other materials. Metals in a pure form generally do not occur in nature, though there are exceptions. In Palestine, mining and smelting are ancient arts, practiced long before the Israelites arrived. The quarrying of suitable stones, such as flint, for t...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":50023,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 115:4","title_en":"Study Note: Psalmi 115:4","content_ro":"<p><strong>115:4-11<\/strong> This entire section is repeated in 135:15-20. • Unlike the Lord (95:3-5), <em>idols<\/em> cannot do anything; they are good for nothing.<\/p>","content_en":"<p><strong>115:4-11<\/strong> This entire section is repeated in 135:15-20. • Unlike the Lord (95:3-5), <em>idols<\/em> cannot do anything; they are good for nothing.<\/p>","summary_ro":"115:4-11 This entire section is repeated in 135:15-20. • Unlike the Lord (95:3-5), idols cannot do anything; they are good for nothing.","summary_en":"115:4-11 This entire section is repeated in 135:15-20. • Unlike the Lord (95:3-5), idols cannot do anything; they are good for nothing.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77649,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 115:4","title_en":"Study Note: Psalmi 115:4","content_ro":"<p><strong>115:4-11<\/strong> This entire section is repeated in 135:15-20. • Unlike the Lord (95:3-5), <em>idols<\/em> cannot do anything; they are good for nothing.<\/p>","content_en":"<p><strong>115:4-11<\/strong> This entire section is repeated in 135:15-20. • Unlike the Lord (95:3-5), <em>idols<\/em> cannot do anything; they are good for nothing.<\/p>","summary_ro":"115:4-11 This entire section is repeated in 135:15-20. • Unlike the Lord (95:3-5), idols cannot do anything; they are good for nothing.","summary_en":"115:4-11 This entire section is repeated in 135:15-20. • Unlike the Lord (95:3-5), idols cannot do anything; they are good for nothing.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105275,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 115:4","title_en":"Study Note: Psalmi 115:4","content_ro":"<p><strong>115:4-11<\/strong> This entire section is repeated in 135:15-20. • Unlike the Lord (95:3-5), <em>idols<\/em> cannot do anything; they are good for nothing.<\/p>","content_en":"<p><strong>115:4-11<\/strong> This entire section is repeated in 135:15-20. • Unlike the Lord (95:3-5), <em>idols<\/em> cannot do anything; they are good for nothing.<\/p>","summary_ro":"115:4-11 This entire section is repeated in 135:15-20. • Unlike the Lord (95:3-5), idols cannot do anything; they are good for nothing.","summary_en":"115:4-11 This entire section is repeated in 135:15-20. • Unlike the Lord (95:3-5), idols cannot do anything; they are good for nothing.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132901,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 115:4","title_en":"Study Note: Psalmi 115:4","content_ro":"<p><strong>115:4-11<\/strong> This entire section is repeated in 135:15-20. • Unlike the Lord (95:3-5), <em>idols<\/em> cannot do anything; they are good for nothing.<\/p>","content_en":"<p><strong>115:4-11<\/strong> This entire section is repeated in 135:15-20. • Unlike the Lord (95:3-5), <em>idols<\/em> cannot do anything; they are good for nothing.<\/p>","summary_ro":"115:4-11 This entire section is repeated in 135:15-20. • Unlike the Lord (95:3-5), idols cannot do anything; they are good for nothing.","summary_en":"115:4-11 This entire section is repeated in 135:15-20. • Unlike the Lord (95:3-5), idols cannot do anything; they are good for nothing.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":64157,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Uniqueness","title_en":"God’s Uniqueness","content_ro":"<h3>God’s Uniqueness<\/h3>\n<p>As Creator, God stands wholly apart from the things he has created. God is not part of nature; he created and rules nature. He has always existed as the living God, the intelligent Designer who decreed that the universe should function according to his laws. He gave life to all living beings. As God, he is present everywhere and knows all things. He is the living God of love, holiness, justice, and power.<\/p>\n<p>The nations around Israel worshiped numerous gods, who were often identified with elements of the natural world. These nature deities and their images were false, lifeless, and immobile (see Jer 10:1-5). They could not communicate with people or relate to individuals. They could not even move about by their own power, because they had no power. Unfortunately, God’s people often followed the idolatrous practices of their neighbors, leading the prophets to remind the people of God’s uniqueness.<\/p>\n<p>In contrast to lifeless idols, the one, true, living God relates to his specially made humans on a personal basis, despite his otherness. He reaches into the lives of individuals and reveals his will so that each person can understand his desires and respond to him. The Lord, who created all things, strikingly seeks an individual relationship with his people.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:4; Exod 15:11; 20:2-6; Deut 4:32-39; 33:26; Job 38:1–41:34; Pss 86:8; 115:4-7; 139:1-18; Isa 42:8; 44:9-20; Jer 10:1-16; 14:22; Amos 4:13; 5:8-9; Rev 15:3-4<\/p>","content_en":"<h3>God’s Uniqueness<\/h3>\n<p>As Creator, God stands wholly apart from the things he has created. God is not part of nature; he created and rules nature. He has always existed as the living God, the intelligent Designer who decreed that the universe should function according to his laws. He gave life to all living beings. As God, he is present everywhere and knows all things. He is the living God of love, holiness, justice, and power.<\/p>\n<p>The nations around Israel worshiped numerous gods, who were often identified with elements of the natural world. These nature deities and their images were false, lifeless, and immobile (see Jer 10:1-5). They could not communicate with people or relate to individuals. They could not even move about by their own power, because they had no power. Unfortunately, God’s people often followed the idolatrous practices of their neighbors, leading the prophets to remind the people of God’s uniqueness.<\/p>\n<p>In contrast to lifeless idols, the one, true, living God relates to his specially made humans on a personal basis, despite his otherness. He reaches into the lives of individuals and reveals his will so that each person can understand his desires and respond to him. The Lord, who created all things, strikingly seeks an individual relationship with his people.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:4; Exod 15:11; 20:2-6; Deut 4:32-39; 33:26; Job 38:1–41:34; Pss 86:8; 115:4-7; 139:1-18; Isa 42:8; 44:9-20; Jer 10:1-16; 14:22; Amos 4:13; 5:8-9; Rev 15:3-4<\/p>","summary_ro":"God’s Uniqueness As Creator, God stands wholly apart from the things he has created. God is not part of nature; he created and rules nature. He has always existed as the living God, the intelligent Designer who decreed that the universe should function according to his laws. He gave life to all living beings. As God, he is present everywhere and knows all things. He is the living God of love, holiness, justice, and power. The nations around Israel worshiped numerous gods, who were often ident...","summary_en":"God’s Uniqueness As Creator, God stands wholly apart from the things he has created. God is not part of nature; he created and rules nature. He has always existed as the living God, the intelligent Designer who decreed that the universe should function according to his laws. He gave life to all living beings. As God, he is present everywhere and knows all things. He is the living God of love, holiness, justice, and power. The nations around Israel worshiped numerous gods, who were often ident...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91783,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Uniqueness","title_en":"God’s Uniqueness","content_ro":"<h3>God’s Uniqueness<\/h3>\n<p>As Creator, God stands wholly apart from the things he has created. God is not part of nature; he created and rules nature. He has always existed as the living God, the intelligent Designer who decreed that the universe should function according to his laws. He gave life to all living beings. As God, he is present everywhere and knows all things. He is the living God of love, holiness, justice, and power.<\/p>\n<p>The nations around Israel worshiped numerous gods, who were often identified with elements of the natural world. These nature deities and their images were false, lifeless, and immobile (see Jer 10:1-5). They could not communicate with people or relate to individuals. They could not even move about by their own power, because they had no power. Unfortunately, God’s people often followed the idolatrous practices of their neighbors, leading the prophets to remind the people of God’s uniqueness.<\/p>\n<p>In contrast to lifeless idols, the one, true, living God relates to his specially made humans on a personal basis, despite his otherness. He reaches into the lives of individuals and reveals his will so that each person can understand his desires and respond to him. The Lord, who created all things, strikingly seeks an individual relationship with his people.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:4; Exod 15:11; 20:2-6; Deut 4:32-39; 33:26; Job 38:1–41:34; Pss 86:8; 115:4-7; 139:1-18; Isa 42:8; 44:9-20; Jer 10:1-16; 14:22; Amos 4:13; 5:8-9; Rev 15:3-4<\/p>","content_en":"<h3>God’s Uniqueness<\/h3>\n<p>As Creator, God stands wholly apart from the things he has created. God is not part of nature; he created and rules nature. He has always existed as the living God, the intelligent Designer who decreed that the universe should function according to his laws. He gave life to all living beings. As God, he is present everywhere and knows all things. He is the living God of love, holiness, justice, and power.<\/p>\n<p>The nations around Israel worshiped numerous gods, who were often identified with elements of the natural world. These nature deities and their images were false, lifeless, and immobile (see Jer 10:1-5). They could not communicate with people or relate to individuals. They could not even move about by their own power, because they had no power. Unfortunately, God’s people often followed the idolatrous practices of their neighbors, leading the prophets to remind the people of God’s uniqueness.<\/p>\n<p>In contrast to lifeless idols, the one, true, living God relates to his specially made humans on a personal basis, despite his otherness. He reaches into the lives of individuals and reveals his will so that each person can understand his desires and respond to him. The Lord, who created all things, strikingly seeks an individual relationship with his people.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:4; Exod 15:11; 20:2-6; Deut 4:32-39; 33:26; Job 38:1–41:34; Pss 86:8; 115:4-7; 139:1-18; Isa 42:8; 44:9-20; Jer 10:1-16; 14:22; Amos 4:13; 5:8-9; Rev 15:3-4<\/p>","summary_ro":"God’s Uniqueness As Creator, God stands wholly apart from the things he has created. God is not part of nature; he created and rules nature. He has always existed as the living God, the intelligent Designer who decreed that the universe should function according to his laws. He gave life to all living beings. As God, he is present everywhere and knows all things. He is the living God of love, holiness, justice, and power. The nations around Israel worshiped numerous gods, who were often ident...","summary_en":"God’s Uniqueness As Creator, God stands wholly apart from the things he has created. God is not part of nature; he created and rules nature. He has always existed as the living God, the intelligent Designer who decreed that the universe should function according to his laws. He gave life to all living beings. As God, he is present everywhere and knows all things. He is the living God of love, holiness, justice, and power. The nations around Israel worshiped numerous gods, who were often ident...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119409,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Uniqueness","title_en":"God’s Uniqueness","content_ro":"<h3>God’s Uniqueness<\/h3>\n<p>As Creator, God stands wholly apart from the things he has created. God is not part of nature; he created and rules nature. He has always existed as the living God, the intelligent Designer who decreed that the universe should function according to his laws. He gave life to all living beings. As God, he is present everywhere and knows all things. He is the living God of love, holiness, justice, and power.<\/p>\n<p>The nations around Israel worshiped numerous gods, who were often identified with elements of the natural world. These nature deities and their images were false, lifeless, and immobile (see Jer 10:1-5). They could not communicate with people or relate to individuals. They could not even move about by their own power, because they had no power. Unfortunately, God’s people often followed the idolatrous practices of their neighbors, leading the prophets to remind the people of God’s uniqueness.<\/p>\n<p>In contrast to lifeless idols, the one, true, living God relates to his specially made humans on a personal basis, despite his otherness. He reaches into the lives of individuals and reveals his will so that each person can understand his desires and respond to him. The Lord, who created all things, strikingly seeks an individual relationship with his people.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:4; Exod 15:11; 20:2-6; Deut 4:32-39; 33:26; Job 38:1–41:34; Pss 86:8; 115:4-7; 139:1-18; Isa 42:8; 44:9-20; Jer 10:1-16; 14:22; Amos 4:13; 5:8-9; Rev 15:3-4<\/p>","content_en":"<h3>God’s Uniqueness<\/h3>\n<p>As Creator, God stands wholly apart from the things he has created. God is not part of nature; he created and rules nature. He has always existed as the living God, the intelligent Designer who decreed that the universe should function according to his laws. He gave life to all living beings. As God, he is present everywhere and knows all things. He is the living God of love, holiness, justice, and power.<\/p>\n<p>The nations around Israel worshiped numerous gods, who were often identified with elements of the natural world. These nature deities and their images were false, lifeless, and immobile (see Jer 10:1-5). They could not communicate with people or relate to individuals. They could not even move about by their own power, because they had no power. Unfortunately, God’s people often followed the idolatrous practices of their neighbors, leading the prophets to remind the people of God’s uniqueness.<\/p>\n<p>In contrast to lifeless idols, the one, true, living God relates to his specially made humans on a personal basis, despite his otherness. He reaches into the lives of individuals and reveals his will so that each person can understand his desires and respond to him. The Lord, who created all things, strikingly seeks an individual relationship with his people.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:4; Exod 15:11; 20:2-6; Deut 4:32-39; 33:26; Job 38:1–41:34; Pss 86:8; 115:4-7; 139:1-18; Isa 42:8; 44:9-20; Jer 10:1-16; 14:22; Amos 4:13; 5:8-9; Rev 15:3-4<\/p>","summary_ro":"God’s Uniqueness As Creator, God stands wholly apart from the things he has created. God is not part of nature; he created and rules nature. He has always existed as the living God, the intelligent Designer who decreed that the universe should function according to his laws. He gave life to all living beings. As God, he is present everywhere and knows all things. He is the living God of love, holiness, justice, and power. The nations around Israel worshiped numerous gods, who were often ident...","summary_en":"God’s Uniqueness As Creator, God stands wholly apart from the things he has created. God is not part of nature; he created and rules nature. He has always existed as the living God, the intelligent Designer who decreed that the universe should function according to his laws. He gave life to all living beings. As God, he is present everywhere and knows all things. He is the living God of love, holiness, justice, and power. The nations around Israel worshiped numerous gods, who were often ident...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":147035,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Uniqueness","title_en":"God’s Uniqueness","content_ro":"<h3>God’s Uniqueness<\/h3>\n<p>As Creator, God stands wholly apart from the things he has created. God is not part of nature; he created and rules nature. He has always existed as the living God, the intelligent Designer who decreed that the universe should function according to his laws. He gave life to all living beings. As God, he is present everywhere and knows all things. He is the living God of love, holiness, justice, and power.<\/p>\n<p>The nations around Israel worshiped numerous gods, who were often identified with elements of the natural world. These nature deities and their images were false, lifeless, and immobile (see Jer 10:1-5). They could not communicate with people or relate to individuals. They could not even move about by their own power, because they had no power. Unfortunately, God’s people often followed the idolatrous practices of their neighbors, leading the prophets to remind the people of God’s uniqueness.<\/p>\n<p>In contrast to lifeless idols, the one, true, living God relates to his specially made humans on a personal basis, despite his otherness. He reaches into the lives of individuals and reveals his will so that each person can understand his desires and respond to him. The Lord, who created all things, strikingly seeks an individual relationship with his people.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:4; Exod 15:11; 20:2-6; Deut 4:32-39; 33:26; Job 38:1–41:34; Pss 86:8; 115:4-7; 139:1-18; Isa 42:8; 44:9-20; Jer 10:1-16; 14:22; Amos 4:13; 5:8-9; Rev 15:3-4<\/p>","content_en":"<h3>God’s Uniqueness<\/h3>\n<p>As Creator, God stands wholly apart from the things he has created. God is not part of nature; he created and rules nature. He has always existed as the living God, the intelligent Designer who decreed that the universe should function according to his laws. He gave life to all living beings. As God, he is present everywhere and knows all things. He is the living God of love, holiness, justice, and power.