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{"verseMap":{"1":[{"id":41334,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"David","title_en":"David","content_ro":"<h3>David<\/h3>\n<p>David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance.<\/p>\n<p>David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use David to complete the conquest of the land.<\/p>\n<p>As a youth, David was a simple shepherd, watching his father’s sheep (1 Sam 16:11; 17:14-15). His life took an unexpected turn when the prophet Samuel came to Jesse and anointed David as the next king of Israel. However, David’s kingship was not initiated by a coup or an assassination. In fact, David became a faithful servant to King Saul. David first entered Saul’s service as a musician, playing songs that soothed Saul’s tormented soul (16:14-23). This service anticipated David’s role as the composer of many of the psalms. The youthful David also helped Saul by famously defeating the Philistine champion Goliath in individual combat (17:32-51). This victory anticipated David’s role as a victorious military leader.<\/p>\n<p>Although David was loyal, Saul grew deeply suspicious of him, and David had to flee. He was able to escape with help from Saul’s own children, Jonathan and Michal. David led a virtual kingdom in exile. He had a standing army of six hundred men. The prophet Gad and the priest Abiathar were also with him, providing direction and guidance from the Lord.<\/p>\n<p>God’s long-suffering patience finally ran out with Saul, and Saul died on the battlefield. Yet it was still not easy for David to establish his rule over all Israel. The tribe of Judah immediately proclaimed him its king, but at first the northern tribes chose Ishbosheth, a son of Saul, to be their leader. Ishbosheth was not a powerful or good leader; he only stayed in power because of the protection of his father’s military leader, Abner. However, Ishbosheth foolishly insulted Abner, so the general helped turn the kingdom over to David.<\/p>\n<p>As king over a united Israel, David proceeded to solidify the kingdom. He and his men captured Jerusalem from the Jebusites and made this central city his capital. He also expelled the remaining Philistines from the land. He then brought the Ark of the Covenant into Jerusalem. David wanted to build a permanent temple to God in Jerusalem to replace the Tabernacle. God denied this wish, but he showed his love for David by entering into a covenant with him that established his descendants as a dynasty (2 Sam 7).<\/p>\n<p>David’s life soon took a turn for the worse, however (see 2 Sam 11–12). At a time when he probably should have been on the battlefield with his army, he was lounging around on the palace roof. He saw a beautiful woman named Bathsheba taking a bath. He wanted her, so, like a Near Eastern despot, he took her. She became pregnant, and his attempt to cover up his adultery failed. In a desperate attempt to keep things secret, he had her husband, Uriah, killed. But not even a great king like David can keep secrets from God, and God sent his prophet Nathan to confront David. David repented (see Pss 32, 51), but the consequences of his actions plagued his family and the rest of his reign.<\/p>\n<p>From that point on, David’s family fell apart. David’s son Amnon raped his half sister Tamar (2 Sam 13:1-14). Her brother Absalom then murdered Amnon (2 Sam 13:20-29). Absalom later created a civil war as he tried to steal the throne from his father (2 Sam 15–18). Another son, Adonijah, tried to take the throne from David by having himself proclaimed king while his father was still alive (1 Kgs 1:5-10). But David was able to muster enough strength to ensure that Solomon would succeed him (1 Kgs 1:28-40). David died, Solomon was proclaimed king, and David’s long dynasty began (as promised in 2 Sam 7).<\/p>\n<p>David’s successors seldom measured up. Only rarely did his descendants lead the nation to worship God faithfully; the united monarchy did not even outlive Solomon. In the centuries that followed, the descendants of David ruled only Judah in the south. Eventually, the kingdom of Judah was destroyed. Never again did a descendant of David reign as king in Israel.<\/p>\n<p>What, then, of the promise to David that “your throne will be secure forever” (2 Sam 7:16)? The New Testament points to Jesus. He was the descendant of David, and God proclaimed him the Christ, or Messiah—the anointed king (see Matt 1:1; 9:27; 12:23; Mark 10:47-48; 11:10; 12:35-37; Luke 18:38-39; 20:41-44; John 7:42; Rev 5:5; 22:16). The life and rule of David foreshadows the messianic reign of Jesus Christ, which will last forever (see Luke 1:32-33; Rev 11:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ruth 4:13-22; 1 Sam 16:1–17:58; 18:1–27:12; 29:1–30:31; 2 Sam 1:1–24:25; 1 Kgs 1:1–2:12; 1 Chr 11:1–29:30; Pss 1–32, 34–41, 51–71, 86, 91–110, 122, 124, 131, 133, 138–145; Matt 1:1; 9:27; 22:41-46; Mark 12:35-37; Luke 20:41-44; John 7:40-44; Acts 2:22-37; 13:20-43; Rom 1:3; Rev 22:16<\/p>","content_en":"<h3>David<\/h3>\n<p>David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance.<\/p>\n<p>David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use David to complete the conquest of the land.<\/p>\n<p>As a youth, David was a simple shepherd, watching his father’s sheep (1 Sam 16:11; 17:14-15). His life took an unexpected turn when the prophet Samuel came to Jesse and anointed David as the next king of Israel. However, David’s kingship was not initiated by a coup or an assassination. In fact, David became a faithful servant to King Saul. David first entered Saul’s service as a musician, playing songs that soothed Saul’s tormented soul (16:14-23). This service anticipated David’s role as the composer of many of the psalms. The youthful David also helped Saul by famously defeating the Philistine champion Goliath in individual combat (17:32-51). This victory anticipated David’s role as a victorious military leader.<\/p>\n<p>Although David was loyal, Saul grew deeply suspicious of him, and David had to flee. He was able to escape with help from Saul’s own children, Jonathan and Michal. David led a virtual kingdom in exile. He had a standing army of six hundred men. The prophet Gad and the priest Abiathar were also with him, providing direction and guidance from the Lord.<\/p>\n<p>God’s long-suffering patience finally ran out with Saul, and Saul died on the battlefield. Yet it was still not easy for David to establish his rule over all Israel. The tribe of Judah immediately proclaimed him its king, but at first the northern tribes chose Ishbosheth, a son of Saul, to be their leader. Ishbosheth was not a powerful or good leader; he only stayed in power because of the protection of his father’s military leader, Abner. However, Ishbosheth foolishly insulted Abner, so the general helped turn the kingdom over to David.<\/p>\n<p>As king over a united Israel, David proceeded to solidify the kingdom. He and his men captured Jerusalem from the Jebusites and made this central city his capital. He also expelled the remaining Philistines from the land. He then brought the Ark of the Covenant into Jerusalem. David wanted to build a permanent temple to God in Jerusalem to replace the Tabernacle. God denied this wish, but he showed his love for David by entering into a covenant with him that established his descendants as a dynasty (2 Sam 7).<\/p>\n<p>David’s life soon took a turn for the worse, however (see 2 Sam 11–12). At a time when he probably should have been on the battlefield with his army, he was lounging around on the palace roof. He saw a beautiful woman named Bathsheba taking a bath. He wanted her, so, like a Near Eastern despot, he took her. She became pregnant, and his attempt to cover up his adultery failed. In a desperate attempt to keep things secret, he had her husband, Uriah, killed. But not even a great king like David can keep secrets from God, and God sent his prophet Nathan to confront David. David repented (see Pss 32, 51), but the consequences of his actions plagued his family and the rest of his reign.<\/p>\n<p>From that point on, David’s family fell apart. David’s son Amnon raped his half sister Tamar (2 Sam 13:1-14). Her brother Absalom then murdered Amnon (2 Sam 13:20-29). Absalom later created a civil war as he tried to steal the throne from his father (2 Sam 15–18). Another son, Adonijah, tried to take the throne from David by having himself proclaimed king while his father was still alive (1 Kgs 1:5-10). But David was able to muster enough strength to ensure that Solomon would succeed him (1 Kgs 1:28-40). David died, Solomon was proclaimed king, and David’s long dynasty began (as promised in 2 Sam 7).<\/p>\n<p>David’s successors seldom measured up. Only rarely did his descendants lead the nation to worship God faithfully; the united monarchy did not even outlive Solomon. In the centuries that followed, the descendants of David ruled only Judah in the south. Eventually, the kingdom of Judah was destroyed. Never again did a descendant of David reign as king in Israel.<\/p>\n<p>What, then, of the promise to David that “your throne will be secure forever” (2 Sam 7:16)? The New Testament points to Jesus. He was the descendant of David, and God proclaimed him the Christ, or Messiah—the anointed king (see Matt 1:1; 9:27; 12:23; Mark 10:47-48; 11:10; 12:35-37; Luke 18:38-39; 20:41-44; John 7:42; Rev 5:5; 22:16). The life and rule of David foreshadows the messianic reign of Jesus Christ, which will last forever (see Luke 1:32-33; Rev 11:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ruth 4:13-22; 1 Sam 16:1–17:58; 18:1–27:12; 29:1–30:31; 2 Sam 1:1–24:25; 1 Kgs 1:1–2:12; 1 Chr 11:1–29:30; Pss 1–32, 34–41, 51–71, 86, 91–110, 122, 124, 131, 133, 138–145; Matt 1:1; 9:27; 22:41-46; Mark 12:35-37; Luke 20:41-44; John 7:40-44; Acts 2:22-37; 13:20-43; Rom 1:3; Rev 22:16<\/p>","summary_ro":"David David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance. David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use Dav...","summary_en":"David David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance. David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use Dav...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68960,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"David","title_en":"David","content_ro":"<h3>David<\/h3>\n<p>David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance.<\/p>\n<p>David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use David to complete the conquest of the land.<\/p>\n<p>As a youth, David was a simple shepherd, watching his father’s sheep (1 Sam 16:11; 17:14-15). His life took an unexpected turn when the prophet Samuel came to Jesse and anointed David as the next king of Israel. However, David’s kingship was not initiated by a coup or an assassination. In fact, David became a faithful servant to King Saul. David first entered Saul’s service as a musician, playing songs that soothed Saul’s tormented soul (16:14-23). This service anticipated David’s role as the composer of many of the psalms. The youthful David also helped Saul by famously defeating the Philistine champion Goliath in individual combat (17:32-51). This victory anticipated David’s role as a victorious military leader.<\/p>\n<p>Although David was loyal, Saul grew deeply suspicious of him, and David had to flee. He was able to escape with help from Saul’s own children, Jonathan and Michal. David led a virtual kingdom in exile. He had a standing army of six hundred men. The prophet Gad and the priest Abiathar were also with him, providing direction and guidance from the Lord.<\/p>\n<p>God’s long-suffering patience finally ran out with Saul, and Saul died on the battlefield. Yet it was still not easy for David to establish his rule over all Israel. The tribe of Judah immediately proclaimed him its king, but at first the northern tribes chose Ishbosheth, a son of Saul, to be their leader. Ishbosheth was not a powerful or good leader; he only stayed in power because of the protection of his father’s military leader, Abner. However, Ishbosheth foolishly insulted Abner, so the general helped turn the kingdom over to David.