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{"verseMap":{"1":[{"id":31995,"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 If the historical references were added at a late date, there is no reason why plausible backgrounds could not have been supplied for all the Davidic psalms, instead of only a few.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":32901,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Revelation","title_en":"Revelation","content_ro":"<h3>REVELATION<\/h3>\n<p>Term from the Latin <em>revelatio,<\/em> referring to either (1) the act of revealing for the purpose of making something known or (2) the thing that is revealed. In theology it designates God’s own self-disclosure or manifesting of himself, or things concerning himself and the world; it may also mean the word itself, oral or written, that conveys such revelation. The equivalent NT terms are <span class=\"greek\" lang=\"el\">apokalupsis<\/span> (apocalypse), which means unveiling, uncovering, or making someone or something known. The Greek word <span class=\"greek\" lang=\"el\">phanerosis<\/span> is virtually synonymous, though usually with the nuance of clear, readily discernible presentation.<\/p>\n<p>Rationalistic philosophy (as promoted by René Descartes, Immanuel Kant, J. G. Fichte, F. W. J. von Schelling, G. W. F. Hegel) finds in human reason the sole source for whatever shape revelation takes or is, acknowledging only natural religion and denying the reality of all supernatural divine revelation. Rationalists may at times admit the possibility of supernatural religion, but they cannot conceive of divine intervention.<\/p>\n<p>Christian theology, on the other hand, is committed to the idea that the principle of knowledge is the Word of God, specifically the Scripture, despite the severe critique of higher criticism against any claim that the Scripture affords a secure, reliable, and independent base for theological truth. Modern critical theology has declared its support for what it calls “scientific theology,” for the “sure” judgments of natural science and the supposed improbability of all supernatural happenings. This has forced the Scripture, as the inspired Word of God, out of its authoritative, normative position. What the Scripture contains is not the account of what actually happened, or what God actually said or did, but merely the early church’s confession of faith as to what first-century followers of Christ supposed or contrived to have happened. The Bible, therefore, is not unique in its divine origin; it is only the unique product of early religious searchings and strivings.<\/p>\n<p>Christian theology, on the other hand, asserts (on the basis of the scriptural text and the confirming mighty acts of God) that divine revelation is the first, last, and only source for theology. People have knowledge of God because of God’s initiative and activity. God is always the initiator and author of revelation; people are the recipients. God discloses what otherwise would be unknown; he uncovers what otherwise would be hidden (Dt 29:29; Gal 1:12; Eph 3:3).<\/p>\n<p class=\"h2\" id=\"GeneralRevelation\">General Revelation<\/p>\n<p>God draws back the veil in a twofold manner. There is first of all what has come to be called “general revelation.” God reveals himself in nature, in history, and in all people as made in his image. The association of God’s revelation with nature, by which people have an intuitive knowledge of God’s existence, is of long standing and is a truth supported throughout Scripture—both in the OT (Pss 10:11; 14:1, 19:1) and in the NT (Acts 14:17; 17:22-29; Rom 1:19-21). That there is a God, that God is the Creator with almighty power, that God deals justly as the supreme Judge, or rules as the “wholly other” over his creatures—these things are known and recognized by many people. Thus, the fact that God <em>is,<\/em> is undeniable. So, when people deny God’s existence, as do atheists, it is a forced effort against an inner conviction worked by nature itself. Paul could expect concurrence from the Athenians when he asserted that it is in God, the one and only true God, that all people live and move and have their being (Acts 17:28). Knowing God through nature, however, is not the end of revelation. Full and complete revelation comes when people encounter the personhood of God.<\/p>\n<p class=\"h2\" id=\"SpecialRevelation\">Special Revelation<\/p>\n<p>To know God from his revelation in nature still leaves him and his gracious purposes completely unknown. The gracious, loving heart of God intends the salvation of all people. By special revelation God purposes to share this with mankind in various ways. Mankind would know nothing at all of God’s messianic purposes in Christ, if God had not revealed his heart and purposes throughout Scripture. By inner, immediate illumination of their hearts and minds by God, the prophets and apostles spoke his Word as he gave them utterance (Jer 1:4-19; 1 Cor 2:13; 1 Thes 2:13; 2 Pt 1:16-21). The zenith of God’s revelation was the coming in flesh of his beloved Son, Jesus Christ (Jn 1:14-18; Gal 4:4-5; Heb 1:1-2). Jesus’ revelation of the Father and the Father’s gracious will toward all people was direct, accurate, and preeminent (Jn 14).<\/p>\n<p>God did not merely illuminate the hearts and minds of his prophets and apostles to speak his Word, but in specific instances also inspired them to record in writing the thoughts, words, and promises that he wanted revealed and retained for all time. The sacred collection of writings forms a remarkably harmonious and unified whole by which God reveals his thoughts and purposes toward humanity. For this writing, the prophets and apostles were prompted to recount not only certain historical events and happenings but also what God revealed for special communication. The ultimate purpose of Scripture is to reveal Christ. To him all Scripture gives witness (Jn 5:39; 10:35; Acts 10:43; 18:28; 1 Cor 15:3).<\/p>\n<p><em>See also<\/em> Bible, Inspiration of the.<\/p>","content_en":"<h3>REVELATION<\/h3>\n<p>Term from the Latin <em>revelatio,<\/em> referring to either (1) the act of revealing for the purpose of making something known or (2) the thing that is revealed. In theology it designates God’s own self-disclosure or manifesting of himself, or things concerning himself and the world; it may also mean the word itself, oral or written, that conveys such revelation. The equivalent NT terms are <span class=\"greek\" lang=\"el\">apokalupsis<\/span> (apocalypse), which means unveiling, uncovering, or making someone or something known. The Greek word <span class=\"greek\" lang=\"el\">phanerosis<\/span> is virtually synonymous, though usually with the nuance of clear, readily discernible presentation.<\/p>\n<p>Rationalistic philosophy (as promoted by René Descartes, Immanuel Kant, J. G. Fichte, F. W. J. von Schelling, G. W. F. Hegel) finds in human reason the sole source for whatever shape revelation takes or is, acknowledging only natural religion and denying the reality of all supernatural divine revelation. Rationalists may at times admit the possibility of supernatural religion, but they cannot conceive of divine intervention.<\/p>\n<p>Christian theology, on the other hand, is committed to the idea that the principle of knowledge is the Word of God, specifically the Scripture, despite the severe critique of higher criticism against any claim that the Scripture affords a secure, reliable, and independent base for theological truth. Modern critical theology has declared its support for what it calls “scientific theology,” for the “sure” judgments of natural science and the supposed improbability of all supernatural happenings. This has forced the Scripture, as the inspired Word of God, out of its authoritative, normative position. What the Scripture contains is not the account of what actually happened, or what God actually said or did, but merely the early church’s confession of faith as to what first-century followers of Christ supposed or contrived to have happened. The Bible, therefore, is not unique in its divine origin; it is only the unique product of early religious searchings and strivings.<\/p>\n<p>Christian theology, on the other hand, asserts (on the basis of the scriptural text and the confirming mighty acts of God) that divine revelation is the first, last, and only source for theology. People have knowledge of God because of God’s initiative and activity. God is always the initiator and author of revelation; people are the recipients. God discloses what otherwise would be unknown; he uncovers what otherwise would be hidden (Dt 29:29; Gal 1:12; Eph 3:3).<\/p>\n<p class=\"h2\" id=\"GeneralRevelation\">General Revelation<\/p>\n<p>God draws back the veil in a twofold manner. There is first of all what has come to be called “general revelation.” God reveals himself in nature, in history, and in all people as made in his image. The association of God’s revelation with nature, by which people have an intuitive knowledge of God’s existence, is of long standing and is a truth supported throughout Scripture—both in the OT (Pss 10:11; 14:1, 19:1) and in the NT (Acts 14:17; 17:22-29; Rom 1:19-21). That there is a God, that God is the Creator with almighty power, that God deals justly as the supreme Judge, or rules as the “wholly other” over his creatures—these things are known and recognized by many people. Thus, the fact that God <em>is,<\/em> is undeniable. So, when people deny God’s existence, as do atheists, it is a forced effort against an inner conviction worked by nature itself. Paul could expect concurrence from the Athenians when he asserted that it is in God, the one and only true God, that all people live and move and have their being (Acts 17:28). Knowing God through nature, however, is not the end of revelation. Full and complete revelation comes when people encounter the personhood of God.<\/p>\n<p class=\"h2\" id=\"SpecialRevelation\">Special Revelation<\/p>\n<p>To know God from his revelation in nature still leaves him and his gracious purposes completely unknown. The gracious, loving heart of God intends the salvation of all people. By special revelation God purposes to share this with mankind in various ways. Mankind would know nothing at all of God’s messianic purposes in Christ, if God had not revealed his heart and purposes throughout Scripture. By inner, immediate illumination of their hearts and minds by God, the prophets and apostles spoke his Word as he gave them utterance (Jer 1:4-19; 1 Cor 2:13; 1 Thes 2:13; 2 Pt 1:16-21). The zenith of God’s revelation was the coming in flesh of his beloved Son, Jesus Christ (Jn 1:14-18; Gal 4:4-5; Heb 1:1-2). Jesus’ revelation of the Father and the Father’s gracious will toward all people was direct, accurate, and preeminent (Jn 14).<\/p>\n<p>God did not merely illuminate the hearts and minds of his prophets and apostles to speak his Word, but in specific instances also inspired them to record in writing the thoughts, words, and promises that he wanted revealed and retained for all time. The sacred collection of writings forms a remarkably harmonious and unified whole by which God reveals his thoughts and purposes toward humanity. For this writing, the prophets and apostles were prompted to recount not only certain historical events and happenings but also what God revealed for special communication. The ultimate purpose of Scripture is to reveal Christ. To him all Scripture gives witness (Jn 5:39; 10:35; Acts 10:43; 18:28; 1 Cor 15:3).<\/p>\n<p><em>See also<\/em> Bible, Inspiration of the.<\/p>","summary_ro":"REVELATION Term from the Latin revelatio, referring to either (1) the act of revealing for the purpose of making something known or (2) the thing that is revealed. In theology it designates God’s own self-disclosure or manifesting of himself, or things concerning himself and the world; it may also mean the word itself, oral or written, that conveys such revelation. The equivalent NT terms are apokalupsis (apocalypse), which means unveiling, uncovering, or making someone or something known. Th...","summary_en":"REVELATION Term from the Latin revelatio, referring to either (1) the act of revealing for the purpose of making something known or (2) the thing that is revealed. In theology it designates God’s own self-disclosure or manifesting of himself, or things concerning himself and the world; it may also mean the word itself, oral or written, that conveys such revelation. The equivalent NT terms are apokalupsis (apocalypse), which means unveiling, uncovering, or making someone or something known. Th...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48908,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 14:1","title_en":"Study Note: Psalmi 14:1","content_ro":"<p><strong>Ps 14<\/strong> This wisdom psalm contains some characteristics of lament and prophetic speech. The ideals of Ps 8 have run aground on the reality of foolish human attitudes and sinful actions. With the exception of vv 5-6, this psalm parallels Ps 53.<\/p>","content_en":"<p><strong>Ps 14<\/strong> This wisdom psalm contains some characteristics of lament and prophetic speech. The ideals of Ps 8 have run aground on the reality of foolish human attitudes and sinful actions. With the exception of vv 5-6, this psalm parallels Ps 53.<\/p>","summary_ro":"Ps 14 This wisdom psalm contains some characteristics of lament and prophetic speech. The ideals of Ps 8 have run aground on the reality of foolish human attitudes and sinful actions. With the exception of vv 5-6, this psalm parallels Ps 53.","summary_en":"Ps 14 This wisdom psalm contains some characteristics of lament and prophetic speech. The ideals of Ps 8 have run aground on the reality of foolish human attitudes and sinful actions. With the exception of vv 5-6, this psalm parallels Ps 53.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48909,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 14:1","title_en":"Study Note: Psalmi 14:1","content_ro":"<p><strong>14:1-3<\/strong> Paul uses phrases from the Greek translation of this passage in his description of the depravity of all people (Rom 3:10-12).<\/p>","content_en":"<p><strong>14:1-3<\/strong> Paul uses phrases from the Greek translation of this passage in his description of the depravity of all people (Rom 3:10-12).<\/p>","summary_ro":"14:1-3 Paul uses phrases from the Greek translation of this passage in his description of the depravity of all people (Rom 3:10-12).","summary_en":"14:1-3 Paul uses phrases from the Greek translation of this passage in his description of the depravity of all people (Rom 3:10-12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48910,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 14:1","title_en":"Study Note: Psalmi 14:1","content_ro":"<p><strong>14:1<\/strong> Also known as <em>fools<\/em><em>,<\/em> the wicked speak to themselves, think, scheme (10:4, 6, 11), and make claims; however, because they do not heed God’s revelation, they possess no understanding (14:1; 39:8; 53:1; 74:18, 22).<\/p>","content_en":"<p><strong>14:1<\/strong> Also known as <em>fools<\/em><em>,<\/em> the wicked speak to themselves, think, scheme (10:4, 6, 11), and make claims; however, because they do not heed God’s revelation, they possess no understanding (14:1; 39:8; 53:1; 74:18, 22).<\/p>","summary_ro":"14:1 Also known as fools, the wicked speak to themselves, think, scheme (10:4, 6, 11), and make claims; however, because they do not heed God’s revelation, they possess no understanding (14:1; 39:8; 53:1; 74:18, 22).","summary_en":"14:1 Also known as fools, the wicked speak to themselves, think, scheme (10:4, 6, 11), and make claims; however, because they do not heed God’s revelation, they possess no understanding (14:1; 39:8; 53:1; 74:18, 22).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76534,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 14:1","title_en":"Study Note: Psalmi 14:1","content_ro":"<p><strong>Ps 14<\/strong> This wisdom psalm contains some characteristics of lament and prophetic speech. The ideals of Ps 8 have run aground on the reality of foolish human attitudes and sinful actions. With the exception of vv 5-6, this psalm parallels Ps 53.<\/p>","content_en":"<p><strong>Ps 14<\/strong> This wisdom psalm contains some characteristics of lament and prophetic speech. The ideals of Ps 8 have run aground on the reality of foolish human attitudes and sinful actions. With the exception of vv 5-6, this psalm parallels Ps 53.<\/p>","summary_ro":"Ps 14 This wisdom psalm contains some characteristics of lament and prophetic speech. The ideals of Ps 8 have run aground on the reality of foolish human attitudes and sinful actions. With the exception of vv 5-6, this psalm parallels Ps 53.","summary_en":"Ps 14 This wisdom psalm contains some characteristics of lament and prophetic speech. The ideals of Ps 8 have run aground on the reality of foolish human attitudes and sinful actions. With the exception of vv 5-6, this psalm parallels Ps 53.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76535,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 14:1","title_en":"Study Note: Psalmi 14:1","content_ro":"<p><strong>14:1-3<\/strong> Paul uses phrases from the Greek translation of this passage in his description of the depravity of all people (Rom 3:10-12).<\/p>","content_en":"<p><strong>14:1-3<\/strong> Paul uses phrases from the Greek translation of this passage in his description of the depravity of all people (Rom 3:10-12).<\/p>","summary_ro":"14:1-3 Paul uses phrases from the Greek translation of this passage in his description of the depravity of all people (Rom 3:10-12).","summary_en":"14:1-3 Paul uses phrases from the Greek translation of this passage in his description of the depravity of all people (Rom 3:10-12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76536,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 14:1","title_en":"Study Note: Psalmi 14:1","content_ro":"<p><strong>14:1<\/strong> Also known as <em>fools<\/em><em>,<\/em> the wicked speak to themselves, think, scheme (10:4, 6, 11), and make claims; however, because they do not heed God’s revelation, they possess no understanding (14:1; 39:8; 53:1; 74:18, 22).<\/p>","content_en":"<p><strong>14:1<\/strong> Also known as <em>fools<\/em><em>,<\/em> the wicked speak to themselves, think, scheme (10:4, 6, 11), and make claims; however, because they do not heed God’s revelation, they possess no understanding (14:1; 39:8; 53:1; 74:18, 22).<\/p>","summary_ro":"14:1 Also known as fools, the wicked speak to themselves, think, scheme (10:4, 6, 11), and make claims; however, because they do not heed God’s revelation, they possess no understanding (14:1; 39:8; 53:1; 74:18, 22).","summary_en":"14:1 Also known as fools, the wicked speak to themselves, think, scheme (10:4, 6, 11), and make claims; however, because they do not heed God’s revelation, they possess no understanding (14:1; 39:8; 53:1; 74:18, 22).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":104160,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 14:1","title_en":"Study Note: Psalmi 14:1","content_ro":"<p><strong>Ps 14<\/strong> This wisdom psalm contains some characteristics of lament and prophetic speech. The ideals of Ps 8 have run aground on the reality of foolish human attitudes and sinful actions. With the exception of vv 5-6, this psalm parallels Ps 53.<\/p>","content_en":"<p><strong>Ps 14<\/strong> This wisdom psalm contains some characteristics of lament and prophetic speech. The ideals of Ps 8 have run aground on the reality of foolish human attitudes and sinful actions. With the exception of vv 5-6, this psalm parallels Ps 53.<\/p>","summary_ro":"Ps 14 This wisdom psalm contains some characteristics of lament and prophetic speech. The ideals of Ps 8 have run aground on the reality of foolish human attitudes and sinful actions. With the exception of vv 5-6, this psalm parallels Ps 53.","summary_en":"Ps 14 This wisdom psalm contains some characteristics of lament and prophetic speech. The ideals of Ps 8 have run aground on the reality of foolish human attitudes and sinful actions. With the exception of vv 5-6, this psalm parallels Ps 53.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":104161,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 14:1","title_en":"Study Note: Psalmi 14:1","content_ro":"<p><strong>14:1-3<\/strong> Paul uses phrases from the Greek translation of this passage in his description of the depravity of all people (Rom 3:10-12).<\/p>","content_en":"<p><strong>14:1-3<\/strong> Paul uses phrases from the Greek translation of this passage in his description of the depravity of all people (Rom 3:10-12).<\/p>","summary_ro":"14:1-3 Paul uses phrases from the Greek translation of this passage in his description of the depravity of all people (Rom 3:10-12).","summary_en":"14:1-3 Paul uses phrases from the Greek translation of this passage in his description of the depravity of all people (Rom 3:10-12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":104162,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 14:1","title_en":"Study Note: Psalmi 14:1","content_ro":"<p><strong>14:1<\/strong> Also known as <em>fools<\/em><em>,<\/em> the wicked speak to themselves, think, scheme (10:4, 6, 11), and make claims; however, because they do not heed God’s revelation, they possess no understanding (14:1; 39:8; 53:1; 74:18, 22).<\/p>","content_en":"<p><strong>14:1<\/strong> Also known as <em>fools<\/em><em>,<\/em> the wicked speak to themselves, think, scheme (10:4, 6, 11), and make claims; however, because they do not heed God’s revelation, they possess no understanding (14:1; 39:8; 53:1; 74:18, 22).<\/p>","summary_ro":"14:1 Also known as fools, the wicked speak to themselves, think, scheme (10:4, 6, 11), and make claims; however, because they do not heed God’s revelation, they possess no understanding (14:1; 39:8; 53:1; 74:18, 22).","summary_en":"14:1 Also known as fools, the wicked speak to themselves, think, scheme (10:4, 6, 11), and make claims; however, because they do not heed God’s revelation, they possess no understanding (14:1; 39:8; 53:1; 74:18, 22).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131786,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 14:1","title_en":"Study Note: Psalmi 14:1","content_ro":"<p><strong>Ps 14<\/strong> This wisdom psalm contains some characteristics of lament and prophetic speech. The ideals of Ps 8 have run aground on the reality of foolish human attitudes and sinful actions. With the exception of vv 5-6, this psalm parallels Ps 53.<\/p>","content_en":"<p><strong>Ps 14<\/strong> This wisdom psalm contains some characteristics of lament and prophetic speech. The ideals of Ps 8 have run aground on the reality of foolish human attitudes and sinful actions. With the exception of vv 5-6, this psalm parallels Ps 53.<\/p>","summary_ro":"Ps 14 This wisdom psalm contains some characteristics of lament and prophetic speech. The ideals of Ps 8 have run aground on the reality of foolish human attitudes and sinful actions. With the exception of vv 5-6, this psalm parallels Ps 53.","summary_en":"Ps 14 This wisdom psalm contains some characteristics of lament and prophetic speech. The ideals of Ps 8 have run aground on the reality of foolish human attitudes and sinful actions. With the exception of vv 5-6, this psalm parallels Ps 53.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131787,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 14:1","title_en":"Study Note: Psalmi 14:1","content_ro":"<p><strong>14:1-3<\/strong> Paul uses phrases from the Greek translation of this passage in his description of the depravity of all people (Rom 3:10-12).<\/p>","content_en":"<p><strong>14:1-3<\/strong> Paul uses phrases from the Greek translation of this passage in his description of the depravity of all people (Rom 3:10-12).<\/p>","summary_ro":"14:1-3 Paul uses phrases from the Greek translation of this passage in his description of the depravity of all people (Rom 3:10-12).","summary_en":"14:1-3 Paul uses phrases from the Greek translation of this passage in his description of the depravity of all people (Rom 3:10-12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131788,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 14:1","title_en":"Study Note: Psalmi 14:1","content_ro":"<p><strong>14:1<\/strong> Also known as <em>fools<\/em><em>,<\/em> the wicked speak to themselves, think, scheme (10:4, 6, 11), and make claims; however, because they do not heed God’s revelation, they possess no understanding (14:1; 39:8; 53:1; 74:18, 22).<\/p>","content_en":"<p><strong>14:1<\/strong> Also known as <em>fools<\/em><em>,<\/em> the wicked speak to themselves, think, scheme (10:4, 6, 11), and make claims; however, because they do not heed God’s revelation, they possess no understanding (14:1; 39:8; 53:1; 74:18, 22).<\/p>","summary_ro":"14:1 Also known as fools, the wicked speak to themselves, think, scheme (10:4, 6, 11), and make claims; however, because they do not heed God’s revelation, they possess no understanding (14:1; 39:8; 53:1; 74:18, 22).","summary_en":"14:1 Also known as fools, the wicked speak to themselves, think, scheme (10:4, 6, 11), and make claims; however, because they do not heed God’s revelation, they possess no understanding (14:1; 39:8; 53:1; 74:18, 22).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62800,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Wisdom Psalms","title_en":"Wisdom Psalms","content_ro":"<h3>Wisdom Psalms<\/h3>\n<p>Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146).<\/p>\n<p>In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the gods and other people, and carefully observing life, society, and nature. In Israel, wisdom shares these concerns but is distinct in the centrality it gives to fear of the Lord. God alone is the center and focus of life, and proper fear of him opens the path of wisdom (111:10). Fear of the Lord is a disposition of absolute submission to and trust in the Lord (115:11; see also 40:3; 112:7), which leads to purity of life (19:9). Psalm 34 connects the fear of the Lord with abundant life.<\/p>\n<p>The way of wisdom is the way of godliness. Psalm 1 invites all readers of the psalms to delight in God, his revelation, and the lifestyle that results from his care for the wise. The lives of the godly demonstrate inner consistency, growth, and beauty as they increasingly reflect God’s righteousness and justice, love and fidelity, compassion and grace. They practice godliness from the inside out.<\/p>\n<p>Wisdom enlarges a person’s perspective on life. A wise person desires to see life from God’s point of view. This search means living in submission and trust under the sovereign King who maintains the order and harmony of creation. Seeking God encourages an orderly and peaceful life and motivates obedience (19:7; 25:12; 51:6; 112:1; 119:98-100). The wise imitate God, and their lives are full of joy even when they are suffering hardship. They praise the Lord amid all circumstances of life (see 22:23, 25), and they face life confidently because the Lord is with them (23:4; 27:1, 3; 33:18; 91:1-16).<\/p>\n<p>In contrast to the way of the wise is the way of the fool, or the wicked. Such people perceive themselves as powerful and continually boast of their accomplishments. They do not accept limitations. They brag, oppress, steal, and deprive others of their happiness. They have no fear of the Lord (36:1; 55:19). The poets of Israel repeatedly warned the people to be wary of the path of folly, lest God’s judgment overtake them (2:10-11; 94:8-10).<\/p>\n<p>Jesus Christ came into the world as God in the flesh, and he embodies all the qualities of wisdom. Through him, we can walk in the way of wisdom (Col 2:2-3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139<\/p>","content_en":"<h3>Wisdom Psalms<\/h3>\n<p>Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146).<\/p>\n<p>In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the gods and other people, and carefully observing life, society, and nature. In Israel, wisdom shares these concerns but is distinct in the centrality it gives to fear of the Lord. God alone is the center and focus of life, and proper fear of him opens the path of wisdom (111:10). Fear of the Lord is a disposition of absolute submission to and trust in the Lord (115:11; see also 40:3; 112:7), which leads to purity of life (19:9). Psalm 34 connects the fear of the Lord with abundant life.<\/p>\n<p>The way of wisdom is the way of godliness. Psalm 1 invites all readers of the psalms to delight in God, his revelation, and the lifestyle that results from his care for the wise. The lives of the godly demonstrate inner consistency, growth, and beauty as they increasingly reflect God’s righteousness and justice, love and fidelity, compassion and grace. They practice godliness from the inside out.<\/p>\n<p>Wisdom enlarges a person’s perspective on life. A wise person desires to see life from God’s point of view. This search means living in submission and trust under the sovereign King who maintains the order and harmony of creation. Seeking God encourages an orderly and peaceful life and motivates obedience (19:7; 25:12; 51:6; 112:1; 119:98-100). The wise imitate God, and their lives are full of joy even when they are suffering hardship. They praise the Lord amid all circumstances of life (see 22:23, 25), and they face life confidently because the Lord is with them (23:4; 27:1, 3; 33:18; 91:1-16).<\/p>\n<p>In contrast to the way of the wise is the way of the fool, or the wicked. Such people perceive themselves as powerful and continually boast of their accomplishments. They do not accept limitations. They brag, oppress, steal, and deprive others of their happiness. They have no fear of the Lord (36:1; 55:19). The poets of Israel repeatedly warned the people to be wary of the path of folly, lest God’s judgment overtake them (2:10-11; 94:8-10).<\/p>\n<p>Jesus Christ came into the world as God in the flesh, and he embodies all the qualities of wisdom. Through him, we can walk in the way of wisdom (Col 2:2-3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139<\/p>","summary_ro":"Wisdom Psalms Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146). In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the...","summary_en":"Wisdom Psalms Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146). In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63337,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Heart in the Psalms","title_en":"The Heart in the Psalms","content_ro":"<h3>The Heart in the Psalms<\/h3>\n<p>The Hebrew words <span class=\"hebrew\" lang=\"he\">leb<\/span> and <span class=\"hebrew\" lang=\"he\">lebab<\/span> (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life.<\/p>\n<p>The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lacking in integrity (10:3; 28:3; 41:6; 55:21; 62:4; 141:4). As time goes on, they become more arrogant, callous, and stubborn (14:1; 17:10; 73:7; 78:8; 81:12; 95:8, 10; 101:5; 119:70). The wicked are only committed to themselves (78:37), and their destructive way of life (5:9) leads to their own destruction.