<\/p>\n<p>The nations around Israel worshiped numerous gods, who were often identified with elements of the natural world. These nature deities and their images were false, lifeless, and immobile (see Jer 10:1-5). They could not communicate with people or relate to individuals. They could not even move about by their own power, because they had no power. Unfortunately, God’s people often followed the idolatrous practices of their neighbors, leading the prophets to remind the people of God’s uniqueness.<\/p>\n<p>In contrast to lifeless idols, the one, true, living God relates to his specially made humans on a personal basis, despite his otherness. He reaches into the lives of individuals and reveals his will so that each person can understand his desires and respond to him. The Lord, who created all things, strikingly seeks an individual relationship with his people.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:4; Exod 15:11; 20:2-6; Deut 4:32-39; 33:26; Job 38:1–41:34; Pss 86:8; 115:4-7; 139:1-18; Isa 42:8; 44:9-20; Jer 10:1-16; 14:22; Amos 4:13; 5:8-9; Rev 15:3-4<\/p>","summary_ro":"God’s Uniqueness As Creator, God stands wholly apart from the things he has created. God is not part of nature; he created and rules nature. He has always existed as the living God, the intelligent Designer who decreed that the universe should function according to his laws. He gave life to all living beings. As God, he is present everywhere and knows all things. He is the living God of love, holiness, justice, and power. The nations around Israel worshiped numerous gods, who were often ident...","summary_en":"God’s Uniqueness As Creator, God stands wholly apart from the things he has created. God is not part of nature; he created and rules nature. He has always existed as the living God, the intelligent Designer who decreed that the universe should function according to his laws. He gave life to all living beings. As God, he is present everywhere and knows all things. He is the living God of love, holiness, justice, and power. The nations around Israel worshiped numerous gods, who were often ident...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"8":[{"id":50024,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 115:8","title_en":"Study Note: Psalmi 115:8","content_ro":"<p><strong>115:8<\/strong> Worshiping idols leads one astray and corrupts those <em>who trust in them<\/em> (Isa 44:20).<\/p>","content_en":"<p><strong>115:8<\/strong> Worshiping idols leads one astray and corrupts those <em>who trust in them<\/em> (Isa 44:20).<\/p>","summary_ro":"115:8 Worshiping idols leads one astray and corrupts those who trust in them (Isa 44:20).","summary_en":"115:8 Worshiping idols leads one astray and corrupts those who trust in them (Isa 44:20).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77650,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 115:8","title_en":"Study Note: Psalmi 115:8","content_ro":"<p><strong>115:8<\/strong> Worshiping idols leads one astray and corrupts those <em>who trust in them<\/em> (Isa 44:20).<\/p>","content_en":"<p><strong>115:8<\/strong> Worshiping idols leads one astray and corrupts those <em>who trust in them<\/em> (Isa 44:20).<\/p>","summary_ro":"115:8 Worshiping idols leads one astray and corrupts those who trust in them (Isa 44:20).","summary_en":"115:8 Worshiping idols leads one astray and corrupts those who trust in them (Isa 44:20).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105276,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 115:8","title_en":"Study Note: Psalmi 115:8","content_ro":"<p><strong>115:8<\/strong> Worshiping idols leads one astray and corrupts those <em>who trust in them<\/em> (Isa 44:20).<\/p>","content_en":"<p><strong>115:8<\/strong> Worshiping idols leads one astray and corrupts those <em>who trust in them<\/em> (Isa 44:20).<\/p>","summary_ro":"115:8 Worshiping idols leads one astray and corrupts those who trust in them (Isa 44:20).","summary_en":"115:8 Worshiping idols leads one astray and corrupts those who trust in them (Isa 44:20).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132902,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 115:8","title_en":"Study Note: Psalmi 115:8","content_ro":"<p><strong>115:8<\/strong> Worshiping idols leads one astray and corrupts those <em>who trust in them<\/em> (Isa 44:20).<\/p>","content_en":"<p><strong>115:8<\/strong> Worshiping idols leads one astray and corrupts those <em>who trust in them<\/em> (Isa 44:20).<\/p>","summary_ro":"115:8 Worshiping idols leads one astray and corrupts those who trust in them (Isa 44:20).","summary_en":"115:8 Worshiping idols leads one astray and corrupts those who trust in them (Isa 44:20).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"9":[{"id":50025,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 115:9","title_en":"Study Note: Psalmi 115:9","content_ro":"<p><strong>115:9-11<\/strong> <em>Israel . . . priests . . . you who fear the<\/em> <span>Lord<\/span><em>:<\/em> The psalmist calls on all those in the God-fearing community to commit their ways to the living God. The threefold address assures them that the Lord is their true <em>helper<\/em> and <em>shield<\/em> (cp. 118:2-4).<\/p>","content_en":"<p><strong>115:9-11<\/strong> <em>Israel . . . priests . . . you who fear the<\/em> <span>Lord<\/span><em>:<\/em> The psalmist calls on all those in the God-fearing community to commit their ways to the living God. The threefold address assures them that the Lord is their true <em>helper<\/em> and <em>shield<\/em> (cp. 118:2-4).<\/p>","summary_ro":"115:9-11 Israel . . . priests . . . you who fear the Lord: The psalmist calls on all those in the God-fearing community to commit their ways to the living God. The threefold address assures them that the Lord is their true helper and shield (cp. 118:2-4).","summary_en":"115:9-11 Israel . . . priests . . . you who fear the Lord: The psalmist calls on all those in the God-fearing community to commit their ways to the living God. The threefold address assures them that the Lord is their true helper and shield (cp. 118:2-4).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77651,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 115:9","title_en":"Study Note: Psalmi 115:9","content_ro":"<p><strong>115:9-11<\/strong> <em>Israel . . . priests . . . you who fear the<\/em> <span>Lord<\/span><em>:<\/em> The psalmist calls on all those in the God-fearing community to commit their ways to the living God. The threefold address assures them that the Lord is their true <em>helper<\/em> and <em>shield<\/em> (cp. 118:2-4).<\/p>","content_en":"<p><strong>115:9-11<\/strong> <em>Israel . . . priests . . . you who fear the<\/em> <span>Lord<\/span><em>:<\/em> The psalmist calls on all those in the God-fearing community to commit their ways to the living God. The threefold address assures them that the Lord is their true <em>helper<\/em> and <em>shield<\/em> (cp. 118:2-4).<\/p>","summary_ro":"115:9-11 Israel . . . priests . . . you who fear the Lord: The psalmist calls on all those in the God-fearing community to commit their ways to the living God. The threefold address assures them that the Lord is their true helper and shield (cp. 118:2-4).","summary_en":"115:9-11 Israel . . . priests . . . you who fear the Lord: The psalmist calls on all those in the God-fearing community to commit their ways to the living God. The threefold address assures them that the Lord is their true helper and shield (cp. 118:2-4).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105277,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 115:9","title_en":"Study Note: Psalmi 115:9","content_ro":"<p><strong>115:9-11<\/strong> <em>Israel . . . priests . . . you who fear the<\/em> <span>Lord<\/span><em>:<\/em> The psalmist calls on all those in the God-fearing community to commit their ways to the living God. The threefold address assures them that the Lord is their true <em>helper<\/em> and <em>shield<\/em> (cp. 118:2-4).<\/p>","content_en":"<p><strong>115:9-11<\/strong> <em>Israel . . . priests . . . you who fear the<\/em> <span>Lord<\/span><em>:<\/em> The psalmist calls on all those in the God-fearing community to commit their ways to the living God. The threefold address assures them that the Lord is their true <em>helper<\/em> and <em>shield<\/em> (cp. 118:2-4).<\/p>","summary_ro":"115:9-11 Israel . . . priests . . . you who fear the Lord: The psalmist calls on all those in the God-fearing community to commit their ways to the living God. The threefold address assures them that the Lord is their true helper and shield (cp. 118:2-4).","summary_en":"115:9-11 Israel . . . priests . . . you who fear the Lord: The psalmist calls on all those in the God-fearing community to commit their ways to the living God. The threefold address assures them that the Lord is their true helper and shield (cp. 118:2-4).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132903,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 115:9","title_en":"Study Note: Psalmi 115:9","content_ro":"<p><strong>115:9-11<\/strong> <em>Israel . . . priests . . . you who fear the<\/em> <span>Lord<\/span><em>:<\/em> The psalmist calls on all those in the God-fearing community to commit their ways to the living God. The threefold address assures them that the Lord is their true <em>helper<\/em> and <em>shield<\/em> (cp. 118:2-4).<\/p>","content_en":"<p><strong>115:9-11<\/strong> <em>Israel . . . priests . . . you who fear the<\/em> <span>Lord<\/span><em>:<\/em> The psalmist calls on all those in the God-fearing community to commit their ways to the living God. The threefold address assures them that the Lord is their true <em>helper<\/em> and <em>shield<\/em> (cp. 118:2-4).<\/p>","summary_ro":"115:9-11 Israel . . . priests . . . you who fear the Lord: The psalmist calls on all those in the God-fearing community to commit their ways to the living God. The threefold address assures them that the Lord is their true helper and shield (cp. 118:2-4).","summary_en":"115:9-11 Israel . . . priests . . . you who fear the Lord: The psalmist calls on all those in the God-fearing community to commit their ways to the living God. The threefold address assures them that the Lord is their true helper and shield (cp. 118:2-4).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63040,"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":90666,"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":118292,"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":145918,"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}],"10":[{"id":43,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Aaronites*","title_en":"Aaronites*","content_ro":"<h3>AARONITES*<\/h3>\n<p>Collective name for the priests who descended from Aaron through his sons Eleazar and Ithamar. The term is used twice in the <span>kjv<\/span> to refer to the 3,700 men who supported David against Saul (1 Chr 12:27) and of whom Zadok later became leader (1 Chr 27:17). Both “house of Aaron” (Pss 115:10, 12; 118:3; 135:19) and “Aaron” (1 Chr 27:17, <span>rsv<\/span>) are used to refer to the Aaronites.<\/p>\n<p><em>See also<\/em> Aaron.<\/p>","content_en":"<h3>AARONITES*<\/h3>\n<p>Collective name for the priests who descended from Aaron through his sons Eleazar and Ithamar. The term is used twice in the <span>kjv<\/span> to refer to the 3,700 men who supported David against Saul (1 Chr 12:27) and of whom Zadok later became leader (1 Chr 27:17). Both “house of Aaron” (Pss 115:10, 12; 118:3; 135:19) and “Aaron” (1 Chr 27:17, <span>rsv<\/span>) are used to refer to the Aaronites.<\/p>\n<p><em>See also<\/em> Aaron.<\/p>","summary_ro":"AARONITES* Collective name for the priests who descended from Aaron through his sons Eleazar and Ithamar. The term is used twice in the kjv to refer to the 3,700 men who supported David against Saul (1 Chr 12:27) and of whom Zadok later became leader (1 Chr 27:17). Both “house of Aaron” (Pss 115:10, 12; 118:3; 135:19) and “Aaron” (1 Chr 27:17, rsv) are used to refer to the Aaronites. See also Aaron.","summary_en":"AARONITES* Collective name for the priests who descended from Aaron through his sons Eleazar and Ithamar. The term is used twice in the kjv to refer to the 3,700 men who supported David against Saul (1 Chr 12:27) and of whom Zadok later became leader (1 Chr 27:17). Both “house of Aaron” (Pss 115:10, 12; 118:3; 135:19) and “Aaron” (1 Chr 27:17, rsv) are used to refer to the Aaronites. See also Aaron.","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false}],"11":[{"id":62829,"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":62997,"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":90455,"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":90623,"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":118081,"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":118249,"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":145707,"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":145875,"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}],"12":[{"id":50026,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 115:12","title_en":"Study Note: Psalmi 115:12","content_ro":"<p><strong>115:12-13<\/strong> The groups named in 115:9-11 receive assurance of the Lord’s blessing, regardless of their social status (see 113:8).<\/p>","content_en":"<p><strong>115:12-13<\/strong> The groups named in 115:9-11 receive assurance of the Lord’s blessing, regardless of their social status (see 113:8).<\/p>","summary_ro":"115:12-13 The groups named in 115:9-11 receive assurance of the Lord’s blessing, regardless of their social status (see 113:8).","summary_en":"115:12-13 The groups named in 115:9-11 receive assurance of the Lord’s blessing, regardless of their social status (see 113:8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77652,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 115:12","title_en":"Study Note: Psalmi 115:12","content_ro":"<p><strong>115:12-13<\/strong> The groups named in 115:9-11 receive assurance of the Lord’s blessing, regardless of their social status (see 113:8).<\/p>","content_en":"<p><strong>115:12-13<\/strong> The groups named in 115:9-11 receive assurance of the Lord’s blessing, regardless of their social status (see 113:8).<\/p>","summary_ro":"115:12-13 The groups named in 115:9-11 receive assurance of the Lord’s blessing, regardless of their social status (see 113:8).","summary_en":"115:12-13 The groups named in 115:9-11 receive assurance of the Lord’s blessing, regardless of their social status (see 113:8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105278,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 115:12","title_en":"Study Note: Psalmi 115:12","content_ro":"<p><strong>115:12-13<\/strong> The groups named in 115:9-11 receive assurance of the Lord’s blessing, regardless of their social status (see 113:8).<\/p>","content_en":"<p><strong>115:12-13<\/strong> The groups named in 115:9-11 receive assurance of the Lord’s blessing, regardless of their social status (see 113:8).<\/p>","summary_ro":"115:12-13 The groups named in 115:9-11 receive assurance of the Lord’s blessing, regardless of their social status (see 113:8).","summary_en":"115:12-13 The groups named in 115:9-11 receive assurance of the Lord’s blessing, regardless of their social status (see 113:8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132904,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 115:12","title_en":"Study Note: Psalmi 115:12","content_ro":"<p><strong>115:12-13<\/strong> The groups named in 115:9-11 receive assurance of the Lord’s blessing, regardless of their social status (see 113:8).<\/p>","content_en":"<p><strong>115:12-13<\/strong> The groups named in 115:9-11 receive assurance of the Lord’s blessing, regardless of their social status (see 113:8).<\/p>","summary_ro":"115:12-13 The groups named in 115:9-11 receive assurance of the Lord’s blessing, regardless of their social status (see 113:8).","summary_en":"115:12-13 The groups named in 115:9-11 receive assurance of the Lord’s blessing, regardless of their social status (see 113:8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":60586,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Priestly Blessing","title_en":"The Priestly Blessing","content_ro":"<h3>The Priestly Blessing<\/h3>\n<p>The priestly blessing (Num 6:22-27) is one of the most familiar and best-loved passages in the Hebrew Bible. Through the centuries, worshipers have found comfort in its brief but profound lines. This famous text is simple and elegant.<\/p>\n<p>The priestly blessing invokes the Lord’s blessing by repeating his name in each appeal (“the <span>Lord<\/span>” = <em>Yahweh;<\/em> see study note on Exod 3:15). The repetition of God’s name reminds God’s people of his interest and involvement in their lives. This benediction emphasizes the relationship between God and his people and helps them to remember the source of their blessings.<\/p>\n<p>Many Old Testament passages refer to blessings pronounced by God and by people (e.g., Gen 12:1-3; 27:1-40; Deut 7:12-15; 28:1-14). The Israelites needed God’s blessings—his help and favor—as they prepared to leave Sinai. Although the modern reader tends to think of a blessing in general terms, the Israelites in the wilderness must have understood it in terms of food, water, health, children, protection from enemies, and settlement in the Promised Land. Throughout the book of Numbers, God dealt with Israel through these down-to-earth concerns.<\/p>\n<p>The Lord blessed Israel through the good words of Aaron and his sons, the priests (Num 6:22-23). In addition to their work in the Tabernacle (and later the Temple), the priests played an important role in Israelite life. For example, the priests helped administer justice in the land (Deut 17:8-12) and assisted the king in his duties, according to a principle established in Deut 17:18-20. Eli the priest comforted Hannah and took an active role in the spiritual formation of young Samuel (1 Sam 1:1–3:21). The priests and Levites were active in Israel’s spiritual instruction (see, e.g., Deut 33:9-10; Neh 8:9-12; Mal 2:5-9).