<\/p>\n<p>As king over a united Israel, David proceeded to solidify the kingdom. He and his men captured Jerusalem from the Jebusites and made this central city his capital. He also expelled the remaining Philistines from the land. He then brought the Ark of the Covenant into Jerusalem. David wanted to build a permanent temple to God in Jerusalem to replace the Tabernacle. God denied this wish, but he showed his love for David by entering into a covenant with him that established his descendants as a dynasty (2 Sam 7).<\/p>\n<p>David’s life soon took a turn for the worse, however (see 2 Sam 11–12). At a time when he probably should have been on the battlefield with his army, he was lounging around on the palace roof. He saw a beautiful woman named Bathsheba taking a bath. He wanted her, so, like a Near Eastern despot, he took her. She became pregnant, and his attempt to cover up his adultery failed. In a desperate attempt to keep things secret, he had her husband, Uriah, killed. But not even a great king like David can keep secrets from God, and God sent his prophet Nathan to confront David. David repented (see Pss 32, 51), but the consequences of his actions plagued his family and the rest of his reign.<\/p>\n<p>From that point on, David’s family fell apart. David’s son Amnon raped his half sister Tamar (2 Sam 13:1-14). Her brother Absalom then murdered Amnon (2 Sam 13:20-29). Absalom later created a civil war as he tried to steal the throne from his father (2 Sam 15–18). Another son, Adonijah, tried to take the throne from David by having himself proclaimed king while his father was still alive (1 Kgs 1:5-10). But David was able to muster enough strength to ensure that Solomon would succeed him (1 Kgs 1:28-40). David died, Solomon was proclaimed king, and David’s long dynasty began (as promised in 2 Sam 7).<\/p>\n<p>David’s successors seldom measured up. Only rarely did his descendants lead the nation to worship God faithfully; the united monarchy did not even outlive Solomon. In the centuries that followed, the descendants of David ruled only Judah in the south. Eventually, the kingdom of Judah was destroyed. Never again did a descendant of David reign as king in Israel.<\/p>\n<p>What, then, of the promise to David that “your throne will be secure forever” (2 Sam 7:16)? The New Testament points to Jesus. He was the descendant of David, and God proclaimed him the Christ, or Messiah—the anointed king (see Matt 1:1; 9:27; 12:23; Mark 10:47-48; 11:10; 12:35-37; Luke 18:38-39; 20:41-44; John 7:42; Rev 5:5; 22:16). The life and rule of David foreshadows the messianic reign of Jesus Christ, which will last forever (see Luke 1:32-33; Rev 11:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ruth 4:13-22; 1 Sam 16:1–17:58; 18:1–27:12; 29:1–30:31; 2 Sam 1:1–24:25; 1 Kgs 1:1–2:12; 1 Chr 11:1–29:30; Pss 1–32, 34–41, 51–71, 86, 91–110, 122, 124, 131, 133, 138–145; Matt 1:1; 9:27; 22:41-46; Mark 12:35-37; Luke 20:41-44; John 7:40-44; Acts 2:22-37; 13:20-43; Rom 1:3; Rev 22:16<\/p>","content_en":"<h3>David<\/h3>\n<p>David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance.<\/p>\n<p>David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use David to complete the conquest of the land.<\/p>\n<p>As a youth, David was a simple shepherd, watching his father’s sheep (1 Sam 16:11; 17:14-15). His life took an unexpected turn when the prophet Samuel came to Jesse and anointed David as the next king of Israel. However, David’s kingship was not initiated by a coup or an assassination. In fact, David became a faithful servant to King Saul. David first entered Saul’s service as a musician, playing songs that soothed Saul’s tormented soul (16:14-23). This service anticipated David’s role as the composer of many of the psalms. The youthful David also helped Saul by famously defeating the Philistine champion Goliath in individual combat (17:32-51). This victory anticipated David’s role as a victorious military leader.<\/p>\n<p>Although David was loyal, Saul grew deeply suspicious of him, and David had to flee. He was able to escape with help from Saul’s own children, Jonathan and Michal. David led a virtual kingdom in exile. He had a standing army of six hundred men. The prophet Gad and the priest Abiathar were also with him, providing direction and guidance from the Lord.<\/p>\n<p>God’s long-suffering patience finally ran out with Saul, and Saul died on the battlefield. Yet it was still not easy for David to establish his rule over all Israel. The tribe of Judah immediately proclaimed him its king, but at first the northern tribes chose Ishbosheth, a son of Saul, to be their leader. Ishbosheth was not a powerful or good leader; he only stayed in power because of the protection of his father’s military leader, Abner. However, Ishbosheth foolishly insulted Abner, so the general helped turn the kingdom over to David.<\/p>\n<p>As king over a united Israel, David proceeded to solidify the kingdom. He and his men captured Jerusalem from the Jebusites and made this central city his capital. He also expelled the remaining Philistines from the land. He then brought the Ark of the Covenant into Jerusalem. David wanted to build a permanent temple to God in Jerusalem to replace the Tabernacle. God denied this wish, but he showed his love for David by entering into a covenant with him that established his descendants as a dynasty (2 Sam 7).<\/p>\n<p>David’s life soon took a turn for the worse, however (see 2 Sam 11–12). At a time when he probably should have been on the battlefield with his army, he was lounging around on the palace roof. He saw a beautiful woman named Bathsheba taking a bath. He wanted her, so, like a Near Eastern despot, he took her. She became pregnant, and his attempt to cover up his adultery failed. In a desperate attempt to keep things secret, he had her husband, Uriah, killed. But not even a great king like David can keep secrets from God, and God sent his prophet Nathan to confront David. David repented (see Pss 32, 51), but the consequences of his actions plagued his family and the rest of his reign.<\/p>\n<p>From that point on, David’s family fell apart. David’s son Amnon raped his half sister Tamar (2 Sam 13:1-14). Her brother Absalom then murdered Amnon (2 Sam 13:20-29). Absalom later created a civil war as he tried to steal the throne from his father (2 Sam 15–18). Another son, Adonijah, tried to take the throne from David by having himself proclaimed king while his father was still alive (1 Kgs 1:5-10). But David was able to muster enough strength to ensure that Solomon would succeed him (1 Kgs 1:28-40). David died, Solomon was proclaimed king, and David’s long dynasty began (as promised in 2 Sam 7).<\/p>\n<p>David’s successors seldom measured up. Only rarely did his descendants lead the nation to worship God faithfully; the united monarchy did not even outlive Solomon. In the centuries that followed, the descendants of David ruled only Judah in the south. Eventually, the kingdom of Judah was destroyed. Never again did a descendant of David reign as king in Israel.<\/p>\n<p>What, then, of the promise to David that “your throne will be secure forever” (2 Sam 7:16)? The New Testament points to Jesus. He was the descendant of David, and God proclaimed him the Christ, or Messiah—the anointed king (see Matt 1:1; 9:27; 12:23; Mark 10:47-48; 11:10; 12:35-37; Luke 18:38-39; 20:41-44; John 7:42; Rev 5:5; 22:16). The life and rule of David foreshadows the messianic reign of Jesus Christ, which will last forever (see Luke 1:32-33; Rev 11:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ruth 4:13-22; 1 Sam 16:1–17:58; 18:1–27:12; 29:1–30:31; 2 Sam 1:1–24:25; 1 Kgs 1:1–2:12; 1 Chr 11:1–29:30; Pss 1–32, 34–41, 51–71, 86, 91–110, 122, 124, 131, 133, 138–145; Matt 1:1; 9:27; 22:41-46; Mark 12:35-37; Luke 20:41-44; John 7:40-44; Acts 2:22-37; 13:20-43; Rom 1:3; Rev 22:16<\/p>","summary_ro":"David David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance. David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use Dav...","summary_en":"David David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance. David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use Dav...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96586,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"David","title_en":"David","content_ro":"<h3>David<\/h3>\n<p>David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance.<\/p>\n<p>David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use David to complete the conquest of the land.<\/p>\n<p>As a youth, David was a simple shepherd, watching his father’s sheep (1 Sam 16:11; 17:14-15). His life took an unexpected turn when the prophet Samuel came to Jesse and anointed David as the next king of Israel. However, David’s kingship was not initiated by a coup or an assassination. In fact, David became a faithful servant to King Saul. David first entered Saul’s service as a musician, playing songs that soothed Saul’s tormented soul (16:14-23). This service anticipated David’s role as the composer of many of the psalms. The youthful David also helped Saul by famously defeating the Philistine champion Goliath in individual combat (17:32-51). This victory anticipated David’s role as a victorious military leader.<\/p>\n<p>Although David was loyal, Saul grew deeply suspicious of him, and David had to flee. He was able to escape with help from Saul’s own children, Jonathan and Michal. David led a virtual kingdom in exile. He had a standing army of six hundred men. The prophet Gad and the priest Abiathar were also with him, providing direction and guidance from the Lord.<\/p>\n<p>God’s long-suffering patience finally ran out with Saul, and Saul died on the battlefield. Yet it was still not easy for David to establish his rule over all Israel. The tribe of Judah immediately proclaimed him its king, but at first the northern tribes chose Ishbosheth, a son of Saul, to be their leader. Ishbosheth was not a powerful or good leader; he only stayed in power because of the protection of his father’s military leader, Abner. However, Ishbosheth foolishly insulted Abner, so the general helped turn the kingdom over to David.<\/p>\n<p>As king over a united Israel, David proceeded to solidify the kingdom. He and his men captured Jerusalem from the Jebusites and made this central city his capital. He also expelled the remaining Philistines from the land. He then brought the Ark of the Covenant into Jerusalem. David wanted to build a permanent temple to God in Jerusalem to replace the Tabernacle. God denied this wish, but he showed his love for David by entering into a covenant with him that established his descendants as a dynasty (2 Sam 7).<\/p>\n<p>David’s life soon took a turn for the worse, however (see 2 Sam 11–12). At a time when he probably should have been on the battlefield with his army, he was lounging around on the palace roof. He saw a beautiful woman named Bathsheba taking a bath. He wanted her, so, like a Near Eastern despot, he took her. She became pregnant, and his attempt to cover up his adultery failed. In a desperate attempt to keep things secret, he had her husband, Uriah, killed. But not even a great king like David can keep secrets from God, and God sent his prophet Nathan to confront David. David repented (see Pss 32, 51), but the consequences of his actions plagued his family and the rest of his reign.<\/p>\n<p>From that point on, David’s family fell apart. David’s son Amnon raped his half sister Tamar (2 Sam 13:1-14). Her brother Absalom then murdered Amnon (2 Sam 13:20-29). Absalom later created a civil war as he tried to steal the throne from his father (2 Sam 15–18). Another son, Adonijah, tried to take the throne from David by having himself proclaimed king while his father was still alive (1 Kgs 1:5-10). But David was able to muster enough strength to ensure that Solomon would succeed him (1 Kgs 1:28-40). David died, Solomon was proclaimed king, and David’s long dynasty began (as promised in 2 Sam 7).<\/p>\n<p>David’s successors seldom measured up. Only rarely did his descendants lead the nation to worship God faithfully; the united monarchy did not even outlive Solomon. In the centuries that followed, the descendants of David ruled only Judah in the south. Eventually, the kingdom of Judah was destroyed. Never again did a descendant of David reign as king in Israel.