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{"verseMap":{"1":[{"id":25201,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Mercy","title_en":"Mercy","content_ro":"<h3>MERCY<\/h3>\n<p>A divine quality by which God faithfully keeps his promises and maintains his covenant relationship with his chosen people despite their unworthiness and unfaithfulness (Dt 30:1-6; Is 14:1; Ez 39:25-29; Rom 9:15-16, 23; 11:32; Eph 2:4).<\/p>\n<p>The biblical meaning of mercy is exceedingly rich and complex, as evidenced by the fact that several Hebrew and Greek words were used to express the concept. Consequently, there are many synonyms employed in translation to express the dimensions of meaning involved, such as “kindness,” “lovingkindness,” “goodness,” “grace,” “favor,” “pity,” “compassion,” and “steadfast love.” Prominent in the concept of mercy is the compassionate disposition to forgive offenders or adversaries and to help or spare them in their sorry plight.<\/p>\n<p class=\"h2\" id=\"TheologicalSignificance\">Theological Significance<\/p>\n<p>At the heart of the concept of mercy is the love of God, which is freely manifested in his gracious saving acts on behalf of those to whom he has pledged himself in covenant relationship. In the OT it was his chosen people Israel whom he elected to be his own and to whom he showed mercy (Ex 33:19; Is 54:10; 63:9). God persistently puts up with his disobedient and wayward people and continuously seeks them out to draw them back to himself. The psalmist describes God as a father who pities his children who revere and trust him (Ps 103:13). Hosea pictures God as a loving father who looks down from heaven with a yearning heart of compassion upon his rebellious and wayward people (Hos 11; cf. Jer 31:20). He also regards Israel as an unfaithful and adulterous wife whom God loves as a faithful husband in spite of her apostate and sinful condition (Hos 1–3; cf. Is 54:4-8). Isaiah depicts God as a mother who has compassion on the son of her womb (Is 49:15). These pictures reveal God’s mercy in rich and different ways. Other dimensions include forgiveness and restoration to favor (2 Kgs 13:23; Is 54:8; Jl 2:18-32; Mi 7:18-20), and deliverance from distress and perils (Neh 9:19-21; Pss 40:11-17; 69:16-36; 79:8-9; Is 49:10).<\/p>\n<p>Because of what Israel as a covenant nation had learned about the steadfast love and faithfulness of God, devout Jews instinctively lifted their voices in petition for divine mercy and forgiveness in times of need, eloquently expressed in the penitential psalms (Pss 6; 32; 38; 51; 102; 130; 143), as well as other OT passages (Ex 34:6; Neh 9:17; Pss 57; 79; 86; 123; Is 33:1-6; Dn 9:3-19; Jl 2:13). It is the remembrance of God’s mercy that gives the repentant person the hope and assurance of divine favor and of reconciliation with the offended Lord.<\/p>\n<p>In the NT a very descriptive Greek word is used for Jesus’ mercy toward the needy (Mt 9:36; 14:14; 20:34). It expresses his pity and compassion by means of an intense verb literally translated “to be moved in one’s bowels.” The Hebrews regarded the bowels as the center of the affections, especially that of the most tender kindness. Jesus was described as being deeply moved in his inner feeling of benevolence toward the needy and spontaneously acting to relieve their suffering—to heal (Mt 20:34; Mk 1:41), to raise the dead (Lk 7:13), and to feed the hungry (Mt 15:32).<\/p>\n<p>The OT concept of God’s mercy expressed in his faithfulness to the covenant people is found also in the NT (Lk 1:50, 54, 72, 78; Eph 2:4; 1 Tm 1:2; 1 Pt 1:3; 2:10). The most characteristic use of mercy in the NT is that of God’s provision of salvation for mankind in Jesus Christ (Rom 11:30-32; Eph 2:4). God is “the Father of mercies” (2 Cor 1:3), which he bestows on those who believe in his Son. It is because he is “so rich in mercy” that he saved those who are spiritually dead and doomed by their sins (Eph 2:4-6). It is out of God’s mercy that one is forgiven and granted eternal life (1 Tm 1:13-16).<\/p>\n<p class=\"h2\" id=\"PeoplesResponsibilitytoShowMercytoOthers\">People’s Responsibility to Show Mercy to Others<\/p>\n<p>Because God has freely extended his mercy irrespective of worthiness or faithfulness, people are to respond by showing mercy to others, even though they do not deserve it or seek it. Indeed, people are commanded to be merciful, especially to the poor, the needy, widows, and orphans (Prv 14:31; 19:17; Mi 6:8; Zec 7:9-10; Col 3:12). God regards mercy more than the ritual sacrifice (Mt 9:13). God’s mercy in Christ actually puts people under obligation to act toward others as God himself has acted toward them. The Lord made mercy a foundation for his teaching (Mt 5:7; 9:13; 12:7; 23:23; Lk 6:36; 10:37; Jas 3:17). His coming was anticipated and announced in the context of the mercy that would characterize his mission (Lk 1:50, 54, 72, 78).<\/p>\n<p>Members of the Christian church are to show compassion and practical concern for each other. They are to give aid and relief, love and comfort to one another, as Christ freely gave to them in their need. The apostle James teaches the essential nature of such good works as being of the very essence of genuine faith (Jas 2:14-26). It was the mercy that the good Samaritan had toward the man who was beaten and robbed that was singled out by the Lord for special commendation (Lk 10:36-37). To be full of mercy is a distinguishing virtue of the citizens of the kingdom of heaven (Mt 5:7).<\/p>\n<p><em>See also<\/em> God, Being and Attributes of; Grace; Love.<\/p>","content_en":"<h3>MERCY<\/h3>\n<p>A divine quality by which God faithfully keeps his promises and maintains his covenant relationship with his chosen people despite their unworthiness and unfaithfulness (Dt 30:1-6; Is 14:1; Ez 39:25-29; Rom 9:15-16, 23; 11:32; Eph 2:4).<\/p>\n<p>The biblical meaning of mercy is exceedingly rich and complex, as evidenced by the fact that several Hebrew and Greek words were used to express the concept. Consequently, there are many synonyms employed in translation to express the dimensions of meaning involved, such as “kindness,” “lovingkindness,” “goodness,” “grace,” “favor,” “pity,” “compassion,” and “steadfast love.” Prominent in the concept of mercy is the compassionate disposition to forgive offenders or adversaries and to help or spare them in their sorry plight.<\/p>\n<p class=\"h2\" id=\"TheologicalSignificance\">Theological Significance<\/p>\n<p>At the heart of the concept of mercy is the love of God, which is freely manifested in his gracious saving acts on behalf of those to whom he has pledged himself in covenant relationship. In the OT it was his chosen people Israel whom he elected to be his own and to whom he showed mercy (Ex 33:19; Is 54:10; 63:9). God persistently puts up with his disobedient and wayward people and continuously seeks them out to draw them back to himself. The psalmist describes God as a father who pities his children who revere and trust him (Ps 103:13). Hosea pictures God as a loving father who looks down from heaven with a yearning heart of compassion upon his rebellious and wayward people (Hos 11; cf. Jer 31:20). He also regards Israel as an unfaithful and adulterous wife whom God loves as a faithful husband in spite of her apostate and sinful condition (Hos 1–3; cf. Is 54:4-8). Isaiah depicts God as a mother who has compassion on the son of her womb (Is 49:15). These pictures reveal God’s mercy in rich and different ways. Other dimensions include forgiveness and restoration to favor (2 Kgs 13:23; Is 54:8; Jl 2:18-32; Mi 7:18-20), and deliverance from distress and perils (Neh 9:19-21; Pss 40:11-17; 69:16-36; 79:8-9; Is 49:10).<\/p>\n<p>Because of what Israel as a covenant nation had learned about the steadfast love and faithfulness of God, devout Jews instinctively lifted their voices in petition for divine mercy and forgiveness in times of need, eloquently expressed in the penitential psalms (Pss 6; 32; 38; 51; 102; 130; 143), as well as other OT passages (Ex 34:6; Neh 9:17; Pss 57; 79; 86; 123; Is 33:1-6; Dn 9:3-19; Jl 2:13). It is the remembrance of God’s mercy that gives the repentant person the hope and assurance of divine favor and of reconciliation with the offended Lord.<\/p>\n<p>In the NT a very descriptive Greek word is used for Jesus’ mercy toward the needy (Mt 9:36; 14:14; 20:34). It expresses his pity and compassion by means of an intense verb literally translated “to be moved in one’s bowels.” The Hebrews regarded the bowels as the center of the affections, especially that of the most tender kindness. Jesus was described as being deeply moved in his inner feeling of benevolence toward the needy and spontaneously acting to relieve their suffering—to heal (Mt 20:34; Mk 1:41), to raise the dead (Lk 7:13), and to feed the hungry (Mt 15:32).<\/p>\n<p>The OT concept of God’s mercy expressed in his faithfulness to the covenant people is found also in the NT (Lk 1:50, 54, 72, 78; Eph 2:4; 1 Tm 1:2; 1 Pt 1:3; 2:10). The most characteristic use of mercy in the NT is that of God’s provision of salvation for mankind in Jesus Christ (Rom 11:30-32; Eph 2:4). God is “the Father of mercies” (2 Cor 1:3), which he bestows on those who believe in his Son. It is because he is “so rich in mercy” that he saved those who are spiritually dead and doomed by their sins (Eph 2:4-6). It is out of God’s mercy that one is forgiven and granted eternal life (1 Tm 1:13-16).<\/p>\n<p class=\"h2\" id=\"PeoplesResponsibilitytoShowMercytoOthers\">People’s Responsibility to Show Mercy to Others<\/p>\n<p>Because God has freely extended his mercy irrespective of worthiness or faithfulness, people are to respond by showing mercy to others, even though they do not deserve it or seek it. Indeed, people are commanded to be merciful, especially to the poor, the needy, widows, and orphans (Prv 14:31; 19:17; Mi 6:8; Zec 7:9-10; Col 3:12). God regards mercy more than the ritual sacrifice (Mt 9:13). God’s mercy in Christ actually puts people under obligation to act toward others as God himself has acted toward them. The Lord made mercy a foundation for his teaching (Mt 5:7; 9:13; 12:7; 23:23; Lk 6:36; 10:37; Jas 3:17). His coming was anticipated and announced in the context of the mercy that would characterize his mission (Lk 1:50, 54, 72, 78).<\/p>\n<p>Members of the Christian church are to show compassion and practical concern for each other. They are to give aid and relief, love and comfort to one another, as Christ freely gave to them in their need. The apostle James teaches the essential nature of such good works as being of the very essence of genuine faith (Jas 2:14-26). It was the mercy that the good Samaritan had toward the man who was beaten and robbed that was singled out by the Lord for special commendation (Lk 10:36-37). To be full of mercy is a distinguishing virtue of the citizens of the kingdom of heaven (Mt 5:7).<\/p>\n<p><em>See also<\/em> God, Being and Attributes of; Grace; Love.<\/p>","summary_ro":"MERCY A divine quality by which God faithfully keeps his promises and maintains his covenant relationship with his chosen people despite their unworthiness and unfaithfulness (Dt 30:1-6; Is 14:1; Ez 39:25-29; Rom 9:15-16, 23; 11:32; Eph 2:4). The biblical meaning of mercy is exceedingly rich and complex, as evidenced by the fact that several Hebrew and Greek words were used to express the concept. Consequently, there are many synonyms employed in translation to express the dimensions of meani...","summary_en":"MERCY A divine quality by which God faithfully keeps his promises and maintains his covenant relationship with his chosen people despite their unworthiness and unfaithfulness (Dt 30:1-6; Is 14:1; Ez 39:25-29; Rom 9:15-16, 23; 11:32; Eph 2:4). The biblical meaning of mercy is exceedingly rich and complex, as evidenced by the fact that several Hebrew and Greek words were used to express the concept. Consequently, there are many synonyms employed in translation to express the dimensions of meani...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32147,"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":50241,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 143:1","title_en":"Study Note: Psalmi 143:1","content_ro":"<p><strong>Ps 143<\/strong> In this lament, the psalmist feels overwhelmed by constant harassment from his foes, so he turns to the Lord’s love, righteousness, and faithfulness. He remembers God’s acts in the past and yearns for the renewal of the Lord’s love. He opens himself to God’s wisdom because he knows that instruction will lead to life.<\/p>","content_en":"<p><strong>Ps 143<\/strong> In this lament, the psalmist feels overwhelmed by constant harassment from his foes, so he turns to the Lord’s love, righteousness, and faithfulness. He remembers God’s acts in the past and yearns for the renewal of the Lord’s love. He opens himself to God’s wisdom because he knows that instruction will lead to life.<\/p>","summary_ro":"Ps 143 In this lament, the psalmist feels overwhelmed by constant harassment from his foes, so he turns to the Lord’s love, righteousness, and faithfulness. He remembers God’s acts in the past and yearns for the renewal of the Lord’s love. He opens himself to God’s wisdom because he knows that instruction will lead to life.","summary_en":"Ps 143 In this lament, the psalmist feels overwhelmed by constant harassment from his foes, so he turns to the Lord’s love, righteousness, and faithfulness. He remembers God’s acts in the past and yearns for the renewal of the Lord’s love. He opens himself to God’s wisdom because he knows that instruction will lead to life.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":50242,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 143:1","title_en":"Study Note: Psalmi 143:1","content_ro":"<p><strong>143:1-2<\/strong> The psalmist prays for God’s love and mercy.<\/p>","content_en":"<p><strong>143:1-2<\/strong> The psalmist prays for God’s love and mercy.<\/p>","summary_ro":"143:1-2 The psalmist prays for God’s love and mercy.","summary_en":"143:1-2 The psalmist prays for God’s love and mercy.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77867,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 143:1","title_en":"Study Note: Psalmi 143:1","content_ro":"<p><strong>Ps 143<\/strong> In this lament, the psalmist feels overwhelmed by constant harassment from his foes, so he turns to the Lord’s love, righteousness, and faithfulness. He remembers God’s acts in the past and yearns for the renewal of the Lord’s love. He opens himself to God’s wisdom because he knows that instruction will lead to life.<\/p>","content_en":"<p><strong>Ps 143<\/strong> In this lament, the psalmist feels overwhelmed by constant harassment from his foes, so he turns to the Lord’s love, righteousness, and faithfulness. He remembers God’s acts in the past and yearns for the renewal of the Lord’s love. He opens himself to God’s wisdom because he knows that instruction will lead to life.<\/p>","summary_ro":"Ps 143 In this lament, the psalmist feels overwhelmed by constant harassment from his foes, so he turns to the Lord’s love, righteousness, and faithfulness. He remembers God’s acts in the past and yearns for the renewal of the Lord’s love. He opens himself to God’s wisdom because he knows that instruction will lead to life.","summary_en":"Ps 143 In this lament, the psalmist feels overwhelmed by constant harassment from his foes, so he turns to the Lord’s love, righteousness, and faithfulness. He remembers God’s acts in the past and yearns for the renewal of the Lord’s love. He opens himself to God’s wisdom because he knows that instruction will lead to life.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77868,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 143:1","title_en":"Study Note: Psalmi 143:1","content_ro":"<p><strong>143:1-2<\/strong> The psalmist prays for God’s love and mercy.<\/p>","content_en":"<p><strong>143:1-2<\/strong> The psalmist prays for God’s love and mercy.<\/p>","summary_ro":"143:1-2 The psalmist prays for God’s love and mercy.","summary_en":"143:1-2 The psalmist prays for God’s love and mercy.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105493,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 143:1","title_en":"Study Note: Psalmi 143:1","content_ro":"<p><strong>Ps 143<\/strong> In this lament, the psalmist feels overwhelmed by constant harassment from his foes, so he turns to the Lord’s love, righteousness, and faithfulness. He remembers God’s acts in the past and yearns for the renewal of the Lord’s love. He opens himself to God’s wisdom because he knows that instruction will lead to life.<\/p>","content_en":"<p><strong>Ps 143<\/strong> In this lament, the psalmist feels overwhelmed by constant harassment from his foes, so he turns to the Lord’s love, righteousness, and faithfulness. He remembers God’s acts in the past and yearns for the renewal of the Lord’s love. He opens himself to God’s wisdom because he knows that instruction will lead to life.<\/p>","summary_ro":"Ps 143 In this lament, the psalmist feels overwhelmed by constant harassment from his foes, so he turns to the Lord’s love, righteousness, and faithfulness. He remembers God’s acts in the past and yearns for the renewal of the Lord’s love. He opens himself to God’s wisdom because he knows that instruction will lead to life.","summary_en":"Ps 143 In this lament, the psalmist feels overwhelmed by constant harassment from his foes, so he turns to the Lord’s love, righteousness, and faithfulness. He remembers God’s acts in the past and yearns for the renewal of the Lord’s love. He opens himself to God’s wisdom because he knows that instruction will lead to life.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105494,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 143:1","title_en":"Study Note: Psalmi 143:1","content_ro":"<p><strong>143:1-2<\/strong> The psalmist prays for God’s love and mercy.<\/p>","content_en":"<p><strong>143:1-2<\/strong> The psalmist prays for God’s love and mercy.<\/p>","summary_ro":"143:1-2 The psalmist prays for God’s love and mercy.","summary_en":"143:1-2 The psalmist prays for God’s love and mercy.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":133119,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 143:1","title_en":"Study Note: Psalmi 143:1","content_ro":"<p><strong>Ps 143<\/strong> In this lament, the psalmist feels overwhelmed by constant harassment from his foes, so he turns to the Lord’s love, righteousness, and faithfulness. He remembers God’s acts in the past and yearns for the renewal of the Lord’s love. He opens himself to God’s wisdom because he knows that instruction will lead to life.<\/p>","content_en":"<p><strong>Ps 143<\/strong> In this lament, the psalmist feels overwhelmed by constant harassment from his foes, so he turns to the Lord’s love, righteousness, and faithfulness. He remembers God’s acts in the past and yearns for the renewal of the Lord’s love. He opens himself to God’s wisdom because he knows that instruction will lead to life.<\/p>","summary_ro":"Ps 143 In this lament, the psalmist feels overwhelmed by constant harassment from his foes, so he turns to the Lord’s love, righteousness, and faithfulness. He remembers God’s acts in the past and yearns for the renewal of the Lord’s love. He opens himself to God’s wisdom because he knows that instruction will lead to life.","summary_en":"Ps 143 In this lament, the psalmist feels overwhelmed by constant harassment from his foes, so he turns to the Lord’s love, righteousness, and faithfulness. He remembers God’s acts in the past and yearns for the renewal of the Lord’s love. He opens himself to God’s wisdom because he knows that instruction will lead to life.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":133120,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 143:1","title_en":"Study Note: Psalmi 143:1","content_ro":"<p><strong>143:1-2<\/strong> The psalmist prays for God’s love and mercy.<\/p>","content_en":"<p><strong>143:1-2<\/strong> The psalmist prays for God’s love and mercy.<\/p>","summary_ro":"143:1-2 The psalmist prays for God’s love and mercy.","summary_en":"143:1-2 The psalmist prays for God’s love and mercy.