<\/p>\n<p>An important archaeological discovery draws attention to the significance of this ancient priestly blessing. In 1980, excavators recovered two small silver scrolls from a rock-cut tomb at Ketef Hinnom, southwest of the Old City of Jerusalem. Scholars date these small amulets to the late 600s or early 500s <span>BC<\/span>. When these delicate scrolls were unrolled through a lengthy and tedious process, they were found to contain the blessing from Num 6:24-26 in words that are very close to the text in the Hebrew Bible. In ancient times, such scrolls were sometimes worn as charms, similar in function to the <em>tefillin,<\/em> or “phylacteries” or “prayer boxes” (see Deut 6:8; Matt 23:5). These small scrolls are the earliest manuscripts of the biblical text and contain the earliest reference to <em>Yahweh,<\/em> the Old Testament name of God, found in Jerusalem. These artifacts point to the timeless appeal of this brief text.<\/p>\n<p>A number of New Testament letters end with a blessing spoken over the readers in a tone very similar to the priestly blessing of Numbers (e.g., 2 Cor 13:14; Heb 13:20-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:28; 9:1, 26-27; 12:1-3; 14:19-20; 28:1-4; 48:15-20; 49:25-26; Lev 9:22; Num 6:22-27; 24:1-9; Deut 10:8; 33:11-29; 1 Sam 2:20; 1 Kgs 8:55-65; 2 Chr 30:27; Pss 115:12-15; 128:1-6; Matt 5:3-11; Luke 11:27-28; 2 Cor 13:14; Eph 6:23; 1 Thes 5:23-24<\/p>","content_en":"<h3>The Priestly Blessing<\/h3>\n<p>The priestly blessing (Num 6:22-27) is one of the most familiar and best-loved passages in the Hebrew Bible. Through the centuries, worshipers have found comfort in its brief but profound lines. This famous text is simple and elegant.<\/p>\n<p>The priestly blessing invokes the Lord’s blessing by repeating his name in each appeal (“the <span>Lord<\/span>” = <em>Yahweh;<\/em> see study note on Exod 3:15). The repetition of God’s name reminds God’s people of his interest and involvement in their lives. This benediction emphasizes the relationship between God and his people and helps them to remember the source of their blessings.<\/p>\n<p>Many Old Testament passages refer to blessings pronounced by God and by people (e.g., Gen 12:1-3; 27:1-40; Deut 7:12-15; 28:1-14). The Israelites needed God’s blessings—his help and favor—as they prepared to leave Sinai. Although the modern reader tends to think of a blessing in general terms, the Israelites in the wilderness must have understood it in terms of food, water, health, children, protection from enemies, and settlement in the Promised Land. Throughout the book of Numbers, God dealt with Israel through these down-to-earth concerns.<\/p>\n<p>The Lord blessed Israel through the good words of Aaron and his sons, the priests (Num 6:22-23). In addition to their work in the Tabernacle (and later the Temple), the priests played an important role in Israelite life. For example, the priests helped administer justice in the land (Deut 17:8-12) and assisted the king in his duties, according to a principle established in Deut 17:18-20. Eli the priest comforted Hannah and took an active role in the spiritual formation of young Samuel (1 Sam 1:1–3:21). The priests and Levites were active in Israel’s spiritual instruction (see, e.g., Deut 33:9-10; Neh 8:9-12; Mal 2:5-9).<\/p>\n<p>An important archaeological discovery draws attention to the significance of this ancient priestly blessing. In 1980, excavators recovered two small silver scrolls from a rock-cut tomb at Ketef Hinnom, southwest of the Old City of Jerusalem. Scholars date these small amulets to the late 600s or early 500s <span>BC<\/span>. When these delicate scrolls were unrolled through a lengthy and tedious process, they were found to contain the blessing from Num 6:24-26 in words that are very close to the text in the Hebrew Bible. In ancient times, such scrolls were sometimes worn as charms, similar in function to the <em>tefillin,<\/em> or “phylacteries” or “prayer boxes” (see Deut 6:8; Matt 23:5). These small scrolls are the earliest manuscripts of the biblical text and contain the earliest reference to <em>Yahweh,<\/em> the Old Testament name of God, found in Jerusalem. These artifacts point to the timeless appeal of this brief text.<\/p>\n<p>A number of New Testament letters end with a blessing spoken over the readers in a tone very similar to the priestly blessing of Numbers (e.g., 2 Cor 13:14; Heb 13:20-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:28; 9:1, 26-27; 12:1-3; 14:19-20; 28:1-4; 48:15-20; 49:25-26; Lev 9:22; Num 6:22-27; 24:1-9; Deut 10:8; 33:11-29; 1 Sam 2:20; 1 Kgs 8:55-65; 2 Chr 30:27; Pss 115:12-15; 128:1-6; Matt 5:3-11; Luke 11:27-28; 2 Cor 13:14; Eph 6:23; 1 Thes 5:23-24<\/p>","summary_ro":"The Priestly Blessing The priestly blessing (Num 6:22-27) is one of the most familiar and best-loved passages in the Hebrew Bible. Through the centuries, worshipers have found comfort in its brief but profound lines. This famous text is simple and elegant. The priestly blessing invokes the Lord’s blessing by repeating his name in each appeal (“the Lord” = Yahweh; see study note on Exod 3:15). The repetition of God’s name reminds God’s people of his interest and involvement in their lives. Thi...","summary_en":"The Priestly Blessing The priestly blessing (Num 6:22-27) is one of the most familiar and best-loved passages in the Hebrew Bible. Through the centuries, worshipers have found comfort in its brief but profound lines. This famous text is simple and elegant. The priestly blessing invokes the Lord’s blessing by repeating his name in each appeal (“the Lord” = Yahweh; see study note on Exod 3:15). The repetition of God’s name reminds God’s people of his interest and involvement in their lives. Thi...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":88212,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Priestly Blessing","title_en":"The Priestly Blessing","content_ro":"<h3>The Priestly Blessing<\/h3>\n<p>The priestly blessing (Num 6:22-27) is one of the most familiar and best-loved passages in the Hebrew Bible. Through the centuries, worshipers have found comfort in its brief but profound lines. This famous text is simple and elegant.<\/p>\n<p>The priestly blessing invokes the Lord’s blessing by repeating his name in each appeal (“the <span>Lord<\/span>” = <em>Yahweh;<\/em> see study note on Exod 3:15). The repetition of God’s name reminds God’s people of his interest and involvement in their lives. This benediction emphasizes the relationship between God and his people and helps them to remember the source of their blessings.<\/p>\n<p>Many Old Testament passages refer to blessings pronounced by God and by people (e.g., Gen 12:1-3; 27:1-40; Deut 7:12-15; 28:1-14). The Israelites needed God’s blessings—his help and favor—as they prepared to leave Sinai. Although the modern reader tends to think of a blessing in general terms, the Israelites in the wilderness must have understood it in terms of food, water, health, children, protection from enemies, and settlement in the Promised Land. Throughout the book of Numbers, God dealt with Israel through these down-to-earth concerns.<\/p>\n<p>The Lord blessed Israel through the good words of Aaron and his sons, the priests (Num 6:22-23). In addition to their work in the Tabernacle (and later the Temple), the priests played an important role in Israelite life. For example, the priests helped administer justice in the land (Deut 17:8-12) and assisted the king in his duties, according to a principle established in Deut 17:18-20. Eli the priest comforted Hannah and took an active role in the spiritual formation of young Samuel (1 Sam 1:1–3:21). The priests and Levites were active in Israel’s spiritual instruction (see, e.g., Deut 33:9-10; Neh 8:9-12; Mal 2:5-9).<\/p>\n<p>An important archaeological discovery draws attention to the significance of this ancient priestly blessing. In 1980, excavators recovered two small silver scrolls from a rock-cut tomb at Ketef Hinnom, southwest of the Old City of Jerusalem. Scholars date these small amulets to the late 600s or early 500s <span>BC<\/span>. When these delicate scrolls were unrolled through a lengthy and tedious process, they were found to contain the blessing from Num 6:24-26 in words that are very close to the text in the Hebrew Bible. In ancient times, such scrolls were sometimes worn as charms, similar in function to the <em>tefillin,<\/em> or “phylacteries” or “prayer boxes” (see Deut 6:8; Matt 23:5). These small scrolls are the earliest manuscripts of the biblical text and contain the earliest reference to <em>Yahweh,<\/em> the Old Testament name of God, found in Jerusalem. These artifacts point to the timeless appeal of this brief text.<\/p>\n<p>A number of New Testament letters end with a blessing spoken over the readers in a tone very similar to the priestly blessing of Numbers (e.g., 2 Cor 13:14; Heb 13:20-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:28; 9:1, 26-27; 12:1-3; 14:19-20; 28:1-4; 48:15-20; 49:25-26; Lev 9:22; Num 6:22-27; 24:1-9; Deut 10:8; 33:11-29; 1 Sam 2:20; 1 Kgs 8:55-65; 2 Chr 30:27; Pss 115:12-15; 128:1-6; Matt 5:3-11; Luke 11:27-28; 2 Cor 13:14; Eph 6:23; 1 Thes 5:23-24<\/p>","content_en":"<h3>The Priestly Blessing<\/h3>\n<p>The priestly blessing (Num 6:22-27) is one of the most familiar and best-loved passages in the Hebrew Bible. Through the centuries, worshipers have found comfort in its brief but profound lines. This famous text is simple and elegant.<\/p>\n<p>The priestly blessing invokes the Lord’s blessing by repeating his name in each appeal (“the <span>Lord<\/span>” = <em>Yahweh;<\/em> see study note on Exod 3:15). The repetition of God’s name reminds God’s people of his interest and involvement in their lives. This benediction emphasizes the relationship between God and his people and helps them to remember the source of their blessings.<\/p>\n<p>Many Old Testament passages refer to blessings pronounced by God and by people (e.g., Gen 12:1-3; 27:1-40; Deut 7:12-15; 28:1-14). The Israelites needed God’s blessings—his help and favor—as they prepared to leave Sinai. Although the modern reader tends to think of a blessing in general terms, the Israelites in the wilderness must have understood it in terms of food, water, health, children, protection from enemies, and settlement in the Promised Land. Throughout the book of Numbers, God dealt with Israel through these down-to-earth concerns.<\/p>\n<p>The Lord blessed Israel through the good words of Aaron and his sons, the priests (Num 6:22-23). In addition to their work in the Tabernacle (and later the Temple), the priests played an important role in Israelite life. For example, the priests helped administer justice in the land (Deut 17:8-12) and assisted the king in his duties, according to a principle established in Deut 17:18-20. Eli the priest comforted Hannah and took an active role in the spiritual formation of young Samuel (1 Sam 1:1–3:21). The priests and Levites were active in Israel’s spiritual instruction (see, e.g., Deut 33:9-10; Neh 8:9-12; Mal 2:5-9).<\/p>\n<p>An important archaeological discovery draws attention to the significance of this ancient priestly blessing. In 1980, excavators recovered two small silver scrolls from a rock-cut tomb at Ketef Hinnom, southwest of the Old City of Jerusalem. Scholars date these small amulets to the late 600s or early 500s <span>BC<\/span>. When these delicate scrolls were unrolled through a lengthy and tedious process, they were found to contain the blessing from Num 6:24-26 in words that are very close to the text in the Hebrew Bible. In ancient times, such scrolls were sometimes worn as charms, similar in function to the <em>tefillin,<\/em> or “phylacteries” or “prayer boxes” (see Deut 6:8; Matt 23:5). These small scrolls are the earliest manuscripts of the biblical text and contain the earliest reference to <em>Yahweh,<\/em> the Old Testament name of God, found in Jerusalem. These artifacts point to the timeless appeal of this brief text.<\/p>\n<p>A number of New Testament letters end with a blessing spoken over the readers in a tone very similar to the priestly blessing of Numbers (e.g., 2 Cor 13:14; Heb 13:20-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:28; 9:1, 26-27; 12:1-3; 14:19-20; 28:1-4; 48:15-20; 49:25-26; Lev 9:22; Num 6:22-27; 24:1-9; Deut 10:8; 33:11-29; 1 Sam 2:20; 1 Kgs 8:55-65; 2 Chr 30:27; Pss 115:12-15; 128:1-6; Matt 5:3-11; Luke 11:27-28; 2 Cor 13:14; Eph 6:23; 1 Thes 5:23-24<\/p>","summary_ro":"The Priestly Blessing The priestly blessing (Num 6:22-27) is one of the most familiar and best-loved passages in the Hebrew Bible. Through the centuries, worshipers have found comfort in its brief but profound lines. This famous text is simple and elegant. The priestly blessing invokes the Lord’s blessing by repeating his name in each appeal (“the Lord” = Yahweh; see study note on Exod 3:15). The repetition of God’s name reminds God’s people of his interest and involvement in their lives. Thi...","summary_en":"The Priestly Blessing The priestly blessing (Num 6:22-27) is one of the most familiar and best-loved passages in the Hebrew Bible. Through the centuries, worshipers have found comfort in its brief but profound lines. This famous text is simple and elegant. The priestly blessing invokes the Lord’s blessing by repeating his name in each appeal (“the Lord” = Yahweh; see study note on Exod 3:15). The repetition of God’s name reminds God’s people of his interest and involvement in their lives. Thi...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":115838,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Priestly Blessing","title_en":"The Priestly Blessing","content_ro":"<h3>The Priestly Blessing<\/h3>\n<p>The priestly blessing (Num 6:22-27) is one of the most familiar and best-loved passages in the Hebrew Bible. Through the centuries, worshipers have found comfort in its brief but profound lines. This famous text is simple and elegant.<\/p>\n<p>The priestly blessing invokes the Lord’s blessing by repeating his name in each appeal (“the <span>Lord<\/span>” = <em>Yahweh;<\/em> see study note on Exod 3:15). The repetition of God’s name reminds God’s people of his interest and involvement in their lives. This benediction emphasizes the relationship between God and his people and helps them to remember the source of their blessings.<\/p>\n<p>Many Old Testament passages refer to blessings pronounced by God and by people (e.g., Gen 12:1-3; 27:1-40; Deut 7:12-15; 28:1-14). The Israelites needed God’s blessings—his help and favor—as they prepared to leave Sinai. Although the modern reader tends to think of a blessing in general terms, the Israelites in the wilderness must have understood it in terms of food, water, health, children, protection from enemies, and settlement in the Promised Land. Throughout the book of Numbers, God dealt with Israel through these down-to-earth concerns.<\/p>\n<p>The Lord blessed Israel through the good words of Aaron and his sons, the priests (Num 6:22-23). In addition to their work in the Tabernacle (and later the Temple), the priests played an important role in Israelite life. For example, the priests helped administer justice in the land (Deut 17:8-12) and assisted the king in his duties, according to a principle established in Deut 17:18-20. Eli the priest comforted Hannah and took an active role in the spiritual formation of young Samuel (1 Sam 1:1–3:21). The priests and Levites were active in Israel’s spiritual instruction (see, e.g., Deut 33:9-10; Neh 8:9-12; Mal 2:5-9).<\/p>\n<p>An important archaeological discovery draws attention to the significance of this ancient priestly blessing. In 1980, excavators recovered two small silver scrolls from a rock-cut tomb at Ketef Hinnom, southwest of the Old City of Jerusalem. Scholars date these small amulets to the late 600s or early 500s <span>BC<\/span>. When these delicate scrolls were unrolled through a lengthy and tedious process, they were found to contain the blessing from Num 6:24-26 in words that are very close to the text in the Hebrew Bible. In ancient times, such scrolls were sometimes worn as charms, similar in function to the <em>tefillin,<\/em> or “phylacteries” or “prayer boxes” (see Deut 6:8; Matt 23:5). These small scrolls are the earliest manuscripts of the biblical text and contain the earliest reference to <em>Yahweh,<\/em> the Old Testament name of God, found in Jerusalem. These artifacts point to the timeless appeal of this brief text.<\/p>\n<p>A number of New Testament letters end with a blessing spoken over the readers in a tone very similar to the priestly blessing of Numbers (e.g., 2 Cor 13:14; Heb 13:20-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:28; 9:1, 26-27; 12:1-3; 14:19-20; 28:1-4; 48:15-20; 49:25-26; Lev 9:22; Num 6:22-27; 24:1-9; Deut 10:8; 33:11-29; 1 Sam 2:20; 1 Kgs 8:55-65; 2 Chr 30:27; Pss 115:12-15; 128:1-6; Matt 5:3-11; Luke 11:27-28; 2 Cor 13:14; Eph 6:23; 1 Thes 5:23-24<\/p>","content_en":"<h3>The Priestly Blessing<\/h3>\n<p>The priestly blessing (Num 6:22-27) is one of the most familiar and best-loved passages in the Hebrew Bible. Through the centuries, worshipers have found comfort in its brief but profound lines. This famous text is simple and elegant.<\/p>\n<p>The priestly blessing invokes the Lord’s blessing by repeating his name in each appeal (“the <span>Lord<\/span>” = <em>Yahweh;<\/em> see study note on Exod 3:15). The repetition of God’s name reminds God’s people of his interest and involvement in their lives. This benediction emphasizes the relationship between God and his people and helps them to remember the source of their blessings.<\/p>\n<p>Many Old Testament passages refer to blessings pronounced by God and by people (e.g., Gen 12:1-3; 27:1-40; Deut 7:12-15; 28:1-14). The Israelites needed God’s blessings—his help and favor—as they prepared to leave Sinai. Although the modern reader tends to think of a blessing in general terms, the Israelites in the wilderness must have understood it in terms of food, water, health, children, protection from enemies, and settlement in the Promised Land. Throughout the book of Numbers, God dealt with Israel through these down-to-earth concerns.