<\/p>\n<p>What, then, of the promise to David that “your throne will be secure forever” (2 Sam 7:16)? The New Testament points to Jesus. He was the descendant of David, and God proclaimed him the Christ, or Messiah—the anointed king (see Matt 1:1; 9:27; 12:23; Mark 10:47-48; 11:10; 12:35-37; Luke 18:38-39; 20:41-44; John 7:42; Rev 5:5; 22:16). The life and rule of David foreshadows the messianic reign of Jesus Christ, which will last forever (see Luke 1:32-33; Rev 11:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ruth 4:13-22; 1 Sam 16:1–17:58; 18:1–27:12; 29:1–30:31; 2 Sam 1:1–24:25; 1 Kgs 1:1–2:12; 1 Chr 11:1–29:30; Pss 1–32, 34–41, 51–71, 86, 91–110, 122, 124, 131, 133, 138–145; Matt 1:1; 9:27; 22:41-46; Mark 12:35-37; Luke 20:41-44; John 7:40-44; Acts 2:22-37; 13:20-43; Rom 1:3; Rev 22:16<\/p>","content_en":"<h3>David<\/h3>\n<p>David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance.<\/p>\n<p>David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use David to complete the conquest of the land.<\/p>\n<p>As a youth, David was a simple shepherd, watching his father’s sheep (1 Sam 16:11; 17:14-15). His life took an unexpected turn when the prophet Samuel came to Jesse and anointed David as the next king of Israel. However, David’s kingship was not initiated by a coup or an assassination. In fact, David became a faithful servant to King Saul. David first entered Saul’s service as a musician, playing songs that soothed Saul’s tormented soul (16:14-23). This service anticipated David’s role as the composer of many of the psalms. The youthful David also helped Saul by famously defeating the Philistine champion Goliath in individual combat (17:32-51). This victory anticipated David’s role as a victorious military leader.<\/p>\n<p>Although David was loyal, Saul grew deeply suspicious of him, and David had to flee. He was able to escape with help from Saul’s own children, Jonathan and Michal. David led a virtual kingdom in exile. He had a standing army of six hundred men. The prophet Gad and the priest Abiathar were also with him, providing direction and guidance from the Lord.<\/p>\n<p>God’s long-suffering patience finally ran out with Saul, and Saul died on the battlefield. Yet it was still not easy for David to establish his rule over all Israel. The tribe of Judah immediately proclaimed him its king, but at first the northern tribes chose Ishbosheth, a son of Saul, to be their leader. Ishbosheth was not a powerful or good leader; he only stayed in power because of the protection of his father’s military leader, Abner. However, Ishbosheth foolishly insulted Abner, so the general helped turn the kingdom over to David.<\/p>\n<p>As king over a united Israel, David proceeded to solidify the kingdom. He and his men captured Jerusalem from the Jebusites and made this central city his capital. He also expelled the remaining Philistines from the land. He then brought the Ark of the Covenant into Jerusalem. David wanted to build a permanent temple to God in Jerusalem to replace the Tabernacle. God denied this wish, but he showed his love for David by entering into a covenant with him that established his descendants as a dynasty (2 Sam 7).<\/p>\n<p>David’s life soon took a turn for the worse, however (see 2 Sam 11–12). At a time when he probably should have been on the battlefield with his army, he was lounging around on the palace roof. He saw a beautiful woman named Bathsheba taking a bath. He wanted her, so, like a Near Eastern despot, he took her. She became pregnant, and his attempt to cover up his adultery failed. In a desperate attempt to keep things secret, he had her husband, Uriah, killed. But not even a great king like David can keep secrets from God, and God sent his prophet Nathan to confront David. David repented (see Pss 32, 51), but the consequences of his actions plagued his family and the rest of his reign.<\/p>\n<p>From that point on, David’s family fell apart. David’s son Amnon raped his half sister Tamar (2 Sam 13:1-14). Her brother Absalom then murdered Amnon (2 Sam 13:20-29). Absalom later created a civil war as he tried to steal the throne from his father (2 Sam 15–18). Another son, Adonijah, tried to take the throne from David by having himself proclaimed king while his father was still alive (1 Kgs 1:5-10). But David was able to muster enough strength to ensure that Solomon would succeed him (1 Kgs 1:28-40). David died, Solomon was proclaimed king, and David’s long dynasty began (as promised in 2 Sam 7).<\/p>\n<p>David’s successors seldom measured up. Only rarely did his descendants lead the nation to worship God faithfully; the united monarchy did not even outlive Solomon. In the centuries that followed, the descendants of David ruled only Judah in the south. Eventually, the kingdom of Judah was destroyed. Never again did a descendant of David reign as king in Israel.<\/p>\n<p>What, then, of the promise to David that “your throne will be secure forever” (2 Sam 7:16)? The New Testament points to Jesus. He was the descendant of David, and God proclaimed him the Christ, or Messiah—the anointed king (see Matt 1:1; 9:27; 12:23; Mark 10:47-48; 11:10; 12:35-37; Luke 18:38-39; 20:41-44; John 7:42; Rev 5:5; 22:16). The life and rule of David foreshadows the messianic reign of Jesus Christ, which will last forever (see Luke 1:32-33; Rev 11:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ruth 4:13-22; 1 Sam 16:1–17:58; 18:1–27:12; 29:1–30:31; 2 Sam 1:1–24:25; 1 Kgs 1:1–2:12; 1 Chr 11:1–29:30; Pss 1–32, 34–41, 51–71, 86, 91–110, 122, 124, 131, 133, 138–145; Matt 1:1; 9:27; 22:41-46; Mark 12:35-37; Luke 20:41-44; John 7:40-44; Acts 2:22-37; 13:20-43; Rom 1:3; Rev 22:16<\/p>","summary_ro":"David David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance. David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use Dav...","summary_en":"David David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance. David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use Dav...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124212,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"David","title_en":"David","content_ro":"<h3>David<\/h3>\n<p>David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance.<\/p>\n<p>David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use David to complete the conquest of the land.<\/p>\n<p>As a youth, David was a simple shepherd, watching his father’s sheep (1 Sam 16:11; 17:14-15). His life took an unexpected turn when the prophet Samuel came to Jesse and anointed David as the next king of Israel. However, David’s kingship was not initiated by a coup or an assassination. In fact, David became a faithful servant to King Saul. David first entered Saul’s service as a musician, playing songs that soothed Saul’s tormented soul (16:14-23). This service anticipated David’s role as the composer of many of the psalms. The youthful David also helped Saul by famously defeating the Philistine champion Goliath in individual combat (17:32-51). This victory anticipated David’s role as a victorious military leader.<\/p>\n<p>Although David was loyal, Saul grew deeply suspicious of him, and David had to flee. He was able to escape with help from Saul’s own children, Jonathan and Michal. David led a virtual kingdom in exile. He had a standing army of six hundred men. The prophet Gad and the priest Abiathar were also with him, providing direction and guidance from the Lord.<\/p>\n<p>God’s long-suffering patience finally ran out with Saul, and Saul died on the battlefield. Yet it was still not easy for David to establish his rule over all Israel. The tribe of Judah immediately proclaimed him its king, but at first the northern tribes chose Ishbosheth, a son of Saul, to be their leader. Ishbosheth was not a powerful or good leader; he only stayed in power because of the protection of his father’s military leader, Abner. However, Ishbosheth foolishly insulted Abner, so the general helped turn the kingdom over to David.<\/p>\n<p>As king over a united Israel, David proceeded to solidify the kingdom. He and his men captured Jerusalem from the Jebusites and made this central city his capital. He also expelled the remaining Philistines from the land. He then brought the Ark of the Covenant into Jerusalem. David wanted to build a permanent temple to God in Jerusalem to replace the Tabernacle. God denied this wish, but he showed his love for David by entering into a covenant with him that established his descendants as a dynasty (2 Sam 7).<\/p>\n<p>David’s life soon took a turn for the worse, however (see 2 Sam 11–12). At a time when he probably should have been on the battlefield with his army, he was lounging around on the palace roof. He saw a beautiful woman named Bathsheba taking a bath. He wanted her, so, like a Near Eastern despot, he took her. She became pregnant, and his attempt to cover up his adultery failed. In a desperate attempt to keep things secret, he had her husband, Uriah, killed. But not even a great king like David can keep secrets from God, and God sent his prophet Nathan to confront David. David repented (see Pss 32, 51), but the consequences of his actions plagued his family and the rest of his reign.<\/p>\n<p>From that point on, David’s family fell apart. David’s son Amnon raped his half sister Tamar (2 Sam 13:1-14). Her brother Absalom then murdered Amnon (2 Sam 13:20-29). Absalom later created a civil war as he tried to steal the throne from his father (2 Sam 15–18). Another son, Adonijah, tried to take the throne from David by having himself proclaimed king while his father was still alive (1 Kgs 1:5-10). But David was able to muster enough strength to ensure that Solomon would succeed him (1 Kgs 1:28-40). David died, Solomon was proclaimed king, and David’s long dynasty began (as promised in 2 Sam 7).<\/p>\n<p>David’s successors seldom measured up. Only rarely did his descendants lead the nation to worship God faithfully; the united monarchy did not even outlive Solomon. In the centuries that followed, the descendants of David ruled only Judah in the south. Eventually, the kingdom of Judah was destroyed. Never again did a descendant of David reign as king in Israel.<\/p>\n<p>What, then, of the promise to David that “your throne will be secure forever” (2 Sam 7:16)? The New Testament points to Jesus. He was the descendant of David, and God proclaimed him the Christ, or Messiah—the anointed king (see Matt 1:1; 9:27; 12:23; Mark 10:47-48; 11:10; 12:35-37; Luke 18:38-39; 20:41-44; John 7:42; Rev 5:5; 22:16). The life and rule of David foreshadows the messianic reign of Jesus Christ, which will last forever (see Luke 1:32-33; Rev 11:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ruth 4:13-22; 1 Sam 16:1–17:58; 18:1–27:12; 29:1–30:31; 2 Sam 1:1–24:25; 1 Kgs 1:1–2:12; 1 Chr 11:1–29:30; Pss 1–32, 34–41, 51–71, 86, 91–110, 122, 124, 131, 133, 138–145; Matt 1:1; 9:27; 22:41-46; Mark 12:35-37; Luke 20:41-44; John 7:40-44; Acts 2:22-37; 13:20-43; Rom 1:3; Rev 22:16<\/p>","content_en":"<h3>David<\/h3>\n<p>David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance.<\/p>\n<p>David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use David to complete the conquest of the land.<\/p>\n<p>As a youth, David was a simple shepherd, watching his father’s sheep (1 Sam 16:11; 17:14-15). His life took an unexpected turn when the prophet Samuel came to Jesse and anointed David as the next king of Israel. However, David’s kingship was not initiated by a coup or an assassination. In fact, David became a faithful servant to King Saul. David first entered Saul’s service as a musician, playing songs that soothed Saul’s tormented soul (16:14-23). This service anticipated David’s role as the composer of many of the psalms. The youthful David also helped Saul by famously defeating the Philistine champion Goliath in individual combat (17:32-51). This victory anticipated David’s role as a victorious military leader.<\/p>\n<p>Although David was loyal, Saul grew deeply suspicious of him, and David had to flee. He was able to escape with help from Saul’s own children, Jonathan and Michal. David led a virtual kingdom in exile. He had a standing army of six hundred men. The prophet Gad and the priest Abiathar were also with him, providing direction and guidance from the Lord.