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"2":[{"id":21440,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Justification*, Justified","title_en":"Justification*, Justified","content_ro":"<h3>JUSTIFICATION*, JUSTIFIED<\/h3>\n<p>The act of God in bringing sinners into a new covenant relationship with himself through the forgiveness of sins. It is a declarative act of God by which he establishes persons as righteous—that is, in right and true relationship to himself.<\/p>\n<p>Since the time of the Reformation, when Martin Luther reestablished the doctrine of justification by faith alone as the cornerstone for theological understanding, this term has had special significance in the history of theology. To Luther it represented a rediscovery of the writings of Paul and a fundamental counterthrust to medieval Catholicism with its theology of works and indulgences. The doctrine of justification by faith alone affirms the thoroughgoing sinfulness of all persons, their total inability to deal effectively with their own sin, and the gracious provision through the death of Jesus Christ of a complete atonement for sin, to which persons respond in simple trust without any special claims or merit of their own.<\/p>\n<p>The noun “justification” and the verb “to justify” are not used often in Scripture. In the <span>kjv<\/span>, for example, the verb is found only in the OT, and there fewer than 25 times. In the NT both terms are used only 40 times. The more frequent and more important terms that translate the same Hebrew and Greek words are “righteousness” and “to declare (or make) righteous.” Any understanding of justification, therefore, directly involves a biblical understanding of righteousness.<\/p>\n<p>In common Greek, “justification” and “justify” are frequently forensic terms; that is, they relate to the law court and the act of acquitting or vindicating someone. It has to do with the innocence or virtue of a person. But more broadly it has to do with the norm of any relationship.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>In the OT righteousness has to do with relationship and the obligations of that relationship. At times one is referred to as righteous because he or she stands in right relationship to another. At other times one is righteous because he or she fulfills certain obligations in a relationship (Gn 38:26). But more important, these terms are used with reference to God, who is viewed as just. He governs with justice (18:25), and his judgments are true and righteous (Ps 19:9). Both the innocent and the guilty know well the justice of God; the former know they will be vindicated and the latter know his law prevails.<\/p>\n<p>Justification and righteousness have technical significance because of their close association with the saving activity of God on behalf of his covenant people. The righteousness of God is bound up not so much with justice as with his intervention on behalf of his people under the covenant. The righteousness of God or the act of justification is, therefore, to be viewed not primarily in terms of law but in terms of covenant. The most important expression of this is the example of Abraham, who was reckoned righteous, that is, brought into personal relationship by virtue of his response of faith to the covenant offered by God (Gn 15:6). Abraham could not justify himself, but on the basis of the covenant, God established him as righteous. All persons share the helplessness of Abraham. In the sight of God no one shall stand justified (Ps 143:2). The hope of humanity is that God will remember his covenant. Righteousness is hence a product of the mercy or grace of God, who deals with his people according to his lovingkindness (Is 63:7). Justification is thus derived from the nature of God; it is primarily a religious term, and only secondly ethical.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Almost all discussion of justification in the NT is found in the letters of Paul, primarily in those to the Romans and Galatians. In these two letters it is one of the fundamental terms by which Paul seeks to set forth the consequences of the work of Christ for sinful humanity. Justification by faith is set primarily against the background of Jewish legalism and its attempts to make the law the basis of salvation. Paul regards this as an alien message requiring the strongest condemnation (Gal 1:6-9). The word and work of Christ, embedded in the message that Paul proclaimed, was a reminder that righteousness or justification is the gift of God through the blood (<em>covenant<\/em> blood, Heb 13:20) of Jesus Christ. All this is entirely apart from the law (Rom 3:21). The law, in fact, is not capable of leading one to righteousness, nor was it given to bring about righteousness.<\/p>\n<p>Galatians 3:15-25 is especially instructive in understanding the function of the law, which came 430 years after the covenant by which Abraham was brought into a living, personal relationship with the holy God. Whatever purpose the law had, it was not given as a means of righteousness. “For if a law had been given which could make alive, then righteousness would indeed be by the law” (Gal 3:21, <span>rsv<\/span>). The atoning work of Christ for the justification of people is to be seen in terms of covenant rather than law. This is the essential argument of Paul in this section of Galatians, namely, that justification, from the time of Abraham, has been through faith in the God who keeps covenant and has never come by the law. “Righteousness” is therefore a relational term and is affirmed by one who by faith has been brought into right relationship with God. The law brings judgment; it confronts one with his incapacity to cope with sin (Acts 13:39; Rom 8:3). Justification, then, has its forensic (judicial) dimensions in that it copes with, and represents salvation to, the problem of sin and guilt. The believer is set free from condemnation (Rom 8:1). Yet the fundamental understanding of justification is to be gained in moving away from the law and judgment to the covenant and grace. The appeal to Abraham in both Romans and Galatians is to show that the covenant has always been the only hope of humanity. God keeps his covenant, even though his covenant people violate it daily.<\/p>\n<p>In Paul’s formulation of the gospel, God is both just and the one who justifies. Sin demands judgment and must be dealt with. God’s pattern of bringing people into personal relationship now stands manifest apart from the law in the ministry and death of Christ, whom God put forth as the atoning agent (Rom 3:21-26). Sin is dealt with directly in the death of the sinless one who became sin for us so that we might in him become the righteousness of God (2 Cor 5:21). In his substitutionary death he bears the guilt of all humanity so that by responding in trust mankind might know God in true relationship.<\/p>\n\n<p>For Paul, then, justification in view of human sinfulness is rooted in the nature of God who alone is able to take initiative in the healing and redeeming of humanity. Justification is by grace alone. Rooted in the nature of God, it is also made available through the work of Christ as God’s gift. Thus, we have the often repeated confession that Christ died “for us” (Rom 5:8; 1 Thes 5:10), or “for our sins” (1 Cor 15:3). The means of appropriation is by faith and faith alone (Rom 3:22; 5:1). This faith is a simple trust in the sufficiency of the work of Christ, a trust by which one freely and wholeheartedly identifies with Christ, loves and embraces his Word, and gives himself to the value system expressed in the kingdom of God. The basic self-consciousness of the justified person is that his right relationship with the living God has nothing to do with merit or achievement. It is from beginning to end a gift of infinite love. His own powerlessness is resolved in the power of the gospel in which God’s saving work is revealed (1:17).<\/p>\n<p>In the Gospels justification appears in the parable of the Pharisee and the tax collector who went into the temple to pray. The former drew attention to his pious works and moral superiority. The latter, humbled by a deep sense of sin and unworthiness, could only cry for mercy. This man, according to Jesus, went down to his house justified (Lk 18:14). Though this is the only instance of the terminology of justification by faith, the entire ministry of Jesus was among people preoccupied with their own piety and the task of justifying themselves before God, people who set themselves over against sinners and undesirables, people who were so involved in their own works that they were offended by the language of grace and the full pardon of sinners (7:36-50). Jesus spoke to the same issue that later plagued Paul. Only the humble before God will be exalted (Mt 18:4; 23:12). Only the sinner hears the word of grace (Lk 5:32; 15:7, 10; 19:7). The unworthy find healing (Mt 8:8).<\/p>\n<p>Justification (or righteousness) by faith is always to be reaffirmed, for within each person there is the almost inevitable and natural desire to establish personal righteousness, to be able to stand before God on the basis of personal character and piety. But the revival and well-being of the church (note that both Luther and Wesley turned from works to faith upon their study of Romans) is rooted in the understanding that the just live by faith (Rom 1:17; Heb 10:38; 11:7).<\/p>\n<p><em>See also<\/em> Adoption; Faith; Law, Biblical Concept of; Sanctification.<\/p>","content_en":"<h3>JUSTIFICATION*, JUSTIFIED<\/h3>\n<p>The act of God in bringing sinners into a new covenant relationship with himself through the forgiveness of sins. It is a declarative act of God by which he establishes persons as righteous—that is, in right and true relationship to himself.<\/p>\n<p>Since the time of the Reformation, when Martin Luther reestablished the doctrine of justification by faith alone as the cornerstone for theological understanding, this term has had special significance in the history of theology. To Luther it represented a rediscovery of the writings of Paul and a fundamental counterthrust to medieval Catholicism with its theology of works and indulgences. The doctrine of justification by faith alone affirms the thoroughgoing sinfulness of all persons, their total inability to deal effectively with their own sin, and the gracious provision through the death of Jesus Christ of a complete atonement for sin, to which persons respond in simple trust without any special claims or merit of their own.<\/p>\n<p>The noun “justification” and the verb “to justify” are not used often in Scripture. In the <span>kjv<\/span>, for example, the verb is found only in the OT, and there fewer than 25 times. In the NT both terms are used only 40 times. The more frequent and more important terms that translate the same Hebrew and Greek words are “righteousness” and “to declare (or make) righteous.” Any understanding of justification, therefore, directly involves a biblical understanding of righteousness.<\/p>\n<p>In common Greek, “justification” and “justify” are frequently forensic terms; that is, they relate to the law court and the act of acquitting or vindicating someone. It has to do with the innocence or virtue of a person. But more broadly it has to do with the norm of any relationship.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>In the OT righteousness has to do with relationship and the obligations of that relationship. At times one is referred to as righteous because he or she stands in right relationship to another. At other times one is righteous because he or she fulfills certain obligations in a relationship (Gn 38:26). But more important, these terms are used with reference to God, who is viewed as just. He governs with justice (18:25), and his judgments are true and righteous (Ps 19:9). Both the innocent and the guilty know well the justice of God; the former know they will be vindicated and the latter know his law prevails.<\/p>\n<p>Justification and righteousness have technical significance because of their close association with the saving activity of God on behalf of his covenant people. The righteousness of God is bound up not so much with justice as with his intervention on behalf of his people under the covenant. The righteousness of God or the act of justification is, therefore, to be viewed not primarily in terms of law but in terms of covenant. The most important expression of this is the example of Abraham, who was reckoned righteous, that is, brought into personal relationship by virtue of his response of faith to the covenant offered by God (Gn 15:6). Abraham could not justify himself, but on the basis of the covenant, God established him as righteous. All persons share the helplessness of Abraham. In the sight of God no one shall stand justified (Ps 143:2). The hope of humanity is that God will remember his covenant. Righteousness is hence a product of the mercy or grace of God, who deals with his people according to his lovingkindness (Is 63:7). Justification is thus derived from the nature of God; it is primarily a religious term, and only secondly ethical.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Almost all discussion of justification in the NT is found in the letters of Paul, primarily in those to the Romans and Galatians. In these two letters it is one of the fundamental terms by which Paul seeks to set forth the consequences of the work of Christ for sinful humanity. Justification by faith is set primarily against the background of Jewish legalism and its attempts to make the law the basis of salvation. Paul regards this as an alien message requiring the strongest condemnation (Gal 1:6-9). The word and work of Christ, embedded in the message that Paul proclaimed, was a reminder that righteousness or justification is the gift of God through the blood (<em>covenant<\/em> blood, Heb 13:20) of Jesus Christ. All this is entirely apart from the law (Rom 3:21). The law, in fact, is not capable of leading one to righteousness, nor was it given to bring about righteousness.<\/p>\n<p>Galatians 3:15-25 is especially instructive in understanding the function of the law, which came 430 years after the covenant by which Abraham was brought into a living, personal relationship with the holy God. Whatever purpose the law had, it was not given as a means of righteousness. “For if a law had been given which could make alive, then righteousness would indeed be by the law” (Gal 3:21, <span>rsv<\/span>). The atoning work of Christ for the justification of people is to be seen in terms of covenant rather than law. This is the essential argument of Paul in this section of Galatians, namely, that justification, from the time of Abraham, has been through faith in the God who keeps covenant and has never come by the law. “Righteousness” is therefore a relational term and is affirmed by one who by faith has been brought into right relationship with God. The law brings judgment; it confronts one with his incapacity to cope with sin (Acts 13:39; Rom 8:3). Justification, then, has its forensic (judicial) dimensions in that it copes with, and represents salvation to, the problem of sin and guilt. The believer is set free from condemnation (Rom 8:1). Yet the fundamental understanding of justification is to be gained in moving away from the law and judgment to the covenant and grace. The appeal to Abraham in both Romans and Galatians is to show that the covenant has always been the only hope of humanity. God keeps his covenant, even though his covenant people violate it daily.<\/p>\n<p>In Paul’s formulation of the gospel, God is both just and the one who justifies. Sin demands judgment and must be dealt with. God’s pattern of bringing people into personal relationship now stands manifest apart from the law in the ministry and death of Christ, whom God put forth as the atoning agent (Rom 3:21-26). Sin is dealt with directly in the death of the sinless one who became sin for us so that we might in him become the righteousness of God (2 Cor 5:21). In his substitutionary death he bears the guilt of all humanity so that by responding in trust mankind might know God in true relationship.<\/p>\n\n<p>For Paul, then, justification in view of human sinfulness is rooted in the nature of God who alone is able to take initiative in the healing and redeeming of humanity. Justification is by grace alone. Rooted in the nature of God, it is also made available through the work of Christ as God’s gift. Thus, we have the often repeated confession that Christ died “for us” (Rom 5:8; 1 Thes 5:10), or “for our sins” (1 Cor 15:3). The means of appropriation is by faith and faith alone (Rom 3:22; 5:1). This faith is a simple trust in the sufficiency of the work of Christ, a trust by which one freely and wholeheartedly identifies with Christ, loves and embraces his Word, and gives himself to the value system expressed in the kingdom of God. The basic self-consciousness of the justified person is that his right relationship with the living God has nothing to do with merit or achievement. It is from beginning to end a gift of infinite love. His own powerlessness is resolved in the power of the gospel in which God’s saving work is revealed (1:17).<\/p>\n<p>In the Gospels justification appears in the parable of the Pharisee and the tax collector who went into the temple to pray. The former drew attention to his pious works and moral superiority. The latter, humbled by a deep sense of sin and unworthiness, could only cry for mercy. This man, according to Jesus, went down to his house justified (Lk 18:14). Though this is the only instance of the terminology of justification by faith, the entire ministry of Jesus was among people preoccupied with their own piety and the task of justifying themselves before God, people who set themselves over against sinners and undesirables, people who were so involved in their own works that they were offended by the language of grace and the full pardon of sinners (7:36-50). Jesus spoke to the same issue that later plagued Paul. Only the humble before God will be exalted (Mt 18:4; 23:12). Only the sinner hears the word of grace (Lk 5:32; 15:7, 10; 19:7). The unworthy find healing (Mt 8:8).<\/p>\n<p>Justification (or righteousness) by faith is always to be reaffirmed, for within each person there is the almost inevitable and natural desire to establish personal righteousness, to be able to stand before God on the basis of personal character and piety. But the revival and well-being of the church (note that both Luther and Wesley turned from works to faith upon their study of Romans) is rooted in the understanding that the just live by faith (Rom 1:17; Heb 10:38; 11:7).<\/p>\n<p><em>See also<\/em> Adoption; Faith; Law, Biblical Concept of; Sanctification.<\/p>","summary_ro":"JUSTIFICATION*, JUSTIFIED The act of God in bringing sinners into a new covenant relationship with himself through the forgiveness of sins. It is a declarative act of God by which he establishes persons as righteous—that is, in right and true relationship to himself. Since the time of the Reformation, when Martin Luther reestablished the doctrine of justification by faith alone as the cornerstone for theological understanding, this term has had special significance in the history of theology....","summary_en":"JUSTIFICATION*, JUSTIFIED The act of God in bringing sinners into a new covenant relationship with himself through the forgiveness of sins. It is a declarative act of God by which he establishes persons as righteous—that is, in right and true relationship to himself. Since the time of the Reformation, when Martin Luther reestablished the doctrine of justification by faith alone as the cornerstone for theological understanding, this term has had special significance in the history of theology....","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":50243,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 143:2","title_en":"Study Note: Psalmi 143:2","content_ro":"<p><strong>143:2<\/strong> All people are guilty before God (Rom 3:20-24).<\/p>","content_en":"<p><strong>143:2<\/strong> All people are guilty before God (Rom 3:20-24).<\/p>","summary_ro":"143:2 All people are guilty before God (Rom 3:20-24).","summary_en":"143:2 All people are guilty before God (Rom 3:20-24).