<\/p>\n<p>The Lord blessed Israel through the good words of Aaron and his sons, the priests (Num 6:22-23). In addition to their work in the Tabernacle (and later the Temple), the priests played an important role in Israelite life. For example, the priests helped administer justice in the land (Deut 17:8-12) and assisted the king in his duties, according to a principle established in Deut 17:18-20. Eli the priest comforted Hannah and took an active role in the spiritual formation of young Samuel (1 Sam 1:1–3:21). The priests and Levites were active in Israel’s spiritual instruction (see, e.g., Deut 33:9-10; Neh 8:9-12; Mal 2:5-9).<\/p>\n<p>An important archaeological discovery draws attention to the significance of this ancient priestly blessing. In 1980, excavators recovered two small silver scrolls from a rock-cut tomb at Ketef Hinnom, southwest of the Old City of Jerusalem. Scholars date these small amulets to the late 600s or early 500s <span>BC<\/span>. When these delicate scrolls were unrolled through a lengthy and tedious process, they were found to contain the blessing from Num 6:24-26 in words that are very close to the text in the Hebrew Bible. In ancient times, such scrolls were sometimes worn as charms, similar in function to the <em>tefillin,<\/em> or “phylacteries” or “prayer boxes” (see Deut 6:8; Matt 23:5). These small scrolls are the earliest manuscripts of the biblical text and contain the earliest reference to <em>Yahweh,<\/em> the Old Testament name of God, found in Jerusalem. These artifacts point to the timeless appeal of this brief text.<\/p>\n<p>A number of New Testament letters end with a blessing spoken over the readers in a tone very similar to the priestly blessing of Numbers (e.g., 2 Cor 13:14; Heb 13:20-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:28; 9:1, 26-27; 12:1-3; 14:19-20; 28:1-4; 48:15-20; 49:25-26; Lev 9:22; Num 6:22-27; 24:1-9; Deut 10:8; 33:11-29; 1 Sam 2:20; 1 Kgs 8:55-65; 2 Chr 30:27; Pss 115:12-15; 128:1-6; Matt 5:3-11; Luke 11:27-28; 2 Cor 13:14; Eph 6:23; 1 Thes 5:23-24<\/p>","summary_ro":"The Priestly Blessing The priestly blessing (Num 6:22-27) is one of the most familiar and best-loved passages in the Hebrew Bible. Through the centuries, worshipers have found comfort in its brief but profound lines. This famous text is simple and elegant. The priestly blessing invokes the Lord’s blessing by repeating his name in each appeal (“the Lord” = Yahweh; see study note on Exod 3:15). The repetition of God’s name reminds God’s people of his interest and involvement in their lives. Thi...","summary_en":"The Priestly Blessing The priestly blessing (Num 6:22-27) is one of the most familiar and best-loved passages in the Hebrew Bible. Through the centuries, worshipers have found comfort in its brief but profound lines. This famous text is simple and elegant. The priestly blessing invokes the Lord’s blessing by repeating his name in each appeal (“the Lord” = Yahweh; see study note on Exod 3:15). The repetition of God’s name reminds God’s people of his interest and involvement in their lives. Thi...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143464,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Priestly Blessing","title_en":"The Priestly Blessing","content_ro":"<h3>The Priestly Blessing<\/h3>\n<p>The priestly blessing (Num 6:22-27) is one of the most familiar and best-loved passages in the Hebrew Bible. Through the centuries, worshipers have found comfort in its brief but profound lines. This famous text is simple and elegant.<\/p>\n<p>The priestly blessing invokes the Lord’s blessing by repeating his name in each appeal (“the <span>Lord<\/span>” = <em>Yahweh;<\/em> see study note on Exod 3:15). The repetition of God’s name reminds God’s people of his interest and involvement in their lives. This benediction emphasizes the relationship between God and his people and helps them to remember the source of their blessings.<\/p>\n<p>Many Old Testament passages refer to blessings pronounced by God and by people (e.g., Gen 12:1-3; 27:1-40; Deut 7:12-15; 28:1-14). The Israelites needed God’s blessings—his help and favor—as they prepared to leave Sinai. Although the modern reader tends to think of a blessing in general terms, the Israelites in the wilderness must have understood it in terms of food, water, health, children, protection from enemies, and settlement in the Promised Land. Throughout the book of Numbers, God dealt with Israel through these down-to-earth concerns.<\/p>\n<p>The Lord blessed Israel through the good words of Aaron and his sons, the priests (Num 6:22-23). In addition to their work in the Tabernacle (and later the Temple), the priests played an important role in Israelite life. For example, the priests helped administer justice in the land (Deut 17:8-12) and assisted the king in his duties, according to a principle established in Deut 17:18-20. Eli the priest comforted Hannah and took an active role in the spiritual formation of young Samuel (1 Sam 1:1–3:21). The priests and Levites were active in Israel’s spiritual instruction (see, e.g., Deut 33:9-10; Neh 8:9-12; Mal 2:5-9).<\/p>\n<p>An important archaeological discovery draws attention to the significance of this ancient priestly blessing. In 1980, excavators recovered two small silver scrolls from a rock-cut tomb at Ketef Hinnom, southwest of the Old City of Jerusalem. Scholars date these small amulets to the late 600s or early 500s <span>BC<\/span>. When these delicate scrolls were unrolled through a lengthy and tedious process, they were found to contain the blessing from Num 6:24-26 in words that are very close to the text in the Hebrew Bible. In ancient times, such scrolls were sometimes worn as charms, similar in function to the <em>tefillin,<\/em> or “phylacteries” or “prayer boxes” (see Deut 6:8; Matt 23:5). These small scrolls are the earliest manuscripts of the biblical text and contain the earliest reference to <em>Yahweh,<\/em> the Old Testament name of God, found in Jerusalem. These artifacts point to the timeless appeal of this brief text.<\/p>\n<p>A number of New Testament letters end with a blessing spoken over the readers in a tone very similar to the priestly blessing of Numbers (e.g., 2 Cor 13:14; Heb 13:20-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:28; 9:1, 26-27; 12:1-3; 14:19-20; 28:1-4; 48:15-20; 49:25-26; Lev 9:22; Num 6:22-27; 24:1-9; Deut 10:8; 33:11-29; 1 Sam 2:20; 1 Kgs 8:55-65; 2 Chr 30:27; Pss 115:12-15; 128:1-6; Matt 5:3-11; Luke 11:27-28; 2 Cor 13:14; Eph 6:23; 1 Thes 5:23-24<\/p>","content_en":"<h3>The Priestly Blessing<\/h3>\n<p>The priestly blessing (Num 6:22-27) is one of the most familiar and best-loved passages in the Hebrew Bible. Through the centuries, worshipers have found comfort in its brief but profound lines. This famous text is simple and elegant.<\/p>\n<p>The priestly blessing invokes the Lord’s blessing by repeating his name in each appeal (“the <span>Lord<\/span>” = <em>Yahweh;<\/em> see study note on Exod 3:15). The repetition of God’s name reminds God’s people of his interest and involvement in their lives. This benediction emphasizes the relationship between God and his people and helps them to remember the source of their blessings.<\/p>\n<p>Many Old Testament passages refer to blessings pronounced by God and by people (e.g., Gen 12:1-3; 27:1-40; Deut 7:12-15; 28:1-14). The Israelites needed God’s blessings—his help and favor—as they prepared to leave Sinai. Although the modern reader tends to think of a blessing in general terms, the Israelites in the wilderness must have understood it in terms of food, water, health, children, protection from enemies, and settlement in the Promised Land. Throughout the book of Numbers, God dealt with Israel through these down-to-earth concerns.<\/p>\n<p>The Lord blessed Israel through the good words of Aaron and his sons, the priests (Num 6:22-23). In addition to their work in the Tabernacle (and later the Temple), the priests played an important role in Israelite life. For example, the priests helped administer justice in the land (Deut 17:8-12) and assisted the king in his duties, according to a principle established in Deut 17:18-20. Eli the priest comforted Hannah and took an active role in the spiritual formation of young Samuel (1 Sam 1:1–3:21). The priests and Levites were active in Israel’s spiritual instruction (see, e.g., Deut 33:9-10; Neh 8:9-12; Mal 2:5-9).<\/p>\n<p>An important archaeological discovery draws attention to the significance of this ancient priestly blessing. In 1980, excavators recovered two small silver scrolls from a rock-cut tomb at Ketef Hinnom, southwest of the Old City of Jerusalem. Scholars date these small amulets to the late 600s or early 500s <span>BC<\/span>. When these delicate scrolls were unrolled through a lengthy and tedious process, they were found to contain the blessing from Num 6:24-26 in words that are very close to the text in the Hebrew Bible. In ancient times, such scrolls were sometimes worn as charms, similar in function to the <em>tefillin,<\/em> or “phylacteries” or “prayer boxes” (see Deut 6:8; Matt 23:5). These small scrolls are the earliest manuscripts of the biblical text and contain the earliest reference to <em>Yahweh,<\/em> the Old Testament name of God, found in Jerusalem. These artifacts point to the timeless appeal of this brief text.<\/p>\n<p>A number of New Testament letters end with a blessing spoken over the readers in a tone very similar to the priestly blessing of Numbers (e.g., 2 Cor 13:14; Heb 13:20-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:28; 9:1, 26-27; 12:1-3; 14:19-20; 28:1-4; 48:15-20; 49:25-26; Lev 9:22; Num 6:22-27; 24:1-9; Deut 10:8; 33:11-29; 1 Sam 2:20; 1 Kgs 8:55-65; 2 Chr 30:27; Pss 115:12-15; 128:1-6; Matt 5:3-11; Luke 11:27-28; 2 Cor 13:14; Eph 6:23; 1 Thes 5:23-24<\/p>","summary_ro":"The Priestly Blessing The priestly blessing (Num 6:22-27) is one of the most familiar and best-loved passages in the Hebrew Bible. Through the centuries, worshipers have found comfort in its brief but profound lines. This famous text is simple and elegant. The priestly blessing invokes the Lord’s blessing by repeating his name in each appeal (“the Lord” = Yahweh; see study note on Exod 3:15). The repetition of God’s name reminds God’s people of his interest and involvement in their lives. Thi...","summary_en":"The Priestly Blessing The priestly blessing (Num 6:22-27) is one of the most familiar and best-loved passages in the Hebrew Bible. Through the centuries, worshipers have found comfort in its brief but profound lines. This famous text is simple and elegant. The priestly blessing invokes the Lord’s blessing by repeating his name in each appeal (“the Lord” = Yahweh; see study note on Exod 3:15). The repetition of God’s name reminds God’s people of his interest and involvement in their lives. Thi...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"14":[{"id":50027,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 115:14","title_en":"Study Note: Psalmi 115:14","content_ro":"<p><strong>115:14-15<\/strong> The psalmist blesses (107:37-38, 41) all who trust in and fear the Lord. The Creator will care for the families of those who fear him. • <em>who made heaven and earth:<\/em> This statement speaks of the Lord’s all-encompassing power in creation.<\/p>","content_en":"<p><strong>115:14-15<\/strong> The psalmist blesses (107:37-38, 41) all who trust in and fear the Lord. The Creator will care for the families of those who fear him. • <em>who made heaven and earth:<\/em> This statement speaks of the Lord’s all-encompassing power in creation.<\/p>","summary_ro":"115:14-15 The psalmist blesses (107:37-38, 41) all who trust in and fear the Lord. The Creator will care for the families of those who fear him. • who made heaven and earth: This statement speaks of the Lord’s all-encompassing power in creation.","summary_en":"115:14-15 The psalmist blesses (107:37-38, 41) all who trust in and fear the Lord. The Creator will care for the families of those who fear him. • who made heaven and earth: This statement speaks of the Lord’s all-encompassing power in creation.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77653,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 115:14","title_en":"Study Note: Psalmi 115:14","content_ro":"<p><strong>115:14-15<\/strong> The psalmist blesses (107:37-38, 41) all who trust in and fear the Lord. The Creator will care for the families of those who fear him. • <em>who made heaven and earth:<\/em> This statement speaks of the Lord’s all-encompassing power in creation.<\/p>","content_en":"<p><strong>115:14-15<\/strong> The psalmist blesses (107:37-38, 41) all who trust in and fear the Lord. The Creator will care for the families of those who fear him. • <em>who made heaven and earth:<\/em> This statement speaks of the Lord’s all-encompassing power in creation.<\/p>","summary_ro":"115:14-15 The psalmist blesses (107:37-38, 41) all who trust in and fear the Lord. The Creator will care for the families of those who fear him. • who made heaven and earth: This statement speaks of the Lord’s all-encompassing power in creation.","summary_en":"115:14-15 The psalmist blesses (107:37-38, 41) all who trust in and fear the Lord. The Creator will care for the families of those who fear him. • who made heaven and earth: This statement speaks of the Lord’s all-encompassing power in creation.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105279,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 115:14","title_en":"Study Note: Psalmi 115:14","content_ro":"<p><strong>115:14-15<\/strong> The psalmist blesses (107:37-38, 41) all who trust in and fear the Lord. The Creator will care for the families of those who fear him. • <em>who made heaven and earth:<\/em> This statement speaks of the Lord’s all-encompassing power in creation.<\/p>","content_en":"<p><strong>115:14-15<\/strong> The psalmist blesses (107:37-38, 41) all who trust in and fear the Lord. The Creator will care for the families of those who fear him. • <em>who made heaven and earth:<\/em> This statement speaks of the Lord’s all-encompassing power in creation.<\/p>","summary_ro":"115:14-15 The psalmist blesses (107:37-38, 41) all who trust in and fear the Lord. The Creator will care for the families of those who fear him. • who made heaven and earth: This statement speaks of the Lord’s all-encompassing power in creation.","summary_en":"115:14-15 The psalmist blesses (107:37-38, 41) all who trust in and fear the Lord. The Creator will care for the families of those who fear him. • who made heaven and earth: This statement speaks of the Lord’s all-encompassing power in creation.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132905,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 115:14","title_en":"Study Note: Psalmi 115:14","content_ro":"<p><strong>115:14-15<\/strong> The psalmist blesses (107:37-38, 41) all who trust in and fear the Lord. The Creator will care for the families of those who fear him. • <em>who made heaven and earth:<\/em> This statement speaks of the Lord’s all-encompassing power in creation.<\/p>","content_en":"<p><strong>115:14-15<\/strong> The psalmist blesses (107:37-38, 41) all who trust in and fear the Lord. The Creator will care for the families of those who fear him. • <em>who made heaven and earth:<\/em> This statement speaks of the Lord’s all-encompassing power in creation.<\/p>","summary_ro":"115:14-15 The psalmist blesses (107:37-38, 41) all who trust in and fear the Lord. The Creator will care for the families of those who fear him. • who made heaven and earth: This statement speaks of the Lord’s all-encompassing power in creation.","summary_en":"115:14-15 The psalmist blesses (107:37-38, 41) all who trust in and fear the Lord. The Creator will care for the families of those who fear him. • who made heaven and earth: This statement speaks of the Lord’s all-encompassing power in creation.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"16":[{"id":50028,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 115:16","title_en":"Study Note: Psalmi 115:16","content_ro":"<p><strong>115:16-18<\/strong> <em>The heavens belong to the<\/em> <span>Lord<\/span><em>:’s:<\/em> God’s exaltation begins in heaven (113:4), far above the gods of the nations. Of course, the earth also belongs to him (47:9; 95:4). • The <em>dead<\/em> cannot participate in God’s blessings. The living <em>praise<\/em> God in thanksgiving for his blessings (79:13).<\/p>","content_en":"<p><strong>115:16-18<\/strong> <em>The heavens belong to the<\/em> <span>Lord<\/span><em>:’s:<\/em> God’s exaltation begins in heaven (113:4), far above the gods of the nations. Of course, the earth also belongs to him (47:9; 95:4). • The <em>dead<\/em> cannot participate in God’s blessings. The living <em>praise<\/em> God in thanksgiving for his blessings (79:13).<\/p>","summary_ro":"115:16-18 The heavens belong to the Lord:’s: God’s exaltation begins in heaven (113:4), far above the gods of the nations. Of course, the earth also belongs to him (47:9; 95:4). • The dead cannot participate in God’s blessings. The living praise God in thanksgiving for his blessings (79:13).","summary_en":"115:16-18 The heavens belong to the Lord:’s: God’s exaltation begins in heaven (113:4), far above the gods of the nations. Of course, the earth also belongs to him (47:9; 95:4). • The dead cannot participate in God’s blessings. The living praise God in thanksgiving for his blessings (79:13).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77654,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 115:16","title_en":"Study Note: Psalmi 115:16","content_ro":"<p><strong>115:16-18<\/strong> <em>The heavens belong to the<\/em> <span>Lord<\/span><em>:’s:<\/em> God’s exaltation begins in heaven (113:4), far above the gods of the nations. Of course, the earth also belongs to him (47:9; 95:4). • The <em>dead<\/em> cannot participate in God’s blessings. The living <em>praise<\/em> God in thanksgiving for his blessings (79:13).