<\/p>\n<p>God’s long-suffering patience finally ran out with Saul, and Saul died on the battlefield. Yet it was still not easy for David to establish his rule over all Israel. The tribe of Judah immediately proclaimed him its king, but at first the northern tribes chose Ishbosheth, a son of Saul, to be their leader. Ishbosheth was not a powerful or good leader; he only stayed in power because of the protection of his father’s military leader, Abner. However, Ishbosheth foolishly insulted Abner, so the general helped turn the kingdom over to David.<\/p>\n<p>As king over a united Israel, David proceeded to solidify the kingdom. He and his men captured Jerusalem from the Jebusites and made this central city his capital. He also expelled the remaining Philistines from the land. He then brought the Ark of the Covenant into Jerusalem. David wanted to build a permanent temple to God in Jerusalem to replace the Tabernacle. God denied this wish, but he showed his love for David by entering into a covenant with him that established his descendants as a dynasty (2 Sam 7).<\/p>\n<p>David’s life soon took a turn for the worse, however (see 2 Sam 11–12). At a time when he probably should have been on the battlefield with his army, he was lounging around on the palace roof. He saw a beautiful woman named Bathsheba taking a bath. He wanted her, so, like a Near Eastern despot, he took her. She became pregnant, and his attempt to cover up his adultery failed. In a desperate attempt to keep things secret, he had her husband, Uriah, killed. But not even a great king like David can keep secrets from God, and God sent his prophet Nathan to confront David. David repented (see Pss 32, 51), but the consequences of his actions plagued his family and the rest of his reign.<\/p>\n<p>From that point on, David’s family fell apart. David’s son Amnon raped his half sister Tamar (2 Sam 13:1-14). Her brother Absalom then murdered Amnon (2 Sam 13:20-29). Absalom later created a civil war as he tried to steal the throne from his father (2 Sam 15–18). Another son, Adonijah, tried to take the throne from David by having himself proclaimed king while his father was still alive (1 Kgs 1:5-10). But David was able to muster enough strength to ensure that Solomon would succeed him (1 Kgs 1:28-40). David died, Solomon was proclaimed king, and David’s long dynasty began (as promised in 2 Sam 7).<\/p>\n<p>David’s successors seldom measured up. Only rarely did his descendants lead the nation to worship God faithfully; the united monarchy did not even outlive Solomon. In the centuries that followed, the descendants of David ruled only Judah in the south. Eventually, the kingdom of Judah was destroyed. Never again did a descendant of David reign as king in Israel.<\/p>\n<p>What, then, of the promise to David that “your throne will be secure forever” (2 Sam 7:16)? The New Testament points to Jesus. He was the descendant of David, and God proclaimed him the Christ, or Messiah—the anointed king (see Matt 1:1; 9:27; 12:23; Mark 10:47-48; 11:10; 12:35-37; Luke 18:38-39; 20:41-44; John 7:42; Rev 5:5; 22:16). The life and rule of David foreshadows the messianic reign of Jesus Christ, which will last forever (see Luke 1:32-33; Rev 11:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ruth 4:13-22; 1 Sam 16:1–17:58; 18:1–27:12; 29:1–30:31; 2 Sam 1:1–24:25; 1 Kgs 1:1–2:12; 1 Chr 11:1–29:30; Pss 1–32, 34–41, 51–71, 86, 91–110, 122, 124, 131, 133, 138–145; Matt 1:1; 9:27; 22:41-46; Mark 12:35-37; Luke 20:41-44; John 7:40-44; Acts 2:22-37; 13:20-43; Rom 1:3; Rev 22:16<\/p>","summary_ro":"David David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance. David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use Dav...","summary_en":"David David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance. David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use Dav...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32120,"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":39418,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Zion","title_en":"Zion","content_ro":"<h3>ZION<\/h3>\n<p>The Jebusite fortress in Jerusalem conquered by David. Thereafter, Zion was used by biblical writers to identify other areas of Jerusalem and was used as a designation of the entire city. Zion was also used to describe, spiritually speaking, the eternal city of God.<\/p>\n\n<p class=\"h2\" id=\"GeographicalSites\">Geographical Sites<\/p>\n<h5>The Jebusite Fortress<\/h5>\n<p>The first occurrence of the word “Zion” is in the narrative of David’s conquest of Jerusalem (2 Sm 5:6-10; 1 Chr 11:4-9). David captured the “fortress of Zion,” which was thereafter known as the “city of David.” The “fortress of Zion” may refer to the entire walled perimeter of the approximately 11-acre (4.5-hectare) site on the southeastern ridge (the Ophel Ridge), or to a smaller fortified area within that site.<\/p>\n<h5>The Temple Mount<\/h5>\n<p>Changes in the perimeter of the city by incorporating more territory within the walls extend the term Zion. When Solomon built the temple and his palace and extended the walls north of the Ophel Ridge to encompass the threshing floor of Ornan the Jebusite (2 Sm 24:16-18; 1 Chr 21:15-18, 28), the name Zion was applied to these areas as well. The transfer of the ark “from the city of David which is Zion” (1 Kgs 8:1; 2 Chr 5:2) to the temple hill brought both an extension and a reduction of the territory embraced by the term “Zion.” The whole city could still be called Zion, but from this point on, there would be a close identification between Zion and the temple hill. The temple precincts became the primary Zion; references to Zion in the poetic books and the preaching of the prophets are primarily to the temple area as the dwelling place of God.<\/p>\n<h5>The Entire City<\/h5>\n<p>The word “Zion” can be used as a designation of the entire city or its population without any particular reference to the temple area. This use is clearest in poetic passages where Zion is the parallel term to Jerusalem (Pss 51:18; 76:2; 102:21; 135:21; 147:12; Is 2:3; 30:19; 33:20; 37:32; 40:9; 41:27; 62:1; Jer 26:18; 51:35; Am 1:2; Zep 3:14) or to the villages of Judah (Pss 69:35; 97:8; Is 40:9).<\/p>\n<p class=\"h2\" id=\"TheologicalMotifs\">Theological Motifs<\/p>\n<h5>In the Old Testament<\/h5>\n<p>Many theological motifs attach to the Zion theme as it develops in redemptive history. The dominant motif of Zion as the dwelling place of God, the place where God is in the midst of his people, is conjoined to the larger theme of Immanuel, “God in our midst.” Just as the pillar of fire and cloud stood above the tabernacle during the wilderness wandering, so once Israel had attained the place of God’s choosing (Dt 12:5-14), he would dwell there. When Jerusalem became David’s capital and Solomon had completed the temple, the glory cloud filled the temple (1 Kgs 8:10; 2 Chr 5:13-14) and Jerusalem became the dwelling place of God (Pss 74:2; 76:2; 135:21; Is 8:18; Jl 3:17-21). The Lord loved and chose Zion (Pss 78:68; 132:13). His glorious presence was there, and from there he would speak (50:1-2). His fire was in Zion, his furnace in Jerusalem (Is 31:8-9). There he was enthroned above the cherubim (Pss 9:11; 99:1-2) and ruled over his people and the nations (Is 24:23). His chosen king ruled from that holy hill (Pss 2:6; 48:1).<\/p>\n<p>Though the size of the site of ancient Jerusalem is not particularly impressive and ordinarily would not be considered a large hill, for the psalmist Zion is God’s holy hill (Ps 99:9). The prophets describe it as “chief among the mountains, raised above the hills” (Is 2:2; Mi 4:1). The Canaanite god Baal was thought to dwell on a great mountain to the north, Mt Zaphon, so the psalmist describes Zion as “beautiful in its loftiness, like the utmost heights of Mt Zaphon” (Ps 48:1-2). God’s sanctuary is “like the high mountains” (Ps 78:68; Ez 40:2).<\/p>\n<p>An adequate water supply has been a problem for Jerusalem throughout its history. During the OT period, the city’s water came from one small spring. But in the eyes of the poets and prophets, Zion is gladdened by a great river that brings life wherever it flows (Ps 46:4; Ez 47:1-12; Jl 3:18; Zec 13:1; 14:8; see Rv 22:1-2). The threatening waters of chaos cannot shake the city of God (Ps 46:1-3).<\/p>\n<p>Because Zion is the city of God, it is the object of pilgrims, Jew and Gentile alike, who thirst to be in the presence of God in Zion’s temple (Pss 42:1-2; 63:1). The pilgrim psalms give vivid expression to their longing (84; 122; 125–128). All humanity will come to God in Zion (65:1-4). The Gentiles will make annual pilgrimages bringing gifts (Ps 76; Is 18:7; Zep 3:9-10); even former enemies will be regarded as native-born citizens of Zion (Ps 87; Is 60:14; Zec 14:21). The nations will stream into Jerusalem to inaugurate an era of peace (Is 2:1-5; Mi 4:1-8). Year after year the festivals of Israel will be celebrated in Zion by Gentiles (Zec 14:16-19).<\/p>\n<h5>In the New Testament<\/h5>\n<p>The NT further develops the emphasis on both the heavenly and the eschatological Zion. For example, the author of Hebrews said that the OT saints looked “forward to the city with foundations, whose architect and builder is God . . . longing for a better country—a heavenly one” (Heb 11:10, 16, <span>niv<\/span>), but none of them received the promises because God had planned something even better (vv 39-40). The church now enjoys what believers of the old covenant could never know: unlimited access to the presence of God in that Holy City, “Mount Zion, the heavenly Jerusalem, the city of the living God” (12:22; see vv 18-24). Earthly Zion is but a shadow of the heavenly reality. The present city of Jerusalem is likened to a slave woman, but the heavenly Jerusalem is free and the mother of both Jew and Gentile (Gal 4:21-27; see Is 49:14-23; 54:1). The NT also looks forward to the eschatological expectation of the re-creation of heaven and earth and the revelation of the new Jerusalem (Rv 21:2). It is a city on a great high mountain (Rv 21:10; see Pss 48:1-2; 78:68; Is 2:2; Ez 40:2; Mi 4:1), and a river of life flows within (Rv 22:1-2).<\/p>\n<p><em>See also<\/em> Jerusalem; Jerusalem, New.<\/p>","content_en":"<h3>ZION<\/h3>\n<p>The Jebusite fortress in Jerusalem conquered by David. Thereafter, Zion was used by biblical writers to identify other areas of Jerusalem and was used as a designation of the entire city. Zion was also used to describe, spiritually speaking, the eternal city of God.<\/p>\n\n<p class=\"h2\" id=\"GeographicalSites\">Geographical Sites<\/p>\n<h5>The Jebusite Fortress<\/h5>\n<p>The first occurrence of the word “Zion” is in the narrative of David’s conquest of Jerusalem (2 Sm 5:6-10; 1 Chr 11:4-9). David captured the “fortress of Zion,” which was thereafter known as the “city of David.” The “fortress of Zion” may refer to the entire walled perimeter of the approximately 11-acre (4.5-hectare) site on the southeastern ridge (the Ophel Ridge), or to a smaller fortified area within that site.<\/p>\n<h5>The Temple Mount<\/h5>\n<p>Changes in the perimeter of the city by incorporating more territory within the walls extend the term Zion. When Solomon built the temple and his palace and extended the walls north of the Ophel Ridge to encompass the threshing floor of Ornan the Jebusite (2 Sm 24:16-18; 1 Chr 21:15-18, 28), the name Zion was applied to these areas as well. The transfer of the ark “from the city of David which is Zion” (1 Kgs 8:1; 2 Chr 5:2) to the temple hill brought both an extension and a reduction of the territory embraced by the term “Zion.” The whole city could still be called Zion, but from this point on, there would be a close identification between Zion and the temple hill. The temple precincts became the primary Zion; references to Zion in the poetic books and the preaching of the prophets are primarily to the temple area as the dwelling place of God.<\/p>\n<h5>The Entire City<\/h5>\n<p>The word “Zion” can be used as a designation of the entire city or its population without any particular reference to the temple area. This use is clearest in poetic passages where Zion is the parallel term to Jerusalem (Pss 51:18; 76:2; 102:21; 135:21; 147:12; Is 2:3; 30:19; 33:20; 37:32; 40:9; 41:27; 62:1; Jer 26:18; 51:35; Am 1:2; Zep 3:14) or to the villages of Judah (Pss 69:35; 97:8; Is 40:9).