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77869,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 143:2","title_en":"Study Note: Psalmi 143:2","content_ro":"<p><strong>143:2<\/strong> All people are guilty before God (Rom 3:20-24).<\/p>","content_en":"<p><strong>143:2<\/strong> All people are guilty before God (Rom 3:20-24).<\/p>","summary_ro":"143:2 All people are guilty before God (Rom 3:20-24).","summary_en":"143:2 All people are guilty before God (Rom 3:20-24).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105495,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 143:2","title_en":"Study Note: Psalmi 143:2","content_ro":"<p><strong>143:2<\/strong> All people are guilty before God (Rom 3:20-24).<\/p>","content_en":"<p><strong>143:2<\/strong> All people are guilty before God (Rom 3:20-24).<\/p>","summary_ro":"143:2 All people are guilty before God (Rom 3:20-24).","summary_en":"143:2 All people are guilty before God (Rom 3:20-24).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":133121,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 143:2","title_en":"Study Note: Psalmi 143:2","content_ro":"<p><strong>143:2<\/strong> All people are guilty before God (Rom 3:20-24).<\/p>","content_en":"<p><strong>143:2<\/strong> All people are guilty before God (Rom 3:20-24).<\/p>","summary_ro":"143:2 All people are guilty before God (Rom 3:20-24).","summary_en":"143:2 All people are guilty before God (Rom 3:20-24).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59736,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Fall","title_en":"The Fall","content_ro":"<h3>The Fall<\/h3>\n<p>Genesis 3 describes how human moral innocence collapsed through rebellion. What God declared as “very good” (Gen 1:31) was no longer completely so. Man and woman ate the fruit that promised knowledge of good and evil, thus breaking God’s command (2:16-17) and attempting to become like God (see 3:5). In doing so, they fell from their sinless state. Alienated from God, one another, and creation, they also became subject to death.<\/p>\n<p>Consequently, all humans are “fallen”—born in sin, predisposed to sin (Gen 8:21; Job 4:17-21; Pss 51:5; 103:10; 143:2; Prov 20:9), and awaiting death. When the first man and woman ate the fruit in disobedience to God, they forfeited their own innocence and that of their children, the entire human race (Rom 5:12-14; 1 Cor 15:21-22, 45-49). The expression “original sin” denotes sin’s complete, universal infiltration into individual lives and human society as a result of human rebellion. As people yield to their inherited predisposition to sin, they become responsible for their own wrongdoing (Eccl 7:20; Rom 3:23).<\/p>\n<p>The first man, Adam, introduced sin, but the “second Adam,” Jesus Christ, is sin’s antidote (1 Cor 15:3; 2 Cor 5:21). When Christ died as Redeemer, he made God’s salvation from sin available to all (John 3:16; Rom 1:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 3:1-19; 8:21; Exod 34:7; Job 4:17-21; Ps 51:5; Prov 22:15; Ezek 36:16-36; John 8:1-11; Rom 1:18–3:20; 5:12-21; 1 Cor 15:21-22; Gal 3:22; 5:17-24; Eph 2:1-10; 1 Jn 3:14<\/p>","content_en":"<h3>The Fall<\/h3>\n<p>Genesis 3 describes how human moral innocence collapsed through rebellion. What God declared as “very good” (Gen 1:31) was no longer completely so. Man and woman ate the fruit that promised knowledge of good and evil, thus breaking God’s command (2:16-17) and attempting to become like God (see 3:5). In doing so, they fell from their sinless state. Alienated from God, one another, and creation, they also became subject to death.<\/p>\n<p>Consequently, all humans are “fallen”—born in sin, predisposed to sin (Gen 8:21; Job 4:17-21; Pss 51:5; 103:10; 143:2; Prov 20:9), and awaiting death. When the first man and woman ate the fruit in disobedience to God, they forfeited their own innocence and that of their children, the entire human race (Rom 5:12-14; 1 Cor 15:21-22, 45-49). The expression “original sin” denotes sin’s complete, universal infiltration into individual lives and human society as a result of human rebellion. As people yield to their inherited predisposition to sin, they become responsible for their own wrongdoing (Eccl 7:20; Rom 3:23).<\/p>\n<p>The first man, Adam, introduced sin, but the “second Adam,” Jesus Christ, is sin’s antidote (1 Cor 15:3; 2 Cor 5:21). When Christ died as Redeemer, he made God’s salvation from sin available to all (John 3:16; Rom 1:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 3:1-19; 8:21; Exod 34:7; Job 4:17-21; Ps 51:5; Prov 22:15; Ezek 36:16-36; John 8:1-11; Rom 1:18–3:20; 5:12-21; 1 Cor 15:21-22; Gal 3:22; 5:17-24; Eph 2:1-10; 1 Jn 3:14<\/p>","summary_ro":"The Fall Genesis 3 describes how human moral innocence collapsed through rebellion. What God declared as “very good” (Gen 1:31) was no longer completely so. Man and woman ate the fruit that promised knowledge of good and evil, thus breaking God’s command (2:16-17) and attempting to become like God (see 3:5). In doing so, they fell from their sinless state. Alienated from God, one another, and creation, they also became subject to death. Consequently, all humans are “fallen”—born in sin, predi...","summary_en":"The Fall Genesis 3 describes how human moral innocence collapsed through rebellion. What God declared as “very good” (Gen 1:31) was no longer completely so. Man and woman ate the fruit that promised knowledge of good and evil, thus breaking God’s command (2:16-17) and attempting to become like God (see 3:5). In doing so, they fell from their sinless state. Alienated from God, one another, and creation, they also became subject to death. Consequently, all humans are “fallen”—born in sin, predi...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87362,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Fall","title_en":"The Fall","content_ro":"<h3>The Fall<\/h3>\n<p>Genesis 3 describes how human moral innocence collapsed through rebellion. What God declared as “very good” (Gen 1:31) was no longer completely so. Man and woman ate the fruit that promised knowledge of good and evil, thus breaking God’s command (2:16-17) and attempting to become like God (see 3:5). In doing so, they fell from their sinless state. Alienated from God, one another, and creation, they also became subject to death.<\/p>\n<p>Consequently, all humans are “fallen”—born in sin, predisposed to sin (Gen 8:21; Job 4:17-21; Pss 51:5; 103:10; 143:2; Prov 20:9), and awaiting death. When the first man and woman ate the fruit in disobedience to God, they forfeited their own innocence and that of their children, the entire human race (Rom 5:12-14; 1 Cor 15:21-22, 45-49). The expression “original sin” denotes sin’s complete, universal infiltration into individual lives and human society as a result of human rebellion. As people yield to their inherited predisposition to sin, they become responsible for their own wrongdoing (Eccl 7:20; Rom 3:23).<\/p>\n<p>The first man, Adam, introduced sin, but the “second Adam,” Jesus Christ, is sin’s antidote (1 Cor 15:3; 2 Cor 5:21). When Christ died as Redeemer, he made God’s salvation from sin available to all (John 3:16; Rom 1:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 3:1-19; 8:21; Exod 34:7; Job 4:17-21; Ps 51:5; Prov 22:15; Ezek 36:16-36; John 8:1-11; Rom 1:18–3:20; 5:12-21; 1 Cor 15:21-22; Gal 3:22; 5:17-24; Eph 2:1-10; 1 Jn 3:14<\/p>","content_en":"<h3>The Fall<\/h3>\n<p>Genesis 3 describes how human moral innocence collapsed through rebellion. What God declared as “very good” (Gen 1:31) was no longer completely so. Man and woman ate the fruit that promised knowledge of good and evil, thus breaking God’s command (2:16-17) and attempting to become like God (see 3:5). In doing so, they fell from their sinless state. Alienated from God, one another, and creation, they also became subject to death.<\/p>\n<p>Consequently, all humans are “fallen”—born in sin, predisposed to sin (Gen 8:21; Job 4:17-21; Pss 51:5; 103:10; 143:2; Prov 20:9), and awaiting death. When the first man and woman ate the fruit in disobedience to God, they forfeited their own innocence and that of their children, the entire human race (Rom 5:12-14; 1 Cor 15:21-22, 45-49). The expression “original sin” denotes sin’s complete, universal infiltration into individual lives and human society as a result of human rebellion. As people yield to their inherited predisposition to sin, they become responsible for their own wrongdoing (Eccl 7:20; Rom 3:23).<\/p>\n<p>The first man, Adam, introduced sin, but the “second Adam,” Jesus Christ, is sin’s antidote (1 Cor 15:3; 2 Cor 5:21). When Christ died as Redeemer, he made God’s salvation from sin available to all (John 3:16; Rom 1:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 3:1-19; 8:21; Exod 34:7; Job 4:17-21; Ps 51:5; Prov 22:15; Ezek 36:16-36; John 8:1-11; Rom 1:18–3:20; 5:12-21; 1 Cor 15:21-22; Gal 3:22; 5:17-24; Eph 2:1-10; 1 Jn 3:14<\/p>","summary_ro":"The Fall Genesis 3 describes how human moral innocence collapsed through rebellion. What God declared as “very good” (Gen 1:31) was no longer completely so. Man and woman ate the fruit that promised knowledge of good and evil, thus breaking God’s command (2:16-17) and attempting to become like God (see 3:5). In doing so, they fell from their sinless state. Alienated from God, one another, and creation, they also became subject to death. Consequently, all humans are “fallen”—born in sin, predi...","summary_en":"The Fall Genesis 3 describes how human moral innocence collapsed through rebellion. What God declared as “very good” (Gen 1:31) was no longer completely so. Man and woman ate the fruit that promised knowledge of good and evil, thus breaking God’s command (2:16-17) and attempting to become like God (see 3:5). In doing so, they fell from their sinless state. Alienated from God, one another, and creation, they also became subject to death. Consequently, all humans are “fallen”—born in sin, predi...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114988,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Fall","title_en":"The Fall","content_ro":"<h3>The Fall<\/h3>\n<p>Genesis 3 describes how human moral innocence collapsed through rebellion. What God declared as “very good” (Gen 1:31) was no longer completely so. Man and woman ate the fruit that promised knowledge of good and evil, thus breaking God’s command (2:16-17) and attempting to become like God (see 3:5). In doing so, they fell from their sinless state. Alienated from God, one another, and creation, they also became subject to death.<\/p>\n<p>Consequently, all humans are “fallen”—born in sin, predisposed to sin (Gen 8:21; Job 4:17-21; Pss 51:5; 103:10; 143:2; Prov 20:9), and awaiting death. When the first man and woman ate the fruit in disobedience to God, they forfeited their own innocence and that of their children, the entire human race (Rom 5:12-14; 1 Cor 15:21-22, 45-49). The expression “original sin” denotes sin’s complete, universal infiltration into individual lives and human society as a result of human rebellion. As people yield to their inherited predisposition to sin, they become responsible for their own wrongdoing (Eccl 7:20; Rom 3:23).<\/p>\n<p>The first man, Adam, introduced sin, but the “second Adam,” Jesus Christ, is sin’s antidote (1 Cor 15:3; 2 Cor 5:21). When Christ died as Redeemer, he made God’s salvation from sin available to all (John 3:16; Rom 1:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 3:1-19; 8:21; Exod 34:7; Job 4:17-21; Ps 51:5; Prov 22:15; Ezek 36:16-36; John 8:1-11; Rom 1:18–3:20; 5:12-21; 1 Cor 15:21-22; Gal 3:22; 5:17-24; Eph 2:1-10; 1 Jn 3:14<\/p>","content_en":"<h3>The Fall<\/h3>\n<p>Genesis 3 describes how human moral innocence collapsed through rebellion. What God declared as “very good” (Gen 1:31) was no longer completely so. Man and woman ate the fruit that promised knowledge of good and evil, thus breaking God’s command (2:16-17) and attempting to become like God (see 3:5). In doing so, they fell from their sinless state. Alienated from God, one another, and creation, they also became subject to death.<\/p>\n<p>Consequently, all humans are “fallen”—born in sin, predisposed to sin (Gen 8:21; Job 4:17-21; Pss 51:5; 103:10; 143:2; Prov 20:9), and awaiting death. When the first man and woman ate the fruit in disobedience to God, they forfeited their own innocence and that of their children, the entire human race (Rom 5:12-14; 1 Cor 15:21-22, 45-49). The expression “original sin” denotes sin’s complete, universal infiltration into individual lives and human society as a result of human rebellion. As people yield to their inherited predisposition to sin, they become responsible for their own wrongdoing (Eccl 7:20; Rom 3:23).<\/p>\n<p>The first man, Adam, introduced sin, but the “second Adam,” Jesus Christ, is sin’s antidote (1 Cor 15:3; 2 Cor 5:21). When Christ died as Redeemer, he made God’s salvation from sin available to all (John 3:16; Rom 1:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 3:1-19; 8:21; Exod 34:7; Job 4:17-21; Ps 51:5; Prov 22:15; Ezek 36:16-36; John 8:1-11; Rom 1:18–3:20; 5:12-21; 1 Cor 15:21-22; Gal 3:22; 5:17-24; Eph 2:1-10; 1 Jn 3:14<\/p>","summary_ro":"The Fall Genesis 3 describes how human moral innocence collapsed through rebellion. What God declared as “very good” (Gen 1:31) was no longer completely so. Man and woman ate the fruit that promised knowledge of good and evil, thus breaking God’s command (2:16-17) and attempting to become like God (see 3:5). In doing so, they fell from their sinless state. Alienated from God, one another, and creation, they also became subject to death. Consequently, all humans are “fallen”—born in sin, predi...","summary_en":"The Fall Genesis 3 describes how human moral innocence collapsed through rebellion. What God declared as “very good” (Gen 1:31) was no longer completely so. Man and woman ate the fruit that promised knowledge of good and evil, thus breaking God’s command (2:16-17) and attempting to become like God (see 3:5). In doing so, they fell from their sinless state. Alienated from God, one another, and creation, they also became subject to death. Consequently, all humans are “fallen”—born in sin, predi...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142614,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Fall","title_en":"The Fall","content_ro":"<h3>The Fall<\/h3>\n<p>Genesis 3 describes how human moral innocence collapsed through rebellion. What God declared as “very good” (Gen 1:31) was no longer completely so. Man and woman ate the fruit that promised knowledge of good and evil, thus breaking God’s command (2:16-17) and attempting to become like God (see 3:5). In doing so, they fell from their sinless state. Alienated from God, one another, and creation, they also became subject to death.<\/p>\n<p>Consequently, all humans are “fallen”—born in sin, predisposed to sin (Gen 8:21; Job 4:17-21; Pss 51:5; 103:10; 143:2; Prov 20:9), and awaiting death. When the first man and woman ate the fruit in disobedience to God, they forfeited their own innocence and that of their children, the entire human race (Rom 5:12-14; 1 Cor 15:21-22, 45-49). The expression “original sin” denotes sin’s complete, universal infiltration into individual lives and human society as a result of human rebellion. As people yield to their inherited predisposition to sin, they become responsible for their own wrongdoing (Eccl 7:20; Rom 3:23).<\/p>\n<p>The first man, Adam, introduced sin, but the “second Adam,” Jesus Christ, is sin’s antidote (1 Cor 15:3; 2 Cor 5:21). When Christ died as Redeemer, he made God’s salvation from sin available to all (John 3:16; Rom 1:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 3:1-19; 8:21; Exod 34:7; Job 4:17-21; Ps 51:5; Prov 22:15; Ezek 36:16-36; John 8:1-11; Rom 1:18–3:20; 5:12-21; 1 Cor 15:21-22; Gal 3:22; 5:17-24; Eph 2:1-10; 1 Jn 3:14<\/p>","content_en":"<h3>The Fall<\/h3>\n<p>Genesis 3 describes how human moral innocence collapsed through rebellion. What God declared as “very good” (Gen 1:31) was no longer completely so. Man and woman ate the fruit that promised knowledge of good and evil, thus breaking God’s command (2:16-17) and attempting to become like God (see 3:5). In doing so, they fell from their sinless state. Alienated from God, one another, and creation, they also became subject to death.<\/p>\n<p>Consequently, all humans are “fallen”—born in sin, predisposed to sin (Gen 8:21; Job 4:17-21; Pss 51:5; 103:10; 143:2; Prov 20:9), and awaiting death. When the first man and woman ate the fruit in disobedience to God, they forfeited their own innocence and that of their children, the entire human race (Rom 5:12-14; 1 Cor 15:21-22, 45-49). The expression “original sin” denotes sin’s complete, universal infiltration into individual lives and human society as a result of human rebellion. As people yield to their inherited predisposition to sin, they become responsible for their own wrongdoing (Eccl 7:20; Rom 3:23).<\/p>\n<p>The first man, Adam, introduced sin, but the “second Adam,” Jesus Christ, is sin’s antidote (1 Cor 15:3; 2 Cor 5:21). When Christ died as Redeemer, he made God’s salvation from sin available to all (John 3:16; Rom 1:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 3:1-19; 8:21; Exod 34:7; Job 4:17-21; Ps 51:5; Prov 22:15; Ezek 36:16-36; John 8:1-11; Rom 1:18–3:20; 5:12-21; 1 Cor 15:21-22; Gal 3:22; 5:17-24; Eph 2:1-10; 1 Jn 3:14<\/p>","summary_ro":"The Fall Genesis 3 describes how human moral innocence collapsed through rebellion. What God declared as “very good” (Gen 1:31) was no longer completely so. Man and woman ate the fruit that promised knowledge of good and evil, thus breaking God’s command (2:16-17) and attempting to become like God (see 3:5). In doing so, they fell from their sinless state. Alienated from God, one another, and creation, they also became subject to death. Consequently, all humans are “fallen”—born in sin, predi...","summary_en":"The Fall Genesis 3 describes how human moral innocence collapsed through rebellion. What God declared as “very good” (Gen 1:31) was no longer completely so. Man and woman ate the fruit that promised knowledge of good and evil, thus breaking God’s command (2:16-17) and attempting to become like God (see 3:5). In doing so, they fell from their sinless state. Alienated from God, one another, and creation, they also became subject to death. Consequently, all humans are “fallen”—born in sin, predi...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"3":[{"id":50244,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 143:3","title_en":"Study Note: Psalmi 143:3","content_ro":"<p><strong>143:3-4<\/strong> <em>I am losing all hope:<\/em> The psalmist confesses his desperation as his life slips away under oppressive and ruthless foes.<\/p>","content_en":"<p><strong>143:3-4<\/strong> <em>I am losing all hope:<\/em> The psalmist confesses his desperation as his life slips away under oppressive and ruthless foes.<\/p>","summary_ro":"143:3-4 I am losing all hope: The psalmist confesses his desperation as his life slips away under oppressive and ruthless foes.","summary_en":"143:3-4 I am losing all hope: The psalmist confesses his desperation as his life slips away under oppressive and ruthless foes.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77870,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 143:3","title_en":"Study Note: Psalmi 143:3","content_ro":"<p><strong>143:3-4<\/strong> <em>I am losing all hope:<\/em> The psalmist confesses his desperation as his life slips away under oppressive and ruthless foes.<\/p>","content_en":"<p><strong>143:3-4<\/strong> <em>I am losing all hope:<\/em> The psalmist confesses his desperation as his life slips away under oppressive and ruthless foes.<\/p>","summary_ro":"143:3-4 I am losing all hope: The psalmist confesses his desperation as his life slips away under oppressive and ruthless foes.","summary_en":"143:3-4 I am losing all hope: The psalmist confesses his desperation as his life slips away under oppressive and ruthless foes.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105496,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 143:3","title_en":"Study Note: Psalmi 143:3","content_ro":"<p><strong>143:3-4<\/strong> <em>I am losing all hope:<\/em> The psalmist confesses his desperation as his life slips away under oppressive and ruthless foes.