<\/p>\n<p>Meanwhile, the psalmists openly confess their sorrow, trouble, anguish, and despair (13:2; 22:14; 25:17; 38:8, 10; 40:12; 55:4; 61:2; 69:20; 73:21, 26; 109:22; 143:4; 147:3). Through their pain, their hearts grow. They pray intensely (62:8; 119:145), long for God (84:2), trust in him (28:7), and open their hearts to God’s examination (7:9; 17:3; 26:2; 139:1-6, 23). Their commitment does not waver, and their hearts are pure (24:4; 51:10; 73:1, 13) and contented (131:1), even when broken. As their broken hearts (34:17-18; 51:17) are healed by the Lord (147:3), they become strong, confident (27:3, 14; 31:24; 57:7; 108:1; 112:7-8; 138:3), and full of life (22:26; 69:32). In the end, the Lord satisfies them and gives them the desires of their hearts (20:4; 21:2; 37:4). This fills the godly with joy and praise (4:7; 9:1; 13:5; 16:7, 9; 19:8; 30:11-12; 33:21; 86:12; 89:50; 102:4; 105:3; 111:1; 119:7, 111; 138:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:9; 9:1; 13:2; 14:1; 16:7-9; 17:3; 19:8; 20:4; 21:2; 22:14, 26; 24:4; 26:2; 27:3, 14; 28:3, 7; 33:21; 34:17-18; 37:4; 38:8, 10; 51:10, 17; 55:4, 21; 57:7; 58:2; 61:2; 62:4, 8-10; 64:6; 69:20; 73:1, 7, 13, 21, 26; 78:8, 37; 81:12; 84:2; 86:12; 89:50; 95:8, 10; 102:4; 108:1; 109:22; 111:1; 119:70, 111, 145; 131:1; 138:1; 139:1-24; 140:2; 147:3<\/p>","content_en":"<h3>The Heart in the Psalms<\/h3>\n<p>The Hebrew words <span class=\"hebrew\" lang=\"he\">leb<\/span> and <span class=\"hebrew\" lang=\"he\">lebab<\/span> (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life.<\/p>\n<p>The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lacking in integrity (10:3; 28:3; 41:6; 55:21; 62:4; 141:4). As time goes on, they become more arrogant, callous, and stubborn (14:1; 17:10; 73:7; 78:8; 81:12; 95:8, 10; 101:5; 119:70). The wicked are only committed to themselves (78:37), and their destructive way of life (5:9) leads to their own destruction.<\/p>\n<p>Meanwhile, the psalmists openly confess their sorrow, trouble, anguish, and despair (13:2; 22:14; 25:17; 38:8, 10; 40:12; 55:4; 61:2; 69:20; 73:21, 26; 109:22; 143:4; 147:3). Through their pain, their hearts grow. They pray intensely (62:8; 119:145), long for God (84:2), trust in him (28:7), and open their hearts to God’s examination (7:9; 17:3; 26:2; 139:1-6, 23). Their commitment does not waver, and their hearts are pure (24:4; 51:10; 73:1, 13) and contented (131:1), even when broken. As their broken hearts (34:17-18; 51:17) are healed by the Lord (147:3), they become strong, confident (27:3, 14; 31:24; 57:7; 108:1; 112:7-8; 138:3), and full of life (22:26; 69:32). In the end, the Lord satisfies them and gives them the desires of their hearts (20:4; 21:2; 37:4). This fills the godly with joy and praise (4:7; 9:1; 13:5; 16:7, 9; 19:8; 30:11-12; 33:21; 86:12; 89:50; 102:4; 105:3; 111:1; 119:7, 111; 138:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:9; 9:1; 13:2; 14:1; 16:7-9; 17:3; 19:8; 20:4; 21:2; 22:14, 26; 24:4; 26:2; 27:3, 14; 28:3, 7; 33:21; 34:17-18; 37:4; 38:8, 10; 51:10, 17; 55:4, 21; 57:7; 58:2; 61:2; 62:4, 8-10; 64:6; 69:20; 73:1, 7, 13, 21, 26; 78:8, 37; 81:12; 84:2; 86:12; 89:50; 95:8, 10; 102:4; 108:1; 109:22; 111:1; 119:70, 111, 145; 131:1; 138:1; 139:1-24; 140:2; 147:3<\/p>","summary_ro":"The Heart in the Psalms The Hebrew words leb and lebab (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life. The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lackin...","summary_en":"The Heart in the Psalms The Hebrew words leb and lebab (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life. The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lackin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63413,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Fear of the Lord","title_en":"Fear of the Lord","content_ro":"<h3>Fear of the Lord<\/h3>\n<p>As Moses is giving final instructions to the people of Israel prior to his death, he exhorts the people several times to “fear the <span>Lord<\/span>” (see, e.g., Deut 6:1-13; 10:12-21; 31:9-13). Joshua gives the same directive near the end of his life (Josh 24:14). <em>Fear<\/em> implies respect, awe, and at times, knee-knocking terror. Fear of the Lord encompasses a continual attentiveness to his sovereignty and power. For the Israelites to fear the Lord, it would mean an acknowledgment that everything needed for success comes from total dependence on God.<\/p>\n<p>The main theme of Proverbs can be summed up in the ten words that appear near the beginning of the book: “Fear of the <span>Lord<\/span> is the foundation of true knowledge” (Prov 1:7). The fear of the Lord leads people toward humility and away from pride (3:7; 15:33). With such an attitude, people are more apt to listen to God than to their own independent judgment. Fear of the Lord recognizes God’s central place in the order of the world. God is the Creator and Master of all things. This is why Psalm 14:1 labels those who reject God as “fools”. Those who fear the Lord receive wisdom because they begin to understand that everything is under God’s rule and in his service. This is more than just an attitude; it is a way of living that takes into account God’s power and authority and our ultimate accountability to him.<\/p>\n<p>Wisdom is closely connected to a proper relationship with God—both require choices in line with God’s character (see Job 28:28; Prov 14:2; Eccl 12:13). Do you want wisdom? Then you must enter into a relationship with the one who has all wisdom (see 1 Cor 1:1–2:16; Col 2:3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Job 28:28; Pss 14:1; 111:10; Prov 1:7; 3:7; 8:13; 9:10; 10:27; 14:2, 26-27; 15:16, 33; 19:23; 22:4; Eccl 12:13; Isa 11:1-2; 33:6<\/p>","content_en":"<h3>Fear of the Lord<\/h3>\n<p>As Moses is giving final instructions to the people of Israel prior to his death, he exhorts the people several times to “fear the <span>Lord<\/span>” (see, e.g., Deut 6:1-13; 10:12-21; 31:9-13). Joshua gives the same directive near the end of his life (Josh 24:14). <em>Fear<\/em> implies respect, awe, and at times, knee-knocking terror. Fear of the Lord encompasses a continual attentiveness to his sovereignty and power. For the Israelites to fear the Lord, it would mean an acknowledgment that everything needed for success comes from total dependence on God.<\/p>\n<p>The main theme of Proverbs can be summed up in the ten words that appear near the beginning of the book: “Fear of the <span>Lord<\/span> is the foundation of true knowledge” (Prov 1:7). The fear of the Lord leads people toward humility and away from pride (3:7; 15:33). With such an attitude, people are more apt to listen to God than to their own independent judgment. Fear of the Lord recognizes God’s central place in the order of the world. God is the Creator and Master of all things. This is why Psalm 14:1 labels those who reject God as “fools”. Those who fear the Lord receive wisdom because they begin to understand that everything is under God’s rule and in his service. This is more than just an attitude; it is a way of living that takes into account God’s power and authority and our ultimate accountability to him.<\/p>\n<p>Wisdom is closely connected to a proper relationship with God—both require choices in line with God’s character (see Job 28:28; Prov 14:2; Eccl 12:13). Do you want wisdom? Then you must enter into a relationship with the one who has all wisdom (see 1 Cor 1:1–2:16; Col 2:3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Job 28:28; Pss 14:1; 111:10; Prov 1:7; 3:7; 8:13; 9:10; 10:27; 14:2, 26-27; 15:16, 33; 19:23; 22:4; Eccl 12:13; Isa 11:1-2; 33:6<\/p>","summary_ro":"Fear of the Lord As Moses is giving final instructions to the people of Israel prior to his death, he exhorts the people several times to “fear the Lord” (see, e.g., Deut 6:1-13; 10:12-21; 31:9-13). Joshua gives the same directive near the end of his life (Josh 24:14). Fear implies respect, awe, and at times, knee-knocking terror. Fear of the Lord encompasses a continual attentiveness to his sovereignty and power. For the Israelites to fear the Lord, it would mean an acknowledgment that every...","summary_en":"Fear of the Lord As Moses is giving final instructions to the people of Israel prior to his death, he exhorts the people several times to “fear the Lord” (see, e.g., Deut 6:1-13; 10:12-21; 31:9-13). Joshua gives the same directive near the end of his life (Josh 24:14). Fear implies respect, awe, and at times, knee-knocking terror. Fear of the Lord encompasses a continual attentiveness to his sovereignty and power. For the Israelites to fear the Lord, it would mean an acknowledgment that every...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90426,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Wisdom Psalms","title_en":"Wisdom Psalms","content_ro":"<h3>Wisdom Psalms<\/h3>\n<p>Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146).<\/p>\n<p>In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the gods and other people, and carefully observing life, society, and nature. In Israel, wisdom shares these concerns but is distinct in the centrality it gives to fear of the Lord. God alone is the center and focus of life, and proper fear of him opens the path of wisdom (111:10). Fear of the Lord is a disposition of absolute submission to and trust in the Lord (115:11; see also 40:3; 112:7), which leads to purity of life (19:9). Psalm 34 connects the fear of the Lord with abundant life.<\/p>\n<p>The way of wisdom is the way of godliness. Psalm 1 invites all readers of the psalms to delight in God, his revelation, and the lifestyle that results from his care for the wise. The lives of the godly demonstrate inner consistency, growth, and beauty as they increasingly reflect God’s righteousness and justice, love and fidelity, compassion and grace. They practice godliness from the inside out.<\/p>\n<p>Wisdom enlarges a person’s perspective on life. A wise person desires to see life from God’s point of view. This search means living in submission and trust under the sovereign King who maintains the order and harmony of creation. Seeking God encourages an orderly and peaceful life and motivates obedience (19:7; 25:12; 51:6; 112:1; 119:98-100). The wise imitate God, and their lives are full of joy even when they are suffering hardship. They praise the Lord amid all circumstances of life (see 22:23, 25), and they face life confidently because the Lord is with them (23:4; 27:1, 3; 33:18; 91:1-16).<\/p>\n<p>In contrast to the way of the wise is the way of the fool, or the wicked. Such people perceive themselves as powerful and continually boast of their accomplishments. They do not accept limitations. They brag, oppress, steal, and deprive others of their happiness. They have no fear of the Lord (36:1; 55:19). The poets of Israel repeatedly warned the people to be wary of the path of folly, lest God’s judgment overtake them (2:10-11; 94:8-10).<\/p>\n<p>Jesus Christ came into the world as God in the flesh, and he embodies all the qualities of wisdom. Through him, we can walk in the way of wisdom (Col 2:2-3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139<\/p>","content_en":"<h3>Wisdom Psalms<\/h3>\n<p>Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146).<\/p>\n<p>In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the gods and other people, and carefully observing life, society, and nature. In Israel, wisdom shares these concerns but is distinct in the centrality it gives to fear of the Lord. God alone is the center and focus of life, and proper fear of him opens the path of wisdom (111:10). Fear of the Lord is a disposition of absolute submission to and trust in the Lord (115:11; see also 40:3; 112:7), which leads to purity of life (19:9). Psalm 34 connects the fear of the Lord with abundant life.<\/p>\n<p>The way of wisdom is the way of godliness. Psalm 1 invites all readers of the psalms to delight in God, his revelation, and the lifestyle that results from his care for the wise. The lives of the godly demonstrate inner consistency, growth, and beauty as they increasingly reflect God’s righteousness and justice, love and fidelity, compassion and grace. They practice godliness from the inside out.<\/p>\n<p>Wisdom enlarges a person’s perspective on life. A wise person desires to see life from God’s point of view. This search means living in submission and trust under the sovereign King who maintains the order and harmony of creation. Seeking God encourages an orderly and peaceful life and motivates obedience (19:7; 25:12; 51:6; 112:1; 119:98-100). The wise imitate God, and their lives are full of joy even when they are suffering hardship. They praise the Lord amid all circumstances of life (see 22:23, 25), and they face life confidently because the Lord is with them (23:4; 27:1, 3; 33:18; 91:1-16).<\/p>\n<p>In contrast to the way of the wise is the way of the fool, or the wicked. Such people perceive themselves as powerful and continually boast of their accomplishments. They do not accept limitations. They brag, oppress, steal, and deprive others of their happiness. They have no fear of the Lord (36:1; 55:19). The poets of Israel repeatedly warned the people to be wary of the path of folly, lest God’s judgment overtake them (2:10-11; 94:8-10).<\/p>\n<p>Jesus Christ came into the world as God in the flesh, and he embodies all the qualities of wisdom. Through him, we can walk in the way of wisdom (Col 2:2-3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139<\/p>","summary_ro":"Wisdom Psalms Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146). In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the...","summary_en":"Wisdom Psalms Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146). In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90963,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Heart in the Psalms","title_en":"The Heart in the Psalms","content_ro":"<h3>The Heart in the Psalms<\/h3>\n<p>The Hebrew words <span class=\"hebrew\" lang=\"he\">leb<\/span> and <span class=\"hebrew\" lang=\"he\">lebab<\/span> (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life.<\/p>\n<p>The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lacking in integrity (10:3; 28:3; 41:6; 55:21; 62:4; 141:4). As time goes on, they become more arrogant, callous, and stubborn (14:1; 17:10; 73:7; 78:8; 81:12; 95:8, 10; 101:5; 119:70). The wicked are only committed to themselves (78:37), and their destructive way of life (5:9) leads to their own destruction.<\/p>\n<p>Meanwhile, the psalmists openly confess their sorrow, trouble, anguish, and despair (13:2; 22:14; 25:17; 38:8, 10; 40:12; 55:4; 61:2; 69:20; 73:21, 26; 109:22; 143:4; 147:3). Through their pain, their hearts grow. They pray intensely (62:8; 119:145), long for God (84:2), trust in him (28:7), and open their hearts to God’s examination (7:9; 17:3; 26:2; 139:1-6, 23). Their commitment does not waver, and their hearts are pure (24:4; 51:10; 73:1, 13) and contented (131:1), even when broken. As their broken hearts (34:17-18; 51:17) are healed by the Lord (147:3), they become strong, confident (27:3, 14; 31:24; 57:7; 108:1; 112:7-8; 138:3), and full of life (22:26; 69:32). In the end, the Lord satisfies them and gives them the desires of their hearts (20:4; 21:2; 37:4). This fills the godly with joy and praise (4:7; 9:1; 13:5; 16:7, 9; 19:8; 30:11-12; 33:21; 86:12; 89:50; 102:4; 105:3; 111:1; 119:7, 111; 138:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:9; 9:1; 13:2; 14:1; 16:7-9; 17:3; 19:8; 20:4; 21:2; 22:14, 26; 24:4; 26:2; 27:3, 14; 28:3, 7; 33:21; 34:17-18; 37:4; 38:8, 10; 51:10, 17; 55:4, 21; 57:7; 58:2; 61:2; 62:4, 8-10; 64:6; 69:20; 73:1, 7, 13, 21, 26; 78:8, 37; 81:12; 84:2; 86:12; 89:50; 95:8, 10; 102:4; 108:1; 109:22; 111:1; 119:70, 111, 145; 131:1; 138:1; 139:1-24; 140:2; 147:3<\/p>","content_en":"<h3>The Heart in the Psalms<\/h3>\n<p>The Hebrew words <span class=\"hebrew\" lang=\"he\">leb<\/span> and <span class=\"hebrew\" lang=\"he\">lebab<\/span> (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life.<\/p>\n<p>The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lacking in integrity (10:3; 28:3; 41:6; 55:21; 62:4; 141:4). As time goes on, they become more arrogant, callous, and stubborn (14:1; 17:10; 73:7; 78:8; 81:12; 95:8, 10; 101:5; 119:70). The wicked are only committed to themselves (78:37), and their destructive way of life (5:9) leads to their own destruction.<\/p>\n<p>Meanwhile, the psalmists openly confess their sorrow, trouble, anguish, and despair (13:2; 22:14; 25:17; 38:8, 10; 40:12; 55:4; 61:2; 69:20; 73:21, 26; 109:22; 143:4; 147:3). Through their pain, their hearts grow. They pray intensely (62:8; 119:145), long for God (84:2), trust in him (28:7), and open their hearts to God’s examination (7:9; 17:3; 26:2; 139:1-6, 23). Their commitment does not waver, and their hearts are pure (24:4; 51:10; 73:1, 13) and contented (131:1), even when broken. As their broken hearts (34:17-18; 51:17) are healed by the Lord (147:3), they become strong, confident (27:3, 14; 31:24; 57:7; 108:1; 112:7-8; 138:3), and full of life (22:26; 69:32). In the end, the Lord satisfies them and gives them the desires of their hearts (20:4; 21:2; 37:4). This fills the godly with joy and praise (4:7; 9:1; 13:5; 16:7, 9; 19:8; 30:11-12; 33:21; 86:12; 89:50; 102:4; 105:3; 111:1; 119:7, 111; 138:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:9; 9:1; 13:2; 14:1; 16:7-9; 17:3; 19:8; 20:4; 21:2; 22:14, 26; 24:4; 26:2; 27:3, 14; 28:3, 7; 33:21; 34:17-18; 37:4; 38:8, 10; 51:10, 17; 55:4, 21; 57:7; 58:2; 61:2; 62:4, 8-10; 64:6; 69:20; 73:1, 7, 13, 21, 26; 78:8, 37; 81:12; 84:2; 86:12; 89:50; 95:8, 10; 102:4; 108:1; 109:22; 111:1; 119:70, 111, 145; 131:1; 138:1; 139:1-24; 140:2; 147:3<\/p>","summary_ro":"The Heart in the Psalms The Hebrew words leb and lebab (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life. The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lackin...","summary_en":"The Heart in the Psalms The Hebrew words leb and lebab (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life. The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lackin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91039,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Fear of the Lord","title_en":"Fear of the Lord","content_ro":"<h3>Fear of the Lord<\/h3>\n<p>As Moses is giving final instructions to the people of Israel prior to his death, he exhorts the people several times to “fear the <span>Lord<\/span>” (see, e.g., Deut 6:1-13; 10:12-21; 31:9-13). Joshua gives the same directive near the end of his life (Josh 24:14). <em>Fear<\/em> implies respect, awe, and at times, knee-knocking terror. Fear of the Lord encompasses a continual attentiveness to his sovereignty and power. For the Israelites to fear the Lord, it would mean an acknowledgment that everything needed for success comes from total dependence on God.<\/p>\n<p>The main theme of Proverbs can be summed up in the ten words that appear near the beginning of the book: “Fear of the <span>Lord<\/span> is the foundation of true knowledge” (Prov 1:7). The fear of the Lord leads people toward humility and away from pride (3:7; 15:33). With such an attitude, people are more apt to listen to God than to their own independent judgment. Fear of the Lord recognizes God’s central place in the order of the world. God is the Creator and Master of all things. This is why Psalm 14:1 labels those who reject God as “fools”. Those who fear the Lord receive wisdom because they begin to understand that everything is under God’s rule and in his service. This is more than just an attitude; it is a way of living that takes into account God’s power and authority and our ultimate accountability to him.<\/p>\n<p>Wisdom is closely connected to a proper relationship with God—both require choices in line with God’s character (see Job 28:28; Prov 14:2; Eccl 12:13). Do you want wisdom? Then you must enter into a relationship with the one who has all wisdom (see 1 Cor 1:1–2:16; Col 2:3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Job 28:28; Pss 14:1; 111:10; Prov 1:7; 3:7; 8:13; 9:10; 10:27; 14:2, 26-27; 15:16, 33; 19:23; 22:4; Eccl 12:13; Isa 11:1-2; 33:6<\/p>","content_en":"<h3>Fear of the Lord<\/h3>\n<p>As Moses is giving final instructions to the people of Israel prior to his death, he exhorts the people several times to “fear the <span>Lord<\/span>” (see, e.g., Deut 6:1-13; 10:12-21; 31:9-13). Joshua gives the same directive near the end of his life (Josh 24:14). <em>Fear<\/em> implies respect, awe, and at times, knee-knocking terror. Fear of the Lord encompasses a continual attentiveness to his sovereignty and power. For the Israelites to fear the Lord, it would mean an acknowledgment that everything needed for success comes from total dependence on God.<\/p>\n<p>The main theme of Proverbs can be summed up in the ten words that appear near the beginning of the book: “Fear of the <span>Lord<\/span> is the foundation of true knowledge” (Prov 1:7). The fear of the Lord leads people toward humility and away from pride (3:7; 15:33). With such an attitude, people are more apt to listen to God than to their own independent judgment. Fear of the Lord recognizes God’s central place in the order of the world. God is the Creator and Master of all things. This is why Psalm 14:1 labels those who reject God as “fools”. Those who fear the Lord receive wisdom because they begin to understand that everything is under God’s rule and in his service. This is more than just an attitude; it is a way of living that takes into account God’s power and authority and our ultimate accountability to him.<\/p>\n<p>Wisdom is closely connected to a proper relationship with God—both require choices in line with God’s character (see Job 28:28; Prov 14:2; Eccl 12:13). Do you want wisdom? Then you must enter into a relationship with the one who has all wisdom (see 1 Cor 1:1–2:16; Col 2:3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Job 28:28; Pss 14:1; 111:10; Prov 1:7; 3:7; 8:13; 9:10; 10:27; 14:2, 26-27; 15:16, 33; 19:23; 22:4; Eccl 12:13; Isa 11:1-2; 33:6<\/p>","summary_ro":"Fear of the Lord As Moses is giving final instructions to the people of Israel prior to his death, he exhorts the people several times to “fear the Lord” (see, e.g., Deut 6:1-13; 10:12-21; 31:9-13). Joshua gives the same directive near the end of his life (Josh 24:14). Fear implies respect, awe, and at times, knee-knocking terror. Fear of the Lord encompasses a continual attentiveness to his sovereignty and power. For the Israelites to fear the Lord, it would mean an acknowledgment that every...","summary_en":"Fear of the Lord As Moses is giving final instructions to the people of Israel prior to his death, he exhorts the people several times to “fear the Lord” (see, e.g., Deut 6:1-13; 10:12-21; 31:9-13). Joshua gives the same directive near the end of his life (Josh 24:14). Fear implies respect, awe, and at times, knee-knocking terror. Fear of the Lord encompasses a continual attentiveness to his sovereignty and power. For the Israelites to fear the Lord, it would mean an acknowledgment that every...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118052,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Wisdom Psalms","title_en":"Wisdom Psalms","content_ro":"<h3>Wisdom Psalms<\/h3>\n<p>Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146).<\/p>\n<p>In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the gods and other people, and carefully observing life, society, and nature. In Israel, wisdom shares these concerns but is distinct in the centrality it gives to fear of the Lord. God alone is the center and focus of life, and proper fear of him opens the path of wisdom (111:10). Fear of the Lord is a disposition of absolute submission to and trust in the Lord (115:11; see also 40:3; 112:7), which leads to purity of life (19:9). Psalm 34 connects the fear of the Lord with abundant life.<\/p>\n<p>The way of wisdom is the way of godliness. Psalm 1 invites all readers of the psalms to delight in God, his revelation, and the lifestyle that results from his care for the wise. The lives of the godly demonstrate inner consistency, growth, and beauty as they increasingly reflect God’s righteousness and justice, love and fidelity, compassion and grace. They practice godliness from the inside out.<\/p>\n<p>Wisdom enlarges a person’s perspective on life. A wise person desires to see life from God’s point of view. This search means living in submission and trust under the sovereign King who maintains the order and harmony of creation. Seeking God encourages an orderly and peaceful life and motivates obedience (19:7; 25:12; 51:6; 112:1; 119:98-100). The wise imitate God, and their lives are full of joy even when they are suffering hardship. They praise the Lord amid all circumstances of life (see 22:23, 25), and they face life confidently because the Lord is with them (23:4; 27:1, 3; 33:18; 91:1-16).<\/p>\n<p>In contrast to the way of the wise is the way of the fool, or the wicked. Such people perceive themselves as powerful and continually boast of their accomplishments. They do not accept limitations. They brag, oppress, steal, and deprive others of their happiness. They have no fear of the Lord (36:1; 55:19). The poets of Israel repeatedly warned the people to be wary of the path of folly, lest God’s judgment overtake them (2:10-11; 94:8-10).<\/p>\n<p>Jesus Christ came into the world as God in the flesh, and he embodies all the qualities of wisdom. Through him, we can walk in the way of wisdom (Col 2:2-3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139<\/p>","content_en":"<h3>Wisdom Psalms<\/h3>\n<p>Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146).<\/p>\n<p>In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the gods and other people, and carefully observing life, society, and nature. In Israel, wisdom shares these concerns but is distinct in the centrality it gives to fear of the Lord. God alone is the center and focus of life, and proper fear of him opens the path of wisdom (111:10). Fear of the Lord is a disposition of absolute submission to and trust in the Lord (115:11; see also 40:3; 112:7), which leads to purity of life (19:9). Psalm 34 connects the fear of the Lord with abundant life.<\/p>\n<p>The way of wisdom is the way of godliness. Psalm 1 invites all readers of the psalms to delight in God, his revelation, and the lifestyle that results from his care for the wise. The lives of the godly demonstrate inner consistency, growth, and beauty as they increasingly reflect God’s righteousness and justice, love and fidelity, compassion and grace. They practice godliness from the inside out.<\/p>\n<p>Wisdom enlarges a person’s perspective on life. A wise person desires to see life from God’s point of view. This search means living in submission and trust under the sovereign King who maintains the order and harmony of creation. Seeking God encourages an orderly and peaceful life and motivates obedience (19:7; 25:12; 51:6; 112:1; 119:98-100). The wise imitate God, and their lives are full of joy even when they are suffering hardship. They praise the Lord amid all circumstances of life (see 22:23, 25), and they face life confidently because the Lord is with them (23:4; 27:1, 3; 33:18; 91:1-16).<\/p>\n<p>In contrast to the way of the wise is the way of the fool, or the wicked. Such people perceive themselves as powerful and continually boast of their accomplishments. They do not accept limitations. They brag, oppress, steal, and deprive others of their happiness. They have no fear of the Lord (36:1; 55:19). The poets of Israel repeatedly warned the people to be wary of the path of folly, lest God’s judgment overtake them (2:10-11; 94:8-10).<\/p>\n<p>Jesus Christ came into the world as God in the flesh, and he embodies all the qualities of wisdom. Through him, we can walk in the way of wisdom (Col 2:2-3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139<\/p>","summary_ro":"Wisdom Psalms Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146). In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the...","summary_en":"Wisdom Psalms Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146). In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118589,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Heart in the Psalms","title_en":"The Heart in the Psalms","content_ro":"<h3>The Heart in the Psalms<\/h3>\n<p>The Hebrew words <span class=\"hebrew\" lang=\"he\">leb<\/span> and <span class=\"hebrew\" lang=\"he\">lebab<\/span> (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life.<\/p>\n<p>The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lacking in integrity (10:3; 28:3; 41:6; 55:21; 62:4; 141:4). As time goes on, they become more arrogant, callous, and stubborn (14:1; 17:10; 73:7; 78:8; 81:12; 95:8, 10; 101:5; 119:70). The wicked are only committed to themselves (78:37), and their destructive way of life (5:9) leads to their own destruction.<\/p>\n<p>Meanwhile, the psalmists openly confess their sorrow, trouble, anguish, and despair (13:2; 22:14; 25:17; 38:8, 10; 40:12; 55:4; 61:2; 69:20; 73:21, 26; 109:22; 143:4; 147:3). Through their pain, their hearts grow. They pray intensely (62:8; 119:145), long for God (84:2), trust in him (28:7), and open their hearts to God’s examination (7:9; 17:3; 26:2; 139:1-6, 23). Their commitment does not waver, and their hearts are pure (24:4; 51:10; 73:1, 13) and contented (131:1), even when broken. As their broken hearts (34:17-18; 51:17) are healed by the Lord (147:3), they become strong, confident (27:3, 14; 31:24; 57:7; 108:1; 112:7-8; 138:3), and full of life (22:26; 69:32). In the end, the Lord satisfies them and gives them the desires of their hearts (20:4; 21:2; 37:4). This fills the godly with joy and praise (4:7; 9:1; 13:5; 16:7, 9; 19:8; 30:11-12; 33:21; 86:12; 89:50; 102:4; 105:3; 111:1; 119:7, 111; 138:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:9; 9:1; 13:2; 14:1; 16:7-9; 17:3; 19:8; 20:4; 21:2; 22:14, 26; 24:4; 26:2; 27:3, 14; 28:3, 7; 33:21; 34:17-18; 37:4; 38:8, 10; 51:10, 17; 55:4, 21; 57:7; 58:2; 61:2; 62:4, 8-10; 64:6; 69:20; 73:1, 7, 13, 21, 26; 78:8, 37; 81:12; 84:2; 86:12; 89:50; 95:8, 10; 102:4; 108:1; 109:22; 111:1; 119:70, 111, 145; 131:1; 138:1; 139:1-24; 140:2; 147:3<\/p>","content_en":"<h3>The Heart in the Psalms<\/h3>\n<p>The Hebrew words <span class=\"hebrew\" lang=\"he\">leb<\/span> and <span class=\"hebrew\" lang=\"he\">lebab<\/span> (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life.<\/p>\n<p>The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lacking in integrity (10:3; 28:3; 41:6; 55:21; 62:4; 141:4). As time goes on, they become more arrogant, callous, and stubborn (14:1; 17:10; 73:7; 78:8; 81:12; 95:8, 10; 101:5; 119:70). The wicked are only committed to themselves (78:37), and their destructive way of life (5:9) leads to their own destruction.<\/p>\n<p>Meanwhile, the psalmists openly confess their sorrow, trouble, anguish, and despair (13:2; 22:14; 25:17; 38:8, 10; 40:12; 55:4; 61:2; 69:20; 73:21, 26; 109:22; 143:4; 147:3). Through their pain, their hearts grow. They pray intensely (62:8; 119:145), long for God (84:2), trust in him (28:7), and open their hearts to God’s examination (7:9; 17:3; 26:2; 139:1-6, 23). Their commitment does not waver, and their hearts are pure (24:4; 51:10; 73:1, 13) and contented (131:1), even when broken. As their broken hearts (34:17-18; 51:17) are healed by the Lord (147:3), they become strong, confident (27:3, 14; 31:24; 57:7; 108:1; 112:7-8; 138:3), and full of life (22:26; 69:32). In the end, the Lord satisfies them and gives them the desires of their hearts (20:4; 21:2; 37:4). This fills the godly with joy and praise (4:7; 9:1; 13:5; 16:7, 9; 19:8; 30:11-12; 33:21; 86:12; 89:50; 102:4; 105:3; 111:1; 119:7, 111; 138:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:9; 9:1; 13:2; 14:1; 16:7-9; 17:3; 19:8; 20:4; 21:2; 22:14, 26; 24:4; 26:2; 27:3, 14; 28:3, 7; 33:21; 34:17-18; 37:4; 38:8, 10; 51:10, 17; 55:4, 21; 57:7; 58:2; 61:2; 62:4, 8-10; 64:6; 69:20; 73:1, 7, 13, 21, 26; 78:8, 37; 81:12; 84:2; 86:12; 89:50; 95:8, 10; 102:4; 108:1; 109:22; 111:1; 119:70, 111, 145; 131:1; 138:1; 139:1-24; 140:2; 147:3<\/p>","summary_ro":"The Heart in the Psalms The Hebrew words leb and lebab (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life. The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lackin...","summary_en":"The Heart in the Psalms The Hebrew words leb and lebab (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life. The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lackin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118665,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Fear of the Lord","title_en":"Fear of the Lord","content_ro":"<h3>Fear of the Lord<\/h3>\n<p>As Moses is giving final instructions to the people of Israel prior to his death, he exhorts the people several times to “fear the <span>Lord<\/span>” (see, e.g., Deut 6:1-13; 10:12-21; 31:9-13). Joshua gives the same directive near the end of his life (Josh 24:14). <em>Fear<\/em> implies respect, awe, and at times, knee-knocking terror. Fear of the Lord encompasses a continual attentiveness to his sovereignty and power. For the Israelites to fear the Lord, it would mean an acknowledgment that everything needed for success comes from total dependence on God.