<\/p>","content_en":"<p><strong>115:16-18<\/strong> <em>The heavens belong to the<\/em> <span>Lord<\/span><em>:’s:<\/em> God’s exaltation begins in heaven (113:4), far above the gods of the nations. Of course, the earth also belongs to him (47:9; 95:4). • The <em>dead<\/em> cannot participate in God’s blessings. The living <em>praise<\/em> God in thanksgiving for his blessings (79:13).<\/p>","summary_ro":"115:16-18 The heavens belong to the Lord:’s: God’s exaltation begins in heaven (113:4), far above the gods of the nations. Of course, the earth also belongs to him (47:9; 95:4). • The dead cannot participate in God’s blessings. The living praise God in thanksgiving for his blessings (79:13).","summary_en":"115:16-18 The heavens belong to the Lord:’s: God’s exaltation begins in heaven (113:4), far above the gods of the nations. Of course, the earth also belongs to him (47:9; 95:4). • The dead cannot participate in God’s blessings. The living praise God in thanksgiving for his blessings (79:13).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105280,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 115:16","title_en":"Study Note: Psalmi 115:16","content_ro":"<p><strong>115:16-18<\/strong> <em>The heavens belong to the<\/em> <span>Lord<\/span><em>:’s:<\/em> God’s exaltation begins in heaven (113:4), far above the gods of the nations. Of course, the earth also belongs to him (47:9; 95:4). • The <em>dead<\/em> cannot participate in God’s blessings. The living <em>praise<\/em> God in thanksgiving for his blessings (79:13).<\/p>","content_en":"<p><strong>115:16-18<\/strong> <em>The heavens belong to the<\/em> <span>Lord<\/span><em>:’s:<\/em> God’s exaltation begins in heaven (113:4), far above the gods of the nations. Of course, the earth also belongs to him (47:9; 95:4). • The <em>dead<\/em> cannot participate in God’s blessings. The living <em>praise<\/em> God in thanksgiving for his blessings (79:13).<\/p>","summary_ro":"115:16-18 The heavens belong to the Lord:’s: God’s exaltation begins in heaven (113:4), far above the gods of the nations. Of course, the earth also belongs to him (47:9; 95:4). • The dead cannot participate in God’s blessings. The living praise God in thanksgiving for his blessings (79:13).","summary_en":"115:16-18 The heavens belong to the Lord:’s: God’s exaltation begins in heaven (113:4), far above the gods of the nations. Of course, the earth also belongs to him (47:9; 95:4). • The dead cannot participate in God’s blessings. The living praise God in thanksgiving for his blessings (79:13).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132906,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 115:16","title_en":"Study Note: Psalmi 115:16","content_ro":"<p><strong>115:16-18<\/strong> <em>The heavens belong to the<\/em> <span>Lord<\/span><em>:’s:<\/em> God’s exaltation begins in heaven (113:4), far above the gods of the nations. Of course, the earth also belongs to him (47:9; 95:4). • The <em>dead<\/em> cannot participate in God’s blessings. The living <em>praise<\/em> God in thanksgiving for his blessings (79:13).<\/p>","content_en":"<p><strong>115:16-18<\/strong> <em>The heavens belong to the<\/em> <span>Lord<\/span><em>:’s:<\/em> God’s exaltation begins in heaven (113:4), far above the gods of the nations. Of course, the earth also belongs to him (47:9; 95:4). • The <em>dead<\/em> cannot participate in God’s blessings. The living <em>praise<\/em> God in thanksgiving for his blessings (79:13).<\/p>","summary_ro":"115:16-18 The heavens belong to the Lord:’s: God’s exaltation begins in heaven (113:4), far above the gods of the nations. Of course, the earth also belongs to him (47:9; 95:4). • The dead cannot participate in God’s blessings. The living praise God in thanksgiving for his blessings (79:13).","summary_en":"115:16-18 The heavens belong to the Lord:’s: God’s exaltation begins in heaven (113:4), far above the gods of the nations. Of course, the earth also belongs to him (47:9; 95:4). • The dead cannot participate in God’s blessings. The living praise God in thanksgiving for his blessings (79:13).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"17":[{"id":8928,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Place of the Dead","title_en":"Place of the Dead","content_ro":"<h3>DEAD, Place of the<\/h3>\n<p>Term covering a number of descriptive biblical images of the whereabouts of those who have died. Those images include Sheol and “the pit” in the OT, plus hades, Gehenna, paradise, and “Abraham’s bosom” in the NT. As their understanding advanced, the Hebrews’ idea of what happens at death changed from rather hazy beginnings to a developed concept found in the NT.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>The OT contains meager information about the dead. At death, according to some OT passages, one descends to Sheol (often translated as “grave,” “hell,” “pit,” or simply “the dead”), which at times means merely that one is laid in a grave (Nm 16:30, 33), but more often indicates an underworld. The abode of the dead is pictured as a place beneath the earth to which one “goes down” (Gn 42:38; Prv 15:24; Ez 26:20) and as a place of gloomy darkness (Jb 10:21-22), silence (Pss 94:17; 115:17), and forgetfulness (Ps 88:12). God is not remembered there and his praises are never sung (Pss 6:5; 30:9; 115:17). Even God himself, it was believed, does not remember those who are there (Ps 88:5, 11; Is 38:18). The dead were seen as permanently cut off from contact with the Lord and from participating in his activity in history. Even though the border between life and death was considered fluid (as shown by a resurrection in 2 Kgs 4:32-37 and by Samuel’s ghost in 1 Sm 28:7-25), communication with the dead was forbidden to the Jews (Dt 18:11). (Worshiping the dead was a common practice in the nations surrounding Israel.)<\/p>\n<p>Although one’s fate in the underworld could not properly be called life, it was a kind of existence, perhaps even in the company of one’s countrymen and ancestors (Gn 25:8; Ez 32:17-30). The realm of the dead was not beyond the reach of God’s power (Ps 139:8; Am 9:2; Jon 2:2). Although Sheol was pictured as a hungry monster wolfing down the living (Prv 27:20; 30:16), God’s power could save one from its grasp (Pss 49:15; 86:13). By the end of the OT period, there was even hope that one would finally be delivered from Sheol (Jb 14:13-22; 19:25-27; Pss 49:15; 73:23-28), although only Daniel expressed that hope clearly (Dn 12:1-2). So although the ancient Hebrews never looked forward to death in the same way that the apostle Paul could in the NT (2 Cor 5:1-8; Phil 1:21-23), nevertheless they did come to understand that death was not a hopeless state.<\/p>\n<p class=\"h2\" id=\"IntheIntertestamentalWritings\">In the Intertestamental Writings<\/p>\n<p>Between the exile and the beginning of the NT period (586 <span>BC<\/span>–<span>AD<\/span> 30, overlapping with the end of the OT), contact with the religions of Persia and Greece stimulated the Jews to clarify their ideas about life after death. When the OT was translated into Greek, the Greek name for the underworld, “hades,” was used to translate the Hebrew “Sheol.” In the NT, hades was carried over to become the common name for the abode of the dead.<\/p>\n<p>Along with new names came new ideas. Many different notions circulated about the place of the dead. A common one appears in the pseudepigraphal 1 Enoch 22, where the dead are said to be kept in hollow places in a great mountain waiting for the final judgment. One relatively pleasant section was reserved for the righteous and one full of torments for the wicked. Other writers continued the OT concept of hades or Sheol as a place of separation from God and from happiness (Ecclus 14:12, 16; 17:27-28).<\/p>\n<p>During that period, the Jews also began to use a new term, “Gehenna” (Hebrew “Hinnom”), the name of a valley south of Jerusalem. The valley was noted in the OT period for the abomination of child sacrifices (2 Kgs 16:3; 21:6; 23:10) and in the NT period for its smoldering garbage. Gehenna became a designation for the final place of the wicked dead, a place of fiery torment (1 Enoch 90:20-27; 2 Esd 7:70). Over against that place of punishment stood “paradise” (a Persian name for a pleasure garden), a place where the righteous would enjoy blessedness.<\/p>\n<p>All those concepts—hades, Gehenna, paradise—were molded by NT writers into forms most appropriate to the revelation of Christ.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Although the NT uses a variety of terms for the abode of the dead, it contains surprisingly few references to it—about 35 verses in all. Those passages are concentrated in the Gospels and the book of Revelation. The apostle Paul said a lot about heaven, but only Jesus and John said much about hell.<\/p>\n<p>The word “hades” is attributed to Jesus only once, in the parable of the rich man and Lazarus (Lk 16:23). In that parable hades is a place of torment where the wicked go at death. The torment is described as a “flame” that afflicts a person physically despite bodily death. All comfort is refused to those in agony.<\/p>\n<p>Although the wicked go to hades as soon as they die, their ultimate destination is Gehenna, a place of fire and worms, both indicating corruption (Mt 5:22, 29-30; 18:9; Mk 9:48, quoting from Is 66:24). Jesus also referred to Gehenna as “the outer darkness” where there will be “weeping and gnashing of teeth” (Mt 8:12; 22:13; 25:30). Evidently, after the final judgment, the wicked are sent there at the command of Christ (Jn 5:22, 27; Acts 10:42; 17:31; 2 Tm 4:1). That place of torment picks up the negative side of the OT concept of Sheol as a place of separation from God.<\/p>\n<p>As a preacher of repentance, Jesus stressed the danger of Gehenna. He had much less to say about the place of the righteous when they die. Ultimately, though, the righteous would enter into “the kingdom,” instead of Gehenna, after the last judgment (Mt 25:34). Jesus twice indicated that the righteous enter a blessed state immediately at death. Luke 16:22 refers to the dead Lazarus as being in “Abraham’s bosom,” a place of comfort and peace. Luke 23:43 calls the same place paradise in a promise that the dying thief would join Jesus there at death. Paul’s wording about paradise seems to align it with heaven (2 Cor 12:2-3), and John associates paradise with the new heaven and new earth (Rv 2:7; 21:1-2; 22:1-2).<\/p>\n<p>Paul and other writers of the NT epistles had little to say about the abode of the wicked dead. Paul spoke only in passing of “the abyss”—his term for the pit of Sheol (Rom 10:7). His reference to Christ’s descent to the “lower parts of the earth” (Eph 4:9) is probably only his way of saying that Christ, having died, went to the place of the dead. (“The lowest earth” was a term used by Jewish rabbis for Sheol\/hades\/Gehenna.) Peter spoke of Christ’s going in “spirit” after his death to some “prison” where he “preached to the spirits” (1 Pt 3:18-20). Interpretations of that passage differ. Some think that Christ entered hades and preached to the fallen angels of Noah’s day (“sons of God,” Gn 6:1-4), not that he preached to imprisoned human spirits. In 2 Peter 2:4 the prison for spirits (usually translated “hell”) comes from “Tartarus,” another Greek name for the underworld.<\/p>\n<p>Paul had much to say about the abode of the righteous dead. In his earliest letters he never mentioned their location, only that they would be resurrected (1 Cor 15; 1 Thes 4:13-17). After facing almost certain death himself (2 Cor 1:8-11), he began to discuss where the dead “went.” To die means to be with Christ, Paul said, and thus is better than life (Phil 1:23). To be “away from the body” is to be “at home with the Lord” (2 Cor 5:8). Paul probably meant that the righteous dead went directly to paradise to be with Jesus (cf. 2 Cor 12:2-4, where Paul called paradise “the third heaven”). Death has absolutely no power to separate Christians from Christ (Rom 8:38-39). Instead, it brings them into the presence of God.<\/p>\n<p>The book of Revelation contains much about the abode of the dead, especially the wicked dead. It uses two names for that place: “the abyss,” the home or prison of all evil spirits; and “hades,” the name for the place of the human dead. From the abyss (or bottomless pit) come the demonic forms that torment humanity (Rv 9:1-11) and the satanic “beast,” who kills the two witnesses and carries the “great prostitute” on its back (11:7; 17). There Satan himself will be imprisoned (20:2-3). Jesus described it as a place prepared for the devil and his angels (cf. Mt 25:41). The good news for Christians is that the abyss, or hades, is not an autonomous realm. The book of Revelation begins with Jesus’ announcement that he has the keys to hades (Rv 1:18), and in the end he will force it to give up its dead (20:13). Until then, the key to the abyss is not in the hand of Satan, but hangs on a heavenly key ring to be distributed only to the messengers of God (9:1; 20:1). In the end, hades, death, and the wicked will be cast into the lake of fire (Gehenna), where they will suffer eternal torment (19:20; 20:10, 14-15; 21:8).<\/p>\n<p>John, the writer of the Revelation, agreed with Paul that the righteous will not share the fate of the wicked at death. Instead of going to hades, they go to heaven. The martyrs appear under the altar, calling to God to avenge them (Rv 6:9-11). In another image innumerable Christians appear before the throne of God, praising him (7:9-17). Those believers, shepherded by Christ himself, suffer no hunger, thirst, discomfort, or sorrow.<\/p>\n<p class=\"h2\" id=\"Conclusion\">Conclusion<\/p>\n<p>In summary, the place of the dead began in the OT as an undifferentiated, hazy idea of a place of separation from life and God. Later writers came to see that instead of one place for all (Sheol), there must be two. According to Christian teaching, the wicked enter the underworld, hades, a place of torment, where they suffer until the time of judgment; ultimately they will be cast into Gehenna, the lake of fire. Christ—not the devil—is in control of hades, as he is of the rest of creation. The righteous do not go to hades, but go directly to paradise (“Abraham’s bosom” or heaven). There they are with Christ; faith has become sight, suffering has become blessedness, and prayer has become praise. Christians believe that death, although fearful as the “last enemy,” has no torment for them. It has no power to separate them from their Lord. Rather, it brings them face-to-face with the One they love.<\/p>\n<p>This meeting may occur as soon as one dies or as soon as one is resurrected—the intervening time is of no consequence, because it is nothing more than just a time of sleep. In other words, the very next experience after death for the believer will be that of meeting Christ.<\/p>\n<p>Both Old and New Testaments speak of death as sleep. Commonly in the OT, when a person dies, he is said to go to sleep with his fathers (e.g., Dt 31:16; 2 Sm 7:12). Jesus himself spoke of death as sleep (Mt 9:24; Jn 11:11). So did the apostle Paul (1 Cor 11:30; 15:20, 51; 1 Thes 4:14). At least in some of these references it would seem that it is the temporary nature of death that is the reason why it is spoken of as sleep. Even in the OT passage Daniel 12:2, it is said that death is a sleep, until the dead rise up—some to everlasting life and some to shame and everlasting contempt.<\/p>\n<p><em>See also<\/em> Gehenna; Hades; Heaven; Hell; Intermediate State; Paradise; Sheol.<\/p>","content_en":"<h3>DEAD, Place of the<\/h3>\n<p>Term covering a number of descriptive biblical images of the whereabouts of those who have died. Those images include Sheol and “the pit” in the OT, plus hades, Gehenna, paradise, and “Abraham’s bosom” in the NT. As their understanding advanced, the Hebrews’ idea of what happens at death changed from rather hazy beginnings to a developed concept found in the NT.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>The OT contains meager information about the dead. At death, according to some OT passages, one descends to Sheol (often translated as “grave,” “hell,” “pit,” or simply “the dead”), which at times means merely that one is laid in a grave (Nm 16:30, 33), but more often indicates an underworld. The abode of the dead is pictured as a place beneath the earth to which one “goes down” (Gn 42:38; Prv 15:24; Ez 26:20) and as a place of gloomy darkness (Jb 10:21-22), silence (Pss 94:17; 115:17), and forgetfulness (Ps 88:12). God is not remembered there and his praises are never sung (Pss 6:5; 30:9; 115:17). Even God himself, it was believed, does not remember those who are there (Ps 88:5, 11; Is 38:18). The dead were seen as permanently cut off from contact with the Lord and from participating in his activity in history. Even though the border between life and death was considered fluid (as shown by a resurrection in 2 Kgs 4:32-37 and by Samuel’s ghost in 1 Sm 28:7-25), communication with the dead was forbidden to the Jews (Dt 18:11). (Worshiping the dead was a common practice in the nations surrounding Israel.)<\/p>\n<p>Although one’s fate in the underworld could not properly be called life, it was a kind of existence, perhaps even in the company of one’s countrymen and ancestors (Gn 25:8; Ez 32:17-30). The realm of the dead was not beyond the reach of God’s power (Ps 139:8; Am 9:2; Jon 2:2). Although Sheol was pictured as a hungry monster wolfing down the living (Prv 27:20; 30:16), God’s power could save one from its grasp (Pss 49:15; 86:13). By the end of the OT period, there was even hope that one would finally be delivered from Sheol (Jb 14:13-22; 19:25-27; Pss 49:15; 73:23-28), although only Daniel expressed that hope clearly (Dn 12:1-2). So although the ancient Hebrews never looked forward to death in the same way that the apostle Paul could in the NT (2 Cor 5:1-8; Phil 1:21-23), nevertheless they did come to understand that death was not a hopeless state.