<\/p>\n<p class=\"h2\" id=\"TheologicalMotifs\">Theological Motifs<\/p>\n<h5>In the Old Testament<\/h5>\n<p>Many theological motifs attach to the Zion theme as it develops in redemptive history. The dominant motif of Zion as the dwelling place of God, the place where God is in the midst of his people, is conjoined to the larger theme of Immanuel, “God in our midst.” Just as the pillar of fire and cloud stood above the tabernacle during the wilderness wandering, so once Israel had attained the place of God’s choosing (Dt 12:5-14), he would dwell there. When Jerusalem became David’s capital and Solomon had completed the temple, the glory cloud filled the temple (1 Kgs 8:10; 2 Chr 5:13-14) and Jerusalem became the dwelling place of God (Pss 74:2; 76:2; 135:21; Is 8:18; Jl 3:17-21). The Lord loved and chose Zion (Pss 78:68; 132:13). His glorious presence was there, and from there he would speak (50:1-2). His fire was in Zion, his furnace in Jerusalem (Is 31:8-9). There he was enthroned above the cherubim (Pss 9:11; 99:1-2) and ruled over his people and the nations (Is 24:23). His chosen king ruled from that holy hill (Pss 2:6; 48:1).<\/p>\n<p>Though the size of the site of ancient Jerusalem is not particularly impressive and ordinarily would not be considered a large hill, for the psalmist Zion is God’s holy hill (Ps 99:9). The prophets describe it as “chief among the mountains, raised above the hills” (Is 2:2; Mi 4:1). The Canaanite god Baal was thought to dwell on a great mountain to the north, Mt Zaphon, so the psalmist describes Zion as “beautiful in its loftiness, like the utmost heights of Mt Zaphon” (Ps 48:1-2). God’s sanctuary is “like the high mountains” (Ps 78:68; Ez 40:2).<\/p>\n<p>An adequate water supply has been a problem for Jerusalem throughout its history. During the OT period, the city’s water came from one small spring. But in the eyes of the poets and prophets, Zion is gladdened by a great river that brings life wherever it flows (Ps 46:4; Ez 47:1-12; Jl 3:18; Zec 13:1; 14:8; see Rv 22:1-2). The threatening waters of chaos cannot shake the city of God (Ps 46:1-3).<\/p>\n<p>Because Zion is the city of God, it is the object of pilgrims, Jew and Gentile alike, who thirst to be in the presence of God in Zion’s temple (Pss 42:1-2; 63:1). The pilgrim psalms give vivid expression to their longing (84; 122; 125–128). All humanity will come to God in Zion (65:1-4). The Gentiles will make annual pilgrimages bringing gifts (Ps 76; Is 18:7; Zep 3:9-10); even former enemies will be regarded as native-born citizens of Zion (Ps 87; Is 60:14; Zec 14:21). The nations will stream into Jerusalem to inaugurate an era of peace (Is 2:1-5; Mi 4:1-8). Year after year the festivals of Israel will be celebrated in Zion by Gentiles (Zec 14:16-19).<\/p>\n<h5>In the New Testament<\/h5>\n<p>The NT further develops the emphasis on both the heavenly and the eschatological Zion. For example, the author of Hebrews said that the OT saints looked “forward to the city with foundations, whose architect and builder is God . . . longing for a better country—a heavenly one” (Heb 11:10, 16, <span>niv<\/span>), but none of them received the promises because God had planned something even better (vv 39-40). The church now enjoys what believers of the old covenant could never know: unlimited access to the presence of God in that Holy City, “Mount Zion, the heavenly Jerusalem, the city of the living God” (12:22; see vv 18-24). Earthly Zion is but a shadow of the heavenly reality. The present city of Jerusalem is likened to a slave woman, but the heavenly Jerusalem is free and the mother of both Jew and Gentile (Gal 4:21-27; see Is 49:14-23; 54:1). The NT also looks forward to the eschatological expectation of the re-creation of heaven and earth and the revelation of the new Jerusalem (Rv 21:2). It is a city on a great high mountain (Rv 21:10; see Pss 48:1-2; 78:68; Is 2:2; Ez 40:2; Mi 4:1), and a river of life flows within (Rv 22:1-2).<\/p>\n<p><em>See also<\/em> Jerusalem; Jerusalem, New.<\/p>","summary_ro":"ZION The Jebusite fortress in Jerusalem conquered by David. Thereafter, Zion was used by biblical writers to identify other areas of Jerusalem and was used as a designation of the entire city. Zion was also used to describe, spiritually speaking, the eternal city of God. Geographical Sites The Jebusite Fortress The first occurrence of the word “Zion” is in the narrative of David’s conquest of Jerusalem (2 Sm 5:6-10; 1 Chr 11:4-9). David captured the “fortress of Zion,” which was thereafter kn...","summary_en":"ZION The Jebusite fortress in Jerusalem conquered by David. Thereafter, Zion was used by biblical writers to identify other areas of Jerusalem and was used as a designation of the entire city. Zion was also used to describe, spiritually speaking, the eternal city of God. Geographical Sites The Jebusite Fortress The first occurrence of the word “Zion” is in the narrative of David’s conquest of Jerusalem (2 Sm 5:6-10; 1 Chr 11:4-9). David captured the “fortress of Zion,” which was thereafter kn...","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false},{"id":50125,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 122:1","title_en":"Study Note: Psalmi 122:1","content_ro":"<p><strong>Ps 122<\/strong> Jerusalem is here idealized as the city of God, the city of David, and the city of faith. A group of people on a pilgrimage joyfully arrive in the city (122:1-2). The psalmist sings an ode to Jerusalem (122:3-5) and prays for the city’s peace (122:6-9).<\/p>","content_en":"<p><strong>Ps 122<\/strong> Jerusalem is here idealized as the city of God, the city of David, and the city of faith. A group of people on a pilgrimage joyfully arrive in the city (122:1-2). The psalmist sings an ode to Jerusalem (122:3-5) and prays for the city’s peace (122:6-9).<\/p>","summary_ro":"Ps 122 Jerusalem is here idealized as the city of God, the city of David, and the city of faith. A group of people on a pilgrimage joyfully arrive in the city (122:1-2). The psalmist sings an ode to Jerusalem (122:3-5) and prays for the city’s peace (122:6-9).","summary_en":"Ps 122 Jerusalem is here idealized as the city of God, the city of David, and the city of faith. A group of people on a pilgrimage joyfully arrive in the city (122:1-2). The psalmist sings an ode to Jerusalem (122:3-5) and prays for the city’s peace (122:6-9).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":50126,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 122:1","title_en":"Study Note: Psalmi 122:1","content_ro":"<p><strong>122:1<\/strong> The central sanctuary was the <em>house of the<\/em> <span>Lord<\/span>. This phrase originally referred to the Tabernacle (Exod 23:19; 34:26).<\/p>","content_en":"<p><strong>122:1<\/strong> The central sanctuary was the <em>house of the<\/em> <span>Lord<\/span>. This phrase originally referred to the Tabernacle (Exod 23:19; 34:26).<\/p>","summary_ro":"122:1 The central sanctuary was the house of the Lord. This phrase originally referred to the Tabernacle (Exod 23:19; 34:26).","summary_en":"122:1 The central sanctuary was the house of the Lord. This phrase originally referred to the Tabernacle (Exod 23:19; 34:26).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77751,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 122:1","title_en":"Study Note: Psalmi 122:1","content_ro":"<p><strong>Ps 122<\/strong> Jerusalem is here idealized as the city of God, the city of David, and the city of faith. A group of people on a pilgrimage joyfully arrive in the city (122:1-2). The psalmist sings an ode to Jerusalem (122:3-5) and prays for the city’s peace (122:6-9).<\/p>","content_en":"<p><strong>Ps 122<\/strong> Jerusalem is here idealized as the city of God, the city of David, and the city of faith. A group of people on a pilgrimage joyfully arrive in the city (122:1-2). The psalmist sings an ode to Jerusalem (122:3-5) and prays for the city’s peace (122:6-9).<\/p>","summary_ro":"Ps 122 Jerusalem is here idealized as the city of God, the city of David, and the city of faith. A group of people on a pilgrimage joyfully arrive in the city (122:1-2). The psalmist sings an ode to Jerusalem (122:3-5) and prays for the city’s peace (122:6-9).","summary_en":"Ps 122 Jerusalem is here idealized as the city of God, the city of David, and the city of faith. A group of people on a pilgrimage joyfully arrive in the city (122:1-2). The psalmist sings an ode to Jerusalem (122:3-5) and prays for the city’s peace (122:6-9).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77752,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 122:1","title_en":"Study Note: Psalmi 122:1","content_ro":"<p><strong>122:1<\/strong> The central sanctuary was the <em>house of the<\/em> <span>Lord<\/span>. This phrase originally referred to the Tabernacle (Exod 23:19; 34:26).<\/p>","content_en":"<p><strong>122:1<\/strong> The central sanctuary was the <em>house of the<\/em> <span>Lord<\/span>. This phrase originally referred to the Tabernacle (Exod 23:19; 34:26).<\/p>","summary_ro":"122:1 The central sanctuary was the house of the Lord. This phrase originally referred to the Tabernacle (Exod 23:19; 34:26).","summary_en":"122:1 The central sanctuary was the house of the Lord. This phrase originally referred to the Tabernacle (Exod 23:19; 34:26).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105377,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 122:1","title_en":"Study Note: Psalmi 122:1","content_ro":"<p><strong>Ps 122<\/strong> Jerusalem is here idealized as the city of God, the city of David, and the city of faith. A group of people on a pilgrimage joyfully arrive in the city (122:1-2). The psalmist sings an ode to Jerusalem (122:3-5) and prays for the city’s peace (122:6-9).<\/p>","content_en":"<p><strong>Ps 122<\/strong> Jerusalem is here idealized as the city of God, the city of David, and the city of faith. A group of people on a pilgrimage joyfully arrive in the city (122:1-2). The psalmist sings an ode to Jerusalem (122:3-5) and prays for the city’s peace (122:6-9).<\/p>","summary_ro":"Ps 122 Jerusalem is here idealized as the city of God, the city of David, and the city of faith. A group of people on a pilgrimage joyfully arrive in the city (122:1-2). The psalmist sings an ode to Jerusalem (122:3-5) and prays for the city’s peace (122:6-9).","summary_en":"Ps 122 Jerusalem is here idealized as the city of God, the city of David, and the city of faith. A group of people on a pilgrimage joyfully arrive in the city (122:1-2). The psalmist sings an ode to Jerusalem (122:3-5) and prays for the city’s peace (122:6-9).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105378,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 122:1","title_en":"Study Note: Psalmi 122:1","content_ro":"<p><strong>122:1<\/strong> The central sanctuary was the <em>house of the<\/em> <span>Lord<\/span>. This phrase originally referred to the Tabernacle (Exod 23:19; 34:26).<\/p>","content_en":"<p><strong>122:1<\/strong> The central sanctuary was the <em>house of the<\/em> <span>Lord<\/span>. This phrase originally referred to the Tabernacle (Exod 23:19; 34:26).<\/p>","summary_ro":"122:1 The central sanctuary was the house of the Lord. This phrase originally referred to the Tabernacle (Exod 23:19; 34:26).","summary_en":"122:1 The central sanctuary was the house of the Lord. This phrase originally referred to the Tabernacle (Exod 23:19; 34:26).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":133003,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 122:1","title_en":"Study Note: Psalmi 122:1","content_ro":"<p><strong>Ps 122<\/strong> Jerusalem is here idealized as the city of God, the city of David, and the city of faith. A group of people on a pilgrimage joyfully arrive in the city (122:1-2). The psalmist sings an ode to Jerusalem (122:3-5) and prays for the city’s peace (122:6-9).<\/p>","content_en":"<p><strong>Ps 122<\/strong> Jerusalem is here idealized as the city of God, the city of David, and the city of faith. A group of people on a pilgrimage joyfully arrive in the city (122:1-2). The psalmist sings an ode to Jerusalem (122:3-5) and prays for the city’s peace (122:6-9).