<\/p>\n<p>The main theme of Proverbs can be summed up in the ten words that appear near the beginning of the book: “Fear of the <span>Lord<\/span> is the foundation of true knowledge” (Prov 1:7). The fear of the Lord leads people toward humility and away from pride (3:7; 15:33). With such an attitude, people are more apt to listen to God than to their own independent judgment. Fear of the Lord recognizes God’s central place in the order of the world. God is the Creator and Master of all things. This is why Psalm 14:1 labels those who reject God as “fools”. Those who fear the Lord receive wisdom because they begin to understand that everything is under God’s rule and in his service. This is more than just an attitude; it is a way of living that takes into account God’s power and authority and our ultimate accountability to him.<\/p>\n<p>Wisdom is closely connected to a proper relationship with God—both require choices in line with God’s character (see Job 28:28; Prov 14:2; Eccl 12:13). Do you want wisdom? Then you must enter into a relationship with the one who has all wisdom (see 1 Cor 1:1–2:16; Col 2:3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Job 28:28; Pss 14:1; 111:10; Prov 1:7; 3:7; 8:13; 9:10; 10:27; 14:2, 26-27; 15:16, 33; 19:23; 22:4; Eccl 12:13; Isa 11:1-2; 33:6<\/p>","content_en":"<h3>Fear of the Lord<\/h3>\n<p>As Moses is giving final instructions to the people of Israel prior to his death, he exhorts the people several times to “fear the <span>Lord<\/span>” (see, e.g., Deut 6:1-13; 10:12-21; 31:9-13). Joshua gives the same directive near the end of his life (Josh 24:14). <em>Fear<\/em> implies respect, awe, and at times, knee-knocking terror. Fear of the Lord encompasses a continual attentiveness to his sovereignty and power. For the Israelites to fear the Lord, it would mean an acknowledgment that everything needed for success comes from total dependence on God.<\/p>\n<p>The main theme of Proverbs can be summed up in the ten words that appear near the beginning of the book: “Fear of the <span>Lord<\/span> is the foundation of true knowledge” (Prov 1:7). The fear of the Lord leads people toward humility and away from pride (3:7; 15:33). With such an attitude, people are more apt to listen to God than to their own independent judgment. Fear of the Lord recognizes God’s central place in the order of the world. God is the Creator and Master of all things. This is why Psalm 14:1 labels those who reject God as “fools”. Those who fear the Lord receive wisdom because they begin to understand that everything is under God’s rule and in his service. This is more than just an attitude; it is a way of living that takes into account God’s power and authority and our ultimate accountability to him.<\/p>\n<p>Wisdom is closely connected to a proper relationship with God—both require choices in line with God’s character (see Job 28:28; Prov 14:2; Eccl 12:13). Do you want wisdom? Then you must enter into a relationship with the one who has all wisdom (see 1 Cor 1:1–2:16; Col 2:3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Job 28:28; Pss 14:1; 111:10; Prov 1:7; 3:7; 8:13; 9:10; 10:27; 14:2, 26-27; 15:16, 33; 19:23; 22:4; Eccl 12:13; Isa 11:1-2; 33:6<\/p>","summary_ro":"Fear of the Lord As Moses is giving final instructions to the people of Israel prior to his death, he exhorts the people several times to “fear the Lord” (see, e.g., Deut 6:1-13; 10:12-21; 31:9-13). Joshua gives the same directive near the end of his life (Josh 24:14). Fear implies respect, awe, and at times, knee-knocking terror. Fear of the Lord encompasses a continual attentiveness to his sovereignty and power. For the Israelites to fear the Lord, it would mean an acknowledgment that every...","summary_en":"Fear of the Lord As Moses is giving final instructions to the people of Israel prior to his death, he exhorts the people several times to “fear the Lord” (see, e.g., Deut 6:1-13; 10:12-21; 31:9-13). Joshua gives the same directive near the end of his life (Josh 24:14). Fear implies respect, awe, and at times, knee-knocking terror. Fear of the Lord encompasses a continual attentiveness to his sovereignty and power. For the Israelites to fear the Lord, it would mean an acknowledgment that every...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145678,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Wisdom Psalms","title_en":"Wisdom Psalms","content_ro":"<h3>Wisdom Psalms<\/h3>\n<p>Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146).<\/p>\n<p>In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the gods and other people, and carefully observing life, society, and nature. In Israel, wisdom shares these concerns but is distinct in the centrality it gives to fear of the Lord. God alone is the center and focus of life, and proper fear of him opens the path of wisdom (111:10). Fear of the Lord is a disposition of absolute submission to and trust in the Lord (115:11; see also 40:3; 112:7), which leads to purity of life (19:9). Psalm 34 connects the fear of the Lord with abundant life.<\/p>\n<p>The way of wisdom is the way of godliness. Psalm 1 invites all readers of the psalms to delight in God, his revelation, and the lifestyle that results from his care for the wise. The lives of the godly demonstrate inner consistency, growth, and beauty as they increasingly reflect God’s righteousness and justice, love and fidelity, compassion and grace. They practice godliness from the inside out.<\/p>\n<p>Wisdom enlarges a person’s perspective on life. A wise person desires to see life from God’s point of view. This search means living in submission and trust under the sovereign King who maintains the order and harmony of creation. Seeking God encourages an orderly and peaceful life and motivates obedience (19:7; 25:12; 51:6; 112:1; 119:98-100). The wise imitate God, and their lives are full of joy even when they are suffering hardship. They praise the Lord amid all circumstances of life (see 22:23, 25), and they face life confidently because the Lord is with them (23:4; 27:1, 3; 33:18; 91:1-16).<\/p>\n<p>In contrast to the way of the wise is the way of the fool, or the wicked. Such people perceive themselves as powerful and continually boast of their accomplishments. They do not accept limitations. They brag, oppress, steal, and deprive others of their happiness. They have no fear of the Lord (36:1; 55:19). The poets of Israel repeatedly warned the people to be wary of the path of folly, lest God’s judgment overtake them (2:10-11; 94:8-10).<\/p>\n<p>Jesus Christ came into the world as God in the flesh, and he embodies all the qualities of wisdom. Through him, we can walk in the way of wisdom (Col 2:2-3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139<\/p>","content_en":"<h3>Wisdom Psalms<\/h3>\n<p>Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146).<\/p>\n<p>In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the gods and other people, and carefully observing life, society, and nature. In Israel, wisdom shares these concerns but is distinct in the centrality it gives to fear of the Lord. God alone is the center and focus of life, and proper fear of him opens the path of wisdom (111:10). Fear of the Lord is a disposition of absolute submission to and trust in the Lord (115:11; see also 40:3; 112:7), which leads to purity of life (19:9). Psalm 34 connects the fear of the Lord with abundant life.<\/p>\n<p>The way of wisdom is the way of godliness. Psalm 1 invites all readers of the psalms to delight in God, his revelation, and the lifestyle that results from his care for the wise. The lives of the godly demonstrate inner consistency, growth, and beauty as they increasingly reflect God’s righteousness and justice, love and fidelity, compassion and grace. They practice godliness from the inside out.<\/p>\n<p>Wisdom enlarges a person’s perspective on life. A wise person desires to see life from God’s point of view. This search means living in submission and trust under the sovereign King who maintains the order and harmony of creation. Seeking God encourages an orderly and peaceful life and motivates obedience (19:7; 25:12; 51:6; 112:1; 119:98-100). The wise imitate God, and their lives are full of joy even when they are suffering hardship. They praise the Lord amid all circumstances of life (see 22:23, 25), and they face life confidently because the Lord is with them (23:4; 27:1, 3; 33:18; 91:1-16).<\/p>\n<p>In contrast to the way of the wise is the way of the fool, or the wicked. Such people perceive themselves as powerful and continually boast of their accomplishments. They do not accept limitations. They brag, oppress, steal, and deprive others of their happiness. They have no fear of the Lord (36:1; 55:19). The poets of Israel repeatedly warned the people to be wary of the path of folly, lest God’s judgment overtake them (2:10-11; 94:8-10).<\/p>\n<p>Jesus Christ came into the world as God in the flesh, and he embodies all the qualities of wisdom. Through him, we can walk in the way of wisdom (Col 2:2-3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139<\/p>","summary_ro":"Wisdom Psalms Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146). In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the...","summary_en":"Wisdom Psalms Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146). In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146215,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Heart in the Psalms","title_en":"The Heart in the Psalms","content_ro":"<h3>The Heart in the Psalms<\/h3>\n<p>The Hebrew words <span class=\"hebrew\" lang=\"he\">leb<\/span> and <span class=\"hebrew\" lang=\"he\">lebab<\/span> (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life.<\/p>\n<p>The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lacking in integrity (10:3; 28:3; 41:6; 55:21; 62:4; 141:4). As time goes on, they become more arrogant, callous, and stubborn (14:1; 17:10; 73:7; 78:8; 81:12; 95:8, 10; 101:5; 119:70). The wicked are only committed to themselves (78:37), and their destructive way of life (5:9) leads to their own destruction.<\/p>\n<p>Meanwhile, the psalmists openly confess their sorrow, trouble, anguish, and despair (13:2; 22:14; 25:17; 38:8, 10; 40:12; 55:4; 61:2; 69:20; 73:21, 26; 109:22; 143:4; 147:3). Through their pain, their hearts grow. They pray intensely (62:8; 119:145), long for God (84:2), trust in him (28:7), and open their hearts to God’s examination (7:9; 17:3; 26:2; 139:1-6, 23). Their commitment does not waver, and their hearts are pure (24:4; 51:10; 73:1, 13) and contented (131:1), even when broken. As their broken hearts (34:17-18; 51:17) are healed by the Lord (147:3), they become strong, confident (27:3, 14; 31:24; 57:7; 108:1; 112:7-8; 138:3), and full of life (22:26; 69:32). In the end, the Lord satisfies them and gives them the desires of their hearts (20:4; 21:2; 37:4). This fills the godly with joy and praise (4:7; 9:1; 13:5; 16:7, 9; 19:8; 30:11-12; 33:21; 86:12; 89:50; 102:4; 105:3; 111:1; 119:7, 111; 138:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:9; 9:1; 13:2; 14:1; 16:7-9; 17:3; 19:8; 20:4; 21:2; 22:14, 26; 24:4; 26:2; 27:3, 14; 28:3, 7; 33:21; 34:17-18; 37:4; 38:8, 10; 51:10, 17; 55:4, 21; 57:7; 58:2; 61:2; 62:4, 8-10; 64:6; 69:20; 73:1, 7, 13, 21, 26; 78:8, 37; 81:12; 84:2; 86:12; 89:50; 95:8, 10; 102:4; 108:1; 109:22; 111:1; 119:70, 111, 145; 131:1; 138:1; 139:1-24; 140:2; 147:3<\/p>","content_en":"<h3>The Heart in the Psalms<\/h3>\n<p>The Hebrew words <span class=\"hebrew\" lang=\"he\">leb<\/span> and <span class=\"hebrew\" lang=\"he\">lebab<\/span> (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life.<\/p>\n<p>The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lacking in integrity (10:3; 28:3; 41:6; 55:21; 62:4; 141:4). As time goes on, they become more arrogant, callous, and stubborn (14:1; 17:10; 73:7; 78:8; 81:12; 95:8, 10; 101:5; 119:70). The wicked are only committed to themselves (78:37), and their destructive way of life (5:9) leads to their own destruction.<\/p>\n<p>Meanwhile, the psalmists openly confess their sorrow, trouble, anguish, and despair (13:2; 22:14; 25:17; 38:8, 10; 40:12; 55:4; 61:2; 69:20; 73:21, 26; 109:22; 143:4; 147:3). Through their pain, their hearts grow. They pray intensely (62:8; 119:145), long for God (84:2), trust in him (28:7), and open their hearts to God’s examination (7:9; 17:3; 26:2; 139:1-6, 23). Their commitment does not waver, and their hearts are pure (24:4; 51:10; 73:1, 13) and contented (131:1), even when broken. As their broken hearts (34:17-18; 51:17) are healed by the Lord (147:3), they become strong, confident (27:3, 14; 31:24; 57:7; 108:1; 112:7-8; 138:3), and full of life (22:26; 69:32). In the end, the Lord satisfies them and gives them the desires of their hearts (20:4; 21:2; 37:4). This fills the godly with joy and praise (4:7; 9:1; 13:5; 16:7, 9; 19:8; 30:11-12; 33:21; 86:12; 89:50; 102:4; 105:3; 111:1; 119:7, 111; 138:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:9; 9:1; 13:2; 14:1; 16:7-9; 17:3; 19:8; 20:4; 21:2; 22:14, 26; 24:4; 26:2; 27:3, 14; 28:3, 7; 33:21; 34:17-18; 37:4; 38:8, 10; 51:10, 17; 55:4, 21; 57:7; 58:2; 61:2; 62:4, 8-10; 64:6; 69:20; 73:1, 7, 13, 21, 26; 78:8, 37; 81:12; 84:2; 86:12; 89:50; 95:8, 10; 102:4; 108:1; 109:22; 111:1; 119:70, 111, 145; 131:1; 138:1; 139:1-24; 140:2; 147:3<\/p>","summary_ro":"The Heart in the Psalms The Hebrew words leb and lebab (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life. The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lackin...","summary_en":"The Heart in the Psalms The Hebrew words leb and lebab (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life. The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lackin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146291,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Fear of the Lord","title_en":"Fear of the Lord","content_ro":"<h3>Fear of the Lord<\/h3>\n<p>As Moses is giving final instructions to the people of Israel prior to his death, he exhorts the people several times to “fear the <span>Lord<\/span>” (see, e.g., Deut 6:1-13; 10:12-21; 31:9-13). Joshua gives the same directive near the end of his life (Josh 24:14). <em>Fear<\/em> implies respect, awe, and at times, knee-knocking terror. Fear of the Lord encompasses a continual attentiveness to his sovereignty and power. For the Israelites to fear the Lord, it would mean an acknowledgment that everything needed for success comes from total dependence on God.<\/p>\n<p>The main theme of Proverbs can be summed up in the ten words that appear near the beginning of the book: “Fear of the <span>Lord<\/span> is the foundation of true knowledge” (Prov 1:7). The fear of the Lord leads people toward humility and away from pride (3:7; 15:33). With such an attitude, people are more apt to listen to God than to their own independent judgment. Fear of the Lord recognizes God’s central place in the order of the world. God is the Creator and Master of all things. This is why Psalm 14:1 labels those who reject God as “fools”. Those who fear the Lord receive wisdom because they begin to understand that everything is under God’s rule and in his service. This is more than just an attitude; it is a way of living that takes into account God’s power and authority and our ultimate accountability to him.<\/p>\n<p>Wisdom is closely connected to a proper relationship with God—both require choices in line with God’s character (see Job 28:28; Prov 14:2; Eccl 12:13). Do you want wisdom? Then you must enter into a relationship with the one who has all wisdom (see 1 Cor 1:1–2:16; Col 2:3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Job 28:28; Pss 14:1; 111:10; Prov 1:7; 3:7; 8:13; 9:10; 10:27; 14:2, 26-27; 15:16, 33; 19:23; 22:4; Eccl 12:13; Isa 11:1-2; 33:6<\/p>","content_en":"<h3>Fear of the Lord<\/h3>\n<p>As Moses is giving final instructions to the people of Israel prior to his death, he exhorts the people several times to “fear the <span>Lord<\/span>” (see, e.g., Deut 6:1-13; 10:12-21; 31:9-13). Joshua gives the same directive near the end of his life (Josh 24:14). <em>Fear<\/em> implies respect, awe, and at times, knee-knocking terror. Fear of the Lord encompasses a continual attentiveness to his sovereignty and power. For the Israelites to fear the Lord, it would mean an acknowledgment that everything needed for success comes from total dependence on God.<\/p>\n<p>The main theme of Proverbs can be summed up in the ten words that appear near the beginning of the book: “Fear of the <span>Lord<\/span> is the foundation of true knowledge” (Prov 1:7). The fear of the Lord leads people toward humility and away from pride (3:7; 15:33). With such an attitude, people are more apt to listen to God than to their own independent judgment. Fear of the Lord recognizes God’s central place in the order of the world. God is the Creator and Master of all things. This is why Psalm 14:1 labels those who reject God as “fools”. Those who fear the Lord receive wisdom because they begin to understand that everything is under God’s rule and in his service. This is more than just an attitude; it is a way of living that takes into account God’s power and authority and our ultimate accountability to him.<\/p>\n<p>Wisdom is closely connected to a proper relationship with God—both require choices in line with God’s character (see Job 28:28; Prov 14:2; Eccl 12:13). Do you want wisdom? Then you must enter into a relationship with the one who has all wisdom (see 1 Cor 1:1–2:16; Col 2:3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Job 28:28; Pss 14:1; 111:10; Prov 1:7; 3:7; 8:13; 9:10; 10:27; 14:2, 26-27; 15:16, 33; 19:23; 22:4; Eccl 12:13; Isa 11:1-2; 33:6<\/p>","summary_ro":"Fear of the Lord As Moses is giving final instructions to the people of Israel prior to his death, he exhorts the people several times to “fear the Lord” (see, e.g., Deut 6:1-13; 10:12-21; 31:9-13). Joshua gives the same directive near the end of his life (Josh 24:14). Fear implies respect, awe, and at times, knee-knocking terror. Fear of the Lord encompasses a continual attentiveness to his sovereignty and power. For the Israelites to fear the Lord, it would mean an acknowledgment that every...","summary_en":"Fear of the Lord As Moses is giving final instructions to the people of Israel prior to his death, he exhorts the people several times to “fear the Lord” (see, e.g., Deut 6:1-13; 10:12-21; 31:9-13). Joshua gives the same directive near the end of his life (Josh 24:14). Fear implies respect, awe, and at times, knee-knocking terror. Fear of the Lord encompasses a continual attentiveness to his sovereignty and power. For the Israelites to fear the Lord, it would mean an acknowledgment that every...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"2":[{"id":511,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Adam (Person)","title_en":"Adam (Person)","content_ro":"<h3>ADAM (P<span>erson<\/span>)<\/h3>\n<p>First man and father of the human race. Adam’s role in biblical history is important not only in OT considerations but also in understanding the meaning of salvation and the person and work of Jesus Christ.<\/p>\n<p>The creation of Adam and the first woman, Eve, is recited in two accounts in the book of Genesis. The intent of the first account (1:26-31) is to present the first pair in their relationship to God and to the rest of the created order. It teaches that with regard to God the first humans were created male and female in God’s image with his specific mandate to populate and rule over the earth. With regard to the rest of creation the first humans were, on one hand, part of it, being created on the same day as other land animals; on the other hand, they were distinctly above it, being the culmination of the creation process and sole bearers of God’s image.<\/p>\n<p>The intent of the second account is much more specific (2:4–3:24); it seeks to explain the origin of the present human condition of sin and death and to set the stage for the drama of redemption. The story treats in detail aspects of Adam’s creation omitted from the first story. For example, it tells of the formation of Adam from the dust of the ground and of his receiving the breath of life from God (2:7). It recounts the planting of the Garden and the responsibility given to Adam to cultivate it (2:8-15). God’s instruction to Adam that the fruit of every tree in the Garden was his for food, except one, is carefully recorded, as well as the solemn warning that the fruit of the “tree of the knowledge of good and evil” was never to be eaten, under the pain of death (2:16-17). Adam’s loneliness after naming the animals and not finding a suitable companion is also described, thus introducing the creation of the first woman (2:18-22). The creation of Eve from Adam’s rib poignantly portrays the essential unity of spirit and purpose of the sexes intended by God.<\/p>\n<p>The story does not end on such a positive note, however. It moves on to record the great deception Satan played upon Eve through the serpent. By clever insinuations and distortion of God’s original commandment (cf. 3:1 with 2:16-17), the serpent tricked Eve into eating the forbidden fruit and sharing it with Adam. Eve seems to have eaten because she was deceived (1 Tm 2:14), Adam out of a willful and conscious rebellion. Ironically, the two beings originally created in God’s image and likeness believed that they could become “like” God by disobeying him (Gn 3:5).<\/p>\n<p>The effects of their disobedience were immediate, though not at all what Adam had expected. For the first time a barrier of shame disrupted the unity of man and woman (3:7). More important, a barrier of real moral guilt was erected between the first couple and God. The story relates that when God came looking for Adam after his rebellion, he was hiding among the trees, already aware of his separation from God (3:8). When God questioned him, Adam threw the blame on Eve and, by implication, back on God: “It was the woman you gave me who brought me the fruit” (3:12, <span>nlt<\/span>). Eve in turn blamed the serpent (3:13).<\/p>\n<p>According to the story in Genesis, God held all three responsible and informed each one of the calamitous consequences of their rebellion (3:14-19). The two great mandates, originally signs of pure blessing, became mixed with curse and pain—the earth could now be populated only through the woman’s birth pangs and could be subdued only by the man’s labor and perspiration (3:16-18). Further, the unity of man and woman would be strained by man’s subjugation of her, or possibly by the beginning of a struggle for dominance between them (3:16b can be taken both ways). Finally, God pronounced the ultimate consequence: as he had originally warned, Adam and Eve were to die. Someday the breath of life would be taken from them, and their bodies would return to the dust from which they were made (3:19). That very day they also experienced a “spiritual” death; they were separated from God, the giver of life, and from the tree of life, the symbol of eternal life (3:22). God sent them out of Eden, and there was no way back. The entrance to paradise was blocked by the cherubim and flaming sword (3:23-24). Only God could restore what they had lost.<\/p>\n<p>The story is not devoid of hope. God was merciful even then. He made them garments of skin to cover their bodies and promised that someday the power of Satan behind the serpent would be crushed by the woman’s “seed” (Gn 3:15; cf. Rom 16:20). Many scholars consider that promise to be the first biblical mention of redemption.<\/p>\n<p class=\"h2\" id=\"TheSignificanceofAdam\">The Significance of Adam<\/p>\n<p>Adam’s significance is based upon several assumptions, the first being that he was a historical individual. That assumption was made by many OT writers (Gn 4:25; 5:1-5; 1 Chr 1:1; Hos 6:7). The NT writers agreed (Lk 3:38; Rom 5:14; 1 Cor 15:22, 45; 1 Tm 2:13-14; Jude 1:14). Equally essential to Adam’s significance is a second assumption, that he was more than an individual. To begin with, the Hebrew word <span class=\"hebrew\" lang=\"he\">adam<\/span> (more correctly <span class=\"hebrew\" lang=\"he\">’a–dha–m<\/span>) is not merely a proper name. Even in the Genesis story it is not used as a name until Genesis 4:25. The word is one of several Hebrew words meaning “man” and is the generic term for “human race.” In the vast majority of cases it refers either to a male individual (Lv 1:2; Jos 14:15; Neh 9:29; Is 56:2) or to humanity in general (Ex 4:11; Nm 12:3; 16:29; Dt 4:28; 1 Kgs 4:31; Jb 7:20; 14:1). The generic, collective sense of the word <span class=\"hebrew\" lang=\"he\">adam<\/span> is also behind the phrase “children (or sons) of men” (2 Sm 7:14; Pss 11:4; 12:1; 14:2; 53:2; 90:3; Eccl 1:13; 2:3). That phrase, literally “sons of <span class=\"hebrew\" lang=\"he\">adam<\/span><em>,”<\/em> simply means “men” or “human beings,” and when it is used the entire human race is in view. Indeed, the universalistic human connotation of the word <span class=\"hebrew\" lang=\"he\">adam<\/span> indicates a concern in the OT going far beyond Israel’s nationalistic hopes and its God—to all the earth’s people and the Lord of all nations (Gn 9:5-7; Dt 5:24; 8:3; 1 Kgs 8:38-39; Pss 8:4; 89:48; 107:8-31; Prv 12:14; Mi 6:8).<\/p>\n<p>It is no accident, then, that the first man was named “Adam” or “Man.” The name intimates that to speak about Adam is somehow also to speak about the entire human race. Such usage can perhaps best be understood through the ancient concept of corporate personality and representation familiar to the Hebrews and other Near Eastern peoples. Modern thinking emphasizes the individual; existence of the social group and all social relationships has been seen as secondary to, and dependent upon, the existence and desire of the individual. The Hebrew understanding was quite different. Though the separate personality of the individual was appreciated (Jer 31:29-30; Ez 18:4), there was a strong tendency to see the social group (family, tribe, nation) as a single organism with a corporate identity of its own. Likewise the group representative was seen as the embodiment or personification of the corporate personality of the group. Within the representative the essential qualities and characteristics of the social group resided in such a way that the actions and decisions of the representative were binding on the entire group. If the group was a family, the father was usually considered the corporate representative; for good or for ill his family, and sometimes his descendants, received the results of his actions (Gn 17:1-8; cf. Gn 20:1-9, 18; Ex 20:5-6; Jos 7:24-25; Rom 11:28; Heb 7:1-10).<\/p>\n<p>As the original man and father of humankind, in whose image all succeeding generations would be born (Gn 5:3), Adam was the corporate representative of humanity. The creation accounts themselves give the impression that the mandates of Genesis 1:26-30 (cf. Gn 9:1, 7; Pss 8:5-7; 104:14) as well as the curses of Genesis 3:16-19 (cf. Ps 90:3; Eccl 12:7; Is 13:8; 21:3) were meant not only for Adam (and Eve) but, through him, for the entire race.<\/p>\n<p>In Romans 5:12-21 the apostle Paul contrasted the death and condemnation brought upon humanity by Adam’s disobedience with the life and justification given to humanity through Christ’s obedience. More explicitly, in 1 Corinthians 15:45-50 (<span>rsv<\/span>), Paul called Christ the “last Adam,” “second man,” and the “man of heaven” in juxtaposition to the “first Adam,” the “first man,” and the “man of dust.”<\/p>\n<p>For Paul, the human race was divided into two groups in the persons of Adam and Christ. Those who remain “incorporated” in Adam are the “old” humanity, bearing the image of the “man of dust” and partaking of his sin and alienation from God and Creation (Rom 5:12-19; 8:20-22). But those who are incorporated into Christ by faith become Christ’s “body” (Rom 12:4-5; 1 Cor 12:12-13, 27; Eph 1:22-23; Col 1:18); they are recreated in Christ’s image (Rom 8:29; 1 Cor 15:49; 2 Cor 3:18); they become one “new man” (Eph 2:15; 4:24; Col 3:9-10, <span>kjv<\/span>); and they partake of the new creation (2 Cor 5:17; Gal 6:15). The old barriers raised by Adam are removed by Christ (Rom 5:1; 2 Cor 5:19; Gal 3:27-28; Eph 2:14-16). For Paul, the functional similarity of Adam and Christ as representatives meant that Christ had restored what Adam had lost.<\/p>\n<p><em>See also<\/em> Eve; Man, Old and New; New Creation, New Creature.<\/p>","content_en":"<h3>ADAM (P<span>erson<\/span>)<\/h3>\n<p>First man and father of the human race. Adam’s role in biblical history is important not only in OT considerations but also in understanding the meaning of salvation and the person and work of Jesus Christ.<\/p>\n<p>The creation of Adam and the first woman, Eve, is recited in two accounts in the book of Genesis. The intent of the first account (1:26-31) is to present the first pair in their relationship to God and to the rest of the created order. It teaches that with regard to God the first humans were created male and female in God’s image with his specific mandate to populate and rule over the earth. With regard to the rest of creation the first humans were, on one hand, part of it, being created on the same day as other land animals; on the other hand, they were distinctly above it, being the culmination of the creation process and sole bearers of God’s image.<\/p>\n<p>The intent of the second account is much more specific (2:4–3:24); it seeks to explain the origin of the present human condition of sin and death and to set the stage for the drama of redemption. The story treats in detail aspects of Adam’s creation omitted from the first story. For example, it tells of the formation of Adam from the dust of the ground and of his receiving the breath of life from God (2:7). It recounts the planting of the Garden and the responsibility given to Adam to cultivate it (2:8-15). God’s instruction to Adam that the fruit of every tree in the Garden was his for food, except one, is carefully recorded, as well as the solemn warning that the fruit of the “tree of the knowledge of good and evil” was never to be eaten, under the pain of death (2:16-17). Adam’s loneliness after naming the animals and not finding a suitable companion is also described, thus introducing the creation of the first woman (2:18-22). The creation of Eve from Adam’s rib poignantly portrays the essential unity of spirit and purpose of the sexes intended by God.