<\/p>\n<p class=\"h2\" id=\"IntheIntertestamentalWritings\">In the Intertestamental Writings<\/p>\n<p>Between the exile and the beginning of the NT period (586 <span>BC<\/span>–<span>AD<\/span> 30, overlapping with the end of the OT), contact with the religions of Persia and Greece stimulated the Jews to clarify their ideas about life after death. When the OT was translated into Greek, the Greek name for the underworld, “hades,” was used to translate the Hebrew “Sheol.” In the NT, hades was carried over to become the common name for the abode of the dead.<\/p>\n<p>Along with new names came new ideas. Many different notions circulated about the place of the dead. A common one appears in the pseudepigraphal 1 Enoch 22, where the dead are said to be kept in hollow places in a great mountain waiting for the final judgment. One relatively pleasant section was reserved for the righteous and one full of torments for the wicked. Other writers continued the OT concept of hades or Sheol as a place of separation from God and from happiness (Ecclus 14:12, 16; 17:27-28).<\/p>\n<p>During that period, the Jews also began to use a new term, “Gehenna” (Hebrew “Hinnom”), the name of a valley south of Jerusalem. The valley was noted in the OT period for the abomination of child sacrifices (2 Kgs 16:3; 21:6; 23:10) and in the NT period for its smoldering garbage. Gehenna became a designation for the final place of the wicked dead, a place of fiery torment (1 Enoch 90:20-27; 2 Esd 7:70). Over against that place of punishment stood “paradise” (a Persian name for a pleasure garden), a place where the righteous would enjoy blessedness.<\/p>\n<p>All those concepts—hades, Gehenna, paradise—were molded by NT writers into forms most appropriate to the revelation of Christ.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Although the NT uses a variety of terms for the abode of the dead, it contains surprisingly few references to it—about 35 verses in all. Those passages are concentrated in the Gospels and the book of Revelation. The apostle Paul said a lot about heaven, but only Jesus and John said much about hell.<\/p>\n<p>The word “hades” is attributed to Jesus only once, in the parable of the rich man and Lazarus (Lk 16:23). In that parable hades is a place of torment where the wicked go at death. The torment is described as a “flame” that afflicts a person physically despite bodily death. All comfort is refused to those in agony.<\/p>\n<p>Although the wicked go to hades as soon as they die, their ultimate destination is Gehenna, a place of fire and worms, both indicating corruption (Mt 5:22, 29-30; 18:9; Mk 9:48, quoting from Is 66:24). Jesus also referred to Gehenna as “the outer darkness” where there will be “weeping and gnashing of teeth” (Mt 8:12; 22:13; 25:30). Evidently, after the final judgment, the wicked are sent there at the command of Christ (Jn 5:22, 27; Acts 10:42; 17:31; 2 Tm 4:1). That place of torment picks up the negative side of the OT concept of Sheol as a place of separation from God.<\/p>\n<p>As a preacher of repentance, Jesus stressed the danger of Gehenna. He had much less to say about the place of the righteous when they die. Ultimately, though, the righteous would enter into “the kingdom,” instead of Gehenna, after the last judgment (Mt 25:34). Jesus twice indicated that the righteous enter a blessed state immediately at death. Luke 16:22 refers to the dead Lazarus as being in “Abraham’s bosom,” a place of comfort and peace. Luke 23:43 calls the same place paradise in a promise that the dying thief would join Jesus there at death. Paul’s wording about paradise seems to align it with heaven (2 Cor 12:2-3), and John associates paradise with the new heaven and new earth (Rv 2:7; 21:1-2; 22:1-2).<\/p>\n<p>Paul and other writers of the NT epistles had little to say about the abode of the wicked dead. Paul spoke only in passing of “the abyss”—his term for the pit of Sheol (Rom 10:7). His reference to Christ’s descent to the “lower parts of the earth” (Eph 4:9) is probably only his way of saying that Christ, having died, went to the place of the dead. (“The lowest earth” was a term used by Jewish rabbis for Sheol\/hades\/Gehenna.) Peter spoke of Christ’s going in “spirit” after his death to some “prison” where he “preached to the spirits” (1 Pt 3:18-20). Interpretations of that passage differ. Some think that Christ entered hades and preached to the fallen angels of Noah’s day (“sons of God,” Gn 6:1-4), not that he preached to imprisoned human spirits. In 2 Peter 2:4 the prison for spirits (usually translated “hell”) comes from “Tartarus,” another Greek name for the underworld.<\/p>\n<p>Paul had much to say about the abode of the righteous dead. In his earliest letters he never mentioned their location, only that they would be resurrected (1 Cor 15; 1 Thes 4:13-17). After facing almost certain death himself (2 Cor 1:8-11), he began to discuss where the dead “went.” To die means to be with Christ, Paul said, and thus is better than life (Phil 1:23). To be “away from the body” is to be “at home with the Lord” (2 Cor 5:8). Paul probably meant that the righteous dead went directly to paradise to be with Jesus (cf. 2 Cor 12:2-4, where Paul called paradise “the third heaven”). Death has absolutely no power to separate Christians from Christ (Rom 8:38-39). Instead, it brings them into the presence of God.<\/p>\n<p>The book of Revelation contains much about the abode of the dead, especially the wicked dead. It uses two names for that place: “the abyss,” the home or prison of all evil spirits; and “hades,” the name for the place of the human dead. From the abyss (or bottomless pit) come the demonic forms that torment humanity (Rv 9:1-11) and the satanic “beast,” who kills the two witnesses and carries the “great prostitute” on its back (11:7; 17). There Satan himself will be imprisoned (20:2-3). Jesus described it as a place prepared for the devil and his angels (cf. Mt 25:41). The good news for Christians is that the abyss, or hades, is not an autonomous realm. The book of Revelation begins with Jesus’ announcement that he has the keys to hades (Rv 1:18), and in the end he will force it to give up its dead (20:13). Until then, the key to the abyss is not in the hand of Satan, but hangs on a heavenly key ring to be distributed only to the messengers of God (9:1; 20:1). In the end, hades, death, and the wicked will be cast into the lake of fire (Gehenna), where they will suffer eternal torment (19:20; 20:10, 14-15; 21:8).<\/p>\n<p>John, the writer of the Revelation, agreed with Paul that the righteous will not share the fate of the wicked at death. Instead of going to hades, they go to heaven. The martyrs appear under the altar, calling to God to avenge them (Rv 6:9-11). In another image innumerable Christians appear before the throne of God, praising him (7:9-17). Those believers, shepherded by Christ himself, suffer no hunger, thirst, discomfort, or sorrow.<\/p>\n<p class=\"h2\" id=\"Conclusion\">Conclusion<\/p>\n<p>In summary, the place of the dead began in the OT as an undifferentiated, hazy idea of a place of separation from life and God. Later writers came to see that instead of one place for all (Sheol), there must be two. According to Christian teaching, the wicked enter the underworld, hades, a place of torment, where they suffer until the time of judgment; ultimately they will be cast into Gehenna, the lake of fire. Christ—not the devil—is in control of hades, as he is of the rest of creation. The righteous do not go to hades, but go directly to paradise (“Abraham’s bosom” or heaven). There they are with Christ; faith has become sight, suffering has become blessedness, and prayer has become praise. Christians believe that death, although fearful as the “last enemy,” has no torment for them. It has no power to separate them from their Lord. Rather, it brings them face-to-face with the One they love.<\/p>\n<p>This meeting may occur as soon as one dies or as soon as one is resurrected—the intervening time is of no consequence, because it is nothing more than just a time of sleep. In other words, the very next experience after death for the believer will be that of meeting Christ.<\/p>\n<p>Both Old and New Testaments speak of death as sleep. Commonly in the OT, when a person dies, he is said to go to sleep with his fathers (e.g., Dt 31:16; 2 Sm 7:12). Jesus himself spoke of death as sleep (Mt 9:24; Jn 11:11). So did the apostle Paul (1 Cor 11:30; 15:20, 51; 1 Thes 4:14). At least in some of these references it would seem that it is the temporary nature of death that is the reason why it is spoken of as sleep. Even in the OT passage Daniel 12:2, it is said that death is a sleep, until the dead rise up—some to everlasting life and some to shame and everlasting contempt.<\/p>\n<p><em>See also<\/em> Gehenna; Hades; Heaven; Hell; Intermediate State; Paradise; Sheol.<\/p>","summary_ro":"DEAD, Place of the Term covering a number of descriptive biblical images of the whereabouts of those who have died. Those images include Sheol and “the pit” in the OT, plus hades, Gehenna, paradise, and “Abraham’s bosom” in the NT. As their understanding advanced, the Hebrews’ idea of what happens at death changed from rather hazy beginnings to a developed concept found in the NT. In the Old Testament The OT contains meager information about the dead. At death, according to some OT passages, ...","summary_en":"DEAD, Place of the Term covering a number of descriptive biblical images of the whereabouts of those who have died. Those images include Sheol and “the pit” in the OT, plus hades, Gehenna, paradise, and “Abraham’s bosom” in the NT. As their understanding advanced, the Hebrews’ idea of what happens at death changed from rather hazy beginnings to a developed concept found in the NT. In the Old Testament The OT contains meager information about the dead. At death, according to some OT passages, ...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":9894,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Dumah (Place)","title_en":"Dumah (Place)","content_ro":"<h3>DUMAH (P<span>lace<\/span>)<\/h3>\n<li>1. Region of the 12 tribes of Ishmael (Gn 25:14; 1 Chr 1:30) where there were a number of oases; identified with el-Jof, modern Dumat el-Jendel. This place was located about three-fourths of the way from Damascus to Medina.<\/li>\n<li>2. Town in the highlands allotted to Judah’s tribe for an inheritance (Jos 15:52). Its site is probably identifiable with ed-Domeh, 10 miles (16.1 kilometers) southwest of Hebron.<\/li>\n<li>3. Hebrew term referring to the land of silence or death; that is, the place of graves (Pss 94:17; 115:17).<\/li>\n<li>4. Perhaps a designation for Edom or Idumea in Isaiah 21:11.<\/li>","content_en":"<h3>DUMAH (P<span>lace<\/span>)<\/h3>\n<li>1. Region of the 12 tribes of Ishmael (Gn 25:14; 1 Chr 1:30) where there were a number of oases; identified with el-Jof, modern Dumat el-Jendel. This place was located about three-fourths of the way from Damascus to Medina.<\/li>\n<li>2. Town in the highlands allotted to Judah’s tribe for an inheritance (Jos 15:52). Its site is probably identifiable with ed-Domeh, 10 miles (16.1 kilometers) southwest of Hebron.<\/li>\n<li>3. Hebrew term referring to the land of silence or death; that is, the place of graves (Pss 94:17; 115:17).<\/li>\n<li>4. Perhaps a designation for Edom or Idumea in Isaiah 21:11.<\/li>","summary_ro":"DUMAH (Place) 1. Region of the 12 tribes of Ishmael (Gn 25:14; 1 Chr 1:30) where there were a number of oases; identified with el-Jof, modern Dumat el-Jendel. This place was located about three-fourths of the way from Damascus to Medina. 2. Town in the highlands allotted to Judah’s tribe for an inheritance (Jos 15:52). Its site is probably identifiable with ed-Domeh, 10 miles (16.1 kilometers) southwest of Hebron. 3. Hebrew term referring to the land of silence or death; that is, the place of...","summary_en":"DUMAH (Place) 1. Region of the 12 tribes of Ishmael (Gn 25:14; 1 Chr 1:30) where there were a number of oases; identified with el-Jof, modern Dumat el-Jendel. This place was located about three-fourths of the way from Damascus to Medina. 2. Town in the highlands allotted to Judah’s tribe for an inheritance (Jos 15:52). Its site is probably identifiable with ed-Domeh, 10 miles (16.1 kilometers) southwest of Hebron. 3. Hebrew term referring to the land of silence or death; that is, the place of...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":16149,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hell","title_en":"Hell","content_ro":"<h3>HELL<\/h3>\n<p>Place of future punishment for the lost, unrepentant, wicked dead.<\/p>\n<p>Preview<\/p>\n<p>• Definition and Description<\/p>\n<p>• Biblical Terms<\/p>\n<p>• The Justice of Eternal Punishment<\/p>\n<p class=\"h2\" id=\"DefinitionandDescription\">Definition and Description<\/p>\n<p>Hell is the final destiny of unbelievers and is variously described by the figures of a furnace of fire, eternal fire, eternal punishment (Mt 13:42, 50; 25:41, 46); outer darkness, the place of weeping and torment (8:12); the lake of fire, the second death (Rv 21:8); a place for the devil and his demons (Mt 25:41). Evidently, those in hell experience everlasting separation from the Lord, never to see the glory of his power (2 Thes 1:9). Those who worshiped the beast will be subject to continuous torment (Rv 14:10-11).<\/p>\n<p>Other expressions that indicate that the final state of the wicked is eternal are these: “burn with unquenchable fire” (Mt 3:12); “to the unquenchable fire . . . where their worm does not die, and the fire is not quenched” (Mk 9:43, 48); there is sin that “will not be forgiven, either in this age or in the age to come” (Mt 12:32, <span>rsv<\/span>). When Scripture is understood properly, there is no hint anywhere of the termination of the terrible state of unbelievers in hell. Their doom is unending; there is a solemn finality about their miserable condition. (It is significant that the most descriptive and conclusive utterances about hell come from the lips of Jesus.)<\/p>\n<p>A summary of all Scripture that speaks of hell indicates that there is the loss and absence of all good, and the misery and torment of an evil conscience. The most terrifying aspect is the complete and deserved separation from God and from all that is pure, holy, and beautiful. In addition, there is the awareness of being under the wrath of God and of enduring the curse of a righteous sentence because of one’s sins that were consciously and voluntarily committed.<\/p>\n<p>Although the biblical descriptions of hell are stated in very physical and literal terms, the essential character of hell should not be conceived in or limited to designations such as the worm that devours, the stripes that are inflicted, the burning or being consumed by fire. This affirmation does not detract from the horror or the gravity of the situation in hell, because nothing could possibly be worse than separation from God and the torment of an evil conscience. Hell is hell for those who are there essentially because they are completely alienated from God, and wherever there is alienation from God, there is always estrangement from one’s fellows. This is the worst possible punishment to which anyone could be subject: to be totally and irrevocably cut off from God and to be at enmity with all those who are around oneself. Another painful consequence of such a condition is to be at odds with oneself—torn apart from within by an accusing sense of guilt and shame. This condition is one of total conflict: with God, one’s neighbors, and oneself. This is hell! If the descriptions of hell are figurative or symbolic, the conditions they represent are more intense and real than the figures of speech in which they are expressed.<\/p>\n<p>Punishment for sin is a persistent teaching of the Bible. The doctrine of judgment is as extensive as the Canon itself. Typical of such passages are Genesis 2:17; 3:17-19; 4:13; Leviticus 26:27-33; Psalm 149:7; Isaiah 3:11; Ezekiel 14:10; Amos 1:2–2:16; Zechariah 14:19; Matthew 25:41, 46; Luke 16:23-24; Romans 2:5-12; Galatians 6:7-8; Hebrews 10:29-31; and Revelation 20:11-15.<\/p>\n<p class=\"h2\" id=\"BiblicalTerms\">Biblical Terms<\/p>\n<p>The Hebrew word “Sheol” in the OT is predominantly used for “the grave, the pit, the place of the departed dead” (Gn 37:35; Jb 7:9; 14:13; 17:13-16; Pss 6:5; 16:10; 55:15; Prv 9:18; Eccl 9:10; Is 14:11; 38:10-12, 18). There does not seem to be a very clear distinction in the OT between the final destiny of the good and the evil. They all alike go to the grave, to the world below, a world of gloom, weariness, darkness, decay, and forgetfulness, where one is remote from God (Jb 10:20-22; Ps 88:3-6), yet accessible to him (Jb 26:6; Ps 138:8; Am 9:2). It is a place characterized by silence (Pss 94:17; 115:17) and rest (Jb 3:17). Other texts, however, seem to suggest some aspect of consciousness, hope, and communication in Sheol (Jb 14:13-15; 19:25-27; Pss 16:10; 49:15; Is 14:9-10; Ez 32:21). A few texts seem to suggest the threat of divine judgment after death (Pss 9:17; 55:15). On the whole, Sheol was regarded with dismay and foreboding (Dt 32:22; Is 38:18).<\/p>\n<p>It was not until the time of the postcanonical Jewish literature, the writings that were developed between the close of the OT and the beginning of NT times, that clear distinctions were made between the final destinies of the righteous and the unrighteous. The idea of separate divisions within Sheol for the good and the evil was developed. It is unmistakable that there was in Jewish thought, as reflected throughout the OT, a belief in a future and continued existence beyond death, however shadowy and indefinite the concept.<\/p>\n<p>The Greek word “hades” in the NT is used very similarly to “Sheol” in the OT. It was, in fact, used by the translators of the Septuagint, the Greek version of the OT, for Sheol. It designated in general the place or state of the dead, the grave, or death itself. In some versions the word is not translated at all but is transliterated simply as “hades.” The NT is not always very explicit about the meaning of hades, other than what has just been described. Use of the word often does not reveal much about the specific condition of the dead. There are some passages, however, that indicate a distinct advance over the use of Sheol in the OT. One NT passage definitely describes hades as a place of evil and punishment of the wicked, and may appropriately be translated “hell” (Lk 16:23). In all other instances, hades indicates nothing more than the place of the dead.