<\/p>","summary_ro":"Ps 122 Jerusalem is here idealized as the city of God, the city of David, and the city of faith. A group of people on a pilgrimage joyfully arrive in the city (122:1-2). The psalmist sings an ode to Jerusalem (122:3-5) and prays for the city’s peace (122:6-9).","summary_en":"Ps 122 Jerusalem is here idealized as the city of God, the city of David, and the city of faith. A group of people on a pilgrimage joyfully arrive in the city (122:1-2). The psalmist sings an ode to Jerusalem (122:3-5) and prays for the city’s peace (122:6-9).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":133004,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 122:1","title_en":"Study Note: Psalmi 122:1","content_ro":"<p><strong>122:1<\/strong> The central sanctuary was the <em>house of the<\/em> <span>Lord<\/span>. This phrase originally referred to the Tabernacle (Exod 23:19; 34:26).<\/p>","content_en":"<p><strong>122:1<\/strong> The central sanctuary was the <em>house of the<\/em> <span>Lord<\/span>. This phrase originally referred to the Tabernacle (Exod 23:19; 34:26).<\/p>","summary_ro":"122:1 The central sanctuary was the house of the Lord. This phrase originally referred to the Tabernacle (Exod 23:19; 34:26).","summary_en":"122:1 The central sanctuary was the house of the Lord. This phrase originally referred to the Tabernacle (Exod 23:19; 34:26).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"2":[{"id":50127,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 122:2","title_en":"Study Note: Psalmi 122:2","content_ro":"<p><strong>122:2<\/strong> Several psalms celebrate or look forward to being <em>inside<\/em> the <em>gates<\/em> of the city (9:14; 87:2; 100:4; 118:19).<\/p>","content_en":"<p><strong>122:2<\/strong> Several psalms celebrate or look forward to being <em>inside<\/em> the <em>gates<\/em> of the city (9:14; 87:2; 100:4; 118:19).<\/p>","summary_ro":"122:2 Several psalms celebrate or look forward to being inside the gates of the city (9:14; 87:2; 100:4; 118:19).","summary_en":"122:2 Several psalms celebrate or look forward to being inside the gates of the city (9:14; 87:2; 100:4; 118:19).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77753,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 122:2","title_en":"Study Note: Psalmi 122:2","content_ro":"<p><strong>122:2<\/strong> Several psalms celebrate or look forward to being <em>inside<\/em> the <em>gates<\/em> of the city (9:14; 87:2; 100:4; 118:19).<\/p>","content_en":"<p><strong>122:2<\/strong> Several psalms celebrate or look forward to being <em>inside<\/em> the <em>gates<\/em> of the city (9:14; 87:2; 100:4; 118:19).<\/p>","summary_ro":"122:2 Several psalms celebrate or look forward to being inside the gates of the city (9:14; 87:2; 100:4; 118:19).","summary_en":"122:2 Several psalms celebrate or look forward to being inside the gates of the city (9:14; 87:2; 100:4; 118:19).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105379,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 122:2","title_en":"Study Note: Psalmi 122:2","content_ro":"<p><strong>122:2<\/strong> Several psalms celebrate or look forward to being <em>inside<\/em> the <em>gates<\/em> of the city (9:14; 87:2; 100:4; 118:19).<\/p>","content_en":"<p><strong>122:2<\/strong> Several psalms celebrate or look forward to being <em>inside<\/em> the <em>gates<\/em> of the city (9:14; 87:2; 100:4; 118:19).<\/p>","summary_ro":"122:2 Several psalms celebrate or look forward to being inside the gates of the city (9:14; 87:2; 100:4; 118:19).","summary_en":"122:2 Several psalms celebrate or look forward to being inside the gates of the city (9:14; 87:2; 100:4; 118:19).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":133005,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 122:2","title_en":"Study Note: Psalmi 122:2","content_ro":"<p><strong>122:2<\/strong> Several psalms celebrate or look forward to being <em>inside<\/em> the <em>gates<\/em> of the city (9:14; 87:2; 100:4; 118:19).<\/p>","content_en":"<p><strong>122:2<\/strong> Several psalms celebrate or look forward to being <em>inside<\/em> the <em>gates<\/em> of the city (9:14; 87:2; 100:4; 118:19).<\/p>","summary_ro":"122:2 Several psalms celebrate or look forward to being inside the gates of the city (9:14; 87:2; 100:4; 118:19).","summary_en":"122:2 Several psalms celebrate or look forward to being inside the gates of the city (9:14; 87:2; 100:4; 118:19).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"3":[{"id":50128,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 122:3","title_en":"Study Note: Psalmi 122:3","content_ro":"<p><strong>122:3-5<\/strong> Jerusalem is a metaphor for God’s heavenly dwelling. David was the archetype for God’s chosen rulers.<\/p>","content_en":"<p><strong>122:3-5<\/strong> Jerusalem is a metaphor for God’s heavenly dwelling. David was the archetype for God’s chosen rulers.<\/p>","summary_ro":"122:3-5 Jerusalem is a metaphor for God’s heavenly dwelling. David was the archetype for God’s chosen rulers.","summary_en":"122:3-5 Jerusalem is a metaphor for God’s heavenly dwelling. David was the archetype for God’s chosen rulers.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":50129,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 122:3","title_en":"Study Note: Psalmi 122:3","content_ro":"<p><strong>122:3<\/strong> In the time of David and Solomon, <em>Jerusalem<\/em> was renowned as a place of security (1 Kgs 10:6-7).<\/p>","content_en":"<p><strong>122:3<\/strong> In the time of David and Solomon, <em>Jerusalem<\/em> was renowned as a place of security (1 Kgs 10:6-7).<\/p>","summary_ro":"122:3 In the time of David and Solomon, Jerusalem was renowned as a place of security (1 Kgs 10:6-7).","summary_en":"122:3 In the time of David and Solomon, Jerusalem was renowned as a place of security (1 Kgs 10:6-7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77754,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 122:3","title_en":"Study Note: Psalmi 122:3","content_ro":"<p><strong>122:3-5<\/strong> Jerusalem is a metaphor for God’s heavenly dwelling. David was the archetype for God’s chosen rulers.<\/p>","content_en":"<p><strong>122:3-5<\/strong> Jerusalem is a metaphor for God’s heavenly dwelling. David was the archetype for God’s chosen rulers.<\/p>","summary_ro":"122:3-5 Jerusalem is a metaphor for God’s heavenly dwelling. David was the archetype for God’s chosen rulers.","summary_en":"122:3-5 Jerusalem is a metaphor for God’s heavenly dwelling. David was the archetype for God’s chosen rulers.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77755,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 122:3","title_en":"Study Note: Psalmi 122:3","content_ro":"<p><strong>122:3<\/strong> In the time of David and Solomon, <em>Jerusalem<\/em> was renowned as a place of security (1 Kgs 10:6-7).<\/p>","content_en":"<p><strong>122:3<\/strong> In the time of David and Solomon, <em>Jerusalem<\/em> was renowned as a place of security (1 Kgs 10:6-7).<\/p>","summary_ro":"122:3 In the time of David and Solomon, Jerusalem was renowned as a place of security (1 Kgs 10:6-7).","summary_en":"122:3 In the time of David and Solomon, Jerusalem was renowned as a place of security (1 Kgs 10:6-7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105380,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 122:3","title_en":"Study Note: Psalmi 122:3","content_ro":"<p><strong>122:3-5<\/strong> Jerusalem is a metaphor for God’s heavenly dwelling. David was the archetype for God’s chosen rulers.<\/p>","content_en":"<p><strong>122:3-5<\/strong> Jerusalem is a metaphor for God’s heavenly dwelling. David was the archetype for God’s chosen rulers.<\/p>","summary_ro":"122:3-5 Jerusalem is a metaphor for God’s heavenly dwelling. David was the archetype for God’s chosen rulers.","summary_en":"122:3-5 Jerusalem is a metaphor for God’s heavenly dwelling. David was the archetype for God’s chosen rulers.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105381,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 122:3","title_en":"Study Note: Psalmi 122:3","content_ro":"<p><strong>122:3<\/strong> In the time of David and Solomon, <em>Jerusalem<\/em> was renowned as a place of security (1 Kgs 10:6-7).<\/p>","content_en":"<p><strong>122:3<\/strong> In the time of David and Solomon, <em>Jerusalem<\/em> was renowned as a place of security (1 Kgs 10:6-7).<\/p>","summary_ro":"122:3 In the time of David and Solomon, Jerusalem was renowned as a place of security (1 Kgs 10:6-7).","summary_en":"122:3 In the time of David and Solomon, Jerusalem was renowned as a place of security (1 Kgs 10:6-7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":133006,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 122:3","title_en":"Study Note: Psalmi 122:3","content_ro":"<p><strong>122:3-5<\/strong> Jerusalem is a metaphor for God’s heavenly dwelling. David was the archetype for God’s chosen rulers.<\/p>","content_en":"<p><strong>122:3-5<\/strong> Jerusalem is a metaphor for God’s heavenly dwelling. David was the archetype for God’s chosen rulers.<\/p>","summary_ro":"122:3-5 Jerusalem is a metaphor for God’s heavenly dwelling. David was the archetype for God’s chosen rulers.","summary_en":"122:3-5 Jerusalem is a metaphor for God’s heavenly dwelling. David was the archetype for God’s chosen rulers.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":133007,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 122:3","title_en":"Study Note: Psalmi 122:3","content_ro":"<p><strong>122:3<\/strong> In the time of David and Solomon, <em>Jerusalem<\/em> was renowned as a place of security (1 Kgs 10:6-7).<\/p>","content_en":"<p><strong>122:3<\/strong> In the time of David and Solomon, <em>Jerusalem<\/em> was renowned as a place of security (1 Kgs 10:6-7).<\/p>","summary_ro":"122:3 In the time of David and Solomon, Jerusalem was renowned as a place of security (1 Kgs 10:6-7).","summary_en":"122:3 In the time of David and Solomon, Jerusalem was renowned as a place of security (1 Kgs 10:6-7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"4":[{"id":50130,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 122:4","title_en":"Study Note: Psalmi 122:4","content_ro":"<p><strong>122:4<\/strong> Each of the people of <em>Israel<\/em> belonged to one of the tribes, and all of the <em>tribes<\/em> belonged to the Lord. • To <em>give thanks<\/em> is to present an offering acceptable to the Lord (50:14, 23; 100:4; 118:19). • <em>as the law requires of Israel:<\/em> See Exod 23:17; Deut 16:16.<\/p>","content_en":"<p><strong>122:4<\/strong> Each of the people of <em>Israel<\/em> belonged to one of the tribes, and all of the <em>tribes<\/em> belonged to the Lord. • To <em>give thanks<\/em> is to present an offering acceptable to the Lord (50:14, 23; 100:4; 118:19). • <em>as the law requires of Israel:<\/em> See Exod 23:17; Deut 16:16.<\/p>","summary_ro":"122:4 Each of the people of Israel belonged to one of the tribes, and all of the tribes belonged to the Lord. • To give thanks is to present an offering acceptable to the Lord (50:14, 23; 100:4; 118:19). • as the law requires of Israel: See Exod 23:17; Deut 16:16.","summary_en":"122:4 Each of the people of Israel belonged to one of the tribes, and all of the tribes belonged to the Lord. • To give thanks is to present an offering acceptable to the Lord (50:14, 23; 100:4; 118:19). • as the law requires of Israel: See Exod 23:17; Deut 16:16.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77756,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 122:4","title_en":"Study Note: Psalmi 122:4","content_ro":"<p><strong>122:4<\/strong> Each of the people of <em>Israel<\/em> belonged to one of the tribes, and all of the <em>tribes<\/em> belonged to the Lord. • To <em>give thanks<\/em> is to present an offering acceptable to the Lord (50:14, 23; 100:4; 118:19). • <em>as the law requires of Israel:<\/em> See Exod 23:17; Deut 16:16.<\/p>","content_en":"<p><strong>122:4<\/strong> Each of the people of <em>Israel<\/em> belonged to one of the tribes, and all of the <em>tribes<\/em> belonged to the Lord. • To <em>give thanks<\/em> is to present an offering acceptable to the Lord (50:14, 23; 100:4; 118:19). • <em>as the law requires of Israel:<\/em> See Exod 23:17; Deut 16:16.