<\/p>","content_en":"<p><strong>143:3-4<\/strong> <em>I am losing all hope:<\/em> The psalmist confesses his desperation as his life slips away under oppressive and ruthless foes.<\/p>","summary_ro":"143:3-4 I am losing all hope: The psalmist confesses his desperation as his life slips away under oppressive and ruthless foes.","summary_en":"143:3-4 I am losing all hope: The psalmist confesses his desperation as his life slips away under oppressive and ruthless foes.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":133122,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 143:3","title_en":"Study Note: Psalmi 143:3","content_ro":"<p><strong>143:3-4<\/strong> <em>I am losing all hope:<\/em> The psalmist confesses his desperation as his life slips away under oppressive and ruthless foes.<\/p>","content_en":"<p><strong>143:3-4<\/strong> <em>I am losing all hope:<\/em> The psalmist confesses his desperation as his life slips away under oppressive and ruthless foes.<\/p>","summary_ro":"143:3-4 I am losing all hope: The psalmist confesses his desperation as his life slips away under oppressive and ruthless foes.","summary_en":"143:3-4 I am losing all hope: The psalmist confesses his desperation as his life slips away under oppressive and ruthless foes.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"4":[{"id":63360,"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":90986,"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":118612,"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":146238,"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}],"5":[{"id":50245,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 143:5","title_en":"Study Note: Psalmi 143:5","content_ro":"<p><strong>143:5-6<\/strong> Remembering God’s acts from the past reassures the psalmist of God’s faithfulness (42:4; 63:6; 77:3, 6; 119:55).<\/p>","content_en":"<p><strong>143:5-6<\/strong> Remembering God’s acts from the past reassures the psalmist of God’s faithfulness (42:4; 63:6; 77:3, 6; 119:55).<\/p>","summary_ro":"143:5-6 Remembering God’s acts from the past reassures the psalmist of God’s faithfulness (42:4; 63:6; 77:3, 6; 119:55).","summary_en":"143:5-6 Remembering God’s acts from the past reassures the psalmist of God’s faithfulness (42:4; 63:6; 77:3, 6; 119:55).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77871,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 143:5","title_en":"Study Note: Psalmi 143:5","content_ro":"<p><strong>143:5-6<\/strong> Remembering God’s acts from the past reassures the psalmist of God’s faithfulness (42:4; 63:6; 77:3, 6; 119:55).<\/p>","content_en":"<p><strong>143:5-6<\/strong> Remembering God’s acts from the past reassures the psalmist of God’s faithfulness (42:4; 63:6; 77:3, 6; 119:55).<\/p>","summary_ro":"143:5-6 Remembering God’s acts from the past reassures the psalmist of God’s faithfulness (42:4; 63:6; 77:3, 6; 119:55).","summary_en":"143:5-6 Remembering God’s acts from the past reassures the psalmist of God’s faithfulness (42:4; 63:6; 77:3, 6; 119:55).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105497,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 143:5","title_en":"Study Note: Psalmi 143:5","content_ro":"<p><strong>143:5-6<\/strong> Remembering God’s acts from the past reassures the psalmist of God’s faithfulness (42:4; 63:6; 77:3, 6; 119:55).<\/p>","content_en":"<p><strong>143:5-6<\/strong> Remembering God’s acts from the past reassures the psalmist of God’s faithfulness (42:4; 63:6; 77:3, 6; 119:55).<\/p>","summary_ro":"143:5-6 Remembering God’s acts from the past reassures the psalmist of God’s faithfulness (42:4; 63:6; 77:3, 6; 119:55).","summary_en":"143:5-6 Remembering God’s acts from the past reassures the psalmist of God’s faithfulness (42:4; 63:6; 77:3, 6; 119:55).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":133123,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 143:5","title_en":"Study Note: Psalmi 143:5","content_ro":"<p><strong>143:5-6<\/strong> Remembering God’s acts from the past reassures the psalmist of God’s faithfulness (42:4; 63:6; 77:3, 6; 119:55).<\/p>","content_en":"<p><strong>143:5-6<\/strong> Remembering God’s acts from the past reassures the psalmist of God’s faithfulness (42:4; 63:6; 77:3, 6; 119:55).<\/p>","summary_ro":"143:5-6 Remembering God’s acts from the past reassures the psalmist of God’s faithfulness (42:4; 63:6; 77:3, 6; 119:55).","summary_en":"143:5-6 Remembering God’s acts from the past reassures the psalmist of God’s faithfulness (42:4; 63:6; 77:3, 6; 119:55).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"6":[{"id":38229,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Water","title_en":"Water","content_ro":"<h3>WATER<\/h3>\n<p>One of the essentials of life, which covers much of the earth’s surface and is the primary component of the human body. Life cannot be sustained more than a few days without it.<\/p>\n<p>In the beginning, water covered the earth. Then God brought up the dry land from the water (Gn 1:9-10). As Peter said, “God made the heavens by the word of his command, and he brought the earth up from the water and surrounded it with water” (2 Pt 3:5, <span>nlt<\/span>).<\/p>\n<p>When the Lord created the Garden of Eden, he made a river to water it. This river divided into four rivers, of which two are identified with certainty, the Euphrates and the Tigris, which have sustained agricultural life in the Mesopotamian area both in antiquity and today (Gn 2:10-14). The Bible also relates that early in the history of the earth there was no rain but only a mist that watered the earth (vv 5-6). In the time of Noah, the Lord used an overwhelming mass and movement of water to destroy “the world that then existed” (2 Pt 3:6), as punishment for its wickedness.<\/p>\n<p>In the Near East, water is of special importance, for much of the area receives only moderate amounts of rainfall. In Egypt, for example, only two to four inches (5.1 to 10.2 centimeters) of rain falls in the area of Cairo, and at Aswan the average annual rainfall is zero. Egypt is dependent upon the Nile, which is supplied by equatorial rains. By contrast, Palestine is watered well by “the rain from heaven” (Dt 11:10-11).<\/p>\n<p>Water has many symbolic usages in Scripture (quoted below mostly from the <span>nlt<\/span>). The righteous man is like a tree planted by streams of water (Ps 1:3; Jer 17:8). The longing of the soul after God is likened to thirst for water: “My soul thirsts for you; my whole body longs for you in this parched and weary land where there is no water” (Ps 63:1); “I thirst for you as parched land thirsts for rain” (143:6). Jesus fulfills this need and declares, “If you are thirsty, come to me! If you believe in me, come and drink!” (Jn 7:37-38). And Jesus said, “The water I give them takes away thirst altogether. It becomes a perpetual spring within them, giving them eternal life” (4:14). The Spirit of Jesus is that spiritual water that satisfies the thirst of the human spirit (7:38-39). The Word of God is also presented as water by which spiritual cleansing is effected. The Lord speaks of the cleansing of the church by “the washing of water with the word” (Eph 5:26). And Paul said that people are saved “by the washing of regeneration and renewal in the Holy Spirit” (Ti 3:5).<\/p>\n<p>In the closing chapters of the Bible the Lord declares, “To all who are thirsty I will give the springs of the water of life without charge!” (Rv 21:6, <span>nlt<\/span>). Even in the description of the heavenly Jerusalem there is mention of water—the river of the water of life: “The angel showed me a pure river with the water of life, clear as crystal, flowing from the throne of God and of the Lamb, coursing down the center of the main street” (22:1-2). The final invitation of Scripture comes to us in similar terms: “Let the thirsty ones come—anyone who wants to. Let them come and drink the water of life without charge” (v 17).<\/p>","content_en":"<h3>WATER<\/h3>\n<p>One of the essentials of life, which covers much of the earth’s surface and is the primary component of the human body. Life cannot be sustained more than a few days without it.<\/p>\n<p>In the beginning, water covered the earth. Then God brought up the dry land from the water (Gn 1:9-10). As Peter said, “God made the heavens by the word of his command, and he brought the earth up from the water and surrounded it with water” (2 Pt 3:5, <span>nlt<\/span>).<\/p>\n<p>When the Lord created the Garden of Eden, he made a river to water it. This river divided into four rivers, of which two are identified with certainty, the Euphrates and the Tigris, which have sustained agricultural life in the Mesopotamian area both in antiquity and today (Gn 2:10-14). The Bible also relates that early in the history of the earth there was no rain but only a mist that watered the earth (vv 5-6). In the time of Noah, the Lord used an overwhelming mass and movement of water to destroy “the world that then existed” (2 Pt 3:6), as punishment for its wickedness.<\/p>\n<p>In the Near East, water is of special importance, for much of the area receives only moderate amounts of rainfall. In Egypt, for example, only two to four inches (5.1 to 10.2 centimeters) of rain falls in the area of Cairo, and at Aswan the average annual rainfall is zero. Egypt is dependent upon the Nile, which is supplied by equatorial rains. By contrast, Palestine is watered well by “the rain from heaven” (Dt 11:10-11).<\/p>\n<p>Water has many symbolic usages in Scripture (quoted below mostly from the <span>nlt<\/span>). The righteous man is like a tree planted by streams of water (Ps 1:3; Jer 17:8). The longing of the soul after God is likened to thirst for water: “My soul thirsts for you; my whole body longs for you in this parched and weary land where there is no water” (Ps 63:1); “I thirst for you as parched land thirsts for rain” (143:6). Jesus fulfills this need and declares, “If you are thirsty, come to me! If you believe in me, come and drink!” (Jn 7:37-38). And Jesus said, “The water I give them takes away thirst altogether. It becomes a perpetual spring within them, giving them eternal life” (4:14). The Spirit of Jesus is that spiritual water that satisfies the thirst of the human spirit (7:38-39). The Word of God is also presented as water by which spiritual cleansing is effected. The Lord speaks of the cleansing of the church by “the washing of water with the word” (Eph 5:26). And Paul said that people are saved “by the washing of regeneration and renewal in the Holy Spirit” (Ti 3:5).<\/p>\n<p>In the closing chapters of the Bible the Lord declares, “To all who are thirsty I will give the springs of the water of life without charge!” (Rv 21:6, <span>nlt<\/span>). Even in the description of the heavenly Jerusalem there is mention of water—the river of the water of life: “The angel showed me a pure river with the water of life, clear as crystal, flowing from the throne of God and of the Lamb, coursing down the center of the main street” (22:1-2). The final invitation of Scripture comes to us in similar terms: “Let the thirsty ones come—anyone who wants to. Let them come and drink the water of life without charge” (v 17).<\/p>","summary_ro":"WATER One of the essentials of life, which covers much of the earth’s surface and is the primary component of the human body. Life cannot be sustained more than a few days without it. In the beginning, water covered the earth. Then God brought up the dry land from the water (Gn 1:9-10). As Peter said, “God made the heavens by the word of his command, and he brought the earth up from the water and surrounded it with water” (2 Pt 3:5, nlt). When the Lord created the Garden of Eden, he made a ri...","summary_en":"WATER One of the essentials of life, which covers much of the earth’s surface and is the primary component of the human body. Life cannot be sustained more than a few days without it. In the beginning, water covered the earth. Then God brought up the dry land from the water (Gn 1:9-10). As Peter said, “God made the heavens by the word of his command, and he brought the earth up from the water and surrounded it with water” (2 Pt 3:5, nlt). When the Lord created the Garden of Eden, he made a ri...","source":"Articles\/W.xml","external_url":null,"has_map":false,"has_picture":false},{"id":50246,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 143:6","title_en":"Study Note: Psalmi 143:6","content_ro":"<p><strong>143:6<\/strong> The psalmist’s <em>thirst<\/em> is a deep longing for God’s redemption (see 42:1-2).<\/p>","content_en":"<p><strong>143:6<\/strong> The psalmist’s <em>thirst<\/em> is a deep longing for God’s redemption (see 42:1-2).<\/p>","summary_ro":"143:6 The psalmist’s thirst is a deep longing for God’s redemption (see 42:1-2).","summary_en":"143:6 The psalmist’s thirst is a deep longing for God’s redemption (see 42:1-2).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77872,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 143:6","title_en":"Study Note: Psalmi 143:6","content_ro":"<p><strong>143:6<\/strong> The psalmist’s <em>thirst<\/em> is a deep longing for God’s redemption (see 42:1-2).<\/p>","content_en":"<p><strong>143:6<\/strong> The psalmist’s <em>thirst<\/em> is a deep longing for God’s redemption (see 42:1-2).<\/p>","summary_ro":"143:6 The psalmist’s thirst is a deep longing for God’s redemption (see 42:1-2).","summary_en":"143:6 The psalmist’s thirst is a deep longing for God’s redemption (see 42:1-2).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105498,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 143:6","title_en":"Study Note: Psalmi 143:6","content_ro":"<p><strong>143:6<\/strong> The psalmist’s <em>thirst<\/em> is a deep longing for God’s redemption (see 42:1-2).<\/p>","content_en":"<p><strong>143:6<\/strong> The psalmist’s <em>thirst<\/em> is a deep longing for God’s redemption (see 42:1-2).<\/p>","summary_ro":"143:6 The psalmist’s thirst is a deep longing for God’s redemption (see 42:1-2).","summary_en":"143:6 The psalmist’s thirst is a deep longing for God’s redemption (see 42:1-2).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":133124,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 143:6","title_en":"Study Note: Psalmi 143:6","content_ro":"<p><strong>143:6<\/strong> The psalmist’s <em>thirst<\/em> is a deep longing for God’s redemption (see 42:1-2).<\/p>","content_en":"<p><strong>143:6<\/strong> The psalmist’s <em>thirst<\/em> is a deep longing for God’s redemption (see 42:1-2).<\/p>","summary_ro":"143:6 The psalmist’s thirst is a deep longing for God’s redemption (see 42:1-2).","summary_en":"143:6 The psalmist’s thirst is a deep longing for God’s redemption (see 42:1-2).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"7":[{"id":50247,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 143:7","title_en":"Study Note: Psalmi 143:7","content_ro":"<p><strong>143:7-10<\/strong> The psalmist petitions the Lord for a renewal of his love.<\/p>","content_en":"<p><strong>143:7-10<\/strong> The psalmist petitions the Lord for a renewal of his love.<\/p>","summary_ro":"143:7-10 The psalmist petitions the Lord for a renewal of his love.","summary_en":"143:7-10 The psalmist petitions the Lord for a renewal of his love.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":50248,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 143:7","title_en":"Study Note: Psalmi 143:7","content_ro":"<p><strong>143:7<\/strong> The psalmist experiences <em>depression<\/em>. He feels that he is dying from anguish (31:10; 119:87), exhausted (39:10; 71:9; 119:81), fainting with longing (84:2), and overwhelmed by the weariness of life (90:7, 9).<\/p>","content_en":"<p><strong>143:7<\/strong> The psalmist experiences <em>depression<\/em>. He feels that he is dying from anguish (31:10; 119:87), exhausted (39:10; 71:9; 119:81), fainting with longing (84:2), and overwhelmed by the weariness of life (90:7, 9).<\/p>","summary_ro":"143:7 The psalmist experiences depression. He feels that he is dying from anguish (31:10; 119:87), exhausted (39:10; 71:9; 119:81), fainting with longing (84:2), and overwhelmed by the weariness of life (90:7, 9).","summary_en":"143:7 The psalmist experiences depression. He feels that he is dying from anguish (31:10; 119:87), exhausted (39:10; 71:9; 119:81), fainting with longing (84:2), and overwhelmed by the weariness of life (90:7, 9).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77873,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 143:7","title_en":"Study Note: Psalmi 143:7","content_ro":"<p><strong>143:7-10<\/strong> The psalmist petitions the Lord for a renewal of his love.<\/p>","content_en":"<p><strong>143:7-10<\/strong> The psalmist petitions the Lord for a renewal of his love.<\/p>","summary_ro":"143:7-10 The psalmist petitions the Lord for a renewal of his love.","summary_en":"143:7-10 The psalmist petitions the Lord for a renewal of his love.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77874,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 143:7","title_en":"Study Note: Psalmi 143:7","content_ro":"<p><strong>143:7<\/strong> The psalmist experiences <em>depression<\/em>. He feels that he is dying from anguish (31:10; 119:87), exhausted (39:10; 71:9; 119:81), fainting with longing (84:2), and overwhelmed by the weariness of life (90:7, 9).<\/p>","content_en":"<p><strong>143:7<\/strong> The psalmist experiences <em>depression<\/em>. He feels that he is dying from anguish (31:10; 119:87), exhausted (39:10; 71:9; 119:81), fainting with longing (84:2), and overwhelmed by the weariness of life (90:7, 9).<\/p>","summary_ro":"143:7 The psalmist experiences depression. He feels that he is dying from anguish (31:10; 119:87), exhausted (39:10; 71:9; 119:81), fainting with longing (84:2), and overwhelmed by the weariness of life (90:7, 9).","summary_en":"143:7 The psalmist experiences depression. He feels that he is dying from anguish (31:10; 119:87), exhausted (39:10; 71:9; 119:81), fainting with longing (84:2), and overwhelmed by the weariness of life (90:7, 9).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105499,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 143:7","title_en":"Study Note: Psalmi 143:7","content_ro":"<p><strong>143:7-10<\/strong> The psalmist petitions the Lord for a renewal of his love.<\/p>","content_en":"<p><strong>143:7-10<\/strong> The psalmist petitions the Lord for a renewal of his love.<\/p>","summary_ro":"143:7-10 The psalmist petitions the Lord for a renewal of his love.","summary_en":"143:7-10 The psalmist petitions the Lord for a renewal of his love.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105500,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 143:7","title_en":"Study Note: Psalmi 143:7","content_ro":"<p><strong>143:7<\/strong> The psalmist experiences <em>depression<\/em>. He feels that he is dying from anguish (31:10; 119:87), exhausted (39:10; 71:9; 119:81), fainting with longing (84:2), and overwhelmed by the weariness of life (90:7, 9).<\/p>","content_en":"<p><strong>143:7<\/strong> The psalmist experiences <em>depression<\/em>. He feels that he is dying from anguish (31:10; 119:87), exhausted (39:10; 71:9; 119:81), fainting with longing (84:2), and overwhelmed by the weariness of life (90:7, 9).<\/p>","summary_ro":"143:7 The psalmist experiences depression. He feels that he is dying from anguish (31:10; 119:87), exhausted (39:10; 71:9; 119:81), fainting with longing (84:2), and overwhelmed by the weariness of life (90:7, 9).","summary_en":"143:7 The psalmist experiences depression. He feels that he is dying from anguish (31:10; 119:87), exhausted (39:10; 71:9; 119:81), fainting with longing (84:2), and overwhelmed by the weariness of life (90:7, 9).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":133125,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 143:7","title_en":"Study Note: Psalmi 143:7","content_ro":"<p><strong>143:7-10<\/strong> The psalmist petitions the Lord for a renewal of his love.<\/p>","content_en":"<p><strong>143:7-10<\/strong> The psalmist petitions the Lord for a renewal of his love.<\/p>","summary_ro":"143:7-10 The psalmist petitions the Lord for a renewal of his love.","summary_en":"143:7-10 The psalmist petitions the Lord for a renewal of his love.