<\/p>\n<p>The Greek word “Gehenna” is used in a number of NT texts to designate the fiery place for punishment of sinners and is often translated “hell” or “the fires of hell” (Mt 5:22, 29-30; 10:28; 18:9; 23:15, 33; Mk 9:43, 45, 47; Jas 3:6). It is usually used in connection with the final judgment and often has the suggestion that the punishment spoken of is eternal. Gehenna is derived by transliteration from the Hebrew of the OT “valley of Hinnom” or the “valley of the son of Hinnom,” a ravine on the south side of Jerusalem. This valley was the center of idolatrous worship in which children were burned by fire as an offering to the heathen god Molech (2 Chr 28:3; 33:6). In the time of Josiah it became a place of abomination, polluted by dead men’s bones and rubbish (2 Kgs 23:10-14) and by the garbage and filth of Jerusalem dumped there. A fire burned continuously in this valley. It thus became a symbol of the unending fires of hell where the lost are consumed in torment. It was a symbol of judgment to be imposed on the idolatrous and disobedient (Jer 7:31-34; 32:35).<\/p>\n<p>Another Greek word used to designate hell or “the lower regions” is “Tartarus” (2 Pt 2:4), a classical word for the place of eternal punishment. The apostle Peter uses it for the fallen angels who were thrown into hell, “committed . . . to pits of nether gloom to be kept until the judgment” (<span>rsv<\/span>).<\/p>\n<p>As noted above, there are, in addition to these terms, the very explicit and vivid phrases that clearly teach the doctrine of hell, as developed at the beginning of this article. The biblical doctrine is determined much more by these decisive phrases than by the somewhat indecisive but frequently used terms “Sheol” and “hades.”<\/p>\n\n<p class=\"h2\" id=\"TheJusticeofEternalPunishment\">The Justice of Eternal Punishment<\/p>\n<p>It is difficult for us to understand the righteous judgment of a holy God who, on one hand, hates all evil, yet, on the other hand, loves the evildoers enough to sacrifice his only Son for their salvation from sin. Divine wrath is the necessary reaction of a holy God who hates all that is contrary to his righteous nature. When the only remedy for human sin is rejected and all appeals of a loving, seeking God for the reconciliation of rebellious sinners are refused, there is no other course of action that God himself can pursue but to leave the sinner to his self-chosen destiny. Punishment for sin is then the inevitable and inescapable response of holiness to that which is morally opposite, and it must continue as long as the sinful condition requiring it continues. There is no indication anywhere in Scripture that lost sinners in hell are capable of repentance and faith. If in this life they did not turn away from sin and receive Christ as Savior with all the favorable circumstances and opportunities afforded them on earth, it is unreasonable to think they will do so in the life to come. Punishment cannot come to an end until guilt and sin come to an end. When the sinner ultimately resists and rejects the work of the Holy Spirit whereby he is convicted of sin, there remains no more possibility of repentance or salvation. He has committed an eternal sin (Mk 3:29; Rv 22:11), which deserves eternal punishment.<\/p>\n<p>The impossibility of faith and repentance in hell is seen also from the tragic reality of the depraved will, conditioned and determined by its repeated rebellion against God. Sin reproduces itself in the will, and character tends to become irrevocably fixed. God responds to endless sinning with the necessary counterpart of endless punishment.<\/p>\n<p>If the question is raised, How can a loving God send people to an everlasting hell? it must be replied that God does not choose this destination for people; they freely choose it for themselves. God simply concurs in their self-chosen way and reveals the full consequences of their evil choice. It must always be remembered that God is not only loving; he is also holy and righteous. There must be some adequate reckoning with justice in the universe where a revolt against God has brought evil consequences of enormous proportions.<\/p>\n<p>While the duration of punishment in hell is eternal for all who have chosen that destiny for themselves, there are degrees of punishment proportional to the degrees of guilt of each individual. Only God is able to determine what those degrees are, and he will assign the consequences with perfect justice according to the responsibility of each one. Evidence of such gradations in future punishment is found in Scripture (Mt 11:20-24; Lk 12:47-48; Rv 20:12-13; cf. Ez 16:48-61). An obvious comparison is made in these texts between the differing intensities of punishment that are involved in the contrasting privileges, knowledge, and opportunities.<\/p>\n<p>From all that has been said, it should be obvious that a variety of nonbiblical views must be ruled out, however attractively they may be presented by their advocates and however popular they may be from time to time. Among these views are the erroneous, but sometimes persuasive, doctrines of universalism, annihilationism, and second probation. Universalism promotes the concept that God will save everyone in the end. Annihilationism teaches that hell is not a place of conscious suffering but of final extermination. And second probation is a notion that people can be delivered from hell. It must always be remembered that the Bible is our rule of faith for the doctrine of hell, however difficult the doctrine may seem for natural reason or for human sentiment. Scripture leaves no doubt about the terrible nature and the eternal duration of hell. Rejection or neglect of this doctrine will have dire effects upon the mission of the church.<\/p>\n<p><em>See also<\/em> “Abraham’s Bosom”; Dead, Place of the; Death; Gehenna; Hades; Intermediate State; Sheol; Wrath of God.<\/p>","content_en":"<h3>HELL<\/h3>\n<p>Place of future punishment for the lost, unrepentant, wicked dead.<\/p>\n<p>Preview<\/p>\n<p>• Definition and Description<\/p>\n<p>• Biblical Terms<\/p>\n<p>• The Justice of Eternal Punishment<\/p>\n<p class=\"h2\" id=\"DefinitionandDescription\">Definition and Description<\/p>\n<p>Hell is the final destiny of unbelievers and is variously described by the figures of a furnace of fire, eternal fire, eternal punishment (Mt 13:42, 50; 25:41, 46); outer darkness, the place of weeping and torment (8:12); the lake of fire, the second death (Rv 21:8); a place for the devil and his demons (Mt 25:41). Evidently, those in hell experience everlasting separation from the Lord, never to see the glory of his power (2 Thes 1:9). Those who worshiped the beast will be subject to continuous torment (Rv 14:10-11).<\/p>\n<p>Other expressions that indicate that the final state of the wicked is eternal are these: “burn with unquenchable fire” (Mt 3:12); “to the unquenchable fire . . . where their worm does not die, and the fire is not quenched” (Mk 9:43, 48); there is sin that “will not be forgiven, either in this age or in the age to come” (Mt 12:32, <span>rsv<\/span>). When Scripture is understood properly, there is no hint anywhere of the termination of the terrible state of unbelievers in hell. Their doom is unending; there is a solemn finality about their miserable condition. (It is significant that the most descriptive and conclusive utterances about hell come from the lips of Jesus.)<\/p>\n<p>A summary of all Scripture that speaks of hell indicates that there is the loss and absence of all good, and the misery and torment of an evil conscience. The most terrifying aspect is the complete and deserved separation from God and from all that is pure, holy, and beautiful. In addition, there is the awareness of being under the wrath of God and of enduring the curse of a righteous sentence because of one’s sins that were consciously and voluntarily committed.<\/p>\n<p>Although the biblical descriptions of hell are stated in very physical and literal terms, the essential character of hell should not be conceived in or limited to designations such as the worm that devours, the stripes that are inflicted, the burning or being consumed by fire. This affirmation does not detract from the horror or the gravity of the situation in hell, because nothing could possibly be worse than separation from God and the torment of an evil conscience. Hell is hell for those who are there essentially because they are completely alienated from God, and wherever there is alienation from God, there is always estrangement from one’s fellows. This is the worst possible punishment to which anyone could be subject: to be totally and irrevocably cut off from God and to be at enmity with all those who are around oneself. Another painful consequence of such a condition is to be at odds with oneself—torn apart from within by an accusing sense of guilt and shame. This condition is one of total conflict: with God, one’s neighbors, and oneself. This is hell! If the descriptions of hell are figurative or symbolic, the conditions they represent are more intense and real than the figures of speech in which they are expressed.<\/p>\n<p>Punishment for sin is a persistent teaching of the Bible. The doctrine of judgment is as extensive as the Canon itself. Typical of such passages are Genesis 2:17; 3:17-19; 4:13; Leviticus 26:27-33; Psalm 149:7; Isaiah 3:11; Ezekiel 14:10; Amos 1:2–2:16; Zechariah 14:19; Matthew 25:41, 46; Luke 16:23-24; Romans 2:5-12; Galatians 6:7-8; Hebrews 10:29-31; and Revelation 20:11-15.<\/p>\n<p class=\"h2\" id=\"BiblicalTerms\">Biblical Terms<\/p>\n<p>The Hebrew word “Sheol” in the OT is predominantly used for “the grave, the pit, the place of the departed dead” (Gn 37:35; Jb 7:9; 14:13; 17:13-16; Pss 6:5; 16:10; 55:15; Prv 9:18; Eccl 9:10; Is 14:11; 38:10-12, 18). There does not seem to be a very clear distinction in the OT between the final destiny of the good and the evil. They all alike go to the grave, to the world below, a world of gloom, weariness, darkness, decay, and forgetfulness, where one is remote from God (Jb 10:20-22; Ps 88:3-6), yet accessible to him (Jb 26:6; Ps 138:8; Am 9:2). It is a place characterized by silence (Pss 94:17; 115:17) and rest (Jb 3:17). Other texts, however, seem to suggest some aspect of consciousness, hope, and communication in Sheol (Jb 14:13-15; 19:25-27; Pss 16:10; 49:15; Is 14:9-10; Ez 32:21). A few texts seem to suggest the threat of divine judgment after death (Pss 9:17; 55:15). On the whole, Sheol was regarded with dismay and foreboding (Dt 32:22; Is 38:18).<\/p>\n<p>It was not until the time of the postcanonical Jewish literature, the writings that were developed between the close of the OT and the beginning of NT times, that clear distinctions were made between the final destinies of the righteous and the unrighteous. The idea of separate divisions within Sheol for the good and the evil was developed. It is unmistakable that there was in Jewish thought, as reflected throughout the OT, a belief in a future and continued existence beyond death, however shadowy and indefinite the concept.<\/p>\n<p>The Greek word “hades” in the NT is used very similarly to “Sheol” in the OT. It was, in fact, used by the translators of the Septuagint, the Greek version of the OT, for Sheol. It designated in general the place or state of the dead, the grave, or death itself. In some versions the word is not translated at all but is transliterated simply as “hades.” The NT is not always very explicit about the meaning of hades, other than what has just been described. Use of the word often does not reveal much about the specific condition of the dead. There are some passages, however, that indicate a distinct advance over the use of Sheol in the OT. One NT passage definitely describes hades as a place of evil and punishment of the wicked, and may appropriately be translated “hell” (Lk 16:23). In all other instances, hades indicates nothing more than the place of the dead.<\/p>\n<p>The Greek word “Gehenna” is used in a number of NT texts to designate the fiery place for punishment of sinners and is often translated “hell” or “the fires of hell” (Mt 5:22, 29-30; 10:28; 18:9; 23:15, 33; Mk 9:43, 45, 47; Jas 3:6). It is usually used in connection with the final judgment and often has the suggestion that the punishment spoken of is eternal. Gehenna is derived by transliteration from the Hebrew of the OT “valley of Hinnom” or the “valley of the son of Hinnom,” a ravine on the south side of Jerusalem. This valley was the center of idolatrous worship in which children were burned by fire as an offering to the heathen god Molech (2 Chr 28:3; 33:6). In the time of Josiah it became a place of abomination, polluted by dead men’s bones and rubbish (2 Kgs 23:10-14) and by the garbage and filth of Jerusalem dumped there. A fire burned continuously in this valley. It thus became a symbol of the unending fires of hell where the lost are consumed in torment. It was a symbol of judgment to be imposed on the idolatrous and disobedient (Jer 7:31-34; 32:35).<\/p>\n<p>Another Greek word used to designate hell or “the lower regions” is “Tartarus” (2 Pt 2:4), a classical word for the place of eternal punishment. The apostle Peter uses it for the fallen angels who were thrown into hell, “committed . . . to pits of nether gloom to be kept until the judgment” (<span>rsv<\/span>).<\/p>\n<p>As noted above, there are, in addition to these terms, the very explicit and vivid phrases that clearly teach the doctrine of hell, as developed at the beginning of this article. The biblical doctrine is determined much more by these decisive phrases than by the somewhat indecisive but frequently used terms “Sheol” and “hades.”<\/p>\n\n<p class=\"h2\" id=\"TheJusticeofEternalPunishment\">The Justice of Eternal Punishment<\/p>\n<p>It is difficult for us to understand the righteous judgment of a holy God who, on one hand, hates all evil, yet, on the other hand, loves the evildoers enough to sacrifice his only Son for their salvation from sin. Divine wrath is the necessary reaction of a holy God who hates all that is contrary to his righteous nature. When the only remedy for human sin is rejected and all appeals of a loving, seeking God for the reconciliation of rebellious sinners are refused, there is no other course of action that God himself can pursue but to leave the sinner to his self-chosen destiny. Punishment for sin is then the inevitable and inescapable response of holiness to that which is morally opposite, and it must continue as long as the sinful condition requiring it continues. There is no indication anywhere in Scripture that lost sinners in hell are capable of repentance and faith. If in this life they did not turn away from sin and receive Christ as Savior with all the favorable circumstances and opportunities afforded them on earth, it is unreasonable to think they will do so in the life to come. Punishment cannot come to an end until guilt and sin come to an end. When the sinner ultimately resists and rejects the work of the Holy Spirit whereby he is convicted of sin, there remains no more possibility of repentance or salvation. He has committed an eternal sin (Mk 3:29; Rv 22:11), which deserves eternal punishment.<\/p>\n<p>The impossibility of faith and repentance in hell is seen also from the tragic reality of the depraved will, conditioned and determined by its repeated rebellion against God. Sin reproduces itself in the will, and character tends to become irrevocably fixed. God responds to endless sinning with the necessary counterpart of endless punishment.<\/p>\n<p>If the question is raised, How can a loving God send people to an everlasting hell? it must be replied that God does not choose this destination for people; they freely choose it for themselves. God simply concurs in their self-chosen way and reveals the full consequences of their evil choice. It must always be remembered that God is not only loving; he is also holy and righteous. There must be some adequate reckoning with justice in the universe where a revolt against God has brought evil consequences of enormous proportions.<\/p>\n<p>While the duration of punishment in hell is eternal for all who have chosen that destiny for themselves, there are degrees of punishment proportional to the degrees of guilt of each individual. Only God is able to determine what those degrees are, and he will assign the consequences with perfect justice according to the responsibility of each one. Evidence of such gradations in future punishment is found in Scripture (Mt 11:20-24; Lk 12:47-48; Rv 20:12-13; cf. Ez 16:48-61). An obvious comparison is made in these texts between the differing intensities of punishment that are involved in the contrasting privileges, knowledge, and opportunities.<\/p>\n<p>From all that has been said, it should be obvious that a variety of nonbiblical views must be ruled out, however attractively they may be presented by their advocates and however popular they may be from time to time. Among these views are the erroneous, but sometimes persuasive, doctrines of universalism, annihilationism, and second probation. Universalism promotes the concept that God will save everyone in the end. Annihilationism teaches that hell is not a place of conscious suffering but of final extermination. And second probation is a notion that people can be delivered from hell. It must always be remembered that the Bible is our rule of faith for the doctrine of hell, however difficult the doctrine may seem for natural reason or for human sentiment. Scripture leaves no doubt about the terrible nature and the eternal duration of hell. Rejection or neglect of this doctrine will have dire effects upon the mission of the church.<\/p>\n<p><em>See also<\/em> “Abraham’s Bosom”; Dead, Place of the; Death; Gehenna; Hades; Intermediate State; Sheol; Wrath of God.