<\/p>\n<p>The story does not end on such a positive note, however. It moves on to record the great deception Satan played upon Eve through the serpent. By clever insinuations and distortion of God’s original commandment (cf. 3:1 with 2:16-17), the serpent tricked Eve into eating the forbidden fruit and sharing it with Adam. Eve seems to have eaten because she was deceived (1 Tm 2:14), Adam out of a willful and conscious rebellion. Ironically, the two beings originally created in God’s image and likeness believed that they could become “like” God by disobeying him (Gn 3:5).<\/p>\n<p>The effects of their disobedience were immediate, though not at all what Adam had expected. For the first time a barrier of shame disrupted the unity of man and woman (3:7). More important, a barrier of real moral guilt was erected between the first couple and God. The story relates that when God came looking for Adam after his rebellion, he was hiding among the trees, already aware of his separation from God (3:8). When God questioned him, Adam threw the blame on Eve and, by implication, back on God: “It was the woman you gave me who brought me the fruit” (3:12, <span>nlt<\/span>). Eve in turn blamed the serpent (3:13).<\/p>\n<p>According to the story in Genesis, God held all three responsible and informed each one of the calamitous consequences of their rebellion (3:14-19). The two great mandates, originally signs of pure blessing, became mixed with curse and pain—the earth could now be populated only through the woman’s birth pangs and could be subdued only by the man’s labor and perspiration (3:16-18). Further, the unity of man and woman would be strained by man’s subjugation of her, or possibly by the beginning of a struggle for dominance between them (3:16b can be taken both ways). Finally, God pronounced the ultimate consequence: as he had originally warned, Adam and Eve were to die. Someday the breath of life would be taken from them, and their bodies would return to the dust from which they were made (3:19). That very day they also experienced a “spiritual” death; they were separated from God, the giver of life, and from the tree of life, the symbol of eternal life (3:22). God sent them out of Eden, and there was no way back. The entrance to paradise was blocked by the cherubim and flaming sword (3:23-24). Only God could restore what they had lost.<\/p>\n<p>The story is not devoid of hope. God was merciful even then. He made them garments of skin to cover their bodies and promised that someday the power of Satan behind the serpent would be crushed by the woman’s “seed” (Gn 3:15; cf. Rom 16:20). Many scholars consider that promise to be the first biblical mention of redemption.<\/p>\n<p class=\"h2\" id=\"TheSignificanceofAdam\">The Significance of Adam<\/p>\n<p>Adam’s significance is based upon several assumptions, the first being that he was a historical individual. That assumption was made by many OT writers (Gn 4:25; 5:1-5; 1 Chr 1:1; Hos 6:7). The NT writers agreed (Lk 3:38; Rom 5:14; 1 Cor 15:22, 45; 1 Tm 2:13-14; Jude 1:14). Equally essential to Adam’s significance is a second assumption, that he was more than an individual. To begin with, the Hebrew word <span class=\"hebrew\" lang=\"he\">adam<\/span> (more correctly <span class=\"hebrew\" lang=\"he\">’a–dha–m<\/span>) is not merely a proper name. Even in the Genesis story it is not used as a name until Genesis 4:25. The word is one of several Hebrew words meaning “man” and is the generic term for “human race.” In the vast majority of cases it refers either to a male individual (Lv 1:2; Jos 14:15; Neh 9:29; Is 56:2) or to humanity in general (Ex 4:11; Nm 12:3; 16:29; Dt 4:28; 1 Kgs 4:31; Jb 7:20; 14:1). The generic, collective sense of the word <span class=\"hebrew\" lang=\"he\">adam<\/span> is also behind the phrase “children (or sons) of men” (2 Sm 7:14; Pss 11:4; 12:1; 14:2; 53:2; 90:3; Eccl 1:13; 2:3). That phrase, literally “sons of <span class=\"hebrew\" lang=\"he\">adam<\/span><em>,”<\/em> simply means “men” or “human beings,” and when it is used the entire human race is in view. Indeed, the universalistic human connotation of the word <span class=\"hebrew\" lang=\"he\">adam<\/span> indicates a concern in the OT going far beyond Israel’s nationalistic hopes and its God—to all the earth’s people and the Lord of all nations (Gn 9:5-7; Dt 5:24; 8:3; 1 Kgs 8:38-39; Pss 8:4; 89:48; 107:8-31; Prv 12:14; Mi 6:8).<\/p>\n<p>It is no accident, then, that the first man was named “Adam” or “Man.” The name intimates that to speak about Adam is somehow also to speak about the entire human race. Such usage can perhaps best be understood through the ancient concept of corporate personality and representation familiar to the Hebrews and other Near Eastern peoples. Modern thinking emphasizes the individual; existence of the social group and all social relationships has been seen as secondary to, and dependent upon, the existence and desire of the individual. The Hebrew understanding was quite different. Though the separate personality of the individual was appreciated (Jer 31:29-30; Ez 18:4), there was a strong tendency to see the social group (family, tribe, nation) as a single organism with a corporate identity of its own. Likewise the group representative was seen as the embodiment or personification of the corporate personality of the group. Within the representative the essential qualities and characteristics of the social group resided in such a way that the actions and decisions of the representative were binding on the entire group. If the group was a family, the father was usually considered the corporate representative; for good or for ill his family, and sometimes his descendants, received the results of his actions (Gn 17:1-8; cf. Gn 20:1-9, 18; Ex 20:5-6; Jos 7:24-25; Rom 11:28; Heb 7:1-10).<\/p>\n<p>As the original man and father of humankind, in whose image all succeeding generations would be born (Gn 5:3), Adam was the corporate representative of humanity. The creation accounts themselves give the impression that the mandates of Genesis 1:26-30 (cf. Gn 9:1, 7; Pss 8:5-7; 104:14) as well as the curses of Genesis 3:16-19 (cf. Ps 90:3; Eccl 12:7; Is 13:8; 21:3) were meant not only for Adam (and Eve) but, through him, for the entire race.<\/p>\n<p>In Romans 5:12-21 the apostle Paul contrasted the death and condemnation brought upon humanity by Adam’s disobedience with the life and justification given to humanity through Christ’s obedience. More explicitly, in 1 Corinthians 15:45-50 (<span>rsv<\/span>), Paul called Christ the “last Adam,” “second man,” and the “man of heaven” in juxtaposition to the “first Adam,” the “first man,” and the “man of dust.”<\/p>\n<p>For Paul, the human race was divided into two groups in the persons of Adam and Christ. Those who remain “incorporated” in Adam are the “old” humanity, bearing the image of the “man of dust” and partaking of his sin and alienation from God and Creation (Rom 5:12-19; 8:20-22). But those who are incorporated into Christ by faith become Christ’s “body” (Rom 12:4-5; 1 Cor 12:12-13, 27; Eph 1:22-23; Col 1:18); they are recreated in Christ’s image (Rom 8:29; 1 Cor 15:49; 2 Cor 3:18); they become one “new man” (Eph 2:15; 4:24; Col 3:9-10, <span>kjv<\/span>); and they partake of the new creation (2 Cor 5:17; Gal 6:15). The old barriers raised by Adam are removed by Christ (Rom 5:1; 2 Cor 5:19; Gal 3:27-28; Eph 2:14-16). For Paul, the functional similarity of Adam and Christ as representatives meant that Christ had restored what Adam had lost.<\/p>\n<p><em>See also<\/em> Eve; Man, Old and New; New Creation, New Creature.<\/p>","summary_ro":"ADAM (Person) First man and father of the human race. Adam’s role in biblical history is important not only in OT considerations but also in understanding the meaning of salvation and the person and work of Jesus Christ. The creation of Adam and the first woman, Eve, is recited in two accounts in the book of Genesis. The intent of the first account (1:26-31) is to present the first pair in their relationship to God and to the rest of the created order. It teaches that with regard to God the f...","summary_en":"ADAM (Person) First man and father of the human race. Adam’s role in biblical history is important not only in OT considerations but also in understanding the meaning of salvation and the person and work of Jesus Christ. The creation of Adam and the first woman, Eve, is recited in two accounts in the book of Genesis. The intent of the first account (1:26-31) is to present the first pair in their relationship to God and to the rest of the created order. It teaches that with regard to God the f...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48911,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 14:2","title_en":"Study Note: Psalmi 14:2","content_ro":"<p><strong>14:2-3<\/strong> From <em>heaven<\/em> (33:13; 80:14; 102:19), the Lord sees the wicked, who stand out as vile sinners (11:3-5). The <em>entire human race<\/em> lacks wisdom and fails to live up to the glory originally given to them (10:4-11; see Rom 1–3).<\/p>","content_en":"<p><strong>14:2-3<\/strong> From <em>heaven<\/em> (33:13; 80:14; 102:19), the Lord sees the wicked, who stand out as vile sinners (11:3-5). The <em>entire human race<\/em> lacks wisdom and fails to live up to the glory originally given to them (10:4-11; see Rom 1–3).<\/p>","summary_ro":"14:2-3 From heaven (33:13; 80:14; 102:19), the Lord sees the wicked, who stand out as vile sinners (11:3-5). The entire human race lacks wisdom and fails to live up to the glory originally given to them (10:4-11; see Rom 1–3).","summary_en":"14:2-3 From heaven (33:13; 80:14; 102:19), the Lord sees the wicked, who stand out as vile sinners (11:3-5). The entire human race lacks wisdom and fails to live up to the glory originally given to them (10:4-11; see Rom 1–3).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76537,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 14:2","title_en":"Study Note: Psalmi 14:2","content_ro":"<p><strong>14:2-3<\/strong> From <em>heaven<\/em> (33:13; 80:14; 102:19), the Lord sees the wicked, who stand out as vile sinners (11:3-5). The <em>entire human race<\/em> lacks wisdom and fails to live up to the glory originally given to them (10:4-11; see Rom 1–3).<\/p>","content_en":"<p><strong>14:2-3<\/strong> From <em>heaven<\/em> (33:13; 80:14; 102:19), the Lord sees the wicked, who stand out as vile sinners (11:3-5). The <em>entire human race<\/em> lacks wisdom and fails to live up to the glory originally given to them (10:4-11; see Rom 1–3).<\/p>","summary_ro":"14:2-3 From heaven (33:13; 80:14; 102:19), the Lord sees the wicked, who stand out as vile sinners (11:3-5). The entire human race lacks wisdom and fails to live up to the glory originally given to them (10:4-11; see Rom 1–3).","summary_en":"14:2-3 From heaven (33:13; 80:14; 102:19), the Lord sees the wicked, who stand out as vile sinners (11:3-5). The entire human race lacks wisdom and fails to live up to the glory originally given to them (10:4-11; see Rom 1–3).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":104163,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 14:2","title_en":"Study Note: Psalmi 14:2","content_ro":"<p><strong>14:2-3<\/strong> From <em>heaven<\/em> (33:13; 80:14; 102:19), the Lord sees the wicked, who stand out as vile sinners (11:3-5). The <em>entire human race<\/em> lacks wisdom and fails to live up to the glory originally given to them (10:4-11; see Rom 1–3).<\/p>","content_en":"<p><strong>14:2-3<\/strong> From <em>heaven<\/em> (33:13; 80:14; 102:19), the Lord sees the wicked, who stand out as vile sinners (11:3-5). The <em>entire human race<\/em> lacks wisdom and fails to live up to the glory originally given to them (10:4-11; see Rom 1–3).<\/p>","summary_ro":"14:2-3 From heaven (33:13; 80:14; 102:19), the Lord sees the wicked, who stand out as vile sinners (11:3-5). The entire human race lacks wisdom and fails to live up to the glory originally given to them (10:4-11; see Rom 1–3).","summary_en":"14:2-3 From heaven (33:13; 80:14; 102:19), the Lord sees the wicked, who stand out as vile sinners (11:3-5). The entire human race lacks wisdom and fails to live up to the glory originally given to them (10:4-11; see Rom 1–3).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131789,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 14:2","title_en":"Study Note: Psalmi 14:2","content_ro":"<p><strong>14:2-3<\/strong> From <em>heaven<\/em> (33:13; 80:14; 102:19), the Lord sees the wicked, who stand out as vile sinners (11:3-5). The <em>entire human race<\/em> lacks wisdom and fails to live up to the glory originally given to them (10:4-11; see Rom 1–3).<\/p>","content_en":"<p><strong>14:2-3<\/strong> From <em>heaven<\/em> (33:13; 80:14; 102:19), the Lord sees the wicked, who stand out as vile sinners (11:3-5). The <em>entire human race<\/em> lacks wisdom and fails to live up to the glory originally given to them (10:4-11; see Rom 1–3).<\/p>","summary_ro":"14:2-3 From heaven (33:13; 80:14; 102:19), the Lord sees the wicked, who stand out as vile sinners (11:3-5). The entire human race lacks wisdom and fails to live up to the glory originally given to them (10:4-11; see Rom 1–3).","summary_en":"14:2-3 From heaven (33:13; 80:14; 102:19), the Lord sees the wicked, who stand out as vile sinners (11:3-5). The entire human race lacks wisdom and fails to live up to the glory originally given to them (10:4-11; see Rom 1–3).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":60938,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Community Responsibility: Achan’s Sin","title_en":"Community Responsibility: Achan’s Sin","content_ro":"<h3>Community Responsibility: Achan’s Sin<\/h3>\n<p>Should an entire community be held responsible for the sins of a smaller few?<\/p>\n<p>Why did so many of Israel’s soldiers die at Ai because of Achan’s sin (Josh 7)? Why did the Israelites stone Achan’s family along with him? A significant part of the answer to these questions comes by understanding the concept of community responsibility.<\/p>\n<p>If Achan’s family knew of his theft, they were accomplices and shared Achan’s guilt. A community becomes responsible for sin when people either actively participate in an act of sin or silently condone sinful actions or attitudes.<\/p>\n<p>But what about Achan’s children who were too young to understand or those who had no knowledge of his theft? What about Israel’s soldiers who died at Ai because Achan stole what belonged to God?<\/p>\n<p>To understand, we have to go back to the beginning. The sin of our first parents, Adam and Eve (Gen 3), was at least twofold. First, they chose not to trust God, even though they had an intimate relationship with him, choosing instead to listen to the voice of a stranger. Second, though they were unsuccessful, they declared their independence from God by trying to become like gods themselves.<\/p>\n<p>Because we all make that same choice for ourselves, no one is truly innocent (see Ps 14:2-3; Rom 3:9-23). As a result, we are all subject to the consequences of sin in the world. We may die as the result of another’s sin, carelessness, or ignorance, or as a result of our own. Because one person drives under the influence of alcohol, someone else might die on the highway. Because one person wants to maximize profits, others can suffer in wretched conditions. And because Achan sinned, others in Israel died at Ai.<\/p>\n<p>None of this is “fair.” However, God promises to bring perfect justice in his own time. God’s justice will be mediated through his grace and mercy, brought to us through Jesus’ death in our place (see Rom 5:12-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 9:24-27; Exod 20:5; Josh 7:1-26; 2 Kgs 14:6; 21:10-15; Ezra 9:6-15; Neh 9:16-37; Jer 31:29-30; Ezek 18:20; Dan 9:4-19; Matt 23:29-36; John 9:1-3; Rom 5:12-21; 1 Cor 15:21<\/p>","content_en":"<h3>Community Responsibility: Achan’s Sin<\/h3>\n<p>Should an entire community be held responsible for the sins of a smaller few?<\/p>\n<p>Why did so many of Israel’s soldiers die at Ai because of Achan’s sin (Josh 7)? Why did the Israelites stone Achan’s family along with him? A significant part of the answer to these questions comes by understanding the concept of community responsibility.<\/p>\n<p>If Achan’s family knew of his theft, they were accomplices and shared Achan’s guilt. A community becomes responsible for sin when people either actively participate in an act of sin or silently condone sinful actions or attitudes.<\/p>\n<p>But what about Achan’s children who were too young to understand or those who had no knowledge of his theft? What about Israel’s soldiers who died at Ai because Achan stole what belonged to God?<\/p>\n<p>To understand, we have to go back to the beginning. The sin of our first parents, Adam and Eve (Gen 3), was at least twofold. First, they chose not to trust God, even though they had an intimate relationship with him, choosing instead to listen to the voice of a stranger. Second, though they were unsuccessful, they declared their independence from God by trying to become like gods themselves.<\/p>\n<p>Because we all make that same choice for ourselves, no one is truly innocent (see Ps 14:2-3; Rom 3:9-23). As a result, we are all subject to the consequences of sin in the world. We may die as the result of another’s sin, carelessness, or ignorance, or as a result of our own. Because one person drives under the influence of alcohol, someone else might die on the highway. Because one person wants to maximize profits, others can suffer in wretched conditions. And because Achan sinned, others in Israel died at Ai.<\/p>\n<p>None of this is “fair.” However, God promises to bring perfect justice in his own time. God’s justice will be mediated through his grace and mercy, brought to us through Jesus’ death in our place (see Rom 5:12-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 9:24-27; Exod 20:5; Josh 7:1-26; 2 Kgs 14:6; 21:10-15; Ezra 9:6-15; Neh 9:16-37; Jer 31:29-30; Ezek 18:20; Dan 9:4-19; Matt 23:29-36; John 9:1-3; Rom 5:12-21; 1 Cor 15:21<\/p>","summary_ro":"Community Responsibility: Achan’s Sin Should an entire community be held responsible for the sins of a smaller few? Why did so many of Israel’s soldiers die at Ai because of Achan’s sin (Josh 7)? Why did the Israelites stone Achan’s family along with him? A significant part of the answer to these questions comes by understanding the concept of community responsibility. If Achan’s family knew of his theft, they were accomplices and shared Achan’s guilt. A community becomes responsible for sin ...","summary_en":"Community Responsibility: Achan’s Sin Should an entire community be held responsible for the sins of a smaller few? Why did so many of Israel’s soldiers die at Ai because of Achan’s sin (Josh 7)? Why did the Israelites stone Achan’s family along with him? A significant part of the answer to these questions comes by understanding the concept of community responsibility. If Achan’s family knew of his theft, they were accomplices and shared Achan’s guilt. A community becomes responsible for sin ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":88564,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Community Responsibility: Achan’s Sin","title_en":"Community Responsibility: Achan’s Sin","content_ro":"<h3>Community Responsibility: Achan’s Sin<\/h3>\n<p>Should an entire community be held responsible for the sins of a smaller few?<\/p>\n<p>Why did so many of Israel’s soldiers die at Ai because of Achan’s sin (Josh 7)? Why did the Israelites stone Achan’s family along with him? A significant part of the answer to these questions comes by understanding the concept of community responsibility.<\/p>\n<p>If Achan’s family knew of his theft, they were accomplices and shared Achan’s guilt. A community becomes responsible for sin when people either actively participate in an act of sin or silently condone sinful actions or attitudes.<\/p>\n<p>But what about Achan’s children who were too young to understand or those who had no knowledge of his theft? What about Israel’s soldiers who died at Ai because Achan stole what belonged to God?<\/p>\n<p>To understand, we have to go back to the beginning. The sin of our first parents, Adam and Eve (Gen 3), was at least twofold. First, they chose not to trust God, even though they had an intimate relationship with him, choosing instead to listen to the voice of a stranger. Second, though they were unsuccessful, they declared their independence from God by trying to become like gods themselves.<\/p>\n<p>Because we all make that same choice for ourselves, no one is truly innocent (see Ps 14:2-3; Rom 3:9-23). As a result, we are all subject to the consequences of sin in the world. We may die as the result of another’s sin, carelessness, or ignorance, or as a result of our own. Because one person drives under the influence of alcohol, someone else might die on the highway. Because one person wants to maximize profits, others can suffer in wretched conditions. And because Achan sinned, others in Israel died at Ai.<\/p>\n<p>None of this is “fair.” However, God promises to bring perfect justice in his own time. God’s justice will be mediated through his grace and mercy, brought to us through Jesus’ death in our place (see Rom 5:12-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 9:24-27; Exod 20:5; Josh 7:1-26; 2 Kgs 14:6; 21:10-15; Ezra 9:6-15; Neh 9:16-37; Jer 31:29-30; Ezek 18:20; Dan 9:4-19; Matt 23:29-36; John 9:1-3; Rom 5:12-21; 1 Cor 15:21<\/p>","content_en":"<h3>Community Responsibility: Achan’s Sin<\/h3>\n<p>Should an entire community be held responsible for the sins of a smaller few?<\/p>\n<p>Why did so many of Israel’s soldiers die at Ai because of Achan’s sin (Josh 7)? Why did the Israelites stone Achan’s family along with him? A significant part of the answer to these questions comes by understanding the concept of community responsibility.<\/p>\n<p>If Achan’s family knew of his theft, they were accomplices and shared Achan’s guilt. A community becomes responsible for sin when people either actively participate in an act of sin or silently condone sinful actions or attitudes.<\/p>\n<p>But what about Achan’s children who were too young to understand or those who had no knowledge of his theft? What about Israel’s soldiers who died at Ai because Achan stole what belonged to God?<\/p>\n<p>To understand, we have to go back to the beginning. The sin of our first parents, Adam and Eve (Gen 3), was at least twofold. First, they chose not to trust God, even though they had an intimate relationship with him, choosing instead to listen to the voice of a stranger. Second, though they were unsuccessful, they declared their independence from God by trying to become like gods themselves.<\/p>\n<p>Because we all make that same choice for ourselves, no one is truly innocent (see Ps 14:2-3; Rom 3:9-23). As a result, we are all subject to the consequences of sin in the world. We may die as the result of another’s sin, carelessness, or ignorance, or as a result of our own. Because one person drives under the influence of alcohol, someone else might die on the highway. Because one person wants to maximize profits, others can suffer in wretched conditions. And because Achan sinned, others in Israel died at Ai.<\/p>\n<p>None of this is “fair.” However, God promises to bring perfect justice in his own time. God’s justice will be mediated through his grace and mercy, brought to us through Jesus’ death in our place (see Rom 5:12-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 9:24-27; Exod 20:5; Josh 7:1-26; 2 Kgs 14:6; 21:10-15; Ezra 9:6-15; Neh 9:16-37; Jer 31:29-30; Ezek 18:20; Dan 9:4-19; Matt 23:29-36; John 9:1-3; Rom 5:12-21; 1 Cor 15:21<\/p>","summary_ro":"Community Responsibility: Achan’s Sin Should an entire community be held responsible for the sins of a smaller few? Why did so many of Israel’s soldiers die at Ai because of Achan’s sin (Josh 7)? Why did the Israelites stone Achan’s family along with him? A significant part of the answer to these questions comes by understanding the concept of community responsibility. If Achan’s family knew of his theft, they were accomplices and shared Achan’s guilt. A community becomes responsible for sin ...","summary_en":"Community Responsibility: Achan’s Sin Should an entire community be held responsible for the sins of a smaller few? Why did so many of Israel’s soldiers die at Ai because of Achan’s sin (Josh 7)? Why did the Israelites stone Achan’s family along with him? A significant part of the answer to these questions comes by understanding the concept of community responsibility. If Achan’s family knew of his theft, they were accomplices and shared Achan’s guilt. A community becomes responsible for sin ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116190,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Community Responsibility: Achan’s Sin","title_en":"Community Responsibility: Achan’s Sin","content_ro":"<h3>Community Responsibility: Achan’s Sin<\/h3>\n<p>Should an entire community be held responsible for the sins of a smaller few?<\/p>\n<p>Why did so many of Israel’s soldiers die at Ai because of Achan’s sin (Josh 7)? Why did the Israelites stone Achan’s family along with him? A significant part of the answer to these questions comes by understanding the concept of community responsibility.<\/p>\n<p>If Achan’s family knew of his theft, they were accomplices and shared Achan’s guilt. A community becomes responsible for sin when people either actively participate in an act of sin or silently condone sinful actions or attitudes.<\/p>\n<p>But what about Achan’s children who were too young to understand or those who had no knowledge of his theft? What about Israel’s soldiers who died at Ai because Achan stole what belonged to God?<\/p>\n<p>To understand, we have to go back to the beginning. The sin of our first parents, Adam and Eve (Gen 3), was at least twofold. First, they chose not to trust God, even though they had an intimate relationship with him, choosing instead to listen to the voice of a stranger. Second, though they were unsuccessful, they declared their independence from God by trying to become like gods themselves.<\/p>\n<p>Because we all make that same choice for ourselves, no one is truly innocent (see Ps 14:2-3; Rom 3:9-23). As a result, we are all subject to the consequences of sin in the world. We may die as the result of another’s sin, carelessness, or ignorance, or as a result of our own. Because one person drives under the influence of alcohol, someone else might die on the highway. Because one person wants to maximize profits, others can suffer in wretched conditions. And because Achan sinned, others in Israel died at Ai.<\/p>\n<p>None of this is “fair.” However, God promises to bring perfect justice in his own time. God’s justice will be mediated through his grace and mercy, brought to us through Jesus’ death in our place (see Rom 5:12-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 9:24-27; Exod 20:5; Josh 7:1-26; 2 Kgs 14:6; 21:10-15; Ezra 9:6-15; Neh 9:16-37; Jer 31:29-30; Ezek 18:20; Dan 9:4-19; Matt 23:29-36; John 9:1-3; Rom 5:12-21; 1 Cor 15:21<\/p>","content_en":"<h3>Community Responsibility: Achan’s Sin<\/h3>\n<p>Should an entire community be held responsible for the sins of a smaller few?<\/p>\n<p>Why did so many of Israel’s soldiers die at Ai because of Achan’s sin (Josh 7)? Why did the Israelites stone Achan’s family along with him? A significant part of the answer to these questions comes by understanding the concept of community responsibility.<\/p>\n<p>If Achan’s family knew of his theft, they were accomplices and shared Achan’s guilt. A community becomes responsible for sin when people either actively participate in an act of sin or silently condone sinful actions or attitudes.<\/p>\n<p>But what about Achan’s children who were too young to understand or those who had no knowledge of his theft? What about Israel’s soldiers who died at Ai because Achan stole what belonged to God?<\/p>\n<p>To understand, we have to go back to the beginning. The sin of our first parents, Adam and Eve (Gen 3), was at least twofold. First, they chose not to trust God, even though they had an intimate relationship with him, choosing instead to listen to the voice of a stranger. Second, though they were unsuccessful, they declared their independence from God by trying to become like gods themselves.<\/p>\n<p>Because we all make that same choice for ourselves, no one is truly innocent (see Ps 14:2-3; Rom 3:9-23). As a result, we are all subject to the consequences of sin in the world. We may die as the result of another’s sin, carelessness, or ignorance, or as a result of our own. Because one person drives under the influence of alcohol, someone else might die on the highway. Because one person wants to maximize profits, others can suffer in wretched conditions. And because Achan sinned, others in Israel died at Ai.<\/p>\n<p>None of this is “fair.” However, God promises to bring perfect justice in his own time. God’s justice will be mediated through his grace and mercy, brought to us through Jesus’ death in our place (see Rom 5:12-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 9:24-27; Exod 20:5; Josh 7:1-26; 2 Kgs 14:6; 21:10-15; Ezra 9:6-15; Neh 9:16-37; Jer 31:29-30; Ezek 18:20; Dan 9:4-19; Matt 23:29-36; John 9:1-3; Rom 5:12-21; 1 Cor 15:21<\/p>","summary_ro":"Community Responsibility: Achan’s Sin Should an entire community be held responsible for the sins of a smaller few? Why did so many of Israel’s soldiers die at Ai because of Achan’s sin (Josh 7)? Why did the Israelites stone Achan’s family along with him? A significant part of the answer to these questions comes by understanding the concept of community responsibility. If Achan’s family knew of his theft, they were accomplices and shared Achan’s guilt. A community becomes responsible for sin ...","summary_en":"Community Responsibility: Achan’s Sin Should an entire community be held responsible for the sins of a smaller few? Why did so many of Israel’s soldiers die at Ai because of Achan’s sin (Josh 7)? Why did the Israelites stone Achan’s family along with him? A significant part of the answer to these questions comes by understanding the concept of community responsibility. If Achan’s family knew of his theft, they were accomplices and shared Achan’s guilt. A community becomes responsible for sin ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143816,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Community Responsibility: Achan’s Sin","title_en":"Community Responsibility: Achan’s Sin","content_ro":"<h3>Community Responsibility: Achan’s Sin<\/h3>\n<p>Should an entire community be held responsible for the sins of a smaller few?<\/p>\n<p>Why did so many of Israel’s soldiers die at Ai because of Achan’s sin (Josh 7)? Why did the Israelites stone Achan’s family along with him? A significant part of the answer to these questions comes by understanding the concept of community responsibility.<\/p>\n<p>If Achan’s family knew of his theft, they were accomplices and shared Achan’s guilt. A community becomes responsible for sin when people either actively participate in an act of sin or silently condone sinful actions or attitudes.<\/p>\n<p>But what about Achan’s children who were too young to understand or those who had no knowledge of his theft? What about Israel’s soldiers who died at Ai because Achan stole what belonged to God?<\/p>\n<p>To understand, we have to go back to the beginning. The sin of our first parents, Adam and Eve (Gen 3), was at least twofold. First, they chose not to trust God, even though they had an intimate relationship with him, choosing instead to listen to the voice of a stranger. Second, though they were unsuccessful, they declared their independence from God by trying to become like gods themselves.