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":133126,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 143:7","title_en":"Study Note: Psalmi 143:7","content_ro":"<p><strong>143:7<\/strong> The psalmist experiences <em>depression<\/em>. He feels that he is dying from anguish (31:10; 119:87), exhausted (39:10; 71:9; 119:81), fainting with longing (84:2), and overwhelmed by the weariness of life (90:7, 9).<\/p>","content_en":"<p><strong>143:7<\/strong> The psalmist experiences <em>depression<\/em>. He feels that he is dying from anguish (31:10; 119:87), exhausted (39:10; 71:9; 119:81), fainting with longing (84:2), and overwhelmed by the weariness of life (90:7, 9).<\/p>","summary_ro":"143:7 The psalmist experiences depression. He feels that he is dying from anguish (31:10; 119:87), exhausted (39:10; 71:9; 119:81), fainting with longing (84:2), and overwhelmed by the weariness of life (90:7, 9).","summary_en":"143:7 The psalmist experiences depression. He feels that he is dying from anguish (31:10; 119:87), exhausted (39:10; 71:9; 119:81), fainting with longing (84:2), and overwhelmed by the weariness of life (90:7, 9).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62774,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Presence in the Psalms","title_en":"God’s Presence in the Psalms","content_ro":"<h3>God’s Presence in the Psalms<\/h3>\n<p>Scripture writers often express the desire to experience God’s presence. In the intimate experience of his presence, God’s rich goodness and love are all that people need (see Ps 21:6). By the same token, the absence of God’s presence is distressing and damaging.<\/p>\n<p>The poets of Israel often spoke of God’s face as a way of expressing his presence or absence. So they sought his face (24:6; 105:4). When his face shone or was turned toward his people, they experienced his presence in blessing, provision, and protection (67:1; 80:3-19). God’s hiding his face from his people was a picture of divine abandonment (13:1; 27:9; 44:24; 69:17; 88:14; 89:46; 102:2; 104:29; 143:7), as if God were not seeing or hearing them (10:11; 42:3). The absence of God creates dismay, shame, and chaos, and may even lead to death (30:7; 44:24; 104:29).<\/p>\n<p>The psalmists prayed for God’s presence as they requested a change in their circumstances (31:15-16; 67:1; 69:17; 80:3, 7, 19), and they acknowledged the role of his presence in giving them aid (see 44:3). The godly long to be invited into God’s presence (11:7; 16:9-11; 17:15). His presence alone satisfies their deepest longing (17:15) and gives them lasting pleasure (37:4; 43:4; 73:25). Everything about God delights them.<\/p>\n<p>God’s favor and goodness are realized in his presence (23:6), as demonstrated in his people’s experiences of blessing, abundant crops, and prosperity (21:3; 65:11; 68:10; 85:12; 106:5; 128:2). Thus God’s goodness and the Temple—the place where his presence is especially manifest—are closely linked (65:4). God’s presence leads to health and vitality among his people, and he satisfies his people who are in need (107:9). For the psalmists, God’s presence was essential for flourishing.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 4:6; 13:1; 21:6; 24:3-6; 27:9; 44:3, 24; 67:1; 69:17; 88:14; 89:46; 102:2; 104:29; 143:7<\/p>","content_en":"<h3>God’s Presence in the Psalms<\/h3>\n<p>Scripture writers often express the desire to experience God’s presence. In the intimate experience of his presence, God’s rich goodness and love are all that people need (see Ps 21:6). By the same token, the absence of God’s presence is distressing and damaging.<\/p>\n<p>The poets of Israel often spoke of God’s face as a way of expressing his presence or absence. So they sought his face (24:6; 105:4). When his face shone or was turned toward his people, they experienced his presence in blessing, provision, and protection (67:1; 80:3-19). God’s hiding his face from his people was a picture of divine abandonment (13:1; 27:9; 44:24; 69:17; 88:14; 89:46; 102:2; 104:29; 143:7), as if God were not seeing or hearing them (10:11; 42:3). The absence of God creates dismay, shame, and chaos, and may even lead to death (30:7; 44:24; 104:29).<\/p>\n<p>The psalmists prayed for God’s presence as they requested a change in their circumstances (31:15-16; 67:1; 69:17; 80:3, 7, 19), and they acknowledged the role of his presence in giving them aid (see 44:3). The godly long to be invited into God’s presence (11:7; 16:9-11; 17:15). His presence alone satisfies their deepest longing (17:15) and gives them lasting pleasure (37:4; 43:4; 73:25). Everything about God delights them.<\/p>\n<p>God’s favor and goodness are realized in his presence (23:6), as demonstrated in his people’s experiences of blessing, abundant crops, and prosperity (21:3; 65:11; 68:10; 85:12; 106:5; 128:2). Thus God’s goodness and the Temple—the place where his presence is especially manifest—are closely linked (65:4). God’s presence leads to health and vitality among his people, and he satisfies his people who are in need (107:9). For the psalmists, God’s presence was essential for flourishing.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 4:6; 13:1; 21:6; 24:3-6; 27:9; 44:3, 24; 67:1; 69:17; 88:14; 89:46; 102:2; 104:29; 143:7<\/p>","summary_ro":"God’s Presence in the Psalms Scripture writers often express the desire to experience God’s presence. In the intimate experience of his presence, God’s rich goodness and love are all that people need (see Ps 21:6). By the same token, the absence of God’s presence is distressing and damaging. The poets of Israel often spoke of God’s face as a way of expressing his presence or absence. So they sought his face (24:6; 105:4). When his face shone or was turned toward his people, they experienced h...","summary_en":"God’s Presence in the Psalms Scripture writers often express the desire to experience God’s presence. In the intimate experience of his presence, God’s rich goodness and love are all that people need (see Ps 21:6). By the same token, the absence of God’s presence is distressing and damaging. The poets of Israel often spoke of God’s face as a way of expressing his presence or absence. So they sought his face (24:6; 105:4). When his face shone or was turned toward his people, they experienced h...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90400,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Presence in the Psalms","title_en":"God’s Presence in the Psalms","content_ro":"<h3>God’s Presence in the Psalms<\/h3>\n<p>Scripture writers often express the desire to experience God’s presence. In the intimate experience of his presence, God’s rich goodness and love are all that people need (see Ps 21:6). By the same token, the absence of God’s presence is distressing and damaging.<\/p>\n<p>The poets of Israel often spoke of God’s face as a way of expressing his presence or absence. So they sought his face (24:6; 105:4). When his face shone or was turned toward his people, they experienced his presence in blessing, provision, and protection (67:1; 80:3-19). God’s hiding his face from his people was a picture of divine abandonment (13:1; 27:9; 44:24; 69:17; 88:14; 89:46; 102:2; 104:29; 143:7), as if God were not seeing or hearing them (10:11; 42:3). The absence of God creates dismay, shame, and chaos, and may even lead to death (30:7; 44:24; 104:29).<\/p>\n<p>The psalmists prayed for God’s presence as they requested a change in their circumstances (31:15-16; 67:1; 69:17; 80:3, 7, 19), and they acknowledged the role of his presence in giving them aid (see 44:3). The godly long to be invited into God’s presence (11:7; 16:9-11; 17:15). His presence alone satisfies their deepest longing (17:15) and gives them lasting pleasure (37:4; 43:4; 73:25). Everything about God delights them.<\/p>\n<p>God’s favor and goodness are realized in his presence (23:6), as demonstrated in his people’s experiences of blessing, abundant crops, and prosperity (21:3; 65:11; 68:10; 85:12; 106:5; 128:2). Thus God’s goodness and the Temple—the place where his presence is especially manifest—are closely linked (65:4). God’s presence leads to health and vitality among his people, and he satisfies his people who are in need (107:9). For the psalmists, God’s presence was essential for flourishing.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 4:6; 13:1; 21:6; 24:3-6; 27:9; 44:3, 24; 67:1; 69:17; 88:14; 89:46; 102:2; 104:29; 143:7<\/p>","content_en":"<h3>God’s Presence in the Psalms<\/h3>\n<p>Scripture writers often express the desire to experience God’s presence. In the intimate experience of his presence, God’s rich goodness and love are all that people need (see Ps 21:6). By the same token, the absence of God’s presence is distressing and damaging.<\/p>\n<p>The poets of Israel often spoke of God’s face as a way of expressing his presence or absence. So they sought his face (24:6; 105:4). When his face shone or was turned toward his people, they experienced his presence in blessing, provision, and protection (67:1; 80:3-19). God’s hiding his face from his people was a picture of divine abandonment (13:1; 27:9; 44:24; 69:17; 88:14; 89:46; 102:2; 104:29; 143:7), as if God were not seeing or hearing them (10:11; 42:3). The absence of God creates dismay, shame, and chaos, and may even lead to death (30:7; 44:24; 104:29).<\/p>\n<p>The psalmists prayed for God’s presence as they requested a change in their circumstances (31:15-16; 67:1; 69:17; 80:3, 7, 19), and they acknowledged the role of his presence in giving them aid (see 44:3). The godly long to be invited into God’s presence (11:7; 16:9-11; 17:15). His presence alone satisfies their deepest longing (17:15) and gives them lasting pleasure (37:4; 43:4; 73:25). Everything about God delights them.<\/p>\n<p>God’s favor and goodness are realized in his presence (23:6), as demonstrated in his people’s experiences of blessing, abundant crops, and prosperity (21:3; 65:11; 68:10; 85:12; 106:5; 128:2). Thus God’s goodness and the Temple—the place where his presence is especially manifest—are closely linked (65:4). God’s presence leads to health and vitality among his people, and he satisfies his people who are in need (107:9). For the psalmists, God’s presence was essential for flourishing.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 4:6; 13:1; 21:6; 24:3-6; 27:9; 44:3, 24; 67:1; 69:17; 88:14; 89:46; 102:2; 104:29; 143:7<\/p>","summary_ro":"God’s Presence in the Psalms Scripture writers often express the desire to experience God’s presence. In the intimate experience of his presence, God’s rich goodness and love are all that people need (see Ps 21:6). By the same token, the absence of God’s presence is distressing and damaging. The poets of Israel often spoke of God’s face as a way of expressing his presence or absence. So they sought his face (24:6; 105:4). When his face shone or was turned toward his people, they experienced h...","summary_en":"God’s Presence in the Psalms Scripture writers often express the desire to experience God’s presence. In the intimate experience of his presence, God’s rich goodness and love are all that people need (see Ps 21:6). By the same token, the absence of God’s presence is distressing and damaging. The poets of Israel often spoke of God’s face as a way of expressing his presence or absence. So they sought his face (24:6; 105:4). When his face shone or was turned toward his people, they experienced h...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118026,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Presence in the Psalms","title_en":"God’s Presence in the Psalms","content_ro":"<h3>God’s Presence in the Psalms<\/h3>\n<p>Scripture writers often express the desire to experience God’s presence. In the intimate experience of his presence, God’s rich goodness and love are all that people need (see Ps 21:6). By the same token, the absence of God’s presence is distressing and damaging.<\/p>\n<p>The poets of Israel often spoke of God’s face as a way of expressing his presence or absence. So they sought his face (24:6; 105:4). When his face shone or was turned toward his people, they experienced his presence in blessing, provision, and protection (67:1; 80:3-19). God’s hiding his face from his people was a picture of divine abandonment (13:1; 27:9; 44:24; 69:17; 88:14; 89:46; 102:2; 104:29; 143:7), as if God were not seeing or hearing them (10:11; 42:3). The absence of God creates dismay, shame, and chaos, and may even lead to death (30:7; 44:24; 104:29).<\/p>\n<p>The psalmists prayed for God’s presence as they requested a change in their circumstances (31:15-16; 67:1; 69:17; 80:3, 7, 19), and they acknowledged the role of his presence in giving them aid (see 44:3). The godly long to be invited into God’s presence (11:7; 16:9-11; 17:15). His presence alone satisfies their deepest longing (17:15) and gives them lasting pleasure (37:4; 43:4; 73:25). Everything about God delights them.<\/p>\n<p>God’s favor and goodness are realized in his presence (23:6), as demonstrated in his people’s experiences of blessing, abundant crops, and prosperity (21:3; 65:11; 68:10; 85:12; 106:5; 128:2). Thus God’s goodness and the Temple—the place where his presence is especially manifest—are closely linked (65:4). God’s presence leads to health and vitality among his people, and he satisfies his people who are in need (107:9). For the psalmists, God’s presence was essential for flourishing.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 4:6; 13:1; 21:6; 24:3-6; 27:9; 44:3, 24; 67:1; 69:17; 88:14; 89:46; 102:2; 104:29; 143:7<\/p>","content_en":"<h3>God’s Presence in the Psalms<\/h3>\n<p>Scripture writers often express the desire to experience God’s presence. In the intimate experience of his presence, God’s rich goodness and love are all that people need (see Ps 21:6). By the same token, the absence of God’s presence is distressing and damaging.<\/p>\n<p>The poets of Israel often spoke of God’s face as a way of expressing his presence or absence. So they sought his face (24:6; 105:4). When his face shone or was turned toward his people, they experienced his presence in blessing, provision, and protection (67:1; 80:3-19). God’s hiding his face from his people was a picture of divine abandonment (13:1; 27:9; 44:24; 69:17; 88:14; 89:46; 102:2; 104:29; 143:7), as if God were not seeing or hearing them (10:11; 42:3). The absence of God creates dismay, shame, and chaos, and may even lead to death (30:7; 44:24; 104:29).<\/p>\n<p>The psalmists prayed for God’s presence as they requested a change in their circumstances (31:15-16; 67:1; 69:17; 80:3, 7, 19), and they acknowledged the role of his presence in giving them aid (see 44:3). The godly long to be invited into God’s presence (11:7; 16:9-11; 17:15). His presence alone satisfies their deepest longing (17:15) and gives them lasting pleasure (37:4; 43:4; 73:25). Everything about God delights them.<\/p>\n<p>God’s favor and goodness are realized in his presence (23:6), as demonstrated in his people’s experiences of blessing, abundant crops, and prosperity (21:3; 65:11; 68:10; 85:12; 106:5; 128:2). Thus God’s goodness and the Temple—the place where his presence is especially manifest—are closely linked (65:4). God’s presence leads to health and vitality among his people, and he satisfies his people who are in need (107:9). For the psalmists, God’s presence was essential for flourishing.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 4:6; 13:1; 21:6; 24:3-6; 27:9; 44:3, 24; 67:1; 69:17; 88:14; 89:46; 102:2; 104:29; 143:7<\/p>","summary_ro":"God’s Presence in the Psalms Scripture writers often express the desire to experience God’s presence. In the intimate experience of his presence, God’s rich goodness and love are all that people need (see Ps 21:6). By the same token, the absence of God’s presence is distressing and damaging. The poets of Israel often spoke of God’s face as a way of expressing his presence or absence. So they sought his face (24:6; 105:4). When his face shone or was turned toward his people, they experienced h...","summary_en":"God’s Presence in the Psalms Scripture writers often express the desire to experience God’s presence. In the intimate experience of his presence, God’s rich goodness and love are all that people need (see Ps 21:6). By the same token, the absence of God’s presence is distressing and damaging. The poets of Israel often spoke of God’s face as a way of expressing his presence or absence. So they sought his face (24:6; 105:4). When his face shone or was turned toward his people, they experienced h...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145652,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Presence in the Psalms","title_en":"God’s Presence in the Psalms","content_ro":"<h3>God’s Presence in the Psalms<\/h3>\n<p>Scripture writers often express the desire to experience God’s presence. In the intimate experience of his presence, God’s rich goodness and love are all that people need (see Ps 21:6). By the same token, the absence of God’s presence is distressing and damaging.<\/p>\n<p>The poets of Israel often spoke of God’s face as a way of expressing his presence or absence. So they sought his face (24:6; 105:4). When his face shone or was turned toward his people, they experienced his presence in blessing, provision, and protection (67:1; 80:3-19). God’s hiding his face from his people was a picture of divine abandonment (13:1; 27:9; 44:24; 69:17; 88:14; 89:46; 102:2; 104:29; 143:7), as if God were not seeing or hearing them (10:11; 42:3). The absence of God creates dismay, shame, and chaos, and may even lead to death (30:7; 44:24; 104:29).<\/p>\n<p>The psalmists prayed for God’s presence as they requested a change in their circumstances (31:15-16; 67:1; 69:17; 80:3, 7, 19), and they acknowledged the role of his presence in giving them aid (see 44:3). The godly long to be invited into God’s presence (11:7; 16:9-11; 17:15). His presence alone satisfies their deepest longing (17:15) and gives them lasting pleasure (37:4; 43:4; 73:25). Everything about God delights them.<\/p>\n<p>God’s favor and goodness are realized in his presence (23:6), as demonstrated in his people’s experiences of blessing, abundant crops, and prosperity (21:3; 65:11; 68:10; 85:12; 106:5; 128:2). Thus God’s goodness and the Temple—the place where his presence is especially manifest—are closely linked (65:4). God’s presence leads to health and vitality among his people, and he satisfies his people who are in need (107:9). For the psalmists, God’s presence was essential for flourishing.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 4:6; 13:1; 21:6; 24:3-6; 27:9; 44:3, 24; 67:1; 69:17; 88:14; 89:46; 102:2; 104:29; 143:7<\/p>","content_en":"<h3>God’s Presence in the Psalms<\/h3>\n<p>Scripture writers often express the desire to experience God’s presence. In the intimate experience of his presence, God’s rich goodness and love are all that people need (see Ps 21:6). By the same token, the absence of God’s presence is distressing and damaging.<\/p>\n<p>The poets of Israel often spoke of God’s face as a way of expressing his presence or absence. So they sought his face (24:6; 105:4). When his face shone or was turned toward his people, they experienced his presence in blessing, provision, and protection (67:1; 80:3-19). God’s hiding his face from his people was a picture of divine abandonment (13:1; 27:9; 44:24; 69:17; 88:14; 89:46; 102:2; 104:29; 143:7), as if God were not seeing or hearing them (10:11; 42:3). The absence of God creates dismay, shame, and chaos, and may even lead to death (30:7; 44:24; 104:29).<\/p>\n<p>The psalmists prayed for God’s presence as they requested a change in their circumstances (31:15-16; 67:1; 69:17; 80:3, 7, 19), and they acknowledged the role of his presence in giving them aid (see 44:3). The godly long to be invited into God’s presence (11:7; 16:9-11; 17:15). His presence alone satisfies their deepest longing (17:15) and gives them lasting pleasure (37:4; 43:4; 73:25). Everything about God delights them.<\/p>\n<p>God’s favor and goodness are realized in his presence (23:6), as demonstrated in his people’s experiences of blessing, abundant crops, and prosperity (21:3; 65:11; 68:10; 85:12; 106:5; 128:2). Thus God’s goodness and the Temple—the place where his presence is especially manifest—are closely linked (65:4). God’s presence leads to health and vitality among his people, and he satisfies his people who are in need (107:9). For the psalmists, God’s presence was essential for flourishing.