<\/p>","summary_ro":"122:4 Each of the people of Israel belonged to one of the tribes, and all of the tribes belonged to the Lord. • To give thanks is to present an offering acceptable to the Lord (50:14, 23; 100:4; 118:19). • as the law requires of Israel: See Exod 23:17; Deut 16:16.","summary_en":"122:4 Each of the people of Israel belonged to one of the tribes, and all of the tribes belonged to the Lord. • To give thanks is to present an offering acceptable to the Lord (50:14, 23; 100:4; 118:19). • as the law requires of Israel: See Exod 23:17; Deut 16:16.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105382,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 122:4","title_en":"Study Note: Psalmi 122:4","content_ro":"<p><strong>122:4<\/strong> Each of the people of <em>Israel<\/em> belonged to one of the tribes, and all of the <em>tribes<\/em> belonged to the Lord. • To <em>give thanks<\/em> is to present an offering acceptable to the Lord (50:14, 23; 100:4; 118:19). • <em>as the law requires of Israel:<\/em> See Exod 23:17; Deut 16:16.<\/p>","content_en":"<p><strong>122:4<\/strong> Each of the people of <em>Israel<\/em> belonged to one of the tribes, and all of the <em>tribes<\/em> belonged to the Lord. • To <em>give thanks<\/em> is to present an offering acceptable to the Lord (50:14, 23; 100:4; 118:19). • <em>as the law requires of Israel:<\/em> See Exod 23:17; Deut 16:16.<\/p>","summary_ro":"122:4 Each of the people of Israel belonged to one of the tribes, and all of the tribes belonged to the Lord. • To give thanks is to present an offering acceptable to the Lord (50:14, 23; 100:4; 118:19). • as the law requires of Israel: See Exod 23:17; Deut 16:16.","summary_en":"122:4 Each of the people of Israel belonged to one of the tribes, and all of the tribes belonged to the Lord. • To give thanks is to present an offering acceptable to the Lord (50:14, 23; 100:4; 118:19). • as the law requires of Israel: See Exod 23:17; Deut 16:16.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":133008,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 122:4","title_en":"Study Note: Psalmi 122:4","content_ro":"<p><strong>122:4<\/strong> Each of the people of <em>Israel<\/em> belonged to one of the tribes, and all of the <em>tribes<\/em> belonged to the Lord. • To <em>give thanks<\/em> is to present an offering acceptable to the Lord (50:14, 23; 100:4; 118:19). • <em>as the law requires of Israel:<\/em> See Exod 23:17; Deut 16:16.<\/p>","content_en":"<p><strong>122:4<\/strong> Each of the people of <em>Israel<\/em> belonged to one of the tribes, and all of the <em>tribes<\/em> belonged to the Lord. • To <em>give thanks<\/em> is to present an offering acceptable to the Lord (50:14, 23; 100:4; 118:19). • <em>as the law requires of Israel:<\/em> See Exod 23:17; Deut 16:16.<\/p>","summary_ro":"122:4 Each of the people of Israel belonged to one of the tribes, and all of the tribes belonged to the Lord. • To give thanks is to present an offering acceptable to the Lord (50:14, 23; 100:4; 118:19). • as the law requires of Israel: See Exod 23:17; Deut 16:16.","summary_en":"122:4 Each of the people of Israel belonged to one of the tribes, and all of the tribes belonged to the Lord. • To give thanks is to present an offering acceptable to the Lord (50:14, 23; 100:4; 118:19). • as the law requires of Israel: See Exod 23:17; Deut 16:16.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"5":[{"id":50131,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 122:5","title_en":"Study Note: Psalmi 122:5","content_ro":"<p><strong>122:5<\/strong> <em>the thrones where judgment is given:<\/em> In the eras of <em>David<\/em> and Solomon (1 Kgs 3:28), Jerusalem was the home of wisdom and justice; it would be so again (Isa 9:7).<\/p>","content_en":"<p><strong>122:5<\/strong> <em>the thrones where judgment is given:<\/em> In the eras of <em>David<\/em> and Solomon (1 Kgs 3:28), Jerusalem was the home of wisdom and justice; it would be so again (Isa 9:7).<\/p>","summary_ro":"122:5 the thrones where judgment is given: In the eras of David and Solomon (1 Kgs 3:28), Jerusalem was the home of wisdom and justice; it would be so again (Isa 9:7).","summary_en":"122:5 the thrones where judgment is given: In the eras of David and Solomon (1 Kgs 3:28), Jerusalem was the home of wisdom and justice; it would be so again (Isa 9:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77757,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 122:5","title_en":"Study Note: Psalmi 122:5","content_ro":"<p><strong>122:5<\/strong> <em>the thrones where judgment is given:<\/em> In the eras of <em>David<\/em> and Solomon (1 Kgs 3:28), Jerusalem was the home of wisdom and justice; it would be so again (Isa 9:7).<\/p>","content_en":"<p><strong>122:5<\/strong> <em>the thrones where judgment is given:<\/em> In the eras of <em>David<\/em> and Solomon (1 Kgs 3:28), Jerusalem was the home of wisdom and justice; it would be so again (Isa 9:7).<\/p>","summary_ro":"122:5 the thrones where judgment is given: In the eras of David and Solomon (1 Kgs 3:28), Jerusalem was the home of wisdom and justice; it would be so again (Isa 9:7).","summary_en":"122:5 the thrones where judgment is given: In the eras of David and Solomon (1 Kgs 3:28), Jerusalem was the home of wisdom and justice; it would be so again (Isa 9:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105383,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 122:5","title_en":"Study Note: Psalmi 122:5","content_ro":"<p><strong>122:5<\/strong> <em>the thrones where judgment is given:<\/em> In the eras of <em>David<\/em> and Solomon (1 Kgs 3:28), Jerusalem was the home of wisdom and justice; it would be so again (Isa 9:7).<\/p>","content_en":"<p><strong>122:5<\/strong> <em>the thrones where judgment is given:<\/em> In the eras of <em>David<\/em> and Solomon (1 Kgs 3:28), Jerusalem was the home of wisdom and justice; it would be so again (Isa 9:7).<\/p>","summary_ro":"122:5 the thrones where judgment is given: In the eras of David and Solomon (1 Kgs 3:28), Jerusalem was the home of wisdom and justice; it would be so again (Isa 9:7).","summary_en":"122:5 the thrones where judgment is given: In the eras of David and Solomon (1 Kgs 3:28), Jerusalem was the home of wisdom and justice; it would be so again (Isa 9:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":133009,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 122:5","title_en":"Study Note: Psalmi 122:5","content_ro":"<p><strong>122:5<\/strong> <em>the thrones where judgment is given:<\/em> In the eras of <em>David<\/em> and Solomon (1 Kgs 3:28), Jerusalem was the home of wisdom and justice; it would be so again (Isa 9:7).<\/p>","content_en":"<p><strong>122:5<\/strong> <em>the thrones where judgment is given:<\/em> In the eras of <em>David<\/em> and Solomon (1 Kgs 3:28), Jerusalem was the home of wisdom and justice; it would be so again (Isa 9:7).<\/p>","summary_ro":"122:5 the thrones where judgment is given: In the eras of David and Solomon (1 Kgs 3:28), Jerusalem was the home of wisdom and justice; it would be so again (Isa 9:7).","summary_en":"122:5 the thrones where judgment is given: In the eras of David and Solomon (1 Kgs 3:28), Jerusalem was the home of wisdom and justice; it would be so again (Isa 9:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"6":[{"id":29333,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Peace","title_en":"Peace","content_ro":"<h3>PEACE<\/h3>\n<p>Total well-being, prosperity, and security associated with God’s presence among his people. Linked in the OT with the covenant, the presence of peace was conditional, based on Israel’s obedience. In the prophetic writings, true peace is part of the end-time hope of God’s salvation. In the NT, this longed-for peace is understood as having come in Christ and can be experienced by the believers.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shalom<\/span><em>,<\/em> the most prominent OT term for “peace,” held a wide range of connotations (wholeness, health, security, well-being, and salvation) and could apply to an equally wide range of contexts: the state of the individual (Ps 37:37; Prv 3:2; Is 32:17), the relationship of person to person (Gn 34:21; Jos 9:15) or nation to nation (e.g., absence of conflict—Dt 2:26; Jos 10:21; 1 Kgs 5:12; Ps 122:6-7), and the relationship of God and people (Ps 85:8; Jer 16:5).<\/p>\n<p>The presence of <span class=\"hebrew\" lang=\"he\">shalom<\/span> in any of these contexts was not considered ultimately as the outcome of human endeavor but as a gift or blessing of God (Lv 26:6; 1 Kgs 2:33; Jb 25:2; Pss 29:11; 85:8; Is 45:7). It is not surprising, therefore, to find “peace” tied closely to the OT notion of covenant. <span class=\"hebrew\" lang=\"he\">Shalom<\/span> was the desired state of harmony and communion between the two covenant partners—God and his people (Nm 6:26; cf. Is 54:10). Its presence signified God’s blessing in the covenant relationship (Mal 2:5; cf. Nm 25:12), and its absence signified the breakdown of that relationship due to Israel’s disobedience and unrighteousness (Jer 16:5, 10-13; cf. Ps 85:9-11; Is 32:17).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shalom<\/span> becomes a pivotal term in the prophetic writings. It was the “false” prophets who, forgetting the conditions for national well-being within the covenant relationship, assumed God’s loyalty to Israel (Ps 89) would guarantee political peace forever (Jer 6:14; 8:15; Ez 13:10, 16; Mi 3:5). Against such popular but false security, the preexilic prophets proclaimed the coming judgment precisely as a loss of this <span class=\"hebrew\" lang=\"he\">shalom<\/span> due to Israel’s persistent disobedience and unrighteousness (Is 48:18; Jer 14:13-16; 16:5, 10-13; 28; Mi 3:4, 9-12).<\/p>\n<p>The prophets did, however, point beyond the crises of exile and subsequent setbacks to a time when <span class=\"hebrew\" lang=\"he\">shalom<\/span><em>,<\/em> characterized by prosperity and well-being (Is 45:7; Ez 34:25-26), absence of conflict (Is 2:2-4; 32:15-20; Ez 34:28-31), right relations (Is 11:1-5; Mi 4:1-4; Zec 8:9-13), restoration of harmony in nature (Is 11:6-9; Ez 47:1-12), and salvation (Is 52:7; 60:17; Ez 34:30-31; 37:26-28) would again return. Often this eschatological (or end-time) expectation of peace in the OT was associated with a messianic figure, as in Isaiah 9:6, where the future Messiah is termed the “Prince of Peace.” Moreover, his reign would be one of “peace” not only for Israel but throughout the whole earth (Zec 9:9-10). The OT ends with this hope of peace still unrealized in its full sense.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>The Greek term for “peace” used predominantly in the NT is <span class=\"greek\" lang=\"el\">eirene<\/span><em>,<\/em> a word expanded from its classical Greek connotation of “rest” to include the various connotations of <span class=\"hebrew\" lang=\"he\">shalom<\/span> discussed above. As with <span class=\"hebrew\" lang=\"he\">shalom<\/span><em>,<\/em> <span class=\"greek\" lang=\"el\">eirene<\/span> could be used as a greeting or farewell (as in “peace be with you”—Lk 10:5; Gal 6:16; Jas 2:16; cf. Jn 20:19), or could signify the cessation of conflict (national—Lk 14:32; Acts 12:20; or interpersonal—Rom 14:19; Eph 4:3), or the presence of domestic tranquillity (cf. 1 Cor 7:15).<\/p>\n<p>The chief issue concerns how Jesus incorporated the OT hope for the eschatological peace of God into his ministry. In the “benedictus” of Zechariah (Lk 1:67-79), the coming of Jesus as the Messiah is expected to “guide our feet into the way of peace” (v 79). So also the angelic testimony to the shepherds proclaims Jesus as the bringer of God’s peace to people (2:14). That is, Jesus as the Messiah would usher in God’s reign of peace. Jesus’ self-understanding as expressed in the fourth Gospel corresponds to this association. This long-expected peace of God is Jesus’ farewell gift to the disciples (Jn 14:27); it is given to them when he breathed his Spirit into them (20:19-22).