<\/p>\n<p>Because we all make that same choice for ourselves, no one is truly innocent (see Ps 14:2-3; Rom 3:9-23). As a result, we are all subject to the consequences of sin in the world. We may die as the result of another’s sin, carelessness, or ignorance, or as a result of our own. Because one person drives under the influence of alcohol, someone else might die on the highway. Because one person wants to maximize profits, others can suffer in wretched conditions. And because Achan sinned, others in Israel died at Ai.<\/p>\n<p>None of this is “fair.” However, God promises to bring perfect justice in his own time. God’s justice will be mediated through his grace and mercy, brought to us through Jesus’ death in our place (see Rom 5:12-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 9:24-27; Exod 20:5; Josh 7:1-26; 2 Kgs 14:6; 21:10-15; Ezra 9:6-15; Neh 9:16-37; Jer 31:29-30; Ezek 18:20; Dan 9:4-19; Matt 23:29-36; John 9:1-3; Rom 5:12-21; 1 Cor 15:21<\/p>","content_en":"<h3>Community Responsibility: Achan’s Sin<\/h3>\n<p>Should an entire community be held responsible for the sins of a smaller few?<\/p>\n<p>Why did so many of Israel’s soldiers die at Ai because of Achan’s sin (Josh 7)? Why did the Israelites stone Achan’s family along with him? A significant part of the answer to these questions comes by understanding the concept of community responsibility.<\/p>\n<p>If Achan’s family knew of his theft, they were accomplices and shared Achan’s guilt. A community becomes responsible for sin when people either actively participate in an act of sin or silently condone sinful actions or attitudes.<\/p>\n<p>But what about Achan’s children who were too young to understand or those who had no knowledge of his theft? What about Israel’s soldiers who died at Ai because Achan stole what belonged to God?<\/p>\n<p>To understand, we have to go back to the beginning. The sin of our first parents, Adam and Eve (Gen 3), was at least twofold. First, they chose not to trust God, even though they had an intimate relationship with him, choosing instead to listen to the voice of a stranger. Second, though they were unsuccessful, they declared their independence from God by trying to become like gods themselves.<\/p>\n<p>Because we all make that same choice for ourselves, no one is truly innocent (see Ps 14:2-3; Rom 3:9-23). As a result, we are all subject to the consequences of sin in the world. We may die as the result of another’s sin, carelessness, or ignorance, or as a result of our own. Because one person drives under the influence of alcohol, someone else might die on the highway. Because one person wants to maximize profits, others can suffer in wretched conditions. And because Achan sinned, others in Israel died at Ai.<\/p>\n<p>None of this is “fair.” However, God promises to bring perfect justice in his own time. God’s justice will be mediated through his grace and mercy, brought to us through Jesus’ death in our place (see Rom 5:12-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 9:24-27; Exod 20:5; Josh 7:1-26; 2 Kgs 14:6; 21:10-15; Ezra 9:6-15; Neh 9:16-37; Jer 31:29-30; Ezek 18:20; Dan 9:4-19; Matt 23:29-36; John 9:1-3; Rom 5:12-21; 1 Cor 15:21<\/p>","summary_ro":"Community Responsibility: Achan’s Sin Should an entire community be held responsible for the sins of a smaller few? Why did so many of Israel’s soldiers die at Ai because of Achan’s sin (Josh 7)? Why did the Israelites stone Achan’s family along with him? A significant part of the answer to these questions comes by understanding the concept of community responsibility. If Achan’s family knew of his theft, they were accomplices and shared Achan’s guilt. A community becomes responsible for sin ...","summary_en":"Community Responsibility: Achan’s Sin Should an entire community be held responsible for the sins of a smaller few? Why did so many of Israel’s soldiers die at Ai because of Achan’s sin (Josh 7)? Why did the Israelites stone Achan’s family along with him? A significant part of the answer to these questions comes by understanding the concept of community responsibility. If Achan’s family knew of his theft, they were accomplices and shared Achan’s guilt. A community becomes responsible for sin ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"3":[{"id":3173,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Atonement","title_en":"Atonement","content_ro":"<h3>ATONEMENT<\/h3>\n<p>In Christian thought, the act by which God and man are brought together in personal relationship. The term is derived from Anglo-Saxon words meaning “making at one,” hence “at-one-ment.” It presupposes a separation or alienation that needs to be overcome if human beings are to know God and have fellowship with him. As a term expressing relationship, atonement is tied closely to such terms as reconciliation and forgiveness.<\/p>\n<p>In the <span>kjv<\/span> the word “atonement” occurs many times in the OT but only once in the NT (Rom 5:11). Modern translations generally, and more correctly, render the word “reconciliation.” The idea of atonement is ever present in the NT, however, and is one of the fundamental concepts of Scripture. God is seen as taking the initiative in man’s salvation; thus atonement is the work of God, who opens the possibility for sinful human beings to receive pardoning grace. For the sinner, who cannot know God, who cannot bridge the gap between himself and God, a “new and living way” is opened up by God.<\/p>\n<p>The need for atonement is bound up with man’s thoroughgoing sinfulness. All of Scripture (cited below from the <span>rsv<\/span> unless otherwise noted) points to the radical nature of that sinfulness. The prophet Isaiah affirmed, “All we like sheep have gone astray” (Is 53:6). According to another prophet, Jeremiah, “The heart is deceitful above all things, and desperately corrupt; who can understand it?” (Jer 17:9). David the psalmist cried, “There is none that does good, no, not one” (Ps 14:3). Paul described the degeneracy of man caused by his disobedience and idolatry (Rom 1:18-32) and summed it up: “All have sinned and fall short of the glory of God” (Rom 3:23). Elsewhere Paul described men as enemies of God (Rom 5:10), as “hostile to God” (Rom 8:7), as “estranged and hostile in mind, doing evil deeds” (Col 1:21). Adam’s race is just like Adam: “Therefore as sin came into the world through one man and death through sin, and so death spread to all men because all men sinned” (Rom 5:12).<\/p>\n\n<p>The problem of the sinfulness of humanity is compounded by the holiness of God, who cannot look upon sin. Isaiah saw the holy God in the temple and drew back because of his own sinfulness (Is 6:1-5). Not only is man terribly sinful, but God is fearfully holy. Consequently man dreads God and can do nothing to change this situation. He is lost, helpless, standing under the awful judgment of God. He cannot justify himself before God and cannot merit God’s concern. The possibility of atonement, then, rests entirely with God. The nature of that atonement, as illustrated in biblical history, affirms simultaneously the nature of both God and man.<\/p>\n<p>The Hebrew term frequently translated “atone” has the basic meaning “to wipe out,” “to erase, “to cover,” or perhaps more generally “to remove.” In the <span>kjv<\/span> it is translated by such expressions as “to make atonement,” “forgive,” “appease,” “pacify,” “pardon,” “purge,” “put off,” and “reconcile.”<\/p>\n<p>The most common OT expression of the means of atonement was the sacrifice and offering up of the blood of a victim. In a sacrifice the shedding of blood was the central act. Life was in the blood (Lv 17:11); in the pouring out of the blood, life was given up; that is, death occurred. Elsewhere blood may be a symbol for life, but in the sacrificial motif it symbolized death. Some scholars have argued that in the pouring forth of the blood, life was made available to the people. It was the life <em>of the flesh,<\/em> however, that was in the blood, and the flesh was sacrificed. In the NT it is by virtue of the resurrection that the life of Christ is made available to believers.<\/p>\n<p>Not every OT mention of atonement referred directly to the shedding of blood. On the Day of Atonement one of two goats was slain, but the other was “presented alive before the Lord to make atonement” (Lv 16:10). That “scapegoat” was driven out into the wilderness bearing the sins of the people. Banishment or expulsion took the place of blood as the goat, bearing the sins of the people, suffered the fate of the sinner. The goat was a substitute for the people. Money offered for the temple was also said to make atonement (Ex 30:16). In another text Aaron and Moses prevented the spreading of a plague by carrying incense: “He put on the incense, and made atonement for the people” (Nm 16:47). Those few special expressions do not undo the basic OT theme of atonement through provision of a substitute animal. The NT summarizes that theme by saying that “without the shedding of blood there is no forgiveness of sins” (Heb 9:22).<\/p>\n<p>From atonement for sin in the OT came such terms as “expiation” and “forgiveness.” From the idea of atonement for the wrath or judgment of God came “propitiation” and “reconciliation.” Hence in modern English translations various terms attempt to express the concept of atonement provided by God.<\/p>\n<p>Throughout the NT it is made clear that the work of Christ, primarily the cross, is what provides atonement. OT language continues to find expression in the NT, especially the term “blood.” Thus in the NT we have the “blood of the covenant” (Mt 26:28) and the “new covenant in my blood” (Lk 22:20) as well as the “blood of Christ” (Eph 2:13) and the “blood of his cross” (Col 1:20). Almost equivalent are the frequent references to the cross and the death of Christ. The NT is the “new covenant” of Jesus Christ, sealed by his blood.<\/p>\n<p><em>See also<\/em> Propitiation; Expiation; Offerings and Sacrifices; Atonement, Day of; Redeemer, Redemption; Ransom.<\/p>","content_en":"<h3>ATONEMENT<\/h3>\n<p>In Christian thought, the act by which God and man are brought together in personal relationship. The term is derived from Anglo-Saxon words meaning “making at one,” hence “at-one-ment.” It presupposes a separation or alienation that needs to be overcome if human beings are to know God and have fellowship with him. As a term expressing relationship, atonement is tied closely to such terms as reconciliation and forgiveness.<\/p>\n<p>In the <span>kjv<\/span> the word “atonement” occurs many times in the OT but only once in the NT (Rom 5:11). Modern translations generally, and more correctly, render the word “reconciliation.” The idea of atonement is ever present in the NT, however, and is one of the fundamental concepts of Scripture. God is seen as taking the initiative in man’s salvation; thus atonement is the work of God, who opens the possibility for sinful human beings to receive pardoning grace. For the sinner, who cannot know God, who cannot bridge the gap between himself and God, a “new and living way” is opened up by God.<\/p>\n<p>The need for atonement is bound up with man’s thoroughgoing sinfulness. All of Scripture (cited below from the <span>rsv<\/span> unless otherwise noted) points to the radical nature of that sinfulness. The prophet Isaiah affirmed, “All we like sheep have gone astray” (Is 53:6). According to another prophet, Jeremiah, “The heart is deceitful above all things, and desperately corrupt; who can understand it?” (Jer 17:9). David the psalmist cried, “There is none that does good, no, not one” (Ps 14:3). Paul described the degeneracy of man caused by his disobedience and idolatry (Rom 1:18-32) and summed it up: “All have sinned and fall short of the glory of God” (Rom 3:23). Elsewhere Paul described men as enemies of God (Rom 5:10), as “hostile to God” (Rom 8:7), as “estranged and hostile in mind, doing evil deeds” (Col 1:21). Adam’s race is just like Adam: “Therefore as sin came into the world through one man and death through sin, and so death spread to all men because all men sinned” (Rom 5:12).<\/p>\n\n<p>The problem of the sinfulness of humanity is compounded by the holiness of God, who cannot look upon sin. Isaiah saw the holy God in the temple and drew back because of his own sinfulness (Is 6:1-5). Not only is man terribly sinful, but God is fearfully holy. Consequently man dreads God and can do nothing to change this situation. He is lost, helpless, standing under the awful judgment of God. He cannot justify himself before God and cannot merit God’s concern. The possibility of atonement, then, rests entirely with God. The nature of that atonement, as illustrated in biblical history, affirms simultaneously the nature of both God and man.<\/p>\n<p>The Hebrew term frequently translated “atone” has the basic meaning “to wipe out,” “to erase, “to cover,” or perhaps more generally “to remove.” In the <span>kjv<\/span> it is translated by such expressions as “to make atonement,” “forgive,” “appease,” “pacify,” “pardon,” “purge,” “put off,” and “reconcile.”<\/p>\n<p>The most common OT expression of the means of atonement was the sacrifice and offering up of the blood of a victim. In a sacrifice the shedding of blood was the central act. Life was in the blood (Lv 17:11); in the pouring out of the blood, life was given up; that is, death occurred. Elsewhere blood may be a symbol for life, but in the sacrificial motif it symbolized death. Some scholars have argued that in the pouring forth of the blood, life was made available to the people. It was the life <em>of the flesh,<\/em> however, that was in the blood, and the flesh was sacrificed. In the NT it is by virtue of the resurrection that the life of Christ is made available to believers.<\/p>\n<p>Not every OT mention of atonement referred directly to the shedding of blood. On the Day of Atonement one of two goats was slain, but the other was “presented alive before the Lord to make atonement” (Lv 16:10). That “scapegoat” was driven out into the wilderness bearing the sins of the people. Banishment or expulsion took the place of blood as the goat, bearing the sins of the people, suffered the fate of the sinner. The goat was a substitute for the people. Money offered for the temple was also said to make atonement (Ex 30:16). In another text Aaron and Moses prevented the spreading of a plague by carrying incense: “He put on the incense, and made atonement for the people” (Nm 16:47). Those few special expressions do not undo the basic OT theme of atonement through provision of a substitute animal. The NT summarizes that theme by saying that “without the shedding of blood there is no forgiveness of sins” (Heb 9:22).<\/p>\n<p>From atonement for sin in the OT came such terms as “expiation” and “forgiveness.” From the idea of atonement for the wrath or judgment of God came “propitiation” and “reconciliation.” Hence in modern English translations various terms attempt to express the concept of atonement provided by God.<\/p>\n<p>Throughout the NT it is made clear that the work of Christ, primarily the cross, is what provides atonement. OT language continues to find expression in the NT, especially the term “blood.” Thus in the NT we have the “blood of the covenant” (Mt 26:28) and the “new covenant in my blood” (Lk 22:20) as well as the “blood of Christ” (Eph 2:13) and the “blood of his cross” (Col 1:20). Almost equivalent are the frequent references to the cross and the death of Christ. The NT is the “new covenant” of Jesus Christ, sealed by his blood.<\/p>\n<p><em>See also<\/em> Propitiation; Expiation; Offerings and Sacrifices; Atonement, Day of; Redeemer, Redemption; Ransom.<\/p>","summary_ro":"ATONEMENT In Christian thought, the act by which God and man are brought together in personal relationship. The term is derived from Anglo-Saxon words meaning “making at one,” hence “at-one-ment.” It presupposes a separation or alienation that needs to be overcome if human beings are to know God and have fellowship with him. As a term expressing relationship, atonement is tied closely to such terms as reconciliation and forgiveness. In the kjv the word “atonement” occurs many times in the OT ...","summary_en":"ATONEMENT In Christian thought, the act by which God and man are brought together in personal relationship. The term is derived from Anglo-Saxon words meaning “making at one,” hence “at-one-ment.” It presupposes a separation or alienation that needs to be overcome if human beings are to know God and have fellowship with him. As a term expressing relationship, atonement is tied closely to such terms as reconciliation and forgiveness. In the kjv the word “atonement” occurs many times in the OT ...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false}],"4":[{"id":48912,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 14:4","title_en":"Study Note: Psalmi 14:4","content_ro":"<p><strong>14:4<\/strong> The evil live at the expense of others (27:2; 44:11; 53:4; see Isa 5:8) and have no reverence or knowledge of God (Ps 79:6).<\/p>","content_en":"<p><strong>14:4<\/strong> The evil live at the expense of others (27:2; 44:11; 53:4; see Isa 5:8) and have no reverence or knowledge of God (Ps 79:6).<\/p>","summary_ro":"14:4 The evil live at the expense of others (27:2; 44:11; 53:4; see Isa 5:8) and have no reverence or knowledge of God (Ps 79:6).","summary_en":"14:4 The evil live at the expense of others (27:2; 44:11; 53:4; see Isa 5:8) and have no reverence or knowledge of God (Ps 79:6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76538,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 14:4","title_en":"Study Note: Psalmi 14:4","content_ro":"<p><strong>14:4<\/strong> The evil live at the expense of others (27:2; 44:11; 53:4; see Isa 5:8) and have no reverence or knowledge of God (Ps 79:6).<\/p>","content_en":"<p><strong>14:4<\/strong> The evil live at the expense of others (27:2; 44:11; 53:4; see Isa 5:8) and have no reverence or knowledge of God (Ps 79:6).<\/p>","summary_ro":"14:4 The evil live at the expense of others (27:2; 44:11; 53:4; see Isa 5:8) and have no reverence or knowledge of God (Ps 79:6).","summary_en":"14:4 The evil live at the expense of others (27:2; 44:11; 53:4; see Isa 5:8) and have no reverence or knowledge of God (Ps 79:6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":104164,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 14:4","title_en":"Study Note: Psalmi 14:4","content_ro":"<p><strong>14:4<\/strong> The evil live at the expense of others (27:2; 44:11; 53:4; see Isa 5:8) and have no reverence or knowledge of God (Ps 79:6).<\/p>","content_en":"<p><strong>14:4<\/strong> The evil live at the expense of others (27:2; 44:11; 53:4; see Isa 5:8) and have no reverence or knowledge of God (Ps 79:6).<\/p>","summary_ro":"14:4 The evil live at the expense of others (27:2; 44:11; 53:4; see Isa 5:8) and have no reverence or knowledge of God (Ps 79:6).","summary_en":"14:4 The evil live at the expense of others (27:2; 44:11; 53:4; see Isa 5:8) and have no reverence or knowledge of God (Ps 79:6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131790,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 14:4","title_en":"Study Note: Psalmi 14:4","content_ro":"<p><strong>14:4<\/strong> The evil live at the expense of others (27:2; 44:11; 53:4; see Isa 5:8) and have no reverence or knowledge of God (Ps 79:6).<\/p>","content_en":"<p><strong>14:4<\/strong> The evil live at the expense of others (27:2; 44:11; 53:4; see Isa 5:8) and have no reverence or knowledge of God (Ps 79:6).<\/p>","summary_ro":"14:4 The evil live at the expense of others (27:2; 44:11; 53:4; see Isa 5:8) and have no reverence or knowledge of God (Ps 79:6).","summary_en":"14:4 The evil live at the expense of others (27:2; 44:11; 53:4; see Isa 5:8) and have no reverence or knowledge of God (Ps 79:6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"5":[{"id":30891,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"the Poor","title_en":"the Poor","content_ro":"<h3>POOR, T<span>he<\/span><\/h3>\n<p>Those lacking material wealth.<\/p>\n<p class=\"h2\" id=\"PovertyasaBadThing\">Poverty as a Bad Thing<\/p>\n<p>At times the Bible gives a very simple explanation of why people are rich or poor. If a person delights in the law of the Lord, he or she will get wealth and riches. Such people will prosper in everything they do (Pss 1:3; 112:3). With regard to Israel in OT days, these ideas are not quite so naive as they might seem. There was indeed a connection between sin and poverty. Israelite society was built on rules laid down by God, so if there was poverty, that must mean that somewhere the rules were being broken.<\/p>\n<p>Whether a person’s poverty was due to his or her own sin or to someone else’s, the OT saw it as an evil to be combated, and the law made many provisions for the relief of it (e.g., Ex 22:21-27; Lv 19:9-10; Dt 15:1-15; 24:10-22). God cared for the needy and expected his people to do the same.<\/p>\n<p>During the period between the testaments, that care continued to be exercised within Jewish communities scattered around the Mediterranean, and it was in due course taken up as a practical responsibility by the Christian church (Acts 11:29; 24:17; Rom 15:26; 1 Cor 16:1; Gal 2:10; Jas 2:15-16; 1 Jn 3:17); for Christians also, the giving of alms was a duty plainly expected by their Lord (Mt 6:2-4; Lk 12:33). It was not really a primitive communism that the early church practiced, for had they renounced personal possessions, they could not have done what they in fact did—namely, to <em>give<\/em> in cash or in kind “as any had need” (Acts 2:45; 4:35).<\/p>\n<p>Poverty, then, although it provides the wealthy with a chance to show the virtue of generosity, is in itself (in the NT as in the OT) a bad thing.<\/p>\n<p class=\"h2\" id=\"PovertyasaGoodThing\">Poverty as a Good Thing<\/p>\n<p>As we can see, there is a certain sense in which righteousness will make people prosperous and sin will make them poor. But ordinary life is more complicated than that. Psalms 1 and 112, referred to above, show only one side of the matter. What about the prosperity of the wicked (Ps 73:3) and its corollary, the person who is righteous yet poor? The answer of Scripture (e.g., Jb 21; Pss 37, 49, 73) is that the wealth of bad people is a fleeting thing and that the righteous, though poor in worldly goods, have spiritual riches.<\/p>\n<p>This thought—that far from being prosperous, the good person may often be poor—is sometimes curiously inverted. The righteous may be poor, but Scripture sometimes appears to reckon that to be poor is to be righteous. Of course, it is not automatically so (Prv 30:8-9), but such references are frequent enough, especially in the Psalms (e.g., Pss 9:18; 10:14; 12:5; 34:6; 35:10; 74:19), to deserve careful consideration. And on reflection, they are not so strange. As God is specially concerned about the poor, so the poor may be specially concerned about God, for two good reasons. First, if there was poverty in Israel, it was because those with power were misusing it; therefore, the poor would claim God’s help first because it is his rule that was being flouted, and he must vindicate himself. And second, poverty turns people to God because in those circumstances there is no one else to turn to. In this way “poor” becomes almost a technical term. “The poor” are the humble, and the humble are the godly (Pss 10:17; 14:5-6; 37:11; Zep 3:12-13). Just as being rich can foster self-indulgence, self-confidence, pride, and the despising and oppression of one’s fellow human beings, so being poor should encourage the opposite virtues.<\/p>\n<p>Instead of being an evil to be shunned, poverty thus becomes an ideal to be sought. Following the OT use of “the poor” and “the pious” as almost interchangeable terms, personal property was renounced by many Jews during the period between the testaments. Among them were the sect of the Essenes and the related community that was set up at Qumran near the Dead Sea. The latter actually called themselves “The Poor.” This tradition continued into NT times. Possibly “the poor” at Jerusalem means a definite group within the church there (or even the Jerusalem church as a whole; Rom 15:26; Gal 2:10). Certainly there emerged later a Jewish-Christian sect called the “Ebionites” (from a Hebrew word for “poor”).<\/p>\n<p>The NT teaches clearly, of course, that what really matters is the attitude of the heart. It is quite possible to be poor yet grasping, or rich yet generous. Even so, with the OT background outlined above, the general sense of these words in the Gospels is that rich = bad, poor = good. On the one hand, the Sadducees are rich in worldly wealth and the Pharisees in spiritual pride, and men of property are selfish, foolish, and in grave spiritual peril (Mk 10:23; Lk 12:13-21; 16:19-31). On the other hand, it is devout and simple folk, like Jesus’s own family and friends, who generally represent the poor.<\/p>\n<p>In truth, therefore, the two versions of the first beatitude (Matthew’s and Luke’s) amount to the same thing. Matthew’s has the depth: “Blessed are the poor in spirit” (Mt 5:3). But Luke’s has the breadth. When he says simply “Blessed are you poor” (Lk 6:20), he means those who in their need—in <em>any<\/em> kind of need—turn to the Lord. It was to bring the gospel to such people that Christ came into the world (Mt 11:5; Lk 4:18). Jesus Christ himself embodies the same ideal. As Paul put it, “Though he was very rich, yet for your sakes he became poor, so that by his poverty he could make you rich” (2 Cor 8:9, <span>nlt<\/span>). Our helpless poverty is an evil from which he comes to rescue us; his deliberately chosen poverty is the glorious means by which he does so.<\/p>\n<p><em>See also<\/em> Alms; Riches; Righteousness; Wages; Wealth.<\/p>","content_en":"<h3>POOR, T<span>he<\/span><\/h3>\n<p>Those lacking material wealth.<\/p>\n<p class=\"h2\" id=\"PovertyasaBadThing\">Poverty as a Bad Thing<\/p>\n<p>At times the Bible gives a very simple explanation of why people are rich or poor. If a person delights in the law of the Lord, he or she will get wealth and riches. Such people will prosper in everything they do (Pss 1:3; 112:3). With regard to Israel in OT days, these ideas are not quite so naive as they might seem. There was indeed a connection between sin and poverty. Israelite society was built on rules laid down by God, so if there was poverty, that must mean that somewhere the rules were being broken.<\/p>\n<p>Whether a person’s poverty was due to his or her own sin or to someone else’s, the OT saw it as an evil to be combated, and the law made many provisions for the relief of it (e.g., Ex 22:21-27; Lv 19:9-10; Dt 15:1-15; 24:10-22). God cared for the needy and expected his people to do the same.<\/p>\n<p>During the period between the testaments, that care continued to be exercised within Jewish communities scattered around the Mediterranean, and it was in due course taken up as a practical responsibility by the Christian church (Acts 11:29; 24:17; Rom 15:26; 1 Cor 16:1; Gal 2:10; Jas 2:15-16; 1 Jn 3:17); for Christians also, the giving of alms was a duty plainly expected by their Lord (Mt 6:2-4; Lk 12:33). It was not really a primitive communism that the early church practiced, for had they renounced personal possessions, they could not have done what they in fact did—namely, to <em>give<\/em> in cash or in kind “as any had need” (Acts 2:45; 4:35).<\/p>\n<p>Poverty, then, although it provides the wealthy with a chance to show the virtue of generosity, is in itself (in the NT as in the OT) a bad thing.<\/p>\n<p class=\"h2\" id=\"PovertyasaGoodThing\">Poverty as a Good Thing<\/p>\n<p>As we can see, there is a certain sense in which righteousness will make people prosperous and sin will make them poor. But ordinary life is more complicated than that. Psalms 1 and 112, referred to above, show only one side of the matter. What about the prosperity of the wicked (Ps 73:3) and its corollary, the person who is righteous yet poor? The answer of Scripture (e.g., Jb 21; Pss 37, 49, 73) is that the wealth of bad people is a fleeting thing and that the righteous, though poor in worldly goods, have spiritual riches.<\/p>\n<p>This thought—that far from being prosperous, the good person may often be poor—is sometimes curiously inverted. The righteous may be poor, but Scripture sometimes appears to reckon that to be poor is to be righteous. Of course, it is not automatically so (Prv 30:8-9), but such references are frequent enough, especially in the Psalms (e.g., Pss 9:18; 10:14; 12:5; 34:6; 35:10; 74:19), to deserve careful consideration. And on reflection, they are not so strange. As God is specially concerned about the poor, so the poor may be specially concerned about God, for two good reasons. First, if there was poverty in Israel, it was because those with power were misusing it; therefore, the poor would claim God’s help first because it is his rule that was being flouted, and he must vindicate himself. And second, poverty turns people to God because in those circumstances there is no one else to turn to. In this way “poor” becomes almost a technical term. “The poor” are the humble, and the humble are the godly (Pss 10:17; 14:5-6; 37:11; Zep 3:12-13). Just as being rich can foster self-indulgence, self-confidence, pride, and the despising and oppression of one’s fellow human beings, so being poor should encourage the opposite virtues.<\/p>\n<p>Instead of being an evil to be shunned, poverty thus becomes an ideal to be sought. Following the OT use of “the poor” and “the pious” as almost interchangeable terms, personal property was renounced by many Jews during the period between the testaments. Among them were the sect of the Essenes and the related community that was set up at Qumran near the Dead Sea. The latter actually called themselves “The Poor.” This tradition continued into NT times. Possibly “the poor” at Jerusalem means a definite group within the church there (or even the Jerusalem church as a whole; Rom 15:26; Gal 2:10). Certainly there emerged later a Jewish-Christian sect called the “Ebionites” (from a Hebrew word for “poor”).<\/p>\n<p>The NT teaches clearly, of course, that what really matters is the attitude of the heart. It is quite possible to be poor yet grasping, or rich yet generous. Even so, with the OT background outlined above, the general sense of these words in the Gospels is that rich = bad, poor = good. On the one hand, the Sadducees are rich in worldly wealth and the Pharisees in spiritual pride, and men of property are selfish, foolish, and in grave spiritual peril (Mk 10:23; Lk 12:13-21; 16:19-31). On the other hand, it is devout and simple folk, like Jesus’s own family and friends, who generally represent the poor.<\/p>\n<p>In truth, therefore, the two versions of the first beatitude (Matthew’s and Luke’s) amount to the same thing. Matthew’s has the depth: “Blessed are the poor in spirit” (Mt 5:3). But Luke’s has the breadth. When he says simply “Blessed are you poor” (Lk 6:20), he means those who in their need—in <em>any<\/em> kind of need—turn to the Lord. It was to bring the gospel to such people that Christ came into the world (Mt 11:5; Lk 4:18). Jesus Christ himself embodies the same ideal. As Paul put it, “Though he was very rich, yet for your sakes he became poor, so that by his poverty he could make you rich” (2 Cor 8:9, <span>nlt<\/span>). Our helpless poverty is an evil from which he comes to rescue us; his deliberately chosen poverty is the glorious means by which he does so.<\/p>\n<p><em>See also<\/em> Alms; Riches; Righteousness; Wages; Wealth.