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 4:6; 13:1; 21:6; 24:3-6; 27:9; 44:3, 24; 67:1; 69:17; 88:14; 89:46; 102:2; 104:29; 143:7<\/p>","summary_ro":"God’s Presence in the Psalms Scripture writers often express the desire to experience God’s presence. In the intimate experience of his presence, God’s rich goodness and love are all that people need (see Ps 21:6). By the same token, the absence of God’s presence is distressing and damaging. The poets of Israel often spoke of God’s face as a way of expressing his presence or absence. So they sought his face (24:6; 105:4). When his face shone or was turned toward his people, they experienced h...","summary_en":"God’s Presence in the Psalms Scripture writers often express the desire to experience God’s presence. In the intimate experience of his presence, God’s rich goodness and love are all that people need (see Ps 21:6). By the same token, the absence of God’s presence is distressing and damaging. The poets of Israel often spoke of God’s face as a way of expressing his presence or absence. So they sought his face (24:6; 105:4). When his face shone or was turned toward his people, they experienced h...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"8":[{"id":50249,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 143:8","title_en":"Study Note: Psalmi 143:8","content_ro":"<p><strong>143:8-10<\/strong> The psalmist prays for wisdom (see 5:8; 25:4-6; 138; 143:10). • <em>your gracious Spirit:<\/em> The Spirit brings God’s goodness (see 23:6).<\/p>","content_en":"<p><strong>143:8-10<\/strong> The psalmist prays for wisdom (see 5:8; 25:4-6; 138; 143:10). • <em>your gracious Spirit:<\/em> The Spirit brings God’s goodness (see 23:6).<\/p>","summary_ro":"143:8-10 The psalmist prays for wisdom (see 5:8; 25:4-6; 138; 143:10). • your gracious Spirit: The Spirit brings God’s goodness (see 23:6).","summary_en":"143:8-10 The psalmist prays for wisdom (see 5:8; 25:4-6; 138; 143:10). • your gracious Spirit: The Spirit brings God’s goodness (see 23:6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77875,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 143:8","title_en":"Study Note: Psalmi 143:8","content_ro":"<p><strong>143:8-10<\/strong> The psalmist prays for wisdom (see 5:8; 25:4-6; 138; 143:10). • <em>your gracious Spirit:<\/em> The Spirit brings God’s goodness (see 23:6).<\/p>","content_en":"<p><strong>143:8-10<\/strong> The psalmist prays for wisdom (see 5:8; 25:4-6; 138; 143:10). • <em>your gracious Spirit:<\/em> The Spirit brings God’s goodness (see 23:6).<\/p>","summary_ro":"143:8-10 The psalmist prays for wisdom (see 5:8; 25:4-6; 138; 143:10). • your gracious Spirit: The Spirit brings God’s goodness (see 23:6).","summary_en":"143:8-10 The psalmist prays for wisdom (see 5:8; 25:4-6; 138; 143:10). • your gracious Spirit: The Spirit brings God’s goodness (see 23:6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105501,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 143:8","title_en":"Study Note: Psalmi 143:8","content_ro":"<p><strong>143:8-10<\/strong> The psalmist prays for wisdom (see 5:8; 25:4-6; 138; 143:10). • <em>your gracious Spirit:<\/em> The Spirit brings God’s goodness (see 23:6).<\/p>","content_en":"<p><strong>143:8-10<\/strong> The psalmist prays for wisdom (see 5:8; 25:4-6; 138; 143:10). • <em>your gracious Spirit:<\/em> The Spirit brings God’s goodness (see 23:6).<\/p>","summary_ro":"143:8-10 The psalmist prays for wisdom (see 5:8; 25:4-6; 138; 143:10). • your gracious Spirit: The Spirit brings God’s goodness (see 23:6).","summary_en":"143:8-10 The psalmist prays for wisdom (see 5:8; 25:4-6; 138; 143:10). • your gracious Spirit: The Spirit brings God’s goodness (see 23:6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":133127,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 143:8","title_en":"Study Note: Psalmi 143:8","content_ro":"<p><strong>143:8-10<\/strong> The psalmist prays for wisdom (see 5:8; 25:4-6; 138; 143:10). • <em>your gracious Spirit:<\/em> The Spirit brings God’s goodness (see 23:6).<\/p>","content_en":"<p><strong>143:8-10<\/strong> The psalmist prays for wisdom (see 5:8; 25:4-6; 138; 143:10). • <em>your gracious Spirit:<\/em> The Spirit brings God’s goodness (see 23:6).<\/p>","summary_ro":"143:8-10 The psalmist prays for wisdom (see 5:8; 25:4-6; 138; 143:10). • your gracious Spirit: The Spirit brings God’s goodness (see 23:6).","summary_en":"143:8-10 The psalmist prays for wisdom (see 5:8; 25:4-6; 138; 143:10). • your gracious Spirit: The Spirit brings God’s goodness (see 23:6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62985,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Trusting God in the Psalms","title_en":"Trusting God in the Psalms","content_ro":"<h3>Trusting God in the Psalms<\/h3>\n<p>The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11).<\/p>\n<p>For the godly, every adversity in life is an occasion for growth in trust (9:9; 25:2; 46:1; 55:23; 57:1; 59:16; 62:8; 78:7). The godly are not afraid of life’s circumstances (56:3-4, 11; 112:7) but grow more confident in the midst of them (112:7; 125:1).<\/p>\n<p>The Lord rescues, cares for, and rewards his people who trust in him (see 7:1; 16:1; 25:20; 26:1; 31:1-2, 4, 19; 34:22; 37:39-40; 86:2). They are blessed (2:12; 22:4-5; 34:8; 40:4; 84:12) as they long for God’s redemption (37:7, 34; 38:15; 40:1; 119:166; 130:5-6). Faith in the Lord gives reason to rejoice and praise the Lord (5:11; 18:30-36; 28:7; 40:3; 56:4; 64:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:1; 9:9; 11:1; 18:30-36; 22:4-5, 8-9; 25:1-3, 20; 26:1; 28:7; 31:1-6; 34:8-10; 37:3-9; 40:1-4; 46:1; 56:3-4, 11; 62:1-12; 64:10; 78:7; 84:12; 86:2; 112:7; 115:9-11; 119:42; 125:1; 130:5-6; 141:8; Prov 3:5; 22:19; Isa 26:4; 40:31; Jer 17:7; Heb 10:35<\/p>","content_en":"<h3>Trusting God in the Psalms<\/h3>\n<p>The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11).<\/p>\n<p>For the godly, every adversity in life is an occasion for growth in trust (9:9; 25:2; 46:1; 55:23; 57:1; 59:16; 62:8; 78:7). The godly are not afraid of life’s circumstances (56:3-4, 11; 112:7) but grow more confident in the midst of them (112:7; 125:1).<\/p>\n<p>The Lord rescues, cares for, and rewards his people who trust in him (see 7:1; 16:1; 25:20; 26:1; 31:1-2, 4, 19; 34:22; 37:39-40; 86:2). They are blessed (2:12; 22:4-5; 34:8; 40:4; 84:12) as they long for God’s redemption (37:7, 34; 38:15; 40:1; 119:166; 130:5-6). Faith in the Lord gives reason to rejoice and praise the Lord (5:11; 18:30-36; 28:7; 40:3; 56:4; 64:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:1; 9:9; 11:1; 18:30-36; 22:4-5, 8-9; 25:1-3, 20; 26:1; 28:7; 31:1-6; 34:8-10; 37:3-9; 40:1-4; 46:1; 56:3-4, 11; 62:1-12; 64:10; 78:7; 84:12; 86:2; 112:7; 115:9-11; 119:42; 125:1; 130:5-6; 141:8; Prov 3:5; 22:19; Isa 26:4; 40:31; Jer 17:7; Heb 10:35<\/p>","summary_ro":"Trusting God in the Psalms The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11). For the godly, every adversity in life is an occasion f...","summary_en":"Trusting God in the Psalms The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11). For the godly, every adversity in life is an occasion f...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90611,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Trusting God in the Psalms","title_en":"Trusting God in the Psalms","content_ro":"<h3>Trusting God in the Psalms<\/h3>\n<p>The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11).<\/p>\n<p>For the godly, every adversity in life is an occasion for growth in trust (9:9; 25:2; 46:1; 55:23; 57:1; 59:16; 62:8; 78:7). The godly are not afraid of life’s circumstances (56:3-4, 11; 112:7) but grow more confident in the midst of them (112:7; 125:1).<\/p>\n<p>The Lord rescues, cares for, and rewards his people who trust in him (see 7:1; 16:1; 25:20; 26:1; 31:1-2, 4, 19; 34:22; 37:39-40; 86:2). They are blessed (2:12; 22:4-5; 34:8; 40:4; 84:12) as they long for God’s redemption (37:7, 34; 38:15; 40:1; 119:166; 130:5-6). Faith in the Lord gives reason to rejoice and praise the Lord (5:11; 18:30-36; 28:7; 40:3; 56:4; 64:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:1; 9:9; 11:1; 18:30-36; 22:4-5, 8-9; 25:1-3, 20; 26:1; 28:7; 31:1-6; 34:8-10; 37:3-9; 40:1-4; 46:1; 56:3-4, 11; 62:1-12; 64:10; 78:7; 84:12; 86:2; 112:7; 115:9-11; 119:42; 125:1; 130:5-6; 141:8; Prov 3:5; 22:19; Isa 26:4; 40:31; Jer 17:7; Heb 10:35<\/p>","content_en":"<h3>Trusting God in the Psalms<\/h3>\n<p>The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11).<\/p>\n<p>For the godly, every adversity in life is an occasion for growth in trust (9:9; 25:2; 46:1; 55:23; 57:1; 59:16; 62:8; 78:7). The godly are not afraid of life’s circumstances (56:3-4, 11; 112:7) but grow more confident in the midst of them (112:7; 125:1).<\/p>\n<p>The Lord rescues, cares for, and rewards his people who trust in him (see 7:1; 16:1; 25:20; 26:1; 31:1-2, 4, 19; 34:22; 37:39-40; 86:2). They are blessed (2:12; 22:4-5; 34:8; 40:4; 84:12) as they long for God’s redemption (37:7, 34; 38:15; 40:1; 119:166; 130:5-6). Faith in the Lord gives reason to rejoice and praise the Lord (5:11; 18:30-36; 28:7; 40:3; 56:4; 64:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:1; 9:9; 11:1; 18:30-36; 22:4-5, 8-9; 25:1-3, 20; 26:1; 28:7; 31:1-6; 34:8-10; 37:3-9; 40:1-4; 46:1; 56:3-4, 11; 62:1-12; 64:10; 78:7; 84:12; 86:2; 112:7; 115:9-11; 119:42; 125:1; 130:5-6; 141:8; Prov 3:5; 22:19; Isa 26:4; 40:31; Jer 17:7; Heb 10:35<\/p>","summary_ro":"Trusting God in the Psalms The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11). For the godly, every adversity in life is an occasion f...","summary_en":"Trusting God in the Psalms The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11). For the godly, every adversity in life is an occasion f...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118237,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Trusting God in the Psalms","title_en":"Trusting God in the Psalms","content_ro":"<h3>Trusting God in the Psalms<\/h3>\n<p>The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11).<\/p>\n<p>For the godly, every adversity in life is an occasion for growth in trust (9:9; 25:2; 46:1; 55:23; 57:1; 59:16; 62:8; 78:7). The godly are not afraid of life’s circumstances (56:3-4, 11; 112:7) but grow more confident in the midst of them (112:7; 125:1).<\/p>\n<p>The Lord rescues, cares for, and rewards his people who trust in him (see 7:1; 16:1; 25:20; 26:1; 31:1-2, 4, 19; 34:22; 37:39-40; 86:2). They are blessed (2:12; 22:4-5; 34:8; 40:4; 84:12) as they long for God’s redemption (37:7, 34; 38:15; 40:1; 119:166; 130:5-6). Faith in the Lord gives reason to rejoice and praise the Lord (5:11; 18:30-36; 28:7; 40:3; 56:4; 64:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:1; 9:9; 11:1; 18:30-36; 22:4-5, 8-9; 25:1-3, 20; 26:1; 28:7; 31:1-6; 34:8-10; 37:3-9; 40:1-4; 46:1; 56:3-4, 11; 62:1-12; 64:10; 78:7; 84:12; 86:2; 112:7; 115:9-11; 119:42; 125:1; 130:5-6; 141:8; Prov 3:5; 22:19; Isa 26:4; 40:31; Jer 17:7; Heb 10:35<\/p>","content_en":"<h3>Trusting God in the Psalms<\/h3>\n<p>The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11).<\/p>\n<p>For the godly, every adversity in life is an occasion for growth in trust (9:9; 25:2; 46:1; 55:23; 57:1; 59:16; 62:8; 78:7). The godly are not afraid of life’s circumstances (56:3-4, 11; 112:7) but grow more confident in the midst of them (112:7; 125:1).<\/p>\n<p>The Lord rescues, cares for, and rewards his people who trust in him (see 7:1; 16:1; 25:20; 26:1; 31:1-2, 4, 19; 34:22; 37:39-40; 86:2). They are blessed (2:12; 22:4-5; 34:8; 40:4; 84:12) as they long for God’s redemption (37:7, 34; 38:15; 40:1; 119:166; 130:5-6). Faith in the Lord gives reason to rejoice and praise the Lord (5:11; 18:30-36; 28:7; 40:3; 56:4; 64:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:1; 9:9; 11:1; 18:30-36; 22:4-5, 8-9; 25:1-3, 20; 26:1; 28:7; 31:1-6; 34:8-10; 37:3-9; 40:1-4; 46:1; 56:3-4, 11; 62:1-12; 64:10; 78:7; 84:12; 86:2; 112:7; 115:9-11; 119:42; 125:1; 130:5-6; 141:8; Prov 3:5; 22:19; Isa 26:4; 40:31; Jer 17:7; Heb 10:35<\/p>","summary_ro":"Trusting God in the Psalms The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11). For the godly, every adversity in life is an occasion f...","summary_en":"Trusting God in the Psalms The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11). For the godly, every adversity in life is an occasion f...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145863,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Trusting God in the Psalms","title_en":"Trusting God in the Psalms","content_ro":"<h3>Trusting God in the Psalms<\/h3>\n<p>The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11).<\/p>\n<p>For the godly, every adversity in life is an occasion for growth in trust (9:9; 25:2; 46:1; 55:23; 57:1; 59:16; 62:8; 78:7). The godly are not afraid of life’s circumstances (56:3-4, 11; 112:7) but grow more confident in the midst of them (112:7; 125:1).<\/p>\n<p>The Lord rescues, cares for, and rewards his people who trust in him (see 7:1; 16:1; 25:20; 26:1; 31:1-2, 4, 19; 34:22; 37:39-40; 86:2). They are blessed (2:12; 22:4-5; 34:8; 40:4; 84:12) as they long for God’s redemption (37:7, 34; 38:15; 40:1; 119:166; 130:5-6). Faith in the Lord gives reason to rejoice and praise the Lord (5:11; 18:30-36; 28:7; 40:3; 56:4; 64:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:1; 9:9; 11:1; 18:30-36; 22:4-5, 8-9; 25:1-3, 20; 26:1; 28:7; 31:1-6; 34:8-10; 37:3-9; 40:1-4; 46:1; 56:3-4, 11; 62:1-12; 64:10; 78:7; 84:12; 86:2; 112:7; 115:9-11; 119:42; 125:1; 130:5-6; 141:8; Prov 3:5; 22:19; Isa 26:4; 40:31; Jer 17:7; Heb 10:35<\/p>","content_en":"<h3>Trusting God in the Psalms<\/h3>\n<p>The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11).<\/p>\n<p>For the godly, every adversity in life is an occasion for growth in trust (9:9; 25:2; 46:1; 55:23; 57:1; 59:16; 62:8; 78:7). The godly are not afraid of life’s circumstances (56:3-4, 11; 112:7) but grow more confident in the midst of them (112:7; 125:1).<\/p>\n<p>The Lord rescues, cares for, and rewards his people who trust in him (see 7:1; 16:1; 25:20; 26:1; 31:1-2, 4, 19; 34:22; 37:39-40; 86:2). They are blessed (2:12; 22:4-5; 34:8; 40:4; 84:12) as they long for God’s redemption (37:7, 34; 38:15; 40:1; 119:166; 130:5-6). Faith in the Lord gives reason to rejoice and praise the Lord (5:11; 18:30-36; 28:7; 40:3; 56:4; 64:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:1; 9:9; 11:1; 18:30-36; 22:4-5, 8-9; 25:1-3, 20; 26:1; 28:7; 31:1-6; 34:8-10; 37:3-9; 40:1-4; 46:1; 56:3-4, 11; 62:1-12; 64:10; 78:7; 84:12; 86:2; 112:7; 115:9-11; 119:42; 125:1; 130:5-6; 141:8; Prov 3:5; 22:19; Isa 26:4; 40:31; Jer 17:7; Heb 10:35<\/p>","summary_ro":"Trusting God in the Psalms The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11). For the godly, every adversity in life is an occasion f...","summary_en":"Trusting God in the Psalms The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11). For the godly, every adversity in life is an occasion f...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"10":[{"id":60654,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Spirit Empowerment","title_en":"Spirit Empowerment","content_ro":"<h3>Spirit Empowerment<\/h3>\n<p>Throughout Scripture, when the need arises, God empowers in special ways those who are committed to his service. The account of Moses and the seventy elders is one early instance, and it reminds us that God has moved and worked among his people in special ways throughout the ages. When Moses reached the end of his patience and his ability to manage rebellious Israel (Num 11:1-15), God told him to select seventy men to help him (11:16-17; cp. Exod 18:14-26). Then the Lord redistributed the Spirit that Moses already possessed and empowered these men for service (Num 11:24-25).<\/p>\n<p>Joshua was empowered by the Lord’s Spirit as Moses’ successor (Num 27:18; cp. Deut 34:9). In the period of the Judges, the Spirit of the Lord came to the aid of Israel’s leaders as, for example, in the work of Othniel (Judg 3:10), Gideon (Judg 6:34), Jephthah (Judg 11:29), and Samson (Judg 13:25; 14:6, 19; 15:14). David had access to the strength of God’s presence, and his awareness of God’s actions—in history and in his own experience—made him a great leader (e.g., 1 Sam 16:13; 17:45; 18:12, 28). The prophets knew that their special ministry was possible because of the Spirit’s presence and power (e.g., Isa 61:1; Ezek 11:5; Zech 4:6).<\/p>\n<p>Jesus was filled with God’s Spirit and empowered for a unique ministry (see Matt 12:18; Luke 4:1, 14, 18; John 3:34; Acts 10:38), and he spoke about the Spirit’s special role in the church (Acts 1:8). The arrival of the Spirit enabled the assembled believers to speak powerfully on the Day of Pentecost (Acts 2:4-5, 16-18; cp. Joel 2:28-29). The Spirit emboldened and empowered the church after Pentecost (Acts 4:31; 19:6; 20:28; 1 Cor 12:1-31; Gal 3:2-5) and remains with God’s people today. The Spirit moves as circumstances require to provide spiritual renewal and strength to God’s people, and the Spirit continues to equip God’s people for whatever tasks he calls them to do.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 11:16-30; 24:1-9; 27:18-23; Deut 34:10-12; Judg 3:9-10; 6:34; 11:29; 14:5-6, 19; 15:14; 1 Sam 16:13; Pss 23; 46:1; 94:16-19; 116:1-9; 121:1-8; 143:10-12; Isa 61:1; Ezek 11:5; Joel 2:28-29; Zech 4:6; Matt 12:18; Luke 4:1, 14, 18; John 3:34; Acts 1:8; 2:4, 16-18; 4:31; 10:38; 19:6; 20:28; 1 Cor 12:1-31; Gal 3:2-5<\/p>","content_en":"<h3>Spirit Empowerment<\/h3>\n<p>Throughout Scripture, when the need arises, God empowers in special ways those who are committed to his service. The account of Moses and the seventy elders is one early instance, and it reminds us that God has moved and worked among his people in special ways throughout the ages. When Moses reached the end of his patience and his ability to manage rebellious Israel (Num 11:1-15), God told him to select seventy men to help him (11:16-17; cp. Exod 18:14-26). Then the Lord redistributed the Spirit that Moses already possessed and empowered these men for service (Num 11:24-25).<\/p>\n<p>Joshua was empowered by the Lord’s Spirit as Moses’ successor (Num 27:18; cp. Deut 34:9). In the period of the Judges, the Spirit of the Lord came to the aid of Israel’s leaders as, for example, in the work of Othniel (Judg 3:10), Gideon (Judg 6:34), Jephthah (Judg 11:29), and Samson (Judg 13:25; 14:6, 19; 15:14). David had access to the strength of God’s presence, and his awareness of God’s actions—in history and in his own experience—made him a great leader (e.g., 1 Sam 16:13; 17:45; 18:12, 28). The prophets knew that their special ministry was possible because of the Spirit’s presence and power (e.g., Isa 61:1; Ezek 11:5; Zech 4:6).<\/p>\n<p>Jesus was filled with God’s Spirit and empowered for a unique ministry (see Matt 12:18; Luke 4:1, 14, 18; John 3:34; Acts 10:38), and he spoke about the Spirit’s special role in the church (Acts 1:8). The arrival of the Spirit enabled the assembled believers to speak powerfully on the Day of Pentecost (Acts 2:4-5, 16-18; cp. Joel 2:28-29). The Spirit emboldened and empowered the church after Pentecost (Acts 4:31; 19:6; 20:28; 1 Cor 12:1-31; Gal 3:2-5) and remains with God’s people today. The Spirit moves as circumstances require to provide spiritual renewal and strength to God’s people, and the Spirit continues to equip God’s people for whatever tasks he calls them to do.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 11:16-30; 24:1-9; 27:18-23; Deut 34:10-12; Judg 3:9-10; 6:34; 11:29; 14:5-6, 19; 15:14; 1 Sam 16:13; Pss 23; 46:1; 94:16-19; 116:1-9; 121:1-8; 143:10-12; Isa 61:1; Ezek 11:5; Joel 2:28-29; Zech 4:6; Matt 12:18; Luke 4:1, 14, 18; John 3:34; Acts 1:8; 2:4, 16-18; 4:31; 10:38; 19:6; 20:28; 1 Cor 12:1-31; Gal 3:2-5<\/p>","summary_ro":"Spirit Empowerment Throughout Scripture, when the need arises, God empowers in special ways those who are committed to his service. The account of Moses and the seventy elders is one early instance, and it reminds us that God has moved and worked among his people in special ways throughout the ages. When Moses reached the end of his patience and his ability to manage rebellious Israel (Num 11:1-15), God told him to select seventy men to help him (11:16-17; cp. Exod 18:14-26). Then the Lord re...","summary_en":"Spirit Empowerment Throughout Scripture, when the need arises, God empowers in special ways those who are committed to his service. The account of Moses and the seventy elders is one early instance, and it reminds us that God has moved and worked among his people in special ways throughout the ages. When Moses reached the end of his patience and his ability to manage rebellious Israel (Num 11:1-15), God told him to select seventy men to help him (11:16-17; cp. Exod 18:14-26). Then the Lord re...