<\/p>","summary_ro":"HELL Place of future punishment for the lost, unrepentant, wicked dead. Preview • Definition and Description • Biblical Terms • The Justice of Eternal Punishment Definition and Description Hell is the final destiny of unbelievers and is variously described by the figures of a furnace of fire, eternal fire, eternal punishment (Mt 13:42, 50; 25:41, 46); outer darkness, the place of weeping and torment (8:12); the lake of fire, the second death (Rv 21:8); a place for the devil and his demons (Mt...","summary_en":"HELL Place of future punishment for the lost, unrepentant, wicked dead. Preview • Definition and Description • Biblical Terms • The Justice of Eternal Punishment Definition and Description Hell is the final destiny of unbelievers and is variously described by the figures of a furnace of fire, eternal fire, eternal punishment (Mt 13:42, 50; 25:41, 46); outer darkness, the place of weeping and torment (8:12); the lake of fire, the second death (Rv 21:8); a place for the devil and his demons (Mt...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":61246,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Calling up the Dead","title_en":"Calling up the Dead","content_ro":"<h3>Calling up the Dead<\/h3>\n<p>The Old Testament forbids occult practices, such as spiritism, divination, and necromancy, in which someone attempts to contact the dead, usually to seek guidance about the future (see Deut 18:9-12). Practicing necromancy and consulting a necromancer were capital offenses (Lev 20:6, 27; cp. 1 Sam 28:9). God’s people were instead to rely on God for divine guidance.<\/p>\n<p>God buried Moses in an unmarked grave (Deut 34:6), possibly because he did not want the Israelites to make Moses’ grave a shrine, present offerings to his spirit, worship him, or attempt to consult his spirit. They may have been prone to these sorts of practices because of their time in Egypt and because of Moses’ stature and his role in mediating Israel’s covenant with God.<\/p>\n<p>The Old Testament makes it plain that the dead cannot be contacted (cp. 2 Sam 12:23; Job 14:10-12; Pss 88:10; 115:17). Samuel is the only known exception; God apparently commanded him to return and speak (see 1 Sam 28:12-19). Saul’s sin in consulting a medium was so severe that the Chronicler singles out this failure in commenting on Saul’s downfall (see 1 Chr 10:13-14). There is never any justification for seeking advice from the dead when we have the living word of God to guide us (2 Tim 3:15-17; Heb 4:12-13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 19:31; 20:6-8, 27; Deut 18:9-12; 1 Sam 28:1-25; 2 Kgs 21:6; 23:24; 1 Chr 10:13-14; Job 14:10-12; Isa 3:1-3; 8:19-22<\/p>","content_en":"<h3>Calling up the Dead<\/h3>\n<p>The Old Testament forbids occult practices, such as spiritism, divination, and necromancy, in which someone attempts to contact the dead, usually to seek guidance about the future (see Deut 18:9-12). Practicing necromancy and consulting a necromancer were capital offenses (Lev 20:6, 27; cp. 1 Sam 28:9). God’s people were instead to rely on God for divine guidance.<\/p>\n<p>God buried Moses in an unmarked grave (Deut 34:6), possibly because he did not want the Israelites to make Moses’ grave a shrine, present offerings to his spirit, worship him, or attempt to consult his spirit. They may have been prone to these sorts of practices because of their time in Egypt and because of Moses’ stature and his role in mediating Israel’s covenant with God.<\/p>\n<p>The Old Testament makes it plain that the dead cannot be contacted (cp. 2 Sam 12:23; Job 14:10-12; Pss 88:10; 115:17). Samuel is the only known exception; God apparently commanded him to return and speak (see 1 Sam 28:12-19). Saul’s sin in consulting a medium was so severe that the Chronicler singles out this failure in commenting on Saul’s downfall (see 1 Chr 10:13-14). There is never any justification for seeking advice from the dead when we have the living word of God to guide us (2 Tim 3:15-17; Heb 4:12-13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 19:31; 20:6-8, 27; Deut 18:9-12; 1 Sam 28:1-25; 2 Kgs 21:6; 23:24; 1 Chr 10:13-14; Job 14:10-12; Isa 3:1-3; 8:19-22<\/p>","summary_ro":"Calling up the Dead The Old Testament forbids occult practices, such as spiritism, divination, and necromancy, in which someone attempts to contact the dead, usually to seek guidance about the future (see Deut 18:9-12). Practicing necromancy and consulting a necromancer were capital offenses (Lev 20:6, 27; cp. 1 Sam 28:9). God’s people were instead to rely on God for divine guidance. God buried Moses in an unmarked grave (Deut 34:6), possibly because he did not want the Israelites to make Mos...","summary_en":"Calling up the Dead The Old Testament forbids occult practices, such as spiritism, divination, and necromancy, in which someone attempts to contact the dead, usually to seek guidance about the future (see Deut 18:9-12). Practicing necromancy and consulting a necromancer were capital offenses (Lev 20:6, 27; cp. 1 Sam 28:9). God’s people were instead to rely on God for divine guidance. God buried Moses in an unmarked grave (Deut 34:6), possibly because he did not want the Israelites to make Mos...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":88872,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Calling up the Dead","title_en":"Calling up the Dead","content_ro":"<h3>Calling up the Dead<\/h3>\n<p>The Old Testament forbids occult practices, such as spiritism, divination, and necromancy, in which someone attempts to contact the dead, usually to seek guidance about the future (see Deut 18:9-12). Practicing necromancy and consulting a necromancer were capital offenses (Lev 20:6, 27; cp. 1 Sam 28:9). God’s people were instead to rely on God for divine guidance.<\/p>\n<p>God buried Moses in an unmarked grave (Deut 34:6), possibly because he did not want the Israelites to make Moses’ grave a shrine, present offerings to his spirit, worship him, or attempt to consult his spirit. They may have been prone to these sorts of practices because of their time in Egypt and because of Moses’ stature and his role in mediating Israel’s covenant with God.<\/p>\n<p>The Old Testament makes it plain that the dead cannot be contacted (cp. 2 Sam 12:23; Job 14:10-12; Pss 88:10; 115:17). Samuel is the only known exception; God apparently commanded him to return and speak (see 1 Sam 28:12-19). Saul’s sin in consulting a medium was so severe that the Chronicler singles out this failure in commenting on Saul’s downfall (see 1 Chr 10:13-14). There is never any justification for seeking advice from the dead when we have the living word of God to guide us (2 Tim 3:15-17; Heb 4:12-13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 19:31; 20:6-8, 27; Deut 18:9-12; 1 Sam 28:1-25; 2 Kgs 21:6; 23:24; 1 Chr 10:13-14; Job 14:10-12; Isa 3:1-3; 8:19-22<\/p>","content_en":"<h3>Calling up the Dead<\/h3>\n<p>The Old Testament forbids occult practices, such as spiritism, divination, and necromancy, in which someone attempts to contact the dead, usually to seek guidance about the future (see Deut 18:9-12). Practicing necromancy and consulting a necromancer were capital offenses (Lev 20:6, 27; cp. 1 Sam 28:9). God’s people were instead to rely on God for divine guidance.<\/p>\n<p>God buried Moses in an unmarked grave (Deut 34:6), possibly because he did not want the Israelites to make Moses’ grave a shrine, present offerings to his spirit, worship him, or attempt to consult his spirit. They may have been prone to these sorts of practices because of their time in Egypt and because of Moses’ stature and his role in mediating Israel’s covenant with God.<\/p>\n<p>The Old Testament makes it plain that the dead cannot be contacted (cp. 2 Sam 12:23; Job 14:10-12; Pss 88:10; 115:17). Samuel is the only known exception; God apparently commanded him to return and speak (see 1 Sam 28:12-19). Saul’s sin in consulting a medium was so severe that the Chronicler singles out this failure in commenting on Saul’s downfall (see 1 Chr 10:13-14). There is never any justification for seeking advice from the dead when we have the living word of God to guide us (2 Tim 3:15-17; Heb 4:12-13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 19:31; 20:6-8, 27; Deut 18:9-12; 1 Sam 28:1-25; 2 Kgs 21:6; 23:24; 1 Chr 10:13-14; Job 14:10-12; Isa 3:1-3; 8:19-22<\/p>","summary_ro":"Calling up the Dead The Old Testament forbids occult practices, such as spiritism, divination, and necromancy, in which someone attempts to contact the dead, usually to seek guidance about the future (see Deut 18:9-12). Practicing necromancy and consulting a necromancer were capital offenses (Lev 20:6, 27; cp. 1 Sam 28:9). God’s people were instead to rely on God for divine guidance. God buried Moses in an unmarked grave (Deut 34:6), possibly because he did not want the Israelites to make Mos...","summary_en":"Calling up the Dead The Old Testament forbids occult practices, such as spiritism, divination, and necromancy, in which someone attempts to contact the dead, usually to seek guidance about the future (see Deut 18:9-12). Practicing necromancy and consulting a necromancer were capital offenses (Lev 20:6, 27; cp. 1 Sam 28:9). God’s people were instead to rely on God for divine guidance. God buried Moses in an unmarked grave (Deut 34:6), possibly because he did not want the Israelites to make Mos...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116498,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Calling up the Dead","title_en":"Calling up the Dead","content_ro":"<h3>Calling up the Dead<\/h3>\n<p>The Old Testament forbids occult practices, such as spiritism, divination, and necromancy, in which someone attempts to contact the dead, usually to seek guidance about the future (see Deut 18:9-12). Practicing necromancy and consulting a necromancer were capital offenses (Lev 20:6, 27; cp. 1 Sam 28:9). God’s people were instead to rely on God for divine guidance.<\/p>\n<p>God buried Moses in an unmarked grave (Deut 34:6), possibly because he did not want the Israelites to make Moses’ grave a shrine, present offerings to his spirit, worship him, or attempt to consult his spirit. They may have been prone to these sorts of practices because of their time in Egypt and because of Moses’ stature and his role in mediating Israel’s covenant with God.<\/p>\n<p>The Old Testament makes it plain that the dead cannot be contacted (cp. 2 Sam 12:23; Job 14:10-12; Pss 88:10; 115:17). Samuel is the only known exception; God apparently commanded him to return and speak (see 1 Sam 28:12-19). Saul’s sin in consulting a medium was so severe that the Chronicler singles out this failure in commenting on Saul’s downfall (see 1 Chr 10:13-14). There is never any justification for seeking advice from the dead when we have the living word of God to guide us (2 Tim 3:15-17; Heb 4:12-13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 19:31; 20:6-8, 27; Deut 18:9-12; 1 Sam 28:1-25; 2 Kgs 21:6; 23:24; 1 Chr 10:13-14; Job 14:10-12; Isa 3:1-3; 8:19-22<\/p>","content_en":"<h3>Calling up the Dead<\/h3>\n<p>The Old Testament forbids occult practices, such as spiritism, divination, and necromancy, in which someone attempts to contact the dead, usually to seek guidance about the future (see Deut 18:9-12). Practicing necromancy and consulting a necromancer were capital offenses (Lev 20:6, 27; cp. 1 Sam 28:9). God’s people were instead to rely on God for divine guidance.<\/p>\n<p>God buried Moses in an unmarked grave (Deut 34:6), possibly because he did not want the Israelites to make Moses’ grave a shrine, present offerings to his spirit, worship him, or attempt to consult his spirit. They may have been prone to these sorts of practices because of their time in Egypt and because of Moses’ stature and his role in mediating Israel’s covenant with God.<\/p>\n<p>The Old Testament makes it plain that the dead cannot be contacted (cp. 2 Sam 12:23; Job 14:10-12; Pss 88:10; 115:17). Samuel is the only known exception; God apparently commanded him to return and speak (see 1 Sam 28:12-19). Saul’s sin in consulting a medium was so severe that the Chronicler singles out this failure in commenting on Saul’s downfall (see 1 Chr 10:13-14). There is never any justification for seeking advice from the dead when we have the living word of God to guide us (2 Tim 3:15-17; Heb 4:12-13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 19:31; 20:6-8, 27; Deut 18:9-12; 1 Sam 28:1-25; 2 Kgs 21:6; 23:24; 1 Chr 10:13-14; Job 14:10-12; Isa 3:1-3; 8:19-22<\/p>","summary_ro":"Calling up the Dead The Old Testament forbids occult practices, such as spiritism, divination, and necromancy, in which someone attempts to contact the dead, usually to seek guidance about the future (see Deut 18:9-12). Practicing necromancy and consulting a necromancer were capital offenses (Lev 20:6, 27; cp. 1 Sam 28:9). God’s people were instead to rely on God for divine guidance. God buried Moses in an unmarked grave (Deut 34:6), possibly because he did not want the Israelites to make Mos...","summary_en":"Calling up the Dead The Old Testament forbids occult practices, such as spiritism, divination, and necromancy, in which someone attempts to contact the dead, usually to seek guidance about the future (see Deut 18:9-12). Practicing necromancy and consulting a necromancer were capital offenses (Lev 20:6, 27; cp. 1 Sam 28:9). God’s people were instead to rely on God for divine guidance. God buried Moses in an unmarked grave (Deut 34:6), possibly because he did not want the Israelites to make Mos...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144124,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Calling up the Dead","title_en":"Calling up the Dead","content_ro":"<h3>Calling up the Dead<\/h3>\n<p>The Old Testament forbids occult practices, such as spiritism, divination, and necromancy, in which someone attempts to contact the dead, usually to seek guidance about the future (see Deut 18:9-12). Practicing necromancy and consulting a necromancer were capital offenses (Lev 20:6, 27; cp. 1 Sam 28:9). God’s people were instead to rely on God for divine guidance.<\/p>\n<p>God buried Moses in an unmarked grave (Deut 34:6), possibly because he did not want the Israelites to make Moses’ grave a shrine, present offerings to his spirit, worship him, or attempt to consult his spirit. They may have been prone to these sorts of practices because of their time in Egypt and because of Moses’ stature and his role in mediating Israel’s covenant with God.<\/p>\n<p>The Old Testament makes it plain that the dead cannot be contacted (cp. 2 Sam 12:23; Job 14:10-12; Pss 88:10; 115:17). Samuel is the only known exception; God apparently commanded him to return and speak (see 1 Sam 28:12-19). Saul’s sin in consulting a medium was so severe that the Chronicler singles out this failure in commenting on Saul’s downfall (see 1 Chr 10:13-14). There is never any justification for seeking advice from the dead when we have the living word of God to guide us (2 Tim 3:15-17; Heb 4:12-13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 19:31; 20:6-8, 27; Deut 18:9-12; 1 Sam 28:1-25; 2 Kgs 21:6; 23:24; 1 Chr 10:13-14; Job 14:10-12; Isa 3:1-3; 8:19-22<\/p>","content_en":"<h3>Calling up the Dead<\/h3>\n<p>The Old Testament forbids occult practices, such as spiritism, divination, and necromancy, in which someone attempts to contact the dead, usually to seek guidance about the future (see Deut 18:9-12). Practicing necromancy and consulting a necromancer were capital offenses (Lev 20:6, 27; cp. 1 Sam 28:9). God’s people were instead to rely on God for divine guidance.<\/p>\n<p>God buried Moses in an unmarked grave (Deut 34:6), possibly because he did not want the Israelites to make Moses’ grave a shrine, present offerings to his spirit, worship him, or attempt to consult his spirit. They may have been prone to these sorts of practices because of their time in Egypt and because of Moses’ stature and his role in mediating Israel’s covenant with God.<\/p>\n<p>The Old Testament makes it plain that the dead cannot be contacted (cp. 2 Sam 12:23; Job 14:10-12; Pss 88:10; 115:17). Samuel is the only known exception; God apparently commanded him to return and speak (see 1 Sam 28:12-19). Saul’s sin in consulting a medium was so severe that the Chronicler singles out this failure in commenting on Saul’s downfall (see 1 Chr 10:13-14). There is never any justification for seeking advice from the dead when we have the living word of God to guide us (2 Tim 3:15-17; Heb 4:12-13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 19:31; 20:6-8, 27; Deut 18:9-12; 1 Sam 28:1-25; 2 Kgs 21:6; 23:24; 1 Chr 10:13-14; Job 14:10-12; Isa 3:1-3; 8:19-22<\/p>","summary_ro":"Calling up the Dead The Old Testament forbids occult practices, such as spiritism, divination, and necromancy, in which someone attempts to contact the dead, usually to seek guidance about the future (see Deut 18:9-12). Practicing necromancy and consulting a necromancer were capital offenses (Lev 20:6, 27; cp. 1 Sam 28:9). God’s people were instead to rely on God for divine guidance. God buried Moses in an unmarked grave (Deut 34:6), possibly because he did not want the Israelites to make Mos...","summary_en":"Calling up the Dead The Old Testament forbids occult practices, such as spiritism, divination, and necromancy, in which someone attempts to contact the dead, usually to seek guidance about the future (see Deut 18:9-12). Practicing necromancy and consulting a necromancer were capital offenses (Lev 20:6, 27; cp. 1 Sam 28:9). God’s people were instead to rely on God for divine guidance. God buried Moses in an unmarked grave (Deut 34:6), possibly because he did not want the Israelites to make Mos...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}]},"labels":{"article":"Articol","map":"Hartă","chart":"Diagramă","textbox":"Notă explicativă","picture":"Imagine","profile":"Profil","study_note":"Notă de studiu","theme_note":"Temă biblică"},"icons":{"article":"📖","map":"🗺️","chart":"📊","textbox":"💡","picture":"🖼️","profile":"👤","study_note":"📝","theme_note":"🎯"},"typeColors":{"article":"#d4af37","map":"#2d7d46","chart":"#3b82f6","textbox":"#8b5cf6","picture":"#ec4899","profile":"#f59e0b","study_note":"#06b6d4","theme_note":"#ef4444"}}
🔍
Niciun rezultat
Nu am găsit versete care să conțină textul căutat.
Psalmi 115
— 18 versete
Psalmi 115
📘 Info carte
Se încarcă...
📖 Resurse