<\/p>","summary_ro":"POOR, The Those lacking material wealth. Poverty as a Bad Thing At times the Bible gives a very simple explanation of why people are rich or poor. If a person delights in the law of the Lord, he or she will get wealth and riches. Such people will prosper in everything they do (Pss 1:3; 112:3). With regard to Israel in OT days, these ideas are not quite so naive as they might seem. There was indeed a connection between sin and poverty. Israelite society was built on rules laid down by God, so ...","summary_en":"POOR, The Those lacking material wealth. Poverty as a Bad Thing At times the Bible gives a very simple explanation of why people are rich or poor. If a person delights in the law of the Lord, he or she will get wealth and riches. Such people will prosper in everything they do (Pss 1:3; 112:3). With regard to Israel in OT days, these ideas are not quite so naive as they might seem. There was indeed a connection between sin and poverty. Israelite society was built on rules laid down by God, so ...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48913,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 14:5","title_en":"Study Note: Psalmi 14:5","content_ro":"<p><strong>14:5<\/strong> Though the wicked perish (1:5-6), <em>God is with<\/em> the godly.<\/p>","content_en":"<p><strong>14:5<\/strong> Though the wicked perish (1:5-6), <em>God is with<\/em> the godly.<\/p>","summary_ro":"14:5 Though the wicked perish (1:5-6), God is with the godly.","summary_en":"14:5 Though the wicked perish (1:5-6), God is with the godly.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76539,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 14:5","title_en":"Study Note: Psalmi 14:5","content_ro":"<p><strong>14:5<\/strong> Though the wicked perish (1:5-6), <em>God is with<\/em> the godly.<\/p>","content_en":"<p><strong>14:5<\/strong> Though the wicked perish (1:5-6), <em>God is with<\/em> the godly.<\/p>","summary_ro":"14:5 Though the wicked perish (1:5-6), God is with the godly.","summary_en":"14:5 Though the wicked perish (1:5-6), God is with the godly.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":104165,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 14:5","title_en":"Study Note: Psalmi 14:5","content_ro":"<p><strong>14:5<\/strong> Though the wicked perish (1:5-6), <em>God is with<\/em> the godly.<\/p>","content_en":"<p><strong>14:5<\/strong> Though the wicked perish (1:5-6), <em>God is with<\/em> the godly.<\/p>","summary_ro":"14:5 Though the wicked perish (1:5-6), God is with the godly.","summary_en":"14:5 Though the wicked perish (1:5-6), God is with the godly.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131791,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 14:5","title_en":"Study Note: Psalmi 14:5","content_ro":"<p><strong>14:5<\/strong> Though the wicked perish (1:5-6), <em>God is with<\/em> the godly.<\/p>","content_en":"<p><strong>14:5<\/strong> Though the wicked perish (1:5-6), <em>God is with<\/em> the godly.<\/p>","summary_ro":"14:5 Though the wicked perish (1:5-6), God is with the godly.","summary_en":"14:5 Though the wicked perish (1:5-6), God is with the godly.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"7":[{"id":4827,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"of the Old Testament in the New Testament Bible*, Quotations","title_en":"of the Old Testament in the New Testament Bible*, Quotations","content_ro":"<h3>BIBLE*, Q<span>uotations of the Old Testament in the New Testament<\/span><\/h3>\n<p>OT passages cited or alluded to in the NT writings.<\/p>\n<p>One of the most complex problems in interpreting the Bible is in understanding how NT writers quoted the OT. Obviously nothing is so formative and authoritative for the NT writers as Scripture. However, the way that they used OT passages often seems strange to modern readers.<\/p>\n<p>The OT has provided the words and ideas for much of the NT. Unless one has a Bible that prints OT quotations in distinctive print, this may not be easily seen, for the NT writers often weave the OT words into their own without indicating they are borrowing from the OT. There are over 400 passages of the OT that are explicitly cited in the NT. Almost half of these are introduced by a statement like “Scripture says” to draw attention to the fact that the authority and thought of the OT is being implemented. For the others, however, the OT words are woven into the fabric of the author’s own statement.<\/p>\n<p>In addition to the over 400 passages cited explicitly, there are well over 1,000 places where there is an allusion to an OT text, event, or person. The difference between a quotation and an allusion is sometimes debated for particular texts, but usually the distinction is that in a quotation the author consciously uses the words of an OT passage, whereas with an allusion he has the texts in mind but is not consciously trying to use the words.<\/p>\n<p>Quotations are easy to identify if there is an introductory formula such as “the Scripture says” (as in Rom 10:11; cf. Is 28:16). Where there is no introductory formula, it is easy to overlook explicit quotations (Rom 10:13; cf. Jl 2:32). The allusions are, of course, harder still to recognize, but they often provide the key to interpretation. For example, John 1:14-18—with its mention of glory, grace and truth, Moses, and the fact that no one has seen God—is much more easily and profoundly understood when read in connection with Exodus 33:17–34:8. In the Exodus passage the glory of God and his grace and truth are revealed to Moses. The author was showing that a much more complete revelation of God was given in Jesus than was given Moses in the account recorded in Exodus.<\/p>\n<p>In addition, significant light is shed on many NT passages from OT passages with similar ideas and words even where the NT author may not have been consciously alluding to those texts (e.g. Mt 16:19; Is 22:22). What was behind the author’s thinking is not certain, but in such cases the NT reflects the thinking, the culture, and language of the OT period.<\/p>\n<p class=\"h2\" id=\"DistributionofOldTestamentQuotations\">Distribution of Old Testament Quotations<\/p>\n<p>The books of the NT that show the most dependence on the OT are Matthew, John, Romans, Hebrews, 1 Peter, and Revelation. Such a statement can be misleading, however, because the writers have different methods.<\/p>\n<p>Matthew quotes or consciously reflects the wording of OT passages about 62 times, almost half of which have an introductory formula. The book of Revelation, on the other hand, never quotes the OT and never has an introductory formula but is probably more dependent on the OT than any other NT book. The book of Hebrews quotes or consciously reflects the OT about 59 times, again half of which have an introductory formula, but the Gospel of John does so only 18 times, nearly always with an introductory formula. However, the allusions to the OT are present on virtually every page of John’s Gospel, so much so that some scholars have argued that he has modeled his account on the exodus narrative, the Jewish feasts, or OT persons and images. Paul’s Letter to the Romans uses the OT 54 times (about three-fourths of which have introductory formulas), but nowhere else so frequently (e.g., 1 Cor 16 times, Gal 11 times, Phil one time, 1 Thes one time).<\/p>\n<p>In addition to the indication that Philippians and 1 Thessalonians use the OT only once each, some other books make explicit use of the OT rarely or never. Colossians, Titus, Philemon, and the Johannine letters do not use the OT at all; 2 Timothy and Jude use the OT only once; while 2 Peter and 1 Timothy make use of it twice.<\/p>\n<p>The important point is to realize that the OT is used most frequently in circumstances where the audience is familiar with the OT or where the OT is essential for describing the events relating to Christ and the church. The books using the OT most frequently (Mt, Jn, Rom, Heb, 1 Pt, Rv) either stem from or are addressed to a Jewish context or, as in the case of Romans and John, deal specifically with the relation of Jews and Christians. The Gospels make rather extensive use of the OT because the language of the OT is necessary to convey the identity and importance of Jesus in the purposes of God. Similarly 1 Peter uses the OT frequently because the author is trying to convey to his persecuted audience that they are the people of God and the inheritors of the promises of God.<\/p>\n<p class=\"h2\" id=\"DifficultiesinInterpretation\">Difficulties in Interpretation<\/p>\n<p>Often when people think of quotations of the OT in the NT they think only in terms of prophecy. Some have been guilty of counting up the OT statements that the NT applies to Christ and the church and then claiming these OT texts as predictions that prove Jesus is the Messiah. Such a procedure is filled with problems because it is too simplistic and does not do justice to either the OT or to the way the NT uses it. Of course, the early church used the OT to show that Jesus fulfilled the promises of God and did God’s work, but the use the church made of the OT was quite varied and much of it cannot be classified as predictive prophecy. Prophecy itself is too complex to be limited to predictive thinking.<\/p>\n<p>Some of the most obvious examples of the difficulties appear in Matthew’s Gospel, although they are by no means confined there. Matthew 2:15—“Out of Egypt I called my son”—is a quotation of Hosea 11:1, but in Hosea these words do not refer to the Messiah. They refer to the nation of Israel. Similarly Matthew 2:18 quotes Jeremiah 31:15 (“A voice is heard in Ramah, weeping and great mourning, Rachel weeping for her children and refusing to be comforted, because they are no more,” <span>niv<\/span>) as fulfilled in the slaughter of the innocent babies in Bethlehem, but in Jeremiah the weeping is over the destruction of Jerusalem. John 12:40 views Isaiah 6:10 as fulfilled in Jesus’ ministry, but this verse deals with the call of Isaiah and is not a prediction concerning the ministry of the Messiah. The examples could be multiplied but these should be sufficient to illustrate the problem. For this reason the NT writers have often been accused of twisting the Scriptures, but this charge is as simplistic as the thought that all prophecy is predictive and in fact springs from the same error. Therefore, any attempt to understand the use of the OT in the NT will have to deal with the variety of ways in which the OT is used and with the methods employed by the NT writers.<\/p>\n<p>There are other difficulties that are encountered as well. Sometimes the NT writer will indicate that some fact related to Christ is a fulfillment of the OT but the explicit text that he had in mind cannot be identified. For example, John 7:38 introduces the words “Out of his heart shall flow rivers of living water” with the statement “as Scripture has said.” No OT text reads this way. Possibly the allusion is to the rock that provided water in the wilderness (Ex 17:1), or to the waters that flowed from the new temple (Zec 14:8) or, more generally, it may be a reference to Isaiah 58:11. Similarly, the difficulty in determining the OT text behind the prophecy that Christ will be called a Nazarene (Mt 2:23) is notorious. Probably the reference is to Isaiah 11:1 and the Hebrew word there translated as “branch,” but the connection is not easily made and is not certain. A third example of this kind of difficulty is in 1 Corinthians 14:34, where Paul indicates that women should be in submission just as the Law says, but there is no OT text expressing this idea. His statement in probably to be understood as a summary rather than a quotation or allusion. Similarly on a few occasions an OT text is seemingly attributed to the wrong OT book. In Mark 1:2-3 an OT quotation is attributed to Isaiah but the quotation is really a conflation (or mixing) of Exodus 23:20, Malachi 3:1, and Isaiah 40:3. Matthew 27:9-10 quotes a passage that is said to be from Jeremiah, when really it is dependent on Zechariah 11:13 and might best be described as a summary of Zechariah 11:12-13, with certain words included from Jeremiah 32:6-9. These two examples do not create a major problem, however, for the determination of the origin of the words may be due to their use in collections of quotations from various prophets, in which case the more prominent prophets would be used to designate origin.<\/p>\n<p>The wording of the quotations of the OT text does not always conform to the modern form of the OT. Just as today there are numerous translations of the Bible, when the NT was being written there were various forms of the OT text. With regard to the Hebrew text (for the OT was written mostly in Hebrew), there were different traditions. Such differences in the Hebrew traditions would have been relatively small. Because of the increasing importance of Aramaic after the Babylonian captivity and of Greek after the conquests of Alexander the Great, the OT was also known and used in both these languages when the NT was being written. In fact, the Jews found it necessary in their synagogue services after reading the Hebrew OT to paraphrase the reading in Aramaic so that all could understand. These paraphrases were later written down and are known as Targums. The Greek translation of the OT that stems from the third century <span>BC<\/span> is known as the Septuagint, but there were also other Greek translations in use. This being the case, the wording of a NT quotation is not identical in every detail to the text of the Hebrew OT.<\/p>\n<p>Added to the fact that there were various forms of the text known in first-century <span>AD<\/span> Palestine is the complicating factor that NT writers often did not intend to quote the OT exactly. The use of formal quotation marks is a modern device, and ancient writers were not so taken by technical precision. They were more concerned with the intention of a text and consequently might copy or quote it verbatim, quote it from memory, use or adapt part of a verse, or even change certain words as they borrowed the verse to express their points. (The NT writers often use the OT words describing God’s actions in the past to explain what he has done in their time.) The importance of any differences between the NT quotation and the OT depends on the use to which the quotation is put and the degree to which the use is dependent on textual differences.<\/p>\n<p>Some examples should illustrate the nature of these difficulties. Ephesians 4:8 quotes Psalm 68:18. Whereas the Hebrew and Septuagint read, “You ascended to the heights, you lead captivity captive, you received gifts among mankind,” Ephesians records the verse as “After he ascended into the heights, <em>he<\/em> led captivity captive; he <em>gave<\/em> gifts to men.” Paul is stressing that Christ has given grace to people for ministry. He has either adapted the wording of the OT to make his point or he quoted a variant reading, <em>“he gave<\/em> gifts.” Some versions do have this reading. In fact, the Targum understands this verse as Moses giving the words of the law to the children of men, and Paul may well be adapting this understanding to the new revelation that has come in Christ.<\/p>\n<p>Matthew 1:23 quotes Isaiah 7:14, but there are distinct differences between the Hebrew text and the wording in Matthew. The Hebrew reads, “Behold the young woman will become pregnant and will bear a son and you will call his name Immanuel,” whereas Matthew’s text records “Behold, the <em>virgin<\/em> will become pregnant and will bear a son, and <em>they<\/em> will call his name Immanuel.” The Septuagint does have the specific word “virgin,” like Matthew, but is not the source of Matthew’s quotation since other differences exist. Some have argued that the change from “you will call” to “they will call” was made by Matthew when he applied the words to Jesus. However, there are several traditions known for this part of the quotation and partial support for the reading in Matthew is provided by the text of Isaiah found among the Dead Sea Scrolls.<\/p>\n<p>Romans 11:26-27 is a conflation of Isaiah 59:20-21 and part of Isaiah 27:9, but there are important differences. One of these is that the OT has “the redeemer will come to Zion,” whereas Romans has “the deliverer will come <em>from<\/em> Zion.” The change to “from Zion” could indicate that Paul had a different textual tradition, could be the result of an intentional change by Paul, or more probably, could reflect the wording of Psalm 14:7.<\/p>\n<p>An awareness of the difficulties involved in the quotations of the OT by the NT writers will prohibit a simplistic approach and will prevent hasty conclusions. Care to ask not only which text was used but also which form of the text was used and how is obviously essential in any serious study. In addition it is necessary to allow for the possibility that the NT writers knew forms of a text that are now lost.<\/p>\n<p class=\"h2\" id=\"TheMethodsoftheNewTestamentWriters\">The Methods of the New Testament Writers<\/p>\n<p>The methods used by the NT writers were not unique to them. Many of these methods were also employed in first-century Judaism. In fact, both the technique used in quoting and the understanding of the OT text itself in many cases are paralleled in Judaism. For example, from the standpoint of technique used in quoting, the same kinds of formula introductions are used in the Dead Sea Scrolls, the rabbinic writings, and elsewhere. The rabbinic technique of “pearl stringing,” that is, of applying verses from various parts of the OT (the Law, the Prophets, the Writings) to a subject, can be seen especially in Paul’s writings (note Rom 9:12-19 or 11:8-10). Somewhat related is the practice of using quotations that all contain a key word or key words (note 1 Pt 2:6-8, which draws together quotations using the word “stone,” or Rom 15:9-12, which joins OT verses referring to the “nations”).<\/p>\n<p>The methods used in the NT to interpret an OT text are also displayed in Judaism. Some passages interpret the OT “literally,” such as Jesus’ replies during temptation (see the quotations of Dt 8:3; 6:16; 6:13; in Mt 4:3-10), his teachings on marriage based on Genesis 2:24 (Mt 19:5), or Paul’s use of Habakkuk 2:4 (Rom 1:17) or Genesis 15:6 (Rom 4:3-9). Many such examples could be given. With regard to prophecy, some of these statements are fulfilled in a “literal” or “direct” way in keeping with the intention of the OT (e.g., Mi 5:2, Bethlehem as the birthplace of the Messiah; Mt 2:4-6). Jeremiah 31:31-34, the promise of the new covenant, is viewed as directly fulfilled in Christ (Heb 8:7-13). The prophecy of Joel 2:28-32 concerning the pouring out of the Spirit of the Lord is directly fulfilled in the Pentecost event (Acts 2:17-21), but the changing of the sun to darkness and the moon to blood are certainly not understood literally in connection with this event.<\/p>\n<p>A different method of interpretation is based on the concept of <em>corporate solidarity.<\/em> This technical expression is an attempt to convey the idea that the individuals among God’s people are not merely individuals; they are part of a larger whole. Consequently, what is said about the individual can apply to the whole and vice versa. This is the reason the Servant of the Lord in Isaiah is seen both as the nation (44:1) and as an individual (52:13–53:12). Also the king is sometimes viewed as representative of the nation. The easiest places to see the concept of corporate solidarity are in the effect of the sin of Achan on all the people (Jos 7) or the sin of David in numbering the people (1 Chr 21:3-8).<\/p>\n<p><em>Correspondence in history<\/em> is not so much a method of interpretation as it is a way of thinking about God. It assumes that the things that happen to God’s people are the things that have happened to previous generations and that God is faithful and operates in the present as he has in the past. Consequently, the trials and deliverance of God’s people are often expressed with words borrowed from the previous accounts of God’s people. Isaiah describes the anticipated deliverance in terms of a second exodus (11:15-16). Ezekiel describes the king set up over the people in terms of a second David (Ez 37:25). In the NT, Revelation 22 describes the new heavens and the new earth in terms of the Garden of Eden (Gn 2–3). Sometimes this technique is described as “typology,” but this term has been used for so many questionable interpretations that it is misleading. The most important thing about this concept is that it is a view of God and his working among his people.<\/p>\n<p>With these two concepts, the way that the OT is quoted in the NT can be understood. The conviction that Jesus was the promised deliverer and that the last days had dawned in his ministry are evident everywhere. The quotation of Hosea 11:1 can be used in Matthew 2:15 because of corporate solidarity and correspondence in history. What was said of the nation is true of the one who is its representative, and there is correspondence in their respective histories. Jeremiah 31:15 can be used in Matthew 2:18 because of correspondence in history and especially because Jeremiah looked forward to God’s intention for Israel and prophesied a new covenant (31:17, 31-34). Matthew saw not only the correspondence in history but believed that in Jesus this promised salvation had been granted. John 12:40 can quote Isaiah 6:10 of Jesus’ ministry, not because he twists the meaning of the OT text, but because he saw that what had happened with God’s messenger before happened again and even <em>ultimately<\/em> in Jesus’ ministry. The instances of such correspondences in history are numerous.<\/p>\n<p>There are other texts where there seems to be an <em>actualization<\/em> of the OT text. Some quotations seem to be “lived out” in the ministry of Jesus. Because of their conviction about Jesus and his kingdom, the NT writers often saw certain OT texts as appropriated and made alive by Jesus. Psalm 118:22 was not intended as a prophecy of the Messiah, but Jesus saw it as descriptive of his ministry (Mt 21:42), and the early church saw this verse as actualized in his death and resurrection (Acts 4:11). Isaiah 53 is another text that the NT views as actualized in Jesus’ ministry (see Acts 8:32-35 and 1 Pt 2:22-25). Some Christians would view Psalm 22 as a prophecy of the crucifixion of Jesus, but it seems instead to be the lament of a righteous OT sufferer. Through correspondence in history, and because Christians saw so much of the psalmist’s plight actualized in Jesus’ crucifixion, the psalm became the easiest way to describe what once again had happened to God’s righteous sufferer. The words of Isaiah 40:3 describe the ministry of John the Baptist (Mt 3:3). Jews had come to see this verse as a prophecy of God’s end-time salvation, and the early church saw John the Baptist fulfilling this forerunner’s task. Luke made this identification (Lk 3:4-6), but he applied the same role to Jesus’ disciples (9:52; 10:1). This seems to be a further example of actualization and correspondence in history. In other places the church has applied to Christians ideas that were previously understood of Christ (e.g., the stone in 1 Pt 2:4-5; the ministry of the Suffering Servant in Acts 13:46-47).<\/p>\n<p>The most convenient term to describe the way the OT is “fulfilled” in Christ is to say that the OT finds its climax in Jesus. Even where actual quotations are not involved, the OT ideas such as prophet, priest, or king are climaxed in him as the ideal and embodiment of all the OT models. He could tell religious authorities that “one greater than Solomon is here” (Mt 12:42) or “one greater than the temple is here” (Mt 12:6). Those passages involving correspondence in history or actualization also lead to the conviction that he is the climax of the OT Scriptures.<\/p>\n<p class=\"h2\" id=\"ThePurposesoftheUseoftheOldTestament\">The Purposes of the Use of the Old Testament<\/p>\n<p>The variety of methods of interpretation and application of the OT parallels the fact that the OT was used for a variety of purposes. People tend to think only in terms of the use of the OT to show that Jesus was the Messiah, but there are a number of other uses with a variety of goals. Many OT texts are used to show Jesus is the Messiah, the fulfillment of the OT promises (Lk 4:16-21). Without lessening the fulfillment emphasis, however, other verses are applied to Jesus for other purposes: to evangelize (Acts 8:32-25); to demonstrate or convince (Acts 13:33-35); to rebuke (Mk 7:6-7; Rom 11:7-10); and to describe (Rv 1:12-15). On the other hand, many quotations of the OT in the NT are not directly related to the Messiah. OT passages are adapted to provide a word from God on some aspect of life or ethics. For example, Jesus used Genesis 2:24 to substantiate his teaching on divorce as he attempted to deal with the issues raised by the civil regulation of divorce (Dt 24:1; Mt 19:1-12). The stress on the OT commandments shows their importance for Christians (Mt 19:16-22; Rom 13:8-10). Often OT statements deal with specific problems. The problem of pride at Corinth is solved by the quotation of Jeremiah 9:24 (“Let the one boasting, boast in the Lord,” 1 Cor 1:31). First Peter 3:10-12 incorporates Psalm 34:12-16 as ethical instructions, and 3:14-15 borrows from Isaiah 8:12-13 to address the fear of suffering. The spiritual armor in Ephesians 6:14-17 is derived largely from OT passages. Such examples are so numerous that there can be no doubt that the OT is used to describe Christian existence. In fact, nearly every subject discussed in the NT is presented somewhere via OT terms and quotations. Frequently OT passages are used to describe the church as God’s end-time community. Hosea 2:23 is used to show that those who formerly were not God’s people now are (Rom 9:25-26; 1 Pt 2:10). Several OT texts contribute to the description of the church in 1 Peter 2:9. OT texts that speak of the word of God describe the apostles’ preaching (Rom 10:8; 1 Pt 1:24-25). OT quotations describe the sinful condition of humanity (Rom 3:10-20). Salvation is explained through OT concepts and symbols and is based on OT statements (Jn 6:31-33; Gal 3:6-13). The words of Daniel describe the Second Coming (7:13-14; cf. Mt 24:30). Even the worship of early Christians was expressed through use of the OT (see Acts 4:24; Rom 11:34-35).<\/p>","content_en":"<h3>BIBLE*, Q<span>uotations of the Old Testament in the New Testament<\/span><\/h3>\n<p>OT passages cited or alluded to in the NT writings.<\/p>\n<p>One of the most complex problems in interpreting the Bible is in understanding how NT writers quoted the OT. Obviously nothing is so formative and authoritative for the NT writers as Scripture. However, the way that they used OT passages often seems strange to modern readers.<\/p>\n<p>The OT has provided the words and ideas for much of the NT. Unless one has a Bible that prints OT quotations in distinctive print, this may not be easily seen, for the NT writers often weave the OT words into their own without indicating they are borrowing from the OT. There are over 400 passages of the OT that are explicitly cited in the NT. Almost half of these are introduced by a statement like “Scripture says” to draw attention to the fact that the authority and thought of the OT is being implemented. For the others, however, the OT words are woven into the fabric of the author’s own statement.<\/p>\n<p>In addition to the over 400 passages cited explicitly, there are well over 1,000 places where there is an allusion to an OT text, event, or person. The difference between a quotation and an allusion is sometimes debated for particular texts, but usually the distinction is that in a quotation the author consciously uses the words of an OT passage, whereas with an allusion he has the texts in mind but is not consciously trying to use the words.<\/p>\n<p>Quotations are easy to identify if there is an introductory formula such as “the Scripture says” (as in Rom 10:11; cf. Is 28:16). Where there is no introductory formula, it is easy to overlook explicit quotations (Rom 10:13; cf. Jl 2:32). The allusions are, of course, harder still to recognize, but they often provide the key to interpretation. For example, John 1:14-18—with its mention of glory, grace and truth, Moses, and the fact that no one has seen God—is much more easily and profoundly understood when read in connection with Exodus 33:17–34:8. In the Exodus passage the glory of God and his grace and truth are revealed to Moses. The author was showing that a much more complete revelation of God was given in Jesus than was given Moses in the account recorded in Exodus.<\/p>\n<p>In addition, significant light is shed on many NT passages from OT passages with similar ideas and words even where the NT author may not have been consciously alluding to those texts (e.g. Mt 16:19; Is 22:22). What was behind the author’s thinking is not certain, but in such cases the NT reflects the thinking, the culture, and language of the OT period.<\/p>\n<p class=\"h2\" id=\"DistributionofOldTestamentQuotations\">Distribution of Old Testament Quotations<\/p>\n<p>The books of the NT that show the most dependence on the OT are Matthew, John, Romans, Hebrews, 1 Peter, and Revelation. Such a statement can be misleading, however, because the writers have different methods.<\/p>\n<p>Matthew quotes or consciously reflects the wording of OT passages about 62 times, almost half of which have an introductory formula. The book of Revelation, on the other hand, never quotes the OT and never has an introductory formula but is probably more dependent on the OT than any other NT book. The book of Hebrews quotes or consciously reflects the OT about 59 times, again half of which have an introductory formula, but the Gospel of John does so only 18 times, nearly always with an introductory formula. However, the allusions to the OT are present on virtually every page of John’s Gospel, so much so that some scholars have argued that he has modeled his account on the exodus narrative, the Jewish feasts, or OT persons and images. Paul’s Letter to the Romans uses the OT 54 times (about three-fourths of which have introductory formulas), but nowhere else so frequently (e.g., 1 Cor 16 times, Gal 11 times, Phil one time, 1 Thes one time).<\/p>\n<p>In addition to the indication that Philippians and 1 Thessalonians use the OT only once each, some other books make explicit use of the OT rarely or never. Colossians, Titus, Philemon, and the Johannine letters do not use the OT at all; 2 Timothy and Jude use the OT only once; while 2 Peter and 1 Timothy make use of it twice.<\/p>\n<p>The important point is to realize that the OT is used most frequently in circumstances where the audience is familiar with the OT or where the OT is essential for describing the events relating to Christ and the church. The books using the OT most frequently (Mt, Jn, Rom, Heb, 1 Pt, Rv) either stem from or are addressed to a Jewish context or, as in the case of Romans and John, deal specifically with the relation of Jews and Christians. The Gospels make rather extensive use of the OT because the language of the OT is necessary to convey the identity and importance of Jesus in the purposes of God. Similarly 1 Peter uses the OT frequently because the author is trying to convey to his persecuted audience that they are the people of God and the inheritors of the promises of God.<\/p>\n<p class=\"h2\" id=\"DifficultiesinInterpretation\">Difficulties in Interpretation<\/p>\n<p>Often when people think of quotations of the OT in the NT they think only in terms of prophecy. Some have been guilty of counting up the OT statements that the NT applies to Christ and the church and then claiming these OT texts as predictions that prove Jesus is the Messiah. Such a procedure is filled with problems because it is too simplistic and does not do justice to either the OT or to the way the NT uses it. Of course, the early church used the OT to show that Jesus fulfilled the promises of God and did God’s work, but the use the church made of the OT was quite varied and much of it cannot be classified as predictive prophecy. Prophecy itself is too complex to be limited to predictive thinking.