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":88280,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Spirit Empowerment","title_en":"Spirit Empowerment","content_ro":"<h3>Spirit Empowerment<\/h3>\n<p>Throughout Scripture, when the need arises, God empowers in special ways those who are committed to his service. The account of Moses and the seventy elders is one early instance, and it reminds us that God has moved and worked among his people in special ways throughout the ages. When Moses reached the end of his patience and his ability to manage rebellious Israel (Num 11:1-15), God told him to select seventy men to help him (11:16-17; cp. Exod 18:14-26). Then the Lord redistributed the Spirit that Moses already possessed and empowered these men for service (Num 11:24-25).<\/p>\n<p>Joshua was empowered by the Lord’s Spirit as Moses’ successor (Num 27:18; cp. Deut 34:9). In the period of the Judges, the Spirit of the Lord came to the aid of Israel’s leaders as, for example, in the work of Othniel (Judg 3:10), Gideon (Judg 6:34), Jephthah (Judg 11:29), and Samson (Judg 13:25; 14:6, 19; 15:14). David had access to the strength of God’s presence, and his awareness of God’s actions—in history and in his own experience—made him a great leader (e.g., 1 Sam 16:13; 17:45; 18:12, 28). The prophets knew that their special ministry was possible because of the Spirit’s presence and power (e.g., Isa 61:1; Ezek 11:5; Zech 4:6).<\/p>\n<p>Jesus was filled with God’s Spirit and empowered for a unique ministry (see Matt 12:18; Luke 4:1, 14, 18; John 3:34; Acts 10:38), and he spoke about the Spirit’s special role in the church (Acts 1:8). The arrival of the Spirit enabled the assembled believers to speak powerfully on the Day of Pentecost (Acts 2:4-5, 16-18; cp. Joel 2:28-29). The Spirit emboldened and empowered the church after Pentecost (Acts 4:31; 19:6; 20:28; 1 Cor 12:1-31; Gal 3:2-5) and remains with God’s people today. The Spirit moves as circumstances require to provide spiritual renewal and strength to God’s people, and the Spirit continues to equip God’s people for whatever tasks he calls them to do.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 11:16-30; 24:1-9; 27:18-23; Deut 34:10-12; Judg 3:9-10; 6:34; 11:29; 14:5-6, 19; 15:14; 1 Sam 16:13; Pss 23; 46:1; 94:16-19; 116:1-9; 121:1-8; 143:10-12; Isa 61:1; Ezek 11:5; Joel 2:28-29; Zech 4:6; Matt 12:18; Luke 4:1, 14, 18; John 3:34; Acts 1:8; 2:4, 16-18; 4:31; 10:38; 19:6; 20:28; 1 Cor 12:1-31; Gal 3:2-5<\/p>","content_en":"<h3>Spirit Empowerment<\/h3>\n<p>Throughout Scripture, when the need arises, God empowers in special ways those who are committed to his service. The account of Moses and the seventy elders is one early instance, and it reminds us that God has moved and worked among his people in special ways throughout the ages. When Moses reached the end of his patience and his ability to manage rebellious Israel (Num 11:1-15), God told him to select seventy men to help him (11:16-17; cp. Exod 18:14-26). Then the Lord redistributed the Spirit that Moses already possessed and empowered these men for service (Num 11:24-25).<\/p>\n<p>Joshua was empowered by the Lord’s Spirit as Moses’ successor (Num 27:18; cp. Deut 34:9). In the period of the Judges, the Spirit of the Lord came to the aid of Israel’s leaders as, for example, in the work of Othniel (Judg 3:10), Gideon (Judg 6:34), Jephthah (Judg 11:29), and Samson (Judg 13:25; 14:6, 19; 15:14). David had access to the strength of God’s presence, and his awareness of God’s actions—in history and in his own experience—made him a great leader (e.g., 1 Sam 16:13; 17:45; 18:12, 28). The prophets knew that their special ministry was possible because of the Spirit’s presence and power (e.g., Isa 61:1; Ezek 11:5; Zech 4:6).<\/p>\n<p>Jesus was filled with God’s Spirit and empowered for a unique ministry (see Matt 12:18; Luke 4:1, 14, 18; John 3:34; Acts 10:38), and he spoke about the Spirit’s special role in the church (Acts 1:8). The arrival of the Spirit enabled the assembled believers to speak powerfully on the Day of Pentecost (Acts 2:4-5, 16-18; cp. Joel 2:28-29). The Spirit emboldened and empowered the church after Pentecost (Acts 4:31; 19:6; 20:28; 1 Cor 12:1-31; Gal 3:2-5) and remains with God’s people today. The Spirit moves as circumstances require to provide spiritual renewal and strength to God’s people, and the Spirit continues to equip God’s people for whatever tasks he calls them to do.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 11:16-30; 24:1-9; 27:18-23; Deut 34:10-12; Judg 3:9-10; 6:34; 11:29; 14:5-6, 19; 15:14; 1 Sam 16:13; Pss 23; 46:1; 94:16-19; 116:1-9; 121:1-8; 143:10-12; Isa 61:1; Ezek 11:5; Joel 2:28-29; Zech 4:6; Matt 12:18; Luke 4:1, 14, 18; John 3:34; Acts 1:8; 2:4, 16-18; 4:31; 10:38; 19:6; 20:28; 1 Cor 12:1-31; Gal 3:2-5<\/p>","summary_ro":"Spirit Empowerment Throughout Scripture, when the need arises, God empowers in special ways those who are committed to his service. The account of Moses and the seventy elders is one early instance, and it reminds us that God has moved and worked among his people in special ways throughout the ages. When Moses reached the end of his patience and his ability to manage rebellious Israel (Num 11:1-15), God told him to select seventy men to help him (11:16-17; cp. Exod 18:14-26). Then the Lord re...","summary_en":"Spirit Empowerment Throughout Scripture, when the need arises, God empowers in special ways those who are committed to his service. The account of Moses and the seventy elders is one early instance, and it reminds us that God has moved and worked among his people in special ways throughout the ages. When Moses reached the end of his patience and his ability to manage rebellious Israel (Num 11:1-15), God told him to select seventy men to help him (11:16-17; cp. Exod 18:14-26). Then the Lord re...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":115906,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Spirit Empowerment","title_en":"Spirit Empowerment","content_ro":"<h3>Spirit Empowerment<\/h3>\n<p>Throughout Scripture, when the need arises, God empowers in special ways those who are committed to his service. The account of Moses and the seventy elders is one early instance, and it reminds us that God has moved and worked among his people in special ways throughout the ages. When Moses reached the end of his patience and his ability to manage rebellious Israel (Num 11:1-15), God told him to select seventy men to help him (11:16-17; cp. Exod 18:14-26). Then the Lord redistributed the Spirit that Moses already possessed and empowered these men for service (Num 11:24-25).<\/p>\n<p>Joshua was empowered by the Lord’s Spirit as Moses’ successor (Num 27:18; cp. Deut 34:9). In the period of the Judges, the Spirit of the Lord came to the aid of Israel’s leaders as, for example, in the work of Othniel (Judg 3:10), Gideon (Judg 6:34), Jephthah (Judg 11:29), and Samson (Judg 13:25; 14:6, 19; 15:14). David had access to the strength of God’s presence, and his awareness of God’s actions—in history and in his own experience—made him a great leader (e.g., 1 Sam 16:13; 17:45; 18:12, 28). The prophets knew that their special ministry was possible because of the Spirit’s presence and power (e.g., Isa 61:1; Ezek 11:5; Zech 4:6).<\/p>\n<p>Jesus was filled with God’s Spirit and empowered for a unique ministry (see Matt 12:18; Luke 4:1, 14, 18; John 3:34; Acts 10:38), and he spoke about the Spirit’s special role in the church (Acts 1:8). The arrival of the Spirit enabled the assembled believers to speak powerfully on the Day of Pentecost (Acts 2:4-5, 16-18; cp. Joel 2:28-29). The Spirit emboldened and empowered the church after Pentecost (Acts 4:31; 19:6; 20:28; 1 Cor 12:1-31; Gal 3:2-5) and remains with God’s people today. The Spirit moves as circumstances require to provide spiritual renewal and strength to God’s people, and the Spirit continues to equip God’s people for whatever tasks he calls them to do.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 11:16-30; 24:1-9; 27:18-23; Deut 34:10-12; Judg 3:9-10; 6:34; 11:29; 14:5-6, 19; 15:14; 1 Sam 16:13; Pss 23; 46:1; 94:16-19; 116:1-9; 121:1-8; 143:10-12; Isa 61:1; Ezek 11:5; Joel 2:28-29; Zech 4:6; Matt 12:18; Luke 4:1, 14, 18; John 3:34; Acts 1:8; 2:4, 16-18; 4:31; 10:38; 19:6; 20:28; 1 Cor 12:1-31; Gal 3:2-5<\/p>","content_en":"<h3>Spirit Empowerment<\/h3>\n<p>Throughout Scripture, when the need arises, God empowers in special ways those who are committed to his service. The account of Moses and the seventy elders is one early instance, and it reminds us that God has moved and worked among his people in special ways throughout the ages. When Moses reached the end of his patience and his ability to manage rebellious Israel (Num 11:1-15), God told him to select seventy men to help him (11:16-17; cp. Exod 18:14-26). Then the Lord redistributed the Spirit that Moses already possessed and empowered these men for service (Num 11:24-25).<\/p>\n<p>Joshua was empowered by the Lord’s Spirit as Moses’ successor (Num 27:18; cp. Deut 34:9). In the period of the Judges, the Spirit of the Lord came to the aid of Israel’s leaders as, for example, in the work of Othniel (Judg 3:10), Gideon (Judg 6:34), Jephthah (Judg 11:29), and Samson (Judg 13:25; 14:6, 19; 15:14). David had access to the strength of God’s presence, and his awareness of God’s actions—in history and in his own experience—made him a great leader (e.g., 1 Sam 16:13; 17:45; 18:12, 28). The prophets knew that their special ministry was possible because of the Spirit’s presence and power (e.g., Isa 61:1; Ezek 11:5; Zech 4:6).<\/p>\n<p>Jesus was filled with God’s Spirit and empowered for a unique ministry (see Matt 12:18; Luke 4:1, 14, 18; John 3:34; Acts 10:38), and he spoke about the Spirit’s special role in the church (Acts 1:8). The arrival of the Spirit enabled the assembled believers to speak powerfully on the Day of Pentecost (Acts 2:4-5, 16-18; cp. Joel 2:28-29). The Spirit emboldened and empowered the church after Pentecost (Acts 4:31; 19:6; 20:28; 1 Cor 12:1-31; Gal 3:2-5) and remains with God’s people today. The Spirit moves as circumstances require to provide spiritual renewal and strength to God’s people, and the Spirit continues to equip God’s people for whatever tasks he calls them to do.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 11:16-30; 24:1-9; 27:18-23; Deut 34:10-12; Judg 3:9-10; 6:34; 11:29; 14:5-6, 19; 15:14; 1 Sam 16:13; Pss 23; 46:1; 94:16-19; 116:1-9; 121:1-8; 143:10-12; Isa 61:1; Ezek 11:5; Joel 2:28-29; Zech 4:6; Matt 12:18; Luke 4:1, 14, 18; John 3:34; Acts 1:8; 2:4, 16-18; 4:31; 10:38; 19:6; 20:28; 1 Cor 12:1-31; Gal 3:2-5<\/p>","summary_ro":"Spirit Empowerment Throughout Scripture, when the need arises, God empowers in special ways those who are committed to his service. The account of Moses and the seventy elders is one early instance, and it reminds us that God has moved and worked among his people in special ways throughout the ages. When Moses reached the end of his patience and his ability to manage rebellious Israel (Num 11:1-15), God told him to select seventy men to help him (11:16-17; cp. Exod 18:14-26). Then the Lord re...","summary_en":"Spirit Empowerment Throughout Scripture, when the need arises, God empowers in special ways those who are committed to his service. The account of Moses and the seventy elders is one early instance, and it reminds us that God has moved and worked among his people in special ways throughout the ages. When Moses reached the end of his patience and his ability to manage rebellious Israel (Num 11:1-15), God told him to select seventy men to help him (11:16-17; cp. Exod 18:14-26). Then the Lord re...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143532,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Spirit Empowerment","title_en":"Spirit Empowerment","content_ro":"<h3>Spirit Empowerment<\/h3>\n<p>Throughout Scripture, when the need arises, God empowers in special ways those who are committed to his service. The account of Moses and the seventy elders is one early instance, and it reminds us that God has moved and worked among his people in special ways throughout the ages. When Moses reached the end of his patience and his ability to manage rebellious Israel (Num 11:1-15), God told him to select seventy men to help him (11:16-17; cp. Exod 18:14-26). Then the Lord redistributed the Spirit that Moses already possessed and empowered these men for service (Num 11:24-25).<\/p>\n<p>Joshua was empowered by the Lord’s Spirit as Moses’ successor (Num 27:18; cp. Deut 34:9). In the period of the Judges, the Spirit of the Lord came to the aid of Israel’s leaders as, for example, in the work of Othniel (Judg 3:10), Gideon (Judg 6:34), Jephthah (Judg 11:29), and Samson (Judg 13:25; 14:6, 19; 15:14). David had access to the strength of God’s presence, and his awareness of God’s actions—in history and in his own experience—made him a great leader (e.g., 1 Sam 16:13; 17:45; 18:12, 28). The prophets knew that their special ministry was possible because of the Spirit’s presence and power (e.g., Isa 61:1; Ezek 11:5; Zech 4:6).<\/p>\n<p>Jesus was filled with God’s Spirit and empowered for a unique ministry (see Matt 12:18; Luke 4:1, 14, 18; John 3:34; Acts 10:38), and he spoke about the Spirit’s special role in the church (Acts 1:8). The arrival of the Spirit enabled the assembled believers to speak powerfully on the Day of Pentecost (Acts 2:4-5, 16-18; cp. Joel 2:28-29). The Spirit emboldened and empowered the church after Pentecost (Acts 4:31; 19:6; 20:28; 1 Cor 12:1-31; Gal 3:2-5) and remains with God’s people today. The Spirit moves as circumstances require to provide spiritual renewal and strength to God’s people, and the Spirit continues to equip God’s people for whatever tasks he calls them to do.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 11:16-30; 24:1-9; 27:18-23; Deut 34:10-12; Judg 3:9-10; 6:34; 11:29; 14:5-6, 19; 15:14; 1 Sam 16:13; Pss 23; 46:1; 94:16-19; 116:1-9; 121:1-8; 143:10-12; Isa 61:1; Ezek 11:5; Joel 2:28-29; Zech 4:6; Matt 12:18; Luke 4:1, 14, 18; John 3:34; Acts 1:8; 2:4, 16-18; 4:31; 10:38; 19:6; 20:28; 1 Cor 12:1-31; Gal 3:2-5<\/p>","content_en":"<h3>Spirit Empowerment<\/h3>\n<p>Throughout Scripture, when the need arises, God empowers in special ways those who are committed to his service. The account of Moses and the seventy elders is one early instance, and it reminds us that God has moved and worked among his people in special ways throughout the ages. When Moses reached the end of his patience and his ability to manage rebellious Israel (Num 11:1-15), God told him to select seventy men to help him (11:16-17; cp. Exod 18:14-26). Then the Lord redistributed the Spirit that Moses already possessed and empowered these men for service (Num 11:24-25).<\/p>\n<p>Joshua was empowered by the Lord’s Spirit as Moses’ successor (Num 27:18; cp. Deut 34:9). In the period of the Judges, the Spirit of the Lord came to the aid of Israel’s leaders as, for example, in the work of Othniel (Judg 3:10), Gideon (Judg 6:34), Jephthah (Judg 11:29), and Samson (Judg 13:25; 14:6, 19; 15:14). David had access to the strength of God’s presence, and his awareness of God’s actions—in history and in his own experience—made him a great leader (e.g., 1 Sam 16:13; 17:45; 18:12, 28). The prophets knew that their special ministry was possible because of the Spirit’s presence and power (e.g., Isa 61:1; Ezek 11:5; Zech 4:6).<\/p>\n<p>Jesus was filled with God’s Spirit and empowered for a unique ministry (see Matt 12:18; Luke 4:1, 14, 18; John 3:34; Acts 10:38), and he spoke about the Spirit’s special role in the church (Acts 1:8). The arrival of the Spirit enabled the assembled believers to speak powerfully on the Day of Pentecost (Acts 2:4-5, 16-18; cp. Joel 2:28-29). The Spirit emboldened and empowered the church after Pentecost (Acts 4:31; 19:6; 20:28; 1 Cor 12:1-31; Gal 3:2-5) and remains with God’s people today. The Spirit moves as circumstances require to provide spiritual renewal and strength to God’s people, and the Spirit continues to equip God’s people for whatever tasks he calls them to do.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 11:16-30; 24:1-9; 27:18-23; Deut 34:10-12; Judg 3:9-10; 6:34; 11:29; 14:5-6, 19; 15:14; 1 Sam 16:13; Pss 23; 46:1; 94:16-19; 116:1-9; 121:1-8; 143:10-12; Isa 61:1; Ezek 11:5; Joel 2:28-29; Zech 4:6; Matt 12:18; Luke 4:1, 14, 18; John 3:34; Acts 1:8; 2:4, 16-18; 4:31; 10:38; 19:6; 20:28; 1 Cor 12:1-31; Gal 3:2-5<\/p>","summary_ro":"Spirit Empowerment Throughout Scripture, when the need arises, God empowers in special ways those who are committed to his service. The account of Moses and the seventy elders is one early instance, and it reminds us that God has moved and worked among his people in special ways throughout the ages. When Moses reached the end of his patience and his ability to manage rebellious Israel (Num 11:1-15), God told him to select seventy men to help him (11:16-17; cp. Exod 18:14-26). Then the Lord re...","summary_en":"Spirit Empowerment Throughout Scripture, when the need arises, God empowers in special ways those who are committed to his service. The account of Moses and the seventy elders is one early instance, and it reminds us that God has moved and worked among his people in special ways throughout the ages. When Moses reached the end of his patience and his ability to manage rebellious Israel (Num 11:1-15), God told him to select seventy men to help him (11:16-17; cp. Exod 18:14-26). Then the Lord re...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"11":[{"id":50250,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 143:11","title_en":"Study Note: Psalmi 143:11","content_ro":"<p><strong>143:11<\/strong> To <em>preserve<\/em> means in this case to restore from despair (80:19; 85:6; 138:7).<\/p>","content_en":"<p><strong>143:11<\/strong> To <em>preserve<\/em> means in this case to restore from despair (80:19; 85:6; 138:7).<\/p>","summary_ro":"143:11 To preserve means in this case to restore from despair (80:19; 85:6; 138:7).","summary_en":"143:11 To preserve means in this case to restore from despair (80:19; 85:6; 138:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77876,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 143:11","title_en":"Study Note: Psalmi 143:11","content_ro":"<p><strong>143:11<\/strong> To <em>preserve<\/em> means in this case to restore from despair (80:19; 85:6; 138:7).<\/p>","content_en":"<p><strong>143:11<\/strong> To <em>preserve<\/em> means in this case to restore from despair (80:19; 85:6; 138:7).<\/p>","summary_ro":"143:11 To preserve means in this case to restore from despair (80:19; 85:6; 138:7).","summary_en":"143:11 To preserve means in this case to restore from despair (80:19; 85:6; 138:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105502,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 143:11","title_en":"Study Note: Psalmi 143:11","content_ro":"<p><strong>143:11<\/strong> To <em>preserve<\/em> means in this case to restore from despair (80:19; 85:6; 138:7).<\/p>","content_en":"<p><strong>143:11<\/strong> To <em>preserve<\/em> means in this case to restore from despair (80:19; 85:6; 138:7).<\/p>","summary_ro":"143:11 To preserve means in this case to restore from despair (80:19; 85:6; 138:7).","summary_en":"143:11 To preserve means in this case to restore from despair (80:19; 85:6; 138:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":133128,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 143:11","title_en":"Study Note: Psalmi 143:11","content_ro":"<p><strong>143:11<\/strong> To <em>preserve<\/em> means in this case to restore from despair (80:19; 85:6; 138:7).