<\/p>\n<p>The nature of this gift of peace brought by Jesus may be easier to explain by stating what it is not. It is not an end to tension or the absence of warfare. It is not domestic tranquillity nor anything like the worldly estimation of peace (Lk 12:51-53; Jn 14:27; 16:32-33). Its presence may, on the contrary, actually disturb existing relations, being a dividing “sword” in familial relations (Mt 10:34-37). Jesus’ gift of peace is, in reality, the character and mood of the new covenant of his blood that reconciles God to people (Rom 5:1; Col 1:20) and forms the basis of subsequent reconciliation between divergent people (Eph 2:14-22).<\/p>\n<p>The early church understood “peace” to be the final, end-time salvation of God given already through Jesus Christ (cf. Phil 4:7-9). This understanding of “peace” altered the content of the common greeting “go in peace” as it was taken up in the Christian community. In Paul’s common “grace and peace” greeting (1 Cor 1:3; 2 Cor 1:2; Gal 1:3; Eph 1:2, etc.; cf. also 1 Pt 1:2; 2 Jn 1:3; Jude 1:2; Rv 1:4), it is no longer a mere wish for peace that Paul extends to his readers but is a reminder of the messianic gifts available in the present time through Christ to the man of faith. In accord with this, Jesus is described as “peace” itself (Eph 2:14), while God, too, because of his act of reconciliation through Christ, is known as a “God of peace” (Phil 4:9; Col 3:15).<\/p>\n<p>This gift of peace or reconciliation with God, made available through Christ, places an ethical demand on the Christian; it calls for the exercises of “peace” (as reconciliation between persons) within the church. Peace, as a fruit of the Spirit (Gal 5:22), is to be the goal of the Christian’s dealings with others (Rom 12:18; 14:19; Heb 12:14).<\/p>","content_en":"<h3>PEACE<\/h3>\n<p>Total well-being, prosperity, and security associated with God’s presence among his people. Linked in the OT with the covenant, the presence of peace was conditional, based on Israel’s obedience. In the prophetic writings, true peace is part of the end-time hope of God’s salvation. In the NT, this longed-for peace is understood as having come in Christ and can be experienced by the believers.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shalom<\/span><em>,<\/em> the most prominent OT term for “peace,” held a wide range of connotations (wholeness, health, security, well-being, and salvation) and could apply to an equally wide range of contexts: the state of the individual (Ps 37:37; Prv 3:2; Is 32:17), the relationship of person to person (Gn 34:21; Jos 9:15) or nation to nation (e.g., absence of conflict—Dt 2:26; Jos 10:21; 1 Kgs 5:12; Ps 122:6-7), and the relationship of God and people (Ps 85:8; Jer 16:5).<\/p>\n<p>The presence of <span class=\"hebrew\" lang=\"he\">shalom<\/span> in any of these contexts was not considered ultimately as the outcome of human endeavor but as a gift or blessing of God (Lv 26:6; 1 Kgs 2:33; Jb 25:2; Pss 29:11; 85:8; Is 45:7). It is not surprising, therefore, to find “peace” tied closely to the OT notion of covenant. <span class=\"hebrew\" lang=\"he\">Shalom<\/span> was the desired state of harmony and communion between the two covenant partners—God and his people (Nm 6:26; cf. Is 54:10). Its presence signified God’s blessing in the covenant relationship (Mal 2:5; cf. Nm 25:12), and its absence signified the breakdown of that relationship due to Israel’s disobedience and unrighteousness (Jer 16:5, 10-13; cf. Ps 85:9-11; Is 32:17).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shalom<\/span> becomes a pivotal term in the prophetic writings. It was the “false” prophets who, forgetting the conditions for national well-being within the covenant relationship, assumed God’s loyalty to Israel (Ps 89) would guarantee political peace forever (Jer 6:14; 8:15; Ez 13:10, 16; Mi 3:5). Against such popular but false security, the preexilic prophets proclaimed the coming judgment precisely as a loss of this <span class=\"hebrew\" lang=\"he\">shalom<\/span> due to Israel’s persistent disobedience and unrighteousness (Is 48:18; Jer 14:13-16; 16:5, 10-13; 28; Mi 3:4, 9-12).<\/p>\n<p>The prophets did, however, point beyond the crises of exile and subsequent setbacks to a time when <span class=\"hebrew\" lang=\"he\">shalom<\/span><em>,<\/em> characterized by prosperity and well-being (Is 45:7; Ez 34:25-26), absence of conflict (Is 2:2-4; 32:15-20; Ez 34:28-31), right relations (Is 11:1-5; Mi 4:1-4; Zec 8:9-13), restoration of harmony in nature (Is 11:6-9; Ez 47:1-12), and salvation (Is 52:7; 60:17; Ez 34:30-31; 37:26-28) would again return. Often this eschatological (or end-time) expectation of peace in the OT was associated with a messianic figure, as in Isaiah 9:6, where the future Messiah is termed the “Prince of Peace.” Moreover, his reign would be one of “peace” not only for Israel but throughout the whole earth (Zec 9:9-10). The OT ends with this hope of peace still unrealized in its full sense.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>The Greek term for “peace” used predominantly in the NT is <span class=\"greek\" lang=\"el\">eirene<\/span><em>,<\/em> a word expanded from its classical Greek connotation of “rest” to include the various connotations of <span class=\"hebrew\" lang=\"he\">shalom<\/span> discussed above. As with <span class=\"hebrew\" lang=\"he\">shalom<\/span><em>,<\/em> <span class=\"greek\" lang=\"el\">eirene<\/span> could be used as a greeting or farewell (as in “peace be with you”—Lk 10:5; Gal 6:16; Jas 2:16; cf. Jn 20:19), or could signify the cessation of conflict (national—Lk 14:32; Acts 12:20; or interpersonal—Rom 14:19; Eph 4:3), or the presence of domestic tranquillity (cf. 1 Cor 7:15).<\/p>\n<p>The chief issue concerns how Jesus incorporated the OT hope for the eschatological peace of God into his ministry. In the “benedictus” of Zechariah (Lk 1:67-79), the coming of Jesus as the Messiah is expected to “guide our feet into the way of peace” (v 79). So also the angelic testimony to the shepherds proclaims Jesus as the bringer of God’s peace to people (2:14). That is, Jesus as the Messiah would usher in God’s reign of peace. Jesus’ self-understanding as expressed in the fourth Gospel corresponds to this association. This long-expected peace of God is Jesus’ farewell gift to the disciples (Jn 14:27); it is given to them when he breathed his Spirit into them (20:19-22).<\/p>\n<p>The nature of this gift of peace brought by Jesus may be easier to explain by stating what it is not. It is not an end to tension or the absence of warfare. It is not domestic tranquillity nor anything like the worldly estimation of peace (Lk 12:51-53; Jn 14:27; 16:32-33). Its presence may, on the contrary, actually disturb existing relations, being a dividing “sword” in familial relations (Mt 10:34-37). Jesus’ gift of peace is, in reality, the character and mood of the new covenant of his blood that reconciles God to people (Rom 5:1; Col 1:20) and forms the basis of subsequent reconciliation between divergent people (Eph 2:14-22).<\/p>\n<p>The early church understood “peace” to be the final, end-time salvation of God given already through Jesus Christ (cf. Phil 4:7-9). This understanding of “peace” altered the content of the common greeting “go in peace” as it was taken up in the Christian community. In Paul’s common “grace and peace” greeting (1 Cor 1:3; 2 Cor 1:2; Gal 1:3; Eph 1:2, etc.; cf. also 1 Pt 1:2; 2 Jn 1:3; Jude 1:2; Rv 1:4), it is no longer a mere wish for peace that Paul extends to his readers but is a reminder of the messianic gifts available in the present time through Christ to the man of faith. In accord with this, Jesus is described as “peace” itself (Eph 2:14), while God, too, because of his act of reconciliation through Christ, is known as a “God of peace” (Phil 4:9; Col 3:15).<\/p>\n<p>This gift of peace or reconciliation with God, made available through Christ, places an ethical demand on the Christian; it calls for the exercises of “peace” (as reconciliation between persons) within the church. Peace, as a fruit of the Spirit (Gal 5:22), is to be the goal of the Christian’s dealings with others (Rom 12:18; 14:19; Heb 12:14).<\/p>","summary_ro":"PEACE Total well-being, prosperity, and security associated with God’s presence among his people. Linked in the OT with the covenant, the presence of peace was conditional, based on Israel’s obedience. In the prophetic writings, true peace is part of the end-time hope of God’s salvation. In the NT, this longed-for peace is understood as having come in Christ and can be experienced by the believers. In the Old Testament Shalom, the most prominent OT term for “peace,” held a wide range of conno...","summary_en":"PEACE Total well-being, prosperity, and security associated with God’s presence among his people. Linked in the OT with the covenant, the presence of peace was conditional, based on Israel’s obedience. In the prophetic writings, true peace is part of the end-time hope of God’s salvation. In the NT, this longed-for peace is understood as having come in Christ and can be experienced by the believers. In the Old Testament Shalom, the most prominent OT term for “peace,” held a wide range of conno...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":50132,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 122:6","title_en":"Study Note: Psalmi 122:6","content_ro":"<p><strong>122:6-9<\/strong> Prayers for the <em>peace<\/em> of Jerusalem are motivated by love of family and God’s sanctuary.<\/p>","content_en":"<p><strong>122:6-9<\/strong> Prayers for the <em>peace<\/em> of Jerusalem are motivated by love of family and God’s sanctuary.<\/p>","summary_ro":"122:6-9 Prayers for the peace of Jerusalem are motivated by love of family and God’s sanctuary.","summary_en":"122:6-9 Prayers for the peace of Jerusalem are motivated by love of family and God’s sanctuary.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77758,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 122:6","title_en":"Study Note: Psalmi 122:6","content_ro":"<p><strong>122:6-9<\/strong> Prayers for the <em>peace<\/em> of Jerusalem are motivated by love of family and God’s sanctuary.<\/p>","content_en":"<p><strong>122:6-9<\/strong> Prayers for the <em>peace<\/em> of Jerusalem are motivated by love of family and God’s sanctuary.<\/p>","summary_ro":"122:6-9 Prayers for the peace of Jerusalem are motivated by love of family and God’s sanctuary.","summary_en":"122:6-9 Prayers for the peace of Jerusalem are motivated by love of family and God’s sanctuary.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105384,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 122:6","title_en":"Study Note: Psalmi 122:6","content_ro":"<p><strong>122:6-9<\/strong> Prayers for the <em>peace<\/em> of Jerusalem are motivated by love of family and God’s sanctuary.<\/p>","content_en":"<p><strong>122:6-9<\/strong> Prayers for the <em>peace<\/em> of Jerusalem are motivated by love of family and God’s sanctuary.<\/p>","summary_ro":"122:6-9 Prayers for the peace of Jerusalem are motivated by love of family and God’s sanctuary.","summary_en":"122:6-9 Prayers for the peace of Jerusalem are motivated by love of family and God’s sanctuary.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":133010,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 122:6","title_en":"Study Note: Psalmi 122:6","content_ro":"<p><strong>122:6-9<\/strong> Prayers for the <em>peace<\/em> of Jerusalem are motivated by love of family and God’s sanctuary.<\/p>","content_en":"<p><strong>122:6-9<\/strong> Prayers for the <em>peace<\/em> of Jerusalem are motivated by love of family and God’s sanctuary.<\/p>","summary_ro":"122:6-9 Prayers for the peace of Jerusalem are motivated by love of family and God’s sanctuary.","summary_en":"122:6-9 Prayers for the peace of Jerusalem are motivated by love of family and God’s sanctuary.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}]},"labels":{"article":"Articol","map":"Hartă","chart":"Diagramă","textbox":"Notă explicativă","picture":"Imagine","profile":"Profil","study_note":"Notă de studiu","theme_note":"Temă biblică"},"icons":{"article":"📖","map":"🗺️","chart":"📊","textbox":"💡","picture":"🖼️","profile":"👤","study_note":"📝","theme_note":"🎯"},"typeColors":{"article":"#d4af37","map":"#2d7d46","chart":"#3b82f6","textbox":"#8b5cf6","picture":"#ec4899","profile":"#f59e0b","study_note":"#06b6d4","theme_note":"#ef4444"}}