<\/p>\n<p>Some of the most obvious examples of the difficulties appear in Matthew’s Gospel, although they are by no means confined there. Matthew 2:15—“Out of Egypt I called my son”—is a quotation of Hosea 11:1, but in Hosea these words do not refer to the Messiah. They refer to the nation of Israel. Similarly Matthew 2:18 quotes Jeremiah 31:15 (“A voice is heard in Ramah, weeping and great mourning, Rachel weeping for her children and refusing to be comforted, because they are no more,” <span>niv<\/span>) as fulfilled in the slaughter of the innocent babies in Bethlehem, but in Jeremiah the weeping is over the destruction of Jerusalem. John 12:40 views Isaiah 6:10 as fulfilled in Jesus’ ministry, but this verse deals with the call of Isaiah and is not a prediction concerning the ministry of the Messiah. The examples could be multiplied but these should be sufficient to illustrate the problem. For this reason the NT writers have often been accused of twisting the Scriptures, but this charge is as simplistic as the thought that all prophecy is predictive and in fact springs from the same error. Therefore, any attempt to understand the use of the OT in the NT will have to deal with the variety of ways in which the OT is used and with the methods employed by the NT writers.<\/p>\n<p>There are other difficulties that are encountered as well. Sometimes the NT writer will indicate that some fact related to Christ is a fulfillment of the OT but the explicit text that he had in mind cannot be identified. For example, John 7:38 introduces the words “Out of his heart shall flow rivers of living water” with the statement “as Scripture has said.” No OT text reads this way. Possibly the allusion is to the rock that provided water in the wilderness (Ex 17:1), or to the waters that flowed from the new temple (Zec 14:8) or, more generally, it may be a reference to Isaiah 58:11. Similarly, the difficulty in determining the OT text behind the prophecy that Christ will be called a Nazarene (Mt 2:23) is notorious. Probably the reference is to Isaiah 11:1 and the Hebrew word there translated as “branch,” but the connection is not easily made and is not certain. A third example of this kind of difficulty is in 1 Corinthians 14:34, where Paul indicates that women should be in submission just as the Law says, but there is no OT text expressing this idea. His statement in probably to be understood as a summary rather than a quotation or allusion. Similarly on a few occasions an OT text is seemingly attributed to the wrong OT book. In Mark 1:2-3 an OT quotation is attributed to Isaiah but the quotation is really a conflation (or mixing) of Exodus 23:20, Malachi 3:1, and Isaiah 40:3. Matthew 27:9-10 quotes a passage that is said to be from Jeremiah, when really it is dependent on Zechariah 11:13 and might best be described as a summary of Zechariah 11:12-13, with certain words included from Jeremiah 32:6-9. These two examples do not create a major problem, however, for the determination of the origin of the words may be due to their use in collections of quotations from various prophets, in which case the more prominent prophets would be used to designate origin.<\/p>\n<p>The wording of the quotations of the OT text does not always conform to the modern form of the OT. Just as today there are numerous translations of the Bible, when the NT was being written there were various forms of the OT text. With regard to the Hebrew text (for the OT was written mostly in Hebrew), there were different traditions. Such differences in the Hebrew traditions would have been relatively small. Because of the increasing importance of Aramaic after the Babylonian captivity and of Greek after the conquests of Alexander the Great, the OT was also known and used in both these languages when the NT was being written. In fact, the Jews found it necessary in their synagogue services after reading the Hebrew OT to paraphrase the reading in Aramaic so that all could understand. These paraphrases were later written down and are known as Targums. The Greek translation of the OT that stems from the third century <span>BC<\/span> is known as the Septuagint, but there were also other Greek translations in use. This being the case, the wording of a NT quotation is not identical in every detail to the text of the Hebrew OT.<\/p>\n<p>Added to the fact that there were various forms of the text known in first-century <span>AD<\/span> Palestine is the complicating factor that NT writers often did not intend to quote the OT exactly. The use of formal quotation marks is a modern device, and ancient writers were not so taken by technical precision. They were more concerned with the intention of a text and consequently might copy or quote it verbatim, quote it from memory, use or adapt part of a verse, or even change certain words as they borrowed the verse to express their points. (The NT writers often use the OT words describing God’s actions in the past to explain what he has done in their time.) The importance of any differences between the NT quotation and the OT depends on the use to which the quotation is put and the degree to which the use is dependent on textual differences.<\/p>\n<p>Some examples should illustrate the nature of these difficulties. Ephesians 4:8 quotes Psalm 68:18. Whereas the Hebrew and Septuagint read, “You ascended to the heights, you lead captivity captive, you received gifts among mankind,” Ephesians records the verse as “After he ascended into the heights, <em>he<\/em> led captivity captive; he <em>gave<\/em> gifts to men.” Paul is stressing that Christ has given grace to people for ministry. He has either adapted the wording of the OT to make his point or he quoted a variant reading, <em>“he gave<\/em> gifts.” Some versions do have this reading. In fact, the Targum understands this verse as Moses giving the words of the law to the children of men, and Paul may well be adapting this understanding to the new revelation that has come in Christ.<\/p>\n<p>Matthew 1:23 quotes Isaiah 7:14, but there are distinct differences between the Hebrew text and the wording in Matthew. The Hebrew reads, “Behold the young woman will become pregnant and will bear a son and you will call his name Immanuel,” whereas Matthew’s text records “Behold, the <em>virgin<\/em> will become pregnant and will bear a son, and <em>they<\/em> will call his name Immanuel.” The Septuagint does have the specific word “virgin,” like Matthew, but is not the source of Matthew’s quotation since other differences exist. Some have argued that the change from “you will call” to “they will call” was made by Matthew when he applied the words to Jesus. However, there are several traditions known for this part of the quotation and partial support for the reading in Matthew is provided by the text of Isaiah found among the Dead Sea Scrolls.<\/p>\n<p>Romans 11:26-27 is a conflation of Isaiah 59:20-21 and part of Isaiah 27:9, but there are important differences. One of these is that the OT has “the redeemer will come to Zion,” whereas Romans has “the deliverer will come <em>from<\/em> Zion.” The change to “from Zion” could indicate that Paul had a different textual tradition, could be the result of an intentional change by Paul, or more probably, could reflect the wording of Psalm 14:7.<\/p>\n<p>An awareness of the difficulties involved in the quotations of the OT by the NT writers will prohibit a simplistic approach and will prevent hasty conclusions. Care to ask not only which text was used but also which form of the text was used and how is obviously essential in any serious study. In addition it is necessary to allow for the possibility that the NT writers knew forms of a text that are now lost.<\/p>\n<p class=\"h2\" id=\"TheMethodsoftheNewTestamentWriters\">The Methods of the New Testament Writers<\/p>\n<p>The methods used by the NT writers were not unique to them. Many of these methods were also employed in first-century Judaism. In fact, both the technique used in quoting and the understanding of the OT text itself in many cases are paralleled in Judaism. For example, from the standpoint of technique used in quoting, the same kinds of formula introductions are used in the Dead Sea Scrolls, the rabbinic writings, and elsewhere. The rabbinic technique of “pearl stringing,” that is, of applying verses from various parts of the OT (the Law, the Prophets, the Writings) to a subject, can be seen especially in Paul’s writings (note Rom 9:12-19 or 11:8-10). Somewhat related is the practice of using quotations that all contain a key word or key words (note 1 Pt 2:6-8, which draws together quotations using the word “stone,” or Rom 15:9-12, which joins OT verses referring to the “nations”).<\/p>\n<p>The methods used in the NT to interpret an OT text are also displayed in Judaism. Some passages interpret the OT “literally,” such as Jesus’ replies during temptation (see the quotations of Dt 8:3; 6:16; 6:13; in Mt 4:3-10), his teachings on marriage based on Genesis 2:24 (Mt 19:5), or Paul’s use of Habakkuk 2:4 (Rom 1:17) or Genesis 15:6 (Rom 4:3-9). Many such examples could be given. With regard to prophecy, some of these statements are fulfilled in a “literal” or “direct” way in keeping with the intention of the OT (e.g., Mi 5:2, Bethlehem as the birthplace of the Messiah; Mt 2:4-6). Jeremiah 31:31-34, the promise of the new covenant, is viewed as directly fulfilled in Christ (Heb 8:7-13). The prophecy of Joel 2:28-32 concerning the pouring out of the Spirit of the Lord is directly fulfilled in the Pentecost event (Acts 2:17-21), but the changing of the sun to darkness and the moon to blood are certainly not understood literally in connection with this event.<\/p>\n<p>A different method of interpretation is based on the concept of <em>corporate solidarity.<\/em> This technical expression is an attempt to convey the idea that the individuals among God’s people are not merely individuals; they are part of a larger whole. Consequently, what is said about the individual can apply to the whole and vice versa. This is the reason the Servant of the Lord in Isaiah is seen both as the nation (44:1) and as an individual (52:13–53:12). Also the king is sometimes viewed as representative of the nation. The easiest places to see the concept of corporate solidarity are in the effect of the sin of Achan on all the people (Jos 7) or the sin of David in numbering the people (1 Chr 21:3-8).<\/p>\n<p><em>Correspondence in history<\/em> is not so much a method of interpretation as it is a way of thinking about God. It assumes that the things that happen to God’s people are the things that have happened to previous generations and that God is faithful and operates in the present as he has in the past. Consequently, the trials and deliverance of God’s people are often expressed with words borrowed from the previous accounts of God’s people. Isaiah describes the anticipated deliverance in terms of a second exodus (11:15-16). Ezekiel describes the king set up over the people in terms of a second David (Ez 37:25). In the NT, Revelation 22 describes the new heavens and the new earth in terms of the Garden of Eden (Gn 2–3). Sometimes this technique is described as “typology,” but this term has been used for so many questionable interpretations that it is misleading. The most important thing about this concept is that it is a view of God and his working among his people.<\/p>\n<p>With these two concepts, the way that the OT is quoted in the NT can be understood. The conviction that Jesus was the promised deliverer and that the last days had dawned in his ministry are evident everywhere. The quotation of Hosea 11:1 can be used in Matthew 2:15 because of corporate solidarity and correspondence in history. What was said of the nation is true of the one who is its representative, and there is correspondence in their respective histories. Jeremiah 31:15 can be used in Matthew 2:18 because of correspondence in history and especially because Jeremiah looked forward to God’s intention for Israel and prophesied a new covenant (31:17, 31-34). Matthew saw not only the correspondence in history but believed that in Jesus this promised salvation had been granted. John 12:40 can quote Isaiah 6:10 of Jesus’ ministry, not because he twists the meaning of the OT text, but because he saw that what had happened with God’s messenger before happened again and even <em>ultimately<\/em> in Jesus’ ministry. The instances of such correspondences in history are numerous.<\/p>\n<p>There are other texts where there seems to be an <em>actualization<\/em> of the OT text. Some quotations seem to be “lived out” in the ministry of Jesus. Because of their conviction about Jesus and his kingdom, the NT writers often saw certain OT texts as appropriated and made alive by Jesus. Psalm 118:22 was not intended as a prophecy of the Messiah, but Jesus saw it as descriptive of his ministry (Mt 21:42), and the early church saw this verse as actualized in his death and resurrection (Acts 4:11). Isaiah 53 is another text that the NT views as actualized in Jesus’ ministry (see Acts 8:32-35 and 1 Pt 2:22-25). Some Christians would view Psalm 22 as a prophecy of the crucifixion of Jesus, but it seems instead to be the lament of a righteous OT sufferer. Through correspondence in history, and because Christians saw so much of the psalmist’s plight actualized in Jesus’ crucifixion, the psalm became the easiest way to describe what once again had happened to God’s righteous sufferer. The words of Isaiah 40:3 describe the ministry of John the Baptist (Mt 3:3). Jews had come to see this verse as a prophecy of God’s end-time salvation, and the early church saw John the Baptist fulfilling this forerunner’s task. Luke made this identification (Lk 3:4-6), but he applied the same role to Jesus’ disciples (9:52; 10:1). This seems to be a further example of actualization and correspondence in history. In other places the church has applied to Christians ideas that were previously understood of Christ (e.g., the stone in 1 Pt 2:4-5; the ministry of the Suffering Servant in Acts 13:46-47).<\/p>\n<p>The most convenient term to describe the way the OT is “fulfilled” in Christ is to say that the OT finds its climax in Jesus. Even where actual quotations are not involved, the OT ideas such as prophet, priest, or king are climaxed in him as the ideal and embodiment of all the OT models. He could tell religious authorities that “one greater than Solomon is here” (Mt 12:42) or “one greater than the temple is here” (Mt 12:6). Those passages involving correspondence in history or actualization also lead to the conviction that he is the climax of the OT Scriptures.<\/p>\n<p class=\"h2\" id=\"ThePurposesoftheUseoftheOldTestament\">The Purposes of the Use of the Old Testament<\/p>\n<p>The variety of methods of interpretation and application of the OT parallels the fact that the OT was used for a variety of purposes. People tend to think only in terms of the use of the OT to show that Jesus was the Messiah, but there are a number of other uses with a variety of goals. Many OT texts are used to show Jesus is the Messiah, the fulfillment of the OT promises (Lk 4:16-21). Without lessening the fulfillment emphasis, however, other verses are applied to Jesus for other purposes: to evangelize (Acts 8:32-25); to demonstrate or convince (Acts 13:33-35); to rebuke (Mk 7:6-7; Rom 11:7-10); and to describe (Rv 1:12-15). On the other hand, many quotations of the OT in the NT are not directly related to the Messiah. OT passages are adapted to provide a word from God on some aspect of life or ethics. For example, Jesus used Genesis 2:24 to substantiate his teaching on divorce as he attempted to deal with the issues raised by the civil regulation of divorce (Dt 24:1; Mt 19:1-12). The stress on the OT commandments shows their importance for Christians (Mt 19:16-22; Rom 13:8-10). Often OT statements deal with specific problems. The problem of pride at Corinth is solved by the quotation of Jeremiah 9:24 (“Let the one boasting, boast in the Lord,” 1 Cor 1:31). First Peter 3:10-12 incorporates Psalm 34:12-16 as ethical instructions, and 3:14-15 borrows from Isaiah 8:12-13 to address the fear of suffering. The spiritual armor in Ephesians 6:14-17 is derived largely from OT passages. Such examples are so numerous that there can be no doubt that the OT is used to describe Christian existence. In fact, nearly every subject discussed in the NT is presented somewhere via OT terms and quotations. Frequently OT passages are used to describe the church as God’s end-time community. Hosea 2:23 is used to show that those who formerly were not God’s people now are (Rom 9:25-26; 1 Pt 2:10). Several OT texts contribute to the description of the church in 1 Peter 2:9. OT texts that speak of the word of God describe the apostles’ preaching (Rom 10:8; 1 Pt 1:24-25). OT quotations describe the sinful condition of humanity (Rom 3:10-20). Salvation is explained through OT concepts and symbols and is based on OT statements (Jn 6:31-33; Gal 3:6-13). The words of Daniel describe the Second Coming (7:13-14; cf. Mt 24:30). Even the worship of early Christians was expressed through use of the OT (see Acts 4:24; Rom 11:34-35).<\/p>","summary_ro":"BIBLE*, Quotations of the Old Testament in the New Testament OT passages cited or alluded to in the NT writings. One of the most complex problems in interpreting the Bible is in understanding how NT writers quoted the OT. Obviously nothing is so formative and authoritative for the NT writers as Scripture. However, the way that they used OT passages often seems strange to modern readers. The OT has provided the words and ideas for much of the NT. Unless one has a Bible that prints OT quotation...","summary_en":"BIBLE*, Quotations of the Old Testament in the New Testament OT passages cited or alluded to in the NT writings. One of the most complex problems in interpreting the Bible is in understanding how NT writers quoted the OT. Obviously nothing is so formative and authoritative for the NT writers as Scripture. However, the way that they used OT passages often seems strange to modern readers. The OT has provided the words and ideas for much of the NT. Unless one has a Bible that prints OT quotation...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48914,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 14:7","title_en":"Study Note: Psalmi 14:7","content_ro":"<p><strong>14:7<\/strong> The psalmist prays for the renewal of God’s relationship with his people. • <em>Jacob<\/em> is a synonym for <em>Israel<\/em> (see Gen 35:9-10).<\/p>","content_en":"<p><strong>14:7<\/strong> The psalmist prays for the renewal of God’s relationship with his people. • <em>Jacob<\/em> is a synonym for <em>Israel<\/em> (see Gen 35:9-10).<\/p>","summary_ro":"14:7 The psalmist prays for the renewal of God’s relationship with his people. • Jacob is a synonym for Israel (see Gen 35:9-10).","summary_en":"14:7 The psalmist prays for the renewal of God’s relationship with his people. • Jacob is a synonym for Israel (see Gen 35:9-10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76540,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 14:7","title_en":"Study Note: Psalmi 14:7","content_ro":"<p><strong>14:7<\/strong> The psalmist prays for the renewal of God’s relationship with his people. • <em>Jacob<\/em> is a synonym for <em>Israel<\/em> (see Gen 35:9-10).<\/p>","content_en":"<p><strong>14:7<\/strong> The psalmist prays for the renewal of God’s relationship with his people. • <em>Jacob<\/em> is a synonym for <em>Israel<\/em> (see Gen 35:9-10).<\/p>","summary_ro":"14:7 The psalmist prays for the renewal of God’s relationship with his people. • Jacob is a synonym for Israel (see Gen 35:9-10).","summary_en":"14:7 The psalmist prays for the renewal of God’s relationship with his people. • Jacob is a synonym for Israel (see Gen 35:9-10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":104166,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 14:7","title_en":"Study Note: Psalmi 14:7","content_ro":"<p><strong>14:7<\/strong> The psalmist prays for the renewal of God’s relationship with his people. • <em>Jacob<\/em> is a synonym for <em>Israel<\/em> (see Gen 35:9-10).<\/p>","content_en":"<p><strong>14:7<\/strong> The psalmist prays for the renewal of God’s relationship with his people. • <em>Jacob<\/em> is a synonym for <em>Israel<\/em> (see Gen 35:9-10).<\/p>","summary_ro":"14:7 The psalmist prays for the renewal of God’s relationship with his people. • Jacob is a synonym for Israel (see Gen 35:9-10).","summary_en":"14:7 The psalmist prays for the renewal of God’s relationship with his people. • Jacob is a synonym for Israel (see Gen 35:9-10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131792,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 14:7","title_en":"Study Note: Psalmi 14:7","content_ro":"<p><strong>14:7<\/strong> The psalmist prays for the renewal of God’s relationship with his people. • <em>Jacob<\/em> is a synonym for <em>Israel<\/em> (see Gen 35:9-10).<\/p>","content_en":"<p><strong>14:7<\/strong> The psalmist prays for the renewal of God’s relationship with his people. • <em>Jacob<\/em> is a synonym for <em>Israel<\/em> (see Gen 35:9-10).<\/p>","summary_ro":"14:7 The psalmist prays for the renewal of God’s relationship with his people. • Jacob is a synonym for Israel (see Gen 35:9-10).","summary_en":"14:7 The psalmist prays for the renewal of God’s relationship with his people. • Jacob is a synonym for Israel (see Gen 35:9-10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62679,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Salvation in the Psalms","title_en":"Salvation in the Psalms","content_ro":"<h3>Salvation in the Psalms<\/h3>\n<p>The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11).<\/p>\n<p>The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was with them, keeping guard over them (Pss 46, 121), and would not abandon them (16:10; 94:14; see also 7:10; 31:2; 62:6-7; 144:2).<\/p>\n<p>God graciously rescues his needy servants and answers their prayers (20:6; 28:8; 34:6, 18; 40:1-2; 76:9; 107; 145:19; 149:4). When the Lord rescues his people, he receives glory through their thanksgiving, praise, and testimony (50:15; 79:9; 85:9). God’s mighty acts are recorded in Scripture so that his people will praise him for what he has done and trust him to rescue them.<\/p>\n<p>The psalms encourage the godly to identify themselves with these stories of salvation. For example, in Psalm 18 the psalmist describes his anguish, his lament, and the Lord’s salvation (18:17, 19, 20, 43, 48) in such a manner that all the humble are invited to look to the Lord in hope (see 72:12). The Lord has rescued his people throughout history, and the Lord will save his people again.<\/p>\n<p>Salvation excludes the wicked (69:27; 119:155), who ridicule those who hope in the Lord’s rescue (22:8). The wicked may call to the Lord in their hour of judgment, but he will not rescue them (18:27; 50:22). Hope in God’s salvation requires a life of faith (119:123) and love of the Lord (60:5; 108:6). Such faith casts out fear (34:4), knowing that the Lord does what is right (71:2).<\/p>\n<p>The Lord Jesus came to save sinners. He ministered to the needy and the marginalized, bringing physical deliverance to many; and he died under oppression, bringing spiritual deliverance to the world. He rescues people from themselves, from Satan, from death, and from adversity. He has the power to vindicate the faithful, judge sinners, and completely save all of God’s children. He will renew all things, while excluding the wicked from his everlasting salvation.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 3:7-8; 6:4; 7:10; 14:7; 16:9-11; 17:7; 18:1-50; 20:6; 22:4-5; 25:4-14; 27:1; 31:1-2, 15-16; 32:1-5; 33:18-19; 34:6-7, 17-19; 40:16-17; 43:5; 46:1-11; 62:1-8; 70:4-5; 72:12-14; 80:1-19; 91:1-16; 98:1-3; 107:1-43; 121:1-8; 149:4<\/p>","content_en":"<h3>Salvation in the Psalms<\/h3>\n<p>The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11).<\/p>\n<p>The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was with them, keeping guard over them (Pss 46, 121), and would not abandon them (16:10; 94:14; see also 7:10; 31:2; 62:6-7; 144:2).<\/p>\n<p>God graciously rescues his needy servants and answers their prayers (20:6; 28:8; 34:6, 18; 40:1-2; 76:9; 107; 145:19; 149:4). When the Lord rescues his people, he receives glory through their thanksgiving, praise, and testimony (50:15; 79:9; 85:9). God’s mighty acts are recorded in Scripture so that his people will praise him for what he has done and trust him to rescue them.<\/p>\n<p>The psalms encourage the godly to identify themselves with these stories of salvation. For example, in Psalm 18 the psalmist describes his anguish, his lament, and the Lord’s salvation (18:17, 19, 20, 43, 48) in such a manner that all the humble are invited to look to the Lord in hope (see 72:12). The Lord has rescued his people throughout history, and the Lord will save his people again.<\/p>\n<p>Salvation excludes the wicked (69:27; 119:155), who ridicule those who hope in the Lord’s rescue (22:8). The wicked may call to the Lord in their hour of judgment, but he will not rescue them (18:27; 50:22). Hope in God’s salvation requires a life of faith (119:123) and love of the Lord (60:5; 108:6). Such faith casts out fear (34:4), knowing that the Lord does what is right (71:2).<\/p>\n<p>The Lord Jesus came to save sinners. He ministered to the needy and the marginalized, bringing physical deliverance to many; and he died under oppression, bringing spiritual deliverance to the world. He rescues people from themselves, from Satan, from death, and from adversity. He has the power to vindicate the faithful, judge sinners, and completely save all of God’s children. He will renew all things, while excluding the wicked from his everlasting salvation.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 3:7-8; 6:4; 7:10; 14:7; 16:9-11; 17:7; 18:1-50; 20:6; 22:4-5; 25:4-14; 27:1; 31:1-2, 15-16; 32:1-5; 33:18-19; 34:6-7, 17-19; 40:16-17; 43:5; 46:1-11; 62:1-8; 70:4-5; 72:12-14; 80:1-19; 91:1-16; 98:1-3; 107:1-43; 121:1-8; 149:4<\/p>","summary_ro":"Salvation in the Psalms The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11). The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was...","summary_en":"Salvation in the Psalms The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11). The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62917,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Zion","title_en":"Zion","content_ro":"<h3>Zion<\/h3>\n<p>Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates <em>Zion<\/em> as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 <span>BC<\/span> (see 102:13; 126:1; 137:1) and again in <span>AD<\/span> 70.<\/p>\n<p>Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, the city in which he dwells (74:2; 76:2; 84:7; 135:21; see Isa 26). This city embodies trust, justice, righteousness, and commitment, for the Lord does not tolerate impurity, uncleanness, idolatry, injustice, or unrighteousness (Isa 1:21-28). The prophets and poets of Israel speak of the city of God as being more extensive than the physical city. The citizens of this city come from Judah, Israel, and the nations (see Ps 87:5-6; Heb 12:22-24). Zion is on a high mountain (Ps 48:2) at the center of God’s kingdom on earth (99:2; 132:13), and God’s throne is there (9:11). Therefore, godly prayers and praise focus on Zion (53:6; 65:1; 147:12; 149:2), and redemption is sought there (14:7; 20:2; 50:2; 53:6). David’s descendants are the legitimate heirs who rule over Zion to establish God’s universal kingdom (2:6; 110:2).<\/p>\n<p>Zion is symbolic of God’s protection and blessings (Pss 46:4-11; 48:1-14; 51:18; 128:5; 134:3). Anyone who trusts in the Lord is as secure as Mount Zion (125:1), but those who reject the Lord also reject the security of Zion and have no future (129:5-8).<\/p>\n<p>The New Testament speaks of Mount Zion as a heavenly Jerusalem, the spiritual home of those from all nations who have been reborn through faith in Jesus Christ (Heb 12:22-24; see also Gal 4:24-26; Rev 3:12; 21:2-4). Abraham looked forward in faith to “a city with eternal foundations” (Heb 11:10), a city in which all men and women of faith are citizens (Heb 12:22-24). Because the Lord knows no geographical limitations (1 Kgs 8:27), the true Zion he inhabits is the hearts of all who worship him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 5:7; 1 Kgs 8:1; Pss 14:7; 48:1-14; 50:2; 51:18; 68:16; 78:68; 87:2, 5; 125:1; 128:5; 132:13; 133:3; 135:21; 147:12; Isa 1:27; 2:3; 3:16-17, 26; 4:3-5; 8:18; 10:12, 24, 32; 16:1; 24:23; 29:8; 30:19; 31:4, 9; 33:20; 37:22, 32; 40:9; 41:27; 52:1-2; 60:14; 62:1; 64:10; Jer 26:18; 51:35; Lam 2:13; Joel 2:32; 3:16-17; Amos 1:2; Obad 1:21; Mic 3:12; 4:2; Zeph 3:14, 16; Zech 1:14, 17; 2:7; 8:2-3; 9:9; Heb 12:22; Rev 14:1<\/p>","content_en":"<h3>Zion<\/h3>\n<p>Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates <em>Zion<\/em> as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 <span>BC<\/span> (see 102:13; 126:1; 137:1) and again in <span>AD<\/span> 70.<\/p>\n<p>Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, the city in which he dwells (74:2; 76:2; 84:7; 135:21; see Isa 26). This city embodies trust, justice, righteousness, and commitment, for the Lord does not tolerate impurity, uncleanness, idolatry, injustice, or unrighteousness (Isa 1:21-28). The prophets and poets of Israel speak of the city of God as being more extensive than the physical city. The citizens of this city come from Judah, Israel, and the nations (see Ps 87:5-6; Heb 12:22-24). Zion is on a high mountain (Ps 48:2) at the center of God’s kingdom on earth (99:2; 132:13), and God’s throne is there (9:11). Therefore, godly prayers and praise focus on Zion (53:6; 65:1; 147:12; 149:2), and redemption is sought there (14:7; 20:2; 50:2; 53:6). David’s descendants are the legitimate heirs who rule over Zion to establish God’s universal kingdom (2:6; 110:2).<\/p>\n<p>Zion is symbolic of God’s protection and blessings (Pss 46:4-11; 48:1-14; 51:18; 128:5; 134:3). Anyone who trusts in the Lord is as secure as Mount Zion (125:1), but those who reject the Lord also reject the security of Zion and have no future (129:5-8).<\/p>\n<p>The New Testament speaks of Mount Zion as a heavenly Jerusalem, the spiritual home of those from all nations who have been reborn through faith in Jesus Christ (Heb 12:22-24; see also Gal 4:24-26; Rev 3:12; 21:2-4). Abraham looked forward in faith to “a city with eternal foundations” (Heb 11:10), a city in which all men and women of faith are citizens (Heb 12:22-24). Because the Lord knows no geographical limitations (1 Kgs 8:27), the true Zion he inhabits is the hearts of all who worship him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 5:7; 1 Kgs 8:1; Pss 14:7; 48:1-14; 50:2; 51:18; 68:16; 78:68; 87:2, 5; 125:1; 128:5; 132:13; 133:3; 135:21; 147:12; Isa 1:27; 2:3; 3:16-17, 26; 4:3-5; 8:18; 10:12, 24, 32; 16:1; 24:23; 29:8; 30:19; 31:4, 9; 33:20; 37:22, 32; 40:9; 41:27; 52:1-2; 60:14; 62:1; 64:10; Jer 26:18; 51:35; Lam 2:13; Joel 2:32; 3:16-17; Amos 1:2; Obad 1:21; Mic 3:12; 4:2; Zeph 3:14, 16; Zech 1:14, 17; 2:7; 8:2-3; 9:9; Heb 12:22; Rev 14:1<\/p>","summary_ro":"Zion Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates Zion as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 BC (see 102:13; 126:1; 137:1) and again in AD 70. Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, t...","summary_en":"Zion Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates Zion as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 BC (see 102:13; 126:1; 137:1) and again in AD 70. Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, t...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90305,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Salvation in the Psalms","title_en":"Salvation in the Psalms","content_ro":"<h3>Salvation in the Psalms<\/h3>\n<p>The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11).<\/p>\n<p>The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was with them, keeping guard over them (Pss 46, 121), and would not abandon them (16:10; 94:14; see also 7:10; 31:2; 62:6-7; 144:2).<\/p>\n<p>God graciously rescues his needy servants and answers their prayers (20:6; 28:8; 34:6, 18; 40:1-2; 76:9; 107; 145:19; 149:4). When the Lord rescues his people, he receives glory through their thanksgiving, praise, and testimony (50:15; 79:9; 85:9). God’s mighty acts are recorded in Scripture so that his people will praise him for what he has done and trust him to rescue them.<\/p>\n<p>The psalms encourage the godly to identify themselves with these stories of salvation. For example, in Psalm 18 the psalmist describes his anguish, his lament, and the Lord’s salvation (18:17, 19, 20, 43, 48) in such a manner that all the humble are invited to look to the Lord in hope (see 72:12). The Lord has rescued his people throughout history, and the Lord will save his people again.<\/p>\n<p>Salvation excludes the wicked (69:27; 119:155), who ridicule those who hope in the Lord’s rescue (22:8). The wicked may call to the Lord in their hour of judgment, but he will not rescue them (18:27; 50:22). Hope in God’s salvation requires a life of faith (119:123) and love of the Lord (60:5; 108:6). Such faith casts out fear (34:4), knowing that the Lord does what is right (71:2).<\/p>\n<p>The Lord Jesus came to save sinners. He ministered to the needy and the marginalized, bringing physical deliverance to many; and he died under oppression, bringing spiritual deliverance to the world. He rescues people from themselves, from Satan, from death, and from adversity. He has the power to vindicate the faithful, judge sinners, and completely save all of God’s children. He will renew all things, while excluding the wicked from his everlasting salvation.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 3:7-8; 6:4; 7:10; 14:7; 16:9-11; 17:7; 18:1-50; 20:6; 22:4-5; 25:4-14; 27:1; 31:1-2, 15-16; 32:1-5; 33:18-19; 34:6-7, 17-19; 40:16-17; 43:5; 46:1-11; 62:1-8; 70:4-5; 72:12-14; 80:1-19; 91:1-16; 98:1-3; 107:1-43; 121:1-8; 149:4<\/p>","content_en":"<h3>Salvation in the Psalms<\/h3>\n<p>The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11).<\/p>\n<p>The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was with them, keeping guard over them (Pss 46, 121), and would not abandon them (16:10; 94:14; see also 7:10; 31:2; 62:6-7; 144:2).<\/p>\n<p>God graciously rescues his needy servants and answers their prayers (20:6; 28:8; 34:6, 18; 40:1-2; 76:9; 107; 145:19; 149:4). When the Lord rescues his people, he receives glory through their thanksgiving, praise, and testimony (50:15; 79:9; 85:9). God’s mighty acts are recorded in Scripture so that his people will praise him for what he has done and trust him to rescue them.<\/p>\n<p>The psalms encourage the godly to identify themselves with these stories of salvation. For example, in Psalm 18 the psalmist describes his anguish, his lament, and the Lord’s salvation (18:17, 19, 20, 43, 48) in such a manner that all the humble are invited to look to the Lord in hope (see 72:12). The Lord has rescued his people throughout history, and the Lord will save his people again.<\/p>\n<p>Salvation excludes the wicked (69:27; 119:155), who ridicule those who hope in the Lord’s rescue (22:8). The wicked may call to the Lord in their hour of judgment, but he will not rescue them (18:27; 50:22). Hope in God’s salvation requires a life of faith (119:123) and love of the Lord (60:5; 108:6). Such faith casts out fear (34:4), knowing that the Lord does what is right (71:2).<\/p>\n<p>The Lord Jesus came to save sinners. He ministered to the needy and the marginalized, bringing physical deliverance to many; and he died under oppression, bringing spiritual deliverance to the world. He rescues people from themselves, from Satan, from death, and from adversity. He has the power to vindicate the faithful, judge sinners, and completely save all of God’s children. He will renew all things, while excluding the wicked from his everlasting salvation.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 3:7-8; 6:4; 7:10; 14:7; 16:9-11; 17:7; 18:1-50; 20:6; 22:4-5; 25:4-14; 27:1; 31:1-2, 15-16; 32:1-5; 33:18-19; 34:6-7, 17-19; 40:16-17; 43:5; 46:1-11; 62:1-8; 70:4-5; 72:12-14; 80:1-19; 91:1-16; 98:1-3; 107:1-43; 121:1-8; 149:4<\/p>","summary_ro":"Salvation in the Psalms The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11). The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was...","summary_en":"Salvation in the Psalms The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11). The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90543,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Zion","title_en":"Zion","content_ro":"<h3>Zion<\/h3>\n<p>Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates <em>Zion<\/em> as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 <span>BC<\/span> (see 102:13; 126:1; 137:1) and again in <span>AD<\/span> 70.<\/p>\n<p>Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, the city in which he dwells (74:2; 76:2; 84:7; 135:21; see Isa 26). This city embodies trust, justice, righteousness, and commitment, for the Lord does not tolerate impurity, uncleanness, idolatry, injustice, or unrighteousness (Isa 1:21-28). The prophets and poets of Israel speak of the city of God as being more extensive than the physical city. The citizens of this city come from Judah, Israel, and the nations (see Ps 87:5-6; Heb 12:22-24). Zion is on a high mountain (Ps 48:2) at the center of God’s kingdom on earth (99:2; 132:13), and God’s throne is there (9:11). Therefore, godly prayers and praise focus on Zion (53:6; 65:1; 147:12; 149:2), and redemption is sought there (14:7; 20:2; 50:2; 53:6). David’s descendants are the legitimate heirs who rule over Zion to establish God’s universal kingdom (2:6; 110:2).<\/p>\n<p>Zion is symbolic of God’s protection and blessings (Pss 46:4-11; 48:1-14; 51:18; 128:5; 134:3). Anyone who trusts in the Lord is as secure as Mount Zion (125:1), but those who reject the Lord also reject the security of Zion and have no future (129:5-8).<\/p>\n<p>The New Testament speaks of Mount Zion as a heavenly Jerusalem, the spiritual home of those from all nations who have been reborn through faith in Jesus Christ (Heb 12:22-24; see also Gal 4:24-26; Rev 3:12; 21:2-4). Abraham looked forward in faith to “a city with eternal foundations” (Heb 11:10), a city in which all men and women of faith are citizens (Heb 12:22-24). Because the Lord knows no geographical limitations (1 Kgs 8:27), the true Zion he inhabits is the hearts of all who worship him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 5:7; 1 Kgs 8:1; Pss 14:7; 48:1-14; 50:2; 51:18; 68:16; 78:68; 87:2, 5; 125:1; 128:5; 132:13; 133:3; 135:21; 147:12; Isa 1:27; 2:3; 3:16-17, 26; 4:3-5; 8:18; 10:12, 24, 32; 16:1; 24:23; 29:8; 30:19; 31:4, 9; 33:20; 37:22, 32; 40:9; 41:27; 52:1-2; 60:14; 62:1; 64:10; Jer 26:18; 51:35; Lam 2:13; Joel 2:32; 3:16-17; Amos 1:2; Obad 1:21; Mic 3:12; 4:2; Zeph 3:14, 16; Zech 1:14, 17; 2:7; 8:2-3; 9:9; Heb 12:22; Rev 14:1<\/p>","content_en":"<h3>Zion<\/h3>\n<p>Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates <em>Zion<\/em> as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 <span>BC<\/span> (see 102:13; 126:1; 137:1) and again in <span>AD<\/span> 70.<\/p>\n<p>Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, the city in which he dwells (74:2; 76:2; 84:7; 135:21; see Isa 26). This city embodies trust, justice, righteousness, and commitment, for the Lord does not tolerate impurity, uncleanness, idolatry, injustice, or unrighteousness (Isa 1:21-28). The prophets and poets of Israel speak of the city of God as being more extensive than the physical city. The citizens of this city come from Judah, Israel, and the nations (see Ps 87:5-6; Heb 12:22-24). Zion is on a high mountain (Ps 48:2) at the center of God’s kingdom on earth (99:2; 132:13), and God’s throne is there (9:11). Therefore, godly prayers and praise focus on Zion (53:6; 65:1; 147:12; 149:2), and redemption is sought there (14:7; 20:2; 50:2; 53:6). David’s descendants are the legitimate heirs who rule over Zion to establish God’s universal kingdom (2:6; 110:2).<\/p>\n<p>Zion is symbolic of God’s protection and blessings (Pss 46:4-11; 48:1-14; 51:18; 128:5; 134:3). Anyone who trusts in the Lord is as secure as Mount Zion (125:1), but those who reject the Lord also reject the security of Zion and have no future (129:5-8).<\/p>\n<p>The New Testament speaks of Mount Zion as a heavenly Jerusalem, the spiritual home of those from all nations who have been reborn through faith in Jesus Christ (Heb 12:22-24; see also Gal 4:24-26; Rev 3:12; 21:2-4). Abraham looked forward in faith to “a city with eternal foundations” (Heb 11:10), a city in which all men and women of faith are citizens (Heb 12:22-24). Because the Lord knows no geographical limitations (1 Kgs 8:27), the true Zion he inhabits is the hearts of all who worship him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 5:7; 1 Kgs 8:1; Pss 14:7; 48:1-14; 50:2; 51:18; 68:16; 78:68; 87:2, 5; 125:1; 128:5; 132:13; 133:3; 135:21; 147:12; Isa 1:27; 2:3; 3:16-17, 26; 4:3-5; 8:18; 10:12, 24, 32; 16:1; 24:23; 29:8; 30:19; 31:4, 9; 33:20; 37:22, 32; 40:9; 41:27; 52:1-2; 60:14; 62:1; 64:10; Jer 26:18; 51:35; Lam 2:13; Joel 2:32; 3:16-17; Amos 1:2; Obad 1:21; Mic 3:12; 4:2; Zeph 3:14, 16; Zech 1:14, 17; 2:7; 8:2-3; 9:9; Heb 12:22; Rev 14:1<\/p>","summary_ro":"Zion Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates Zion as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 BC (see 102:13; 126:1; 137:1) and again in AD 70. Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, t...","summary_en":"Zion Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates Zion as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 BC (see 102:13; 126:1; 137:1) and again in AD 70. Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, t...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117931,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Salvation in the Psalms","title_en":"Salvation in the Psalms","content_ro":"<h3>Salvation in the Psalms<\/h3>\n<p>The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11).<\/p>\n<p>The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was with them, keeping guard over them (Pss 46, 121), and would not abandon them (16:10; 94:14; see also 7:10; 31:2; 62:6-7; 144:2).<\/p>\n<p>God graciously rescues his needy servants and answers their prayers (20:6; 28:8; 34:6, 18; 40:1-2; 76:9; 107; 145:19; 149:4). When the Lord rescues his people, he receives glory through their thanksgiving, praise, and testimony (50:15; 79:9; 85:9). God’s mighty acts are recorded in Scripture so that his people will praise him for what he has done and trust him to rescue them.<\/p>\n<p>The psalms encourage the godly to identify themselves with these stories of salvation. For example, in Psalm 18 the psalmist describes his anguish, his lament, and the Lord’s salvation (18:17, 19, 20, 43, 48) in such a manner that all the humble are invited to look to the Lord in hope (see 72:12). The Lord has rescued his people throughout history, and the Lord will save his people again.<\/p>\n<p>Salvation excludes the wicked (69:27; 119:155), who ridicule those who hope in the Lord’s rescue (22:8). The wicked may call to the Lord in their hour of judgment, but he will not rescue them (18:27; 50:22). Hope in God’s salvation requires a life of faith (119:123) and love of the Lord (60:5; 108:6). Such faith casts out fear (34:4), knowing that the Lord does what is right (71:2).<\/p>\n<p>The Lord Jesus came to save sinners. He ministered to the needy and the marginalized, bringing physical deliverance to many; and he died under oppression, bringing spiritual deliverance to the world. He rescues people from themselves, from Satan, from death, and from adversity. He has the power to vindicate the faithful, judge sinners, and completely save all of God’s children. He will renew all things, while excluding the wicked from his everlasting salvation.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 3:7-8; 6:4; 7:10; 14:7; 16:9-11; 17:7; 18:1-50; 20:6; 22:4-5; 25:4-14; 27:1; 31:1-2, 15-16; 32:1-5; 33:18-19; 34:6-7, 17-19; 40:16-17; 43:5; 46:1-11; 62:1-8; 70:4-5; 72:12-14; 80:1-19; 91:1-16; 98:1-3; 107:1-43; 121:1-8; 149:4<\/p>","content_en":"<h3>Salvation in the Psalms<\/h3>\n<p>The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11).<\/p>\n<p>The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was with them, keeping guard over them (Pss 46, 121), and would not abandon them (16:10; 94:14; see also 7:10; 31:2; 62:6-7; 144:2).<\/p>\n<p>God graciously rescues his needy servants and answers their prayers (20:6; 28:8; 34:6, 18; 40:1-2; 76:9; 107; 145:19; 149:4). When the Lord rescues his people, he receives glory through their thanksgiving, praise, and testimony (50:15; 79:9; 85:9). God’s mighty acts are recorded in Scripture so that his people will praise him for what he has done and trust him to rescue them.<\/p>\n<p>The psalms encourage the godly to identify themselves with these stories of salvation. For example, in Psalm 18 the psalmist describes his anguish, his lament, and the Lord’s salvation (18:17, 19, 20, 43, 48) in such a manner that all the humble are invited to look to the Lord in hope (see 72:12). The Lord has rescued his people throughout history, and the Lord will save his people again.<\/p>\n<p>Salvation excludes the wicked (69:27; 119:155), who ridicule those who hope in the Lord’s rescue (22:8). The wicked may call to the Lord in their hour of judgment, but he will not rescue them (18:27; 50:22). Hope in God’s salvation requires a life of faith (119:123) and love of the Lord (60:5; 108:6). Such faith casts out fear (34:4), knowing that the Lord does what is right (71:2).<\/p>\n<p>The Lord Jesus came to save sinners. He ministered to the needy and the marginalized, bringing physical deliverance to many; and he died under oppression, bringing spiritual deliverance to the world. He rescues people from themselves, from Satan, from death, and from adversity. He has the power to vindicate the faithful, judge sinners, and completely save all of God’s children. He will renew all things, while excluding the wicked from his everlasting salvation.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 3:7-8; 6:4; 7:10; 14:7; 16:9-11; 17:7; 18:1-50; 20:6; 22:4-5; 25:4-14; 27:1; 31:1-2, 15-16; 32:1-5; 33:18-19; 34:6-7, 17-19; 40:16-17; 43:5; 46:1-11; 62:1-8; 70:4-5; 72:12-14; 80:1-19; 91:1-16; 98:1-3; 107:1-43; 121:1-8; 149:4<\/p>","summary_ro":"Salvation in the Psalms The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11). The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was...","summary_en":"Salvation in the Psalms The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11). The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118169,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Zion","title_en":"Zion","content_ro":"<h3>Zion<\/h3>\n<p>Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates <em>Zion<\/em> as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 <span>BC<\/span> (see 102:13; 126:1; 137:1) and again in <span>AD<\/span> 70.<\/p>\n<p>Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, the city in which he dwells (74:2; 76:2; 84:7; 135:21; see Isa 26). This city embodies trust, justice, righteousness, and commitment, for the Lord does not tolerate impurity, uncleanness, idolatry, injustice, or unrighteousness (Isa 1:21-28). The prophets and poets of Israel speak of the city of God as being more extensive than the physical city. The citizens of this city come from Judah, Israel, and the nations (see Ps 87:5-6; Heb 12:22-24). Zion is on a high mountain (Ps 48:2) at the center of God’s kingdom on earth (99:2; 132:13), and God’s throne is there (9:11). Therefore, godly prayers and praise focus on Zion (53:6; 65:1; 147:12; 149:2), and redemption is sought there (14:7; 20:2; 50:2; 53:6). David’s descendants are the legitimate heirs who rule over Zion to establish God’s universal kingdom (2:6; 110:2).<\/p>\n<p>Zion is symbolic of God’s protection and blessings (Pss 46:4-11; 48:1-14; 51:18; 128:5; 134:3). Anyone who trusts in the Lord is as secure as Mount Zion (125:1), but those who reject the Lord also reject the security of Zion and have no future (129:5-8).<\/p>\n<p>The New Testament speaks of Mount Zion as a heavenly Jerusalem, the spiritual home of those from all nations who have been reborn through faith in Jesus Christ (Heb 12:22-24; see also Gal 4:24-26; Rev 3:12; 21:2-4). Abraham looked forward in faith to “a city with eternal foundations” (Heb 11:10), a city in which all men and women of faith are citizens (Heb 12:22-24). Because the Lord knows no geographical limitations (1 Kgs 8:27), the true Zion he inhabits is the hearts of all who worship him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 5:7; 1 Kgs 8:1; Pss 14:7; 48:1-14; 50:2; 51:18; 68:16; 78:68; 87:2, 5; 125:1; 128:5; 132:13; 133:3; 135:21; 147:12; Isa 1:27; 2:3; 3:16-17, 26; 4:3-5; 8:18; 10:12, 24, 32; 16:1; 24:23; 29:8; 30:19; 31:4, 9; 33:20; 37:22, 32; 40:9; 41:27; 52:1-2; 60:14; 62:1; 64:10; Jer 26:18; 51:35; Lam 2:13; Joel 2:32; 3:16-17; Amos 1:2; Obad 1:21; Mic 3:12; 4:2; Zeph 3:14, 16; Zech 1:14, 17; 2:7; 8:2-3; 9:9; Heb 12:22; Rev 14:1<\/p>","content_en":"<h3>Zion<\/h3>\n<p>Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates <em>Zion<\/em> as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 <span>BC<\/span> (see 102:13; 126:1; 137:1) and again in <span>AD<\/span> 70.<\/p>\n<p>Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, the city in which he dwells (74:2; 76:2; 84:7; 135:21; see Isa 26). This city embodies trust, justice, righteousness, and commitment, for the Lord does not tolerate impurity, uncleanness, idolatry, injustice, or unrighteousness (Isa 1:21-28). The prophets and poets of Israel speak of the city of God as being more extensive than the physical city. The citizens of this city come from Judah, Israel, and the nations (see Ps 87:5-6; Heb 12:22-24). Zion is on a high mountain (Ps 48:2) at the center of God’s kingdom on earth (99:2; 132:13), and God’s throne is there (9:11). Therefore, godly prayers and praise focus on Zion (53:6; 65:1; 147:12; 149:2), and redemption is sought there (14:7; 20:2; 50:2; 53:6). David’s descendants are the legitimate heirs who rule over Zion to establish God’s universal kingdom (2:6; 110:2).<\/p>\n<p>Zion is symbolic of God’s protection and blessings (Pss 46:4-11; 48:1-14; 51:18; 128:5; 134:3). Anyone who trusts in the Lord is as secure as Mount Zion (125:1), but those who reject the Lord also reject the security of Zion and have no future (129:5-8).<\/p>\n<p>The New Testament speaks of Mount Zion as a heavenly Jerusalem, the spiritual home of those from all nations who have been reborn through faith in Jesus Christ (Heb 12:22-24; see also Gal 4:24-26; Rev 3:12; 21:2-4). Abraham looked forward in faith to “a city with eternal foundations” (Heb 11:10), a city in which all men and women of faith are citizens (Heb 12:22-24). Because the Lord knows no geographical limitations (1 Kgs 8:27), the true Zion he inhabits is the hearts of all who worship him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 5:7; 1 Kgs 8:1; Pss 14:7; 48:1-14; 50:2; 51:18; 68:16; 78:68; 87:2, 5; 125:1; 128:5; 132:13; 133:3; 135:21; 147:12; Isa 1:27; 2:3; 3:16-17, 26; 4:3-5; 8:18; 10:12, 24, 32; 16:1; 24:23; 29:8; 30:19; 31:4, 9; 33:20; 37:22, 32; 40:9; 41:27; 52:1-2; 60:14; 62:1; 64:10; Jer 26:18; 51:35; Lam 2:13; Joel 2:32; 3:16-17; Amos 1:2; Obad 1:21; Mic 3:12; 4:2; Zeph 3:14, 16; Zech 1:14, 17; 2:7; 8:2-3; 9:9; Heb 12:22; Rev 14:1<\/p>","summary_ro":"Zion Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates Zion as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 BC (see 102:13; 126:1; 137:1) and again in AD 70. Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, t...","summary_en":"Zion Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates Zion as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 BC (see 102:13; 126:1; 137:1) and again in AD 70. Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, t...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145557,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Salvation in the Psalms","title_en":"Salvation in the Psalms","content_ro":"<h3>Salvation in the Psalms<\/h3>\n<p>The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11).<\/p>\n<p>The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was with them, keeping guard over them (Pss 46, 121), and would not abandon them (16:10; 94:14; see also 7:10; 31:2; 62:6-7; 144:2).<\/p>\n<p>God graciously rescues his needy servants and answers their prayers (20:6; 28:8; 34:6, 18; 40:1-2; 76:9; 107; 145:19; 149:4). When the Lord rescues his people, he receives glory through their thanksgiving, praise, and testimony (50:15; 79:9; 85:9). God’s mighty acts are recorded in Scripture so that his people will praise him for what he has done and trust him to rescue them.<\/p>\n<p>The psalms encourage the godly to identify themselves with these stories of salvation. For example, in Psalm 18 the psalmist describes his anguish, his lament, and the Lord’s salvation (18:17, 19, 20, 43, 48) in such a manner that all the humble are invited to look to the Lord in hope (see 72:12). The Lord has rescued his people throughout history, and the Lord will save his people again.<\/p>\n<p>Salvation excludes the wicked (69:27; 119:155), who ridicule those who hope in the Lord’s rescue (22:8). The wicked may call to the Lord in their hour of judgment, but he will not rescue them (18:27; 50:22). Hope in God’s salvation requires a life of faith (119:123) and love of the Lord (60:5; 108:6). Such faith casts out fear (34:4), knowing that the Lord does what is right (71:2).<\/p>\n<p>The Lord Jesus came to save sinners. He ministered to the needy and the marginalized, bringing physical deliverance to many; and he died under oppression, bringing spiritual deliverance to the world. He rescues people from themselves, from Satan, from death, and from adversity. He has the power to vindicate the faithful, judge sinners, and completely save all of God’s children. He will renew all things, while excluding the wicked from his everlasting salvation.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 3:7-8; 6:4; 7:10; 14:7; 16:9-11; 17:7; 18:1-50; 20:6; 22:4-5; 25:4-14; 27:1; 31:1-2, 15-16; 32:1-5; 33:18-19; 34:6-7, 17-19; 40:16-17; 43:5; 46:1-11; 62:1-8; 70:4-5; 72:12-14; 80:1-19; 91:1-16; 98:1-3; 107:1-43; 121:1-8; 149:4<\/p>","content_en":"<h3>Salvation in the Psalms<\/h3>\n<p>The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11).<\/p>\n<p>The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was with them, keeping guard over them (Pss 46, 121), and would not abandon them (16:10; 94:14; see also 7:10; 31:2; 62:6-7; 144:2).<\/p>\n<p>God graciously rescues his needy servants and answers their prayers (20:6; 28:8; 34:6, 18; 40:1-2; 76:9; 107; 145:19; 149:4). When the Lord rescues his people, he receives glory through their thanksgiving, praise, and testimony (50:15; 79:9; 85:9). God’s mighty acts are recorded in Scripture so that his people will praise him for what he has done and trust him to rescue them.<\/p>\n<p>The psalms encourage the godly to identify themselves with these stories of salvation. For example, in Psalm 18 the psalmist describes his anguish, his lament, and the Lord’s salvation (18:17, 19, 20, 43, 48) in such a manner that all the humble are invited to look to the Lord in hope (see 72:12). The Lord has rescued his people throughout history, and the Lord will save his people again.<\/p>\n<p>Salvation excludes the wicked (69:27; 119:155), who ridicule those who hope in the Lord’s rescue (22:8). The wicked may call to the Lord in their hour of judgment, but he will not rescue them (18:27; 50:22). Hope in God’s salvation requires a life of faith (119:123) and love of the Lord (60:5; 108:6). Such faith casts out fear (34:4), knowing that the Lord does what is right (71:2).<\/p>\n<p>The Lord Jesus came to save sinners. He ministered to the needy and the marginalized, bringing physical deliverance to many; and he died under oppression, bringing spiritual deliverance to the world. He rescues people from themselves, from Satan, from death, and from adversity. He has the power to vindicate the faithful, judge sinners, and completely save all of God’s children. He will renew all things, while excluding the wicked from his everlasting salvation.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 3:7-8; 6:4; 7:10; 14:7; 16:9-11; 17:7; 18:1-50; 20:6; 22:4-5; 25:4-14; 27:1; 31:1-2, 15-16; 32:1-5; 33:18-19; 34:6-7, 17-19; 40:16-17; 43:5; 46:1-11; 62:1-8; 70:4-5; 72:12-14; 80:1-19; 91:1-16; 98:1-3; 107:1-43; 121:1-8; 149:4<\/p>","summary_ro":"Salvation in the Psalms The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11). The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was...","summary_en":"Salvation in the Psalms The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11). The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145795,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Zion","title_en":"Zion","content_ro":"<h3>Zion<\/h3>\n<p>Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates <em>Zion<\/em> as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 <span>BC<\/span> (see 102:13; 126:1; 137:1) and again in <span>AD<\/span> 70.<\/p>\n<p>Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, the city in which he dwells (74:2; 76:2; 84:7; 135:21; see Isa 26). This city embodies trust, justice, righteousness, and commitment, for the Lord does not tolerate impurity, uncleanness, idolatry, injustice, or unrighteousness (Isa 1:21-28). The prophets and poets of Israel speak of the city of God as being more extensive than the physical city. The citizens of this city come from Judah, Israel, and the nations (see Ps 87:5-6; Heb 12:22-24). Zion is on a high mountain (Ps 48:2) at the center of God’s kingdom on earth (99:2; 132:13), and God’s throne is there (9:11). Therefore, godly prayers and praise focus on Zion (53:6; 65:1; 147:12; 149:2), and redemption is sought there (14:7; 20:2; 50:2; 53:6). David’s descendants are the legitimate heirs who rule over Zion to establish God’s universal kingdom (2:6; 110:2).<\/p>\n<p>Zion is symbolic of God’s protection and blessings (Pss 46:4-11; 48:1-14; 51:18; 128:5; 134:3). Anyone who trusts in the Lord is as secure as Mount Zion (125:1), but those who reject the Lord also reject the security of Zion and have no future (129:5-8).<\/p>\n<p>The New Testament speaks of Mount Zion as a heavenly Jerusalem, the spiritual home of those from all nations who have been reborn through faith in Jesus Christ (Heb 12:22-24; see also Gal 4:24-26; Rev 3:12; 21:2-4). Abraham looked forward in faith to “a city with eternal foundations” (Heb 11:10), a city in which all men and women of faith are citizens (Heb 12:22-24). Because the Lord knows no geographical limitations (1 Kgs 8:27), the true Zion he inhabits is the hearts of all who worship him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 5:7; 1 Kgs 8:1; Pss 14:7; 48:1-14; 50:2; 51:18; 68:16; 78:68; 87:2, 5; 125:1; 128:5; 132:13; 133:3; 135:21; 147:12; Isa 1:27; 2:3; 3:16-17, 26; 4:3-5; 8:18; 10:12, 24, 32; 16:1; 24:23; 29:8; 30:19; 31:4, 9; 33:20; 37:22, 32; 40:9; 41:27; 52:1-2; 60:14; 62:1; 64:10; Jer 26:18; 51:35; Lam 2:13; Joel 2:32; 3:16-17; Amos 1:2; Obad 1:21; Mic 3:12; 4:2; Zeph 3:14, 16; Zech 1:14, 17; 2:7; 8:2-3; 9:9; Heb 12:22; Rev 14:1<\/p>","content_en":"<h3>Zion<\/h3>\n<p>Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates <em>Zion<\/em> as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 <span>BC<\/span> (see 102:13; 126:1; 137:1) and again in <span>AD<\/span> 70.<\/p>\n<p>Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, the city in which he dwells (74:2; 76:2; 84:7; 135:21; see Isa 26). This city embodies trust, justice, righteousness, and commitment, for the Lord does not tolerate impurity, uncleanness, idolatry, injustice, or unrighteousness (Isa 1:21-28). The prophets and poets of Israel speak of the city of God as being more extensive than the physical city. The citizens of this city come from Judah, Israel, and the nations (see Ps 87:5-6; Heb 12:22-24). Zion is on a high mountain (Ps 48:2) at the center of God’s kingdom on earth (99:2; 132:13), and God’s throne is there (9:11). Therefore, godly prayers and praise focus on Zion (53:6; 65:1; 147:12; 149:2), and redemption is sought there (14:7; 20:2; 50:2; 53:6). David’s descendants are the legitimate heirs who rule over Zion to establish God’s universal kingdom (2:6; 110:2).<\/p>\n<p>Zion is symbolic of God’s protection and blessings (Pss 46:4-11; 48:1-14; 51:18; 128:5; 134:3). Anyone who trusts in the Lord is as secure as Mount Zion (125:1), but those who reject the Lord also reject the security of Zion and have no future (129:5-8).<\/p>\n<p>The New Testament speaks of Mount Zion as a heavenly Jerusalem, the spiritual home of those from all nations who have been reborn through faith in Jesus Christ (Heb 12:22-24; see also Gal 4:24-26; Rev 3:12; 21:2-4). Abraham looked forward in faith to “a city with eternal foundations” (Heb 11:10), a city in which all men and women of faith are citizens (Heb 12:22-24). Because the Lord knows no geographical limitations (1 Kgs 8:27), the true Zion he inhabits is the hearts of all who worship him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 5:7; 1 Kgs 8:1; Pss 14:7; 48:1-14; 50:2; 51:18; 68:16; 78:68; 87:2, 5; 125:1; 128:5; 132:13; 133:3; 135:21; 147:12; Isa 1:27; 2:3; 3:16-17, 26; 4:3-5; 8:18; 10:12, 24, 32; 16:1; 24:23; 29:8; 30:19; 31:4, 9; 33:20; 37:22, 32; 40:9; 41:27; 52:1-2; 60:14; 62:1; 64:10; Jer 26:18; 51:35; Lam 2:13; Joel 2:32; 3:16-17; Amos 1:2; Obad 1:21; Mic 3:12; 4:2; Zeph 3:14, 16; Zech 1:14, 17; 2:7; 8:2-3; 9:9; Heb 12:22; Rev 14:1<\/p>","summary_ro":"Zion Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates Zion as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 BC (see 102:13; 126:1; 137:1) and again in AD 70. Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, t...","summary_en":"Zion Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates Zion as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 BC (see 102:13; 126:1; 137:1) and again in AD 70. Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, t...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}]},"labels":{"article":"Articol","map":"Hartă","chart":"Diagramă","textbox":"Notă explicativă","picture":"Imagine","profile":"Profil","study_note":"Notă de studiu","theme_note":"Temă biblică"},"icons":{"article":"📖","map":"🗺️","chart":"📊","textbox":"💡","picture":"🖼️","profile":"👤","study_note":"📝","theme_note":"🎯"},"typeColors":{"article":"#d4af37","map":"#2d7d46","chart":"#3b82f6","textbox":"#8b5cf6","picture":"#ec4899","profile":"#f59e0b","study_note":"#06b6d4","theme_note":"#ef4444"}}