<\/p>","content_en":"<p><strong>143:11<\/strong> To <em>preserve<\/em> means in this case to restore from despair (80:19; 85:6; 138:7).<\/p>","summary_ro":"143:11 To preserve means in this case to restore from despair (80:19; 85:6; 138:7).","summary_en":"143:11 To preserve means in this case to restore from despair (80:19; 85:6; 138:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"12":[{"id":8349,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Cursed Curse","title_en":"Cursed Curse","content_ro":"<h3>CURSE, CURSED<\/h3>\n<p>Invocation of evil or injury against one’s enemies. As practiced in Bible times, cursing was the opposite of blessing and should not be confused with profanity in the modern sense.<\/p>\n<p class=\"h2\" id=\"PaganBeliefs\">Pagan Beliefs<\/p>\n<p>Curses and blessings were linked to the ancient pagan belief that spirits of “the gods” could be invoked to act on behalf of a person who repeated certain incantations or performed certain deeds (such as sacrifices). It was thought that a spoken curse possessed an occult power to work calamity on one’s enemies. In some pagan cultures, curses were written on clay jars that were then smashed, symbolically initiating or effecting the intended curse.<\/p>\n<p>Tombs were protected against would-be desecrators by means of curses. Royal inscriptions were protected by maledictions aimed at anyone who might alter, destroy, or defy the written decree (Ezr 6:11-12).<\/p>\n<p class=\"h2\" id=\"CursesinOldTestamentTimes\">Curses in Old Testament Times<\/p>\n<p>Among the Hebrews a curse, valid only within a covenant framework overseen by God, was spoken for the sake of justice. In the OT the curse was an integral part of a covenant relationship—between God and the community, between God and an individual, or among members of the community. To break the terms of a covenant was to merit the covenant curse or curses. A curse invoked under other conditions was powerless. “Like a sparrow in its flitting, like a swallow in its flying, a curse that is causeless does not alight” (Prv 26:2, <span>rsv<\/span>). A curse could be retracted by pronouncing a blessing (Ex 12:32; Jgs 17:1-2; 2 Sm 21:1-3).<\/p>\n<p>The Mosaic law forbade the cursing of parents (Ex 21:17; cf. Prv 20:20; Mt 15:4), the ruler (Ex 22:28), and the deaf (Lv 19:14). A man who suspected his wife of unfaithfulness could require that she submit to a test administered by the priest that would result in a curse upon her if she was guilty (Nm 5:11-31). Individuals might pronounce a curse upon themselves to show the truthfulness of their assertions or promises (Nm 5:19-22; Jb 31:7-10, 16-22; Ps 137:5-6). In the NT the apostle Peter followed the OT practice when he used a curse to deny that he knew Jesus (Mk 14:71). Certain men who wished to kill the apostle Paul proved their sincerity by such a solemn curse (Acts 23:12, 14, 21). Cursing God was punishable by death (Lv 24:10-16; cf. Ex 22:28; Is 8:21-22).<\/p>\n<p>Curses in Bible history include God’s curse on the serpent, Adam, and Eve (Gn 3:14-19); on Cain (4:11-12); on those who might curse the patriarch Abraham and his descendants (12:3); and on those who put their trust in human strength instead of in the Lord (Jer 17:5). When the people of Israel passed through Moab on their way to the Promised Land, Moab’s king, Balak, hired Balaam to curse the Israelites; he and Balaam learned, however, that they could not curse those whom God had blessed (Nm 22–24). Joshua cursed anyone who might try to rebuild Jericho (Jos 6:26; fulfilled in 1 Kgs 16:34). King Saul made a curse that almost cost his son Jonathan’s life (1 Sm 14:24, 43-45). Many other curses are mentioned in the OT (see, e.g., Gn 9:25; 49:5-7; Jos 9:22-23; Jgs 9:7-21, 57; 2 Sm 16:5-13; 1 Kgs 21:17-24; 2 Kgs 2:24; Mal 2:2; 4:6). The pronouncement of “woe” (<span>nlt<\/span> “destruction”) is also the language of curse (Is 5:8-23; cf. Mt 23:13-33, where “alas” and “woe” can be used synonymously and may be either an exclamation of sorrow or of impending doom and calamity).<\/p>\n<p>Psalm 109 contains a lengthy imprecation against the psalmist’s enemies, evidently because they had spoken some words against him falsely (see also Pss 58:6-11; 69:19-28; 143:12). The prophet Jeremiah was not averse to calling on God to punish his tormentors (Jer 11:20; 12:3; 15:15; 17:18; 18:21-22; 20:11-12) or asking God not to forgive them (18:23). Such imprecations against one’s enemies are difficult for Christians today to understand because they contrast sharply with the NT commands to “bless those who curse you” (Lk 6:28; cf. Rom 12:14). Jesus’ injunction to “love your enemies” (Mt 5:44) may be intended to point beyond the cursing practiced in the OT to a fuller understanding of God’s command to love one’s neighbor as oneself.<\/p>\n<h5>Covenant Curses<\/h5>\n<p>Protection of a contract or treaty by invoking a curse on the violator was common in OT times. Sometimes a covenant was sealed by cutting up an animal and having the covenanting individuals walk between the severed pieces; the slain animal symbolized the curse to befall the violator. God agreed to submit to such a curse on himself if he broke the covenant he made with the patriarch Abraham (Gn 15:7-21). Later, God accused the leaders and people of Israel of breaking their covenant with him and warned them of the consequences to follow (Jer 34:18-19). An essential part of the covenant God made with Israel at Mt Sinai was the promise of blessings for keeping the covenant and curses for breaking it (Dt 11:26-28; 27:15-26; 28:15-68; 30:19; cf. Lv 26:3-39). Israel suffered those curses in the time of the prophets Jeremiah and Ezekiel; the covenant breakers, including the king, were threatened with a curse (Jer 11:3; Ez 17:11-21).<\/p>\n<h5>The Ban on “Devoted Things”<\/h5>\n<p>A special kind of curse was the ban or anathema. Strictly speaking, it was a vow to devote persons, animals, or objects under such a curse to God. In some cases the priests could use objects that had fallen under the ban (Nm 18:14; Ez 44:29), but that provision did not apply to living beings. All persons or animals under the ban were sacrificed or destroyed (Lv 27:28-29). The ban was commonly used in Israel’s wars against its pagan neighbors. Sometimes everything was declared anathema (Jos 6:17-19), but normally only persons and heathen images were destroyed (Dt 2:34; 3:6; 7:2, 25-26—not even the melted gold of images was to be kept). To violate the ban by preserving any part of the cursed things was to come under the ban oneself. Because Achan did not respect the ban placed upon Jericho, the terms of that curse came upon all Israel until Achan confessed and was executed (Jos 7).<\/p>\n<p>After the exile, the Jews did not practice the anathema (or ban) by putting people to death; people who violated a curse were excommunicated and put out of the congregation of Israel (Ezr 10:8). That meant that the person was no longer part of God’s people and was considered “dead.”<\/p>\n<p class=\"h2\" id=\"CursesinNewTestamentTimes\">Curses in New Testament Times<\/p>\n<p>Jewish synagogues practiced excommunication, or anathema, in the NT period (Lk 6:22; Jn 9:22; 12:42; 16:2). Later, Christians excommunicated persons by declaring them outside of the redeemed community (Mt 18:17) or “delivered to Satan” (1 Cor 5:5; 1 Tm 1:20). Both practices stemmed from the OT ban. Unlike that curse, however, the excommunication could be removed as soon as the person repented.<\/p>\n<p>Since the anathema branded a person as “rejected” or “cursed by God,” Saul of Tarsus, before his conversion, tried to compel Christians to renounce Christ by calling him accursed (cf. Acts 26:11). Later, as an apostle, Paul (Saul) warned that no one speaking by the Spirit of God could call Jesus accursed (1 Cor 12:3). Paul pronounced anathema (destined for judgment and perdition) upon anyone who preached another gospel than the one he and the other apostles preached (Gal 1:8-9). Paul said he wished he could be accursed, cut off from salvation and the people of God, if that could lead to the salvation of his fellow Israelites (Rom 9:3). His desire reflected the love of Christ, who accepted the “curse of the law” upon himself in submitting to suffering and death on the cross in order to redeem human beings from that curse (Gal 3:8-14; cf. Dt 21:22-23). The NT promises that a time will come when “there shall no longer be any curse” (Rv 22:3, <span>nasb<\/span>).<\/p>\n<p><em>See also<\/em> War, Holy.<\/p>","content_en":"<h3>CURSE, CURSED<\/h3>\n<p>Invocation of evil or injury against one’s enemies. As practiced in Bible times, cursing was the opposite of blessing and should not be confused with profanity in the modern sense.<\/p>\n<p class=\"h2\" id=\"PaganBeliefs\">Pagan Beliefs<\/p>\n<p>Curses and blessings were linked to the ancient pagan belief that spirits of “the gods” could be invoked to act on behalf of a person who repeated certain incantations or performed certain deeds (such as sacrifices). It was thought that a spoken curse possessed an occult power to work calamity on one’s enemies. In some pagan cultures, curses were written on clay jars that were then smashed, symbolically initiating or effecting the intended curse.<\/p>\n<p>Tombs were protected against would-be desecrators by means of curses. Royal inscriptions were protected by maledictions aimed at anyone who might alter, destroy, or defy the written decree (Ezr 6:11-12).<\/p>\n<p class=\"h2\" id=\"CursesinOldTestamentTimes\">Curses in Old Testament Times<\/p>\n<p>Among the Hebrews a curse, valid only within a covenant framework overseen by God, was spoken for the sake of justice. In the OT the curse was an integral part of a covenant relationship—between God and the community, between God and an individual, or among members of the community. To break the terms of a covenant was to merit the covenant curse or curses. A curse invoked under other conditions was powerless. “Like a sparrow in its flitting, like a swallow in its flying, a curse that is causeless does not alight” (Prv 26:2, <span>rsv<\/span>). A curse could be retracted by pronouncing a blessing (Ex 12:32; Jgs 17:1-2; 2 Sm 21:1-3).<\/p>\n<p>The Mosaic law forbade the cursing of parents (Ex 21:17; cf. Prv 20:20; Mt 15:4), the ruler (Ex 22:28), and the deaf (Lv 19:14). A man who suspected his wife of unfaithfulness could require that she submit to a test administered by the priest that would result in a curse upon her if she was guilty (Nm 5:11-31). Individuals might pronounce a curse upon themselves to show the truthfulness of their assertions or promises (Nm 5:19-22; Jb 31:7-10, 16-22; Ps 137:5-6). In the NT the apostle Peter followed the OT practice when he used a curse to deny that he knew Jesus (Mk 14:71). Certain men who wished to kill the apostle Paul proved their sincerity by such a solemn curse (Acts 23:12, 14, 21). Cursing God was punishable by death (Lv 24:10-16; cf. Ex 22:28; Is 8:21-22).<\/p>\n<p>Curses in Bible history include God’s curse on the serpent, Adam, and Eve (Gn 3:14-19); on Cain (4:11-12); on those who might curse the patriarch Abraham and his descendants (12:3); and on those who put their trust in human strength instead of in the Lord (Jer 17:5). When the people of Israel passed through Moab on their way to the Promised Land, Moab’s king, Balak, hired Balaam to curse the Israelites; he and Balaam learned, however, that they could not curse those whom God had blessed (Nm 22–24). Joshua cursed anyone who might try to rebuild Jericho (Jos 6:26; fulfilled in 1 Kgs 16:34). King Saul made a curse that almost cost his son Jonathan’s life (1 Sm 14:24, 43-45). Many other curses are mentioned in the OT (see, e.g., Gn 9:25; 49:5-7; Jos 9:22-23; Jgs 9:7-21, 57; 2 Sm 16:5-13; 1 Kgs 21:17-24; 2 Kgs 2:24; Mal 2:2; 4:6). The pronouncement of “woe” (<span>nlt<\/span> “destruction”) is also the language of curse (Is 5:8-23; cf. Mt 23:13-33, where “alas” and “woe” can be used synonymously and may be either an exclamation of sorrow or of impending doom and calamity).<\/p>\n<p>Psalm 109 contains a lengthy imprecation against the psalmist’s enemies, evidently because they had spoken some words against him falsely (see also Pss 58:6-11; 69:19-28; 143:12). The prophet Jeremiah was not averse to calling on God to punish his tormentors (Jer 11:20; 12:3; 15:15; 17:18; 18:21-22; 20:11-12) or asking God not to forgive them (18:23). Such imprecations against one’s enemies are difficult for Christians today to understand because they contrast sharply with the NT commands to “bless those who curse you” (Lk 6:28; cf. Rom 12:14). Jesus’ injunction to “love your enemies” (Mt 5:44) may be intended to point beyond the cursing practiced in the OT to a fuller understanding of God’s command to love one’s neighbor as oneself.<\/p>\n<h5>Covenant Curses<\/h5>\n<p>Protection of a contract or treaty by invoking a curse on the violator was common in OT times. Sometimes a covenant was sealed by cutting up an animal and having the covenanting individuals walk between the severed pieces; the slain animal symbolized the curse to befall the violator. God agreed to submit to such a curse on himself if he broke the covenant he made with the patriarch Abraham (Gn 15:7-21). Later, God accused the leaders and people of Israel of breaking their covenant with him and warned them of the consequences to follow (Jer 34:18-19). An essential part of the covenant God made with Israel at Mt Sinai was the promise of blessings for keeping the covenant and curses for breaking it (Dt 11:26-28; 27:15-26; 28:15-68; 30:19; cf. Lv 26:3-39). Israel suffered those curses in the time of the prophets Jeremiah and Ezekiel; the covenant breakers, including the king, were threatened with a curse (Jer 11:3; Ez 17:11-21).<\/p>\n<h5>The Ban on “Devoted Things”<\/h5>\n<p>A special kind of curse was the ban or anathema. Strictly speaking, it was a vow to devote persons, animals, or objects under such a curse to God. In some cases the priests could use objects that had fallen under the ban (Nm 18:14; Ez 44:29), but that provision did not apply to living beings. All persons or animals under the ban were sacrificed or destroyed (Lv 27:28-29). The ban was commonly used in Israel’s wars against its pagan neighbors. Sometimes everything was declared anathema (Jos 6:17-19), but normally only persons and heathen images were destroyed (Dt 2:34; 3:6; 7:2, 25-26—not even the melted gold of images was to be kept). To violate the ban by preserving any part of the cursed things was to come under the ban oneself. Because Achan did not respect the ban placed upon Jericho, the terms of that curse came upon all Israel until Achan confessed and was executed (Jos 7).<\/p>\n<p>After the exile, the Jews did not practice the anathema (or ban) by putting people to death; people who violated a curse were excommunicated and put out of the congregation of Israel (Ezr 10:8). That meant that the person was no longer part of God’s people and was considered “dead.”<\/p>\n<p class=\"h2\" id=\"CursesinNewTestamentTimes\">Curses in New Testament Times<\/p>\n<p>Jewish synagogues practiced excommunication, or anathema, in the NT period (Lk 6:22; Jn 9:22; 12:42; 16:2). Later, Christians excommunicated persons by declaring them outside of the redeemed community (Mt 18:17) or “delivered to Satan” (1 Cor 5:5; 1 Tm 1:20). Both practices stemmed from the OT ban. Unlike that curse, however, the excommunication could be removed as soon as the person repented.<\/p>\n<p>Since the anathema branded a person as “rejected” or “cursed by God,” Saul of Tarsus, before his conversion, tried to compel Christians to renounce Christ by calling him accursed (cf. Acts 26:11). Later, as an apostle, Paul (Saul) warned that no one speaking by the Spirit of God could call Jesus accursed (1 Cor 12:3). Paul pronounced anathema (destined for judgment and perdition) upon anyone who preached another gospel than the one he and the other apostles preached (Gal 1:8-9). Paul said he wished he could be accursed, cut off from salvation and the people of God, if that could lead to the salvation of his fellow Israelites (Rom 9:3). His desire reflected the love of Christ, who accepted the “curse of the law” upon himself in submitting to suffering and death on the cross in order to redeem human beings from that curse (Gal 3:8-14; cf. Dt 21:22-23). The NT promises that a time will come when “there shall no longer be any curse” (Rv 22:3, <span>nasb<\/span>).<\/p>\n<p><em>See also<\/em> War, Holy.<\/p>","summary_ro":"CURSE, CURSED Invocation of evil or injury against one’s enemies. As practiced in Bible times, cursing was the opposite of blessing and should not be confused with profanity in the modern sense. Pagan Beliefs Curses and blessings were linked to the ancient pagan belief that spirits of “the gods” could be invoked to act on behalf of a person who repeated certain incantations or performed certain deeds (such as sacrifices). It was thought that a spoken curse possessed an occult power to work ca...","summary_en":"CURSE, CURSED Invocation of evil or injury against one’s enemies. As practiced in Bible times, cursing was the opposite of blessing and should not be confused with profanity in the modern sense. Pagan Beliefs Curses and blessings were linked to the ancient pagan belief that spirits of “the gods” could be invoked to act on behalf of a person who repeated certain incantations or performed certain deeds (such as sacrifices). It was thought that a spoken curse possessed an occult power to work ca...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":50251,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 143:12","title_en":"Study Note: Psalmi 143:12","content_ro":"<p><strong>143:12<\/strong> A prayer for vindication and renewal of life concludes the psalm.<\/p>","content_en":"<p><strong>143:12<\/strong> A prayer for vindication and renewal of life concludes the psalm.<\/p>","summary_ro":"143:12 A prayer for vindication and renewal of life concludes the psalm.","summary_en":"143:12 A prayer for vindication and renewal of life concludes the psalm.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77877,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 143:12","title_en":"Study Note: Psalmi 143:12","content_ro":"<p><strong>143:12<\/strong> A prayer for vindication and renewal of life concludes the psalm.<\/p>","content_en":"<p><strong>143:12<\/strong> A prayer for vindication and renewal of life concludes the psalm.<\/p>","summary_ro":"143:12 A prayer for vindication and renewal of life concludes the psalm.","summary_en":"143:12 A prayer for vindication and renewal of life concludes the psalm.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105503,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 143:12","title_en":"Study Note: Psalmi 143:12","content_ro":"<p><strong>143:12<\/strong> A prayer for vindication and renewal of life concludes the psalm.<\/p>","content_en":"<p><strong>143:12<\/strong> A prayer for vindication and renewal of life concludes the psalm.<\/p>","summary_ro":"143:12 A prayer for vindication and renewal of life concludes the psalm.","summary_en":"143:12 A prayer for vindication and renewal of life concludes the psalm.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":133129,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 143:12","title_en":"Study Note: Psalmi 143:12","content_ro":"<p><strong>143:12<\/strong> A prayer for vindication and renewal of life concludes the psalm.<\/p>","content_en":"<p><strong>143:12<\/strong> A prayer for vindication and renewal of life concludes the psalm.<\/p>","summary_ro":"143:12 A prayer for vindication and renewal of life concludes the psalm.","summary_en":"143:12 A prayer for vindication and renewal of life concludes the psalm.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}]},"labels":{"article":"Articol","map":"Hartă","chart":"Diagramă","textbox":"Notă explicativă","picture":"Imagine","profile":"Profil","study_note":"Notă de studiu","theme_note":"Temă biblică"},"icons":{"article":"📖","map":"🗺️","chart":"📊","textbox":"💡","picture":"🖼️","profile":"👤","study_note":"📝","theme_note":"🎯"},"typeColors":{"article":"#d4af37","map":"#2d7d46","chart":"#3b82f6","textbox":"#8b5cf6","picture":"#ec4899","profile":"#f59e0b","study_note":"#06b6d4","theme_note":"#ef4444"}}